Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Al-Isra

1. ‘Abd (عَبْد) – Servant

Linguistic Root & Etymology

The word ‘Abd comes from the root ع-ب-د (ʻ-B-D), which signifies servitude, worship, and devotion. An ‘abd is a servant or a slave. In a theological context, it is the highest and noblest title for a human being, signifying one who is a devoted and willing servant of God. The state of being a servant is ‘ubūdiyyah, and worship is ‘ibādah. The term appears at the very beginning of Surah Al-Isra, referring to the Prophet Muhammad: “Glory be to the One who took His servant for a journey by night.”

Classical Exegesis (Tafsir)

Classical commentators have stressed the significance of God referring to the Prophet as “His servant” (‘abdihī) at the moment of his greatest honor, the Isra’. This is seen as a crucial teaching: the highest spiritual station one can achieve is the station of perfect servitude to God. It is a refutation of any notion of divinity in the Prophet and an affirmation that his honor comes precisely from his perfect submission and worship. The title ‘Abd is a badge of supreme honor, not of degradation.

Thematic Context

The concept of the ‘Abd is the thematic foundation of the entire surah. The journey of the Isra’ was granted to the Prophet in his capacity as the perfect servant. The surah then goes on to describe the story of the “servants” (‘ibād) of God who were sent to punish the Children of Israel for their corruption. It also lists the ethical commands that are the practical manifestation of what it means to be a true servant of God. The entire surah is a discourse on the character, responsibilities, and ultimate honor of being God’s ‘abd.

Modern & Comparative Lens

In modern discourse, the term “servant” or “slave” can have negative connotations due to its association with human chattel slavery. However, the Islamic theological concept of being an ‘Abd of God is seen as the ultimate form of liberation. By being a servant of the one true God, one is freed from servitude to all false gods—desires, ego, wealth, power, and other people. This concept of divine servitude as liberation is a powerful paradox found in many mystical traditions.

Practical Reflection & Application

This concept calls us to embrace our identity as servants of God with joy and honor. It is the key to both humility and dignity. Humility, because we recognize our complete dependence on our Master. Dignity, because by serving the Highest King, we are freed from bowing our heads to anyone or anything else. The practical application is to live a life of ‘ibādah (worship), where every action—from our prayers to our ethical conduct—is an expression of our loving and willing servitude to God.

2. ‘Ahd (عَهْد) – Covenant/Promise

Linguistic Root & Etymology

The word ‘Ahd comes from the root ع-ه-د (ʻ-H-D), which means to command, to entrust, or to make a covenant. An ‘ahd is a solemn promise, a pact, or a covenant. It implies a commitment that one is morally and spiritually bound to fulfill. The fulfillment of one’s ‘ahd is a major theme in Quranic ethics.

Classical Exegesis (Tafsir)

In the comprehensive ethical code laid out in Surah Al-Isra, God commands the believers: “And fulfill the covenant” (wa awfū bil-‘ahd). This is followed by a powerful statement of accountability: “Indeed, the covenant is something that will be questioned about” (inna al-‘ahda kāna mas’ūlā). Classical commentators have understood this command to be all-encompassing. It includes the great covenant between humanity and God, as well as all the promises, contracts, and commitments that people make with one another. The verse makes it clear that we will be held responsible for every single promise we make.

Thematic Context

The command to fulfill the ‘Ahd is a cornerstone of the surah’s theme of human responsibility and social justice. The chapter lays out the foundations of a righteous society, and trustworthiness is presented as an indispensable pillar. This command is part of a series of ethical injunctions that include honoring parents, caring for the needy, avoiding wastefulness, and being just in trade. It establishes that a true believer is someone whose word is their bond, both with God and with people.

Modern & Comparative Lens

The sanctity of contracts and promises is a foundational principle of law and ethics in all civilized societies. The Quranic concept of ‘Ahd gives this social and legal principle a profound spiritual weight. Breaking a promise is not just a breach of contract or a social faux pas; it is a sin for which one is directly accountable to God. This elevates the importance of integrity in all of one’s dealings, from major international treaties to simple personal promises.

Practical Reflection & Application

This verse is a direct and powerful call to a life of integrity. It means we should be very careful about the promises we make, and absolutely diligent about fulfilling them. We will be “questioned” about every commitment we undertake. This should make us scrupulous in our business dealings, faithful in our personal relationships, and sincere in our vows to God. To be a person of your word is to be a person who is living by the guidance of this surah.

3. ‘Ajūlā (عَجُولًا) – Hasty

Linguistic Root & Etymology

The word ‘Ajūlā is an intensive adjective from the root ع-ج-ل (ʻ-J-L), which means to hasten or to be quick. ‘Ajūlā describes a state of being inherently hasty, impetuous, or always in a rush. It signifies a nature that is prone to impatience and a desire for immediate results.

Classical Exegesis (Tafsir)

In Surah Al-Isra, this quality is attributed to the very nature of the human being: “And man is ever hasty” (wa kāna al-insānu ‘ajūlā). This is mentioned in the context of prayer. The preceding verse states that man often “supplicates for evil as he supplicates for good.” Commentators explain that out of ignorance and haste, a person in a state of anger might pray for something harmful to themselves or their family, desiring an immediate but destructive outcome. This verse provides the psychological explanation: it is the human tendency towards haste and impatience that leads to such foolish prayers.

Thematic Context

The theme of human hastiness is central to the surah’s discourse on divine wisdom and the human condition. The chapter contrasts God’s perfect, measured plan with humanity’s impatient desire for instant gratification and immediate results. The disbelievers were hastily demanding punishment; the believers are taught to be patient. The surah explains that this inherent quality of being ‘ajūlā is one of the primary weaknesses that humanity must overcome through faith, patience, and trust in God’s perfect timing.

Modern & Comparative Lens

The critique of human hastiness is profoundly relevant in the modern world, which is often described as a culture of instant gratification. The speed of technology has conditioned us to expect immediate answers, immediate results, and immediate pleasures. This has led to a collective decline in the virtues of patience, perseverance, and long-term thinking. The Quranic diagnosis of humanity as being ‘ajūlā is a timeless insight into a core human flaw that is particularly amplified by the conditions of modern life.

Practical Reflection & Application

This verse is a call for self-awareness and self-discipline. We should recognize this tendency towards haste within ourselves and consciously cultivate the opposite quality: patience (ṣabr). Before making an important decision, speaking in anger, or praying for something impulsively, we should pause and reflect. Is this coming from a place of wisdom or from a place of haste? The practice of pausing and seeking God’s guidance is the direct cure for the spiritual disease of being ‘ajūlā.

4. Aṣamm (أَصَمّ) – Deaf

Linguistic Root & Etymology

The word Aṣamm comes from a root that means to be deaf or to be solid and without an opening. It refers to one who cannot hear. In the Qur’an, it is used both for physical deafness and, more often, for a metaphorical, spiritual deafness—the inability or unwillingness of the heart to hear and accept the message of truth.

Classical Exegesis (Tafsir)

In a powerful description of the fate of the arrogant disbelievers on the Day of Resurrection, Surah Al-Isra states, “And We will gather them on the Day of Resurrection on their faces—blind, dumb, and deaf” (‘umyan wa bukman wa ṣummā). Classical commentators explain that this is a just and fitting retribution. In this life, they deliberately made themselves “deaf” to the call of the prophets and the verses of the Qur’an. They had the physical faculty of hearing, but they refused to use it to listen to the truth. Therefore, in the hereafter, they will be resurrected in a state that reflects their spiritual condition in this world—truly and physically deaf, blind, and dumb.

Thematic Context

The state of being Aṣamm is a key part of the surah’s theme of accountability and the consequences of rejecting guidance. The chapter emphasizes that God has sent clear guidance through the Qur’an, which is a “healing” and a “mercy.” The choice to listen or to turn away is a human responsibility. Those who choose to be spiritually deaf in this life will find that state made into a permanent, physical reality in the next. It is a powerful illustration of the principle that the hereafter is a manifestation of the inner realities of this life.

Modern & Comparative Lens

The concept of “willful deafness” or “selective hearing” is a well-understood psychological phenomenon. People often tune out information that contradicts their existing beliefs or desires. The Quranic concept of spiritual deafness is a theological extension of this idea. It is a state of the heart that, through persistent rejection of the truth, becomes incapable of hearing it. The idea of a punishment that fits the crime (lex talionis) is a principle of justice found in many legal and religious systems. The state of being aṣamm in the hereafter is a perfect and terrifying example of this principle.

Practical Reflection & Application

This verse is a solemn warning to keep our hearts and minds open to the truth. We should pray to God to protect us from spiritual deafness. When we hear the verses of the Qur’an or a piece of sincere advice, we should make a conscious effort to truly listen with an intention to understand and benefit. We should fear the state of having “ears that do not hear,” and actively cultivate the quality of being among “those who listen to the Word and follow the best thereof.”

5. A‘mā (أَعْمَىٰ) – Blind

Linguistic Root & Etymology

The word A‘mā comes from a root that means to be blind or to be obscure. It refers to one who cannot see. Like the word aṣamm (deaf), the Qur’an uses it to describe both physical blindness and, more frequently, a metaphorical, spiritual blindness of the heart (‘amā al-qalb)—the inability to see and recognize the signs of God in the world and in revelation.

Classical Exegesis (Tafsir)

Surah Al-Isra contains a stark and powerful verse on this topic: “And whoever is blind in this [life] will be blind in the Hereafter and more astray from the way” (wa man kāna fī hādhihī a‘mā fa-huwa fī al-ākhirati a‘mā wa aḍallu sabīlā). Commentators have overwhelmingly understood this blindness to be spiritual, not physical. The verse is not talking about those who are physically blind, but about those who have sight but deliberately choose to be “blind” to the clear signs of God all around them. Their punishment in the hereafter will be a state of true, physical blindness that mirrors the spiritual blindness they chose for themselves in this life.

Thematic Context

Spiritual blindness is a central theme in the surah’s critique of disbelief. The chapter begins with the story of the Isra’, a journey of profound spiritual “seeing” for the Prophet. It then presents the Qur’an as a source of light and guidance. Those who reject this light are described as choosing to remain in blindness. The theme is one of personal responsibility. God has provided the means for sight, but if a person chooses to close their eyes, they have only themselves to blame for being lost in the dark, both in this world and the next.

Modern & Comparative Lens

The metaphor of blindness for ignorance or lack of spiritual perception is universal (e.g., “blind faith” as a pejorative, or the story of Oedipus who is blind to the truth). The Quranic verse makes a profound claim: this chosen state of spiritual blindness in this life will manifest as a real state of being in the next. This resonates with the idea found in many spiritual traditions that our state in the afterlife is a direct continuation and crystallization of our inner state at the moment of death.

Practical Reflection & Application

This verse is a powerful motivation to open our “inner eye”—the eye of the heart. We should actively seek to see the signs of God in the universe and to reflect on the guidance in His Book. We should pray, as the Prophet did, for “light in my heart, and light in my sight.” The verse warns us that spiritual apathy is a dangerous choice with eternal consequences. We are called to be people of insight (baṣīrah), not people who are willfully a‘mā.

6. Banī Isrā’īl (بَنِي إِسْرَائِيلَ) – The Children of Israel

Linguistic Root & Etymology

Banī is the plural of ibn (son), meaning “sons of” or “children of.” Isrā’īl (Israel) is the second name of Prophet Ya’qub (Jacob), which in Hebrew means “he who strives with God.” Thus, the title Banī Isrā’īl refers to the descendants of the twelve sons of Prophet Jacob, who became the twelve tribes of Israel.

Classical Exegesis (Tafsir)

Surah Al-Isra is also known by the name Surah Bani Isra’il because a significant portion of its beginning is dedicated to their history. The surah states that God gave Musa the Book and decreed to the Children of Israel in their scripture that “You will surely cause corruption on the earth twice, and you will surely reach [a state of] great haughtiness.” The surah then describes a historical cycle: when they became corrupt, God sent powerful servants to punish them. When they repented and did good, their fortunes were restored. Commentators have linked the two instances of corruption to historical events such as the destruction of the First and Second Temples in Jerusalem.

Thematic Context

The story of Banī Isrā’īl serves as a powerful historical case study for the surah’s central theme of accountability and the consequences of human action. Their history is presented as a microcosm of a universal divine law: faith and righteousness lead to success and security, while corruption and arrogance lead to humiliation and punishment. This historical lesson is presented immediately after the story of the Isra’, linking the new message of Islam to the same land (Jerusalem) and the same divine laws that governed the people who came before.

Modern & Comparative Lens

The history of the Children of Israel is the central narrative of the Hebrew Bible (the Old Testament). The Qur’an engages with this history extensively, but it retells it through a distinct theological lens. The focus is not on ethnic chosenness, but on the covenant of faith and the moral lessons to be derived from their history. The Quranic narrative serves as both an affirmation of their prophetic heritage and a critique of where they are believed to have gone astray. In modern discourse, these verses are often the subject of intense political and theological interpretation.

Practical Reflection & Application

The story of Banī Isrā’īl is presented in the Qur’an not for us to judge them, but for us to learn from them and avoid their mistakes. It is a timeless lesson in the cyclical nature of history. It teaches us that no community is guaranteed success simply because of its lineage or name. A community’s well-being is directly tied to its collective moral and spiritual state. It is a powerful warning to the Muslim community to not become complacent and to always be vigilant against the dangers of corruption and arrogance.

7. Baṣīr (بَصِير) – The All-Seeing

Linguistic Root & Etymology

The divine name Al-Baṣīr comes from the root ب-ص-ر (B-Ṣ-R), which means to see or to have insight. The form baṣīr is an intensive adjective, meaning not just one who sees, but one whose sight is perfect, all-encompassing, and constant. As a name of God, it signifies that He is The All-Seeing, who sees everything, from the largest galaxy to the smallest particle, from the most public act to the most secret thought, without any impediment or limit.

Classical Exegesis (Tafsir)

In Surah Al-Isra, this attribute is mentioned in the very first verse, in relation to the Isra’ itself: “…to show him of Our signs. Indeed, He is the All-Hearing, the All-Seeing” (innahū huwa as-samī‘ al-baṣīr). Commentators explain that this is a statement of God’s perfect awareness of the state of His servant, Muhammad. God “hears” his prayers and the words of his enemies, and He “sees” his patient struggle and his devotion. The miraculous journey was a divine response from the All-Seeing to the state of His beloved servant. The surah also ends by affirming that God is, concerning His servants, “All-Aware and All-Seeing” (kāna bi-‘ibādihī khabīran baṣīrā).

Thematic Context

The attribute of Al-Baṣīr is fundamental to the surah’s theme of divine knowledge and accountability. The chapter is filled with commands and prohibitions regarding human behavior, both public and private. The knowledge that God is Al-Baṣīr—that He sees our treatment of our parents, our honesty in trade, our chastity, and our humility—is the ultimate motivation to obey these commands. It establishes a sense of constant divine oversight, which is the foundation of the Islamic concept of mindfulness (murāqabah).

Modern & Comparative Lens

The concept of divine omniscience, including the idea of God as All-Seeing, is a shared attribute in the monotheistic traditions. In a modern world saturated with surveillance technologies (CCTV, satellite imagery), we have a powerful, if imperfect, analogy for the concept of Al-Baṣīr. While human surveillance is limited, flawed, and an invasion of privacy, God’s “seeing” is perfect, all-encompassing, and a source of ultimate justice and accountability. Nothing can be hidden from Him.

Practical Reflection & Application

Living with the awareness that God is Al-Baṣīr should have a profound impact on our lives. It should make us shy to commit a sin, even when we are completely alone, because we know that the All-Seeing is watching. It should also be a source of immense comfort. It means that our silent tears, our unseen acts of kindness, and our patient struggles are all seen and registered by our Lord. Nothing is wasted, and no good deed goes unnoticed by the All-Seeing.

8. Burhān (بُرْهَان) – Conclusive Proof

Linguistic Root & Etymology

The word Burhān signifies a clear, decisive, and irrefutable proof. Its etymology conveys a meaning stronger than mere evidence (dalīl); a Burhān is a demonstration that settles a matter and removes all doubt. It is an argument or a sign of such power that it should logically lead to certainty.

Classical Exegesis (Tafsir)

In Surah Al-Isra, God challenges the polytheists who claim that there are other gods alongside Him: “Say, ‘If there had been with Him other gods, as they say, then they would have sought to the Owner of the Throne a way.’… He has no partner in dominion… So proclaim His greatness with [great] praise.” While the word burhān itself appears elsewhere challenging them (“Bring your proof!”), its meaning is at the heart of the theological arguments in this surah. The entire chapter, from the Isra’ to the signs in creation, is presented as a burhān for the oneness of God and the truth of the Qur’an.

Thematic Context

The theme of providing clear proof is central to the surah’s methodology. The chapter does not demand blind faith. It systematically presents evidence for its claims. The miraculous journey of the Isra’, the historical cycle of Bani Isra’il, the perfection of the Qur’an’s guidance, the ethical coherence of its commands, and the inability of all creation to produce anything like it—all of these are presented as proofs of its divine origin. The surah’s argument is that the truth is not a matter of mere opinion; it is based on clear, compelling proof.

Modern & Comparative Lens

The demand for proof and evidence is the foundation of the modern scientific and rationalist worldview. The Quranic approach, which consistently challenges its opponents to “bring their proof” (hātū burhānakum), shows that Islam is a faith that is grounded in reason and evidence. It does not see reason as an enemy of faith, but as a tool for arriving at it. The Burhān it offers is multifaceted, including rational arguments, historical evidence, ethical coherence, and personal spiritual experience.

Practical Reflection & Application

This concept encourages us to seek a faith that is based on conviction, not just on tradition or emotion. We should study the “proofs” that God has provided in the Qur’an and in the world around us. When we discuss our faith with others, we should do so not with blind dogmatism, but with clear reasoning and evidence, as the Qur’an itself does. Our goal should be to arrive at a state of certainty (yaqīn) based on a clear and compelling burhān.

9. Du‘ā’ (دُعَاء) – Supplication

Linguistic Root & Etymology

The word Du‘ā’ comes from the root د-ع-و (D-ʻ-W), which means to call, to summon, or to supplicate. Du‘ā’ is the act of calling upon God; it is personal, heartfelt prayer. It is considered the very essence (or “marrow”) of worship in Islam, as it is the most direct expression of a person’s neediness and dependence upon their Creator.

Classical Exegesis (Tafsir)

Surah Al-Isra contains a profound insight into the psychology of human supplication. It states, “And man supplicates for evil as he supplicates for good. And man is ever hasty.” Commentators explain that this refers to moments of intense anger or despair, when a person, out of their shortsightedness and impatience, might pray for something destructive, like cursing themselves or their children. This verse reveals a deep truth about human nature: our desires are often not aligned with what is truly good for us. The surah also provides models of good du‘ā’, such as the prayer to “Cause me to enter an entrance of truth and to exit an exit of truth.”

Thematic Context

The theme of Du‘ā’ in this surah is tied to the contrast between divine knowledge and human haste. It teaches that while we are encouraged to constantly call upon God, we must also trust in His wisdom. He may withhold something we ask for, not because He is unable to grant it, but because He knows it would be harmful to us. This adds a crucial layer of wisdom to the act of prayer: we should ask for what we believe is good, but we should ultimately entrust the outcome to the one who knows best.

Modern & Comparative Lens

Prayer is a universal human activity. The Quranic verse about praying for evil as one prays for good is a psychologically astute observation that resonates with modern concepts of self-destructive behavior. The famous Christian prayer, “Thy will be done,” reflects a similar wisdom of subordinating one’s own desires to a higher, divine will. The Islamic approach encourages specific supplication while maintaining an overarching trust that God will answer in the way that is truly best for us, even if it is not what we asked for.

Practical Reflection & Application

This verse is a powerful lesson in mindful supplication. It teaches us to be very careful with our words, especially when we are angry or upset. We should never make a du‘ā’ for something harmful. Instead, we should always ask God for what is good (khayr) and beneficial in this life and the next. It also teaches us patience. If a prayer is not answered immediately or in the way we expected, we should not despair. We should trust that God, in His infinite wisdom, is giving us what is truly best for us.

10. Fasad (فَسَاد) – Corruption

Linguistic Root & Etymology

The word Fasad comes from the root ف-س-د (F-S-D), which means to be corrupt, to decay, to be spoiled, or to be in a state of disorder. Fasad is the opposite of ṣalāḥ (righteousness, order, well-being). It is a comprehensive term for all forms of corruption, whether it is moral decay, social injustice, political oppression, or environmental degradation.

Classical Exegesis (Tafsir)

In Surah Al-Isra, the concept of Fasad is central to the prophecy given to the Children of Israel. God decreed to them in their scripture, “You will surely cause corruption on the earth twice” (la-tufsidunna fī al-arḍi marratayn). Commentators have understood this fasad to mean their disobedience to God’s laws, their rejection and killing of the prophets, and their engagement in social injustice and oppression. The surah establishes a direct causal link between their collective acts of corruption and the subsequent divine punishments they faced.

Thematic Context

The theme of Fasad is a key part of the surah’s historical lesson on the rise and fall of nations. It presents a universal divine law: when a nation that has been given guidance and blessings turns to corruption, it seals its own doom. The story of Bani Isra’il is not presented as a unique case, but as a clear historical example of this unchanging principle. The surah warns the new community of Muslims to learn from this history and to avoid the path of corruption that leads to ruin.

Modern & Comparative Lens

The concept of fasad fī al-arḍ (“corruption in the land”) is a major legal and ethical category in Islamic thought. In modern discourse, its meaning has been expanded to address contemporary problems. Environmental pollution, financial corruption, systemic racism, and political tyranny are all seen by modern Islamic thinkers as forms of fasad that are condemned by the Qur’an. The verse is thus read as a divine mandate to actively work against all forms of corruption and to strive to be “reformers on the earth” (muṣliḥūn).

Practical Reflection & Application

This concept places a great responsibility on each individual. We must actively avoid contributing to fasad in any form. This means being honest in our dealings, just in our relationships, and responsible in our consumption. It also means, according to our ability, to speak out against corruption and to work for justice and reform in our communities. The surah teaches us that ignoring or participating in corruption has severe consequences, both for the individual and for the society as a whole.

11. Fu’ād (فُؤَاد) – The Heart

Linguistic Root & Etymology

The word Fu’ād, plural af’idah, comes from a root meaning to kindle or to burn. The fu’ād is the inner heart, the center of perception, understanding, and intense emotion. It is so named because it can “burn” with insight or feeling. While often used interchangeably with qalb, the fu’ād specifically emphasizes the heart’s role as an organ of perception and consciousness.

Classical Exegesis (Tafsir)

In Surah Al-Isra, the fu’ād is mentioned as one of the faculties for which a human being will be held accountable. The surah warns against pursuing matters of which one has no knowledge, and then states, “Indeed, the hearing, the sight, and the heart—all of those will be questioned about” (inna as-sam‘a wal-baṣara wal-fu’āda kullu ulā’ika kāna ‘anhu mas’ūlā). Commentators explain that this means we will be held responsible for how we used these faculties: Did we use our hearing to listen to the truth? Did we use our sight to see the signs of God? And did we use our fu’ād to understand, to believe, and to form sincere intentions?

Thematic Context

The accountability of the Fu’ād is a central part of the surah’s theme of profound personal responsibility. The chapter lays out a detailed ethical code, and this verse provides the underlying principle: we are responsible for our internal world—our beliefs, our intentions, and our understanding—just as we are for our external actions. The surah also mentions the fu’ād of the Prophet in the context of the Isra’, saying that “The heart did not lie about what it saw,” affirming the truth of his vision.

Modern & Comparative Lens

The idea that we are responsible not just for our actions but also for our thoughts and beliefs is a high ethical standard found in many philosophical and religious traditions. The Quranic focus on the fu’ād as a faculty of perception that will be “questioned” is a powerful statement on the importance of intellectual and spiritual integrity. It stands against a purely behaviorist view of ethics, arguing that the inner state of the heart is of primary importance.

Practical Reflection & Application

This verse is a call to a deep and constant self-examination. We should take care of our inner world as much as we do our outer world. We should be mindful of what we allow into our hearts and minds through our hearing and our sight. We should ask ourselves: Are we using our fu’ād to cultivate good thoughts, sincere intentions, and a deeper understanding of our faith? The knowledge that our very heart will be questioned is a powerful motivator to purify it and to fill it with what is good and true.

12. Huda (هُدَى) – Guidance

Linguistic Root & Etymology

The word Huda comes from the root ه-د-ي (H-D-Y), which means to guide or to show the way. Huda is the guidance itself. It is a comprehensive term that refers to the divine light and direction that God sends to humanity, showing them the straight path to righteousness and salvation. It is the primary purpose of all divine revelation.

Classical Exegesis (Tafsir)

In Surah Al-Isra, the Qur’an is presented as the ultimate source of huda. The surah states, “Indeed, this Qur’an guides to that which is most straight” (inna hādhā al-qur’āna yahdī lil-latī hiya aqwam). It also discusses why people turn away from this guidance, stating that what prevents them from believing when huda comes to them is their arrogant question: “Has Allah sent a human as a messenger?” Commentators explain that the Qur’an’s guidance is perfect and upright, but human arrogance and prejudice act as barriers that prevent people from accepting it.

Thematic Context

The theme of Huda is central to the surah’s identity. The chapter is a powerful exposition of the nature of the Quranic guidance. It shows that this guidance is not just a set of abstract beliefs, but a comprehensive roadmap for life that includes theology, history, and a detailed code of personal and social ethics. The surah argues that this guidance is a mercy (raḥmah) and a healing (shifā’), and that turning away from it is the ultimate cause of loss and misguidance.

Modern & Comparative Lens

Every religion or worldview claims to offer a form of “guidance” for living a good life. The Islamic concept of Huda is distinctive in its claim to be the final, complete, and perfectly preserved divine guidance for all of humanity. In modern discourse, where people seek guidance from many sources (self-help books, therapy, various philosophies), the Qur’an presents itself as the ultimate and most reliable source, offering a path that is “most straight” because it originates from the Creator who knows His creation best.

Practical Reflection & Application

This concept should shape our relationship with the Qur’an. We should not see it merely as a book to be recited for blessings, but as our primary manual for life, our source of huda. When we are lost, confused, or seeking direction on any matter, our first recourse should be to turn to the Qur’an. The practical application is to make the study and reflection (tadabbur) of the Qur’an a central part of our daily lives, so that its guidance can illuminate our path and lead us to what is “most straight.”

13. Iblīs (إِبْلِيس) – Iblis

Linguistic Root & Etymology

The name Iblīs is believed to derive from the Arabic root ب-ل-س (B-L-S), meaning to despair. Iblīs is “he who has despaired” of God’s mercy. He is the proper name of the Jinn who refused God’s command to prostrate to Adam, becoming the primary adversary of humanity.

Classical Exegesis (Tafsir)

The story of the refusal of Iblīs is retold in Surah Al-Isra, as in several other surahs. God reminds the Children of Adam of this primordial event: “And [mention] when We said to the angels, ‘Prostrate to Adam,’ and they prostrated, except for Iblis.” His reason for refusal was pure arrogance (kibr): “Should I prostrate to one You created from clay?” He then vows to mislead Adam’s descendants, boasting, “I will surely destroy his descendants, except for a few.” Commentators highlight this story as the ultimate origin of evil, stemming not from a cosmic rival to God, but from the pride and envy of a single creature.

Thematic Context

The story of Iblīs is central to the surah’s theme of free will, arrogance, and accountability. It serves as the archetypal example of disobedience born of pride. His arrogant logic—judging worth based on elemental origin (fire vs. clay)—is presented as the root of all prejudice and materialism. His story is a solemn warning to humanity, his declared target. It establishes the context for the human struggle in this world: it is a test of whether we will follow the path of humble submission like the angels, or the path of arrogant rebellion like Iblīs.

Modern & Comparative Lens

The figure of a “fallen angel” or a primary tempter is a feature of many religions, notably Satan in the Judeo-Christian tradition. The Quranic portrayal of Iblīs is specific: he is a Jinn, not an angel, and his primary sin is arrogance and envy towards humanity. This makes the conflict deeply personal. He is not just a metaphysical force of evil, but a specific character with a specific grudge against the Children of Adam.

Practical Reflection & Application

The story of Iblīs is not just a historical account; it is a mirror for our own souls. It warns us against the primary disease of the heart: arrogance. Every time we feel superior to someone else because of our race, wealth, knowledge, or piety, we are echoing the logic of Iblīs. The practical application is to cultivate profound humility, to constantly seek refuge in God from the whispers of our arrogant enemy, and to remember that our true worth is determined not by our origins, but by our submission to God.

14. Iḥsān (إِحْسَان) – Excellence/Goodness

Linguistic Root & Etymology

The word Iḥsān is the verbal noun from a root ح-س-ن (Ḥ-S-N), which means to be good or beautiful. The Form IV verb, aḥsana, means to do something well, to perfect it, or to act with excellence. Iḥsān is the state of doing what is good in the most excellent and beautiful manner. It is the highest level of faith, defined by the Prophet as “to worship God as if you see Him, and if you cannot see Him, then to know that He sees you.”

Classical Exegesis (Tafsir)

In the ethical commandments of Surah Al-Isra, the command regarding parents is of the highest order: “And your Lord has decreed that you not worship except Him, and to parents, goodness” (wa bil-wālidayni iḥsānā). Classical commentators have stressed that the word used here is not just “kindness” but iḥsān—excellence. This means not just fulfilling the basic duties towards parents, but going above and beyond to treat them with the utmost respect, compassion, and generosity. The surah then gives practical examples of this iḥsān, such as not saying “uff” to them and lowering the “wing of humility” for them.

Thematic Context

The command for Iḥsān to parents is a central pillar of the surah’s theme of building a just and compassionate society. It is significant that this command is placed immediately after the command to worship God alone, which is the highest command in Islam. This juxtaposition elevates the status of honoring parents to a level second only to monotheism. It establishes that a righteous society is built from the foundation of a righteous family, and the cornerstone of a righteous family is the practice of iḥsān towards one’s parents.

Modern & Comparative Lens

Honoring one’s parents is a universal virtue, enshrined in the ethical codes of all major religions and societies (e.g., the Fifth Commandment in the Decalogue). The Islamic concept of iḥsān gives this universal value a particularly deep and rich meaning, emphasizing the quality and sincerity of the action. It is not just about obedience, but about a proactive and beautiful form of loving care, especially as parents reach old age. In an age where the elderly are often neglected, this command is a powerful call to restore the dignity and honor of our elders.

Practical Reflection & Application

This verse is a direct and practical command. We must strive to practice iḥsān with our parents every day. This goes beyond financial support. It includes speaking to them with gentle words, showing them patience and mercy, praying for them, and honoring them in our actions. For those whose parents have passed away, iḥsān continues by praying for their forgiveness, fulfilling their good promises, and honoring their friends. It is one of the greatest doors to earning God’s pleasure.

15. Imlāq (إِمْلَاق) – Poverty

Linguistic Root & Etymology

The word Imlāq comes from a root that means to be destitute or to be in extreme poverty. It signifies not just a lack of wealth, but a state of destitution that leads to the fear of being unable to provide for oneself or one’s family. It is the fear of utter impoverishment.

Classical Exegesis (Tafsir)

In the list of major ethical prohibitions in Surah Al-Isra, God commands: “And do not kill your children for fear of poverty” (wa lā taqtulū awlādakum khashyata imlāq). This is followed by a powerful divine reassurance: “We provide for them and for you.” Commentators explain that this verse was revealed to forbid the pre-Islamic practice of female infanticide, which was often motivated by the fear that an additional child, especially a daughter who could not earn, would lead the family into destitution. The verse directly addresses and refutes this fear-based logic.

Thematic Context

The prohibition against killing children for fear of imlāq is a profound statement on the surah’s themes of divine providence and the sanctity of life. It establishes that the Giver of life is also the Giver of sustenance. Human beings should not take a life that God has given based on their own fearful and shortsighted calculations about future provision. This command is a powerful test of faith, asking believers to trust in God as the ultimate provider (Ar-Razzāq) rather than in their own limited understanding of economics.

Modern & Comparative Lens

The issue of killing children due to economic hardship, while taking different forms, remains a tragic reality in parts of the world. The verse is also seen by many modern Islamic scholars as having profound implications for the debate on abortion, particularly when the motivation is purely economic. The verse’s core principle—that the fear of poverty should not be a justification for taking a life—is a powerful ethical statement that challenges a purely utilitarian approach to human life and family planning.

Practical Reflection & Application

This verse is a powerful lesson in trusting God’s providence. It encourages us to welcome children as a blessing from God and to not be overwhelmed by anxiety about how we will provide for them. While responsible family planning is permissible in Islam, this verse sets a clear ethical red line. It teaches us to have a deep and abiding faith that the same God who creates a new mouth to feed also creates the provision for it. It is a call to replace the fear of imlāq with trust in the All-Provider.

16. Iqra’ (ٱقْرَأْ) – Read!

Linguistic Root & Etymology

The word Iqra’ is a command from the root ق-ر-ء (Q-R-’), which means to read, to recite, or to gather. Iqra’ is the imperative form: “Read!” or “Recite!” Famously, this was the very first word of the Qur’an to be revealed to the Prophet Muhammad in the cave of Hira. In Surah Al-Isra, it appears in the context of the Day of Judgment.

Classical Exegesis (Tafsir)

In a dramatic scene from the Day of Judgment, Surah Al-Isra describes how every human will be presented with their record of deeds: “And We will bring forth for him on the Day of Resurrection a record which he will find laid wide open.” Then, the command will be given: “Read your book!” (iqra’ kitābak). This is followed by the statement, “Sufficient is your own soul today against you as a reckoner.” Commentators explain that on that day, a person’s denial will be impossible. Their own book, containing every deed, will be presented to them, and they will be forced to read and acknowledge their own record. They will become their own accuser.

Thematic Context

The command Iqra’ on the Day of Judgment is the ultimate fulfillment of the surah’s theme of personal responsibility and accountability. The chapter emphasizes that “every person’s fate We have fastened to his own neck.” This verse provides the ultimate proof of that principle. The evidence for or against a person will not be external; it will be their own record, which they themselves will be commanded to read. This is a scene of perfect and undeniable justice.

Modern & Comparative Lens

The idea of a “life review,” where a person sees their entire life flash before their eyes at the moment of death or in the afterlife, is a concept found in many spiritual traditions and in near-death experiences. The Quranic scene of being commanded to iqra’ one’s own book is a powerful and formal expression of this idea. In a modern, metaphorical sense, it is a call to “read” our own lives now, to engage in self-assessment and accounting (muḥāsabah) before the day comes when we will be forced to read the final, un-editable version.

Practical Reflection & Application

The future command, “Iqra’ kitābak,” should be a powerful motivation for us in the present. We are authoring this book every single day with our actions, words, and intentions. We should strive to fill the pages of our book with deeds that we will be pleased and honored to read on that Day, rather than deeds that we will look upon with shame and regret. It is the ultimate call to live a conscious and accountable life.

17. Isrā’ (إِسْرَاء) – The Night Journey

Linguistic Root & Etymology

The word Isrā’ is the verbal noun of the Form IV verb asrā, from the root س-ر-ي (S-R-Y). The root means to travel by night. The verb asrā means “He caused to travel by night,” with the subject being God. Al-Isrā’ therefore means “The Night Journey,” specifically the one on which God caused His servant Muhammad to travel. The surah is named after this miraculous event.

Classical Exegesis (Tafsir)

The first verse of the surah describes this event: “Glory be to the One who took His servant for a journey by night from the Sacred Mosque to the Farthest Mosque” (min al-masjidi al-ḥarāmi ilā al-masjidi al-aqṣā). The overwhelming majority of classical scholars have held that the Isrā’ was a literal, physical journey that the Prophet undertook with his body and soul, from Mecca to Jerusalem, in a single night. This miraculous event is seen as a great honor bestowed upon the Prophet, a divine consolation after the hardships of the “Year of Sorrow,” and the prelude to his ascension through the heavens (the Mi’raj), where the five daily prayers were prescribed.

Thematic Context

The Isrā’ is the foundational event that frames the entire surah. It serves several thematic purposes. Firstly, it establishes the supreme honor and unique station of the Prophet Muhammad. Secondly, by linking the Sacred Mosque in Mecca with the Farthest Mosque in Jerusalem, it symbolically and powerfully connects the final message of Islam with the prophetic heritage of the Children of Israel, whose prophets were centered in Jerusalem. This sets the stage for the surah’s subsequent address to Bani Isra’il. Thirdly, it is a profound sign (āyah) of God’s limitless power, demonstrating that the laws of time and space are subject to His command.

Modern & Comparative Lens

The nature of the Isrā’ has been a subject of some discussion in modern Islamic thought. While the traditional and orthodox position remains a literal, physical journey, some modernist interpreters have viewed it as a powerful spiritual experience or a vision. The event can be compared to the mystical journeys and heavenly ascents described in the literature of other religions, though Islam gives it a unique historical and theological significance as a pivotal event in the life of the final prophet, directly linked to the institution of the central rite of prayer.

Practical Reflection & Application

The story of the Isrā’ is a profound source of hope and a lesson in God’s power. It teaches us that God can provide miraculous relief and honor to His servants, especially after periods of intense trial and patience. It reminds us that what seems impossible according to the normal laws of the world is entirely possible for the Lord of the worlds. It also elevates the status of Jerusalem as a sacred site for Muslims, a place that is blessed and sanctified by its connection to this miraculous journey.

18. Isrāf (إِسْرَاف) – Wastefulness/Extravagance

Linguistic Root & Etymology

The word Isrāf is a verbal noun from the root س-ر-ف (S-R-F), which means to exceed the proper limits, to be extravagant, or to be wasteful. Isrāf is the act of extravagance and wastefulness. Its opposite is moderation and frugality. The one who commits isrāf is a musrif.

Classical Exegesis (Tafsir)

This concept is mentioned in the context of the ethical commands in Surah Al-Isra, specifically regarding spending. The surah provides a balanced approach. First, it warns against stinginess: “And do not make your hand shackled to your neck.” Then, it warns against the opposite extreme: “nor extend it completely,” for you will become blameworthy and destitute. Although the word isrāf itself is not used in this specific verse, the meaning is precisely what is being prohibited. The surah also condemns tabdhīr (squandering), which is a related concept, describing the squanderers as “brothers of the devils.”

Thematic Context

The prohibition of Isrāf is a key part of the surah’s theme of establishing a just and balanced society. The chapter’s ethical code is based on the principle of the “middle way.” This applies to economics as well. The surah condemns both hoarding wealth (miserliness) and destroying it (extravagance). The ideal is a balanced approach: to spend on one’s needs and on charity, but to do so without exceeding the proper bounds. This economic moderation is presented as a crucial component of a righteous life.

Modern & Comparative Lens

The critique of wastefulness and extravagance is more relevant today than ever before. Modern consumer culture is largely built on promoting isrāf—encouraging people to buy more than they need and to dispose of things wastefully. The Quranic prohibition of isrāf provides a powerful spiritual and ethical foundation for the modern environmental movement and for the philosophy of minimalism. It is a call to mindful and responsible consumption, not just for economic reasons, but as a religious and moral duty.

Practical Reflection & Application

This verse is a direct call to examine our own spending habits. Are we being wasteful with our money, our food, our water, or our time? The surah encourages us to adopt a lifestyle of moderation and to avoid the extremes of both stinginess and extravagance. This means being generous in charity but prudent in our personal spending. It is a practical spiritual discipline that leads to economic well-being, environmental responsibility, and, most importantly, the pleasure of God.

19. Janāḥ adh-Dhull (جَنَاحَ الذُّلِّ) – The Wing of Humility

Linguistic Root & Etymology

This is a beautiful and powerful Quranic idiom. Janāḥ means “wing.” Adh-Dhull comes from the root ذ-ل-ل (Dh-L-L), which means to be low, to be humble, or to be submissive. The phrase Janāḥ adh-Dhull literally means “the wing of lowness/humility.” It is a metaphor for showing the utmost humility, gentleness, and submission.

Classical Exegesis (Tafsir)

This phrase is used in the command regarding the treatment of parents: “And lower to them the wing of humility out of mercy” (wakhfiḍ lahumā janāḥa adh-dhulli min ar-raḥmah). Commentators have explained this with the powerful image of a bird protecting its young. Just as a bird tenderly lowers its wing to shelter and show affection to its chicks, a child should behave with the utmost humility, tenderness, and mercy towards their aging parents. The “humility” here is not a demeaning subservience, but a noble and merciful humility that comes from a place of deep love and compassion.

Thematic Context

The command to lower the Janāḥ adh-Dhull is a central pillar of the surah’s ethical code and its theme of building a compassionate society. It is the practical, physical, and emotional manifestation of the command to show iḥsān (excellence) to parents. The surah presents this act of profound humility towards parents as a fundamental duty, second only to the worship of God. It teaches that true spiritual strength is shown not in dominance, but in the ability to be humble and merciful to those who are most deserving of our care.

Modern & Comparative Lens

The metaphor of a “wing” for protection and care is found in many cultures and in other parts of the Abrahamic scriptures (e.g., “hide me in the shadow of your wings” – Psalm 17:8). The Quranic phrase Janāḥ adh-Dhull is unique in its direct linkage of this wing to the quality of humility. In an age that often glorifies youth and independence, this command is a powerful counter-cultural call to honor the elderly and to see the act of humbly caring for one’s parents as a supreme virtue.

Practical Reflection & Application

This is one of the most practical and emotionally resonant commands in the Qur’an. It calls for a specific attitude and body language in our interaction with our parents. It means we should speak to them with a gentle tone, look at them with eyes of mercy, and serve them with a humble posture. It is about making them feel honored, loved, and cherished, especially as they become weaker in their old age. It is a physical act of reverence that reflects a deep spiritual understanding.

20. Karramnā (كَرَّمْنَا) – We have honored

Linguistic Root & Etymology

The verb Karramnā comes from the root ك-ر-م (K-R-M), which means to be noble, to be generous, or to be honored. The Form II verb, karrama, means to bestow honor upon someone. The “nā” suffix is the first-person plural, “We.” Thus, Karramnā is a statement of divine action: “We have honored.”

Classical Exegesis (Tafsir)

In a powerful and famous verse in Surah Al-Isra, God declares the special status of humanity in the hierarchy of creation: “And We have certainly honored the children of Adam” (wa laqad karramnā banī Ādam). The verse then lists some of the ways in which humanity has been honored: “and carried them on the land and sea, and provided for them of the good things, and preferred them over much of what We have created, with [definite] preference.” Commentators explain that this divine honoring (takrīm) includes the gift of intellect, free will, articulate speech, an upright posture, and the ability to be God’s vicegerent (khalīfah) on earth.

Thematic Context

The theme of the honoring of humanity is a central theological statement of the surah. It provides the context for the great responsibility that is placed upon humankind. The extensive list of ethical commands in the surah is not an arbitrary burden; it is a roadmap for how to live up to this honored status. The story of Iblis’s refusal to bow to Adam is the story of his refusal to acknowledge this divinely-bestowed honor. The surah argues that to live a life of sin and disbelief is to betray this honor and to debase oneself.

Modern & Comparative Lens

The concept of “human dignity” is the foundation of modern human rights discourse. This verse is often cited by Islamic thinkers as the Quranic basis for this concept. It establishes that every human being, as a child of Adam, has an intrinsic, God-given honor and dignity that must be respected. This divine takrīm is not earned; it is bestowed upon all of humanity as a birthright. This provides a powerful theological argument against all forms of oppression, racism, and dehumanization.

Practical Reflection & Application

This verse should instill in us a profound sense of self-worth and responsibility. We should recognize the great honor that God has given us. This should prevent us from debasing ourselves through sinful or undignified behavior. It should also transform the way we see others. Every human being we meet is a member of this honored creation. We should therefore treat everyone with respect and dignity, recognizing the divine honor that lies within them. To uphold human dignity is to affirm the truth of this verse.

21. Khasārah (خَسَارَة) – Loss

Linguistic Root & Etymology

The word Khasārah comes from a root that means to lose in a transaction, to suffer a loss, or to be in a state of ruin. Khasārah is loss, perdition, or ruin. It is the opposite of profit or success (falāḥ). In the Qur’an, it is used to describe the ultimate and absolute loss of a person who loses both this world and the hereafter.

Classical Exegesis (Tafsir)

In Surah Al-Isra, the Qur’an is described as a source of healing and mercy for the believers. In contrast, for the wrongdoers, it “does not increase them except in loss” (wa lā yazīdu aẓ-ẓālimīna illā khasārā). Commentators explain this profound paradox: the same revelation has two opposite effects, depending on the state of the recipient’s heart. For a heart that is open and seeking truth, the Qur’an brings light and healing. For a heart that is filled with arrogance and disease, hearing the Qur’an only increases its stubbornness, its rejection, and thus its ultimate spiritual loss.

Thematic Context

The theme of Khasārah is the ultimate consequence of rejecting the guidance of the Qur’an. The surah presents the Qur’an as the ultimate blessing and mercy. Therefore, to turn away from it is to turn away from healing and to choose the path of loss. This is a central part of the surah’s theme of human responsibility. God has sent the means of salvation, but if a person rejects it, their subsequent ruin is a direct result of their own choice. They are the ones who cause their own loss.

Modern & Comparative Lens

The idea that the same event or message can have opposite effects on different people is a well-understood psychological phenomenon (e.g., the “backfire effect,” where challenging a person’s deeply held beliefs can actually strengthen them). The Quranic verse provides a spiritual diagnosis for this reality. The state of the heart acts as a filter. A healthy filter allows the nourishment of guidance to pass through. A diseased filter blocks the nourishment and only becomes more clogged and dysfunctional. This makes the purification of the heart the most critical task for anyone seeking to avoid ultimate loss.

Practical Reflection & Application

This verse is a powerful call to check the state of our own hearts. When we read or listen to the Qur’an, how do we react? Does it increase our faith, soften our hearts, and inspire us to do good? Or do we feel defensive, bored, or resistant? Our reaction is a litmus test of our spiritual health. We should constantly pray to God to make the Qur’an a source of healing and mercy for us, and to protect us from the state of the wrongdoers, whom it only increases in khasārah.

22. Kibr (كِبْر) – Arrogance/Pride

Linguistic Root & Etymology

The word Kibr comes from the root ك-ب-ر (K-B-R), which means to be great. Kibr is the vice of arrogance, pride, haughtiness, or looking down on others. It is the internal feeling of superiority. Its external manifestation is takabbur (behaving arrogantly). It is considered in Islam to be the first and one of the gravest of all sins.

Classical Exegesis (Tafsir)

In Surah Al-Isra, Kibr is presented as the defining sin of Iblis, who refused to prostrate to Adam out of a sense of superiority. It is also a characteristic of the arrogant disbelievers. In the ethical code, the surah commands, “And do not walk upon the earth exultantly. Indeed, you will never tear the earth [apart], and you will never reach the mountains in height.” Commentators explain this as a powerful and vivid prohibition of walking with a swagger of arrogance. It is a sarcastic and effective put-down of the arrogant person, reminding them of their own physical smallness and powerlessness in the grand scheme of creation.

Thematic Context

The prohibition of Kibr is a central part of the surah’s theme of humility as the foundation of faith. The chapter begins with the ultimate honor being given to the Prophet in his capacity as a humble servant (‘abd). The story of Iblis shows that arrogance is the root of disobedience. The ethical commands then translate this theological principle into a practical code for social behavior. To be a true servant of God, one must eradicate all traces of arrogance from one’s heart and one’s gait.

Modern & Comparative Lens

The sin of pride or hubris is seen as a major vice in almost all religious and ethical traditions, often considered the “father of all sins.” The Quranic verse that mocks the arrogant person’s walk is a masterpiece of psychological rhetoric. It deconstructs the psychology of the arrogant person, showing that their sense of self-importance is a ridiculous delusion when compared to the reality of God’s creation (the earth and the mountains). It is a call to intellectual honesty and self-awareness.

Practical Reflection & Application

This verse is a direct command to cultivate humility (tawāḍu‘) in our character and even in our physical demeanor. We should walk upon the earth with humility, not with a sense of entitlement or superiority. We should constantly remind ourselves of our own weaknesses and our dependence on God. The cure for kibr is to contemplate the greatness of God’s creation and to remember our own humble origins, which puts our own achievements and status into their proper, small perspective.

23. Kitāb (كِتَاب) – Book/Record

Linguistic Root & Etymology

The word Kitāb comes from the root ك-ت-ب (K-T-B), meaning to write or to prescribe. A Kitāb is a book, a scripture, or a written record. It is a term used throughout the Qur’an for divine revelation (the Qur’an, the Torah, the Gospel) and for the record of a person’s deeds.

Classical Exegesis (Tafsir)

In Surah Al-Isra, Kitāb is used in both of these primary senses. The surah states that God gave Musa “the Book” (the Torah) as a guidance for the Children of Israel. Most dramatically, it describes the scene on the Day of Judgment where every individual will be presented with their personal kitāb of deeds: “And We will bring forth for him on the Day of Resurrection a record (kitāban) which he will find laid wide open.” This personal record is so comprehensive and undeniable that the person will be told, “Read your book! Sufficient is your own soul today against you as a reckoner.”

Thematic Context

The concept of the Kitāb is central to the surah’s themes of revelation and accountability. The “Book” of revelation is the source of guidance in this life. The “book” of deeds is the source of judgment in the next. This creates a powerful parallel. We are given a book of guidance to live by, and our response to it is meticulously recorded in our own personal book. The surah’s message is a call to live our lives in such a way that the book we are authoring with our deeds is in accordance with the book that God has sent as our guide.

Modern & Comparative Lens

The idea of a “Book of Deeds” or a “Book of Life” is a powerful eschatological concept in the Abrahamic faiths. In a modern, digital context, the idea of a complete and unalterable record of one’s entire life is more relatable than ever. We live in an age where our “digital footprint” creates a vast and permanent record of our activities. The Quranic concept of the Kitāb is a spiritual version of this, a perfect and complete record of not just our actions, but also our intentions, which will be laid bare for us to read.

Practical Reflection & Application

The knowledge that our personal kitāb is being written at this very moment should be a powerful motivator for righteous conduct. We are the authors of the book that we will be forced to read on the Day of Judgment. We should ask ourselves daily: What did I write in my book today? We should be eager to fill its pages with deeds of goodness, kindness, and worship, and quick to erase any evil deeds with sincere repentance before the ink is dry and the book is sealed.

24. Lafīfā (لَفِيفًا) – A mixed crowd

Linguistic Root & Etymology

The word Lafīfā comes from a root that means to wrap, to fold, or to gather together. It describes a crowd of people who are gathered together from various different groups and places, forming a mixed, motley assembly. It implies a gathering of disparate elements.

Classical Exegesis (Tafsir)

This word is used in Surah Al-Isra in the context of the prophecy about the Children of Israel. After describing the second instance of their corruption and punishment, the surah mentions a future promise: “And We said after Pharaoh to the Children of Israel, ‘Dwell in the land, and when the promise of the Hereafter comes, We will bring you forth as a gathered crowd'” (ji’nā bikum lafīfā). Commentators have interpreted this in several ways. One interpretation is that it refers to their gathering on the Day of Resurrection, where all of them, from all the ages they were dispersed, will be brought together for judgment. Another prominent interpretation is that it is a prophecy about their future gathering in the Holy Land from the diaspora, from all corners of the earth, prior to the final events of history.

Thematic Context

The prophecy of being brought forth as a lafīfā is part of the surah’s theme of the divine decree and the unfolding of history. It is a statement that even in their dispersion, the Children of Israel were not outside of God’s plan. Their final gathering, whether in the hereafter or at the end of time, is also a part of the divine script. This theme reinforces God’s absolute sovereignty over the historical destiny of nations.

Modern & Comparative Lens

The interpretation of this verse has been a subject of intense discussion, especially in the last century in light of the establishment of the state of Israel and the gathering of Jewish people from the diaspora. Many modern Muslim commentators see this historical event as a direct fulfillment of this Quranic prophecy. This reading gives the verse a contemporary political and eschatological significance, making it one of the most debated verses in the Qur’an in modern times.

Practical Reflection & Application

Regardless of its specific historical fulfillment, the concept of being brought as a lafīfā is a powerful reminder of God’s power to gather what has been dispersed. On a personal level, it can give us hope that God can bring together things in our own lives that have been scattered and broken. On a grander scale, it reminds us that all of humanity, from every race and nation, will one day be gathered before their Lord as one “mixed crowd” to be judged according to their deeds, not their lineage.

25. Layl (لَيْل) – Night

Linguistic Root & Etymology

The word Layl means night, the period of darkness between sunset and sunrise. It is a primary unit of time and a fundamental part of the cosmic order. In the Qur’an, the night is often presented as a sign of God and a special time for worship and reflection.

Classical Exegesis (Tafsir)

The layl is the temporal setting for the miraculous event that opens and names the surah: “Glory be to the One who took His servant for a journey by night” (asrā bi-‘abdihī laylan). Commentators have noted the significance of the journey taking place at night. The night is a time of intimacy, of quiet contemplation, and of special connection with the divine. The greatest miracles are often veiled in the stillness and mystery of the night. The surah also commands the Prophet to perform a special prayer during the night: “And from [part of] the night, pray with it as an additional [worship] for you.” This night vigil (tahajjud) is described as a means of being raised to a “station of praise” (maqāman maḥmūdā).

Thematic Context

The theme of the Layl as a special time for spiritual elevation is a key part of the surah’s focus on the spiritual life of the believer. The chapter begins with the Prophet’s miraculous Night Journey and later prescribes a night prayer for him and his followers. This establishes a deep connection between the night and closeness to God. The alternation of the night and the day is also mentioned as one of the signs of God, a mercy created for humanity to rest and to know the count of years.

Modern & Comparative Lens

The practice of a night vigil or a special nocturnal prayer is a feature of the contemplative and mystical traditions of many religions. It is a time when the distractions of the day have ceased, and the soul is more open to spiritual experience. The Islamic practice of Tahajjud is the quintessential expression of this. In a modern, fast-paced world that is often filled with noise and distraction 24/7, the Quranic call to carve out a portion of the night for quiet prayer and reflection is a powerful prescription for spiritual health and well-being.

Practical Reflection & Application

This surah is a direct invitation to befriend the night. We are encouraged to dedicate a portion of our night, even if it is just a few minutes before dawn, for a special, voluntary prayer. This practice of tahajjud is described as a means of achieving a “station of praise.” It is a time for intimate conversation with our Lord, a time for seeking forgiveness, and a time for spiritual renewal. It is in the stillness of the layl that the servant can draw closest to their Lord.

26. Maghlūlah (مَغْلُولَةً) – Shackled

Linguistic Root & Etymology

The word Maghlūlah is the passive participle from a root that means to shackle or to chain, especially the hands to the neck. It describes a state of being fettered and unable to move or give. Metaphorically, it is a powerful image of extreme stinginess or miserliness.

Classical Exegesis (Tafsir)

In the ethical code of Surah Al-Isra, God commands a balanced approach to spending, using this vivid metaphor: “And do not make your hand shackled to your neck” (wa lā taj‘al yadaka maghlūlatan ilā ‘unuqik). Commentators explain that this is a graphic depiction of a miser. A stingy person is like someone whose hand is chained to their neck, completely unable to open it to give to others or to spend even on their own needs. It is a state of self-imposed paralysis caused by the love of wealth.

Thematic Context

The prohibition of being maghlūlah is a key part of the surah’s theme of establishing a just and compassionate economic ethos. This command is immediately followed by a prohibition of the opposite extreme: “…nor extend it completely.” The surah advocates for a “middle way” between miserliness and extravagance. This balanced approach to wealth—earning it lawfully, and spending it moderately on oneself, one’s family, and the needy—is presented as a cornerstone of a healthy society and a righteous life.

Modern & Comparative Lens

The vice of miserliness is condemned in all ethical systems. The Quranic metaphor of the “shackled hand” is a particularly powerful and psychologically astute image. It captures the reality that stinginess is a form of imprisonment. The miser, who thinks they are the master of their wealth, is in reality a slave to it, “shackled” by their fear of losing it and unable to enjoy the freedom and spiritual reward of giving.

Practical Reflection & Application

This verse is a direct call to cultivate the virtue of generosity. We should examine our own hearts and ask: Is my hand shackled when it comes to giving in charity? Do I find it difficult to spend on my family or on those in need? The cure for this spiritual disease is to actively practice giving. We should train ourselves to “unshackle” our hands, starting with small acts of charity, and trust in God’s promise that generosity does not decrease wealth, but increases it in blessings.

27. Maqām Maḥmūd (مَّقَامًا مَّحْمُودًا) – A Station of Praise

Linguistic Root & Etymology

This phrase combines Maqām (a station, a rank, a standing place) with Maḥmūd (one who is praised), the passive participle from the root of praise (ḥamd). A Maqām Maḥmūd is therefore a “Station of Praise” or a “Laudable Station”—a position of supreme honor and glory where one will be universally praised.

Classical Exegesis (Tafsir)

In Surah Al-Isra, this exalted station is promised to the Prophet Muhammad as a reward for his practice of the night prayer (tahajjud). God tells him: “And from [part of] the night, pray with it as an additional [worship] for you; it is expected that your Lord will resurrect you to a station of praise.” The vast majority of classical commentators have identified the Maqām Maḥmūd as the unique station of the great intercession (ash-shafā‘ah al-‘uẓmā) on the Day of Judgment. On that day, all of humanity will be in distress, and they will go to the great prophets, but all will excuse themselves. Finally, they will come to the Prophet Muhammad, who will be granted the permission by God to intercede on behalf of all humanity for the judgment to begin. On that day, he will be praised by all of creation, from the first to the last.

Thematic Context

The promise of the Maqām Maḥmūd is a central part of the surah’s theme of honoring the Prophet Muhammad. The surah begins with the honor of the Isra’ in this world, and it contains the promise of this ultimate honor in the hereafter. It establishes his unique and exalted status among all of God’s creation. The link between this high station and the difficult practice of the night prayer is also a key theme: the greatest spiritual ranks are attained through the greatest devotion and sacrifice.

Modern & Comparative Lens

The concept of a primary intercessor figure in the eschatological drama is a feature of many religions. The Islamic belief in the Maqām Maḥmūd of the Prophet Muhammad is the ultimate expression of his role as the “mercy to the worlds.” His intercession is not an independent power, but an honor granted to him by God, and it is on behalf of all humanity, not just his own followers. This highlights the universal scope of his mission and his station.

Practical Reflection & Application

The promise of the Maqām Maḥmūd should increase our love and respect for the Prophet Muhammad. It should also motivate us to follow his example by establishing the night prayer. The verse teaches us that the path to a high station with God is through sincere and voluntary worship, especially in the stillness of the night. We should also send blessings upon the Prophet and pray that God grants him this Station of Praise, as he himself taught his followers to do after the call to prayer.

28. Masjid al-Aqsā (الْمَسْجِدِ الْأَقْصَى) – The Farthest Mosque

Linguistic Root & Etymology

Masjid means a place of prostration. Al-Aqsā is the superlative form of a word meaning far or distant. Al-Masjid al-Aqsā therefore means “The Farthest Mosque.” It was so named because, from the perspective of the Arabs in Mecca, it was the farthest major sanctuary dedicated to the worship of the One God.

Classical Exegesis (Tafsir)

This is the destination of the Prophet’s miraculous Night Journey (Isra’), as described in the first verse of the surah: “…from the Sacred Mosque to the Farthest Mosque” (min al-masjidi al-ḥarāmi ilā al-masjidi al-aqṣā). Classical commentators have unanimously identified Al-Masjid al-Aqsā with the Noble Sanctuary in Jerusalem, the site of the Temple of Solomon. The verse continues, “whose surroundings We have blessed.” This is a divine declaration of the sacredness and blessed nature of Jerusalem and its environs.

Thematic Context

The journey to Al-Masjid al-Aqsā is a foundational event in the surah and in Islamic history. It serves to symbolically and spiritually link the final revelation of Islam with the long line of prophets who were associated with Jerusalem, such as David, Solomon, and Jesus. In some narrations of the event, it was at this location that the Prophet Muhammad led all the previous prophets in prayer, symbolizing his status as the final and seal of the messengers. This event firmly establishes the sanctity of Jerusalem in Islam, making it the third holiest city after Mecca and Medina.

Modern & Comparative Lens

The Temple Mount, or the Noble Sanctuary (Al-Ḥaram ash-Sharīf), where Al-Masjid al-Aqsā stands today, is one of the most revered and contested sacred sites in the world, holy to Jews, Christians, and Muslims. The Quranic narrative of the Isra’ is the primary basis for its sanctity in Islam. This verse has been central to the religious and political history of the region for centuries, and it continues to be a powerful symbol of Muslim heritage and attachment to the Holy Land.

Practical Reflection & Application

The mention of Al-Masjid al-Aqsā should instill in every Muslim a sense of reverence and love for this blessed site. It is a part of our shared prophetic heritage. The verse reminds us of the unity of the prophetic message, which is rooted in both Mecca and Jerusalem. It should motivate us to learn about the history of Jerusalem, to pray for its peace and the well-being of its people, and to recognize its importance as a place that God Himself has described as “blessed.”

29. Masjid al-Harām (الْمَسْجِدِ الْحَرَامِ) – The Sacred Mosque

Linguistic Root & Etymology

Masjid means a place of prostration. Harām comes from a root meaning to be forbidden or sacred. Al-Masjid al-Harām is “The Sacred Mosque” or “The Inviolable Place of Worship.” It refers to the Kaaba and the entire sacred precinct surrounding it in the city of Mecca.

Classical Exegesis (Tafsir)

This is the starting point of the Prophet’s miraculous Night Journey (Isra’), as mentioned in the opening verse of the surah: “Glory be to the One who took His servant for a journey by night from the Sacred Mosque…” Commentators have noted that this journey began from the center of monotheism established by Prophet Ibrahim, the first house of worship built for the One God on earth. This beginning point is highly symbolic, rooting the miraculous event in the ancient tradition of pure monotheism.

Thematic Context

The mention of Al-Masjid al-Harām as the point of departure establishes the primacy and continuity of the message of Islam. The journey connects the original center of Abrahamic monotheism (Mecca) with the center of the prophetic traditions of the Children of Israel (Jerusalem). This theme is central to the surah’s purpose of positioning Islam not as a new religion, but as the final, universal expression of the same eternal truth that was taught by all prophets, beginning with the tradition established at Al-Masjid al-Harām.

Modern & Comparative Lens

Al-Masjid al-Harām, with the Kaaba at its center, is the geographical and spiritual epicenter of the Muslim world. It is the direction of prayer (qiblah) for over a billion people and the destination of the annual Hajj pilgrimage. The opening verse of Surah Al-Isra provides one of the key scriptural foundations for its supreme sanctity. The journey from this mosque to Al-Aqsa is a foundational narrative that shapes the sacred geography of Islam.

Practical Reflection & Application

This verse should deepen our reverence for Al-Masjid al-Harām. Every time we turn to face the Kaaba in our prayers, we should remember that it is the “Sacred Mosque” from which the Prophet’s great journey began. It is our connection to the ancient legacy of Prophet Ibrahim and the starting point of the final message. The verse reminds us of the profound spiritual and historical significance of the direction we face in our daily worship.

30. Mas’ūlā (مَسْئُولًا) – To be questioned

Linguistic Root & Etymology

The word Mas’ūlā is the passive participle from the root س-ء-ل (S-’-L), which means to ask or to question. Mas’ūlā means “that which is asked about” or “that for which one is held responsible.” It implies a state of being accountable and subject to inquiry.

Classical Exegesis (Tafsir)

This word is used in Surah Al-Isra to emphasize the gravity of making a promise or a covenant. The surah commands, “And fulfill the covenant. Indeed, the covenant is something that will be questioned about” (inna al-‘ahda kāna mas’ūlā). Commentators have stressed the weight of this statement. It means that on the Day of Judgment, every single covenant, promise, and contract we entered into will be a subject of divine inquiry. We will be asked whether we fulfilled our end of the bargain with honesty and integrity.

Thematic Context

The concept of being mas’ūlā is the very essence of the surah’s theme of personal responsibility. The chapter lays out a series of commands and prohibitions, and this principle of accountability underpins all of them. We are responsible for our beliefs, our actions, and our promises. The surah also mentions that the hearing, the sight, and the heart will also be “questioned,” extending this accountability to the very faculties we use to perceive the world and form intentions. The theme is one of total and inescapable accountability before God.

Modern & Comparative Lens

The principle of accountability is the foundation of any system of law and ethics. The Quranic concept of being mas’ūlā before God is the ultimate expression of this principle. It establishes a form of divine oversight that transcends any human legal system. This belief in ultimate accountability is a powerful motivator for ethical behavior, as it implies that one can never truly “get away with” a wrongdoing, even if it is hidden from the eyes of the world.

Practical Reflection & Application

The knowledge that every promise we make is mas’ūlā—something we will be questioned about—should make us extremely mindful of our commitments. We should not make promises lightly. When we do make a promise, whether it is a business contract, a marriage vow, or a simple pledge to a friend, we should see it as a sacred trust that we are obligated to fulfill to the best of our ability. To live a life of integrity is to live in preparation for the day when every one of our covenants will be questioned.

31. Mastūrā (مَسْتُورًا) – Veiled/Hidden

Linguistic Root & Etymology

The word Mastūrā is the passive participle from the root س-ت-ر (S-T-R), which means to cover, to conceal, or to veil. Mastūrā means something that is covered, veiled, or hidden from sight.

Classical Exegesis (Tafsir)

In a profound verse in Surah Al-Isra, God describes a spiritual barrier that He places between the Prophet and those who do not believe in the Hereafter: “And when you recite the Qur’an, We put between you and those who do not believe in the Hereafter a hidden veil” (ḥijāban mastūrā). Commentators explain that this is not a physical curtain, but a spiritual one. Due to their deep-seated arrogance and rejection, the hearts of the disbelievers are “veiled” from being able to truly hear, understand, and benefit from the Qur’an. It is a divine consequence of their own choice to disbelieve.

Thematic Context

The concept of the ḥijāban mastūrā is a key part of the surah’s theme of the consequences of disbelief. It explains the paradox of why some people can listen to the same clear revelation and be guided, while others listen and only increase in their aversion. The surah teaches that this is not arbitrary. It is a divine law. When a person insists on rejection, God places a veil over their heart, which prevents the light of guidance from entering. This state of being veiled is a punishment in itself, and a prelude to the punishment of the hereafter.

Modern & Comparative Lens

The concept of a “mental block” or “cognitive dissonance” is a psychological reality where people are unable to process information that contradicts their core beliefs. The Quranic idea of a “hidden veil” is a spiritual diagnosis of this phenomenon. It suggests that our own spiritual choices—our arrogance, our sins, our insistence on falsehood—can create a real barrier between us and the truth. This is a common theme in spiritual traditions, where the purification of the heart is seen as the act of removing these self-imposed veils.

Practical Reflection & Application

This verse should inspire in us a sense of profound humility and a fear of having a veil placed over our own hearts. We should constantly pray to God to protect us from this state. We should actively work to remove any veils of arrogance, prejudice, or sin that might be clouding our spiritual perception. The practical application is to approach the Qur’an with a humble and open heart, sincerely asking God to unveil its meanings to us and to make it a source of guidance and light, not a proof against us.

32. Mawfūrā (مَوْفُورًا) – Abundant

Linguistic Root & Etymology

The word Mawfūrā is the passive participle from the root و-ف-ر (W-F-R), which means to be full, abundant, or plentiful. Mawfūrā means something that is made full, ample, or abundant. It describes a reward or a share that is given in its complete and most plentiful form.

Classical Exegesis (Tafsir)

This word is used in Surah Al-Isra to describe the reward of those who desire the Hereafter and strive for it with the necessary effort. The surah states that for such a person, their “effort is appreciated” and that all groups—both those who desire this world and those who desire the next—are given from the bounty of God. Then, in other verses, the ultimate reward for the righteous is described in terms of abundance. While this specific word is used in a specific context here, the concept of an abundant reward is a recurring theme.

Thematic Context

The concept of an abundant reward is central to the surah’s theme of divine justice and mercy. The chapter makes it clear that righteous effort is never wasted. For those who direct their striving towards the Hereafter, their reward will not be meager or deficient; it will be mawfūrā—full and abundant, beyond their expectations. This promise of an ample reward serves as a powerful motivation for the ethical and spiritual striving that the surah commands.

Modern & Comparative Lens

The idea of a disproportionately great reward for virtuous effort is a key feature of divine grace in many religions. It stands in contrast to a purely transactional system of justice. The Quranic principle is that while justice requires that evil be recompensed with its like, grace dictates that good is rewarded manifold. The promise of a mawfūrā reward is an expression of God’s infinite generosity (karam).

Practical Reflection & Application

This verse is a source of immense encouragement. It teaches us that no good deed, no matter how small, is ever lost with God. When we strive for His sake—whether by being kind to our parents, being honest in our work, or praying in the night—we should have firm faith that our reward will not just be fair, but will be abundant and complete. This should motivate us to be generous in our efforts for good, knowing that we are dealing with a Lord who is infinitely Generous in His reward.

33. Mīzān (مِيزَان) – Balance/Scale

Linguistic Root & Etymology

The word Mīzān comes from the root و-ز-ن (W-Z-N), meaning to weigh. A mīzān is a scale or a balance, an instrument used for weighing and ensuring justice. Metaphorically, it refers to the principle of justice, balance, and equity.

Classical Exegesis (Tafsir)

In the ethical commandments of Surah Al-Isra, God commands absolute fairness in trade: “And give full measure when you measure, and weigh with an even balance” (wa zinū bil-qisṭās al-mustaqīm). While the word used here is qisṭās (scale), the concept is that of the mīzān. Commentators have stressed that this is a command for scrupulous honesty in all transactions. To give less measure or to use a rigged scale is a major sin that corrupts society and incurs God’s wrath. This command is a practical application of justice in daily economic life.

Thematic Context

The principle of the Mīzān is a cornerstone of the surah’s theme of establishing a just and righteous society. The chapter provides a blueprint for social ethics, and economic justice is a crucial part of that blueprint. The surah teaches that a society’s spiritual health is directly reflected in its marketplace. A society that is just with God must also be just in its weights and measures. This connects the abstract principle of justice to a concrete, everyday action, making faith a practical and lived reality.

Modern & Comparative Lens

The call for fair and just economic practices is universal. The Quranic command to use a straight mīzān is a foundational principle for Islamic business ethics. In modern terms, this principle extends beyond literal scales to condemn all forms of consumer fraud, false advertising, and deceptive business practices. It is a call for transparency and integrity in the entire economic system.

Practical Reflection & Application

This is a direct and practical command for anyone involved in any form of trade or service. We must ensure that we are always giving people their due right, and not “cheating the scale” in any way. This applies to employers paying their employees a just wage, to merchants giving the correct weight and quality of goods, and to employees giving their employer their full and honest effort. To uphold the mīzān in our economic life is a profound act of worship.

34. Mudkhala Ṣidqin (مُدْخَلَ صِدْقٍ) – An Entrance of Truth

Linguistic Root & Etymology

This phrase combines Mudkhala (a place or manner of entering) with Ṣidqin (truth, sincerity, honor). The root of mudkhal is د-خ-ل (D-Kh-L), to enter. The root of ṣidq is ص-د-ق (Ṣ-D-Q), to be truthful. A Mudkhala Ṣidqin is therefore an “entrance of truth”—an entrance that is honorable, sincere, auspicious, and under the protection of truth and God’s pleasure.

Classical Exegesis (Tafsir)

This phrase is part of a beautiful and comprehensive prayer that God taught the Prophet Muhammad: “And say, ‘My Lord, cause me to enter an entrance of truth and to exit an exit of truth, and grant me from Yourself a supporting authority.'” Many classical commentators have linked this prayer to the Prophet’s Hijra (migration). He was praying to enter the new city of Medina in an honorable and successful way, and to have exited the difficult situation in Mecca in a truthful and dignified manner. More broadly, it is a prayer for any new undertaking or transition in life.

Thematic Context

This prayer is a key part of the surah’s theme of seeking divine support and guidance in all affairs. It comes just before the triumphant declaration, “Truth has come, and falsehood has vanished.” The prayer is the spiritual prerequisite for this victory. It teaches that true success is not just about the outcome, but about the manner of our striving. The goal is to begin every venture with truth and sincerity, and to conclude it in the same honorable way. The prayer is a request for divine help to maintain integrity throughout the entire process.

Modern & Comparative Lens

This is a universal prayer for anyone embarking on a new chapter in life—starting a new job, moving to a new city, getting married, or beginning a major project. It is a profound request for a good beginning and a good end. It teaches a holistic approach to success, where the integrity of the process (“entering and exiting with truth”) is just as important as the achievement of the goal. It is a prayer for righteous means as well as righteous ends.

Practical Reflection & Application

We should adopt this beautiful prayer as our own. Whenever we are about to begin a new task or enter a new phase of life, we should ask God to grant us a mudkhala ṣidqin—to let us begin it with the right intention, in the right way, and for the right purpose. And we should pray to conclude our tasks with a mukhraja ṣidqin, an honorable exit. It is a comprehensive prayer for integrity, guidance, and divine support in all of our endeavors.

35. Mukhraja Ṣidqin (مُخْرَجَ صِدْقٍ) – An Exit of Truth

Linguistic Root & Etymology

This phrase combines Mukhraja (a place or manner of exiting) with Ṣidqin (truth, sincerity, honor). The root of mukhraj is خ-ر-ج (Kh-R-J), to exit. The root of ṣidq is ص-د-ق (Ṣ-D-Q), to be truthful. A Mukhraja Ṣidqin is therefore an “exit of truth”—an exit that is honorable, sincere, and leaves behind a good legacy.

Classical Exegesis (Tafsir)

This is the second part of the prayer taught to the Prophet in Surah Al-Isra: “My Lord, cause me to enter an entrance of truth and to exit an exit of truth.” As mentioned before, many commentators linked this to the Hijra, where the “exit of truth” would mean leaving Mecca in a way that was not shameful or in defeat, but was dignified and part of God’s plan. In a general sense, it is a prayer to be able to leave any situation, project, or phase of life gracefully, honorably, and having fulfilled one’s duties truthfully.

Thematic Context

The prayer for a Mukhraja Ṣidqin complements the prayer for a truthful entrance, reinforcing the surah’s theme of the importance of integrity throughout the entirety of one’s life and actions. The surah teaches that a believer is concerned not only with starting things correctly, but also with finishing them correctly. This concept of a good ending is crucial. The ultimate “exit of truth” is, of course, the act of exiting this world at the moment of death in a state of faith and sincerity, leaving behind a legacy of truth and goodness.

Modern & Comparative Lens

The idea of “finishing well” is a universal aspiration. In many fields, from sports to business, there is a great emphasis on not just starting strong, but on completing a task with excellence and integrity. This prayer is the spiritual expression of that desire. It is a recognition that endings are just as important as beginnings, and it is a humble request for divine help to ensure that our conclusions are as honorable as our intentions.

Practical Reflection & Application

Alongside praying for a good start to our endeavors, we should also pray for a good end. This applies to our jobs (leaving on good terms with a positive legacy), our relationships (ending disagreements gracefully), and ultimately, our lives. We should strive to live in such a way that our exit from this world is a mukhraja ṣidqin—an exit that is pleasing to God and leaves behind a positive impact. It is a prayer for a beautiful conclusion to the story of our lives.

36. Qadā (قَضَىٰ) – He has decreed

Linguistic Root & Etymology

The verb Qaḍā comes from a root that means to decree, to judge, to decide, or to complete something. It signifies a decisive and binding judgment or command. When used with God as the subject, it means “He has decreed”—a command that is absolute, final, and must be carried out.

Classical Exegesis (Tafsir)

This powerful verb is used at the beginning of the great ethical code in Surah Al-Isra, giving it immense weight and authority: “And your Lord has decreed that you not worship except Him, and to parents, goodness” (wa qaḍā rabbuka allā ta‘budū illā iyyāhu wa bil-wālidayni iḥsānā). Classical commentators have stressed that the use of qaḍā instead of a weaker verb like amara (He commanded) signifies that this is not merely a piece of advice; it is a fundamental, unchangeable decree from the Lord of the worlds. It elevates the two principles—monotheism and kindness to parents—to the level of a core, foundational judgment upon which a righteous life is built.

Thematic Context

The use of Qaḍā is central to the surah’s theme of divine authority and human responsibility. The chapter is not presenting a set of suggestions; it is communicating a series of divine decrees that form the basis of the covenant between God and humanity. The surah also uses this word to describe the decree against the Children of Israel (wa qaḍaynā ilā banī isrā’īl), showing that the divine laws of justice and accountability are also a form of binding decree. The theme is that a wise person is one who aligns their life with the decrees of God.

Modern & Comparative Lens

The concept of a “divine decree” or law is central to all religions of revelation. The Ten Commandments in the Judeo-Christian tradition are a form of divine decree. The Quranic use of qaḍā for the command to worship God alone and to honor parents is a powerful parallel. It frames these two principles as the absolute, non-negotiable foundation of the entire Islamic ethical system.

Practical Reflection & Application

This word should instill in us a profound sense of the importance and gravity of the commands that follow it. When we read “Your Lord has decreed,” we should pay the utmost attention. The command to worship God alone and to be excellent to our parents is not optional. It is a binding judgment from our Creator. Our success in this life and the next hinges on our submission to this fundamental decree. It should motivate us to give these two duties the highest priority in our lives.

37. Qisṭās (قِسْطَاس) – Scale/Balance

Linguistic Root & Etymology

The word Qisṭās is an Arabized word of Greek or Latin origin, meaning a scale or a balance. It refers to a precise instrument for weighing. In the Qur’an, it is used to signify the principle of absolute justice and equity, especially in matters of trade and measurement.

Classical Exegesis (Tafsir)

In Surah Al-Isra’s ethical code, God commands, “And give full measure when you measure, and weigh with an even balance” (wa zinū bil-qisṭās al-mustaqīm). Commentators explain that the addition of the adjective al-mustaqīm (the straight/even) emphasizes the need for perfect honesty and precision. The qisṭās must not be tilted or rigged in any way. It is a command for absolute integrity in all economic transactions, ensuring that no party is wronged.

Thematic Context

The command to use the “straight qisṭās” is a central pillar of the surah’s theme of establishing a just society. It is a practical, tangible manifestation of the principle of justice (‘adl). The surah teaches that a society’s moral health can be measured by its economic ethics. A community that is upright in its worship must also be upright in its marketplace. This command connects the spiritual and the material, showing that true faith must translate into honest and equitable dealings with others.

Modern & Comparative Lens

The call for fair weights and measures is a foundational principle of commerce and law in every civilization. The Quranic command gives this secular principle a sacred dimension. In modern terms, the command to use a “straight qisṭās” extends to all forms of economic and social measurement. It is a call against statistical manipulation, deceptive advertising, financial fraud, and any system that “rigs the scales” in favor of the powerful and against the vulnerable. It is a divine mandate for transparency and fairness.

Practical Reflection & Application

This is a direct and practical command for our daily lives. Whether we are a shopkeeper weighing goods, an employer calculating wages, a professional billing for our hours, or a student taking an exam, we must ensure that we are using a “straight qisṭās.” We must be scrupulously honest and give everyone their full and due right. Upholding justice in these small, everyday transactions is a profound act of worship and a key to building a just and blessed society.

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

Linguistic Root & Etymology

The word Qur’ān is the verbal noun from the root ق-ر-ء (Q-R-’), which means to read, to recite, or to gather. Thus, Al-Qur’ān means “The Recitation.” It is the proper name of the final divine revelation given to the Prophet Muhammad. The name itself highlights its nature as a text that is meant to be recited and heard.

Classical Exegesis (Tafsir)

Surah Al-Isra is a profound discourse on the nature and purpose of the Qur’ān. It states that the Qur’ān “guides to that which is most straight.” It describes it as a “healing and a mercy for the believers.” It issues a powerful challenge: “Say, ‘If mankind and the jinn were to gather together to produce the like of this Qur’an, they could not produce the like of it, even if they were to each other assistants.'” And it describes its own method of revelation: “And [it is] a Qur’an which We have separated [by intervals] that you might recite it to the people over a prolonged period. And We have sent it down progressively.”

Thematic Context

The theme of the Qur’ān as the ultimate guidance, healing, and inimitable miracle is the central axis of the entire surah. The chapter begins with the miraculous journey that honored the recipient of the Qur’an, and then it proceeds to detail the qualities of the message he brought. The surah’s ethical commands, historical lessons, and theological arguments are all presented as evidence of the perfection of the Quranic guidance. The surah is, in essence, making a case for itself as the ultimate source of light and truth for humanity.

Modern & Comparative Lens

The inimitability (i‘jāz) of the Qur’ān is a foundational doctrine in Islam. The challenge to produce a text like it has been a central topic of Islamic scholarship for centuries, focusing on its unique linguistic, literary, and thematic qualities. In comparative religion, the Qur’ān is studied for its unique style—a divine discourse that is at once legal, narrative, poetic, and liturgical. The verse about its gradual revelation is also seen as a divine pedagogical wisdom, allowing its teachings to be revealed and absorbed by the community in a gradual and effective manner.

Practical Reflection & Application

This surah should transform our relationship with the Qur’ān. It is not just a book; it is our primary source of guidance, our healing for the diseases of the heart, and a mercy from our Lord. We should approach it with the reverence due to a divine and inimitable miracle. The practical application is to engage with it on all levels: to recite it beautifully, to study its meanings, to reflect on its guidance, and to strive to implement its ethical teachings in our daily lives.

39. Raḥmah (رَحْمَة) – Mercy

Linguistic Root & Etymology

The word Raḥmah comes from the root ر-ح-م (R-Ḥ-M), which is related to the word for womb (raḥim). This etymology gives raḥmah a deep connotation of a nurturing, protective, and life-giving compassion, like that of a mother for her child. It is a proactive and all-encompassing mercy, grace, and loving-kindness. The divine names Ar-Raḥmān (The Entirely Merciful) and Ar-Raḥīm (The Especially Merciful) come from this root.

Classical Exegesis (Tafsir)

In Surah Al-Isra, Raḥmah is presented as a primary quality of God and a key purpose of revelation. The Qur’an is described as “a healing and a mercy for the believers” (shifā’un wa raḥmatun lil-mu’minīn). In the command regarding parents, we are told to lower the wing of humility for them “out of mercy” (min ar-raḥmah) and to pray for them, “My Lord, have mercy upon them as they brought me up [when I was] small.” Commentators explain that receiving God’s mercy is contingent on showing mercy to His creation, with parents being the most deserving of all.

Thematic Context

The theme of Raḥmah is the compassionate undercurrent that flows through the entire surah. While the chapter contains stern warnings and laws, they are all framed within the context of God’s overarching mercy. The guidance is sent as a mercy. The ethical laws, like caring for parents and the needy, are designed to create a merciful and compassionate society. The very existence of the Prophet is described elsewhere as a “mercy to the worlds.” The surah teaches that to be a true believer is to be a recipient and an agent of divine mercy.

Modern & Comparative Lens

The concept of divine grace and mercy is a central tenet of all major world religions. The Islamic concept of Raḥmah, with its profound link to the womb, emphasizes a uniquely nurturing and intimate aspect of this mercy. In modern ethical discussions, the cultivation of compassion and empathy is seen as a key to a peaceful society. The surah provides a powerful theological foundation for this, teaching that our own compassion should be a reflection of the infinite compassion of the Creator.

Practical Reflection & Application

This surah is a direct call to be people of raḥmah. The most practical application is in our relationship with our parents. We must treat them with the utmost mercy and pray for God’s mercy upon them. This practice of showing mercy should then extend to the rest of our family, to the poor, to orphans, and to all of creation. The verse teaches a profound spiritual principle: the more mercy we show to others, the more of God’s mercy we will attract for ourselves.

40. Rūḥ (الرُّوح) – The Spirit

Linguistic Root & Etymology

The word Rūḥ comes from the root ر-و-ح (R-W-Ḥ), which means breath, wind, or spirit. It refers to the divine spirit, the soul, or the animating principle of life. It is a profound and mysterious term that is used in the Qur’an to refer to the soul, the Angel Gabriel (who is called Rūḥ al-Qudus, the Holy Spirit), and the divine inspiration itself.

Classical Exegesis (Tafsir)

Surah Al-Isra contains a famous and decisive verse about the nature of the Rūḥ. The Prophet was asked by the Jews of Medina about the spirit, and the divine answer came: “And they ask you, [O Muhammad], about the Spirit. Say, ‘The Spirit is of the affair of my Lord. And mankind has not been given of knowledge except a little.'” Classical commentators have understood this as a definitive statement on the limits of human knowledge. The ultimate nature of the soul or the spirit is a reality of the unseen (ghayb), a matter that belongs to God’s knowledge alone. Humans can observe its effects, but its fundamental essence is beyond their comprehension.

Thematic Context

This verse is central to the surah’s theme of distinguishing between what humans can and cannot know. The chapter encourages the pursuit of beneficial knowledge and provides clear guidance on ethics and belief. However, it also establishes that there are certain metaphysical realities that are beyond the scope of human inquiry. The nature of the Rūḥ is the prime example. The theme is one of intellectual humility: a truly wise person is one who not only seeks knowledge but also recognizes the limits of their own understanding and submits to God in matters of the unseen.

Modern & Comparative Lens

The “mind-body problem” and the nature of consciousness are among the deepest and most unresolved questions in modern philosophy and neuroscience. Despite tremendous scientific advances, the fundamental nature of consciousness—the “spirit” or the subjective self—remains a profound mystery. The Quranic verse, which places the Rūḥ in the category of the “affair of my Lord,” resonates powerfully with this modern scientific and philosophical impasse. It affirms that there are dimensions of reality that may forever lie beyond the reach of empirical investigation.

Practical Reflection & Application

This verse teaches us the importance of intellectual humility. We should be avid seekers of knowledge in all its forms, but we should also have the wisdom to say “I don’t know” when it comes to matters that are beyond our ken. It encourages us to focus on what we *can* know and what we *are* responsible for—our actions, our ethics, and our worship—while entrusting the ultimate mysteries of existence to the one who knows all things. It is a call to be comfortable with a degree of mystery, which is an essential component of true faith.

41. Subḥān (سُبْحَان) – Glory be to

Linguistic Root & Etymology

The word Subḥān is a verbal noun from the root س-ب-ح (S-B-Ḥ), which means to swim or to glide swiftly. From this comes the metaphorical meaning of glorifying God. To say Subḥān is to declare that God is “swimming” far above and beyond any imperfection, any partner, any false attribution, or any limitation. It is the ultimate declaration of God’s perfect transcendence and glory.

Classical Exegesis (Tafsir)

Surah Al-Isra opens with this powerful and majestic word: “Glory be to the One who took His servant for a journey by night” (subḥāna alladhī asrā…). Classical commentators have noted that this opening word, Subḥān, immediately sets the tone for the event that is about to be described. It is a declaration that what follows is a miraculous and extraordinary act, far beyond the normal laws of the universe. It is an act that demonstrates the perfect power and glory of God. By starting with “Glory be to Him,” the verse preemptively refutes any doubt about God’s ability to perform such a miracle.

Thematic Context

The theme of divine glory and transcendence is the foundation of the entire surah. The chapter is filled with refutations of the polytheistic claims of the disbelievers, who attributed partners, daughters, and other imperfections to God. The word Subḥān is the ultimate negation of all these false claims. The surah says, “Exalted is He and high above what they say by great sublimity.” The opening word, Subḥān, is the lens through which the entire surah should be read—as a declaration of the perfect glory of the One God and a refutation of all forms of shirk.

Modern & Comparative Lens

The act of glorification or doxology is a central feature of worship in many religions. The Islamic term Subḥān (and the related practice of tasbīḥ) is a profound expression of this. It is an act of “clearing” God’s name of all the imperfect concepts that humans might project onto Him. In philosophy of religion, this is related to the concept of the “via negativa”—defining God by what He is not. To say Subḥān-Allāh is to declare that God is not like anything we can imagine; He is perfect and transcendent in a way that is beyond our comprehension.

Practical Reflection & Application

The word Subḥān is not just a word to be said, but a worldview to be cultivated. It is the practice of seeing the glory of God in all things and of constantly purifying our conception of Him from any imperfect or created attributes. The frequent repetition of the phrase “Subḥān-Allāh” (Glory be to God) is a central part of Islamic remembrance (dhikr). It is a simple but profound practice that realigns our heart with the ultimate truth of God’s perfect transcendence and fills it with awe and reverence for His glory.

42. Sulṭān (سُلْطَان) – Authority

Linguistic Root & Etymology

The word Sulṭān comes from a root that means to have power or authority. A sulṭān is a legitimate authority, a warrant, a compelling proof, or a divine permission. It implies a power that is rightful and based on a clear mandate.

Classical Exegesis (Tafsir)

In Surah Al-Isra, this word is used in two important contexts. First, in the prayer taught to the Prophet, he asks God, “and grant me from Yourself a supporting authority” (waj‘al lī min ladunka sulṭānan naṣīrā). Commentators explain that this is a prayer for divine support, for clear proof, and for the legitimate authority needed to overcome falsehood and establish the truth. Second, in the prohibition against unlawful killing, the surah states that for the heir of a person who is wrongfully killed, “We have given his heir an authority” (ja‘alnā li-waliyyihī sulṭānā). This refers to the legal authority to demand just retribution (qiṣāṣ) or to accept blood money or to forgive.

Thematic Context

The theme of legitimate Sulṭān is woven throughout the surah. The chapter contrasts the true, God-given authority of the prophets with the baseless, arrogant authority claimed by tyrants and by Iblis. The prayer for a “supporting authority” highlights that the mission of the Prophet is not based on his own power, but is completely dependent on divine support. The granting of legal authority to the victim’s heir establishes the principle of the rule of law and justice in society. The surah teaches that all legitimate authority ultimately derives from God.

Modern & Comparative Lens

The concept of legitimate authority is a central topic in political and legal philosophy. The Quranic term Sulṭān provides a theological foundation for this concept. It implies that true authority is not just raw power, but a power that is constrained by law and justified by a higher purpose. The prayer for a “supporting authority” is a model for any leader, asking not for personal power, but for the divinely-supported ability to establish truth and justice.

Practical Reflection & Application

We should adopt the Prophet’s prayer and ask God for a “supporting sulṭān” in our own lives. This could be the authority of knowledge to refute falsehood, the authority of character to be a good influence on others, or the authority of wisdom to make just decisions in our families and workplaces. It is a prayer for the divinely-supported ability to be a force for good. We should also respect the legitimate legal authority established to maintain justice in society, as mentioned in the verse about the victim’s heir.

43. Tabdhīr (تَبْذِير) – Squandering

Linguistic Root & Etymology

The word Tabdhīr is the verbal noun from a root that means to scatter or to disperse seeds. From this comes the meaning of squandering, spending wastefully, or dissipating wealth without any rightful purpose. It implies a heedless and irresponsible form of spending.

Classical Exegesis (Tafsir)

In the ethical code of Surah Al-Isra, after commanding the believers to give their due to the relatives, the needy, and the traveler, God gives a stern warning: “And do not squander [your wealth] excessively” (wa lā tubadhdhir tabdhīrā). This is followed by a truly shocking and powerful statement: “Indeed, the squanderers are brothers of the devils” (inna al-mubadhdhirīna kānū ikhwāna ash-shayāṭīn). Commentators have explained that tabdhīr is not just spending on unlawful things, but also excessive spending on lawful things. The reason for the harsh comparison to the “brothers of the devils” is that the devil is the ultimate symbol of ingratitude (kufr) to God, and squandering wealth is a profound act of ingratitude for the blessings God has provided.

Thematic Context

The prohibition of Tabdhīr is a central part of the surah’s theme of establishing a just and balanced economic order. It stands alongside the prohibitions of miserliness and extravagance. Squandering is seen as a particularly grave sin because it is a form of corruption (fasad). It destroys wealth that could have been used to benefit the individual, their family, and the poor, and it stems from a state of profound heedlessness and ingratitude. The surah champions a lifestyle of moderation, responsibility, and mindful spending.

Modern & Comparative Lens

The Quranic condemnation of tabdhīr is a powerful and timeless critique of consumerism. Modern consumer culture is built on the very idea of encouraging people to squander their wealth on non-essential, disposable goods. The environmental crisis is also, in large part, a result of the collective tabdhīr of the planet’s resources. This verse is seen by modern Muslim environmentalists and social critics as a core Islamic principle mandating a lifestyle of sustainability and responsible consumption.

Practical Reflection & Application

This verse is a direct and severe warning that should make us pause and reflect on our own consumption patterns. Are we guilty of tabdhīr? Do we buy things we don’t need? Do we waste food, water, or electricity? The verse calls for a radical shift towards a more mindful and responsible way of living. We should see the wealth and resources we have as a trust (amānah) from God, and we must avoid being “brothers of the devils” by squandering it heedlessly.

44. Tā’ir (طَائِر) – Bird/Omen

Linguistic Root & Etymology

The word Tā’ir comes from the root ط-ي-ر (Ṭ-Y-R), which means to fly. The literal meaning of ṭā’ir is a bird or anything that flies. In pre-Islamic Arab culture, the flight of birds was a primary means of divination and seeking omens. The direction in which a bird flew was seen as a good or bad omen for a journey or an undertaking. By extension, the word ṭā’ir came to mean one’s omen, one’s fortune, or one’s fate.

Classical Exegesis (Tafsir)

Surah Al-Isra uses this word in a profound and powerful verse that completely refutes the pre-Islamic idea of superstitious omens: “And [for] every person We have fastened his fate (ṭā’irahū) to his own neck” (wa kulla insānin alzamnāhu ṭā’irahū fī ‘unuqih). Classical commentators explain that this is a powerful metaphor for personal responsibility. A person’s “fate” or the ultimate outcome of their life is not determined by external, random signs like the flight of birds. It is inextricably “fastened” to their own neck—a metaphor for their own choices, actions, and intentions, from which they can never be separated.

Thematic Context

This verse is the theological centerpiece of the surah’s theme of absolute individual accountability. It systematically dismantles any form of superstition or fatalism that would allow a person to shift the blame for their destiny onto external forces. Your fate is not in the stars, nor in the flight of birds; it is a direct consequence of your own striving. This is immediately followed by the verses about the “Book” of deeds, which is the ultimate record of the choices that constitute one’s ṭā’ir.

Modern & Comparative Lens

The rejection of superstition and divination is a hallmark of the rationalist worldview of Islam. This verse is a powerful statement of existential responsibility. It resonates with philosophical ideas that emphasize human freedom and the idea that “man is nothing else but what he makes of himself.” The Islamic concept is distinct in that this personal responsibility is situated within a framework of divine law and ultimate accountability to God. We are the authors of our own destiny, but we will be judged by the ultimate Critic.

Practical Reflection & Application

This verse is one of the most empowering and sobering in the Qur’an. It is empowering because it tells us that our future is in our own hands. We are not the victims of random fate or external omens. We can shape our destiny through our own choices and efforts. It is sobering because it places the full weight of responsibility squarely on our own shoulders. We have no one to blame for our failures but ourselves. This should motivate us to take our choices with the utmost seriousness, knowing that our eternal fate is being “fastened to our neck” with every decision we make.

45. ‘Uff (أُفٍّ) – A word of contempt

Linguistic Root & Etymology

The word ‘Uff is an onomatopoeic exclamation. It represents the sound of disgust, impatience, or contempt. It is the smallest and mildest expression of disrespect or annoyance. Linguistically, it is considered the lowest level of verbal abuse.

Classical Exegesis (Tafsir)

In the profound commandment about treating parents with excellence (iḥsān), Surah Al-Isra sets the minimum standard of respect with this word: “Do not say to them, ‘uff'” (fa-lā taqul lahumā uff). Classical commentators have marveled at the depth of this prohibition. If even the slightest expression of annoyance—a sigh, a tut, a sound of irritation—is forbidden, then it is obvious that any action or word that is greater than that in disrespect is also forbidden in the strongest possible terms. It establishes the absolute prohibition of showing any form of contempt towards one’s parents.

Thematic Context

The prohibition of saying ‘uff is a central part of the surah’s theme of establishing a compassionate and just social order, starting with the family unit. It is the most detailed and practical example of what it means to practice iḥsān towards parents. The surah’s ethical code is characterized by its depth and its attention to even the smallest of actions. This command teaches that righteousness is not just about avoiding major sins; it is also about perfecting one’s character in the finest details of human interaction.

Modern & Comparative Lens

The focus on seemingly small expressions of disrespect is psychologically profound. Modern relationship counseling often emphasizes that the health of a relationship can be gauged by the presence or absence of “micro-aggressions” or expressions of contempt. The Quranic prohibition of saying ‘uff is a 1400-year-old insight into this very reality. It teaches that great relationships are built not only on grand gestures, but on the consistent avoidance of small acts of disrespect that can erode love and trust over time.

Practical Reflection & Application

This is one of the most practical and challenging commands in the Qur’an, especially for those who are caring for elderly or difficult parents. It is a direct call to a higher level of patience and self-control. It means that even when we are tired, stressed, or frustrated, we must guard our tongues from expressing even the slightest hint of annoyance. It is a profound spiritual discipline. The practical application is to bite our tongues, take a deep breath, and respond with a “gentle word” (qawlan karīmā), seeking a great reward from God for this difficult act of patience.

46. ‘Uluwwan Kabīrā (عُلُوًّا كَبِيرًا) – Great Haughtiness

Linguistic Root & Etymology

This phrase combines ‘Uluwwan, from the root ع-ل-و (ʻ-L-W) meaning to be high or exalted, with Kabīrā, from the root ك-ب-ر (K-B-R) meaning to be great. The phrase ‘Uluwwan Kabīrā means “a great haughtiness,” “an exceeding arrogance,” or “a great exaltation.” It describes a state of extreme tyranny, pride, and a belief in one’s own supreme power.

Classical Exegesis (Tafsir)

This powerful phrase is used in the prophecy about the Children of Israel in Surah Al-Isra. God decrees that they will cause corruption on the earth twice, and that they will “surely reach a state of great haughtiness” (wa-la-ta‘lunna ‘uluwwan kabīrā). Commentators have explained this as the peak of their rebellion. It is a state where a nation, blessed with power and wealth, becomes utterly arrogant, oppresses others, and sees itself as being above all laws, including the laws of God. This state of extreme arrogance is presented as the direct precursor to their divinely-ordained punishment.

Thematic Context

The theme of ‘Uluwwan Kabīrā is a key part of the surah’s historical warning about the rise and fall of nations. It identifies extreme arrogance as the primary spiritual disease that leads to a civilization’s downfall. This directly connects to the story of Iblis, whose sin was also arrogance (kibr), and to the prohibition against walking on the earth with arrogance. The story of Bani Isra’il is presented as a historical case study of this principle on a societal level. The divine law is clear: great haughtiness precedes a great fall.

Modern & Comparative Lens

The concept of hubris leading to nemesis is a central theme in Greek tragedy and in the historical analysis of many great empires. The Quranic term ‘Uluwwan Kabīrā is a powerful and concise description of this societal hubris. It is a timeless warning to any superpower or dominant civilization that when its power leads to extreme arrogance and tyranny, it has reached a state of spiritual sickness that will inevitably lead to its decline.

Practical Reflection & Application

The story of ‘Uluwwan Kabīrā is a warning for us on both an individual and a collective level. Individually, we must guard against the arrogance that can come with success, wealth, or power. We must remain humble and grateful. Collectively, we should be wary of nationalistic pride and jingoism that leads a nation to see itself as superior to others and above international law. The surah teaches us that true and lasting greatness is found not in haughtiness, but in humble submission to the Lord of all greatness.

47. Waladayn (وَالِدَيْن) – Parents

Linguistic Root & Etymology

The word Wālidayn is the dual form of wālid (father), from the root و-ل-د (W-L-D), which means to give birth or to beget. Wālidayn specifically means “the two parents”—the father and the mother. The Qur’an uses this term to emphasize the joint responsibility of a child towards both of their parents.

Classical Exegesis (Tafsir)

The command regarding the wālidayn is the second and most detailed of the great decrees in Surah Al-Isra: “And your Lord has decreed that you not worship except Him, and to parents, goodness” (wa bil-wālidayni iḥsānā). The surah then provides a detailed code of conduct for this “goodness”: if one or both of them reach old age, one should not say “uff” to them, but should speak to them a noble word, lower the wing of humility for them out of mercy, and pray for them. Commentators have noted that by placing this command immediately after the command of monotheism, the Qur’an elevates the status of honoring parents to the highest possible level in human relationships.

Thematic Context

The command to honor the wālidayn is the cornerstone of the surah’s vision for a just and compassionate society. The family unit is the foundation of society, and the parent-child relationship is the foundation of the family. The surah teaches that a person who is not good to their own parents—the source of their existence—cannot be trusted to be good to the wider community. Upholding the rights of the parents is thus presented as a fundamental act of faith and a prerequisite for a healthy social order.

Modern & Comparative Lens

Honoring one’s parents is a universal virtue. The Quranic injunction is remarkable for its detail, its emotional depth, and its high placement in the hierarchy of religious duties. In modern societies where the elderly are often institutionalized and isolated from their families, these verses are a powerful and counter-cultural call to restore the central role of the elderly within the family and to treat them with the utmost honor and mercy. The focus on their vulnerability in old age is particularly poignant and relevant.

Practical Reflection & Application

This is a direct and actionable command. We must strive to live by this code of conduct with our own wālidayn. This is not just a suggestion; it is a divine decree. We should be mindful of our tone of voice, our words, and our actions in their presence. We should serve them with humility and pray for them constantly, “My Lord, have mercy upon them as they brought me up when I was small.” For those whose parents have passed, the duty continues through prayer, charity on their behalf, and maintaining ties with their loved ones.

48. Wizr (وِزْر) – Burden

Linguistic Root & Etymology

The word Wizr means a heavy burden, a load, or a weight. Metaphorically, it is used in the Qur’an to mean the burden of sin. A sin is a spiritual weight that a person carries. The related word wāzirah means a soul that carries a burden.

Classical Exegesis (Tafsir)

In Surah Al-Isra, the principle of absolute individual accountability is established with a famous and decisive verse: “And no bearer of burdens will bear the burden of another” (wa lā taziru wāziratun wizra ukhrā). Commentators explain this as a foundational principle of divine justice. On the Day of Judgment, no one will be able to take upon themselves the sins of another, and no one will be held responsible for another’s sins. Every soul is responsible for its own actions and will carry its own burden of sin.

Thematic Context

The principle that no one bears another’s wizr is the ultimate expression of the surah’s theme of personal responsibility. It complements the verse that “every person’s fate is fastened to his own neck.” This principle systematically dismantles any idea of inherited sin (like the concept of original sin in some Christian theologies) or vicarious atonement (the idea that one person can atone for the sins of others). In the Islamic worldview presented here, salvation and damnation are strictly individual matters, based on one’s own beliefs and deeds.

Modern & Comparative Lens

The principle of individual responsibility is a cornerstone of modern legal and ethical thought. This Quranic verse is a powerful theological statement of this principle. It has profound social implications, as it refutes the idea of collective punishment or blaming an entire family or community for the sins of one of its members. It is a divine charter for individualism in the sphere of spiritual accountability.

Practical Reflection & Application

This verse should be both sobering and liberating. It is sobering because it makes us realize that we alone are responsible for our own sins. We cannot blame our parents, our society, or our circumstances for the choices we make. We must carry our own wizr. It is liberating because it means we are not burdened by the sins of our ancestors or anyone else. We are born with a clean slate, and our destiny is determined by what we ourselves choose to do. This should motivate us to focus on lightening our own burden of sin through repentance and good deeds.

49. Ya’ūs (يَئُوس) – Despairing

Linguistic Root & Etymology

The word Ya’ūs is an intensive adjective from the root ي-ء-س (Y-’-S), which means to despair or to lose hope. Ya’ūs signifies one who is prone to despair or who falls into a state of extreme hopelessness. It is the opposite of hope (rajā’).

Classical Exegesis (Tafsir)

In a psychological profile of the human being, Surah Al-Isra states, “And when We bestow favor upon man, he turns away and distances himself; and when evil touches him, he is ever despairing” (wa idhā massahu ash-sharru kāna ya’ūsā). Commentators explain that this describes the volatile spiritual state of a person whose faith is weak. Their emotional state is a rollercoaster, completely dependent on external circumstances. In times of ease, they become arrogant and forgetful of God. The moment a trial touches them, they lose all hope and fall into despair. They lack the stable inner anchor of faith.

Thematic Context

The quality of being ya’ūs is presented as a spiritual disease that is a direct consequence of a weak connection to God. This theme is meant to encourage the believer to cultivate the opposite qualities: gratitude (shukr) in times of ease, and patience (ṣabr) in times of hardship. The surah’s guidance is the cure for this spiritual volatility. By rooting one’s hope and trust in the eternal reality of God, rather than in the fleeting circumstances of the world, one can achieve a state of inner stability and contentment.

Modern & Comparative Lens

The Quranic diagnosis of the human tendency to oscillate between arrogance and despair is a profound psychological insight. This emotional volatility is a major source of human suffering. Many spiritual and psychological systems aim to help people find a “middle way” or a state of equanimity that is not so dependent on external praise or blame. The Islamic solution is explicitly God-centric: true stability is found only in a constant and stable relationship with God, who is the only unchanging reality.

Practical Reflection & Application

This verse is a mirror for self-reflection. How do we react to the ups and downs of life? Do we forget God when things are going well? Do we fall into despair when a difficulty afflicts us? The verse warns us against this reactive and unstable state. The practical application is to train our hearts to be constant in our connection to God, regardless of our circumstances. We should strive to be grateful in ease and patient in hardship, avoiding the two extremes of arrogant heedlessness and hopeless despair.

50. Zahuqā (زَهُوقًا) – Vanishing

Linguistic Root & Etymology

The word Zahuqā comes from a root that means to perish, to vanish, or to pass away. The form zahuqā is an intensive verbal noun, implying that something is, by its very nature, destined to vanish and perish completely.

Classical Exegesis (Tafsir)

This powerful word is the culmination of one of the most famous and triumphant verses in the Qur’an, which is found in Surah Al-Isra: “And say, ‘Truth has come, and falsehood has vanished. Indeed, falsehood is by its nature ever vanishing'” (inna al-bāṭila kāna zahuqā). Commentators narrate that the Prophet Muhammad recited this very verse as he was circling the Kaaba and pointing to the idols, which were then destroyed, upon his victorious and peaceful conquest of Mecca. The verse is thus not just a statement of principle, but a prophecy that was literally fulfilled.

Thematic Context

The principle that falsehood is, by its nature, zahuqā (vanishing) is a central theme of the surah. The chapter presents the truth of Islam as a solid, established reality. In contrast, it portrays falsehood (al-bāṭil)—whether it is the polytheism of the Meccans or the corruption of past nations—as something that is inherently unstable and temporary. This verse is a confident and absolute declaration of the ultimate triumph of truth. It is meant to give courage to the believers, assuring them that no matter how powerful falsehood may seem at any given moment, its demise is inevitable.

Modern & Comparative Lens

The belief in the ultimate victory of truth and goodness over falsehood and evil is a source of hope in many religious and ethical systems. This Quranic verse is a particularly powerful and definitive statement of this principle. It does not just say that falsehood *will* vanish, but that it is, in its very essence (kāna), a vanishing thing. This is a profound metaphysical claim about the nature of reality. It asserts that falsehood is a deviation, an anomaly, that cannot permanently sustain itself in a universe that is created upon the foundation of Truth (Al-Ḥaqq).

Practical Reflection & Application

This verse is a source of immense optimism and a call to action. It should give us the courage to stand for the truth, even when it is unpopular, and to work against falsehood, even when it seems powerful. We should have a deep and unshakable conviction that our efforts are not in vain, because we are aligned with the forces of reality itself. It is a powerful antidote to cynicism and despair, assuring us that in the long run, the truth will always prevail and falsehood is, by its very nature, destined to vanish.

51. Zinā (الزِّنَا) – Adultery/Fornication

Linguistic Root & Etymology

The word Zinā refers to unlawful sexual intercourse, including both fornication (intercourse between two unmarried people) and adultery (intercourse involving at least one married person). The root signifies this specific act of illicit sexual behavior.

Classical Exegesis (Tafsir)

In the ethical code of Surah Al-Isra, the command regarding zinā is unique and profound: “And do not approach unlawful sexual intercourse” (wa lā taqrabū az-zinā). This is followed by a description of its nature: “Indeed, it is ever an immorality and is evil as a way.” Commentators have stressed the depth of the command “do not approach.” It is not just a prohibition of the act itself, but also a prohibition of all the preliminary steps and circumstances that lead to it. This includes flirtatious behavior, indecent clothing, and being in seclusion with a person of the opposite sex who is not a close relative.

Thematic Context

The prohibition of approaching zinā is a central pillar of the surah’s theme of creating a just and pure society. The chapter’s ethical code is concerned not only with individual piety, but also with the social structures that protect the family and the community. The surah recognizes that sexual desire is a powerful force, and it provides a legal and safe outlet for it through marriage. Zinā is condemned so strongly because it destroys the family unit, confuses lineage, spreads disease, and leads to a host of other social ills. It is described as a “fāḥishah” (a shameful, immoral act) and an “evil way.”

Modern & Comparative Lens

While modern liberal societies often view consensual sexual activity as a matter of private choice, the Abrahamic religions have traditionally viewed sexual relations outside of marriage as a grave sin with serious social consequences. The Islamic prohibition is particularly strong and is focused on prevention. The wisdom of “not approaching” zinā—of avoiding the slippery slope of temptation—is a piece of practical moral advice that is recognized in many contexts. It is easier to avoid a dangerous situation altogether than to try to escape it once one is already in the midst of it.

Practical Reflection & Application

This verse is a direct command to uphold the value of chastity and to guard our modesty. It calls for a proactive approach to morality. We should not be naive about the power of temptation. The practical application is to avoid situations, places, and forms of interaction that could lead one down the path towards zinā. It is a call to be mindful of our gaze, our dress, and our conversations, and to build our relationships on a foundation of respect and modesty, saving sexual intimacy for the lawful and blessed context of marriage.

52. Ẓahīr (ظَهِير) – A Helper/Supporter

Linguistic Root & Etymology

The word Ẓahīr comes from the root ظ-ه-ر (Ẓ-H-R), which has a primary meaning of “the back.” From this comes the metaphorical meaning of support, as one who supports you has “got your back.” A ẓahīr is a helper, a supporter, or an ally.

Classical Exegesis (Tafsir)

In Surah Al-Isra, this word is used to describe the nature of Satan’s relationship with humanity’s enemies. The surah warns against following the whispers of Satan, and in other places, the Qur’an describes how Satan encourages the disbelievers in their opposition to the truth. The disbelievers essentially become allies of Satan against God and His messengers. In Surah Al-Furqan, it says, “The disbeliever is ever a supporter (ẓahīr) [of Satan] against his Lord.” This concept is a powerful undercurrent in Surah Al-Isra’s depiction of the spiritual struggle.

Thematic Context

The theme of choosing one’s allies is central to the surah’s worldview. The chapter presents a clear choice: one can either be a part of the party of God (ḥizb Allāh), supported by His authority, or one can become a supporter (ẓahīr) of the forces of rebellion against God. The surah argues that being an ally of Satan and a supporter of falsehood is the ultimate act of self-destruction. The prayer taught to the Prophet, “grant me from Yourself a supporting authority,” is a request for God to be his ultimate Ẓahīr.

Modern & Comparative Lens

The idea of a “pact with the devil” is a common trope in Western literature, representing a person who allies themselves with evil for some worldly gain. The Quranic concept is broader and more subtle. A person becomes a ẓahīr of Satan not necessarily through a formal pact, but simply by choosing to support injustice, falsehood, and rebellion against God’s laws. Their actions make them an ally of the forces of darkness in the world.

Practical Reflection & Application

This concept is a powerful call to examine our allegiances. In any conflict between truth and falsehood, or justice and injustice, which side are we supporting with our words, our actions, and our resources? Are we being helpers of good or helpers of evil? The surah warns us of the grave consequences of being a ẓahīr for the party of Satan. We should actively strive to be supporters and helpers of the cause of God, which is the cause of truth, justice, and mercy in the world.

53. Ẓulm (ظُلْم) – Wrongdoing/Injustice

Linguistic Root & Etymology

The word Ẓulm comes from the root ظ-ل-م (Ẓ-L-M), which has a primary meaning of darkness (ẓulumāt). From this, it comes to mean injustice or wrongdoing. The core idea of ẓulm is to misplace something or to transgress a rightful limit. It is a comprehensive term for all forms of injustice, oppression, and sin.

Classical Exegesis (Tafsir)

In Surah Al-Isra, the Qur’an is described as a healing and a mercy for the believers, but for the “wrongdoers” (aẓ-ẓālimīn), it only increases them in loss. The greatest form of ẓulm is shirk (polytheism), because it is the ultimate misplacement of worship. The surah warns against this, saying, “Do not make [as equal] with Allah another deity.” The ethical commands in the surah are all aimed at preventing ẓulm in its various forms: injustice to parents, to the poor, to orphans, and to people in trade. To commit any of these sins is a form of ẓulm.

Thematic Context

The avoidance of Ẓulm in all its forms is the central ethical theme of Surah Al-Isra. The chapter presents a clear path of righteousness, and any deviation from this path constitutes a form of wrongdoing. The surah establishes a direct link between injustice and spiritual loss. The “wrongdoers” are the ones who are spiritually blind, for whom the Qur’an only increases their state of ruin. The theme is that justice (‘adl) is a prerequisite for receiving the light of guidance, while a heart that is insistent on ẓulm will be veiled from the truth.

Modern & Comparative Lens

The fight against injustice is a universal human value. The Islamic concept of Ẓulm is holistic, linking injustice against God (shirk) with social, economic, and personal injustice. This framework teaches that a just society cannot be built without a foundation of a just relationship with the Creator. Modern Islamic social justice movements are deeply rooted in this Quranic principle, seeing the fight against poverty, oppression, and corruption as a fundamental religious duty to combat ẓulm.

Practical Reflection & Application

This surah is a direct and comprehensive call to eradicate ẓulm from our lives. We must constantly examine ourselves to ensure we are not committing injustice in any of its forms. Are we giving God His due right of worship? Are we giving our parents their due right of honor and care? Are we giving the poor their due right from our wealth? Are we giving people their due right in our business dealings? To live a life free of ẓulm is to live a life in the light of the Quranic guidance.