Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Al-Hijr

Delve into the profound linguistic and thematic depths of Surah Al-Hijr with this comprehensive dictionary, glossary and vocabulary guide. This detailed glossary unpacks the key Arabic terms of the 15th chapter of the Holy Qur’an, offering an in-depth analysis that goes far beyond simple translation. By exploring the etymology, morphology, and contextual usage of each word, from ‘Alīm (The All-Knowing) to Yaqīn (The Certainty), readers will gain a richer understanding of the surah’s core themes, including divine knowledge, creation, revelation, and the consequences of belief and disbelief. This resource is designed for students of the Qur’an, researchers, and anyone seeking to connect more deeply with the sacred text through a meticulous study of its language and meanings.

Each entry goes beyond simple translation, offering:

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

Morphology – exploring grammatical patterns and word structures.

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

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

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

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

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

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

1. ‘Alīm (عَلِيم) – The All-Knowing

Linguistic Root & Etymology

• Arabic Root: ع-ل-م
• Core Meaning: The root ʿayn-lām-mīm (ع-ل-م) means “to know, to be aware, to perceive.” It forms the foundation for words related to knowledge, science, landmarks, and information.
• Morphology & Derived Forms: The word ‘Alīm (عَلِيم) is an intensive adjectival form on the pattern faʿīl (فَعِيل), which signifies constancy and comprehensiveness. It denotes not just one who knows, but a being whose very nature is perfect, all-encompassing, and perpetual knowledge.
• Occurrences in the Surah and in the whole Quran: The form ‘Alīm appears 2 times in Surah Al-Hijr. The root (ع-ل-م) appears approximately 854 times in the Qur’an in various forms.

Linguistic and Contextual Explanation: As a divine name, Al-‘Alīm describes a knowledge that is absolute and without any limits, covering the seen and the unseen, the past, present, and future, and the most hidden thoughts. The intensive form emphasizes that this is not acquired knowledge but an intrinsic and permanent attribute. In Surah Al-Hijr, it is paired with Al-Khallāq (The Creator), as in “Al-Khallāq al-‘Alīm” (The Knowing Creator). This pairing is theologically profound, showing that God’s act of creation is not arbitrary but is meticulously planned and executed based on His perfect, pre-eternal knowledge of every single thing He brings into existence, from its nature to its ultimate purpose.

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

• Arabic Root: أ-م-ن
• Core Meaning: The root hamza-mīm-nūn (أ-م-ن) revolves around the core meanings of safety, security, trustworthiness, and freedom from fear. It is the lexical source of fundamental Islamic concepts like faith (īmān), security (amn), and trust (amānah).
• Morphology & Derived Forms: The word Āminīn (آمِنِين) is the plural active participle (ism fāʿil) of the verb amina (أَمِنَ). It literally means “those who are in a state of safety” or “the secure ones,” describing a condition of complete tranquility and freedom from any harm or anxiety.
• Occurrences in the Surah and in the whole Quran: The word Āminīn appears twice in Surah Al-Hijr. The root (أ-م-ن) appears around 879 times in the Qur’an.

Linguistic and Contextual Explanation: The active participle form highlights a continuous state or quality. The people described are not just feeling a fleeting moment of safety but are characterized by a deep-seated sense of security. In Surah Al-Hijr, this word is used with profound irony. It describes the Ashab al-Hijr, who carved fortress-like homes into mountains, feeling physically secure (āminīn). This highlights their materialistic worldview, placing ultimate trust in their own engineering. This contrasts sharply with the true security offered to the righteous who enter Paradise, who are told to “enter it in peace, secure (āminīn),” a security that is spiritual, permanent, and gifted by God.

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

• Arabic Root: أ-ي-ي
• Core Meaning: The root hamza-yā-yā (أ-ي-ي) means a sign, a mark, a symbol, or a miracle. An āyah is a clear pointer that directs attention to a reality beyond itself.
• Morphology & Derived Forms: Āyāt (آيَات) is the plural of āyah (آيَة). Its usage in the Qur’an is vast and primarily falls into two categories: the verses of the scripture itself are āyāt (signs of divine speech), and the phenomena of the natural world (the sun, moon, earth) are also āyāt (signs of the Creator).
• Occurrences in the Surah and in the whole Quran: The word āyāt or its singular form appears 4 times in Surah Al-Hijr. The root (أ-ي-ي) and the word āyah in its forms appear over 380 times in the Qur’an.

Linguistic and Contextual Explanation: The term’s breadth is its key feature; it connects the act of reading revelation with the act of observing creation. Both are “reading the signs” of God. Surah Al-Hijr opens by identifying its verses as “the signs (āyāt) of a Clear Book,” immediately establishing the scripture’s function. It then proceeds to detail other āyāt: the constellations in the sky, the stretching of the earth, the growth of balanced vegetation, and the fertilizing winds. This framework posits the entire cosmos and the Qur’an as a unified text filled with signs, all pointing to the oneness, power, and wisdom of God.

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

• Arabic Root: ص-ح-ب and ح-ج-ر
• Core Meaning: Aṣḥāb (أَصْحَاب), from the root ṣād-ḥā-bā (ص-ح-ب), means companions, dwellers, or people of. Al-Ḥijr (الْحِجْر), from the root ḥā-jīm-rā (ح-ج-ر), means rock, stone, or an enclosure. The phrase thus means “The Companions of the Rock.”
• Morphology & Derived Forms: The phrase is a genitive construction (iḍāfah) that names the people by their defining geographical and architectural feature. Al-Ḥijr refers specifically to the historical site in modern Saudi Arabia, Mada’in Salih.
• Occurrences in the Surah and in the whole Quran: The phrase “Aṣḥāb al-Ḥijr” appears once, in Surah Al-Hijr, giving the chapter its name. The term aṣḥāb appears frequently, and ḥijr appears a few times.

Linguistic and Contextual Explanation: Naming this group “The People of the Rock” forever links their identity to their primary sin: placing their trust in worldly materials and their own engineering skills. They carved their identity into the rock, and the Qur’an uses this same identity as a sign of their folly. They are not the “People of the Prophet Salih” or the “People of Faith,” but the “People of the Rock,” emphasizing that their material achievement became the source of their spiritual ruin. The name itself becomes the core of the moral lesson.

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

• Arabic Root: ب-ش-ر
• Core Meaning: The root bā-shīn-rā (ب-ش-ر) has a primary meaning related to the outer skin or complexion of a person. By extension, Bashar (بَشَر) refers to a human being, with a specific focus on their physical, biological, and mortal nature—their “skin and body.”
• Morphology & Derived Forms: Bashar is a singular noun that can also be used as a collective noun for humankind. This same root also means “good news” (bishārah), possibly because good news changes the expression on one’s face (skin).
• Occurrences in the Surah and in the whole Quran: The word bashar appears 3 times in Surah Al-Hijr. Across the Qur’an, it appears 37 times.

Linguistic and Contextual Explanation: The term Bashar is often used in the Qur’an to highlight the physical aspect of humanity. In Surah Al-Hijr, its use is pivotal. God announces He will create a “basharan” from clay, emphasizing the humble, physical origin. Iblis’s refusal to bow is precisely because of this—he looks down upon a creature defined by its earthly form. Later, the disbelievers through the ages use this same logic to reject their prophets, dismissing them as “mere mortals” (basharun mithlunā). The term thus frames the central spiritual test: can one see the divine honor and message within the humble vessel of a mortal human being?

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

• Arabic Root: ب-ر-ج
• Core Meaning: The root bā-rā-jīm (ب-ر-ج) means to be high, manifest, visible, or elevated. A burj (بُرْج) is a tower, a fortress, or any high, conspicuous structure.
• Morphology & Derived Forms: Burūj (بُرُوج) is the plural of burj. In astronomy, it refers to the great constellations of the Zodiac—the prominent “towers” or “mansions” in the sky through which the sun and moon appear to pass. This metaphor captures their grandeur and visibility in the night sky.
• Occurrences in the Surah and in the whole Quran: The word burūj appears once in Surah Al-Hijr. The root appears 5 times in the Qur’an.

Linguistic and Contextual Explanation: By using the term Burūj, the Qur’an invokes an image of deliberate construction and majesty in the heavens. It implies that the stars are not randomly scattered but are placed in magnificent, ordered structures, like great celestial fortresses. This imagery reinforces the surah’s argument from design. The verse continues to say this beautiful celestial arrangement is “protected (ḥafiẓnāhā) from every accursed devil,” linking the image of heavenly towers directly to the theme of divine guardianship and the protection of the source of revelation from any satanic interference.

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

• Arabic Root: ض-ي-ف
• Core Meaning: The root ḍād-yā-fā (ض-ي-ف) relates to the act of visiting or inclining towards someone. A Dayf (ضَيْف) is a visitor or guest.
• Morphology & Derived Forms: One of the notable linguistic features of Dayf is that it is a noun that can serve as both singular and plural, meaning “a guest” or “guests.” This is reflected in the narrative where Ibrahim receives a group of guests.
• Occurrences in the Surah and in the whole Quran: The word dayf appears once in Surah Al-Hijr in the phrase “guests of Ibrahim.” It appears a total of 4 times in the Qur’an.

Linguistic and Contextual Explanation: The term Dayf is laden with cultural and ethical significance, particularly in the Arabian context, where hospitality is a paramount virtue. In Surah Al-Hijr, the narrative is introduced as, “And inform them about the guests (ḍayf) of Ibrahim.” This frames the entire episode around the sacred duty of hosting guests. The story then plays on this theme by showing the contrasting responses to the guests: Ibrahim’s exemplary hospitality, treating them with honor despite not knowing them, versus the people of Lut’s town, whose violation of the laws of hospitality signaled their utter moral corruption.

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

• Arabic Root: ذ-ك-ر
• Core Meaning: The root dhāl-kāf-rā (ذ-ك-ر) means to remember, to be mindful of, to recall, or to mention.
• Morphology & Derived Forms: Ad-Dhikr (الذِّكْر) is a verbal noun (maṣdar) meaning “The Remembrance” or “The Reminder.” The definitive article “al-” makes it a proper noun. In the Qur’an, it is one of the primary names for the scripture itself.
• Occurrences in the Surah and in the whole Quran: The word Ad-Dhikr appears twice in Surah Al-Hijr. The root (ذ-ك-ر) appears over 290 times in the Qur’an.

Linguistic and Contextual Explanation: Naming the Qur’an Ad-Dhikr is profoundly significant. It implies that its core function is not to introduce entirely new, alien concepts, but to remind humanity of primordial truths already embedded within the human soul (the fiṭrah)—the truth of God’s oneness, our purpose, and our final return. In Surah Al-Hijr, this name is used at a moment of high drama. The disbelievers mock the Prophet, saying, “O you upon whom the Reminder (ad-dhikr) has been sent down, you are indeed mad.” God responds directly by affirming the scripture’s identity and its divine protection: “Indeed, it is We who sent down the Reminder (ad-dhikr), and indeed, We are its Guardian.”

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

• Arabic Root: غ-ب-ر
• Core Meaning: The root ghayn-bā-rā (غ-ب-ر) means to remain behind, to lag, to pass away, or to be of the past. It conveys a sense of being left behind while others move on.
• Morphology & Derived Forms: Ghabirīn (غَابِرِين) is the plural active participle (ism fāʿil) of the verb ghabara. It refers to “the ones who remain behind” and, by implication, share the fate of the place they remain in, becoming part of a destroyed, bygone generation.
• Occurrences in the Surah and in the whole Quran: The word appears once in Surah Al-Hijr. In total, the active participle form appears 6 times in the Qur’an, always in the story of Lut.

Linguistic and Contextual Explanation: The term is highly specific in its Quranic usage, appearing exclusively to describe Prophet Lut’s wife. When Lut and his followers are commanded to flee the city before its destruction, the angels inform him that his wife is destined to be “of those who lag behind” (min al-ghābirīn). This is a powerful choice of words. It implies that while she was physically with the escaping party, her heart, sympathies, and allegiance lagged behind, remaining with her corrupt people. Her physical location did not matter; her spiritual location sealed her fate. Thus, she was left behind to be consumed by the punishment.

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

• Arabic Root: غ-ف-ر
• Core Meaning: The root ghayn-fā-rā (غ-ف-ر) carries the core meaning of covering, shielding, or protecting. This gives rise to the meaning of forgiveness—God “covers” the sins of His servants.
• Morphology & Derived Forms: The divine name Al-Ghafūr (الْغَفُور) is an intensive form on the pattern faʿūl (فَعُول), signifying one who forgives abundantly and repeatedly. This form highlights the vast and continuous nature of God’s forgiveness, distinguishing it from a one-time act.
• Occurrences in the Surah and in the whole Quran: The name Al-Ghafūr appears once in Surah Al-Hijr. The root (غ-ف-ر) appears 234 times, and the name Al-Ghafūr appears 91 times in the Qur’an.

Linguistic and Contextual Explanation: The pairing of Al-Ghafūr with Ar-Raḥīm (The Merciful) in Surah Al-Hijr is significant. Forgiveness (maghfirah) stems from Mercy (raḥmah). The verse commands the Prophet: “Inform My servants that it is I who am the Forgiving (Al-Ghafūr), the Merciful.” The intensive form Ghafūr is deliberate; it is not just “Ghāfir” (one who forgives), but “The Abundantly Forgiving.” This message of immense forgiveness is immediately followed by a warning about His punishment. This creates a powerful thematic balance, showing that God’s primary relationship with His servants is based on covering their faults, but justice remains a reality for those who persist in rebellion.

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

• Arabic Root: ح-ف-ظ
• Core Meaning: The root ḥā-fā-ẓā (ح-ف-ظ) means to preserve, to guard, to protect, and to keep something safe from being lost, forgotten, or corrupted.
• Morphology & Derived Forms: Ḥāfiẓūn (حَافِظُون) is the plural active participle (ism fāʿil) of the verb ḥafiẓa (حَفِظَ). The participle form denotes “the ones who are actively guarding” or “the preservers,” emphasizing the continuous and effective nature of this divine act.
• Occurrences in the Surah and in the whole Quran: The word ḥāfiẓūn appears once in Surah Al-Hijr in this specific context. The root (ح-ف-ظ) appears 44 times in the Qur’an.

Linguistic and Contextual Explanation: This word forms the crux of the famous verse (15:9): “Indeed, it is We who sent down the Dhikr (the Reminder), and indeed, We are its Guardians (la-ḥāfiẓūn).” The grammar here is emphatic, using “inna” (indeed) and the prefixed “la-” on the predicate. God does not just state that He will guard the Qur’an; He attributes the act of guarding to Himself as an ongoing characteristic. The active participle ḥāfiẓūn implies that this protection is not a single event but a constant, dynamic process that will last until the end of time, making the preservation of the Qur’an a unique divine guarantee.

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

• Arabic Root: ح-م-أ
• Core Meaning: The root ḥā-mīm-hamza (ح-م-أ) refers to thick, black, sticky mud or slime, particularly mud that has aged and altered, often found at the bottom of stagnant water.
• Morphology & Derived Forms: Ḥamā’ (حَمَأ) is a noun for this specific type of primordial ooze. It is described further in the surah by the adjective masnūn (aged/altered).
• Occurrences in the Surah and in the whole Quran: The word ḥamā’ appears 3 times in Surah Al-Hijr. The word appears a total of 5 times in the Qur’an.

Linguistic and Contextual Explanation: The Qur’an uses several words for the substance of human creation (turāb/dust, ṭīn/clay, ṣalṣāl/ringing clay). The choice of Ḥamā’ masnūn (aged, black mud) in Surah Al-Hijr is specific and significant. It depicts the earthly origin of humanity not just as clean earth but as something humble, dark, and fermented. This specific description forms the entire basis of Iblis’s arrogant argument. He contrasts his own origin from “fire” with Adam’s origin from this lowly “black mud,” blinding him to the honor bestowed upon Adam by the divine spirit (rūḥ). The word itself highlights the theme that true worth is not based on elemental makeup but on obedience to the Creator.

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

• Arabic Root: ح-ج-ر
• Core Meaning: The root ḥā-jīm-rā (ح-ج-ر) means to prevent, to forbid, to restrain, or to enclose. A ḥijr can mean a stone or rock (which prevents passage) or an enclosed space.
• Morphology & Derived Forms: Al-Ḥijr (الْحِجْر) as a proper name refers to the specific, rocky region inhabited by the people of Thamud. The name itself signifies a place defined and enclosed by rock.
• Occurrences in the Surah and in the whole Quran: The proper name Al-Ḥijr is mentioned once, giving the surah its title. The root appears 24 times in the Qur’an in forms like ḥijr (stone) and ḥijāratan (stones).

Linguistic and Contextual Explanation: By naming the surah Al-Ḥijr, the Qur’an makes the story of its people the chapter’s central cautionary tale. The very name encapsulates their story: they lived in a land of rock and carved homes into the rock, believing this rock would prevent (the meaning of the root) any harm from reaching them. Their supposed sanctuary became the symbol of their arrogance. The surah masterfully uses their own name to deconstruct their materialistic worldview, demonstrating that no physical enclosure can protect from the divine decree.

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

• Arabic Root: ب-ل-س
• Core Meaning: The name Iblīs (إِبْلِيس) is widely believed to be derived from the Arabic root bā-lām-sīn (ب-ل-س), which means to despair, to give up hope, or to be cast into grief and regret.
• Morphology & Derived Forms: Iblīs would thus mean “he who despairs” or “he who causes despair.” It is the proper name given to the specific Jinn who refused God’s command to prostrate to Adam out of arrogance and envy.
• Occurrences in the Surah and in the whole Quran: The name Iblīs appears twice in Surah Al-Hijr. It appears a total of 11 times in the Qur’an.

Linguistic and Contextual Explanation: The name Iblīs itself tells his story and his end. By choosing the path of arrogant disobedience, he has despaired of ever receiving God’s mercy. His essence becomes one of hopelessness and regret. In the narrative of Surah Al-Hijr, he is the archetypal figure of rebellion. His entire argument is based on materialism—judging worth by elemental origin (“I am from fire, he is from clay”). This prideful act of defiance defines him and sets the stage for his role as the sworn enemy of humanity, a being who seeks to drag others with him into his state of despair.

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

• Arabic Root: خ-ف-ض and ج-ن-ح
• Core Meaning: Ikhfiḍ (ٱخْفِضْ), from kha-fa-ḍād (خ-ف-ض), is a command meaning to lower or be humble. Janāḥ (جَنَاح), from jīm-nūn-ḥā (ج-ن-ح), means wing.
• Morphology & Derived Forms: The phrase Ikhfiḍ Janāḥaka (ٱخْفِضْ جَنَاحَكَ) is a powerful Arabic idiom. The literal command “Lower your wing” evokes the image of a mother bird gently lowering her wing to shelter, gather, and protect her vulnerable chicks.
• Occurrences in the Surah and in the whole Quran: This specific command appears once in Surah Al-Hijr. A very similar phrase appears in Surah Al-Isra regarding parents.

Linguistic and Contextual Explanation: This idiom represents the pinnacle of gentleness, humility, and compassionate care. God commands the Prophet Muhammad, who is facing rejection and hostility, not to become harsh but to turn to his followers with extreme kindness. In the context of Surah Al-Hijr, which is filled with stern warnings for the deniers, this command highlights the proper Prophetic disposition. The same leader who is a “clear warner” to the arrogant must be a gentle, sheltering protector for the believers. It is a command to embody mercy and humility in leadership.

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

• Arabic Root: أ-م-م and ب-ي-ن
• Core Meaning: Imām (إِمَام), from hamza-mīm-mīm (أ-م-م), means to be in front, to lead, or that which is followed (a leader, a path, a model, or a book). Mubīn (مُبِين), from bā-yā-nūn (ب-ي-ن), means clear, manifest, or that which makes things clear.
• Morphology & Derived Forms: The phrase Imām Mubīn (إِمَامٍ مُّبِينٍ) combines these to mean a “Clear Leader” or a “Clear Register”—a master record that is both comprehensive and unambiguous.
• Occurrences in the Surah and in the whole Quran: This exact phrase appears once in Surah Al-Hijr and once in Surah Ya-Sin.

Linguistic and Contextual Explanation: The choice of “Imām” instead of just “Kitāb” (Book) is significant. An Imām is something that is followed. This suggests that the divine record is not just a passive ledger but the primary, leading source from which all events unfold. In Surah Al-Hijr, the term appears after describing the ruins of destroyed civilizations, stating that all things are enumerated in this “Clear Register.” This links the historical events of the surah to the theme of divine decree. The rise and fall of nations are not random; they are following a clear, pre-written script recorded in this master text.

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

• Arabic Root: ج-ن-ن
• Core Meaning: The root jīm-nūn-nūn (ج-ن-ن) means to cover, hide, or conceal. This root is the source of many related words, all revolving around the concept of hiddenness: jannah (a garden hidden by foliage), janīn (a fetus hidden in the womb), and majnūn (one whose mind is “covered”).
• Morphology & Derived Forms: The Jānn (جَانّ) are the Jinn, a class of beings created by God, so named because they are generally hidden from human sight.
• Occurrences in the Surah and in the whole Quran: The word Jānn appears once in Surah Al-Hijr. The root (ج-ن-ن) appears over 200 times in various forms.

Linguistic and Contextual Explanation: In Surah Al-Hijr’s creation narrative, the verse “And the jānn We created before from the fire of scorching wind” is crucial. It establishes three key facts: the existence of this hidden creation, their precedence before humans, and their elemental origin from fire (nār as-samūm). This provides the essential context for the story of Iblis, who is one of the Jinn. His nature as a fiery, hidden being is foundational to his character and his arrogant comparison of himself to the human made of clay.

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

• Arabic Root: ج-ن-ن
• Core Meaning: Stemming from the root jīm-nūn-nūn (ج-ن-ن), meaning “to cover or conceal,” a Jannah (جَنَّة) is a garden, so named because its dense trees and rich foliage cover and conceal the ground beneath.
• Morphology & Derived Forms: Jannah is the primary Quranic term for Paradise, the blissful abode promised to the righteous. It is used in both singular and plural (Jannāt) forms.
• Occurrences in the Surah and in the whole Quran: The plural form jannātin appears once in Surah Al-Hijr. The word and its plural appear 147 times in the Qur’an.

Linguistic and Contextual Explanation: The very name “the Hidden/Covered place” evokes a sense of mystery, beauty, and protection. In Surah Al-Hijr, the description of Jannah stands as the ultimate positive contrast to the fate of the deniers. Its description focuses on inner peace and social harmony: “gardens and springs (jannātin wa ‘uyūn),” where the inhabitants are “in peace, secure (bi-salāmin āminīn).” Most significantly, God will “remove whatever is in their breasts of resentment (ghill),” making them like siblings on thrones. The description emphasizes that the ultimate paradise is not just a physical garden but a state of perfect psychological and spiritual tranquility.

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

• Arabic Root: خ-ز-ن
• Core Meaning: The root khā-zāy-nūn (خ-ز-ن) means to store, to stock, to preserve, or to guard valuables.
• Morphology & Derived Forms: Khazā’in (خَزَائِن) is the plural of khizānah, meaning storehouses, vaults, or treasuries. It implies places where vast and valuable things are kept under lock and key.
• Occurrences in the Surah and in the whole Quran: The word khazā’in appears once in Surah Al-Hijr. The root appears 15 times in the Qur’an.

Linguistic and Contextual Explanation: The verse in Surah Al-Hijr using this term is a profound declaration of divine sovereignty: “And there is not a thing but that with Us are its treasuries (khazā’inuh).” This verse establishes that the ultimate source code and supply for everything in existence—from a drop of rain to an atom of gold, from a moment of life to a flash of inspiration—resides with God in His infinite treasuries. The verse continues, “And We do not send it down except according to a known measure (bi-qadarin ma‘lūm).” This combines the idea of God’s infinite stores with His perfect, measured wisdom in dispensing them, forming a core tenet of divine omnipotence and providence.

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

• Arabic Root: ك-ت-ب and ع-ل-م
• Core Meaning: Kitāb (كِتَاب), from kāf-tā-bā (to write), means book or record. Ma‘lūm (مَعْلُوم), from ʿayn-lām-mīm (to know), is the passive participle meaning “known” or “determined.”
• Morphology & Derived Forms: The phrase Kitāb Ma‘lūm (كِتَابٍ مَّعْلُومٍ) translates to a “Known Book” or a “Determined Record.” The term ma‘lūm implies that its contents are precisely fixed and its timeline is definitively known to God.
• Occurrences in the Surah and in the whole Quran: This specific phrase appears once in Surah Al-Hijr. The individual words are, of course, extremely common.

Linguistic and Contextual Explanation: The phrase is used in the context of the destruction of past nations: “We did not destroy any city except that it had a known decree (kitābun ma‘lūm).” This is a direct response to the disbelievers’ implicit question of why punishment is delayed. The phrase asserts that there is a precise, pre-determined divine timeline for every community. The punishment is not arbitrary or based on divine whim but is tied to a fixed and recorded point in time, a deadline known perfectly by God. It assures that divine justice is meticulous and operates on a perfect, unchangeable schedule.

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

• Arabic Root: ل-ق-ح
• Core Meaning: The root lām-qāf-ḥā (ل-ق-ح) means to fecundate, pollinate, or impregnate. It is used for the conception of both animals and plants.
• Morphology & Derived Forms: Lawāqiḥ (لَوَاقِح) is the plural of lāqiḥ, an active participle. In this context, it describes the winds, casting them as “the fertilizing agents” or “the impregnators.”
• Occurrences in the Surah and in the whole Quran: This specific word appears only once in the entire Qur’an, here in Surah Al-Hijr.

Linguistic and Contextual Explanation: The use of lawāqiḥ to describe the winds is a testament to the Qur’an’s profound observation of the natural world. In a single, eloquent word, the verse “And We have sent the fertilizing winds (ar-riyāḥa lawāqiḥa)” describes the process of wind pollination, where winds carry pollen to fertilize plants and trees, a process essential for the production of food. Tafsir scholars also mentioned its role in “impregnating” clouds to produce rain. The word choice is active and purposeful; the winds are not random but are divinely sent agents performing a vital function in the ecosystem, serving as a powerful sign (āyah) of God’s meticulous design.

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

• Arabic Root: ج-ن-ن
• Core Meaning: From the root jīm-nūn-nūn (ج-ن-ن), “to cover or conceal.” This is the same root as jinn (hidden beings) and jannah (hidden garden).
• Morphology & Derived Forms: Majnūn (مَجْنُون) is a passive participle (ism mafʿūl) on the pattern mafʿūl. Literally, it means “one who has been acted upon by the jinn,” i.e., possessed. By extension, it means one whose intellect is “covered” or “veiled”—a madman.
• Occurrences in the Surah and in the whole Quran: The word majnūn appears once in Surah Al-Hijr. It appears 11 times in the Qur’an, almost always as an accusation against the prophets.

Linguistic and Contextual Explanation: This was a standard ad hominem attack used by pagan Arabs to discredit prophets. By calling someone majnūn, they were not offering a medical diagnosis but a social and theological dismissal. The accusation implies that the Prophet’s words were not his own but were the ravings of a possessed person, thereby invalidating the message of revelation without engaging its content. In Surah Al-Hijr, the Meccans mock, “O you upon whom the Dhikr has been sent down, you are indeed a madman (majnūn)!” The surah’s powerful refutation is not to argue about his sanity but to point to the sublime and protected nature of the message itself—the Dhikr.

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

• Arabic Root: م-ل-ك
• Core Meaning: According to the Quranic Arabic Corpus, the word malak (angel) is derived from the root mīm-lām-kāf (م-ل-ك). This root carries the core meanings of sovereignty, kingship, dominion, power, and ownership.
• Morphology & Derived Forms: From this root, a malak (مَلَك) is a being who belongs to the heavenly dominion (malakūt) and acts as an agent of the Divine King (Al-Malik). The term therefore frames angels as beings who execute divine power and sovereignty. Malā’ikah (مَلَائِكَة) is the plural form.
• Occurrences in the Surah and in the whole Quran: The word malā’ikah appears 4 times in Surah Al-Hijr. The word in its singular and plural forms appears 88 times in the Qur’an.

Linguistic and Contextual Explanation: By tracing the word to the root of “sovereignty” and “power,” the very name for angels defines them as agents of God’s dominion. They are the functionaries of the Divine King who carry out His sovereign will. This aligns perfectly with their role in Surah Al-Hijr. First, they demonstrate perfect submission to God’s authority by prostrating to Adam when commanded, an act befitting the servants of the Ultimate Sovereign. Second, when they descend to Earth, they do so as direct executors of God’s decree—His sovereign judgment. They are not independent actors but powerful emissaries who wield divine authority to deliver both the good news (an act of the King’s mercy) and destruction (an act of the King’s justice).

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

• Arabic Root: س-ن-ن
• Core Meaning: The root sīn-nūn-nūn (س-ن-ن) has several meanings, including to shape, to mold, to pour into a form, or for something to age and alter.
• Morphology & Derived Forms: Masnūn (مَسْنُون) is the passive participle (ism mafʿūl). In the context of the creation story in Surah Al-Hijr (“ḥamā’in masnūn“), it means a black mud that has been “acted upon”—that is, left to age, to change, and to transform over time.
• Occurrences in the Surah and in the whole Quran: The word masnūn appears 3 times, all in Surah Al-Hijr.

Linguistic and Contextual Explanation: This adjective is crucial for understanding the humble origin of humanity’s physical form. It is not just from mud, but from mud that is masnūn—aged, fermented, and altered. This imagery provides the basis for Iblis’s arrogant revulsion; he perceives it as a lowly, spoiled substance compared to his origin of pure fire. The theme, however, is the power of God to create the most honored of beings from such humble beginnings. The adjective highlights the transformative process that God undertook on this base material before breathing His spirit into it, showcasing His creative power.

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

• Arabic Root: ث-ن-ي
• Core Meaning: The root thā-nūn-yā (ث-ن-ي) means to fold, to double, to repeat, or to praise. It’s connected to the number two (ithnayn).
• Morphology & Derived Forms: Al-Mathānī (الْمَثَانِي) is a plural noun referring to something that is repeated or that occurs in pairs.
• Occurrences in the Surah and in the whole Quran: This word appears once in Surah Al-Hijr as part of the phrase “Sab‘an min al-Mathānī.” The term also appears in Surah Az-Zumar describing the whole Qur’an. The root appears 18 times.

Linguistic and Contextual Explanation: In Surah Al-Hijr, God consoles the Prophet by reminding him of a great gift: “And We have certainly given you seven of the often-repeated (sab‘an min al-mathānī) and the Grand Qur’an.” The consensus of classical commentators identifies the “Seven of the Oft-Repeated” as Surah Al-Fatihah. It is called Al-Mathānī for multiple reasons: its seven verses are repeated in every unit of every prayer; it is structured in a balanced pair, with the first half being praise of God and the second half being supplication from the servant; and its core themes are repeated and elaborated upon throughout the Qur’an.

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

• Arabic Root: و-ز-ن
• Core Meaning: The root wāw-zāy-nūn (و-ز-ن) means to weigh. It is the root for mīzān (balance/scale).
• Morphology & Derived Forms: Mawzūn (مَوْزُون) is the passive participle (ism mafʿūl) of the verb wazana. It means something that is “weighed,” and by extension, something that is perfectly balanced, in due proportion, or in a state of precise equilibrium.
• Occurrences in the Surah and in the whole Quran: The word mawzūn appears once in Surah Al-Hijr. The root appears 23 times in the Qur’an.

Linguistic and Contextual Explanation: When describing the creation on Earth, the surah states, “…and We caused to grow therein of every balanced thing (min kulli shay’in mawzūn).” This term is a powerful and concise summary of ecological and biological precision. It suggests that every plant, animal, and element in the natural world has been created in a perfect, pre-determined measure and placed within a finely-tuned system. Nothing is random or chaotic. The choice of mawzūn casts the entire natural world as a manifestation of divine wisdom and meticulous planning, serving as a sign (āyah) for those who reflect.

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

• Arabic Root: ب-ي-ن
• Core Meaning: The root bā-yā-nūn (ب-ي-ن) means to be clear, plain, distinct, and to be separated. It is the opposite of ambiguity.
• Morphology & Derived Forms: Mubīn (مُبِين) is an active participle from Form IV of the verb (abāna), which means “to make clear.” Therefore, mubīn has a dual meaning: something that is inherently clear in itself, and something that makes other things clear.
• Occurrences in the Surah and in the whole Quran: The word mubīn appears 4 times in Surah Al-Hijr. Across the entire Qur’an, it appears 119 times.

Linguistic and Contextual Explanation: The repeated use of Mubīn in Surah Al-Hijr is a central rhetorical device that underscores the surah’s main argument. The revelation is a “Qur’ānin Mubīn” (a Clear Recitation), the Prophet is a “nadhīrun mubīn” (a Clear Warner), the divine record is an “imāmin mubīn” (a Clear Register), and the flame pursuing devils is a “shihābun mubīn” (a Clear Flame). This repetition hammers home the theme that the truth has been made completely manifest and there is no excuse for disbelief based on a lack of clarity. Rejection, therefore, is not due to intellectual confusion but to willful denial of what is self-evident.

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

• Arabic Root: ن-ظ-ر
• Core Meaning: The root nūn-ẓā-rā (ن-ظ-ر) primarily means to see, to look, to perceive, or to wait. In Form IV (anẓara), it takes the causative meaning of “to make someone wait,” i.e., to grant a delay or respite.
• Morphology & Derived Forms: Munzarīn (مُنظَرِين) is the plural passive participle (ism mafʿūl) of this causative form. It means “the ones who are given respite” or “the reprieved.”
• Occurrences in the Surah and in the whole Quran: The word munẓarīn appears once in Surah Al-Hijr. The root appears 129 times in various forms.

Linguistic and Contextual Explanation: The term is used in the specific context of God’s response to Iblis’s request for a delay in his punishment. After being cursed, Iblis says, “My Lord, then reprieve me (anẓirnī) until the Day they are resurrected.” God’s reply is, “So indeed, you are of the reprieved (min al-munẓarīn).” The passive form is important: Iblis is not an independent actor taking a respite; he is one upon whom a respite has been granted by a higher authority. This reinforces God’s absolute sovereignty. The respite is not an honor for Iblis but is a divinely permitted part of the cosmic test for humanity.

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

• Arabic Root: ن-و-ر and س-م-م
• Core Meaning: Nār (نَار), from nūn-wāw-rā (to shine, illuminate), means fire. Samūm (سَمُوم), from sīn-mīm-mīm (to poison), refers to an intensely hot, scorching, and piercing wind, like a desert sandstorm, that penetrates the pores (samm).
• Morphology & Derived Forms: The phrase Nār as-Samūm is a genitive construction meaning “the Fire of the Scorching Wind.” It describes a specific type of fire that is not a clean, bright flame, but a smokeless, scorching, and pestilential heat.
• Occurrences in the Surah and in the whole Quran: This exact phrase appears only once, here in Surah Al-Hijr.

Linguistic and Contextual Explanation: This vivid and specific term is used to describe the elemental origin of the Jinn: “And the Jinn We created before from the Fire of the Scorching Wind.” This is deliberately contrasted with the human origin from aged mud and the angelic origin from light. The term Nār as-Samūm suggests a substance that is fiery, volatile, subtle (like wind), and potentially harmful (like poison). This provides the elemental basis for the characteristics of the Jinn, including their invisibility, their speed, and the fiery arrogance displayed by Iblis.

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. Qāniṭīn (قَانِطِين) – The Despairing

Linguistic Root & Etymology

• Arabic Root: ق-ن-ط
• Core Meaning: The root qāf-nūn-ṭā (ق-ن-ط) means to despair, to lose all hope, to give up completely. It signifies a profound state of hopelessness.
• Morphology & Derived Forms: Qāniṭīn (قَانِطِين) is the plural active participle (ism fāʿil) meaning “the ones who despair” or “the despairing.” This form denotes a state or characteristic.
• Occurrences in the Surah and in the whole Quran: The word appears once in Surah Al-Hijr. The root appears 6 times in the Qur’an.

Linguistic and Contextual Explanation: Despair (qunūṭ) is portrayed in the Qur’an as a quality of disbelief, as it implies a lack of faith in God’s infinite power and mercy. In Surah Al-Hijr, the angels give the elderly Prophet Ibrahim good news of a son. Astonished, he questions how this could be possible. The angels immediately admonish him gently, “…so do not be of the despairing (min al-qāniṭīn).” Ibrahim’s reply defines the proper attitude of a believer: “And who despairs of the mercy of his Lord except for those who are astray?” The word frames the narrative as a lesson in maintaining absolute hope in God’s power to override the seemingly impossible laws of the physical world.

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.

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

Linguistic Root & Etymology

• Arabic Root: ق-ر-أ
• Core Meaning: The root qāf-rā-hamza (ق-ر-أ) means to read, to recite, to proclaim, or to gather together.
• Morphology & Derived Forms: Al-Qur’ān (الْقُرْآن) is a verbal noun (maṣdar) on the pattern fuʿlān. It means “The Recitation” or “The Reading.” The name itself emphasizes that it is a living, oral message meant to be recited, heard, and proclaimed, not just a static text to be read silently.
• Occurrences in the Surah and in the whole Quran: The word Qur’ān appears 3 times in Surah Al-Hijr. The word appears approximately 70 times in the Qur’an.

Linguistic and Contextual Explanation: In Surah Al-Hijr, the word is introduced with majesty. The opening verse refers to the surah’s verses as those of “the Book and a clear Qur’an (qur’ānin mubīn).” Later, it is described as “the Grand Qur’an (al-qur’ān al-‘aẓīm),” a gift to the Prophet far greater than all the worldly possessions of the disbelievers. The choice of the name Qur’ān highlights its dynamic nature. It is not merely a book (kitāb), which can be closed and put on a shelf; it is a “Recitation,” a continuous proclamation that demands engagement from the listener.

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.

32. Rajīm (الرَّجِيم) – The Accursed/Stoned

Linguistic Root & Etymology

• Arabic Root: ر-ج-م
• Core Meaning: The root rā-jīm-mīm (ر-ج-م) means to stone or to pelt. Metaphorically, this extends to mean to curse, to revile, or to cast out.
• Morphology & Derived Forms: Ar-Rajīm (الرَّجِيم) is an adjective on the pattern faʿīl (فَعِيل), which often functions as a passive participle. It means “the one who is stoned” or, metaphorically, “the one who is accursed and cast out” from divine mercy.
• Occurrences in the Surah and in the whole Quran: The word rajīm appears once in Surah Al-Hijr. The root appears 14 times in the Qur’an.

Linguistic and Contextual Explanation: This title for Shaytan (Satan) is directly explained within Surah Al-Hijr. After describing the heavens as protected fortresses (burūj), the surah states they are guarded “from every accursed devil (shayṭānin rajīm).” It then elaborates that if a devil tries to eavesdrop on the heavenly realm, “he is pursued by a clear flame (shihābun mubīn).” The term Rajīm is therefore not just a metaphorical title but has a literal cosmological basis in the narrative—he is the one pelted and driven away by celestial flames. This powerfully connects the theme of the preservation of revelation with the very title of the source of misguidance.

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.

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

Linguistic Root & Etymology

• Arabic Root: س-ب-ع and ث-ن-ي
• Core Meaning: Sab‘an (سَبْعًا), from sīn-bā-ʿayn, means seven. Al-Mathānī (الْمَثَانِي), from thā-nūn-yā, means the oft-repeated ones or the paired ones.
• Morphology & Derived Forms: The full phrase Sab‘an min al-Mathānī means “Seven [verses] from the Oft-Repeated.” It is a specific, honorific title given by God.
• Occurrences in the Surah and in the whole Quran: This exact phrase appears only once in the Qur’an, here in Surah Al-Hijr.

Linguistic and Contextual Explanation: There is an overwhelming consensus among classical commentators, supported by narrations from the Prophet Muhammad, that this title refers specifically to Surah Al-Fatihah. It is the “Seven” verses that are “Oft-Repeated” (Mathānī) in every prayer cycle. In the context of Surah Al-Hijr, this phrase is presented as a divine gift of immense spiritual worth. God tells the Prophet not to grieve over the disbelievers or covet their worldly status, because he has been given this immense treasure. The phrase elevates Surah Al-Fatihah from just a chapter of the Qur’an to the very core of worship and the primary source of spiritual solace.

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.

34. Ṣafḥ (الصَّفْح) – Gracious Forgiveness/Overlooking

Linguistic Root & Etymology

• Arabic Root: ص-ف-ح
• Core Meaning: The root ṣād-fā-ḥā (ص-ف-ح) means to turn the page of a book, to turn aside, or to overlook. It is also the word for “surface” or “face” of something.
• Morphology & Derived Forms: As an ethical term, Ṣafḥ (الصَّفْح) represents a higher level of forgiveness than merely pardoning (ʿafw). It is the act of completely “turning the page” on an offense, overlooking it so completely that one no longer holds it against the person in their heart.
• Occurrences in the Surah and in the whole Quran: The command for ṣafḥ appears once in Surah Al-Hijr. The root appears 8 times in the Qur’an.

Linguistic and Contextual Explanation: The command in the final verses of Surah Al-Hijr is specific and beautiful: “So overlook with a beautiful overlooking (fa-ṣfaḥi aṣ-ṣafḥa al-jamīl).” The addition of the adjective “beautiful” (jamīl) elevates the act further. It is not just about ignoring a fault but about doing so with grace, nobility, and magnanimity. In the context of the surah, after all the warnings have been delivered, this final instruction is one of mercy. The Prophet, who possesses the truth, is commanded to treat those who reject it with a beautiful sense of forbearance, without bitterness or resentment.

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.

35. Sājidīn (سَاجِدِين) – The Prostrating Ones

Linguistic Root & Etymology

• Arabic Root: س-ج-د
• Core Meaning: The root sīn-jīm-dāl (س-ج-د) means to prostrate, to place one’s forehead on the ground in ultimate humility and submission.
• Morphology & Derived Forms: Sājidīn (سَاجِدِين) is the plural active participle (ism fāʿil) of the verb sajada, meaning “the ones who are prostrating” or “those who perform prostration.”
• Occurrences in the Surah and in the whole Quran: This word appears 4 times in Surah Al-Hijr. The root appears 92 times in the Qur’an.

Linguistic and Contextual Explanation: Prostration (sujūd) is the central action in the drama of creation in Surah Al-Hijr. God commands the angels, “…fall down to him as prostrators (sājidīn).” The angels’ immediate compliance defines them as beings of perfect submission. Iblis’s refusal to be “among the prostrators (as-sājidīn)” is the act that defines his eternal rebellion and arrogance. At the surah’s end, prostration is offered as the cure for the Prophet’s distress: “…and be of those who prostrate (min as-sājidīn).” The act of prostration is thus framed as both the ultimate test of submission and the ultimate source of spiritual relief.

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.

36. Sakrah (سَكْرَة) – Intoxication/Bewilderment

Linguistic Root & Etymology

• Arabic Root: س-ك-ر
• Core Meaning: The root sīn-kāf-rā (س-ك-ر) means to be intoxicated or drunk, leading to a state of confusion, bewilderment, and clouded perception.
• Morphology & Derived Forms: A sakrah (سَكْرَة) is a state of intoxication, stupor, or heedless confusion. It refers to the delusion that makes one oblivious to reality.
• Occurrences in the Surah and in the whole Quran: The word sakrah appears once in Surah Al-Hijr. The root appears 6 times in the Qur’an.

Linguistic and Contextual Explanation: This powerful metaphor is used to describe the spiritual state of the people of Lut. In a divine oath, God says to the Prophet, “By your life, indeed they were, in their intoxication (fī sakratihim), wandering blindly.” Their “intoxication” was not with alcohol but with their sinful passions and unrestrained desires. They were so consumed by their lusts that they were staggering blindly towards their own destruction, completely incapable of perceiving the clear warnings of Prophet Lut. The term depicts sin not just as a choice but as an intoxicating force that can utterly blind the heart and mind.

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.

37. Ṣalṣāl (صَلْصَال) – Ringing Clay

Linguistic Root & Etymology

• Arabic Root: ص-ل-ص-ل
• Core Meaning: This is a quadriliteral root (ṣād-lām-ṣād-lām) which is onomatopoeic. It mimics the sound it describes: the dry, ringing, or clattering sound of dried clay, like pottery, when it is struck.
• Morphology & Derived Forms: Ṣalṣāl (صَلْصَال) is the noun for this specific type of dried, sounding clay.
• Occurrences in the Surah and in the whole Quran: The word ṣalṣāl appears twice in Surah Al-Hijr. It appears a total of 4 times in the Qur’an.

Linguistic and Contextual Explanation: Ṣalṣāl represents the final physical stage of Adam’s body before the soul (rūḥ) was breathed into it. The creation story in this surah details a process: from ḥamā’ masnūn (aged, black mud) to ṣalṣāl. This describes the mud being shaped and then dried by heat until it becomes a hardened, hollow form that would ring if tapped. The onomatopoeic nature of the word creates a vivid sensory image of a lifeless but structured clay vessel, emphasizing the magnitude of the miracle that was about to occur when God would transform this humble, ringing pottery into a living, thinking being.

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.

38. Sayḥah (الصَّيْحَة) – The Blast

Linguistic Root & Etymology

• Arabic Root: ص-ي-ح
• Core Meaning: The root ṣād-yā-ḥā (ص-ي-ح) means to shout, to scream, to cry out, or to make a loud noise.
• Morphology & Derived Forms: A ṣayḥah (صَيْحَة) is a single, mighty shout, a terrifying blast, or a loud, piercing cry. In the Qur’an, it is a recurring term for a sudden and cataclysmic divine punishment.
• Occurrences in the Surah and in the whole Quran: The word aṣ-Ṣayḥah appears twice in Surah Al-Hijr as the punishment for the people of Lut and the Ashab al-Hijr. The word appears 13 times in the Qur’an.

Linguistic and Contextual Explanation: The term aṣ-Ṣayḥah vividly conveys the nature of the punishment: it was sudden, auditory, and inescapable. It could refer to a devastating sound wave, a thunderous volcanic eruption, or the shockwave of an earthquake. For the Ashab al-Hijr, who felt secure in their carved-out mountain homes, “the Blast seized them at sunrise.” This punishment is perfectly tailored to their sin. Their impenetrable fortresses of stone were rendered useless against a form of destruction that was not physical impact but an all-pervading, annihilating sound. It demonstrates the futility of material defenses against the command of God.

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.

39. Shihāb (شِهَاب) – Flame/Meteor

Linguistic Root & Etymology

• Arabic Root: ش-ه-ب
• Core Meaning: The root shīn-hā-bā (ش-ه-ب) is associated with brightness, whiteness mixed with black, and a blazing fire.
• Morphology & Derived Forms: A shihāb (شِهَاب) is a bright, burning flame, a shooting star, or a meteor. It implies a swift, fiery projectile. In Surah Al-Hijr, it is further described as “shihābun mubīn” (a clear flame).
• Occurrences in the Surah and in the whole Quran: The word shihāb appears once in Surah Al-Hijr. The root appears 5 times in the Qur’an.

Linguistic and Contextual Explanation: The concept of the Shihāb is used in the surah’s cosmological passages about the protection of the heavens. After establishing the sky is guarded from eavesdropping devils, the surah states that should one of them manage to steal a piece of information, “he is pursued by a clear flame (shihābun mubīn).” This provides a metaphysical purpose to the physical phenomenon of a shooting star. It is depicted as a celestial projectile, a visible sign of God’s active protection of the unseen realm and the purity of revelation. This act of being pelted is linguistically linked to Shaytan’s title “ar-Rajīm” (the stoned/pelted one).

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.

40. Sijjīl (سِجِّيل) – Baked Clay

Linguistic Root & Etymology

• Arabic Root: Foreign origin (Arabized)
• Core Meaning: The word Sijjīl (سِجِّيل) is widely held by classical linguists to be an Arabized word of Persian origin (from sang-gil, “stone-clay”). It describes stones of hard, baked clay, like kiln-fired bricks.
• Morphology & Derived Forms: It is a noun used in the Qur’an exclusively to describe the projectile of divine punishment.
• Occurrences in the Surah and in the whole Quran: The word sijjīl appears once in Surah Al-Hijr. It appears a total of 3 times in the Qur’an (also in Hud and Al-Fil).

Linguistic and Contextual Explanation: The punishment for the people of Lut is a rain of “stones of baked clay (ḥijāratan min sijjīl).” The substance itself is symbolic. It combines earth (clay) with fire (baking), representing a punishment that comes from both earthly and heavenly sources. The stones are described as being “marked from your Lord,” indicating that they were not a random hailstorm but a precise, divinely-targeted punishment for their transgression. The use of this specific and unusual word adds to the terrifying and miraculous nature of the event.

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.

41. Tasbīḥ (تَسْبِيح) – Glorification/Praise

Linguistic Root & Etymology

• Arabic Root: س-ب-ح
• Core Meaning: The root sīn-bā-ḥā (س-ب-ح) holds the primary meaning of to swim, to float, or to glide swiftly.
• Morphology & Derived Forms: From this physical meaning, a profound metaphysical meaning is derived. To make tasbīḥ (تَسْبِيح) is to declare that God is “swimming” or “gliding” swiftly and effortlessly far above any flaw, imperfection, or any created thing. It is the verbal noun (maṣdar) of Form II, signifying the act of declaring God’s absolute perfection and transcendence.
• Occurrences in the Surah and in the whole Quran: The verb form of tasbīḥ appears once in Surah Al-Hijr. The root appears 92 times in the Qur’an.

Linguistic and Contextual Explanation: In the closing verse of Surah Al-Hijr, God gives the Prophet a direct spiritual remedy for the pain and constriction he feels from the disbelievers’ words: “So glorify the praise of your Lord (fa-sabbiḥ bi-ḥamdi rabbika) and be of those who prostrate.” Tasbīḥ is not just saying a word; the linguistic root implies a dynamic act of freeing the concept of God from any limitation. It is a declaration of His perfection. This act of aligning oneself with the cosmic reality of God’s glory is presented as a direct cure for human anxiety and grief, opening the constricted heart and preparing it for prostration.

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.

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

Linguistic Root & Etymology

• Arabic Root: و-ق-ت and ع-ل-م
• Core Meaning: Waqt (وَقْت), from wāw-qāf-tā, means a specific, appointed time or moment. Al-Ma‘lūm (الْمَعْلُوم), from ʿayn-lām-mīm, means “the known” or “the determined.”
• Morphology & Derived Forms: The phrase Al-Waqt al-Ma‘lūm means “the Well-Known Time” or “the Appointed and Determined Moment.” It refers to a specific deadline in the future known perfectly by God.
• Occurrences in the Surah and in the whole Quran: This phrase appears once in Surah Al-Hijr and once in Surah Sad, both in the same context.

Linguistic and Contextual Explanation: This term is used specifically for the limit placed on Iblis’s reprieve. He asks for a delay until the Day of Resurrection, but God grants him respite only until “the Day of the Time Well-Known.” The phrase emphasizes God’s absolute control over the timeline of existence. Even the great tempter, Iblis, operates on a leash with a fixed and determined deadline. This refutes any notion of dualism or an uncontrolled force of evil. The existence of evil is temporary, permitted only within a divinely-ordained schedule, which is precisely known and unchangeable.

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.

43. Yanḥitūn (يَنْحِتُون) – They used to carve

Linguistic Root & Etymology

• Arabic Root: ن-ح-ت
• Core Meaning: The root nūn-ḥā-tā (ن-ح-ت) means to carve, to hew, to chisel, or to sculpt, specifically in hard materials like stone or wood.
• Morphology & Derived Forms: Yanḥitūn (يَنْحِتُون) is a verb in the imperfect tense (fi’l muḍāri’), which, when preceded by kānū (“they were”), indicates a continuous or habitual action in the past. It means “they used to carve.”
• Occurrences in the Surah and in the whole Quran: This verb appears once in Surah Al-Hijr. The root appears 3 times in the Qur’an.

Linguistic and Contextual Explanation: This verb is used to describe the defining technological skill of the Ashab al-Hijr: “And they used to carve (yanḥitūn) from the mountains, houses, feeling secure.” The use of the imperfect tense highlights that this was their civilization’s defining characteristic—their continuous and masterful practice. Their entire sense of security was built upon this very act of carving stone. The verb choice is precise; they were not merely building, but carving and sculpting the very mountains. This illustrates the pinnacle of their material power, which became the source of their arrogance and ultimate downfall.

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.

44. Yaqīn (الْيَقِين) – The Certainty

Linguistic Root & Etymology

• Arabic Root: ي-ق-ن
• Core Meaning: The root yā-qāf-nūn (ي-ق-ن) means to be certain, to be sure, and for something to be clear and established without doubt.
• Morphology & Derived Forms: Al-Yaqīn (الْيَقِين) is the verbal noun, meaning “The Certainty.” It represents absolute, unwavering knowledge that is free from any trace of doubt.
• Occurrences in the Surah and in the whole Quran: The word al-yaqīn appears once in Surah Al-Hijr. The root appears 28 times in the Qur’an.

Linguistic and Contextual Explanation: In the Qur’an, Al-Yaqīn is often used as a powerful metonym for death. This is because death is the event that will bring absolute, experiential certainty about the realities of the unseen world (the hereafter, judgment, etc.). The final verse of Surah Al-Hijr commands the Prophet, “And worship your Lord until there comes to you the certainty (al-yaqīn).” The meaning is profound: the duty of worship is a lifelong, continuous commitment that only ends when death brings about the state of perfect, undeniable certainty about all that was promised in the revelation.

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.