Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Al-Hijr

1. ‘Alīm (عَلِيم) – The All-Knowing

Linguistic Root & Etymology

The divine name Al-‘Alīm comes from the root ع-ل-م (ʻ-L-M), which means to know. The form ‘alīm is an intensive adjective, signifying not just one who knows, but one whose knowledge is perfect, all-encompassing, and eternal. It describes a knowledge that covers the seen and the unseen, the past and the future, the manifest and the secret, without any limit. As a divine name, it appears over 150 times in the Qur’an, often paired with Al-Ḥakīm (The All-Wise) to show that God’s perfect knowledge is always combined with perfect wisdom.

Classical Exegesis (Tafsir)

In Surah Al-Hijr, the angels who visit Ibrahim address his surprise at the news of a son in his old age by saying, “We have given you good tidings in truth, so do not be of the despairing.” They attribute their knowledge to God, the Creator. The surah also describes God as the “Knowing Creator” (Al-Khallāq al-‘Alīm). Classical commentators explain that this pairing is crucial: God’s act of creation is not random but is based on His perfect, pre-eternal knowledge. He knows every single being He will create, its nature, its lifespan, and its purpose, even before bringing it into existence.

Thematic Context

The attribute of Al-‘Alīm is central to the surah’s theme of the divine decree and the futility of human rebellion. The chapter emphasizes that everything, from the timing of a nation’s punishment to the number of its inhabitants, is recorded in a “known book” (kitāb ma‘lūm). This is a direct consequence of God being Al-‘Alīm. His perfect knowledge underpins His perfect plan. This theme provides comfort to the believer, assuring them that nothing is outside of God’s knowledge, and it serves as a warning to the denier, as their secret disbelief and plotting are perfectly known to Him.

Modern & Comparative Lens

The concept of divine omniscience is a cornerstone of monotheistic theology, found in Judaism and Christianity as well. The Islamic name Al-‘Alīm provides a specific and powerful term for this attribute. In an age of “big data,” where vast amounts of information can be stored and processed, we have a faint and imperfect analogy for the divine knowledge of Al-‘Alīm. While human knowledge is vast but limited and derivative, God’s knowledge is absolute, intrinsic, and encompasses all of reality in a single, timeless act of knowing.

Practical Reflection & Application

Reflecting on God as Al-‘Alīm should cultivate a deep sense of modesty (ḥayā’) and mindfulness (murāqabah). It means realizing that our every action, word, and even thought is known to God. This awareness is a powerful internal deterrent from sin and a motivator for good deeds, even when no one else is watching. It also brings comfort, assuring us that our hidden struggles, our silent prayers, and our sincere intentions are all perfectly known and registered with the All-Knowing Lord.

2. Āminīn (آمِنِين) – Secure

Linguistic Root & Etymology

The word Āminīn is the plural active participle of the verb amina, from the root أ-م-ن (A-M-N). This root’s core meaning is to be safe, secure, and free from fear. It is the same root as faith (īmān) and security (amn). Āminīn means “ones who are secure” or “in a state of safety.” It describes a condition of complete peace and freedom from any harm or anxiety.

Classical Exegesis (Tafsir)

In Surah Al-Hijr, this word is used with tragic irony to describe the mindset of the Ashab al-Hijr (the people of the Rock). The surah states that “they used to carve from the mountains, houses, feeling secure” (wa kānū yanḥitūna min al-jibāli buyūtan āminīn). Commentators explain that their sense of security was false and materialistic. They believed that their fortress-like homes, carved into solid rock, would protect them from any harm, including divine punishment. Their trust was in their own engineering, not in God.

Thematic Context

The delusion of being Āminīn is a key element in the story of the Ashab al-Hijr, which serves as a central warning in the surah. It highlights the theme of the futility of worldly power and material defenses against the divine decree. They felt completely secure, yet the “Blast” (aṣ-Ṣayḥah) seized them at sunrise, and their rock-hewn fortresses availed them nothing. This story powerfully illustrates the surah’s message that true security comes only from faith in God, not from physical structures.

Modern & Comparative Lens

The story of a civilization that places its ultimate trust in its own technological prowess, only to be undone by a force beyond its control, is a timeless cautionary tale. It is the story of the Titanic, or any society that feels “too big to fail.” The Quranic narrative of the people who felt āminīn in their mountain homes is a powerful critique of technological hubris and materialism. It argues that no matter how advanced our technology becomes, we remain fundamentally vulnerable and dependent on the Creator.

Practical Reflection & Application

This verse is a call to check where we place our ultimate sense of security. Is our peace of mind solely dependent on our bank account, our secure job, our strong house, or our nation’s military might? While these are all blessings to be sought and managed, we should recognize that they are all temporary and fragile. True, unshakable security (amn) is a state of the heart that comes from placing one’s ultimate trust (īmān) in God alone. We should build our lives on the rock of faith, not just in houses of rock.

3. Āyāt (آيَات) – Signs

Linguistic Root & Etymology

The word Āyāt is the plural of āyah, which comes from a root that means a sign, a mark, or a miracle. An āyah is a clear indicator that points to a reality beyond itself. In the Qur’an, the term is used in two primary ways: 1) the verses of the Qur’an itself are called āyāt, and 2) the phenomena of the natural world are also called āyāt. Both are “signs” pointing to the Creator.

Classical Exegesis (Tafsir)

Surah Al-Hijr is replete with mentions of āyāt. It begins by describing its own verses as “the signs of a clear Book.” It then describes the heavens with their constellations, the earth spread out with its mountains and diverse vegetation, and the winds that fertilize the clouds—all as “signs for those who reflect.” The stories of the past nations and their punishments are also presented as signs. Commentators explain that the entire universe and the revelation are a grand tapestry of signs, all pointing to the same fundamental truths: the oneness, power, and wisdom of God.

Thematic Context

The concept of Āyāt is the foundational methodology of the surah’s argument. The chapter seeks to convince the reader not through abstract philosophical debate, but by directing their attention to the overwhelming evidence—the signs—present both in the world around them and in the words of the revelation. The central tragedy of the disbelievers, as portrayed in the surah, is their blindness to these signs. They see the phenomena but fail to understand what they are pointing to. The message of the surah is a call to open one’s eyes and heart to read these signs correctly.

Modern & Comparative Lens

The idea of nature as a “book” of signs that reveals the divine is a concept found in many spiritual traditions, often called the “Book of Nature.” The Quranic concept of āyāt provides a powerful framework for a spirituality that is deeply engaged with the natural world and scientific discovery. The more we learn about the complexity and beauty of the cosmos, from the galactic to the subatomic level, the more “signs” we uncover. This perspective allows faith and science to be seen not as adversaries, but as two complementary ways of reading the “signs” of God.

Practical Reflection & Application

We are encouraged to live in a state of attentiveness, constantly looking for the āyāt of God all around us. We can see a sign in the sunrise, in the intricate design of a flower, in the birth of a child, and in a verse of the Qur’an that speaks directly to our heart. The practice of consciously recognizing these daily signs is a powerful way to transform mundane experience into a continuous act of worship and remembrance. It is the art of seeing the Creator through His creation.

4. Aṣḥāb al-Ḥijr (أَصْحَابُ الْحِجْرِ) – The People of the Rock

Linguistic Root & Etymology

This phrase combines Aṣḥāb (companions/people) with Al-Ḥijr (the Rock/Stoneland). Al-Ḥijr refers to a rocky region, and specifically to the historical and archaeological site in modern-day Saudi Arabia known as Mada’in Salih. The name describes the inhabitants of this region, who were known for their unique practice of carving elaborate dwellings into the sandstone rock faces.

Classical Exegesis (Tafsir)

The story of the Aṣḥāb al-Ḥijr is the story of the people of Thamud, to whom the Prophet Salih was sent. The surah states that they “denied the messengers,” which implies that to deny one messenger is to deny the truth brought by all of them. Their key sin, as highlighted in this surah, was their arrogance and their misplaced sense of security. They “used to carve from the mountains, houses, feeling secure.” Despite being given clear signs, they persisted in their disbelief. As a result, “the Blast (aṣ-Ṣayḥah) seized them at sunrise,” and their fortresses were of no use to them.

Thematic Context

The story of the Aṣḥāb al-Ḥijr, from which the surah takes its name, serves as the chapter’s climactic historical warning. It is the final and most detailed example of a community that was given clear signs but chose to reject them out of pride. Their story perfectly encapsulates the theme of the futility of material strength against the divine command. They were master engineers and builders, but their skill only increased their arrogance and led to their ruin. Their empty, silent dwellings remain as a powerful sign (āyah) for later generations.

Modern & Comparative Lens

The ruins of Mada’in Salih, a UNESCO World Heritage site, provide a stunning and tangible link to the Quranic narrative of the Aṣḥāb al-Ḥijr. The impressive tombs carved into the cliffs stand as a silent testament to the people described in the Qur’an. Their story is a powerful historical parable that warns any civilization against the belief that its technological or architectural achievements can grant it immunity from moral laws and ultimate accountability.

Practical Reflection & Application

The story of the Aṣḥāb al-Ḥijr is a profound reminder to never place our ultimate trust in our material possessions or worldly achievements. Our homes, our wealth, and our technology can provide a degree of comfort, but they cannot provide true security. When we look at the impressive structures humans build today—skyscrapers, bunkers, advanced security systems—we should remember the people of the Rock and be humbled. True security is a gift from God, granted to those who have faith and humility, not to those who trust in stone.

5. Bashar (بَشَر) – Human/Mortal

Linguistic Root & Etymology

The word Bashar comes from a root that means skin or complexion. It refers to a human being, with an emphasis on their physical form, their skin, and their mortal nature. It highlights the biological and earthly aspect of humanity. In the Qur’an, it is often used by disbelievers to dismiss the prophets, as they cannot believe God would send “a mere mortal” like themselves.

Classical Exegesis (Tafsir)

In Surah Al-Hijr, the word Bashar is used in the pivotal story of creation. God announces to the angels, “I will create a human being (basharan) from ringing clay of altered black mud.” Later, the disbelievers throughout history are depicted as rejecting their messengers by saying, “You are but a human being (basharun) like us.” Commentators explain that this highlights the core test of faith: the ability to see the divine message even when it is delivered through a mortal vessel. Iblis’s arrogance was also rooted in this: he refused to bow to a creature made of clay, a mere bashar.

Thematic Context

The concept of Bashar is central to the surah’s themes of creation, prophecy, and the nature of disbelief. The surah establishes that humanity, despite its humble, earthly origins (“from clay”), is a creation of immense honor, chosen by God to receive His spirit and His revelation. The recurring mistake of the arrogant, from Iblis to the deniers of the prophets, is to get stuck on the humble outer form (the bashar) and to be blind to the exalted inner reality and the divine message that the prophets carry. True faith is to see beyond the mortal messenger to the immortal message.

Modern & Comparative Lens

The question of the relationship between the human and the divine is central to all theology. The Quranic use of Bashar for the prophets is a powerful affirmation of their full humanity. This stands in contrast to theological traditions that might deify their prophets or religious figures. In Islam, the prophets are “mere mortals,” which makes their moral and spiritual excellence all the more remarkable and relatable. They are not divine beings; they are the ultimate models of what a bashar can achieve through submission to God.

Practical Reflection & Application

The story of the creation of the first bashar should instill in us a sense of both humility and honor. We are humble in our origins, created from “clay.” This should prevent us from being arrogant. At the same time, we are immensely honored, as God has chosen our species to be the recipient of His revelation and His trust. This should give us a profound sense of purpose and responsibility. We should strive to live up to the honor that has been bestowed upon our mortal form.

6. Burūj (بُرُوج) – Constellations/Towers

Linguistic Root & Etymology

The word Burūj is the plural of burj, which comes from a root meaning to appear, to be manifest, or to be elevated. A burj is a tower, a fortress, or any high, conspicuous structure. In astronomy, it came to refer to the constellations of the Zodiac, the great “towers” or “mansions” in the sky through which the sun and moon appear to travel.

Classical Exegesis (Tafsir)

In Surah Al-Hijr, the surah points to the sky as a magnificent sign of God’s creative power: “And We have placed within the heaven great stars/constellations (burūjan) and have beautified it for the observers.” Classical commentators have understood Burūj here to refer to the twelve constellations of the Zodiac or to the largest and brightest stars that form prominent patterns in the night sky. The verse highlights not only the creation of these celestial bodies but also their beautification (zayyanāhā), emphasizing the aesthetic dimension of God’s creation. It is made beautiful to inspire wonder in those who look and reflect.

Thematic Context

The mention of the Burūj is a key part of the surah’s argument from design. It is one of the primary “signs” (āyāt) in the cosmos that points to a wise and powerful Creator. The theme is that the heavens are not a random scattering of lights but an ordered and beautiful system. This ordered beauty is then contrasted with the chaos of disbelief. The verse also links the constellations to the theme of divine protection, stating that this beautified heaven is “protected from every accursed devil,” who is pelted with a “bright flame” (shihāb mubīn) if he tries to eavesdrop.

Modern & Comparative Lens

Astronomy has revealed the unimaginable scale and grandeur of the cosmos, far beyond what the earliest people could have imagined. We now know that the Burūj are not just points of light but are vast collections of stars, galaxies, and nebulae. This modern scientific knowledge does not diminish the power of the Quranic verse; it magnifies it. The beauty and order that the Qur’an points to are now understood to be on a scale of breathtaking complexity and vastness, making the argument from design even more potent for a modern observer.

Practical Reflection & Application

This verse is a direct invitation to go outside at night and look at the stars. It encourages us to practice a form of cosmic contemplation. When we gaze at the constellations, we should not just see them as distant suns, but as divinely-placed Burūj, beautified by our Creator to inspire wonder in our hearts. This practice can help to expand our perspective, shrink our worldly worries, and renew our sense of awe and gratitude for the majesty of God’s creation.

7. Dayf (ضَيْف) – Guest(s)

Linguistic Root & Etymology

The word Dayf is a noun that can be used for both a single guest and for a group of guests. It comes from a root that means to incline towards or to visit. A guest is one who comes to visit and towards whom one has a responsibility of hospitality. The term is central to the story of the angels’ visit to Prophet Ibrahim and Prophet Lut.

Classical Exegesis (Tafsir)

In Surah Al-Hijr, the story begins, “And inform them about the guests of Ibrahim” (wa nabbi’hum ‘an ḍayfi Ibrāhīm). These guests were angels in human form, sent with a dual mission: to give Ibrahim the good news of a son (Isaac) and to proceed to the town of Lut to carry out its destruction. Ibrahim, not knowing who they were, treated them with the exemplary hospitality for which he is famous. Later, when the same angels arrive at Lut’s town as his dayf, Lut is filled with distress, fearing for their safety from the evil intentions of his people. His concern for the honor and protection of his guests is a mark of his noble character.

Thematic Context

The narrative of the Dayf is a crucial part of the surah’s historical section, serving as a prelude to the destruction of Lut’s people. The story highlights several themes. It showcases the noble character of the prophets, Ibrahim and Lut, through their immense concern for their guests. It contrasts the reception of the divine messengers in a righteous household (Ibrahim’s) versus a corrupt one (Lut’s town). The dual nature of the guests’ mission—bringing good news to one and doom to another—powerfully illustrates the surah’s theme of the simultaneousness of God’s mercy and His justice.

Modern & Comparative Lens

The virtue of hospitality is a universal moral value, deeply enshrined in many cultures, particularly in the Middle East. The stories of Ibrahim and Lut’s treatment of their dayf are presented in the Abrahamic traditions as the gold standard of this virtue. The narrative is a powerful drama that uses the “stranger-comes-to-town” trope to test the moral fiber of a community. The way a society treats its guests and its most vulnerable strangers is shown to be a litmus test of its overall righteousness.

Practical Reflection & Application

The example of Ibrahim and Lut with their dayf is a powerful lesson in the importance of hospitality. It teaches us to honor and protect our guests to the best of our ability, seeing it not just as a social courtesy but as a profound act of faith and a reflection of a noble character. It encourages us to be welcoming and generous, especially to strangers, as this is a quality beloved by God and exemplified by His greatest prophets.

8. Dhikr (الذِّكْر) – The Reminder

Linguistic Root & Etymology

The word Dhikr comes from the root ذ-ك-ر (Dh-K-R), which means to remember, to mention, or to be mindful of. Ad-Dhikr is “The Reminder” or “The Remembrance.” It is one of the primary names of the Qur’an itself, emphasizing its core function: to remind humanity of the truths they already know deep within their souls but have forgotten—the truth of their Creator, their purpose, and their ultimate return to Him.

Classical Exegesis (Tafsir)

This name for the Qur’an is central to one of the most important verses in Surah Al-Hijr, and indeed the entire Qur’an: “Indeed, it is We who sent down the Reminder (ad-dhikr), and indeed, We are its Guardian” (wa innā lahū la-ḥāfiẓūn). The disbelievers mock the Prophet, saying, “O you upon whom the Reminder has been sent down, you are indeed mad.” Their sarcastic use of the term is turned back on them. God affirms that it is indeed the Dhikr, and that unlike previous reminders which were altered, this final Reminder is under direct, divine protection forever.

Thematic Context

The concept of the Qur’an as the protected Dhikr is the theological anchor of Surah Al-Hijr. It establishes the theme of the eternal and incorruptible nature of this final revelation. This divine guarantee stands in stark contrast to the fate of the previous nations described in the surah, whose people denied and abandoned their reminders. The surah argues that humanity no longer has the excuse of a corrupted or lost revelation. The final, perfectly preserved Reminder has come, and humanity will be judged based on its response to it.

Modern & Comparative Lens

The divine claim of the preservation of the Dhikr is a unique and foundational tenet of Islam. In the field of textual criticism, the history of the Quranic text is a subject of intense academic study. While debates exist, the manuscript evidence, from the earliest periods (like the Birmingham and Sana’a manuscripts) to the present day, demonstrates a remarkable textual stability that is unparalleled among ancient scriptures. For believers, this historical and textual reality is seen as a fulfillment of this divine promise in Surah Al-Hijr.

Practical Reflection & Application

Believing that the Qur’an is the divinely protected Dhikr should inspire us to approach it with the utmost confidence and reverence. It is not a historical relic, but a living, eternally relevant Reminder. Our role is to engage in the act of dhikr—to remember God by reciting, studying, and pondering this Book. The surah assures us that the source of our guidance is pure and protected, so we should drink from it without fear or hesitation.

9. Ghabirīn (غَابِرِين) – Those who lag behind

Linguistic Root & Etymology

The word Ghabirīn comes from a root that means to remain behind, to lag, or to be of the past. It describes those who are left behind when a group moves on, and thus are destined to share the fate of the place they remained in. It implies a sense of being part of a bygone, destroyed generation.

Classical Exegesis (Tafsir)

In Surah Al-Hijr, this term is used specifically for the wife of Prophet Lut. When the angels command Lut to flee his wicked city with his family in the dead of night, they give him a specific instruction: “And let not any of you look back. And proceed to where you are commanded.” They then inform him about his wife: “except for your wife; We have decreed that she is of those who remain behind” (illā imra’atahū qaddarnā innahā la-min al-ghābirīn). Commentators explain that her heart was with the wicked people of the city. Though she was physically with Lut’s family, her sympathies and allegiances remained with the corrupt society, and so she shared their fate.

Thematic Context

The fate of Lut’s wife as one of the Ghabirīn is a powerful and tragic subplot in the story of the destruction of Sodom. It highlights a crucial theme: salvation is based on individual faith and allegiance, not on kinship. Being the wife of a prophet was not enough to save her when her own heart was not aligned with the truth. Her story serves as a stark warning that family ties cannot save a person who chooses to side with disbelief and corruption.

Modern & Comparative Lens

The story of “Lot’s wife” is a famous narrative in the Abrahamic traditions, known in the Bible for her being turned into a pillar of salt for looking back. The Quranic account focuses on the divine decree that she was “of those who remain behind.” This phrasing emphasizes the internal state that led to her doom. In a modern psychological reading, she represents the person who is unable or unwilling to make a clean break with a toxic past or a corrupt environment. By “lagging behind” spiritually and emotionally, she is inevitably consumed by that environment’s destruction.

Practical Reflection & Application

This story is a powerful reminder that our spiritual journey is an individual one. We cannot rely on the righteousness of our parents, spouses, or children for our own salvation. We must ensure that our own hearts and allegiances are firmly with God and the truth. It also teaches a difficult lesson about making a decisive break (hijrah) from environments that are spiritually harmful. When we choose the path of faith, we cannot afford to “lag behind” with our hearts still attached to the corrupt ways of the past.

10. Ghafūr (غَفُور) – The Forgiving

Linguistic Root & Etymology

The divine name Al-Ghafūr comes from the root غ-ف-ر (Gh-F-R), which means to cover or to shield. The form ghafūr is an intensive form, meaning The One who forgives abundantly and repeatedly. It is often paired with Al-Raḥīm (The Merciful), indicating that His forgiveness is a manifestation of His immense mercy. It emphasizes the quality of forgiveness as a core and continuous attribute of God.

Classical Exegesis (Tafsir)

In Surah Al-Hijr, God commands the Prophet to announce to His servants: “Inform My servants that it is I who am the Forgiving, the Merciful” (nabbi’ ‘ibādī annī anā al-ghafūr ar-raḥīm). This is immediately followed by the verse: “And that it is My punishment which is the painful punishment.” Commentators have highlighted the profound balance in this pair of verses. It is a perfect encapsulation of the two wings of faith: hope and fear. God commands the Prophet to lead with the message of His forgiveness and mercy, but to immediately follow it with a reminder of the severity of His justice. Both are realities, and a healthy faith requires an awareness of both.

Thematic Context

The attribute of Al-Ghafūr is central to the surah’s theme of the duality of God’s attributes. The chapter is filled with stories of divine punishment, but this verse makes it clear that God’s fundamental nature in relation to His servants is one of forgiveness and mercy. The punishment is the consequence of persistent rejection of this offer of forgiveness. The surah teaches that God’s door of forgiveness is wide open, and He wants His servants to be informed of this reality, but they should not take this forgiveness for granted and forget the reality of accountability.

Modern & Comparative Lens

The balance between divine mercy and divine justice is a central theological tension in all monotheistic religions. Some theological systems may over-emphasize one to the detriment of the other. These two verses in Surah Al-Hijr are often cited as a perfect expression of the balanced Islamic view. God’s primary attribute is mercy, and His forgiveness is vast. However, justice is also a reality, and actions have consequences. This balanced approach is seen as being both more theologically coherent and more psychologically effective, fostering a spirituality that is both hopeful and mindful.

Practical Reflection & Application

These verses provide a complete framework for our relationship with God. We should live our lives with our hearts oriented primarily towards the reality that our Lord is Al-Ghafūr, The Abundantly Forgiving. This should fill us with hope and encourage us to always turn to Him in repentance, no matter how great our sins. At the same time, the memory of His severe punishment should instill in us a healthy sense of awe (taqwā) that prevents us from becoming complacent or deliberately transgressing His laws. It is the path between presumption and despair.

11. Ḥāfiẓūn (حَافِظُون) – Guardians

Linguistic Root & Etymology

The word Ḥāfiẓūn is the plural active participle of the verb ḥafiẓa, from the root ح-ف-ظ (Ḥ-F-Ẓ). The root means to preserve, to guard, to protect, or to keep something safe from being lost or corrupted. Ḥāfiẓūn are “the ones who guard” or “the ones who preserve.” The participle form emphasizes the active, continuous, and effective nature of this act of guarding.

Classical Exegesis (Tafsir)

This word is the cornerstone of the central verse of Surah Al-Hijr (15:9): “Indeed, it is We who sent down the Dhikr (the Reminder), and indeed, We are its Guardians” (wa innā lahū la-ḥāfiẓūn). Classical exegesis is unanimous and emphatic that this is a direct and unequivocal promise from God to preserve the Qur’an in its entirety, in its exact wording and meaning, from any form of corruption until the end of time. This divine act of guarding is what makes the Qur’an unique among all revealed scriptures.

Thematic Context

The theme of divine guardianship is the central pillar upon which the entire message of Surah Al-Hijr rests. The surah tells the stories of past nations who denied their messengers. A possible reason for their denial could be that the original messages were corrupted over time. This verse closes that door for this final revelation. It provides a divine guarantee of authenticity, making the rejection of the Qur’an a more serious and inexcusable offense. The theme is that the Truth is not only revealed but is now also divinely protected, placing the responsibility of acceptance squarely on humanity’s shoulders.

Modern & Comparative Lens

The claim of divine preservation is a key tenet of Islamic faith and a significant topic in comparative religion and textual criticism. The historical evidence for the preservation of the Quranic text, from the earliest manuscripts to the living oral tradition of memorization (ḥifẓ), is a subject of both faith-based affirmation and academic study. Believers see the remarkable textual stability of the Qur’an over 14 centuries as a direct fulfillment of God’s promise to be its Ḥāfiẓūn.

Practical Reflection & Application

The knowledge that God Himself is the ultimate Guardian of the Qur’an should fill us with profound confidence and peace. It means we can open the Book today and trust that we are reading the very words of our Lord, uncorrupted by human hands. This should motivate us to cherish the Qur’an, to study it deeply, to memorize its verses, and to live by its teachings, knowing that we are connecting with a pure, protected, and eternal source of guidance. It is a call to become, in our own limited human capacity, “guardians” of its message in our hearts and our lives.

12. Ḥamā’ (حَمَأ) – Mud/Slime

Linguistic Root & Etymology

The word Ḥamā’ refers to a thick, black, sticky mud or slime, often with a foul odor. It is the kind of mud found at the bottom of a pond or a place where water has stagnated. The root carries a sense of heat and blackness. In Surah Al-Hijr, it is used to describe the primordial substance from which the physical form of humanity was fashioned.

Classical Exegesis (Tafsir)

In the story of creation, God tells the angels that He will create a human “from ringing clay, from aged black mud” (min ṣalṣālin min ḥamā’in masnūn). Commentators explain that this describes the various stages of the creation of Adam’s physical body. The process began with simple dust (turāb), which was mixed with water to become clay (ṭīn), which then sat and aged, becoming a dark, sticky mud (ḥamā’ masnūn), and finally dried to a state of ringing, sounding clay (ṣalṣāl). This description emphasizes the humble and earthly origins of the human physical form.

Thematic Context

The mention of Ḥamā’ is central to the theme of creation and the arrogance of Iblis. It is this humble origin from “black mud” that Iblis cites as his reason for refusing to prostrate to Adam. He argues that he, being created from fire, is superior. The surah thus presents the story of creation as the archetypal test of humility versus arrogance. True nobility, the story teaches, is not determined by one’s physical origin (fire vs. mud), but by one’s submission and obedience to the command of the Creator.

Modern & Comparative Lens

The Quranic account of creation from earth or clay is a powerful symbolic narrative found in many of the world’s mythologies and religions. It speaks to the deep connection between humanity and the planet Earth. From a modern scientific perspective, we know that the human body is composed of the very same chemical elements found in the earth’s crust (“from dust to dust”). The Quranic description of creation from ḥamā’ can be seen as a poetic and powerful metaphor for this deep, physical connection to the earth.

Practical Reflection & Application

Remembering that our physical origin is from ḥamā’—from humble, dark mud—is the ultimate cure for arrogance and pride. No matter how beautiful, intelligent, or powerful we may become, we should never forget our lowly physical beginnings. This humility is the key to spiritual growth. It is what allows us to recognize our dependence on our Creator and to submit to Him, avoiding the tragic, prideful mistake of Iblis.

13. Ḥijr (الْحِجْر) – The Rock/Stoneland

Linguistic Root & Etymology

The word Ḥijr comes from a root that means to prevent, to forbid, or to enclose. A ḥijr is a stone, a rock, or an enclosed, protected space. Al-Hijr, as a proper name, refers to a specific, rocky valley and archaeological site located in the north of the Arabian Peninsula, historically inhabited by the people of Thamud. The surah is named after this place and its people.

Classical Exegesis (Tafsir)

Surah Al-Hijr tells the story of the “Ashab al-Hijr” (The People of the Rock). They are described as having “denied the messengers.” Their defining characteristic was their architectural prowess and their misplaced sense of security: “they used to carve from the mountains, houses, feeling secure.” Because of their arrogant rejection of the clear signs brought by their prophet, they were destroyed by “the Blast” (aṣ-Ṣayḥah) at sunrise.

Thematic Context

The story of Al-Hijr is the surah’s main historical lesson and a powerful warning. It serves as the ultimate example of a people who put their trust in their own material strength and technology rather than in God. Their rock-hewn fortresses symbolize the futility of worldly power when confronted with the divine decree. By naming the surah after these people, the Qur’an immortalizes their story as a timeless cautionary tale against arrogance and materialism.

Modern & Comparative Lens

The ancient city of Hegra, at the site of Al-Hijr (Mada’in Salih), is now a UNESCO World Heritage site. Its spectacular, well-preserved Nabatean tombs carved into sandstone cliffs offer a stunning visual corroboration of the Quranic description. This direct link between the revealed text and the archaeological record provides a powerful point of reflection for modern readers. The story serves as an archetypal narrative of a civilization whose technological hubris led to its downfall.

Practical Reflection & Application

The legacy of Al-Hijr is a solemn reminder that true security does not come from stone walls, bank vaults, or advanced technology. It comes from a heart that is rightly connected to its Creator. When we feel proud of our own “fortresses”—our careers, our homes, our accomplishments—we should remember the people of Al-Hijr and be humbled. We are called to build our lives on the firm foundation of faith, not on the shifting sands of material security.

14. Iblīs (إِبْلِيس) – Iblis

Linguistic Root & Etymology

The name Iblīs is believed to be derived from the Arabic root ب-ل-س (B-L-S), which means to despair or to be cast into grief and regret. Iblīs would thus mean “he who causes despair” or “he who has despaired” of God’s mercy. He is the proper name of the specific Jinn who, out of pride and envy, refused to obey God’s command to prostrate to Adam.

Classical Exegesis (Tafsir)

The story of the rebellion of Iblīs is narrated in detail in Surah Al-Hijr. When God commanded the angels (and Iblis, who was among them at the time) to prostrate to the newly created Adam, all complied except for Iblīs. His reason was pure arrogance: “I am not one to prostrate to a mortal whom You created from ringing clay of altered black mud.” He considered his own origin from fire to be superior. As a result of this disobedience, he was cursed by God and cast out. He then asked for respite until the Day of Resurrection to mislead humanity, a request that was granted.

Thematic Context

The story of Iblīs is the archetypal story of arrogance (kibr), envy (ḥasad), and rebellion against God. It is the first sin and the origin story of evil in the Quranic narrative. His story is central to the surah’s theme of submission versus defiance. The angels represent perfect submission, while Iblīs represents the path of prideful rebellion. His argument based on his physical origin (fire vs. clay) highlights the folly of racism and materialism—judging worth based on external form rather than on piety and obedience to God.

Modern & Comparative Lens

The figure of a rebellious, fallen angel or spirit is found in many religions, most famously Satan in the Judeo-Christian tradition. The Quranic account of Iblīs is distinct in several ways. It is very clear that he was not an angel but one of the Jinn. His sin is not portrayed as a cosmic battle for power against God, but as a specific act of disobedience born of pure arrogance and envy towards humanity. He is not a rival to God, but a rebellious creature who becomes a declared enemy to mankind.

Practical Reflection & Application

The story of Iblīs is a profound and timeless warning against the spiritual disease of pride. It teaches us that the root of all sin is the arrogant belief that we know better than God. Whenever we are tempted to disobey a divine command because of our ego, our desires, or our prejudice, we are walking in the footsteps of Iblīs. The cure for this is the practice of profound humility and submission, recognizing that true honor lies not in our origin or our achievements, but in our obedience to our Creator.

15. Ikhfiḍ Janāḥaka (ٱخْفِضْ جَنَاحَكَ) – Lower your wing

Linguistic Root & Etymology

This is an eloquent Arabic idiom. Ikhfiḍ is a command from the root خ-ف-ض (Kh-F-Ḍ), meaning to lower or to be humble. Janāḥ means wing. The literal command is “Lower your wing.” Metaphorically, this is an image drawn from a mother bird who gently lowers her wing to shelter and protect her young. It means to be humble, gentle, kind, and merciful towards others.

Classical Exegesis (Tafsir)

In Surah Al-Hijr, after reassuring the Prophet Muhammad not to be distressed by the disbelievers or to long for their worldly possessions, God gives him this beautiful command: “And lower your wing to the believers who follow you” (wakhfiḍ janāḥaka lil-mu’minīn). Commentators explain that this is a divine instruction for the Prophet to treat his followers, especially the poor and humble among them, with the utmost kindness, humility, and compassion. He should be like a sheltering mother bird to them, offering them his care and protection.

Thematic Context

This command is a key part of the surah’s theme of providing comfort and guidance to the Prophet. While the surah is filled with stern warnings for the deniers, its tone towards the believers is one of immense mercy and gentleness. This verse beautifully encapsulates the ideal character of a Muslim leader and, by extension, every believer. The proper attitude towards fellow believers is not one of harshness or arrogance, but of profound humility and loving-kindness.

Modern & Comparative Lens

The imagery of a protective wing is a universal symbol of care and mercy. This Quranic idiom is a powerful call for what is known in modern leadership theory as “servant leadership.” A true leader is not one who lords over their followers, but one who humbly serves them, protects them, and shows them mercy. This command is a cornerstone of Islamic ethics regarding social interaction within the community.

Practical Reflection & Application

This is a practical command for all of us, especially those in positions of authority—parents, teachers, managers, and community leaders. We are instructed to “lower our wing” to those under our care. This means being approachable, gentle in our speech, merciful in our judgments, and humble in our interactions. It is a call to replace harshness with kindness and arrogance with humility in all our relationships with fellow believers.

16. Imām Mubīn (إِمَامٍ مُّبِينٍ) – A Clear Register

Linguistic Root & Etymology

Imām comes from a root meaning to be in front or to lead. An imām can be a leader, a model, or a book that is followed. Mubīn comes from a root meaning to be clear or to make clear. An Imām Mubīn is therefore a “Clear Leader” or, in this context, a “Clear Register” or a “Manifest Record”—a clear and comprehensive book of record that contains all information.

Classical Exegesis (Tafsir)

In Surah Al-Hijr, after describing the destruction of the people of Lut and the people of the Thicket, the surah states that their ruined cities are “on a highway, remaining.” It then concludes, “And indeed, We have enumerated all things in a Clear Register” (wa inna kulla shay’in aḥṣaynāhu fī imāmin mubīn). Commentators have identified this Imām Mubīn with the Preserved Tablet (Al-Lawḥ al-Maḥfūẓ), the ultimate divine record in which God has written the destiny and history of all things. It signifies that the fates of these nations were not accidental but were recorded and decreed.

Thematic Context

The concept of the Imām Mubīn is central to the theme of God’s absolute knowledge and His perfect, unchallengeable decree. It provides the ultimate explanation for the events described in the surah. The creation of the universe, the sending of prophets, the rebellion of the nations, and their precise and timely punishment—all of these are not random events but are proceeding according to a clear, pre-written script in this divine register. This theme is meant to instill a sense of awe at God’s omniscience and sovereignty.

Modern & Comparative Lens

The idea of a “Book of Life” or a “Book of Deeds” is a concept found in various religions, signifying that all actions are recorded and will be brought to account. The Quranic term Imām Mubīn expands this to a cosmic scale. It is not just a record of deeds, but the master record of all of reality. In a modern, metaphorical sense, one could think of the entire universe’s information, from the laws of physics to the history of every particle, being stored in a single, ultimate database. The Imām Mubīn is the theological expression of this concept of a complete and total record of all that was, is, and will be.

Practical Reflection & Application

Belief in the Imām Mubīn should give us a profound sense of trust in the divine plan. It means that our lives, with all their twists and turns, are not a chaotic series of accidents. They are part of a larger, meaningful narrative that is known and recorded by God. This doesn’t negate our free will and responsibility, but it provides a comforting framework, assuring us that even in moments of confusion, a perfect and clear plan is unfolding as recorded in the Clear Register.

17. Jānn (جَانّ) – Jinn

Linguistic Root & Etymology

The word Jānn comes from the root ج-ن-ن (J-N-N), which means to cover, to hide, or to conceal. This root is the source of many related words: jinn (a hidden being), jannah (a garden, which is hidden by its dense foliage), majūn (one whose mind is “covered,” i.e., mad), and janīn (a fetus, hidden in the womb). The Jānn are the jinn, a class of beings so named because they are generally hidden from human sight.

Classical Exegesis (Tafsir)

In the creation story narrated in Surah Al-Hijr, God mentions the creation of the jinn before the creation of humanity: “And the jinn We created before from the fire of scorching wind” (wal-jānna khalaqnāhu min qablu min nāri as-samūm). Commentators explain that this verse establishes the existence of the jinn as a distinct creation, their temporal precedence to humans, and their elemental origin from a specific type of smokeless, scorching fire. This is crucial context for the story of Iblis, who is identified elsewhere in the Qur’an as being one of the jinn.

Thematic Context

The mention of the creation of the Jānn is essential for the surah’s theme of creation and the test of submission. It establishes that humanity is not the only species of free-willed, morally accountable beings. The story of Iblis, one of the jinn, serves as a cautionary tale for both jinn and humans about the dangers of pride and the consequences of disobedience. The existence of this unseen race of beings reinforces the concept of the ghayb (the unseen world), a reality that believers are required to accept.

Modern & Comparative Lens

Belief in an intermediate world of spirits or unseen beings is a feature of almost all pre-modern cultures and many religions. The Islamic concept of the jinn is a specific and detailed part of its cosmology. In a modern, materialistic worldview, belief in such beings is often dismissed as superstition. However, from a theological perspective, the existence of the Jānn is a matter of belief in the unseen, accepted based on the authority of revelation. They represent a different dimension of God’s vast and diverse creation.

Practical Reflection & Application

Belief in the Jānn should instill a sense of humility about the limits of our own perception. It reminds us that the reality we can see and measure is not the only reality that exists. There are dimensions of God’s creation that are hidden from us. This should make us more cautious and more reliant on divine guidance, as we are not aware of all the forces, seen and unseen, that may influence us. The primary practical application is to seek refuge in God from the evil whispers of the rebellious among them, as taught in the Qur’an.

18. Jannah (جَنَّة) – Garden

Linguistic Root & Etymology

The word Jannah comes from the same root as jinn and jānn, ج-ن-ن (J-N-N), which means to cover or to conceal. A Jannah is a garden, so named because its dense trees and foliage cover the ground. In the Qur’an, it is the primary name for Paradise, the blissful abode promised to the righteous in the hereafter. It is a place of ultimate beauty, peace, and abundance.

Classical Exegesis (Tafsir)

In Surah Al-Hijr, the state of the righteous in the hereafter is described in beautiful terms: “Indeed, the righteous will be within gardens and springs” (inna al-muttaqīna fī jannātin wa ‘uyūn). The angels will greet them at the gates, saying, “Enter it in peace, secure.” The description emphasizes tranquility and security. It further states that God will remove from their hearts any feeling of rancor or ill-will (ghill), and they will be like brothers, facing each other on thrones. No fatigue will touch them, and they will never be asked to leave.

Thematic Context

The promise of Jannah serves as the surah’s primary message of hope and the ultimate reward for faith and patience. It stands in stark and vivid contrast to the terrifying punishments that befell the deniers (the Blast, the rain of stones) and the state of the guilty in Hell. This powerful dichotomy between the Garden of Peace and the Abode of Ruin is central to the surah’s moral and eschatological argument. The beautiful description of Jannah is the ultimate motivation for heeding the warnings and following the guidance presented in the chapter.

Modern & Comparative Lens

The concept of a paradise garden as a reward for the righteous is a powerful and ancient archetype, found in many religions, including the Garden of Eden in the Abrahamic traditions and the Elysian Fields in Greek mythology. The Quranic description of Jannah is both sensory (gardens, springs, fruits) and psychological (peace, security, absence of ill-will). Modern theological interpretations emphasize that these descriptions are likely beautiful allegories for a state of being whose reality is beyond our worldly comprehension, but which fulfills the deepest longings of the human soul for peace and connection.

Practical Reflection & Application

The description of Jannah is not just a future promise; it is a source of inspiration and a moral compass for this life. The qualities of the people of Paradise—hearts free from rancor, living together as brothers—are the very qualities we should strive to cultivate in our communities today. The promise of the Garden should motivate us to be patient in trials, to forgive others, and to work for peace and justice, so that we may be worthy of entering that abode of perfect peace.

19. Khazā’in (خَزَائِن) – Treasuries

Linguistic Root & Etymology

The word Khazā’in is the plural of khizānah, from the root خ-ز-ن (Kh-Z-N), meaning to store, to stock, or to guard. Khazā’in are storehouses, vaults, or treasuries. The term implies a place where valuable things are kept in abundance and under guard.

Classical Exegesis (Tafsir)

In Surah Al-Hijr, God makes a profound statement about His absolute power and control over all of creation: “And there is not a thing but that with Us are its treasuries” (wa in min shay’in illā ‘indanā khazā’inuh). The verse continues, “And We do not send it down except according to a known measure.” Commentators explain that this means the ultimate source and supply of everything in existence—rain, sustenance, life, knowledge, power—resides with God in His infinite “treasuries.” Nothing comes into being or is sustained except by His command, and it is always dispensed with perfect measure and wisdom (qadar).

Thematic Context

The concept of God’s infinite Khazā’in is a cornerstone of the surah’s theme of divine omnipotence and absolute sovereignty. It is a powerful refutation of idolatry and materialism. It teaches that created things have no power in themselves; their existence and sustenance are dependent on a continuous bestowal from the divine treasuries. This theme is meant to instill a sense of total reliance (tawakkul) on God alone. Since all treasuries belong to Him, it is futile to seek provision, honor, or help from anyone or anything else.

Modern & Comparative Lens

This verse can be seen as a theological precursor to the scientific principle of the conservation of energy/mass. The idea that everything in the universe comes from a single, ultimate source and is governed by precise laws (“a known measure”) resonates with a scientific worldview. The Quranic verse adds a crucial layer of meaning: this source is not an impersonal law of nature, but the conscious, willed act of a Creator who possesses all the khazā’in. It is a call to see the laws of physics as the “known measure” by which God dispenses His creation from His treasuries.

Practical Reflection & Application

This verse should fundamentally change the way we ask for things. When we are in need of anything—be it health, wealth, knowledge, or guidance—we should turn our hearts directly to the Owner of all the khazā’in. This is a liberating concept. It frees us from feeling dependent on or subservient to other people, who are themselves needy and possess nothing. It encourages us to have vast hopes and to ask God for great things, knowing that His treasuries are infinite and will never be depleted.

20. Kitāb Ma‘lūm (كِتَابٍ مَّعْلُومٍ) – A Known Book

Linguistic Root & Etymology

This phrase combines Kitāb (Book) with Ma‘lūm, the passive participle from the root ع-ل-م (ʻ-L-M), meaning to know. A Kitāb Ma‘lūm is a “Known Book” or a “Determined Record.” The term “known” here implies that its contents are precisely determined and its appointed time is fixed and known to God.

Classical Exegesis (Tafsir)

In Surah Al-Hijr, this phrase is used to describe the divine decree concerning the lifespan and fate of nations. The surah states, “We did not destroy any city except that it had a known decree” (wa mā ahlaknā min qaryatin illā wa lahā kitābun ma‘lūm). It further adds, “No nation can precede its term, nor can they postpone it.” Commentators explain that this means the destruction of a nation is not an arbitrary or random event. It occurs at a precise, divinely-appointed time, which is recorded in this “Known Book,” after the nation has been given sufficient warning and has persisted in its rebellion.

Thematic Context

The concept of the Kitāb Ma‘lūm is central to the theme of the absolute and precise nature of the divine decree. It provides an answer to the question of why God gives respite to wrongdoing nations. The delay is not a sign of neglect, but is part of a precise and known timeline. This theme is meant to give patience and reassurance to the believers, who may wonder why injustice is allowed to flourish. It assures them that a just and final reckoning is coming at its appointed time, as recorded in the Known Book.

Modern & Comparative Lens

The idea of a pre-ordained destiny or a “book of fate” is a concept that has been explored in many philosophical and literary traditions. The Islamic concept of the Kitāb Ma‘lūm is a sophisticated expression of predestination. It is important to note that this does not negate human free will. In Islamic theology, God’s pre-knowledge of events does not compel human choices. The “Known Book” records the choices that God, in His timeless knowledge, knows a nation will freely make, and the just consequences that will follow.

Practical Reflection & Application

Belief in the Kitāb Ma‘lūm should instill a sense of profound trust in God’s timing and wisdom. When we see injustice in the world, we should work against it, but we should not fall into despair. We should have faith that a perfect divine plan is unfolding and that ultimate justice will be served at the time recorded in the Known Book. This gives us the patience to persevere in our efforts for good, leaving the ultimate timetable of results to God.

21. Lawāqiḥ (لَوَاقِح) – Fertilizing/Impregnating

Linguistic Root & Etymology

The word Lawāqiḥ is the plural of a word coming from the root ل-ق-ح (L-Q-Ḥ), which means to fecundate, to pollinate, or to impregnate. In the context of the verse, it refers to the winds that carry pollen, thus acting as fertilizing agents for plants and trees.

Classical Exegesis (Tafsir)

In a beautiful description of God’s signs in the water cycle, Surah Al-Hijr states, “And We have sent the fertilizing winds” (wa arsalnā ar-riyāḥa lawāqiḥa), which then cause the clouds to become laden with water, which is then sent down. Classical commentators have marveled at this verse, interpreting it in two ways. The first is that the winds literally “impregnate” the clouds, causing them to gather and produce rain. The second, and more scientifically precise interpretation, is that the winds are “fertilizing” because they carry pollen from male to female plants, which is a prerequisite for the production of fruits and seeds that are then nourished by the rain.

Thematic Context

The mention of the lawāqiḥ winds is a key part of the surah’s argument from design. It points to the subtle and intricate systems that God has established in nature to sustain life. The wind is not just a random movement of air; it is a purposeful agent in the divine plan, playing a crucial role in both pollination and the water cycle. This sign is meant to lead the person of intellect to recognize the wisdom and meticulous planning of the Creator.

Modern & Comparative Lens

The role of wind in pollination is a well-established fact of botany. The Quranic description of the winds as lawāqiḥ over 1400 years ago is seen by many Muslims as a remarkable instance of scientific foreknowledge in the scripture. It describes a complex biological process with a single, eloquent, and precise word. This verse is often cited in discussions of the harmony between the Qur’an and modern science, showcasing the text’s deep and accurate observations of the natural world.

Practical Reflection & Application

This verse encourages us to look at the world with a deeper sense of wonder and to appreciate the intricate interconnectedness of natural systems. The next time we feel a breeze, we can remember this verse and reflect on the unseen, vital work that the wind is doing—carrying pollen, moving clouds, and sustaining life in countless ways. It is a powerful reminder that even in the most common phenomena, there are profound signs of God’s wisdom, mercy, and meticulous design.

22. Majnūn (مَجْنُون) – Mad/Possessed

Linguistic Root & Etymology

The word Majnūn comes from the same root as jinn and jannah, ج-ن-ن (J-N-N), which means to cover or to conceal. A majnūn is one whose intellect is “covered” or “veiled”—a madman, or one who is possessed by a jinn. It was a common derogatory term used by the pagan Arabs to dismiss and discredit the prophets.

Classical Exegesis (Tafsir)

In Surah Al-Hijr, the Meccan disbelievers’ primary insult against the Prophet Muhammad is quoted: “And they say, ‘O you upon whom the Dhikr (the Reminder) has been sent down, you are indeed a madman (majnūn)!'” Commentators explain that this was not a sincere diagnosis of a medical condition. It was a calculated rhetorical strategy. By labeling the Prophet as mad, they were attempting to invalidate his message without having to engage with its substance. It was an ad hominem attack designed to make people dismiss him as a lunatic whose words were not to be taken seriously.

Thematic Context

The accusation of being Majnūn is a central part of the theme of the rejection of revelation. It highlights the psychological tactics used by those who wish to deny the truth. When they are unable to refute the message on intellectual grounds, they resort to attacking the character and sanity of the messenger. The surah refutes this accusation not by arguing about the Prophet’s sanity, but by pointing to the sublime wisdom and power of the message itself (the Dhikr) and by asserting God’s direct protection over it. The truth of the message is the ultimate proof of the sanity of the messenger.

Modern & Comparative Lens

The tactic of labeling a person with a dissenting or revolutionary message as “mad” is a timeless method of social and political control. Throughout history, visionaries, reformers, and whistleblowers have often been dismissed as crazy by the established powers they sought to challenge. The Quranic narrative shows a deep awareness of this psychological phenomenon. The story affirms the sanity and integrity of the Prophet in the face of these slanderous attacks, providing a model of steadfastness for anyone who speaks a difficult truth to a resistant audience.

Practical Reflection & Application

This verse prepares believers for the reality that when you stand for the truth, you will likely face ridicule and personal attacks. People may question your motives, your intelligence, or even your sanity. The example of the Prophet teaches us not to be discouraged or derailed by such insults. We should not get bogged down in defending our own honor, but should remain focused on the clarity and truthfulness of our message, and place our trust in God, who is the ultimate defender of His sincere servants.

23. Malā’ikah (مَلَائِكَة) – Angels

Linguistic Root & Etymology

The word Malā’ikah is the plural of malak, meaning angel. The root is believed to be related to the concept of sending or being a messenger, as one of the primary roles of angels is to act as messengers between God and the prophets. They are beings created from light, who are in a constant state of obedience and worship.

Classical Exegesis (Tafsir)

Angels play a major role in the narratives of Surah Al-Hijr. The story of creation centers on God’s command to the malā’ikah to prostrate to Adam, which they all do in perfect submission. This establishes them as the model of obedience. The disbelievers mockingly demand of the Prophet, “Why do you not bring us the angels if you are of the truthful?” God responds that “We do not send down the angels except with the truth,” meaning they are sent down for missions of revelation or punishment, not for show. The story of Ibrahim and Lut then provides a concrete example: the malā’ikah descend with the dual “truth” of giving good news to Ibrahim and carrying out the just punishment on the people of Lut.

Thematic Context

The Malā’ikah are central to the surah’s theme of the unseen world (al-ghayb) and the execution of the divine command. They are the obedient servants and soldiers of God who carry out His will in the universe. Their perfect submission is contrasted with the arrogant disobedience of Iblis and the denial of the human disbelievers. The stories in the surah demonstrate that the appearance of the angels in their true purpose is a moment of ultimate seriousness and finality, not a form of entertainment to satisfy the whims of skeptics.

Modern & Comparative Lens

Belief in angels is a shared tenet of the Abrahamic faiths and many other religions. They represent the forces of the unseen spiritual world that are aligned with the divine will. In a secular age, the concept of angels is often relegated to folklore. However, from a theological perspective, they are a fundamental part of the cosmic order. The Quranic portrayal of the malā’ikah emphasizes their nature as beings of pure service and submission, devoid of the free-will struggles that define the human and jinn experience.

Practical Reflection & Application

Belief in the malā’ikah should enrich our spiritual lives. It includes belief in the guardian angels who protect and record, the angel of revelation who brought the Qur’an, and the countless angels engaged in the worship and service of God. This belief should make us feel that we are part of a vast and vibrant cosmic community of beings who are all submitted to the one Lord. It is a source of comfort and a reminder of the profound and orderly reality of the unseen world.

24. Masnūn (مَسْنُون) – Altered/Aged

Linguistic Root & Etymology

The word Masnūn is the passive participle from a root that can mean to shape, to mold, to pour into a form, or to age and alter. In the context of the verse describing the creation of man, it refers to the black mud (ḥamā’) from which he was created. Ḥamā’in Masnūn means a black mud that has been left to age and alter over time, changing its properties.

Classical Exegesis (Tafsir)

The verse states that God created the human from “ringing clay, from aged/altered black mud” (min ṣalṣālin min ḥamā’in masnūn). Commentators see this description as part of a detailed account of the physical origin of humanity. The raw material, earth, was not used instantly. It went through a process of transformation: it became clay, then it was left to sit and ferment, becoming a dark, altered mud, which was then shaped and dried. The term Masnūn highlights that the very substance of our physical origin is something that has undergone transformation and change.

Thematic Context

The quality of being Masnūn emphasizes the humble and composite nature of the human physical form. Our origin is not from a pure, simple substance like the “smokeless fire” of the jinn, but from earth that has been aged and altered. This is the very point that Iblis seizes upon in his arrogant protest. The theme is that God can create the most honored of beings (humanity) from the most humble of materials. This is a profound sign of His creative power and a lesson in humility.

Modern & Comparative Lens

The idea of a process of transformation and aging being involved in the creation of life resonates with our modern understanding of geology and biology. Life on earth emerged from a “primordial soup” of organic molecules in water and mud, which underwent a long process of chemical evolution. The Quranic description of creation from “aged and altered mud” can be seen as a powerful and poetic metaphor for this long, transformative process that preceded the emergence of the first human being.

Practical Reflection & Application

Remembering that our physical bodies originate from ḥamā’in masnūn—from aged, transformed mud—is a powerful spiritual exercise in humility. It is a direct antidote to physical vanity and arrogance based on race, color, or appearance. It reminds us that our true worth lies not in the composition of our clay vessel, but in the divine spirit that God has breathed into it and our own choice to submit to our Creator. It levels the playing field and reminds us that in our physical origin, we are all equal.

25. Mathānī (مَثَانِي) – Oft-Repeated

Linguistic Root & Etymology

The word Mathānī comes from the root ث-ن-ي (Th-N-Y), which means to fold, to double, or to repeat. Al-Mathānī refers to something that is repeated or that occurs in pairs. It is a special descriptive name used in the Qur’an for certain verses or chapters.

Classical Exegesis (Tafsir)

In Surah Al-Hijr, God consoles the Prophet Muhammad by reminding him of a great gift He has bestowed upon him: “And We have certainly given you seven of the often-repeated (verses)” (sab‘an min al-mathānī) “and the Grand Qur’an.” There is a strong consensus among classical commentators that the “Seven of the Oft-Repeated” is a specific name for Surah Al-Fatihah, the opening chapter of the Qur’an. It is called Mathānī for several reasons: its seven verses are repeated in every unit of every formal prayer; it contains a balance of praise for God and petition from the servant; and its themes of mercy, lordship, and guidance are repeated throughout the entire Qur’an.

Thematic Context

The gift of the Sab‘an min al-Mathānī is presented in the surah as a source of immense spiritual wealth and comfort for the Prophet. The verse essentially tells him not to be saddened by the disbelievers’ rejection and not to envy their worldly possessions, because what he has been given—Surah Al-Fatihah and the Grand Qur’an—is infinitely greater and more valuable. This theme highlights the supreme worth of divine revelation over all the fleeting treasures of the material world.

Modern & Comparative Lens

The practice of repeating a core prayer or statement of faith is a feature of many religions (e.g., the Lord’s Prayer in Christianity, mantras in Hinduism and Buddhism). The Islamic focus on Surah Al-Fatihah as the Mathānī, the oft-repeated seven verses, establishes it as the unshakeable foundation of Muslim worship and spiritual life. Its daily, multiple repetitions are meant to constantly re-center the believer’s heart on the core principles of their relationship with God.

Practical Reflection & Application

This verse should elevate our appreciation for Surah Al-Fatihah. When we recite it in our daily prayers, we should not do so mechanically. We should remember that we are reciting the “Seven of the Oft-Repeated,” a special gift from God that the Prophet himself was told is a treasure greater than all the wealth of the world. By reflecting on its meanings and reciting it with presence of heart, we can tap into this profound source of spiritual comfort and guidance that God has gifted to us.

26. Mawzūn (مَوْزُون) – Balanced

Linguistic Root & Etymology

The word Mawzūn is the passive participle from the root و-ز-ن (W-Z-N), which means to weigh. It is related to the word mīzān (balance/scale). Mawzūn means something that is “weighed,” which implies that it is perfectly balanced, in due proportion, or in a state of equilibrium.

Classical Exegesis (Tafsir)

In its beautiful description of the signs of God on earth, Surah Al-Hijr states, “And the earth – We have spread it and cast therein firmly set mountains and caused to grow therein of every balanced thing” (wa anbatnā fīhā min kulli shay’in mawzūn). Commentators explain that mawzūn here refers to the perfect balance and proportion that exists in the natural world. Every plant, every ecosystem, every species is created in a perfect equilibrium with its environment. Nothing is random or chaotic; everything is part of a finely-tuned, interconnected system.

Thematic Context

The concept of a mawzūn creation is a central pillar of the surah’s argument from design. It points to the intricate ecological balance of the planet as a clear proof of a single, all-wise Creator. This theme of a perfectly proportioned universe is meant to inspire awe and reflection. If the entire natural world operates on such a perfect balance, it implies that human life, too, should be governed by a moral and spiritual “balance” that is revealed through the prophets.

Modern & Comparative Lens

The science of ecology is the modern study of this very concept—the intricate and delicate balance of living organisms and their environments. The Quranic term mawzūn is a beautiful and concise summary of the principle of ecological equilibrium. In an age where human activity is causing a severe imbalance in the planet’s ecosystems, this verse is a powerful and timely reminder. It frames the natural world not as a random collection of resources to be exploited, but as a perfectly “weighed” and balanced creation that should be respected and preserved.

Practical Reflection & Application

This verse is a call to appreciate and protect the delicate balance of the natural world. It encourages an environmentally conscious ethic, rooted in the recognition that the earth’s equilibrium is a divine trust. It also inspires us to seek balance (mīzān) in our own lives. We should strive for a balanced approach to our health, our work, our relationships, and our spiritual practices, following the example of the perfectly mawzūn creation all around us.

27. Mubīn (مُبِين) – Clear

Linguistic Root & Etymology

The word Mubīn comes from the root ب-ي-ن (B-Y-N), which means to be clear, to be distinct, or to make something clear. Mubīn is an active participle that can mean either something that is itself clear and manifest, or something that makes other things clear. It is a powerful word used throughout the Qur’an to describe the nature of God’s revelation and His signs.

Classical Exegesis (Tafsir)

In Surah Al-Hijr, the word Mubīn appears multiple times, emphasizing the clarity of the divine message and the signs that support it. The surah opens by describing itself as “the verses of the Book and a clear Qur’an” (qur’ānin mubīn). The Prophet’s role is described as being a “clear warner” (nadhīrun mubīn). The divine record is called a “clear register” (imāmin mubīn). The flame that pursues the eavesdropping devils is a “clear flame” (shihābun mubīn). The repeated use of this word drives home a central point: the truth has been made utterly and undeniably clear.

Thematic Context

The theme of clarity is fundamental to Surah Al-Hijr. The surah argues that there is no ambiguity or confusion in God’s message or His signs. The path has been made manifest, the warnings have been delivered clearly, and the proofs are evident in the world and in the text. This theme serves to remove any excuse for disbelief. Rejection, the surah implies, is not due to a lack of clear evidence, but due to arrogance, stubbornness, and a deliberate choice to ignore what has been made mubīn.

Modern & Comparative Lens

In communication theory, clarity is the most essential quality of an effective message. The Qur’an’s self-description as mubīn is a claim to this perfect clarity. This does not mean that every verse is simple or that there are no layers of meaning; rather, it means that its core message—of monotheism, accountability, and the call to righteousness—is presented in a way that is direct, unambiguous, and accessible to any sincere seeker of truth.

Practical Reflection & Application

Since the guidance of the Qur’an is mubīn, we should approach it with the expectation of finding clarity for our lives. When we are faced with moral confusion or a difficult decision, we should turn to the “Clear Book” to find a “clear” path forward. This concept also places a responsibility on those who share the message of Islam. We must strive to present it as the Prophet did: as a “clear warner,” conveying the message with clarity, wisdom, and compassion, without adding unnecessary complexity or confusion.

28. Munzarīn (مُنظَرِين) – The Reprieved

Linguistic Root & Etymology

The word Munzarīn is the plural passive participle of a verb from the root ن-ظ-ر (N-Ẓ-R), which means to see, to look, or to wait. In this form, it means to give someone respite, to grant a delay, or to allow someone to wait. Munzarīn are “the ones who are given respite” or “the reprieved.”

Classical Exegesis (Tafsir)

This term is used for the request that Iblis makes to God after he is cursed for his disobedience. He says, “My Lord, then reprieve me until the Day they are resurrected.” God’s response is, “So indeed, you are of the reprieved (fa-innaka min al-munẓarīn) until the Day of the time well-known.” Commentators explain that Iblis asked for this delay not to repent, but to have the opportunity to prove his arrogant claim that he could mislead the children of Adam. God granted him this respite as part of the divine test for humanity.

Thematic Context

The reprieve of Iblis is a central part of the surah’s theme of the divine test. God, in His perfect wisdom, allows evil (in the form of the tempter, Iblis) to exist and to operate in the world until a known time. This creates the context for human free will and moral struggle. The theme is that life is a test, and part of that test is the presence of a declared enemy who will try to lead us astray. The respite given to Iblis is not an honor for him, but a trial for us.

Modern & Comparative Lens

The “problem of evil” is one of the most profound and difficult questions in theology and philosophy. Why does a good and all-powerful God allow evil to exist? The story of the reprieve of Iblis provides the foundational Islamic answer to this question. Evil is allowed to exist for a temporary and specific period as a necessary component of a world in which human beings have free will and are tested on their moral choices. Without the option to choose evil, the choice to do good would be meaningless.

Practical Reflection & Application

The knowledge that our enemy, Iblis, is one of the munzarīn—that he is active and has been given a reprieve until the end of time—should make us spiritually vigilant. We should never underestimate the reality of temptation or the cunning of our enemy. This realization should not make us fearful, but it should make us constantly seek refuge in God, to put on the “armor” of piety and remembrance, and to be ever-mindful of the spiritual battle that is a core part of our earthly existence.

29. Nār as-Samūm (نَارِ السَّمُومِ) – The Fire of the Scorching Wind

Linguistic Root & Etymology

This phrase combines Nār (Fire) with as-Samūm. Samūm comes from a root that means to poison or to be intensely hot. As-Samūm is a scorching, pestilential, and intensely hot wind, like the desert simoom, that is said to penetrate the very pores of the skin. Nār as-Samūm is therefore the “Fire of the Scorching Wind”—a fire that is not just burning, but is also piercing and poisonous.

Classical Exegesis (Tafsir)

In the creation narrative in Surah Al-Hijr, this is the specific substance from which the jinn were created: “And the jinn We created before from the fire of the scorching wind.” Classical commentators contrast this with the origin of humans (from clay) and angels (from light). The origin from this specific type of subtle, scorching, and penetrating fire is said to explain some of the characteristics of the jinn: their ability to move quickly, their invisibility (like a smokeless flame), and their fiery, volatile temperament.

Thematic Context

The mention of Nār as-Samūm is crucial for the theme of the diversity of creation and the arrogance of Iblis. It establishes the elemental origin of the jinn. Iblis’s great mistake was to believe that his origin from this fiery substance made him inherently superior to Adam, who was created from humble mud. The surah refutes this elemental racism, teaching that true worth is based on submission to God, not on one’s elemental makeup. God’s ability to create different forms of life from different substances (light, fire, clay) is a sign of His boundless creative power.

Modern & Comparative Lens

While modern science understands the universe in terms of matter and energy, the ancient world often understood it in terms of the four elements: earth, water, air, and fire. The Quranic descriptions of creation use this elemental language to communicate profound truths. Fire, in many cultures, is a symbol of both life and destruction, spirit and passion. The description of the jinn’s origin from Nār as-Samūm places them in this elemental category of fiery, energetic, and potentially dangerous beings.

Practical Reflection & Application

The story of creation from different elements is a powerful lesson against all forms of prejudice and racism. It teaches us that judging the worth of a being based on its physical origin—whether it is the color of their skin, their ethnicity, or, as in the story of Iblis, their elemental makeup—is the first and most arrogant of sins. True nobility in the sight of God is based solely on piety (taqwā) and righteousness, regardless of one’s origin.

30. Naṣīb (نَصِيب) – A portion/share

Linguistic Root & Etymology

The word Naṣīb comes from a root that means to set up, to erect, or to apportion. A naṣīb is an appointed share, a designated portion, or a fixed lot. It signifies a part of a whole that has been specifically allotted to someone or something.

Classical Exegesis (Tafsir)

This word is used by Iblis in his defiant speech to God after being granted a reprieve. He vows to mislead humanity, saying, “I will surely take from among Your servants a designated portion” (la-attakhidhanna min ‘ibādika naṣīban mafṛūḍā – from Surah An-Nisa, but the intent is stated in Hijr). In Surah Al-Hijr, he declares, “I will surely mislead them all, except Your chosen, sincere servants among them.” The “designated portion” are those who willingly choose to follow his path of rebellion. Each of the seven gates of Hell, the surah states, will have its own “apportioned part” of these followers.

Thematic Context

The concept of a Naṣīb for Hell is a chilling part of the surah’s theme of divine justice and the consequences of free will. It makes it clear that while Iblis’s goal is to mislead everyone, he will only succeed with a certain portion of humanity—those who choose to follow him. The surah emphasizes that God’s “sincere servants” (‘ibādaka minhum al-mukhlaṣīn) are protected from Iblis; he has no authority over them. The theme is that humanity will be divided into two parties, and each will have its designated final destination.

Modern & Comparative Lens

The idea that a segment of humanity will choose the path of evil is a realistic and sobering assessment of the human condition found in many theological and philosophical systems. The Quranic narrative does not shy away from this reality. However, it consistently emphasizes that this “portion” destined for ruin is not chosen by God arbitrarily. They are the ones who, through their own arrogance, ingratitude, and persistent wrongdoing, have chosen to be part of the party of Iblis.

Practical Reflection & Application

This verse is a powerful call to make a conscious and decisive choice about which group we want to belong to. Do we want to be part of the “designated portion” that follows the path of arrogance and rebellion, or do we want to be among God’s “sincere, chosen servants” over whom Satan has no power? This is the most important choice of our lives. The path to being among the protected group is sincerity (ikhlāṣ)—purifying our intentions and our worship for God alone.

31. Qāniṭīn (قَانِطِين) – The Despairing

Linguistic Root & Etymology

The word Qāniṭīn is the plural active participle from the root ق-ن-ط (Q-N-Ṭ), which means to despair, to lose all hope, or to give up. It signifies a deeper and more final state of hopelessness than mere sadness. To be one of the qāniṭīn is to despair of God’s mercy.

Classical Exegesis (Tafsir)

In Surah Al-Hijr, when the angels give the elderly Prophet Ibrahim the good news of a son, his first reaction is astonishment, given his and his wife’s old age. The angels immediately admonish him gently, “We have given you good tidings in truth, so do not be of the despairing” (fa-lā takun min al-qāniṭīn). Ibrahim responds by affirming his faith: “And who despairs of the mercy of his Lord except for those who are astray?” Commentators explain that the angels’ statement was not an accusation, but a reminder to a prophet to remain steadfast in hope, as despair is a quality of those who are misguided and do not truly appreciate the boundless power of God.

Thematic Context

The prohibition against being one of the Qāniṭīn is a key theme in the story of Ibrahim. It highlights the importance of unwavering hope in God’s power and mercy, no matter how impossible a situation may seem by worldly standards. The surah teaches that despair is a form of disbelief, because it implies a limitation on God’s ability to change a situation. The birth of a child to an elderly couple is presented as a sign that nothing is impossible for God, and therefore, there is never a reason to lose all hope.

Modern & Comparative Lens

Despair and hopelessness are major factors in modern mental health crises. The Quranic perspective frames despair not just as a psychological state, but as a spiritual one. The ultimate antidote to despair is a profound and deeply-rooted faith in the mercy and power of a loving God. The story of Ibrahim provides a powerful therapeutic narrative: even in the “old age” of our difficulties, when all worldly hope seems lost, the possibility of a miraculous “birth” of relief is always present for those who trust in God.

Practical Reflection & Application

This verse is a direct command to cultivate hope and to actively fight against despair. No matter how difficult our situation, no matter how many doors seem to have closed, we must never be of the qāniṭīn. To lose hope in God’s mercy is a grave spiritual error. We should remember the example of Ibrahim and Zachariah, who were granted children in their old age, and Yusuf, who was raised from the well to a throne. These stories are given to us to teach us that God’s help can come when, and in ways that, we least expect. Our duty is to keep praying and to never, ever give up hope.

32. Qur’ān (الْقُرْآن) – The Qur’an/Recitation

Linguistic Root & Etymology

The word Qur’ān is the verbal noun from the root ق-ر-ء (Q-R-’), which means to read, to recite, or to gather. Thus, Al-Qur’ān means “The Recitation” or “The Reading.” The name itself emphasizes its nature as a living, oral text that is meant to be recited and heard, not just read silently. It is the proper name of the final revelation sent to the Prophet Muhammad.

Classical Exegesis (Tafsir)

In Surah Al-Hijr, the Qur’an is mentioned in a verse that is meant to be a great comfort and honor to the Prophet: “And We have certainly given you seven of the oft-repeated [verses] and the Grand Qur’an” (wa al-qur’ān al-‘aẓīm). Commentators explain that God is telling the Prophet not to be distracted or saddened by the wealth and power of the disbelievers, because the gift he has been given—the Qur’an—is “Grand” or “Mighty,” and thus infinitely more valuable than all worldly treasures combined. It is a reminder of the supreme worth of divine guidance.

Thematic Context

The theme of the grandeur and sufficiency of the Qur’ān is a key part of the surah’s message of reassurance to the Prophet. The chapter addresses the pain he feels at his people’s rejection. This verse provides the ultimate consolation. The value of his mission is not measured by the number of his followers, but by the immeasurable value of the message he has been entrusted with. The “Grand Qur’an” is his greatest treasure and should be the source of his strength and contentment.

Modern & Comparative Lens

Every major religion has its sacred scripture, which it considers to be its most valuable treasure. The Islamic view of the Qur’ān as “the Grand Recitation” is particularly emphatic. It is seen not just as an inspired book, but as the direct, literal word of God. This belief in its divine authorship is what gives it its ultimate authority and its status as the greatest gift and miracle of the Prophet Muhammad.

Practical Reflection & Application

This verse should shape our own sense of values. Do we truly believe that the Qur’ān is the “grandest” and most valuable possession we have? If so, does the time and effort we dedicate to it reflect that belief? The verse is a powerful motivation to prioritize the Qur’an in our lives—to read it, to understand it, and to live by it. It is a reminder that by connecting with this Grand Book, we are connecting with a treasure that is far greater and more lasting than any material wealth the world can offer.

33. Rajīm (الرَّجِيم) – The Accursed/Stoned

Linguistic Root & Etymology

The word Rajīm comes from the root ر-ج-م (R-J-M), which means to stone or to pelt. From this comes the metaphorical meaning of to curse, to revile, or to cast out. Ar-Rajīm is a title given to Shaytan (Satan), meaning “the one who is stoned” or “the one who is accursed and cast out” from the mercy of God.

Classical Exegesis (Tafsir)

In Surah Al-Hijr, after Iblis disobeys God, he is cursed and cast out. Later, the surah describes the heavens as being “protected from every accursed devil” (min kulli shayṭānin rajīm). Commentators explain that this connects to the verses about the “shihāb mubīn” (clear flame). When the rebellious devils try to eavesdrop on the conversations of the angels in the heavens to steal some knowledge of the unseen, they are pelted with these celestial flames, like stones. Thus, the title Rajīm is both literal (he is pelted/stoned) and metaphorical (he is cursed and cast out).

Thematic Context

The title Ar-Rajīm is central to the theme of the absolute protection of divine revelation. The surah first guarantees the protection of the Qur’an on earth (“We are its Guardians”). It then describes the protection of the source of revelation in the heavens. The heavens are guarded, and any devil who tries to steal information and mix it with falsehood to deceive humanity is repelled. This establishes a complete, two-fold security system for the divine message, ensuring its purity from the source to its reception.

Modern & Comparative Lens

The image of a rebellious being trying to steal heavenly secrets and being cast down by a fiery projectile is a powerful mythological archetype found in many cultures (e.g., the story of Prometheus). The Quranic narrative gives this a specific theological meaning. It is not about stealing fire for humanity’s benefit, but about stealing fragments of knowledge to be used for deception. The act of “stoning” the devils is a symbol of God’s active protection of the channels of revelation from any form of corruption.

Practical Reflection & Application

The act of seeking refuge in God from “Shaytan ar-Rajim” before reciting the Qur’an (as commanded in Surah An-Nahl) is directly linked to this concept. We acknowledge that we are about to engage with a pure and protected revelation, and we ask God to protect our own hearts and minds from the cursed one’s whispers and deceptions, so that we can receive the message with clarity and sincerity. It is a recognition of the ongoing spiritual battle for the heart.

34. Sab‘an min al-Mathānī (سَبْعًا مِّنَ الْمَثَانِي) – Seven of the Oft-Repeated

Linguistic Root & Etymology

This phrase is composed of Sab‘an (seven), min (from/of), and Al-Mathānī (the oft-repeated). As discussed under *Mathānī*, the root means to repeat or to double. The full phrase means “Seven [verses] from the Oft-Repeated [ones].”

Classical Exegesis (Tafsir)

There is a near-universal consensus among classical commentators, supported by numerous sayings of the Prophet Muhammad, that the Sab‘an min al-Mathānī is a specific and honorific name for Surah Al-Fatihah, the opening chapter of the Qur’an. It is composed of seven verses, and it is repeated in every single unit (rak’ah) of the five daily prayers and all other formal prayers. Its constant repetition makes it the most recited passage of the Qur’an and the veritable cornerstone of Muslim worship.

Thematic Context

In the context of Surah Al-Hijr, the bestowing of the Sab‘an min al-Mathānī upon the Prophet is presented as a gift of immeasurable worth. God tells him, “Do not stretch your eyes toward that which We have given to pairs of them [to enjoy], and do not grieve over them… And We have certainly given you Seven of the Oft-Repeated and the Grand Qur’an.” The theme is one of spiritual consolation. The Prophet is being told that the spiritual treasure he possesses in Al-Fatihah and the Qur’an is far superior to all the fleeting material wealth of his opponents. His focus should be on this divine gift, not on the worldly success of the disbelievers.

Modern & Comparative Lens

The institutionalization of a single, core prayer to be recited daily is a common feature in world religions. Surah Al-Fatihah’s role as the Sab‘an min al-Mathānī makes it the Islamic equivalent of prayers like the “Our Father” in Christianity or the “Shema Yisrael” in Judaism. Its structure, which contains praise, affirmation of core beliefs, and a direct supplication for guidance, makes it a perfectly comprehensive and concise summary of the human-divine relationship.

Practical Reflection & Application

This verse should transform our recitation of Al-Fatihah from a routine act into a conscious appreciation of a great divine gift. Each time we recite these seven verses, we should remember that God Himself has designated them as a special treasure, a source of comfort and strength for His Prophet and for all believers. We should pause and reflect on their meaning, realizing that in these few short lines, we are given the keys to the entire Qur’an and a direct line of communication with our Lord.

35. Ṣafḥ (الصَّفْح) – Gracious Forgiveness/Overlooking

Linguistic Root & Etymology

The word Ṣafḥ comes from a root that means to turn the page, to turn away from, or to overlook. As an ethical term, it signifies a type of forgiveness that is higher than merely pardoning (‘afw). Ṣafḥ means to forgive so completely that you “turn the page” on the offense, no longer holding it against the person in your heart or reminding them of it. It is a gracious and beautiful form of overlooking faults.

Classical Exegesis (Tafsir)

In the final verses of Surah Al-Hijr, after all the warnings and historical examples, God gives a direct command to the Prophet Muhammad on how to deal with his people: “So forgive with a gracious forgiveness” (fa-ṣfaḥi aṣ-ṣafḥa al-jamīl). Commentators explain that this is a command to overlook the harms, insults, and rejection he was facing from his people with a beautiful and noble magnanimity. He should turn away from their evil with grace, continuing his mission of mercy without holding any personal grudge or bitterness.

Thematic Context

This command for Ṣafḥ is the ethical culmination of the surah. After establishing the truth with powerful arguments and solemn warnings, the final instruction is one of mercy and forbearance. This highlights a key theme in the prophetic character: a prophet’s mission is not driven by anger or a desire for revenge, but by a deep and sincere concern for the guidance of his people. The command to practice beautiful forgiveness is the ultimate expression of this merciful disposition. It is the proper response of one who is certain of the truth and feels compassion for those who are still lost in the dark.

Modern & Comparative Lens

The concept of a high-level, unconditional forgiveness is a central virtue in many of the world’s great ethical and religious systems, such as the Christian concept of agape and the Buddhist virtue of karuṇā (compassion). The Islamic concept of Ṣafḥ al-Jamīl is a particularly beautiful expression of this ideal. It is not just about pardoning, but about “turning the page”—a psychological and spiritual act of letting go of resentment that is profoundly healing for both the forgiver and the forgiven.

Practical Reflection & Application

This verse is a direct and challenging call to a higher state of being. We are all hurt by others. The path of ṣafḥ is the path of consciously choosing to “turn the page” on these hurts. It means forgiving people not because they deserve it, but because we seek to emulate the prophetic character and to please God. It is one of the most difficult spiritual practices, but it is also one of the most liberating. It frees our own hearts from the poison of resentment and allows us to focus on our positive mission in the world.

36. Sājidīn (سَاجِدِين) – The Prostrating Ones

Linguistic Root & Etymology

The word Sājidīn is the plural active participle from the root س-ج-د (S-J-D), meaning to prostrate. Prostration (sujūd) is the act of placing one’s forehead on the ground in a state of ultimate humility and submission. Sājidīn are “those who prostrate.”

Classical Exegesis (Tafsir)

In the creation story in Surah Al-Hijr, the act of prostration is the central test of obedience. God commands the angels, “So when I have proportioned him and breathed into him of My Spirit, then fall down to him in prostration” (fa-qa‘ū lahū sājidīn). The surah then states, “So the angels prostrated – all of them entirely,” with the sole exception of Iblis. The state of being among the sājidīn thus becomes the defining characteristic of those who are obedient and humble before God’s command. Iblis’s refusal to be among them was the act that defined his rebellion.

Thematic Context

The theme of prostration is central to the surah’s narrative of submission versus arrogance. The Sājidīn (the angels) represent the path of immediate, unquestioning obedience born of humility and recognition of God’s wisdom. Iblis represents the path of arrogant defiance born of pride and self-worship. The surah also ends with a direct command to the Prophet Muhammad, who was feeling distressed: “So exalt [Allah] with praise of your Lord and be of those who prostrate” (wa kun min as-sājidīn). Prostration is thus presented as both the ultimate sign of submission and the ultimate cure for the pain and distress of the human heart.

Modern & Comparative Lens

The physical act of prostration is a form of worship found in various religious traditions as a sign of reverence and submission. In Islam, it is the peak moment of the formal prayer (ṣalāh), considered to be the moment when the servant is closest to their Lord. The story of the angels’ prostration to Adam is a profound theological statement on the honored status of humanity. It was not a prostration of worship to Adam, but a prostration of respect to God’s new creation, done in obedience to a direct divine command.

Practical Reflection & Application

The final command of the surah provides a direct and powerful practical lesson. When you feel overwhelmed, distressed, or constricted in your chest by the worries of the world or the harms of people, the divine prescription is clear: turn to God, praise Him, and place your forehead on the ground in prostration. The act of making sujūd is the most powerful physical and spiritual expression of our humility and dependence on God. It is in this state of being one of the sājidīn that we find the ultimate source of comfort, strength, and closeness to our Creator.

37. Sakrah (سَكْرَة) – Intoxication/Bewilderment

Linguistic Root & Etymology

The word Sakrah comes from a root that means to be intoxicated, to be drunk, or to be bewildered. A sakrah is a state of intoxication, stupor, or heedless confusion where one’s judgment and perception are clouded. It is the state of being completely lost in something, to the point of being oblivious to reality.

Classical Exegesis (Tafsir)

This powerful word is used in Surah Al-Hijr to describe the moral and spiritual state of the people of Lut: “By your life, [O Muhammad], indeed they were, in their intoxication, wandering blindly” (la-‘amruka innahum la-fī sakratihim ya‘mahūn). Commentators explain that their sakrah was their deep intoxication with their sinful passions and desires. They were so consumed by their lusts that they had become completely blind to the reality of their evil, the warnings of their prophet, and the impending doom that was about to befall them. They were, in essence, drunk on their own sin.

Thematic Context

The state of sakrah is a vivid depiction of the theme of spiritual blindness and heedlessness that leads to destruction. It is the ultimate state of rejecting the “signs” (āyāt). The people of Lut were not just making a mistake; they were in a state of complete moral bewilderment, unable to distinguish right from wrong. This theme serves as a solemn warning that a life of unrestrained indulgence in sinful desires can lead to a state where the heart becomes completely intoxicated and incapable of perceiving truth or guidance.

Modern & Comparative Lens

The metaphor of “intoxication” for a state of obsession or heedlessness is common. We speak of people being “drunk with power” or “intoxicated by success.” The Quranic term sakrah captures this psychological state with profound accuracy. It is a state of addiction—whether to a substance, a behavior, or a desire—that completely hijacks a person’s rational faculties and moral compass. Modern psychology understands addiction in precisely these terms: a compulsive behavior that continues despite catastrophic negative consequences.

Practical Reflection & Application

This verse is a stark warning to be mindful of the things we allow our hearts to become attached to. We must be careful not to become “intoxicated” by any worldly thing—be it wealth, power, entertainment, or desire—to the point that it makes us heedless of our duties to God and to others. The cure for this spiritual intoxication is the constant practice of remembrance (dhikr), which keeps the heart sober, mindful, and aware of the ultimate reality.

38. Ṣalṣāl (صَلْصَال) – Ringing Clay

Linguistic Root & Etymology

The word Ṣalṣāl is an onomatopoeic word that mimics the sound it describes. It comes from a root that suggests a dry, ringing sound. Ṣalṣāl is dried clay that produces a ringing or clattering sound when struck. It is clay that has been fired or baked hard by the sun.

Classical Exegesis (Tafsir)

In the creation narrative of Surah Al-Hijr, ṣalṣāl is the final stage of the material from which Adam’s physical body was formed: “And We did certainly create man out of ringing clay, from aged black mud” (min ṣalṣālin min ḥamā’in masnūn). Commentators explain this as the state of the clay after it had been shaped and left to dry, before the soul (rūḥ) was breathed into it. It was a lifeless but formed vessel, like pottery, that would make a sound if tapped.

Thematic Context

The mention of Ṣalṣāl serves to emphasize the earthly and humble origins of the human physical form. It is part of a detailed description that moves from dust, to wet clay, to aged mud, and finally to this dry, sounding clay. This detailed genesis is the basis for the great cosmic test. Iblis, created from fire, looked at this form made of ṣalṣāl and saw only the humble material, leading to his arrogant refusal to prostrate. The angels, in contrast, obeyed their Lord’s command, recognizing that the honor of this new creation was not in its material substance, but in the divine spirit that God would breathe into it.

Modern & Comparative Lens

The idea of humanity being fashioned from clay by a divine creator is one of the most ancient and widespread creation narratives in the world, found in Sumerian, Egyptian, Greek, and Abrahamic traditions. The Quranic account is notable for its specific and descriptive vocabulary, using terms like ṣalṣāl to create a vivid and multi-staged picture of this primordial event. It is a powerful allegory for the human condition: a being made of humble earth, yet animated by a divine breath.

Practical Reflection & Application

Reflecting on our origin from ṣalṣāl is a profound exercise in humility. It reminds us that our physical body, no matter how we adorn it, is fundamentally made of earth. This understanding should crush our pride and make us realize our utter dependence on our Creator, who transformed this lifeless, ringing clay into a hearing, seeing, and thinking being. Our worth comes not from the clay, but from the soul within and the choices we make.

39. Sayḥah (الصَّيْحَة) – The Blast

Linguistic Root & Etymology

The word Sayḥah comes from the root ص-ي-ح (Ṣ-Y-Ḥ), which means to shout, to cry out, or to make a loud noise. A ṣayḥah is a mighty shout, a terrifying blast, or a loud cry. In the Qur’an, it is one of the terms used for the divine punishments that befell past nations, likely referring to a devastating sound wave, a thunderous explosion, or an earthquake.

Classical Exegesis (Tafsir)

In Surah Al-Hijr, aṣ-Ṣayḥah is the specific punishment that destroyed the Ashab al-Hijr (the people of the Rock). After they arrogantly rejected their prophet and the signs he brought, the surah states, “So the Blast seized them at sunrise” (fa-akhadhathumu aṣ-ṣayḥatu muṣbiḥīn). Commentators describe this as a sudden, cataclysmic event that occurred in the morning, a time when they felt secure and were beginning their day. The suddenness and overwhelming nature of the Ṣayḥah emphasizes their complete helplessness and the futility of their rock-hewn fortresses.

Thematic Context

The Ṣayḥah is a symbol of the swift and inescapable nature of divine justice. It is a central element in the historical warnings that form a major theme of the surah. The story serves as a stark reminder that when a nation’s appointed term comes to an end, the punishment can be sudden and absolute. The “Blast” is the ultimate refutation of their misplaced sense of security, proving that no material strength can stand against the command of God.

Modern & Comparative Lens

The description of a civilization being destroyed by a “blast” or a cataclysmic natural event is a common theme in eschatological narratives. Some modern commentators have tried to link the Ṣayḥah to specific natural phenomena, such as a massive volcanic explosion (like Krakatoa) or the shockwave from a meteor impact. While these are possibilities, the primary purpose of the narrative is theological: to illustrate that the forces of nature are “soldiers of God” that can be commanded to act as instruments of His justice at a precise, appointed time.

Practical Reflection & Application

The story of the Ṣayḥah is a powerful reminder of our own fragility and the fragility of our civilizations. We should not be deluded by a false sense of security based on our technology or our stable societies. The verse is a call to humility and to a state of constant mindfulness (taqwā). We should live each day with a sense of gratitude and obedience, knowing that the divine decree can unfold at any moment. This is not meant to cause anxiety, but to encourage a life of purpose and preparedness.

40. Shihāb (شِهَاب) – Flame/Meteor

Linguistic Root & Etymology

The word Shihāb comes from a root that means to blaze or to flame. A shihāb is a bright flame, a shooting star, or a meteor. It implies a projectile of fire that moves swiftly and brightly across the sky. In Surah Al-Hijr, it is described as a “clear flame” (shihābun mubīn).

Classical Exegesis (Tafsir)

The surah describes the heavens as being guarded against eavesdropping devils. It states that if any devil manages to steal a piece of information, “he is pursued by a clear flame” (atba‘ahū shihābun mubīn). Classical commentators have understood this literally. The shooting stars or meteors that we see are described as celestial projectiles used to repel the rebellious jinn who try to ascend to the heavens to overhear the decrees being communicated to the angels. This act of “pelting” is what makes Shaytan “the pelted/stoned one” (ar-rajīm).

Thematic Context

The concept of the Shihāb is a crucial part of the surah’s theme of the absolute protection of divine revelation. It complements the guarantee of the Qur’an’s preservation on earth. This verse describes the security system in the heavens. It assures the reader that the source of revelation is pure and uncorrupted. Any attempt by satanic forces to steal this knowledge and mix it with falsehood to create divination or soothsaying is thwarted. This ensures the integrity of the divine message from its source to its final recipient, the Prophet.

Modern & Comparative Lens

The imagery of fiery projectiles being used to guard a celestial realm is a powerful mythological archetype. In a modern scientific context, we understand shooting stars as meteors—small particles of space debris burning up as they enter the Earth’s atmosphere. The Quranic narrative gives this natural phenomenon a profound metaphysical meaning. It takes a familiar sight in the night sky and imbues it with a purpose within the cosmic spiritual struggle. It is another example of how the Qur’an treats natural phenomena as “signs” (āyāt) pointing to a deeper reality.

Practical Reflection & Application

The story of the shihāb should increase our confidence in the purity of the divine source of our faith. It is a reminder that the unseen world is real, active, and ordered. When we look up at the night sky and see a shooting star, we can remember this verse and reflect on the unseen realities it points to. It is a sign of the active and constant protection that God provides for His truth, and it should inspire awe at the complexity and purposefulness of His creation, both seen and unseen.

41. Sijjīl (سِجِّيل) – Baked Clay

Linguistic Root & Etymology

The word Sijjīl is believed to be an Arabized word of Persian origin (from sang-gil, meaning “stone-clay”). It refers to stones of hard, baked clay, like bricks that have been fired in a kiln. It signifies a substance that is both of the earth (clay) and of fire (baked), making it a potent symbol of divine punishment.

Classical Exegesis (Tafsir)

In the story of the destruction of the people of Lut in Surah Al-Hijr, the angels inform him that they will be saved, but the city will be destroyed by a rain of “stones of baked clay” (ḥijāratan min sijjīl). These stones are described as being “marked from your Lord for the transgressors.” Commentators have understood this to mean that the punishment was precise, divinely-ordained, and inescapable. Some traditions narrate that each stone was marked with the name of the person it was destined to strike. It was not a random hailstorm, but a targeted, miraculous punishment.

Thematic Context

The rain of sijjīl is a powerful symbol of divine justice being meted out in a way that is specifically tailored to the crime. The story of Lut’s people is one of a community that had completely inverted the natural order. Their punishment, a rain of “unnatural” stones from the sky that utterly annihilated them, was a fitting and terrifying end. This event serves as one of the surah’s key historical warnings (mathulāt), demonstrating the severe consequences of transgressing the moral boundaries set by God.

Modern & Comparative Lens

The biblical account of Sodom and Gomorrah describes their destruction by a rain of fire and brimstone. The Quranic term sijjīl provides a specific and unique description of the projectiles. Some modern scholars have speculated about a possible naturalistic explanation, such as a meteor shower or a volcanic eruption that rained down tephra. However, the Quranic narrative presents the event as a direct, miraculous act of God, and the description of the stones as “marked” emphasizes its divinely-targeted and purposeful nature, distinguishing it from a random natural disaster.

Practical Reflection & Application

The story of the stones of sijjīl is a solemn and terrifying reminder of the reality of divine justice. It is meant to create a deep aversion in the heart to the kind of open and defiant transgression that characterized the people of Lut. It teaches that while God’s mercy is vast, His justice is also a reality, and there is a limit to His respite. The story should motivate individuals and societies to uphold moral and natural law, understanding that to violate them is to invite a just and severe consequence.

42. Tasbīḥ (تَسْبِيح) – Glorification/Praise

Linguistic Root & Etymology

The word Tasbīḥ is the verbal noun from a root that means to swim or to glide swiftly. From this comes the metaphorical meaning of glorifying God. To make tasbīḥ is to declare God’s perfection and His transcendence, to declare that He is “swimming” far above any imperfection, flaw, or anything that is wrongly attributed to Him. It is an act of declaring God’s absolute glory and perfection.

Classical Exegesis (Tafsir)

In Surah Al-Hijr, the act of tasbīḥ is presented as a universal reality and a divine command. The surah states that “the thunder glorifies His praise” (yusabbiḥu ar-ra‘du bi-ḥamdihī), indicating that even inanimate phenomena praise God in their own way. At the end of the surah, when the Prophet Muhammad is feeling distressed by the words of the disbelievers, God gives him a direct prescription for his pain: “So glorify the praise of your Lord and be of those who prostrate” (fa-sabbiḥ bi-ḥamdi rabbika wa kun min as-sājidīn). Commentators explain that tasbīḥ is presented here as a direct spiritual remedy for sadness and anxiety.

Thematic Context

The theme of Tasbīḥ connects the cosmic order with the inner life of the believer. The entire universe, from the angels to the thunder, is in a constant state of glorifying God. By consciously engaging in tasbīḥ, the believer aligns their own heart and tongue with this universal cosmic chorus. The surah teaches that this act of alignment is a source of immense spiritual strength and comfort. It is the antidote to the constriction and grief caused by the chaos and negativity of disbelief.

Modern & Comparative Lens

The practice of chanting praises or sacred formulas is a core part of many spiritual traditions (e.g., chanting ‘Om’ in Hinduism, the ‘Jesus Prayer’ in Eastern Christianity). The Islamic practice of tasbīḥ (e.g., repeating “SubḥānAllāh” – Glory be to God) is a central form of remembrance (dhikr). Modern studies on meditation and mindfulness have shown that the rhythmic repetition of a word or phrase can have a profound calming effect on the nervous system. The Quranic command to practice tasbīḥ can be seen as a divinely-prescribed form of therapeutic meditation that both calms the soul and connects it to the ultimate reality.

Practical Reflection & Application

This verse offers a direct and accessible tool for managing stress and sadness. When you feel your chest tightening with worry or grief, the divine remedy is to busy your tongue and heart with the glorification of God. The simple act of repeating “SubḥānAllāh” (Glory be to God), “Alḥamdulillāh” (Praise be to God), and “Allāhu Akbar” (God is the Greatest) can have a powerful effect. It lifts our focus from our small problems to the immense perfection of our Lord, bringing perspective, peace, and a renewed sense of connection to the cosmic symphony of praise.

43. Waqt al-Ma‘lūm (الْوَقْتِ الْمَعْلُومِ) – The Time Well-Known

Linguistic Root & Etymology

This phrase combines Waqt (time/appointed moment) with Al-Ma‘lūm (the known), the passive participle from the root for knowledge. The phrase means “the Well-Known Time” or “the Appointed and Determined Moment.” It refers to a specific point in the future that is precisely known to God, but not necessarily to others.

Classical Exegesis (Tafsir)

This phrase is used in God’s response to Iblis’s request for a reprieve. Iblis asks to be delayed until the Day of Resurrection. God replies, “So indeed, you are of the reprieved, until the Day of the time well-known.” Classical commentators have debated whether this “Well-Known Time” is the same as the Day of Resurrection or an earlier time. The dominant opinion is that it refers to the time of the first trumpet blast, when all creation will perish, after which the resurrection will occur. Regardless of the exact timing, the key point is that the reprieve granted to Iblis is not open-ended; it is for a fixed and definite term that is perfectly known to God.

Thematic Context

The concept of the Waqt al-Ma‘lūm is a crucial part of the surah’s theme of the absolute sovereignty and knowledge of God. It reinforces the idea that nothing is outside of His control, not even the actions and the lifespan of the greatest enemy of mankind. The existence of evil in the world is not an uncontrolled chaos; it is a temporary phenomenon that is permitted to exist only until a precise, divinely-appointed deadline. This theme is meant to give believers a sense of ultimate security: the reign of evil is finite, and its end is already known and decreed by God.

Modern & Comparative Lens

The idea of a final, apocalyptic end to the current world order is a central feature of the eschatology of many religions. The Quranic term Waqt al-Ma‘lūm gives this final end a sense of profound certainty and precision. It is not a vague or uncertain possibility; it is a “known” and appointed time in the divine calendar. This provides a theological framework for understanding history as a linear narrative with a definite beginning, a middle (the period of the test), and a final, decisive end.

Practical Reflection & Application

The knowledge that evil, temptation, and injustice only have a limited time in this world should be a source of both patience and motivation. Patience, because we know that the current state of affairs is not permanent and that a “well-known time” is coming when all wrongs will be righted. Motivation, because our own time to do good is also limited. We should use our time wisely to align ourselves with the forces of good, knowing that the ultimate victory is guaranteed at the end of the appointed term.

44. Yanḥitūn (يَنْحِتُون) – They used to carve

Linguistic Root & Etymology

The verb Yanḥitūn comes from the root ن-ح-ت (N-Ḥ-T), which means to carve, to hew, or to sculpt, especially in hard materials like stone or wood. The verb form here is in the imperfect tense, indicating a continuous or habitual action in the past: “they used to carve.”

Classical Exegesis (Tafsir)

This verb is used in Surah Al-Hijr to describe the defining skill and practice of the Ashab al-Hijr (the People of the Rock): “And they used to carve from the mountains, houses, feeling secure” (wa kānū yanḥitūna min al-jibāli buyūtan āminīn). Commentators have highlighted this verse as a testament to their great power, skill, and technological advancement. They were not just building simple dwellings; they were masters of stonemasonry, capable of carving elaborate and secure homes directly into the solid rock of the mountains.

Thematic Context

The act of yanḥitūn is central to the tragic story of the Ashab al-Hijr and the surah’s theme of the folly of materialism. Their ability to carve the very mountains became the source of their arrogance and their false sense of security. They believed that their own hands and their own technology could create impenetrable fortresses that would make them immune to any calamity. The surah’s narrative is a powerful refutation of this belief. Their great skill, which should have been a reason for gratitude to God, became the very reason for their rebellion and their ultimate destruction.

Modern & Comparative Lens

The archaeological site of Mada’in Salih stands today as a stunning visual record of what the people of Hijr “used to carve.” The elaborate facades of their tombs are a testament to their incredible skill. Their story is a timeless archetype of a civilization whose technological prowess leads to a sense of hubris and a forgetting of God. It is a narrative that resonates powerfully in our own technologically advanced age, which often veers towards a similar belief that scientific and engineering progress can solve all problems and render humanity immune from ultimate accountability.

Practical Reflection & Application

This verse is a profound reminder to use our skills and talents with humility and gratitude. Whatever we are able to “carve” in this world—be it a successful career, a beautiful piece of art, a scientific discovery, or a prosperous business—we should always recognize that the ability to do so is a gift from God. We should use our skills to benefit humanity and to draw closer to our Creator, not as a source of arrogance or a reason to feel self-sufficient and secure from His decree.

45. Yaqīn (الْيَقِين) – The Certainty

Linguistic Root & Etymology

The word Yaqīn comes from a root that means to be certain, to be sure, or to be free from doubt. Al-Yaqīn is absolute certainty, knowledge that is clear, proven, and allows no room for doubt. In the Qur’an, it is often used as a metonym for death, because death is the one event that brings absolute and undeniable certainty about the reality of the hereafter.

Classical Exegesis (Tafsir)

The very last verse of Surah Al-Hijr contains a command to the Prophet Muhammad that encapsulates the entire path of a believer’s life: “And worship your Lord until there comes to you the certainty” (wa-‘bud rabbaka ḥattā ya’tiyaka al-yaqīn). The vast majority of classical commentators have interpreted “the certainty” here as referring to death. The verse is thus a command for lifelong, continuous worship and devotion. The duty to worship God does not end after a certain level of spiritual attainment; it is a commitment that extends from the present moment until the very last breath of one’s life.

Thematic Context

This final verse is the ultimate conclusion of the surah’s message. After all the proofs, parables, and historical lessons, the final, practical instruction is one of continuous and steadfast worship. The theme is that the goal of all the signs and reminders is to bring a person to a state of worship that they maintain with consistency throughout their entire life. The journey of faith is not a short sprint; it is a lifelong marathon whose finish line is Al-Yaqīn (death). Only then is the test over and the true reality seen with absolute certainty.

Modern & Comparative Lens

The concept of lifelong spiritual practice is a common theme in many religious traditions. This verse provides a clear and concise Quranic formulation of this principle. It refutes any esoteric or antinomian ideas that a person can reach a state of spiritual “enlightenment” where they are no longer bound by the duties of worship. In the Islamic view, even the most perfect of beings, the Prophet Muhammad, was commanded to worship until death. This establishes a principle of continuous spiritual striving for all believers.

Practical Reflection & Application

This is one of the most motivating and sobering verses in the Qur’an. It is a call to be consistent and steadfast in our spiritual practices. It teaches us that our journey of worship is never over in this life. We should not be “part-time” believers who are devout only in times of trouble or during religious seasons. Rather, we should strive to build a consistent and sustainable routine of worship—our daily prayers, our remembrance, our good deeds—that we can maintain with sincerity and devotion until that final, certain moment when we meet our Lord.