Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Al-Humazah

Unlock the profound warnings of Surah Al-Humazah with this comprehensive dictionary, glossary and vocabulary guide. This resource delves into the rich linguistic meanings of the key Arabic words in this powerful chapter of the Qur’an. By exploring the etymology, morphology, and Tafsir of potent terms like humazah (slanderer), ḥuṭamah (the crusher), and mālan (wealth), readers can gain a deeper appreciation for the surah’s critique of materialism, arrogance, and their ultimate consequences in the Hereafter.

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 Humazah and the Qur’an – showing where and how frequently the term appears in Surah Humazah 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 Humazah.

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

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

1. ʿAddadah (وَعَدَّدَهُ) – And he counts it

Linguistic Root & Etymology

The root is ʿ-D-D (ع-د-د), which means to count. The verb ʿaddadah (Form II) is an intensive form, meaning to count something repeatedly, to enumerate it with pleasure, or to hoard it.

The Arabic root is ع-د-د.

• Morphology: ʿAddadah (عَدَّدَهُ) is a Form II perfect tense verb. The Form II pattern (`faʿʿala`) often denotes an action done with intensity or repetition. The suffix -hu means “it.”
• Extended Semantic Range: The base root `ʿadda` means to count. Related terms include `ʿadad` (number), `ʿuddah` (preparation/equipment, things counted on for use), and `ʿiddah` (a prescribed waiting period, which is counted).
• Occurrences in Qur’an: This root is common, appearing over 80 times.

The choice of the intensive verb `ʿaddada` is psychologically precise. It doesn’t mean he simply counts his wealth for accounting. It depicts an obsessive, repeated action. He counts it and recounts it, finding pleasure and security in its enumeration. This act reveals that the wealth is not a means to an end, but has become an object of devotion in itself.

Classical Exegesis (Tafsir)

In Surah Al-Humazah (104:2), this is the second of the two actions of the person who is cursed. “[He is the one] who collects wealth and [continuously] counts it.” The commentators explain that this is a depiction of the profound and obsessive nature of his materialism. He does not just collect wealth; he is in a constant state of “counting” it, admiring it, and finding his security and his pleasure in its accumulation. His counting is not for a practical purpose, but is an act of worship of his own wealth. This is what leads him to the delusion described in the next verse: that his wealth will make him immortal.

Thematic Context

This connects to the surah’s central theme of the critique of a life that is based on a deluded materialism. The surah has presented the social symptoms of this disease (slander and backbiting). This verse provides a picture of the private obsession that fuels it. The theme is one of a profound and a tragic misplacement of value. The person who should be “counting” his good deeds for the Hereafter is instead busy “counting” his fleeting worldly wealth.

Modern & Comparative Lens

The image of a person “obsessively counting” their wealth is a universal and a timeless archetype of the miser, found in the literature of all cultures. The Qur’an’s use of this image is a powerful and a psychologically astute one. It is a critique of a mindset that is based on the endless accumulation of capital for its own sake. It is a timeless and a universal warning against a life that is defined by the sterile and the joyless act of “counting,” rather than by the fruitful and the life-giving act of giving.

Practical Reflection & Application

This verse is a direct and a powerful warning against the dangers of an obsessive attachment to our wealth. The practical application is to be a person who is a good steward of their wealth, not an obsessive “counter” of it. We should see our wealth as a tool to be used for good, not as a treasure to be hoarded. It is a call to purify our hearts from the disease of miserliness, which is the direct path to the delusion that the surah warns against.

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2. Al-Afʾidah (الْأَفْئِدَةِ) – The hearts

Linguistic Root & Etymology

Al-Afʾidah is the plural of fuʾād, which is the heart as the center of emotion, intellect, and consciousness.

The root is F-ʾ-D (ف-أ-د).

• Morphology: Al-Afʾidah (الْأَفْئِدَة) is the plural of the noun fuʾād (فُؤَاد).
• Extended Semantic Range: The root verb `fa’ada` means to kindle or inflame with heat. The `fuʾād` is so named because it is the seat of “burning” or intense emotions, passions, intellect, and consciousness. It is often considered a deeper, more sensitive faculty than the `qalb` (the general term for heart).
• Occurrences in Qur’an: This root appears 16 times, typically in contexts involving intense perception, feeling, or witnessing truth.

The punishment is described as a fire that reaches the `afʾidah`, a detail of profound significance. The crime originated in the heart—arrogance, mockery, love of wealth. The punishment, therefore, is not merely skin-deep. It penetrates to the very core of one’s being, engulfing the seat of consciousness, emotion, and intellect. It is a torment that is both physical and unimaginably psychological.

Classical Exegesis (Tafsir)

In the terrifying description of the Fire of Hell in Surah Al-Humazah (104:7), the surah states that it is a fire “Which mounts up to the hearts.” The commentators explain that this is a description of the unique and the terrible nature of the punishment. The Fire of Hell is not just a physical fire that burns the skin from the outside. It is a fire that will penetrate the very core of the human being and will reach their “hearts.” This is a sign of a torment that is both physical and profoundly spiritual and psychological. The very seat of their consciousness will be engulfed in the Fire.

Thematic Context

This connects to the surah’s central theme of the perfect and the fitting nature of the divine punishment. The surah has diagnosed the disease of the slanderer as being a disease of a corrupt “heart”—a heart that is filled with arrogance and a love for wealth. The theme is one of a perfect and a terrible correspondence. The punishment is a fire that will ascend to the very “hearts” that were the source of the crime. The punishment is a perfect and a just reflection of the disease.

Modern & Comparative Lens

The concept of a punishment that affects the “heart” or the “soul” is a central element of all eschatologies. The Qur’an’s description is a particularly powerful and a visceral one. It is a literary and a theological device to convey a torment that is not just external, but is a state of ultimate and internal agony. It is a profound and a terrifying image of a consciousness that is on fire.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to be vigilant in protecting our own “hearts” from the spiritual diseases that make them deserving of such a terrible fate. We should strive to fill our hearts with the light of faith, the remembrance of God, and the love for His creation. By purifying our “hearts” in this life, we can hope to be saved from the fire that “mounts up to the hearts” in the next.

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3. Akhladah (أَخْلَدَهُ) – It has made him immortal

Linguistic Root & Etymology

The root is KH-L-D (خ-ل-د), which means to be permanent or to abide forever. The verb akhladah means “it has made him immortal.”

The Arabic root is خ-ل-د.

• Morphology: Akhladah (أَخْلَدَهُ) is a Form IV perfect tense verb. The verb akhlada (أَخْلَدَ) means “to cause to be immortal” or “to make something last forever.” The suffix -hu means “him.”
• Extended Semantic Range: The root denotes eternity and permanence. Khulūd (خُلُود) is the state of abiding forever. Al-Khuld is often used as a name for Paradise (“the abode of eternity”).
• Occurrences in Qur’an: This is a very common root in eschatological contexts, appearing over 140 times, almost always in reference to the eternal nature of the afterlife.

This verse diagnoses the core delusion of the materialist. He believes his wealth (`māluhu`) will grant him `khulūd` (immortality), a quality that the Qur’an reserves exclusively for the Hereafter. He seeks to achieve an otherworldly state through worldly means. This false belief is the engine of his obsession with collecting and counting wealth, and the source of the arrogance that makes him mock others.

Classical Exegesis (Tafsir)

In Surah Al-Humazah (104:3), this is the description of the great delusion of the materialistic person. “He thinks that his wealth will make him immortal.” The commentators explain that this is the foolish and the arrogant assumption that lies at the heart of his entire worldview. His obsession with his wealth is based on this deluded “thought” that it can save him from death and can grant him a form of “immortality” in this world, through his legacy or through the power that it brings. The surah then immediately shatters this delusion with a powerful and a definitive “Nay!”

Thematic Context

This connects to the surah’s central theme of the critique of a life that is based on a deluded materialism. The surah is a powerful refutation of the core belief of the materialist. The theme is a profound and a tragic one. The very thing that the person thinks is the source of his “immortality” (his wealth) is, in fact, the very thing that is the cause of his eternal ruin. The surah is a call to seek true immortality in the pleasure of God, not in the piling up of wealth.

Modern & Comparative Lens

The human quest for “immortality” is the ultimate and the most universal of all human drives. This verse is a powerful and an ancient diagnosis of the materialistic “solution” to this quest. It is the timeless and the universal story of the person who tries to overcome their fear of death by building a great worldly empire. The surah is a profound and a timeless reminder of the ultimate futility of this project.

Practical Reflection & Application

This verse is a direct and a powerful warning against the false promises of materialism. The practical application is to be a person who seeks their “immortality” in the right place. We should not be deluded into thinking that our wealth or our worldly achievements can save us from death. We should strive for the true and the lasting “immortality” of the soul in the gardens of Paradise, by investing our worldly wealth in the deeds that will benefit us in the Hereafter.

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4. ʿAmadin mumaddadah (عَمَدٍ مُّمَدَّدَةٍ) – Outstretched columns

Linguistic Root & Etymology

ʿAmad is the plural of a column or a pillar. Mumaddadah (root: M-D-D (م-د-د)) is a passive participle meaning that which is extended or outstretched.

The root for ʿAmad is ʿ-M-D (ع-م-د) and for Mumaddadah is M-D-D (م-د-د).

• Morphology: ʿAmad (عَمَد) is the plural of ʿāmūd (عَمُود), a pillar or column. Mumaddadah (مُمَدَّدَة) is the feminine passive participle of the Form II verb maddada (“to stretch out at length”).
• Extended Semantic Range: The root `ʿ-M-D` can mean to support with a pillar, or to do something deliberately (ʿamdan). The root `M-D-D` means to extend, stretch, or supply.
• Occurrences in Qur’an: The root for `ʿamad` appears 8 times. The root for `maddada` is common (over 30 times).

This final image seals the fate of the inhabitants of the Fire, emphasizing the hopelessness of their situation. The Fire is already described as “enclosed” (`muʾṣadah`), and this verse adds another layer. Whether interpreted as the inhabitants being chained to vast, “outstretched columns” within the Fire, or as the very gates of Hell being sealed shut with immense, “outstretched” bolts, the result is the same: an inescapable, eternal prison.

Classical Exegesis (Tafsir)

In the final verse of Surah Al-Humazah (104:9), this is the description of the state of the Hellfire. “In outstretched columns.” The commentators have explained this in two main ways. The first is that the “outstretched columns” are the pillars of the Fire to which the inhabitants will be chained. The second is that the “outstretched columns” are the very gates of the Fire, which will be stretched down and sealed upon them, leaving no hope of escape. In either case, it is an image of an eternal, an inescapable, and a hopeless imprisonment.

Thematic Context

This is the final, terrifying conclusion of the surah. It connects to the surah’s theme of the ultimate and the inescapable nature of the divine punishment. The surah has described the Fire as being “enclosed” (muʾṣadah). This final detail adds to that sense of finality. The “outstretched columns” are the final and the ultimate seal on their prison. The theme is one of a complete and a total and an eternal confinement, a fitting punishment for the one who thought he was free and immortal.

Modern & Comparative Lens

The image of being imprisoned in a place of “outstretched columns” is a powerful and a terrifying one. It is a literary and a theological device to convey the sheer and absolute finality of the state of the damned. It is a state of utter and complete hopelessness. It is the ultimate and the most terrible of all possible prisons.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to strive to be among those who will be freed into the wide and the open spaces of Paradise, not among those who will be trapped behind the “outstretched columns” of Hell. It is a call to break the “prisons” of our own sins and our own desires in this life, so that we may be granted the ultimate and the most beautiful of all freedoms in the next.

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5. Al-Ḥuṭamah (الْحُطَمَةِ) – The Crusher

Linguistic Root & Etymology

The root is Ḥ-Ṭ-M (ح-ط-م), which means to crush or to shatter something into pieces. Al-Ḥuṭamah is an intensive form, a name for the Hellfire that means “The Crusher” or “That which shatters to pieces.”

The Arabic root is ح-ط-م.

• Morphology: Al-Ḥuṭamah (الْحُطَمَة) is an intensive noun on the `fuʿalah` (فُعَلَة) pattern, a form used for things that perform an action with immense frequency and power (similar to `humazah` and `lumazah`).
• Extended Semantic Range: The verb ḥaṭama means to smash, break, or shatter something brittle. The resulting debris is `ḥuṭām`.
• Occurrences in Qur’an: The root appears 6 times. One memorable instance is in the story of Prophet Solomon, where an ant fears that the army will “crush them” (`yaḥṭimannakum`).

This name for Hell is powerfully descriptive and serves as an ironic punishment. The arrogant slanderer, who felt so superior and unbreakable in his worldly life, is destined for a place whose very nature is to crush and shatter. The name `Al-Ḥuṭamah` conveys a punishment that is not just burning, but a complete and violent annihilation of the body and ego.

Classical Exegesis (Tafsir)

This is the name that is given to the Hellfire in Surah Al-Humazah (104:4-5). “Nay! He will surely be thrown into the Crusher. And what can make you know what is the Crusher?” The commentators explain that this is a name that highlights the specific and the terrifying nature of this punishment. It is not just a fire that burns; it is a fire that “crushes” and “shatters” its inhabitants, both physically and spiritually. The surah’s repetitive question, “And what can make you know what is the Crusher?”, is designed to highlight its magnificent and incomprehensible terror.

Thematic Context

This connects to the surah’s central theme of the final and the ultimate consequence of arrogance. The surah has described the arrogant man who thinks his wealth will make him immortal. The “Crusher” is the ultimate and the final refutation of his delusion. The theme is one of a perfect and an ironic justice. The one who thought he was unbreakable will be thrown into the fire that “crushes” all things.

Modern & Comparative Lens

The Qur’an’s use of these powerful and evocative names for the Hellfire is a key part of its rhetorical power. Each name highlights a different aspect of its reality. “Al-Ḥuṭamah” is a particularly terrifying one, conveying a sense of a punishment that is not just a burning, but a complete and a total physical and a psychological annihilation.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to take the threat of the “Crusher” with the utmost seriousness. We should flee from the sins of arrogance and of materialism that lead to this fate. We should constantly seek refuge in God’s mercy from the torment of the “Crusher.” This healthy fear is a powerful motivator for a life of sincere piety and humility.

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6. Humazah (هُمَزَةٍ) – A slanderer

Linguistic Root & Etymology

The root is H-M-Z (ه-م-ز). A humazah is an intensive form, describing one who is a habitual slanderer, who defames people, especially through gestures, winking, or behind their backs.

The Arabic root is ه-م-ز.

• Morphology: Humazah (هُمَزَة) is an intensive noun on the `fuʿalah` pattern, signifying one who engages in the act of `hamz` habitually and excessively.
• Extended Semantic Range: The verb `hamaza` means to poke, prod, or spur. It extends to backbiting, slandering, and finding fault, often in a mocking or contemptuous way through gestures, winks, or insults behind someone’s back.
• Occurrences in Qur’an: The root appears 5 times. In Surah Al-Mu’minun, believers are taught to seek refuge from the “proddings/instigations” (hamazāt) of the devils.

The surah opens by condemning this character. The `humazah` is one whose arrogance manifests as a constant need to belittle others. This act of slandering and mocking is the first outward symptom of the internal disease of materialism and a deluded sense of superiority that the surah goes on to diagnose.

Classical Exegesis (Tafsir)

This is the first word of the surah after the basmalah and it gives the surah its name. “Woe to every slanderer and backbiter.” The commentators explain that this is a direct and a powerful condemnation of a specific and a heinous social sin. The “humazah” is the one who finds fault with people and who mocks them, often with non-verbal cues. This is then immediately paired with the “lumazah,” the one who does so openly with their tongue. The surah opens with a curse upon this character, who is the epitome of a corrupt and a malicious social actor.

Thematic Context

This connects to the surah’s central theme of the link between a corrupt inner state and a corrupt social behavior. The surah will go on to diagnose the root of this sin as a deluded materialism. The theme is that the arrogance that is born of a love for wealth will inevitably manifest itself in this ugly social behavior of “slandering” and looking down on others. The sins of the heart are the direct cause of the sins of the limbs and the tongue.

Modern & Comparative Lens

Slander and backbiting are universally condemned social evils. The Qur’anic terms are precise and powerful. In a modern age of social media, where a single act of mockery or of non-verbal “slander” (a meme, a GIF) can be spread to millions in an instant, the condemnation of the “humazah” is more relevant and more important than ever before. It is a powerful call for a responsible and an ethical social engagement.

Practical Reflection & Application

This verse is a direct and a powerful command to avoid this destructive sin and the people who are characterized by it. The practical application is to be extremely vigilant about our own speech and our own actions. We must never be a “humazah,” finding fault with others or mocking them, either openly or behind their backs. It is a call to a life of pure and constructive speech, and to seek the company of those who build up, not those who tear down with their words.

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7. Jamaʿa mālan (جَمَعَ مَالًا) – He has collected wealth

Linguistic Root & Etymology

Jamaʿa means “he has collected.” Mālan is “wealth.”

The root for Jamaʿa is J-M-ʿ (ج-م-ع) and for Mālan is M-W-L (م-و-ل).

• Morphology: Jamaʿa (جَمَعَ) is a Form I perfect tense verb. Mālan (مَالًا) is a noun in the accusative case, serving as the object of the verb.
• Extended Semantic Range: The root `J-M-ʿ` means to gather, collect, or assemble. It is the root of `Jumuʿah` (Friday, the day of assembly). The root `M-W-L` refers to wealth, assets, and property.
• Occurrences in Qur’an: The root for `jamaʿa` is very common (over 120 times). The root for `māl` is also common (appearing about 86 times).

This phrase describes the first defining action of the condemned person. Their life’s primary project is to `jamaʿa mālan`—to gather and amass wealth. This is not for a noble purpose, but for the sake of accumulation itself. This act of hoarding is immediately linked to his second action—obsessively counting it (`ʿaddadah`)—which together paint a complete picture of a heart enslaved by materialism.

Classical Exegesis (Tafsir)

In Surah Al-Humazah (104:2), this is the first of the two actions of the person who is cursed. “[He is the one] who collects wealth and [continuously] counts it.” The commentators explain that this is a depiction of the profound and obsessive nature of his materialism. His entire life has been a project of “collecting” wealth, of accumulating it for its own sake. This is then immediately followed by his act of “counting” it, which is a sign of his deep and miserly attachment to it.

Thematic Context

This connects to the surah’s central theme of the critique of a life that is based on a deluded materialism. The surah has presented the social symptoms of this disease (slander and backbiting). This verse provides a picture of the private obsession that fuels it. The theme is one of a profound and a tragic misplacement of value. The person who should be “collecting” good deeds for the Hereafter is instead busy “collecting” fleeting worldly wealth.

Modern & Comparative Lens

The critique of the obsessive “collection” of wealth as an end in itself is a central theme in many religious and ethical systems. This verse is a powerful and a concise Qur’anic expression of this. It is a timeless critique of a life of avarice. In a modern context, it is a profound condemnation of a consumerist and capitalist culture that is based on the endless accumulation of wealth for its own sake.

Practical Reflection & Application

This verse is a powerful warning against the dangers of miserliness and the obsessive love of wealth. The practical application is to be a person who “spends and gives,” not a person who “collects and withholds.” We should see our wealth as a tool to be used for good, not as a treasure to be hoarded. It is a call to purify our hearts from the disease of greed, so that we are not among those who will be thrown into the Crusher.

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8. Kallā (كَلَّا) – Nay!

Linguistic Root & Etymology

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

Classical Exegesis (Tafsir)

In Surah Al-Humazah (104:4), after the surah has described the deluded thought of the materialist (“He thinks that his wealth will make him immortal”), this is the powerful and the definitive divine response. “Nay!” The commentators explain that “kallā” is a sharp and a decisive “word of rebuke.” It is a divine interjection that is designed to completely shatter the false and arrogant delusion of the materialist. It is a powerful and a direct negation of his entire worldview.

Thematic Context

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

Modern & Comparative Lens

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

Practical Reflection & Application

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

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9. La-yunbadhanna (لَيُنبَذَنَّ) – He will surely be thrown

Linguistic Root & Etymology

The root is N-B-DH (ن-ب-ذ), which means to throw something away that is worthless or contemptible. The verb la-yunbadhanna is a doubly-emphasized future passive, “he will surely, most certainly be thrown.”

The Arabic root is ن-ب-ذ.

• Morphology: La-yunbadhanna (لَيُنبَذَنَّ) is a linguistically dense verb. It is passive (“he will be thrown”), in the future tense, and doubly emphasized with the prefix La- (لَ) and the suffix -nna (نَّ). This combination signifies an absolute, undeniable certainty.
• Extended Semantic Range: The verb `nabadha` means to discard, cast away, or throw something aside with indifference or contempt. It is used for things considered trivial or worthless.
• Occurrences in Qur’an: The root appears about 19 times.

The choice of this verb is powerfully ironic. The man who spent his life collecting and hoarding his wealth, treating it as the most valuable thing, will himself be `yunbadh`—discarded like a piece of refuse. The heavy emphasis on the verb underscores the certainty and violence of this final, humiliating act. It is the ultimate reversal of his self-perceived importance.

Classical Exegesis (Tafsir)

In Surah Al-Humazah (104:4), after the definitive “Nay!”, this is the promise of the final fate of the arrogant materialist. “He will surely be thrown into the Crusher.” The commentators explain that the choice of the verb “to be thrown” is a powerful and a humiliating one. It is a depiction of a person being cast away like a piece of worthless garbage. This is a direct and an ironic contrast to the great value and the honor that he used to attach to himself in the worldly life. The double emphasis is a sign of the absolute and the unshakeable certainty of this humiliating end.

Thematic Context

This connects to the surah’s central theme of the ultimate and the terrible consequences of arrogance. The surah has described the denier’s deluded sense of his own high status. This verse is the direct and the powerful description of his true and his final status. The theme is one of a perfect and an ironic justice. The one who thought he was a great treasure will be “thrown” away like a piece of trash.

Modern & Comparative Lens

The image of being “cast out” or “thrown away” is a universal and a timeless symbol of ultimate rejection and disgrace. The Qur’an’s use of this powerful and visceral image to describe the fate of the damned is a profound literary and a theological device. It is a powerful statement on the final and the true value of a life that has been lived in a state of arrogant rebellion against its Creator.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to live a life of humility and of sincere service, so that we may be among those who are welcomed with honor into Paradise, not among those who will be “thrown” with disgrace into the Fire. It is a powerful motivation to abandon the path of arrogance and to embrace the path of humility.

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10. Lumazah (لُمَزَةٍ) – A backbiter

Linguistic Root & Etymology

The root is L-M-Z (ل-م-ز). A lumazah is an intensive form, describing one who is a habitual backbiter, who defames people, especially with their tongue and in their presence.

The Arabic root is ل-م-ز.

• Morphology: Lumazah (لُمَزَة) is an intensive noun on the `fuʿalah` pattern, parallel to `humazah`. It signifies one who engages in the act of `lamz` habitually and excessively.
• Extended Semantic Range: The verb `lamaza` means to find fault with, defame, slander, or backbite, typically through verbal attacks, whether to someone’s face or not. It is generally understood to be more open and verbal than `hamz`.
• Occurrences in Qur’an: The root appears about 11 times. A key prohibition in Surah Al-Hujurat (49:11) states, “do not fault or insult each other” (`wa lā talmizū anfusakum`).

Paired with `humazah`, `lumazah` paints a complete picture of a character who derives pleasure from attacking the honor of others. The `humazah` mocks with gestures and in secret, while the `lumazah` does so with the tongue. Together, they describe a person consumed by arrogance, constantly belittling others to elevate themselves, a behavior the surah links directly to their obsession with wealth.

Classical Exegesis (Tafsir)

This is the second word of the surah’s opening curse (104:1). “Woe to every slanderer and backbiter.” The commentators explain that this is a direct and a powerful condemnation of a specific and a heinous social sin. The “lumazah” is the one who finds fault with people and who mocks them with their words, often to their face. This is paired with the “humazah,” the one who does so with gestures and behind their back. The surah opens with a curse upon this character, who is the epitome of a corrupt and a malicious social actor.

Thematic Context

This connects to the surah’s central theme of the link between a corrupt inner state and a corrupt social behavior. The surah will go on to diagnose the root of this sin as a deluded materialism. The theme is that the arrogance that is born of a love for wealth will inevitably manifest itself in this ugly social behavior of “backbiting” and looking down on others. The sins of the heart are the direct cause of the sins of the tongue.

Modern & Comparative Lens

Backbiting and verbal abuse are universally condemned social evils. The Qur’anic terms are precise and powerful. In a modern age of social media, where a single act of verbal “backbiting” can be spread to millions in an instant, the condemnation of the “lumazah” is more relevant and more important than ever before. It is a powerful call for a responsible and an ethical social engagement.

Practical Reflection & Application

This verse is a direct and a powerful command to avoid this destructive sin and the people who are characterized by it. The practical application is to be extremely vigilant about our own speech. We must never be a “lumazah,” finding fault with others or mocking them with our words. It is a call to a life of pure and constructive speech, and to seek the company of those who build up, not those who tear down with their words.

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11. Mā adrāka (وَمَا أَدْرَاكَ) – And what can make you know?

Linguistic Root & Etymology

This is a rhetorical question. Mā is “what?” Adrāka (root: D-R-Y (د-ر-ي)) means “would make you know” or “would give you perception.”

The Arabic root is د-ر-ي.

• Morphology: This is a fixed rhetorical phrase. Mā (مَا) is the interrogative “what.” Adrāka (أَدْرَاكَ) is a Form IV verb from the root `darā` (to know through experience or perception), meaning “what could make you perceive/comprehend?”
• Occurrences in Qur’an: The phrase “wa mā adrāka mā…?” appears 13 times in the Qur’an. It is always used to introduce a concept of immense gravity and otherworldly nature (e.g., the Night of Decree, the Day of Judgment, the nature of Hellfire) that is beyond human imagination.

This powerful rhetorical question serves to magnify the subject. By asking “And what could possibly make you know what Al-Ḥuṭamah is?”, the Qur’an is stating that the reality of this punishment is so terrifying that it is beyond human comprehension. It creates a sense of awe and dread, silencing human speculation and preparing the listener to receive the divine description that follows.

Classical Exegesis (Tafsir)

In Surah Al-Humazah (104:5), after the solemn warning that the slanderer will be thrown into “the Crusher,” this powerful question is posed. “And what can make you know what is the Crusher?” The commentators explain that this is a common rhetorical device in the Qur’an that is used to create a sense of awe and to magnify the importance of the subject that is being discussed. The surah is saying that the reality of this “Crusher” is so magnificent and so terrifying that the human mind, on its own, could never grasp its true nature. The surah then proceeds to give a divine description of its qualities.

Thematic Context

This connects to the surah’s central theme of the certainty and the gravity of the Hereafter. The surah is a sustained and a powerful warning. The use of this question is a key rhetorical feature. The theme is to create a profound sense of awe and a deep sense of humility in the face of this momentous and incomprehensible reality. It is a call to a faith that is based on a humble submission to a reality that is far greater than our own imagination.

Modern & Comparative Lens

The use of a repeated, unanswerable question is a powerful literary device for conveying the concept of the “sublime”—an experience that is so great that it overwhelms the human capacity for comprehension. This is a recurring feature of the Qur’an’s eschatological discourse. It is a profound statement on the limits of the human imagination in the face of the ultimate, divine realities.

Practical Reflection & Application

This verse is a call to a deep and a humble contemplation. The practical application is to reflect on the reality of the Hellfire with a sense of awe and a recognition of our own limited understanding. We should not approach the warnings of the Hereafter with an arrogant or a casual mindset. We should be among those who take these great and incomprehensible realities with the utmost seriousness, and who prepare for them with a life of humble and a sincere piety.

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12. Muʾṣadah (مُّؤْصَدَةٌ) – Enclosed

Linguistic Root & Etymology

The root is ʾ-Ṣ-D (أ-ص-د), which means to close or to shut. Muʾṣadah is a passive participle, meaning that which is closed in, covered over, or enclosed without any exit.

The Arabic root is أ-ص-د.

• Morphology: Muʾṣadah (مُؤْصَدَة) is the feminine passive participle of the Form IV verb āṣada (آصَدَ), “to enclose” or “to seal shut.”
• Extended Semantic Range: The root signifies the act of closing something tightly, like a door, leaving no opening.
• Occurrences in Qur’an: The root is very rare, appearing only twice in the Qur’an, here and in Surah Al-Balad (90:20), both times describing the Fire being “sealed” upon its inhabitants.

This adjective describes the utter hopelessness of the inhabitants’ situation. The Fire is not an open plain but a sealed chamber, `muʾṣadah`—enclosed and shut upon them from all sides. This imagery removes any possibility or hope of escape. It is a state of complete and final imprisonment, which is further emphasized by the final verse about “outstretched columns.”

Classical Exegesis (Tafsir)

In Surah Al-Humazah (104:8), this is the description of the Fire that is the abode of the slanderers. “Indeed, it will be upon them, enclosed.” The commentators explain that this is a description of the utter and the inescapable nature of their punishment. The Fire of Hell will be a completely sealed and “enclosed” chamber, with no doors, no windows, and no possibility of escape. It is an image of ultimate and eternal imprisonment. The next verse adds that it will be enclosed with “outstretched columns,” adding to the sense of finality.

Thematic Context

This connects to the surah’s theme of the ultimate and the inescapable nature of the divine punishment. The surah has described the Fire as being a “Crusher” that ascends to the hearts. This verse adds the dimension of its inescapable nature. The theme is one of a complete and a total and an eternal confinement, a fitting punishment for the one who thought he was free and immortal.

Modern & Comparative Lens

The image of a “sealed tomb” or an inescapable prison is a powerful and a universal archetype of damnation. The Qur’an’s use of this image to describe Hell is a profound and a terrifying one. It is a literary and a theological device to convey the sheer and absolute finality of the state of the damned. It is a state of utter and complete hopelessness.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to strive to be among those who will be freed into the wide and the open spaces of Paradise, not among those who will be trapped in the “enclosed” fire of Hell. It is a call to break the “prisons” of our own sins and our own desires in this life, so that we may be granted the ultimate and the most beautiful of all freedoms in the next.

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13. Mūqadah (الْمُوقَدَةُ) – The Kindled

Linguistic Root & Etymology

The root is W-Q-D (و-ق-د), which means to kindle a fire. Al-Mūqadah is the passive participle, meaning that which has been kindled or set ablaze.

The Arabic root is و-ق-د.

• Morphology: Al-Mūqadah (الْمُوقَدَةُ) is the feminine passive participle of the Form IV verb awqada (أَوْقَدَ), “to cause to burn” or “to kindle.”
• Extended Semantic Range: The base root `waqada` means to burn or be ablaze. `Waqūd` is fuel. The causative Form IV emphasizes that this fire does not burn on its own but has been deliberately and powerfully “kindled” by a specific agent—God.
• Occurrences in Qur’an: The root appears 24 times, often in the context of fire and its fuel.

Describing the Fire as `mūqadah` (“The Kindled”) emphasizes its divine origin and relentless nature. It is not a natural fire that might die out; it is a fire specifically set ablaze by God’s command for the purpose of punishment. This attribute, paired with “the Fire of Allah,” highlights its unique intensity and eternal nature, distinct from any fire known in this world.

Classical Exegesis (Tafsir)

In Surah Al-Humazah (104:6), after the terrifying question, “And what can make you know what is the Crusher?”, the surah gives the divine answer. “The Fire of Allah, the Kindled.” The commentators explain that this is a description of the divine and the eternal nature of the Hellfire. It is not an ordinary fire; it is the “Fire of Allah.” And it is “the Kindled,” meaning it is a fire that has been kindled by the wrath of God and that will never be extinguished. It is a fire of a completely different and a more terrible nature than any fire of this world.

Thematic Context

This connects to the surah’s central theme of the reality and the terror of the final punishment. The surah is a sustained and a powerful warning. The theme is that the punishment for the arrogant is not a random or a natural event; it is a direct and a personal act of the divine justice. The fact that it is the “Fire of Allah” is a testament to its immense and its unimaginable severity. The fire is a direct reflection of the majesty and the justice of the one who “kindled” it.

Modern & Comparative Lens

The concept of a “divine fire” is a central element of the Abrahamic eschatologies. The Qur’an’s description of it as the “Fire of Allah” is a particularly powerful and a majestic one. It is a literary and a theological device to convey a torment that is of a completely different order of magnitude than any worldly suffering. It is a fire that is worthy of the majesty of the one who is enacting the justice.

Practical Reflection & Application

This verse is a profound and a sobering warning that should fill our hearts with a deep sense of awe. The practical application is to take the threat of the “Kindled Fire of Allah” with the utmost seriousness. We should flee from the sins of arrogance and of slander that lead to this fate. We should constantly seek refuge in God’s mercy from the torment of this terrible Fire. This healthy fear is a powerful motivator for a life of sincere piety and humility.

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14. Nāru Allāh (نَارُ اللَّهِ) – The Fire of Allah

Linguistic Root & Etymology

Nār is fire. Allāh is God. The phrase means “The Fire of Allah.”

The root for Nār (نَار) is N-W-R (ن-و-ر), which relates to both fire and light.

• Morphology: The phrase is a genitive construction, `Nāru Allāh`, attributing the fire directly to God.
• Extended Semantic Range: The root `N-W-R` gives us `nār` (fire) and `nūr` (light). This shows the dual potential of the root concept: it can be a source of guidance and illumination (`nūr`) or a means of punishment and destruction (`nār`).
• Occurrences in Qur’an: The word `nār` appears over 140 times, almost always referring to the Hellfire.

By explicitly calling it the “Fire of Allah,” the surah elevates its status beyond any worldly fire. This attribution signifies several things: its origin is divine, its intensity is unimaginable, its purpose is to enact God’s justice, and it is entirely under His command. It is not a random force of nature but a specific instrument of divine will.

Classical Exegesis (Tafsir)

In Surah Al-Humazah (104:6), this is the divine answer to the question, “And what can make you know what is the Crusher?” “The Fire of Allah, the Kindled.” The commentators explain that the attribution of the Fire to Allah is a sign of its immense and terrible honor. It is not an ordinary fire; it is the “Fire of Allah.” This signifies that it has been created by God for the specific purpose of punishment and that its nature is of a severity and an intensity that is known only to Him. It is a fire that is completely different from any fire of this world.

Thematic Context

This connects to the surah’s central theme of the reality and the terror of the final punishment. The surah is a sustained and a powerful warning. The theme is that the punishment for the arrogant is not a random or a natural event; it is a direct and a personal act of the divine justice. The fact that it is the “Fire of Allah” is a testament to its immense and its unimaginable severity. The fire is a direct reflection of the majesty and the justice of the one who kindled it.

Modern & Comparative Lens

The concept of a “divine fire” is a central element of the Abrahamic eschatologies. The Qur’an’s description of it as the “Fire of Allah” is a particularly powerful and a majestic one. It is a literary and a theological device to convey a torment that is of a completely different order of magnitude than any worldly suffering. It is a fire that is worthy of the majesty of the one who is enacting the justice.

Practical Reflection & Application

This verse is a profound and a sobering warning that should fill our hearts with a deep sense of awe. The practical application is to take the threat of the “Fire of Allah” with the utmost seriousness. We should flee from the sins of arrogance and of slander that lead to this fate. We should constantly seek refuge in God’s mercy from the torment of this terrible Fire. This healthy fear is a powerful motivator for a life of sincere piety and humility.

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15. Taṭṭaliʿu (تَطَّلِعُ) – It mounts up

Linguistic Root & Etymology

The root is Ṭ-L-ʿ (ط-ل-ع), which means to ascend or to look over. The verb taṭṭaliʿu means “it mounts up” or “it looks over.”

The Arabic root is ط-ل-ع.

• Morphology: Taṭṭaliʿu (تَطَّلِعُ) is a Form VIII imperfect verb (`iftaʿala`). The base verb `ṭalaʿa` means to rise (like the sun). Form VIII, `iṭṭalaʿa ʿalā`, means to ascend and come to preside over something, or to gain knowledge of it by looking down upon it.
• Extended Semantic Range: The root relates to rising, ascending, and becoming visible. `Ṭulūʿ` is sunrise. `Iṭṭilāʿ` is being informed or aware of something.
• Occurrences in Qur’an: The root appears about 28 times.

This verb provides a terrifyingly vivid image. The Fire does not just burn the body from the outside; it `taṭṭaliʿu`—it rises up, ascends, and presides over the `afʾidah` (the hearts). This implies a conquering and engulfing of the very core of one’s being. It is an internal torment where the fire reaches and dominates the seat of consciousness itself.

Classical Exegesis (Tafsir)

In the terrifying description of the Fire of Hell in Surah Al-Humazah (104:7), the surah states that it is a fire “Which mounts up to the hearts.” The commentators explain that this is a description of the unique and the terrible nature of the punishment. The Fire of Hell is not just a physical fire that burns the skin from the outside. It is a fire that will “mount up” and penetrate the very core of the human being and will reach their “hearts.” This is a sign of a torment that is both physical and profoundly spiritual and psychological. The very seat of their consciousness will be engulfed in the Fire.

Thematic Context

This connects to the surah’s central theme of the perfect and the fitting nature of the divine punishment. The surah has diagnosed the disease of the slanderer as being a disease of a corrupt “heart”—a heart that is filled with arrogance and a love for wealth. The theme is one of a perfect and a terrible correspondence. The punishment is a fire that will “ascend” to the very “hearts” that were the source of the crime. The punishment is a perfect and a just reflection of the disease.

Modern & Comparative Lens

The concept of a punishment that affects the “heart” or the “soul” is a central element of all eschatologies. The Qur’an’s description is a particularly powerful and a visceral one. It is a literary and a theological device to convey a torment that is not just external, but is a state of ultimate and internal agony. It is a profound and a terrifying image of a consciousness that is on fire.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to be vigilant in protecting our own “hearts” from the spiritual diseases that make them deserving of such a terrible fate. We should strive to fill our hearts with the light of faith, the remembrance of God, and the love for His creation. By purifying our “hearts” in this life, we can hope to be saved from the fire that “mounts up to the hearts” in the next.

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16. Waylun (وَيْلٌ) – Woe

Linguistic Root & Etymology

Wayl is an Arabic word that is an exclamation of woe, doom, or destruction. It is a declaration of a state of utter ruin and misery.

The root is W-Y-L (و-ي-ل).

• Morphology: Wayl (وَيْل) is a noun used as an interjection of doom or a declaration of destruction.
• Occurrences in Qur’an: The word `wayl` is a powerful term of condemnation that appears over 40 times in the Qur’an, each time signaling a severe warning and a promise of ruin for a specific type of sinner (e.g., “Woe to the defrauders,” “Woe to the prayerful who are heedless”). Some commentators have also described it as the name of a valley in Hell.

Opening the surah with `Waylun` is a dramatic and severe beginning. It functions as an immediate divine curse and a pronouncement of doom upon the character about to be described. Instead of a gentle warning, the surah starts with a definitive verdict, highlighting the extreme gravity of the sins of slander and backbiting in the sight of God.

Classical Exegesis (Tafsir)

Surah Al-Humazah opens with this powerful and a direct declaration (104:1). “Woe to every slanderer and backbiter.” The commentators explain that this is a divine curse and a statement of the inevitable and terrible fate that awaits those who are characterized by these heinous social sins. The surah does not begin with a gentle admonition, but with this immediate and a powerful pronouncement of their certain doom. This is to highlight the immense gravity of these sins in the sight of God.

Thematic Context

This connects to the theme of the surah as a powerful warning against the consequences of a corrupt character. The surah is a detailed exposition of the reasons for this “woe.” The “woe” is a result of their slandering, which is a result of their arrogant materialism, which is a result of their deluded belief that their wealth will make them immortal. The theme is one of a clear and an unsparing condemnation of a character that has become rotten to its very core.

Modern & Comparative Lens

The exclamation “Woe!” is a classic prophetic utterance, a feature of the speech of the prophets in the biblical tradition as well. It is not just a statement of fact, but a passionate cry of condemnation and a warning of impending disaster. It is a rhetorical device designed to shock the listener out of their complacency and to convey the full gravity of the situation.

Practical Reflection & Application

This verse is a solemn reminder of the terrible consequences of the sins of the tongue. The practical application is to be grateful that we are not among those to whom “woe” has been promised. We should allow this verse to cultivate in us a healthy fear of the consequences of slander and of backbiting, and a sincere desire to be among those who are known for their kind and their beautiful speech.

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17. Yaḥsabu (يَحْسَبُ) – He thinks

Linguistic Root & Etymology

The root is Ḥ-S-B (ح-س-ب), which means to think or to reckon. The verb yaḥsabu means “he thinks.”

The Arabic root is ح-س-ب.

• Morphology: Yaḥsabu (يَحْسَبُ) is a third-person masculine singular imperfect tense verb.
• Extended Semantic Range: The root means to think, suppose, reckon, or calculate. It often implies a thought that is a mere assumption, a guess, or a miscalculation, in contrast to `ʿilm` (certain knowledge). This is the root of `ḥisāb` (accounting or reckoning, as on the Day of Judgment).
• Occurrences in Qur’an: This is a very common root, appearing over 100 times.

The use of `yaḥsabu` is critical as it highlights the delusional nature of the materialist’s belief. It is not a statement of fact, but a description of his false “supposition.” He “calculates” that his wealth will grant him immortality, but his calculation is fatally flawed. This word choice frames his entire worldview as a profound misjudgment that will be corrected by the reality of death and the Hereafter.

Classical Exegesis (Tafsir)

In Surah Al-Humazah (104:3), this is the description of the great delusion of the materialistic person. “He thinks that his wealth will make him immortal.” The commentators explain that this is the foolish and the arrogant assumption that lies at the heart of his entire worldview. His obsession with his wealth is based on this deluded “thought” that it can save him from death and can grant him a form of “immortality” in this world, through his legacy or through the power that it brings. The surah then immediately shatters this delusion with a powerful and a definitive “Nay!”

Thematic Context

This connects to the surah’s central theme of the critique of a life that is based on a deluded materialism. The surah is a powerful refutation of the core belief of the materialist. The theme is one of a profound and a tragic delusion. The very thing that the person “thinks” is the source of his “immortality” (his wealth) is, in fact, the very thing that is the cause of his eternal ruin. The surah is a call to seek true immortality in the pleasure of God, not in the piling up of wealth.

Modern & Comparative Lens

The human quest for “immortality” is the ultimate and the most universal of all human drives. This verse is a powerful and an ancient diagnosis of the materialistic “solution” to this quest. It is the timeless and the universal story of the person who tries to overcome their fear of death by building a great worldly empire. The surah is a profound and a timeless reminder of the ultimate futility of this project.

Practical Reflection & Application

This verse is a direct and a powerful warning against the false promises of materialism. The practical application is to be a person who seeks their “immortality” in the right place. We should not be deluded into “thinking” that our wealth or our worldly achievements can save us from death. We should strive for the true and the lasting “immortality” of the soul in the gardens of Paradise, by investing our worldly wealth in the deeds that will benefit us in the Hereafter.