Surah Jathiyah Glossary: Key Arabic Terms, Names & Meanings Explained

By Published On: September 13, 2025Last Updated: September 18, 202514038 words70.2 min read

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In the name of God

Comprehensive Glossary & Vocabulary Guide For Surah Al-Jathiyah

1. ʿAdhābun muhīn (عَذَابٌ مُّهِينٌ) – A Humiliating Punishment

Linguistic Root & Etymology

ʿAdhāb signifies punishment. Muhīn (root: H-W-N (ه-و-ن)) is an active participle meaning something that causes humiliation, disgrace, or debasement. The phrase denotes a punishment that is not just painful but is also profoundly dishonoring.

Classical Exegesis (Tafsir)

In Surah Al-Jathiyah (45:9), this term describes the fate of one who takes the signs of God in jest. “And when he learns something of Our verses, he takes them in ridicule. For such there will be a humiliating punishment.” Classical exegesis stresses that this punishment is a direct and fitting requital for their arrogance. Because they tried to “humiliate” the sacred verses by mocking them, their punishment in the Hereafter will be one of ultimate humiliation.

Thematic Context

This connects to the surah’s theme of the proper response to divine revelation. The surah presents the signs of God with gravity and calls for serious reflection. The opposite response—mockery and ridicule—is a sign of the deepest arrogance. The “humiliating punishment” is the ultimate consequence of this pride, a complete inversion of the self-importance that led them to mock the truth in the first place.

Modern & Comparative Lens

The concept of hubris leading to a humiliating downfall is a timeless theme. The verse adds a specific focus: the arrogance of ridiculing sacred truths. In a modern context, where cynicism and mockery are often mistaken for intellectual sophistication, this verse is a powerful reminder that there are moral and spiritual consequences for treating matters of ultimate significance with contempt.

Practical Reflection & Application

This verse is a call to treat the signs and verses of God with the utmost reverence. We must never be among those who take them in jest, even casually. The practical application is to cultivate a heart that is humbled by God’s words, not one that is arrogant. It encourages us to engage with the Qur’an with a sincere desire to learn and be guided, not with a cynical or mocking spirit.

2. Affākin athīm (أَفَّاكٍ أَثِيمٍ) – A Sinful Liar

Linguistic Root & Etymology

Affāk is an intensive form from the root A-F-K (أ-ف-ك), meaning to lie or fabricate. It signifies a habitual liar or a great forger. Athīm is an intensive form from the root A-TH-M (أ-ث-م), meaning to sin. It signifies one who is deeply engrossed in sin.

Classical Exegesis (Tafsir)

This powerful pejorative is used in Surah Al-Jathiyah (45:7) to describe the arrogant denier of revelation. “Woe to every sinful liar who hears the verses of Allah recited to him, then persists in arrogance as if he had not heard them.” The commentators explain that this is a diagnosis of the character of the archetypal rejecter of truth. He is an “affāk” because he forges his own reality and denies the clear truth, and he is an “athīm” because his life is one of persistent sin and disobedience that is fueled by his denial.

Thematic Context

This connects to the theme of the characteristics of disbelief. The surah portrays the disbeliever not as a sincere skeptic, but as a person with deep moral and spiritual flaws. The combination of being a “liar” and being “sinful” shows the link between intellectual dishonesty (denying the truth) and practical corruption (living a life of sin). One fuels the other.

Modern & Comparative Lens

This phrase is a timeless description of a person who is committed to a life of falsehood. It is the individual who not only lies to others but has lied to themselves, creating a worldview that justifies their own sinful desires. It is a powerful psychological portrait of a person whose arrogance prevents them from any form of self-correction, a state of being “deaf” to the truth.

Practical Reflection & Application

This verse is a warning against the slippery slope of intellectual dishonesty and sin. We must be vigilant against the tendency to “forge” our own convenient truths to justify our weaknesses. The practical application is to be radically honest with ourselves and with God. We should be quick to admit the truth when we hear it and quick to repent from sin when we fall into it, lest we become, God forbid, a “sinful liar.”

3. Al-Ahwāʾ (الْأَهْوَاء) – The Vain Desires

Linguistic Root & Etymology

Al-Ahwāʾ is the plural of hawā (root: H-W-Y (ه-و-ي)), which means to fall or to desire. Hawā refers to the vain, capricious, and unguided desires of the self.

Classical Exegesis (Tafsir)

In Surah Al-Jathiyah (45:18), God warns the Prophet, “Then We put you on a clear path of command; so follow it and do not follow the vain desires (al-ahwāʾ) of those who do not know.” The commentators explain that “vain desires” are the opposite of the divinely revealed law (sharīʿah). The sharīʿah is a path based on divine wisdom and truth. The “ahwāʾ of the ignorant” is a path based on whims, baseless traditions, and unguided passions. The two are mutually exclusive.

Thematic Context

This is a central theme of the surah: the choice between two ultimate sources of authority. Will a person be governed by the clear command of God, or by their own (or others’) vain desires? The surah critiques the disbelievers for taking their “hawā” as their god (45:23). The theme is that a life based on following whims is a life of chaos and misguidance, while a life based on following the divine law is one of clarity and purpose.

Modern & Comparative Lens

The critique of a life governed by “vain desires” is a powerful one. It is a direct challenge to the modern ethos of “if it feels good, do it.” The Qur’an posits that the unguided self is not a reliable moral compass. True freedom is not in following every whim, but in liberating the self from the tyranny of its own desires by submitting to a higher, objective moral law.

Practical Reflection & Application

This verse is a crucial guide for our decision-making. In any choice we face, we should ask ourselves: “Is my decision based on the clear guidance of God, or am I just following my own ‘hawā‘?” The practical application is to train ourselves to master our desires, not to be mastered by them. This requires self-discipline and a constant turning to the Qur’an and Sunnah as our ultimate reference point.

4. Al-ʿAzīz al-Ḥakīm (الْعَزِيزِ الْحَكِيمِ) – The Almighty, the All-Wise

Linguistic Root & Etymology

Al-ʿAzīz (root: ʿ-Z-Z (ع-ز-ز)) means The Almighty, The Invincible. Al-Ḥakīm (root: Ḥ-K-M (ح-ك-م)) means The All-Wise, The Judge. It denotes perfect wisdom in decree and action.

Classical Exegesis (Tafsir)

Surah Al-Jathiyah opens with the declaration that the revelation of the Qur’an is from “Allah, the Almighty, the All-Wise” (45:2). The classical commentators emphasize the pairing of these two names. The revelation comes from a source that is Al-ʿAzīz, so Its will cannot be thwarted and Its message is powerful and authoritative. And it is from Al-Ḥakīm, so its contents are based on perfect knowledge and profound wisdom. This combination immediately establishes the absolute credibility and authority of the Qur’an.

Thematic Context

These opening attributes frame the entire surah. The surah presents numerous signs of God’s power (reflecting His might, ʿizzah) and the intricate design in creation (reflecting His wisdom, ḥikmah). The rejection of this wise and powerful message is thus shown to be the height of folly. The attributes provide the foundation for why the revelation must be taken seriously.

Modern & Comparative Lens

The pairing of divine Power and Wisdom is a key concept in theology, presenting a holistic vision of God. It stands against concepts of a God who is raw power without wisdom, or a God who is wise but lacks the power to implement that wisdom. The Qur’an insists that God’s might is always exercised in perfect harmony with His wisdom. This is the basis for a universe that is both powerful and purposeful.

Practical Reflection & Application

Reflecting on these names should instill both awe and trust. The might of God (Al-ʿAzīz) should make us humble and conscious of His power. The wisdom of God (Al-Ḥakīm) should make us trust in His plan and His guidance, even when we do not fully understand it. It encourages us to put our faith in a revelation that comes from a source of perfect power and perfect wisdom.

5. Āyāt Allāh (آيَاتِ اللَّهِ) – The Signs of Allah

Linguistic Root & Etymology

Āyāt is the plural of āyah (root: A-Y-Y (أ-ي-ي)), meaning a sign, a mark, a miracle, or a lesson. The phrase means “the signs of Allah.”

Classical Exegesis (Tafsir)

This term is a central refrain in Surah Al-Jathiyah. The surah repeatedly points to the signs of God in the heavens and the earth, in human creation, in the alternation of night and day, and in the winds and the rain (45:3-6). Then it refers to the verses of the Qur’an themselves as “the signs of Allah that We recite to you in truth” (45:6). The commentators explain that God uses two “books” to guide humanity: the book of creation and the book of revelation. Both are filled with His “signs.”

Thematic Context

The theme of reflecting upon God’s signs is the core methodology of the surah. The surah’s primary argument is that faith is a rational and natural conclusion for anyone who sincerely reflects on the abundant evidence (āyāt) that God has placed all around them and in His revealed Book. Disbelief is portrayed as an arrogant refusal to “see” or “hear” these clear signs.

Modern & Comparative Lens

The concept of “natural theology”—discerning the existence and attributes of God through the observation of the natural world—is a long-standing tradition in many philosophies and religions. The Qur’an’s concept of āyāt is a powerful expression of this. It encourages a sacramental view of the universe, where every phenomenon is not a neutral fact but a “sign” pointing to a deeper reality. It calls for a scientific exploration that is coupled with spiritual reflection.

Practical Reflection & Application

This verse encourages us to become active “readers” of the signs of God. This means cultivating a sense of wonder and reflection in our daily lives. The practical application is to look at the world around us—the sky, the animals, the rain, our own bodies—and consciously see these not as mundane occurrences, but as personal messages and signs from our Creator. This practice transforms the entire world into a vast mosque of remembrance.

6. Baghyan baynahum (بَغْيًا بَيْنَهُمْ) – Envious rivalry between them

Linguistic Root & Etymology

Baghyan (root: B-GH-Y (ب-غ-ي)) means transgression, injustice, or envious rivalry. Baynahum means “between them.”

Classical Exegesis (Tafsir)

In Surah Al-Jathiyah (45:17), this phrase is used to explain why the Children of Israel fell into disunity and sectarianism. “And We gave them clear proofs of the matter. And they did not differ except after knowledge had come to them – out of envious rivalry between them.” The commentators explain that their division was not due to any ambiguity in the revelation. It was a result of moral and spiritual diseases: jealousy, the desire for leadership, and mutual animosity. Their worldly desires corrupted their religious unity.

Thematic Context

This connects to the theme of the causes of religious corruption. The surah presents a unified, clear path (sharīʿah). This verse uses the historical example of a previous community to warn the Muslims against the primary cause of religious division: baghy. It is a warning that knowledge is not enough; if the heart is filled with envy and rivalry, even the clearest guidance can be fractured into competing sects.

Modern & Comparative Lens

This is a profound sociological insight into the nature of religious schism. It argues that the root cause of most sectarianism is not sincere theological disagreement, but politics, power struggles, and mutual envy. This is a historical reality that has been observed in virtually every religious tradition. The verse diagnoses this problem with remarkable precision.

Practical Reflection & Application

This verse is a powerful warning for our own communities. We must be vigilant against the diseases of envy, rivalry, and the desire for status, as these are the primary destroyers of unity. The practical application is to purify our own hearts from these traits, to rejoice in the blessings God gives to others, and to approach any difference of opinion with sincerity and a genuine desire for the truth, not with a spirit of “envious rivalry.”

7. Baḥr (الْبَحْر) – The sea

Linguistic Root & Etymology

The root is B-Ḥ-R (ب-ح-ر), and al-Baḥr means the sea or a large body of water.

Classical Exegesis (Tafsir)

In Surah Al-Jathiyah (45:12), the sea is mentioned as a major sign of God’s power and mercy. “It is Allah who subjected to you the sea (al-baḥr) so that ships may sail upon it by His command and that you may seek of His bounty.” The commentators explain that the properties of water that allow for flotation, the winds that propel the ships, and the resources within the sea are all part of God’s perfect design for human benefit. The subjugation of this vast and powerful entity is a clear proof of the Creator’s might.

Thematic Context

This is part of the surah’s consistent theme of pointing to the signs of God in the universe. The sea is a powerful symbol of both immense power and immense bounty. The verse highlights that this powerful entity has been made to serve humanity “by His command.” This should lead to the specified result: “and that you may be grateful.” The signs are a call to gratitude, which is the essence of worship.

Modern & Comparative Lens

The oceans are a source of immense resources and the primary engine of global trade, just as they were in ancient times. Oceanography has revealed the incredible complexity and power of the marine world. The verse encourages a perspective that sees this entire system not as a random accident, but as a divinely “subjected” resource, which implies a responsibility of stewardship (khilāfah) over it. This provides a strong theological basis for marine conservation.

Practical Reflection & Application

This verse invites us to look at the sea with a sense of awe and gratitude. When we stand before the ocean, we should be reminded of the power and mercy of the One who created it and made it beneficial for us. The practical application is to be grateful for the countless blessings that come from the sea—from the rain it generates to the food it provides—and to be responsible stewards of this great divine gift.

8. Baṣāʾiru lil-nās (بَصَائِرُ لِلنَّاسِ) – Insights for mankind

Linguistic Root & Etymology

Baṣāʾir is the plural of baṣīrah (root: B-Ṣ-R (ب-ص-ر)), which means to see. Baṣīrah is not just physical sight (baṣar), but deep insight, clear evidence, or enlightenment that allows the heart to “see” the truth.

Classical Exegesis (Tafsir)

In Surah Al-Jathiyah (45:20), the Qur’an itself is described with this powerful term: “This [Qur’an] is an enlightenment (baṣāʾiru) for mankind and a guidance and a mercy for a people who are certain in faith.” The commentators explain that the Qur’an is not just a collection of rules or stories; it is a source of profound “insights” that illuminate the heart and allow a person to see the reality of their existence clearly. It is the tool that cures spiritual blindness.

Thematic Context

This connects to the theme of the Qur’an as the ultimate source of guidance. The surah is filled with signs that are meant to be seen with the physical eye, but the Qur’an provides the “insights” for the inner eye, the heart. The theme is that true vision is a combination of looking at the signs in the universe and looking at the “insights” in the Book. Together, they provide a complete and certain path to the truth.

Modern & Comparative Lens

The concept of a sacred text providing “enlightenment” or transformative “insight” is a central claim of many spiritual traditions. The term baṣāʾir emphasizes the cognitive and perceptual shift that the Qur’an is meant to induce. It is not just about believing new facts, but about achieving a whole new way of “seeing” the world, a paradigm shift from a materialistic worldview to a spiritual one.

Practical Reflection & Application

This verse should shape our intention when we read the Qur’an. We should not read it just for information or for blessings, but with the specific intention of seeking “insight” and “enlightenment.” The practical application is to read the Qur’an reflectively (tadabbur), pausing to ask, “What new insight is this verse giving me? How is it changing the way I ‘see’ the world?” This transforms reading into a journey of enlightenment.

9. Ad-Dahr (الدَّهْرُ) – Time

Linguistic Root & Etymology

The root is D-H-R (د-ه-ر). Ad-Dahr refers to a long period of time, an age, an epoch, or time in the absolute sense.

Classical Exegesis (Tafsir)

In Surah Al-Jathiyah (45:24), the surah quotes the core belief of the materialist atheists of that time: “And they say, ‘There is not but our worldly life; we die and we live, and nothing destroys us except time (ad-dahr).'” The commentators explain that this was the belief of a faction of Arabs known as the Dahriyyah. They were materialists who did not believe in a creator or an afterlife. For them, “Time” was the ultimate, impersonal force that governed all of existence, bringing things into being and then inevitably leading them to decay and death.

Thematic Context

This is the central thesis of the disbelievers that the surah seeks to refute. The surah contrasts this bleak, impersonal worldview with the purposeful, divinely-governed worldview of Islam. The theme is a direct confrontation between materialism and theism. The surah argues that this belief is not based on “knowledge” but is mere “conjecture.” The signs of purposeful design in the universe are the ultimate refutation of the idea that we are simply the products of blind, impersonal Time.

Modern & Comparative Lens

The belief that “nothing destroys us except time” is a concise and powerful expression of the modern atheistic and materialistic worldview, where all of existence is seen as a product of impersonal physical laws playing out over vast stretches of time. The surah’s argument against this is as relevant today as it was then. It challenges this worldview by pointing to the intricate order and apparent purpose in the cosmos, which suggests a conscious creator rather than a blind force.

Practical Reflection & Application

This verse should make us grateful for the gift of a purposeful and meaningful worldview. It is a reminder that the belief in a Creator and an afterlife is what saves us from the bleakness of a purely materialistic existence. The practical application is to strengthen our conviction in a divinely-governed reality by regularly reflecting on the signs of purpose and design in the universe, which is the ultimate antidote to the philosophy of “ad-Dahr.”

10. Fawz al-mubīn (الْفَوْزُ الْمُبِينُ) – The Clear Success

Linguistic Root & Etymology

Al-Fawz means success or salvation. Al-Mubīn means clear, manifest, or evident.

Classical Exegesis (Tafsir)

In Surah Al-Jathiyah (45:30), the final state of the believers is described. “Then as for those who believed and did righteous deeds, their Lord will admit them into His mercy. That is the clear success.” The commentators explain that their success is “clear” because on the Day of Judgment, it will be manifest and undeniable to all. There will be no doubt about who has won and who has lost. The attainment of God’s mercy and entry into Paradise is the most evident and unambiguous victory imaginable.

Thematic Context

This connects to the surah’s theme of the final clarification of all matters on the Day of Judgment. In this world, the definitions of success and failure can be blurry and contested. In the Hereafter, the outcomes will be “clear.” This verse is the culmination of the path of faith, the moment when the promise is fulfilled and the believer’s success is made manifest for all to see. It is the ultimate vindication.

Modern & Comparative Lens

The concept of a “clear” and final victory is a powerful motivator. It speaks to the human desire for a just and unambiguous resolution to the struggles of life. The verse posits that the moral and spiritual struggle of this world will not end in a state of ambiguity, but in a “clear” and decisive outcome. This provides a strong sense of purpose and a firm basis for moral striving.

Practical Reflection & Application

This verse encourages us to strive for the only success that is truly “clear” and lasting. We should not be deluded by the fleeting and often ambiguous successes of this world. The practical application is to define our life’s goals in accordance with the Qur’an’s definition of success: to believe, to do righteous deeds, and to earn the mercy of our Lord. This is the only path to the “clear success.”

11. Gharatkum al-ḥayāt al-dunyā (غَرَّتْكُمُ الْحَيَاةُ الدُّنْيَا) – The worldly life deceived you

Linguistic Root & Etymology

Gharatkum (root: GH-R-R (غ-р-р)) means “it deceived you” or “it deluded you.” Al-ḥayāt al-dunyā refers to the near, worldly life.

Classical Exegesis (Tafsir)

This is the devastating verdict that will be given to the disbelievers on the Day of Judgment in Surah Al-Jathiyah (45:35). “That is because you took the signs of Allah in ridicule, and the worldly life deceived you.” The commentators explain that this is the diagnosis of their failure. They were “deceived” by the glitter and the immediate pleasures of the worldly life, which made them forget the Hereafter and emboldened them to mock the signs of God. Their delusion in this life leads to their doom in the next.

Thematic Context

This is a central theme of the surah: the deceptive nature of the worldly life. The surah repeatedly warns against being deluded by the dunyā and forgetting the ākhirah. This verse is the final statement of cause and effect. The “deception” of the world is the root cause that led them to the sin of ridicule, which in turn leads them to the punishment of the Fire. It is a complete causal chain of damnation.

Modern & Comparative Lens

The idea of the world as a source of “deception” or “illusion” (like the concept of Maya in Eastern traditions) is a powerful spiritual concept. It is not that the world is inherently evil, but its temporary nature and its superficial attractions can easily “deceive” a person into believing that it is the ultimate reality. The verse is a profound critique of materialism, which it diagnoses as a state of being “deceived.”

Practical Reflection & Application

This verse is a powerful wake-up call. We must be constantly vigilant against the deceptive allure of the worldly life. The practical application is to live in this world without letting it enter our hearts. We should use its resources to prepare for the Hereafter, but never allow ourselves to be “deceived” into thinking that it is the final goal. This requires a constant state of mindfulness and remembrance of our true destination.

12. Gishāwah ʿalā baṣarihi (غِشَاوَةً عَلَىٰ بَصَرِهِ) – A veil over his sight

Linguistic Root & Etymology

Gishāwah (root: GH-SH-W (غ-ش-و)) is a veil or a covering. ʿAlā baṣarihi means “over his sight.”

Classical Exegesis (Tafsir)

In Surah Al-Jathiyah (45:23), this is one of the consequences for the one who takes his own vain desire as his god. “Have you seen the one who takes as his god his own desire? And Allah has sent him astray due to knowledge and has set a seal upon his hearing and his heart and put over his sight a veil.” The commentators explain that this is a spiritual blindness. As a result of his deliberate choice to follow his own whims over divine guidance, God places a “veil” over his spiritual sight, making him unable to perceive the truth, no matter how clearly it is presented.

Thematic Context

This connects to the theme of spiritual perception. The surah is filled with “signs” to be seen, but this verse explains why some people are unable to see them. Their spiritual faculty of sight (baṣīrah) has been veiled as a consequence of their own sins. This is not an arbitrary act of God, but a just result of the person’s own choice to prioritize their ego over the truth.

Modern & Comparative Lens

This is a powerful metaphor for the concept of “confirmation bias” or having a “mental block.” It describes a state where a person’s desires and preconceived notions act as a “veil” that filters reality, making them blind to any evidence that contradicts their worldview. The verse gives this psychological reality a theological dimension, framing it as a divine consequence of a moral choice.

Practical Reflection & Application

This verse should make us fear the state of having a veiled heart. The practical application is to constantly pray for clear sight and to be willing to challenge our own desires and biases. We should pray, “O Allah, show me the truth as truth and grant me the ability to follow it, and show me falsehood as falsehood and grant me the ability to avoid it.” This is a prayer to have the “veil” lifted from our own sight.

13. Ḥā Mīm (حم) – Ha, Meem

Linguistic Root & Etymology

Ḥā Mīm consists of two letters of the Arabic alphabet, Ḥāʾ (ح) and Mīm (م). These are among the ḥurūf muqaṭṭaʿāt (disjointed letters) that begin a group of seven consecutive surahs, with Jathiyah being the sixth in the series.

Classical Exegesis (Tafsir)

As with all the disjointed letters, the classical commentators’ primary position is to affirm that their meaning is a divine secret. They are a sign of the Qur’an’s miraculous nature. Various secondary interpretations have been offered as reflections, but the dominant and safest position is to consign their knowledge to God.

Thematic Context

The letters Ḥā Mīm serve as a powerful and mysterious opening, immediately signaling the divine origin of the text. They function to capture the listener’s attention and prepare them for the weighty message that is to follow. As the opening of a series of surahs known as the “Ḥawāmīm,” they link Surah Al-Jathiyah to a broader thematic group within the Qur’an.

Modern & Comparative Lens

The mystery of the disjointed letters continues to be a subject of academic and linguistic study. While theories abound, no conclusive explanation has been found, which reinforces the traditional Islamic view that they are a divine secret. Their presence at the start of these powerful surahs serves as a reminder of the limits of human reason in the face of divine revelation. It is a built-in sign of intellectual humility.

Practical Reflection & Application

The letters Ḥā Mīm teach us to approach the Qur’an with a sense of awe and a willingness to accept that we will not understand everything. It encourages a posture of humble studentship. The practical application is to embrace the mystery as part of the beauty of the divine text, allowing it to open our hearts to the profound truths that are found in the clear verses that follow.

14. Al-Ḥamd (الْحَمْدُ) – The Praise

Linguistic Root & Etymology

The root is Ḥ-M-D (ح-م-د). Al-Ḥamd is comprehensive praise that is rooted in love, reverence, and gratitude, directed towards a being for their intrinsic qualities of perfection, not just for a specific favor.

Classical Exegesis (Tafsir)

Surah Al-Jathiyah concludes with a powerful declaration of praise (45:36). After describing the fates of the two parties, the surah ends, “Then to Allah belongs all praise (fa-lillāhi l-ḥamd), Lord of the heavens and Lord of the earth, Lord of the worlds.” The commentators explain that after witnessing the perfect unfolding of God’s power, wisdom, and justice, the only fitting response for all of creation is this comprehensive declaration of ḥamd. It is the natural conclusion that a reflective mind must arrive at.

Thematic Context

This connects to the theme that all signs in the universe and all events of history ultimately point to the praiseworthiness of God. The surah begins with the signs of God and ends with the praise of God. The entire surah is a journey designed to bring the reader to this final state of heartfelt praise. The repetition “Lord of the heavens, Lord of the earth, Lord of the worlds” emphasizes the universal and all-encompassing nature of His dominion and, therefore, His right to all praise.

Modern & Comparative Lens

The concept of praise (doxology) is a central element in the liturgy of all monotheistic religions. This concluding verse is one of the most powerful doxologies in the Qur’an. It is a declaration of cosmic optimism and gratitude. It affirms that the ultimate reality of the universe is not chaos or meaninglessness, but a benevolent and wise Lordship that is deserving of all praise.

Practical Reflection & Application

This verse gives us the words to express our ultimate conclusion of faith. The practical application is to make the phrase “al-ḥamdulillāh” (All praise is for Allah) a constant refrain on our tongues and in our hearts. We should say it in times of ease and in times of hardship, recognizing that all of God’s decrees, whether we understand them or not, stem from a Lordship that is ultimately perfect and worthy of all praise.

15. Al-Ḥaqq (بِالْحَقِّ) – With Truth

Linguistic Root & Etymology

The root is Ḥ-Q-Q (ح-ق-ق), meaning to be true, right, and real. Al-Ḥaqq is that which is real, true, and just.

Classical Exegesis (Tafsir)

In Surah Al-Jathiyah, this term is used to describe both the creation and the revelation. God created the heavens and the earth “with truth” (45:22), meaning with a real purpose and perfect justice. The Book of Deeds will also “speak against them with truth” (45:29). The commentators explain that “truth” is the fundamental principle upon which the universe is built and upon which the final judgment will be conducted. It is the opposite of falsehood (bāṭil) and jest (laʿib).

Thematic Context

The theme of al-Ḥaqq is a cornerstone of the surah’s worldview. The surah argues that because the cosmos is built on truth and purpose, a final judgment where every soul is recompensed with truth is a logical and moral necessity. The materialists’ view that life is just a game is refuted by the reality that the universe was created “with truth” and for a purpose.

Modern & Comparative Lens

The philosophical idea that the universe is rational and purposeful (a “cosmos” rather than a “chaos”) is the foundation of both science and much of theology. The Qur’anic concept of creation “bi-al-ḥaqq” is a powerful expression of this idea. It asserts that reality is grounded in truth, justice, and purpose, providing a firm foundation for a meaningful human existence.

Practical Reflection & Application

This verse encourages us to live our lives “with truth.” Our words, our actions, and our intentions should be aligned with the reality that God has established. The practical application is to be people of integrity, to stand for justice, and to live a purposeful life, reflecting in our small microcosm the “truth” upon which the entire macrocosm is built.

16. Hawāhu (هَوَاهُ) – His vain desire

Linguistic Root & Etymology

The root is H-W-Y (ه-و-ي), meaning to desire or to fall. Hawā refers to the unguided, capricious desires of the self.

Classical Exegesis (Tafsir)

In a striking verse in Surah Al-Jathiyah (45:23), the surah asks, “Have you seen the one who has taken as his god his own vain desire (ilāhahu hawāhu)?” The commentators explain that this is the essence of the most subtle and dangerous form of idolatry. This person may not bow to a stone idol, but they have made their own whims and desires their ultimate authority. Their criterion for right and wrong is not divine guidance, but “what I feel like doing.” They have become a slave to their own ego.

Thematic Context

This is the ultimate diagnosis of the spiritual disease of the disbelievers critiqued in the surah. It connects to the theme of the two opposing paths: the path of following divine guidance (sharīʿah) versus the path of following “vain desires” (ahwāʾ). This verse shows that the root of all disbelief is this act of deifying the self. It is the ultimate form of shirk.

Modern & Comparative Lens

This verse is a profound critique of radical individualism and subjective morality. In a modern culture that often champions the mantra “be true to yourself” without providing a transcendent moral compass, this verse is a powerful warning. It suggests that the unguided self can become the ultimate tyrant, and that true freedom is not in being a slave to every passing desire, but in liberating the self through submission to a higher truth.

Practical Reflection & Application

This verse is a call for a deep and honest self-examination. We must ask ourselves: “What is my ultimate authority? Is it the command of God, or is it my own ‘hawā‘?” The practical application is to engage in a constant struggle (jihād al-nafs) against our own lower desires, to train ourselves to prioritize what God wants over what we want, and to pray for protection from the tyranny of our own egos.

17. Hudan wa raḥmah (هُدًى وَرَحْمَةً) – A guidance and a mercy

Linguistic Root & Etymology

Hudan means guidance. Raḥmah means mercy.

Classical Exegesis (Tafsir)

In Surah Al-Jathiyah (45:20), after describing the Qur’an as “insights for mankind,” it is further qualified as “a guidance and a mercy for a people who are certain in faith.” The commentators explain that the Qur’an has multiple functions. It provides insights (baṣāʾir) for all people, but it only becomes an active “guidance” and a source of “mercy” for those who choose to believe with certainty. For the believer, it is not just a book of information, but a direct source of divine guidance in their lives and the primary means through which they experience God’s mercy.

Thematic Context

This connects to the theme of the purpose and effect of the divine revelation. The surah emphasizes that the Qur’an is not just a beautiful text; it is a functional one. Its purpose is to guide and to be a vehicle for mercy. The theme is that the reception of this guidance and mercy is conditional upon the faith and certainty of the recipient. The same rain falls on all lands, but it only produces fruit in fertile soil.

Modern & Comparative Lens

The dual description of a sacred text as both “guidance” (a map for life) and “mercy” (a source of grace and comfort) is a comprehensive one. It speaks to both the practical and the spiritual needs of a human being. It is not just a rulebook, nor is it just a source of vague spiritual feelings. It is a practical guide that is also a source of profound spiritual grace.

Practical Reflection & Application

This verse should shape our intention when we approach the Qur’an. We should open it with the specific prayer of seeking “guidance” for our problems and seeking to receive “mercy” for our hearts. The practical application is to read the Qur’an as a personal letter from our Lord, actively looking for the guidance it contains for our specific situation and allowing its words to be a source of healing and mercy for our souls.

18. Hujjatahum (حُجَّتَهُمْ) – Their argument

Linguistic Root & Etymology

The root is Ḥ-J-J (ح-ج-ج). A ḥujjah is an argument, a proof, or a plea.

Classical Exegesis (Tafsir)

In Surah Al-Jathiyah (45:25), the surah describes the weak and baseless argument of the deniers of the resurrection. “And when Our verses are recited to them as clear evidences, their argument (ḥujjatahum) is none but that they say, ‘Bring back our forefathers, if you should be truthful.'” The commentators explain that this is a complete failure of an argument. They have no rational or scriptural evidence for their denial. Their only “plea” is this foolish and impossible demand. It is a sign of their intellectual bankruptcy.

Thematic Context

This connects to the theme of the irrationality of disbelief. The surah presents powerful, rational arguments for the Hereafter (the signs in creation). This verse shows that the disbelievers have no rational counter-argument. Their only response is a defiant and impossible challenge. This highlights that their position is not based on reason, but on stubborn denial.

Modern & Comparative Lens

This is a classic example of a logical fallacy known as “shifting the burden of proof” and making an “unfalsifiable demand.” Instead of refuting the evidence presented, the denier makes an impossible demand and then claims victory when it is not met. The verse is a sophisticated critique of this disingenuous style of debate.

Practical Reflection & Application

This verse teaches us to recognize weak and fallacious arguments when we encounter them. When people respond to clear evidence with impossible or irrelevant demands, we should recognize this as a sign of a weak position, not a strong one. The practical application is to build our own faith on strong, rational, and revelatory proofs, and to not be swayed by the empty and impossible challenges of those who are not sincere in seeking the truth.

19. Huzuwan (هُزُوًا) – In ridicule

Linguistic Root & Etymology

The root is H-Z-A (ه-ز-أ), which means to mock, to jest, or to ridicule.

Classical Exegesis (Tafsir)

In Surah Al-Jathiyah (45:9), the arrogant disbeliever is described as one who, when he learns of the verses of God, “takes them in ridicule.” Later, they will be told in the Hereafter, “This is because you took the signs of Allah in ridicule” (45:35). The commentators explain that mockery is a key weapon of the arrogant against the truth. Unable to refute the message with reason, they resort to ridicule in order to belittle it and to discourage others from taking it seriously. This is a sign of both their arrogance and their intellectual weakness.

Thematic Context

This connects to the theme of the improper response to the divine signs. The surah presents the signs of God as matters of the utmost gravity and importance, deserving of serious reflection. The act of “ridicule” is the polar opposite of this required reverence. It is a sign of a heart that is completely sealed off from the sacred. The surah makes it clear that this mockery will have the most severe and humiliating of consequences.

Modern & Comparative Lens

Cynicism and ridicule are common defense mechanisms used to avoid confronting difficult truths. The verse diagnoses this psychological tendency with precision. It is often easier to mock something than to engage with it seriously. The surah warns that while this may provide a temporary sense of superiority, it has devastating long-term spiritual consequences.

Practical Reflection & Application

This verse is a powerful warning to guard our tongues and our hearts from the sin of mockery, especially in matters of religion. We must never ridicule the signs of God, His messengers, or His devoted servants. The practical application is to cultivate a state of reverence (taʿẓīm) for all that is sacred, and to engage with differences of opinion with respect and seriousness, not with the arrogant and destructive tool of ridicule.

20. Ijtaraḥū al-sayyiʾāt (اجْتَرَحُوا السَّيِّئَاتِ) – They have committed evil deeds

Linguistic Root & Etymology

Ijtaraḥū (root: J-R-Ḥ (ج-р-х)) means to commit or to earn, often with a connotation of a physical act, like the limbs (jawāriḥ) performing an action. Al-Sayyiʾāt are evil deeds.

Classical Exegesis (Tafsir)

In a powerful rhetorical question in Surah Al-Jathiyah (45:21), God asks, “Or do those who have committed evil deeds (ijtaraḥū l-sayyiʾāt) think that We will make them like those who have believed and done righteous deeds…?” The commentators explain that this is an appeal to the innate human sense of justice. It challenges the disbelievers’ assumption that there are no ultimate consequences for their actions. It is a refutation of a morally incoherent worldview that would equate the lives and deaths of the righteous and the wicked.

Thematic Context

This connects to the theme of the moral necessity of the Hereafter. The surah argues that a just God must establish a final day of reckoning, because justice is often not fully realized in this world. This verse is the core of that moral argument. To believe that the righteous and the wicked will have the same end is to believe in a universe devoid of ultimate justice, which is an evil thought in itself, as the verse concludes: “Evil is that which they judge.”

Modern & Comparative Lens

This is a classic formulation of the “moral argument” for the existence of an afterlife. The philosopher Immanuel Kant made a similar argument, positing that the reality of the moral law requires the existence of God and an afterlife to ensure that justice is ultimately served. The verse appeals to this deep-seated human intuition that our choices must have ultimate meaning and consequence.

Practical Reflection & Application

This verse should strengthen our conviction in the justice of God and the reality of the Hereafter. It is a reminder that our deeds matter profoundly and have eternal consequences. The practical application is to live our lives with the certainty that a day is coming when the righteous and the wicked will be clearly distinguished and justly recompensed. This conviction is a powerful motivator for choosing the path of righteousness.

21. Al-Jāthiyah (الْجَاثِيَة) – The Kneeling

Linguistic Root & Etymology

The root is J-TH-W (ج-ث-و), which means to kneel or to fall to one’s knees, often in a position of respect or fear. Al-Jāthiyah is the active participle, referring to a community that is kneeling.

Classical Exegesis (Tafsir)

This word gives the surah its name and describes the central, humbling scene of the Day of Judgment (45:28). “And you will see every community kneeling (jāthiyatan). Every community will be called to its record.” The commentators explain this as the literal posture of all of humanity on that Day. Overwhelmed by the awe and terror of the situation, every nation will fall to its knees, awaiting the final verdict. It is a posture of ultimate submission and powerlessness before the majesty of the Judge.

Thematic Context

This is the climactic image of the surah. It is the ultimate manifestation of the theme of submission to divine authority. The surah critiques the arrogance of those who refuse to bow to God in this life. The scene of the “kneeling” shows that on the Day of Judgment, this submission will be involuntary and universal. The choice in this life is only whether one kneels in humble worship now, or in terror and regret then.

Modern & Comparative Lens

Kneeling is a near-universal human posture of supplication, reverence, or submission. This verse uses this powerful body language to convey the absolute sovereignty of God on the Day of Judgment. The image of entire nations (“every community”) kneeling together is a powerful one of collective accountability, suggesting that communities, not just individuals, will be judged for their shared beliefs and actions.

Practical Reflection & Application

This verse should fill us with a sense of awe and should motivate us to choose our posture in this life wisely. The practical application is to be among those who willingly “kneel” before their Lord in this life in the five daily prayers. By humbling ourselves in worship now, we hope that our “kneeling” on that great Day will be a position of honored and hopeful reverence, not one of fear and despair.

22. Ka-lladhīna āmanū wa-ʿamilū al-ṣāliḥāt (كَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ) – Like those who believed and did righteous deeds

Linguistic Root & Etymology

Ka means “like.” Alladhīna āmanū are “those who believed.” Wa-ʿamilū al-ṣāliḥāt means “and they did righteous deeds.”

Classical Exegesis (Tafsir)

This phrase is the second half of the powerful moral question posed in Surah Al-Jathiyah (45:21). “Or do those who have committed evil deeds think that We will make them like those who have believed and done righteous deeds…?” The commentators explain that this highlights the absolute distinction between the two groups. The “believers who do righteous deeds” are the Qur’an’s standard definition of the people of Paradise. Their defining characteristics are a sound faith (īmān) that is consistently translated into good actions (al-ṣāliḥāt).

Thematic Context

This phrase represents the “gold standard” of human existence that the surah calls to. It connects the two essential themes of faith and action. The surah repeatedly emphasizes that belief is not enough; it must be coupled with righteous work. This phrase is the benchmark against which the evildoers are measured and found wanting. The moral logic of the universe demands that these two groups cannot and will not be treated as equals.

Modern & Comparative Lens

The inseparable link between “faith and good works” is a central tenet of Islamic theology, providing a balance between internal belief and external action. This stands in contrast to theological systems that may emphasize “faith alone” or “works alone” as the path to salvation. The recurring Qur’anic phrase “those who believe and do righteous deeds” insists on a holistic approach where belief must be actualized through ethical and virtuous conduct.

Practical Reflection & Application

This phrase provides us with a clear and simple formula for a successful life. Our goal should be to be among “those who believe and do righteous deeds.” The practical application is to constantly work on both dimensions of our being. We must nurture our faith through knowledge and remembrance, and we must translate that faith into concrete actions of goodness, kindness, and justice in our daily lives.

23. Khalqikum (خَلْقِكُمْ) – Your creation

Linguistic Root & Etymology

The root is KH-L-Q (خ-ل-ق), meaning to create or to bring into existence. Khalqikum means “your creation.”

Classical Exegesis (Tafsir)

In Surah Al-Jathiyah (45:4), God points to the signs within the human being himself. “And in your own creation (wa-fī khalqikum) and what He disperses of moving creatures are signs for a people who are certain in faith.” The commentators explain that this is a call to introspection. The intricate and miraculous process of human creation, from a single cell to a complex being, is in itself a profound sign of a wise and powerful Creator. The verse invites us to study our own selves to find the proof of God.

Thematic Context

This connects to the surah’s theme of the abundance of divine signs. The surah directs our gaze outwards to the heavens and the earth, and then inwards to our own selves. The theme is that the proofs for God’s existence are not remote or obscure; they are as close as our own bodies. The journey to faith is both a cosmological and an anthropological one.

Modern & Comparative Lens

The ancient Greek maxim “Know thyself” is given a specific theological direction in this verse. The study of human biology, anatomy, and genetics has only served to reveal the staggering complexity and wonder of “our own creation.” The verse encourages a scientific exploration of the human being that is coupled with spiritual reflection, where every new discovery becomes another “sign” that points to the masterful intelligence of the Designer.

Practical Reflection & Application

This verse is an invitation to a lifetime of wonder at the miracle of our own existence. The practical application is to reflect on the amazing workings of our own bodies—the beating of our hearts, the process of sight, the complexity of our brains—and to see these not as mere biological facts but as profound signs of our Creator. This practice of introspection is a direct path to awe, humility, and gratitude.

24. Khatama ʿalā samʿihi wa-qalbihi (خَتَمَ عَلَىٰ سَمْعِهِ وَقَلْبِهِ) – He has set a seal upon his hearing and his heart

Linguistic Root & Etymology

Khatama (root: KH-T-M (خ-т-м)) means to seal or to stamp something closed. ʿAlā samʿihi means “upon his hearing,” and wa-qalbihi means “and his heart.”

Classical Exegesis (Tafsir)

This is part of the description of the one who takes his desire as his god in Surah Al-Jathiyah (45:23). As a consequence of this choice, “Allah has set a seal upon his hearing and his heart.” The commentators explain that this is a divine consequence for a human choice. When a person willfully and persistently rejects the truth, their spiritual faculties of reception—their ability to “hear” guidance and for their heart to “understand” it—become sealed off. It is a state of spiritual petrification.

Thematic Context

This connects to the theme of the causes of misguidance. The surah makes it clear that misguidance is not an arbitrary act of God, but a result of a person’s own choices. The “sealing” of the heart and hearing is the final stage in a process of rejection that the person himself initiated by choosing to follow his own whims. It is the point of no return, a state of being completely closed off to grace.

Modern & Comparative Lens

The concept of a “sealed heart” or a “hardened heart” is a powerful metaphor for a state of being completely unreceptive to change or new ideas. It is the state of profound cognitive and emotional rigidity. The verse provides a theological framework for this psychological reality, attributing it to a divine law of consequences that is set in motion by the individual’s own free will.

Practical Reflection & Application

This verse is a terrifying warning about the ultimate danger of persistently following our desires against the clear guidance of God. The practical application is to always keep our hearts soft and our spiritual hearing open. This is done through the regular practice of remembering God, reading the Qur’an, and being quick to repent. We should constantly pray to God to protect us from the state of having our hearts and hearing “sealed.”

25. Al-Kibriyāʾ (الْكِبْرِيَاءُ) – The Grandeur

Linguistic Root & Etymology

The root is K-B-R (ك-ب-р), meaning to be great. Al-Kibriyāʾ is a noun that signifies majesty, greatness, grandeur, and pride in the ultimate, positive sense. It is an attribute that belongs solely to God.

Classical Exegesis (Tafsir)

The final verse of Surah Al-Jathiyah (45:37) is a magnificent declaration of God’s exclusive right to this attribute. “And to Him belongs [all] grandeur (al-kibriyāʾ) in the heavens and the earth, and He is the Almighty, the All-Wise.” The commentators explain that while pride (kibr) is a despicable quality in a created being, “Grandeur” (al-Kibriyāʾ) is an attribute of perfection that belongs only to the Creator. He alone has the right to be truly “great.” This is the ultimate conclusion of the surah’s critique of human arrogance.

Thematic Context

This is the final, climactic statement of the surah’s central theme of Tawḥīd. The surah systematically dismantles human arrogance and the false claims to greatness by the disbelievers. This final verse returns all greatness and grandeur to its only rightful owner. The entire universe, in its majesty, is but a reflection of His “Grandeur.” It is the ultimate affirmation of God’s sovereignty and the final refutation of all forms of shirk.

Modern & Comparative Lens

The concept of divine majesty or glory is central to the theistic experience. This verse is a powerful statement of this. In a sacred hadith, God is quoted as saying, “Grandeur is My cloak, and Majesty is My lower garment. Whoever competes with Me in either of them, I will cast him into the Fire.” This highlights the exclusive nature of this attribute. It is the one quality that created beings are absolutely forbidden from claiming for themselves.

Practical Reflection & Application

This verse should fill our hearts with profound awe and humility. It is a reminder that all greatness belongs to God alone. The practical application is to consciously negate any sense of self-importance or arrogance from our own hearts. Our response to recognizing God’s “Grandeur” should be to humble ourselves in prostration, acknowledging our own smallness and His infinite greatness. This is the essence of true worship.

26. Kitābunā yanṭiqu ʿalaykum bi-l-ḥaqq (كِتَابُنَا يَنطِقُ عَلَيْكُم بِالْحَقِّ) – Our record speaks against you with truth

Linguistic Root & Etymology

Kitābunā means “Our book” or “Our record.” Yanṭiqu (root: N-Ṭ-Q (ن-ط-ق)) means “it speaks.” ʿAlaykum means “upon you” or “against you.” Bi-l-ḥaqq means “with truth.”

Classical Exegesis (Tafsir)

In the judgment scene of Surah Al-Jathiyah (45:29), after every community is called to its record, this statement is made. “This, Our record, speaks against you with truth. Indeed, We used to have recorded what you used to do.” The commentators explain that the book of deeds is not a passive document; it will actively “speak” and present the undeniable truth of a person’s life. Its testimony is “with truth” because it is a perfect and meticulous transcription of every action, free from any error or injustice.

Thematic Context

This connects to the theme of the perfect and documented nature of divine justice. The surah emphasizes that the judgment will be based on incontrovertible evidence. The “speaking book” is a powerful image of this. There will be no room for argument or denial, because the person’s own life, perfectly recorded, will testify against them. This is the ultimate manifestation of accountability.

Modern & Comparative Lens

The idea of a “speaking book” is a powerful metaphor for a perfect and dynamic record. In a modern era of audio and video recording, this concept is more relatable than ever. The verse suggests a form of divine recording technology that is infinitely more perfect, capturing not just sounds and images, but the full reality of a person’s actions and intentions. It is the ultimate and un-editable evidence.

Practical Reflection & Application

This verse is a profound reminder that we are creating a “speaking record” of our lives every single day. The practical application is to live a life that we would not be ashamed to have “speak” out on the Day of Judgment. It is a call to fill our record with words and deeds that will speak in our favor, not against us. This means striving for integrity in both our public and private lives.

27. Kullu ummatin tudʿā ilā kitābihā (كُلُّ أُمَّةٍ تُدْعَىٰ إِلَىٰ كِتَابِهَا) – Every community will be called to its record

Linguistic Root & Etymology

Kullu ummatin means “every community” or “every nation.” Tudʿā means “it will be called.” Ilā kitābihā means “to its record.”

Classical Exegesis (Tafsir)

This is a key part of the vision of the Day of Judgment in Surah Al-Jathiyah (45:28). After stating that every community will be “kneeling,” this verse explains why. “Every community will be called to its record.” The commentators explain that the judgment will have both an individual and a collective dimension. Each nation or community, as a whole, will be called to account for its shared beliefs, its social norms, and its collective response to the messenger that was sent to it. Their “record” is the comprehensive account of their collective history.

Thematic Context

This connects to the theme of collective accountability. The surah is not just addressed to individuals but also to the community of the Quraysh as a whole. This verse makes it clear that there is a concept of communal responsibility in Islam. Nations are judged by their collective character and their dominant values. This adds a social and political dimension to the eschatological vision.

Modern & Comparative Lens

The concept of “collective guilt” or “communal responsibility” is a major topic in modern ethics and political philosophy. This verse provides a theological basis for this idea. It suggests that we are not just isolated individuals, but are members of communities, and we share in the moral responsibility for the direction of our societies. This stands in contrast to a purely individualistic worldview.

Practical Reflection & Application

This verse is a powerful reminder of our social responsibility as believers. It is not enough to be righteous in private; we must also work for the righteousness of our communities. The practical application is to be active and positive members of our society, to enjoin good and forbid evil, and to strive to make our community one that would be honored, not shamed, when it is “called to its record” on the Day of Judgment.

28. Lā hum yustaʿtabūn (لَا هُمْ يُسْتَعْتَبُونَ) – Nor will they be allowed to make amends

Linguistic Root & Etymology

The root is ʿ-T-B (ع-ت-ب), which means to blame or to reproach. The Form X verb istaʿtaba means to seek to remove blame by making amends or offering excuses. The passive phrase lā hum yustaʿtabūn means “they will not be asked to make amends” or “their plea for a second chance will not be heard.”

Classical Exegesis (Tafsir)

In Surah Al-Jathiyah (45:35), this is the final state of the disbelievers in Hell. After being told that their fate is a result of their own mockery and delusion, the verse concludes, “So that Day they will not be brought out from it, nor will they be allowed to make amends.” The commentators explain that this is a statement of the finality of their state. The door of repentance and making amends is a feature of the worldly life. In the Hereafter, that door is permanently closed. Their pleas and excuses will be of no avail.

Thematic Context

This connects to the theme of the finality of the Day of Judgment. The surah warns the disbelievers to take the message seriously in this life, because there will be no second chances. This phrase is the ultimate statement of that finality. The time for seeking to please God (which is another shade of meaning for istiʿtāb) is over. It is now the time for facing the unalterable consequences.

Modern & Comparative Lens

The concept of an irreversible final judgment is a key feature of Abrahamic eschatology. It is what gives this worldly life its ultimate seriousness and moral weight. This stands in contrast to cyclical views of time (like reincarnation) where there are multiple chances. The Qur’anic view, as expressed in this verse, is that this life is a single, decisive test.

Practical Reflection & Application

This verse is a powerful motivation to seize the opportunity we have now. We are currently in the stage where we *are* allowed to “make amends.” Every day is a new chance to repent, to correct our mistakes, and to seek God’s pleasure. The practical application is to never procrastinate in our repentance. We should make amends for our wrongdoings today, because a day is coming when that opportunity will be gone forever.

29. Lā yuẓlamūn (لَا يُظْلَمُونَ) – They will not be wronged

Linguistic Root & Etymology

This is a passive verb from the root Ẓ-L-M (ظ-ل-м), meaning darkness or injustice. The phrase means “they will not be wronged” or “they will not be treated unjustly.”

Classical Exegesis (Tafsir)

This phrase is a recurring refrain in the Qur’an’s descriptions of the Day of Judgment, and it appears in Surah Al-Jathiyah (45:22). After stating that God created the universe with truth, the verse adds, “…and that every soul may be recompensed for what it has earned, and they will not be wronged.” The commentators explain that this is a guarantee of God’s perfect and absolute justice. No one will be punished for a sin they did not commit, and no one’s good deed will be diminished in its reward. The justice will be meticulous and complete.

Thematic Context

This is a central statement of the theme of divine justice. The surah is filled with warnings of punishment and promises of reward, and this phrase is the underlying principle that governs both. It is the ultimate reassurance for the believer and a confirmation for all that the final reckoning will be perfectly fair. God’s justice is so perfect that not even the slightest amount of wrong will be done to any soul.

Modern & Comparative Lens

The principle of “justice for all” is the highest ideal of any legal system. This verse presents the divine court as the perfect and absolute manifestation of this ideal. It is a powerful theological statement against any concept of a capricious or arbitrary deity. The God of the Qur’an is a God of perfect and unwavering justice, in whom there is no “wrong.”

Practical Reflection & Application

This verse should fill us with both hope and a sense of responsibility. We should have hope and certainty that our good deeds will never be wasted. And we should have a responsible fear, knowing that our wrong deeds will be justly accounted for. The practical application is to trust completely in the fairness of God’s final judgment, and to strive to be just and fair in our own dealings with others, reflecting the perfect justice of our Lord.

30. Mustakbiran (مُسْتَكْبِرًا) – In arrogance

Linguistic Root & Etymology

The root is K-B-R (ك-ب-р), to be great. Mustakbiran is an active participle indicating a state of being arrogant or acting proudly.

Classical Exegesis (Tafsir)

This word is used in Surah Al-Jathiyah (45:8) to describe the reaction of the “sinful liar” to the divine revelation. “He hears the verses of Allah recited to him, then he persists [in disbelief], arrogant (mustakbiran), as if he had not heard them.” The commentators explain that his persistence in disbelief is not due to a lack of hearing, but due to his arrogance. His pride prevents him from submitting to the truth. The state of being mustakbir is the internal disease that causes the external symptom of rejection.

Thematic Context

Arrogance is a central theme of the surah, presented as the primary barrier to faith. The surah contrasts the signs of God, which call for humility and awe, with the response of the arrogant, who persist in their denial. This verse provides a sharp and precise diagnosis of the psychology of disbelief: it is a persistence rooted in pride.

Modern & Comparative Lens

Hubris, or excessive pride, is considered a fatal flaw across many cultures. The Qur’anic concept of istikbār is a precise spiritual diagnosis for this flaw. It is the sin of rejecting the truth out of a deluded sense of self-importance. In modern psychology, it is the defining characteristic of narcissism, an inability to accept any reality that does not conform to the ego’s desires.

Practical Reflection & Application

This verse is a powerful warning against the subtle poison of pride. We must be vigilant against the tendency to reject advice or truth because it hurts our ego. The practical application is to cultivate humility as a core virtue. This means being open to correction, admitting our mistakes, and approaching the word of God with a heart that is ready to submit, not one that is “persisting in arrogance.”

31. Namūtu wa naḥyā (نَمُوتُ وَنَحْيَا) – We die and we live

Linguistic Root & Etymology

Namūtu means “we die.” Wa naḥyā means “and we live.”

Classical Exegesis (Tafsir)

This is the first part of the materialist creed quoted in Surah Al-Jathiyah (45:24). “And they say, ‘There is not but our worldly life; we die and we live…'” The commentators explain that this phrase can have two meanings. The first is, “Some of us die while others are born; it is just a continuous cycle of generations.” The second, more direct meaning is, “We only have this one life, which ends in death.” In either case, it is a statement that affirms the reality of this life and this death, and implicitly denies any life after death.

Thematic Context

This is the core of the materialist worldview that the surah seeks to refute. It is a philosophy that limits reality to the observable cycle of birth and death in this world. The surah’s response is to argue that this view is not based on “knowledge” but on “conjecture,” and that the signs of purpose in the universe point to a reality beyond this simple, finite cycle.

Modern & Comparative Lens

The statement “we die and we live” and nothing more is a concise summary of the modern secular, atheistic worldview. It is a worldview that acknowledges the biological reality of life and death but denies any transcendent or metaphysical dimension. The surah’s engagement with this philosophy makes it profoundly relevant to the modern dialogue between faith and materialism.

Practical Reflection & Application

This verse encourages us to be firm in our conviction in the Hereafter, which is the key belief that distinguishes the believer from the materialist. The practical application is to live our lives in a way that reflects this belief. We should not live as if this world is all there is, but as travelers who are preparing for the next, eternal stage of our existence. This perspective gives our lives a profound sense of purpose and accountability that the materialist worldview lacks.

32. Nastansikhu mā kuntum taʿmalūn (نَستَنسِخُ مَا كُنتُمْ تَعْمَلُونَ) – We were having transcribed what you used to do

Linguistic Root & Etymology

Nastansikhu (root: N-S-KH (ن-с-х)) means to copy or to transcribe. The Form X verb implies having something done with precision and completeness. Mā kuntum taʿmalūn means “what you used to do.”

Classical Exegesis (Tafsir)

This is the divine statement that accompanies the presentation of the Book of Deeds on the Day of Judgment, in Surah Al-Jathiyah (45:29). “Indeed, We were having transcribed what you used to do.” The commentators explain that this is a statement of the meticulous and comprehensive nature of the divine record. It was not a casual record, but a precise “transcription” of every single deed, overseen by the recording angels. Nothing was missed.

Thematic Context

This connects to the theme of the perfect, documented justice of the Day of Judgment. It is a powerful reassurance that the final reckoning will be based on a complete and accurate record. It refutes any fear of divine forgetfulness or injustice. The use of the verb “transcribe” emphasizes the precision and detail of the record-keeping. It is a one-to-one copy of our life’s actions.

Modern & Comparative Lens

The concept of a perfect, indelible record is more understandable than ever in the digital age. This verse speaks of a divine form of “recording” that is infinitely more perfect and comprehensive than any human technology. It suggests that our actions are not fleeting events that disappear, but are data points that are being perfectly “transcribed” into an eternal record.

Practical Reflection & Application

This verse should instill in us a profound sense of accountability. We are living a life that is being perfectly “transcribed.” The practical application is to be mindful of the content we are creating for this record. We should strive to fill our transcription with deeds of kindness, words of truth, and acts of worship, so that when this record is presented to us, it will be a source of joy, not shame.

33. Nubuwwah (النُّبُوَّةَ) – The Prophethood

Linguistic Root & Etymology

The root is N-B-A (ن-ب-أ), meaning to give news of great significance. Nubuwwah is the state or office of being a prophet (nabī), one who brings great news from God.

Classical Exegesis (Tafsir)

In Surah Al-Jathiyah (45:16), this is mentioned as one of the three great blessings given to the Children of Israel. “And We certainly gave the Children of Israel the Scripture and authority (al-ḥukm) and prophethood (al-nubuwwah).” The commentators explain that God blessed them by choosing a long and continuous chain of prophets and messengers from among them. This was a great honor and a great responsibility, making them the primary bearers of divine guidance to the world for a long period of history.

Thematic Context

This connects to the theme of God’s consistent pattern of sending guidance to humanity. The story of the Children of Israel is used as a historical precedent. The verse affirms the divine origin of the previous revelations and the honored status of the prophets sent to them. This serves to show the Quraysh that the prophethood of Muhammad is not a strange, unprecedented event, but is a continuation of this same divine pattern.

Modern & Comparative Lens

The concept of “prophethood” is a central feature of the Abrahamic faiths. This verse is a clear Qur’anic affirmation of the prophetic lineage within the Children of Israel. It is a statement of shared sacred history. It also serves as a subtle warning: this great blessing did not prevent them from falling into disunity and error, reminding the Muslim community to learn from their example and to cherish the final prophethood they have been given.

Practical Reflection & Application

This verse should instill in us a deep respect for the entire chain of prophets and the sacred history of the Children of Israel. The practical application is to believe in and honor all the prophets of God without distinction, and to study their stories as a source of guidance and lessons. It is a call to recognize the single, unified source of all true prophethood.

34. Rabb al-ʿālamīn (رَبِّ الْعَالَمِينَ) – Lord of the Worlds

Linguistic Root & Etymology

Rabb means Lord, Cherisher, and Sustainer. Al-ʿĀlamīn is the plural of ʿālam, meaning world or realm. The phrase signifies the universal Lord of all realms of existence.

Classical Exegesis (Tafsir)

This magnificent title concludes the surah’s final declaration of praise (45:36). “Then to Allah belongs all praise, Lord of the heavens and Lord of the earth, Lord of the worlds.” The commentators explain that this title is the most comprehensive expression of God’s sovereignty. He is not a tribal god or the lord of one domain; His lordship encompasses every single “world” or category of being, whether in the heavens or on the earth. All praise is due to Him precisely because His lordship is absolute and universal.

Thematic Context

This is the ultimate conclusion of the surah’s theme of Tawḥīd. The surah has presented signs from all the different “worlds”—the heavens, the earth, the animals, the human self. This final declaration ties all of that evidence together, affirming that the Lord of all these diverse realms is one and the same. It is the final and most complete statement of His universal sovereignty.

Modern & Comparative Lens

In an age where science has revealed the existence of billions of galaxies and potentially countless “worlds,” the term Rabb al-ʿālamīn has an even more profound resonance. The Qur’an’s use of the plural “worlds” is remarkably expansive and forward-looking. It presents a vision of a God whose dominion is not limited to our planet but extends over a vast, multidimensional cosmos. This makes the Qur’anic conception of God inherently universal, not parochial.

Practical Reflection & Application

Recognizing God as the “Lord of all Worlds” should broaden our perspective and fill us with awe. It is a reminder of our own smallness in the grand scheme of creation. The practical application is to live with a sense of universal responsibility. As servants of the “Lord of all Worlds,” we should show compassion and justice not just to our own group, but to all of humanity and all of creation, as they are all subjects of our one Lord.

35. Sāʾa mā yaḥkumūn (سَاءَ مَا يَحْكُمُونَ) – Evil is that which they judge

Linguistic Root & Etymology

Sāʾa is a verb of condemnation, meaning “it is evil” or “how evil is…!” Mā yaḥkumūn means “that which they judge” or “their judgment.”

Classical Exegesis (Tafsir)

This is the divine commentary that concludes the powerful rhetorical question in Surah Al-Jathiyah (45:21). After asking if the evildoers think they will be made equal to the believers in their life and their death, God Himself provides the verdict on such a belief: “Evil is that which they judge!” The commentators explain that this is a condemnation of their corrupt moral reasoning. The judgment that a just God would treat the righteous and the wicked equally is not just a mistake; it is an “evil” judgment in itself. It is a slander against the very nature of divine justice.

Thematic Context

This connects to the theme of the moral necessity of the Hereafter. The surah argues that the reality of divine justice is a rational necessity. This verse shows that the denial of this justice is not an intellectually neutral position but is a morally “evil” one. The theme is that a correct worldview must be morally coherent, and a worldview that equates good and evil is fundamentally incoherent and corrupt.

Modern & Comparative Lens

This is a powerful critique of moral relativism from a theological perspective. It asserts that the failure to distinguish between good and evil is not a sign of sophistication, but a form of “evil judgment.” It speaks to the human conscience’s innate sense that justice demands a distinction and a differential outcome for righteous and wicked behavior. To deny this is to deny a fundamental aspect of our moral intuition.

Practical Reflection & Application

This verse encourages us to have a clear and firm moral compass. We must never fall into the trap of thinking that good and evil are the same or that our choices do not have ultimate consequences. The practical application is to constantly align our own “judgment” with the divine judgment revealed in the Qur’an. We should judge good to be good and evil to be evil, and live our lives accordingly, with the certainty that this distinction is the foundation of reality.

36. Sawāʾan maḥyāhum wa-mamātuhum (سَوَاءً مَّحْيَاهُمْ وَمَمَاتُهُمْ) – Equal in their life and their death

Linguistic Root & Etymology

Sawāʾan means “equal” or “the same.” Maḥyāhum means “their life.” Wa-mamātuhum means “and their death.”

Classical Exegesis (Tafsir)

This phrase is part of the moral argument for the Hereafter in Surah Al-Jathiyah (45:21). The surah asks if the evildoers expect that God will make them “like those who have believed and done righteous deeds – equal in their life and their death.” The commentators explain that this challenges the disbelievers’ worldview on two fronts. It is absurd to think that the quality of life (maḥyā) of a righteous person (filled with tranquility and purpose) is equal to that of a wicked person (filled with anxiety and corruption). And it is even more absurd to think that their state after death (mamāt) will be the same, with the believer receiving mercy and the evildoer receiving punishment.

Thematic Context

This connects to the theme of the absolute distinction between the path of faith and the path of disbelief. The surah argues that this distinction is not trivial; it has profound consequences for the quality of one’s life in this world and for one’s ultimate fate in the next. The idea that these two paths could lead to an “equal” outcome is presented as a morally and rationally impossible judgment.

Modern & Comparative Lens

This verse is a powerful statement on the existential consequences of belief. It suggests that faith and righteous action are not just about securing a good afterlife, but that they also lead to a qualitatively different and better “life” (maḥyā) in this world—a life of purpose, peace, and meaning. This resonates with modern psychological findings that often link spirituality and ethical living to greater well-being.

Practical Reflection & Application

This verse should strengthen our commitment to the path of faith and righteous deeds, with the certainty that it is the superior path both in this life and the next. The practical application is to strive for excellence in our faith and our character, knowing that every good deed elevates the quality of our “life” here and improves our state after our “death.” It is a call to choose the qualitatively better existence.

37. Sharīʿatin min al-amr (شَرِيعَةٍ مِّنَ الْأَمْرِ) – A clear path of the command

Linguistic Root & Etymology

Sharīʿah (root: SH-R-ʿ (ش-р-ع)) originally meant the path that leads to a source of water. Metaphorically, it means a clear, divinely-ordained path or law. Min al-amr means “of the Command” or “of the affair [of religion].”

Classical Exegesis (Tafsir)

In Surah Al-Jathiyah (45:18), after recounting the history of the Children of Israel, God addresses the Prophet Muhammad: “Then We put you on a clear path of the command (sharīʿatin mina l-amr); so follow it.” The commentators explain that the Sharīʿah given to Muhammad is the final, complete, and clearest manifestation of the divine law. It is the straight and wide path that leads to the “water” of spiritual life and salvation. The command to the Prophet, and to all believers, is to adhere strictly to this clear path and to avoid all other paths based on human desire.

Thematic Context

This is a central theme of the surah: the establishment of the authority of the Islamic Sharīʿah. The surah argues that God has provided a clear, divinely-authored legal and moral framework for humanity. This stands in contrast to the “vain desires of the ignorant.” The theme is one of clarity versus confusion, of a divine path versus human-made paths.

Modern & Comparative Lens

The term Sharīʿah is one of the most widely discussed and often misunderstood terms related to Islam in the modern world. This verse is a key Qur’anic source for the concept. It defines the Sharīʿah not as a rigid set of rules, but as a broad and clear “path” or “way.” Modern Islamic reformist thought often emphasizes the need to distinguish between the eternal principles of the Sharīʿah and the historical, human interpretations (fiqh) of those principles.

Practical Reflection & Application

This verse encourages us to see the Sharīʿah not as a burden, but as a great mercy and a clear path provided by our Lord. The practical application is to commit ourselves to learning and following this path to the best of our ability. This means studying the guidance of the Qur’an and Sunnah and striving to implement its principles of worship, justice, and ethics in our daily lives, seeing it as our direct road to the source of all good.

38. Tanzīl al-Kitāb (تَنزِيلُ الْكِتَابِ) – The sending down of the Book

Linguistic Root & Etymology

Tanzīl is the verbal noun from the verb nazzala (root: N-Z-L (ن-з-л)), which implies a gradual and purposeful sending down. Al-Kitāb means “the Book.”

Classical Exegesis (Tafsir)

Surah Al-Jathiyah opens with this declaration (45:2): “The revelation (tanzīl) of the Book is from Allah, the Almighty, the All-Wise.” The commentators emphasize that this opening statement establishes the divine, transcendent origin of the Qur’an. It was not authored by Muhammad, but “sent down” from the ultimate source of all power and wisdom. This serves as the foundation for the authority of everything that follows in the surah.

Thematic Context

The divine origin of the revelation is the primary theme of the surah. The entire surah is a demonstration of the truth of this opening claim. The signs in the universe, the coherence of the message, and the warnings of the Hereafter are all presented as proofs that this Book is indeed from God. The surah is a sustained argument against those who would deny the reality of this “sending down.”

Modern & Comparative Lens

The concept of a “sent down” scripture is central to the Abrahamic understanding of revelation. The term tanzīl captures the Islamic belief in a gradual, contextual revelation that unfolded over 23 years. This contrasts with the idea of a book being discovered or written by an inspired human all at once. It emphasizes a dynamic process of divine communication with humanity through a chosen messenger.

Practical Reflection & Application

This verse should instill in us a profound sense of reverence for the Qur’an. When we read it, we are engaging with a message that has been “sent down” from the Lord of the worlds. The practical application is to approach the Qur’an with a heart that is ready to receive guidance, recognizing its high station and its divine authority in our lives.

39. Walīyy al-muttaqīn (وَلِيُّ الْمُتَّقِينَ) – The Protector of the God-conscious

Linguistic Root & Etymology

Walīyy (root: W-L-Y (و-ل-ي)) means a protector, a patron, or a close ally. Al-Muttaqīn are the God-conscious.

Classical Exegesis (Tafsir)

In Surah Al-Jathiyah (45:19), after warning the Prophet not to follow the desires of the ignorant, God gives him this powerful reassurance: “…but Allah is the protector of the God-conscious.” The commentators explain that while the ignorant may form alliances based on falsehood, the believers have the ultimate ally and protector: Allah Himself. He is the one who will guard them, guide them, and grant them victory. This divine alliance is infinitely more powerful than any human one.

Thematic Context

This connects to the theme of the two opposing parties. The ignorant have each other as their allies, but their alliance is weak and will disintegrate. The God-conscious (muttaqīn), on the other hand, have entered into an alliance with God Himself. This verse is a statement of the absolute security and honor of those who choose the path of piety. Their protection is guaranteed by the Lord of the worlds.

Modern & Comparative Lens

The concept of God as the “protector” or “patron” of the righteous is a central theme of divine grace in the Abrahamic faiths. It fosters a deep and personal relationship with God, where He is not just a distant creator or a stern judge, but also a close and protecting friend (walīyy) to those who are conscious of Him. This provides a powerful source of spiritual and psychological security.

Practical Reflection & Application

This verse is a source of immense comfort and strength. It reminds us that if we strive to be among the muttaqīn, we are never truly alone or unprotected. The practical application is to make taqwā (God-consciousness) the central focus of our lives, with the confident knowledge that this is the key to entering into the unbreakable alliance and protection of God Himself.

40. Yawm al-Faṣl (يَوْمِ الْفَصْلِ) – The Day of Decision

Linguistic Root & Etymology

Yawm means “Day.” Al-Faṣl (root: F-Ṣ-L (ف-ص-л)) means separation, distinction, or decisive judgment.

Classical Exegesis (Tafsir)

In Surah Al-Jathiyah (45:21, from other surahs like Dukhan), the surah refers to the Day of Judgment by this name. The concept is central to the surah, even if the exact term isn’t present. The surah describes the day when every community is called to its record as the time when a decisive judgment will be passed, separating the righteous from the wicked. The commentators explain that it is the day when all ambiguities will be removed and a final, clear “decision” will be made about every soul.

Thematic Context

This connects to the surah’s theme of the moral necessity of the Hereafter. The surah argues that the clear distinction between good and evil demands a final “Day of Decision” where the two are separated and recompensed accordingly. The entire surah builds a case for the certainty of this day, when the temporary confusion of this world will give way to the ultimate clarity of the divine verdict.

Modern & Comparative Lens

The idea of a final “sorting” or “great divide” is a powerful eschatological archetype. The name “Day of Decision” gives this event a legal and judicial character. It is not a chaotic end, but an orderly process where a final, binding judgment is made, and the two parties are separated based on their deeds and beliefs.

Practical Reflection & Application

The certainty of the “Day of Decision” should motivate us to make the right “decisions” in our own lives today. We should strive to “separate” ourselves from evil and to align ourselves with the party of the righteous. The practical application is to live a life of discernment, consciously choosing the path of truth and goodness, so that on the Day of Final Decision, we will be separated into the group destined for success.

Image showing Quran and Surah Dukhan Written On ItSurah Dukhan Glossary: Key Arabic Terms, Names & Meanings Explained
Image showing Quran and Surah Ahqaf Written On ItSurah Ahqaf Glossary: Key Arabic Terms, Names & Meanings Explained

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Written by : TheLastDialogue

A Synthesis of Religions. O Mankind I am presenting you the case of God,, يا أيّها الجنس البشري؛أنا أقدم لكم "قضية الله, ¡Oh humanidad! Les estoy presentando el caso de Dios, O люди, я представляю вам дело Божие, ای بشر من سخنان خدا را به تو عرضه می کنم., Ey insanlık, ben sana Tanrı'nın davasını sunuyorum, 哦人类，我向你展示上帝的情形, اے بنی نوع انسان میں آپ کے سامنے خدا کا مقدمہ رکھتا ہوں

"The Last Dialogue" is an individual's effort by the Will of his Lord to make this world a better living place, to raise the human intellect for the fulfillment of God’s Will and to invoke God’s Mercy on humans.

The Last Dialogue (thelastdialogue.org) stands as a testament to human understanding, held in high esteem and frequently cited across prominent platforms such as Wikipedia, Reddit, and Quora. Its profound significance is evidenced by the multitude of citations and mentions it garners from scholars spanning various faith traditions, including Judaism, Christianity, and Islam.

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