Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Al-Bayyinah

Unlock the profound message of Surah Al-Bayyinah with this comprehensive dictionary, glossary and vocabulary guide. This resource provides an in-depth linguistic and theological analysis of the key Arabic words in this crucial chapter, which defines the nature of the “Clear Proof” and the essence of true religion. By exploring the rich vocabulary of Surah Al-Bayyinah, readers can gain a deeper appreciation for its themes of faith, accountability, and the universal call to sincere worship.

Each entry goes beyond simple translation, offering:

Etymology & Root Word Analysis – tracing the origin and linguistic foundation of each term.

Morphology – exploring grammatical patterns and word structures.

Extended Semantic Range – uncovering shades of meaning and contextual depth.

Occurrences in Surah Al-Bayyinah and the Qur’an – showing where and how frequently the term appears in Surah Al-Bayyinah and elsewhere in the Qur’an.

Exegesis (Tafsir) – connecting classical scholarly interpretations for richer understanding.

Thematic Context – placing words within the broader themes and structure of Surah Al-Bayyinah.

Modern & Comparative Lens – highlighting cross-cultural, linguistic, and contemporary insights.

Practical Reflection & Application – drawing lessons relevant to daily life and spirituality.

1. ʿAdn (جَنَّاتُ عَدْنٍ) – Eden / Everlasting

Linguistic Root & Etymology

The root is ʿ-D-N (ع-د-ن), which means to reside permanently in a place. Jannātu ʿAdn are the Gardens of Perpetual Residence or the Gardens of Eden.

The Arabic root is ع-د-ن.

• Morphology: ʿAdn (عَدْن) is a verbal noun used as a proper name for the highest gardens of Paradise.
• Extended Semantic Range: The verb `ʿadana` means “to dwell” or “to stay permanently.” The name implies not just a beautiful garden, but an eternal home, a place of perpetual, unchanging residence and stability, in contrast to the transient nature of the world.
• Occurrences in Qur’an: The specific phrase `Jannātu ʿAdn` appears 11 times in the Qur’an, always denoting the ultimate reward for the highest rank of believers.

Contextually, `Jannātu ʿAdn` represents the pinnacle of the reward promised to the “best of creatures.” It is not merely a place of pleasure but a permanent homeland (`dār al-qarār`), fulfilling the human heart’s deepest longing for a secure and everlasting abode. Its mention here provides a powerful and hopeful contrast to the eternal punishment of the disbelievers.

Classical Exegesis (Tafsir)

In Surah Al-Bayyinah (98:8), this is part of the magnificent reward for the “best of creatures.” “Their reward with their Lord is gardens of perpetual residence beneath which rivers flow.” The commentators explain that the “Gardens of ʿAdn” are the highest and most special levels of Paradise, the ultimate abode of permanent and blissful residence. The term emphasizes the eternal and unchanging nature of the reward, a key aspect that makes it worthy of a life of sincere faith and righteous deeds.

Thematic Context

This connects to the surah’s theme of the two opposing destinies. The surah has described the terrible and eternal fate of the “worst of creatures” in the Fire. This verse provides the beautiful and direct counterpart. The theme is one of a perfect and a just recompense. A life of sincere and righteous worship leads to an eternal and blissful residence in the very presence of the Lord.

Modern & Comparative Lens

The concept of a “Garden of Eden” as a primordial paradise or a final abode is a central archetype in the Abrahamic traditions. The Qur’an uses this familiar and powerful name to describe the ultimate reward for the righteous. It is a vision of a return to a perfected state of being, in a beautiful and permanent home, where the relationship with God is one of mutual pleasure.

Practical Reflection & Application

This verse should fill our hearts with a deep longing for our ultimate home. The practical application is to live our lives in a way that makes us worthy of being an inhabitant of these beautiful gardens. We should strive to be among the “best of creatures” by living a life of sincere worship and good deeds, with the joyful hope and the firm intention of being granted entry into the “Gardens of ʿAdn.”

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2. Ahl al-Kitāb (أَهْلِ الْكِتَابِ) – The People of the Scripture

Linguistic Root & Etymology

Ahl means people. Al-Kitāb is The Scripture. The phrase refers to those nations who had previously received a divine revelation, primarily the Jews and the Christians.

The roots are ʾ-H-L (أ-ه-ل) for people/family and K-T-B (ك-ت-ب) for scripture.

• Morphology: Ahl (أَهْل) is a noun for family, people, or inhabitants. Al-Kitāb (الْكِتَاب) is a definite noun meaning “The Book” or “The Scripture.”
• Extended Semantic Range: `Ahl` denotes a close relationship, like family members or inhabitants of a town (`ahl al-qaryah`). `Kitāb` comes from the root `kataba` (to write), and refers to a written, divinely revealed text.
• Occurrences in Qur’an: The phrase `Ahl al-Kitāb` appears dozens of times, establishing a specific category for Jews and Christians, distinct from polytheists (`mushrikīn`).

This term is crucial to the surah’s context. By addressing the `Ahl al-Kitāb`, the Qur’an engages them on the basis of their own theological heritage. The “Clear Proof” (`al-bayyinah`) is presented as the fulfillment of prophecies they should have been expecting. Their rejection is therefore not based on ignorance, but on a denial of a truth that should have been familiar to them.

Classical Exegesis (Tafsir)

Surah Al-Bayyinah opens by addressing this group directly (98:1). “Those who disbelieved among the People of the Scripture and the polytheists were not to be parted [from misguidance] until there came to them the clear proof.” The commentators explain that this is a statement of the historical reality. The “People of the Scripture” were in a state of division and deviation from their original, pure religion. The surah argues that they had no excuse for this state, as they were waiting for a final Prophet, and when he came as a “clear proof,” many of them rejected him, making their sin even greater.

Thematic Context

This connects to the surah’s central theme of the universal and unifying nature of the true religion. The surah is a direct and a powerful address to the “People of the Scripture.” The theme is that the message of the Prophet Muhammad was not a new or a rival religion, but was the very same primordial faith that was the original basis of their own scriptures. Their rejection of him was a rejection of the “clear proof” that had come to correct their deviations and to unite them upon the one true path.

Modern & Comparative Lens

The Qur’an’s address to the “People of the Scripture” is a central feature of its theology. It is a call to a shared heritage and a common monotheistic foundation. This surah is a powerful and a poignant part of this discourse. It is a timeless and a universal call to all who have received a portion of the divine revelation to return to the pure and the essential core of that message: the sincere and the exclusive worship of the one true God.

Practical Reflection & Application

This verse encourages us to engage with our brothers and sisters from the “People of the Scripture” with a spirit of respectful and a confident dialogue. The practical application is to call them, with wisdom and with beauty, to the common ground that we share: the pure and the original monotheistic faith of Abraham. It is a call to be a source of unity upon the truth, not a source of division.

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3. ʿAnhu (رَّضُوا عَنْهُ) – With Him

Linguistic Root & Etymology

The phrase is raḍū ʿanhu, meaning “they are pleased with Him.”

The root for `raḍū` is R-Ḍ-Y (ر-ض-ي).

• Morphology: Raḍū (رَضُوا) is a third-person plural perfect tense verb, “they were pleased.” `ʿAnhu` (عَنْهُ) is a prepositional phrase, “with him.”
• Extended Semantic Range: The root signifies contentment, satisfaction, and pleasure (`riḍā`). Being `rāḍī` (pleased) with God’s decree is a high spiritual station. The ultimate success is earning God’s pleasure (`riḍwān`).
• Occurrences in Qur’an: The root appears over 70 times, often in the context of the mutual pleasure between God and the righteous in Paradise.

This phrase describes the pinnacle of the reward for the righteous: the state of the human soul in Paradise. “They are pleased with Him” signifies the ultimate fulfillment. Every desire is met, every longing is satisfied, and the soul reaches a state of perfect, blissful contentment in the presence of its Lord. It is the end of all worldly striving and the beginning of eternal satisfaction.

Classical Exegesis (Tafsir)

In the description of the reward for the “best of creatures” in Surah Al-Bayyinah (98:8), the surah states, “Allah is pleased with them, and they are pleased with Him.” The commentators explain that this is the ultimate and the most magnificent of all the rewards of Paradise. It is not just the physical bliss of the gardens, but this state of a perfect, mutual, and eternal pleasure between the servant and the Lord. To be “pleased with Him” is the highest state of the contented soul. It is to find in God one’s ultimate and most perfect joy, a state where there is no unfulfilled desire and no trace of discontent.

Thematic Context

This connects to the surah’s theme of the ultimate and the perfect nature of the divine reward. The theme is that the reward is not an impersonal or a transactional one. It is a relational one. The pinnacle of the bliss of Paradise is this state of a loving and a “mutually pleased” relationship with God Himself. This is the ultimate and the most beautiful of all possible homecomings for the righteous soul.

Modern & Comparative Lens

The concept of “mutual pleasure” between the human soul and the Divine is the ultimate goal of all the mystical traditions of the Abrahamic faiths. This Qur’anic verse is one of the most beautiful and direct expressions of this. It is a vision of a heaven that is not just a place of reward, but a state of a perfect and an eternal loving relationship. It is the ultimate fulfillment of the human heart’s deepest and most primordial longing.

Practical Reflection & Application

This verse gives us the most beautiful and the most ambitious of all life goals. The practical application is to strive to be a person who is “pleased with God” in this life. We should practice being content (riḍā) with His decree, with what He has given us and with what He has withheld from us. By cultivating a state of being “pleased with Him” in this temporary life, we can hope to be among those who will be eternally “pleased with Him” in the everlasting life.

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4. ʿAnhum (عَنْهُمْ) – With them

Linguistic Root & Etymology

The phrase is raḍiya Allāhu ʿanhum, meaning “Allah is pleased with them.”

The root for `raḍiya` is R-Ḍ-Y (ر-ض-ي).

• Morphology: Raḍiya (رَضِيَ) is a third-person singular perfect tense verb, “He was pleased.” `ʿAnhum` (عَنْهُمْ) is a prepositional phrase, “with them.”
• Extended Semantic Range & Occurrences: (See #3, `ʿAnhu`). The phrase `raḍiya Allāhu ʿanhum` is a recurring formula in the Qur’an and a standard honorific for the companions of the Prophet ﷺ.

This phrase describes the divine side of the ultimate reward. While the inhabitants of Paradise are pleased with their Lord, the even greater honor is that their Lord is pleased with them. This is the `riḍwān Allāh` (Good Pleasure of Allah), which the Qur’an describes elsewhere as “the greatest of all” rewards. It is the final declaration of acceptance, love, and honor from the Creator to His righteous servants.

Classical Exegesis (Tafsir)

In the description of the reward for the “best of creatures” in Surah Al-Bayyinah (98:8), the surah states, “Allah is pleased with them, and they are pleased with Him.” The commentators explain that the ultimate and the most magnificent of all the rewards of Paradise is the attainment of the good pleasure of God (riḍwān Allāh). To have the Lord of all the worlds be “pleased with them” is an honor and a bliss that is far greater than all the physical pleasures of the gardens. It is the ultimate and the final stamp of success and of salvation. It is the source of all the other joys of Paradise.

Thematic Context

This connects to the surah’s theme of the ultimate and the perfect nature of the divine reward. The theme is that the reward is not an impersonal or a transactional one. It is a relational one. The pinnacle of the bliss of Paradise is this state of a loving and a “mutually pleased” relationship with God Himself. This is the ultimate and the most beautiful of all possible homecomings for the righteous soul.

Modern & Comparative Lens

The concept of the “divine good pleasure” as the ultimate goal of the religious life is a central one in Islamic theology. It is a rejection of a purely fear-based or a purely duty-based religiosity. The ultimate motivation for the believer is not just to escape Hell or to gain Paradise, but to attain this state of being a person with whom God is “pleased.” It is the foundation of a spirituality that is based on love and on a desire for a personal relationship with God.

Practical Reflection & Application

This verse gives us the most beautiful and the most ambitious of all life goals. The practical application is to make the seeking of God’s “pleasure” the ultimate intention behind all of our actions. We should constantly ask ourselves, “Is this action ‘pleasing’ to Allah?” By striving to live a life that is “pleasing” to Him, we can hope to be among those with whom He is “pleased” on the Day of Judgment.

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5. Al-Bariyyah (الْبَرِيَّةِ) – The creatures

Linguistic Root & Etymology

The root is B-R-ʾ (ب-ر-أ), which means to create or to bring into being. Al-Bariyyah are the created beings or the creatures.

The Arabic root is ب-ر-أ.

• Morphology: Al-Bariyyah (الْبَرِيَّة) is a noun for created beings or creation.
• Extended Semantic Range: The verb `bara’a` means to create, to form, or to bring into existence from nothing. It implies a creation that is free of faults. One of Allah’s names is `Al-Bāri’` (The Originator, The Maker). `Al-Bariyyah` refers to all that has been created.
• Occurrences in Qur’an: The root appears about 33 times. The specific term `al-bariyyah` appears only in this surah, used twice to create a stark contrast.

This term is used as the basis for the ultimate divine ranking of humanity. The surah divides all of creation (`al-bariyyah`) into two categories: `sharr al-bariyyah` (the worst of creatures) and `khayr al-bariyyah` (the best of creatures). This establishes a moral and spiritual hierarchy that transcends all worldly measures of status, wealth, or lineage. The only criterion that matters is one’s response to the “Clear Proof.”

Classical Exegesis (Tafsir)

This word is used twice in Surah Al-Bayyinah in a powerful and a contrasting way. The disbelievers are described as the “worst of creatures” (sharr al-bariyyah) (98:6). The believers are described as the “best of creatures” (khayr al-bariyyah) (98:7). The commentators explain that this is the ultimate and the final divine judgment on the two groups. The criterion for being the “best” or the “worst” of all of creation is not one’s lineage, one’s wealth, or one’s power. It is the single, decisive factor of one’s faith and one’s righteous deeds.

Thematic Context

This is the central theme of the final part of the surah. The surah is a stark and a clear sorting of all of humanity into two distinct and opposing categories. The theme is one of a radical and a profound re-evaluation of all worldly standards of worth. The surah is saying that the only true measure of a creature’s value is their relationship with their Creator. This is the ultimate and the final hierarchy of being.

Modern & Comparative Lens

The concept of a “moral hierarchy” of creation is a central one in many religious and philosophical traditions. The Qur’an’s criterion for this hierarchy is a purely spiritual and an ethical one. It is not based on race, on caste, or on any other arbitrary worldly standard. This is a powerful and a universalist vision of human worth. The path to becoming the “best of creatures” is a path of faith and of good deeds that is open to every single human being.

Practical Reflection & Application

This verse gives us the most beautiful and the most ambitious of all possible life goals. We should strive to be among the “best of creatures.” The practical application is to live a life of sincere faith and righteous deeds, as the surah has defined. We should be among those who worship God with sincerity, who establish the prayer, who give the charity, and who have a reverential fear of their Lord. This is the clear and the direct path to becoming one of the “best of creatures.”

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6. Bayyinah (الْبَيِّنَةُ) – The Clear Proof

Linguistic Root & Etymology

The root is B-Y-N (ب-ي-ن), which means to be clear or distinct. Al-Bayyinah is the clear proof, the manifest evidence, or the undeniable sign.

The Arabic root is ب-ي-ن.

• Morphology: Al-Bayyinah (الْبَيِّنَة) is a feminine noun that denotes something that makes a matter clear and distinct.
• Extended Semantic Range: The verb `bāna` means “to become clear” or “to be separated.” `Bayān` is a clear explanation. Something `mubīn` is clear or manifest. The root encompasses the idea of clarity that removes ambiguity and separates truth from falsehood.
• Occurrences in Qur’an: This is a very important root, appearing over 520 times. The word `bayyinah` itself appears about 75 times.

This is the central theme and the namesake of the surah. The `Bayyinah` is defined within the surah as “a messenger from Allah, reciting purified scriptures.” It is not just a text, but the combination of a perfect, clear message (the Qur’an) and a perfect, living example (the Prophet Muhammad ﷺ). The surah argues that the arrival of this `Bayyinah` is a watershed moment in history, leaving no excuse for those who reject the truth.

Classical Exegesis (Tafsir)

This is the central concept of the surah and its namesake. “Those who disbelieved… were not to be parted [from misguidance] until there came to them the clear proof” (98:1). The commentators explain that this “Clear Proof” is a direct reference to the Prophet Muhammad himself, and the clear and the manifest revelation that he brought, the Qur’an. He is the living, breathing “proof” of the truth, and the book he brought is a book of “clear” and undeniable signs. The surah is a testament to the power and the clarity of this final proof.

Thematic Context

The “Clear Proof” is the central and the unifying theme of the entire surah. The surah is a sustained argument that the arrival of this “Clear Proof” has left all of humanity with no excuse for their disbelief or their division. The theme is one of a final and an unanswerable divine clarification. The surah is saying that after the coming of this “Clear Proof,” the choice between the two paths is a clear and a conscious one.

Modern & Comparative Lens

The concept of a “clear proof” or a “manifest evidence” is the foundation of all rational and empirical thought. The Qur’an’s claim for itself and for its messenger is that they are not a matter of blind faith, but are a “bayyinah.” This is a powerful and a confident appeal to the human intellect. It is a call to a faith that is based on the recognition of a “clear proof.”

Practical Reflection & Application

This verse should fill our hearts with a profound sense of gratitude and certainty. We have been blessed with the “Clear Proof” in the form of the Qur’an and the Sunnah of the Prophet Muhammad. The practical application is to engage with this “Clear Proof” with a sincere and an open heart. We should study the Qur’an and the life of the Prophet, with the full and certain confidence that in doing so, we are engaging with the ultimate and the most “clear” of all possible proofs for the truth.

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7. Dīn al-Qayyimah (دِينُ الْقَيِّمَةِ) – The Religion of the Straight Path

Linguistic Root & Etymology

Dīn is religion. Al-Qayyimah (root: Q-W-M (ق-و-م)) is that which is straight, correct, and established. The phrase means “the straight” or “the right” religion.

The root for `Dīn` is D-Y-N (د-ي-ن) and for `al-Qayyimah` is Q-W-M (ق-و-م).

• Morphology: This is a genitive construct. `Dīn` means religion or way of life. `Al-Qayyimah` is an adjective meaning straight, correct, or established.
• Extended Semantic Range: `D-Y-N` signifies a complete way of life and accountability. `Q-W-M` means to stand, to be straight, or to establish. `Qayyimah` therefore means a religion that is perfectly straight, correct, and firmly established on the truth.
• Occurrences in Qur’an: The root for `dīn` is very common (over 100 times). The root `Q-W-M` is extremely common (over 660 times).

This phrase serves as the divine endorsement for the path described in the verse. After listing the core tenets—sincere worship of the One God (`ikhlāṣ`), establishing prayer (`ṣalāh`), and giving charity (`zakāh`)—the surah declares, “And that is the `Dīn al-Qayyimah`.” It defines the essence of the “straight religion” not as complex dogma, but as this simple, timeless, and universal framework of pure monotheism and compassionate action.

Classical Exegesis (Tafsir)

In Surah Al-Bayyinah (98:5), after describing the core commands of the true religion (sincere worship, prayer, and charity), the surah concludes, “And that is the right religion.” The commentators explain that this is a definitive statement about the nature of the true faith. The “right religion” is not a complex set of esoteric rituals or theological dogmas. It is this simple, clear, and powerful combination of a sincere, monotheistic worship and a practical, compassionate social ethic. This is the timeless and the universal “straight” path that was taught by all the prophets.

Thematic Context

This connects to the surah’s central theme of the universal and the unifying nature of the true religion. The surah has presented the message of the Prophet Muhammad not as a new religion, but as a call back to the one, single, “right religion.” The theme is one of a profound and a beautiful simplicity. The surah is stripping away all the human additions and the sectarian divisions and is returning to the pure and the essential core of all true faith.

Modern & Comparative Lens

The concept of a “primordial” or a “straight” religion is a central one in the Islamic worldview. This verse is one of the most beautiful and concise definitions of this. It is a powerful foundation for interfaith dialogue, as it presents the core of Islam not as a sectarian identity, but as this universal and “straight” path of sincere worship and good deeds. It is a timeless and a universal ethical and spiritual framework.

Practical Reflection & Application

This verse gives us a clear and a simple definition of our own faith. The practical application is to make these three pillars the central and the organizing principles of our own lives. We should strive to be sincere in our worship of the one God (“mukhliṣīna lahu al-dīn“), we should be diligent in our formal connection with Him (“yuqīmū al-ṣalāh“), and we should be generous in our compassion for His creation (“yuʾtū al-zakāh“). This is the simple and the beautiful essence of the “right religion.”

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8. Ḥunafāʾ (حُنَفَاءَ) – The upright

Linguistic Root & Etymology

The root is Ḥ-N-F (ح-ن-ف), which means to incline. A ḥanīf is one who has “inclined away” from all the false paths of polytheism and has inclined *towards* the one, straight path of pure monotheism. Ḥunafāʾ is the plural form.

The Arabic root is ح-ن-ف.

• Morphology: Ḥunafāʾ (حُنَفَاء) is the plural of `ḥanīf` (حَنِيف).
• Extended Semantic Range: The root `ḥanafa` means to incline or lean. A `ḥanīf` is one who has a correct inclination, turning away from falsehood and turning towards the truth. It is the primordial, natural inclination towards pure monotheism.
• Occurrences in Qur’an: The root appears 12 times, most often describing the pure monotheistic faith of Prophet Abraham, who was neither a Jew nor a Christian but a `ḥanīf`.

The command to worship God as `ḥunafāʾ` is a call to return to this primordial state of pure monotheism. It is an instruction to abandon all forms of polytheism and man-made religious deviations and to adopt the straight, “inclined” path of sincere devotion to the One God. This connects the message of the Prophet Muhammad directly to the original faith of Abraham.

Classical Exegesis (Tafsir)

In the definition of the “right religion” in Surah Al-Bayyinah (98:5), the surah states that they were commanded “to worship Allah, sincere in religion to Him, inclining toward truth.” The commentators explain that this is a description of the core spiritual and intellectual posture of the true believer. They are not just monotheists; they are “ḥunafāʾ.” They have made a conscious and a decisive break with all the crooked paths of falsehood and have oriented their entire being towards the one, straight path of pure Tawḥīd. It is the religion of Abraham.

Thematic Context

This connects to the surah’s central theme of the universal and the primordial nature of the true religion. The surah is calling the People of the Scripture and the polytheists back to this original, “upright” state. The theme is that the message of the Prophet Muhammad is not an innovation; it is a call to return to the pure and the ancient monotheism of the “ḥanīf,” Abraham. It is a call to return to the natural and the “straight” orientation of the human soul.

Modern & Comparative Lens

The concept of the “ḥanīf” is a central and a powerful one in the Islamic worldview. It is a vision of a primordial and a natural monotheism that is not tied to a specific ethnic or a historical group. It is a universal spiritual type, the sincere seeker who has found the one God through their own innate disposition. This is a powerful and an inclusive vision of the religious life.

Practical Reflection & Application

This verse is a call to be a “ḥanīf” in our own lives. The practical application is to be a person who is not just a Muslim by name, but is a Muslim by conviction. We should consciously “incline away” from all the false gods of our modern world—the gods of wealth, of status, of desire—and we should “incline” our whole hearts towards the worship of the one true God alone. This is the essence of the straight and “upright” path.

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9. Jahannam (جَهَنَّمَ) – Hell

Linguistic Root & Etymology

Jahannam is the most common proper name for Hell in the Qur’an. Its etymological origin is debated, possibly from the Hebrew “Gehenna.” It is not derived from a standard Arabic root.

Classical Exegesis (Tafsir)

In Surah Al-Bayyinah (98:6), this is the definitive punishment for the “worst of creatures.” “Indeed, they who disbelieved… will be in the fire of Hell, abiding eternally therein.” The commentators explain that “jahannam” is the general name for the abode of eternal punishment. It is a place of immense and multi-faceted torment. The verse emphasizes the permanence of their state (“abiding eternally therein”), a sign of the finality and the irreversible nature of their doom.

Thematic Context

This connects to the surah’s central theme of the two opposing destinies. The surah is a stark contrast between the fate of the righteous and the fate of the wicked. “Jahannam” is the final destination of the “worst of creatures.” Its terrible and eternal nature is described to serve as a powerful warning and a deterrent for the listener. It is the ultimate and the final consequence of rejecting the “Clear Proof.”

Modern & Comparative Lens

The concept of “Hell” is a central, though often a difficult, element of the Abrahamic eschatologies. The Qur’an’s portrayal of it is a powerful and a consistent one. It is not just a place of punishment, but is the ultimate and the logical consequence of a life lived in opposition to the ultimate reality of God. It is a state of eternal separation from the source of all goodness and all mercy.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to live our lives with a healthy and a motivating fear of “jahannam.” This fear should not be a source of despair, but a source of vigilance. It should motivate us to be diligent in our good deeds and to be quick to repent from our sins. We should constantly seek refuge in God’s mercy from the punishment of Hell. This is the essence of taqwā.

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10. Jannātu ʿadn (جَنَّاتُ عَدْنٍ) – Gardens of Eden

Linguistic Root & Etymology

Jannāt are gardens. ʿAdn means perpetual residence.

The root for Jannāt is J-N-N (ج-ن-ن) and for ʿAdn is ʿ-D-N (ع-د-ن).

• Morphology: Jannāt (جَنَّات) is the plural of `jannah` (garden). `ʿAdn` is a proper name for a specific level of Paradise.
• Extended Semantic Range: `J-N-N` means to cover or conceal, hence `jannah` is a garden concealed by foliage. `ʿ-D-N` means to reside permanently.

The phrase `Jannātu ʿAdn` thus means “Gardens of Perpetual Residence,” an eternal home of blissful stability.

Classical Exegesis (Tafsir)

In Surah Al-Bayyinah (98:8), this is part of the magnificent reward for the “best of creatures.” “Their reward with their Lord is gardens of perpetual residence beneath which rivers flow.” The commentators explain that the “Gardens of ʿAdn” are the highest and most special levels of Paradise, the ultimate abode of permanent and blissful residence. The term emphasizes the eternal and unchanging nature of the reward, a key aspect that makes it worthy of a life of sincere faith and righteous deeds.

Thematic Context

This connects to the surah’s theme of the two opposing destinies. The surah has described the terrible and eternal fate of the “worst of creatures” in the Fire. This verse provides the beautiful and direct counterpart. The theme is one of a perfect and a just recompense. A life of sincere and righteous worship leads to an eternal and blissful residence in the very presence of the Lord.

Modern & Comparative Lens

The concept of a “Garden of Eden” as a primordial paradise or a final abode is a central archetype in the Abrahamic traditions. The Qur’an uses this familiar and powerful name to describe the ultimate reward for the righteous. It is a vision of a return to a perfected state of being, in a beautiful and permanent home, where the relationship with God is one of mutual pleasure.

Practical Reflection & Application

This verse should fill our hearts with a deep longing for our ultimate home. The practical application is to live our lives in a way that makes us worthy of being an inhabitant of these beautiful gardens. We should strive to be among the “best of creatures” by living a life of sincere worship and good deeds, with the joyful hope and the firm intention of being granted entry into the “Gardens of ʿAdn.”

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11. Jazāʾuhum (جَزَاؤُهُمْ) – Their reward

Linguistic Root & Etymology

The root is J-Z-Y (ج-ز-ي), meaning to recompense. Jazāʾ is a reward or a recompense. Jazāʾuhum is “their reward.”

The Arabic root is ج-ز-ي.

• Morphology: Jazāʾ (جَزَاء) is a verbal noun (masdar). The suffix -hum is the third-person plural possessive pronoun, “their.”
• Extended Semantic Range: The root `jazā` means to recompense or repay, whether for good or for evil. `Jazāʾ` is the consequence of an action. It implies a just and fitting repayment for what one has done.
• Occurrences in Qur’an: The root is very common, appearing over 115 times, always in the context of the divine recompense for deeds in this life and the next.

The surah uses this term to emphasize that the outcome of the Hereafter is not arbitrary but is the just `jazāʾ` (recompense) for one’s actions. The magnificent reward described—Gardens of Eden and the pleasure of God—is the fitting repayment for those who accepted the Clear Proof and lived as the “best of creatures.” It is a term of perfect justice and divine grace.

Classical Exegesis (Tafsir)

In Surah Al-Bayyinah (98:8), this is the opening of the description of the fate of the “best of creatures.” “Their reward with their Lord is gardens of perpetual residence…” The commentators explain that this is a statement of the perfect and the just nature of the divine recompense. The magnificent blessings of Paradise are not a random gift; they are the “reward” for a life of sincere faith and righteous deeds. The verse emphasizes that this “reward” is “with their Lord,” a sign of its high and honored origin.

Thematic Context

This connects to the surah’s central theme of the final and the just sorting of humanity. The surah is a powerful argument that our choices have consequences. The theme is one of a perfect and a just correspondence. A life of goodness is met with a beautiful “reward.” A life of evil is met with a terrible punishment. The surah is a call to strive for the deeds that will lead to the good “reward.”

Modern & Comparative Lens

The concept of a final “reward” for a life of virtue is a central tenet of religious ethics. It provides the ultimate motivation for moral striving. The Qur’an’s vision of this “reward” is a magnificent and a multi-faceted one. It is not just a spiritual state, but a complete and a holistic existence of bliss, where the soul is in a state of perfect and eternal contentment with its “reward.”

Practical Reflection & Application

This verse is a source of immense hope and a powerful motivation. The practical application is to live our lives with our eyes on this ultimate “reward.” We should strive to be among those who are the “best of creatures,” with the full and the certain confidence that our efforts will be met by our generous Lord with a “reward” that is far greater and more beautiful than anything we can imagine.

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12. Kafarū (كَفَرُوا) – They have disbelieved

Linguistic Root & Etymology

The root is K-F-R (ك-ف-ر), which means to cover or to be ungrateful. The verb kafarū means “they have disbelieved” or “they have been ungrateful.”

The Arabic root is ك-ف-ر.

• Morphology: Kafarū (كَفَرُوا) is a third-person plural perfect tense verb.
• Extended Semantic Range: The primary meaning of `kafara` is “to cover.” A farmer can be called a `kāfir` for covering a seed with soil. Theologically, it means to cover up or reject a truth one knows (`kufr`), or to cover up and be ungrateful for a blessing (`kufrān al-niʿmah`).
• Occurrences in Qur’an: This is a major theological root, appearing over 520 times.

The surah uses `kafarū` to describe those from the People of the Scripture and the polytheists who rejected the Clear Proof. Their act is not one of simple ignorance, but an active rejection (`kufr`) of a truth that had been made manifest to them. Their `kufr` is an act of both intellectual denial and profound ingratitude.

Classical Exegesis (Tafsir)

This is a central concept in Surah Al-Bayyinah. The surah opens by speaking of “those who disbelieved” (98:1) and it describes their fate as the “worst of creatures” (98:6). The commentators explain that their “disbelief” was not a simple or an innocent ignorance. It was an active and a willful rejection of the “Clear Proof” that had come to them. Their crime was a twofold one: they were “ungrateful” for the past blessings of the scriptures that had been given to them, and they then “covered up” the truth of the final messenger when he came to them.

Thematic Context

This connects to the central theme of the surah: the consequences of rejecting the “Clear Proof.” The surah is a sustained and a powerful argument against those who “disbelieve.” The theme is that after the coming of the “Clear Proof,” the state of “disbelief” is no longer an excusable one. It is a conscious and a deliberate choice to reject the truth, and it is this choice that leads to the terrible and eternal destiny of the “worst of creatures.”

Modern & Comparative Lens

The concept of “disbelief” is a central one in all the Abrahamic faiths. The Qur’anic term “kufr” is a rich and a multi-layered one. It is not just an intellectual “unbelief,” but is a moral and a spiritual state of “ingratitude” and of “covering up” a truth that the soul is designed to recognize. It is a state of active denial, not of passive doubt.

Practical Reflection & Application

This verse is a profound and a sobering warning. We must be absolutely certain that we are not among those who are in a state of “disbelief.” The practical application is to be among the opposite: the “believers.” We should strive to be a people who, when they are presented with a clear sign from their Lord, respond with humble acceptance and with profound gratitude. It is a call to a life of affirmation and of gratitude.

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13. Khashiya Rabbah (خَشِيَ رَبَّهُ) – He feared his Lord

Linguistic Root & Etymology

Khashiya is “he feared.” Rabbah is “his Lord.” The fear of khashyah is a reverential fear born of knowledge and awe.

The root for Khashiya is KH-SH-Y (خ-ش-ي) and for Rabbah is R-B-B (ر-ب-ب).

• Morphology: Khashiya (خَشِيَ) is a perfect tense verb. `Rabbahu` (رَبَّهُ) is the noun `Rabb` with the pronoun suffix `-hu`.
• Extended Semantic Range: `Khashyah` is a specific type of fear. Unlike `khawf` (general fear of harm), `khashyah` is a fear mingled with awe and reverence that arises from knowledge of the greatness of the one being feared. The Qur’an states that “only those who have knowledge among His servants truly fear Allah (`yakhshā Allāh`)” (35:28).
• Occurrences in Qur’an: The root `KH-SH-Y` appears about 48 times, always denoting this higher, reverential fear.

This phrase is the key that unlocks the reward. The surah concludes that the entire magnificent reward is “for the one who had `khashyah` of his Lord.” This specifies that the faith and good deeds of the “best of creatures” are not mechanical acts. They are motivated by and rooted in this profound, internal state of reverential awe, which is the true engine of a righteous life.

Classical Exegesis (Tafsir)

In the final verse of Surah Al-Bayyinah (98:8), after the magnificent description of the reward of Paradise, the surah states, “That is for he who feared his Lord.” The commentators explain that this is a definitive statement about the key that unlocks all of the blessings of the Hereafter. The ultimate and the foundational quality of the “best of creatures” is this inner state of “khashyah“—a reverential fear and a profound awe of their Lord. It is this state of the heart that motivates their sincere worship, their righteous deeds, and their avoidance of sin.

Thematic Context

This is the final and the culminating statement of the surah. The surah has presented the two paths and the two destinies. This final phrase is the key to the entire map. The theme is that the entire and magnificent reward of Paradise is reserved for the one who has cultivated this inner state of “fearing their Lord.” It is the ultimate and the most essential of all spiritual qualities.

Modern & Comparative Lens

The concept of a “reverential fear” as the beginning of wisdom is a central theme in all the Abrahamic traditions. The Qur’anic term “khashyah” is a particularly beautiful and a profound one. It is not a paralyzing terror, but a state of loving and respectful awe that is born of a true knowledge of God’s greatness. It is the proper and the natural response of the created being in the presence of the Creator.

Practical Reflection & Application

This verse gives us a clear and a direct key to Paradise. The practical application is to cultivate this “reverential fear” of our Lord in our own hearts. We can do this by reflecting on His greatness as it is manifested in the creation, by pondering the majesty of His words in the Qur’an, and by contemplating the awesome reality of the Day of Judgment. This “fear” is not meant to paralyze us, but to liberate us into a life of sincere and beautiful submission.

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14. Khayr al-Bariyyah (خَيْرُ الْبَرِيَّةِ) – The best of creatures

Linguistic Root & Etymology

Khayr is “the best.” Al-Bariyyah are the created beings or the creatures.

The root for Khayr is KH-Y-R (خ-ي-ر) and for al-Bariyyah is B-R-ʾ (ب-ر-أ).

• Morphology: This is a genitive construct, `Khayru al-Bariyyah`. `Khayr` functions as a superlative, “best.” `Al-Bariyyah` means “the creation.”
• Extended Semantic Range: `Khayr` means good/best. `Al-Bariyyah` means all created beings. The phrase thus means “The best of all creation.”

This exalted title is the divine verdict upon those who believe and do righteous deeds. It is the direct opposite of `Sharr al-Bariyyah` (the worst of creatures).

Classical Exegesis (Tafsir)

In Surah Al-Bayyinah (98:7), this is the magnificent and the honored title that is given to the believers. “Indeed, they who have believed and done righteous deeds – those are the best of creatures.” The commentators explain that this is the ultimate and the final divine judgment on the righteous. By choosing the path of faith and of good works, they have fulfilled the very purpose of their creation and have actualized the beautiful potential of their “best of molds.” They have therefore earned the title of the “best of all of creation.” This is an honor that is even greater than the honor of the angels.

Thematic Context

This is the central theme of the final part of the surah. The surah is a stark and a clear sorting of all of humanity into two distinct and opposing categories. The theme is one of a radical and a profound re-evaluation of all worldly standards of worth. The surah is saying that the only true measure of a creature’s value is their relationship with their Creator. The “best of creatures” are not the most powerful or the most wealthy, but the most faithful and the most righteous.

Modern & Comparative Lens

The concept of a “moral hierarchy” of creation is a central one in many religious and philosophical traditions. The Qur’an’s criterion for this hierarchy is a purely spiritual and an ethical one. It is not based on race, on caste, or on any other arbitrary worldly standard. This is a powerful and a universalist vision of human worth. The path to becoming the “best of creatures” is a path of faith and of good deeds that is open to every single human being.

Practical Reflection & Application

This verse gives us the most beautiful and the most ambitious of all possible life goals. We should strive to be among the “best of creatures.” The practical application is to live a life of sincere faith and righteous deeds, as the surah has defined. We should be among those who worship God with sincerity, who establish the prayer, who give the charity, and who have a reverential fear of their Lord. This is the clear and the direct path to becoming one of the “best of creatures.”

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15. Kitāb (الْكِتَاب) – The Scripture

Linguistic Root & Etymology

The root is K-T-B (ك-ت-ب), which means to write. Al-Kitāb is the Scripture or the Book.

The Arabic root is ك-ت-ب.

• Morphology: Al-Kitāb (الْكِتَاب) is a noun meaning “The Book.”
• Extended Semantic Range: The root `kataba` means to write, prescribe, or ordain. `Kitāb` can mean a book, a letter, or a divine decree. `Al-Kitāb` with the definite article refers specifically to a divinely revealed scripture.
• Occurrences in Qur’an: This is a very common root, appearing over 315 times. `Al-Kitāb` is a frequently used name for the Qur’an itself, as well as for previous revelations.

In this surah, `al-Kitāb` is used in the phrase `Ahl al-Kitāb` (“People of the Scripture”). This acknowledges the scriptural heritage of Jews and Christians. The surah’s argument is that the “Clear Proof” came to people who already possessed a `Kitāb`, which should have prepared them for the final revelation, making their rejection a more serious offense.

Classical Exegesis (Tafsir)

In Surah Al-Bayyinah, this word is used to refer to the “People of the Scripture” (Ahl al-Kitāb) (98:1, 4, 6). The commentators explain that this is the honored title that the Qur’an gives to the Jews and the Christians, in recognition of the fact that they were the recipients of a divine “Scripture” before the coming of the Qur’an. The surah is a direct and a powerful address to them, calling them to account for their response to the final “Scripture” and its messenger.

Thematic Context

This connects to the surah’s central theme of the continuity of the divine revelation. The surah is not a rejection of the previous “scriptures.” It is an affirmation of their original, pure message. The theme is that the Qur’an is the final and the most perfect of all the divine “books,” and it has come as a “clear proof” to correct the divisions and the deviations that had entered into the communities of the “People of the Scripture.”

Modern & Comparative Lens

The concept of a “People of the Book” is a central and a unique feature of the Islamic worldview. It is a statement of a shared heritage and a common, scriptural foundation with Judaism and Christianity. This provides a profound basis for interfaith dialogue and mutual respect. The surah is a powerful and a direct example of the Qur’an engaging in a theological and a historical dialogue with the “People of the Scripture.”

Practical Reflection & Application

This verse encourages us to have a deep respect for the original and the pure “scriptures” that were sent before the Qur’an. The practical application is to engage with our brothers and sisters from the “People of the Scripture” with a spirit of respectful and a confident dialogue. We should call them, with wisdom and with beauty, to the common ground that we share: the pure and the original monotheistic faith that is at the heart of all the divine “books.”

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16. Kutubun qayyimah (كُتُبٌ قَيِّمَةٌ) – Righteous scriptures

Linguistic Root & Etymology

Kutub is the plural of a book or a scripture. Qayyimah (root: Q-W-M (ق-و-م)) is that which is straight, correct, and established.

The root for `Kutub` is K-T-B (ك-ت-ب) and for `qayyimah` is Q-W-M (ق-و-م).

• Morphology: `Kutub` (كُتُب) is the plural of `kitāb` (book). `Qayyimah` (قَيِّمَة) is a feminine adjective meaning straight, correct, or of great value.
• Occurrences in Qur’an: The phrase `kutubun qayyimah` appears only here, but the concept of the Qur’an containing `qayyim` (straight/correct) guidance is mentioned elsewhere.

This phrase describes the content of the “purified scrolls” (`ṣuḥufin muṭahharah`) recited by the Messenger. They contain `kutubun qayyimah`. This is interpreted to mean that the Qur’an contains the essence of all the previous divine laws and timeless truths. It is a compendium of all straight, correct, and valuable guidance, confirming the core message of past scriptures while also being the ultimate, established `kitāb` itself.

Classical Exegesis (Tafsir)

In Surah Al-Bayyinah (98:3), the “purified scrolls” that the messenger recites are described as containing “righteous scriptures.” The commentators explain that the Qur’an contains within it the essence of all the past “righteous scriptures.” It contains all the correct beliefs, the just laws, and the true stories that were in the original, uncorrupted scriptures of the past. The Qur’an is therefore the final and the most complete repository of all the “straight” and “correct” guidance that has ever been sent to humanity.

Thematic Context

This connects to the surah’s central theme of the universal and the timeless nature of the true religion. The surah is a powerful argument that the message of the Prophet Muhammad is not a new or a strange one. The theme is one of a profound and a beautiful continuity. The Qur’an is a confirmation and a perfection of all the “righteous scriptures” that came before it. This is a key part of the “Clear Proof.”

Modern & Comparative Lens

The concept of the Qur’an as a confirmation (muhaymin) of the previous scriptures is a central tenet of the Islamic worldview. This verse is a beautiful expression of this. It is a statement of a deep and a respectful relationship with the previous revelations. The Qur’an is not seen as a rival to the Torah and the Gospel, but as the final and the most complete expression of the same, single, “righteous” truth that they all contain.

Practical Reflection & Application

This verse should fill our hearts with a deep and a confident love for the Qur’an. We have been blessed with a book that is a compendium of all the “righteous scriptures.” The practical application is to turn to the Qur’an as our ultimate and our most complete source of guidance. We should be grateful that we have in our hands the final and the most perfect expression of the one, single, “straight” religion of all the prophets.

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17. Mukhliṣīna lahu al-dīn (مُخْلِصِينَ لَهُ الدِّينَ) – Sincere to Him in religion

Linguistic Root & Etymology

Mukhliṣīn (root: KH-L-Ṣ (خ-ل-ص)) are those who are sincere or who have purified something. Lahu is “to Him.” Ad-Dīn is the religion. The phrase means “making the religion purely and sincerely for Him.”

The Arabic root for Mukhliṣīn is خ-ل-ص.

• Morphology: Mukhliṣīn (مُخْلِصِين) is the plural active participle of the Form IV verb `akhlaṣa` (to make pure/sincere). It describes one who is in a state of making their devotion purely for God.
• Extended Semantic Range: The root signifies purity, clarity, and freedom from admixture. `Ikhlāṣ` (sincerity) is the act of purifying one’s intention for God alone, freeing it from any other motive, especially the desire to be seen by others (`riyā’`).
• Occurrences in Qur’an: The root appears 31 times. The command to be `mukhliṣīna lahu al-dīn` is a recurring theme, emphasizing sincerity as the core of acceptable worship.

This is the first and most crucial component of the “straight religion.” The core command given to all prophets was to worship Allah with `ikhlāṣ`. This means to single out God alone for all acts of worship and to purify one’s intention from any form of `shirk` (associating partners with God). It is the foundation upon which prayer and charity must be built.

Classical Exegesis (Tafsir)

In the definition of the “right religion” in Surah Al-Bayyinah (98:5), this is the first and the most foundational of all the commands. “And they were not commanded except to worship Allah, sincere to Him in religion.” The commentators explain that this is the very essence of Tawḥīd and the core of all true worship. Sincerity (ikhlāṣ) means to purify one’s worship from any and all forms of polytheism (shirk), both major and minor. It is to direct one’s worship and one’s entire religious life purely and exclusively to God, without seeking the praise of people or any other worldly motive.

Thematic Context

This is the central theme of the surah. The surah is a call to the pure and the original religion that has been corrupted by the divisions of the People of the Scripture and the polytheism of the mushrikin. The theme is that the foundation of the “right religion” is this one, single, and all-important quality of “sincerity.” All the other acts of worship are only valid and valuable if they are built upon this pure and sincere foundation.

Modern & Comparative Lens

The concept of “sincerity” or “purity of intention” is a central virtue in all of the world’s great religious and ethical traditions. The Qur’anic concept of “ikhlāṣ” is a particularly powerful and a central one. It is the very heart of the Islamic spiritual life. This verse is one of the most powerful and direct commands for this. It is a call to a life that is completely and utterly God-centered.

Practical Reflection & Application

This verse gives us the most important of all possible life goals. The practical application is to be constantly engaged in the struggle to purify our own intentions. Before we perform any act of worship, we should pause and we should ask ourselves: “Am I doing this purely and ‘sincerely for Him’?” This constant and conscious act of purifying our intentions is the key to having our deeds accepted and to being upon the “right religion.”

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18. Munfakkīna (مُنفَكِّينَ) – To be parted

Linguistic Root & Etymology

The root is F-K-K (ف-ك-ك), which means to separate or to part. The participle munfakkīn are those who would be parted or separated from something.

The Arabic root is ف-ك-ك.

• Morphology: Munfakkīn (مُنفَكِّين) is the plural active participle of the Form VII verb `infakka`, which means “to be separated” or “to be disjoined.”
• Extended Semantic Range: The root means toفكّ , which is to disjoin, separate, or untie. The Form VII verb is reflexive, meaning “to come apart.”
• Occurrences in Qur’an: The root appears 9 times. This specific form is unique to this verse.

The opening verse states that the disbelievers `lam yakunū munfakkīna`—they were not going to “come apart from” or “abandon” their state of disbelief until the `Bayyinah` (Clear Proof) came. This establishes the pivotal importance of the Prophet’s mission. His arrival was the event that would leave them with no further excuse, forcing a clear separation between those who accept the proof and those who stubbornly reject it.

Classical Exegesis (Tafsir)

In the opening verse of Surah Al-Bayyinah (98:1), the surah states, “Those who disbelieved… were not to be parted [from their misguidance] until there came to them the clear proof.” The commentators explain that this is a statement of the historical reality. The disbelievers were firmly entrenched in their state of disbelief and they would not have been “parted” from it or have had any excuse removed until the coming of the “Clear Proof.” The verse is a powerful statement that the coming of the Prophet was a decisive event that left them with no more room for doubt or excuse.

Thematic Context

This connects to the theme of the surah as a powerful argument against the deniers. The surah is establishing the full and the complete nature of the proof that has been sent to them. The theme is one of a final and an unanswerable divine argument. After the coming of the “Clear Proof,” their persistence in their disbelief is no longer a matter of ignorance, but is a matter of a conscious and a deliberate choice to reject the truth. Their excuse has been “parted” from them.

Modern & Comparative Lens

The concept of a decisive, “paradigm-shifting” event is a central one in the philosophy of history and of science. The coming of the “Clear Proof” is, from the Islamic perspective, the ultimate and the most important of all of these events. It is the event that “parts” the age of partial guidance from the age of the final and the complete guidance. It is the great dividing line in human spiritual history.

Practical Reflection & Application

This verse is a profound reminder of the immense blessing and the great responsibility that comes with having received the “Clear Proof.” We have been given a guidance that has “parted” the truth from the falsehood. The practical application is to be grateful for this clarity and to be among those who have “parted” from their own past states of ignorance and have embraced the clear and the beautiful path that has been shown to us.

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19. Mushrikīn (وَالْمُشْرِكِينَ) – And the polytheists

Linguistic Root & Etymology

The root is SH-R-K (ش-ر-ك), which means to associate a partner. A mushrik is one who commits shirk, the sin of associating partners with God.

The Arabic root is ش-ر-ك.

• Morphology: Al-Mushrikīn (الْمُشْرِكِين) is the plural active participle of the Form IV verb `ashraka` (to associate partners).
• Extended Semantic Range: The root `sharika` means to share. `Shirk` is the ultimate sin in Islam: associating a “sharīk” (partner) with Allah in His divinity, attributes, or right to be worshipped.
• Occurrences in Qur’an: This is a major theological root, appearing over 160 times.

The surah opens by mentioning two categories of disbelievers: the People of the Scripture and the `mushrikīn`. This latter group refers to the pagan idolaters of Arabia. By addressing both, the surah makes its message universal. It asserts that both those who corrupted a previous revelation and those who followed baseless polytheism were in need of the “Clear Proof” to guide them to pure monotheism.

Classical Exegesis (Tafsir)

In the opening verse of Surah Al-Bayyinah (98:1), the surah mentions two groups of disbelievers: “the People of the Scripture and the polytheists.” The commentators explain that the “polytheists” here refers to the pagan Arabs of Mecca, who worshipped idols. The surah is making a powerful and a comprehensive statement. It is addressing both of the major groups who were opposing the Prophet: those who had a corrupted scripture, and those who had no scripture at all. Both groups were in a state of misguidance, and the “Clear Proof” had come to guide them both.

Thematic Context

This connects to the theme of the universal and the unifying nature of the divine message. The surah is not just a message for one group. It is a call to all of humanity, both the “People of the Scripture” and the “polytheists,” to abandon their false beliefs and to unite upon the one, single, pure religion of God. The theme is that the “Clear Proof” is a universal mercy that has been sent for all.

Modern & Comparative Lens

The Qur’an’s address to the “polytheists” is a central feature of its discourse. It is a sustained and a powerful argument against the irrationality and the injustice of idol worship. The surah is a beautiful example of the Qur’an’s method of calling the polytheists to the truth, by appealing to the clear and the undeniable signs of the one Creator.

Practical Reflection & Application

This verse is a reminder of the great darkness of “polytheism” from which we have been saved by the light of Tawḥīd. The practical application is to be profoundly grateful for the gift of pure monotheism. We should also strive to be a source of guidance for those who are still lost in the darkness of the modern forms of “polytheism”—the worship of wealth, of status, of desire. It is a call to be a beacon of the pure and the beautiful light of the oneness of God.

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20. Muṭahharah (مُّطَهَّرَةً) – Purified

Linguistic Root & Etymology

The root is Ṭ-H-R (ط-ه-ر), meaning to be pure. Muṭahharah is a passive participle, meaning that which has been purified.

The Arabic root is ط-ه-ر.

• Morphology: Muṭahharah (مُطَهَّرَة) is the feminine passive participle of the Form II verb `ṭahhara` (to purify). Form II indicates an intensive act of purification.
• Extended Semantic Range: The root signifies purity (`ṭahārah`), both physical (cleanliness from dirt) and spiritual (purity from sin and falsehood).
• Occurrences in Qur’an: The root appears 31 times. For example, the spouses in Paradise are described as `muṭahharah`.

This adjective describes the scrolls (`ṣuḥuf`) that the Messenger recites. They are `muṭahharah`—perfectly purified. This means they are free from any form of corruption, falsehood, human interference, or contradiction. The term asserts the divine, pristine nature of the Qur’anic revelation, making it a perfectly reliable source of truth.

Classical Exegesis (Tafsir)

In Surah Al-Bayyinah (98:2), the “Clear Proof” is a messenger from God “who recites purified scriptures.” The commentators explain that the “purified scriptures” (ṣuḥufan muṭahharah) are the pages of the Qur’an. They are “purified” from any falsehood, any error, and any contradiction. They are the pure and the unadulterated word of God. The description is a testament to the perfect and the pristine nature of the divine revelation.

Thematic Context

This connects to the theme of the sacred and the honored nature of the divine revelation. The surah has presented the Prophet as the “Clear Proof.” This verse describes the nature of the message that he is bringing. The theme is one of a profound and an absolute authority. The message is to be taken with the utmost seriousness because it is not a human word, but is a “purified” word from the Lord of the worlds.

Modern & Comparative Lens

The concept of a “pure” or an “uncorrupted” scripture is a central claim of Islam for the Qur’an. This verse is a powerful statement of this. It asserts that the scripture that the Prophet is reciting is perfectly “purified.” This is the theological basis for the belief in the Qur’an’s textual and its conceptual incorruptibility. It is a claim to a perfect and a divinely-guarded transmission.

Practical Reflection & Application

This verse should instill in our hearts a profound reverence for the Qur’an. We are engaging with a message that is divinely “purified.” The practical application is to treat the Qur’an with the utmost respect. We should handle it with physical purity, and, more importantly, we should approach its message with a pure heart and a sincere intention. It is a call to honor the Book of Allah in a way that is befitting of its “purified” nature.

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21. Qayyimah (الْقَيِّمَةِ) – The Straight [Religion]

Linguistic Root & Etymology

The root is Q-W-M (ق-و-م), which means to stand up or to be straight. Qayyimah is that which is straight, correct, and established.

The Arabic root is ق-و-م.

• Morphology: Qayyimah (قَيِّمَة) is a feminine adjective meaning straight, correct, or of great value.
• Extended Semantic Range: The root `qāma` means “to stand.” `Qayyim` or `qayyimah` means that which is upright, correct, valuable, and firmly established, like a “straight” path that does not deviate.
• Occurrences in Qur’an: This is an extremely common root, appearing over 660 times.

Used in the phrase `dīn al-qayyimah`, this adjective describes the true religion as one that is “straight” and “correct.” It is the established, unwavering path that is free from the crookedness of human deviation and corruption. The surah defines this straight path by three pillars: sincere monotheism, prayer, and charity.

Classical Exegesis (Tafsir)

In Surah Al-Bayyinah (98:5), after describing the core commands of the true religion (sincere worship, prayer, and charity), the surah concludes, “And that is the religion of the straight path.” The commentators explain that this is a definitive statement about the nature of the true faith. The “straight religion” is not a complex set of esoteric rituals or theological dogmas. It is this simple, clear, and powerful combination of a sincere, monotheistic worship and a practical, compassionate social ethic. This is the timeless and the universal “straight” path that was taught by all the prophets.

Thematic Context

This connects to the surah’s central theme of the universal and the unifying nature of the true religion. The surah has presented the message of the Prophet Muhammad not as a new religion, but as a call back to the one, single, “straight religion.” The theme is one of a profound and a beautiful simplicity. The surah is stripping away all the human additions and the sectarian divisions and is returning to the pure and the essential core of all true faith.

Modern & Comparative Lens

The concept of a “primordial” or a “straight” religion is a central one in the Islamic worldview. This verse is one of the most beautiful and concise definitions of this. It is a powerful foundation for interfaith dialogue, as it presents the core of Islam not as a sectarian identity, but as this universal and “straight” path of sincere worship and good deeds. It is a timeless and a universal ethical and spiritual framework.

Practical Reflection & Application

This verse gives us a clear and a simple definition of our own faith. The practical application is to make these three pillars the central and the organizing principles of our own lives. We should strive to be sincere in our worship of the one God (“mukhliṣīna lahu al-dīn“), we should be diligent in our formal connection with Him (“yuqīmū al-ṣalāh“), and we should be generous in our compassion for His creation (“yuʾtū al-zakāh“). This is the simple and the beautiful essence of the “straight religion.”

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22. Raḍiya Allāhu ʿanhum (رَّضِيَ اللَّهُ عَنْهُمْ) – Allah is pleased with them

Linguistic Root & Etymology

Raḍiya is “He is pleased.” Allāh is God. ʿAnhum is “with them.”

The root for `raḍiya` is R-Ḍ-Y (ر-ض-ي).

• Morphology: The phrase consists of the verb `raḍiya` (He was pleased), the subject `Allāh`, and the prepositional phrase `ʿanhum` (with them).
• Occurrences in Qur’an: The root appears over 70 times, and this specific phrase is a recurring description of the reward of the righteous.

This phrase is a divine declaration of the ultimate success. It is the highest honor in Paradise, greater than the physical blessings of the gardens. To earn the “Good Pleasure” (`riḍwān`) of Allah is the goal of the spiritual journey.

Classical Exegesis (Tafsir)

In the description of the reward for the “best of creatures” in Surah Al-Bayyinah (98:8), the surah states, “Allah is pleased with them, and they are pleased with Him.” The commentators explain that the ultimate and the most magnificent of all the rewards of Paradise is the attainment of the good pleasure of God (riḍwān Allāh). To have the Lord of all the worlds be “pleased with them” is an honor and a bliss that is far greater than all the physical pleasures of the gardens. It is the ultimate and the final stamp of success and of salvation. It is the source of all the other joys of Paradise.

Thematic Context

This connects to the surah’s theme of the ultimate and the perfect nature of the divine reward. The theme is that the reward is not an impersonal or a transactional one. It is a relational one. The pinnacle of the bliss of Paradise is this state of a loving and a “mutually pleased” relationship with God Himself. This is the ultimate and the most beautiful of all possible homecomings for the righteous soul.

Modern & Comparative Lens

The concept of the “divine good pleasure” as the ultimate goal of the religious life is a central one in Islamic theology. It is a rejection of a purely fear-based or a purely duty-based religiosity. The ultimate motivation for the believer is not just to escape Hell or to gain Paradise, but to attain this state of being a person with whom God is “pleased.” It is the foundation of a spirituality that is based on love and on a desire for a personal relationship with God.

Practical Reflection & Application

This verse gives us the most beautiful and the most ambitious of all life goals. The practical application is to make the seeking of God’s “pleasure” the ultimate intention behind all of our actions. We should constantly ask ourselves, “Is this action ‘pleasing’ to Allah?” By striving to live a life that is “pleasing” to Him, we can hope to be among those with whom He is “pleased” on the Day of Judgment.

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23. Rasūlun min Allāh (رَسُولٌ مِّنَ اللَّهِ) – A Messenger from Allah

Linguistic Root & Etymology

Rasūl is a messenger. Min Allāh is “from Allah.”

The root for `Rasūl` is R-S-L (ر-س-ل).

• Morphology: `Rasūl` (رَسُول) is a noun on the `faʿūl` pattern, often indicating one who performs an action. It means “one who is sent,” a messenger or apostle.
• Extended Semantic Range: The verb `arsala` means “to send.” A `risālah` is a message. A `rasūl` is the bearer of that message.
• Occurrences in Qur’an: This is a core theological root, appearing over 500 times.

The “Clear Proof” is identified not as an abstract text but as a `Rasūlun min Allāh`—a human messenger sent directly from God. This emphasizes the personal and practical nature of divine guidance. The proof is embodied in the life and character of the Prophet Muhammad ﷺ, who not only recites the message but also demonstrates how to live it.

Classical Exegesis (Tafsir)

In Surah Al-Bayyinah (98:2), the “Clear Proof” is identified. “A Messenger from Allah, reciting purified scriptures.” The commentators explain that the ultimate “Clear Proof” is not an abstract argument or a book that falls from the sky. It is a living, human “messenger” who has been sent directly “from Allah.” The Prophet Muhammad himself—his life, his character, his mission—is the central and the most undeniable of all the proofs. He is the living embodiment of the divine message that he recites.

Thematic Context

This connects to the surah’s central theme of the “Clear Proof” as the definitive and final word of guidance. The theme is that the divine method of guidance is a holistic one. It is not just a text; it is a text that is recited and embodied by a living “messenger.” This combination of a pure message and a pure messenger is what constitutes the unanswerable and the “clear proof” against which humanity has no excuse.

Modern & Comparative Lens

The concept of the “messenger” as the central and indispensable channel of the divine communication is a cornerstone of the Abrahamic faiths. The Qur’an’s emphasis on this is a key part of its prophetology. It is a rejection of a purely “textual” religion. The life and the example of the “messenger” (the Sunnah) is an integral and an inseparable part of the divine guidance. The Book and the Messenger are the two pillars of the “Clear Proof.”

Practical Reflection & Application

This verse is a call to a complete and a balanced faith. The practical application is to not just read the Qur’an on our own, but to also study the life and the teachings of the “Messenger from Allah” who brought it to us. By combining the study of the Book with the study of the life of the one who brought it, we are engaging with the “Clear Proof” in its complete and its intended form.

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24. Sharr al-Bariyyah (شَرُّ الْبَرِيَّةِ) – The worst of creatures

Linguistic Root & Etymology

Sharr is “the worst.” Al-Bariyyah are the created beings or the creatures.

The root for Sharr is SH-R-R (ش-ر-ر) and for al-Bariyyah is B-R-ʾ (ب-ر-أ).

• Morphology: This is a genitive construct, `Sharru al-Bariyyah`. `Sharr` functions as a superlative, “worst.” `Al-Bariyyah` means “the creation.”
• Extended Semantic Range: `Sharr` is all that is evil, corrupt, and harmful, the opposite of `khayr` (good). `Al-Bariyyah` is all created beings.

This terrifying title is the divine verdict upon those who disbelieved after the Clear Proof came to them. By rejecting the very purpose of their creation (to know and worship their Creator), they have debased themselves to a rank lower than any other creature.

Classical Exegesis (Tafsir)

In Surah Al-Bayyinah (98:6), this is the magnificent and the honored title that is given to the believers. “Indeed, they who disbelieved… those are the worst of creatures.” The commentators explain that this is the ultimate and the final divine judgment on the disbelievers. By choosing the path of rejecting the “Clear Proof,” they have chosen a station that is the “worst” and the most debased of all of creation. Their crime of rejecting their own creator and His clear signs has made them lower than even the lowest of the animals. This is a statement of their ultimate and utter spiritual ruin.

Thematic Context

This is the central theme of the final part of the surah. The surah is a stark and a clear sorting of all of humanity into two distinct and opposing categories. The theme is one of a radical and a profound re-evaluation of all worldly standards of worth. The surah is saying that the only true measure of a creature’s value is their relationship with their Creator. The “worst of creatures” are not the poorest or the weakest, but the most arrogant in their disbelief.

Modern & Comparative Lens

The concept of a “moral hierarchy” of creation is a central one in many religious and philosophical traditions. The Qur’an’s criterion for this hierarchy is a purely spiritual and an ethical one. It is not based on race, on caste, or on any other arbitrary worldly standard. This verse is the terrible and the sobering counterpart to the “best of creatures.” It is a powerful warning that the human being, who was created in the “best of molds,” has the potential to fall to the lowest of all possible stations.

Practical Reflection & Application

This verse is a profound and a terrifying warning. We must do everything in our power to not be among the “worst of creatures.” The practical application is to live a life of sincere faith and righteous deeds, as the surah has defined. We should be among those who embrace the “Clear Proof” with a humble and a grateful heart, so that we may be elevated to the rank of the “best of creatures,” not debased to the rank of the “worst.”

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25. Ṣuḥuf (صُحُفًا) – The Scriptures

Linguistic Root & Etymology

Aṣ-Ṣuḥuf is the plural of ṣaḥīfah, a page, a scroll, or a scripture.

The root is Ṣ-Ḥ-F (ص-ح-ف).

• Morphology: `Ṣuḥuf` (صُحُف) is the plural of `ṣaḥīfah` (صَحِيفَة).
• Extended Semantic Range: The root refers to that which is spread out and flat, like a page. A `ṣaḥīfah` is a page or a leaf on which something is written. `Ṣuḥuf` are therefore scrolls or scriptures.
• Occurrences in Qur’an: The root appears 9 times, often referring to the scriptures of Abraham and Moses (`ṣuḥufi Ibrāhīma wa Mūsā`).

The message brought by the Prophet is described as being contained in `ṣuḥufan muṭahharah` (“purified scrolls”). This term connects the Qur’an to the ancient tradition of revealed scriptures, while the adjective `muṭahharah` (purified) distinguishes it as being perfectly preserved and free from the human corruption that affected earlier texts.

Classical Exegesis (Tafsir)

In Surah Al-Bayyinah (98:2), the messenger is described as “reciting purified scriptures.” The commentators explain that this refers to the pages of the Qur’an. They are described as “purified” (muṭahharah) because they are free from any falsehood, error, or contradiction. They are the pure and unadulterated word of God. The description is a testament to the perfect and pristine nature of the divine revelation.

Thematic Context

This connects to the theme of the sacred and honored nature of the divine revelation. The surah presents the Prophet as the “Clear Proof,” and this verse describes the nature of the message he brings. The theme is one of profound and absolute authority. The message is to be taken with the utmost seriousness because it is not a human word but is a collection of “purified scriptures” from the Lord of the worlds.

Modern & Comparative Lens

The concept of a “pure” or “uncorrupted” scripture is a central claim of Islam for the Qur’an. This verse is a powerful statement of this. It asserts that the scripture the Prophet recites is perfectly “purified.” This is the theological basis for the belief in the Qur’an’s textual and conceptual incorruptibility, a claim to a perfect and divinely-guarded transmission.

Practical Reflection & Application

This verse should instill in our hearts a profound reverence for the Qur’an. We are engaging with a message that is divinely “purified.” The practical application is to treat the Qur’an with the utmost respect. We should handle it with physical purity, and, more importantly, we should approach its message with a pure heart and a sincere intention. It is a call to honor the Book of Allah in a way that is befitting of its “purified” nature.

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26. Tafarruqa (تَفَرَّقَ) – They became divided

Linguistic Root & Etymology

The root is F-R-Q (ف-ر-ق), which means to separate. The verb tafarraqa (Form V) means to become divided or to be in a state of schism.

The Arabic root is ف-ر-ق.

• Morphology: Tafarraqa (تَفَرَّقَ) is a Form V perfect tense verb. Form V is often the reflexive of Form II, meaning “to become separated” or “to fall into division.”
• Extended Semantic Range: The root `faraqa` means to separate, divide, or distinguish (`furqān` – the criterion). `Tafarraqa` denotes the act of a previously united group breaking apart into sects and factions.
• Occurrences in Qur’an: The root is very common, appearing over 70 times. The command “Do not become divided” (`wa lā tafarraqū`) is a central injunction in the Qur’an.

This verse makes a crucial historical and theological point. The People of the Scripture did not `tafarraqa` (fall into division) due to a lack of guidance. Paradoxically, they became divided *after* the clear proof came to them. This highlights that the cause of their schism was not ambiguity in the message, but human diseases like envy, arrogance, and worldly ambition.

Classical Exegesis (Tafsir)

In Surah Al-Bayyinah (98:4), a powerful and a tragic historical statement is made. “Nor did those who were given the Scripture become divided except after the clear proof came to them.” The commentators explain that this is a refutation of any excuse that the People of the Scripture might have for their sectarian divisions. Their “division” was not a result of a lack of guidance. On the contrary, it was the very coming of the “clear proof”—their own prophets and their own scriptures—that became the cause of their divisions. This was a result of their envy, their arrogance, and their desire to follow their own whims rather than the clear truth.

Thematic Context

This connects to the surah’s central theme of the “Clear Proof” as a source of unity that has been rejected. The theme is a profound and a tragic one. The very thing that was meant to unite the people—the divine guidance—became the very thing that they “divided” over. The surah is a powerful warning against the dangers of sectarianism and a call to unite upon the clear and the essential truths of the one religion.

Modern & Comparative Lens

The phenomenon of religious “division” and sectarianism is a central and a tragic theme in the history of all the world’s religions. This verse is a powerful and an ancient diagnosis of the root cause of this. It is not a lack of evidence, but is the human heart’s diseases of pride and of envy. It is a timeless and a universal warning against the dangers of turning a religion of unity into a religion of “division.”

Practical Reflection & Application

This verse is a profound and a sobering warning for our own Muslim community. We have been given the ultimate “Clear Proof” in the Qur’an and the Sunnah. The practical application is to be a source of unity in our own community, not a source of “division.” We should focus on the clear and the essential principles of our faith that unite us, and we should avoid the sectarianism and the endless arguments that can “divide” us. It is a call to be a community that is united by the “Clear Proof,” not divided by it.

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27. Umirū (أُمِرُوا) – They were commanded

Linguistic Root & Etymology

The root is ʾ-M-R (أ-م-ر), which means to command. The passive verb umirū means “they were commanded.”

The Arabic root is أ-م-ر.

• Morphology: Umirū (أُمِرُوا) is a third-person plural passive perfect tense verb.
• Extended Semantic Range: The root gives us `amr` (command, affair) and `amīr` (commander). The verb `amara` means to command.
• Occurrences in Qur’an: This is a very common root, appearing over 240 times.

This verse distills the essence of all divine revelation. After discussing the divisions and deviations of previous nations, the surah states what they were *actually* commanded (`umirū`) to do. The command was simple and universal: sincere worship of the One God, prayer, and charity. This highlights the unifying, core message that runs through all prophetic missions.

Classical Exegesis (Tafsir)

In Surah Al-Bayyinah (98:5), after describing the divisions of the People of the Scripture, the surah states the simple and the beautiful essence of the original command that was given to all of them. “And they were not commanded except to worship Allah, sincere to Him in religion…” The commentators explain that this is a powerful and a direct statement of the universal and the unchanging core of all the divine messages. The “command” that was given to every single prophet, in every single scripture, was this one, simple, and beautiful command: to worship the one God with a pure and a sincere devotion.

Thematic Context

This connects to the surah’s central theme of the universal and the unifying nature of the true religion. The surah is a powerful argument against sectarianism. The theme is one of a profound and a beautiful simplicity. The surah is stripping away all the human additions and the sectarian divisions and is returning to the pure and the essential “command” that is at the heart of all true faith. This is the “right religion” to which all of humanity has been called.

Modern & Comparative Lens

The concept of a “primordial” or a “perennial” truth that lies at the heart of all the great religions is a central one in the study of comparative religion. This verse is a powerful and a concise Qur’anic expression of this. It defines the universal and the essential “command” of all true religion as being this simple and beautiful combination of a sincere, monotheistic worship and a compassionate social ethic.

Practical Reflection & Application

This verse is a direct and a beautiful guide for our own spiritual lives. The practical application is to make this simple and original “command” the very center of our own faith. We should focus on purifying our worship of the one God and on living a life of practical goodness, and we should see this as the very essence of the path that has been laid down for all of humanity by our one Lord.

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28. Yaʿbudū Allāh (لِيَعْبُدُوا اللَّهَ) – To worship Allah

Linguistic Root & Etymology

Yaʿbudū is to worship. Allāh is God.

The root for `yaʿbudū` is ʿ-B-D (ع-ب-د).

• Morphology: `Yaʿbudū` (يَعْبُدُوا) is a subjunctive verb, “that they worship.”
• Extended Semantic Range: `ʿIbādah` (worship) is not just ritual, but a state of complete servitude and submission to Allah. It is the purpose of creation.
• Occurrences in Qur’an: The root `ʿ-B-D` is foundational, appearing over 275 times.

This phrase defines the primary purpose of all divine commands. All prophets were sent with this core message: `li-yaʿbudū Allāh`, “to worship Allah.” This is presented as the foundational pillar of the “straight religion.” Everything else—prayer, charity, and law—is built upon this bedrock of pure, monotheistic worship.

Classical Exegesis (Tafsir)

In Surah Al-Bayyinah (98:5), this is the first and the most foundational part of the universal command. “And they were not commanded except to worship Allah…” The commentators explain that this is the core and the essence of the message of all the prophets, from the first to the last. The primary call is to pure monotheistic worship (ʿibādah), to direct all acts of devotion to God alone. All the other aspects of the religion are built upon this one, single foundation. To “worship Allah” is the very purpose of our creation.

Thematic Context

This is the central theme of the entire surah. The conflict between the prophets and their people was not about a minor issue; it was about this most fundamental of all principles. The People of the Scripture and the polytheists had all deviated from the pure “worship of Allah.” The “Clear Proof” came to call them back to this simple, foundational truth. The theme is that the only path to salvation, both in this world and the next, is to return to the pure and exclusive “worship of Allah.”

Modern & Comparative Lens

The call to “worship God” is the central command of the monotheistic faiths. The Qur’anic term “ʿibādah” is a very comprehensive one. It is not limited to ritual acts, but includes all acts of obedience and submission that are done with the intention of pleasing God. It is a call to a complete way of life, where one’s entire existence becomes an act of “worship.”

Practical Reflection & Application

This verse is a reminder of our ultimate purpose in life. The practical application is to strive to make our entire lives an act of “worshipping Allah.” This begins with the formal acts of worship, like the five daily prayers, but it should extend to our character, our dealings with others, and our intentions in all that we do. It is a call to a God-centered existence, where every action is sanctified by the intention to serve and to please our Creator.

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29. Yatlū (يَتْلُو) – Reciting

Linguistic Root & Etymology

The root is T-L-W (ت-ل-و), which means to follow or to recite. The verb yatlū means “he recites.”

The Arabic root is ت-ل-و.

• Morphology: `Yatlū` (يَتْلُو) is a third-person singular imperfect tense verb.
• Extended Semantic Range: The verb `talā` means “to follow.” From this comes the meaning “to recite,” as one’s tongue and eyes “follow” the text. `Tilāwah` is the act of recitation. The root implies a careful, deliberate following and vocalizing of the revealed word.
• Occurrences in Qur’an: The root appears over 60 times, almost always in the context of reciting God’s revelations.

This verb describes the primary function of the Messenger. He is not the author of the message; he `yatlū` (recites) what has been revealed to him. This act of recitation is the means by which the “purified scrolls” are transmitted to humanity. The term emphasizes the faithful and exact transmission of the divine word.

Classical Exegesis (Tafsir)

In Surah Al-Bayyinah (98:2), the “Clear Proof” is identified as a messenger from God “who recites purified scriptures.” The commentators explain that this is a description of the primary function of the Prophet. He is not the author of the message; he is its “reciter.” He is the pure and the trustworthy channel who “recites” the divine words exactly as they have been revealed to him. This act of “recitation” is the foundational act of the transmission of the divine guidance.

Thematic Context

This connects to the theme of the surah as a testament to the divine origin of the Qur’an. The surah is a powerful argument against those who would attribute the Qur’an to the Prophet himself. The theme is that the Prophet’s role is one of a perfect and a faithful “reciter.” The beauty and the power is not from him, but from the one whose words he is “reciting.”

Modern & Comparative Lens

The emphasis on “recitation” is a key feature of the Islamic tradition. The Qur’an is not just a text to be read silently; it is a “recitation” (which is the literal meaning of the word “Qur’an”) that is meant to be vocalized and heard. The beauty, the power, and the spiritual effect of the Qur’an are most fully experienced through its oral recitation. This verse establishes this as the primary and the foundational mode of the Prophet’s teaching.

Practical Reflection & Application

This verse is a reminder of the central importance of the recitation of the Qur’an in our own lives. The practical application is to make the listening to and the recitation of the Qur’an a regular and a beloved part of our daily worship. We should strive to emulate the first and most fundamental function of our Prophet by being people who are constantly engaged in the “recitation” of the purified scriptures.

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30. Yuqīmū al-ṣalāh (وَيُقِيمُوا الصَّلَاةَ) – And they establish the prayer

Linguistic Root & Etymology

Yuqīmū is “they establish.” Aṣ-Ṣalāh is the prayer.

The root for `yuqīmū` is Q-W-M (ق-و-م) and for `aṣ-ṣalāh` is Ṣ-L-W (ص-ل-و).

• Morphology: `Yuqīmū` (يُقِيمُوا) is a Form IV subjunctive verb meaning “that they establish.” `Aṣ-Ṣalāh` is the ritual prayer.
• Extended Semantic Range: The verb `aqāma` (from Q-W-M) means more than just “to do”; it means “to make something stand straight,” “to establish firmly.” Thus, `yuqīmū al-ṣalāh` means to make the prayer a central, established pillar in one’s life.

This is the second pillar of the “straight religion.” It is not enough to have sincere belief; it must be expressed through the regular, established connection with God through `ṣalāh`.

Classical Exegesis (Tafsir)

In the definition of the “right religion” in Surah Al-Bayyinah (98:5), this is the second of the great commands. “And that they establish the prayer.” The commentators explain that the verb “establish” (yuqīmū) is more comprehensive than simply “to perform.” It means to perform the prayer at its proper times, with all of its proper conditions, and, most importantly, with a state of humble reverence (khushūʿ) in the heart. It is a call to make the prayer a firm and a central “pillar” of one’s life.

Thematic Context

This connects to the surah’s central theme of the practical and the holistic nature of the true religion. The theme is that a sincere faith must be manifested in a regular and a disciplined connection with God. The prayer is the ultimate and the most important of all the practical pillars of the faith. It is the direct and the personal link between the servant and the Lord, and to “establish” it is a defining characteristic of the one who is on the “right religion.”

Modern & Comparative Lens

The act of ritual prayer is a central feature of all the Abrahamic faiths. The Qur’an’s use of the specific verb “to establish” the prayer is a powerful one. It suggests that the prayer is not just a fleeting act, but is an “institution” that is to be “established” both in one’s personal life and in the life of the community. It is the central and the organizing rhythm of a Muslim’s day.

Practical Reflection & Application

This verse is a direct and a beautiful command. The practical application is to be among those who truly “establish the prayer.” We should not be content with a hasty or a heedless prayer. We should strive to “establish” our five daily prayers with care, with reverence, and with a present heart. This is a central and a non-negotiable part of the “right religion” and a defining characteristic of the “best of creatures.”

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31. Yuʾtū al-zakāh (وَيُؤْتُوا الزَّكَاةَ) – And they give the charity

Linguistic Root & Etymology

Yuʾtū is “they give.” Az-Zakāh (root: Z-K-W (ز-ك-و)) is the obligatory charity, so named because it “purifies” the wealth of the giver and causes it to “grow” in blessing.

The root for `yu’tū` is ʾ-T-Y (أ-ت-ي) and for `az-zakāh` is Z-K-W (ز-ك-و).

• Morphology: `Yu’tū` (يُؤْتُوا) is a Form IV subjunctive verb meaning “that they give” or “bring.” `Az-Zakāh` is the verbal noun for purification/charity.
• Extended Semantic Range: `Z-K-W` means to purify, to cleanse, and to cause to grow. `Zakāh` is the act of giving that purifies one’s remaining wealth and purifies the giver’s soul from greed, while causing blessing and growth.
• Occurrences in Qur’an: The command to give `zakāh` appears over 30 times, often paired directly with the command to establish prayer.

This is the third pillar of the “straight religion,” representing the social dimension of faith. After sincere belief and the personal connection with God through prayer, the believer must fulfill their responsibility to society by giving `zakāh`. This act purifies wealth and fosters compassion, cementing the link between worshipping the Creator and serving the creation.

Classical Exegesis (Tafsir)

In the definition of the “right religion” in Surah Al-Bayyinah (98:5), this is the third of the great commands. “And that they give the charity.” The commentators explain that this is the social and the compassionate dimension of the true faith. A sincere worship of God must be coupled with a practical compassion for His creation. The “giving of the zakāh” is the ultimate manifestation of this. It is the act of purifying one’s own wealth by giving a share of it to the poor and the needy. It is a fundamental pillar of the faith.

Thematic Context

This connects to the surah’s central theme of the practical and the holistic nature of the true religion. The theme is that a sincere faith must be manifested in both our vertical relationship with God (the prayer) and our horizontal relationship with our fellow human beings (the charity). The two are inseparable. To “establish the prayer” and to “give the charity” are the twin pillars of the practical life of the one who is on the “right religion.”

Modern & Comparative Lens

The concept of an “obligatory charity” or a “religious tax” for the poor is a central feature of the Abrahamic traditions. The Qur’anic concept of “zakāh” is a particularly beautiful one. Its very name, which means “purification,” reframes the act. It is not just a tax; it is a spiritual act of “purifying” one’s own soul and one’s own wealth. It is a foundational principle for the economic and the social justice of a Muslim society.

Practical Reflection & Application

This verse is a direct and a beautiful command. The practical application is to be among those who are diligent in “giving the zakāh.” We should see our wealth not as our own personal property, but as a trust from God, from which the poor have a right. We should calculate our zakāh with care and we should give it with a joyful and a sincere heart, recognizing that in doing so, we are not just helping others, but are “purifying” our own selves and are fulfilling a central command of the “right religion.”

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32. Zakāh (الزَّكَاةَ) – The Charity

Linguistic Root & Etymology

The root is Z-K-W (ز-ك-و), which means to be pure or to grow. Az-Zakāh is the obligatory charity, so named because it “purifies” the wealth of the giver and causes it to “grow” in blessing.

The Arabic root is ز-ك-و.

• Morphology: Az-Zakāh (الزَّكَاة) is a verbal noun (masdar).
• Extended Semantic Range: The root signifies purity, cleanliness, and growth. The act of giving `zakāh` is seen as a means of spiritual `tazkiyah` (purification of the soul from greed) and a cause for `barakah` (blessed growth) in one’s remaining wealth.
• Occurrences in Qur’an: The root appears about 59 times. The command to give `zakāh` is one of the most repeated injunctions, often immediately following the command to establish prayer.

`Zakāh` is the third pillar of the “straight religion” mentioned in the surah. It is the practical manifestation of one’s faith in the social sphere. It represents the believer’s duty towards the community and the acknowledgment that their wealth is a trust from God, from which the poor and needy have a designated right.

Classical Exegesis (Tafsir)

In the definition of the “right religion” in Surah Al-Bayyinah (98:5), this is the third of the great commands. “And that they give the charity.” The commentators explain that this is the social and the compassionate dimension of the true faith. A sincere worship of God must be coupled with a practical compassion for His creation. The “giving of the zakāh” is the ultimate manifestation of this. It is the act of purifying one’s own wealth by giving a share of it to the poor and the needy. It is a fundamental pillar of the faith.

Thematic Context

This connects to the surah’s central theme of the practical and the holistic nature of the true religion. The theme is that a sincere faith must be manifested in both our vertical relationship with God (the prayer) and our horizontal relationship with our fellow human beings (the charity). The two are inseparable. To “establish the prayer” and to “give the charity” are the twin pillars of the practical life of the one who is on the “right religion.”

Modern & Comparative Lens

The concept of an “obligatory charity” or a “religious tax” for the poor is a central feature of the Abrahamic traditions. The Qur’anic concept of “zakāh” is a particularly beautiful one. Its very name, which means “purification,” reframes the act. It is not just a tax; it is a spiritual act of “purifying” one’s own soul and one’s own wealth. It is a foundational principle for the economic and the social justice of a Muslim society.

Practical Reflection & Application

This verse is a direct and a beautiful command. The practical application is to be among those who are diligent in “giving the zakāh.” We should see our wealth not as our own personal property, but as a trust from God, from which the poor have a right. We should calculate our zakāh with care and we should give it with a joyful and a sincere heart, recognizing that in doing so, we are not just helping others, but are “purifying” our own selves and are fulfilling a central command of the “right religion.”