Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Al-Fajr

Delve into the profound meanings of Surah Al-Fajr, “The Dawn,” with this comprehensive dictionary, glossary and vocabulary guide. This resource provides an in-depth linguistic and theological analysis of the key Arabic words that form the surah’s powerful message. By exploring the majestic oaths, the historical examples of past nations, the critique of human materialism, and the ultimate contrasting fates of the human soul, readers can gain a deeper appreciation for this chapter’s core themes. Discover the meanings of terms like Fajr (Dawn), kallā (Nay!), and al-nafs al-muṭmaʾinnah (the tranquil soul) to unlock the full depth of Surah Al-Fajr’s teachings on divine justice, accountability, and the path to eternal peace.

Each entry goes beyond simple translation, offering:

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

Morphology – exploring grammatical patterns and word structures.

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

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

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

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

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

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

1. ʿĀd (عَادٍ) – ‘Ad

Linguistic Root & Etymology

ʿĀd is the proper name of an ancient and powerful Arab tribe that is mentioned frequently in the Qur’an as an example of a nation that was destroyed for its arrogance and its rejection of its prophet, Hud. It is not derived from a standard triliteral root.

Classical Exegesis (Tafsir)

In Surah Al-Fajr (89:6), the surah asks, “Have you not considered how your Lord dealt with ‘Ad?” The commentators explain that this is the first of three historical examples that are presented as a powerful warning to the arrogant leaders of the Quraysh. ‘Ad was a nation of immense physical strength and architectural prowess, the builders of the great city of “Iram of the Pillars.” Their story is brought as a proof that no amount of worldly power can protect a people from the punishment of God when they choose the path of rebellion.

Thematic Context

This connects to the surah’s central theme of the ultimate and inescapable justice of God. The surah has sworn a series of powerful oaths to affirm the reality of the final reckoning. The story of ‘Ad is the first piece of historical evidence for this. The theme is a powerful and a direct one: just as God dealt with the mighty ‘Ad of the past, He is fully capable of dealing with the arrogant Quraysh of the present. It is a lesson in the consistent and unchangeable patterns of divine history.

Modern & Comparative Lens

The story of a great and a powerful civilization that is brought to ruin by its own arrogance and its moral corruption is a timeless and a universal archetype, found in the histories and the mythologies of many cultures. The story of ‘Ad is the Qur’an’s primary Arabian archetype of this. It is a powerful meditation on the transient nature of all worldly power and a profound critique of a civilization that is technologically advanced but is spiritually bankrupt.

Practical Reflection & Application

This verse is a profound reminder that our own civilizations are not immune to the moral and the spiritual laws that governed the nations of the past. The practical application is to be a people who are grateful for our blessings and who use our strength for justice, not for oppression. We should learn the lesson from the fate of ‘Ad and strive to build societies that are based on a firm foundation of faith and humility, so that we may be saved from the fate that befell them.

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2. ʿAdhāb (عَذَاب) – Punishment

Linguistic Root & Etymology

The root is ʿ-DH-B (ع-ذ-ب), which denotes punishment, torment, or retribution.

The Arabic root is ع-ذ-ب.

• Morphology: `ʿAdhāb` (عَذَاب) is a noun for punishment or torment.
• Extended Semantic Range: Interestingly, the root also relates to fresh, palatable water (`ʿadhb`). Some linguists suggest a connection where punishment (`ʿadhāb`) is what prevents one from “tasting” life’s sweetness or is a deprivation of all that is good.
• Occurrences in Surah Al-Fajr and the Qur’an: The word appears twice in this surah. The root is extremely common, appearing over 370 times in the Qur’an, making the concept of divine punishment a major theme.

The surah uses the term `ʿadhāb` in two powerful ways to show its unique and incomparable nature. The worldly punishment is a mere “scourge of `ʿadhāb`” poured on past nations. But in the Hereafter, Allah’s `ʿadhāb` is absolute: “none will punish with His `ʿadhāb`.” This highlights the ultimate severity and justice of the final punishment, which is unlike any torment known in this world.

Classical Exegesis (Tafsir)

In Surah Al-Fajr, this word is used in two powerful contexts. First, God’s dealing with the tyrannical nations is described as the pouring of a “scourge of punishment” (sawṭa ʿadhāb) upon them (89:13). Second, on the Day of Judgment, it is stated that “none can punish with His punishment” (89:25). The commentators explain that the punishment of God is unique and is beyond all comparison. The “scourge” in this world is a mere foretaste of the ultimate and unimaginable punishment of the Hereafter, a punishment whose severity no created being can possibly replicate.

Thematic Context

This connects to the surah’s central theme of the absolute and the inescapable justice of God. The surah is a powerful and a solemn warning. The reality of the divine “punishment” is the ultimate content of that warning. The theme is that the injustice and the arrogance of this world will be met with a “punishment” that is perfectly just, unimaginably severe, and completely unique to the one who is the ultimate and the only true Judge.

Modern & Comparative Lens

The concept of divine “punishment” is a central, though often a difficult, element of the Abrahamic theologies of justice. The Qur’an’s description of it is a powerful and a consistent one. It is not an arbitrary or a sadistic act, but is the necessary and the just consequence of a life of rebellion against the source of all goodness. The surah’s emphasis on the uniqueness of the divine punishment is a statement of the ultimate and the incomparable majesty of the divine justice.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to live our lives with a healthy and a motivating fear of the divine “punishment.” This fear is not meant to be a source of despair, but a source of vigilance. It should motivate us to be diligent in our good deeds and to be quick to repent from our sins, so that on that Day, we may be the recipients of His unique mercy, not His unique “punishment.”

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3. Aḥad (أَحَدٌ) – Anyone

Linguistic Root & Etymology

The root is ʾ-Ḥ-D (أ-ح-د), which means one. Aḥad means “one” or, in a negative context, “anyone.”

The Arabic root is أ-ح-د.

• Morphology: `Aḥad` (أَحَد) is a noun meaning “one” or “anyone.” It is distinct from `wāḥid`, the cardinal number “one.”
• Extended Semantic Range: `Aḥad` is used to emphasize a unique singularity (as in `Allāhu Aḥad`, Allah is The One). In a negative sentence, as here, it is a comprehensive negation: “not for *anyone* at all.”
• Occurrences in Surah Al-Fajr and the Qur’an: The word appears twice in this surah. The root is common, with its most famous usage being in Surah Al-Ikhlas.

The surah uses `aḥad` twice to emphasize the unique and incomparable nature of God’s actions on the Day of Judgment. “None (`aḥad`) will punish with His punishment, and none (`aḥad`) will bind with His binding.” This highlights the absolute and supreme power of Allah on that Day. No created being (`aḥad`) can possibly replicate the severity or nature of His justice.

Classical Exegesis (Tafsir)

In the terrifying description of the Day of Judgment in Surah Al-Fajr (89:25-26), a definitive statement is made about the punishment. “Then on that Day, none will punish with His punishment, nor will anyone bind with His binding.” The commentators explain that this is a statement of the absolute uniqueness and the incomparable severity of the divine punishment on that Day. The torment that God will inflict upon the deniers is of a nature that no created being (“anyone”) could ever replicate, and the binding that they will be subjected to is a binding of a severity that “anyone” else would be incapable of enacting. It is a punishment that is unique to the power of the Almighty.

Thematic Context

This connects to the surah’s central theme of the majesty and the absolute power of God. The surah has described the power of the great tyrants of the past. This verse is a powerful statement that their power and their cruelty are as nothing compared to the power and the justice of God. The theme is one of a profound and an awe-inspiring contrast. The ultimate punishment is a direct and an unmediated act of the ultimate King, and it is therefore of a completely different order of magnitude than any human punishment.

Modern & Comparative Lens

The concept of the uniqueness of the divine attributes and actions is a central tenet of Islamic theology. This verse is a powerful and a terrifying application of this principle. It is a rejection of any attempt to anthropomorphize or to downplay the severity of the final punishment. It is a statement that the ultimate realities of the Hereafter are of a nature that is beyond all worldly comparison.

Practical Reflection & Application

This verse is a profound and a sobering warning that should fill our hearts with a deep sense of awe for the majesty of our Lord. The practical application is to be extremely careful to not be among those who will have to experience this unique and incomparable punishment. It is a powerful motivation to seek refuge in the mercy of a Lord whose punishment is so absolute, so that we may instead be the recipients of His equally unique and incomparable reward.

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4. Ahānan (أَهَانَنِ) – He has humiliated me

Linguistic Root & Etymology

The root is H-W-N (ه-و-ن), which means to be humble, lowly, or despicable. The verb ahānan means “He has humiliated me” or “He has disgraced me.”

The Arabic root is ه-و-ن.

• Morphology: `Ahānan` (أَهَانَنِ) is a third-person perfect tense verb from Form IV (`ahāna`, to humiliate) with the object pronoun `-nī` (“me”).
• Extended Semantic Range: The root signifies `hawn` (lowliness, humility, disgrace). `Ahāna` is the causative form, meaning “to cause someone to be low,” i.e., to disgrace or humiliate them.
• Occurrences in Surah Al-Fajr and the Qur’an: The verb appears once here. The root is common, appearing over 30 times.

This is the cry of the ungrateful human when tested with a restriction in provision. He wrongly interprets his poverty as a sign that God `ahānan` (has humiliated him). This reveals his materialistic worldview, where he measures his worth and God’s favor solely by the yardstick of worldly wealth. The surah rebukes this flawed understanding with a sharp “Nay!” (`kallā`).

Classical Exegesis (Tafsir)

In the diagnosis of the flawed human soul in Surah Al-Fajr (89:16), the surah describes the reaction of the human being to a trial of poverty. “But when He tries him and restricts his provision, he says, ‘My Lord has humiliated me.'” The commentators explain that this is the second of the two flawed human responses to the divine test. The ungrateful human being mistakenly believes that the restriction of their worldly provision is a sign of God’s “humiliation” or His displeasure. They make the fatal error of judging their worth in the sight of God by the measure of their worldly wealth.

Thematic Context

This is the central part of the surah’s theme of the true nature of trial and honor. The surah is a powerful critique of a materialistic worldview. The theme is one of a profound and a tragic misunderstanding. The surah has just shown that the trial of wealth is not a sign of honor, and this verse shows that the trial of poverty is not a sign of “humiliation.” Both are simply different forms of a divine test. The surah is a call to a radical re-evaluation of the meaning of wealth and poverty.

Modern & Comparative Lens

The tendency to equate poverty with a lack of worth or as a sign of divine disfavor is a central tenet of what is often called the “prosperity gospel.” This verse is a powerful and a direct Qur’anic refutation of this. It is a timeless and a universal critique of a worldview that would judge a person’s value by the size of their bank account. The Qur’an consistently and powerfully rejects this materialistic standard.

Practical Reflection & Application

This verse is a direct and a powerful cure for the despair that can come with financial hardship. The practical application is to never see our own poverty or lack of worldly success as a sign that God has “humiliated” us. We should see it as a test of our patience and our trust, and we should recognize that our true honor is in our relationship with our Lord, not in our worldly provision. This is the key to finding dignity and contentment in all circumstances.

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5. Akraman (أَكْرَمَنِ) – He has honored me

Linguistic Root & Etymology

The root is K-R-M (ك-ر-م), which means to be noble or generous. The verb akraman means “He has honored me.”

The Arabic root is ك-ر-م.

• Morphology: `Akraman` (أَكْرَمَنِ) is a third-person perfect tense verb from Form IV (`akrama`, to honor) with the object pronoun `-nī` (“me”).
• Extended Semantic Range: The root signifies nobility, honor (`karāmah`), and generosity (`karam`). The verb `akrama` means to bestow honor or be generous towards someone.
• Occurrences in Surah Al-Fajr and the Qur’an: The verb appears once here. The root appears about 48 times.

This is the exclamation of the ungrateful human when tested with wealth. He wrongly concludes that because God gave him wealth, it means God `akraman` (has honored him) due to his own merit. He fails to see the wealth as a test (`ibtilā’`) of his gratitude and instead sees it as a sign of his inherent high status. The surah rebukes this arrogant misunderstanding.

Classical Exegesis (Tafsir)

In the diagnosis of the flawed human soul in Surah Al-Fajr (89:15), the surah describes the reaction of the human being to a trial of wealth. “And as for man, when his Lord tries him and is generous to him and favors him, he says, ‘My Lord has honored me.'” The commentators explain that this is the first of the two flawed human responses to the divine test. The ungrateful human being mistakenly believes that the gift of wealth and worldly favor is a sign of their own intrinsic “honor” and their high station with God. They fail to see the wealth as a “trial” and instead see it as a proof of their own merit.

Thematic Context

This is the central part of the surah’s theme of the true nature of trial and honor. The surah is a powerful critique of a materialistic worldview. The theme is one of a profound and a tragic misunderstanding. The surah is saying that wealth is not a sign of “honor,” but is a “trial” (ibtilāʾ) from God. The true test is not in having the wealth, but in how one responds to it. The surah then immediately details their failure in this test: they do not honor the orphan or feed the poor.

Modern & Comparative Lens

The tendency to equate wealth with personal worth or as a sign of divine favor is a central feature of what is often called the “prosperity gospel.” This verse is a powerful and a direct Qur’anic refutation of this. It is a timeless and a universal critique of a worldview that would judge a person’s value by the size of their bank account. The Qur’an consistently and powerfully rejects this materialistic standard.

Practical Reflection & Application

This verse is a direct and a powerful cure for the arrogance that can come with wealth. The practical application is to never see our own prosperity as a sign that God has “honored” us because of our own merit. We should see it as a test of our gratitude and our generosity. The true sign of “honor” is not in receiving the wealth, but in using that wealth to honor the orphan and to feed the poor, as the surah will go on to explain.

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6. Al-ʿImād (الْعِمَاد) – The Pillars

Linguistic Root & Etymology

Al-ʿImād is the plural of a word for a pillar or a column.

The root is ʿ-M-D (ع-م-د).

• Morphology: `Al-ʿImād` (الْعِمَاد) is the plural of `ʿāmūd` (عَمُود) or `ʿimād` (عِمَاد), a pillar or column.
• Extended Semantic Range: The root implies support or that which props something up. It can also mean to do something deliberately (`ʿamdan`).
• Occurrences in Surah Al-Fajr and the Qur’an: The word appears once here. The root appears 8 times.

The city of `Iram` is described as `dhāt al-ʿimād` (“possessor of the pillars”). This description highlights the architectural grandeur, technological advancement, and immense physical power of the people of ‘Ad. Their city was known for its lofty, pillared structures. This worldly might is emphasized only to make their subsequent divine destruction a more potent lesson.

Classical Exegesis (Tafsir)

In the story of the people of ‘Ad in Surah Al-Fajr (89:7), their great city is described as “Iram, of the pillars.” The commentators explain that this is a description of the magnificent and the powerful architecture of the civilization of ‘Ad. They were known for building great and lofty structures upon mighty “pillars.” This is a sign of their immense wealth, their advanced technology, and their worldly power. The surah mentions this to highlight the sheer scale of the civilization that was destroyed.

Thematic Context

This connects to the surah’s theme of the futility of all worldly power in the face of the divine decree. The surah has just sworn a series of powerful oaths. The story of ‘Ad and their great “pillars” is the first historical proof. The theme is a powerful and a direct one: no matter how great your “pillars” are, no matter how mighty your civilization is, if you choose the path of rebellion, you will be destroyed. This is a direct and a sobering warning to the arrogant leaders of Mecca, who were so proud of their own city.

Modern & Comparative Lens

The image of a lost “city of the pillars” is a powerful and an evocative one. It is an archetype of a great and a forgotten civilization, a “lost Atlantis.” The Qur’an uses this powerful and a semi-mythical image to deliver a profound moral and a spiritual lesson. It is a timeless meditation on the transient nature of all human glory and the ultimate and enduring power of God.

Practical Reflection & Application

This verse is a profound reminder to not be deceived by the “pillars” of the great and the powerful civilizations of our own time. The practical application is to place our ultimate trust and our ultimate hope not in the mighty structures of this world, but in the enduring reality of our Lord. We should be among those who build their lives on the firm foundation of faith, not on the crumbling “pillars” of a transient worldly power.

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7. Fajr (الْفَجْر) – The Dawn

Linguistic Root & Etymology

The root is F-J-R (ف-ج-ر), which means to split or to burst forth. Al-Fajr is the dawn, so named because the light of the morning “splits” the darkness of the night.

The Arabic root is ف-ج-ر.

• Morphology: `Al-Fajr` (الْفَجْر) is a noun for the dawn.
• Extended Semantic Range: The root verb `fajara` means to split open, to gush forth, or to transgress. A `fājir` is one who “breaks through” the limits of piety. `Fajr` is the “bursting forth” of light that splits the night’s darkness.
• Occurrences in Surah Al-Fajr and the Qur’an: The word appears once here and gives the surah its name. The root is common, appearing about 23 times.

The surah opens with a majestic oath by `Al-Fajr`. The dawn is a powerful, daily symbol of hope, new beginnings, clarity after darkness, and the resurrection of the world from the “death” of night. By swearing by it, God draws attention to this magnificent sign and sets a hopeful yet solemn tone for the surah’s message of ultimate justice.

Classical Exegesis (Tafsir)

This is the first word of the surah and its namesake. “By the dawn.” The commentators explain that this is a magnificent and a powerful oath. God is swearing by the daily and miraculous event of the “dawn.” The dawn is a profound sign of God’s power and His mercy. It is the end of the darkness and the beginning of a new day, a symbol of hope, of new beginnings, and of the resurrection of the world from the “death” of the night. The surah swears by this daily miracle to affirm the reality of the ultimate “dawn” of the Day of Judgment.

Thematic Context

The oath by the “dawn” is the foundational theme of the surah. It connects to the theme of the surah as a message of both warning and of hope. The surah is a warning to the people of the “night” of disbelief. But it is also a promise of a final “dawn” of justice for the believers. The entire surah is framed by this powerful and this beautiful metaphor of the transition from darkness to light.

Modern & Comparative Lens

The “dawn” is a universal and a timeless symbol of hope, of renewal, and of enlightenment. The Qur’an uses this powerful and a universally resonant symbol as the basis for a divine oath. It is a call to see in the daily and the natural phenomenon of the sunrise a profound and a spiritual meaning. It is a daily sermon on the power of God to bring light out of darkness.

Practical Reflection & Application

This verse is a call to be a person of the “dawn.” The practical application is to be awake to witness this blessed time. We should use the time of the “fajr” for our morning prayer and for the remembrance of God. By beginning our day with a conscious and a grateful witnessing of the “dawn,” we are aligning our own small lives with the magnificent and the hopeful rhythm of the cosmos. It is a daily act of spiritual renewal.

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8. Fasād (الْفَسَاد) – The corruption

Linguistic Root & Etymology

The root is F-S-D (ف-س-د). Fasād is corruption, decay, or mischief.

The Arabic root is ف-س-د.

• Morphology: `Fasād` (الْفَسَاد) is a verbal noun (masdar).
• Extended Semantic Range: The root signifies corruption, ruin, decay, and mischief. It is the direct antonym of `ṣalāḥ` (righteousness, soundness). It can refer to moral, social, political, or ecological corruption.
• Occurrences in Surah Al-Fajr and the Qur’an: The word appears once here. The root is common, appearing about 50 times.

The surah summarizes the crimes of the tyrannical nations of the past by stating that they “increased `al-fasād` in the lands.” Their transgression (`ṭughyān`) did not remain a personal sin but manifested as widespread corruption that rotted their societies from within, leading to injustice, immorality, and oppression.

Classical Exegesis (Tafsir)

In Surah Al-Fajr (89:12), this is the summary of the crimes of the great tyrannical nations of the past. “And they increased therein the corruption.” The commentators explain that their transgression (ṭughyān) inevitably led to this state of widespread “corruption.” This included the spiritual corruption of polytheism, the moral corruption of injustice and immorality, and the physical corruption of the earth through their prideful and their unjust actions. Their societies had become rotten to the core with this “corruption.”

Thematic Context

This connects to the surah’s central theme of the moral law of history. The surah is a powerful argument that there is a direct and a causal link between the moral state of a society and its ultimate fate. The theme is one of a clear and an unchangeable pattern. The transgression of the elite leads to the spreading of “corruption” throughout the land, and the spreading of “corruption” is the direct and the immediate cause of the pouring of the “scourge of punishment.”

Modern & Comparative Lens

The concept of “corruption” as the primary cause of the decline and the fall of civilizations is a central theme in the philosophy of history. This verse is a powerful and an ancient Qur’anic statement of this. It is a timeless and a universal diagnosis of social and political decay. The Qur’an’s perspective is that the ultimate root of this “corruption” is a spiritual one: the transgression against the limits of God.

Practical Reflection & Application

This verse is a profound and a direct warning. The practical application is to be a person who fights “corruption,” not one who increases it. We should strive to be agents of reform (iṣlāḥ) in our own families, our own communities, and our own societies. We should stand for justice, for integrity, and for righteousness, and we should actively work against all forms of moral, social, and spiritual “corruption.” This is a fundamental part of our duty as believers.

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9. Firʿawn (فِرْعَوْن) – Pharaoh

Linguistic Root & Etymology

Firʿawn is the Arabic form of the title Pharaoh, the ruler of ancient Egypt. It is a proper name, not derived from an Arabic root.

Classical Exegesis (Tafsir)

In Surah Al-Fajr (89:10), “Pharaoh, the owner of the stakes,” is presented as the third of the great tyrannical powers of the past. The commentators explain that Pharaoh is the ultimate Qur’anic archetype of the arrogant tyrant who rebels against God. He is mentioned here as another of the great historical proofs that no amount of worldly power can save a person from the justice of God. His story is a powerful and a well-known warning to the arrogant leaders of the Quraysh.

Thematic Context

This connects to the surah’s central theme of the ultimate and inescapable justice of God. The surah has presented the stories of ‘Ad and Thamud. The story of Pharaoh is the climax of this historical argument. The theme is a powerful and a consistent one: just as God dealt with the mighty Pharaoh of the past, He is fully capable of dealing with the arrogant leaders of the present. It is a lesson in the consistent and unchangeable patterns of divine history.

Modern & Comparative Lens

Pharaoh is one of the most powerful and enduring symbols of tyranny and arrogant disbelief in the Western and the Islamic traditions. The Qur’an’s portrayal of him is a profound and a detailed psychological and a political portrait. He is the ultimate example of the ruler who is so deluded by his own power that he dares to challenge the authority of the Creator Himself. His story is a timeless meditation on the self-destructive nature of tyranny.

Practical Reflection & Application

This verse is a profound warning against the dangers of the human ego. The practical application is to be vigilant against the “Pharaoh” that can exist within our own souls. We must never allow our own ego to become our “lord.” We should constantly affirm the true creed: that our only Lord is Allah. This is the essence of our submission and the only protection against the arrogant self-deification that is the root of all ruin.

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10. Ḥijr (حِجْر) – Understanding

Linguistic Root & Etymology

The root is Ḥ-J-R (ح-ج-ر), which means to prevent or to forbid. From this comes the meaning of ḥijr: the intellect or the understanding, because it is the faculty that “prevents” a person from doing what is harmful or wrong.

The Arabic root is ح-ج-ر.

• Morphology: `Ḥijr` (حِجْر) is a noun.
• Extended Semantic Range: The root signifies a barrier or prohibition. `Ḥajar` is a stone. The `ḥaram` is a forbidden/sacred sanctuary. `Al-Ḥijr` is the name of a location and a surah. The intellect is called `ḥijr` because it acts as a barrier, preventing one from falling into foolishness or sin.
• Occurrences in Surah Al-Fajr and the Qur’an: The word appears once here with this meaning. The root is common, appearing about 35 times.

After the opening oaths, the surah asks, “Is there not in that an oath for one of `ḥijr` (understanding)?” This question directly challenges the listener. It implies that for any person possessing a sound, preventative intellect, the cosmic signs just mentioned are sufficient proof of God’s power and the truth of the coming judgment. To not believe is a failure of one’s `ḥijr`.

Classical Exegesis (Tafsir)

In Surah Al-Fajr (89:5), after the series of four magnificent oaths, a powerful question is posed. “Is there not in that an oath for one of understanding?” The commentators explain that this is a direct and a powerful appeal to the listener’s own intellect. The surah is saying: “For a person who possesses a sound and a preventative ‘understanding,’ are these great cosmic signs not a sufficient and a convincing ‘oath’ for the truth of what is to come?” The verse is a call to a rational and a reflective faith.

Thematic Context

This connects to the surah’s central theme of the clear and undeniable nature of the divine signs. The surah is a sustained and a powerful argument. The theme is that the proofs for the truth are clear for anyone who is willing to use their God-given faculty of “understanding.” The failure to believe is not a failure of the evidence; it is a failure of the intellect to perform its proper, “preventative” function.

Modern & Comparative Lens

The definition of the intellect as the faculty that “prevents” one from harm is a profound and a very practical one. It is a rejection of a purely abstract or a speculative view of reason. The Qur’an’s vision is that the purpose of the intellect is a moral and a spiritual one: to guide us to what is good and to “prevent” us from what is evil. This is a timeless and a universal understanding of the true nature of wisdom.

Practical Reflection & Application

This verse is a call to be a person of “ḥijr.” The practical application is to use our own intellect as a tool for our own guidance. We should reflect on the magnificent signs of God in the creation, and we should allow this reflection to “prevent” us from the path of disbelief and to guide us to the path of sincere and rational faith. It is a call to a faith that is based on a deep and a thoughtful “understanding.”

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11. Ḥubban jammā (حُبًّا جَمًّا) – An immense love

Linguistic Root & Etymology

Ḥubb is love. Jamm (root: J-M-M (ج-م-م)) is an intensive adjective meaning abundant, excessive, or immense.

The roots are Ḥ-B-B (ح-ب-ب) for `ḥubb` and ج-م-م for `jamm`.

• Morphology: `Ḥubban` (حُبًّا) is a noun for love. `Jammā` (جَمًّا) is an adjective meaning vast, great, or abundant.
• Occurrences in Surah Al-Fajr and the Qur’an: The phrase appears once here. The root for `ḥubb` is very common (over 80 times). The root `J-M-M` is rare, appearing only 3 times.

This phrase diagnoses the psychological disease behind the ungrateful human’s actions. It is not just love of wealth, but `ḥubban jammā`—a great, excessive, all-consuming love. This disordered, intense love is what drives them to unjustly devour inheritances and neglect the poor. It is a love that has become an obsession, eclipsing the love for God and compassion for others.

Classical Exegesis (Tafsir)

In the diagnosis of the flawed human soul in Surah Al-Fajr (89:20), the surah states, “And you love wealth with an immense love.” The commentators explain that this is a description of the deep-seated and the excessive love for wealth that is a characteristic of the ungrateful human heart. It is not just a normal love for what is beneficial; it is an “immense” and a greedy love that becomes an end in itself. This is the inner, psychological disease that is the cause of their outward, social crimes of devouring the inheritance and of not feeding the poor.

Thematic Context

This connects to the surah’s theme of the critique of the materialistic worldview. The surah has presented the two flawed human responses to the trial of wealth and poverty. This verse, and the ones that surround it, provides the detailed diagnosis of the inner state that leads to this. The theme is that the root of all social injustice is this “immense” and disordered love for the material world.

Modern & Comparative Lens

The critique of the “love of money” as the “root of all evil” is a central theme in many religious and ethical traditions. This Qur’anic verse is a particularly powerful and a psychologically astute expression of this. The word “jammā” (immense) is a key one. It is not a condemnation of wealth itself, but of the “excessive” and the all-consuming love for it that corrupts the human soul and leads to injustice.

Practical Reflection & Application

This verse is a powerful mirror for our own hearts. It encourages us to be honest with ourselves about our own relationship with wealth. The practical application is to be constantly engaged in the struggle to purify our hearts from an “immense love” for money. We can do this by being generous in our charity, by being content with what we have, and by constantly reminding ourselves that our true and lasting treasure is with God. It is a call to love God more than we love gold.

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12. Ibtalāhu (ابْتَلَاهُ) – He tries him

Linguistic Root & Etymology

The root is B-L-W (ب-ل-و), which means to test or to try something to reveal its true nature. The verb ibtalāhu means “He tries him” or “He tests him.”

The Arabic root is ب-ل-و.

• Morphology: `Ibtalāhu` (ابْتَلَاهُ) is a Form VIII perfect tense verb with the object pronoun `-hu`.
• Extended Semantic Range: The root signifies a `balā’`—a test or trial that reveals one’s inner reality. A trial can come in the form of hardship or, as this verse shows, in the form of blessings.
• Occurrences in Surah Al-Fajr and the Qur’an: The verb appears once here. The root appears about 38 times.

This verb reframes the human experience of prosperity and poverty. Both are forms of `ibtilā’` (a divine test). The surah states that when God `ibtalāhu` (tests him) with wealth, the ungrateful man thinks it is an honor. This is his failure: he fails to recognize the blessing as a test of his gratitude.

Classical Exegesis (Tafsir)

In the diagnosis of the flawed human soul in Surah Al-Fajr (89:15), the surah states, “And as for man, when his Lord tries him and is generous to him…” The commentators explain that this is a profound and a counter-intuitive statement. The gift of wealth and honor is not just a blessing; it is a “trial” from God. It is a test of the person’s gratitude and their generosity. The surah then immediately states that the ungrateful human being fails this test, mistakenly believing that the wealth is a sign of his own honor.

Thematic Context

The theme of life as a divine “trial” (ibtilāʾ) is the central theme of this section of the surah. The surah is a powerful refutation of a materialistic worldview. The theme is that both wealth and poverty are not ultimate realities; they are simply different forms of a divine “test.” The true measure of a person is not in the nature of their test, but in the quality of their response to it: are they grateful and generous in wealth, or are they patient and content in poverty?

Modern & Comparative Lens

The concept of life’s blessings being a “trial” is a profound spiritual principle that encourages a mindful and responsible approach to prosperity. It is a powerful counter-narrative to the “prosperity gospel,” which might see wealth as an unqualified sign of divine favor. The Qur’anic view is more nuanced: blessings are a great good, but they are also a great responsibility and a great test.

Practical Reflection & Application

This verse should fundamentally reshape our perspective on our own blessings. The practical application is to see our own prosperity—our wealth, our health, our families—not just as gifts, but also as “trials.” This should lead us to a state of profound and active gratitude. We should constantly ask ourselves, “How am I using this trial of wealth to prove my love for my Lord?” This is the key to succeeding in the test of prosperity.

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13. ʿIbādī (عِبَادِي) – My servants

Linguistic Root & Etymology

ʿIbād is the plural of a servant. The suffix -ī means “my.” The phrase means “My servants.”

The root is ʿ-B-D (ع-ب-د).

• Morphology: `ʿIbādī` (عِبَادِي) is the plural noun `ʿibād` (servants) with the first-person possessive pronoun `-ī`.
• Extended Semantic Range: The root signifies servitude and worship (`ʿibādah`). To be one of God’s `ʿibād` is the highest honor.
• Occurrences in Surah Al-Fajr and the Qur’an: The term appears once here. The root is very common (over 275 times).

This is a call of ultimate honor. After the soul is addressed as “O tranquil soul,” it is invited: “Enter among `ʿIbādī` (My servants).” This invitation to join the ranks of His honored servants—the prophets and the righteous—is a reward in itself, a mark of acceptance and belonging, before the final invitation to enter “My Garden.”

Classical Exegesis (Tafsir)

In the final, beautiful, and magnificent call to the tranquil soul in Surah Al-Fajr (89:29), God says, “And enter among My servants.” The commentators explain that this is a statement of the highest and most profound of all honors. The tranquil soul is being invited to join the honored and the blessed company of God’s true and sincere “servants”—the prophets, the truthful, the martyrs, and the righteous. It is a call to a final and an eternal belonging in the ultimate community of faith.

Thematic Context

This is the culminating vision of the surah. It is the ultimate and the most beautiful of all possible destinies. The surah has described the terrible fate of the arrogant tyrants. It now presents the direct and the perfect opposite. The theme is that the ultimate goal of the spiritual journey is to be counted among the honored “servants” of God. This is the key that unlocks the final door, which is the entry into “My Garden.”

Modern & Comparative Lens

The concept of being a “servant of God” is the central and the defining identity of the believer in Islam. This verse is a beautiful and a powerful expression of the honor of this station. In a modern, individualistic culture that often prizes a radical autonomy, the idea of finding one’s ultimate fulfillment in “servitude” is a profound and a counter-cultural one. The Qur’an’s vision is that true freedom is found in this loving and this honored servitude to the one true Master.

Practical Reflection & Application

This verse is a direct and a beautiful invitation that should be the ultimate aspiration of our lives. The practical application is to strive to live a life that is worthy of this great title. We should be “servants” of God in our worship, in our character, and in our service to His creation, with the joyful and the certain hope that on our final day, we will be among those who hear this beautiful and this welcoming call: “Enter among My servants.”

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14. Al-ʿImād (الْعِمَاد) – The Pillars

Linguistic Root & Etymology

Al-ʿImād is the plural of a word for a pillar or a column.

The root is ʿ-M-D (ع-م-د).

• Morphology: `Al-ʿImād` (الْعِمَاد) is the plural of `ʿāmūd` (عَمُود) or `ʿimād` (عِمَاد), a pillar or column.
• Occurrences in Surah Al-Fajr and the Qur’an: The word appears once here. The root appears 8 times.

The city of `Iram` is described as `dhāt al-ʿimād` (“possessor of the pillars”). This description highlights the architectural grandeur and immense physical power of the people of ‘Ad.

Classical Exegesis (Tafsir)

In the story of the people of ‘Ad in Surah Al-Fajr (89:7), their great city is described as “Iram, of the pillars.” The commentators explain that this is a description of the magnificent and the powerful architecture of the civilization of ‘Ad. They were known for building great and lofty structures upon mighty “pillars.” This is a sign of their immense wealth, their advanced technology, and their worldly power. The surah mentions this to highlight the sheer scale of the civilization that was destroyed.

Thematic Context

This connects to the surah’s theme of the futility of all worldly power in the face of the divine decree. The surah has just sworn a series of powerful oaths. The story of ‘Ad and their great “pillars” is the first historical proof. The theme is a powerful and a direct one: no matter how great your “pillars” are, no matter how mighty your civilization is, if you choose the path of rebellion, you will be destroyed. This is a direct and a sobering warning to the arrogant leaders of Mecca, who were so proud of their own city.

Modern & Comparative Lens

The image of a lost “city of the pillars” is a powerful and an evocative one. It is an archetype of a great and a forgotten civilization, a “lost Atlantis.” The Qur’an uses this powerful and a semi-mythical image to deliver a profound moral and a spiritual lesson. It is a timeless meditation on the transient nature of all human glory and the ultimate and enduring power of God.

Practical Reflection & Application

This verse is a profound reminder to not be deceived by the “pillars” of the great and the powerful civilizations of our own time. The practical application is to place our ultimate trust and our ultimate hope not in the mighty structures of this world, but in the enduring reality of our Lord. We should be among those who build their lives on the firm foundation of faith, not on the crumbling “pillars” of a transient worldly power.

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15. Al-Insān (الْإِنسَان) – The Human Being

Linguistic Root & Etymology

Al-Insān refers to the human being.

The root is often considered to be A-N-S (أ-ن-س).

• Morphology: `Al-Insān` (الْإِنسَان) is a noun for the human being as a species.
• Occurrences in Surah Al-Fajr and the Qur’an: The word `insān` appears twice in this surah. It appears 65 times in total in the Qur’an.

The surah presents a diagnosis of `al-insān` (the general human type). When tested, the ungrateful human wrongly equates wealth with honor and poverty with humiliation. Later, this same `insān` will remember the truth on the Day of Judgment, but it will be too late. The surah critiques this default, short-sighted nature of humanity.

Classical Exegesis (Tafsir)

In Surah Al-Fajr (89:15, 23), the surah makes a general and a profound statement about the nature of “the human being.” “And as for man…” The commentators explain that the surah is diagnosing a general and a common spiritual disease that afflicts “the human being” when he is ungrateful. The surah then describes the flawed, materialistic worldview of this ungrateful human. On the Day of Judgment, this same “human being” will “remember, but how will that remembrance avail him?” The surah is a profound exploration of the flawed nature of the ungrateful “human being” and the tragedy of his late remembrance.

Thematic Context

The “human being” is the central subject of the surah’s critique. The surah is a powerful exploration of the human psychology in the face of the divine tests of wealth and poverty. The theme is that the unrefined “human being” is, by his nature, short-sighted and materialistic. The surah is a call to this “human being” to elevate himself from this lowly state to the high and noble state of the “tranquil soul” that is mentioned at the end.

Modern & Comparative Lens

The question of what it means to be “human” and the diagnosis of the “human condition” is the central question of all philosophy and art. The Qur’an’s use of the term “al-insān” is a profound one. It is not just a biological category; it is a moral and a spiritual one. The surah is a deep and a timeless exploration of the great drama of the “human” condition: our tests, our choices, and our ultimate and inescapable destiny.

Practical Reflection & Application

This verse encourages us to read the surah as a direct and a personal message to our own selves. When the surah speaks of “the human being,” we should hear our own name. The practical application is to engage in the profound self-reflection that the surah calls for. We should be honest with ourselves about our own flawed responses to the tests of wealth and poverty. It is a call to understand our own “humanity” in the light of the divine revelation and to strive to be the best version of it.

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16. Iram dhāt al-ʿimād (إِرَمَ ذَاتِ الْعِمَادِ) – Iram, of the pillars

Linguistic Root & Etymology

Iram is the name of a great city or the ancestor of the people of ‘Ad. Dhāt al-ʿimād means “possessor of the pillars.”

The root for `ʿimād` is ʿ-M-D (ع-م-د).

• Morphology: This is a descriptive phrase. `Iram` (إِرَم) is a proper name. `Dhāt` (ذَات) means “possessor of.” `Al-ʿImād` (الْعِمَاد) is the plural of `ʿāmūd` (pillar).

This phrase describes the legendary city of the people of ‘Ad, known for its towering, pillared structures. This description emphasizes their worldly power, architectural skill, and advanced civilization, all of which could not save them from destruction when they rebelled against God.

Classical Exegesis (Tafsir)

In the story of the people of ‘Ad in Surah Al-Fajr (89:7), their city is described with this magnificent title. The commentators explain that this is a description of the magnificent and the powerful architecture of the civilization of ‘Ad. They were known for building a great and a lofty city upon mighty “pillars.” This is a sign of their immense wealth, their advanced technology, and their worldly power. The surah mentions this to highlight the sheer scale of the civilization that was destroyed.

Thematic Context

This connects to the surah’s theme of the futility of all worldly power in the face of the divine decree. The surah has just sworn a series of powerful oaths. The story of ‘Ad and their great “pillars” is the first historical proof. The theme is a powerful and a direct one: no matter how great your “pillars” are, no matter how mighty your civilization is, if you choose the path of rebellion, you will be destroyed. This is a direct and a sobering warning to the arrogant leaders of Mecca, who were so proud of their own city.

Modern & Comparative Lens

The image of a lost “city of the pillars” is a powerful and an evocative one. It is an archetype of a great and a forgotten civilization, a “lost Atlantis.” The Qur’an uses this powerful and a semi-mythical image to deliver a profound moral and a spiritual lesson. It is a timeless meditation on the transient nature of all human glory and the ultimate and enduring power of God.

Practical Reflection & Application

This verse is a profound reminder to not be deceived by the “pillars” of the great and the powerful civilizations of our own time. The practical application is to place our ultimate trust and our ultimate hope not in the mighty structures of this world, but in the enduring reality of our Lord. We should be among those who build their lives on the firm foundation of faith, not on the crumbling “pillars” of a transient worldly power.

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17. Irjiʿī ilā Rabbiki (ارْجِعِي إِلَىٰ رَبِّكِ) – Return to your Lord

Linguistic Root & Etymology

Irjiʿī is a feminine command, “Return!” Ilā Rabbiki is “to your Lord.”

The root for `irjiʿī` is R-J-ʿ (ر-ج-ع) and for `Rabbiki` is R-B-B (ر-ب-ب).

• Morphology: `Irjiʿī` (ارْجِعِي) is a feminine singular imperative (command) verb. It is feminine because its subject is the `nafs` (soul), a feminine noun.
• Extended Semantic Range: The root `R-J-ʿ` means to return. `Ar-Rujʿā` is the ultimate return to God for judgment.

This is the divine call to the tranquil soul at the end of its worldly journey. It is not a summons for judgment, but a loving and honorable invitation to “return” home. It signifies the soul’s successful completion of its test and its welcome reception by its nurturing Lord (`Rabb`).

Classical Exegesis (Tafsir)

This is the magnificent and the beautiful divine call that will be made to the tranquil soul at the moment of death and on the Day of Judgment (89:28). The commentators explain that this is the ultimate and the most beautiful of all possible homecomings. The soul is being invited to “return” to its source, its Lord, and its ultimate home. It is not a command of judgment, but a loving and an honorable invitation. It is the ultimate and the final “welcome home.”

Thematic Context

This is the culminating vision of the surah. It is the ultimate and the most beautiful of all possible destinies. The surah has described the terrible fate of the arrogant tyrants. It now presents the direct and the perfect opposite. The theme is that the ultimate goal of the spiritual journey is this blessed and peaceful “return” to our Lord. This is the destiny of the soul that has found its peace in the remembrance of God.

Modern & Comparative Lens

The concept of the “return of the soul to its source” is a central theme in many mystical and philosophical traditions. The Qur’anic vision is a particularly beautiful and a personal one. It is not a return to an impersonal “absolute,” but a “return to your Lord,” a return to a personal and a living master. The command to “return” is the fulfillment of the soul’s deepest and most primordial longing.

Practical Reflection & Application

This verse is a direct and a beautiful invitation that should be the ultimate aspiration of our lives. We should strive to be a soul that is worthy of hearing this beautiful call. The practical application is to make our entire lives a journey of “return” to our Lord. We should turn to Him in repentance, we should turn to Him in prayer, and we should turn to Him with all of our affairs. By constantly “returning” to Him in this life, we can hope to be among those who will be joyfully called to “return” to Him in the next.

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18. Jāʾa Rabbuka (وَجَاءَ رَبُّكَ) – And your Lord has come

Linguistic Root & Etymology

Jāʾa is “He has come.” Rabbuka is “your Lord.”

The root for `jā’a` is J-Y-ʾ (ج-ي-ء) and for `Rabbuka` is R-B-B (ر-ب-ب).

• Morphology: `Jā’a` (جَاءَ) is a perfect tense verb. `Rabbuka` (رَبُّكَ) is the subject.
• Extended Semantic Range: `Jā’a` means to come or arrive. It is often used for momentous arrivals.

This verse describes the ultimate theophany on the Day of Judgment. The “coming” of the Lord signifies the manifestation of His absolute authority and majesty for the final judgment. Classical scholars affirm this reality in a manner befitting God’s transcendence, without likening it to the coming of created beings.

Classical Exegesis (Tafsir)

In the majestic and terrifying description of the Day of Judgment in Surah Al-Fajr (89:22), the surah states, “And your Lord has come and the angels, rank upon rank.” The classical commentators have approached this verse with a profound sense of awe and a careful methodology. They affirm the reality of the “coming” of the Lord on that Day, in a manner that befits His majesty, without any anthropomorphic interpretation of a physical movement. It is the ultimate and the most magnificent manifestation of His authority and His presence for the final judgment. It is the coming of the King to His court.

Thematic Context

This is the central event of the Day of Judgment as depicted in the surah. It connects to the theme of the absolute and the overwhelming majesty of God on that Day. The surah has warned that God is “in ambush.” This verse is the fulfillment of that. The theme is one of a final and an undeniable divine presence. In this world, God’s presence is a matter of faith. On that Day, it will be a manifest reality that will overwhelm all of creation.

Modern & Comparative Lens

The concept of the “theophany” or the “manifestation of God” at the end of time is a central feature of the Abrahamic eschatologies. This Qur’anic verse is one of the most powerful and majestic depictions of this. It is a vision of the ultimate and the final revelation of the divine majesty, a moment when the Creator will manifest His presence to His creation for the final and the absolute judgment.

Practical Reflection & Application

Reflecting on this verse is a powerful way to cultivate a sense of awe (khashyah) and reverence (taʿẓīm) for God. The practical application is to live our lives with the constant awareness that we are journeying towards a Day when our “Lord will come.” This should fill our hearts with a healthy sense of fear of His justice and a profound sense of hope in His mercy. It is a call to prepare for the ultimate and the most magnificent of all possible encounters.

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19. Jammā (جَمًّا) – Immense

Linguistic Root & Etymology

The root is J-M-M (ج-م-م). The adjective jamm is an intensive form meaning abundant, excessive, or immense.

The Arabic root is ج-م-م.

• Morphology: `Jammā` (جَمًّا) is an adjective.
• Occurrences in Surah Al-Fajr and the Qur’an: The word appears once here. The root is rare, appearing only 3 times.

This adjective describes the quality of the ungrateful human’s love for wealth. It is `ḥubban jammā`—a love that is vast, excessive, and all-consuming. This highlights the disordered nature of their attachment, which leads to their social crimes.

Classical Exegesis (Tafsir)

In the diagnosis of the flawed human soul in Surah Al-Fajr (89:20), the surah states, “And you love wealth with an immense love.” The commentators explain that this is a description of the deep-seated and the excessive love for wealth that is a characteristic of the ungrateful human heart. It is not just a normal love for what is beneficial; it is an “immense” and a greedy love that becomes an end in itself. This is the inner, psychological disease that is the cause of their outward, social crimes of devouring the inheritance and of not feeding the poor.

Thematic Context

This connects to the surah’s theme of the critique of the materialistic worldview. The surah has presented the two flawed human responses to the trial of wealth and poverty. This verse, and the ones that surround it, provides the detailed diagnosis of the inner state that leads to this. The theme is that the root of all social injustice is this “immense” and disordered love for the material world.

Modern & Comparative Lens

The critique of the “love of money” as the “root of all evil” is a central theme in many religious and ethical traditions. This Qur’anic verse is a particularly powerful and a psychologically astute expression of this. The word “jammā” (immense) is a key one. It is not a condemnation of wealth itself, but of the “excessive” and the all-consuming love for it that corrupts the human soul and leads to injustice.

Practical Reflection & Application

This verse is a powerful mirror for our own hearts. It encourages us to be honest with ourselves about our own relationship with wealth. The practical application is to be constantly engaged in the struggle to purify our hearts from an “immense love” for money. We can do this by being generous in our charity, by being content with what we have, and by constantly reminding ourselves that our true and lasting treasure is with God. It is a call to love God more than we love gold.

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20. Jīʾa yawmaʾidhin bi-jahannam (وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ) – And Hell, that Day, is brought forth

Linguistic Root & Etymology

Jīʾa is the passive verb “it is brought.” Yawmaʾidhin is “on that Day.” Bi-jahannam is “with Hell.”

The root for `jī’a` is J-Y-ʾ (ج-ي-ء).

• Morphology: `Jī’a` (جِيءَ) is a passive perfect tense verb.
• Occurrences in Surah Al-Fajr and the Qur’an: The phrase appears once here. The root `J-Y-ʾ` is very common (over 270 times).

This verse describes a terrifying, tangible event on the Day of Judgment. Hell (`Jahannam`) will not be a distant place, but will be physically “brought forth” into the presence of all creation. This horrifying spectacle is what triggers the final, useless regret of the `insān` (human).

Classical Exegesis (Tafsir)

In the description of the Day of Judgment in Surah Al-Fajr (89:23), this is a terrifying and a momentous event. The commentators, based on a hadith, explain that on that Day, Hell will literally be “brought forth,” dragged by seventy thousand ropes, with seventy thousand angels on each rope. It will be made a manifest and a terrifying physical reality for all of creation to witness. It is at this moment, when the human being sees the reality of the punishment, that he will “remember, but how will that remembrance avail him?”

Thematic Context

This is the central, terrifying event of the Day of Judgment as depicted in the surah. It connects to the theme of the final and the undeniable clarity of that Day. The surah has been a solemn warning, and this is the ultimate manifestation of that warning. The theme is one of a final and a late awakening. The sight of Hell being “brought forth” is what will finally awaken the heedless human being, but it will be an awakening that comes only at the moment of regret.

Modern & Comparative Lens

The personification of Hell as a monstrous beast that is “brought forth” is a powerful and a terrifying apocalyptic image. It is a literary and a theological device to convey the sheer, unimaginable horror of the final punishment. It is a vision of a justice that is not just a abstract concept, but is a living, a breathing, and a terrifying physical reality.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to live our lives in a way that we will not be among the terrified onlookers when Hell is “brought forth.” We should strive to be among those who are in the safety and the shade of God’s mercy on that Day. This is a powerful motivation to heed the warnings of the Qur’an now, before we are forced to see their reality with our own eyes.

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21. Kallā (كَلَّا) – Nay!

Linguistic Root & Etymology

Kallā (كَلَّا) is a powerful particle of rebuke and negation, meaning “Nay!”, “Indeed not!”, or “On the contrary!” It does not derive from a root. It is a functional word used to emphatically refute a preceding statement or belief.

Classical Exegesis (Tafsir)

This word is used repeatedly in Surah Al-Fajr as a powerful, pivotal interjection (89:17, 21). First, after describing the flawed human understanding of honor and humiliation, the surah says, “Nay! But you do not honor the orphan…” Second, after describing their love for wealth, the surah warns, “Nay! When the earth is pounded to dust…” The commentators explain that “kallā” is a sharp and a decisive “word of rebuke.” It is a divine interjection that is designed to shatter the false and heedless worldview of the ungrateful human being and to awaken them to the true reality of the matter.

Thematic Context

The use of “kallā” is a key rhetorical feature of the surah. It connects to the surah’s theme as a powerful and a direct corrective to a flawed worldview. The theme is one of a rude awakening. The human being is living in a state of delusion, and the word “kallā” is the divine shout that is designed to wake them up. It is a powerful and a direct negation of their entire value system.

Modern & Comparative Lens

The use of a sharp and a powerful interjection is a universal rhetorical device for creating a dramatic shift in a discourse. The Qur’an’s use of “kallā” is a particularly powerful one. It is not just a transition; it is a “rebuke.” It is a literary and a theological device to signal a moment of profound and a serious course-correction in the argument.

Practical Reflection & Application

This word is a direct and a powerful “wake-up call” to our own hearts. When we read this word in the Qur’an, we should pause and we should reflect. The practical application is to ask ourselves: “What false belief or what heedless state in my own life is this ‘Nay!’ a rebuke to?” It is a call to a constant and a courageous self-examination and a willingness to be corrected by the divine word.

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22. Lā taḥāḍḍūna (وَلَا تَحَاضُّونَ) – And you do not encourage one another

Linguistic Root & Etymology

The root is Ḥ-Ḍ-Ḍ (ح-ض-ض), which means to urge or to incite. The reciprocal verb taḥāḍḍūn means “you do not encourage one another.”

The Arabic root is ح-ض-ض.

• Morphology: `Taḥāḍḍūn` (تَحَاضُّون) is a Form VI imperfect tense verb. Form VI (`tafāʿala`) denotes a mutual, reciprocal action.
• Occurrences in Surah Al-Fajr and the Qur’an: The verb appears once here. The root is rare, appearing only 6 times.

This verb condemns a sin of social apathy. The crime is not just failing to feed the poor, but `lā taḥāḍḍūna`—failing to mutually encourage *each other* to do so. This points to a corrupt social ethos where compassion is not a shared value.

Classical Exegesis (Tafsir)

In the divine rebuke in Surah Al-Fajr (89:18), this is the second of the social crimes of the ungrateful. “And you do not encourage one another to feed the poor.” The commentators explain that this is a condemnation of a sin that is even deeper than personal stinginess. It is a condemnation of a social apathy. Their society was so corrupt that not only did they not feed the poor themselves, but there was a complete absence of any “mutual encouragement” to do so. The very concept of social responsibility had died in their hearts and in their culture.

Thematic Context

This connects to the surah’s theme of the link between a flawed creed and a corrupt society. The surah has diagnosed their materialistic worldview. This verse shows the direct social consequence of that worldview. The theme is that a society that does not believe in a final accountability will inevitably become a society that is indifferent to the suffering of its most vulnerable members. The surah is a powerful critique of a purely individualistic and a selfish social ethos.

Modern & Comparative Lens

The concept of “social responsibility” and the “mutual encouragement of good” is a central one in sociology and in ethics. This verse is a powerful and an ancient Qur’anic statement of this. It is a call to a proactive and a socially engaged morality. It is not enough to be good in private; we have a responsibility to “encourage one another” to build a just and a compassionate society.

Practical Reflection & Application

This verse is a direct and a powerful command to be a positive social force. The practical application is to be among those who are actively “encouraging one another to feed the poor.” This means we should not just give in charity ourselves, but we should also be advocates for the poor. We should organize food drives, we should support charitable organizations, and we should create a culture in our own families and our own communities where the care for the needy is a central and a cherished value.

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23. Lā tukrimūna al-yatīm (لَا تُكْرِمُونَ الْيَتِيمَ) – You do not honor the orphan

Linguistic Root & Etymology

Lā tukrimūn means “you do not honor.” Al-Yatīm is the orphan.

The roots are K-R-M (ك-ر-م) for `tukrimūna` and Y-T-M (ي-ت-م) for `yatīm`.

• Morphology: `Tukrimūn` (تُكْرِمُون) is a Form IV imperfect verb, meaning “you honor.”

This phrase points out the first great social crime. The verb is not “you do not feed,” but `lā tukrimūna`—”you do not *honor*.” It is a deeper condemnation. Their materialism leads them not just to neglect the orphan’s financial needs, but to strip them of their dignity and honor.

Classical Exegesis (Tafsir)

In the divine rebuke in Surah Al-Fajr (89:17), this is the first of the social crimes of the ungrateful. “Nay! But you do not honor the orphan.” The commentators explain that this is a direct and a practical refutation of their flawed worldview. They thought that wealth was a sign of “honor.” God is now telling them what true “honor” is. True honor is not in receiving wealth, but in *giving* honor to the most vulnerable of all of society, the “orphan.” Their failure to do so is the ultimate proof of their own dishonorable state.

Thematic Context

This connects to the surah’s central theme of the true versus the false criteria for honor. The theme is a powerful and a revolutionary one. The surah is radically re-defining honor. It is a call to a social justice that is based on the care for the most vulnerable. The treatment of the “orphan” is presented as the ultimate litmus test of a society’s true moral and spiritual health.

Modern & Comparative Lens

The care for the “orphan” is a central ethical command in all the Abrahamic faiths and in all humanitarian traditions. The Qur’an’s use of the specific verb “to honor” (tukrimūn) is a particularly beautiful and a profound one. It is not just a call to feed and to clothe the orphan, but to treat them with “honor” and with dignity, to make them feel valued and cherished. This is a profound statement on the psychological and the emotional needs of the vulnerable child.

Practical Reflection & Application

This verse is a direct and a non-negotiable command. The practical application is to be a community that truly “honors the orphan.” This means we must be at the forefront of caring for the orphans in our own communities, by sponsoring them, by visiting them, and by ensuring that they are given the love, the dignity, and the honor that is their God-given right. This is a primary and a defining characteristic of a righteous society.

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24. Layālin ʿashr (وَلَيَالٍ عَشْرٍ) – And by the ten nights

Linguistic Root & Etymology

Layāl is the plural of night. ʿAshr is the number ten.

The roots are L-Y-L (ل-ي-ل) for `layāl` and ʿ-SH-R (ع-ش-ر) for `ʿashr`.

• Morphology: `Layālin` (لَيَالٍ) is the plural of `laylah` (night). `ʿAshr` (عَشْر) is the number ten.

The second oath of the surah is by these “Ten Nights.” The overwhelming majority of scholars identify these as the first ten nights of the month of Dhul-Hijjah, a period of immense sacredness in the Islamic calendar, culminating in the rites of Hajj.

Classical Exegesis (Tafsir)

In the opening oaths of Surah Al-Fajr (89:2), this is the second of the great oaths. “And by the ten nights.” The commentators have overwhelmingly interpreted these “ten nights” as referring to the first ten nights of the Islamic month of Dhul-Hijjah. These are the most blessed days of the entire year, culminating in the Day of ‘Arafah and the Eid al-Adha. The oath is by this sacred and a uniquely blessed period of time, a time of intense worship and of the great pilgrimage.

Thematic Context

This connects to the surah’s theme of swearing by the great and the transitional moments of time to affirm the reality of the final and the ultimate transition of the Hereafter. The “ten nights” of Dhul-Hijjah are a special time, a period of heightened spiritual intensity. The theme is that the same Lord who has made these nights so special and so momentous is the one who will bring about the most momentous of all possible days, the Day of Judgment.

Modern & Comparative Lens

The concept of a “sacred time” or a special liturgical season is a central feature of all religious traditions. The “ten nights” of Dhul-Hijjah are the ultimate and most sacred of all seasons in the Islamic calendar. This divine oath is the ultimate statement of the immense and the profound spiritual significance of this time.

Practical Reflection & Application

This verse is a direct and a powerful call to honor these “ten nights.” The practical application is to make the most of the first ten days and nights of Dhul-Hijjah. We should increase our worship, our charity, our fasting, and our remembrance of God during this blessed time, recognizing that these are the very “nights” that our Lord Himself has sworn an oath by. It is a call to seize this special and unmissable spiritual opportunity.

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25. Laytanī qaddamtu li-ḥayātī (يَا لَيْتَنِي قَدَّمْتُ لِحَيَاتِي) – Oh, I wish I had sent forth [good] for my life

Linguistic Root & Etymology

Yā laytanī is “Oh, I wish!” Qaddamtu is “I had sent forth.” Li-ḥayātī is “for my life.”

The root for `qaddamtu` is Q-D-M (ق-د-م) and for `ḥayātī` is Ḥ-Y-Y (ح-ي-ي).

• Morphology: This is a cry of regret. `Qaddamtu` (قَدَّمْتُ) is a Form II verb, “I sent forth.” `Ḥayātī` (حَيَاتِي) is “my life.”

This is the cry of the heedless human on the Day of Judgment. The verb `qaddama` means to send something ahead. He realizes too late that his true `ḥayāt` (life) was the eternal one, and that he failed to “send ahead” any good deeds for it.

Classical Exegesis (Tafsir)

In Surah Al-Fajr (89:24), this is the desperate and the regretful cry of the heedless human being on the Day of Judgment. The commentators explain that when the person sees the reality of the Hereafter, they will have a moment of profound and a terrible clarity. They will realize that their true “life” was not the fleeting life of this world, but the eternal life of the Hereafter. And they will be filled with an immense and a useless regret for not having “sent forth” the good deeds from the first life that would have benefited them in their true, second “life.”

Thematic Context

This is the culminating cry of the surah’s central critique of the materialistic human being. The surah has detailed their heedlessness and their false values. This verse is the final and the tragic outcome of that life. The theme is one of a profound and an eternal regret. The surah is a merciful warning that is designed to save us from ever having to make this terrible and a heartbreaking cry.

Modern & Comparative Lens

The concept of “existential regret”—the profound sorrow of a wasted life and a lost opportunity—is a central theme in many philosophical and literary traditions. This verse is a powerful and a concise Qur’anic expression of this. It is a profound insight into the psychology of the damned. Their punishment is not just external; it is the internal and eternal torment of knowing what they could have had and what they have foolishly lost.

Practical Reflection & Application

This verse is one of the most powerful motivators in the Qur’an to cure the disease of procrastination. The practical application is to live our lives in such a way that we will not have to make this plea. We should “send forth” our good deeds for our “true life” *today*, not tomorrow. We should see every good deed as a provision that we are sending ahead to our eternal future. This is the only protection from the terrible regret described in this verse.

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26. Al-Malaku (وَالْمَلَكُ) – The Angel

Linguistic Root & Etymology

The root is L-ʾ-K (ل-أ-ك), which means to send a message. A malak is a messenger, an angel.

The Arabic root is ل-أ-ك.

• Morphology: `Al-Malak` (الْمَلَك) is a noun.
• Occurrences in Surah Al-Fajr and the Qur’an: The word appears once here. The root is common (over 80 times).

On the Day of Judgment, not only will the Lord come, but also `al-malak`—the angels—will be present, arranged in perfect ranks (`ṣaffan ṣaffā`). This emphasizes the solemnity, grandeur, and cosmic scale of the event.

Classical Exegesis (Tafsir)

In the majestic and terrifying description of the Day of Judgment in Surah Al-Fajr (89:22), the surah states, “And your Lord has come and the angel, rank upon rank.” The commentators explain that the singular “the angel” here is a generic singular, meaning all the angels. On that Day, the entire angelic host will descend from the heavens and will stand in magnificent and perfectly ordered “ranks,” in a state of awe and in readiness to carry out the commands of their Lord. It is a picture of the ultimate and the most magnificent of all royal processions.

Thematic Context

This connects to the theme of the cosmic and the majestic nature of the Day of Judgment. The surah paints a picture of an event that involves not just humanity, but the entire unseen world. The descent of the angels in their “ranks” is a powerful image that adds to the grandeur and the terror of the scene. It is a sign that the entire unseen world is present and participating in this final, momentous day.

Modern & Comparative Lens

The imagery of the angels descending in “ranks” at the final judgment is a central feature of the Abrahamic eschatologies. The Qur’an’s description is particularly vivid and cinematic. It portrays the angels not as ethereal spirits, but as a disciplined and a magnificent celestial army, standing in perfect and awe-filled submission before their King.

Practical Reflection & Application

This verse should fill our hearts with a sense of the immense and the awesome scale of the Day of Judgment. The practical application is to live our lives with the awareness that we are journeying towards a Day when we will be in the presence not just of God, but of the entire host of His magnificent angels. This should increase our sense of awe and our motivation to prepare for that great assembly.

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27. Marḍiyyah (مَّرْضِيَّةً) – Pleasing

Linguistic Root & Etymology

The root is R-Ḍ-Y (ر-ض-ي), which means to be pleased. Marḍiyyah is the passive participle, “one with whom [He is] pleased.”

The Arabic root is ر-ض-ي.

• Morphology: `Marḍiyyah` (مَرْضِيَّة) is a feminine passive participle.
• Occurrences in Surah Al-Fajr and the Qur’an: The word appears once here. The root is very common (over 70 times).

This is the second quality of the tranquil soul. It is not only `rāḍiyah` (pleased with its Lord), but it is also `marḍiyyah` (pleasing to its Lord). This is the state of mutual contentment, the highest form of a loving relationship, where the servant is pleased with God’s reward and God is pleased with the servant’s life of faith.

Classical Exegesis (Tafsir)

In the beautiful and magnificent call to the tranquil soul in Surah Al-Fajr (89:28), God says, “Return to your Lord, well-pleased and pleasing [to Him].” The commentators explain that this is the second of the two perfect states of the saved soul. It is not only “pleased” with God (rāḍiyah), but it has also achieved the ultimate success of being “pleasing” to God. It has reached a state where its Lord is completely and utterly pleased with it. This is the ultimate and the highest of all possible spiritual stations.

Thematic Context

This connects to the surah’s theme of the two opposing destinies. The surah has described the fate of those who have earned the wrath of God. This verse is the perfect and the beautiful counterpart. The theme is that the ultimate goal of the spiritual journey is to reach this state of mutual and perfect pleasure with God. This is the pinnacle of the “return” to one’s Lord. The entire surah is a roadmap that is designed to lead the soul to this one, blessed, and final station.

Modern & Comparative Lens

The concept of a “mutual and reciprocal pleasure” between the soul and God is a profound and an intimate one. It is the heart of the mystical traditions in all the Abrahamic faiths. It is a vision of a relationship that is not based on fear or on duty alone, but on a deep and a mutual love and contentment. It is the ultimate and the most beautiful of all possible homecomings.

Practical Reflection & Application

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

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28. Al-Mirṣād (لَبِالْمِرْصَادِ) – In ambush

Linguistic Root & Etymology

The root is R-Ṣ-D (ر-ص-د), which means to watch or to lie in wait. A mirṣād is a place of observation or a place where one lies in wait to ambush another.

The Arabic root is ر-ص-د.

• Morphology: `Al-Mirṣād` (الْمِرْصَاد) is a noun of place.
• Extended Semantic Range: The root `raṣada` means to observe, monitor, or watch closely. `Al-Mirṣād` is a watchtower or a place of ambush from which one observes and waits for the right moment to act.
• Occurrences in Surah Al-Fajr and the Qur’an: The word appears once here. The root appears 9 times.

This verse delivers a powerful warning. After listing the fates of past tyrants, it declares `inna Rabbaka la-bi-l-mirṣād` (“Indeed, your Lord is ever at a place of ambush”). This is a metaphor for God’s constant observation and His perfect timing in enacting justice. Tyrants may feel secure, but they are always being watched, and the “ambush” of divine justice is inevitable.

Classical Exegesis (Tafsir)

In Surah Al-Fajr (89:14), after recounting the destruction of the three great tyrannical nations, a definitive and a solemn statement is made. “Indeed, your Lord is ever in ambush.” The commentators explain that this is a powerful and a terrifying image. God is not a heedless or a distant king. He is a perfectly just and a vigilant one, who is “in ambush,” constantly watching the deeds of the tyrants. They may think they are acting in secret or that they are getting away with their injustice, but in reality, they are always being observed, and the “ambush” of His justice will spring upon them at the appointed time.

Thematic Context

This connects to the surah’s central theme of the absolute and the inescapable justice of God. The surah has presented the historical proofs for this justice. This verse provides the underlying, continuous reality. The theme is one of a profound and an unshakable confidence in the ultimate triumph of justice. The believers are reassured that no tyrant is ever outside of the sight or the reach of their Lord, who is “in ambush.”

Modern & Comparative Lens

The image of God being “in ambush” is a powerful and a striking one. It is a literary and a theological device to convey the idea of a justice that is both patient and absolutely certain. It is a rejection of the deistic idea of an uninvolved God. The God of the Qur’an is a God who is actively and vigilantly engaged with the moral drama of the world, “lying in wait” to enact His just decree.

Practical Reflection & Application

This verse is a source of immense hope for the oppressed and a dire warning for the oppressor. For the oppressed, the practical application is to be patient and to trust in the ultimate justice of God, knowing that He is “in ambush.” For the potential oppressor, it is a powerful deterrent. It is a call to fear the “ambush” of the one who is the ultimate defender of the innocent, and to abandon the path of tyranny before it is too late.

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29. Miskīn (الْمِسْكِين) – The needy person

Linguistic Root & Etymology

The root is S-K-N (س-ك-ن), which means to be still. A miskīn is a poor or a needy person, so called because their poverty has made them “still” and has restricted their movement and their ability to earn.

The Arabic root is س-ك-ن.

• Morphology: `Miskīn` (مِسْكِين) is a noun.
• Occurrences in Surah Al-Fajr and the Qur’an: The word appears once here. It appears 24 times in the Qur’an.

One of the social crimes of the ungrateful is that they do not encourage the feeding of the `miskīn`. This highlights a key principle of Islamic ethics: faith must translate into social responsibility, especially towards the most destitute.

Classical Exegesis (Tafsir)

In the divine rebuke in Surah Al-Fajr (89:18), this is the second of the social crimes of the ungrateful. “And you do not encourage one another to feed the needy.” The commentators explain that this is a condemnation of a sin that is even deeper than personal stinginess. It is a condemnation of a social apathy. Their society was so corrupt that not only did they not feed the “needy” themselves, but there was a complete absence of any “mutual encouragement” to do so. The very concept of social responsibility had died in their hearts and in their culture.

Thematic Context

This connects to the surah’s theme of the link between a flawed creed and a corrupt society. The surah has diagnosed their materialistic worldview. This verse shows the direct social consequence of that worldview. The theme is that a society that does not believe in a final accountability will inevitably become a society that is indifferent to the suffering of its most vulnerable members. The surah is a powerful critique of a purely individualistic and a selfish social ethos.

Modern & Comparative Lens

The concept of “social responsibility” and the “mutual encouragement of good” is a central one in sociology and in ethics. This verse is a powerful and an ancient Qur’anic statement of this. It is a call to a proactive and a socially engaged morality. It is not enough to be good in private; we have a responsibility to “encourage one another” to build a just and a compassionate society.

Practical Reflection & Application

This verse is a direct and a powerful command to be a positive social force. The practical application is to be among those who are actively “encouraging one another to feed the needy.” This means we should not just give in charity ourselves, but we should also be advocates for the poor. We should organize food drives, we should support charitable organizations, and we should create a culture in our own families and our own communities where the care for the “needy” is a central and a cherished value.

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30. Al-Nafs al-muṭmaʾinnah (النَّفْسُ الْمُطْمَئِنَّةُ) – The tranquil soul

Linguistic Root & Etymology

Al-Nafs is the soul. Al-Muṭmaʾinnah (root: Ṭ-M-ʾ-N (ط-م-أ-ن)) is the soul that is in a state of complete tranquility, peace, and certainty.

The roots are N-F-S (ن-ف-س) for `nafs` and ط-م-أ-ن for `muṭma’innah`.

• Morphology: `An-Nafs` (النَّفْس) is the soul/self. `Al-Muṭma’innah` (الْمُطْمَئِنَّة) is the feminine active participle of the Form IV verb `iṭma’anna` (to be tranquil).
• Extended Semantic Range: `Ṭuma’nīnah` is the state of tranquility, security, and certainty that comes from the remembrance of God.
• Occurrences in Surah Al-Fajr and the Qur’an: The phrase appears once here. The root `Ṭ-M-ʾ-N` appears 13 times, famously in “Unquestionably, by the remembrance of Allah hearts are assured (`ṭatma’innu`)” (13:28).

This is the highest station of the human soul. After a life of trial and striving, the soul that found its rest and certainty in God is addressed directly by Him with this title of ultimate honor: “O you, the soul at peace!” This tranquil state is the reward for its faith and the prerequisite for its joyful return to its Lord.

Classical Exegesis (Tafsir)

In the final, beautiful, and magnificent call that concludes the surah (89:27), this is the title given to the righteous soul. “O you tranquil soul!” The commentators explain that this is the highest of the three stations of the soul that are mentioned in the Qur’an. It is a soul that has found its ultimate peace and its “tranquility” in the remembrance of God. It is a soul that is completely at rest, free from the anxieties of doubt and the turbulence of desire. It is a soul that is in a state of perfect and beautiful submission.

Thematic Context

This is the culminating vision of the surah. It is the ultimate and the most beautiful of all possible destinies. The surah has described the heedless and the materialistic human soul. It now presents the direct and the perfect opposite. The theme is that the ultimate goal of the spiritual journey is to transform the soul from its default state of heedlessness to this high and noble state of “tranquility.” This is the soul that is worthy of the divine and loving call that follows.

Modern & Comparative Lens

The concept of “tranquility” or “peace of mind” as the ultimate goal of the spiritual or the philosophical life is a universal one. The Qur’anic concept of the “nafs al-muṭmaʾinnah” is a particularly beautiful and a profound one. It is not a state of apathy or of emotional emptiness. It is a dynamic and a positive state of peace that is born of a deep and a certain faith. It is the ultimate state of human flourishing.

Practical Reflection & Application

This verse gives us the most beautiful and the most ambitious of all life goals. We should strive to be a person who has a “tranquil soul.” The practical application is to engage in the very practices that lead to this state. The Qur’an states elsewhere that it is “in the remembrance of Allah that the hearts find their tranquility.” So we should be constant in our remembrance of God, with the sincere hope that our own souls may one day achieve this beautiful and blessed state of tranquility.

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31. Qaddama (قَدَّمْتُ) – I had sent forth

Linguistic Root & Etymology

The root is Q-D-M (ق-د-م), which means to send forth or to do in advance. The verb qaddamtu means “I had sent forth.”

The Arabic root is ق-د-م.

• Morphology: `Qaddamtu` (قَدَّمْتُ) is a first-person singular perfect tense verb from Form II. `Qaddama` means to send ahead or put something forward.
• Occurrences in Surah Al-Fajr and the Qur’an: The verb appears once here. The root is very common, appearing over 100 times.

This is the verb of regret. The human will cry, “Oh, I wish I had `qaddamtu` (sent forth good deeds) for my true life.” The metaphor is that good deeds are provisions that one “sends ahead” to one’s account in the Hereafter. The regret is for arriving at the destination with no provisions sent in advance.

Classical Exegesis (Tafsir)

In Surah Al-Fajr (89:24), this is the desperate and the regretful cry of the heedless human being on the Day of Judgment. “He will say, ‘Oh, I wish I had sent forth [good] for my life.'” The commentators explain that when the person sees the reality of the Hereafter, they will be filled with an immense and a useless regret for not having “sent forth” the good deeds from the first life that would have benefited them in their true, second “life.” The metaphor is a powerful one: our good deeds are a provision that we are “sending ahead” to our eternal future.

Thematic Context

This is the culminating cry of the surah’s central critique of the materialistic human being. The surah has detailed their heedlessness and their false values. This verse is the final and the tragic outcome of that life. The theme is one of a profound and an eternal regret. The surah is a merciful warning that is designed to save us from ever having to make this terrible and a heartbreaking cry.

Modern & Comparative Lens

The concept of “sending forth” one’s deeds is a powerful metaphor for the idea that our actions have a lasting and consequential reality. It is a rejection of the idea that our deeds simply vanish after they are performed. This is a profound and timeless statement on the moral law of cause and effect. It is a beautiful expression of the idea of “paying it forward,” but in a spiritual and eternal sense.

Practical Reflection & Application

This verse is one of the most powerful motivators in the Qur’an to cure the disease of procrastination. The practical application is to live our lives with the conscious intention that we are “sending forth” good for our own eternal future. Every prayer, every act of kindness, every bit of charity is a deposit that we are making in our own heavenly account. This is the only protection from the terrible regret described in this verse.

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32. Rāḍiyatan (رَّاضِيَةً) – Well-pleased

Linguistic Root & Etymology

The root is R-Ḍ-Y (ر-ض-ي), which means to be pleased or content. The active participle rāḍiyah means one who is well-pleased.

The Arabic root is ر-ض-ي.

• Morphology: `Rāḍiyatan` (رَاضِيَةً) is a feminine active participle.
• Occurrences in Surah Al-Fajr and the Qur’an: The word appears once here. The root is very common (over 70 times).

This is the first quality of the returning soul. It is `rāḍiyah`—perfectly pleased and content with the reward and honor its Lord has bestowed upon it. This is the state of ultimate fulfillment, where the soul finds complete satisfaction in what God has given it.

Classical Exegesis (Tafsir)

In the beautiful and magnificent call to the tranquil soul in Surah Al-Fajr (89:28), God says, “Return to your Lord, well-pleased and pleasing [to Him].” The commentators explain that this is the first of the two perfect states of the saved soul. The tranquil soul will be in a state of being completely “pleased” and content with the magnificent and generous reward that its Lord has bestowed upon it. There will be no trace of disappointment or of regret, only a profound and a joyful satisfaction with the outcome of its life’s journey.

Thematic Context

This connects to the surah’s theme of the two opposing destinies. The surah has described the state of regret and despair of the heedless soul. This verse is the perfect and the beautiful counterpart. The theme is that the ultimate goal of the spiritual journey is to reach this state of mutual and perfect pleasure with God. This is the pinnacle of the “return” to one’s Lord. The entire surah is a roadmap that is designed to lead the soul to this one, blessed, and final station.

Modern & Comparative Lens

The concept of “contentment” (riḍā) is a central and a very high station in Islamic spirituality. This verse is a description of the ultimate and the most perfect form of this. It is a state of being completely and eternally “pleased” with God’s decree. It is the ultimate and the most beautiful of all possible psychological and spiritual states.

Practical Reflection & Application

This verse gives us a beautiful and a powerful state to aspire to. The practical application is to practice being “pleased” with God’s decree in our own, small lives today. We should strive to be content with what He has given us and with what He has withheld from us. By cultivating a state of “riḍā” in this life, we can hope to be among those who will be in a state of being eternally “well-pleased” in the next.

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33. Ṣaffan ṣaffā (صَفًّا صَفًّا) – Rank upon rank

Linguistic Root & Etymology

Ṣaff is a rank or a row. The repetition is for emphasis, meaning “in rank upon rank” or “in perfect and multiple ranks.”

The root is Ṣ-F-F (ص-ف-ف).

• Morphology: `Ṣaffan` (صَفًّا) is a noun used as an adverb of state. The repetition `ṣaffan ṣaffā` adds emphasis.
• Extended Semantic Range: The root means to arrange things in a line or row.
• Occurrences in Surah Al-Fajr and the Qur’an: The phrase appears once here. The root appears 10 times.

This phrase describes the formation of the angels on the Day of Judgment. They will come `ṣaffan ṣaffā`—in perfect, orderly, and immense ranks. This is an image of ultimate majesty, order, and solemnity, befitting the court of the King of all kings.

Classical Exegesis (Tafsir)

In the majestic and terrifying description of the Day of Judgment in Surah Al-Fajr (89:22), the surah states, “And your Lord has come and the angels, rank upon rank.” The commentators explain that on that Day, the entire angelic host will descend from the heavens and will stand in magnificent and perfectly ordered “ranks,” in a state of awe and in readiness to carry out the commands of their Lord. It is a picture of the ultimate and the most magnificent of all royal processions, a sign of the immense gravity and the solemn formality of the divine court.

Thematic Context

This connects to the theme of the cosmic and the majestic nature of the Day of Judgment. The surah paints a picture of an event that involves not just humanity, but the entire unseen world. The descent of the angels in their “ranks” is a powerful image that adds to the grandeur and the terror of the scene. It is a sign that the entire unseen world is present and participating in this final, momentous day.

Modern & Comparative Lens

The imagery of the angels descending in “ranks” at the final judgment is a central feature of the Abrahamic eschatologies. The Qur’an’s description is particularly vivid and cinematic. It portrays the angels not as ethereal spirits, but as a disciplined and a magnificent celestial army, standing in perfect and awe-filled submission before their King.

Practical Reflection & Application

This verse should fill our hearts with a sense of the immense and the awesome scale of the Day of Judgment. The practical application is to live our lives with the awareness that we are journeying towards a Day when we will be in the presence not just of God, but of the entire host of His magnificent angels. This should increase our sense of awe and our motivation to prepare for that great assembly.

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34. Sawṭa ʿadhāb (سَوْطَ عَذَابٍ) – A scourge of punishment

Linguistic Root & Etymology

Sawṭ is a whip or a scourge. ʿAdhāb is punishment. The phrase means a “whip of punishment.”

The root for `sawṭ` is S-W-Ṭ (س-و-ط).

• Morphology: This is a genitive construct, `Sawṭa ʿadhāb`. `Sawṭ` is a whip.
• Extended Semantic Range: The root `sāṭa` means to mix things together. A `sawṭ` (whip) is so named because it is often made of different strands of leather mixed together. The phrase “a whip of punishment” implies a punishment that is mixed from various types of calamities.
• Occurrences in Surah Al-Fajr and the Qur’an: The phrase is unique to this surah.

This powerful metaphor describes the punishment that befell the tyrannical nations. Their destruction was like a `sawṭa ʿadhāb`—a “scourge of punishment”—poured out (`ṣabba`) upon them by their Lord. The image of a whip suggests a painful, swift, and humiliating retribution.

Classical Exegesis (Tafsir)

In Surah Al-Fajr (89:13), after describing the transgressions of the three great tyrannical nations, the surah states, “So your Lord poured upon them a scourge of punishment.” The commentators explain that this is a powerful metaphor for the divine punishment. The “scourge” is a single, diverse punishment that “poured” upon them from all sides and afflicted them with a variety of calamities that led to their ultimate destruction. It is a sign of a comprehensive and an inescapable divine retribution.

Thematic Context

This connects to the surah’s central theme of the ultimate and inescapable justice of God. The surah has presented the stories of ‘Ad, Thamud, and Pharaoh as the primary historical proofs for its message. This verse is the summary of their fate. The theme is one of a consistent and an unchangeable divine law. A society that increases in corruption will inevitably have a “scourge of punishment” poured upon it by its Lord.

Modern & Comparative Lens

The image of a “scourge” or a “whip” of punishment is a powerful and a terrifying one. It is a literary and a theological device to convey the idea of a punishment that is both painful and humiliating. It is a timeless and a universal metaphor for a great and a devastating calamity that befalls a corrupt nation.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to be a community that is characterized by justice, not by transgression, and by reform, not by corruption. We should learn the lesson from the history of the past nations and strive to be a people who are the recipients of God’s mercy, not the recipients of His “scourge of punishment.”

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35. Shafʿi wa-l-watr (وَالشَّفْعِ وَالْوَتْرِ) – And by the even and the odd

Linguistic Root & Etymology

Ash-Shafʿ is the even. Al-Watr is the odd.

The root for `ash-shafʿ` is SH-F-ʿ (ش-ف-ع) and for `al-watr` is W-T-R (و-ت-ر).

• Morphology: `Ash-Shafʿ` (الشَّفْع) and `Al-Watr` (الْوَتْر) are nouns.
• Extended Semantic Range: `Shafʿ` means a pair or an even number. It is also the root for intercession (`shafāʿah`), as the intercessor adds themself as a “second” to the one pleading. `Watr` means a single or odd number. The Witr prayer is so named because it has an odd number of rak’ahs.

This is the third oath. It is a comprehensive oath by the fundamental principle of pairing and singularity that runs through all of creation. Everything created exists in pairs (`shafʿ`), while the Creator, Allah, is singularly One (`al-Watr`).

Classical Exegesis (Tafsir)

In the opening oaths of Surah Al-Fajr (89:3), this is the third of the great oaths. The commentators have offered a vast and a beautiful array of interpretations for what is meant by “the even and the odd.” It can refer to all of creation, as some things have been created in pairs (“even”) and God is the one, single “odd.” It can refer to the days of the sacrifice, the 10th day (“even”) and the day of ‘Arafah, the 9th (“odd”). It can refer to the ritual prayers, some of which have an even number of units and some an odd. In its most comprehensive sense, it is an oath by the entirety of creation and by the fundamental principle of number itself.

Thematic Context

This connects to the surah’s theme of swearing by the great and the fundamental realities of existence to affirm the reality of the final reckoning. The surah is a call to see the signs of God in the world around us. The theme is that the very structure of reality, with its “even” and its “odd” numbers, is a sign of a single, masterful designer. The oath is by the entirety of creation, in all of its diversity, to affirm the truth of the final Day.

Modern & Comparative Lens

The dichotomy of “the even and the odd” is a foundational principle in mathematics and in philosophy. This oath is a profound and a mysterious one. It is a call to a deep, contemplative reflection on the very mathematical and structural nature of the universe. It is a testament to the Qur’an’s intellectual depth and its engagement with the most fundamental of all concepts.

Practical Reflection & Application

This verse is a call to see the signs of God in the very structure of the universe. The practical application is to reflect on the patterns and the order that are all around us. We can see in the “even” and the “odd” a sign of the one Creator who has brought all of this diversity into being. This reflection can be a powerful and an intellectual path to a deeper and a more awe-filled faith.

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36. Ṭaghaw (طَغَوْا) – They transgressed

Linguistic Root & Etymology

The root is Ṭ-GH-Y (ط-غ-ي), which means to transgress, to rebel, or to exceed the proper bounds with arrogance.

The Arabic root is ط-غ-ي.

• Morphology: `Ṭaghaw` (طَغَوْا) is a third-person plural perfect tense verb.
• Occurrences in Surah Al-Fajr and the Qur’an: The verb appears once here. The root appears about 39 times.

This verb summarizes the core sin of the past nations. `Ṭaghaw fī-l-bilād`—”They transgressed in the lands.” Their worldly power led to `ṭughyān` (arrogant rebellion) against God’s laws and the rights of others. This transgression was the root cause of the `fasād` (corruption) they spread.

Classical Exegesis (Tafsir)

In Surah Al-Fajr (89:11), this is the summary of the crime of the great tyrannical nations of the past. “Those who transgressed in the lands.” The commentators explain that this is the defining characteristic of ‘Ad, Thamud, and Pharaoh. Their great power and their wealth did not lead them to gratitude, but to “transgression”—an arrogant and a rebellious exceeding of all the proper bounds, both in their relationship with God and in their dealings with His creation. This “transgression” is the root cause of the “corruption” that they then spread in the land.

Thematic Context

This connects to the surah’s central theme of the moral law of history. The surah is a powerful argument that there is a direct and a causal link between the moral state of a society and its ultimate fate. The theme is one of a clear and an unchangeable pattern. A people who are blessed with power and who then use that power to “transgress” will inevitably be met with the just and severe punishment of their Lord.

Modern & Comparative Lens

The concept of “transgression” against a divine or a moral law is a central one in the Abrahamic faiths. The Qur’anic term “ṭughyān” is a particularly powerful one, as it implies a transgression that is born of arrogance and a deluded sense of self-sufficiency. ‘Ad, Thamud, and Pharaoh are the ultimate archetypes of the “ṭāghī” (the transgressor), a timeless symbol of the tyrant who has exceeded all the proper limits of human power.

Practical Reflection & Application

This verse is a powerful warning against the sin of “transgression.” The practical application is to be vigilant in staying within the beautiful and the just limits that God has set for us. We must be careful to not “transgress” in our speech, in our dealings, or in our hearts. We should strive to be people of humility and submission, not people of arrogance and “transgression.”

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37. Turāth (التُّرَاثَ) – The inheritance

Linguistic Root & Etymology

The root is W-R-TH (و-ر-ث), which means to inherit. At-Turāth is the inheritance, the wealth that is left behind by the deceased.

The Arabic root is و-ر-ث.

• Morphology: `At-Turāth` (التُّرَاث) is a noun.
• Extended Semantic Range: The root signifies inheritance, heritage, and succeeding someone. God is `Al-Wārith` (The Inheritor) of all things.
• Occurrences in Surah Al-Fajr and the Qur’an: The word appears once here. The root is common, appearing about 40 times.

One of the social crimes of the ungrateful is that they `ta’kulūna at-turāth` (“devour the inheritance”). This refers to the unjust pre-Islamic practice of powerful men consuming the entire inheritance, denying the rightful shares of weaker relatives, especially women and orphans.

Classical Exegesis (Tafsir)

In the divine rebuke in Surah Al-Fajr (89:19), this is the third of the social crimes of the ungrateful. “And you consume the inheritance, devouring [it] altogether.” The commentators explain that this is a condemnation of the unjust and the greedy pre-Islamic practices of inheritance. The powerful would often “devour” the entire inheritance, and they would specifically deny the rightful shares of the weak, especially the women and the orphans. The verse is a powerful condemnation of this economic injustice.

Thematic Context

This connects to the surah’s central theme of the link between a flawed creed and a corrupt society. The surah has diagnosed their materialistic worldview. This verse shows the direct social consequence of that worldview. The theme is that a society that does not believe in a final accountability will inevitably become a society that is unjust in its economic dealings. The “devouring of the inheritance” is a key symptom of a society that has lost its moral compass.

Modern & Comparative Lens

The issue of “inheritance rights” is a central one in all legal systems. The Qur’an came as a radical reform of the unjust and the patriarchal inheritance customs of its time, establishing clear and divinely-ordained shares for both men and women. This verse is a powerful critique of the injustice that the Qur’anic law came to abolish. It is a foundational text for the Islamic law of inheritance, which is based on the principle of justice for all.

Practical Reflection & Application

This verse is a direct and a powerful command to be just in the matter of inheritance. The practical application is to be extremely careful to give all of the heirs their rightful share, as has been detailed in the Qur’an and the Sunnah. We must never be among those who “devour the inheritance” and who deny the rights of the weak. To do so is a grave social injustice and a great sin in the sight of God.

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38. Watr (وَالْوَتْرِ) – And the odd

Linguistic Root & Etymology

The root is W-T-R (و-ت-ر). Al-Watr means the odd number.

The Arabic root is و-ت-ر.

• Morphology: `Al-Watr` (الْوَتْر) is a noun.
• Occurrences in Surah Al-Fajr and the Qur’an: The word appears once here. The root appears 3 times.

The oath by “the even and the odd” is an all-encompassing oath by the fundamental nature of reality. `Al-Watr` (The Odd) is often interpreted as referring to Allah Himself, who is The One, unique and without a partner, while all creation exists in pairs (`ash-shafʿ`).

Classical Exegesis (Tafsir)

In the opening oaths of Surah Al-Fajr (89:3), this is the second part of the third oath. “And by the even and the odd.” The commentators have offered a vast and a beautiful array of interpretations for what is meant by “the odd.” It can refer to God Himself, who is the one, single “Odd” in contrast to His creation, which is in pairs. It can refer to the day of ‘Arafah, which is the 9th day of Dhul-Hijjah (“odd”). It can refer to the ritual prayers that have an odd number of units, especially the “witr” prayer. In its most comprehensive sense, it is an oath by the entirety of creation and by the fundamental principle of number itself.

Thematic Context

This connects to the surah’s central theme of swearing by the great and the fundamental realities of existence to affirm the reality of the final reckoning. The surah is a call to see the signs of God in the world around us. The theme is that the very structure of reality, with its “even” and its “odd” numbers, is a sign of a single, masterful designer. The oath is by the entirety of creation, in all of its diversity, to affirm the truth of the final Day.

Modern & Comparative Lens

The dichotomy of “the even and the odd” is a foundational principle in mathematics and in philosophy. This oath is a profound and a mysterious one. It is a call to a deep, contemplative reflection on the very mathematical and structural nature of the universe. It is a testament to the Qur’an’s intellectual depth and its engagement with the most fundamental of all concepts.

Practical Reflection & Application

This verse is a call to see the signs of God in the very structure of the universe. The practical application is to reflect on the patterns and the order that are all around us. We can see in the “even” and the “odd” a sign of the one Creator who has brought all of this diversity into being. This reflection can be a powerful and an intellectual path to a deeper and a more awe-filled faith.

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39. Yā ayyatuhā al-nafsu l-muṭmaʾinnah (يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ) – O you tranquil soul!

Linguistic Root & Etymology

Yā ayyatuhā is “O you.” Al-Nafs is the soul. Al-Muṭmaʾinnah (root: Ṭ-M-ʾ-N (ط-م-أ-ن)) is the soul that is in a state of complete tranquility, peace, and certainty.

The roots are N-F-S (ن-ف-س) for `nafs` and ط-م-أ-ن for `muṭma’innah`.

• Morphology: This is a vocative phrase addressing `an-nafs` (the soul) with the adjective `al-muṭma’innah`.

This is the beautiful, direct address from God to the righteous soul at the time of death. It is the ultimate honor and the most beautiful of greetings, a divine acknowledgment that the soul has achieved the highest state of peace and certainty through its faith.

Classical Exegesis (Tafsir)

In the final, beautiful, and magnificent call that concludes the surah (89:27), this is the title given to the righteous soul. “O you tranquil soul!” The commentators explain that this is the highest of the three stations of the soul that are mentioned in the Qur’an. It is a soul that has found its ultimate peace and its “tranquility” in the remembrance of God. It is a soul that is completely at rest, free from the anxieties of doubt and the turbulence of desire. It is a soul that is in a state of perfect and beautiful submission.

Thematic Context

This is the culminating vision of the surah. It is the ultimate and the most beautiful of all possible destinies. The surah has described the heedless and the materialistic human soul. It now presents the direct and the perfect opposite. The theme is that the ultimate goal of the spiritual journey is to transform the soul from its default state of heedlessness to this high and noble state of “tranquility.” This is the soul that is worthy of the divine and loving call that follows.

Modern & Comparative Lens

The concept of “tranquility” or “peace of mind” as the ultimate goal of the spiritual or the philosophical life is a universal one. The Qur’anic concept of the “nafs al-muṭmaʾinnah” is a particularly beautiful and a profound one. It is not a state of apathy or of emotional emptiness. It is a dynamic and a positive state of peace that is born of a deep and a certain faith. It is the ultimate state of human flourishing.

Practical Reflection & Application

This verse gives us the most beautiful and the most ambitious of all life goals. We should strive to be a person who has a “tranquil soul.” The practical application is to engage in the very practices that lead to this state. The Qur’an states elsewhere that it is “in the remembrance of Allah that the hearts find their tranquility.” So we should be constant in our remembrance of God, with the sincere hope that our own souls may one day achieve this beautiful and blessed state of tranquility.

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40. Yatīm (الْيَتِيمَ) – The orphan

Linguistic Root & Etymology

The root is Y-T-M (ي-ت-م). An yatīm is an orphan, a child who has lost their father.

The Arabic root is ي-ت-م.

• Morphology: `Yatīm` (يَتِيم) is a noun.
• Occurrences in Surah Al-Fajr and the Qur’an: The word appears once here. The root is mentioned 23 times in the Qur’an.

The first social crime of the ungrateful is that they “do not honor the orphan.” The `yatīm` is the archetypal figure of vulnerability in society. A society’s moral health is judged by how it treats its most helpless members.

Classical Exegesis (Tafsir)

In the divine rebuke in Surah Al-Fajr (89:17), this is the first of the social crimes of the ungrateful. “Nay! But you do not honor the orphan.” The commentators explain that this is a direct and a practical refutation of their flawed worldview. They thought that wealth was a sign of “honor.” God is now telling them what true “honor” is. True honor is not in receiving wealth, but in *giving* honor to the most vulnerable of all of society, the “orphan.” Their failure to do so is the ultimate proof of their own dishonorable state.

Thematic Context

This connects to the surah’s central theme of the true versus the false criteria for honor. The theme is a powerful and a revolutionary one. The surah is radically re-defining honor. It is a call to a social justice that is based on the care for the most vulnerable. The treatment of the “orphan” is presented as the ultimate litmus test of a society’s true moral and spiritual health.

Modern & Comparative Lens

The care for the “orphan” is a central ethical command in all the Abrahamic faiths and in all humanitarian traditions. The Qur’an’s use of the specific verb “to honor” (tukrimūn) is a particularly beautiful and a profound one. It is not just a call to feed and to clothe the orphan, but to treat them with “honor” and with dignity, to make them feel valued and cherished. This is a profound statement on the psychological and the emotional needs of the vulnerable child.

Practical Reflection & Application

This verse is a direct and a non-negotiable command. The practical application is to be a community that truly “honors the orphan.” This means we must be at the forefront of caring for the orphans in our own communities, by sponsoring them, by visiting them, and by ensuring that they are given the love, the dignity, and the honor that is their God-given right. This is a primary and a defining characteristic of a righteous society.