Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Al-Hajj

Embark on a profound journey through Surah Al-Hajj, “The Pilgrimage,” with this comprehensive dictionary, glossary and vocabulary guide. As the 22nd chapter of the Qur’an, this surah is unique in its powerful address to all of humanity, its evocative descriptions of the Day of Judgment, and its detailed spiritual and practical guidance on the Hajj rituals. This guide unpacks the rich terminology that defines the surah’s major themes—from the eschatological terror of the Final `Zalzalah` (Earthquake) to the Abrahamic call of the pilgrimage to the `Bayt al-‘Atīq` (Ancient House), and the call to `Jihād` (striving) for the cause of God. 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-Hajj and the Qur’an – showing where and how frequently the term appears in Surah Al-Hajj 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-Hajj.

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

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

1. ‘Alaqah (عَلَقَة) – Clinging Clot

Linguistic Root & Etymology

Root: (ع ل ق) ʿ-L-Q

• Arabic Root: ع-ل-ق
• Core Meaning: The root ʿayn-lām-qāf (ع ل ق) means to cling, to hang, to be suspended, or to be attached to.
• Morphology & Derived Forms: `’Alaqah` (عَلَقَة) is a noun meaning a leech-like or clinging substance. It is the term used for the second stage of embryonic development.
• Occurrences in Surah Al-Hajj and in the whole Quran: The word `’alaqah` appears once in Surah Al-Hajj (22:5). The root appears 11 times in the Qur’an.

Linguistic and Contextual Explanation: As part of its argument for the Resurrection, the surah describes the transformation of the `nuṭfah` (sperm-drop) into an ‘alaqah (عَلَقَةٍ). The word’s meaning of “clinging” is remarkably precise. It perfectly describes the stage where the embryo implants itself and “clings” to the wall of the uterus for nourishment. Its secondary resemblance to a leech is also noted by both classical and modern commentators. This specific, accurate term for a hidden biological process serves as a powerful `āyah` (sign), pointing to the divine source of the Qur’an’s knowledge and challenging the doubter to reflect on their own origin.

Classical Exegesis (Tafsir)

In the powerful passage on the proof of the resurrection, Surah Al-Hajj describes the stages of human creation: “O people, if you are in doubt about the Resurrection, then We have created you from dust, then from a sperm-drop, then from a clinging clot (‘alaqah)…” Commentators have marveled at the descriptive accuracy of this term. The early embryo literally “clings” to the uterine wall, and it resembles a small clot of blood, much like a leech.

Thematic Context

The description of the ‘alaqah is a central part of the surah’s theme of the miracle of creation as a proof of the reality of the resurrection. The argument is a powerful one: if God can create a complex human being from such humble and seemingly insignificant beginnings—from dust, to a sperm-drop, to a clinging clot—then surely the act of re-creating that person after death is an easy matter for Him. The surah calls the doubter to reflect on their own miraculous origin as the ultimate proof of the afterlife.

Modern & Comparative Lens

The Quranic descriptions of embryology, including the stage of the ‘alaqah, have been a subject of great interest in modern times. The term’s dual meaning of “clinging thing” and “leech-like clot” is seen as a stunningly accurate description of the implanting embryo, both in its function and its appearance. [Image of an early human embryo clinging to the uterine wall] Many modern Muslim scholars, as well as some non-Muslim embryologists, have noted the remarkable correspondence between these Quranic stages and the discoveries of modern embryology.

Practical Reflection & Application

This verse is a direct invitation to contemplate the miracle of our own creation. We should reflect on our own journey from a microscopic drop to a clinging clot to the complex being we are today. This reflection should have two primary effects. First, it should instill in us a profound sense of humility before our Creator. Second, it should remove any doubt from our hearts about the reality of the resurrection. The God who created us once with such mastery can surely create us again.

2. ‘Amīq (عَمِيق) – Deep

Linguistic Root & Etymology

Root: (ع م ق) ʿ-M-Q

• Arabic Root: ع-م-ق
• Core Meaning: The root ʿayn-mīm-qāf (ع م ق) means “depth” or “to be deep.”
• Morphology & Derived Forms: The adjective `’Amīq` (عَمِيق) describes something that is far down, remote, or distant. A “fajj ‘amīq” is a deep, remote, or distant mountain pass.
• Occurrences in Surah Al-Hajj and in the whole Quran: The word `’amīq` appears once in this surah (22:27). The root appears only 3 times in the Qur’an.

Linguistic and Contextual Explanation: In the command to Abraham to proclaim the Hajj, God promises that people will answer his call, coming `min kulli fajjin ‘amīq` (“from every distant path,” 22:27). The adjective ‘amīq (عَمِيقٍ), meaning deep or remote, is profoundly prophetic. It foretells a global response to the call. At a time when Abraham stood in a barren valley, this was a promise that his call would penetrate the most distant corners of the earth, drawing people from far-flung valleys and remote passes to this one central point. The word paints a vivid geographical picture of the universal reach of the pilgrimage.

Classical Exegesis (Tafsir)

This word is used in the verse where God commands Prophet Ibrahim to proclaim the Hajj (pilgrimage) to all of humanity: “And proclaim to the people the Hajj; they will come to you on foot and on every lean camel; they will come from every distant path” (min kulli fajjin ‘amīq). Commentators have marveled at this prophecy. At a time when Ibrahim was in a barren, uninhabited valley, he was commanded to make a universal call, and God promised that people would answer it from the most distant and remote corners of the earth.

Thematic Context

The theme of the pilgrims coming from every fajjin ‘amīq is a central part of the surah’s focus on the universality of the Hajj. The pilgrimage is not a local ritual; it is a global gathering that unites people from every race, nation, and social status. The surah celebrates this diversity and the power of the prophetic call to reach the farthest corners of the world. This is a direct fulfillment of God’s promise to Ibrahim and a manifest sign of the truth of His religion.

Modern & Comparative Lens

The annual Hajj pilgrimage is the largest and most diverse recurring gathering of human beings on the planet. [Image of a diverse crowd of Hajj pilgrims] The sight of millions of people from every “distant path”—from China to Canada, from Nigeria to Norway—all converging on a single point in the Arabian desert, is a stunning and literal fulfillment of this Quranic verse. It is a powerful testament to the global reach and unifying power of the call of Ibrahim.

Practical Reflection & Application

This verse should fill us with a sense of wonder at the power of God’s promise and a feeling of connection to the global Muslim community. It is a reminder that when we stand for prayer in our local mosque, we are part of a family that stretches to every “distant path” on earth. It should also inspire us to answer the call of Ibrahim ourselves, if we are able, by undertaking the journey of the Hajj to join this magnificent and diverse gathering of the faithful.

3. An‘ām (أَنْعَام) – Livestock Animals

Linguistic Root & Etymology

Root: (ن ع م) N-ʿ-M

• Arabic Root: ن-ع-م
• Core Meaning: The root nūn-ʿayn-mīm (ن ع م) relates to blessings, gifts, pleasure, and comfort. `Ni’mah` is a blessing.
• Morphology & Derived Forms: `An’ām` (أَنْعَام) is a plural noun referring to grazing livestock (camels, cattle, sheep, goats). They are named from this root because they are a primary source of blessing and sustenance for humanity.
• Occurrences in Surah Al-Hajj and in the whole Quran: These animals are central to the Hajj rites, and the root appears 6 times in this surah. The root appears 168 times in the Qur’an.

Linguistic and Contextual Explanation: In Surah Al-Hajj, the sacrifice of the an‘ām (الْأَنْعَام) is a key rite. The surah calls them `bahīmat al-an’ām` (“beasts of livestock”). Their name, derived from “blessing,” is significant. The act of sacrifice is an acknowledgement that these “blessings” are from God, and it is a further act of gratitude to share this blessing with the poor. The famous verse, “Their meat will not reach Allah… but what reaches Him is piety (taqwā),” powerfully re-frames the purpose of the ritual away from the animal itself to the internal state of the worshipper.

Classical Exegesis (Tafsir)

In Surah Al-Hajj, the an‘ām play a central role in the rites of the pilgrimage. The surah states that God has appointed rites of sacrifice for every nation, “that they may mention the name of Allah over what He has provided for them of livestock animals” (bahīmat al-an‘ām). The pilgrims are commanded to eat from the sacrificed animals and to feed the poor and the needy. The physical sacrifice of these animals is presented as a profound act of worship, a symbol of one’s willingness to give up what is valuable for the sake of God.

Thematic Context

The theme of the sacrifice of the an‘ām is a key part of the surah’s teachings on the Hajj. It connects the physical act of the rite with its spiritual purpose. The surah famously states, “Their meat will not reach Allah, nor will their blood, but what reaches Him is piety from you.” This is a profound statement on the inner reality of the sacrifice. The goal is not the ritual slaughter itself, but the cultivation of God-consciousness (taqwā) in the heart of the worshipper. The sharing of the meat with the poor also highlights the social justice dimension of the ritual.

Modern & Comparative Lens

Animal sacrifice has been a part of religious rituals in many cultures throughout history. The Quranic verses on the sacrifice are a powerful spiritualization of this ancient practice. It is a direct refutation of any magical thinking that the gods are “fed” by the sacrifice. The Qur’an makes it clear that God has no need for the meat or the blood. The entire value of the act is in the piety and the charity that it inspires. This is a profound ethical and theological refinement of the rite of sacrifice.

Practical Reflection & Application

This surah is a direct call to understand the true spirit of the sacrifice, which is commemorated by Muslims all over the world during Eid al-Adha. It is not just about the shedding of blood or the feasting on meat. It is a powerful act of remembrance, a symbol of our gratitude to God, and an opportunity to share our blessings with the less fortunate. The key is to ensure that the act is motivated by and leads to an increase in our piety (taqwā).

4. ‘Atīq (عَتِيق) – Ancient

Linguistic Root & Etymology

Root: (ع ت ق) ʿ-T-Q

• Arabic Root: ع-ت-ق
• Core Meaning: The root ʿayn-tā’-qāf (ع ت ق) means to be old, ancient, or noble. It also means “to be freed” (as in a freed slave, `ʿitq`).
• Morphology & Derived Forms: `‘Atīq` (عَتِيق) is an adjective. When applied to the Kaaba (`al-Bayt al-‘Atīq`), it signifies its ancientness as the first house of worship and its “freed” status from the tyranny of rulers.
• Occurrences in Surah Al-Hajj and in the whole Quran: The title appears twice in this surah (22:29, 22:33). The root appears 12 times in the Qur’an.

Linguistic and Contextual Explanation: The honorific title “al-Bayt al-‘Atīq” (الْبَيْتِ الْعَتِيق) anchors the Hajj rituals in a profound historical and spiritual context. Its meaning as “The Ancient House” connects the rites to the very dawn of prophecy, establishing it as the primordial center of monotheistic worship. Its meaning as “The Freed House” signifies its divinely protected status, liberated from human ownership or control. The command to “circumambulate the Ancient House” (`wa-l-yaṭṭawwafū bi-l-bayti l-‘atīq`, 22:29) is thus not just a ritual, but an act of entering into this deep history and acknowledging this sacred, liberated space.

Classical Exegesis (Tafsir)

Surah Al-Hajj uses this honorific title for the Kaaba in Mecca multiple times. Ibrahim was commanded to purify “My House” for those who circumambulate it. The pilgrims are commanded to fulfill their vows and to circumambulate “the Ancient House.” Commentators have stressed that this title highlights the Kaaba’s unique and venerable status. It is the primordial center of monotheistic worship on earth, a direct link to the legacy of Prophet Ibrahim and even, according to some traditions, to Adam.

Thematic Context

The theme of the Bayt al-‘Atīq is the geographical and spiritual center of gravity for the entire surah. The chapter is named after the pilgrimage to this very house. The rites of Hajj—the proclamation, the circumambulation, the sacrifice—are all centered around this “Ancient House.” The surah establishes its sanctity and its role as a universal center for all of humanity to gather in worship of the One God. It is the ultimate symbol of the unity and the ancient roots of the faith.

Modern & Comparative Lens

The concept of a “center of the world” (axis mundi) is a powerful archetype in many religious traditions. The Bayt al-‘Atīq is the Islamic expression of this archetype. It is the spiritual and ritual center of the Muslim world. The annual pilgrimage to this “Ancient House” is a powerful and visible manifestation of the unity and diversity of the global Muslim community, as people from all corners of the earth gather around this single, ancient focal point.

Practical Reflection & Application

This title should instill in us a deep sense of reverence and love for the Kaaba. When we turn to it in our daily prayers, we should remember that we are facing the “Ancient House,” the first place on earth dedicated to the worship of our one Lord. When we perform the Tawaf (circumambulation), we should feel that we are connecting with a timeless tradition that goes back to the father of the prophets, Ibrahim. It is a call to honor and to cherish this sacred center of our faith.

5. Ba‘th (بَعْث) – Resurrection

Linguistic Root & Etymology

Root: (ب ع ث) B-ʿ-Th

• Arabic Root: ب-ع-ث
• Core Meaning: The root bā’-ʿayn-thā’ (ب ع ث) means to send forth, to raise up, or to resurrect.
• Morphology & Derived Forms: `Ba’th` (بَعْث) is the verbal noun. “Yawm al-Ba’th” is the Day of Resurrection, when God will “raise up” all the dead from their graves for judgment.
• Occurrences in Surah Al-Hajj and in the whole Quran: The concept is a primary theme of the surah, and the word appears in verse 22:5. The root appears 67 times in the Qur’an.

Linguistic and Contextual Explanation: Surah Al-Hajj directly confronts skepticism about the Ba‘th (الْبَعْثِ). Verse 22:5 opens with, “O people, if you are in doubt about the Resurrection…” The word’s root, meaning “to send forth” or “raise up,” frames the event as an active, divine command. The surah then presents its primary rational argument: if God can perform the intricate process of creating a human from dust and a sperm-drop, and if He can “resurrect” the dead earth with rain, then the act of the final `Ba’th` is a logical and easy extension of a power that is already clearly manifest in the world. It is a powerful argument from analogy designed to move the heart from doubt to certainty.

Classical Exegesis (Tafsir)

Surah Al-Hajj presents one of the most powerful and detailed arguments for the reality of the Ba‘th in the entire Qur’an. The surah directly addresses the doubters: “O people, if you are in doubt about the Resurrection (al-ba‘th), then We have created you from dust…” The verse then goes on to list the stages of embryonic development as the primary proof. It also points to another sign: the resurrection of a dead, barren earth, which comes back to life with vegetation after the rain. Commentators explain that these are two undeniable proofs from our own bodies and from the world around us that the one who creates life the first time has the power to create it again.

Thematic Context

The theme of the Ba‘th is a foundational message of the surah. The chapter opens with the terror of the Final Hour, which is the prelude to the resurrection. The detailed argument from creation is the intellectual core of the surah’s case for the afterlife. The entire system of divine justice described in the surah, with its rewards for the believers and punishments for the disbelievers, is contingent on the reality of the resurrection. It is the event that gives ultimate meaning and moral coherence to our earthly existence.

Modern & Comparative Lens

Belief in a resurrection of the dead is a core tenet of the Abrahamic faiths, which distinguishes them from religions that believe in reincarnation or the annihilation of the soul. The Quranic argument for the ba‘th, based on the analogy with the creation of the embryo and the revival of the earth, is a powerful rational and naturalistic argument. It is a call to see the resurrection not as a strange, supernatural anomaly, but as a consistent and logical extension of the patterns of creation that we witness every day.

Practical Reflection & Application

This surah is a powerful cure for any doubt about the resurrection. If we ever feel a whisper of doubt, we should reflect on the two powerful proofs given in this chapter. We should ponder the miracle of our own creation from a single cell, and we should look at a barren patch of land in the winter and witness its “resurrection” in the spring. These reflections should fill our hearts with certainty in the ba‘th and motivate us to live our lives in preparation for that great and certain day.

6. Bahīmah (بَهِيمَة) – A Beast/Livestock

Linguistic Root & Etymology

Root: (ب ه م) B-H-M

• Arabic Root: ب-ه-م
• Core Meaning: The root bā’-hā’-mīm (ب ه م) means “to be mute” or “indistinct,” as the speech of animals is indistinct to humans.
• Morphology & Derived Forms: `Bahīmah` (بَهِيمَة), plural `bahā’im`, refers to a beast or animal, particularly livestock animals. `Bahīmat al-an’ām` is a specific phrase for these animals.
• Occurrences in Surah Al-Hajj and in the whole Quran: The phrase `bahīmat al-an’ām` appears twice in this surah (22:28, 22:34). The root appears 6 times in the Qur’an.

Linguistic and Contextual Explanation: In the context of the Hajj, the surah commands mentioning God’s name over the “`bahīmat al-an’ām`” (بَهِيمَةِ الْأَنْعَامِ) provided for sacrifice. The word Bahīmah (بَهِيمَةِ), rooted in the idea of being “mute,” provides a subtle contrast. These non-speaking creatures become the means for a most profound act of speech: the `dhikr` (remembrance) of God’s name at the time of sacrifice. The ritual thus elevates the animal from a mere “mute beast” to a sacred symbol (`sha’ā’ir Allāh`), and its sacrifice becomes an eloquent expression of human gratitude and submission.

Classical Exegesis (Tafsir)

In the context of the Hajj rituals, Surah Al-Hajj commands the pilgrims to mention God’s name “over what He has provided for them of livestock animals” (‘alā mā razaqahum min bahīmat al-an‘ām) at the time of sacrifice. The surah then specifies what should be done with these animals: “So eat of them and feed the poor and the needy.” Commentators explain that these animals are a provision and a blessing from God, and the act of sacrificing them is an expression of gratitude and a means of sharing this blessing with the less fortunate.

Thematic Context

The theme of the bahīmah is central to the surah’s teachings on the rites of sacrifice. The animal itself is a symbol of the worldly wealth and provision that God has given us. The act of sacrificing it is a symbol of our willingness to give up what we value for the sake of God. The surah spiritualizes this act, making it clear that the piety of the heart is what matters, not the blood of the animal. It also socializes the act, making the feeding of the poor a mandatory component of the ritual.

Modern & Comparative Lens

The ritual of animal sacrifice is an ancient one. The Quranic legislation reframes this ancient rite with a profound ethical and spiritual purpose. It is a powerful act of social solidarity, ensuring that on the days of the festival, even the poorest members of the community have access to meat. This stands in stark contrast to any form of sacrifice that is done for superstitious reasons or where the benefit is limited to the one performing the rite.

Practical Reflection & Application

This verse is a reminder of the social and spiritual dimensions of the annual sacrifice (uḍḥiyah/qurbani). When we perform this rite, we should do so with the intention of cultivating piety (taqwā) in our own hearts and with the intention of sharing God’s blessings with others. It is a practical expression of our gratitude to the Provider and our compassion for the needy. It transforms a simple bahīmah into a powerful symbol of faith and charity.

7. Bahīj (بَهِيج) – Beautiful/Lush

Linguistic Root & Etymology

Root: (ب ه ج) B-H-J

• Arabic Root: ب-ه-ج
• Core Meaning: The root bā’-hā’-jīm (ب ه ج) means to be beautiful, to be splendid, or to bring joy and delight.
• Morphology & Derived Forms: `Bahīj` (بَهِيج) is an adjective describing a beauty that is joyous and delightful to behold.
• Occurrences in Surah Al-Hajj and in the whole Quran: The term appears in the phrase `zawjin bahīj` in 22:5. The root appears 5 times in the Qur’an.

Linguistic and Contextual Explanation: In its argument for the Resurrection, the surah uses a beautifully poetic image: a barren earth revives with rain and “`anbatat min kulli zawjin bahīj`” (“grows of every beautiful kind,” 22:5). The adjective bahīj (بَهِيجٍ) elevates the description beyond mere plant growth. It doesn’t just grow plants; it grows things that are splendid, joyous, and delightful to the observer. This aesthetic detail is a key part of the argument. It portrays the Creator not just as a powerful engineer of life, but as a divine artist who fills the world with beauty that brings delight. The joyful (`bahīj`) rebirth of the earth is thus a beautiful and hopeful sign of our own joyful rebirth on the Day of Resurrection.

Classical Exegesis (Tafsir)

In the argument for the resurrection, Surah Al-Hajj presents the revival of the dead earth as a sign. It says, “And you see the earth barren, but when We send down upon it rain, it quivers and swells and grows [something] of every beautiful kind” (min kulli zawjin bahīj). Commentators have painted a vivid picture based on this verse: the dead, brown earth stirs, swells with life, and then bursts forth with a diverse and colorful array of beautiful plants that bring joy to all who see them.

Thematic Context

The theme of the earth bringing forth every bahīj kind of plant is a central part of the surah’s argument from analogy for the resurrection. The annual “resurrection” of the plant world is presented as a direct and observable proof of God’s power to bring forth life from death. The beauty of the result—the “joyful” and splendid variety of plants—is also a sign of God’s artistry and His mercy. The theme is that the same God who can turn a barren earth into a beautiful garden can surely turn decayed bones into a resurrected human being.

Modern & Comparative Lens

The miracle of germination and plant growth is a source of universal wonder. The Quranic verse captures this wonder with poetic beauty. It uses precise and evocative language (“quivers,” “swells,” “beautiful kind”) to describe a process that we now understand through the science of botany. The Qur’an encourages us to look at this familiar natural process with new eyes, to see it not as a blind mechanical process, but as a recurring and beautiful sign of its Creator’s power and artistry.

Practical Reflection & Application

This verse is a direct invitation to practice nature contemplation. We should take the time to observe the miracle of plant life around us. We should look at a garden after a spring rain and reflect on the incredible diversity and “joyful beauty” of the plants. This reflection should, as the verse intends, strengthen our faith in the resurrection and increase our gratitude for the beauty that God has placed in His creation.

8. Bayt al-‘Atīq (الْبَيْتِ الْعَتِيق) – The Ancient House

Linguistic Root & Etymology

Root: (ب ي ت) B-Y-T & (ع ت ق) ʿ-T-Q

• Arabic Root: ب-ي-ت and ع-ت-ق
• Core Meaning: `Al-Bayt` means “The House.” `’Atīq` means “ancient” and “freed.”
• Morphology & Derived Forms: This honorific title for the Kaaba literally means “The Ancient House” or “The Freed House.”
• Occurrences in Surah Al-Hajj and in the whole Quran: The title appears twice in Surah Al-Hajj (22:29, 22:33). The root of `’atīq` appears 12 times in the Qur’an.

Linguistic and Contextual Explanation: The title al-Bayt al-‘Atīq (الْبَيْتِ الْعَتِيق) is rich with layers of meaning. Its meaning as “The Ancient House” connects the rituals of Hajj to the dawn of monotheistic history, affirming its status as the first house established for the worship of the one God. Its meaning as “The Freed House” signifies its divinely protected status, “freed” from the ownership or tyranny of any worldly power. The command to `yaṭṭawwafū bi-l-bayti l-‘atīq` (circumambulate the Ancient House, 22:29) is an instruction to enter into this deep history and to celebrate this sacred, liberated space at the center of the world.

Classical Exegesis (Tafsir)

Surah Al-Hajj uses this honorific title for the Kaaba in Mecca multiple times. Ibrahim was commanded to purify “My House” for those who circumambulate it. The pilgrims are commanded to fulfill their vows and to circumambulate “the Ancient House.” Commentators have stressed that this title highlights the Kaaba’s unique and venerable status. It is the primordial center of monotheistic worship on earth, a direct link to the legacy of Prophet Ibrahim and even, according to some traditions, to Adam.

Thematic Context

The theme of the Bayt al-‘Atīq is the geographical and spiritual center of gravity for the entire surah. The chapter is named after the pilgrimage to this very house. The rites of Hajj—the proclamation, the circumambulation, the sacrifice—are all centered around this “Ancient House.” The surah establishes its sanctity and its role as a universal center for all of humanity to gather in worship of the One God. It is the ultimate symbol of the unity and the ancient roots of the faith.

Modern & Comparative Lens

The concept of a “center of the world” (axis mundi) is a powerful archetype in many religious traditions. The Bayt al-‘Atīq is the Islamic expression of this archetype. It is the spiritual and ritual center of the Muslim world. The annual pilgrimage to this “Ancient House” is a powerful and visible manifestation of the unity and diversity of the global Muslim community, as people from all corners of the earth gather around this single, ancient focal point.

Practical Reflection & Application

This title should instill in us a deep sense of reverence and love for the Kaaba. When we turn to it in our daily prayers, we should remember that we are facing the “Ancient House,” the first place on earth dedicated to the worship of our one Lord. When we perform the Tawaf (circumambulation), we should feel that we are connecting with a timeless tradition that goes back to the father of the prophets, Ibrahim. It is a call to honor and to cherish this sacred center of our faith.

9. Biya‘ (بِيَع) – Churches

Linguistic Root & Etymology

Root: None (Loanword)

• Arabic Root: `Biya‘` (بِيَع) is the plural of `bī‘ah`, an Arabized word from Aramaic (`bē’ā`).
• Core Meaning: It means an assembly, and specifically a place of worship, particularly a Christian church.
• Occurrences in Surah Al-Hajj and in the whole Quran: The word appears once in the Qur’an, in Surah Al-Hajj (22:40).

Linguistic and Contextual Explanation: In the landmark verse giving the rationale for defensive jihad, the Qur’an lists several houses of worship that would have been destroyed if God did not repel some people by means of others: monasteries, churches (وَبِيَعٌ), synagogues, and mosques. The explicit inclusion of `biya’`, Christian churches, is a foundational statement of religious pluralism. It establishes a divine mandate for a Muslim state to use its power to protect the places of worship of other monotheistic faiths from the forces of tyranny and intolerance.

Classical Exegesis (Tafsir)

In a landmark verse in Surah Al-Hajj that gives the rationale for the permission to fight defensively, the surah states that if God did not repel some people by means of others, then “monasteries, churches (biya‘), synagogues, and mosques in which the name of Allah is mentioned much would have been demolished.” Classical commentators have explained that this is a powerful statement about the purpose of a just defensive war in Islam. It is not to compel belief, but to protect the freedom of religion and to safeguard all houses where the One God is worshipped from destruction by the forces of tyranny and polytheism.

Thematic Context

The mention of biya‘ is a central part of the surah’s theme of the relationship between the Muslim community and the other monotheistic faiths. This verse is one of the most powerful statements of religious pluralism and the protection of minorities in the entire Qur’an. It establishes that a just Islamic state has a religious duty to protect the places of worship of the “People of the Book” (Jews and Christians), because the name of the One God is mentioned in them.

Modern & Comparative Lens

This verse is a foundational text for the Islamic charter of religious freedom. In an age of religious persecution and conflict, this verse is a timeless and deeply relevant call for the protection of all houses of worship. It is a powerful refutation of any extremist ideology that calls for the destruction of churches or synagogues. The verse establishes a principle of shared sacredness among the monotheistic faiths, as they are all places dedicated to the remembrance of the same God.

Practical Reflection & Application

This verse should instill in us a deep respect for the sacred spaces of other monotheistic faiths. It teaches us that part of our religious duty is to be protectors of religious freedom for all who worship the One God. It is a call to a pluralistic and tolerant mindset that recognizes and respects the sanctity of churches and synagogues as places where our common Lord is worshipped. It is the ultimate Quranic basis for condemning any act of violence against these places of worship.

10. Budn (بُدْن) – Sacrificial Camels/Cattle

Linguistic Root & Etymology

Root: (ب د ن) B-D-N

• Arabic Root: ب-د-ن
• Core Meaning: The root bā’-dāl-nūn (ب د ن) means “body,” especially a large body.
• Morphology & Derived Forms: `Budn` (بُدْن) is the plural of a word meaning a camel or a cow brought for sacrifice, so named because of their large bodies (`badan`).
• Occurrences in Surah Al-Hajj and in the whole Quran: The word appears once in this surah (22:36). The root appears 16 times in the Qur’an.

Linguistic and Contextual Explanation: The surah specifies, `wal-budna ja’alnāhā lakum min sha’ā’iri llāh` (“And the sacrificial camels and cattle (`budn`) We have made for you among the symbols of Allah,” 22:36). The term budn (وَالْبُدْنَ) refers to the large livestock sacrificed during Hajj. By declaring them `sha’ā’ir Allāh` (Symbols of God), the Qur’an elevates these animals from mere livestock to sacred objects of ritual. Their large size (`badan`) makes them a substantial act of charity, as their meat is to be distributed among the poor, linking the ritual act of sacrifice to the social act of feeding the hungry.

Classical Exegesis (Tafsir)

In the context of the Hajj rites, Surah Al-Hajj says, “And the sacrificial camels and cattle We have made for you as among the symbols of Allah” (wal-budna ja‘alnāhā lakum min sha‘ā’iri Allāh). The verse continues, “for you therein is good. So mention the name of Allah upon them when they are lined up [for sacrifice].” Commentators explain that the budn are not just animals for food; they are designated as “symbols of Allah.” The entire process—from selecting a good animal, to bringing it to the sacred precinct, to sacrificing it in God’s name, to sharing its meat—is a profound act of worship and a symbol of one’s devotion.

Thematic Context

The theme of the budn as “symbols of Allah” is central to the surah’s spiritualization of the Hajj rituals. It teaches the pilgrims to look beyond the outward form of the rite to its inner meaning. The animal itself becomes a sacred symbol, a tangible representation of the pilgrim’s willingness to sacrifice for their Lord. This act of sacrifice is presented as a means of achieving piety (taqwā) and as a great source of “good” (khayr), both for the one who sacrifices and for the poor who are fed.

Modern & Comparative Lens

The use of animals as religious symbols is a feature of many cultures. The Quranic designation of the budn as “symbols of Allah” gives this a specific monotheistic meaning. The animal is not worshipped, nor is it a symbol of a lesser deity. It is a symbol that points to the One God. It is a symbol of His provision and a symbol of our gratitude and submission to Him. This is a profound re-framing of the ancient rite of animal sacrifice.

Practical Reflection & Application

This verse should elevate our understanding of the act of sacrifice (uḍḥiyah/qurbani). When we offer a sacrificial animal, we should do so with a sense of reverence, recognizing that this is one of the “symbols of Allah.” We should see it not as a chore, but as a profound act of worship and a great opportunity for charity. The verse reminds us that the external rite is a means to an internal goal: the glorification of God and the purification of our own hearts.

11. Dhihl (ذِهْل) – To be stunned/forget

Linguistic Root & Etymology

Root: (ذ ه ل) Dh-H-L

• Arabic Root: ذ-ه-ل
• Core Meaning: The root dhāl-hā’-lām (ذ ه ل) means to be stunned, distracted, diverted, or to forget something out of sheer terror and panic.
• Morphology & Derived Forms: `Dhihl` is the verbal noun. The verb `tadhhalu` means “she will be stunned away from.” It is a form of mental paralysis caused by an overwhelming event.
• Occurrences in Surah Al-Hajj and in the whole Quran: The root appears once in the Qur’an, in the opening of this surah (22:2).

Linguistic and Contextual Explanation: In its terrifying opening description of the Final Earthquake (`Zalzalah`), the surah uses the verb tadhhalu (تَذْهَلُ) to depict an unimaginable scene: `yawma tarawnahā tadhhalu kullu murḍi’atin ‘ammā arḍa’at` (“On the Day you see it, every nursing mother will be stunned away from her infant”). The word `dhihl` is more intense than simple forgetting (`nisyān`); it is a mental shock that completely obliterates all other thoughts and instincts. The choice of the nursing mother—the epitome of selfless love—makes this the ultimate image of cosmic terror, where even the most powerful bond of nature is severed by panic.

Classical Exegesis (Tafsir)

This powerful word is used in the terrifying opening scene of Surah Al-Hajj, which describes the Day of the Final Earthquake. The surah says, “On the Day you see it, every nursing mother will be stunned away from that [child] she was nursing” (yawma tarawnahā tadhhalu kullu murḍi‘atin ‘ammā arḍa‘at). Commentators have painted a vivid and heartbreaking picture based on this verse. The bond between a nursing mother and her infant is the strongest and most selfless of all human bonds. The terror of that Day will be so immense that it will shatter even this most primal of instincts. The mother will, in her panic, completely forget the child at her breast.

Thematic Context

The theme of dhihl is the ultimate expression of the absolute terror of the Final Hour. It is the central part of the surah’s opening wake-up call. The verse is designed to shock the listener out of their heedlessness (ghaflah) by describing a scene of unimaginable psychological trauma. If even the nursing mother will be stunned away from her child, then how will the state of the heedless wrongdoers be? It is a powerful argument for the necessity of taking the warning of the Day of Judgment with the utmost seriousness.

Modern & Comparative Lens

The image of the breakdown of the most fundamental human bonds is a common feature of apocalyptic literature. The Quranic image is particularly powerful and poignant because it focuses on the most intimate and merciful of relationships: that of the nursing mother and her child. In psychology, the “fight or flight” response to extreme terror can lead to a state of dissociation or a shutdown of normal cognitive and emotional functions. The Quranic description of dhihl is a perfect depiction of this state of ultimate psychological shock.

Practical Reflection & Application

This verse is one of the most terrifying in the Qur’an, and it is meant to be. It is a form of spiritual “shock therapy.” Contemplating this scene should instill in us a profound and healthy fear (khashyah) of that Day. This fear is not meant to paralyze us, but to motivate us. It should motivate us to do the deeds that will make us among those who are safe and secure on that Day, protected by God’s mercy from this unimaginable terror.

12. Fajj (فَجّ) – A path/pass

Linguistic Root & Etymology

Root: (ف ج ج) F-J-J

• Arabic Root: ف-ج-ج
• Core Meaning: The root fā’-jīm-jīm (ف ج ج) means a wide path or a pass between two mountains.
• Morphology & Derived Forms: `Fajj` (فَجّ), plural `fijāj`, refers to a way, a road, or a route of travel, often one that is wide and clear.
• Occurrences in Surah Al-Hajj and in the whole Quran: The word appears once in this surah (22:27). The root appears 4 times in the Qur’an.

Linguistic and Contextual Explanation: When Abraham proclaims the Hajj, he is promised that pilgrims will come `min kulli fajjin ‘amīq` (“from every distant path,” 22:27). A fajj (فَجٍّ) is a mountain pass or a valley road. This geographic term creates a powerful visual of people traveling from all over the world, traversing deep valleys and distant mountain ranges to answer this single call. It serves as a prophecy of the Hajj’s global reach and its power to unite people from every corner of the earth.

Classical Exegesis (Tafsir)

In Surah Al-Hajj, this word is used in the command to Ibrahim to proclaim the pilgrimage: “…they will come from every distant path” (min kulli fajjin ‘amīq). Commentators explain that the mountains, which could be impassable barriers, have, by God’s mercy, been created with passes and valleys that serve as roads and routes, allowing humanity to travel and to find their way.

Thematic Context

The theme of the fajj is a beautiful illustration of God’s mercy and wisdom in His creation. It shows that God has not created a world of insurmountable obstacles, but a world with built-in paths for guidance and travel. This physical reality is a metaphor for the spiritual reality. Just as God has created physical paths through the mountains, He has also created a spiritual “path” (ṣirāṭ) through the difficulties of life, which is the path of His guidance. The Hajj is the ultimate journey where people from every physical fajj converge upon the one spiritual path.

Modern & Comparative Lens

The image of a path through the mountains is a powerful and universal symbol for a journey or a quest. The Quranic verse gives this universal symbol a specific theological meaning. The very existence of these paths is a sign of a benevolent Creator who has designed the world to be navigable, not to be a prison. It is a call to see the hand of God even in the geological features of the planet.

Practical Reflection & Application

This verse is a call to be grateful for the “paths” that God has created for us, both physical and spiritual. We should be thankful for the roads and the means of travel that make our lives easy. More importantly, we should be thankful for the clear spiritual path that God has laid out for us through His revelation. The verse also inspires trust. When we are faced with a seemingly impassable “mountain” of a problem, we should trust that God, in His mercy, has also created a “pass” through it, and we should pray for the guidance to find it.

13. Faṣl (فَصْل) – A Decisive Judgment

Linguistic Root & Etymology

Root: (ف ص ل) F-Ṣ-L

• Arabic Root: ف-ص-ل
• Core Meaning: The root fā’-ṣād-lām (ف ص ل) means to separate, to distinguish, to make distinct, or to decide between things.
• Morphology & Derived Forms: `Faṣl` (فَصْل) is a decisive judgment that “separates” truth from falsehood. `Yawm al-Faṣl` (the Day of Separation) is a name for the Day of Judgment. The verb `yafṣilu` means “He will judge/decide.”
• Occurrences in Surah Al-Hajj and in the whole Quran: The verb appears once in Surah Al-Hajj (22:17). The root appears 36 times in the Qur’an.

Linguistic and Contextual Explanation: The verb yafṣilu (يَفْصِلُ) is used to describe God’s ultimate role in resolving human religious differences. After listing the various communities—believers, Jews, Christians, Magians, etc.—the surah states, `inna llāha yafṣilu baynahum yawma l-qiyāmah` (“Indeed, Allah will judge between them on the Day of Resurrection,” 22:17). This act of `faṣl` is a decisive “separation” of the truth claims of each group. It assures that all the disputes and disagreements of this world will be settled with perfect justice by the ultimate Arbiter, who is Witness (`Shahīd`) to everything.

Classical Exegesis (Tafsir)

In Surah Al-Hajj, after mentioning the various different religious communities in the world—the believers, the Jews, the Sabians, the Christians, the Magians, and the polytheists—the surah makes a definitive statement: “Indeed, Allah will judge between them (yafṣilu baynahum) on the Day of Resurrection. Indeed, Allah is, over all things, a Witness.” Commentators explain that this is a statement of ultimate divine justice. In this world, these communities may argue about their beliefs. But on that Day, God Himself will be the judge, and He will pass the final, decisive verdict that will separate the followers of truth from the followers of falsehood.

Thematic Context

The theme of the final faṣl is a central part of the surah’s eschatological message. It provides the ultimate answer to the problem of religious diversity and conflicting truth claims. The surah affirms that the final judgment on these matters rests with God alone. This theme is meant to encourage the believers to be firm in their own faith, while consigning the ultimate fate of others to the perfect knowledge and justice of God. It is a call to focus on one’s own deeds, in preparation for that decisive day.

Modern & Comparative Lens

The question of how to deal with religious pluralism is a major challenge in the modern world. This verse provides a key Quranic principle for this. It acknowledges the existence of different religious communities, and then it defers the ultimate judgment between them to God. This can be seen as a theological basis for a form of religious tolerance in this world. Our duty is to convey the message of our faith with clarity and wisdom, but it is not our role to pass a final verdict on the ultimate salvation of other communities. That is the role of God on the Day of Faṣl.

Practical Reflection & Application

This verse should give us a profound sense of both humility and urgency. Humility, because it reminds us that we are not the final judges of other people or other communities. Urgency, because it reminds us that this Day of Decisive Judgment is a reality that we are all heading towards. Our primary concern should be to ensure that we ourselves are on the right side of that judgment. We should focus on our own faith and our own deeds, and we should pray for the guidance of all of humanity.

14. Fitnah (فِتْنَة) – Trial

Linguistic Root & Etymology

Root: (ف ت ن) F-T-N

• Arabic Root: ف-ت-ن
• Core Meaning: The root fā’-tā’-nūn (ف ت ن) originally meant to smelt gold by fire to test its purity.
• Morphology & Derived Forms: `Fitnah` (فِتْنَة) is the verbal noun. It means a trial, a test, a temptation, or a tribulation that reveals one’s true nature, just as fire tests a metal. The passive verb `futina` means “he was tried.”
• Occurrences in Surah Al-Hajj and in the whole Quran: The root appears 4 times in this surah. It appears 60 times in the Qur’an.

Linguistic and Contextual Explanation: Surah Al-Hajj defines a specific type of person by their response to fitnah (فِتْنَةٌ): the one who worships on an edge. “But if a `fitnah` strikes him, he turns on his face” (22:11). `Fitnah` here is any trial or hardship that challenges their worldly comfort. Its root meaning of “smelting” is key. A true believer is like pure gold; the fire of a `fitnah` only increases their luster. The weak believer is like fool’s gold; the same fire exposes their impurity and causes them to shatter. This establishes the test as a necessary mechanism for distinguishing the genuine from the counterfeit.

Classical Exegesis (Tafsir)

In the description of the person who worships Allah “on an edge,” Surah Al-Hajj states, “But if a trial (fitnah) strikes him, he turns on his face.” Commentators explain that this fitnah can be any form of worldly hardship—a loss of wealth, a sickness, a difficulty in the family. For the person with a weak and conditional faith, this trial becomes the breaking point that exposes the fragility of their commitment and causes them to abandon their religion altogether.

Thematic Context

The theme of fitnah is central to the surah’s understanding of the purpose of this worldly life. The chapter teaches that this life is an arena of testing. God tests us with both good and evil: “And We test you with evil and with good as a trial.” The stories of the prophets are all stories of passing these great trials. The person who worships on an edge is the model of one who fails the test. The surah is a call to develop a faith that is strong enough to withstand the inevitable trials of this life.

Modern & Comparative Lens

The concept of life as a test is a core doctrine in the Abrahamic faiths. The Quranic term fitnah is a particularly rich one, as it implies a test that is also a temptation and can also be a cause of turmoil. In modern psychology, the concept of “resilience” is the ability to withstand and grow from adversity. The Islamic concept of patience in the face of fitnah is a spiritually-grounded form of resilience, based on trust in the wisdom and mercy of the one who is sending the test.

Practical Reflection & Application

This surah is a manual for how to approach the inevitable trials of our lives. It teaches us to see our difficulties not as random punishments, but as a fitnah from our Lord, designed to test and to purify us. When a trial strikes, we should not, like the man on the edge, turn away from our faith. We should turn towards our faith with even greater intensity, seeking strength in prayer, patience, and the remembrance of God. This is the path to passing the test and to emerging from the “fire” of the trial with a faith that is purer and stronger.

15. Ḥamal (حَمْل) – Pregnancy/Burden

Linguistic Root & Etymology

Root: (ح م ل) Ḥ-M-L

• Arabic Root: ح-م-ل
• Core Meaning: The root ḥā’-mīm-lām (ح م ل) means to carry or to bear a load.
• Morphology & Derived Forms: `Ḥamal` (حَمْل) is the verbal noun, meaning a load, a burden, or, in a biological context, a pregnancy (that which is carried in the womb).
• Occurrences in Surah Al-Hajj and in the whole Quran: The word appears once in this surah, in the eschatological opening (22:2). The root appears 65 times in the Qur’an.

Linguistic and Contextual Explanation: In its shocking depiction of the Final Earthquake, the surah states: `wa-taḍa’u kullu dhāti ḥamlin ḥamlahā` (“and every pregnant one will drop her burden,” 22:2). The use of the word ḥamlahā (حَمْلَهَا) is deliberate. `Ḥaml` means both “pregnancy” and “burden.” The verse implies that due to the immense terror of the event, the biological process of pregnancy will be violently cut short. This image of universal miscarriage—of the sacred burden of life being aborted by terror—is one of the most powerful and visceral signs of the complete collapse of the natural order on the Last Day.

Classical Exegesis (Tafsir)

This word is used in the terrifying opening scene of Surah Al-Hajj, which describes the Final Earthquake. The surah says that on that day, “every pregnant female will drop her load” (wa taḍa‘u kullu dhāti ḥamlin ḥamlahā). Commentators have explained that this refers to a universal miscarriage caused by the sheer terror of the event. The shock and panic will be so immense that it will cause every pregnant woman and every pregnant animal to spontaneously abort their pregnancy. It is an image of cosmic and biological trauma of the highest order.

Thematic Context

The theme of the pregnant female dropping her ḥamal is a central part of the surah’s opening wake-up call. It is a graphic and unforgettable image designed to convey the absolute and unimaginable terror of the Final Hour. It complements the image of the nursing mother forgetting her child. Together, they show the complete breakdown of the most fundamental and powerful of all natural instincts—the maternal instinct. If even this is shattered, then no one will be safe from the overwhelming terror of that Day.

Modern & Comparative Lens

The image of miscarriages and the disruption of the natural order of birth is a common feature of apocalyptic literature. It is a powerful symbol of a world that is being completely unmade. The Quranic verse is particularly powerful for its universality (“every pregnant female”) and its stark, biological realism. It is a scene of cosmic horror designed to shatter the listener’s sense of complacency and security in the stability of the natural world.

Practical Reflection & Application

This verse, like the one before it, is a form of spiritual “shock therapy.” It is meant to be deeply disturbing. The purpose of contemplating such a terrifying image is to instill in us a profound and healthy fear of that Day. This fear should be a catalyst that drives us to seek the protection of God through faith and righteous deeds, so that we may be among those who are shielded from the terror of that Hour.

16. Ḥanīf (حَنِيف) – A Primordial Monotheist

Linguistic Root & Etymology

Root: (ح ن ف) Ḥ-N-F

• Arabic Root: ح-ن-ف
• Core Meaning: The root ḥā’-nūn-fā’ (ح ن ف) means to incline or to lean.
• Morphology & Derived Forms: A `Ḥanīf` (حَنِيف), plural `ḥunafā’`, is one who “inclines away” from the falsehood of polytheism and “inclines towards” the upright truth of monotheism. It refers to the primordial, natural religion of Abraham.
• Occurrences in Surah Al-Hajj and in the whole Quran: The plural form `ḥunafā’a` appears once in Surah Al-Hajj (22:31). The root appears 12 times in the Qur’an.

Linguistic and Contextual Explanation: The command to the pilgrims is to be ḥunafā’a lillāhi (“inclining to Allah in truth,” 22:31), and to not associate partners with Him. The state of being a `ḥanīf` is presented as the very spiritual posture of Hajj. It is a return to the pure, unadulterated monotheism of Abraham, the founder of the rites. The entire pilgrimage, with its focus on the one `Bayt` (House) and the one God, is an exercise in `taḥannuf`—the act of embodying this pure, single-minded devotion. It is a rejection of all forms of `shirk` and a physical and spiritual “inclining” toward the Creator alone.

Classical Exegesis (Tafsir)

In Surah Al-Hajj, after mentioning the command to Ibrahim to establish the sacred House, the surah states that the purpose of the pilgrimage is to worship God alone. It then says to associate nothing with Him “and [to be] upright in faith toward Allah, not associating partners with Him.” This state of being upright and purely monotheistic is the essence of being a ḥanīf. The Hajj is presented as the ultimate ritual of the ḥunafā’, the inheritors of the pure monotheistic creed of their father, Ibrahim, who is the archetypal Ḥanīf.

Thematic Context

The theme of the ḥanīf is a central part of the surah’s call to return to the pure and original religion of Prophet Ibrahim. The surah systematically refutes the polytheistic practices of the pagan Arabs, who had corrupted the rites of the Hajj. The chapter is a call to purify the pilgrimage and to restore it to its original purpose: the celebration of the pure, uncompromising monotheism of the ḥanīf, Ibrahim. The Hajj is the physical enactment of this “inclining” towards the One God.

Modern & Comparative Lens

The concept of the ḥanīf is a powerful statement of Islam’s self-understanding. It presents itself not as a new religion that started in the 7th century, but as a restoration of the timeless, universal, and natural religion of humanity. This primordial monotheism, the religion of the ḥanīf, is believed to be the innate spiritual disposition (fiṭrah) of every human being. The prophets were sent not to create this religion, but to reawaken it in the hearts of people.

Practical Reflection & Application

This concept is a call to be a ḥanīf in our own lives. This means we should strive to purify our faith from all forms of subtle shirk (associating partners with God). We should ensure that our love, our fear, our hope, and our reliance are all “inclined” purely and solely towards God. It is a call to a simple, pure, and direct relationship with our Creator, free from all intermediaries and superstitions. This is the spiritual legacy of our father, Ibrahim.

17. Ḥarīq (حَرِيق) – A Burning

Linguistic Root & Etymology

Root: (ح ر ق) Ḥ-R-Q

• Arabic Root: ح-ر-ق
• Core Meaning: The root ḥā’-rā’-qāf (ح ر ق) means “to burn.”
• Morphology & Derived Forms: `Ḥarīq` (حَرِيق) is the verbal noun, signifying “a burning.” `‘Adhāb al-Ḥarīq` (the Punishment of the Burning) is a specific name for the torment of Hellfire.
• Occurrences in Surah Al-Hajj and in the whole Quran: The term appears once in this surah (22:22). The root appears 9 times in the Qur’an.

Linguistic and Contextual Explanation: The surah vividly describes the fate of those who disbelieved: for them are garments of fire and boiling water poured over their heads. Whenever they try to escape the anguish, they are returned to it and told, “`dhūqū ‘adhāba l-ḥarīq`” (“Taste the punishment of the Burning!” 22:22). The term ḥarīq (الْحَرِيق) emphasizes the intense and all-consuming nature of the punishment. It is not just fire (`nār`), but an active state of being perpetually consumed by it. The command to “taste” it is a powerful sensory description of their torment, indicating a direct and undeniable experience of the consequence of their disbelief.

Classical Exegesis (Tafsir)

In Surah Al-Hajj, this specific punishment is mentioned as the fate of the one who argues about God without knowledge and follows every rebellious devil. It is also used to describe the state of the disbelievers on the Day of Judgment, when they will be told, “Taste the punishment of the burning” (dhūqū ‘adhāb al-ḥarīq). The word emphasizes the intense and fiery nature of the punishment.

Thematic Context

The theme of the ‘adhāb al-ḥarīq is the ultimate consequence of disbelief and arrogance. It is the surah’s primary eschatological warning. The chapter presents a clear choice with clear outcomes. The path of faith, humility, and submission leads to the cool gardens of Paradise. The path of arrogant argumentation, disbelief, and following Satan leads to the torment of the burning fire. This stark contrast is designed to make the consequences of one’s choices in this life undeniably clear.

Modern & Comparative Lens

The imagery of hell as a place of fire is a common feature of the eschatology of many world religions. The Quranic descriptions are particularly vivid and are meant to create a powerful emotional impact. Modern interpretations may see the “burning” not just as a physical fire, but as a powerful metaphor for the ultimate state of spiritual agony—the “burning” of regret, the “burning” of shame, and the “burning” of being completely severed from the source of all peace and mercy.

Practical Reflection & Application

The mention of the “punishment of the burning” is not meant to make us despair, but to make us mindful (the essence of taqwā). It is a powerful deterrent that should create in our hearts a deep aversion to the sins that lead to such a fate. It should motivate us to seek refuge in God from the Fire and to do the deeds that will make us worthy of His mercy. It is a reminder of the profound seriousness of our life’s journey.

18. Ḥurumat (حُرُمَات) – Sacred things

Linguistic Root & Etymology

Root: (ح ر م) Ḥ-R-M

• Arabic Root: ح-ر-م
• Core Meaning: The root ḥā’-rā’-mīm (ح ر م) means to be forbidden, sanctified, or sacred.
• Morphology & Derived Forms: `Ḥurumāt` (حُرُمَات) is the plural of `ḥurmah`, signifying the sacred things, inviolable ordinances, or the sanctities of God. Violating a `ḥurmah` is a grave sin. `Al-Masjid al-Ḥarām` (The Sacred Mosque) is from this root.
• Occurrences in Surah Al-Hajj and in the whole Quran: The term appears once in this surah (22:30). The root appears 83 times in the Qur’an.

Linguistic and Contextual Explanation: In its guidance on Hajj, the surah gives a powerful general principle: `wa-man yu’aẓẓim ḥurumāti llāhi fahuwa khayrun lahū ‘inda rabbih` (“And whoever honors the sacred ordinances of Allah—it is better for him in the sight of his Lord,” 22:30). The ḥurumāt (حُرُمَاتِ) here refer to all the sanctities of the Hajj: the sacred state (`iḥrām`), the sacred place (`al-ḥaram`), and the sacred rites (`manāsik`). The verse elevates the *attitude* of honoring (`ta’ẓīm`) these sacred things to a high act of worship in itself. It is a sign of the `taqwā` (piety) within the heart.

Classical Exegesis (Tafsir)

In the context of the Hajj rituals, Surah Al-Hajj gives a powerful command: “That [is so]. And whoever honors the sacred ordinances of Allah (ḥurumāti Allāh) – it is best for him in the sight of his Lord.” Commentators explain that the “sacred ordinances” here refer to the sacred place (the Haram of Mecca), the sacred state (the state of Ihram), and the sacred rituals of the Hajj, such as the sacrifice. To “honor” them means to perform them with the utmost reverence and to avoid anything that would violate their sanctity.

Thematic Context

The theme of honoring the ḥurumāt is a key part of the surah’s teachings on the proper attitude of a worshipper. It is directly linked to the concept of honoring the “symbols of Allah” (sha‘ā’ir Allāh). The surah teaches that the rituals of the faith are not empty forms; they are sacred ordinances that must be approached with a heart full of reverence and God-consciousness (taqwā). This attitude of honor and reverence is presented as a sign of the piety of the heart and a source of great good for the believer.

Modern & Comparative Lens

The concept of “sanctity” or the “sacred” is a central part of all religious experience. It is the idea that there are certain times, places, objects, and actions that are set apart from the mundane and are to be treated with special reverence. The Quranic term ḥurumāt is a powerful expression of this concept. The Hajj is the ultimate experience of entering into a sacred time and a sacred space where the normal rules of life are suspended and the focus is entirely on God.

Practical Reflection & Application

This verse is a direct call to cultivate a deep sense of reverence for all the sacred things in our faith. This includes the Qur’an, the mosques, the month of Ramadan, the daily prayers, and all the rituals that God has prescribed. We should not treat them as casual or mundane things. We should approach them with honor and with a present heart. The surah teaches us that this very attitude of honoring the sacred is in itself a great act of worship and a key to receiving good from our Lord.

19. Hudan (هُدًى) – Guidance

Linguistic Root & Etymology

Root: (ه د ي) H-D-Y

• Arabic Root: ه-د-ي
• Core Meaning: The root hā’-dāl-yā’ (ه د ي) means “to guide” or “to show the way.”
• Morphology & Derived Forms: `Hudan` (هُدًى) is the noun for the guidance itself. It is the divine light and direction that shows the straight path.
• Occurrences in Surah Al-Hajj and in the whole Quran: The root is a key theme, appearing 5 times in Surah Al-Hajj. The root appears 316 times in the Qur’an.

Linguistic and Contextual Explanation: Surah Al-Hajj contrasts those who follow divine hudan (هُدًى) with those who argue “`bi-ghayri ‘ilmin wa-lā hudan wa-lā kitābin munīr`” (“without knowledge or guidance or an illuminating book,” 22:8). `Hudan` here is presented as one of the three legitimate sources of truth, alongside knowledge and scripture. It signifies divine guidance that is either directly revealed or is received by following a messenger. To argue without `hudan` is to be lost in speculation. The surah frames the path of the believers as one of complete reliance on this `hudan`, culminating in their being “guided (`hudū`) to the best of speech and guided (`hudū`) to the path of the Praiseworthy” (22:24).

Classical Exegesis (Tafsir)

In Surah Al-Hajj, this word is used to describe the primary characteristic of the believers. The surah says, “and they had been guided to good speech, and they were guided to the path of the Praiseworthy.” It is also used in a critical way to describe the one who argues about God “without knowledge or guidance (hudan) or an illuminating book.” Commentators explain that true knowledge can only come from one of these sources: sound intellect, divine guidance, or a revealed scripture. The one who argues without any of these is simply following conjecture.

Thematic Context

The theme of hudan is central to the surah’s contrast between the path of the believers and the path of the disbelievers. The believers are those who have accepted the divine guidance. The disbelievers are those who have rejected it and are therefore lost in the darkness of their own speculation. The surah presents the message of the prophets as the ultimate source of guidance for humanity, the rope that can lead them from the confusion of doubt to the clarity of faith.

Modern & Comparative Lens

Every religion and philosophy claims to offer a form of “guidance” for living a good life. The Islamic concept of hudan is distinctive in its claim to be a guidance that is directly from the Creator Himself, and therefore, it is the only guidance that is perfectly aligned with the true nature of both the universe and the human soul. It is presented not as one option among many, but as the only path that is truly “straight.”

Practical Reflection & Application

This surah is a call to be a people of hudan. We should constantly ask God for guidance, as we do in every prayer when we recite Surah Al-Fatihah (“Guide us to the straight path”). We should actively seek this guidance in its primary source, the Qur’an. The surah also teaches us that true guidance is a gift from God. We should be grateful for this gift and show our gratitude by following the guidance we have been given in every aspect of our lives.

20. Ibrāhīm (إِبْرَاهِيم) – Abraham

Linguistic Root & Etymology

Root: None (Proper Noun)

• Arabic Root: إِبْرَاهِيم (`Ibrāhīm`) is the Arabic form of “Abraham,” from ancient Semitic roots meaning “father of a multitude.”
• Morphology & Derived Forms: He is the great patriarch of monotheism.
• Occurrences in Surah Al-Hajj and in the whole Quran: The name appears 3 times in this surah. It appears 69 times in the Qur’an.

Linguistic and Contextual Explanation: Prophet Ibrāhīm (إِبْرَاهِيمَ) is the spiritual and historical father of the Hajj. Surah Al-Hajj recounts God appointing for him the “site of the House” (`makāna l-bayt`, 22:26) and giving him the two great commands that form the basis of the pilgrimage: 1) `an lā tush’rik bī shay’ā` (“Do not associate anything with Me”) and 2) `wa-ṭahhir baytiya…` (“and purify My House…”). It was he who was then commanded to “`adhdhin fī n-nāsi bi-l-ḥajj`” (“proclaim to the people the Hajj”). The entire ritual is thus framed as a return to the pure, monotheistic legacy of Abraham.

Classical Exegesis (Tafsir)

The figure of Ibrāhīm is absolutely central to Surah Al-Hajj. The surah states that it was Ibrāhīm to whom God first showed the site of the “House” (the Kaaba) and commanded him to purify it for worship. It was Ibrāhīm who was commanded to proclaim the Hajj to all of humanity. The surah also refers to the Islamic faith as “the religion of your father Abraham” (millata abīkum Ibrāhīm). He is presented as the spiritual father of the believers and the founder of the rites that are the focus of the surah.

Thematic Context

The theme of the legacy of Ibrāhīm is the historical and spiritual foundation of the Hajj. The surah is a powerful call to return to the pure, monotheistic religion of Ibrāhīm and to purify the pilgrimage from all the polytheistic innovations that the pagan Arabs had introduced. By grounding the Hajj in the story of Ibrāhīm, the surah gives it a profound historical depth and connects the final message of Islam to the ancient and universal tradition of pure monotheism.

Modern & Comparative Lens

Abraham is the great unifying figure of the three monotheistic faiths. The Quranic account in this surah is unique in its focus on his role as the founder of the Kaaba and the proclaimer of the Hajj pilgrimage. This establishes a distinctly Arabian and universal center for monotheistic worship. The phrase “the religion of your father Abraham” is a powerful statement of Islam’s self-identity, not as a new religion, but as a continuation and restoration of the primordial faith of this great patriarch.

Practical Reflection & Application

The story of Prophet Ibrāhīm is a call for us to be true to our spiritual heritage. We are the followers of the “religion of our father Abraham.” This means that our faith should be characterized by the same qualities that he embodied: uncompromising monotheism, absolute trust in God, a willingness to sacrifice for His sake, and a deep concern for the spiritual well-being of future generations. When we perform the rites of Hajj, we are literally walking in the footsteps of our father, Ibrāhīm.

21. Jihād (جِهَاد) – Striving/Struggle

Linguistic Root & Etymology

Root: (ج ه د) J-H-D

• Arabic Root: ج-ه-د
• Core Meaning: The root jīm-hā’-dāl (ج ه د) means to strive, to struggle, or to exert one’s utmost effort (`jahd`).
• Morphology & Derived Forms: `Jihād` (جِهَاد) is the verbal noun. In the Islamic context, it is a comprehensive term for any effort made in the cause of God, including inner struggle against the ego and, when permissible, defensive physical struggle.
• Occurrences in Surah Al-Hajj and in the whole Quran: The command `jāhidū` appears once in this surah (22:78). The root appears 41 times in the Qur’an.

Linguistic and Contextual Explanation: In a climactic command, the surah states: “`wa-jāhidū fi llāhi ḥaqqa jihādih`” (“And strive for Allah with the striving due to Him,” 22:78). Jihād (جِهَاد) here is qualified by `ḥaqqa`, its “true right.” This implies a total and all-encompassing striving. It is not a partial effort, but the exertion of all one’s capacities—physical, intellectual, financial, and spiritual—for the cause of God. This command follows the permission to fight defensively and broadens the scope of the believers’ responsibility. Their duty is not just to defend, but to proactively strive to uphold and establish the truth.

Classical Exegesis (Tafsir)

In Surah Al-Hajj, after giving the oppressed believers permission to fight defensively, the surah gives a powerful and comprehensive command: “And strive for Allah with the striving due to Him” (wa jāhidū fī Allāhi ḥaqqa jihādih). Commentators have explained that this is a call to exert one’s full and complete effort in the cause of God, holding nothing back. This “striving due to Him” includes using one’s life, one’s wealth, one’s tongue, and one’s heart in the service of the truth. It is a call to a life of total and all-encompassing effort for the sake of God.

Thematic Context

The command for jihād is a central part of the surah’s transition from the Meccan themes of patience to the Medinan themes of community building and self-defense. The surah teaches that faith is not a passive state; it is an active and dynamic struggle. The theme is that the honor of being “chosen” by God and named “Muslims” comes with a great responsibility: the responsibility to strive with all of one’s capacity to uphold the truth and to establish justice on the earth.

Modern & Comparative Lens

The term jihād has been one of the most misunderstood and controversial Islamic terms in the modern era, often being narrowly and incorrectly equated only with “holy war.” Modern Islamic scholarship has worked to restore the term to its original, comprehensive Quranic meaning. It is a broad and noble concept of “struggle” that is primarily spiritual and ethical. The military dimension is a small and highly-regulated part of this broader concept, permissible only under specific and just conditions.

Practical Reflection & Application

This verse is a call to a life of purposeful and energetic striving. We should all be engaged in a form of jihād every day. This is the struggle to wake up for the dawn prayer, the struggle to control our temper, the struggle to be honest in our work, the struggle to raise righteous children, and the struggle to be a source of good in our community. It is a call to a dynamic and active faith that is constantly striving to be better and to do better for the sake of God.

22. Khasīm (خَصِيم) – A Disputer

Linguistic Root & Etymology

Root: (خ ص م) Kh-Ṣ-M

• Arabic Root: خ-ص-م
• Core Meaning: The root khā’-ṣād-mīm (خ ص م) means “to dispute,” “to quarrel,” or “to litigate.”
• Morphology & Derived Forms: A `khaṣīm` (خَصِيم) is a disputer, an opponent in an argument, or a litigant. The form `khaṣmāni` (“two opponents”) is used in the surah.
• Occurrences in Surah Al-Hajj and in the whole Quran: The dual form `khaṣmāni` appears once in this surah (22:19). The root appears 21 times in the Qur’an.

Linguistic and Contextual Explanation: Verse 22:19 makes a stark declaration: `hādhāni khaṣmāni khtaṣamū fī rabbihim` (“These are two opponents who have disputed about their Lord”). The term khaṣmāni (خَصْمَانِ) frames the entirety of the human moral struggle as a cosmic dispute between two opposing parties: the party of `īmān` (faith) and the party of `kufr` (disbelief). Their dispute is “`fī rabbihim`” (“about their Lord”). The surah then immediately describes the wildly divergent outcomes for each party—garments of fire for one, gardens of bliss for the other. This establishes the absolute seriousness of this ongoing dispute.

Classical Exegesis (Tafsir)

In Surah Al-Hajj, the surah describes two opposing groups on the Day of Judgment: “These are two opponents (khaṣmāni) who have disputed about their Lord.” Commentators have explained that these two opponents represent the entirety of humanity, divided into two camps: the party of the believers and the party of the disbelievers. Their entire lives were a dispute about the nature of their Lord. On the Day of Judgment, this dispute will be settled, and each party will be sent to its final and appropriate destination.

Thematic Context

The theme of the two disputing parties is a central part of the surah’s worldview. The chapter presents this life as an arena of ideological struggle between these two camps. The surah’s arguments, its historical examples, and its ethical commands are all designed to prove the case of the party of the believers and to refute the case of the party of the disbelievers. The Day of Judgment is the “Day of Decisive Judgment” (Yawm al-Faṣl), when the final verdict in this great cosmic dispute will be rendered.

Modern & Comparative Lens

The idea of history as a struggle between two opposing ideological forces is a powerful one, found in many philosophical systems (e.g., Hegelian dialectics). The Quranic vision presents this struggle in primarily theological and moral terms. It is the perennial dispute between monotheism and polytheism, between submission and arrogance, between justice and oppression. The surah gives a divine guarantee that in this dispute, the party of God will be the ultimate victor.

Practical Reflection & Application

This verse is a call to choose our side in this great dispute. We cannot be neutral. We must consciously and actively align ourselves with the “party of the believers.” This means adopting their worldview, embodying their values, and participating in their struggle to uphold the truth and to establish justice in the world. It is a call to be a clear and committed advocate for the cause of God in the great courtroom of life.

23. Khizy (خِزْي) – Disgrace

Linguistic Root & Etymology

Root: (خ ز ي) Kh-Z-Y

• Arabic Root: خ-ز-ي
• Core Meaning: The root khā’-zāy-yā’ (خ ز ي) means to be disgraced, to be put to shame, or to be humiliated.
• Morphology & Derived Forms: `Khizy` (خِزْي) is the noun form, meaning disgrace, ignominy, or humiliating shame.
• Occurrences in Surah Al-Hajj and in the whole Quran: The word `khizyun` appears once in this surah (22:9). The root appears 28 times in the Qur’an.

Linguistic and Contextual Explanation: For the one who “argues about Allah without knowledge… turning his side in arrogance,” the surah promises a two-part punishment. Firstly, “`lahū fī d-dunyā khizyun`” (“for him in this world is disgrace”). Khizy (خِزْيٌ) here signifies public humiliation and shame. This is a profound statement of worldly justice. The arrogant person, who seeks honor and status through his defiance, will be punished with the very opposite. His plans will fail, his arguments will be exposed as baseless, and he will be disgraced in the eyes of the very people he sought to impress. This worldly disgrace is then followed by the torment of the Hereafter.

Classical Exegesis (Tafsir)

In Surah Al-Hajj, this is the punishment promised in this world for the one who argues about God without knowledge and who “turns his side in arrogance to mislead from the way of Allah.” The surah states, “For him in this world is disgrace” (lahū fī ad-dunyā khizyun), “and on the Day of Resurrection We will make him taste the punishment of the burning.” Commentators explain that the arrogant person who seeks honor by opposing God will be punished with the very opposite of what they seek: they will be covered in shame and humiliation in this life, even before the greater punishment of the next.

Thematic Context

The theme of khizy is the worldly consequence of arrogance. It is a key part of the surah’s warning against disbelief. The surah teaches that there is a divine law of justice that operates not only in the hereafter but also in this world. The path of arrogant rebellion against God is a path that leads to ultimate disgrace and failure, while the path of humble submission is the path that leads to true and lasting honor. The stories of the destroyed nations are historical examples of this worldly disgrace.

Modern & Comparative Lens

The idea that “pride comes before a fall” is a piece of universal wisdom. The Quranic concept of khizy is a powerful theological expression of this principle. It is a divine guarantee that the arrogant will ultimately be humbled. History is filled with the stories of tyrants and arrogant leaders who sought glory but whose end was one of infamy and disgrace.

Practical Reflection & Application

This verse is a powerful warning against the sin of arrogance. It teaches us that to seek honor through disobedience to God is to set oneself on a path to certain humiliation. True and lasting honor is a gift from God that He bestows upon His humble servants. We should seek honor not by exalting ourselves, but by humbling ourselves before our Creator. This is the path to being honored in this life and the next.

24. Ma‘rūf (مَعْرُوف) – Good/Recognized Custom

Linguistic Root & Etymology

Root: (ع ر ف) ʿ-R-F

• Arabic Root: ع-ر-ف
• Core Meaning: The root ʿayn-rā’-fā’ (ع ر ف) means “to know” or “to recognize.”
• Morphology & Derived Forms: `Ma‘rūf` (مَعْرُوف) is the passive participle, meaning “that which is known.” In an ethical context, it is that which is recognized by both revelation and sound reason as good, fair, and just.
• Occurrences in Surah Al-Hajj and in the whole Quran: The command `amara bi-l-ma’rūf` appears in 22:41. The root appears 79 times in the Qur’an.

Linguistic and Contextual Explanation: A key function of the legitimate Islamic state is to “enjoin `al-ma‘rūf`” (22:41). Al-ma’rūf (بِالْمَعْرُوفِ) is a comprehensive term for all recognized goodness. This verse establishes the moral purpose of political power. The goal of a just government (`tamkīn fī l-arḍ`) is not merely to collect taxes and maintain borders, but to actively establish a social order that promotes virtue (`ṣalāh`, `zakāh`, `ma‘rūf`) and curbs vice (`munkar`). The principle of `ma‘rūf`, being rooted in what is “known,” suggests that many of these virtues are universally recognized human values that the Islamic state is divinely mandated to uphold.

Classical Exegesis (Tafsir)

In Surah Al-Hajj, those who are given power on earth are described as having a specific set of duties: “Those who, if We give them authority in the land, establish prayer and give zakah and enjoin what is right (amara bil-ma‘rūf) and forbid what is wrong.” Commentators explain that this is the fundamental political and social charter of a just Islamic society. The purpose of political authority is not personal enrichment, but the establishment of a social order that actively promotes all that is good and just, and actively works to prevent all that is evil and unjust.

Thematic Context

The theme of enjoining the ma‘rūf is a central part of the surah’s teachings on the responsibility that comes with power. The surah contains the verse that gives the oppressed permission to fight. This verse clarifies the ultimate purpose of this struggle. The goal is not just to repel oppression, but to establish a society where goodness is promoted and evil is curtailed. This connects the military dimension of the faith with its social and ethical vision.

Modern & Comparative Lens

The principle of “promoting the good and forbidding the evil” is a cornerstone of Islamic ethics and social theory. It is a comprehensive principle that calls for a proactive and engaged morality. Modern Islamic reform movements have emphasized this principle as a call for social activism, political reform, and the struggle for justice in all spheres of life. It is a direct refutation of any form of quietism that would have believers retreat from the public square.

Practical Reflection & Application

This verse is a direct call to be an active force for good in our communities. We all have a sphere of influence, however small. Within that sphere, we have a responsibility to “enjoin the ma‘rūf.” This can be as simple as encouraging a family member to pray, speaking out against injustice at work, or supporting community initiatives that promote goodness. It is a call to be an engaged and responsible citizen of both our local community and the world.

25. Maḥill (مَحِلّ) – Place of sacrifice

Linguistic Root & Etymology

Root: (ح ل ل) Ḥ-L-L

• Arabic Root: ح-ل-ل
• Core Meaning: The root ḥā’-lām-lām (ح ل ل) means “to untie,” “to dismount,” “to alight,” or “to be lawful.”
• Morphology & Derived Forms: `Maḥill` (مَحِلّ) is a noun of place. It is the place where something is permissible or where it reaches its appointed destination to be “untied” from its obligations.
• Occurrences in Surah Al-Hajj and in the whole Quran: The term `maḥilluhā` (“its place of sacrifice”) appears once in this surah (22:33). The root appears 50 times in the Qur’an.

Linguistic and Contextual Explanation: The surah specifies that for the sacrificial animals, “their `maḥill` is at the Ancient House” (22:33). Maḥilluhā (مَحِلُّهَا) is their final, lawful destination for the rite. The root’s meaning of “untying” is significant. The animal is tied to a sacred purpose, and this purpose is fulfilled or “untied” only at the designated time and place. This highlights the ritual precision of the Hajj rites. They are not random acts but divinely specified ordinances bound by sacred time and space, with the Kaaba as their ultimate focal point.

Classical Exegesis (Tafsir)

In the section on the rites of the Hajj, Surah Al-Hajj states, “For you the sacrificial animals are benefits for a specified term; then their place of sacrifice (maḥilluhā) is at the Ancient House.” Commentators explain that while a pilgrim may benefit from the sacrificial animal (e.g., by riding it or drinking its milk) on the journey to Mecca, its ultimate purpose is to be sacrificed at the appointed time and in the appointed place, which is in the vicinity of the Kaaba (the “Ancient House”) in Mina.

Thematic Context

The theme of the maḥill is a key part of the surah’s teachings on the specific and sacred nature of the Hajj rituals. It emphasizes that the rites of worship have an appointed time and place that must be respected. This is a central principle of Islamic law. The rites are not based on human whims, but on a divine prescription. The journey of the sacrificial animal, from its home to its final “place of sacrifice,” is a powerful metaphor for the journey of the pilgrim himself, which culminates at the sacred house.

Modern & Comparative Lens

The concept of sacred time and sacred space is a fundamental feature of all ritual. The Quranic legislation regarding the maḥill of the sacrifice is a clear example of this. It sanctifies a specific time (the days of Eid al-Adha) and a specific place (Mina, near Mecca) for this great ritual, making it a unique and powerful event that is distinct from the mundane flow of time and space.

Practical Reflection & Application

This verse is a reminder of the importance of performing our acts of worship in the way that has been prescribed by God. While the intention is paramount, the outward form of the ritual also has a divinely-ordained wisdom and beauty. It encourages us to learn the proper way to perform our rituals, from the daily prayer to the Hajj, so that we can fulfill our duties in the manner that is most pleasing to our Lord.

26. Manāsik (مَنَاسِك) – Rites of Worship

Linguistic Root & Etymology

Root: (ن س ك) N-S-K

• Arabic Root: ن-س-ك
• Core Meaning: The root nūn-sīn-kāf (ن س ك) means “to be devout” or “to devote oneself to worship and asceticism.”
• Morphology & Derived Forms: `Manāsik` (مَنَاسِك) is the plural of `mansak`, which means a rite, a ritual, a place of devotion, or a prescribed act of worship.
• Occurrences in Surah Al-Hajj and in the whole Quran: This key term for Hajj appears 3 times in this surah. The root appears 6 times in the Qur’an.

Linguistic and Contextual Explanation: The surah states, `li-kulli ummatin ja’alnā mansakan` (“For every community We have appointed a rite,” 22:34). It later urges the pilgrim, “`fa-idhā qaḍaytum manāsikakum`” (“And when you have completed your rites…”, 22:67). The term Manāsik (مَنَاسِكَهُمْ) refers to the specific, divinely prescribed acts of worship, particularly those of the Hajj. The word’s root in devotion highlights their purpose: they are not empty forms but are structured practices designed to cultivate and express devotion. The Hajj is thus a journey composed of a sequence of these sacred `manāsik`.

Classical Exegesis (Tafsir)

In Surah Al-Hajj, God states, “For every community We have appointed a rite (mansakan) that they are to perform.” The surah then goes on to detail some of the specific rites (manāsik) of the Hajj, such as the circumambulation of the Kaaba and the sacrifice of the animals. Commentators explain that the first verse is a statement of the universality of worship. Every community of believers was given prescribed rituals by which to worship God. The second part details the specific rites that were given to the community of Ibrahim and Muhammad.

Thematic Context

The theme of the manāsik is central to the surah’s focus on the Hajj. The chapter is a divine guide to both the performance and the spiritual meaning of these sacred rites. It teaches that these rituals are not empty forms, but are “symbols of Allah” that are designed to cultivate piety (taqwā) in the heart. The surah is a call to perform these rites with a deep understanding of their spiritual purpose and their historical connection to the legacy of Prophet Ibrahim.

Modern & Comparative Lens

Ritual is a fundamental component of all human religion. The Islamic rites of Hajj are a particularly powerful and comprehensive set of rituals that engage the believer physically, emotionally, and spiritually. The Quranic affirmation that every community was given its own rites is a statement of theological pluralism in form, while affirming a unity in purpose—the worship of the One God.

Practical Reflection & Application

This surah is a call to appreciate the beauty and the wisdom of the divine rites of our faith. We should strive to perform our manāsik—whether it is the daily prayer or the Hajj—not as a mechanical routine, but with a present heart and a deep appreciation for their inner meaning. We should see them as a precious gift from God, a prescribed path that allows us to draw closer to Him and to purify our souls.

27. Masjid (مَسْجِد) – A place of prostration

Linguistic Root & Etymology

Root: (س ج د) S-J-D

• Arabic Root: س-ج-د
• Core Meaning: The root sīn-jīm-dāl (س ج د) means “to prostrate.”
• Morphology & Derived Forms: `Masjid` (مَسْجِد) is a noun of place, literally meaning a “place of prostration (`sujūd`).” It is the Islamic term for a mosque. `Al-Masjid al-Ḥarām` is the Sacred Mosque in Makkah.
• Occurrences in Surah Al-Hajj and in the whole Quran: The term appears 5 times in Surah Al-Hajj. The root appears 92 times in the Qur’an.

Linguistic and Contextual Explanation: In Surah Al-Hajj, the masājid (مَسَاجِدُ) (plural) are explicitly protected by divine law. Verse 22:40 lists them as the culmination of sacred spaces—after monasteries, churches, and synagogues—that would be destroyed if defensive jihad were not permitted. `Al-Masjid al-Ḥarām` is also central, being the destination of the Hajj. The surah frames the mosque not just as a building, but as a “Symbol of God” (`sha’ā’ir Allāh`), a sacred space where the prostration and remembrance of God are upheld, and which therefore must be protected at all costs.

Classical Exegesis (Tafsir)

In the landmark verse in Surah Al-Hajj that gives the rationale for defensive fighting, masājid are mentioned as the final and ultimate example of a house of worship that must be protected. The verse states that without this divine system of defense, monasteries, churches, synagogues, and “mosques in which the name of Allah is mentioned much would have been demolished.” Commentators explain that this verse, revealed in the Medinan period, gives a profound and pluralistic purpose for the legitimate use of force: to protect the freedom of all monotheistic worship, culminating in the protection of the ultimate houses of pure monotheistic worship, the mosques.

Thematic Context

The theme of the protection of the masjid is a central part of the surah’s transition to the Medinan stage of the community’s life. The “Sacred Mosque” (Al-Masjid al-Ḥarām) is the spiritual center of the Hajj. This verse universalizes the principle of sanctity, extending protection to all legitimate houses of worship. The mention of the masjid at the end of the list shows the culmination of the monotheistic tradition, a place where God’s name is mentioned with the greatest purity and frequency.

Modern & Comparative Lens

This verse is a foundational text for the Islamic charter of religious freedom and the sanctity of places of worship. It is a powerful and timeless refutation of any extremist ideology that calls for the destruction of other people’s holy sites. The verse establishes a principle of shared sacredness and a common cause among all monotheistic faiths in protecting their right to worship from the forces of tyranny and atheism.

Practical Reflection & Application

This verse should instill in us a deep love and reverence for the masājid. They are the houses of God on earth, and we should honor them, maintain them, and fill them with our worship. The verse also calls us to a broader vision. We should be people who stand for the protection of religious freedom for all, and we should be the first to condemn any attack on any house of worship where the name of the One God is mentioned, be it a church, a synagogue, or a mosque.

28. Mawlā (مَوْلَى) – A Protector

Linguistic Root & Etymology

Root: (و ل ي) W-L-Y

• Arabic Root: و-ل-ي
• Core Meaning: The root wāw-lām-yā’ (و ل ي) means to be near, to be a friend, or to be in charge.
• Morphology & Derived Forms: A `mawlā` (مَوْلَى) can mean a master, lord, protector, patron, or close friend. It denotes a relationship of both authority and nearness. `Al-Mawlā` is a divine name.
• Occurrences in Surah Al-Hajj and in the whole Quran: The root is the final word of the surah (22:78). The root appears 233 times in the Qur’an.

Linguistic and Contextual Explanation: Surah Al-Hajj concludes with a powerful call to action followed by an ultimate assurance: “`fa-a’qīmū ṣ-ṣalāta… wa-‘taṣimū billāh, huwa mawlākum, fa-ni’ma l-mawlā wa-ni’ma n-naṣīr`” (“…establish prayer… and hold firmly to Allah. He is your Protector; what an excellent Protector and what an excellent Helper!”, 22:78). Calling God `mawlākum` (“your Protector”) frames the relationship as one of intimate and reliable patronage. The `mawlā` is the one you turn to for all affairs. The verse affirms that for those who hold fast to Him, God is the absolute best and most perfect `mawlā` one could ever have, a source of unwavering support.

Classical Exegesis (Tafsir)

This word is used in a powerful concluding statement in Surah Al-Hajj. After commanding the believers to bow, to prostrate, to worship their Lord, and to do good, the surah gives a final exhortation: “And hold firmly to Allah. He is your protector (huwa mawlākum); and what an excellent protector and what an excellent helper!” Commentators explain that this is the ultimate source of strength for the believer. In the face of all the trials and struggles described in the surah, the final instruction is to hold fast to God, because He is the best possible protector and patron that one could ever have.

Thematic Context

The theme of God as the ultimate Mawlā is the culmination of the surah’s message of faith and reliance on God. The chapter begins by showing the powerlessness of all created things on the Day of Judgment. It shows the failure of the man who worships on an edge and has no protector. It then concludes by presenting God as the only true and perfect protector. This theme is meant to provide the believer with a source of ultimate security and confidence. To be under the protection of such an excellent Mawlā is to have nothing to fear.

Modern & Comparative Lens

The human need for a protector and a patron is a deep psychological reality. The Quranic concept of God as Al-Mawlā is a call to direct this deep-seated need to its only true and worthy object. To take God as one’s protector is to achieve a state of ultimate spiritual security and independence from the fickle and unreliable protection of created beings.

Practical Reflection & Application

This verse is a powerful and practical command. In all the affairs of our lives, we should “hold firmly to Allah.” This means holding fast to His book and the way of His prophet. When we are in need of protection, help, or patronage, we should turn first and foremost to our Mawlā. The verse is a promise and a guarantee: if we make Him our protector, we will find that we have the best possible ally and the most excellent of helpers.

29. Millah (مِلَّة) – Religion/Creed

Linguistic Root & Etymology

Root: (م ل ل) M-L-L

• Arabic Root: م-ل-ل
• Core Meaning: The root mīm-lām-lām (م ل ل) can mean “to dictate” or “to fill.”
• Morphology & Derived Forms: `Millah` (مِلَّة) refers to a religion, creed, or way of life followed by a community, often associated with the prophetic figure who dictated it. `Millat Ibrāhīm` is the Creed of Abraham.
• Occurrences in Surah Al-Hajj and in the whole Quran: The term appears once in this surah, in `millata abīkum ibrāhīm` (22:78). The root appears 16 times in the Qur’an.

Linguistic and Contextual Explanation: In its concluding address, the surah defines the believers’ faith not as an innovation but as a continuation of an ancient tradition: `millata abīkum ibrāhīm` (“the creed of your father Abraham,” 22:78). The word Millah (مِلَّةَ) here denotes a comprehensive way of life, a path dictated by a patriarch. By linking the `millah` of Islam directly to Abraham, the Qur’an does two things: it gives the faith deep historical roots, and it claims the mantle of the purest form of monotheism (`ḥanīfiyyah`), the original `millah` from which other communities later deviated.

Classical Exegesis (Tafsir)

In Surah Al-Hajj, after giving the believers the command to strive for God, the surah connects them to their great spiritual ancestor: “It is the religion of your father Abraham” (millata abīkum Ibrāhīm). God then states that He is the one who named them “Muslims” (those who submit), both in previous scriptures and in this one. Commentators explain that this verse is a great honor for the Muslim community. It establishes their direct connection to the ancient and pure monotheistic creed of Ibrahim and defines their identity not as a new sect, but as the inheritors of a timeless and universal faith.

Thematic Context

The theme of the Millah of Ibrahim is central to the surah’s purpose of grounding the rites of Hajj and the identity of the Muslim community in a deep prophetic history. It refutes the claims of the pagan Arabs who had corrupted the Hajj, and it connects the final Prophet, Muhammad, to the legacy of their own most revered ancestor. The surah is a call to return to the purity of this original “religion of Abraham.”

Modern & Comparative Lens

The concept of the Millat Ibrāhīm is a foundational idea in the Qur’an, used to establish Islam not as a new religion, but as a continuation and restoration of the primordial, monotheistic faith of Abraham. This is a crucial point in Islamic self-understanding and its relationship with Judaism and Christianity, which also trace their lineage to Abraham. It is a powerful basis for interfaith dialogue, centered on this common patriarch.

Practical Reflection & Application

This verse should give us a profound sense of our spiritual identity. We are not followers of a new religion; we are the followers of the timeless “religion of our father Abraham.” This should inspire us to learn about and to embody the qualities of Prophet Ibrahim: his uncompromising monotheism, his absolute trust in God, and his willingness to sacrifice for his faith. To be a true Muslim is to be a true follower of the millah of Ibrahim.

30. Mudghah (مُضْغَة) – A lump of flesh

Linguistic Root & Etymology

Root: (م ض غ) M-Ḍ-Gh

• Arabic Root: م-ض-غ
• Core Meaning: The root mīm-ḍād-ghayn (م ض غ) means “to chew.”
• Morphology & Derived Forms: `Muḍghah` (مُضْغَة) is the noun form, meaning a chewed substance or a lump of flesh that resembles something chewed.
• Occurrences in Surah Al-Hajj and in the whole Quran: The word appears once in this surah (22:5). The root appears 3 times in the Qur’an.

Linguistic and Contextual Explanation: In its detailed account of embryology, the surah describes the `’alaqah` (clinging clot) developing into a `muḍghah mukhallaqatin wa-ghayri mukhallaqah` (“a chewed lump of flesh, partly formed and partly unformed,” 22:5). The word muḍghah (مُضْغَةٍ) is strikingly accurate, as the embryo at this stage has somites that resemble teeth marks. The qualification “partly formed and partly unformed” adds another layer of scientific precision, describing the state of organogenesis where different parts of the embryo are at different stages of development. This entire description is a powerful `āyah` meant to move the doubter from skepticism to certainty.

Classical Exegesis (Tafsir)

In the argument for the resurrection, Surah Al-Hajj describes the stages of human creation in detail: “…then from a clinging clot, then from a lump of flesh (muḍghah), partly formed and partly unformed.” Commentators have seen this as a stunningly accurate description. The embryo at this stage is a small lump of flesh, and it is at this stage that the process of differentiation begins, where some parts are becoming “formed” (developing into distinct organs) while other parts are still “unformed” undifferentiated tissue. It looks like a chewed piece of flesh, with tooth-like marks which are the somites that will form the vertebrae.

Thematic Context

The description of the mudghah is a central part of the surah’s theme of the miracle of creation as a proof of the reality of the resurrection. The detailed and accurate description of this hidden and complex process is presented as a sign of the divine origin of the Qur’an. The argument is powerful: the God who can create a perfectly formed human being from this small, partly-formed “chewed lump” can surely bring the dead back to life.

Modern & Comparative Lens

The Quranic description of the mudghah stage, especially the detail of it being “partly formed and partly unformed,” has been a subject of great interest and admiration among modern embryologists. [Image of a human embryo at the somite stage] The somite stage of the embryo’s development bears a remarkable resemblance to a chewed substance, and it is precisely the stage where the differentiation of the various organs begins. The Quranic language captures this dynamic process with remarkable precision.

Practical Reflection & Application

This verse is a direct invitation to humility and awe. We should study and reflect on the miracle of our own formation. The knowledge that we were all once a tiny, shapeless “lump of flesh” should crush our pride and fill our hearts with gratitude. It is a powerful reminder of our own createdness and our lifelong need for our Creator.

31. Mukhallaqah (مُخَلَّقَة) – Formed

Linguistic Root & Etymology

Root: (خ ل ق) Kh-L-Q

• Arabic Root: خ-ل-ق
• Core Meaning: The root khā’-lām-qāf (خ ل ق) means to create, to form, to measure, or to proportion.
• Morphology & Derived Forms: `Mukhallaqah` (مُخَلَّقَة) is the feminine passive participle of the Form II verb `khallaqa`, which is an intensive form. It means something that has been fully and completely formed, shaped, and proportioned.
• Occurrences in Surah Al-Hajj and in the whole Quran: The term appears in the phrase `mukhallaqatin wa-ghayri mukhallaqah` in 22:5. The root is very frequent, appearing 261 times.

Linguistic and Contextual Explanation: The phrase describing the `muḍghah` (chewed lump) as `mukhallaqatin wa-ghayri mukhallaqah` (“partly formed and partly unformed,” 22:5) is a statement of profound scientific precision. The intensive participle mukhallaqah (مُخَلَّقَةٍ) implies something that has been meticulously shaped and differentiated. The Qur’an uses this pair of opposites to describe a dynamic process. The embryo at this stage is not static; it is a work in progress where some parts have taken their form (like the heart starting to beat) while other parts are still undifferentiated tissue. This detailed snapshot from a hidden process is a powerful argument for a knowledgeable, divine source of revelation.

Classical Exegesis (Tafsir)

This word is used in the description of the muḍghah (lump of flesh) stage of embryonic development: “…from a lump of flesh, partly formed (mukhallaqah) and partly unformed.” Commentators explain that this refers to the process of organogenesis, where the undifferentiated lump of cells begins to differentiate and take on the form of distinct organs and limbs. It is a description of the miraculous process by which a clear and distinct human form emerges from a shapeless mass.

Thematic Context

The theme of the embryo being mukhallaqah is a key part of the surah’s detailed argument for the resurrection. It highlights the intricate and purposeful process of creation. The development of the embryo is not a random clumping of cells; it is a guided and precise process of “forming” and “shaping” according to a divine blueprint. This act of giving form to the unformed is presented as a powerful sign of the Creator’s power and artistry.

Modern & Comparative Lens

The Quranic description of the embryo being “partly formed and partly unformed” is a stunningly accurate description of the embryonic stage where differentiation is actively taking place. Modern embryology has shown in detail how different parts of the embryo develop at different rates, so that at any given moment in this stage, some parts are clearly formed while others are still developing. The Quranic language captures this dynamic process with remarkable precision.

Practical Reflection & Application

This verse is a call to reflect on the miracle of our own form. The fact that we have eyes that see, ears that hear, and limbs that are perfectly proportioned is not an accident. It is the result of a divine process of “forming.” We should be grateful for our physical form and use it in the service of the one who shaped us. The verse also reminds us of God’s power. The one who gave us our form in the womb can surely re-form us on the Day of Resurrection.

32. Munkar (مُنكَر) – Wrong/Evil

Linguistic Root & Etymology

Root: (ن ك ر) N-K-R

• Arabic Root: ن-ك-ر
• Core Meaning: The root nūn-kāf-rā’ (ن ك ر) means “to deny, to refuse to recognize, or to be ignorant of.”
• Morphology & Derived Forms: `Munkar` (مُنكَر) is the passive participle. It is an evil or a vice that is “unrecognized” or “denied” by divine law and sound human nature. It is the opposite of `ma’rūf`.
• Occurrences in Surah Al-Hajj and in the whole Quran: The term appears in the command to `nahā ‘an al-munkar` (forbid what is wrong) in 22:41. The root appears 37 times in the Qur’an.

Linguistic and Contextual Explanation: The command for a just society to `wa-nahaw ‘ani l-munkar` (“and forbid what is wrong,” 22:41) is a key social imperative. A munkar (الْمُنْكَرِ) is any act that is considered reprehensible. The command to actively forbid it establishes a principle of collective responsibility for public morality. A believing community cannot be passive in the face of injustice or indecency. The word `munkar`, rooted in “denial,” implies that these are acts that a healthy society should reject and find alien. A key function of a just state is to serve as the society’s immune system, identifying and forbidding these moral diseases.

Classical Exegesis (Tafsir)

In Surah Al-Hajj, the duty to “forbid what is wrong” (nahā ‘an al-munkar) is given as a primary responsibility of those who are granted authority on earth. Along with establishing prayer, giving zakah, and enjoining the good, a just society is one that actively works to prevent and forbid all that is evil and unjust. Commentators explain that this is a collective duty (farḍ kifāyah) upon the Muslim community to maintain its moral health and to protect itself from corruption.

Thematic Context

The theme of forbidding the munkar is a central part of the surah’s vision for a righteous society. It is the necessary counterpart to enjoining the good. The surah teaches that a healthy community cannot be passive; it must be actively engaged in a moral struggle. This command is given in the same context as the permission to fight, showing that the ultimate purpose of legitimate power is to establish a society where good can flourish and evil is curtailed.

Modern & Comparative Lens

The principle of “forbidding what is wrong” is a concept that requires great wisdom in its application. Modern Islamic scholars emphasize that it must be done with knowledge, gentleness, and a proper understanding of priorities. It is not a license for vigilantism. The concept is often compared to the idea of “civic duty” or social responsibility, where citizens are encouraged to speak out against injustice and work for the betterment of society. The challenge lies in balancing the duty to forbid evil with the Islamic principles of respecting privacy and avoiding coercion.

Practical Reflection & Application

This verse is a call to be people who have a healthy sense of “moral indignation.” We should not be indifferent to the evil and injustice we see in the world around us. We have a responsibility, according to our ability, to stand against the munkar. This can be done with our heart (by hating the evil), with our tongue (by speaking out against it with wisdom), or with our hand (by taking action to stop it, if we have the legitimate authority to do so). It is a call to be a proactive force for moral good in the world.

33. Murdhi‘ah (مُرْضِعَة) – A Nursing Mother

Linguistic Root & Etymology

Root: (ر ض ع) R-Ḍ-ʿ

• Arabic Root: ر-ض-ع
• Core Meaning: The root rā’-ḍād-ʿayn (ر ض ع) means “to nurse” or “to suckle.”
• Morphology & Derived Forms: `Murḍi‘ah` (مُرْضِعَة) is the active participle, specifically referring to a nursing mother, a woman in the very act of breastfeeding her infant.
• Occurrences in Surah Al-Hajj and in the whole Quran: The word appears once in the entire Qur’an, in the opening of Surah Al-Hajj (22:2).

Linguistic and Contextual Explanation: In the opening depiction of the Final Earthquake’s terror, the surah uses a uniquely powerful and specific image: `tadhhalu kullu murḍi’atin ‘ammā arḍa’at` (“every nursing mother will be stunned away from her infant,” 22:2). The choice of murḍi‘ah (مُرْضِعَةٍ) is precise. It does not just say “mother” (`umm`), but a mother in the most intimate and selfless act of nurturing. This biological bond is the strongest in nature. The `dhihl` (mental shock) of that Day will be so absolute that it will sever even this bond. This image is chosen to convey a level of terror that is beyond normal human comprehension.

Classical Exegesis (Tafsir)

This word is used in the terrifying opening scene of Surah Al-Hajj to describe the chaos of the Final Hour: “On the Day you see it, every nursing mother will be stunned away from that [child] she was nursing.” As discussed under *Dhihl*, commentators have explained that the bond between a nursing mother and her child is the most powerful and selfless of all human bonds. The terror of that Day will be so great that it will shatter even this most primal instinct. The use of the specific word murḍi‘ah (a woman in the act of nursing) rather than just umm (mother) makes the image incredibly immediate and powerful.

Thematic Context

The image of the murḍi‘ah is the ultimate symbol of the breakdown of all worldly connections and attachments on the Day of Judgment. It is a central part of the surah’s opening wake-up call. The theme is that on that Day, all the relationships and concerns that dominate our lives in this world will become meaningless. Every soul will be concerned only with its own fate. The image is designed to shock the listener out of their heedlessness and to make them focus on the only relationship that will matter on that Day: their relationship with their Lord.

Modern & Comparative Lens

The image of a mother abandoning her child is a universal symbol of ultimate chaos and the inversion of the natural order. The Quranic image is particularly powerful and poignant because it focuses on the most intimate and merciful of relationships: that of the nursing mother and her child. It is a scene of profound psychological terror, designed to convey a reality that is beyond our normal comprehension.

Practical Reflection & Application

This verse is meant to be a powerful and visceral reminder of the seriousness of the Day of Judgment. Contemplating this scene should instill in us a profound and healthy fear of that Day. This fear should be a catalyst that drives us to seek the protection of God through faith and righteous deeds, so that we may be among those who are shielded from the terror of that Hour.

34. Muslimīn (مُسْلِمِين) – The Muslims/Those who submit

Linguistic Root & Etymology

Root: (س ل م) S-L-M

• Arabic Root: س-ل-م
• Core Meaning: The root sīn-lām-mīm (س ل م) signifies peace, safety, soundness, and submission.
• Morphology & Derived Forms: `Muslimīn` (مُسْلِمِين) is the plural active participle from the verb `aslama`, “to submit.” A Muslim is one who engages in `Islām`, the act of submitting to God.
• Occurrences in Surah Al-Hajj and in the whole Quran: The term appears as `al-muslimīna` in 22:78. The root appears 161 times in the Qur’an.

Linguistic and Contextual Explanation: In a verse of immense honor toward the end of the surah, God addresses the believers: “`millata abīkum ibrāhīm, huwa sammākumu l-muslimīn`” (“…the creed of your father Abraham. He named you ‘the submitters’ (Muslims) before and in this [revelation],” 22:78). To be named al-muslimīn (الْمُسْلِمِينَ) is presented as a divinely bestowed identity. The verse establishes two crucial points: this identity is not a new invention but the ancient and honored title of all who followed the path of submission, and it is a name chosen by God Himself. This frames the identity of a “Muslim” as a great trust (`amānah`) and a profound honor.

Classical Exegesis (Tafsir)

In a verse of great honor in Surah Al-Hajj, God connects the community of the Prophet Muhammad to the legacy of their father, Ibrahim, and then states, “He [Allah] named you ‘the ones who submit’ (al-muslimīn), both in previous scriptures and in this [revelation].” Commentators explain that this is a great honor. The name “Muslim” is not a name they chose for themselves, but a title that God Himself has bestowed upon all those who have followed the path of submission, from the time of the previous prophets until the final revelation.

Thematic Context

The theme of the identity of the muslimīn is a central part of the surah’s message. The chapter is a call to a specific path and a specific identity. The surah defines what it means to be a Muslim: it is to believe in the resurrection, to recognize the signs of God, to perform the rites of worship with piety, to be just in one’s dealings, to enjoin the good and forbid the evil, and to strive in the cause of God. The name itself is a summary of the entire religious path: the path of submission.

Modern & Comparative Lens

The verse that states that God named them “Muslims” both before and in the Qur’an is a powerful statement of the Islamic worldview of religious history. It means that the true followers of Musa and ‘Isa were also, in essence, “muslims” (those who submitted to God). This reframes the identity of a Muslim not as a member of a new, 7th-century sect, but as a member of a timeless, universal community of all those who have submitted their will to the one true God.

Practical Reflection & Application

This verse should fill us with a sense of honor and responsibility. We have been given a beautiful name by God Himself. We must strive to live up to the meaning of this name. To be a true Muslim is to live in a state of willing and loving submission to God in all aspects of our lives. It is a call to embody the peace, the integrity, and the devotion that are contained within this noble title.

35. Nutfah (نُطْفَة) – A Sperm-drop

Linguistic Root & Etymology

Root: (ن ط ف) N-Ṭ-F

• Arabic Root: ن-ط-ف
• Core Meaning: The root nūn-ṭā’-fā’ (ن ط ف) means to drip or to trickle.
• Morphology & Derived Forms: `Nutfah` (نُطْفَة) is a noun meaning a small drop of fluid, specifically the drop of semen from which human life begins.
• Occurrences in Surah Al-Hajj and in the whole Quran: The word `nuṭfatin` is the second stage of creation mentioned in 22:5. The root appears 12 times in the Qur’an.

Linguistic and Contextual Explanation: As part of its extended argument for the Resurrection (`Ba’th`), the surah meticulously traces the stages of human creation. The process begins with our most primal origin (dust), then moves to the biological origin: `thumma min nuṭfah` (“then from a sperm-drop,” 22:5). The choice of the word nuṭfah (نُطْفَةٍ) is a powerful tool for instilling humility. Our complex, honored human existence begins from this seemingly insignificant “drop.” The surah uses this observable biological fact as an `āyah` (sign) to argue that the One who can fashion a thinking, feeling being from a `nuṭfah` can undoubtedly resurrect us after we have turned to dust.

Classical Exegesis (Tafsir)

In the powerful argument for the resurrection in Surah Al-Hajj, the surah begins the description of the stages of creation with this very word: “O people, if you are in doubt about the Resurrection, then We have created you from dust, then from a sperm-drop (nuṭfah)…” Commentators have highlighted this as a profound call to humility and reflection. The human being, who can become so arrogant, is reminded that their entire existence began from a despised and insignificant drop of fluid.

Thematic Context

The theme of our origin from a nuṭfah is the starting point for the surah’s central argument from analogy for the resurrection. The argument is simple and powerful: the God who has the power to create a complex, thinking, feeling human being from such a humble and simple beginning surely has the power to bring that person back to life after they have turned to dust. The miracle of our origin is a direct and undeniable proof of the possibility of our final return.

Modern & Comparative Lens

The Quranic description of human creation beginning from a nuṭfah is a scientifically accurate statement. Modern biology has confirmed that human life begins from the fusion of a single spermatozoon (part of the “drop”) with an ovum. The Qur’an’s focus on this humble beginning is a powerful moral and spiritual teaching. It is a radical statement of the equality of all human beings. No matter our race, our wealth, or our status, we all share the same humble and microscopic origin.

Practical Reflection & Application

This verse is a direct invitation to contemplate our own origin. This reflection should have two main effects on us. First, it should be the ultimate cure for our pride. How can a being who started as a nuṭfah be arrogant? Second, it should be a source of immense gratitude and awe. We should be amazed by the power and artistry of the Creator who transformed that insignificant drop into the miraculous being that we are today. This awe is the foundation of both faith and humility.

36. Qital (قِتَال) – Fighting

Linguistic Root & Etymology

Root: (ق ت ل) Q-T-L

• Arabic Root: ق-ت-ل
• Core Meaning: The root qāf-tā’-lām (ق ت ل) means “to kill.”
• Morphology & Derived Forms: `Qitāl` (قِتَال) is the Form III verbal noun, signifying fighting, combat, or warfare. This form suggests a mutual or reciprocal act of fighting between two parties.
• Occurrences in Surah Al-Hajj and in the whole Quran: The root appears in the verb `yuqātalūna` (“who are being fought”) in 22:39. The root is frequent, appearing 170 times.

Linguistic and Contextual Explanation: The verse that first gives permission for qitāl (قِتَال) in Islamic history is 22:39. The specific phrasing is crucial: “`udhina li-lladhīna yuqātalūna bi-annahum ẓulimū`” (“Permission has been given to those who are being fought because they were wronged”). The passive voice, `yuqātalūna` (“they are being fought”), establishes the context as purely defensive. `Qitāl` is sanctioned not for aggression or conquest, but as a response to being attacked and oppressed. This verse grounds the Islamic ethic of war in the principle of self-defense against injustice.

Classical Exegesis (Tafsir)

Surah Al-Hajj contains a landmark and historically significant verse: “Permission [to fight] (udhina) has been given to those who are being fought, because they were wronged. And indeed, Allah is competent to give them victory.” Commentators are in near-unanimous agreement that this was the very first verse revealed that gave the oppressed Muslim community in Medina the permission to engage in defensive fighting (qital) against their Meccan persecutors. For thirteen years in Mecca, they had been commanded to be patient. This verse marked a major turning point in the history of the community.

Thematic Context

The theme of the permission for qital is a central part of the surah’s transition from the Meccan themes of patience in the face of persecution to the Medinan themes of community defense and the establishment of a just state. The surah provides the clear and unequivocal justification for this fighting: it is for those who “were wronged” (ẓulimū) and who were “expelled from their homes for no reason other than that they say, ‘Our Lord is Allah.'” The purpose of this fighting is not aggression, but to repel oppression and to protect the freedom of religion.

Modern & Comparative Lens

The Islamic laws of war and the concept of “just war” are a major topic in Islamic jurisprudence and comparative ethics. This verse is a foundational text for this jurisprudence. It establishes that the primary justification for war in Islam is defensive. It is a response to persecution and injustice. This stands in stark contrast to any ideology that promotes aggressive warfare for the sake of conquest or compulsion in religion.

Practical Reflection & Application

This verse is a powerful lesson in the importance of standing up against injustice. While patience is a great virtue, there comes a point where oppression must be actively repelled. The verse teaches that defending the oppressed and fighting for justice is a noble and divinely-sanctioned act. It also reminds us that the ultimate victory comes from God alone. We must do our part in the struggle against injustice, but our ultimate reliance must be on Him.

37. Ṣalawāt (صَلَوَات) – Synagogues

Linguistic Root & Etymology

Root: (ص ل و) Ṣ-L-W

• Arabic Root: ص-ل-و
• Core Meaning: The root ṣād-lām-wāw (ص ل و) relates to prayer (`ṣalāh`) and connection.
• Morphology & Derived Forms: `Ṣalawāt` (صَلَوَات) is the plural of `ṣalāh`. In this unique verse (22:40), classical commentators understand it to refer specifically to the places of prayer of the Jews, i.e., synagogues.
• Occurrences in Surah Al-Hajj and in the whole Quran: The word appears once in this surah in this specific meaning (22:40). The root appears 99 times in the Qur’an.

Linguistic and Contextual Explanation: In its landmark declaration on protecting religious freedom, the surah lists “`ṣawāmi’` (monasteries), `biya’` (churches), ṣalawātun (وَصَلَوَاتٌ) (synagogues), and `masājid` (mosques) as places of worship that would be destroyed if defensive jihad were not permitted. The use of `ṣalawāt`, from the same root as the Islamic prayer (`ṣalāh`), for synagogues is profound. It linguistically acknowledges a shared heritage of prayer and worship directed to the one God. It frames synagogues not as foreign places, but as houses where a form of `ṣalāh` is performed, and which are therefore sacred and worthy of protection.

Classical Exegesis (Tafsir)

In the landmark verse that gives the rationale for defensive fighting, the surah lists the various houses of worship that would be destroyed if the forces of tyranny were left unchecked: “monasteries, churches, synagogues (ṣalawātun), and mosques.” Commentators have explained that the use of this specific word, related to the universal act of prayer, highlights the shared purpose of these different houses of worship. They are all places that have been established for the worship and remembrance of the One God.

Thematic Context

The mention of ṣalawāt is a central part of the surah’s theme of religious pluralism and the Islamic duty to protect the freedom of religion. By explicitly including synagogues in the list of sacred spaces that a just Muslim power must protect, the Qur’an establishes a clear and profound charter of rights for the Jewish community living under Islamic rule. This is a powerful expression of the surah’s connection to the broader Abrahamic tradition.

Modern & Comparative Lens

This verse is a foundational text for interfaith relations in Islam. In a world that is often plagued by religious conflict and the destruction of holy sites, this verse is a timeless and deeply relevant call for mutual respect and protection. It is a powerful refutation of any extremist ideology that would seek to justify the destruction of the places of worship of the People of the Book.

Practical Reflection & Application

This verse should instill in us a deep respect for the sacred spaces of other monotheistic faiths. It teaches us that part of our religious duty is to be protectors of religious freedom for all who worship the One God. It is a call to a pluralistic and tolerant mindset that recognizes and respects the sanctity of synagogues and churches as places where our common Lord is worshipped. It is the ultimate Quranic basis for condemning any act of violence against these places of worship.

38. Sha‘ā’ir Allāh (شَعَائِرِ اللَّهِ) – The Symbols of Allah

Linguistic Root & Etymology

Root: (ش ع ر) Sh-ʿ-R

• Arabic Root: ش-ع-ر
• Core Meaning: The root shīn-ʿayn-rā’ (ش ع ر) means “to know,” “feel,” “perceive,” or “be aware of,” often in a subtle way (`shu’ūr`).
• Morphology & Derived Forms: `Sha’ā’ir` (شَعَائِر) is the plural of `sha’īrah`, meaning a sign, symbol, or rite. `Sha‘ā’ir Allāh` are the divinely appointed symbols or rites that make God’s religion known and felt.
• Occurrences in Surah Al-Hajj and in the whole Quran: The term appears twice in this surah (22:32, 22:36). It appears 4 times in the Qur’an.

Linguistic and Contextual Explanation: Surah Al-Hajj identifies the rites of Hajj, particularly the sacrificial animals (`budn`), as `sha‘ā’ir allāh` (“Symbols of Allah,” 22:36). The root in “perception” is key; these rituals are not arbitrary acts, but are outward symbols designed to cultivate an inner perception (`shu’ūr`) of God’s greatness. The verse `wa-man yu’aẓẓim sha‘ā’ira llāhi fa-innaha min taqwā l-qulūb` (“And whoever honors the symbols of Allah—indeed, it is from the piety of the hearts,” 22:32) directly links the outward act of honoring the ritual with the inner state of `taqwā`.

Classical Exegesis (Tafsir)

In Surah Al-Hajj, this term is used for the rites of the pilgrimage. The surah says, “And whoever honors the symbols of Allah (sha‘ā’ira Allāh) – indeed, it is from the piety of the hearts.” It is also used specifically for the sacrificial animals: “And the sacrificial camels and cattle We have made for you as among the symbols of Allah.” Commentators explain that these outward rituals are not empty forms; they are profound symbols that are meant to be honored. The act of honoring them is a direct reflection of the piety (taqwā) that is in one’s heart.

Thematic Context

The theme of the sha‘ā’ir Allāh is central to the surah’s spiritualization of the Hajj rituals. It is the core principle that connects the outward action with the inward state. The surah teaches that the circumambulation, the sacrifice, and the other rites are not just physical movements; they are sacred symbols. The purpose of performing them is to cultivate a state of reverence and God-consciousness. The theme is that the body and the heart must be in harmony during worship. A true pilgrim is one who honors the outward symbols with a heart that is full of piety.

Modern & Comparative Lens

The use of religious symbols is a universal feature of human worship. The Quranic concept of sha‘ā’ir Allāh provides a profound theological framework for understanding these symbols. They are not to be worshipped in themselves, but they are to be honored as divinely-appointed “reminders” that point to the reality of God. This is a powerful safeguard against both idolatry (worshipping the symbol) and a purely abstract faith that rejects all outward forms of ritual.

Practical Reflection & Application

This verse is a direct call to approach all the rituals of our faith with a deep sense of reverence. Whether it is the Kaaba, the state of Ihram, the sacrificial animal, or the mosque in our neighborhood, we should treat these “symbols of Allah” with honor. This attitude of reverence is not just a matter of etiquette; the verse tells us that it is a direct product and a sign of the health of our own hearts. To honor the symbols of God is to cultivate piety within our souls.

39. Shahīd (شَهِيد) – A Witness

Linguistic Root & Etymology

Root: (ش ه د) Sh-H-D

• Arabic Root: ش-ه-د
• Core Meaning: The root shīn-hā’-dāl (ش ه د) means “to witness, to be present, to see, or to testify.”
• Morphology & Derived Forms: `Shahīd` (شَهِيد) is a witness. `Ash-Shahīd` is a divine name (The All-Witnessing). The verb is `shahida` (he witnessed).
• Occurrences in Surah Al-Hajj and in the whole Quran: The root is a key term in the surah, appearing 5 times. It appears 160 times in the Qur’an.

Linguistic and Contextual Explanation: The concept of being a Shahīd (شَهِيد) has two crucial dimensions in the surah. First, God is the ultimate Witness. In the verse on religious diversity, the final arbiter is “`inna llāha ‘alā kulli shay’in shahīd`” (“Indeed, Allah is Witness over all things,” 22:17). Secondly, this role is delegated to the believers. The community is told it has been chosen so “that the Messenger may be a witness over you, and you may be witnesses over mankind” (22:78). To be a `shahīd` over humanity means to be a living testament to the truth of Islam, embodying its principles so clearly that the community itself becomes a proof for the rest of the world.

Classical Exegesis (Tafsir)

In the concluding verses of Surah Al-Hajj, God defines the dual role of the Prophet Muhammad and his community. The Prophet is to be “a witness over you” (shahīdan ‘alaykum), “and you will be witnesses over the people.” Commentators explain that on the Day of Judgment, the Prophet will testify that he delivered the message to his community. The Muslim community then has the responsibility to be “witnesses” to the rest of humanity, by conveying the message of Islam and by embodying its teachings in their own lives. Their collective life is meant to be a living testimony to the truth of the faith.

Thematic Context

The theme of being a shahīd is the ultimate responsibility that is placed upon the Muslim community in this surah. After being given the legacy of Ibrahim, the guidance of the Qur’an, and the identity of “Muslims,” they are given their great mission. The theme is that faith is not a private affair. It comes with a collective responsibility to be a moral and spiritual beacon for the rest of the world. The community is not meant to be a passive recipient of grace, but an active witness to the truth.

Modern & Comparative Lens

The concept of a religious community having a “mission” to the rest of the world is a central part of proselytizing faiths like Islam and Christianity. The Quranic term shahīd gives this mission a specific and profound meaning. It is not about coercion. It is about being a living “proof” or a “witness.” The most powerful testimony is not the word of the tongue, but the example of a just, compassionate, and righteous community that attracts others to the beauty of its faith.

Practical Reflection & Application

This verse gives us, as a community and as individuals, a profound sense of purpose. We are the “witnesses” over humanity. This is a great honor and a great responsibility. We should ask ourselves: Is my life a good testimony for my faith? Does my character attract people to the beauty of Islam or does it repel them? The verse is a call to embody the teachings of our faith with such excellence that our very lives become a compelling witness to its truth.

40. Shakk (شَكّ) – Doubt

Linguistic Root & Etymology

Root: (ش ك ك) Sh-K-K

• Arabic Root: ش-ك-ك
• Core Meaning: The root shīn-kāf-kāf (ش ك ك) means “to pierce” or “to be uncertain.”
• Morphology & Derived Forms: `Shakk` (شَكّ) is the noun for a state of doubt or uncertainty that “pierces” one’s conviction. It is the opposite of `yaqīn` (certainty). `Rayb` and `miryah` are synonyms used in the surah.
• Occurrences in Surah Al-Hajj and in the whole Quran: The synonyms `raybin` and `miryatin` appear in this surah. The root for `shakk` appears 15 times in the Qur’an.

Linguistic and Contextual Explanation: Surah Al-Hajj opens by directly confronting the state of shakk (شَكّ), here using its synonym `rayb`: “`in kuntum fī raybin mina l-ba’th…`” (“O people, if you are in doubt about the Resurrection…”, 22:5). The surah acknowledges `shakk` as a potential human state but refuses to let it stand. It immediately launches a systematic and powerful rational argument based on embryology and ecology to cure this doubt. Later, it describes the disbelievers as being in a state of continuous, persistent doubt (`fī miryatin minhu`, 22:55) until the Hour strikes. `Shakk` is thus portrayed as a spiritual sickness that the `āyāt` of the surah are designed to heal.

Classical Exegesis (Tafsir)

In Surah Al-Hajj, the surah opens its powerful argument for the resurrection by directly addressing this state of mind: “O people, if you are in doubt about the Resurrection…” (in kuntum fī raybin min al-ba‘th – using the synonym rayb). Later, the surah says that the disbelievers will not cease to be “in doubt about it” (fī miryatin minhu) until the Hour comes upon them suddenly. Commentators explain that shakk is the primary intellectual disease that the surah seeks to cure. The entire chapter, with its powerful rational arguments, its historical examples, and its eschatological warnings, is a divine therapy designed to remove doubt and to lead the heart to a state of certainty (yaqīn).

Thematic Context

The theme of doubt versus certainty is a central pillar of the surah’s argument. The surah acknowledges that doubt is a part of the human condition. However, it does not praise doubt as a final destination. It presents it as a state of sickness that needs to be cured. The cure is reflection. The surah challenges the doubter to reflect on their own creation, on the revival of the earth, on the order of the cosmos, and on the lessons of history. The theme is that an honest and sincere engagement with these signs will inevitably lead a person from the state of doubt to the state of faith.

Modern & Comparative Lens

In modern secular thought, doubt is often valorized as a sign of intellectual sophistication, while faith is seen as a sign of credulity. The Quranic perspective offers a different paradigm. It sees doubt as a transitional state. A sincere doubt that leads one to seek the truth is a praiseworthy state. But a doubt that becomes an end in itself, a form of cynical skepticism that refuses to accept any truth, is a destructive and diseased state of the heart.

Practical Reflection & Application

This surah is a powerful tool for dealing with our own doubts. When we feel a sense of uncertainty about our faith, we should not suppress it. We should do what the surah commands: we should engage in deep reflection. We should study the arguments that the Qur’an itself provides. We should look at the world with an eye for the signs of its Creator. The surah teaches us that the path out of doubt is not blind faith, but a reflective and considered faith that is grounded in the clear proofs of revelation and reason.

41. Sulṭān (سُلْطَان) – Authority/Proof

Linguistic Root & Etymology

Root: (س ل ط) S-L-Ṭ

• Arabic Root: س-ل-ط
• Core Meaning: The root sīn-lām-ṭā’ (س ل ط) means “to have power,” “to dominate,” or “to have authority.”
• Morphology & Derived Forms: `Sulṭān` (سُلْطَان) refers to power or dominion. It is also frequently used to mean a clear proof, a manifest argument, or a warrant of authority.
• Occurrences in Surah Al-Hajj and in the whole Quran: The word appears twice in this surah (22:15, 22:71). The root appears 37 times in the Qur’an.

Linguistic and Contextual Explanation: Surah Al-Hajj repeatedly challenges the intellectual basis of polytheism by demanding its sulṭān (سُلْطَان). The disbelievers worship others besides God “`mā lam yunazzil bihī sulṭānā`” (“that for which He has not sent down any authority,” 22:71). The term `sulṭān` here means a legitimate warrant, a valid proof, or a divine sanction. The Qur’an’s argument is devastatingly simple: to engage in an act as momentous as worship without any `sulṭān`—any proof or divine permission—is the height of irrationality. It is an act based purely on blind imitation (`taqlīd`) and baseless conjecture (`ẓann`).

Classical Exegesis (Tafsir)

In Surah Al-Hajj, this word is used to critique the intellectual foundation of the disbelievers. The surah describes the one who argues about God without knowledge and says that those who associate partners with God do so based on no authority from Him: “…and they worship besides Allah that for which He has not sent down any authority” (mā lam yunazzil bihī sulṭānā). Commentators explain that this is a powerful challenge. The act of worshipping something is the greatest of all acts. To do so without a clear proof or a divine warrant is the height of foolishness and speculation. It is an act based on pure conjecture, not on any legitimate authority.

Thematic Context

The theme of the lack of sulṭān for polytheism is a central part of the surah’s refutation of shirk. The chapter argues that monotheism is based on clear proofs from reason and revelation. Polytheism, in contrast, has no foundation. It is based on blind imitation of tradition and baseless conjecture. The surah’s challenge to the polytheists to produce their “authority” is a call for them to provide a rational and revealed basis for their beliefs, a challenge that they can never meet.

Modern & Comparative Lens

The demand for a legitimate “authority” or basis for one’s beliefs is a foundational principle of rational thought. The Qur’an uses this very principle to deconstruct polytheism. It is a call for an evidence-based faith. This is a powerful internal critique of any form of religion that is based on pure superstition or blind imitation without any grounding in reason or a verifiable revealed text.

Practical Reflection & Application

This verse should give us confidence in our own faith, which is based on the ultimate authority: the clear and preserved revelation from God. It should also inform our methodology when we discuss our faith with others. We should present the clear and rational proofs that the Qur’an itself uses. It also teaches us to be critical thinkers. We should not accept any religious claim or practice without asking: What is the “authority” for this? Is it based on the clear guidance of the Qur’an and the authentic tradition of the Prophet?

42. Tafath (تَفَث) – A state of untidiness

Linguistic Root & Etymology

Root: (ت ف ث) T-F-Th

• Arabic Root: ت-ف-ث
• Core Meaning: The root tā’-fā’-thā’ (ت ف ث) means a state of untidiness, dirtiness, or the unkempt appearance from neglecting personal grooming.
• Morphology & Derived Forms: `Tafath` (تَفَث) refers specifically to the state of a pilgrim in `iḥrām`, who has not cut their hair or nails.
• Occurrences in Surah Al-Hajj and in the whole Quran: The word appears only once in the entire Qur’an, in Surah Al-Hajj (22:29).

Linguistic and Contextual Explanation: In its instructions for completing the Hajj, the surah commands: “`thumma l-yaqḍū tafathahum`” (“Then let them end their state of untidiness,” 22:29). This unique word, tafathahum (تَفَثَهُمْ), refers to the pilgrim’s unkempt state during the rites. The command to “end” this state—by shaving or cutting the hair, clipping the nails, and leaving `iḥrām`—is a key part of the ritual process. The outward state of `tafath` is a symbol of the pilgrim’s detachment from worldly vanity and their absorption in the sacred. Ending this state marks a rebirth, a return to a new, purified life.

Classical Exegesis (Tafsir)

In the section on the completion of the Hajj rites, Surah Al-Hajj says, “Then let them complete their state of untidiness (thumma lyaqḍū tafathahum) and fulfill their vows and perform Tawaf around the Ancient House.” Commentators explain that “completing their tafath” is the act of coming out of the state of Ihram. After the major rites are completed, the pilgrims can shave or cut their hair, clip their nails, and return to their normal state of grooming. This is an act of purification and a sign that the period of sacred restrictions is over.

Thematic Context

The theme of completing one’s tafath is a central part of the surah’s teachings on the rites of Hajj. The state of being unkempt during Ihram is a powerful symbol of the pilgrim’s complete devotion to God. It is a stripping away of all worldly vanities and adornments. The act of then cleaning oneself and returning to a normal state is a symbol of a spiritual rebirth. The pilgrim emerges from the Hajj purified of their sins, like a newborn baby, ready to start a new and cleaner life.

Modern & Comparative Lens

The idea of a period of ritual asceticism followed by a return to a normal state is a common feature of religious pilgrimages and rites of passage. The state of Ihram is a powerful and visible symbol of this temporary renunciation of the world. The act of completing the tafath is the joyful conclusion of this period, a celebration of the completion of the spiritual journey and the return to worldly life with a renewed spirit.

Practical Reflection & Application

This verse is a reminder of the beautiful symbolism of the Hajj rituals. The state of tafath is a powerful training in humility and detachment from our own vanity. The act of then cleaning oneself should be a moment of profound gratitude, a physical act that symbolizes the inner purification that we hope to have achieved through the Hajj. It is a lesson that true beauty lies not in our outward appearance, but in the piety of our hearts.

43. Taqwā (تَقْوَى) – Piety/God-consciousness

Linguistic Root & Etymology

Root: (و ق ي) W-Q-Y

• Arabic Root: و-ق-ي
• Core Meaning: The root wāw-qāf-yā’ (و ق ي) means “to protect” or “to shield.”
• Morphology & Derived Forms: `Taqwā` (تَقْوَى) is the state of consciousness that motivates a person to “guard” themselves against God’s displeasure. It is often translated as piety, righteousness, or God-consciousness. A `muttaqī` possesses `taqwā`.
• Occurrences in Surah Al-Hajj and in the whole Quran: The root is central to the philosophy of Hajj, appearing 5 times in this surah. The root appears 258 times in the Qur’an.

Linguistic and Contextual Explanation: Surah Al-Hajj offers one of the most profound definitions of taqwā (التَّقْوَى) in the Qur’an. Regarding the sacrifice, it states: “`lan yanāla llāha luḥūmuhā wa-lā dimā’uhā wa-lākin yanāluhu t-taqwā minkum`” (“Their meat will not reach Allah, nor their blood, but what reaches Him is the `taqwā` from you,” 22:37). This verse establishes that `taqwā` is the true substance of worship. It is the internal state of piety, reverence, and God-consciousness that “reaches” God, while the outward act is merely a symbol. Honoring the sacred rites (`sha’ā’ir`) is explicitly linked to the `taqwā` of the hearts (`min taqwā l-qulūb`, 22:32).

Classical Exegesis (Tafsir)

In Surah Al-Hajj, taqwā is presented as the ultimate goal and the true measure of the Hajj rituals. In the famous verse about the sacrifice, the surah states, “Their meat will not reach Allah, nor will their blood, but what reaches Him is piety from you” (yanāluhu at-taqwā minkum). Similarly, when speaking of the symbols of God, it says, “And whoever honors the symbols of Allah – indeed, it is from the piety of the hearts” (min taqwā al-qulūb). Commentators have stressed that these verses establish the core principle of all worship in Islam: the inner state of the heart is what truly matters.

Thematic Context

The theme of taqwā is the spiritual heart of the entire surah. The chapter is filled with descriptions of powerful external acts—the terror of the earthquake, the miracle of creation, the rites of the Hajj, the act of fighting. These verses clarify that the purpose of all of these is to cultivate the internal state of taqwā. Without this inner piety, the outward rituals are meaningless. The surah is a call to an inner transformation, a purification of the heart that makes all of one’s outward actions sincere and meaningful.

Modern & Comparative Lens

The tension between inner spirituality and outward ritual is a central theme in all religious traditions. The Quranic concept of taqwā provides a beautiful and balanced synthesis. It does not reject the outward rituals; it honors them as “symbols of Allah.” But it consistently affirms that the ultimate value of these rituals lies in their ability to cultivate the inner state of God-consciousness. This is a powerful critique of any form of religiosity that becomes a hollow and mechanical performance of rituals without any inner spirit.

Practical Reflection & Application

This surah is a direct call to make taqwā the primary goal of all our acts of worship. When we pray, when we fast, when we give charity, when we perform the sacrifice, we should constantly be checking our own hearts. Is this action increasing my consciousness of God? Is it making me more mindful of His presence and His commands? We should pray to God to grant us the “piety of the hearts,” as this is the only thing that truly “reaches” Him and is of any real value.

44. Thāni ‘Iṭfihi (ثَانِيَ عِطْفِهِ) – Turning his side

Linguistic Root & Etymology

Root: (ث ن ي) Th-N-Y & (ع ط ف) ʿ-Ṭ-F

• Arabic Root: ث-ن-ي and ع-ط-ف
• Core Meaning: `Thāni` means “turning.” `‘Iṭf` refers to the side of the body or the neck.
• Morphology & Derived Forms: The phrase `thāniya ‘iṭfihi` (ثَانِيَ عِطْفِهِ) is a vivid idiom for a posture of arrogance and contempt, literally “turning his side.”
• Occurrences in Surah Al-Hajj and in the whole Quran: This idiom appears once in this surah (22:9). The roots themselves are more common.

Linguistic and Contextual Explanation: In its critique of the arrogant disputer, the surah uses this powerful visual idiom to describe his attitude. He argues without knowledge, `thāniya ‘iṭfihi` (“turning his side” in arrogance, 22:9). This physical posture embodies his inner state. He is not engaging in a sincere search for truth; he is contemptuously turning away, refusing to even face the argument. It is the body language of pride, a physical manifestation of a heart that is closed to guidance. This image perfectly captures the psychology of a person too arrogant to listen.

Classical Exegesis (Tafsir)

In Surah Al-Hajj, this posture is used to describe the arrogant disbeliever who argues about God without knowledge. The surah says he does this “turning his side in arrogance to mislead from the way of Allah.” Commentators explain that this is a perfect physical depiction of his inner spiritual state. His arrogance is so great that he cannot even face the truth directly. He turns away from it with contempt, and his goal is not just to be misguided himself, but to actively mislead others as well.

Thematic Context

The image of the one who “turns his side” is a central part of the surah’s critique of arrogance as the primary barrier to faith. It is a powerful contrast to the posture of the true believer, which is one of humble prostration, facing their Lord with their whole being. The theme is that disbelief is not primarily an intellectual problem, but a problem of pride. The arrogant heart cannot bring itself to listen humbly to the truth, and so it adopts a posture of contemptuous dismissal.

Modern & Comparative Lens

Body language is a powerful form of non-verbal communication. The act of “turning one’s back” or “giving the cold shoulder” is a universal sign of rejection and disdain. The Quranic phrase thāni ‘iṭfihi is a timeless and psychologically astute description of the body language of arrogance. It captures in a single, vivid image the entire attitude of the person who is too proud to listen to the truth.

Practical Reflection & Application

This verse is a powerful warning against the sin of arrogance in our own character. We should be careful of our own body language when we are listening to advice or to a point of view that challenges us. Do we listen with an open heart and an open posture? Or do we, even subtly, “turn our side” with disdain? The verse is a call to cultivate an inner state of humility that is reflected in an outer posture of respectful and attentive listening.

45. Udhina (أُذِنَ) – Permission has been given

Linguistic Root & Etymology

Root: (أ ذ ن) A-Dh-N

• Arabic Root: أ-ذ-ن
• Core Meaning: The root hamza-dhāl-nūn (أ ذ ن) means “to listen, to permit, or to announce” (as in `adhān`, the call to prayer).
• Morphology & Derived Forms: `Udhina` (أُذِنَ) is the passive form of the verb, meaning “permission has been given” or “it has been permitted.” It implies a sanction from a higher authority.
• Occurrences in Surah Al-Hajj and in the whole Quran: This key verb appears in verse 22:39, marking a major turning point. The root appears 102 times in the Qur’an.

Linguistic and Contextual Explanation: The use of the passive verb Udhina (أُذِنَ) in verse 22:39 is historically and theologically momentous. “`Udhina li-lladhīna yuqātalūna…`” (“Permission has been given to those who are being fought…”). After years of persecution in Makkah where fighting was forbidden, this verse, revealed in Madinah, grants divine sanction for defensive combat. The passive voice is crucial: the permission is not a human decision but a divine one. This grounds the Islamic ethic of war in divine command, making it a solemn, legally constrained duty rather than an act of human aggression.

Classical Exegesis (Tafsir)

This is the first word of the landmark verse in Surah Al-Hajj that marks a major turning point in Islamic history: “Permission [to fight] has been given (udhina) to those who are being fought, because they were wronged.” As mentioned under *Qital*, the vast majority of commentators agree that this was the very first verse revealed that gave the Muslims permission to engage in defensive warfare. The use of the passive voice, “permission has been given,” emphasizes that the source of this permission is God Himself. It is not a human decision, but a divine sanction.

Thematic Context

The theme of divine permission is central to the surah’s teachings on the laws of engagement. It establishes a crucial principle: the use of force is not something that believers can initiate on their own whim. It requires a clear permission from God, and it is granted only under specific and just conditions—namely, in response to being wronged and persecuted. This verse marks the transition of the Muslim community from a state of patient endurance to a state of active self-defense, a transition that was authorized and initiated by a direct divine command.

Modern & Comparative Lens

The concept of a “just war” theory in many traditions requires that a war must be declared by a legitimate authority. The Quranic concept of udhinā is the ultimate expression of this principle. The legitimate authority is God Himself. This verse is a foundational text for Islamic jurisprudence on warfare, establishing that any military action must be based on a just cause and a legitimate, divinely-sanctioned authority. It is a powerful constraint against vigilantism and unauthorized violence.

Practical Reflection & Application

This verse is a profound lesson in the importance of acting within the bounds of divine permission. In all of our affairs, we should be careful to ensure that our actions are sanctioned by the principles of our faith. It also teaches us about the wisdom of God’s timing. For thirteen years, the believers were commanded to be patient. Only when the time was right and the conditions were met was the permission for self-defense granted. This is a lesson in trusting God’s timeline and His wisdom in all matters.

46. Ummah (أُمَّة) – A Community

Linguistic Root & Etymology

Root: (أ م م) A-M-M

• Arabic Root: أ-م-م
• Core Meaning: The root hamza-mīm-mīm (أ م م) means “to aim for” or “to head towards.”
• Morphology & Derived Forms: An `Ummah` (أُمَّة) is a community of people united by a common direction, purpose, or creed.
• Occurrences in Surah Al-Hajj and in the whole Quran: The root appears 4 times in this surah. The root appears 134 times in the Qur’an.

Linguistic and Contextual Explanation: In Surah Al-Hajj, the concept of the Ummah (أُمَّةٍ) is universalized. `Li-kulli ummatin ja’alnā mansakan` (“For every community We have appointed a rite,” 22:34). This states that the phenomenon of having a divinely guided religious community is not unique to Islam, but has been a universal feature of God’s interaction with humanity. This broad use of `ummah` fosters a pluralistic view of religious history, united by the singular purpose of worship. This culminates in the specific description of the Muslim community as the inheritors of the `millah` (creed) of Abraham.

Classical Exegesis (Tafsir)

In Surah Al-Hajj, God states, “For every community (ummah) We have appointed a rite that they are to perform.” This verse is a powerful statement of the universality of divine guidance. Commentators explain that this means that every nation and community in history was sent guidance from God and was given a way to worship Him. While the specific rituals may have differed, the essential purpose—the worship of the One God—was the same for all.

Thematic Context

The theme of the universality of the ummah is a key part of the surah’s worldview. It refutes any idea that divine guidance is exclusive to one particular race or nation. The surah presents a vision of a single, continuous history of divine revelation that has been sent to every community. The Hajj itself is the ultimate physical manifestation of the final, global ummah, where people from every nation gather as one.

Modern & Comparative Lens

The concept of the Ummah is central to Muslim identity, referring to the global community of believers that transcends race, nationality, and ethnicity. The verse in Surah Al-Hajj provides a historical depth to this concept, suggesting that every community that followed its prophet in the past was also, in its own time, an ummah of believers. This is a powerful basis for a pluralistic understanding of religious history.

Practical Reflection & Application

This verse should broaden our perspective and our sense of spiritual kinship. It should make us feel a connection to the righteous followers of all the prophets throughout history. It is also a call to strengthen the unity of our own global Ummah today. The Hajj is the ultimate symbol of this unity, and we should strive to embody the spirit of that unity—the spirit of brotherhood, equality, and shared purpose—in our own communities every day.

47. Zalzalah (زَلْزَلَة) – An Earthquake

Linguistic Root & Etymology

Root: (ز ل ل) Z-L-L (Reduplicated)

• Arabic Root: ز-ل-ل
• Core Meaning: The root zāy-lām-lām (ز ل ل) means “to shake, to quake, or to tremble.”
• Morphology & Derived Forms: `Zalzalah` (زَلْزَلَة) is a reduplicated form (`fa’lalah`), signifying an intense and continuous shaking. It is the specific word for a massive earthquake, particularly the one that will signal the end of time.
• Occurrences in Surah Al-Hajj and in the whole Quran: The term `zalzalata s-sā’ah` is the dramatic opening theme of the surah (22:1). The root appears 9 times in the Qur’an.

Linguistic and Contextual Explanation: The surah opens not with guidance or law, but with a terrifying, urgent command: “`ittaqū rabbakum, inna zalzalata s-sā’ati shay’un ‘aẓīm`” (“Fear your Lord, for the earthquake of the Hour is a mighty thing,” 22:1). The reduplicated form Zalzalah (زَلْزَلَةَ) conveys an unimaginable tremor, a convulsion of the entire cosmos. This is not a localized earthquake; it is the deconstruction of reality itself. This opening `zalzalah` is designed to shake the listener out of their spiritual slumber (`ghaflah`) and prepare them to receive the momentous guidance that follows.

Classical Exegesis (Tafsir)

Surah Al-Hajj opens with a terrifying and awe-inspiring command to fear God, and it gives the reason: “Indeed, the earthquake of the Hour (zalzalata as-sā‘ah) is a mighty thing.” The surah then proceeds to describe the effects of this cosmic earthquake: nursing mothers will forget their infants, the pregnant will miscarry, and people will stagger as if they are drunk. Commentators explain that this is not an ordinary earthquake. It is the great convulsion of the entire cosmos that will signal the end of the world as we know it. It is an event of unimaginable terror and power.

Thematic Context

The theme of the zalzalah is the eschatological foundation of the entire surah. The chapter begins with this scene of ultimate deconstruction to shatter the listener’s attachment to this world and their state of heedlessness. The surah’s message is that in the face of this certain and terrifying future, the only rational course of action is to fear God and to prepare for that Day. The awe of the final earthquake is meant to be the ultimate motivator for a life of piety and submission.

Modern & Comparative Lens

The concept of a final, world-ending cataclysm is a central feature of the eschatology of many religions. The Quranic description of the zalzalah is a particularly powerful and psychologically terrifying depiction of this event. In a scientific age, where we understand the geological forces that cause earthquakes, the Quranic verse speaks of an earthquake of a completely different order of magnitude—a shaking of the very fabric of reality itself.

Practical Reflection & Application

The first verse of this surah is meant to be a profound and life-altering wake-up call. We should read it and reflect upon it regularly. The contemplation of the great zalzalah should have a powerful and practical effect on our priorities. It should make our own worldly problems and anxieties seem small. It should shatter our arrogance and our complacency. And it should fill our hearts with a healthy and motivating sense of awe for our Lord.