Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Al-Inshiqaq

Delve into the profound meanings of Surah Al-Inshiqaq, “The Splitting Asunder,” with this comprehensive dictionary, glossary and vocabulary guide. This resource provides a deep linguistic and theological analysis of the key Arabic words that form the surah’s powerful depiction of the Day of Judgment and the human journey towards accountability. By exploring the etymology, morphology, and Tafsir of essential terms like inshaqqat (splitting asunder), kādiḥun (striving), and ṭabaqan ʿan ṭabaq (from stage to stage), readers can gain a richer understanding of the surah’s core themes: the cosmic upheaval of the Final Day, the inescapable return to God, and the ultimate sorting of humanity based on their deeds.

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

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

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

1. ʿAdhābin alīm (بِعَذَابٍ أَلِيمٍ) – A painful punishment

Linguistic Root & Etymology

ʿAdhāb signifies punishment. Alīm (root: ʾ-L-M (أ-ل-م)) is an adjective meaning painful, grievous, or tormenting. The phrase is a common Qur’anic term for a severe and painful chastisement.

The root for `alīm` is أ-ل-م.

• Morphology: `ʿAdhāb` (عَذَاب) is a noun for punishment. `Alīm` (أَلِيم) is an adjective on the `faʿīl` pattern, signifying an intense and enduring quality.
• Extended Semantic Range: The root signifies `alam` (pain, suffering). The adjective `alīm` describes a punishment that is not just punitive but is characterized by the intense and grievous pain it inflicts.
• Occurrences in Surah Al-Inshiqaq and the Qur’an: The phrase appears once in this surah. It is a recurring description of the punishment of Hell, appearing over 70 times in the Qur’an.

The surah commands the Prophet to “give tidings” (`bashshirhum`) of an `ʿadhābin alīm`. This ironic use of “tidings”—a word normally for good news—highlights the unexpected and terrible nature of the recompense for those who deny the truth. The punishment is not just any punishment, but one that is `alīm`, defined by its excruciating and lasting pain.

Classical Exegesis (Tafsir)

In Surah Al-Inshiqaq (84:24), this is the divine promise to those who deny the Qur’an. After asking why they do not believe or prostrate, the verse commands the Prophet, “So give them tidings of a painful punishment.” The commentators explain the profound irony in this command. The phrase “give them tidings” (bashshirhum) is usually used for good news. Its use here for a “painful punishment” is a form of divine mockery and a powerful rhetorical device that highlights the terrible and unexpected nature of the “news” that awaits them. It is the fitting end for those who mocked the good news of the Prophet.

Thematic Context

This connects to the surah’s central theme of the consequences of belief versus disbelief. The surah has presented a clear choice. This verse describes the ultimate outcome for those who choose the path of denial. The “painful punishment” stands in stark contrast to the “unending reward” that is promised to the believers in the very next verse. The theme is one of a final and a just recompense.

Modern & Comparative Lens

The use of irony as a tool of divine rebuke is a powerful literary and theological device. It is a timeless warning that the mockery of the sacred will be met with a divine mockery in the form of a terrible “good news.” It is a profound statement on the moral law of cause and effect, where every action is met with a perfectly fitting and often ironic consequence.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to be among those who receive the true “good tidings” of Paradise, not the terrible “tidings” of a painful punishment. We should respond to the message of the Qur’an with humble submission and prostration, not with the arrogant denial that leads to this awful and ironic end.

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2. Adhinat li-rabbihā (وَأَذِنَتْ لِرَبِّهَا) – And it has listened to its Lord

Linguistic Root & Etymology

Adhinat (root: ʾ-DH-N (أ-ذ-ن)) means “it has listened” or “it has given ear to.” It implies a willing and a submissive listening that leads to obedience. Li-rabbihā means “to its Lord.”

The Arabic root is أ-ذ-ن.

• Morphology: `Adhinat` (أَذِنَتْ) is a feminine singular perfect tense verb.
• Extended Semantic Range: The root signifies the `udhun` (ear). The verb `adhina` means to listen attentively or to give permission (`idhn`). The phrase here implies that the cosmos not only hears the command of its Lord but willingly listens and submits to it.
• Occurrences in Surah Al-Inshiqaq and the Qur’an: The phrase is repeated twice in this surah. The root is common, appearing over 100 times.

This phrase personifies the heavens and the earth. On the Day of Judgment, when they are torn apart and stretched out, their action is not a chaotic breakdown but a conscious act of obedience. They `adhinat li-rabbihā`—they listen attentively to their Lord’s command. This submissive listening of the inanimate cosmos stands in stark contrast to the rebellious human who refuses to listen.

Classical Exegesis (Tafsir)

This powerful and poetic phrase is repeated twice in the opening verses of Surah Al-Inshiqaq (84:2, 5). “When the heaven is split asunder and has listened to its Lord and was obligated…” “And when the earth is stretched out… and has listened to its Lord and was obligated…” The commentators explain that this is a magnificent personification of the cosmos. On the Day of Judgment, the very heavens and the earth will “listen” to the command of their Lord and will obey it perfectly and willingly. Their dramatic and violent upheaval is not a chaotic event, but an act of profound and conscious submission to the divine will.

Thematic Context

This is the central theme of the opening of the surah. It connects to the theme of the absolute and the inescapable sovereignty of God. The theme is a powerful and a humbling one for the rebellious human being. The surah is showing that the entire, vast and mighty cosmos is in a state of perfect and willing “listening” and obedience to its Lord. The human being who refuses to “listen” is therefore a profound and an arrogant anomaly in a universe of submission.

Modern & Comparative Lens

The concept of “nature” as being in a state of “obedience” to a divine law is a powerful and a beautiful one. It is a rejection of a purely materialistic worldview that would see the universe as a dead and a random machine. This verse portrays the cosmos as a living and a responsive reality that is in a direct and a submissive relationship with its Creator. The “laws of nature” are, from this perspective, the manifestation of the universe “listening to its Lord.”

Practical Reflection & Application

This verse is a direct and a powerful call to humility. The practical application is to strive to be like the heavens and the earth in our own lives. When we hear the command of our Lord in the Qur’an, our response should be to “listen” with a willing and a submissive heart. It is a call to join the cosmic symphony of obedience and to align our own small wills with the great and magnificent will of our Lord.

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3. Aʿlamu bi-mā yūʿūn (أَعْلَمُ بِمَا يُوعُونَ) – Most Knowing of what they keep within

Linguistic Root & Etymology

Aʿlamu is “Most Knowing.” Bi-mā yūʿūn (root: W-ʿ-Y (و-ع-ي)) means “of what they keep within” or “what they conceal in their vessels,” i.e., their hearts.

The root for `aʿlamu` is ʿ-L-M (ع-ل-م) and for `yūʿūn` is و-ع-ي.

• Morphology: `Aʿlamu` (أَعْلَمُ) is a superlative adjective (“most knowing”). `Yūʿūn` (يُوعُونَ) is a plural imperfect verb.
• Extended Semantic Range: The root `waʿā` means to contain, hold, or preserve something within a vessel (`wiʿā’`). Metaphorically, `yūʿūn` refers to the beliefs, secrets, and intentions that people “contain” within their hearts.
• Occurrences in Surah Al-Inshiqaq and the Qur’an: The phrase appears once here. The root `W-ʿ-Y` appears 6 times.

This verse is a statement of God’s perfect omniscience. While the disbelievers may openly deny the message, Allah is `aʿlamu` (Most Knowing) of what they `yūʿūn` (conceal and collect) within their hearts—the root causes of their denial, such as arrogance and envy. This guarantees that the final judgment will be perfectly just, based on both outward actions and hidden inner realities.

Classical Exegesis (Tafsir)

In Surah Al-Inshiqaq (84:23), after stating that the disbelievers are engaged in denial, the surah makes this definitive statement. “And Allah is Most Knowing of what they keep within.” The commentators explain that this is a statement of God’s perfect and intimate knowledge of the inner realities of the deniers. Their outward denial is just a manifestation of the disbelief, the arrogance, and the hatred that they are “keeping within” their hearts. God’s judgment upon them is not based on their outward speech alone, but on His perfect knowledge of their hidden, inner state.

Thematic Context

This connects to the surah’s theme of the final and the perfect judgment. The surah is a sustained argument that a day of accountability is coming. This verse is a guarantee of the perfect justice of that accountability. The theme is that the divine court will not be a superficial one. It will be a court where the deepest and the most secret “contents of the heart” will be brought to light and will be the basis of the final verdict. Hypocrisy and secret denial will be of no avail.

Modern & Comparative Lens

The concept of a God who has an “inside view” of our inner world is a central tenet of the Abrahamic faiths. This Qur’anic phrase is a particularly beautiful and a powerful one. The metaphor of the heart as a “vessel” (from the root of the verb) is a profound one. The verse is a statement that God knows the very “contents” of this inner vessel. It is the basis for a spirituality that is focused on the purification of the inner self.

Practical Reflection & Application

This verse is a powerful call to a life of sincerity and integrity. The practical application is to be as concerned with the purity of our inner world as we are with the correctness of our outer actions. We should strive to purify our intentions, to guard our hearts from evil thoughts, and to fill the “vessel” of our hearts with the beautiful qualities of faith, love, and sincerity, with the full and certain awareness that our Lord is “Most Knowing” of their contents.

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4. Ajrun ghayru mamnūn (أَجْرٌ غَيْرُ مَمْنُونٍ) – An Unending Reward

Linguistic Root & Etymology

Ajr means a reward. Ghayr means “not.” Mamnūn (root: M-N-N (م-ن-ن)) means cut off, interrupted, or given with a sense of reproach.

The root for `ajr` is ʾ-J-R (أ-ج-ر) and for `mamnūn` is م-ن-ن.

• Morphology: `Ajr` (أَجْر) is a noun for wage or reward. `Ghayru` (غَيْرُ) is a particle of negation. `Mamnūn` (مَمْنُون) is the passive participle of `manna`.
• Extended Semantic Range: `Manna` means to cut off. It also means to remind someone of a favor you did for them, which is a form of reproach that “cuts off” the purity of the act. `Ghayru mamnūn` thus has a dual meaning: a reward that is never cut off (unending) and a reward that is given graciously, without any reproach.
• Occurrences in Surah Al-Inshiqaq and the Qur’an: The phrase appears once in this surah, and a few other times in the Qur’an (e.g., 41:8, 68:3, 95:6).

This phrase describes the reward for those who believe and do good deeds. It beautifully captures both the permanence and the grace of the reward. It is an `ajr` (a just recompense for their deeds) that is `ghayru mamnūn` (uninterrupted and given without making them feel indebted). It is a perfect reward, combining justice with pure, unending grace.

Classical Exegesis (Tafsir)

In the final verse of Surah Al-Inshiqaq (84:25), after the warning of a painful punishment for the deniers, this is the beautiful exception that is made. “Except for those who believe and do righteous deeds; for them is a reward uninterrupted.” The commentators explain that this is the promise of the eternal and the perfect nature of the reward of Paradise. It is a reward that will never be “cut off” or come to an end. It is also a reward that will be given with pure grace, without any “reproach” or any reminder of the giver’s favor. It is a reward that is both permanent and perfectly gracious.

Thematic Context

This is the final, hopeful conclusion of the surah. It connects to the surah’s central theme of the two opposing destinies that await humanity. The surah has presented a very solemn and a very serious picture of the Hereafter. This final verse is the ultimate message of hope. The theme is that the path of faith and of righteous deeds is the path that leads to this “unending reward.” It is the final and the most powerful of all motivations to choose the straight path.

Modern & Comparative Lens

The concept of an “unending reward” for a life of virtue is a central tenet of religious ethics. It provides the ultimate motivation for moral striving. The Qur’anic promise is a particularly beautiful and a profound one. The dual meaning of “ghayru mamnūn” (both uninterrupted and unreproaching) shows that the quality of the reward is as important as its quantity. It is a gift of pure and unending grace.

Practical Reflection & Application

This verse is a direct and a beautiful promise that should be the ultimate goal of our lives. The practical application is to be among “those who believe and do righteous deeds.” We should strive in our faith and in our actions with the full and the certain confidence that our sincere efforts will be met by our generous Lord with a reward that will never be “cut off” and that will be a source of eternal and unreproaching joy.

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5. Alqat mā fīhā wa takhallat (وَأَلْقَتْ مَا فِيهَا وَتَخَلَّتْ) – And it casts out what is within it and becomes empty

Linguistic Root & Etymology

Alqat means “it casts out.” Mā fīhā is “what is within it.” Wa takhallat means “and it becomes empty.”

The root for `alqat` is L-Q-Y (ل-ق-ي) and for `takhallat` is KH-L-W (خ-ل-و).

• Morphology: `Alqat` (أَلْقَتْ) is a Form IV perfect tense verb. `Takhallat` (تَخَلَّتْ) is a Form V perfect tense verb.
• Extended Semantic Range: `Alqā` means to throw or cast out. `Takhallā` means to become empty, free, or vacant.
• Occurrences in Surah Al-Inshiqaq and the Qur’an: The phrase appears once here. The roots are common.

This pair of verbs describes the Earth’s action on the Day of Judgment. It will `alqat` (violently cast out) everything within it—the bodies of the dead—and `takhallat` (become completely empty and clear). It is a powerful image of a total and final resurrection, where the Earth gives up the trust it has been holding.

Classical Exegesis (Tafsir)

In the description of the Day of Judgment in Surah Al-Inshiqaq (84:4), this is the description of the state of the earth. The commentators explain that on that Day, the earth will be commanded to give up its dead. It will “cast out” all of the bodies and the treasures that are buried “within it,” and it will become completely “empty.” It is a powerful and a dynamic image of the universal resurrection and the final emptying of all the graves.

Thematic Context

This is the final of the great signs of the Hereafter that are mentioned in the opening of the surah. It is the direct and the earthly consequence of the cosmic upheaval. The theme is that the end of the world is not an end in itself; it is a prelude to this great event of the resurrection. The “casting out” of the earth’s contents is the moment when the final accountability, which is the central theme of the surah, truly begins.

Modern & Comparative Lens

The image of the earth “giving up its dead” is a powerful and a central eschatological archetype in the Abrahamic faiths. The Qur’an’s description is particularly vivid. The verb “alqat” (casts out) is a very active and a forceful one. The phrase “and becomes empty” (wa takhallat) gives a sense of a final and a total completion of this process. It is a powerful literary and a theological depiction of the moment of universal resurrection.

Practical Reflection & Application

Contemplating the reality of the earth “casting out what is within it” is a profound spiritual exercise. It is a reminder of our own mortality and the certainty of our final accounting. The practical application is to live our lives in a way that prepares us for that moment. We should strive to be among those who will emerge from the earth with their faces shining with light, rushing towards the mercy of their Lord, not in a state of terror.

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6. Balā (بَلَىٰ) – Yes indeed

Linguistic Root & Etymology

Balā (بَلَىٰ) is an emphatic particle of affirmation, meaning “Yes, indeed!” or “On the contrary!” It is used to respond to a negative question or a false premise. It does not derive from a root.

Classical Exegesis (Tafsir)

In Surah Al-Inshiqaq (84:15), after the surah describes the heedless disbeliever who “thought that he would never return,” this is the powerful and the definitive divine response. “Yes, indeed! Indeed, his Lord was ever, of him, Seeing.” The commentators explain that this is a direct and an absolute refutation of the disbeliever’s false assumption. Their thought that they would not “return” for judgment is a delusion. The “Yes, indeed!” is a divine affirmation that a return is certain. The reason for this is that their Lord has been a constant “seer” of all of their deeds, and this perfect seeing necessitates a final and a just reckoning.

Thematic Context

This connects to the surah’s central theme of the absolute certainty of the Hereafter. The surah is a sustained argument against the deniers. The word “balā” is the direct and the powerful turning point in this argument. The theme is one of a final and an inescapable accountability. The disbeliever’s happy and heedless state in this world is based on a false premise, and this single word is the divine correction that shatters that premise.

Modern & Comparative Lens

The use of a single, powerful particle of affirmation to refute a false worldview is a magnificent rhetorical device. It is a statement of absolute and confident certainty. It is a timeless and a universal response to the skeptic who thinks that there are no ultimate consequences for their actions.

Practical Reflection & Application

This verse is a profound reminder of the certainty of our own return to our Lord. The practical application is to live our lives with the perspective of “balā.” We should never be among those who think that they will not “return.” We should live with the constant and the certain awareness that we *will* return, and that our Lord is a constant “seer” of all that we do. This is the key to a life of mindful accountability.

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7. Baṣīrā (بَصِيرًا) – Seeing

Linguistic Root & Etymology

The root is B-Ṣ-R (ب-ص-ر), meaning to see. Baṣīr is one who sees with perfect clarity and insight.

The Arabic root is ب-ص-ر.

• Morphology: `Baṣīr` (بَصِير) is an adjective on the `faʿīl` pattern, signifying a constant and deep-seated quality. It is one of the Names of Allah.
• Extended Semantic Range: The root signifies sight and insight (`baṣīrah`). `Al-Baṣīr` is not just one who sees, but The All-Seeing, whose sight encompasses all things, both the apparent and the hidden, with perfect clarity.
• Occurrences in Surah Al-Inshiqaq and the Qur’an: The name appears once in this surah. The root is very common, appearing over 140 times, with `Al-Baṣīr` mentioned over 40 times as a divine attribute.

This attribute is the reason for the certainty of the return to judgment. The disbeliever thought he would not return, but `balā, inna Rabbahu kāna bihi baṣīrā` (“Yes indeed, his Lord was ever of him All-Seeing”). God’s perfect and continuous sight (`baṣar`) over His servant necessitates accountability. A Lord who sees everything cannot be a Lord who does not judge.

Classical Exegesis (Tafsir)

In Surah Al-Inshiqaq (84:15), this is the reason given for the certainty of the final return. “Indeed, his Lord was ever, of him, Seeing.” The commentators explain that this is a statement of God’s perfect and constant omniscience. His being “Seeing” means that nothing the human being does, says, or intends is ever hidden from His perfect vision. This perfect and constant “seeing” is the ultimate guarantee of a final and a just day of accountability. A God who sees all cannot be a God who does not judge.

Thematic Context

This connects to the theme of divine knowledge as the basis for the final accountability. The surah has described the joy of the righteous and the despair of the wicked. The promise of reward and the threat of punishment are meaningful precisely because they are based on the judgment of a God who is a perfect and a constant “witness” to all of our actions.

Modern & Comparative Lens

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

Practical Reflection & Application

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

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8. Fa-bashshirhum (فَبَشِّرْهُمْ) – So give them tidings

Linguistic Root & Etymology

Fa-bashshirhum (root: B-SH-R (ب-ش-ر)) is a command to “give them good tidings.”

The Arabic root is ب-ش-ر.

• Morphology: `Bashshirhum` (بَشِّرْهُمْ) is a Form II imperative verb with the object pronoun `-hum`.
• Extended Semantic Range: The root gives us `bishārah` (good news) and relates to `basharah` (skin), as good news makes the skin of the face light up. The command `bashshir` is almost always used for giving good news.
• Occurrences in Surah Al-Inshiqaq and the Qur’an: The command appears once here. The root is very common (over 120 times).

The use of this verb here is a powerful form of divine sarcasm. `Fa-bashshirhum bi-ʿadhābin alīm`—”So give them ‘good tidings’ of a painful punishment.” This ironic twist mocks the disbelievers’ arrogance. The good news they should have received is inverted into the “tidings” of a terrible fate, a fitting recompense for their mockery of the Prophet’s message.

Classical Exegesis (Tafsir)

In Surah Al-Inshiqaq (84:24), this is the powerful and ironic command given to the Prophet concerning the deniers. “So give them tidings of a painful punishment.” The commentators explain the profound irony in this command. The phrase “give them tidings” (bashshirhum) is usually used for good news. Its use here for a “painful punishment” is a form of divine mockery and a powerful rhetorical device that highlights the terrible and unexpected nature of the “news” that awaits them. It is the fitting end for those who mocked the good news of the Prophet.

Thematic Context

This connects to the surah’s central theme of the consequences of belief versus disbelief. The surah has presented a clear choice. This verse describes the ultimate outcome for those who choose the path of denial. The “painful punishment” stands in stark contrast to the “unending reward” that is promised to the believers in the very next verse. The theme is one of a final and a just recompense.

Modern & Comparative Lens

The use of irony as a tool of divine rebuke is a powerful literary and theological device. It is a timeless warning that the mockery of the sacred will be met with a divine mockery in the form of a terrible “good news.” It is a profound statement on the moral law of cause and effect, where every action is met with a perfectly fitting and often ironic consequence.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to be among those who receive the true “good tidings” of Paradise, not the terrible “tidings” of a painful punishment. We should respond to the message of the Qur’an with humble submission and prostration, not with the arrogant denial that leads to this awful and ironic end.

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9. Ḥisāban yasīrā (حِسَابًا يَسِيرًا) – An easy reckoning

Linguistic Root & Etymology

Ḥisāb is a reckoning. Yasīr (root: Y-S-R (ي-س-ر)) means easy.

The root for `ḥisāb` is Ḥ-S-B (ح-س-ب) and for `yasīr` is ي-س-ر.

• Morphology: This is an adjectival phrase. `Ḥisāb` (حِسَاب) is a reckoning. `Yasīr` (يَسِير) is an adjective meaning easy or light.
• Occurrences in Surah Al-Inshiqaq and the Qur’an: The phrase appears once here.

This is the reward for the one who receives their book in their right hand. Their `ḥisāb` (reckoning) will be `yasīr` (easy). As explained in the hadith, this is not a detailed audit but a merciful review. It is a reckoning of honor, not of scrutiny, that culminates in forgiveness and entry into Paradise.

Classical Exegesis (Tafsir)

In Surah Al-Inshiqaq (84:8), this is the description of the judgment of the one who is given his book in his right hand. “He will be judged with an easy reckoning.” The commentators, based on a famous hadith, explain that this “easy reckoning” is not a detailed and a meticulous audit. It is a simple “presentation” of the deeds to the servant, where God will privately show him his sins and then will say, “I have concealed them for you in the world, and I forgive them for you today.” It is a reckoning of pure mercy and honor, not of strict and detailed justice. The one who is subjected to a detailed reckoning is the one who is doomed.

Thematic Context

This connects to the surah’s theme of the two opposing destinies. The “easy reckoning” of the righteous is the first sign of their success and is the direct cause of their joyful return to their families in Paradise. This stands in stark and direct contrast to the terrible fate of the one who is given his book behind his back, who will cry out for destruction. The theme is one of a final sorting that begins with the very nature of the “reckoning” itself.

Modern & Comparative Lens

The concept of an “easy reckoning” is a profound and a hopeful one. It is a testament to the Islamic concept of God’s overwhelming mercy. It suggests that for the sincere believer, the Day of Judgment is not a day of terrifying legal scrutiny, but a day of a gentle and a merciful review that culminates in forgiveness. This is a powerful and a comforting vision of the final judgment.

Practical Reflection & Application

This verse is a profound source of hope and a beautiful prayer. The practical application is to strive to be among those who will be granted this “easy reckoning.” We can do this by being “easy” and forgiving with others in our own dealings in this life. We should also make the famous prophetic prayer a part of our own supplications: “O Allah, grant me an easy reckoning” (Allāhumma ḥāsibnī ḥisāban yasīrā).

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10. Ḥuqqat (وَحُقَّتْ) – And was obligated

Linguistic Root & Etymology

The root is Ḥ-Q-Q (ح-ق-ق), which means to be true or to be a right. The passive verb ḥuqqat means “it was made right” or “it was obligated” to do so. It means that this was its proper and necessary duty.

The Arabic root is ح-ق-ق.

• Morphology: `Ḥuqqat` (حُقَّتْ) is a feminine singular passive perfect tense verb.
• Extended Semantic Range: The root signifies `ḥaqq`—truth, reality, right, and duty. The phrase `wa ḥuqqat` means “and it is its right and duty to do so” or “and it acts in accordance with its true nature.”
• Occurrences in Surah Al-Inshiqaq and the Qur’an: The phrase is repeated twice in this surah. The root is a major theological term, appearing over 280 times.

This phrase, repeated for both the heaven and the earth, emphasizes that their apocalyptic actions are not chaotic but are a form of perfect, willing obedience. When they “listen to their Lord,” they do so because it is `ḥuqqat`—their right and proper duty. Their submission is an affirmation of the `ḥaqq` (truth) of God’s sovereignty.

Classical Exegesis (Tafsir)

This powerful and poetic phrase is repeated twice in the opening verses of Surah Al-Inshiqaq (84:2, 5). “When the heaven is split asunder and has listened to its Lord and was obligated…” “And when the earth is stretched out… and has listened to its Lord and was obligated…” The commentators explain that this is a statement of the absolute and the fitting nature of the cosmos’s submission. It is not just that the heavens and the earth obey; it is that this obedience is their “rightful” and “necessary” duty. It is their “ḥaqq” to submit to their Lord. Their submission is a manifestation of the ultimate truth of their own created nature.

Thematic Context

This connects to the surah’s central theme of the absolute and the inescapable sovereignty of God. The surah is a powerful and a humbling one for the rebellious human being. The theme is that the entire, vast and mighty cosmos recognizes its “obligation” to submit to its Lord. The human being who refuses to submit is therefore acting in a way that is profoundly unnatural and is a violation of the very “truth” upon which the entire universe is built.

Modern & Comparative Lens

The concept of “natural law”—the idea that the universe and the creatures within it have a natural and a proper way of functioning—is a central theme in philosophy. This verse is a powerful theological expression of this. It suggests that the “obligation” of the cosmos to obey its Creator is its most fundamental and its most “truthful” state of being. The laws of physics are, from this perspective, a manifestation of the universe fulfilling its “ḥaqq.”

Practical Reflection & Application

This verse is a direct and a powerful call to humility and to an alignment with the reality of the universe. The practical application is to recognize that our own “obligation” to submit to our Lord is the most natural and the most “truthful” state for our own souls. We should strive to be like the heavens and the earth, fulfilling our “ḥaqq” of worship with a willing and a submissive heart. It is a call to find our peace in aligning ourselves with the cosmic symphony of submission.

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11. Inshaqqat (انشَقَّتْ) – It is split asunder

Linguistic Root & Etymology

The root is SH-Q-Q (ش-ق-ق), which means to split or to cleave. The verb inshaqqat (Form VII) is a passive form, “it is split asunder.”

The Arabic root is ش-ق-ق.

• Morphology: `Inshaqqat` (انشَقَّتْ) is a Form VII perfect tense verb. Form VII is reflexive/passive, meaning “it split itself” or “it was split.”
• Extended Semantic Range: The root signifies a splitting or tearing (`shaqq`). The event is so powerful that the sky itself is rent apart.
• Occurrences in Surah Al-Inshiqaq and the Qur’an: The verb appears once here and gives the surah its name. The root appears about 21 times.

The surah opens with this dramatic image of cosmic dissolution: `Idhā-s-samā’u-nshaqqat` (“When the heaven is split asunder”). This violent tearing of the sky, a symbol of stability, signals the end of the current world order and the beginning of the Day of Judgment.

Classical Exegesis (Tafsir)

This is the first word of the surah and it gives the surah its name. “When the heaven is split asunder.” The commentators explain that on the Day of Judgment, the sky, which appears to us as a strong and seamless structure, will be torn apart. This is a sign of the beginning of the end of the cosmic order and the commencement of the great and terrible events of the Final Day. It is the first act in the great cosmic drama.

Thematic Context

This is the opening and the foundational event of the surah’s eschatological vision. It connects to the central theme of the complete and utter dissolution of the world order on the Day of Judgment. The surah begins with this most powerful and dramatic of all possible images. The theme is that the most stable and the most powerful of all the realities we know—the heaven itself—will be the first to be undone by the power of the divine command.

Modern & Comparative Lens

The image of the “heavens being torn apart” is a powerful and a universal apocalyptic archetype, also found in the biblical tradition. It is a literary and a theological device to convey the sheer, unimaginable scale of the final cosmic cataclysm. It is a profound and a timeless image of the complete and total end of the current physical order.

Practical Reflection & Application

This verse is a profound reminder of the impermanence of the entire universe. If the mighty heavens themselves will be “split asunder,” then how fleeting are our own lives and our own concerns? The practical application is to not place our ultimate hope or our ultimate security in any created thing, but to place it only in the eternal Creator who will remain after all the heavens have been torn apart.

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12. Al-Insān (الْإِنسَان) – The Human Being

Linguistic Root & Etymology

Al-Insān refers to the human being.

The root is often considered to be A-N-S (أ-ن-س).

• Occurrences in Surah Al-Inshiqaq and the Qur’an: The word `insān` appears once in this surah. It appears 65 times in total in the Qur’an.

The surah addresses `al-Insān` directly: “O human being, you are indeed striving toward your Lord…” This is a universal address to all of humanity, defining the human condition as a necessary journey of toil (`kadḥ`) that will culminate in a meeting with the Lord.

Classical Exegesis (Tafsir)

In Surah Al-Inshiqaq (84:6), the surah makes a direct and a profound address. “O human being, indeed you are striving toward your Lord with [great] exertion, and you will meet Him.” The commentators explain that this is a universal statement about the nature of the “human” condition. Every single human being, believer and disbeliever alike, is on a necessary and an effortful journey (“striving”) that will inevitably end in a “meeting” with their Lord. The only choice we have is what kind of “striving” we will engage in and what kind of “meeting” it will be.

Thematic Context

This is the central, pivotal verse of the entire surah. It is the thesis statement that connects the cosmic drama of the beginning of the surah with the personal drama of the final judgment. The theme is one of an inescapable and a purposeful journey. Our lives are not a random walk; they are a direct and a determined “striving toward our Lord.” The surah is a call to be mindful of this journey and to prepare for the final meeting that lies at its end.

Modern & Comparative Lens

The concept of life as a “journey” or a “striving” towards a final destination is a universal human metaphor. The Qur’anic verse gives this metaphor a profound and a very specific theological direction. The journey is not a horizontal one; it is a vertical one, “toward our Lord.” It is a powerful and a timeless statement on the teleological nature of human existence. We are created with an innate and an inescapable orientation towards our Creator.

Practical Reflection & Application

This verse should be the ultimate frame for our entire lives. We are all “strivers.” The practical application is to make our “striving” a beautiful and a righteous one. We should strive in our worship, in our work, and in our character, with the conscious and the constant awareness that every single step we take is a step “toward our Lord.” This transforms our entire life into a purposeful and a sacred journey.

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13. Ittasaq (اتَّسَقَ) – It becomes full

Linguistic Root & Etymology

The root is W-S-Q (و-س-ق), which means to gather together. The verb ittasaqa (Form VIII) means to become full, complete, or gathered in its light. It refers to the full moon.

The Arabic root is و-س-ق.

• Morphology: `Ittasaqa` (اتَّسَقَ) is a Form VIII perfect tense verb.
• Extended Semantic Range: The root `wasaqa` means to gather or collect. The Form VIII verb `ittasaqa` means to become gathered together and complete. When used for the moon, it means it has reached the fullness of its light and form.
• Occurrences in Surah Al-Inshiqaq and the Qur’an: The verb appears once here. The root appears 3 times in the Qur’an.

The oath by the moon `idhā-ttasaq` (“when it becomes full”) points to a sign of cosmic perfection and completion. This stage of the moon’s cycle is part of a series of transitions (twilight, night) used as an analogy for the human journey through different “stages” of existence.

Classical Exegesis (Tafsir)

In the magnificent oath in Surah Al-Inshiqaq (84:18), the surah swears, “And by the moon when it becomes full.” The commentators explain that this is an oath by the moon in its most beautiful, most complete, and most perfect state. The full moon is a sign of the perfect power and the beautiful artistry of God. The surah swears by this sign of perfect completion to affirm the reality of the human being’s journey through their own stages of completion.

Thematic Context

This is a part of the surah’s great oath that is used to affirm the reality of the human journey to the Hereafter. The surah is swearing by a series of profound and beautiful cosmic transitions—the twilight, the gathering night, the full moon—to affirm the reality of the “stages” that the human being will traverse. The theme is one of a perfect and an undeniable correspondence. Just as the moon moves through its phases to a state of fullness, the human soul will move through its “stages” to its final and complete state in the Hereafter.

Modern & Comparative Lens

The full moon has been a source of wonder, of beauty, and of spiritual inspiration in all human cultures. The Qur’an uses this universal and powerful symbol as the basis for a divine oath. It is a call to see in the beautiful and the cyclical perfection of the moon a sign of the purposeful and the stage-by-stage nature of our own existence.

Practical Reflection & Application

This verse is a call to be mindful observers of the moon. The practical application is to look at the full moon not just as a beautiful sight, but as a profound and a regular sign of our Lord. We should see in its perfect fullness a reminder of the perfection of our Creator, and we should see in its journey through the stages a reminder of our own, personal journey through the “stages” of life and death, until we meet our Lord in our own final state.

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14. Kadḥan (كَدْحًا) – With [great] exertion

Linguistic Root & Etymology

The root is K-D-Ḥ (ك-د-ح). Kadḥ is a striving that is accompanied by toil, exertion, and weariness. It is a hard and a laborious effort.

The Arabic root is ك-د-ح.

• Morphology: `Kadḥan` (كَدْحًا) is a verbal noun (masdar) used as an object to intensify the verb.
• Extended Semantic Range: The root signifies toil, hard labor, and exertion that leaves a mark or a scratch. It implies a struggle.
• Occurrences in Surah Al-Inshiqaq and the Qur’an: The word appears once here. The root is a *hapax legomenon*, appearing only in this verse.

This unique word defines the nature of human life. We are `kādiḥun … kadḥan`—”striving a great striving.” Life is a journey of inevitable toil and effort. The surah’s point is that since this `kadḥ` is inescapable, one must choose to direct it towards a worthy goal: the meeting with one’s Lord.

Classical Exegesis (Tafsir)

In the direct address to the human being in Surah Al-Inshiqaq (84:6), the surah states, “O human being, indeed you are striving toward your Lord with [great] exertion.” The commentators explain that this is a description of the fundamental nature of the worldly life. Life is, by its very essence, a state of “exertion” and toil. Whether one is a believer or a disbeliever, one’s life is a constant struggle and a striving. The surah is stating this as a fundamental and an undeniable reality of the human condition.

Thematic Context

This connects to the surah’s central theme of the inevitable journey of the human soul. The theme is a realistic and a sobering one. The path to our Lord is not a path of ease and of play; it is a path of “kadḥ.” The surah is a call to accept this reality and to channel our inevitable “exertion” into a path that will lead to a good and a joyful meeting with our Lord, not a sorrowful one. The question is not whether we will strive, but *for what* we will strive.

Modern & Comparative Lens

The concept of life as a “struggle” or a “striving” is a central theme in many philosophical and religious traditions (e.g., the Buddhist concept of *dukkha*). The Qur’anic term “kadḥ” is a particularly powerful and a realistic one. It is a rejection of a naive and a utopian view of the worldly life. It is a call to a sober and a mature spirituality that is prepared for the inevitable “exertion” of the human journey.

Practical Reflection & Application

This verse is a profound source of consolation and a powerful guide for our perspective. The practical application is to accept the “exertion” of life with patience and with purpose. We should not be surprised or disheartened by the difficulties and the struggles that we face. We should see this “kadḥ” as an integral and a necessary part of our journey to our Lord. We should strive to make our toil a toil *for* Him, so that our exertion in this life may be turned into our eternal rest in the next.

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15. Kādiḥun ilā rabbika (كَادِحٌ إِلَىٰ رَبِّكَ) – Striving toward your Lord

Linguistic Root & Etymology

Kādiḥ is one who is striving with great exertion. Ilā rabbika is “toward your Lord.”

The root for `kādiḥ` is K-D-Ḥ (ك-د-ح) and for `rabbika` is R-B-B (ر-ب-ب).

• Morphology: `Kādiḥ` (كَادِح) is an active participle. The phrase describes a state of being.

This is the core definition of the human condition. “O human, you are a `kādiḥ` (striver) towards your Lord.” The entire span of life is defined as a single, continuous act of striving that has a specific and inescapable direction: `ilā rabbika`.

Classical Exegesis (Tafsir)

In the direct address to the human being in Surah Al-Inshiqaq (84:6), the surah states, “O human being, indeed you are striving toward your Lord with [great] exertion, and you will meet Him.” The commentators explain that this is a universal statement about the nature of the “human” condition. Every single human being, believer and disbeliever alike, is on a necessary and an effortful journey (“striving”) that will inevitably end in a “meeting” with their Lord. The only choice we have is what kind of “striving” we will engage in and what kind of “meeting” it will be.

Thematic Context

This is the central, pivotal verse of the entire surah. It is the thesis statement that connects the cosmic drama of the beginning of the surah with the personal drama of the final judgment. The theme is one of an inescapable and a purposeful journey. Our lives are not a random walk; they are a direct and a determined “striving toward our Lord.” The surah is a call to be mindful of this journey and to prepare for the final meeting that lies at its end.

Modern & Comparative Lens

The concept of life as a “journey” or a “striving” towards a final destination is a universal human metaphor. The Qur’anic verse gives this metaphor a profound and a very specific theological direction. The journey is not a horizontal one; it is a vertical one, “toward our Lord.” It is a powerful and a timeless statement on the teleological nature of human existence. We are created with an innate and an inescapable orientation towards our Creator.

Practical Reflection & Application

This verse should be the ultimate frame for our entire lives. We are all “strivers.” The practical application is to make our “striving” a beautiful and a righteous one. We should strive in our worship, in our work, and in our character, with the conscious and the constant awareness that every single step we take is a step “toward our Lord.” This transforms our entire life into a purposeful and a sacred journey.

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16. Kāna fī ahlihi masrūrā (كَانَ فِي أَهْلِهِ مَسْرُورًا) – He had been among his people, happy

Linguistic Root & Etymology

Kāna is “he had been.” Fī ahlihi is “among his people.” Masrūrā (root: S-R-R (س-ر-ر)) is one who is happy or joyful.

The root for `masrūrā` is س-ر-ر.

• Morphology: `Masrūrā` (مَسْرُورًا) is a passive participle used as an adjective.
• Extended Semantic Range: The root signifies secret (`sirr`) and joy (`surūr`). Joy is often a hidden, internal state.

This describes the worldly state of the disbeliever. He was `masrūr`—happy and content—with his like-minded family, heedless of the Hereafter. This temporary, worldly joy is contrasted with his eternal despair.

Classical Exegesis (Tafsir)

In Surah Al-Inshiqaq (84:13), this is the description of the state of the disbeliever in the worldly life. “Indeed, he had been among his people, happy.” The commentators explain that this is a diagnosis of the cause of his ruin. His “happiness” was a shallow and a heedless one. He was happy and content with his worldly life, with his like-minded family and his friends, and this made him completely forgetful of the Hereafter. His worldly joy was the very thing that led him to his otherworldly sorrow. It was the happiness of the heedless.

Thematic Context

This connects to the surah’s central theme of the great reversal of the Hereafter. The surah is a powerful contrast between the two final destinies. The theme is one of a profound and a tragic irony. The one who was “happy” in this world will be the one who is “calling for destruction” in the next. And the one who was striving with exertion in this world will be the one who “returns to his people, happy” in the next. The surah completely inverts the worldly definition of “happiness.”

Modern & Comparative Lens

The critique of a “shallow happiness” that is based on heedlessness and a denial of the deeper realities of existence is a central theme in many spiritual and philosophical traditions. This verse is a powerful and a concise Qur’anic expression of this. It is a timeless warning against a life of superficial and unexamined pleasure. It is a call to a deeper and a more lasting joy that is based on the truth, not on a delusion.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to be wary of a “happiness” that is based on heedlessness. We should enjoy the lawful blessings of this life with a sense of gratitude, but we should not allow our worldly joy to make us forgetful of our final destination. We should strive for the true and the lasting “happiness” of the believer, the joy of a heart that is at peace with its Lord, a joy that will continue and will be perfected in the Hereafter.

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17. La-tarkabunna ṭabaqan ʿan ṭabaq (لَتَرْكَبُنَّ طَبَقًا عَن طَبَقٍ) – You will surely travel from stage to stage

Linguistic Root & Etymology

La-tarkabunna is an emphatic “you will surely ride” or “you will surely travel.” Ṭabaqan ʿan ṭabaq means “from one stage to another stage.”

The root for `tarkabunna` is R-K-B (ر-ك-ب) and for `ṭabaq` is Ṭ-B-Q (ط-ب-ق).

• Morphology: `La-tarkabunna` (لَتَرْكَبُنَّ) is a doubly-emphasized future verb. `Ṭabaq` (طَبَق) means a layer, stage, or state.

This is the answer to the oaths. It is a promise that humanity will surely `tarkabunna` (travel through) `ṭabaqan ʿan ṭabaq` (stage after stage). This refers to the various stages of life, death, resurrection, and judgment.

Classical Exegesis (Tafsir)

In Surah Al-Inshiqaq (84:19), after the majestic oath by the cosmic transitions, this is the definitive statement about the human journey. The commentators have offered several profound interpretations. It refers to the “stages” of our life in this world, from infancy to old age. It refers to the “stages” of our journey after death, from the grave to the resurrection to the final judgment. It also refers to the “stages” of difficulty and ease that we all experience. In all cases, it is a statement of the dynamic, progressive, and stage-by-stage nature of the human journey through existence.

Thematic Context

This is the central theme of the second half of the surah. The surah has presented a series of cosmic oaths, and this is the great truth that the oath is affirming. The theme is one of a perfect and an undeniable correspondence. Just as the moon moves through its “stages,” the human soul will also “travel from stage to stage.” Our existence is not a static one; it is a dynamic and a divinely-ordained journey through a series of transformative states.

Modern & Comparative Lens

The concept of “stages of development” is a central one in modern psychology, from the stages of cognitive development to the stages of moral and spiritual growth. This verse is a powerful and an ancient Qur’anic expression of this. It presents a vision of the human life not as a flat and a linear timeline, but as a series of ascents and descents through different “stages” of being.

Practical Reflection & Application

This verse is a profound and a comforting reminder of the nature of our lives. The practical application is to see our lives as a journey through “stages.” We should not despair in a difficult “stage,” knowing that it will be followed by another. And we should not be heedless in an easy “stage,” knowing that another, more challenging one may be to come. It is a call to a life of mindful and a patient navigation of the different “stages” of our journey to our Lord.

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18. Mā lahum lā yuʾminūn (فَمَا لَهُمْ لَا يُؤْمِنُونَ) – So what is [the matter] with them that they do not believe?

Linguistic Root & Etymology

Mā lahum is “What is the matter with them?” Lā yuʾminūn is “they do not believe.”

The root for `yu’minūn` is ʾ-M-N (أ-م-ن).

• Morphology: This is a rhetorical question of rebuke. `Yu’minūn` (يُؤْمِنُون) is a plural imperfect verb.

This question expresses divine astonishment at the stubbornness of the disbelievers. After all the signs—the cosmic upheaval, the certainty of the return, the clear revelation—the surah asks, what is wrong with them that they still refuse to believe?

Classical Exegesis (Tafsir)

In Surah Al-Inshiqaq (84:20), after the long and powerful discourse of the surah, this poignant and sorrowful question is posed. “So what is [the matter] with them that they do not believe?” The commentators explain that this is an expression of divine wonder and rebuke. After the proofs have been made so clear—the cosmic signs, the oaths, the rational arguments—what possible reason could be left for a person to not “believe”? The question is a powerful and a direct one that is designed to awaken the listener and to make them confront the sheer irrationality of their own denial.

Thematic Context

This connects to the surah’s central theme of the clear and undeniable nature of the truth. The surah is a sustained argument, and this question is the conclusion of that argument. The theme is that disbelief is not a rational or a defensible position; it is a profound and a pitiable spiritual disease. The question is a final and a compassionate attempt to shake the deniers from their state.

Modern & Comparative Lens

The question of “why people do not believe” in the face of evidence is a central one in the psychology of religion and in the study of belief itself. This verse is a profound and an ancient articulation of this very question. It is a timeless and a universal expression of the sorrow of the guide who has presented the truth with all possible clarity, only to be met with an inexplicable rejection.

Practical Reflection & Application

This verse is a call to gratitude for the gift of faith. We should be profoundly thankful that we are not among those about whom this sorrowful question is being asked. The practical application is to constantly strengthen the foundations of our own belief. We should reflect on the powerful proofs that the Qur’an provides, so that our own faith is a deep, a rational, and a joyful conviction, not a blind or a wavering one.

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19. Mā wasaq (وَمَا وَسَقَ) – And what it gathers

Linguistic Root & Etymology

The root is W-S-Q (و-س-ق), which means to gather or to collect. Mā wasaq means “what it gathers.”

The Arabic root is و-س-ق.

• Morphology: `Wasaqa` (وَسَقَ) is a perfect tense verb. `Mā` is “what.”
• Occurrences in Surah Al-Inshiqaq and the Qur’an: The verb appears once here. The root appears 3 times.

The oath by “the night and what it `wasaqa` (gathers)” refers to the night’s function of gathering all creatures into their homes and shelters, and gathering the stars into its darkness. It is an image of the night bringing order and rest.

Classical Exegesis (Tafsir)

In the majestic oath in Surah Al-Inshiqaq (84:17), the surah swears, “And by the night and what it gathers.” The commentators explain that this is an oath by the magnificent and mysterious phenomenon of the night. The night “gathers” all things into itself. It gathers the people and the animals back to their homes for rest. It gathers the stars into its darkness, making them visible. It is a time of gathering, of stillness, and of a profound cosmic shift. The oath is by this beautiful and all-encompassing reality.

Thematic Context

This is a part of the surah’s great oath that is used to affirm the reality of the human journey to the Hereafter. The surah is swearing by a series of profound and beautiful cosmic transitions. The “gathering” of the night is a powerful symbol of the daily “death” of the world, a prelude to its daily “rebirth” at the dawn. The theme is one of a perfect and an undeniable correspondence. Just as the world is “gathered” by the night, the human soul will be “gathered” by death for its final journey.

Modern & Comparative Lens

The personification of the night as a being that “gathers” is a beautiful and a powerful poetic device. It is a call to see the night not as a mere absence of light, but as an active and a positive force with a profound and a beneficial purpose. It is a timeless and a universal image of the mystery and the all-encompassing nature of the night.

Practical Reflection & Application

This verse is a call to be mindful observers of the miracle of the night. The practical application is to see the coming of the night not as an end, but as a beautiful and a merciful “gathering.” We should use this time of gathering for its intended purposes: to “gather” with our families, to find rest for our bodies, and to “gather” our hearts in the intimate and the quiet worship of the Lord of the night.

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20. Masrūrā (مَسْرُورًا) – Happy

Linguistic Root & Etymology

The root is S-R-R (س-ر-ر), which means to be happy or joyful. Masrūr is the passive participle, one who has been made happy.

The Arabic root is س-ر-ر.

• Morphology: `Masrūrā` (مَسْرُورًا) is a passive participle used as an adjective.
• Occurrences in Surah Al-Inshiqaq and the Qur’an: The word appears twice here. The root appears over 40 times.

The surah contrasts two states of being `masrūr`. The disbeliever was `masrūr` in the worldly life, a heedless joy that led to ruin. The believer, after their easy reckoning, returns to their people in Paradise `masrūr`, a true, eternal joy that is the fruit of their righteous striving.

Classical Exegesis (Tafsir)

This word is used in two powerful and contrasting ways in Surah Al-Inshiqaq. The righteous one who receives his book in his right hand “will return to his people, happy” (84:9). The heedless disbeliever is the one who “had been among his people, happy” (84:13). The commentators explain the profound contrast. The happiness of the believer is a true, a lasting, and an eternal happiness that is a result of their success in the Hereafter. The happiness of the disbeliever was a false, a temporary, and a heedless happiness in this world that was the very cause of their eternal sorrow.

Thematic Context

This connects to the surah’s central theme of the great reversal of the Hereafter. The surah is a powerful redefinition of what it means to be truly “happy.” The theme is one of a profound and a tragic irony. The one who was “happy” in this world will be the one who is “calling for destruction” in the next. And the one who was striving with exertion in this world will be the one who is truly and eternally “happy” in the next.

Modern & Comparative Lens

The question of the nature of “true happiness” is the central question of all ethics and philosophy. This surah offers a powerful and a profound answer. It distinguishes between a “shallow happiness” (surūr) that is based on heedlessness and a deep and a lasting “happiness” that is based on a right relationship with God and a successful outcome in the Hereafter.

Practical Reflection & Application

This verse is a direct and a powerful call to seek the true and the lasting happiness, not the false and the fleeting one. The practical application is to not be deceived by the apparent “happiness” of the heedless people of this world. We should strive for the deeper and more lasting joy that comes from a life of faith and submission, with the full and certain confidence that this is the only happiness that will last and that will be perfected in the Hereafter.

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21. Muddat (مُدَّتْ) – It is stretched out

Linguistic Root & Etymology

The root is M-D-D (م-د-د), which means to stretch or to extend. The passive verb muddat means “it is stretched out.”

The Arabic root is م-د-د.

• Morphology: `Muddat` (مُدَّتْ) is a feminine singular passive perfect verb.
• Occurrences in Surah Al-Inshiqaq and the Qur’an: The verb appears once here. The root is common (over 30 times).

`Wa idhā-l-arḍu muddat` (“And when the earth is stretched out”). This describes the state of the earth on the Day of Judgment. All its features—mountains and valleys—will be leveled, and it will be stretched out into a vast, flat plain for the gathering and judgment.

Classical Exegesis (Tafsir)

In the description of the Day of Judgment in Surah Al-Inshiqaq (84:3), the surah states, “And when the earth is stretched out.” The commentators explain that on that Day, the earth as we know it—with its mountains, its valleys, and its curves—will be completely flattened and will be “stretched out” into a single, vast, and level plain. This is to prepare it for its new function as the great plain of the gathering and the judgment, where all of creation will be able to see and to be seen.

Thematic Context

This is a key part of the surah’s powerful and cinematic depiction of the end of the world. It connects to the theme of the universality of the Day of Judgment. The “stretching out” of the earth is a powerful image of a world being prepared for a new and a final purpose. It is a sign that the old world is being completely re-formatted for the great and final event of the reckoning of all humanity.

Modern & Comparative Lens

The image of a “flattened earth” on the Day of Judgment is a powerful eschatological archetype. It is a symbol of a state where there is “no more high and low,” a state of ultimate and radical equality before the divine judge. It is a literary and a theological device to convey the sheer, unimaginable scale and the universal nature of the final assembly.

Practical Reflection & Application

This verse is a profound reminder of the impermanence of the very ground beneath our feet. If the mighty earth itself will be “stretched out” and re-formed, then how fleeting are all of our own worldly structures and achievements? The practical application is to not place our ultimate security in the things of this earth, but to place it in the Lord of the earth, who is the only eternal and unchanging reality.

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22. Mulāqīhi (فَمُلَاقِيهِ) – Then you will meet Him

Linguistic Root & Etymology

The root is L-Q-Y (ل-ق-ي), which means to meet. The phrase fa-mulāqīhi means “then you will meet Him” or “you are a meeter of Him.”

The Arabic root is ل-ق-ي.

• Morphology: `Mulāqīhi` (مُلَاقِيهِ) is an active participle. The phrase `fa-mulāqīhi` means “so you are one who will meet Him.”
• Occurrences in Surah Al-Inshiqaq and the Qur’an: The word appears once here. The root is very common (over 140 times).

This is the inevitable end of the human `kadḥ` (striving). The journey of life is a journey towards the Lord, and the destination is this `liqā’` (meeting). It is a promise of a direct, personal encounter with God for the final reckoning.

Classical Exegesis (Tafsir)

In the direct address to the human being in Surah Al-Inshiqaq (84:6), after stating that we are all “striving toward our Lord with great exertion,” the verse gives the inevitable conclusion: “and you will meet Him.” The commentators explain that this is a statement of the absolute and the inescapable certainty of the final meeting with God on the Day of Judgment. The entire journey of our life, the entire path of our striving, has this one, single, and final destination. The “meeting” is the moment of the final reckoning.

Thematic Context

This is the central, pivotal verse of the entire surah. It is the thesis statement that connects the cosmic drama of the beginning of the surah with the personal drama of the final judgment. The theme is one of an inescapable and a purposeful journey. Our lives are not a random walk; they are a direct and a determined “striving toward our Lord,” and the final “meeting” is the moment when the outcome of that striving will be made known.

Modern & Comparative Lens

The concept of a final “meeting with God” is the ultimate and most profound of all the promises and the warnings of the Abrahamic faiths. It is a powerful statement on the personal and the relational nature of the final judgment. We are not just being judged by an impersonal law; we are “meeting” our Lord and our Creator. This gives the final judgment a profound and an intimate gravity.

Practical Reflection & Application

This verse should be the ultimate and the most powerful of all motivators for our lives. We are all on a journey to “meet” our Lord. The practical application is to live our lives in a way that prepares us for a beautiful and a joyful “meeting.” We should strive in the deeds that are pleasing to Him, so that when this final and inevitable “meeting” occurs, it will be the most beautiful and the most longed-for of all possible encounters.

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23. Qamar (الْقَمَر) – The Moon

Linguistic Root & Etymology

Al-Qamar is the Arabic word for the moon.

The root is Q-M-R (ق-م-ر).

• Morphology: `Al-Qamar` (الْقَمَر) is a noun.
• Occurrences in Surah Al-Inshiqaq and the Qur’an: The word appears once here. The root appears 27 times, corresponding to the approximate number of days the moon is visible each month.

The oath by “the moon when it becomes full” is one of the cosmic oaths used to affirm the reality of the human journey through stages. The moon’s journey to fullness is a visible sign of this principle of gradual progression.

Classical Exegesis (Tafsir)

In the majestic oath in Surah Al-Inshiqaq (84:18), the surah swears, “And by the moon when it becomes full.” The commentators explain that this is an oath by the moon in its most beautiful, most complete, and most perfect state. The full moon is a sign of the perfect power and the beautiful artistry of God. The surah swears by this sign of perfect completion to affirm the reality of the human being’s journey through their own stages of completion.

Thematic Context

This is a part of the surah’s great oath that is used to affirm the reality of the human journey to the Hereafter. The surah is swearing by a series of profound and beautiful cosmic transitions—the twilight, the gathering night, the full moon—to affirm the reality of the “stages” that the human being will traverse. The theme is one of a perfect and an undeniable correspondence. Just as the moon moves through its phases to a state of fullness, the human soul will move through its “stages” to its final and complete state in the Hereafter.

Modern & Comparative Lens

The full moon has been a source of wonder, of beauty, and of spiritual inspiration in all human cultures. The Qur’an uses this universal and powerful symbol as the basis for a divine oath. It is a call to see in the beautiful and the cyclical perfection of the moon a sign of the purposeful and the stage-by-stage nature of our own existence.

Practical Reflection & Application

This verse is a call to be mindful observers of the moon. The practical application is to look at the full moon not just as a beautiful sight, but as a profound and a regular sign of our Lord. We should see in its perfect fullness a reminder of the perfection of our Creator, and we should see in its journey through the stages a reminder of our own, personal journey through the “stages” of life and death, until we meet our Lord in our own final state.

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24. Qurʾān (الْقُرْآن) – The Recitation

Linguistic Root & Etymology

The root is Q-R-ʾ (ق-ر-أ), which means to read or to recite. Al-Qurʾān is the Recitation.

The Arabic root is ق-ر-أ.

• Morphology: `Al-Qur’ān` (الْقُرْآن) is a verbal noun, meaning “The Recitation.”
• Occurrences in Surah Al-Inshiqaq and the Qur’an: The word appears once here. The root is very common (over 85 times).

The surah questions the disbelievers’ reaction: `wa idhā quri’a ʿalayhimu-l-qur’ānu lā yasjudūn` (“And when the Qur’an is recited to them, they do not prostrate?”). The proper response to hearing the `Qur’ān` is prostration, an act of humble submission. Their refusal to do so is the ultimate sign of their arrogance.

Classical Exegesis (Tafsir)

In Surah Al-Inshiqaq (84:21), after asking why the disbelievers do not believe, the surah asks, “And when the Qur’an is recited to them, they do not prostrate?” The commentators explain that this is a statement of their profound arrogance and the ultimate sign of their rejection. The Qur’an is the direct and the recited word of their Creator. The natural and the fitting response to hearing it is to fall down in humble “prostration” (sujūd). Their refusal to perform this simple, physical act of submission is the ultimate proof of the pride and the rebellion that is in their hearts.

Thematic Context

This connects to the surah’s central theme of the proper response to the divine message. The surah is a call to submission. The theme is that the “recitation” of the Qur’an is a direct and a powerful test of the heart. A humble and a sincere heart will be moved to prostrate. An arrogant and a rebellious heart will refuse. The response to the “Qur’an” is the ultimate and the final separator between the two parties.

Modern & Comparative Lens

The concept of “prostrating” upon hearing a sacred text is a powerful one. It is an act of embodied cognition, where the body is made to physically enact the inner state of submission that the text calls for. The Qur’an is unique in that it has specific verses (the “verses of prostration”) where this act is recommended or required. This verse is one of the powerful proofs for this practice.

Practical Reflection & Application

This verse is a powerful reminder of the proper etiquette of engaging with the Qur’an. The practical application is that when we “recite” the Qur’an or when we hear it being recited, our hearts should be in a state of humble submission. We should allow its words to penetrate our hearts and to lead us to a state of awe that makes us want to “prostrate” ourselves before the greatness of its speaker. It is a call to a living and a responsive relationship with the Book of Allah.

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25. Rabbika (رَبِّكَ) – Your Lord

Linguistic Root & Etymology

Rabb is the Lord, Cherisher, and Sustainer. Ka is the suffix “your.”

The root is R-B-B (ر-ب-ب).

• Occurrences in Surah Al-Inshiqaq and the Qur’an: The word appears once here. The root is extremely common (over 970 times).

The human is `kādiḥun ilā Rabbika`—”striving toward *your Lord*.” This personal address makes the universal statement intimate. The journey of life is not toward an abstract principle but to a personal, nurturing `Rabb`.

Classical Exegesis (Tafsir)

In the pivotal verse of Surah Al-Inshiqaq (84:6), the human being is addressed, “O human being, indeed you are striving toward your Lord…” The commentators highlight the choice of the name “Lord” (Rabb). It is a name that signifies a close and a personal relationship. We are not just striving towards a distant king or a detached creator; we are striving towards our “Lord,” the one who has created us, who sustains us, and who cherishes us. This makes the final meeting one that should be longed for by the believer, not just feared.

Thematic Context

The concept of the “Lord” is central to the surah’s message. The heavens and the earth “listen to their Lord.” The human being is striving “toward their Lord.” The ultimate destination is “to your Lord.” The theme is one of a personal and an inescapable relationship. We are all, in our very essence, the servants of our “Lord,” and the entire journey of our existence is a journey back to Him.

Modern & Comparative Lens

The concept of God as the “Lord” is a central one in the Abrahamic faiths. The Arabic term “Rabb” is a particularly rich and a comprehensive one. It is not just a master, but also a loving caretaker and a guide. It is a relational term that is at the very heart of the Qur’an’s theology. It establishes a relationship that is based not just on power, but also on love, care, and a benevolent providence.

Practical Reflection & Application

This verse should frame our entire understanding of our life’s journey. We are on a journey “toward our Lord.” The practical application is to live our lives with a constant awareness of this beautiful and personal relationship. We should strive to be the kind of servant that will be happy and honored to meet their loving and generous “Lord.” This transforms the journey of life from a source of anxiety into a source of joyful and purposeful striving.

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26. Saʿīrā (سَعِيرًا) – A Blaze

Linguistic Root & Etymology

The root is S-ʿ-R (س-ع-ر), which means a blazing or raging fire. It is one of the names of Hell, emphasizing its intense heat.

The Arabic root is س-ع-ر.

• Morphology: `Saʿīr` (سَعِير) is a noun for a blazing fire.
• Occurrences in Surah Al-Inshiqaq and the Qur’an: The word appears once here. The root appears 16 times, always referring to the Hellfire.

`Saʿīr` is the destination for the one who receives their book behind their back. After crying out for destruction, they will `yaṣlā saʿīrā`—”enter and burn in a Blaze.” The name itself conveys the intensity of the torment.

Classical Exegesis (Tafsir)

In Surah Al-Inshiqaq (84:12), this is the description of the fate of the one who is given his book behind his back. “And he will enter a Blaze to burn.” The commentators explain that this is the final and the inevitable destination of the one who lived a life of heedless joy and denial. The “Blaze” is the physical torment that is the just and fitting recompense for a life spent in the pursuit of the fleeting pleasures of this world and in the denial of the ultimate reality of the next.

Thematic Context

This connects to the surah’s central theme of the two opposing destinies. The surah is a vivid and a contrasting depiction of the fates of the two parties. The “Blaze” is the final destination of the person whose return is a sorrowful one. This stands in stark and direct contrast to the joyful and happy return of the righteous to their families in Paradise. The surah is a call to choose the path that leads away from this “Blaze.”

Modern & Comparative Lens

The imagery of a “blazing fire” as the ultimate punishment is a powerful eschatological archetype in the Abrahamic traditions. The Qur’an uses this visceral and terrifying image to convey the sheer horror of the state of being cut off from God’s mercy. It is the ultimate symbol of pain, destruction, and regret.

Practical Reflection & Application

This verse is a solemn reminder that should motivate us to seek the path of salvation. The practical application is to live a life of faith and accountability, so that we are not among those who will “enter a Blaze.” We should take the warnings of the Qur’an with the utmost seriousness and constantly seek refuge in God’s mercy from this terrible fate. This is the essence of taqwā.

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27. As-Samāʾu inshaqqat (السَّمَاءُ انشَقَّتْ) – The heaven is split asunder

Linguistic Root & Etymology

Al-Samāʾ is the heaven. Inshaqqat (root: SH-Q-Q (ش-ق-ق)) is a passive verb meaning “it is split asunder” or “it is rent apart.”

The roots are S-M-W (س-م-و) for `samā’` and ش-ق-ق for `inshaqqat`.

• Morphology: This is a verbal sentence. `Inshaqqat` (انشَقَّتْ) is a Form VII perfect tense verb.

This is the opening image of the surah. The splitting of the sky, a symbol of permanence, signals the beginning of the cosmic upheaval of the Day of Judgment.

Classical Exegesis (Tafsir)

This is the opening event of the Day of Judgment as described in Surah Al-Inshiqaq (84:1). The commentators explain that on that Day, the sky, which appears to us as a strong and seamless structure, will be torn apart. This is a sign of the beginning of the end of the cosmic order and the commencement of the great and terrible events of the Final Day. It is the first act in the great cosmic drama.

Thematic Context

This is the opening and the foundational event of the surah’s eschatological vision. It connects to the central theme of the complete and utter dissolution of the world order on the Day of Judgment. The surah begins with this most powerful and dramatic of all possible images. The theme is that the most stable and the most powerful of all the realities we know—the heaven itself—will be the first to be undone by the power of the divine command.

Modern & Comparative Lens

The image of the “heavens being torn apart” is a powerful and a universal apocalyptic archetype, also found in the biblical tradition. It is a literary and a theological device to convey the sheer, unimaginable scale of the final cosmic cataclysm. It is a profound and a timeless image of the complete and total end of the current physical order.

Practical Reflection & Application

This verse is a profound reminder of the impermanence of the entire universe. If the mighty heavens themselves will be “split asunder,” then how fleeting are our own lives and our own concerns? The practical application is to not place our ultimate hope or our ultimate security in any created thing, but to place it only in the eternal Creator who will remain after all the heavens have been torn apart.

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28. Ash-Shafaq (الشَّفَقِ) – The twilight

Linguistic Root & Etymology

The root is SH-F-Q (ش-ف-ق). Ash-Shafaq refers to the reddish glow in the sky after sunset, the twilight.

The Arabic root is ش-ف-ق.

• Morphology: `Ash-Shafaq` (الشَّفَق) is a noun.
• Extended Semantic Range: The same root also means to have pity, compassion, or fear for someone (`ishfāq`). The twilight (`shafaq`) is a gentle, “compassionate” light between the harshness of day and the darkness of night.
• Occurrences in Surah Al-Inshiqaq and the Qur’an: The word appears once here. The root appears 11 times.

The oath by `ash-shafaq` is the first in a series of oaths by cosmic transitions. The twilight is a beautiful, transient stage between day and night. The surah swears by it to affirm that just as the cosmos moves through stages, so too will humanity.

Classical Exegesis (Tafsir)

In the majestic oath in Surah Al-Inshiqaq (84:16), the surah swears, “So I swear by the twilight.” The commentators explain that this is an oath by a magnificent and a beautiful sign of God. The twilight is a time of profound transition, between the day and the night. It is a time of beauty and of reflection. The surah swears by this daily, cosmic event to affirm the reality of the “stages” of transition that the human being will also traverse.

Thematic Context

This is a part of the surah’s great oath that is used to affirm the reality of the human journey to the Hereafter. The surah is swearing by a series of profound and beautiful cosmic transitions—the twilight, the gathering night, the full moon—to affirm the reality of the “stages” that the human being will traverse. The theme is one of a perfect and an undeniable correspondence. Just as the world moves through the stage of the “twilight,” the human soul will move through its own stages of life and death.

Modern & Comparative Lens

The beauty and the poignancy of the “twilight” has been a source of poetic and spiritual inspiration for all of humanity. The Qur’an uses this universal and powerful symbol as the basis for a divine oath. It is a call to see in the beautiful and the fleeting nature of the twilight a sign of the purposeful and the stage-by-stage nature of our own existence.

Practical Reflection & Application

This verse is a call to be mindful observers of the miracle of the twilight. The practical application is to use this beautiful and blessed time for the remembrance of God. The time of the Maghrib prayer is the time of the “shafaq.” We should use this moment of cosmic transition to make our own spiritual transition, turning from the distractions of the day to the worship of the Lord of the twilight.

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29. Ṭabaqan ʿan ṭabaq (طَبَقًا عَن طَبَقٍ) – From one stage to another stage

Linguistic Root & Etymology

Ṭabaq means a stage, a layer, or a condition. The phrase means “from one stage to another stage.”

The root for `ṭabaq` is Ṭ-B-Q (ط-ب-ق).

• Morphology: `Ṭabaqan ʿan ṭabaq` (طَبَقًا عَن طَبَقٍ) is a phrase describing a progression through stages. `Ṭabaq` is a noun.
• Occurrences in Surah Al-Inshiqaq and the Qur’an: The phrase appears once here. The root appears 16 times.

This phrase is the answer to the oaths. It is a promise that humanity will `tarkabunna` (travel through) `ṭabaqan ʿan ṭabaq` (stage after stage). This refers to the various stages of life, death, resurrection, and judgment.

Classical Exegesis (Tafsir)

In Surah Al-Inshiqaq (84:19), after the majestic oath by the cosmic transitions, this is the definitive statement about the human journey. “You will surely travel from stage to stage.” The commentators have offered several profound interpretations. It refers to the “stages” of our life in this world, from infancy to old age. It refers to the “stages” of our journey after death, from the grave to the resurrection to the final judgment. It also refers to the “stages” of difficulty and ease that we all experience. In all cases, it is a statement of the dynamic, progressive, and stage-by-stage nature of the human journey through existence.

Thematic Context

This is the central theme of the second half of the surah. The surah has presented a series of cosmic oaths, and this is the great truth that the oath is affirming. The theme is one of a perfect and an undeniable correspondence. Just as the moon moves through its “stages,” the human soul will also “travel from stage to stage.” Our existence is not a static one; it is a dynamic and a divinely-ordained journey through a series of transformative states.

Modern & Comparative Lens

The concept of “stages of development” is a central one in modern psychology, from the stages of cognitive development to the stages of moral and spiritual growth. This verse is a powerful and an ancient Qur’anic expression of this. It presents a vision of the human life not as a flat and a linear timeline, but as a series of ascents and descents through different “stages” of being.

Practical Reflection & Application

This verse is a profound and a comforting reminder of the nature of our lives. The practical application is to see our lives as a journey through “stages.” We should not despair in a difficult “stage,” knowing that it will be followed by another. And we should not be heedless in an easy “stage,” knowing that another, more challenging one may be to come. It is a call to a life of mindful and a patient navigation of the different “stages” of our journey to our Lord.

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30. Takhallat (وَتَخَلَّتْ) – And it becomes empty

Linguistic Root & Etymology

The root is KH-L-W (خ-ل-و), which means to be empty. The verb takhallat means “and it becomes empty.”

The Arabic root is خ-ل-و.

• Morphology: `Takhallat` (تَخَلَّتْ) is a Form V perfect tense verb.
• Occurrences in Surah Al-Inshiqaq and the Qur’an: The verb appears once here.

This verb describes the final state of the earth on the Day of Judgment. It `alqat mā fīhā` (casts out what is within it) `wa takhallat` (and becomes utterly empty). The action of becoming empty is the completion of the process of resurrection.

Classical Exegesis (Tafsir)

In the description of the Day of Judgment in Surah Al-Inshiqaq (84:4), this is the final state of the earth. “And it casts out what is within it and becomes empty.” The commentators explain that on that Day, the earth will be commanded to give up its dead. It will “cast out” all of the bodies and the treasures that are buried “within it,” and it will become completely “empty.” It is a powerful and a dynamic image of the universal resurrection and the final emptying of all the graves.

Thematic Context

This is the final of the great signs of the Hereafter that are mentioned in the opening of the surah. It is the direct and the earthly consequence of the cosmic upheaval. The theme is that the end of the world is not an end in itself; it is a prelude to this great event of the resurrection. The “emptying” of the earth is the moment when the final accountability, which is the central theme of the surah, truly begins.

Modern & Comparative Lens

The image of the earth “giving up its dead” is a powerful and a central eschatological archetype in the Abrahamic faiths. The Qur’an’s use of the specific and the powerful verb “casts out” is a particularly vivid one. The phrase “and becomes empty” gives a sense of a final and a total completion of this process. It is a powerful literary and a theological depiction of the moment of universal resurrection.

Practical Reflection & Application

Contemplating the reality of the earth “becoming empty” of its dead is a profound spiritual exercise. It is a reminder of our own mortality and the certainty of our final accounting. The practical application is to live our lives in a way that prepares us for that moment. We should strive to be among those who will emerge from the earth with their faces shining with light, rushing towards the mercy of their Lord, not in a state of terror.

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31. Thubūrā (ثُبُورًا) – For destruction

Linguistic Root & Etymology

The root is TH-B-R (ث-ب-ر), which means to be destroyed or to perish. Thubūr is destruction or ruin.

The Arabic root is ث-ب-ر.

• Morphology: `Thubūr` (ثُبُور) is a verbal noun.
• Occurrences in Surah Al-Inshiqaq and the Qur’an: The word appears once here. The root appears 4 times.

This is the desperate cry of the one who receives their book behind their back. `yadʿū thubūrā`—”he will call for destruction.” Faced with the undeniable record of his evil deeds, his despair is so absolute that he wishes for annihilation rather than face the punishment to come.

Classical Exegesis (Tafsir)

In Surah Al-Inshiqaq (84:11), this is the desperate cry of the one who is given his book behind his back. “He will cry out for destruction.” The commentators explain that on that Day, when the sinner is confronted with the terrible and the undeniable record of his own evil deeds, his despair will be so absolute that he will “cry out” for his own annihilation. He will wish for a complete and a total “destruction” rather than having to face the punishment that is to come. It is the ultimate cry of a soul that has lost all hope.

Thematic Context

This connects to the surah’s central theme of the two opposing destinies. The surah has just described the joyful return of the righteous. This verse is the direct and the terrifying counterpart. The theme is one of a profound and a tragic reversal. The one who was “happy” and heedless in this world is now the one who is “crying out for destruction.” The surah is a powerful warning to avoid the path that leads to this terrible and desperate cry.

Modern & Comparative Lens

The “death wish” or the cry for annihilation in the face of an unbearable suffering is a profound and a dark human experience. This verse is a powerful and an ancient depiction of this. It is a timeless and a universal literary and a psychological portrait of the state of ultimate despair. The Qur’an uses this raw and powerful human cry to make the reality of the torment of the damned deeply and personally felt by the listener.

Practical Reflection & Application

This verse is a profound and a sobering warning. We must do everything in our power to not be among those who will have to make this terrible cry. The practical application is to live a life of faith and of righteous deeds, so that our meeting with our record will be a source of joy, not a source of a despair so great that we will “cry out for destruction.” It is a powerful motivation to prepare for a good end.

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32. Ūtiya kitābahu (أُوتِيَ كِتَابَهُ) – He who is given his book

Linguistic Root & Etymology

Ūtiya is “he is given.” Kitābahu is “his book.”

The root for `ūtiya` is ʾ-T-Y (أ-ت-ي) and for `kitābahu` is K-T-B (ك-ت-ب).

• Morphology: `Ūtiya` (أُوتِيَ) is a passive perfect verb. `Kitābahu` (كِتَابَهُ) is the noun “book” with the pronoun “his.”

This phrase introduces the two categories of people on the Day of Judgment. Their entire destiny is determined by *how* they are “given their book” (`kitāb`) of deeds—either in the right hand (a sign of success) or behind the back (a sign of doom).

Classical Exegesis (Tafsir)

This phrase is used twice in Surah Al-Inshiqaq to introduce the two great parties on the Day of Judgment. “So as for he who is given his book in his right hand…” (84:7). “But as for he who is given his book behind his back…” (84:10). The commentators explain that the “book” is the detailed and the complete record of all of our deeds that has been kept by the recording angels. The manner in which this book is “given” to us is the first and the most decisive sign of our final destiny. To be given it in the right hand is a sign of honor and success. To be given it from behind the back is a sign of ultimate disgrace and failure.

Thematic Context

This connects to the surah’s central theme of the final and the absolute sorting of humanity. The surah has stated that every soul will “meet” the result of its striving. This scene of the “giving of the books” is the formal and the judicial beginning of that meeting. The theme is one of a clear and an undeniable separation. The moment the books are given, the two destinies are sealed. The entire surah is a call to be among those who will receive their book in their right hand.

Modern & Comparative Lens

The concept of a “book of life” or a “book of deeds” is a central feature of the Abrahamic eschatologies. The Qur’an’s description of the manner of the giving of this book is a particularly powerful and a dramatic one. It is a profound literary and a theological device to convey the honor of the saved and the humiliation of the damned.

Practical Reflection & Application

This verse is a direct and a powerful reminder of the great event that awaits us. The practical application is to live our lives with the conscious intention of making our “book” a beautiful one. We should strive to fill our book with the deeds of the righteous, so that on that Day, we will be among those who are able to stretch out their right hands with confidence and joy to receive the record of their lives.

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33. Warāʾa ẓahrihi (وَرَاءَ ظَهْرِهِ) – Behind his back

Linguistic Root & Etymology

Warāʾa means behind. Ẓahrihi is “his back.”

The root for `ẓahrihi` is Ẓ-H-R (ظ-ه-ر).

• Morphology: `Warā’a` (وَرَاء) is a preposition/adverb. `Ẓahrihi` (ظَهْرِهِ) is the noun `ẓahr` (back) with the pronoun `hi`.

This describes the humiliating manner in which the damned receive their record. Their book is given to them `warā’a ẓahrihi` (“from behind his back”), a posture of extreme disgrace and a sign of their utter failure.

Classical Exegesis (Tafsir)

In Surah Al-Inshiqaq (84:10), this is the description of the manner in which the wicked will receive their book of deeds. “But as for he who is given his book behind his back…” The commentators explain that this is a sign of their ultimate and profound disgrace. Their right hand will be shackled to their neck, and their left hand will be twisted behind their back, and the scroll of their evil deeds will be given to them in this humiliating and painful posture. They will be so ashamed of their own record that they will not even be able to face it.

Thematic Context

This is the central depiction of the state of the damned in the surah. It is the direct and the terrifying counterpart to the joyful state of the one who receives their book in their right hand. The theme is one of a perfect and a fitting recompense. The one who “turned his back” on the reminder of God in this life is the one who will be forced to receive his record “behind his back” in the next. The punishment is a perfect and an ironic reflection of the crime.

Modern & Comparative Lens

The act of “turning one’s back” is a universal symbol of rejection and contempt. The image of being forced to receive one’s final judgment “behind one’s back” is a powerful and a terrifying one. It is a literary and a theological device to convey the sheer and absolute nature of the humiliation of the damned. It is a state of such profound shame that one cannot even face one’s own self.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to live our lives in a way that we are always “facing” our Lord and His guidance. We should never “turn our backs” on His commands or on our responsibilities. By facing our duties with courage and sincerity in this life, we can hope to be among those who can face their final record with joy and confidence in the next.

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34. Yūʿūn (يُوعُونَ) – They keep within

Linguistic Root & Etymology

The root is W-ʿ-Y (و-ع-ي), which means to hold or to keep something within a vessel. The verb yūʿūn means “they keep within” or “they conceal in their vessels,” i.e., their hearts.

The Arabic root is و-ع-ي.

• Morphology: `Yūʿūn` (يُوعُونَ) is a plural imperfect verb from Form IV (`awʿā`, to put into a vessel).
• Occurrences in Surah Al-Inshiqaq and the Qur’an: The verb appears once here. The root appears 6 times.

The surah states that Allah knows what the disbelievers `yūʿūn` (contain/conceal) in their hearts. This refers to the hidden disbelief, arrogance, and hatred that motivates their outward rejection of the Qur’an.

Classical Exegesis (Tafsir)

In Surah Al-Inshiqaq (84:23), after stating that the disbelievers are engaged in denial, the surah makes this definitive statement. “And Allah is Most Knowing of what they keep within.” The commentators explain that this is a statement of God’s perfect and intimate knowledge of the inner realities of the deniers. Their outward denial is just a manifestation of the disbelief, the arrogance, and the hatred that they are “keeping within” their hearts. God’s judgment upon them is not based on their outward speech alone, but on His perfect knowledge of their hidden, inner state.

Thematic Context

This connects to the surah’s theme of the final and the perfect judgment. The surah is a sustained argument that a day of accountability is coming. This verse is a guarantee of the perfect justice of that accountability. The theme is that the divine court will not be a superficial one. It will be a court where the deepest and the most secret “contents of the heart” will be brought to light and will be the basis of the final verdict. Hypocrisy and secret denial will be of no avail.

Modern & Comparative Lens

The concept of a God who has an “inside view” of our inner world is a central tenet of the Abrahamic faiths. This Qur’anic phrase is a particularly beautiful and a powerful one. The metaphor of the heart as a “vessel” (from the root of the verb) is a profound one. The verse is a statement that God knows the very “contents” of this inner vessel. It is the basis for a spirituality that is focused on the purification of the inner self.

Practical Reflection & Application

This verse is a powerful call to a life of sincerity and integrity. The practical application is to be as concerned with the purity of our inner world as we are with the correctness of our outer actions. We should strive to purify our intentions, to guard our hearts from evil thoughts, and to fill the “vessel” of our hearts with the beautiful qualities of faith, love, and sincerity, with the full and certain awareness that our Lord is “Most Knowing” of their contents.

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35. Ẓanna an lan yaḥūr (ظَنَّ أَن لَّن يَحُورَ) – He thought that he would never return

Linguistic Root & Etymology

Ẓanna is “he thought.” An lan yaḥūr (root: Ḥ-W-R (ح-و-ر)) is an emphatic “that he would never return.”

The root for `ẓanna` is Ẓ-N-N (ظ-ن-ن) and for `yaḥūr` is ح-و-ر.

• Morphology: `Ẓanna` (ظَنَّ) is a verb for thinking or assuming. `Lan yaḥūr` (لَن يَحُور) is an emphatic negation of a future return.
• Extended Semantic Range: `Ẓann` is a thought or assumption, often contrasted with `yaqīn` (certainty). `Ḥāra` means to return or revert.

This phrase diagnoses the core delusion of the disbeliever. He was happy in his worldly life because he `ẓanna` (thought/assumed) `an lan yaḥūr` (that he would never return) for judgment. This false assumption of no accountability was the foundation of his heedlessness.

Classical Exegesis (Tafsir)

In Surah Al-Inshiqaq (84:14), this is the diagnosis of the heedless disbeliever’s state of mind. After describing his happy and self-satisfied life in this world, the verse says, “Indeed, he thought that he would never return.” The commentators explain that this is the root cause of his heedlessness. He was so engrossed in the pleasures of this world that he developed a firm “thought” or a deluded certainty that there would be no afterlife, no “return” to his Lord for a final accounting. This false assumption is what allowed him to live a life of carefree and unaccountable pleasure.

Thematic Context

This connects to the surah’s central theme of the absolute certainty of the “return” to God. The surah is a sustained argument against this very “thought.” The theme is one of a profound and a tragic delusion. The disbeliever’s entire happy existence in this world is built upon a single, foundational, and fatal error in his thinking. The surah is a merciful warning that is designed to shatter this false “thought” before it is shattered by the reality of death itself.

Modern & Comparative Lens

The “denial of death” and of an afterlife is a central feature of the modern, secular worldview. This verse is a powerful and an ancient diagnosis of this mindset. The Qur’an frames this not as an enlightened or a rational position, but as a “ẓann“—a conjecture or a thought that is based on a delusion. It is a profound critique of a worldview that is based on the denial of the ultimate and most certain of all human realities: our final “return” to our maker.

Practical Reflection & Application

This verse is a powerful and a direct warning. The practical application is to be the opposite of this. We should live our lives with the constant and the certain “thought” that we *will* “return” to our Lord. This awareness of our final return is the ultimate and the most powerful motivator for a righteous and an accountable life. It is the key that unlocks the door to a life of true and lasting meaning.