Surah Hadid Glossary: Key Arabic Terms, Names & Meanings Explained

By Published On: September 13, 2025Last Updated: September 18, 202514799 words74 min read

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In the name of God

Comprehensive Glossary & Vocabulary Guide For Surah Al-Hadid

1. A-lam nakun maʿakum (أَلَمْ نَكُن مَّعَكُمْ) – Were we not with you?

Linguistic Root & Etymology

This is an interrogative phrase. A-lam nakun means “Were we not?” Maʿakum means “with you.” The question is a desperate plea for association.

Classical Exegesis (Tafsir)

In the dramatic scene on the Day of Judgment in Surah Al-Hadid (57:14), this is the cry of the hypocrites from the darkness outside the wall, calling to the believers who are bathed in light. “They will call to them, ‘Were we not with you?'” The commentators explain this as a desperate plea. In the worldly life, the hypocrites prayed with the believers, lived among them, and outwardly appeared to be part of the community. They are now trying to use this past association as a basis for salvation, but the believers’ reply makes it clear that their inner state was one of doubt and deception, which is why they are now separated.

Thematic Context

This connects to the central theme of the surah: the distinction between true, heartfelt faith and superficial, hypocritical association. The surah emphasizes that what matters is the inner state of the heart. This dialogue at the wall is the ultimate, dramatic manifestation of this theme. The wall physically separates those who were outwardly “with” the believers from those who were truly *of* the believers. It is a powerful lesson that mere physical proximity to the righteous is not enough for salvation.

Modern & Comparative Lens

The concept of “nominal” or “cultural” affiliation with a religious group, versus a genuine, transformative faith, is a key issue in the sociology and psychology of religion. This verse is a timeless depiction of the tragedy of the nominal believer. It is a powerful warning against a faith that is merely a social identity, devoid of the inner conviction and sincere practice that gives it substance.

Practical Reflection & Application

This verse is a powerful call for a sincere and authentic faith. We must ask ourselves: Are we truly “with” the believers in our hearts, in our sincerity, and in our willingness to sacrifice? Or are we just going through the motions? The practical application is to strive for a faith that is not just a label or a social convenience, but is a deep, transformative reality in our hearts, so that on that Day, we will be on the right side of the wall.

2. Ajrun karīm (أَجْرٌ كَرِيمٌ) – A noble reward

Linguistic Root & Etymology

Ajr means a reward or a wage. Karīm (root: K-R-M (ك-ر-م)) means noble, generous, and honorable. The phrase signifies a reward that is not just great in quantity, but is also of the highest, most honorable quality.

Classical Exegesis (Tafsir)

In Surah Al-Hadid (57:11, 18), this is the promise given to those who “lend to Allah a goodly loan,” i.e., who spend in His cause with sincerity. “He will multiply it for them, and for them is a noble reward.” The commentators explain that the “noble reward” is Paradise. It is described as “noble” because it is a gift of pure honor, free from any sense of reproach, and is bestowed by the Most Noble (al-Karīm) Himself. It is a reward that is both materially and spiritually magnificent.

Thematic Context

This connects to the surah’s central theme of encouraging sincere charity and sacrifice. The surah repeatedly calls upon the believers to spend in the way of God. This promise of a “noble reward” is the ultimate motivation. The theme is that spending for God is not a loss, but the most profitable investment one can ever make. It is a transaction with the most generous of all beings, who repays the small, fleeting loan of this world with the immense and “noble reward” of the next.

Modern & Comparative Lens

The concept of a “noble reward” for virtuous deeds is a cornerstone of religious ethics. The Qur’anic term ajrun karīm is particularly rich, as it implies a reward that is not just a payment, but an “honorarium,” a gift that ennobles its recipient. This frames the relationship with God not as a cold, commercial transaction, but as a relationship of love and honor.

Practical Reflection & Application

This verse should fill our hearts with an eagerness to spend in the cause of God. The practical application is to be generous with our wealth, our time, and our talents, with the full and certain confidence that we are “lending” to the Most Generous, and that our reward will be not just great, but “noble.” This perspective transforms the act of giving from a mere duty into a joyful and honor-filled investment.

3. Al-Awwalu wa-l-Ākhiru (الْأَوَّلُ وَالْآخِرُ) – The First and the Last

Linguistic Root & Etymology

Al-Awwal means The First. Al-Ākhir means The Last. These are two of the most profound names of God, describing His eternal nature.

Classical Exegesis (Tafsir)

In the magnificent verse on God’s attributes in Surah Al-Hadid (57:3), He is described as “The First and the Last, the Manifest and the Hidden.” The commentators explain that “The First” means that He existed before all things; there was nothing before Him. “The Last” means that He will exist after all things have perished; there is nothing after Him. He is the Alpha and the Omega, the beginning and the end of all existence. These two names together encapsulate the concept of God’s absolute eternity.

Thematic Context

This is a central part of the surah’s theme of establishing a correct and profound conception of God (Tawḥīd). The surah opens by declaring that all of creation glorifies God, and this verse provides a detailed description of the God who is being glorified. These names are designed to expand the human mind and to create a sense of awe for a being who transcends all the limitations of time and space that define our own existence.

Modern & Comparative Lens

The concept of God as the eternal being, the “first cause” and the “final end,” is a central theme in classical philosophy and theology across many traditions. The Qur’anic pairing of “The First and the Last” is a particularly beautiful and concise expression of this. In the context of modern cosmology, which posits a definite beginning for the universe (the Big Bang) and potential ends, these names take on a new resonance. They describe the reality that exists before the beginning and after the end of the entire cosmic drama.

Practical Reflection & Application

Reflecting on God as “The First and the Last” is a powerful spiritual exercise. It helps to put our own fleeting existence into its proper perspective. The practical application is to find our ultimate anchor in this eternal being. We should begin all our affairs with the name of “The First” and we should make our final goal the meeting with “The Last.” This orients our entire life’s journey towards the only eternal reality.

4. Al-ʿAzīz al-Ḥakīm (الْعَزِيزُ الْحَكِيمُ) – The Almighty, the All-Wise

Linguistic Root & Etymology

Al-ʿAzīz (root: ʿ-Z-Z (ع-з-з)) means The Almighty, The Invincible. Al-Ḥakīm (root: Ḥ-K-M (х-к-м)) means The All-Wise.

Classical Exegesis (Tafsir)

This pair of divine names appears twice in Surah Al-Hadid, in the opening verse (57:1) and at the end of the surah (57:25). The commentators explain that the surah is framed by these two attributes. God’s might (ʿizzah) is the power by which He creates and governs the universe, sends down the iron, and grants victory. His wisdom (ḥikmah) is the perfect wisdom with which He does all of these things. The combination of the two is a statement of perfect and purposeful power.

Thematic Context

These attributes are foundational to the entire message of the surah. The surah is a call to have faith in a God who is both powerful and wise. His power ensures that His promises will be fulfilled, and His wisdom ensures that His commands and His decrees are perfectly just and good. The sending down of the “Book and the Balance” is a direct manifestation of His wisdom, and the sending down of the “Iron” is a direct manifestation of His might.

Modern & Comparative Lens

The pairing of divine Power and Wisdom is a key concept in theology. It stands against concepts of a God who is raw, arbitrary power (a tyrant) or a God who is wise but is powerless to implement that wisdom. The Qur’an insists that God’s might is always exercised in perfect harmony with His wisdom. This is the basis for a universe that is both powerful and purposeful, a cosmos and not a chaos.

Practical Reflection & Application

Reflecting on these names should instill both awe and trust. The might of God (Al-ʿAzīz) should make us humble and conscious of His power. The wisdom of God (Al-Ḥakīm) should make us trust in His plan and His guidance, even when we do not fully understand it. It encourages us to put our faith in a revelation that comes from a source of perfect power and perfect wisdom.

5. Baʾsun shadīd (بَأْسٌ شَدِيدٌ) – A mighty power

Linguistic Root & Etymology

Baʾs (root: B-A-S (б-а-с)) refers to might, military power, or severity in conflict. Shadīd (root: SH-D-D (ш-д-д)) means strong, severe, or intense.

Classical Exegesis (Tafsir)

In Surah Al-Hadid (57:25), this phrase is used to describe a key quality of iron. “And We sent down iron, wherein is mighty power (baʾsun shadīd) and benefits for mankind.” The commentators explain that the “mighty power” of iron refers primarily to its use in warfare: in the making of weapons, armor, and tools of defense. It is a symbol of the military and physical strength that is necessary to establish justice and to defend the truth against aggression. This is balanced by its other quality: “benefits for mankind,” which refers to its countless uses in peaceful and constructive technologies.

Thematic Context

This connects to the surah’s theme of the need for both spiritual and material strength to establish the religion of God. The surah calls for the sending of messengers with the “Book and the Balance” (spiritual and legal guidance), but it also acknowledges the need for “Iron” (physical power) to protect this just order. The theme is a realistic one: justice needs to be defended, and the believers must be strong, not weak.

Modern & Comparative Lens

The discovery and utilization of iron was a major turning point in human history (the Iron Age), which led to massive developments in both warfare and agriculture. The verse is a remarkable acknowledgment of the dual nature of this powerful technology. Iron has within it the potential for immense destruction (“mighty power”) and immense benefit. The verse is a timeless statement on the moral ambiguity of technology; its value is determined by how it is used.

Practical Reflection & Application

This verse encourages us to have a balanced and responsible approach to power. We should not be naive and reject the necessity of strength to defend justice. But we should also not be obsessed with power for its own sake. The practical application is to use whatever “iron” (power, authority, resources) we may have in a balanced way: to be firm and strong in the defense of justice, but to always ensure that our primary goal is to bring “benefits for mankind,” not to cause corruption.

6. Al-Bāṭin (الْبَاطِنُ) – The Hidden

Linguistic Root & Etymology

The root is B-Ṭ-N (б-т-н), which means to be inward or hidden. Al-Bāṭin is the active participle, meaning The Inward, The Hidden, or The Unmanifest.

Classical Exegesis (Tafsir)

In the magnificent verse on God’s attributes in Surah Al-Hadid (57:3), He is described as “The First and the Last, the Manifest and the Hidden (al-Ẓāhiru wa-l-bāṭin).” The commentators explain that “The Hidden” means that He is the one whose essence is veiled from our senses and our full comprehension. He is the inner reality behind the outer appearance of all things. His existence is not perceivable by the senses, but is known through His signs. This is the attribute of His absolute transcendence.

Thematic Context

This connects to the theme of the comprehensive nature of God’s reality. The surah presents a God who is both transcendent and immanent. He is “The Hidden” in His essence, but He is “The Manifest” through His signs in creation. This pair of names provides a complete and balanced understanding. A focus on “The Hidden” alone might lead to a denial of His signs in the world, while a focus on “The Manifest” alone might lead to a form of pantheism. The surah insists on both.

Modern & Comparative Lens

The concept of a divine reality that is both hidden (transcendent) and manifest (immanent) is a central theme in many mystical and philosophical traditions. The Qur’anic pairing of al-Ẓāhir and al-Bāṭin is a particularly beautiful and concise expression of this polarity. It is the basis for a rich tradition of Islamic spirituality that seeks to understand the “hidden” realities that lie behind the “manifest” world.

Practical Reflection & Application

This name encourages us to have a deep and nuanced faith. We should look for the signs of “The Manifest” in the world all around us. At the same time, we should have a profound sense of humility and awe for the reality of “The Hidden,” recognizing that we can never fully comprehend the essence of our Lord. The practical application is to combine a reflective study of creation with a humble worship of the creator who is beyond that creation.

7. Baṣīrun bi-mā taʿmalūn (بَصِيرٌ بِمَا تَعْمَلُونَ) – Seeing of what you do

Linguistic Root & Etymology

Baṣīr is one who sees with perfect clarity and insight. Bi-mā taʿmalūn means “of what you do.”

Classical Exegesis (Tafsir)

This phrase is a recurring refrain in Surah Al-Hadid (57:4). After stating that God is with the believers wherever they are, the verse concludes, “And Allah is Seeing of what you do.” The commentators explain this as a statement of God’s perfect and constant omniscience. His being “with us” is a being with knowledge and sight. Nothing we do, whether in public or in the most secret of privacies, is hidden from His perfect vision. This statement is both a profound comfort and a solemn warning.

Thematic Context

This connects to the theme of divine knowledge as the basis for the final accountability. The surah repeatedly reminds the believers that their deeds and their spending are being observed. The promise of reward and the threat of punishment are meaningful precisely because they are based on the judgment of a God who is a perfect and constant witness to all of our actions.

Modern & Comparative Lens

The concept of an “all-seeing” God is a fundamental tenet of the Abrahamic faiths. It is the theological basis for the concept of conscience. It is the idea that there is an ultimate and perfect witness to all our actions, ensuring that we are accountable even when no human authority is present. This provides a powerful, internal foundation for ethical behavior.

Practical Reflection & Application

This verse is the foundation of the spiritual state of murāqabah—the constant consciousness that God is watching. The practical application is to live our lives with the awareness that every action is being seen by our Lord. This should make us eager to perform the deeds that are pleasing to Him and ashamed to perform the deeds that are displeasing to Him. It is the ultimate motivation for a life of integrity, both in public and in private.

8. Bāṭinuhu fīhi al-raḥmah (بَاطِنُهُ فِيهِ الرَّحْمَةُ) – Its inside contains mercy

Linguistic Root & Etymology

Bāṭinuhu means “its inside.” Fīhi means “in it.” Al-Raḥmah is mercy.

Classical Exegesis (Tafsir)

In the dramatic scene on the Day of Judgment in Surah Al-Hadid (57:13), a “wall” is set up between the believers and the hypocrites. This wall is described as having a gate, and “its inside, wherein is the mercy, and its outside, from which is the punishment.” The commentators explain that the “inside” of the wall, on the side of the believers, is Paradise itself, which is the ultimate manifestation of God’s mercy. The “outside” is the darkness where the hypocrites are, which is the antechamber to the punishment. The wall is the physical manifestation of the final and absolute separation between the two groups.

Thematic Context

This connects to the central theme of the surah: the final and irreversible separation of the believers from the hypocrites. The surah has built a case for the importance of sincere faith. This scene is the ultimate, dramatic consequence. The image of the wall is a powerful one. It is a single structure, but it has two completely different realities on its two sides. The theme is that the choices of this life will lead to one of these two realities in the next.

Modern & Comparative Lens

The image of a great “wall” or “gate” separating the realms of the saved and the damned is a powerful eschatological archetype. The Qur’an’s description is unique in its focus on the two sides of the wall. It is a profound metaphor for the nature of reality itself. The very same “wall” of existence is a source of mercy for those who are on the inside of faith, and a source of punishment for those who are on the outside.

Practical Reflection & Application

This verse is a powerful and motivating image. It encourages us to strive to be on the “inside of the wall.” The practical application is to build our lives on the foundation of sincere faith, to keep the company of the believers, and to illuminate our lives with the “light” of good deeds. It is a call to ensure that we are on the side of mercy, not the side of punishment, when the final wall is erected.

9. Bushrākum al-yawm (بُشْرَاكُمُ الْيَوْمَ) – Your good tidings today

Linguistic Root & Etymology

Bushrā is good tidings or good news. Kum is “your.” Al-Yawm is “today” (i.e., this Day).

Classical Exegesis (Tafsir)

In the description of the believers on the Day of Judgment in Surah Al-Hadid (57:12), this is the joyful announcement they will receive. “On the Day you see the believing men and believing women, their light proceeding before them and on their right, [it will be said], ‘Your good tidings today are gardens…'” The commentators explain that this is the angelic welcome to the believers as they proceed towards Paradise. It is a declaration of their success and the announcement of their magnificent reward. It is the moment when the promise of faith becomes a lived reality.

Thematic Context

This connects to the theme of the fulfillment of the divine promise. The surah has called the believers to strive and to sacrifice. This verse is the beautiful payoff. The “good tidings” are the ultimate affirmation of their correct choice. This joyful scene stands in stark and direct contrast to the terror and the darkness experienced by the hypocrites on the same Day.

Modern & Comparative Lens

The concept of a “gospel” or “good news” is central to the Abrahamic faiths. This verse is a beautiful depiction of the ultimate, eschatological “good news.” It is not just a promise of a future reward, but a direct and joyful announcement made at the very moment of victory. It is the ultimate “well done, good and faithful servant.”

Practical Reflection & Application

This verse should be a source of immense hope and a powerful motivation for our lives. We should strive to be among those who will hear these beautiful words on that Day. The practical application is to live a life of sincere faith and righteous deeds, so that our “light” may proceed before us, and we may be worthy of receiving the ultimate “good tidings” from our Lord and His angels.

10. Al-Faḍl al-ʿaẓīm (ذُو الْفَضْلِ الْعَظِيمِ) – The Possessor of Great Bounty

Linguistic Root & Etymology

Dhū is “possessor of.” Al-Faḍl (root: F-Ḍ-L (ф-д-л)) means grace, bounty, or a favor that is given beyond what is strictly due. Al-ʿAẓīm means great or immense.

Classical Exegesis (Tafsir)

In Surah Al-Hadid (57:21, 29), God is described with this magnificent title. The surah calls the believers to race towards forgiveness and a Paradise which is “the bounty of Allah; He gives it to whom He wills. And Allah is the Possessor of great bounty.” The commentators explain that Paradise and all of its blessings are not something that we earn by the strict measure of our deeds. They are a pure act of God’s “faḍl“—His grace and His bounty, which is far greater than our merits. He is the ultimate source of all unearned and immeasurable generosity.

Thematic Context

This connects to the theme of the nature of the divine reward. The surah encourages striving and good deeds, but this verse makes it clear that the ultimate entry into Paradise is an act of grace, not a wage. The theme is one of a perfect balance between human effort and divine grace. We must do our part by “racing,” but we must always rely on the “great bounty” of God for the final result.

Modern & Comparative Lens

The theological debate between “works” and “grace” as the basis for salvation is a central one in the history of religion. This verse provides a balanced Islamic perspective. Works are necessary as a sign of faith and a means of deserving the reward, but the reward itself is so immense that it can only be understood as an act of divine “bounty” that far exceeds the value of the works themselves.

Practical Reflection & Application

This verse should fill our hearts with both a sense of urgency and a sense of hope. We should “race” to do good deeds, but we should do so with a profound sense of humility, recognizing that our ultimate hope is in the “great bounty” of God, not in our own meager efforts. The practical application is to combine diligent action with a humble and hopeful reliance on the infinite grace of our Lord.

11. Fatan-tum anfusakum (فَتَنتُمْ أَنفُسَكُمْ) – You tried/tempted your own selves

Linguistic Root & Etymology

Fatan-tum (root: F-T-N (ф-т-н)) means “you tested” or “you tempted.” Anfusakum is “your own selves.”

Classical Exegesis (Tafsir)

In the dialogue at the wall of separation in Surah Al-Hadid (57:14), this is the first of the four reasons the believers give for the hypocrites’ damnation. “But you tempted your own selves…” The commentators explain this as the sin of hypocrisy itself. The hypocrites put their own souls into “trial” and temptation by choosing the path of disbelief while outwardly professing faith. They plunged themselves into the fitnah of duplicity and chose the path that would lead to their own ruin. Their downfall was a self-inflicted wound.

Thematic Context

This connects to the theme of the personal responsibility for one’s own damnation. The surah makes it clear that the hypocrites were not victims; they were the architects of their own doom. The phrase “you tempted your own selves” is a powerful one. It shows that their problem was not an external force, but an internal choice to place their own souls in a state of trial and temptation. The subsequent reasons—waiting for the Muslims’ demise, doubting, and being deluded by false hopes—all stem from this initial, self-destructive choice.

Modern & Comparative Lens

This is a profound statement of psychological and spiritual self-harm. It is a description of a person who actively chooses a path that they know, on some level, is destructive. It is a timeless diagnosis of the self-deception and the self-sabotage that lies at the heart of a hypocritical existence.

Practical Reflection & Application

This verse is a powerful warning against the dangers of hypocrisy and self-deception. The practical application is to be radically honest with ourselves about our own spiritual state. We must avoid placing our souls in “temptation” by being inauthentic or by leading a “double life.” It is a call to a life of integrity, where our inner and outer selves are in perfect harmony, so that we do not become the agents of our own ruin.

12. Fawz al-ʿaẓīm (الْفَوْزُ الْعَظِيمُ) – The great success

Linguistic Root & Etymology

Al-Fawz means success or salvation. Al-ʿAẓīm means great or supreme.

Classical Exegesis (Tafsir)

In Surah Al-Hadid (57:12), the state of the believers on the Day of Judgment is described as the “great success.” After they are given their light and the good tidings of Paradise, the verse concludes, “That is the great success.” The commentators explain that this is the ultimate and only true definition of success. All worldly achievements are temporary and insignificant. The only victory that is truly “great” is to be saved from the Fire and to be admitted into the eternal bliss of God’s pleasure.

Thematic Context

This connects to the surah’s theme of re-evaluating the meaning of success and failure. The surah critiques the worldly definition of success based on “play, amusement, and rivalry in wealth.” It then presents the alternative, true definition. The theme is to reorient the believer’s entire life’s ambition towards achieving this “great success” in the Hereafter.

Modern & Comparative Lens

Every culture and philosophy offers a definition of a “successful life.” This verse provides the Qur’anic definition. It is a transcendent and eschatological one. It asserts that the true measure of a life can only be judged at its end, and that the ultimate criterion is one’s standing with God. This challenges all materialistic and temporal definitions of success.

Practical Reflection & Application

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

13. Al-Ḥadīd (الْحَدِيد) – The Iron

Linguistic Root & Etymology

The root is Ḥ-D-D (х-д-д), which means to be sharp or to set a limit. Al-Ḥadīd is iron.

Classical Exegesis (Tafsir)

This word gives the surah its name and is mentioned in a pivotal verse (57:25). “And We sent down iron (al-ḥadīd), wherein is great military might and benefits for mankind.” The commentators explain that “sent down” can mean created and made accessible. Iron is highlighted as a special creation of God, possessing two key qualities. It has “great might,” referring to its use in weapons and the establishment of justice and defense. It also has many other “benefits,” referring to its countless uses in tools, construction, and all aspects of civilization.

Thematic Context

The theme of “iron” is a powerful symbol for the surah’s message about the need for both spiritual guidance and material strength. The verse mentions that God sent messengers with the “Book” and the “Balance” (spiritual and legal guidance), and He also sent down the “Iron” (physical power). The theme is that a just and righteous society needs both. It needs the soft power of guidance and the hard power of “iron” to defend that justice.

Modern & Comparative Lens

This verse is often cited as an example of the Qur’an’s scientific foresight. The statement that iron was “sent down” is remarkably consistent with the modern astrophysical understanding that heavy elements like iron are not formed on earth, but are forged in the core of massive stars and are then “sent down” to planets like ours through supernova explosions and meteorites. The verse’s acknowledgment of the dual nature of this technology—for both war and peace—is also a timeless one.

Practical Reflection & Application

This verse encourages us to have a balanced approach to the resources and the power that God has given us. The practical application is to use our own “iron”—our strength, our authority, our wealth, our technology—in a balanced way. We should use it to establish justice and to defend the truth (“great might”), but we should always ensure that our primary goal is to bring “benefits to mankind,” not to cause oppression and corruption.

14. Al-Ḥayāt al-dunyā (الْحَيَاةُ الدُّنْيَا) – The worldly life

Linguistic Root & Etymology

Al-Ḥayāt is “the life.” Al-Dunyā (root: D-N-W (д-н-у)) means the lower, the nearer, or the worldly.

Classical Exegesis (Tafsir)

In a famous and comprehensive verse in Surah Al-Hadid (57:20), the surah provides a definitive diagnosis of the reality of this life. “Know that the worldly life is but play and amusement, and adornment and boasting among you, and rivalry in wealth and children.” The commentators explain that this verse describes the five stages of the human preoccupation with the world, from the “play” of childhood to the “rivalry in wealth and children” of adulthood. It is a powerful summary of the fleeting and superficial nature of worldly pursuits when they are not connected to a higher purpose.

Thematic Context

The critique of the “worldly life” is a central theme of the surah. The surah consistently contrasts the fleeting, deceptive nature of the dunyā with the real, eternal value of the Hereafter. This verse is the surah’s most detailed and powerful statement of this theme. It is not a condemnation of life itself, but a warning against being deceived by its superficial aspects and forgetting its ultimate purpose. It is a call to see the world as it truly is.

Modern & Comparative Lens

The critique of a life spent in the pursuit of “play, amusement, adornment, boasting, and rivalry” is a timeless one. This verse is a profound and concise summary of the materialistic and consumerist worldview. It is a powerful psychological portrait of a life that is focused entirely on the external and the superficial. Many spiritual and philosophical traditions have offered similar critiques of the vanity of worldly pursuits.

Practical Reflection & Application

This verse is a powerful tool for self-examination and a call for a radical re-prioritization of our lives. The practical application is to reflect on our own lives and to see how much of our time and energy is spent on these five categories. We should strive to move beyond a life of “play and amusement” and to orient our lives towards the higher purposes of worship, knowledge, and service that will benefit us in the eternal life to come.

15. Al-Ḥusnā (الْحُسْنَىٰ) – The best [reward]

Linguistic Root & Etymology

The root is Ḥ-S-N (х-с-н), meaning good or beautiful. Al-Ḥusnā is the feminine superlative, meaning “the best” or “the most beautiful.”

Classical Exegesis (Tafsir)

In Surah Al-Hadid (57:10), a promise is made to all those who spent and fought for the cause of God, both before and after the victory. “And to all, Allah has promised the best [reward].” The commentators explain that “the best reward” is Paradise. The verse first makes a distinction in rank between the early and the later believers, but then it unites them all in this beautiful promise. It is a statement of God’s inclusive mercy. While there are different degrees of reward, all sincere believers who strive in the cause are guaranteed the ultimate “best reward” of salvation.

Thematic Context

This connects to the theme of God’s promise and His encouragement for all believers to strive. The surah is a call to action, and this verse is a powerful motivation. The theme is that while there may be differences in the rank of the believers, the promise of salvation is open to all who are sincere. It is a message of hope and a call to be part of the community that has been promised this ultimate good.

Modern & Comparative Lens

The concept of “the ultimate good” (summum bonum) is a central question in philosophy and ethics. This verse provides the Islamic answer: the “ultimate good” is the reward of Paradise and the pleasure of God. It is a state of ultimate and perfect well-being. The promise of this “ḥusnā” provides a clear and powerful purpose for a moral and spiritual life.

Practical Reflection & Application

This verse should fill our hearts with a profound sense of hope in God’s mercy. We may feel that our deeds are small compared to the great heroes of the past, but this verse promises that the ultimate reward of “al-ḥusnā” is available to “all” who believe and strive. The practical application is to do our best in the cause of God, with the full and certain confidence that if we are sincere, we are included in this beautiful and all-encompassing promise.

16. Istawā ʿalā al-ʿarsh (اسْتَوَىٰ عَلَى الْعَرْشِ) – He rose over the Throne

Linguistic Root & Etymology

Istawā (root: S-W-Y (с-у-й)) means to rise or to become established. ʿAlā al-ʿarsh means “upon/over the Throne.”

Classical Exegesis (Tafsir)

In Surah Al-Hadid (57:4), after mentioning the creation of the heavens and the earth in six days, the surah states, “Then He rose over the Throne.” The classical commentators have approached this, and similar verses, with a careful and balanced methodology. They affirm the reality of God’s “rising over the Throne” in a way that befits His majesty, without delving into a literal, physical, or anthropomorphic interpretation (“without asking how,” bilā kayf). The act signifies God’s absolute sovereignty and His perfect control over all of His creation after having brought it into existence.

Thematic Context

This connects to the theme of God’s absolute power and sovereignty. The surah presents a God who is not just a creator of the past, but is the active and reigning king of the present. The “Throne” (al-ʿArsh) is the ultimate symbol of this cosmic sovereignty, and His “rising over it” is the ultimate expression of His absolute and unopposed authority over the entire universe.

Modern & Comparative Lens

The concept of a divine “throne” is a universal symbol of kingship and ultimate authority, found in many religious and cultural traditions. The Qur’anic concept is a powerful statement of divine sovereignty. The act of “rising over the Throne” is a majestic image that has been the subject of profound theological reflection throughout Islamic history, representing the moment of the establishment of the divine order over the newly created cosmos.

Practical Reflection & Application

Reflecting on God’s “rising over the Throne” should fill our hearts with a sense of awe for His majesty and His absolute control over all affairs. It is a reminder that the entire universe is a perfectly governed kingdom. The practical application is to submit our own small “kingdoms”—our lives, our hearts, our affairs—to the authority of the one true King who has “risen over the Throne” of the entire cosmos.

17. Irtabtum (ارْتَبْتُمْ) – You doubted

Linguistic Root & Etymology

The root is R-Y-B (р-й-б), which means to doubt or to have suspicion. The verb irtāba (Form VIII) means to fall into doubt.

Classical Exegesis (Tafsir)

In the dialogue at the wall of separation in Surah Al-Hadid (57:14), this is the third of the four reasons the believers give for the hypocrites’ damnation: “and you doubted.” The commentators explain that this refers to their fundamental doubt about the core truths of the religion: the promise of God, the truth of the Prophet, and the reality of the Hereafter. This inner state of doubt is what caused them to hesitate and to stay behind when the call to sacrifice came. Their actions were a direct result of the weakness of their conviction.

Thematic Context

This connects to the surah’s central theme of the importance of certain and unwavering faith. The surah repeatedly contrasts the state of the believers, who have a firm conviction, with the state of the hypocrites, who are mired in “doubt.” The theme is that “doubt” is not a neutral intellectual position, but is a spiritual disease that leads to inaction, hypocrisy, and ultimate ruin.

Modern & Comparative Lens

The relationship between faith and doubt is a central topic in modern existentialism and the philosophy of religion. This verse presents “doubt” not as a sign of intellectual sophistication, but as a fatal spiritual flaw. This is not a condemnation of sincere questioning that seeks to resolve doubt, but of the persistent, cynical doubt that prevents a person from ever making a firm commitment to the truth.

Practical Reflection & Application

This verse is a powerful warning against allowing the seeds of doubt to take root in our hearts. The practical application is to be proactive in seeking to resolve our doubts through knowledge and reflection. We should not let our questions fester, but should turn to the Qur’an, the Sunnah, and reliable scholars to seek answers. It is a call to strive for a faith of certainty (yaqīn), not one of paralyzing doubt.

18. Jannatin ʿarḍuhā ka-ʿarḍi l-samāʾi wa-l-arḍ (جَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَاءِ وَالْأَرْضِ) – A garden whose width is like the width of the heaven and the earth

Linguistic Root & Etymology

Jannah is a garden. ʿArḍuhā is “its width.” Ka-ʿarḍ is “like the width of.” Al-Samāʾ wa-l-arḍ is “the heaven and the earth.”

Classical Exegesis (Tafsir)

In Surah Al-Hadid (57:21), in the great call to “race” towards forgiveness, the object of the race is described as “a garden whose width is like the width of the heaven and the earth.” The commentators explain that this is a powerful metaphor to convey the immense, unimaginable vastness of Paradise. It is not meant to be a literal geometric measurement, but a way of expressing a scale that is beyond all human comprehension. The “width” alone is as vast as the entire known cosmos, so what of its length and its bliss?

Thematic Context

This connects to the theme of the immense and generous nature of the divine reward. The surah is a call to sacrifice the small, fleeting world for a reward that is infinitely greater. This image of the vastness of Paradise is a key part of that motivation. The theme is to encourage the believers to have high aspirations and to race for a prize whose scale is as vast as the creation itself.

Modern & Comparative Lens

The use of cosmic scale to describe the reward of the Hereafter is a powerful literary and theological device. In an age where modern astronomy has revealed the true, mind-boggling vastness of the heavens, this simile takes on an even greater power. It is a promise of a reward that is of a truly cosmic and magnificent proportion.

Practical Reflection & Application

This verse should expand our hearts with hope and our aspirations with ambition. We are racing for a prize that is greater than we can possibly imagine. The practical application is to not be stingy in our efforts. The magnitude of the prize should motivate a magnitude of striving. It is a call to “race” with all our energy, knowing that the finish line is a garden whose width is like the width of the entire cosmos.

19. Kiflayni min raḥmatihi (كِفْلَيْنِ مِن رَّحْمَتِهِ) – A double portion of His mercy

Linguistic Root & Etymology

Kiflayn is the dual of kifl, a portion or a share. Min raḥmatihi means “of His mercy.”

Classical Exegesis (Tafsir)

In the penultimate verse of Surah Al-Hadid (57:28), a direct call is made to the believers (and some say specifically to the sincere People of the Book who believe in the Prophet): “O you who have believed, fear Allah and believe in His Messenger; He will give you a double portion of His mercy.” The commentators explain that this “double portion” is a sign of God’s immense generosity. It can refer to a reward in this life and a reward in the next, or a double reward for their belief in their previous prophet and their belief in the final Prophet, Muhammad.

Thematic Context

This connects to the theme of the overflowing and generous nature of God’s grace (faḍl). The surah consistently emphasizes that God’s reward is far greater than our deeds. This promise of a “double portion” is a beautiful expression of this. The theme is one of encouragement. The verse is a powerful call to embrace the final revelation, with the promise that this will not negate their past faith, but will in fact multiply its reward.

Modern & Comparative Lens

The concept of a “double reward” is a powerful motivator. This verse is particularly significant in the context of interfaith relations. It presents a beautiful and inclusive message to the sincere followers of previous prophets, suggesting that their acceptance of the final message is a completion and a multiplication of their reward, not a rejection of their past.

Practical Reflection & Application

This verse is a profound source of hope and a reminder of the immense generosity of our Lord. The practical application is to be sincere in our faith and our piety, with the joyful hope that God will reward us not just with what we have earned, but with a “double portion” from His infinite mercy. It is a call to have the highest and most generous thoughts about the generosity of our Lord.

20. Laʿibun wa lahwun (لَعِبٌ وَلَهْوٌ) – Play and amusement

Linguistic Root & Etymology

Laʿib is play, often for no serious purpose. Lahw is amusement, diversion, or a pastime that distracts one from what is more important.

Classical Exegesis (Tafsir)

In Surah Al-Hadid (57:20), the surah gives a definitive diagnosis of the reality of this life. “Know that the worldly life is only play and amusement…” The commentators explain that this is the first and most basic stage of the human preoccupation with the world. When compared to the eternal and momentous reality of the Hereafter, the pursuits of this world, in and of themselves, are as trivial as “play and amusement.” Their only real value is as an opportunity to prepare for the life to come.

Thematic Context

This connects to the surah’s central theme of prioritizing the Hereafter over the present world. The surah consistently seeks to detach the believer’s heart from the allure of the dunyā. By defining it as “play and amusement,” the verse radically re-frames its importance. It is a direct challenge to a materialistic worldview that sees this life as the ultimate and only reality.

Modern & Comparative Lens

The idea of the world as a “stage” or a “play” is a powerful metaphor found in many philosophical and literary traditions, famously articulated by Shakespeare. The Qur’anic formulation gives this metaphor a specific spiritual and moral direction. If this life is a “play,” then the wise person is the one who understands that their role is a temporary one and that the true reality lies beyond the stage.

Practical Reflection & Application

This verse is a powerful tool for maintaining a healthy spiritual perspective. When we become overly stressed by our worldly successes and failures, we can remember that, in the grand scheme of things, it is all just “play and amusement.” This should not lead to apathy, but to a sense of liberation. The practical application is to engage with this world with excellence, but to not let our hearts become attached to it, always remembering that we are preparing for the real life that is to come.

21. Laʿanahum (لَعَنَهُم) – He has cursed them

Linguistic Root & Etymology

The root is L-ʿ-N (л-ъ-н), which means to curse or to drive something away from a state of goodness and mercy.

Classical Exegesis (Tafsir)

In Surah Al-Hadid (57:6), this is the second of the consequences for the hypocrites who harbor evil thoughts about God. “…the wrath of Allah is upon them, and He has cursed them.” The commentators explain that the “curse” of God is a declaration of a person’s permanent expulsion from the sphere of His mercy and grace. It is the ultimate consequence of their own choices. Their evil thoughts about God led to His wrath, and His wrath was manifested in this state of being “cursed” and cut off from all good.

Thematic Context

This connects to the theme of the relational consequences of disbelief. The surah portrays the relationship with God in very personal terms. The believers are promised His pleasure and His nearness. The hypocrites, by contrast, have earned His “wrath” and His “curse.” The theme is that our beliefs and actions have a direct impact on our standing with God. To choose hypocrisy is to choose a state of being “cursed” and alienated from the source of all mercy.

Modern & Comparative Lens

The concept of a “curse” can be understood in a modern context as a state of being completely alienated or cut off from the source of good, life, and meaning. It is a state of spiritual death. The hypocrite’s curse is self-inflicted in the sense that their own evil assumptions created the barrier between them and God’s mercy. It is a permanent state of negative spiritual polarity.

Practical Reflection & Application

This verse is a powerful deterrent from the sins of hypocrisy and having evil thoughts about God. We should fear falling into a state where we become deserving of being “driven away” from God’s mercy. The practical application is to constantly seek refuge in God’s grace and to cultivate humility and good thoughts about Him. We should pray to be recipients of His mercy (raḥmah), not His curse (laʿnah).

22. Lā taʾsaw ʿalā mā fātakum (لَا تَأْسَوْا عَلَىٰ مَا فَاتَكُمْ) – Do not despair over what has eluded you

Linguistic Root & Etymology

Lā taʾsaw is a prohibition from the root A-S-Y (أ-с-й), meaning to grieve or to despair. ʿAlā mā fātakum means “over what has missed you” or “eluded you.”

Classical Exegesis (Tafsir)

In Surah Al-Hadid (57:23), this is the first of the great practical benefits of understanding the divine decree (qadar). After stating that every calamity is written in a book before it happens, the verse says this is “in order that you not despair over what has eluded you, and not exult in what He has given you.” The commentators explain that a true belief in the divine decree is the ultimate cure for grief about the past. When a believer understands that a loss was already written and was part of a divine plan, it frees them from the destructive cycle of regret and “what if’s.”

Thematic Context

This connects to the theme of the proper spiritual and psychological state of the believer. The surah is a call to a state of inner balance and tranquility. This verse provides the key to that balance. The theme is that a correct belief about God’s sovereignty leads directly to a healthy and balanced emotional life. It is the theological foundation for psychological resilience.

Modern & Comparative Lens

The concept of “acceptance” is a cornerstone of many modern therapeutic approaches, such as Stoicism and Acceptance and Commitment Therapy (ACT). This verse is a profound and ancient articulation of this principle. It is a call to accept the unchangeable realities of the past with grace. This is not a call to passivity, but to a wise and peaceful acceptance of what is outside of our control, which then frees us to focus on what is within our control.

Practical Reflection & Application

This verse is a direct and powerful prescription for dealing with loss and grief. The practical application is to train our hearts to respond to any loss—whether of wealth, a job, or a loved one—with a deep and abiding acceptance of God’s decree. We should allow ourselves to feel a natural sadness, but we must not allow that sadness to turn into a destructive “despair” that questions the wisdom of God. It is a call to the high station of contentment (riḍā).

23. Lā tafraḥū bi-mā ātākum (وَلَا تَفْرَحُوا بِمَا آتَاكُمْ) – And do not exult in what He has given you

Linguistic Root & Etymology

Lā tafraḥū is a prohibition from the root F-R-Ḥ (ф-р-х), which means to be joyful. In this context, it means to exult, to boast, or to be overjoyed in a heedless and arrogant way. Bi-mā ātākum means “in what He has given you.”

Classical Exegesis (Tafsir)

In Surah Al-Hadid (57:23), this is the second great practical benefit of understanding the divine decree. “…and that you not exult in what He has given you.” The commentators explain that this is the cure for arrogance and heedlessness in times of prosperity. When a believer understands that their successes and blessings are not purely the result of their own cleverness but are a gift that was decreed for them by God, it prevents them from becoming arrogant, boastful, and forgetful of the Giver. It keeps them in a state of humble gratitude.

Thematic Context

This connects to the theme of the believer’s balanced character. The previous phrase taught acceptance in hardship, and this one teaches humility in ease. Together, they create a personality that is not shaken by the fluctuations of worldly fortune. The theme is that a proper understanding of Tawḥīd and the divine decree is the key to emotional and spiritual stability in all circumstances.

Modern & Comparative Lens

The danger of “exulting” in one’s own success is a timeless theme. The Greek concept of “hubris” is the pride that comes before a fall. This verse provides the theological antidote to this. It is a call for a “grateful joy” rather than an “arrogant exultation.” It encourages a mindset where success is always attributed to its ultimate source, which is a powerful safeguard against the corrupting influence of power and wealth.

Practical Reflection & Application

This verse is a direct and powerful prescription for how to deal with success. The practical application is to train our hearts to respond to any blessing or achievement with immediate and humble gratitude (shukr), not with prideful exultation. We should always remember to say “al-ḥamdulillāh” (all praise is for Allah) and to recognize that any good we have is a pure gift from Him. This practice is the key to enjoying our blessings without being corrupted by them.

24. Maʿakum ayna mā kuntum (وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ) – And He is with you wherever you may be

Linguistic Root & Etymology

Huwa is “He.” Maʿakum is “with you.” Ayna mā kuntum is “wherever you may be.”

Classical Exegesis (Tafsir)

In the majestic verse on God’s attributes in Surah Al-Hadid (57:4), this profound statement is made. The commentators explain that God’s “withness” is not a physical one, as He is transcendent and has risen over His Throne. Rather, it is a perfect and all-encompassing “withness” of knowledge, sight, and power. There is no place in the entire universe where a person can be that is outside of the scope of God’s perfect knowledge and awareness. It is a statement of His absolute and inescapable omniscience and omnipresence by knowledge.

Thematic Context

This connects to the theme of God’s intimate and comprehensive knowledge, which is the basis for the final accountability. The surah emphasizes that nothing is hidden from God. This phrase is the most direct and personal statement of this theme. It is both a profound source of comfort for the believer (that God is always “with” them) and a solemn warning for the sinner (that God is always “with” them).

Modern & Comparative Lens

The concept of divine “omnipresence” is a central attribute of God in many theologies. This verse is the key Qur’anic expression of this, but it is a qualified omnipresence. It is an omnipresence of knowledge and power, not of essence, which preserves the crucial Islamic doctrine of God’s transcendence (that He is separate from His creation). It is a beautiful and balanced expression of the idea that God is both transcendent and immanently aware.

Practical Reflection & Application

This verse is one of the most powerful and transformative in the Qur’an for cultivating God-consciousness (murāqabah). The practical application is to live with the constant and certain awareness that “He is with us wherever we are.” This awareness should fill our hearts with a sense of comfort when we are alone, a sense of strength when we are weak, and a sense of shame (ḥayāʾ) that should prevent us from sinning even in the most secret of privacies.

25. Matāʿ al-ghurūr (مَتَاعُ الْغُرُورِ) – The enjoyment of delusion

Linguistic Root & Etymology

Matāʿ is a temporary enjoyment. Al-Ghurūr (root: GH-R-R (г-р-р)) is delusion, deception, or that which deceives. The phrase describes a temporary pleasure that is also a dangerous deception.

Classical Exegesis (Tafsir)

In Surah Al-Hadid (57:20), after describing the worldly life as play, amusement, and rivalry, the surah concludes its diagnosis: “And what is the worldly life except the enjoyment of delusion.” The commentators explain that the pleasures of this world are not inherently evil, but they become an “enjoyment of delusion” when they deceive a person into believing that they are the ultimate reality. The “delusion” is that these fleeting pleasures are worth sacrificing the eternal pleasures of the Hereafter for. Satan is also called “the great deceiver” (al-gharūr) because his primary tool is to make this deceptive enjoyment seem all-important.

Thematic Context

This is the final and most powerful statement in the surah’s critique of the worldly life. It connects to the theme of the choice between the dunyā and the ākhirah. The surah is a call to awaken from the “delusion” of materialism. The theme is that a wise person is one who is not deceived by the superficial glitter of this world, but who sees it for what it truly is: a temporary and often deceptive provision.

Modern & Comparative Lens

The concept of the material world as a form of “illusion” or “deception” is a key insight in many spiritual traditions (e.g., the concept of maya in Hinduism and Buddhism). The Qur’anic term is precise: it is not that the world is an illusion, but that its enjoyment becomes a “delusion” when it makes us forget the ultimate reality. This is a profound critique of the consumerist culture, which is built entirely on promoting the “enjoyment of delusion.”

Practical Reflection & Application

This verse is a powerful tool for maintaining a healthy detachment from the material world. The practical application is to enjoy the blessings of this life with a conscious awareness that they are a “matāʿ al-ghurūr.” This means enjoying them with gratitude, but without allowing them to “delude” us or to become the center of our hearts. It is a call to be in the world, but not of the world.

26. Al-Mīzān (الْمِيزَان) – The Balance

Linguistic Root & Etymology

The root is W-Z-N (у-з-н), which means to weigh. Al-Mīzān is the instrument of weighing, the scale or the balance. Metaphorically, it refers to justice and the principle of equilibrium.

Classical Exegesis (Tafsir)

In Surah Al-Hadid (57:25), this is mentioned as one of the key tools that God has sent down with His messengers. “We have already sent Our messengers with clear evidences and sent down with them the Scripture and the balance (al-mīzān) that the people may maintain [their affairs] in justice.” The commentators explain that the “balance” here is a comprehensive symbol for justice. It is the divine standard of right and wrong, the faculty of sound judgment, and the principle of equity that allows people to establish a just and balanced society.

Thematic Context

This connects to the theme of the purpose of revelation. The surah makes it clear that the goal of sending messengers is not just to deliver theological truths, but to provide a practical framework for the establishment of justice on earth. The “Book” provides the knowledge, and the “Balance” provides the principle of justice for applying that knowledge. They are the twin tools for building a righteous civilization.

Modern & Comparative Lens

The “scales of justice” is a universal symbol for law and equity. The Qur’an uses this universal symbol to describe the very purpose of the divine message. It is a powerful statement that the core of the religious project is the establishment of justice. This has been a central theme in modern Islamic reform movements, which have emphasized the social and political dimensions of the Islamic message.

Practical Reflection & Application

This verse is a call for us to be people of the “Balance.” We have been given the Book and the Balance, and our duty is to use them. The practical application is to strive to be scrupulously just and balanced in all our affairs. We should use the “balance” of the Shari’ah to weigh our own actions, and we should work to establish justice in our families, our communities, and the wider world. It is a call to be an active agent for justice.

27. Muṣībatin (مُّصِيبَة) – A calamity

Linguistic Root & Etymology

The root is Ṣ-W-B (ص-у-б), which means to hit a target. A muṣībah is a calamity, an affliction, or a misfortune—something that “strikes” a person.

Classical Exegesis (Tafsir)

In Surah Al-Hadid (57:22), a profound statement is made about the nature of destiny. “No calamity (muṣībah) strikes upon the earth or among yourselves except that it is in a book before We bring it into being.” The commentators explain that this is a statement of God’s perfect knowledge and decree. Every single event, from a great earthquake to a personal illness, is already known to God and recorded in the Preserved Tablet before it even happens. This is not to negate free will, but to affirm God’s absolute sovereignty and knowledge.

Thematic Context

This connects to the theme of finding peace and balance through a correct understanding of the divine decree (qadar). The surah states this profound theological principle for a very practical purpose, which is explained in the next verse: so that we do not despair over what we lose or exult over what we gain. The theme is that a proper understanding of God’s sovereignty is the key to emotional and psychological resilience.

Modern & Comparative Lens

The problem of suffering and the question of predestination are central challenges in all theologies. This verse provides a key element of the Islamic approach. It is a call to a form of radical acceptance. The belief that a “calamity” is part of a pre-known divine plan, and is therefore not a random or meaningless event, can be a powerful source of comfort and a framework for finding meaning in suffering.

Practical Reflection & Application

This verse is a powerful tool for cultivating patience and contentment in the face of hardship. The practical application is that when we are struck by a “calamity,” our first response should be to remember this verse. This helps us to accept the event as part of a divine plan, which is the first and most crucial step in responding to it with patience and grace. It is the key to finding peace in the midst of the storm.

28. Nūruhum yasʿā (نُورُهُمْ يَسْعَىٰ) – Their light will race

Linguistic Root & Etymology

Nūruhum is “their light.” Yasʿā means to race or to hasten.

Classical Exegesis (Tafsir)

In Surah Al-Hadid (57:12), this is the magnificent description of the believers on the Day of Judgment. “On the Day you see the believing men and believing women, their light will race before them and on their right.” The commentators explain that on the Day of Judgment, which will be a day of profound darkness, the believers will be granted a special “light.” This light is the physical manifestation of the faith (īmān) and the good deeds that they had in their hearts and performed in this life. The strength and the brightness of their light will be proportional to the strength of their faith. This light will guide them through the darkness towards Paradise.

Thematic Context

This connects to the central theme of the surah: the ultimate and manifest triumph of the believers. The surah contrasts the state of the believers and the hypocrites, and this “light” is the key differentiator. The believers have their own, intrinsic light. The hypocrites have no light of their own and will desperately and fruitlessly try to “borrow” some from the believers. The theme is that the faith we cultivate in this life will become our literal “light” in the next.

Modern & Comparative Lens

The metaphor of faith as a “light” that guides one through the darkness is a powerful and universal one, found in many spiritual traditions. This verse gives this metaphor a vivid, eschatological reality. The light is not just a figure of speech; it is a real, tangible energy that will be granted to the believers. It is a beautiful and powerful image of the ultimate reward for a life of faith.

Practical Reflection & Application

This verse should be a powerful motivation for us to increase our “light” in this life. The practical application is to engage in the actions that generate this spiritual light: sincere faith, the five daily prayers (which the Prophet described as a “light”), the recitation of the Qur’an, and all other righteous deeds. We should strive to be people of light in this world, so that on the Day of darkness, our light will “race before us” and guide us to our eternal home.

29. Qasat qulūbuhum (قَسَتْ قُلُوبُهُمْ) – Their hearts became hardened

Linguistic Root & Etymology

Qasat (root: Q-S-W (қ-с-у)) means to be or become hard. Qulūbuhum is “their hearts.”

Classical Exegesis (Tafsir)

In Surah Al-Hadid (57:16), after calling the believers to let their hearts be humbled, a warning is given from the example of the People of the Book. “…and do not be like those who were given the Scripture before, and a long period passed over them, so their hearts became hardened.” The commentators explain that this is a diagnosis of a spiritual disease that can afflict any religious community. When a long time passes after the initial zeal of revelation, and people become complacent and disconnected from their scripture, their hearts can lose their softness and their receptivity, and they become “hard” and unresponsive to the divine reminder.

Thematic Context

This connects to the central theme of the surah: the call to a living, heartfelt, and active faith. The surah is a direct call to the believers to “soften” their hearts. This verse is the cautionary tale. The theme is that faith is not a static state that can be taken for granted. It requires constant nurturing. Without this nurturing, the heart can “harden” over time, even if one belongs to a community of faith.

Modern & Comparative Lens

The phenomenon of “religious fossilization” or the hardening of a tradition into a set of lifeless rituals is a recurring one in the history of religion. This verse is a profound and timeless warning against this. It is a call for a continuous renewal of the spiritual life of the community. A “hard heart” is a metaphor for a faith that has lost its vitality and its ability to be moved by the divine word.

Practical Reflection & Application

This verse is a direct and urgent warning to our own community and to our own selves. We must be vigilant against the danger of our own hearts “hardening.” The practical application is to constantly engage in the activities that soften the heart: the remembrance of God (dhikr Allāh), the recitation of the Qur’an with reflection, acts of charity, and the company of the righteous. This is the divine prescription to protect our hearts from becoming hard.

30. Qarḍan ḥasanan (قَرْضًا حَسَنًا) – A goodly loan

Linguistic Root & Etymology

Qarḍ is a loan. Ḥasanan means good, beautiful, or excellent.

Classical Exegesis (Tafsir)

In Surah Al-Hadid (57:11, 18), God encourages the believers to spend in His cause with this beautiful and powerful metaphor. “Who is it that would loan Allah a goodly loan…?” The commentators explain that charity given for the sake of God is described as a “loan to God” to highlight two things. First, its repayment is absolutely guaranteed, just as a loan to a rich and trustworthy person is guaranteed. Second, the repayment will be far greater than the original amount; God will “multiply it” and add a “noble reward.” A “goodly” loan is one that is given from lawfully earned wealth, with a pure and sincere intention, and without any sense of reproach.

Thematic Context

This is a central theme of the surah. The surah is a powerful and repeated call to spend in the way of God, and this metaphor is the primary tool of motivation. The theme is to re-frame the act of charity. It is not a loss or a decrease in one’s wealth. It is the most secure and the most profitable “investment” one can possibly make. It is a loan to the richest and most generous of all beings, Al-Ghanī, Al-Karīm.

Modern & Comparative Lens

The metaphor of giving to God as a “loan” is a beautiful and profound one. It creates a sense of an intimate and reciprocal relationship between the giver and God. It is a powerful contrast to a purely legalistic view of charity as a “tax.” The idea of a “goodly loan” also has a strong ethical dimension, emphasizing the importance of both the quality of the wealth being given and the quality of the intention with which it is given.

Practical Reflection & Application

This verse should completely transform our attitude towards giving charity. We should not see it as a loss, but as a “goodly loan” that we are making to our own future. The practical application is to be eager and joyful in our giving. We should seek out opportunities to “lend” to God by helping the poor, supporting Islamic causes, and contributing to the well-being of our communities, with the full and certain confidence that our loan will be repaid in the most magnificent and multiplied of ways.

31. Rahbāniyyatan ibtadaʿūhā (رَهْبَانِيَّةً ابْتَدَعُوهَا) – Monasticism, which they innovated

Linguistic Root & Etymology

Rahbāniyyah (root: R-H-B (р-х-б), to fear) is monasticism. Ibtadaʿūhā (root: B-D-ʿ (б-д-ъ)) means “they innovated it” or “they invented it.”

Classical Exegesis (Tafsir)

In Surah Al-Hadid (57:27), after praising the sincere followers of Jesus, the surah critiques a specific practice that emerged among them. “And [We ordained] monasticism, which they innovated; We did not prescribe it for them except [that they did it] seeking the approval of Allah. But they did not observe it with its right observance.” The commentators explain that this is a critique of the extreme asceticism and celibacy of Christian monasticism. The verse states that their original intention may have been a good one (to seek God’s pleasure), but it was a human “innovation” that went beyond the balanced guidance of their prophet. Furthermore, even this self-imposed difficult path, they were not able to uphold correctly.

Thematic Context

This connects to the theme of the balanced and moderate nature of the path of God. The surah is a call to a life of striving and piety, but within the balanced framework of the Sharīʿah. The example of monasticism is used as a cautionary tale against religious extremism and the human tendency to invent new and overly-difficult forms of worship. The theme is that the true path is the one prescribed by God, which is both challenging and balanced, not the extreme paths innovated by men.

Modern & Comparative Lens

This verse is a key text in the Islamic critique of monasticism and extreme asceticism. The Islamic ideal is not to renounce the world, but to engage with it in a righteous and balanced way (e.g., marriage is highly encouraged). This verse is a statement on the dangers of religious “innovation” (bidʿah), especially when it involves making forbidden what God has made permissible and imposing on oneself a burden that God has not commanded.

Practical Reflection & Application

This verse is a powerful call to adhere to the balanced and beautiful path of the Prophet Muhammad and to avoid all forms of religious extremism. The practical application is to find our spirituality not in inventing new and difficult practices, but in perfecting our observance of the established and balanced teachings of the Qur’an and the Sunnah. It is a reminder that the middle path is the straight path.

32. Raʾfatan wa raḥmah (رَأْفَةً وَرَحْمَةً) – Compassion and mercy

Linguistic Root & Etymology

Raʾfah (root: R-A-F (р-а-ф)) is a very high and tender form of compassion, especially one that seeks to prevent harm from befalling another. Raḥmah is mercy.

Classical Exegesis (Tafsir)

In Surah Al-Hadid (57:27), these are the qualities that God says He placed in the hearts of the true followers of Jesus. “And We placed in the hearts of those who followed him compassion and mercy.” The commentators explain that this is a divine praise for the sincere early Christians. Their faith was characterized by these beautiful qualities of tender-heartedness, compassion for the poor, and mutual mercy. These were the divinely-instilled virtues that defined their community, before it was later corrupted by division and innovation.

Thematic Context

This connects to the theme of the consistent moral and ethical core of all prophetic messages. The surah has praised the companions of Muhammad for being “merciful among themselves,” and this verse shows that this same quality of mercy and compassion was the hallmark of the true followers of Jesus as well. The theme is that a true faith, in any era, must manifest itself in a character of kindness and compassion.

Modern & Comparative Lens

The emphasis on “compassion and mercy” as the defining characteristics of the followers of Jesus is a beautiful point of connection between Islam and Christianity. The Qur’an affirms the core of Jesus’s message as one of love and mercy. This verse provides a powerful basis for interfaith dialogue, allowing Muslims and Christians to find common ground in the shared ethical and spiritual legacy of their traditions.

Practical Reflection & Application

This verse encourages us to see compassion and mercy as the defining qualities of a true believer, regardless of their tradition. The practical application is to strive to cultivate these virtues in our own hearts. We should pray to God to place “compassion and mercy” in our hearts, so that we may be true followers of the unified message of all the prophets. It is a call to make our religion one of profound and active kindness.

33. Sabbaḥa lillāhi (سَبَّحَ لِلَّهِ) – Glorifies Allah

Linguistic Root & Etymology

Sabbaḥa (root: S-B-Ḥ (с-б-х)) means to glorify or to exalt. The root has the sense of swimming or gliding, implying that one is declaring that God is “swimming” in a sphere far above any imperfection. Lillāhi means “for Allah.”

Classical Exegesis (Tafsir)

Surah Al-Hadid opens with this powerful and all-encompassing declaration (57:1). “Whatever is in the heavens and earth glorifies Allah.” The commentators explain that this is a statement of a universal and continuous reality. Every single atom of creation, from the greatest galaxy to the smallest insect, is in a constant state of “glorifying” its Creator. This “glorification” is its perfect submission to the laws of its creator and its silent testimony to His perfection. It is a universal chorus of praise.

Thematic Context

This is the opening theme of the surah. It establishes the cosmic context for the human drama that is to follow. The theme is that the entire universe is already in a state of perfect submission and worship. The human being who refuses to glorify God is therefore a profound anomaly, a discordant note in the universal symphony of praise. The surah is a call for the human being to join the rest of creation in this natural and fitting act of glorification.

Modern & Comparative Lens

The concept of all of nature being in a state of “praise” or “worship” is a powerful, sacramental view of the universe. It is a rejection of a purely materialistic worldview that sees nature as a dead and random machine. This verse encourages a view where the laws of physics, the orbits of the planets, and the processes of biology are all a form of the “speech” of the creation, its way of expressing its submission to its creator.

Practical Reflection & Application

This verse should fundamentally change the way we see the world around us. We are living in the midst of a creation that is constantly glorifying its Lord. The practical application is to join this cosmic chorus. When we see a beautiful sunrise, when we hear the birds sing, when we reflect on the order of the cosmos, our response should be to say, “Subḥānallāh” (Glory be to Allah), and to add our own conscious, human voice to the perpetual praise of the universe.

34. Sābiqū ilā maghfirah (سَابِقُوا إِلَىٰ مَغْفِرَةٍ) – Race to forgiveness

Linguistic Root & Etymology

Sābiqū is a command from the root S-B-Q (с-б-қ), which means to race or to compete to be first. Ilā maghfirah means “to forgiveness.”

Classical Exegesis (Tafsir)

In Surah Al-Hadid (57:21), after the powerful critique of the worldly life, this is the direct and urgent command given to the believers. “Race to forgiveness from your Lord and a garden whose width is like the width of the heaven and the earth.” The commentators explain that this is a call to a life of dynamic, urgent, and competitive striving for the things of the Hereafter. Just as people “race” for the fleeting things of this world (as described in the previous verse), the believers are commanded to redirect that same energy and competitive spirit towards the ultimate and lasting prize: God’s forgiveness and His Paradise.

Thematic Context

This connects to the surah’s central theme of re-prioritizing one’s life. The surah has deconstructed the value of the worldly life, and this verse provides the positive and dynamic alternative. The theme is that the life of a believer is not one of passive asceticism, but one of active and energetic “racing” towards the good. It is a call to be a spiritual “athlete,” competing with others in the pursuit of righteousness.

Modern & Comparative Lens

The metaphor of the spiritual life as a “race” is a powerful and universal one, also found in the writings of Saint Paul in the New Testament. The Qur’anic command is a beautiful one, as the first object of the “race” is “forgiveness.” This suggests that the starting line of the race to Paradise is the humble act of seeking forgiveness for one’s past shortcomings. It is a race that begins with humility, not pride.

Practical Reflection & Application

This verse is a direct and powerful call to action. It should cure us of spiritual laziness and procrastination. The practical application is to bring a sense of urgency and a healthy spirit of “competition” into our good deeds. We should “race” to be the first to pray, the first to give in charity, and the first to seek forgiveness after we have made a mistake. It is a call to a life of dynamic and joyful spiritual striving.

35. Aṣ-Ṣiddīqūn (الصِّدِّيقُون) – The Truthful Ones

Linguistic Root & Etymology

The root is Ṣ-D-Q (ص-д-қ), meaning to be truthful. Al-Ṣiddīqūn is an intensive plural form, signifying those who are the most truthful, who have a lifetime of unwavering commitment to the truth, and who completely confirm the truth that comes to them.

Classical Exegesis (Tafsir)

In Surah Al-Hadid (57:19), a magnificent statement is made: “And those who have believed in Allah and His messengers – those are the truthful ones (al-ṣiddīqūn) and the witnesses in the sight of their Lord.” The commentators explain that this is a verse of immense honor for the believers. It elevates the station of every sincere believer in this Ummah to the high rank of the “Ṣiddīqūn,” a rank that is second only to the prophets. To be a “ṣiddīq” is to have a faith that is so strong and so sincere that one’s entire life becomes a testimony to the truth.

Thematic Context

This connects to the theme of the high rank and the honor of the believing community. The surah is a call to sincere faith and sacrifice, and this verse is a description of the honored status of those who respond to this call. The theme is one of profound encouragement. It gives the ordinary believer the hope of attaining one of the highest spiritual ranks through their sincere faith and their commitment to the truth.

Modern & Comparative Lens

The concept of the “truthful” or the “righteous” as a special category of saints is a feature of many traditions. The Qur’anic concept of the ṣiddīq is a particularly high one, with Abu Bakr, the first Caliph, being the most famous example, known as “al-Ṣiddīq.” This verse universalizes this potential, suggesting that this station of ultimate truthfulness is accessible to all sincere believers.

Practical Reflection & Application

This verse should give us a high and noble spiritual aspiration. We should strive to be among the “ṣiddīqūn.” The practical application is to make truthfulness (ṣidq) the defining characteristic of our lives. We must be truthful in our beliefs, truthful in our words, and truthful in our deeds. We must live a life that is a complete and unwavering affirmation of the truth of Islam, with the hope that God will count us among His “truthful ones.”

36. Sūrin lahu bāb (بِسُورٍ لَّهُ بَابٌ) – A wall having a gate

Linguistic Root & Etymology

Sūr is a wall. Lahu bāb means “it has a gate.”

Classical Exegesis (Tafsir)

In the dramatic scene on the Day of Judgment in Surah Al-Hadid (57:13), this is the barrier that will be placed between the believers and the hypocrites. “And a wall will be placed between them with a gate, its inside containing mercy and its outside, from which is the punishment.” The commentators explain that this is a real, physical wall that will be erected to create the final and absolute separation between the two groups. The “gate” is the point of their final, tragic communication, where the hypocrites will desperately call out to the believers.

Thematic Context

The “wall” is the ultimate symbol of the surah’s central theme: the final and irreversible separation between sincere faith and hypocrisy. In this world, the two groups were mixed together. In the Hereafter, this wall will make their different realities absolute. The theme is one of a final sorting and a definitive judgment. The wall is the physical manifestation of the spiritual barrier that existed between them all along.

Modern & Comparative Lens

The image of a great “wall” or “gate” separating the realms of the saved and the damned is a powerful eschatological archetype. The Qur’an’s description is unique in its focus on the dialogue that takes place across this barrier. It is a powerful literary and theological device that makes the tragedy of the hypocrites’ self-inflicted exclusion all the more poignant. The wall has two sides, representing two completely different realities.

Practical Reflection & Application

This verse is a powerful and motivating image. It encourages us to strive to be on the “inside of the wall.” The practical application is to build our lives on the foundation of sincere faith, to keep the company of the believers, and to illuminate our lives with the “light” of good deeds. It is a call to ensure that we are on the side of mercy, not the side of punishment, when the final wall is erected.

37. Takāthurun fī l-amwāli wa-l-awlād (وَتَكَاثُرٌ فِي الْأَمْوَالِ وَالْأَوْلَادِ) – And rivalry in wealth and children

Linguistic Root & Etymology

Takāthur (root: K-TH-R (к-th-р)) is the verbal noun of mutual rivalry to have more. Fī l-amwāl is “in wealth.” Wa-l-awlād is “and the children.”

Classical Exegesis (Tafsir)

In the comprehensive diagnosis of the worldly life in Surah Al-Hadid (57:20), this is the final stage. “Know that the worldly life is but… rivalry in wealth and children.” The commentators explain that this describes the preoccupation of mature adulthood. After the stages of play and boasting, life becomes a competition to amass more wealth and to have more children (a sign of power and legacy in that culture). The surah critiques this as being a fleeting and deceptive pursuit, comparing it to a beautiful crop that inevitably withers and dies.

Thematic Context

This connects to the central theme of the surah’s critique of materialism. The surah identifies this “rivalry for more” as a key spiritual disease that distracts people from the real race: the “race for forgiveness” and for Paradise. The theme is a call to re-evaluate the very purpose of wealth and family. They should be a means of gratitude and a way to prepare for the Hereafter, not an arena for vain rivalry and boasting.

Modern & Comparative Lens

The Qur’an has a dedicated surah called “At-Takāthur,” which deals with this same theme. The “rivalry for more” is a perfect and timeless description of the engine of a consumerist and capitalist society. It is the never-ending race for more possessions, a higher status, and a greater legacy. The verse is a profound critique of this mindset, diagnosing it as a form of heedlessness that distracts from the ultimate purpose of life.

Practical Reflection & Application

This verse is a powerful mirror for our own lives. We must be honest with ourselves and ask how much of our lives is driven by this “rivalry for more.” The practical application is to free ourselves from the disease of consumerism and social competition. We should seek our wealth and build our families for the sake of God, not for the sake of boasting. It is a call to a life of contentment and purpose, not one of endless rivalry.

38. Takhshaʿa qulūbuhum li-dhikr Allāh (تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ) – Their hearts be humbled for the remembrance of Allah

Linguistic Root & Etymology

Takhshaʿa (root: KH-SH-ʿ (х-ш-ъ)) means to be or become humbled, subdued, or filled with reverential fear. Qulūbuhum is “their hearts.” Li-dhikr Allāh is “for the remembrance of Allah.”

Classical Exegesis (Tafsir)

In a powerful and direct address to the believers in Surah Al-Hadid (57:16), the surah asks, “Has the time not come for those who have believed that their hearts should be humbled for the remembrance of Allah and what has come down of the truth?” The commentators explain this as a gentle but firm rebuke to some of the believers who may have been becoming complacent in their faith. It is a call to renew the state of khushūʿ—the soft-hearted humility and awe that a believer should feel when they remember God or hear His revelation.

Thematic Context

This is the central call to spiritual renewal in the surah. The surah has praised the believers, but this verse is an intimate call to them to deepen their faith. The theme is that faith is not a static state; the heart needs to be constantly softened and humbled by the remembrance of God. The verse then immediately warns them not to be like the People of the Book whose hearts “hardened over time,” showing the grave danger of neglecting this spiritual duty.

Modern & Comparative Lens

The concept of khushūʿ (humble reverence) is a central element of the inner dimension of Islamic worship, especially the prayer. This verse is a powerful call to cultivate this inner state. It is a recognition that it is possible to be a “believer” in name and practice, but to have a heart that has become hard and distant. It is a timeless call for a religion of the heart, not just of form.

Practical Reflection & Application

This verse is a question that every believer should ask themselves regularly: “Has the time not come for my heart to be humbled?” The practical application is to actively engage in the practices that soften the heart. This includes reciting and listening to the Qur’an with reflection, engaging in sincere remembrance of God (dhikr), and reflecting on our own shortcomings. It is a call to a constant process of spiritual self-renewal.

39. Warāʾakum (وَرَاءَكُمْ) – Behind you

Linguistic Root & Etymology

The root is W-R-Y (у-р-й). The word warāʾ means behind.

Classical Exegesis (Tafsir)

In the dialogue at the wall of separation in Surah Al-Hadid (57:13), after the hypocrites beg the believers for some of their light, the believers reply, “Go back behind you and seek a light.” The commentators explain that this is a reply of final dismissal. It can be understood literally: “Go back to the place of gathering and try to find a light there” (which is impossible). More profoundly, it means: “Go back to the worldly life (which is now ‘behind’ you) and try to acquire the faith and the good deeds that are the source of this light.” It is a statement that the time for acquiring the light is over. The opportunity is in the past.

Thematic Context

This connects to the theme of the finality of the Day of Judgment. The surah emphasizes that this worldly life is the only time for action. This reply from the believers is a dramatic and tragic confirmation of this. The theme is that the light of the Hereafter is not something that can be borrowed or acquired on that Day; it is a direct result of the faith and the deeds that one has sent “behind” oneself from the worldly life.

Modern & Comparative Lens

The image of being told to “go back” to a past that can no longer be accessed is a powerful and universal symbol of a lost opportunity. The dialogue is a chilling depiction of the finality of one’s choices. It is a powerful literary and theological device for conveying the tragedy of a life that was not prepared for its ultimate end.

Practical Reflection & Application

This verse is a powerful motivation to not delay in acquiring our “light.” We are currently in the time and place that is “behind” the Hereafter. This is our only chance. The practical application is to seize the opportunity of today to build up our reserve of spiritual light through sincere faith and righteous deeds, so that we will not be among those who are desperately told to “go back behind you” on the Day when there is no going back.

40. Az-Ẓāhiru (الظَّاهِرُ) – The Manifest

Linguistic Root & Etymology

The root is Ẓ-H-R (ظ-ه-р), which means to be outward, apparent, or manifest. Al-Ẓāhir is the active participle, meaning The Outward, The Manifest, or The Apparent.

Classical Exegesis (Tafsir)

In the magnificent verse on God’s attributes in Surah Al-Hadid (57:3), He is described as “The First and the Last, the Manifest and the Hidden (al-ẓāhiru wa-l-bāṭin).” The commentators explain that “The Manifest” means that He is the one whose existence and Lordship are made apparent and manifest through His countless signs in the creation. The entire universe, in its order and its beauty, is a manifestation of His attributes and His power. His existence is the most apparent of all realities to the one who reflects.

Thematic Context

This connects to the theme of the comprehensive nature of God’s reality. He is both transcendent (“The Hidden”) and immanent (“The Manifest”). This pair of names provides a complete and balanced understanding. A focus on His hiddenness alone might lead one to neglect His signs in the world, while a focus on His manifest nature alone might lead to pantheism. The surah insists on both: He is manifest in His signs, but hidden in His essence.

Modern & Comparative Lens

The concept of a divine reality that is both hidden and manifest is a central theme in many mystical and philosophical traditions. The Qur’anic pairing of al-Ẓāhir and al-Bāṭin is a particularly beautiful and concise expression of this polarity. It is the basis for a rich tradition of Islamic spirituality that seeks to see the signs of “The Manifest” in the world in order to gain a glimpse of the reality of “The Hidden.”

Practical Reflection & Application

This name encourages us to be people who can “see” God in the world around us. The practical application is to train our hearts and our minds to see the signs of “The Manifest” in every aspect of creation. When we see a beautiful flower, a majestic mountain, or the intricate design of a living creature, we should see it as a manifestation of the attributes of our Lord. This practice transforms the entire world into a book of divine signs.

Image showing Quran and Surah Waqiah Written On ItSurah Waqiah Glossary: Key Arabic Terms, Names & Meanings Explained
Image showing Quran and Surah Mujadila Written On ItSurah Mujadila Glossary: Key Arabic Terms, Names & Meanings Explained

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Written by : TheLastDialogue

A Synthesis of Religions. O Mankind I am presenting you the case of God,, يا أيّها الجنس البشري؛أنا أقدم لكم "قضية الله, ¡Oh humanidad! Les estoy presentando el caso de Dios, O люди, я представляю вам дело Божие, ای بشر من سخنان خدا را به تو عرضه می کنم., Ey insanlık, ben sana Tanrı'nın davasını sunuyorum, 哦人类，我向你展示上帝的情形, اے بنی نوع انسان میں آپ کے سامنے خدا کا مقدمہ رکھتا ہوں

"The Last Dialogue" is an individual's effort by the Will of his Lord to make this world a better living place, to raise the human intellect for the fulfillment of God’s Will and to invoke God’s Mercy on humans.

The Last Dialogue (thelastdialogue.org) stands as a testament to human understanding, held in high esteem and frequently cited across prominent platforms such as Wikipedia, Reddit, and Quora. Its profound significance is evidenced by the multitude of citations and mentions it garners from scholars spanning various faith traditions, including Judaism, Christianity, and Islam.

It distinguishes itself as the sole religious platform adhering to the noble tradition of not soliciting charity, zakat, or donations – a practice aligned with the true Sunnah of Prophets.

قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ

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