Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Adh-Dhariyat

Embark on a profound journey through the majestic verses of Surah Adh-Dhariyat (The Scattering Winds) with this in-depth dictionary, glossary and vocabulary guide. This resource is designed for those seeking a deep linguistic analysis of Surah Adh-Dhariyat, offering a meticulous look at the meaning of words that go far beyond surface-level translation. By exploring the Qur’anic etymology, morphology, and semantic range of each key term, you will uncover the layers of meaning in this chapter’s powerful oaths, its historical parables, and its central affirmation of the resurrection and final judgment.

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 Adh-Dhariyat and the Qur’an – showing where and how frequently the term appears in Surah Adh-Dhariyat 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 Adh-Dhariyat.
• Modern & Comparative Lens – highlighting cross-cultural, linguistic, and contemporary insights.
• Practical Reflection & Application – drawing lessons relevant to daily life and spirituality.

1. ʿĀd (عَاد) – ‘Ad

Linguistic Root & Etymology

Root: N/A (Proper Name)

• Core Meaning: The name ‘Ad (عَاد) is a proper noun for an ancient and powerful Arab tribe. Its etymological origin is not definitively known, but it has become synonymous in the Qur’an with a civilization that was mighty in its worldly power but arrogant and rebellious towards God.
• Occurrences in the Surah and in the whole Quran: The name appears once in this surah. The story of ‘Ad is mentioned 24 times in the Qur’an.

Linguistic and Contextual Explanation: The mention of ʿĀd (عَاد) serves as a concise historical proof within the surah. By simply invoking the name, the Qur’an conjures a well-known story of a powerful nation destroyed for its arrogance. This functions as an enthymeme, where the audience is expected to fill in the details of the story and its moral, making the argument more powerful and succinct. It is a powerful example of the Qur’an’s intertextual nature, relying on a shared narrative heritage.

Classical Exegesis (Tafsir)

In Surah Adh-Dhariyat (51:41), the story of ‘Ad is mentioned as a sign. “And in ‘Ad [was a sign], when We sent upon them the barren wind.” The commentators explain that ‘Ad was a powerful nation to whom the Prophet Hud was sent. When they arrogantly rejected his message, God destroyed them with a devastatingly cold and violent wind (al-rīḥ al-ʿaqīm) that left nothing in its path but ruin. Their story is presented as a stark and concise lesson in the futility of opposing God’s will.

Thematic Context

The story of ‘Ad connects to the surah’s theme of the certainty of divine retribution for those who deny the messengers. It serves as a historical proof for the promise of judgment that the surah makes from its very beginning. The surah presents a consistent pattern: a messenger is sent, the message is rejected out of arrogance, and a decisive punishment follows. The story of ‘Ad is a key piece of evidence in this historical argument.

Modern & Comparative Lens

The story of ancient civilizations destroyed for their hubris is a powerful archetype in human history and mythology. The Qur’anic account of ‘Ad, along with the “lost city of Iram,” has inspired historical and archaeological interest in the southern Arabian Peninsula. The story serves as a timeless allegory for any civilization that places its faith in its own material strength while neglecting its moral and spiritual foundations.

Practical Reflection & Application

The story of ‘Ad is a powerful reminder of the transient nature of worldly power and the importance of humility. The practical application is to learn from history and to avoid the arrogance that led to their downfall. When we are blessed with power, wealth, or strength, we should respond with gratitude and submission, not with the pride that characterized the people of ‘Ad.

2. ʿAjūzun ʿaqīm (عَجُوزٌ عَقِيمٌ) – An old, barren woman

Linguistic Root & Etymology

Roots: (ع ج ز) ʿ-J-Z and (ع ق م) ʿ-Q-M

• Arabic Root (ʿajūz): ع-ج-ز
• Arabic Root (ʿaqīm): ع-ق-م
• Core Meaning: `ʿ-J-Z` means to be weak or incapable, hence an old person. `ʿ-Q-M` means to be barren or sterile.
• Morphology & Derived Forms: `ʿAjūz` (عَجُوز) is a term for an old woman. `ʿAqīm` (عَقِيم) is an adjective on the `faʿīl` pattern, signifying a permanent state of barrenness.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. Sarah describes herself similarly in Surah Hud.

Linguistic and Contextual Explanation: The phrase ʿajūzun ʿaqīm (عَجُوزٌ عَقِيمٌ) is the astonished exclamation of Sarah upon hearing the news that she will bear a son. Her statement combines two biological impossibilities for childbirth: she is an `ʿajūz` (an old, post-menopausal woman) and she has been `ʿaqīm` (barren) her entire life. Her words serve to heighten the miraculous nature of the event, emphasizing that the birth is a direct act of divine power, completely independent of the normal laws of cause and effect.

Classical Exegesis (Tafsir)

In Surah Adh-Dhariyat (51:29), this is the astonished cry of Abraham’s wife, Sarah, when the angelic guests give her the good tidings of a knowledgeable son. “Then his wife came forward with a cry, and she struck her face and said, ‘An old, barren woman!'” The commentators explain this as a natural expression of utter shock and disbelief. By all the known laws of human biology, it was impossible for her to conceive. Her exclamation highlights the miraculous nature of the event. It was a creation that defied the normal causes and effects of the world.

Thematic Context

This connects to the surah’s theme of God’s power to do what seems impossible. The surah is a sustained argument for the resurrection, which the disbelievers deemed impossible. The story of the birth of Isaac to an “old, barren woman” is presented as a historical proof of God’s ability to bring life from a place where it is seemingly impossible. The theme is that the One who can do this can surely bring life back to dead bones.

Modern & Comparative Lens

The story of the miraculous birth to a barren woman (Sarah) is a foundational narrative in the Abrahamic traditions, also detailed in the Book of Genesis. It is a story of hope and the power of God to act beyond the confines of natural law. In a modern context, it is a powerful metaphor for the possibility of new life and hope emerging from situations that seem completely barren and hopeless.

Practical Reflection & Application

This verse is a powerful reminder that we should never lose hope in God’s power, no matter how impossible our situation may seem by worldly standards. The practical application is to turn to God with our needs, even if all the “laws of nature” seem to be against us. The One who can grant a child to an “old, barren woman” can surely bring life to our “barren” situations and grant us relief from our own seemingly impossible circumstances.

3. Ākhidhīna mā ātāhum Rabbuhum (آخِذِينَ مَا آتَاهُمْ رَبُّهُمْ) – Taking what their Lord has given them

Linguistic Root & Etymology

Root: (أ خ ذ) ʾ-KH-DH

• Arabic Root: أ-خ-ذ
• Core Meaning: The root alif-khā’-dhāl (أ خ ذ) means to take or to receive.
• Morphology & Derived Forms: `Ākhidhīn` (آخِذِين) is the plural active participle. `Mā ātāhum` means “what He has given them.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root `ʾ-KH-DH` is very common.

Linguistic and Contextual Explanation: The phrase ākhidhīna mā ātāhum Rabbuhum (آخِذِينَ مَا آتَاهُمْ رَبُّهُمْ) describes the state of the righteous in Paradise. The active participle `ākhidhīn` (“taking”) signifies a state of active and joyful reception, not passive acceptance. It implies a complete contentment and pleasure with the reward their Lord has bestowed upon them, a sign of their perfect `riḍā` (satisfaction).

Classical Exegesis (Tafsir)

In the description of the God-conscious (muttaqīn) in Paradise in Surah Adh-Dhariyat (51:16), this is their state. “Taking what their Lord has given them.” The commentators explain that this signifies a state of complete and joyful acceptance and contentment. They are not just receiving the blessings of Paradise; they are “taking” them with joy and perfect satisfaction, fully content with the immense generosity of their Lord. The reason for this is then given: “Indeed, they were, before that, doers of good (muḥsinīn).”

Thematic Context

This connects to the theme of the perfect and complete nature of the reward in the Hereafter. The surah emphasizes that the Judgment is true and the reward is real. This phrase provides a snapshot of the psychological state of the inhabitants of Paradise. It is a state free from any want, complaint, or dissatisfaction. It is a state of perfect contentment, the ultimate fulfillment of the human soul’s longing for peace.

Modern & Comparative Lens

The concept of “joyful acceptance” is a key element of a state of flourishing or well-being. This verse describes the ultimate form of this state. It is a powerful contrast to the human condition in this world, which is often characterized by a feeling of “not having enough.” The state of the people of Paradise is one of perfect abundance and perfect contentment with that abundance.

Practical Reflection & Application

This verse encourages us to cultivate the quality of contentment (riḍā) in this life. We should strive to be among those who are “taking what their Lord has given them” with gratitude and acceptance now, whether it is a little or a lot. The practical application is to train our hearts to be content with God’s decree and to be grateful for His provisions. This is the earthly practice for the eternal state of joyful acceptance in Paradise.

4. Amwālihim ḥaqqun (أَمْوَالِهِمْ حَقٌّ) – In their wealth is a right

Linguistic Root & Etymology

Root: (ح ق ق) Ḥ-Q-Q

• Arabic Root: ح-ق-ق
• Core Meaning: The root ḥā’-qāf-qāf (ح ق ق) means to be true, right, or due.
• Morphology & Derived Forms: `Ḥaqq` (حَقّ) is a noun meaning a right, a due, or a just share. `Amwālihim` (أَمْوَالِهِم) is “their wealth.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root `Ḥ-Q-Q` is very common.

Linguistic and Contextual Explanation: The phrase wa fī amwālihim ḥaqqun (وَفِي أَمْوَالِهِمْ حَقٌّ) (“And in their wealth there is a right”) is a profound statement on the Islamic ethics of charity. The righteous view the portion of their wealth given to the poor not as a voluntary favor, but as a `ḥaqq`—a right or a due that belongs to the needy. This mindset transforms charity from an act of condescension into an act of justice, where the wealthy are simply delivering a trust to its rightful beneficiaries.

Classical Exegesis (Tafsir)

In the beautiful description of the righteous in Surah Adh-Dhariyat (51:19), this is one of their defining social characteristics. “And in their wealth there is a right for the one who asks and the one who is deprived.” The commentators explain the profound meaning of this. The righteous do not view their charity as an act of condescending favor. They see it as fulfilling a “right” (ḥaqq) that the needy have upon their wealth. It is as if a portion of their property already belongs to the poor and they are simply delivering it to its rightful owner. This is the highest level of the ethics of giving.

Thematic Context

This connects to the theme of the practical manifestations of piety. The surah portrays the righteous not just as people of night prayer and seeking forgiveness, but also as people of profound social conscience. This verse establishes a core principle of Islamic economic and social justice. The theme is that true piety is a holistic state that combines the vertical relationship with God (worship) and the horizontal relationship with humanity (social responsibility).

Modern & Comparative Lens

This verse is a powerful statement on the concept of wealth and poverty. It stands in stark contrast to a purely individualistic or capitalist view of property rights, where wealth is seen as the absolute and exclusive property of the owner. The Islamic view, as expressed here, is that wealth is a trust from God, and the needy have a “right” within that trust. This is the theological foundation for the institution of Zakah and the Islamic emphasis on social justice.

Practical Reflection & Application

This verse should transform our attitude towards charity. We should not give with a sense of superiority or as if we are doing the poor a great favor. The practical application is to give with a sense of humility, as if we are fulfilling a duty and delivering a trust to its rightful owner. This mindset purifies the act of giving from any trace of arrogance and transforms it into a profound act of justice and worship.

5. Anfusikum (أَنفُسِكُمْ) – Your own selves

Linguistic Root & Etymology

Root: (ن ف س) N-F-S

• Arabic Root: ن-ف-س
• Core Meaning: The root nūn-fā’-sīn (ن ف س) means breath, soul, self, or psyche.
• Morphology & Derived Forms: `Anfusikum` (أَنفُسِكُم) is the plural of `nafs` with the possessive pronoun “your.”
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. The root is very common.

Linguistic and Contextual Explanation: The word anfusikum (أَنفُسِكُمْ) is used in the powerful call to introspection: `wa fī anfusikum, a-fa-lā tubṣirūn` (“And in your own selves. Then will you not see?”). The surah directs the listener’s gaze inward, declaring that the `nafs` (the self) is a world of divine signs. The intricate design of the human body, the miracle of consciousness, and the complexities of the human spirit are all profound proofs of the Creator’s existence and wisdom.

Classical Exegesis (Tafsir)

In Surah Adh-Dhariyat (51:21), after pointing to the signs on the earth, the surah directs the gaze inwards: “And in your own selves. Then will you not see?” The commentators explain that this is a call to introspection. The human being is a microcosm, a world of signs in miniature. The intricate and miraculous workings of our own bodies, our consciousness, our emotions, and our spiritual faculties are all profound signs that point to the wisdom and power of the Creator. The proof of God is not just “out there” in the cosmos; it is “in here” within our very being.

Thematic Context

This connects to the theme of the abundance and proximity of the divine signs. The surah argues that the evidence for God is overwhelming and accessible to all. The theme of this verse is that the journey to faith does not require a long and arduous physical journey; it can be undertaken by simply reflecting on the miracle that is “your own self.” The signs are inescapable, both externally and internally.

Modern & Comparative Lens

The ancient Greek maxim “Know thyself” is given a specific theological direction in this verse. The study of human biology, psychology, and neuroscience has only served to unveil the staggering complexity and wonder of “our own selves.” The verse encourages a scientific exploration of the human being that is coupled with spiritual reflection, where every new discovery about ourselves becomes another “sign” that points to the masterful intelligence of the Designer.

Practical Reflection & Application

This verse is an invitation to a lifetime of wonder at the miracle of our own existence. The practical application is to practice mindfulness and self-reflection. We should reflect on the amazing workings of our own bodies and minds—the beating of our hearts, the process of thought, the mystery of consciousness—and see these not as mere biological facts but as profound signs of our Creator. This practice of introspection is a direct path to awe, humility, and gratitude.

6. Asḥār (بِالْأَسْحَارِ) – The pre-dawn hours

Linguistic Root & Etymology

Root: (س ح ر) S-Ḥ-R

• Arabic Root: س-ح-ر
• Core Meaning: The root sīn-ḥā’-rā’ (س ح ر) relates to the time just before dawn.
• Morphology & Derived Forms: `Asḥār` (الْأَسْحَار) is the plural of `saḥar`, the pre-dawn time. It is from the same root as `suḥūr`, the pre-dawn meal in Ramadan.
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. The root appears 7 times.

Linguistic and Contextual Explanation: The phrase bi-l-asḥār (بِالْأَسْحَارِ) specifies the time when the righteous seek forgiveness. `Wa bi-l-asḥāri hum yastaghfirūn` (“And in the pre-dawn hours, they seek forgiveness”). This time is singled out for its special virtue. It is a time of quiet and intimacy, when the sincere worshipper has left their bed to conclude their night vigil not with pride, but with the humble act of `istighfār` (seeking forgiveness).

Classical Exegesis (Tafsir)

In the description of the righteous in Surah Adh-Dhariyat (51:18), this is the specific time they choose for a special act of worship. “And in the pre-dawn hours, they would seek forgiveness.” The commentators explain that this is one of the most blessed times for worship. The world is quiet, the heart is often soft, and the Lord is described in hadith as descending to the lowest heaven. The righteous are not content with their night prayers; they conclude their vigil with this act of humility, seeking forgiveness (istighfār) for their shortcomings in the most sacred part of the night.

Thematic Context

This connects to the theme of the inner life of the truly pious. Their piety is not for show. The surah gives us a glimpse into their most private and intimate act of worship. The theme is that the sign of a true doer of good (muḥsin) is that even after a night of worship, their final act is not one of pride, but one of seeking forgiveness. It is a state of perpetual humility and recognition of one’s own shortcomings before God.

Modern & Comparative Lens

The practice of a pre-dawn spiritual vigil is a feature of deep piety in many contemplative traditions. This verse highlights a specific and profound practice for that time: seeking forgiveness. This is psychologically powerful. It combines the hope of a new day with the humility of seeking a clean slate, ensuring that the believer starts their day in a state of purity and spiritual renewal.

Practical Reflection & Application

This verse is a direct inspiration to revive the practice of waking up before dawn, even if just for a few minutes. The practical application is to use this blessed time for the specific act of istighfār—saying “astaghfirullāh” (I seek forgiveness from Allah). This simple practice is a defining characteristic of the inhabitants of Paradise. It purifies the heart, earns God’s pleasure, and sets a beautiful and humble tone for the entire day.

7. Ḍayfi Ibrāhīm al-mukramīn (ضَيْفِ إِبْرَاهِيمَ الْمُكْرَمِينَ) – The honored guests of Abraham

Linguistic Root & Etymology

Root: (ك ر م) K-R-M

• Arabic Root: ك-ر-م
• Core Meaning: The root kāf-rā’-mīm (ك ر م) means to be noble, generous, or honored.
• Morphology & Derived Forms: `Ḍayf` (ضَيْف) are guests. `Al-Mukramīn` (الْمُكْرَمِين) is the plural passive participle of the Form IV verb `akrama` (to honor). It means “the honored ones.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah.

Linguistic and Contextual Explanation: This phrase, ḍayfi Ibrāhīma-l-mukramīn (ضَيْفِ إِبْرَاهِيمَ الْمُكْرَمِينَ) (“the honored guests of Abraham”), refers to the angels who visited Abraham in human form. They are `mukramīn` (honored) both in their own right, being noble angels, and because of the immense honor (`ikrām`) with which Abraham treated them, rushing to serve them a fatted calf. The phrase beautifully captures both the status of the guests and the character of the host.

Classical Exegesis (Tafsir)

In Surah Adh-Dhariyat (51:24), the surah asks, “Has there reached you the story of the honored guests of Abraham?” The commentators explain that these “guests” were, in fact, angels in the form of handsome young men. They are described as “honored” for two reasons. First, because they were honored in the sight of God, being noble angels. Second, because Abraham himself honored them with the utmost hospitality, rushing to serve them a fatted calf without even knowing who they were. The story highlights both the high station of the guests and the magnificent generosity of the host.

Thematic Context

The story of Abraham and his angelic guests serves as a key narrative in the surah. It connects to several themes. It is a practical demonstration of the character of a true believer: generous, hospitable, and devoted to God. It also serves as a prelude to the theme of divine justice, as the angels have come not only to give Abraham good tidings, but also to carry out the destruction of the people of Lot. The story is a beautiful interplay of mercy and justice.

Modern & Comparative Lens

The virtue of hospitality to strangers is a foundational ethical principle, famously described in the Greek concept of xenia and in the biblical traditions. The story of Abraham is the ultimate archetype of this virtue. He is the model of perfect hospitality. The story also contains the powerful archetype of “unaware angels,” where divine beings visit in human form to test the character of the people they encounter.

Practical Reflection & Application

The story of Abraham’s “honored guests” is a powerful lesson in the importance of hospitality. The practical application is to strive to emulate the generosity of our father Abraham. We should be quick to welcome guests into our homes and to honor them with the best of what we have. This is not just a social grace; it is a profound act of worship and a sign of a strong and sincere faith.

8. Adh-Dhāriyāt Dharwan (وَالذَّارِيَاتِ ذَرْوًا) – By the winds that scatter

Linguistic Root & Etymology

Root: (ذ ر و) DH-R-W

• Arabic Root: ذ-ر-و
• Core Meaning: The root dhāl-rā’-wāw (ذ ر و) means to scatter, winnow, or disperse widely.
• Morphology & Derived Forms: `Adh-Dhāriyāt` (الذَّارِيَات) is the feminine plural active participle, “the scattering ones.” `Dharwan` (ذَرْوًا) is the verbal noun used for emphasis.
• Occurrences in the Surah and in the whole Quran: The phrase gives the surah its name and appears once here. The root appears 7 times.

Linguistic and Contextual Explanation: This oath, wa-dh-dhāriyāti dharwā (وَالذَّارِيَاتِ ذَرْوًا) (“By those that scatter with a wide scattering”), opens the surah. The feminine plural `adh-Dhāriyāt` is understood to refer to the winds. The repetition of the root (`dhāriyāt… dharwā`) is an Arabic rhetorical device for intensification, emphasizing the immense and powerful nature of this scattering. The surah begins by swearing by this unseen but powerful force of nature to affirm the reality of the unseen Hereafter.

Classical Exegesis (Tafsir)

This is the first of a series of four powerful oaths that open the surah and give it its name. The overwhelming majority of classical commentators have interpreted “the scatterers” as the winds, which scatter dust, pollen, and seeds across the earth. The surah opens by swearing by this powerful, unseen force of nature. The subsequent oaths are also interpreted as being related forces: the clouds, the ships, and the angels.

Thematic Context

The opening oaths are the foundation for the surah’s central claim: that the Day of Judgment is a certain truth. The theme is an argument from the power of the unseen. The surah is saying: You believe in the powerful effects of the unseen wind, which you cannot see but whose effects are all around you. In the same way, you should believe in the promise of the unseen Hereafter, whose effects will be even more real and powerful. The oaths are a majestic prelude to the surah’s core message.

Modern & Comparative Lens

The use of oaths by powerful and mysterious natural phenomena is a feature of majestic, solemn speech in many cultures. The Qur’an uses this technique to create a sense of profound awe and to prepare the listener for a momentous declaration. From a modern scientific perspective, the power of the wind to shape landscapes, pollinate ecosystems, and influence weather is immense. The surah’s focus on this force as a primary divine sign is a call to see God’s power in the dynamic forces of nature.

Practical Reflection & Application

This verse encourages us to see the wind not as a mere meteorological phenomenon, but as a sign and a soldier of God. The practical application is that when we feel a powerful wind, we can be reminded of this oath and the truth it swears to: the certainty of the Day of Judgment. It is a call to connect our observation of the natural world with our awareness of the ultimate, unseen realities.

9. Ad-Dīn la-wāqiʿ (الدِّينَ لَوَاقِعٌ) – The Judgment will surely occur

Linguistic Root & Etymology

Root: (و ق ع) W-Q-ʿ

• Arabic Root: و-ق-ع
• Core Meaning: The root wāw-qāf-ʿayn (و ق ع) means to fall, happen, or occur.
• Morphology & Derived Forms: `Ad-Dīn` (الدِّين) here means Judgment/Recompense. `La-wāqiʿ` (لَوَاقِع) is an emphatic active participle, “is surely occurring/inevitable.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root `W-Q-ʿ` is common, and is the root of `al-Wāqiʿah`.

Linguistic and Contextual Explanation: The phrase wa inna-d-dīna la-wāqiʿ (وَإِنَّ الدِّينَ لَوَاقِعٌ) is the second half of the surah’s thesis statement. The emphatic particles `inna` and `la-` (“Indeed… surely…”) combined with the active participle `wāqiʿ` (“occurring”) create a statement of absolute certainty. The `Dīn` (Final Judgment) is not just a future possibility; it is an inevitable reality that is already in the process of “occurring” in God’s knowledge.

Classical Exegesis (Tafsir)

In Surah Adh-Dhariyat (51:6), this is the second part of the great truth that is affirmed by the opening oaths. “Indeed, what you are promised is true, and indeed, the Judgment will surely occur.” The commentators explain that this is the central claim of the surah. The term “al-Dīn” specifically refers to the final judgment and recompense, the day when all debts are settled. The word “wāqiʿ” emphasizes its certainty and inevitability. It is not a possibility; it is a definite future event.

Thematic Context

This is the thesis statement of the entire surah. The surah’s arguments from nature, its stories of the prophets, and its descriptions of the righteous and the wicked are all presented as evidence for the truth of this statement. The theme is the absolute certainty of accountability. The surah is a sustained argument designed to move the listener from a state of doubt about the Judgment to a state of firm and certain belief in it.

Modern & Comparative Lens

The concept of a final “Day of Judgment” is a cornerstone of the Abrahamic faiths. It provides a moral framework for human life, asserting that our actions have ultimate consequences and that justice will be perfectly served. The term “wāqiʿ” (that which will surely occur) frames this not as a myth or a metaphor, but as an event that is as certain as any law of nature.

Practical Reflection & Application

Living with the certainty that “the Judgment will surely occur” is the essence of taqwā (God-consciousness). The practical application is to live a life of accountability. We should regularly judge ourselves before we are judged, and we should make choices that will lead to a favorable outcome on that inevitable Day. This conviction is the ultimate motivator for a righteous and purposeful life.

10. Fa-firrū ilā Allāh (فَفِرُّوا إِلَى اللَّهِ) – So flee to Allah

Linguistic Root & Etymology

Root: (ف ر ر) F-R-R

• Arabic Root: ف-ر-ر
• Core Meaning: The root fā’-rā’-rā’ (ف ر ر) means to flee or escape.
• Morphology & Derived Forms: `Fa-firrū` (فَفِرُّوا) is a plural imperative verb.
• Occurrences in the Surah and in the whole Quran: The command appears once in this surah. The root appears 17 times.

Linguistic and Contextual Explanation: The command fa-firrū ilā Allāh (فَفِرُّوا إِلَى اللَّهِ) is a powerful and paradoxical call to action. It uses the verb for “fleeing” (`firār`), which is normally from something, and makes God the destination. The meaning is profound: flee from God’s punishment *to* His mercy; flee from your sins *to* His forgiveness; flee from the distractions of the creation *to* the refuge of the Creator. It is a command for an urgent and total spiritual reorientation.

Classical Exegesis (Tafsir)

In a powerful and direct command in Surah Adh-Dhariyat (51:50), after reminding the people of the signs of God in creation and in the destruction of past nations, the Prophet is told to declare, “So flee to Allah. Indeed, I am to you from Him a clear warner.” The commentators explain this as a beautiful and paradoxical command. Normally, one flees *from* what one fears. This verse commands us to flee *to* the very being whose punishment we should fear. This is because there is no refuge from God except in God Himself. We are to flee from His justice to His mercy, from His wrath to His pleasure, from our sins to His forgiveness.

Thematic Context

This is the practical conclusion of the first part of the surah. After all the warnings and signs, this is the call to action. The theme is that the only rational response to the reality of God’s power and the certainty of His judgment is to rush towards Him in repentance and submission. The command to “flee” conveys a sense of urgency and immediacy. It is the heart of the prophetic call.

Modern & Comparative Lens

The concept of “fleeing to God” is a central theme in mystical spirituality. It is the idea of the “flight of the alone to the Alone” described by the philosopher Plotinus. It is a call to turn away from all the distractions and dangers of the created world and to seek ultimate refuge and reality in the Creator. It is a powerful metaphor for the act of conversion or profound spiritual re-orientation.

Practical Reflection & Application

This verse is a direct and urgent command to every one of us. Are we fleeing from God through our heedlessness, or are we fleeing *to* Him? The practical application is to make our entire life a “flight to Allah.” This means abandoning our sins, turning away from our distractions, and rushing towards acts of worship, repentance, and service, with the urgency of one who is fleeing a great danger and seeking the only true sanctuary.

11. Fāsiqīn (فَاسِقِين) – The defiantly disobedient

Linguistic Root & Etymology

Root: (ف س ق) F-S-Q

• Arabic Root: ف-س-ق
• Core Meaning: The root fā’-sīn-qāf (ف س ق) originally meant for a date to “come out” of its skin. From this comes the meaning of deviating or going out from the path of obedience.
• Morphology & Derived Forms: `Fāsiqīn` (فَاسِقِين) is the plural of the active participle `fāsiq` (فَاسِق). `Fisq` is the act of such disobedience.
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. The root appears over 50 times.

Linguistic and Contextual Explanation: The term Fāsiqīn (فَاسِقِينَ) is used to describe the people of Noah before their destruction. `Wa qawma Nūḥin min qablu innahum kānū qawman fāsiqīn` (“And the people of Noah before. Indeed, they were a defiantly disobedient people”). Their state of `fisq`—a willful and persistent “exiting” from the path of obedience—is given as the reason for their destruction by the flood. Their rebellion was not a momentary lapse but had become their defining characteristic.

Classical Exegesis (Tafsir)

In Surah Adh-Dhariyat, the people of Noah are described as having been “a defiantly disobedient people” (51:46). The commentators explain that their destruction was a direct consequence of their state of fisq—their persistent and arrogant rebellion against God and His messenger, Noah. Their disobedience was not a simple mistake but a defining characteristic of their entire community.

Thematic Context

This connects to the theme of the historical consequences of sin. The surah presents the stories of several past nations, and this verse provides the underlying diagnosis of their spiritual disease. They were destroyed because they were “fāsiqīn.” The theme is that a society that is built on a foundation of defiant disobedience to the divine command is ultimately unsustainable and is destined for ruin. This serves as a warning to all nations that follow their path.

Modern & Comparative Lens

The term fisq is a comprehensive one, covering not just theological disbelief but also moral and social corruption. A “qawm fāsiq” is a corrupt society. The verse is a statement on the moral law of history: that societies that become fundamentally corrupt will eventually collapse. This is a recurring theme in the work of many historians and sociologists of civilization.

Practical Reflection & Application

This verse is a warning against the spiritual state of fisq. We must be vigilant that we do not become, as individuals or as a community, people who are characterized by defiant disobedience. The practical application is to cultivate a spirit of humble obedience to God’s commands and to constantly seek forgiveness for our shortcomings. It is a call to be inside the circle of obedience, not outside of it.

12. Fitnatakum (فِتْنَتَكُمْ) – Your trial

Linguistic Root & Etymology

Root: (ف ت ن) F-T-N

• Arabic Root: ف-ت-ن
• Core Meaning: The root fā’-tā’-nūn (ف ت ن) means to test, try, or purify, like smelting ore to separate gold from dross.
• Morphology & Derived Forms: `Fitnah` (فِتْنَة) is a verbal noun. In this context, it means the punishment that serves as their ultimate, painful “trial.”
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. The root appears 60 times.

Linguistic and Contextual Explanation: The word fitnatakum (فِتْنَتَكُمْ) (“your trial”) is used with powerful irony. As the disbelievers are being tormented by the Fire, they will be told, `dhūqū fitnatakum` (“Taste your trial!”). The word `fitnah`, which means a test, is used for their punishment. It is as if to say, “This punishment is the result of the trial you failed in the world. This fire is the ultimate smelter that you must now enter.” It is a taunt that connects their punishment directly to their crime.

Classical Exegesis (Tafsir)

In Surah Adh-Dhariyat (51:13-14), the Day the disbelievers “are tried over the Fire” is described. They will be told, “Taste your trial (fitnatakum)! This is what you used to ask to be hastened.” The commentators explain that the word fitnah is used here with a powerful and ironic meaning. They used to mock the Prophet, asking him to hasten the punishment. On that Day, the Fire itself is described as their “fitnah“—the ultimate and most painful of all trials. The very thing they mockingly challenged is now the reality they must “taste.”

Thematic Context

This connects to the theme of the ironic fulfillment of the disbelievers’ demands. The surah repeatedly shows how their arrogant challenges are turned against them. Their request to “hasten the punishment” is answered, but in the most terrifying of ways. The theme is one of perfect and sometimes terrifying divine justice, where the punishment is a direct and mocking reflection of the crime.

Modern & Comparative Lens

The concept of fire as a means of both “purification” and “punishment” is a powerful and ancient archetype. The use of the word fitnah here combines both ideas. The Fire is their punishment, but the word also carries the original meaning of a “test” or “smelting.” It is as if they are being put through the ultimate, painful process of having their falsehoods burned away, a process they themselves mockingly asked for.

Practical Reflection & Application

This verse is a powerful warning against being arrogant or flippant in our speech, especially when it comes to matters of the divine. We should never mock the warnings of God or challenge Him to bring about a punishment. The practical application is to have the utmost reverence and seriousness when we speak about God and the Hereafter. We should be among those who seek protection from the “fitnah” of the Fire, not those who ask for it to be hastened.

13. Ghamrah (غَمْرَة) – A flood of heedlessness

Linguistic Root & Etymology

Root: (غ م ر) GH-M-R

• Arabic Root: غ-م-ر
• Core Meaning: The root ghayn-mīm-rā’ (غ م ر) means to cover, immerse, or submerge in water.
• Morphology & Derived Forms: `Ghamrah` (غَمْرَة) is a noun of instance, a “flood” or a state of being completely submerged. It is used metaphorically for deep ignorance or heedlessness.
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. The root appears 8 times.

Linguistic and Contextual Explanation: The term ghamrah (غَمْرَةٍ) describes the spiritual state of the deniers. `Alladhīna hum fī ghamratin sāhūn` (“Who are in a flood of heedlessness, unmindful”). The image is of someone who is completely drowned or submerged in their ignorance and worldly distractions. They are so deep in this “flood” that they are `sāhūn` (unmindful, oblivious) to the ultimate realities of existence and the danger approaching them.

Classical Exegesis (Tafsir)

In Surah Adh-Dhariyat (51:11), the surah condemns the “liars” who are “in a flood of heedlessness, unmindful.” The commentators explain that this is a powerful description of their spiritual state. They are not just mistaken; they are completely “submerged” in their ignorance and their worldly distractions. They are so deep in this “flood” that they are completely unaware (sāhūn) of the reality of the Hereafter and the danger they are in. It is a state of being spiritually drowned.

Thematic Context

This connects to the theme of the spiritual blindness of the disbelievers. The surah contrasts their state of being “submerged” in heedlessness with the state of the righteous, who are awake and mindful, praying in the night and reflecting on the signs of God. The image of the “flood” is a powerful one, suggesting a state that is both self-inflicted and overwhelming.

Modern & Comparative Lens

The metaphor of being “drowned” or “submerged” in worldly distractions is a timeless one. In a modern context, this “flood of heedlessness” is more powerful than ever, with the constant stream of digital distractions and consumer culture that can easily submerge a person’s consciousness and prevent them from engaging in any deep reflection. The verse is a powerful diagnosis of the modern condition of information overload and spiritual neglect.

Practical Reflection & Application

This verse is a call to keep our heads above the “flood of heedlessness.” The practical application is to carve out dedicated times in our day for mindful remembrance and reflection, free from distraction. We must actively work to “surface” from the flood of the dunyā through our daily prayers, our recitation of the Qur’an, and our contemplation of the signs of God. This is the only way to avoid being spiritually drowned.

14. Ghulāmin ʿalīm (بِغُلَامٍ عَلِيمٍ) – A knowledgeable boy

Linguistic Root & Etymology

Root: (ع ل م) ʿ-L-M

• Arabic Root: ع-ل-م
• Core Meaning: The root ʿayn-lām-mīm (ع ل م) means to know.
• Morphology & Derived Forms: `Ghulām` (غُلَام) is a boy or youth. `ʿAlīm` (عَلِيم) is an intensive adjective on the `faʿīl` pattern, meaning one who is knowing or possesses great knowledge.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root `ʿ-L-M` is extremely common.

Linguistic and Contextual Explanation: The good tidings given to Abraham are of a ghulāmin ʿalīm (بِغُلَامٍ عَلِيمٍ). The child is not just described as righteous, but specifically as `ʿalīm` (knowledgeable). This is a prophecy that Isaac will be a recipient of divine `ʿilm` (knowledge) and will be a prophet. The description highlights that the greatest blessing one can be given in a child is not wealth or status, but knowledge of God.

Classical Exegesis (Tafsir)

In the story of Abraham in Surah Adh-Dhariyat (51:28), after Abraham expresses his fear of the angelic guests, they reassure him and “gave him good tidings of a knowledgeable boy.” The commentators are in consensus that this refers to the promised birth of Isaac (Isḥāq). He is described as “knowledgeable” as a prophecy of his future. He would be endowed with the great knowledge of prophethood. This specific quality is the essence of the good news.

Thematic Context

This connects to the theme of the divine promise and the continuation of the prophetic lineage. The promise is not just of a son, but of a son who will be a carrier of divine knowledge, ensuring that the message of Tawḥīd will continue through Abraham’s progeny. This story of a miraculous promise fulfilled is a proof of God’s power and His faithfulness to His servants.

Modern & Comparative Lens

The story of the annunciation of the birth of Isaac is a cornerstone of the Abrahamic traditions. The Qur’anic account is notable for its description of him as a “knowledgeable boy.” This emphasizes the Islamic view that the greatness of the prophets lies not in their lineage or their power, but in the divine “knowledge” (revelation) that they are granted. Knowledge is presented as the greatest of all blessings.

Practical Reflection & Application

This verse is a reminder of the great value of knowledge in our tradition. The practical application is to pray to God not just for righteous offspring, but for “knowledgeable” offspring—children who will be blessed with a deep and beneficial understanding of their faith and the world. It encourages us to make the pursuit and dissemination of sacred knowledge a central goal for our families.

15. Ḥāmilāt Wiqran (فَالْحَامِلَاتِ وِقْرًا) – By the clouds that bear a heavy load

Linguistic Root & Etymology

Root: (و ق ر) W-Q-R

• Arabic Root: و-ق-ر
• Core Meaning: The root wāw-qāf-rā’ (و ق ر) means to be heavy.
• Morphology & Derived Forms: `Al-Ḥāmilāt` (الْحَامِلَات) are “the female bearers.” `Wiqran` (وِقْرًا) is a heavy load.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root appears 10 times.

Linguistic and Contextual Explanation: The oath fa-l-ḥāmilāti wiqrā (فَالْحَامِلَاتِ وِقْرًا) (“By the bearers of a heavy load”) is the second oath of the surah. It is understood by most commentators to refer to the clouds, which “carry” a `wiqr` (heavy load) of water. The feminine form `al-ḥāmilāt` aligns with the feminine term for winds before it. The oath points to the magnificent sight of clouds carrying immense weight as another sign of God’s power.

Classical Exegesis (Tafsir)

This is the second oath in the opening of Surah Adh-Dhariyat (51:2). Following the oath by the “scattering winds,” the majority of commentators have interpreted this as referring to the clouds, which “carry a heavy load” of rain. The winds scatter the seeds, and the clouds bring the water that gives them life. The oath is by this magnificent and merciful sign of God’s power and providence.

Thematic Context

This connects to the surah’s theme of arguing for the truth of the Judgment by swearing by the magnificent and powerful forces of the universe. The image of the clouds carrying their immense weight of water across the sky is a sign of a purposeful and benevolent system at work. This sign of mercy (the rain-bearing cloud) is part of the evidence for the reality of the final day of recompense.

Modern & Comparative Lens

The scientific understanding of the water cycle and the immense weight of the water vapor contained in clouds only serves to amplify the power of this oath. A single cumulus cloud can hold hundreds of tons of water. The Qur’an’s focus on this as a magnificent sign is a call to see God’s power in this everyday meteorological phenomenon. It is a sign of both immense power and immense mercy.

Practical Reflection & Application

This verse encourages us to look at the clouds with a contemplative eye. We should see them not as random puffs of white, but as the great “carriers” of the life-giving water that sustains us. The practical application is to see the clouds as a reminder of God’s power and His role as the ultimate provider, and to allow this reflection to strengthen our faith in His promise of the Hereafter.

16. Ḥaqqun (لَحَقٌّ) – A certain truth

Linguistic Root & Etymology

Root: (ح ق ق) Ḥ-Q-Q

• Arabic Root: ح-ق-ق
• Core Meaning: The root ḥā’-qāf-qāf (ح ق ق) means to be true, right, or real.
• Morphology & Derived Forms: `Ḥaqq` (حَقّ) is that which is true and undeniable. `La-ḥaqq` (لَحَقٌّ) is an emphatic form, “is surely true.”
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. The root is very common.

Linguistic and Contextual Explanation: The word la-ḥaqqun (لَحَقٌّ) is used in one of the most powerful oaths in the Qur’an. After swearing by the Lord of the heaven and the earth, God declares that the promise of resurrection and provision `la-ḥaqqun`—it is an absolute and certain truth. The oath culminates in a unique simile: this truth is `mithla mā annakum tanṭiqūn` (“just as [sure as] it is that you are speaking”), grounding the certainty of the unseen in the undeniable certainty of one’s own consciousness.

Classical Exegesis (Tafsir)

In a verse containing one of the most powerful oaths in the Qur’an, Surah Adh-Dhariyat (51:23) says, “Then by the Lord of the heaven and earth, indeed, it is a certain truth (la-ḥaqqun), just as [sure as] it is that you are speaking.” The commentators explain that God, after pointing out the signs, swears by Himself as the Lord of the entire cosmos that the promise of resurrection and judgment is an absolute and undeniable “truth.” The verse then uses a unique and powerful simile: this truth is as certain as the very fact that “you are now speaking.” It is a call to believe in the unseen reality with the same certainty that we believe in our own immediate, conscious experience.

Thematic Context

This is the ultimate affirmation of the surah’s central theme: the certainty of the Hereafter. After all the arguments and signs, the surah culminates in this direct and absolute divine oath. The theme is to move the listener from any state of doubt to a state of complete and unshakable certainty. The comparison to the act of speaking is a brilliant rhetorical device that makes the certainty of the unseen as real as the certainty of the seen.

Modern & Comparative Lens

The philosophical quest for “certainty” is a central theme of epistemology. This verse is a powerful statement on the nature of religious certainty. It grounds the certainty of the Hereafter not in blind faith, but in a divine oath and a powerful appeal to our most immediate and undeniable experience: our own consciousness. It is a unique and profound philosophical argument.

Practical Reflection & Application

This verse should be a source of immense and unshakable conviction for the believer. We should have a certainty in the reality of the resurrection that is as firm as our certainty that we are alive and thinking right now. The practical application is to build this certainty through deep reflection on the Qur’an and the signs of God, so that our entire life is lived on the firm foundation of this “certain truth.”

17. Ḥijāratan min ṭīn (حِجَارَةً مِّن طِينٍ) – Stones of clay

Linguistic Root & Etymology

Root: (ط ي ن) Ṭ-Y-N

• Arabic Root: ط-ي-ن
• Core Meaning: The root ṭā’-yā’-nūn (ط ي ن) means clay or mud.
• Morphology & Derived Forms: `Ḥijārah` (حِجَارَة) means stones. `Min ṭīn` (مِّن طِينٍ) means “of/from clay.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah.

Linguistic and Contextual Explanation: The phrase ḥijāratan min ṭīn (حِجَارَةً مِّن طِينٍ) describes the projectiles of punishment for the people of Lot. The angels inform Abraham that they have been sent to rain down upon the sinful town “stones of clay.” These are understood to be baked clay bricks (`sijjīl`), which were `musawwamah` (“marked”) for each specific transgressor. The image is one of a precise and inescapable divine punishment.

Classical Exegesis (Tafsir)

In the story of the destruction of the people of Lot in Surah Adh-Dhariyat (51:33), the angels tell Abraham that they have been sent to a criminal people “to send down upon them stones of clay.” The commentators explain these as specially prepared projectiles of baked clay, like bricks, that were sent down as a rain of destruction upon the cities of the plain. The next verse adds that they were “marked” (musawwamah) from God, suggesting that each stone had its designated target.

Thematic Context

This connects to the theme of the specific and tailored nature of divine punishment. The story of Lot’s people is another of the historical lessons in the surah. The “stones of clay” are a vivid and terrifying image of the divine retribution that befell them. The theme is that for every community that persists in its specific form of rebellion, there is a specific and fitting punishment that will be sent down.

Modern & Comparative Lens

The story of the destruction of Sodom and Gomorrah with a rain of fire and brimstone is a key narrative in the Abrahamic traditions. The Qur’an’s description of “stones of clay” is a specific detail that has led to much speculation. Some have tried to connect it to volcanic eruptions or meteor showers. Regardless of the exact physical mechanism, the story is a powerful archetype of a civilization destroyed for its moral corruption.

Practical Reflection & Application

This verse is a sobering reminder of the consequences of a society that normalizes and persists in grave sin. The practical application is to be among those who stand for moral purity and to enjoin good and forbid evil, so that our communities are protected from a similar divine retribution. It is a call to be agents of reform, not silent witnesses to corruption.

18. Al-Jāriyāt Yusran (فَالْجَارِيَاتِ يُسْرًا) – By the ships that sail with ease

Linguistic Root & Etymology

Root: (ي س ر) Y-S-R

• Arabic Root: ي-س-ر
• Core Meaning: The root yā’-sīn-rā’ (ي س ر) means to be easy or convenient.
• Morphology & Derived Forms: `Al-Jāriyāt` (الْجَارِيَات) are “the female runners/flow-ers.” `Yusran` (يُسْرًا) is the verbal noun for “ease.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root `Y-S-R` is common, appearing 44 times.

Linguistic and Contextual Explanation: The oath fa-l-jāriyāti yusrā (فَالْجَارِيَاتِ يُسْرًا) (“By those that flow with ease”) is the third oath in the opening sequence. It is understood by most to refer to the ships (`jawārī`) that sail smoothly and easily upon the water, propelled by the winds. Their effortless gliding is a sign of the perfect `yusr` (ease) and balance in the laws of nature that God has established.

Classical Exegesis (Tafsir)

This is the third oath in the opening of Surah Adh-Dhariyat (51:3). Following the oaths by the winds and the clouds, the majority of commentators have interpreted this as referring to the ships, which “flow with ease” upon the surface of the water, propelled by the winds and carrying their cargo. The “ease” of their movement is a sign of the perfect balance of the laws of nature (like buoyancy and wind) that God has established for human benefit.

Thematic Context

This connects to the surah’s theme of arguing for the truth of the Judgment by swearing by the magnificent and powerful forces of the universe. The image of a great ship sailing smoothly across the vast ocean is a sign of a purposeful and benevolent system at work. This sign of divine grace and power is part of the evidence for the reality of the final day of recompense.

Modern & Comparative Lens

The image of a ship sailing on the water is a powerful and universal symbol of a journey through life. The Qur’an uses this familiar image to evoke a sense of wonder at the divine laws that make it possible. It is a call to see God’s hand not just in the wild forces of nature, but also in the harmonious interaction between human technology (the ship) and the natural world (the sea and the wind).

Practical Reflection & Application

This verse encourages us to see the signs of God in the marvels of engineering and transport. When we are on a ship, or even a plane, moving “with ease” across great distances, we can be reminded of this oath. The practical application is to see these journeys as a reminder of the divine laws and the divine grace that make them possible, and to allow this reflection to strengthen our faith in His promise of the final journey to the Hereafter.

19. Al-Kharrāṣūn (الْخَرَّاصُونَ) – The speculators / liars

Linguistic Root & Etymology

Root: (خ ر ص) KH-R-Ṣ

• Arabic Root: خ-ر-ص
• Core Meaning: The root khā’-rā’-ṣād (خ ر ص) means to guess or estimate, especially a harvest. By extension, it means to lie or make claims based on mere conjecture.
• Morphology & Derived Forms: `Al-Kharrāṣūn` (الْخَرَّاصُون) is the plural of an intensive active participle (`farrāṣ`), meaning those who are habitually engaged in guessing and lying.
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. The root appears 9 times.

Linguistic and Contextual Explanation: The word al-kharrāṣūn (الْخَرَّاصُونَ) is used in a powerful curse: `qutila-l-kharrāṣūn` (“Cursed are the speculators”). It condemns those whose beliefs about the ultimate realities are based not on revelation but on `kharṣ`—baseless conjecture and guesswork. They are cursed because they deal with the most momentous truths with the most flimsy of methodologies.

Classical Exegesis (Tafsir)

In Surah Adh-Dhariyat (51:10), a powerful curse is pronounced: “Cursed are the speculators.” The commentators explain that this refers to the disbelievers who, when it comes to the most important questions of existence—the nature of God, the purpose of life, the reality of the Hereafter—do not rely on any certain knowledge from revelation. Instead, they rely on their own baseless “conjecture” and “guesses,” and then present these guesses as if they are truths. They are the people of doubt and conjecture, not the people of certainty.

Thematic Context

This connects to the surah’s central theme of knowledge versus ignorance. The surah presents the revelation as the only source of certain knowledge about the unseen. The “kharrāṣūn” are those who reject this certain knowledge in favor of their own flawed and limited guesswork. The surah condemns this intellectual arrogance and highlights the disastrous consequences of building one’s worldview on a foundation of conjecture.

Modern & Comparative Lens

This is a powerful critique of any philosophy or worldview that is not grounded in a firm epistemological foundation. It is a warning against the dangers of relativism and nihilism. The “kharrāṣūn” can be seen as the archetypal sophists, who are more concerned with clever arguments than with the truth. The verse is a powerful call for an intellectual life that is based on the pursuit of certainty, not the celebration of doubt.

Practical Reflection & Application

This verse is a warning to base our own beliefs, especially in matters of the unseen, on the firm foundation of the divine revelation, not on our own limited “guesses” or the conjectures of others. The practical application is to be humble in our intellectual pursuits, to recognize the limits of our own reason, and to turn to the Qur’an and the Sunnah as our ultimate source of certain knowledge about the most important questions of our existence.

20. Lā takhaf (لَا تَخَفْ) – Do not fear

Linguistic Root & Etymology

Root: (خ و ف) KH-W-F

• Arabic Root: خ-و-ف
• Core Meaning: The root khā’-wāw-fā’ (خ و ف) means to fear.
• Morphology & Derived Forms: `Lā takhaf` (لَا تَخَفْ) is a prohibition, “Do not fear.”
• Occurrences in the Surah and in the whole Quran: The command appears once in this surah. The root is very common.

Linguistic and Contextual Explanation: The command lā takhaf (لَا تَخَفْ) is the first thing the angelic guests say to Abraham after he conceives a fear of them. Their immediate reassurance is a sign of their benevolent mission towards him. The command is a call to replace `khawf` (fear of the unknown or of harm) with `amn` (security), which they immediately provide by revealing their true identity and bringing him good news.

Classical Exegesis (Tafsir)

In the story of Abraham and his angelic guests in Surah Adh-Dhariyat (51:28), when Abraham saw that his guests were not eating, “he conceived a fear of them.” The commentators explain that it was a custom of the time that if a guest refused to eat, it could be a sign of hostile intentions. The angels immediately perceived his fear and reassured him with these words: “Do not fear,” and then they gave him the good tidings of a knowledgeable son. Their first act was to remove his fear.

Thematic Context

This connects to the theme of the nature of the angels as messengers of peace and good news. Although they have also come on a mission of destruction to a wicked people, their interaction with the righteous prophet is one of comfort and reassurance. The theme is that the presence of the divine, represented by the angels, is a source of security and peace for the believer, not a source of fear.

Modern & Comparative Lens

The phrase “Do not be afraid” is one of the most common phrases uttered by angelic or divine beings in the sacred scriptures of the Abrahamic faiths. It is the classic opening of an annunciation or a divine encounter. It is a recognition of the natural human fear of the supernatural, and it is a divine reassurance that the encounter is one of grace, not wrath. It is the call to replace fear with faith.

Practical Reflection & Application

This verse is a reminder that a true connection with God and His messengers should ultimately be a source of peace, not a source of paralyzing fear. The practical application is to strive for a faith that is based on a balance of reverential awe (khashyah) and a loving trust that removes worldly anxiety (khawf). When we are faced with our own fears, we can take comfort in this angelic reassurance and turn to God, who is the ultimate source of all security.

21. Maḥrūm (الْمَحْرُوم) – The deprived

Linguistic Root & Etymology

Root: (ح ر م) Ḥ-R-M

• Arabic Root: ح-ر-م
• Core Meaning: The root ḥā’-rā’-mīm (ح ر م) means to be forbidden, prohibited, or deprived.
• Morphology & Derived Forms: `Al-Maḥrūm` (الْمَحْرُوم) is the passive participle, “the one who is deprived.” `Ḥarām` is that which is forbidden.
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. The root is very common.

Linguistic and Contextual Explanation: The term al-maḥrūm (الْمَحْرُوم) describes a specific category of the needy. While the `sā’il` is the one who openly asks for help, the `maḥrūm` is the one who is “deprived” but is prevented from asking due to their dignity and self-respect. The surah praises the righteous for recognizing the “right” of both types, indicating that their charity is proactive and sensitive to the hidden needs of the community.

Classical Exegesis (Tafsir)

In the description of the righteous in Surah Adh-Dhariyat (51:19), their charity is for two types of people: “the one who asks (al-sāʾil) and the one who is deprived (al-maḥrūm).” The commentators explain that the “maḥrūm” is the person who is in dire need but is prevented from asking for help due to their sense of honor and self-respect. The righteous, in their great sensitivity, do not just give to those who openly beg; they actively seek out and help those who are suffering in silence. This is a higher and more difficult form of charity.

Thematic Context

This connects to the theme of the comprehensive and sensitive nature of Islamic charity. The surah portrays the righteous as having a deep and proactive social conscience. The mention of the “maḥrūm” is a call to a more thoughtful and discerning form of giving. The theme is that true piety involves not just fulfilling the obvious duties, but having the insight and compassion to see and address the hidden needs of the community.

Modern & Comparative Lens

This concept is a powerful statement on the dignity of the poor. It recognizes that the most dignified of the needy are often the ones who are least likely to ask for help. This is a profound insight into the psychology of poverty and honor. It is a call for a system of social welfare that is proactive and dignified, one that seeks out the needy rather than waiting for them to be forced into the humiliation of begging.

Practical Reflection & Application

This verse encourages us to be more thoughtful and proactive in our own charity. The practical application is to not just give to the obvious cases of need that present themselves to us, but to actively look for the “maḥrūm” in our own communities—the dignified neighbor who has lost their job, the proud family that is struggling in silence. To find and help such people is a higher form of charity and a sign of true excellence (iḥsān).

22. Al-Matin (الْمَتِينُ) – The Firm

Linguistic Root & Etymology

Root: (م ت ن) M-T-N

• Arabic Root: م-ت-ن
• Core Meaning: The root mīm-tā’-nūn (م ت ن) means to be firm, strong, solid, and durable.
• Morphology & Derived Forms: `Al-Matīn` (الْمَتِين) is an adjective on the `faʿīl` pattern, used as a divine name to signify The One who is possessed of ultimate firmness and strength.
• Occurrences in the Surah and in the whole Quran: The name appears once in the Qur’an, in this surah.

Linguistic and Contextual Explanation: The divine name Al-Matīn (الْمَتِينُ) (“The Firm”) is mentioned as the third in a series of attributes: `Inna-llāha huwa-r-Razzāqu Dhū-l-Quwwati-l-Matīn` (“Indeed, Allah is the Provider, the Possessor of Power, the Firm”). It describes the nature of His power (`quwwah`). His strength is `matīn`—perfectly firm, unshakable, and unbreakable. This gives believers absolute confidence in His ability to provide and to fulfill His promises.

Classical Exegesis (Tafsir)

In Surah Adh-Dhariyat (51:58), after stating that God is the ultimate Provider, this attribute is mentioned: “Indeed, Allah is the Provider, the Possessor of Power, the Firm.” The commentators explain that Al-Matīn is an attribute of God’s perfect power. It is a strength that is absolute, unshakable, and can never be diminished. His power is not subject to any change or weakness. This attribute is mentioned here to give full confidence in His ability to provide and to carry out His will.

Thematic Context

This connects to the surah’s theme of God’s absolute power and sovereignty. The surah is a call to trust in God alone, and this attribute is a key part of the reason why. He is the only one worthy of worship because He is the only one who possesses true and ultimate power. The strength of all created things is temporary and flawed, but His is eternal and perfect.

Modern & Comparative Lens

The concept of God as the “unmoved mover” or the firm and unchanging ground of all being is a key idea in classical philosophy and theology. The attribute Al-Matīn is a powerful Qur’anic expression of this idea. It presents God as the ultimate bedrock of reality, the only firm point in a universe of change and flux.

Practical Reflection & Application

This name of God should be a source of immense strength and stability for the believer. In a world that is often chaotic and uncertain, we can anchor our hearts to the One who is Al-Matīn. The practical application is to build our lives on the firm foundation of our relationship with Him, so that we are not shaken by the inevitable storms of life. Our trust in “The Firm” should make us firm in our own faith.

23. Mūsiʿūn (لَمُوسِعُونَ) – We are indeed Expanders

Linguistic Root & Etymology

Root: (و س ع) W-S-ʿ

• Arabic Root: و-س-ع
• Core Meaning: The root wāw-sīn-ʿayn (و س ع) means to be vast, wide, spacious, or to encompass.
• Morphology & Derived Forms: `Mūsiʿūn` (مُوسِعُون) is the plural active participle of the Form IV verb `awsaʿa` (to make something vast or to expand).
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. The root is common.

Linguistic and Contextual Explanation: The phrase wa innā la-mūsiʿūn (وَإِنَّا لَمُوسِعُونَ) (“and indeed, We are its expanders”) is a description of God’s creative action with respect to the heaven. After stating that He built it with strength, God affirms that He is continuously “expanding” it or making it vast. Classical commentators understood this as a sign of God’s vast power and provision. Modern commentators have famously linked this to the scientific discovery of the expansion of the universe, seeing it as a miraculous scientific insight in the Qur’an.

Classical Exegesis (Tafsir)

In Surah Adh-Dhariyat (51:47), God declares, “And the heaven We constructed with strength, and indeed, We are [its] expanders.” The classical commentators have interpreted this in several ways. Some understood it in the sense of God’s power and provision being vast and expansive, meaning that He is the All-Sufficient provider for His creation. Others, remarkably, understood it in a more literal cosmological sense, that God is the one who is actively making the heaven vast and is continuing to expand its boundaries.

Thematic Context

This is a key part of the surah’s argument for God’s creative power. It is a call to reflect on the immense and dynamic nature of the cosmos. The theme is that God’s creative act is not just a thing of the past; He is continuously sustaining and, as the verse suggests, expanding His creation. This sign of immense and ongoing creative power should lead to awe and submission.

Modern & Comparative Lens

This verse has been highlighted by a vast number of modern commentators as a stunning example of the scientific foresight of the Qur’an. The discovery in the 20th century by Edwin Hubble that the universe is not static but is in a state of continuous expansion is a perfect and literal confirmation of the meaning of this verse. The Qur’an’s statement that “We are indeed expanders” over 1400 years ago is seen as a clear sign of its divine origin.

Practical Reflection & Application

This verse encourages us to engage with the discoveries of modern science with an eye of faith. The expansion of the universe is not just a scientific fact; it is a profound divine sign. The practical application is to let our knowledge of the cosmos increase our sense of awe and wonder at the power of our Creator. It is a call to see the continuous, dynamic act of creation happening all around us, and to respond with glorification and praise.

24. Musawwamah (مُسَوَّمَة) – Marked

Linguistic Root & Etymology

Root: (س و م) S-W-M

• Arabic Root: س-و-م
• Core Meaning: The root sīn-wāw-mīm (س و م) means to mark, brand, or designate.
• Morphology & Derived Forms: `Musawwamah` (مُسَوَّمَة) is a feminine passive participle of the Form II verb `sawwama` (to mark).
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. The root appears a few times.

Linguistic and Contextual Explanation: The term musawwamah (مُسَوَّمَةً) is used to describe the “stones of clay” sent to punish the people of Lot. They were `musawwamah ʿinda Rabbik` (“marked in the presence of your Lord”). This signifies that the punishment was not random or indiscriminate. Each stone was specifically designated and “marked” for a particular transgressor, highlighting the perfect precision and inescapable nature of divine justice.

Classical Exegesis (Tafsir)

In the story of the destruction of Lot’s people in Surah Adh-Dhariyat (51:34), the “stones of clay” are described as being “marked in the presence of your Lord for the transgressors.” The commentators explain that this means each stone of punishment was specifically designated and “marked” by God for a particular individual among the transgressors. It was not a random or indiscriminate punishment; it was a perfectly precise and targeted divine retribution. No one was struck who was not deserving of it, and no one who was deserving of it escaped.

Thematic Context

This connects to the theme of the precise and meticulous nature of divine justice. The surah emphasizes that the judgment and recompense are not general or approximate, but are perfectly tailored to the deeds of each individual. The image of the “marked” stones is a powerful and terrifying illustration of this precision. It serves as a warning that God’s knowledge and His justice are so perfect that they account for every single soul.

Modern & Comparative Lens

The concept of a “marked” punishment is a powerful metaphor for the idea of a fate that is specifically sealed due to one’s own actions. It is a powerful literary device that conveys the inescapability and the personal nature of the final reckoning. It is the ultimate expression of the principle that every individual will be held accountable for their own specific deeds.

Practical Reflection & Application

This verse is a sobering reminder of the precision of divine justice. It should encourage us to live with a deep sense of personal accountability. The practical application is to be mindful of our own actions, knowing that they are being recorded with perfect precision and that the consequences, both good and bad, will be just as precisely delivered. It is a call to ensure that our names are “marked” for mercy, not for punishment.

25. Al-Muttaqīn (الْمُتَّقِين) – The God-conscious

Linguistic Root & Etymology

Root: (و ق ي) W-Q-Y

• Arabic Root: و-ق-ي
• Core Meaning: The root wāw-qāf-yā’ (و ق ي) means to guard, protect, or shield oneself.
• Morphology & Derived Forms: `Al-Muttaqīn` (الْمُتَّقِين) is the plural active participle of the Form VIII verb `ittaqā`. They are those who have `taqwā`—a state of God-consciousness that leads them to “protect” themselves from God’s displeasure.
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. The root is one of the most frequent and central in the Qur’an.

Linguistic and Contextual Explanation: The term al-Muttaqīn (الْمُتَّقِينَ) is used to describe the righteous who will inherit Paradise. `Inna-l-muttaqīna fī jannātin wa ʿuyūn` (“Indeed, the God-conscious will be amidst gardens and springs”). A `muttaqī` is one who lives in a state of `taqwā` (God-consciousness), which manifests as a vigilant desire to do good and to “guard” oneself from evil. The surah then provides a detailed sketch of their character: they pray at night, seek forgiveness at dawn, and give the needy their due right.

Classical Exegesis (Tafsir)

In Surah Adh-Dhariyat (51:15), this is the term used to describe those who will be in Paradise. “Indeed, the God-conscious (al-muttaqīn) will be amidst gardens and springs.” The commentators explain that the muttaqīn are the heroes of the surah. They are contrasted with the “liars” and the heedless. The surah then proceeds to give a detailed and beautiful description of the specific qualities of these muttaqīn: they slept little at night, they sought forgiveness at dawn, and they recognized the right of the needy in their wealth.

Thematic Context

The description of the muttaqīn is a central theme of the surah. The surah is not just a warning; it is also a practical guide to achieving salvation. It provides a complete and holistic portrait of the ideal believer. Their piety is not just an internal feeling; it is manifested in their private worship (night prayer), their humility (seeking forgiveness), and their social conscience (charity). The surah is a call to become one of the muttaqīn by embodying these beautiful qualities.

Modern & Comparative Lens

Taqwā is often translated as “fear of God,” but it is more accurately “God-consciousness” or “piety.” It is not a paralyzing fear but a state of loving awe and vigilant awareness that promotes righteous behavior. It is the core ethical and spiritual disposition in Islam. The concept of “mindfulness” in modern psychology shares some similarities, though taqwā is specifically mindfulness of the divine presence and its moral implications.

Practical Reflection & Application

The ultimate goal of all Islamic practices is to cultivate taqwā. The surah gives us a clear and inspiring roadmap for how to achieve this. The practical application is to strive to emulate the specific qualities of the muttaqīn described in these verses. We should try to dedicate a portion of our night to prayer, to make seeking forgiveness a daily habit, and to be generous and mindful of the rights of the needy in our wealth.

26. Nadhīrun mubīn (نَذِيرٌ مُّبِينٌ) – A clear warner

Linguistic Root & Etymology

Root: (ن ذ ر) N-DH-R

• Arabic Root: ن-ذ-ر
• Core Meaning: The root nūn-dhāl-rā’ (ن ذ ر) means to warn.
• Morphology & Derived Forms: `Nadhīr` (نَذِير) is one who warns. `Mubīn` (مُبِين) means clear or manifest.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. `Nadhīr` appears over 40 times.

Linguistic and Contextual Explanation: The phrase nadhīrun mubīn (نَذِيرٌ مُّبِينٌ) (“a clear warner”) is the title the Prophet is commanded to declare for himself. After calling the people to “flee to Allah,” he defines his own mission: `innī lakum minhu nadhīrun mubīn` (“Indeed, I am to you from Him a clear warner”). His job is not to compel or perform magic, but to deliver a `indhār` (warning) that is `mubīn`—clear, unambiguous, and supported by clear proofs.

Classical Exegesis (Tafsir)

In Surah Adh-Dhariyat (51:50-51), this is the title that the Prophet is commanded to declare for himself. After the command to “flee to Allah,” he is to say, “Indeed, I am to you from Him a clear warner.” The commentators explain that this is a precise definition of the prophetic mission. His primary job is to deliver a “clear warning” to humanity about the consequences of their choices. He is not a tyrant or a soothsayer; he is a messenger whose duty is to make the danger of disbelief and the path to safety clear and unambiguous.

Thematic Context

The theme of “warning” (indhār) is a central aspect of the prophetic role as described in the surah. The surah is itself a powerful warning. The stories of the past nations are all about the consequences of rejecting the “warner” that was sent to them. The Prophet’s declaration of himself as a “clear warner” is a continuation of this same, timeless prophetic function.

Modern & Comparative Lens

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

Practical Reflection & Application

This verse reminds us of the merciful nature of the prophetic warning. The practical application is to heed the “clear warning” that has come to us through the Qur’an and the Prophet. We should take the warnings about the Hereafter with the utmost seriousness, recognizing that they have been sent to us out of a divine mercy that wishes to save us from harm. It is a call to respond to the warning with gratitude and obedience.

27. Qawlin mukhtalif (قَوْلٍ مُّخْتَلِفٍ) – A differing speech

Linguistic Root & Etymology

Root: (خ ل ف) KH-L-F

• Arabic Root: خ-ل-ف
• Core Meaning: The root khā’-lām-fā’ (خ ل ف) means to differ, to be behind, or to be a successor.
• Morphology & Derived Forms: `Qawl` (قَوْل) is speech. `Mukhtalif` (مُخْتَلِف) is the active participle of the Form VIII verb `ikhtalafa` (to differ).
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root appears over 120 times.

Linguistic and Contextual Explanation: The phrase qawlin mukhtalif (قَوْلٍ مُّخْتَلِفٍ) (“a differing/contradictory speech”) is a diagnosis of the disbelievers’ theological position. After swearing by the perfectly ordered heaven, the surah states, `innakum la-fī qawlin mukhtalif` (“Indeed, you are in a differing speech”). Their beliefs about God, the Prophet, and the Qur’an are a chaotic mix of inconsistent and contradictory claims (e.g., poet, magician, liar). This inner contradiction is a sign of their falsehood, contrasted with the perfect order of the heavens.

Classical Exegesis (Tafsir)

In Surah Adh-Dhariyat (51:8), after swearing by the sky “with its pathways,” the surah makes a statement about the disbelievers: “Indeed, you are in a differing speech.” The commentators explain that this is a diagnosis of their intellectual and theological state. Their beliefs about God, the Prophet, and the Qur’an were a mass of contradictions. Sometimes they would call the Prophet a poet, sometimes a magician, sometimes a madman. Their speech was “differing” and inconsistent because it was not based on any firm foundation of truth, but on whims and conjectures. This is contrasted with the consistent, unified message of the Qur’an.

Thematic Context

This connects to the theme of the intellectual incoherence of disbelief. The surah presents Tawḥīd as a coherent and unified worldview. In contrast, shirk and disbelief are shown to be inherently contradictory and inconsistent. The “differing speech” of the disbelievers is a sign of their inner confusion and the falsehood of their position.

Modern & Comparative Lens

The principle of non-contradiction is a fundamental law of logic. This verse uses this principle as a tool for theological critique. It suggests that a true worldview must be internally consistent. The “differing speech” of the opponents of the revelation is presented as a proof of its falsehood. This is a powerful and timeless criterion for evaluating any system of belief.

Practical Reflection & Application

This verse encourages us to seek a faith that is coherent and consistent. The practical application is to study our religion in a holistic way, so that we can appreciate the profound internal consistency of the Qur’an and the Sunnah. We should strive to make our own “speech” about our faith a consistent and unified one, free from the contradictions that arise from a lack of knowledge or a weak foundation.

28. Quwwah (ذُو الْقُوَّةِ) – The Possessor of Power

Linguistic Root & Etymology

Root: (ق و ي) Q-W-Y

• Arabic Root: ق-و-ي
• Core Meaning: The root qāf-wāw-yā’ (ق و ي) means power, strength, or might.
• Morphology & Derived Forms: `Dhū l-Quwwah` (ذُو الْقُوَّة) means “The Possessor of Power.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root is common.

Linguistic and Contextual Explanation: The divine attribute Dhū al-Quwwah (ذُو الْقُوَّةِ) (“The Possessor of Power”) is mentioned to emphasize God’s absolute ability. `Inna-llāha huwa-r-Razzāqu Dhū-l-Quwwati-l-Matīn` (“Indeed, Allah is the Provider, the Possessor of Power, the Firm”). His ability to provide `rizq` (sustenance) for all of creation is guaranteed by His perfect `quwwah` (power) and His `matānah` (firmness).

Classical Exegesis (Tafsir)

In Surah Adh-Dhariyat (51:58), God is described as “the Provider, the Possessor of Power (dhū l-quwwah), the Firm.” The commentators explain that this attribute emphasizes the perfect and absolute nature of God’s strength. He is the ultimate source of all power in the universe. This attribute is mentioned here to give full confidence in His ability to provide for all of creation and to carry out His promise of judgment. His provision is guaranteed by His infinite power.

Thematic Context

This connects to the surah’s theme of God’s absolute sovereignty. The surah is a call to trust in God alone, and this attribute is a key part of the reason why. He is the only one worthy of worship because He is the only one who possesses true and ultimate power. The power of all created things is temporary and derived, but His is eternal and intrinsic.

Modern & Comparative Lens

The concept of divine omnipotence is a cornerstone of monotheistic theology. The attribute “Dhū l-Quwwah” is a powerful expression of this. It presents God as the ultimate source of all the energy and force in the cosmos. In a scientific age that is so aware of the immense power contained in the universe, this attribute takes on an even more profound meaning.

Practical Reflection & Application

This name of God should be a source of immense strength and reliance for the believer. When we feel weak or helpless, we can turn to the “Possessor of Power” and seek strength from Him. The practical application is to recognize that any strength we have is a gift from Him, and to use that strength in a way that is pleasing to Him. It is a call to connect our own limited power to the infinite source of all power.

29. Rīḥ al-ʿaqīm (الرِّيحَ الْعَقِيمَ) – The barren wind

Linguistic Root & Etymology

Root: (ع ق م) ʿ-Q-M

• Arabic Root: ع-ق-م
• Core Meaning: The root ʿayn-qāf-mīm (ع ق م) means to be barren or sterile.
• Morphology & Derived Forms: `Ar-Rīḥ` (الرِّيح) is the wind. `Al-ʿAqīm` (الْعَقِيم) is an adjective, “the barren.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root `ʿ-Q-M` appears 5 times.

Linguistic and Contextual Explanation: The phrase ar-rīḥ al-ʿaqīm (الرِّيحَ الْعَقِيمَ) (“the barren wind”) describes the punishment sent upon the people of ‘Ad. A wind is normally a source of life (pollination, rain clouds), but this wind was `ʿaqīm`—barren of any good and pregnant only with destruction. `Mā tadharu min shay’in atat ʿalayhi illā jaʿalat’hu ka-r-ramīm` (“It left nothing it came upon except that it made it like disintegrated ruins”).

Classical Exegesis (Tafsir)

In the story of ‘Ad in Surah Adh-Dhariyat (51:41), their punishment is described as the “barren wind.” “It did not leave anything it came upon except that it made it like disintegrated ruins.” The commentators describe this as a supernatural, punitive wind. Unlike a normal wind, which is a source of life and blessing, this wind was “barren” of all good. Its only purpose was destruction. It was a wind of pure retribution.

Thematic Context

This connects to the theme of the inversion of blessings into curses. The wind is normally a sign of God’s mercy. For the people of ‘Ad, this very blessing was turned into a tool of their annihilation. The theme is that the forces of nature are under God’s command, and for a rebellious people, even the signs of mercy can be transformed into instruments of justice. This is a powerful and terrifying warning.

Modern & Comparative Lens

The concept of a “killing wind” or a destructive storm is a powerful archetype of natural disaster. The Qur’anic description of the wind as “barren” gives this a specific and profound meaning. It is not just a strong wind; it is a wind that has been stripped of its life-giving properties and has been invested with a purely destructive purpose. It is a powerful literary and theological image.

Practical Reflection & Application

This verse is a reminder of our vulnerability and the power of God over the forces of nature. The practical application is to be grateful for the normal, gentle functioning of the elements. We should never take a cool breeze or a gentle rain for granted. It is a call to recognize that these are blessings from a merciful Lord, who could, if He willed, turn them into a “barren wind” of destruction.

30. Rizqukum (رِزْقُكُمْ) – Your provision

Linguistic Root & Etymology

Root: (ر ز ق) R-Z-Q

• Arabic Root: ر-ز-ق
• Core Meaning: The root rā’-zāy-qāf (ر ز ق) means to provide for or to bestow sustenance.
• Morphology & Derived Forms: `Rizq` (رِزْق) is provision, sustenance, or livelihood. `Rizqukum` (رِزْقُكُمْ) is “your provision.”
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. The root is very common, appearing over 120 times.

Linguistic and Contextual Explanation: The phrase wa fī-s-samā’i rizqukum (وَفِي السَّمَاءِ رِزْقُكُمْ) (“And in heaven is your provision”) is a profound statement about the source of our sustenance. It can be understood literally: the rain, which is the basis of earthly `rizq`, comes from the sky. More deeply, it means that our provision is decreed and apportioned “in heaven” by God. This is meant to detach the heart from anxiously seeking sustenance from earthly sources and to attach it to the ultimate source, God Himself.

Classical Exegesis (Tafsir)

In a profound and famous verse in Surah Adh-Dhariyat (51:22), the surah declares, “And in heaven is your provision and whatever you are promised.” The commentators have explained this in several ways. The most direct meaning is that the source of our earthly provision—the rain, the sunlight, and the divine decree for it—originates “in the heaven.” A deeper, more spiritual interpretation is that our true and ultimate “provision”—the reward of Paradise and the fulfillment of all of God’s promises—is also located “in the heaven,” awaiting us. The verse thus speaks to both our worldly and our otherworldly sustenance.

Thematic Context

This connects to the theme of God as the sole Provider (al-Razzāq). The surah is a call to flee to God, and this verse is a key part of the reason why. We should turn to Him because He is the only one who has control over our “provision,” both material and spiritual. The theme is to liberate the human heart from anxiety about sustenance and from dependence on created things, and to attach it directly to the ultimate source of all provision.

Modern & Comparative Lens

The concept that our provision is “in heaven” is a powerful statement of theological economics. It is a direct challenge to a purely materialistic view that sees sustenance as being solely the product of earthly efforts. While Islam commands effort, this verse reminds us that the ultimate source of the outcome is a divine decree. It is a call to a worldview that combines striving with trust (tawakkul).

Practical Reflection & Application

This verse is a powerful cure for anxiety about our livelihood. It is a reminder that our provision is written and its source is with God. The practical application is to work and strive for our sustenance with diligence, but to not let our hearts be consumed with worry. We should do our part and then place our trust in the One in whose hands our provision truly lies. This frees us to be more generous and less fearful in our financial lives.

31. Ruknihi (بِرُكْنِهِ) – His pillar of strength

Linguistic Root & Etymology

Root: (ر ك ن) R-K-N

• Arabic Root: ر-ك-ن
• Core Meaning: The root rā’-kāf-nūn (ر ك ن) means a corner, pillar, or a source of support and strength.
• Morphology & Derived Forms: `Rukn` (رُكْن) is a pillar or source of strength. The `arkān` of Islam are its “pillars.”
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. The root appears 9 times.

Linguistic and Contextual Explanation: The term ruknihi (بِرُكْنِهِ) (“his pillar of strength”) refers to Pharaoh’s source of power—his armies, wealth, and authority. `Fa-tawallā bi-ruknihi` (“But he turned away with his pillar of strength”). Pharaoh’s reliance on his own worldly might made him arrogant and caused him to turn away from the message of Moses. The term `rukn` perfectly captures this dependence on worldly supports.

Classical Exegesis (Tafsir)

In Surah Adh-Dhariyat (51:39), the reaction of Pharaoh to the message of Moses is described. “But he turned away with his pillar of strength (bi-ruknihi).” The commentators explain that Pharaoh’s “pillar of strength” was his kingdom, his armies, his wealth, and his powerful court. He relied on his own worldly power and support system, and this made him arrogant and caused him to “turn away” from the divine message. He felt self-sufficient and saw no need for God.

Thematic Context

This connects to the theme of the arrogance of the powerful and their reliance on worldly means. The surah contrasts this with the believers, who rely on God alone. Pharaoh is the ultimate example of a person who places their trust in their own “pillar of strength,” only to have it completely fail them. His army, his ultimate “rukn,” was drowned in the sea. The theme is the futility of relying on any support besides God.

Modern & Comparative Lens

The idea of a “pillar of strength” is a universal metaphor for one’s primary source of security and support. This verse is a powerful critique of a life that is built on the “pillars” of material power and worldly alliances. It is a timeless warning that any source of strength that is not grounded in the ultimate reality of God is, in fact, a source of delusion and will ultimately crumble.

Practical Reflection & Application

This verse is a call to examine our own hearts and to identify our own “pillars of strength.” What do we truly rely on for our sense of security? Is it our job, our bank account, our social network, or our own intellect? The practical application is to make Allah our one and only true “rukn.” While we should utilize the worldly means He has given us, our ultimate reliance and our ultimate sense of security must be placed in Him alone.

32. Sāhūn (سَاهُون) – The heedless / unmindful

Linguistic Root & Etymology

Root: (س ه و) S-H-W

• Arabic Root: س-ه-و
• Core Meaning: The root sīn-hā’-wāw (س ه و) means to be forgetful, heedless, unmindful, or distracted.
• Morphology & Derived Forms: `Sāhūn` (سَاهُون) is the plural active participle. `Sahwah` is heedlessness.
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. The root appears 3 times.

Linguistic and Contextual Explanation: The word sāhūn (سَاهُونَ) describes the mental state of the “speculators.” They are `fī ghamratin sāhūn` (“in a flood of heedlessness, unmindful”). This is a state of deep spiritual apathy and distraction. They are so submerged in their false ideas and worldly distractions that they are completely “unmindful” of the signs of God and the reality of the Hereafter.

Classical Exegesis (Tafsir)

In Surah Adh-Dhariyat (51:11), this is the second characteristic of the “liars” who are condemned. “Who are in a flood of heedlessness, unmindful (sāhūn).” The commentators explain that their state is one of complete spiritual apathy. They are so submerged in their worldly distractions (the “ghamrah“) that they are completely “unmindful” of their purpose in life, of the signs of God, and of the reality of the Hereafter. It is a state of being asleep at the wheel of one’s own life.

Thematic Context

Heedlessness (ghaflah) is a central spiritual disease that the surah seeks to cure. The surah is a “reminder” (dhikrā), and the state of being “sāhūn” is the primary obstacle to receiving that reminder. The surah contrasts this state of unmindfulness with the state of the righteous, who are awake in the night, mindful of their Lord, and conscious of the needs of others.

Modern & Comparative Lens

The concept of “mindfulness” is a major topic in modern psychology, recognized as a key to mental and emotional well-being. The Qur’an’s concept of being “sāhūn” is the direct opposite of this. It is a state of “mindlessness,” of living on autopilot, completely disconnected from any sense of a higher purpose. The verse is a powerful diagnosis of the spiritual emptiness of a life lived in a state of constant distraction.

Practical Reflection & Application

This verse is a powerful wake-up call. We must be vigilant against the danger of falling into a state of heedlessness. The practical application is to build practices of mindfulness and remembrance (dhikr) into our daily lives. This includes performing our prayers with presence of heart, setting aside time for reflection, and consciously trying to be aware of God’s presence as we go about our day. This is the divine cure for the disease of being “sāhūn.”

33. Salāman (سَلَامًا) – Peace

Linguistic Root & Etymology

Root: (س ل م) S-L-M

• Arabic Root: س-ل-م
• Core Meaning: The root sīn-lām-mīm (س ل م) means peace, safety, security, and submission.
• Morphology & Derived Forms: `Salām` (سَلَام) is the verbal noun. `Islām` (submission) is from the same root.
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. The root is very common.

Linguistic and Contextual Explanation: The word salāman (سَلَامًا) is the greeting offered by the angelic guests to Abraham. `Idh dakhalū ʿalayhi fa-qālū salāmā` (“When they entered upon him and said, ‘Peace!'”). Abraham’s immediate reply is `salāmun` (“Peace.”). This exchange of peace is the foundation of their interaction, establishing a space of security and goodwill before any other words are exchanged. It is the model of prophetic etiquette.

Classical Exegesis (Tafsir)

In the story of Abraham and his guests in Surah Adh-Dhariyat (51:25), when the guests enter and say “Peace (salāman),” Abraham immediately replies, “Peace (salāmun).” The commentators highlight the beauty and the wisdom of his reply. It is not just a rote response; it is a full and complete greeting of peace and security offered to his guests. This immediate and warm offering of peace is the first sign of his perfect hospitality and his noble character.

Thematic Context

This connects to the theme of the ideal character of the believer. The story of Abraham is presented as a model of piety. His response of “peace” is the foundation of his interaction with the strangers who have come to his door. The theme is that the default state of the believer should be one of peace and goodwill towards others. This is the key that opens the door to a positive and blessed interaction.

Modern & Comparative Lens

The greeting of “peace” is a universal one. The story of Abraham shows its central importance in the etiquette of the Abrahamic traditions. The immediate and reciprocal offering of peace is the foundation of any civilized and hospitable encounter. It is an act of establishing a zone of safety and mutual respect before any other business is conducted.

Practical Reflection & Application

This verse teaches us the importance and the power of the greeting of “salām.” The practical application is to be like our father Abraham: to be quick to offer a warm and sincere greeting of peace to those we meet. We should see the greeting not as an empty formality, but as a real prayer for the other person’s peace and security, and as the first and most important step in building a positive and respectful relationship.

34. Samāʾ dhāt al-ḥubuk (السَّمَاءِ ذَاتِ الْحُبُكِ) – The heaven with its pathways

Linguistic Root & Etymology

Root: (ح ب ك) Ḥ-B-K

• Arabic Root: ح-ب-ك
• Core Meaning: The root ḥā’-bā’-kāf (ح ب ك) means to weave well or to knit something together perfectly.
• Morphology & Derived Forms: `Al-Ḥubuk` (الْحُبُك) is the plural of `ḥibāk` or `ḥabīkah`, signifying the perfectly woven fabric or the pathways within it.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root is unique to this verse.

Linguistic and Contextual Explanation: The oath wa-s-samā’i dhāti-l-ḥubuk (وَالسَّمَاءِ ذَاتِ الْحُبُكِ) (“By the heaven with its pathways”) swears by the intricate and perfectly ordered nature of the cosmos. The term `ḥubuk` can refer to the visible paths of the stars and planets, or to the very fabric of spacetime, which is “perfectly woven.” The oath uses this sign of cosmic perfection to contrast with the `qawlin mukhtalif` (“contradictory speech”) of the disbelievers.

Classical Exegesis (Tafsir)

This is the fifth and final oath in the opening section of Surah Adh-Dhariyat (51:7). “By the heaven with its pathways.” The commentators have offered beautiful interpretations for “ḥubuk.” It refers to the visible paths of the stars and the planets in their orbits. It refers to the beauty and the perfectly “woven” texture of the sky. And it refers to the unseen pathways upon which the angels travel. In all cases, it is an oath by the intricate and perfect order of the cosmos.

Thematic Context

This is the culminating oath that sets the stage for the surah’s main claim. It connects to the theme of the perfection and order of the creation as a proof of the Creator. The image of the sky as a perfectly woven fabric with intricate pathways is a powerful sign of a single, wise, and powerful designer. This perfect order in the heavens is contrasted with the “differing and contradictory speech” of the disbelievers on earth.

Modern & Comparative Lens

The image of the “pathways” in the heavens is remarkably consistent with the modern astronomical understanding of orbits. The universe is not a random collection of objects, but is a highly structured system of galaxies, stars, and planets, all moving in precise and predictable paths. The Qur’anic term “ḥubuk” is a beautiful and poetic description of this cosmic web of gravitational pathways.

Practical Reflection & Application

This verse encourages us to look up at the night sky and to reflect on the perfect order that it displays. We should see the stars not as random lights, but as travelers on perfect, divinely-ordained “pathways.” The practical application is to allow this reflection on the cosmic order to inspire a sense of order and purpose in our own lives. We should strive to follow the straight and clear “pathway” of guidance that God has laid out for us.

35. Ṣakkat wajhahā (فَصَكَّتْ وَجْهَهَا) – She struck her face

Linguistic Root & Etymology

Root: (ص ك ك) Ṣ-K-K

• Arabic Root: ص-ك-ك
• Core Meaning: The root ṣād-kāf-kāf (ص ك ك) means to strike or to slap, often making a sound.
• Morphology & Derived Forms: `Ṣakkat` (فَصَكَّتْ) is a perfect tense verb. `Wajhahā` (وَجْهَهَا) is “her face.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah.

Linguistic and Contextual Explanation: The phrase fa-ṣakkat wajhahā (فَصَكَّتْ وَجْهَهَا) describes Sarah’s physical reaction to the good news of a son. It was a cultural gesture of extreme shock and astonishment. Her action, combined with her cry (`fī ṣarrah`) and her words (`ʿajūzun ʿaqīm`), paints a vivid picture of a person completely overwhelmed by an unbelievable and miraculous event.

Classical Exegesis (Tafsir)

In Surah Adh-Dhariyat (51:29), this is the physical reaction of Abraham’s wife, Sarah, when she heard the good news of a son. “…she struck her face and said, ‘An old, barren woman!'” The commentators explain that this was a culturally understood gesture of extreme astonishment and disbelief among the women of that time. It was an involuntary physical reaction to a piece of news that was so shocking and so completely unexpected that it overwhelmed her.

Thematic Context

This connects to the theme of the miraculous nature of the divine promise. Sarah’s very human and very dramatic reaction serves to underscore just how impossible the event seemed from a human perspective. Her physical act of striking her own face highlights the magnitude of the miracle. The story is a powerful illustration of the contrast between human limitation and divine omnipotence.

Modern & Comparative Lens

The use of vivid physical gestures to convey a powerful emotional state is a key feature of powerful storytelling. This detail brings the scene to life and makes Sarah’s astonishment completely relatable. It is a moment of intense human drama within a story of divine intervention. It is a raw and realistic depiction of a person being confronted with a reality that shatters their entire understanding of what is possible.

Practical Reflection & Application

This verse is a reminder of the very human and relatable reactions of the righteous people mentioned in the Qur’an. Their faith was not a sterile, emotionless affair. The practical application is to be authentic in our own relationship with God. We can express our astonishment, our hopes, and our fears to Him, with the confidence that He understands our human emotions. It is a call to a faith that is both submissive and deeply human.

36. Sulṭānin mubīn (بِسُلْطَانٍ مُّبِينٍ) – A clear authority

Linguistic Root & Etymology

Root: (س ل ط) S-L-Ṭ

• Arabic Root: س-ل-ط
• Core Meaning: The root sīn-lām-ṭā’ (س ل ط) means to have power, dominion, or authority.
• Morphology & Derived Forms: `Sulṭān` (سُلْطَان) is a proof, a warrant, or a clear authorization. `Mubīn` (مُبِين) means clear or manifest.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root `S-L-Ṭ` is common.

Linguistic and Contextual Explanation: The phrase bi-sulṭānin mubīn (بِسُلْطَانٍ مُّبِينٍ) describes the proof with which Moses was sent to Pharaoh. His `sulṭān` was his “clear authority” from God, manifested in the undeniable miracles he performed. This `sulṭān mubīn` left no room for rational denial, forcing Pharaoh to resort to accusations of magic. The term signifies that prophets do not come with mere claims, but with clear, authoritative proof.

Classical Exegesis (Tafsir)

In Surah Adh-Dhariyat (51:38), the mission of Moses is described: “And in Moses [was a sign], when We sent him to Pharaoh with a clear authority.” The commentators explain that Moses’s “clear authority” was the collection of manifest miracles he brought, such as the staff and the shining hand. These were his divine credentials, his undeniable proof that he was a messenger sent by the ultimate authority, God Himself. He was not speaking on his own behalf, but with a clear warrant.

Thematic Context

This connects to the theme of the basis of prophetic claims. The surah emphasizes that messengers do not simply make empty claims; they are supported by “clear authority” from God. The story of Moses is a case study of this. He presents his proofs, but Pharaoh, out of arrogance, rejects this clear authority. The theme is that disbelief is a rejection of clear evidence, not a lack of it.

Modern & Comparative Lens

The concept of “authority” is central to epistemology. This verse asserts that religious truth is based on a legitimate “authority” or proof. This is a rejection of baseless claims and a call for a faith grounded in evidence. The challenge to the listeners is to examine the “sulṭān” of the messenger and to respond to it with reason, not arrogance.

Practical Reflection & Application

This verse encourages us to ground our own faith in the “clear authority” of the Qur’an and the example of the Prophet. Our beliefs should not be based on whims or cultural traditions, but on the solid foundation of the divine proofs. The practical application is to seek knowledge of our religion and its proofs, so that our faith is a confident conviction based on a “clear authority,” not a wavering opinion.

37. Tūʿadūn la-ṣādiq (تُوعَدُونَ لَصَادِقٌ) – What you are promised is true

Linguistic Root & Etymology

Root: (ص د ق) Ṣ-D-Q

• Arabic Root: ص-د-ق
• Core Meaning: The root ṣād-dāl-qāf (ص د ق) means to be truthful or sincere.
• Morphology & Derived Forms: `Tūʿadūn` (تُوعَدُون) is “you are promised.” `La-ṣādiq` (لَصَادِق) is an emphatic form, “is surely true.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root `Ṣ-D-Q` is very common, appearing over 150 times.

Linguistic and Contextual Explanation: The phrase innamā tūʿadūna la-ṣādiq (إِنَّمَا تُوعَدُونَ لَصَادِقٌ) (“Indeed, what you are promised is surely true”) is the first half of the surah’s central thesis. The promise (`waʿd`) refers to the entire message of the Prophet: resurrection, judgment, Paradise, and Hell. The double emphasis (`innamā` and `la-`) combined with `ṣādiq` (true) creates a statement of absolute and unwavering certainty.

Classical Exegesis (Tafsir)

In Surah Adh-Dhariyat (51:5), this is the first of the two great truths that are affirmed by the opening oaths of the surah. “Indeed, what you are promised is true.” The commentators explain that “what you are promised” is a comprehensive phrase that includes the entire message of the Prophet: the resurrection, the judgment, Paradise, and Hell. The surah opens with this powerful and absolute guarantee that the entire eschatological framework of the revelation is not a guess or a fable, but is the absolute and certain truth.

Thematic Context

This is the thesis statement of the entire surah. The surah is a sustained argument to prove the truth of this promise. The theme is one of certainty versus doubt. The oaths, the signs in creation, and the stories of the past are all marshaled as evidence for the truth of this promise. The surah aims to move the listener from the state of the “speculators” to the state of the “people of certainty.”

Modern & Comparative Lens

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

Practical Reflection & Application

This verse should be a source of immense and unshakable conviction for the believer. We should have a certainty in the reality of the resurrection and the judgment that is absolute. The practical application is to live our lives as people who are certain of the promise. This certainty should be the primary motivator for our good deeds and our avoidance of sin, as we know with full conviction that the promise of recompense is “surely true.”

38. Yahjaʿūn (يَهْجَعُونَ) – They used to sleep

Linguistic Root & Etymology

Root: (ه ج ع) H-J-ʿ

• Arabic Root: ه-ج-ع
• Core Meaning: The root hā’-jīm-ʿayn (ه ج ع) means to sleep, especially at night.
• Morphology & Derived Forms: `Yahjaʿūn` (يَهْجَعُون) is an imperfect verb.
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. The root is unique to this verse in the Qur’an.

Linguistic and Contextual Explanation: The word yahjaʿūn (يَهْجَعُونَ) is used to describe the piety of the `muttaqīn`. `Kānū qalīlan mina-l-layli mā yahjaʿūn` (“They used to sleep but a little of the night”). Their `hujūʿ` (night sleep) was minimal because they preferred to spend the night in worship. The verse highlights their devotion by focusing on what they sacrificed: the comfort of sleep.

Classical Exegesis (Tafsir)

In the beautiful description of the righteous in Surah Adh-Dhariyat (51:17), the verse says, “They used to sleep but a little of the night.” The commentators explain that this is a defining characteristic of their piety. They were not people who spent their entire nights in heedless sleep. They would dedicate a significant portion of the night, whether the beginning, middle, or end, to the worship of their Lord. They willingly sacrificed the comfort of their beds for the sweetness of communion with their Creator.

Thematic Context

This connects to the theme of the practical and hidden piety of the true believers. The surah gives us a glimpse into their private lives. Their devotion was not just a public performance; it was a deep and personal relationship with God that they cultivated in the stillness of the night. This act of night prayer is presented as a key reason for their high station in Paradise. It is the sign of a soul that loves God more than its own comfort.

Modern & Comparative Lens

The practice of nocturnal vigils for prayer and meditation is a feature of deep piety in virtually all major religious traditions. This verse is a beautiful and concise expression of this ideal. It is a rejection of a purely daytime or social religion, and a call to a spirituality that is cultivated in the intimacy of one’s solitude with the Divine.

Practical Reflection & Application

This verse is a powerful inspiration to revive the beautiful practice of the night prayer (tahajjud). It encourages us to sacrifice even a “little” of our sleep for the sake of our Lord. The practical application is to try to wake up before the dawn prayer, even if for just ten or fifteen minutes, to pray and to connect with God. This simple act is a defining characteristic of the people of Paradise and a powerful tool for spiritual growth.

39. Yawm al-Dīn (يَوْمِ الدِّين) – The Day of Judgment

Linguistic Root & Etymology

Root: (د ي ن) D-Y-N

• Arabic Root: د-ي-ن
• Core Meaning: The root dāl-yā’-nūn (د ي ن) means to owe a debt, to submit, or to judge.
• Morphology & Derived Forms: `Yawm` (يَوْم) is “Day.” `Ad-Dīn` (الدِّين) here means the final recompense or judgment where all “debts” are settled.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. It is a major name for the Final Day.

Linguistic and Contextual Explanation: The phrase Yawm al-Dīn (يَوْمِ الدِّينِ) is used in the mocking question of the disbelievers: `ayyāna yawmu-d-dīn` (“When is the Day of Judgment?”). Their question is one of denial. The surah then answers them by describing the reality of that Day, when they will be tried by the Fire. The name itself signifies a day of perfect recompense, where every soul will be paid its `dīn` (due).

Classical Exegesis (Tafsir)

In Surah Adh-Dhariyat (51:12), the heedless “speculators” are described as those who ask mockingly, “When is the Day of Judgment?” The commentators explain that their question is not a sincere inquiry; it is a form of denial and ridicule. They do not truly believe in a day of final recompense, and so they ask about its timing as a way of dismissing it. The surah then answers them by describing the terrifying reality of that Day.

Thematic Context

The reality of Yawm al-Dīn is a central theme of the entire surah. The surah opens by swearing a series of oaths that “the Judgment will surely occur.” The mockery of the disbelievers is contrasted with the certainty of the believers. The entire surah is a detailed argument and a series of proofs for the reality of this Day, upon which all of creation will be justly recompensed for their deeds.

Modern & Comparative Lens

The concept of a final Day of Judgment is a cornerstone of the Abrahamic faiths. It provides a moral framework for human life, asserting that actions have ultimate consequences and that justice will eventually prevail. The term Dīn, with its dual meaning of “religion” and “judgment,” implies that one’s way of life (dīn) in this world is what will be judged (dīn) in the next.

Practical Reflection & Application

Living with an awareness of Yawm al-Dīn is the essence of God-consciousness. It means understanding that this life is an examination and that a final day of accounting is coming. The practical application is to live a life of accountability, regularly judging ourselves before we are judged, and making choices that will lead to a favorable outcome on that momentous Day.

40. Zawjayn (زَوْجَيْنِ) – A pair

Linguistic Root & Etymology

Root: (ز و ج) Z-W-J

• Arabic Root: ز-و-ج
• Core Meaning: The root zāy-wāw-jīm (ز و ج) means to pair or to be a spouse.
• Morphology & Derived Forms: `Zawjayn` (زَوْجَيْن) is the dual form of `zawj` (a member of a pair).
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. The root is common.

Linguistic and Contextual Explanation: The phrase wa min kulli shay’in khalaqnā zawjayn (وَمِن كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ) (“And of all things We created a pair”) states a universal principle of creation. Everything in the created world exists in pairs or dualities (male/female, positive/negative, light/dark, matter/antimatter). This universal pairing within creation is a profound sign of the absolute Oneness (`Aḥad`) of the Creator, who alone is unique and without a counterpart.

Classical Exegesis (Tafsir)

In the concluding arguments of Surah Adh-Dhariyat (51:49), a universal principle of creation is stated: “And of all things We created a pair, that perhaps you may be reminded.” The commentators explain that this refers to the principle of duality that runs through all of creation. This includes the obvious pairs like male and female, but also extends to abstract opposites like night and day, light and darkness, positive and negative, and countless other pairs that exist in the universe. This universal pairing in the creation is a sign of the absolute oneness of the Creator, who is Himself unique and without a pair.

Thematic Context

This connects to the theme of finding the signs of Tawḥīd in the created world. The theme is that the very structure of the universe points to its Creator. Since everything in creation is created in pairs and is therefore dependent and incomplete in itself, it logically points to the existence of a single, independent, and complete Creator who is not subject to this law of pairing. The diversity and pairing of the creation is a proof of the unity of its source.

Modern & Comparative Lens

The principle of duality or polarity is a fundamental concept in many areas of modern science, from the positive and negative charges in physics to the binary code that underlies computing. The Qur’an’s statement that “all things” were created in pairs is a remarkably profound and comprehensive one. It presents a worldview where the universe is built on a fundamental, harmonious duality that points to a single, unifying source.

Practical Reflection & Application

Reflecting on the principle of “pairs” in everything around us can be a source of constant awe and a powerful reminder of the oneness of God. The practical application is to see this duality in the world—in day and night, in joy and sorrow, in strength and weakness—and to let it remind us of the absolute, singular perfection of the Creator who transcends all pairs. This reflection is a direct path to strengthening our belief in Tawḥīd.