Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Ad-Dukhan

Welcome to a detailed linguistic analysis of Surah Ad-Dukhan (The Smoke) with this comprehensive dictionary, glossary and vocabulary guide. This guide provides a deep dive into the meaning of words in Surah Ad-Dukhan, moving beyond surface-level translation to uncover the rich Qur’anic etymology and semantic depth of each key term. Discover the profound layers of meaning in this chapter’s powerful warnings, its prophecy of the “smoke,” and its vivid contrast between the fates of the arrogant and the pious.

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

1. ʿĀʾidūn (عَائِدُونَ) – Those who will return

Linguistic Root & Etymology

Root: (ع و د) ʿ-W-D

• Arabic Root: ع-و-د
• Core Meaning: The root ʿayn-wāw-dāl (ع و d) means to return, to go back, or to repeat an action.
• Morphology & Derived Forms: `ʿĀ’idūn` (عَائِدُونَ) is the plural active participle, meaning “those who are returning.”
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. The root is common, appearing over 60 times.

Linguistic and Contextual Explanation: The word ʿāʾidūn (إِنَّكُمْ عَائِدُونَ) is God’s declaration of His foreknowledge of the disbelievers’ nature. He states that even if He were to remove their punishment, they are `ʿā’idūn`—people whose inherent nature is to “return” to their disbelief. Their repentance is not a genuine change of heart but a temporary reaction to fear. The active participle form suggests that this “returning” is a characteristic trait, an ongoing state.

Classical Exegesis (Tafsir)

In Surah Ad-Dukhan (44:15), this word expresses the stubborn nature of the disbelievers. After they plead for a punishment to be lifted, God says, “Indeed, We will remove the punishment for a little, [but] you will surely return [to disbelief].” The commentators explain this as a statement of God’s perfect knowledge of their unchanging nature. Their repentance in the face of punishment is temporary and insincere. The moment the pressure is lifted, their arrogance will cause them to “return” to their old ways of disbelief and mockery.

Thematic Context

This connects to the theme of the insincerity of the disbelievers’ repentance under duress. The surah contrasts this with the sincere, ongoing repentance of the believers. The word ʿĀʾidūn highlights the cyclical and self-destructive pattern of the arrogant soul: sin, punishment, temporary regret, relief, and then a return to sin. It demonstrates that true change requires a fundamental shift in the heart, not just a reaction to fear.

Modern & Comparative Lens

This describes a well-known psychological phenomenon of relapse. People in difficult situations often make promises to change, but once the crisis passes, they “return” to their old, comfortable habits. The verse provides a theological framework for this, suggesting that without a deep, internal transformation of one’s core beliefs and values, behavioral change prompted by crisis is often unsustainable.

Practical Reflection & Application

This verse is a powerful warning against insincere repentance. It encourages us to make our turning to God a genuine and permanent change of heart, not just a temporary fix to get us out of a difficult situation. The practical application is to follow up our repentance with consistent good deeds, to change our environment and habits, and to pray for steadfastness, so that we are not among those who “return.”

2. ʿAdhābun alīm (عَذَابٌ أَلِيمٌ) – A painful punishment

Linguistic Root & Etymology

Root: (أ ل م) ʾ-L-M

• Arabic Root: أ-ل-م
• Core Meaning: The root alif-lām-mīm (أ ل م) means to feel pain.
• Morphology & Derived Forms: `ʿAdhāb` (عَذَاب) is punishment. `Alīm` (أَلِيم) is an adjective on the `faʿīl` pattern, signifying something that is intensely and continuously painful.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. It is a very common Qur’anic term, appearing over 70 times.

Linguistic and Contextual Explanation: The phrase ʿadhābun alīm (عَذَابٌ أَلِيمٌ) is used to describe the “clear smoke.” It is not merely a sign but a tangible, physical torment. The adjective `alīm` emphasizes the painful nature of the punishment, designed to break the arrogance of the disbelievers and force them to confront the serious consequences of their denial. It highlights the sensory and physical reality of divine retribution.

Classical Exegesis (Tafsir)

In Surah Ad-Dukhan (44:11), the prophesied “smoke” is described as a “painful punishment.” The commentators explain that this smoke will not just be a visual phenomenon but will cause real, physical pain and suffering to the disbelievers who experience it. It is a tangible, sensory torment that will force them to recognize the reality of the divine warning. Their cry, “Our Lord, remove from us the punishment,” is a direct response to this painful reality.

Thematic Context

This connects to the surah’s theme of the reality and severity of divine retribution. The surah warns that the consequences of disbelief are not abstract or metaphorical but are real and “painful.” The description of the punishment is intended to be a powerful deterrent, to shake the listeners out of their state of heedless “play” (yalʿabūn) and to make them take the prophetic warning seriously.

Modern & Comparative Lens

The concept of a “painful” consequence for moral and spiritual wrongdoing is a cornerstone of many ethical and religious systems. The Qur’an’s use of this term emphasizes the real suffering that results from a life lived in opposition to the truth. It is not just a legal penalty but a state of profound and painful loss, both in this world and, more completely, in the next.

Practical Reflection & Application

Reflecting on the reality of a “painful punishment” is not meant to induce despair but to cultivate a healthy sense of God-consciousness (taqwā). It is a reminder of the seriousness of our choices. The practical application is to flee from the actions and beliefs that lead to such a fate, and to seek refuge in God’s mercy, which is the only shield against His just and painful retribution.

3. ʿĀlin (عَالٍ) – A tyrant / an exalted one

Linguistic Root & Etymology

Root: (ع ل و) ʿ-L-W

• Arabic Root: ع-ل-و
• Core Meaning: The root ʿayn-lām-wāw (ع ل و) means to be high, lofty, or exalted.
• Morphology & Derived Forms: `ʿĀlin` (عَالٍ) is the active participle. While it can mean “high,” in a political context it often carries the negative connotation of one who unlawfully exalts himself over others, a tyrant.
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. The root appears over 80 times.

Linguistic and Contextual Explanation: The term ʿāliyan (عَالِيًا) is used to describe Pharaoh. `Innahu kāna ʿāliyan mina-l-musrifīn` (“Indeed, he was a tyrant among the transgressors”). Pharaoh’s defining sin was his `ʿuluww`—his arrogant self-exaltation and tyranny. He raised himself to a godlike status, transgressing all bounds of proper human servitude. The term `ʿālin` perfectly encapsulates this spiritual disease of haughtiness.

Classical Exegesis (Tafsir)

In Surah Ad-Dukhan (44:31), Pharaoh is described with this term. God saved the Children of Israel “from the humiliating punishment, from Pharaoh. Indeed, he was a tyrant (ʿāliyan) among the transgressors.” The commentators explain that Pharaoh’s defining sin was his ʿuluww—his arrogant self-exaltation. He raised himself to the level of a god and treated his subjects with contempt. This title, ʿĀlin, perfectly captures his tyrannical and haughty nature.

Thematic Context

The story of Pharaoh is a key historical example in the surah that illustrates its main themes. Pharaoh is the archetype of the arrogant denier who is deluded by worldly power. His description as a “tyrant” connects to the surah’s critique of arrogance and its warning that such self-exaltation will be met with a divine punishment that is both destructive and humiliating.

Modern & Comparative Lens

The figure of the “tyrant” is a universal political and literary archetype. The Qur’anic term ʿĀlin is a precise diagnosis of the spiritual disease at the heart of tyranny: a pathological desire for self-exaltation and a refusal to submit to any higher authority. The story of Pharaoh is a timeless lesson on the corrupting nature of absolute power and the inevitable downfall of the tyrant.

Practical Reflection & Application

This verse is a warning against the spiritual poison of self-exaltation in all its forms. Even if we are not tyrants on a grand scale, we can be “ʿālin” in our own homes, workplaces, or communities if we act with arrogance and treat others with contempt. The practical application is to cultivate humility and to remember that true exaltation belongs only to God, and that any attempt to unlawfully exalt ourselves will lead to a humiliating end.

4. Amran min ʿindinā (أَمْرًا مِّنْ عِندِنَا) – A command from Our presence

Linguistic Root & Etymology

Root: (أ م ر) ʾ-M-R

• Arabic Root: أ-م-ر
• Core Meaning: The root alif-mīm-rā’ (أ م ر) means to command or to order.
• Morphology & Derived Forms: `Amr` (أَمْر) is a command, an affair, or a decree. `Min ʿindinā` (مِنْ عِندِنَا) means “from Us” or “from Our presence.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root `ʾ-M-R` is extremely common.

Linguistic and Contextual Explanation: This phrase, amran min ʿindinā (أَمْرًا مِّنْ عِندِنَا), clarifies the source of the decrees that are made distinct on the “blessed night.” They are a direct `amr` (command) that issues forth `min ʿindinā` (“from Our presence”). This emphasizes their divine origin, their absolute authority, and their purposeful nature. The events of the world are not random, but are the unfolding of a wise and sovereign command.

Classical Exegesis (Tafsir)

In the opening of Surah Ad-Dukhan (44:5), after mentioning that every wise affair is made distinct on the “blessed night,” this phrase clarifies the origin of these decrees. “[It is] a command from Our presence. Indeed, We are ever sending [messengers].” The commentators explain that all the great decrees for the coming year—of life, death, provision, etc.—are not random events but are a direct “command” that issues forth from God’s own presence. This emphasizes the divine, purposeful, and authoritative nature of destiny.

Thematic Context

This connects to the theme of divine sovereignty and decree (qadar). The surah begins by establishing that all affairs are under God’s absolute control. The events of the world are not chaotic; they are the unfolding of a wise “command” that originates from the highest source. This also connects to the theme of revelation, as the sending of messengers is the primary way this divine “command” is communicated to humanity.

Modern & Comparative Lens

The concept of a divine “command” or logos that orders the universe is a powerful theological and philosophical idea. This verse presents a vision of a cosmos that is not a closed, mechanical system, but is continuously governed by a living, active command from the divine presence. It speaks to a universe that is both ordered and personally managed by its Creator.

Practical Reflection & Application

This verse should fill us with a sense of awe and trust in God’s plan. It is a reminder that the events of our lives are not random, but are part of a wise decree that comes “from His presence.” The practical application is to cultivate contentment (riḍā) with God’s decree, trusting that every “command” that unfolds in our lives, whether it seems good or bad to us, is from a source of perfect wisdom and mercy.

5. Asri bi-ʿibādī laylan (أَنْ أَسْرِ بِعِبَādī لَيْلًا) – Journey by night with My servants

Linguistic Root & Etymology

Root: (س ر ي) S-R-Y

• Arabic Root: س-ر-ي
• Core Meaning: The root sīn-rā’-yā’ (س ر ي) means to travel by night.
• Morphology & Derived Forms: `Asri` (أَسْرِ) is an imperative command from the Form IV verb `asrā`. It is the same root used for the Prophet Muhammad’s Night Journey (`al-Isrā’`).
• Occurrences in the Surah and in the whole Quran: The command appears once in this surah. The root appears 8 times.

Linguistic and Contextual Explanation: The command an asri bi-ʿibādī laylan (فَأَسْرِ بِعِبَادِي لَيْلًا) (“So journey by night with My servants”) is the divine instruction to Moses that initiated the Exodus. The act of `isrā’` (night journey) was a strategic command to escape from Pharaoh’s land under the cover of darkness. The phrase `bi-ʿibādī` (“with My servants”) is a term of great honor for the Children of Israel, signifying their special relationship with God at that time.

Classical Exegesis (Tafsir)

This is the divine command given to Moses in Surah Ad-Dukhan (44:23) to initiate the exodus from Egypt. “So journey by night with My servants; indeed, you will be pursued.” The commentators explain that the command to travel by night was a strategic one, to allow them to escape under the cover of darkness. It marks the beginning of the final, dramatic phase of the confrontation with Pharaoh. The verse is both a command for action and a warning of the pursuit that will follow.

Thematic Context

This connects to the theme of divine intervention and the salvation of the believers. The story of Moses and the exodus is the primary historical example in the surah of God’s deliverance of His servants from the clutches of a tyrant. This command is the divine catalyst for that salvation. It is a call to action, a migration from the land of oppression to the land of promise, guided and protected by God.

Modern & Comparative Lens

The Exodus is a foundational narrative of liberation in the Abrahamic traditions. The Qur’anic account emphasizes that this act of liberation was initiated by a direct divine command. The “journey by night” is a powerful archetype of a journey from darkness (oppression) into light (freedom), undertaken in secret and under the threat of pursuit. It is a timeless story of faith and courage in the face of tyranny.

Practical Reflection & Application

This verse teaches us that when the time comes for a necessary change or a “migration” from a harmful situation, we must act with decisiveness and trust in God’s guidance. There are times in our lives when we must make a “journey by night”—a difficult move away from a situation that is compromising our faith or well-being. The practical application is to couple our brave action with a firm reliance on God, knowing that even if we are “pursued” by difficulties, His help is near.

6. Al-Baṭshah al-Kubrā (الْبَطْشَةَ الْكُبْرَىٰ) – The Great Seizure

Linguistic Root & Etymology

Root: (ب ط ش) B-Ṭ-SH

• Arabic Root: ب-ط-ش
• Core Meaning: The root bā’-ṭā’-shīn (ب ط ش) means to seize, strike, or assault with great force and power.
• Morphology & Derived Forms: `Al-Baṭshah` (الْبَطْشَة) is a noun of instance, a single act of seizing. `Al-Kubrā` (الْكُبْرَىٰ) is the feminine superlative of “great.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root appears 9 times.

Linguistic and Contextual Explanation: The phrase al-Baṭshah al-Kubrā (الْبَطْشَةَ الْكُبْرَىٰ) (“The Greatest Seizure”) is a divine warning of a final, decisive punishment. After the temporary punishment of the “smoke” is lifted and the people revert to disbelief, God warns that a day will come when He will strike with this “Greatest Seizure.” Whether referring to a major battle like Badr or the final punishment of the Day of Judgment, it signifies a decisive, powerful, and inescapable act of divine retribution.

Classical Exegesis (Tafsir)

In Surah Ad-Dukhan (44:16), after stating that the disbelievers will “return” to their old ways after the punishment is lifted, God gives a final warning: “The Day We will strike with the Greatest Seizure, indeed, We will take retribution.” There has been a great deal of discussion among the commentators about what this “Great Seizure” refers to. Some have said it was the Battle of Badr, where the arrogant leaders of the Quraysh were decisively defeated. Others have said it refers to the conquest of Mecca. The most encompassing view is that it refers to the ultimate punishment on the Day of Judgment, which is the truly “Greatest Seizure” from which there is no escape.

Thematic Context

This connects to the theme of the certainty of final retribution. It is the ultimate warning in the surah. The surah describes a lesser punishment (the smoke), but it warns that if this is not heeded, a final and decisive “seizure” is inevitable. The theme is one of escalating warnings, culminating in this final, unavoidable reckoning. It serves as a powerful deterrent against persistent rebellion.

Modern & Comparative Lens

The concept of a final, decisive “day of reckoning” is a powerful eschatological archetype. The phrase “The Great Seizure” gives this day a sense of awesome power and violence. It is the moment when the divine power directly intervenes to put a final end to rebellion and to establish justice. It represents the ultimate, catastrophic turning point in the cosmic struggle between good and evil.

Practical Reflection & Application

This verse is a solemn reminder that God’s forbearance has a limit, and His justice is certain and powerful. It should encourage us to heed the lesser warnings we receive in our lives—the small wake-up calls and minor punishments—and to repent before we are faced with a “Great Seizure,” whether it be a major calamity in this life or the final reckoning in the next.

7. Dukhānin mubīn (بِدُخَانٍ مُّبِينٍ) – A Clear Smoke

Linguistic Root & Etymology

Root: (د خ ن) D-KH-N

• Arabic Root: د-خ-ن
• Core Meaning: The root dāl-khā’-nūn (د خ ن) means smoke.
• Morphology & Derived Forms: `Dukhān` (دُخَان) is smoke. `Mubīn` (مُبِين) means clear or manifest.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah, giving it its name. The root appears twice.

Linguistic and Contextual Explanation: The phrase dukhānin mubīn (بِدُخَانٍ مُّبِينٍ) (“a clear smoke”) is the central prophecy and warning of the surah. `Fa-rtaqib yawma ta’tī-s-samā’u bi-dukhānin mubīn` (“So watch for the Day when the sky will bring a clear smoke”). The smoke is `mubīn` (clear) in the sense that it will be an undeniable, manifest sign and punishment. Its nature has been interpreted as both a historical famine and an eschatological event, but in both cases, its purpose is to be an unambiguous warning from God.

Classical Exegesis (Tafsir)

This phrase gives the surah its name and refers to a great sign and punishment prophesied in verse 44:10-11. “Then watch for the Day when the sky will bring a clear smoke, enveloping the people.” The classical commentators have differed on the nature of this event. One view is that this was a historical event that had already occurred: a severe famine and drought that afflicted the Quraysh, which was so bad that when they looked up at the sky, they saw something like smoke between them and it due to their extreme hunger and exhaustion. Another, more prevalent view is that this is a major eschatological sign that will appear near the end of time, a literal smoke that will fill the earth and cause great distress to the disbelievers while being like a mere cold for the believers.

Thematic Context

The “clear smoke” is the central warning and the pivotal sign mentioned in the surah. It is a tangible, physical punishment that will force the arrogant to their knees, making them cry out to God for relief. The theme is that God will send manifest signs to shake people out of their heedlessness. The smoke is a “clear” sign, not ambiguous, designed to leave no room for doubt about the reality of the divine warning.

Modern & Comparative Lens

Whether interpreted historically or eschatologically, the “smoke” is a powerful symbol of a suffocating, widespread calamity. In a modern context, one could see parallels in the potential for a nuclear winter, a massive volcanic eruption, or severe global pollution that could “envelop the people.” The verse serves as a timeless warning that the stability of our environment is not guaranteed and can be disrupted by a divine decree as a consequence of human action.

Practical Reflection & Application

This verse encourages us to be among those who heed the warnings before the “smoke” becomes a reality. We should not wait for a major calamity to strike before we turn to God. The practical application is to live in a state of preparedness, to read the signs of God in the world and in the revelation, and to respond with sincere repentance and submission before we are forced to do so by a manifest punishment.

8. Dhuq innaka anta al-ʿazīz al-karīm (ذُقْ إِنَّكَ أَنتَ الْعَزِيزُ الْكَرِيمُ) – “Taste! Indeed, you are the mighty, the noble!”

Linguistic Root & Etymology

Root: (ذ و ق) DH-W-Q

• Arabic Root: ذ-و-ق
• Core Meaning: The root dhāl-wāw-qāf (ذ و ق) means to taste.
• Morphology & Derived Forms: `Dhuq` (ذُقْ) is an imperative verb, “Taste!” `Al-ʿAzīz` (الْعَزِيز) is the mighty. `Al-Karīm` (الْكَرِيم) is the noble.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah.

Linguistic and Contextual Explanation: This phrase, dhuq innaka anta al-ʿazīz al-karīm (ذُقْ إِنَّكَ أَنتَ الْعَزِيزُ الْكَرِيمُ), is a devastatingly sarcastic rebuke. The sinner who was known in this world as `al-ʿazīz al-karīm` (“the mighty, the noble”) will be told to “taste” the punishment of Hell with his own worldly titles of honor thrown back at him as a form of verbal torment. The irony is profound: his worldly might and nobility are shown to be utterly worthless and are inverted into a source of his eternal humiliation.

Classical Exegesis (Tafsir)

This is the devastatingly ironic statement that will be made to the leader of the disbelievers as he is being dragged into the Fire in Surah Ad-Dukhan (44:49). The commentators explain that this is a form of divine mockery and torment. In this world, this person was known among his people as “the mighty, the noble,” a title of great honor and pride. In Hell, the angels of punishment will throw these very titles back in his face as a form of verbal torture, saying, “Taste this humiliation, you who were supposedly so mighty and noble!”

Thematic Context

This is the ultimate expression of the surah’s theme of the inversion of worldly values in the Hereafter. All the false criteria for honor in this world—wealth, power, lineage—are shown to be utterly worthless. The very titles that were a source of arrogance in this life become a source of profound humiliation in the next. It is the ultimate deconstruction of the disbelievers’ false sense of self-importance.

Modern & Comparative Lens

The use of sarcasm and irony as a form of rebuke is a powerful rhetorical tool. This verse is a chilling example of eschatological irony. It is a powerful literary and psychological depiction of the complete collapse of a narcissist’s self-image when confronted with the ultimate reality. The words highlight the vast gap between the person’s self-perception and their true state.

Practical Reflection & Application

This verse is a profound warning against becoming attached to worldly titles and honors. We should never let our status, our job title, or the praise of people become the basis of our self-worth. The practical application is to cultivate a deep sense of humility and to seek the honor that comes from God (piety), not the honor that comes from people. We should strive to be truly “noble” in character, not just in name, so that we are not shamed by our own titles on the Day of Judgment.

9. Fartaqib (فَارْتَقِبْ) – So watch

Linguistic Root & Etymology

Root: (ر ق ب) R-Q-B

• Arabic Root: ر-ق-ب
• Core Meaning: The root rā’-qāf-bā’ (ر ق ب) means to watch, observe, or wait in expectation.
• Morphology & Derived Forms: `Fartaqib` (فَارْتَقِبْ) is an imperative from the Form VIII verb `irtaqaba`, which implies an expectant and attentive watching.
• Occurrences in the Surah and in the whole Quran: The command appears twice in this surah. The root appears 25 times.

Linguistic and Contextual Explanation: The command fartaqib (فَارْتَقِبْ) (“So watch”) is given to the Prophet ﷺ as a statement of confident patience. He is told to “watch” for the coming of the “smoke” and to “watch” for the final outcome, knowing that the disbelievers are also “watching” for his demise. It frames the conflict as a waiting game whose outcome is already divinely guaranteed. The command is not to worry or to argue, but to simply wait and watch for God’s promise to unfold.

Classical Exegesis (Tafsir)

This command appears twice in Surah Ad-Dukhan, at the beginning and the end (44:10, 59). “So watch for the Day when the sky will bring a clear smoke.” And the surah concludes, “So watch, indeed, they are watching.” The commentators explain this as a command to the Prophet to be patient and to “watch” for the inevitable fulfillment of God’s promise and threat. It is a statement of confidence. The Prophet is told to disengage from the futile arguments and simply wait and see the outcome, because the disbelievers are also “watching” in their own way, awaiting his demise. It is a challenge: let us see whose expectations will be met.

Thematic Context

This connects to the theme of the certainty of the future events described in the surah. The command to “watch” implies that the outcome is already decided and is now just a matter of time. It is a powerful rhetorical device that creates a sense of suspense and inevitability. The surah frames the entire conflict as a waiting game, where the believers are confidently awaiting God’s victory, and the disbelievers are deludedly awaiting the failure of the believers.

Modern & Comparative Lens

The idea of “watchful waiting” is a powerful stance in the face of conflict or uncertainty. It is not a passive waiting, but a confident and observant patience. The verse suggests that after the truth has been delivered, there comes a point where argument is no longer useful, and the only thing left is to let events unfold and vindicate the truth. It is a statement of faith in the moral trajectory of history.

Practical Reflection & Application

This verse teaches us the virtue of patient and confident trust in God’s plan. After we have done our part in striving for the truth, we must learn to “watch” and let God handle the outcome. The practical application is to not be consumed by anxiety about the future or the plots of our opponents. We should do our duty with sincerity and then adopt a state of “watchful waiting,” confident that God’s promise will come to pass.

10. Fawz al-ʿaẓīm (الْفَوْزُ الْعَظِيمُ) – The Great Success

Linguistic Root & Etymology

Root: (ف و ز) F-W-Z

• Arabic Root: ف-و-ز
• Core Meaning: The root fā’-wāw-zāy (ف و ز) means to be successful, to attain victory, or to achieve salvation.
• Morphology & Derived Forms: `Al-Fawz` (الْفَوْز) is success. `Al-ʿAẓīm` (الْعَظِيم) means great or supreme.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. `Al-Fawz al-Mubīn` (“the clear success”) is also used. The root `F-W-Z` appears 29 times.

Linguistic and Contextual Explanation: The phrase al-fawz al-ʿaẓīm (ذَٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ) is the divine verdict on the reward of the righteous. The attainment of Paradise, through God’s grace (`faḍlan min Rabbik`), is defined as the ultimate and “great success.” The adjective `ʿaẓīm` (great/momentous) elevates this success beyond any worldly achievement, defining it as the only victory that truly matters.

Classical Exegesis (Tafsir)

In Surah Ad-Dukhan (44:57), the description of Paradise and its blessings is concluded with the statement, “As a grace from your Lord. That is the great success (al-fawz al-ʿaẓīm).” The commentators explain that this is the ultimate definition of success. After describing the peace, security, beauty, and honor of Paradise, the verse declares that attaining this state, through the pure grace (faḍlan) of God, is the only success that is truly “great.” All worldly successes are trivial in comparison.

Thematic Context

This connects to the surah’s central theme of contrasting the values of this world with the realities of the next. The surah repeatedly devalues worldly wealth and power as criteria for success. This verse provides the alternative: the true and “great success” is salvation in the Hereafter. The entire surah is a call to strive for this ultimate victory, not the fleeting victories of this life.

Modern & Comparative Lens

Every culture and ideology proposes its own vision of the “good life” or “success.” This verse offers a transcendent and eschatological definition. It challenges all materialistic and temporal definitions of success. It posits that the ultimate measure of a life is not what was accumulated, but whether one achieved this “great success” of earning God’s grace and entering the abode of eternal well-being.

Practical Reflection & Application

This verse should be our ultimate life’s mission statement. Our goal should be to achieve the fawz al-ʿaẓīm. The practical application is to align our daily goals and our long-term ambitions with this ultimate objective. We should regularly ask ourselves if our pursuits are bringing us closer to this great success or distracting us from it. This keeps our life’s compass pointed in the right direction.

11. Ḥā Mīm (حم) – Ha, Meem

Linguistic Root & Etymology

Root: N/A

• Core Meaning: `Ḥā Mīm` (حم) consists of two letters of the Arabic alphabet, `Ḥā’` (ح) and `Mīm` (م). These are among the `ḥurūf muqaṭṭaʿāt` (disjointed letters). Their true meaning is known only to God.
• Occurrences in the Surah and in the whole Quran: These letters begin Surah Ad-Dukhan and the six surahs preceding it, forming a distinct group known as the `Ḥawāmīm`.

Linguistic and Contextual Explanation: The letters Ḥā Mīm (حم) serve as the mysterious and powerful opening of the surah. Their function is to capture the listener’s attention, to signal the divine origin of the text, and to challenge the Arabs with the very letters of their own language. As the opening of a surah in the `Ḥawāmīm` series, they link this surah thematically to the others in the group, which often deal with the theme of the revelation of the Book.

Classical Exegesis (Tafsir)

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

Thematic Context

The letters Ḥā Mīm serve as a powerful and mysterious opening, immediately signaling the divine origin of the text. They function to capture the listener’s attention and prepare them for the weighty message that is to follow. As the opening of a series of surahs known as the “Ḥawāmīm,” they link Surah Ad-Dukhan to a broader thematic group within the Qur’an.

Modern & Comparative Lens

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

Practical Reflection & Application

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

12. Ḥūrin ʿīn (حُورٍ عِينٍ) – Companions with beautiful eyes

Linguistic Root & Etymology

Roots: (ح و ر) Ḥ-W-R and (ع ي ن) ʿ-Y-N

• Core Meaning: `Ḥ-W-R` signifies an intense contrast between the white and black of the eye. `ʿ-Y-N` signifies the eye, particularly a large and beautiful one.
• Morphology & Derived Forms: `Ḥūr` (حُور) and `ʿĪn` (عِين) are both plural adjectives.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The concept is mentioned in a few other places.

Linguistic and Contextual Explanation: This phrase, ḥūrin ʿīn (بِحُورٍ عِينٍ), describes the beautiful companions who will be a part of the reward for the pious. The term describes an idealized and perfected beauty, symbolized by eyes with a striking intensity and size. This is part of the surah’s rich, sensory depiction of Paradise, meant to create a longing for its rewards.

Classical Exegesis (Tafsir)

In Surah Ad-Dukhan (44:54), as part of the description of the rewards of the God-conscious in Paradise, it says, “And We will marry them to companions with beautiful, wide eyes (ḥūrin ʿīn).” The commentators describe these as the pure companions, created by God in Paradise, who are the epitome of beauty and chastity. Their mention is part of the complete picture of the blissful life of Paradise, which includes not just physical comforts but also beautiful and loving companionship.

Thematic Context

This connects to the theme of the perfect and complete nature of the reward in the Hereafter. The surah promises a life that is free from all the frustrations and imperfections of this world. The ḥūrin ʿīn are part of this perfected existence, representing the ideal of pure and beautiful companionship. This serves as a powerful motivation, appealing to the natural human desire for love and beauty.

Modern & Comparative Lens

The description of the ḥūr has been a subject of much discussion and sometimes controversy in modern times. It is important to understand this imagery within its cultural and symbolic context. The description is meant to convey a state of ultimate bliss and fulfillment in terms that would be deeply resonant. The core message is the promise of a perfected, beautiful, and loving companionship in a state of eternal happiness.

Practical Reflection & Application

The promise of such pure and beautiful companionship in the Hereafter should motivate us to strive for purity in our own relationships in this life. The practical application is to cultivate the virtues of modesty, faithfulness, and loving-kindness in our own character, and to lower our gaze from what is forbidden, with the hope of being granted the ultimate reward of pure companionship in the gardens of bliss.

13. Iʿtazilūn (اعْتَزِلُونِ) – Leave me alone / Keep your distance

Linguistic Root & Etymology

Root: (ع ز ل) ʿ-Z-L

• Arabic Root: ع-ز-ل
• Core Meaning: The root ʿayn-zāy-lām (ع ز ل) means to set aside, remove, or separate.
• Morphology & Derived Forms: The command `iʿtazilūn` (فَاعْتَزِلُونِ) is from the Form VIII verb `iʿtazala`, which means to withdraw or keep away from. The command means “so keep your distance from me.”
• Occurrences in the Surah and in the whole Quran: The command appears once in this surah. The root appears 18 times.

Linguistic and Contextual Explanation: The plea of Moses, fa-ʿtazilūn (فَاعْتَزِلُونِ), is a call for peaceful disengagement. After presenting his case and being met with rejection and threats, he says that if they will not believe him, then the least they can do is “keep their distance” and not harm him or his followers. It is a strategic move to de-escalate a futile and dangerous confrontation.

Classical Exegesis (Tafsir)

In Surah Ad-Dukhan (44:21), this is part of the plea of Moses to Pharaoh and his people. After calling them to the truth and being met with rejection and threats, he says, “But if you do not believe in me, then keep your distance from me.” The commentators explain this as a strategic disengagement. Moses is saying that if they are not going to accept his message, then the least they can do is to leave him and his followers alone and not harm them. It is a final plea for a peaceful separation when dialogue has failed.

Thematic Context

This connects to the theme of the proper methodology of the prophets. Their mission is to deliver the message clearly. If the message is rejected, they do not seek unnecessary conflict. This statement from Moses is a model of dignified patience. It shows that the goal is guidance, not argument. When guidance is rejected, the prophet seeks to protect himself and his community from harm, placing the matter in God’s hands.

Modern & Comparative Lens

This principle of “agreeing to disagree” and seeking a peaceful separation when a fundamental disagreement cannot be resolved is a key principle of conflict resolution. Moses’s statement is a powerful example of de-escalation. It is a call to end a futile and potentially violent confrontation by simply asking for a peaceful disengagement. It is the opposite of a belligerent insistence on forcing one’s views on others.

Practical Reflection & Application

This verse provides wisdom for our own interactions when we are calling others to good. There comes a point in some discussions where it becomes clear that the other party is not open to guidance. At such a point, the wisest course of action is often to follow the example of Moses: to politely end the futile debate and to “keep one’s distance,” thereby protecting oneself from harm and preserving one’s own peace, while leaving their affair to God.

14. Iṣṭafaynāhum ʿalā ʿilmin (اصْطَفَيْنَاهُمْ عَلَىٰ عِلْمٍ) – We chose them based on knowledge

Linguistic Root & Etymology

Root: (ص ف و) Ṣ-F-W

• Arabic Root: ص-ف-و
• Core Meaning: The root ṣād-fā’-wāw (ص ف و) means to be pure or clear.
• Morphology & Derived Forms: The Form VIII verb `iṣṭafā` (اصْطَفَىٰ) means to choose the best or purest part of something, hence to select or choose. `Iṣṭafaynāhum` (اصْطَفَيْنَاهُم) is “We chose them.” `ʿAlā ʿilmin` (عَلَىٰ عِلْمٍ) is “based on knowledge.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root appears 16 times.

Linguistic and Contextual Explanation: This phrase, iṣṭafaynāhum ʿalā ʿilmin (وَلَقَدِ اصْطَفَيْنَاهُمْ عَلَىٰ عِلْمٍ), explains the basis for the Children of Israel’s special status. God’s “choice” (`iṣṭifā’`) was not arbitrary, but was `ʿalā ʿilm`—based on His perfect knowledge that, at that time, they were the most suitable among the nations (`ʿalā-l-ʿālamīn`) to carry the trust of His revelation. Their selection was a divinely-informed and purposeful act, not an act of random favoritism.

Classical Exegesis (Tafsir)

In Surah Ad-Dukhan (44:32), this phrase explains the special status of the Children of Israel during the time of Moses. “And We certainly chose them based on knowledge over the worlds.” The commentators explain that God chose them for the great responsibility of carrying His revelation at that time, not out of arbitrary favoritism, but “based on knowledge.” God knew that, among the nations of that time, they were the most suitable to receive the Torah and to be the standard-bearers of His message. Their chosen status was based on a divine wisdom and was a great test for them.

Thematic Context

This connects to the theme of divine selection and responsibility. The surah shows that God chooses messengers and nations for specific purposes. This choice is not arbitrary; it is based on God’s perfect knowledge. The verse also serves as a subtle warning: their chosen status was a responsibility, which they later failed to uphold. This historical lesson is presented to the new community of Muslims, reminding them that their own “chosen” status is also a great trust.

Modern & Comparative Lens

The concept of a “chosen people” is central to Jewish theology. This verse provides the Islamic understanding of this concept. It affirms that the Children of Israel were indeed chosen, but it qualifies this by stating that the choice was “based on knowledge” for a specific time and purpose, and it was a responsibility, not a permanent guarantee of divine favor regardless of their actions.

Practical Reflection & Application

This verse reminds us that any blessing or position of responsibility we are given in this life is “based on God’s knowledge” and is a test for us. We should not become arrogant because of our blessings, but should see them as a trust that we must strive to fulfill. The practical application is to respond to the “chosen” status of being a Muslim with gratitude and a deep sense of responsibility to uphold and convey the message we have been entrusted with.

15. Jannātin wa ʿuyūn (جَنَّاتٍ وَعُيُونٍ) – Gardens and springs

Linguistic Root & Etymology

Root: (ع ي ن) ʿ-Y-N

• Arabic Root: ع-ي-ن
• Core Meaning: The root ʿayn-yā’-nūn (ع ي ن) means eye or spring of water.
• Morphology & Derived Forms: `Jannāt` (جَنَّات) is the plural of `jannah` (garden). `ʿUyūn` (وَعُيُون) is the plural of `ʿayn`.
• Occurrences in the Surah and in the whole Quran: The phrase appears twice in this surah. It is a common description of Paradise.

Linguistic and Contextual Explanation: The phrase jannātin wa ʿuyūn (جَنَّاتٍ وَعُيُونٍ) is used in two contrasting ways. First, it describes the worldly paradise that Pharaoh’s people were forced to leave behind (44:25). Second, it describes the eternal paradise that the righteous will inherit (44:52). This powerful parallel highlights the theme that the true and lasting “gardens and springs” are those of the Hereafter, while those of this world are temporary and can be lost in an instant.

Classical Exegesis (Tafsir)

In Surah Ad-Dukhan (44:25), this phrase is used to describe the worldly paradise that Pharaoh and his people were forced to leave behind when they were drowned. “How much they left behind of gardens and springs…” The commentators explain that this is a poignant reminder of the transient nature of worldly luxury. They were immensely proud of their lush, irrigated civilization, but in an instant, they were forced to abandon it all. It became an inheritance for others (the Children of Israel).

Thematic Context

This connects to the surah’s central theme of the futility of this worldly life when compared to the Hereafter. The story of Pharaoh’s people is the ultimate example of this. Their “gardens and springs” were the source of their arrogance and their sense of security. The verse shows how quickly and completely these worldly paradises can be lost. This serves as a powerful lesson for the wealthy and arrogant leaders of the Quraysh.

Modern & Comparative Lens

The image of a lost paradise or a fallen civilization is a powerful and recurring theme in human history and literature. This verse is a concise and poignant expression of this theme. It is a reminder of the impermanence of all worldly power and luxury. The “gardens and springs” of any great empire, no matter how magnificent, are ultimately destined to be left behind.

Practical Reflection & Application

This verse is a powerful reminder to not become too attached to our own worldly “gardens and springs”—our beautiful homes, our possessions, and our comfortable lifestyles. We should enjoy them with gratitude, but always remember that they are temporary. The practical application is to use our blessings in a way that pleases God, and to invest in the eternal “gardens and springs” of Paradise, which can never be taken away.

16. Jundun mughraqūn (جُندٌ مُّغْرَقُونَ) – An army to be drowned

Linguistic Root & Etymology

Root: (غ ر ق) GH-R-Q

• Arabic Root: غ-ر-ق
• Core Meaning: The root ghayn-rā’-qāf (غ ر ق) means to drown.
• Morphology & Derived Forms: `Jund` (جُند) is an army. `Mughraqūn` (مُغْرَقُون) is the plural of the passive participle of the Form IV verb `aghraqa` (to cause to drown). It means “those who are to be drowned.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root appears 17 times.

Linguistic and Contextual Explanation: This phrase, jundun mughraqūn (إِنَّهُمْ جُندٌ مُّغْرَقُونَ) (“Indeed, they are an army to be drowned”), is a divine prophecy about Pharaoh’s army. While they were still alive and in hot pursuit, God declares their fate as a settled matter. The passive participle `mughraqūn` functions like a future passive, “an army destined for drowning.” This highlights God’s absolute power and foreknowledge; their end was already decreed.

Classical Exegesis (Tafsir)

In Surah Ad-Dukhan (44:24), after God commands Moses to leave the sea parted, He says of Pharaoh and his followers, “Indeed, they are an army to be drowned.” The commentators explain this as a divine prophecy and a statement of their sealed fate. While they were still alive and pursuing the Israelites, their end had already been decreed. The term “army” emphasizes their worldly power and might, which was about to be rendered completely useless against the power of God.

Thematic Context

This connects to the theme of the absolute power and sovereignty of God. Pharaoh’s army was the superpower of its time, a symbol of ultimate military might. The verse shows that this mighty army was, in the sight of God, nothing but a group of people already sentenced to be drowned. It is a powerful illustration of the futility of opposing God’s will. Their fate was sealed even as they marched forward in their arrogance.

Modern & Comparative Lens

This is a statement of divine foreknowledge and predestination in the context of a specific historical event. It portrays history as being under the complete control of a divine will. It is a powerful reminder that from a divine perspective, the end of a story is known from the beginning. This provides a profound sense of certainty and security for the believers, knowing that the ultimate fate of their oppressors is already decreed.

Practical Reflection & Application

This verse should give us comfort and courage when we face seemingly invincible forces of injustice or oppression. We should remember that from God’s perspective, their end may already be written. The practical application is to not be intimidated by the apparent power of our opponents, but to trust in the ultimate power of God, who can turn the mightiest of armies into a “drowned troop” in an instant.

17. Kitāb al-Mubīn (الْكِتَابِ الْمُبِينِ) – The Clear Book

Linguistic Root & Etymology

Root: (ب ي ن) B-Y-N

• Arabic Root: ب-ي-ن
• Core Meaning: The root bā’-yā’-nūn (ب ي ن) means to be clear or distinct.
• Morphology & Derived Forms: `Al-Kitāb` (الْكِتَاب) is “The Book.” `Al-Mubīn` (الْمُبِين) is the active participle, meaning that which is clear, manifest, and makes things clear.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. It is a common description of the Qur’an.

Linguistic and Contextual Explanation: The oath wa-l-kitābi-l-mubīn (وَالْكِتَابِ الْمُبِينِ) (“By the Clear Book”) is the second oath of the surah. It refers to the Qur’an itself. The Qur’an is `mubīn` because its language is clear, its message is unambiguous, and it clearly distinguishes (`bayn`) truth from falsehood. God swears by the Qur’an’s inherent clarity to affirm the truth of the message it contains.

Classical Exegesis (Tafsir)

Surah Ad-Dukhan (44:2) opens with a divine oath: “By the Clear Book.” The commentators explain that this refers to the Qur’an itself. It is “clear” in multiple senses: its language is clear Arabic, its message is unambiguous, and it clearly separates truth from falsehood, guidance from misguidance. The oath swears by the Qur’an’s own inherent clarity to affirm the truth of the message it contains, particularly the news of the Hereafter.

Thematic Context

This is a foundational theme of the surah. The surah repeatedly argues that disbelief is not due to any lack of clarity in the revelation. The Book is “clear,” so any failure to understand or accept it is due to the spiritual diseases of the recipient (arrogance, heedlessness, etc.), not any deficiency in the message. The entire surah is a demonstration of the Book’s clarity in explaining the truth and refuting falsehood.

Modern & Comparative Lens

The claim of a sacred text to be “clear” is a significant one. It is a statement of its accessibility and its confidence in its own message. This principle has been central to various movements in Islamic history that have called for a direct engagement with the Qur’an by all believers, arguing against the idea that its meaning is obscure and accessible only to a clerical elite. It is a statement of the scripture’s self-sufficiency.

Practical Reflection & Application

This verse should inspire confidence in us as we read the Qur’an. We should approach it with the trust that it is a “Clear Book” and that its core message of guidance is accessible to the sincere heart. The practical application is to read the Qur’an with the intention of seeking this clarity, praying that God opens our hearts to understand its clear verses and to live by its manifest guidance.

18. Laylatin Mubārakah (لَيْلَةٍ مُّبَارَكَةٍ) – A Blessed Night

Linguistic Root & Etymology

Root: (ب ر ك) B-R-K

• Arabic Root: ب-ر-ك
• Core Meaning: The root bā’-rā’-kāf (ب ر ك) means blessing, growth, abundance, and permanence.
• Morphology & Derived Forms: `Laylah` (لَيْلَة) is night. `Mubārakah` (مُبَارَكَة) is the passive participle, “that which has been blessed.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root for `barakah` is common.

Linguistic and Contextual Explanation: This phrase, laylatin mubārakah (فِي لَيْلَةٍ مُّبَارَكَةٍ), refers to the night on which the Qur’an was sent down. `Innā anzalnāhu fī laylatin mubārakah` (“Indeed, We sent it down on a blessed night”). This is understood to be `Laylat al-Qadr` (the Night of Decree). The night is `mubārakah` (blessed) because it is the vessel for the greatest `barakah` (blessing) ever sent to humanity: the revelation of the Qur’an.

Classical Exegesis (Tafsir)

In the opening of Surah Ad-Dukhan (44:3), God swears that “We sent it [the Qur’an] down on a blessed night. Indeed, We were to warn [mankind].” The vast majority of classical commentators have identified this “blessed night” as the Night of Decree (Laylat al-Qadr), which occurs in the month of Ramadan. It is “blessed” because on this night, the divine mercy descends, the angels come down, and the greatest blessing of all—the Qur’an—was sent down from the Preserved Tablet to the lowest heaven.

Thematic Context

This connects to the theme of the divine origin and the immense value of the revelation. The surah begins by grounding the Qur’an in a specific, sacred moment in time. The blessing of the night is inextricably linked to the blessing of the Book that was revealed in it. The verse also links the revelation to its primary purpose: to be a “warning” to humanity.

Modern & Comparative Lens

The concept of a sacred time or a “blessed night” when the heavens are particularly open to the earth is a feature of many spiritual traditions. Laylat al-Qadr is the most sacred night in the Islamic calendar. This verse is one of the key texts, along with Surah Al-Qadr, that establishes its significance. It is a night of intense prayer and reflection for Muslims around the world, a time to reconnect with the very moment of revelation.

Practical Reflection & Application

This verse should fill our hearts with a love and anticipation for the “blessed night” of Ramadan. It is a reminder of the immense gift that was given to humanity on this night. The practical application is to strive to make the most of this night when it comes, by engaging in prayer, recitation of the Qur’an, and seeking forgiveness, hoping to receive a share of the immense “blessing” that descends on this special night.

19. Maqāmin amīn (مَقَامٍ أَمِينٍ) – A Secure Station

Linguistic Root & Etymology

Root: (أ م ن) ʾ-M-N

• Arabic Root: أ-م-ن
• Core Meaning: The root alif-mīm-nūn (أ م ن) means to be safe, secure, or to have faith (`īmān`).
• Morphology & Derived Forms: `Maqām` (مَقَام) is a station or residence. `Amīn` (أَمِين) is an adjective meaning secure, safe, and trustworthy.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah.

Linguistic and Contextual Explanation: The phrase maqāmin amīn (فِي مَقَامٍ أَمِينٍ) describes the abode of the righteous in the Hereafter. It is a “secure station.” The word `amīn` implies a place of perfect `amn` (security)—security from all forms of harm, fear, grief, and from the possibility of ever having to leave. It is the ultimate safe haven.

Classical Exegesis (Tafsir)

In Surah Ad-Dukhan (44:51), this phrase describes the abode of the God-conscious (al-muttaqīn) in the Hereafter. “Indeed, the righteous will be in a secure station.” The commentators explain that this is a comprehensive description of Paradise. It is a station of absolute security—security from death, from sickness, from grief, from fear, from expulsion, and from any harm whatsoever. It is a state of perfect and eternal peace and security.

Thematic Context

This connects to the surah’s theme of contrasting the fates of the righteous and the wicked. While the disbelievers are in a state of terror and punishment, the believers are in a state of perfect security. The promise of a “secure station” speaks directly to the human longing for safety and stability. The surah presents this ultimate security as the reward for a life of piety and God-consciousness.

Modern & Comparative Lens

The search for “security” is a primary motivator of human behavior, as described in psychological theories like Maslow’s hierarchy of needs. This verse speaks to this deep need, offering an ultimate and transcendent fulfillment of it. It describes Paradise not just as a place of pleasure, but as the ultimate “safe space,” a state of being where all anxiety and existential threats are permanently removed.

Practical Reflection & Application

This verse should give us a beautiful goal to strive for. The practical application is to build our “security” in this life not on the fleeting things of this world, but on the firm foundation of faith and righteousness. By cultivating taqwā, we are investing in our place in the “secure station.” Our piety in this life is the down payment for our security in the next.

20. Al-Mawtah al-ūlā (الْمَوْتَةَ الْأُولَىٰ) – The first death

Linguistic Root & Etymology

Root: (م و ت) M-W-T

• Arabic Root: م-و-ت
• Core Meaning: The root mīm-wāw-tā’ (م و ت) means to die.
• Morphology & Derived Forms: `Al-Mawtah` (الْمَوْتَة) is a noun of instance, a single occurrence of death. `Al-Ūlā` (الْأُولَىٰ) means “the first.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root is very common.

Linguistic and Contextual Explanation: The phrase al-mawtata-l-ūlā (إِلَّا الْمَوْتَةَ الْأُولَىٰ) (“except the first death”) is a promise of immortality in Paradise. The inhabitants of Paradise will never taste death again; the only death they will have experienced is the “first death” that transitioned them from the worldly life. This promise of the removal of death is a key component of the perfection of their bliss.

Classical Exegesis (Tafsir)

In the description of the bliss of Paradise in Surah Ad-Dukhan (44:56), it says of the righteous, “They will not taste death therein except the first death, and He will have protected them from the punishment of Hellfire.” The commentators explain that this is a guarantee of their immortality. The only death they will ever have experienced is the one that brought them from the worldly life to the Hereafter. Once in Paradise, the concept of death is removed forever. Their life will be eternal.

Thematic Context

This connects to the theme of the perfect and complete nature of the reward in Paradise. It addresses one of the fundamental sources of human anxiety: the fear of death. The verse promises that this fear will be completely and permanently removed. The perfection of the bliss of Paradise is that it is not marred by any fear of its cessation. This contrasts with the disbelievers, who will beg for death in Hell but will not be granted it.

Modern & Comparative Lens

The human quest for immortality is a timeless theme in mythology and philosophy. This verse provides the theological fulfillment of that quest. It asserts that eternal life is not a human achievement but a divine gift, a reward for a life of faith. The phrase “the first death” is a unique and powerful one, framing mortality as a one-time transitional event, not a recurring threat.

Practical Reflection & Application

This verse is a source of immense comfort and hope. It helps us to reframe our understanding of death. It is not an annihilation, but a single gateway that we must pass through to reach a state of eternal life. The practical application is to prepare for this “first death” with faith and good deeds, so that we may be among those who never have to fear death again.

21. Al-Muhl (الْمُهْل) – The molten metal

Linguistic Root & Etymology

Root: (م ه ل) M-H-L

• Arabic Root: م-ه-ل
• Core Meaning: The root mīm-hā’-lām (م ه ل) relates to something viscous and heated, like the dregs of oil or molten metal.
• Morphology & Derived Forms: `Al-Muhl` (الْمُهْل) is a noun for this substance.
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. The root appears 4 times.

Linguistic and Contextual Explanation: The word al-muhl (كَالْمُهْلِ) is used in a simile to describe the food from the Tree of Zaqqum. `Inna shajarata-z-zaqqūm ṭaʿāmu-l-athīm, ka-l-muhl` (“Indeed, the tree of Zaqqum is the food of the sinner, like molten metal”). The food of Hell is not nourishing, but is like a boiling, viscous liquid that `yaghlī fī-l-buṭūn` (“boils in the bellies”), causing an agonizing internal torment.

Classical Exegesis (Tafsir)

In Surah Ad-Dukhan (44:45), the food of the sinner (from the Tree of Zaqqum) is described as being “like molten metal (ka-l-muhl); it will boil in the bellies.” The commentators explain this as a terrifying simile to describe the effect of the food of Hell. It will not be nourishing, but will be like a burning, molten substance that sears the insides. It is a graphic depiction of the intense and internal nature of the torment.

Thematic Context

This is part of the surah’s detailed and terrifying description of the punishment of Hell. It connects to the theme of the inversion of worldly blessings in the Hereafter. Food, which is a source of pleasure and sustenance in this life, becomes a source of excruciating torment in the next. The imagery is designed to be a powerful deterrent, to awaken the listener from their heedlessness by painting a visceral picture of the consequences of their choices.

Modern & Comparative Lens

The use of intense sensory imagery is a key feature of the Qur’an’s eschatological descriptions. The simile “like molten metal” is a powerful one, conveying a sense of unbearable, internal heat and destruction. It is a symbol of a state where even the most basic life-sustaining act (eating) becomes a source of agony.

Practical Reflection & Application

This verse is a sobering reminder of the consequences of a life of sin. It should cultivate in us a deep sense of gratitude for the pure and wholesome food and drink we enjoy in this life. The practical application is to be thankful for our sustenance and to use the energy we derive from it to obey God, so that we may be granted the delicious and pure food of Paradise, not the tormenting “molten metal” of Hell.

22. Muntaqimūn (مُنتَقِمُونَ) – Those who take retribution

Linguistic Root & Etymology

Root: (ن ق م) N-Q-M

• Arabic Root: ن-ق-م
• Core Meaning: The root nūn-qāf-mīm (ن ق م) means to dislike something and to punish for it; to take retribution.
• Morphology & Derived Forms: `Muntaqimūn` (مُنتَقِمُون) is the plural of the active participle of the Form VIII verb `intaqama`, to enact a just requital or take retribution.
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. The root appears 17 times.

Linguistic and Contextual Explanation: The word muntaqimūn (إِنَّا مُنتَقِمُونَ) is used as a divine declaration of justice. After warning of the “Greatest Seizure,” God states, `innā muntaqimūn` (“Indeed, We will take retribution”). It is a statement of the certainty of divine justice. The participle form `muntaqimūn` suggests that this is an established attribute of God (`Al-Muntaqim`, The Avenger of Evil). He is the One who will surely exact a just requital from the arrogant and the tyrannical.

Classical Exegesis (Tafsir)

In Surah Ad-Dukhan (44:16), after warning of the “Great Seizure,” God declares, “indeed, We will take retribution (muntaqimūn).” The commentators explain this as a statement of the certainty and power of divine justice. God Himself is the ultimate “taker of retribution” against those who arrogantly defy His commands and oppress His servants. The name al-Muntaqim (The Avenger) is one of the divine attributes, signifying His power to enact perfect and inescapable justice.

Thematic Context

This connects to the theme of the ultimate triumph of divine justice. The surah presents a cosmic struggle between the messengers and their arrogant opponents. This verse is a divine guarantee that this struggle is not a morally neutral one and that there will be a final reckoning. The promise that “We will take retribution” is a source of comfort for the oppressed and a dire warning for the oppressor.

Modern & Comparative Lens

The attribute of God as the “Avenger” or the “Vindicator” is a key aspect of His role as the ultimate judge in the Abrahamic traditions. It is the guarantee that the moral order of the universe will be upheld. This attribute is not about capricious revenge, but about the necessary and just act of holding tyrants and transgressors accountable for their crimes.

Practical Reflection & Application

This verse is a source of immense patience for those who are facing injustice. When we are wronged and cannot find justice in this world, we can take comfort in the knowledge that God is the ultimate Muntaqim and that no injustice will be overlooked. The practical application is to entrust our cases to Him, to refrain from taking the law into our own hands, and to have firm faith that His perfect justice will ultimately prevail.

23. Mūqinīn (مُوقِنِينَ) – The People of Certainty

Linguistic Root & Etymology

Root: (ي ق ن) Y-Q-N

• Arabic Root: ي-ق-ن
• Core Meaning: The root yā’-qāf-nūn (ي ق ن) means to be certain, sure, and free from doubt.
• Morphology & Derived Forms: `Yaqīn` (يَقِين) is certainty. `Mūqinīn` (مُوقِنِين) is the plural of the active participle of the Form IV verb `ayqana` (to be certain).
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. The root appears 28 times.

Linguistic and Contextual Explanation: The word mūqinīn (إِن كُنتُم مُّوقِنِينَ) describes the ideal audience for the signs of God. The surah states that God is the Lord of the heavens and the earth, `in kuntum mūqinīn` (“if you should be certain”). This implies that the signs of God lead to `yaqīn` (certainty) for those who are sincere in seeking it. The state of being a `mūqin` is the goal of reflecting on God’s signs, a state of tranquil and unshakeable conviction.

Classical Exegesis (Tafsir)

In Surah Ad-Dukhan (44:7), after mentioning that God is the “Lord of the heavens and the earth,” the verse concludes, “…if you should be certain [in faith] (in kuntum mūqinīn).” The commentators explain that the signs of God’s lordship in creation are clear for those who are seeking and are open to certainty. The verse is a challenge: if you are truly people who seek certainty, then reflect on these signs, and they will lead you to it. The state of being mūqin is the goal of the spiritual and intellectual journey.

Thematic Context

This connects to the surah’s theme of the clarity of the divine signs versus the doubt of the disbelievers. The surah argues that the universe is filled with proofs for those who are willing to see. The disbelievers are described as being “in doubt, playing” (fī shakkin yalʿabūn). The mūqinīn are the opposite: they are those who have moved beyond doubt into a state of firm and tranquil conviction based on reflection on God’s signs.

Modern & Comparative Lens

The quest for “certainty” is a major theme in the history of philosophy and science. The Qur’an posits that the highest and most important certainty (yaqīn) is the knowledge of God. It argues that this is not an irrational leap of faith, but a conviction that can be reached through rational reflection on the created world. The state of the mūqin is a state of profound intellectual and spiritual peace.

Practical Reflection & Application

This verse encourages us to be people who actively seek certainty in our faith. We should not be content with a faith that is based on doubt or blind imitation. The practical application is to engage in the two primary paths to certainty mentioned in the Qur’an: reflecting on the signs of God in the universe, and reflecting on the signs of God in His revelation (the Qur’an). This active pursuit is what transforms a wavering belief into a firm and unshakable conviction.

24. Muttaqīn (الْمُتَّقِينَ) – 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 or protect oneself.
• Morphology & Derived Forms: `Al-Muttaqīn` (الْمُتَّقِين) is the plural active participle of the Form VIII verb `ittaqā`. They are those who have `taqwā`.
• 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 (إِنَّ الْمُتَّقِينَ) is used to describe the people of Paradise. `Inna-l-muttaqīna fī maqāmin amīn` (“Indeed, the God-conscious will be in a secure station”). A `muttaqī` is one who lives with `taqwā`, a state of awareness of God that leads them to “protect” themselves from His displeasure by obeying His commands and avoiding His prohibitions. Their reward of a “secure station” is a perfect reflection of their state of spiritual “protection” in this life.

Classical Exegesis (Tafsir)

In Surah Ad-Dukhan (44:51), this is the term used to describe those who will be granted the ultimate reward. “Indeed, the God-conscious (al-muttaqīn) will be in a secure station.” The commentators explain that the muttaqīn are those who lived their worldly lives with this protective awareness of God. They guarded themselves from sin and fulfilled their obligations. Their reward in the Hereafter—a place of perfect security—is a direct and fitting consequence of their state of spiritual “vigilance” in this life.

Thematic Context

The muttaqīn are the heroes of the surah. They are contrasted with the arrogant and heedless transgressors. The surah is a call to become one of the muttaqīn by heeding its warnings and embracing its guidance. Their defining characteristic is a conscious, protective awareness of God that guides all their choices and ultimately leads them to salvation.

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 vigilance 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. It is the key that unlocks the “secure station” of Paradise. The practical application is to strive to be conscious of God in all our daily affairs. Before we speak or act, we can pause and ask, “Is this action in line with my consciousness of God? Is it protecting me from His displeasure?” This consistent practice is what it means to be among the muttaqīn.

25. Rahwan (رَهْوًا) – A calm passage

Linguistic Root & Etymology

Root: (ر ه و) R-H-W

• Arabic Root: ر-ه-و
• Core Meaning: The root rā’-hā’-wāw (ر ه و) means to be calm, still, or wide.
• Morphology & Derived Forms: The word `rahwan` (رَهْوًا) describes a path that is still, open, and has a wide gap.
• Occurrences in the Surah and in the whole Quran: The word appears once in the Qur’an, in this surah.

Linguistic and Contextual Explanation: The command to Moses, wa-truki-l-baḥra rahwan (وَاتْرُكِ الْبَحْرَ رَهْوًا) (“And leave the sea as a calm passage”), is a crucial strategic instruction. Moses is told not to close the sea after he crosses, but to leave the path open. This calm, open passage would serve as a lure for Pharaoh’s army, who would see it as a safe path to follow, leading them into the divine trap.

Classical Exegesis (Tafsir)

This is a specific and crucial command given to Moses in Surah Ad-Dukhan (44:24). After Moses and his people have crossed the parted sea, the command is, “And leave the sea in a calm passage (rahwan); indeed, they are an army to be drowned.” The commentators explain that Moses, after crossing, may have been inclined to strike the sea with his staff again to make it close upon his enemies. The divine command was to leave the path through the sea open and calm. This was a strategic part of the divine plan, to lure the pursuing army of Pharaoh into the trap, thinking the way was safe.

Thematic Context

This connects to the theme of trusting in the perfection of the divine plan. Moses was commanded to perform an action that might have seemed counter-intuitive—leaving an open escape route for his enemies. The theme is that a believer’s duty is to follow the divine command with precision, even if they do not understand the immediate wisdom behind it. The verse shows that God is the ultimate strategist, and His plan is unfolding perfectly.

Modern & Comparative Lens

This is a powerful lesson in strategy and trust. It is the wisdom of knowing when *not* to act, and to let a situation develop according to a larger plan. It is a moment of supreme tension and drama in the narrative, where the path to salvation for the believers becomes the very path to destruction for their enemies. The “calm passage” is both a sign of mercy for one group and a lure for the other.

Practical Reflection & Application

This verse teaches us to trust in God’s timing and His plans, even when they seem strange to us. There are times in our lives when we may feel an urge to act decisively, but the wiser course may be to “leave the sea as a calm passage”—to be patient and to let events unfold. The practical application is to couple our striving with a deep trust in God’s wisdom, and to pray for the guidance to know when to act and when to patiently wait.

26. Rasūlun karīm (رَّسُولٌ كَرِيمٌ) – A noble messenger

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 honorable.
• Morphology & Derived Forms: `Rasūl` (رَسُول) is a messenger. `Karīm` (كَرِيم) is an adjective meaning noble.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah.

Linguistic and Contextual Explanation: The phrase rasūlun karīm (رَسُولٌ كَرِيمٌ) is used to describe the Prophet Moses. This title emphasizes his honorable character and the nobility of his mission. His `karam` (nobility) is contrasted with the arrogance and tyranny of Pharaoh. The description highlights that prophets are the noblest of mankind, chosen to deliver the noblest of messages.

Classical Exegesis (Tafsir)

In Surah Ad-Dukhan (44:17-18), Moses is described as the “noble messenger” who came to the people of Pharaoh. “And We had already tried the people of Pharaoh before them, and there came to them a noble messenger, saying, ‘Render to me the servants of Allah.'” The commentators explain that Moses’s nobility was demonstrated in his character, the truthfulness of his message, and his honorable intention to liberate his people. The title karīm is a testament to his high status in the sight of God.

Thematic Context

This connects to the theme of the honorable nature of the prophets. The surah is a defense of the Prophet Muhammad, who was being mocked and rejected. By describing Moses as a “noble messenger” who was also rejected by a tyrannical people, the surah draws a direct parallel. The theme is that the rejection of a prophet does not diminish his nobility; it only exposes the corruption of those who reject him.

Modern & Comparative Lens

The concept of a “noble” messenger is a universal ideal. It suggests that a true guide must not only have a true message, but must also embody the highest moral and ethical character. The title rasūlun karīm emphasizes that the prophets were not just deliverers of information, but were living examples of the nobility that their message called for.

Practical Reflection & Application

This verse should inspire in us a deep respect and love for all the prophets. They were the most “noble” of human beings. The practical application is to strive to embody some of the “nobility” of the messengers in our own character. This means being truthful, courageous, compassionate, and honorable in all our dealings, following the beautiful example of the “noble messengers” who came to guide us.

27. Shakkin yalʿabūn (شَكٍّ يَلْعَبُونَ) – In doubt, playing

Linguistic Root & Etymology

Root: (ش ك ك) SH-K-K

• Arabic Root: ش-ك-ك
• Core Meaning: The root shīn-kāf-kāf (ش ك ك) means to doubt or be uncertain.
• Morphology & Derived Forms: `Shakk` (شَكّ) is doubt. `Yalʿabūn` (يَلْعَبُون) means “they are playing.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root for `shakk` appears 15 times.

Linguistic and Contextual Explanation: This phrase, fī shakkin yalʿabūn (فِي شَكٍّ يَلْعَبُونَ), diagnoses the spiritual state of the disbelievers. They are not sincere seekers of truth who are struggling with intellectual doubts. Rather, their `shakk` (doubt) is a pretext for their real condition: `yalʿabūn` (they are playing). They are treating the most serious matters of existence as a game, amusing themselves with their doubts rather than seriously seeking answers.

Classical Exegesis (Tafsir)

In Surah Ad-Dukhan (44:9), this phrase is a sharp and damning diagnosis of the spiritual state of the disbelievers. “Nay, but they are in doubt, amusing themselves.” The commentators explain that their disbelief is not based on a sincere intellectual search that has led to doubt. Rather, their “doubt” is a pretext for their real condition: they are not taking the matter of existence seriously. They are “playing”—treating their life as a mere amusement, heedless of its profound purpose and its ultimate consequences.

Thematic Context

This connects to the surah’s theme of the gravity of the divine message versus the heedlessness of the disbelievers. The surah begins with the weightiness of the “Clear Book” revealed on a “Blessed Night” to “warn” humanity. This is contrasted with the state of those who treat this momentous affair as a game. Their “doubt” is not a respectable skepticism but a cynical cover for their spiritual apathy.

Modern & Comparative Lens

This is a powerful critique of a nihilistic or hedonistic worldview that sees no ultimate purpose or accountability in life. The phrase “in doubt, playing” is a timeless description of a person who avoids confronting the great existential questions by distracting themselves with endless amusements. The Qur’an diagnoses this not as a philosophical position, but as a spiritual disease of heedlessness (ghaflah).

Practical Reflection & Application

This verse is a call to take our lives seriously. It is a warning against allowing our existence to become a mere “amusement.” The practical application is to dedicate time for serious reflection on the purpose of our lives and the reality of the Hereafter. We must consciously choose to move from a state of “doubt and play” to a state of “certainty and purpose” (yaqīn).

28. Shajarat al-Zaqqūm (شَجَرَةَ الزَّقُّومِ) – The Tree of Zaqqum

Linguistic Root & Etymology

Root: (ز ق م) Z-Q-M

• Arabic Root: ز-ق-م
• Core Meaning: The root zāy-qāf-mīm (ز ق م) means to swallow something bitter and hateful.
• Morphology & Derived Forms: `Shajarah` (شَجَرَة) is a tree. `Az-Zaqqūm` (الزَّقُّوم) is the name of this infernal tree.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The name appears 3 times in the Qur’an.

Linguistic and Contextual Explanation: The phrase shajarat al-zaqqūm (إِنَّ شَجَرَتَ الزَّقُّومِ) introduces the food of the sinners in Hell. The name `Zaqqūm` itself, derived from a root meaning to swallow something hateful, indicates its vile nature. It is the antithesis of the blessed trees of this world and Paradise, a tree whose produce is not sustenance but pure torment.

Classical Exegesis (Tafsir)

In Surah Ad-Dukhan (44:43-44), this is identified as “the food of the sinner (ṭaʿām al-athīm).” The commentators describe it as a hideous tree that grows from the bottom of Hell. Its fruit is described in other surahs as being like the heads of devils. It is the sustenance provided to the people of Hell, an infernal parody of the fruit trees of this world and of Paradise. Eating it is a form of torment.

Thematic Context

This is a central image in the surah’s detailed depiction of Hell. It connects to the theme of the inversion of worldly blessings in the Hereafter. Food, which is a mercy and a pleasure in this life, becomes a source of agony in the next for the ungrateful. The description of this tree is a powerful deterrent, designed to create a visceral aversion to the sins that lead to such a fate.

Modern & Comparative Lens

The imagery of a poisonous or torturous plant in the underworld is a powerful archetype. The Tree of Zaqqum is the ultimate anti-Tree of Life. It is a symbol of a state where even the act of sustaining oneself becomes a source of pain and suffering. It is a powerful metaphor for the self-perpetuating nature of a life built on sin, where every action only leads to more pain.

Practical Reflection & Application

Contemplating the Tree of Zaqqum should cultivate in us a deep sense of gratitude for the pure and wholesome food (ṭayyibāt) that God has provided us in this life. It is a reminder that even a simple meal is a profound mercy. The practical application is to be thankful for our sustenance and to use the energy we derive from it to obey God, so that we may be granted the delicious and pure food of Paradise, not the “food of the sinner.”

29. 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 Ad-Dukhan (44:19), Moses declares to Pharaoh and his people, “And do not exalt yourselves against Allah. Indeed, I have come to you 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”—in this case, the manifest signs of God given to His prophets. This is a rejection of baseless claims and a call for a faith grounded in evidence and proof. 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 and baseless opinion.

30. Sundusin wa istabraqin (سُندُسٍ وَإِسْتَبْرَقٍ) – Fine silk and rich brocade

Linguistic Root & Etymology

Root: N/A (Loanwords)

• Core Meaning: Both `sundus` (سُندُس) and `istabraq` (إِسْتَبْرَق) are Arabicized words of Persian origin. `Sundus` refers to a fine, thin silk. `Istabraq` refers to a thick, heavy silk brocade, often interwoven with gold threads.
• Occurrences in the Surah and in the whole Quran: The pair appears once in this surah. They also appear in Surah Al-Kahf and Surah Al-Insan.

Linguistic and Contextual Explanation: This phrase, sundusin wa istabraqin (سُندُsٍ وَإِسْتَبْرَقٍ), is used to describe the luxurious garments of the people of Paradise. The combination of the two types of silk—the light `sundus` and the heavy `istabraq`—conveys a sense of complete and varied luxury, the finest possible clothing to adorn their honored bodies.

Classical Exegesis (Tafsir)

In the description of the people of Paradise in Surah Ad-Dukhan (44:53), it says, “They will be dressed in fine silk and rich brocade, facing one another.” The commentators explain that this is a depiction of the luxurious and honored clothing of the inhabitants of Paradise. They will be adorned with the most beautiful and precious of fabrics, signifying their high status and the complete bliss of their existence. The detail of “facing one another” emphasizes their state of joyful and harmonious social interaction.

Thematic Context

This connects to the theme of the complete and perfect nature of the reward in Paradise. The bliss is not just spiritual but also physical and aesthetic. The surah contrasts the humiliating punishment of the disbelievers with the honored and beautiful state of the believers. The luxurious clothing is a symbol of this honor and the beauty that awaits those who lived a life of piety.

Modern & Comparative Lens

The use of luxurious fabrics like silk as a symbol of paradise and royalty is a common archetype. The Qur’an uses this familiar imagery of ultimate luxury to make the abstract concept of Paradise tangible and desirable for its audience. It speaks to the human appreciation for beauty, texture, and fine craftsmanship, promising a perfected and eternal form of these aesthetic pleasures.

Practical Reflection & Application

This verse can serve as a motivation for us to prioritize the “clothing of piety” (libās al-taqwā) in this life, with the hope of being granted the luxurious garments of Paradise in the next. The practical application is to adorn ourselves with good character and righteous deeds, which are the true “fine silks” in the sight of God, and to be patient if we lack the fine garments of this world, knowing that a far better and more lasting adornment awaits the righteous.

31. Ṭaʿām al-athīm (طَعَامُ الْأَثِيمِ) – The food of the sinner

Linguistic Root & Etymology

Root: (أ ث م) ʾ-TH-M

• Arabic Root: أ-ث-م
• Core Meaning: The root alif-thā’-mīm (أ ث م) means to sin.
• Morphology & Derived Forms: `Ṭaʿām` (طَعَام) is food. `Al-Athīm` (الْأَثِيم) is an intensive form on the `faʿīl` pattern, meaning one who is deeply engrossed in sin (`ithm`), a great sinner.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root `ʾ-TH-M` appears 48 times.

Linguistic and Contextual Explanation: This phrase, ṭaʿām al-athīm (طَعَامُ الْأَثِيمِ), identifies the Tree of Zaqqum. It is the designated “food of the sinner.” The intensive form `al-athīm` suggests that this is not the food for one who merely slips, but for one whose life has been characterized by persistent and great sin. The food is a perfect and terrible match for its consumer.

Classical Exegesis (Tafsir)

In Surah Ad-Dukhan (44:44), the Tree of Zaqqum is explicitly identified as “the food of the sinner (ṭaʿām al-athīm).” The commentators explain that this infernal tree is the specific nourishment designated for those whose lives were characterized by sin (ithm). The word athīm suggests not just someone who makes a mistake, but someone whose very nature has become sinful. The food is a perfect and terrible match for the one who is to eat it.

Thematic Context

This connects to the theme of divine justice being perfectly fitting. The surah emphasizes that the recompense for deeds is exact. The “food of the sinner” is a powerful illustration of this. A life nourished by sin in this world leads to a “nourishment” of pure torment in the next. It is a direct and terrifying consequence of the path that was chosen.

Modern & Comparative Lens

The concept of “you are what you eat” is a well-known adage. This verse provides a spiritual and eschatological dimension to this idea. It suggests that a soul that “feeds” on sin in this life will be forced to “feed” on a torment that is the very embodiment of that sin in the next. It is a powerful metaphor for the idea that our choices fundamentally shape our nature and our destiny.

Practical Reflection & Application

This verse is a stern warning to be mindful of our spiritual “diet.” We should avoid “feeding” our souls with the “sins” of gossip, envy, arrogance, and disbelief. The practical application is to nourish our souls with the pure “food” of the remembrance of God, the recitation of the Qur’an, and righteous deeds, so that we may be granted the pure and delicious food of Paradise, not the “food of the sinner.”

32. Tarjumūn (تَرْجُمُونِ) – You will stone me

Linguistic Root & Etymology

Root: (ر ج م) R-J-M

• Arabic Root: ر-ج-م
• Core Meaning: The root rā’-jīm-mīm (ر ج م) means to stone or to curse.
• Morphology & Derived Forms: The verb `tarjumūn` (تَرْجُمُونِ) means “you all will stone me.”
• Occurrences in the Surah and in the whole Quran: The verb appears once in this surah. The root appears 14 times.

Linguistic and Contextual Explanation: The word tarjumūn (أَن تَرْجُمُونِ) expresses the fear of Moses. `Wa innī ʿudhtu bi-Rabbī wa Rabbikum an tarjumūn` (“And indeed, I have sought refuge in my Lord and your Lord, lest you stone me”). His plea for refuge against being “stoned” shows his awareness of the physical danger he faced from a tyrannical regime that would not hesitate to execute a messenger who challenged its authority.

Classical Exegesis (Tafsir)

In his initial plea to God, Moses expresses his fears about confronting Pharaoh in Surah Ad-Dukhan (44:20). “And I seek refuge in my Lord and your Lord, lest you stone me.” The commentators explain that Moses feared for his life. Stoning was a known form of execution, and given the crime he was accused of (killing an Egyptian) and the radical nature of his message, he feared that Pharaoh and his people would react with this ultimate form of violence. He therefore seeks God’s protection before even beginning his mission.

Thematic Context

This connects to the theme of the dangers and difficulties faced by the prophets. It highlights the human side of Moses. He was not a fearless superman, but a human being who had legitimate fears and who turned to God for protection. His story demonstrates that true courage is not the absence of fear, but the act of moving forward in the face of fear, with one’s trust placed firmly in God.

Modern & Comparative Lens

The fear of persecution and violence is a real and constant threat for those who speak truth to power. Moses’s prayer is a timeless expression of the vulnerability of the truth-teller. The narrative shows that his plea for protection was answered; Pharaoh and his court were restrained from killing him, allowing him to deliver his message fully. This provides a powerful model of placing one’s trust in divine protection when undertaking a difficult and dangerous task.

Practical Reflection & Application

This verse teaches us where to turn when we are afraid. Like Moses, when we have to face a difficult confrontation or a dangerous situation, our first act should be to seek refuge in our Lord. The practical application is to make the seeking of God’s protection a regular habit before we undertake any challenging task. It is a recognition of our own weakness and a reliance on the only true source of strength and safety.

33. Yaghlī fī l-buṭūn (يَغْلِي فِي الْبُطُونِ) – It will boil in the bellies

Linguistic Root & Etymology

Root: (غ ل ي) GH-L-Y

• Arabic Root: غ-ل-ي
• Core Meaning: The root ghayn-lām-yā’ (غ ل ي) means to boil.
• Morphology & Derived Forms: `Yaghlī` (يَغْلِي) is an imperfect verb. `Fī l-buṭūn` (فِي الْبُطُونِ) means “in the bellies.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root appears 3 times.

Linguistic and Contextual Explanation: This phrase, yaghlī fī l-buṭūn (يَغْلِي فِي الْبُطُونِ), describes the torment caused by the food of Hell. The substance, which is like molten metal, will `yaghlī` (boil) inside the bellies of the sinners like the boiling of scalding water. This graphic and visceral image emphasizes the intense, internal nature of the punishment, a torment from within that offers no escape.

Classical Exegesis (Tafsir)

This phrase in Surah Ad-Dukhan (44:45-46) describes the effect of the food from the Tree of Zaqqum. It is “like molten metal; it will boil in the bellies like the boiling of scalding water.” The commentators explain that this is a graphic depiction of the internal torment of the people of Hell. The “food” is not digested; it simply boils inside them, causing unimaginable and continuous agony from within. It is a punishment that is both ingested and internal.

Thematic Context

This is part of the surah’s detailed and terrifying description of Hell. The theme is the comprehensive and inescapable nature of the punishment. The torment is not just external, from the fire, but also internal, from the very substance they are forced to consume. This visceral imagery is designed to be a powerful deterrent from the sins that lead to such a fate.

Modern & Comparative Lens

The description of an internal, boiling torment is a powerful metaphor for the psychological agony of regret and remorse. It is an “ulcer” of the soul. The Qur’an uses this physical imagery to convey a spiritual and psychological reality that is even more terrible. It is the state of a being whose very insides are at war with itself.

Practical Reflection & Application

This verse is a stark reminder of the terrible consequences of a life spent in heedless sin. Contemplating it should create in us a healthy aversion to what God has forbidden. The practical application is to be mindful of what we “consume,” both physically and spiritually, in this life. We should nourish ourselves with what is pure and wholesome (ṭayyib), so that we may be saved from the torment that “boils in the bellies” in the next.

34. Yassarnāhu bi-lisānik (يَسَّرْنَاهُ بِلِسَانِكَ) – We have made it easy in your tongue

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: `Yassarnāhu` (فَإِنَّمَا يَسَّرْنَاهُ) is a Form II perfect tense verb, “We have made it easy.” `Bi-lisānika` (بِلِسَانِكَ) means “in your tongue/language.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root `Y-S-R` appears 44 times.

Linguistic and Contextual Explanation: This phrase, fa-innamā yassarnāhu bi-lisānika (فَإِنَّمَا يَسَّرْنَاهُ بِلِسَانِكَ), is a divine statement about the Qur’an’s accessibility. God made the Qur’an `yassār` (easy) in the `lisān` (tongue/language) of the Prophet ﷺ for the purpose of `tadhakkur` (remembrance). The easiness is a mercy from God, designed to facilitate understanding and remove any excuse of the message being too difficult or obscure.

Classical Exegesis (Tafsir)

In the concluding verses of Surah Ad-Dukhan (44:58), God provides a final reassurance about the nature of the Qur’an. “And We have only made it easy in your tongue that they might be reminded.” The commentators explain that this is a statement of God’s mercy. He has made the Qur’an easy to recite, to memorize, and to understand in the Arabic language of the Prophet. This was done for a specific purpose: to make the process of receiving the reminder as easy as possible for humanity. The difficulty is not in the text, but in the hearts of those who refuse to accept it.

Thematic Context

This connects to the theme of the clarity and accessibility of the revelation, a theme that runs throughout the surah. The surah begins by swearing by the “Clear Book” and ends by affirming that this Book has been made “easy.” The theme is that God has removed all obstacles from His side. The path to guidance has been made smooth and straightforward. The responsibility now lies entirely with the human being to choose to walk it.

Modern & Comparative Lens

The phenomenon of the Qur’an’s ease of memorization, even by non-Arabic speakers, is often cited by Muslims as a fulfillment of this verse and a sign of its miraculous nature. The verse also speaks to a key principle of divine communication: that it is made accessible and tailored to the audience it is addressing. It is a user-friendly guidance.

Practical Reflection & Application

This verse should be a source of immense encouragement for us as we engage with the Qur’an. We should trust in God’s promise that He has “made it easy.” The practical application is to approach the Qur’an with confidence and without intimidation. We should make the effort to read it, to memorize parts of it, and to reflect on its meanings, with the certainty that God will make the path of understanding easy for the sincere seeker.

35. Yuḥyī wa yumīt (يُحْيِي وَيُمِيتُ) – He gives life and causes death

Linguistic Root & Etymology

Roots: (ح ي ي) Ḥ-Y-Y and (م و ت) M-W-T

• Core Meaning: `Yuḥyī` (يُحْيِي) is “He gives life.” `Yumīt` (يُمِيتُ) is “He causes death.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The concept is a recurring theme.

Linguistic and Contextual Explanation: This phrase, yuḥyī wa yumīt (يُحْيِي وَيُمِيتُ), is a declaration of God’s absolute sovereignty over existence. The power to give life and to cause death is an exclusive divine attribute. This is presented as a primary proof of His sole right to be worshipped. The One who controls the ultimate realities of life and death is the only one worthy of being a `Rabb` (Lord).

Classical Exegesis (Tafsir)

In Surah Ad-Dukhan (44:8), after the declaration of God’s oneness, His absolute sovereignty is affirmed with this statement: “There is no deity except Him; He gives life and causes death – your Lord and the Lord of your first forefathers.” The commentators explain that the power over life and death is the ultimate and exclusive prerogative of the one true God. No idol, no king, and no other being has any share in this power. This is presented as a self-evident truth and a primary proof of His sole right to be worshipped.

Thematic Context

This is a central part of the surah’s argument for Tawḥīd. The surah challenges the polytheists by pointing to the fundamental realities of existence. The cycle of life and death is the most profound of these realities. The theme is that the One who controls this great cycle is the only one who deserves our worship. The verse also implicitly contains the proof for the resurrection: the One who gives life the first time can surely give it again.

Modern & Comparative Lens

The mystery of the origin of life and the inevitability of death are the ultimate existential questions that have preoccupied science and philosophy. This verse provides the theological answer. It asserts that life and death are not random processes, but are the result of a purposeful and powerful divine will. This provides a framework of meaning for our existence, framing our lives as a gift and our death as a return to the Giver.

Practical Reflection & Application

Reflecting on the fact that God alone “gives life and causes death” is a powerful spiritual exercise. It should instill in us a sense of humility and a recognition of our complete dependence on Him. The practical application is to be grateful for the gift of life and to use it in a way that is pleasing to our Creator, and to be prepared for the certainty of death by living a life of faith and good deeds. It is a call to live and die for the one Lord of life and death.