Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Al-Maarij

1. ʿAdhābi Rabbihim mushfiqūn (عَذَابِ رَبِّهِم مُّشْفِقُونَ) – From the punishment of their Lord are fearful

Linguistic Root & Etymology

ʿAdhāb is punishment. Rabbihim is “their Lord.” Mushfiqūn (root: SH-F-Q (ش-ف-ق)) are those who are fearful and apprehensive, but it is a fear mixed with compassion and concern, not a terror that paralyzes.

Classical Exegesis (Tafsir)

In the detailed list of the qualities of the true believers in Surah Al-Ma’arij (70:27), this is a description of their inner state. “And those who are from the punishment of their Lord fearful.” The commentators explain that this is a hallmark of their sincere faith. Despite their good deeds, they are never in a state of self-satisfied security. They maintain a healthy and motivating “fear” or apprehension (ishfāq) of God’s punishment, which keeps them humble and vigilant in their worship. It is a sign of their profound recognition of God’s majesty and their own shortcomings.

Thematic Context

This connects to the surah’s central theme of the contrast between the heedless disbeliever and the mindful believer. The disbelievers mock the punishment and see it as “distant.” The believers, on the other hand, are “fearful” of it and take it with the utmost seriousness. This inner state of apprehension is presented as a primary motivator for all the other good deeds that are mentioned in the list, such as prayer and charity. It is the engine of their piety.

Modern & Comparative Lens

The concept of a “healthy fear” as a motivator for ethical behavior is a key element in many religious and philosophical systems. The Qur’anic term “ishfāq” is a particularly nuanced one. It is not a state of abject terror, but a reverential fear and a concerned awareness of the consequences. This is a key element of the Islamic concept of a balanced spiritual personality, which combines both fear (khawf) and hope (rajāʾ).

Practical Reflection & Application

This verse encourages us to cultivate a healthy and motivating sense of awe and fear for God’s justice. The practical application is to not become complacent in our faith. We should balance our hope in God’s mercy with a sincere “fear” of His punishment. This is not meant to cause anxiety, but to be a source of spiritual vigilance that protects us from sin and keeps us steadfast on the path of righteousness.

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2. ʿAdhābin wāqiʿ (بِعَذَابٍ وَاقِعٍ) – A punishment that will surely occur

Linguistic Root & Etymology

ʿAdhāb is punishment. Wāqiʿ (root: W-Q-ʿ (و-ق-ع)) is an active participle meaning that which will surely happen, fall, or occur. It is the same root as in “Al-Wāqiʿah,” The Inevitable Event.

Classical Exegesis (Tafsir)

The opening verse of Surah Al-Ma’arij (70:1) speaks of a “questioner who asked about a punishment that will surely occur.” The commentators explain that this refers to the arrogant disbelievers of Mecca (some identify a specific individual) who would mockingly challenge the Prophet to hasten the punishment that he was warning them about. The surah’s response is to affirm that this punishment is not a matter of “if,” but of “when.” It is an inevitable reality, a “wāqiʿ,” and there is no one who can repel it.

Thematic Context

This is the central theme of the opening of the surah: the absolute certainty of the final judgment and its consequences. The surah is a direct response to the skepticism and the mockery of the deniers. The theme is one of a solemn and powerful warning. The “punishment that will surely occur” is the foundational reality upon which the entire discourse of the surah is built. The surah then proceeds to describe the terrible nature of this “occurring” event.

Modern & Comparative Lens

The concept of an “inevitable judgment” is a cornerstone of the Abrahamic faiths. It provides a moral framework for human life, asserting that our actions have ultimate and unavoidable consequences. The term “wāqiʿ” frames this not as a myth or a metaphor, but as an event that is as certain as any law of nature. It is a future event with a present certainty.

Practical Reflection & Application

Living with the certainty that the “punishment will surely occur” is the essence of taqwā (God-consciousness). The practical application is to live a life of accountability. We should not be among those who mock or are heedless of the divine warnings. We should take them with the utmost seriousness and prepare for this “inevitable” day by living a life of faith and righteousness, so that we may be saved from the punishment that is “sure to occur” for the deniers.

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3. Al-ʿĀdūn (الْعَادُونَ) – The transgressors

Linguistic Root & Etymology

The root is ʿ-D-W (ع-د-و), which means to transgress, to be hostile, or to exceed the proper limits. Al-ʿĀdūn are the transgressors.

Classical Exegesis (Tafsir)

In the list of the virtues of the believers in Surah Al-Ma’arij (70:31), after mentioning that they guard their chastity except with their spouses and those whom their right hands possess, the verse says, “But whoever seeks beyond that, then those are the transgressors.” The commentators explain that this is a clear and definitive statement of the sexual boundaries of the believer. To seek sexual fulfillment outside of the bounds of lawful marriage is an act of “transgression”—an exceeding of the sacred limits that God has set. It is a defining characteristic of one who has gone beyond the pale of righteousness.

Thematic Context

This connects to the surah’s theme of the believers as a people who are defined by their adherence to the divine limits. The surah is a detailed portrait of the righteous. This verse shows that their righteousness is not just in their prayers and their charity, but also in their chastity and their adherence to the moral law in their most private affairs. The theme is one of a holistic piety that encompasses all aspects of life.

Modern & Comparative Lens

The regulation of sexual conduct is a central feature of all major religious and ethical systems. This verse is a clear and concise statement of the Islamic framework. It establishes a clear boundary for permissible sexual expression. In a modern context of sexual liberation that often rejects all boundaries, this verse is a powerful statement of the Islamic principle that true freedom is not in the absence of limits, but in the adherence to the wise and just limits that have been set by the Creator for our own well-being.

Practical Reflection & Application

This verse is a direct and clear command. The practical application is to be diligent in guarding our own chastity and to stay within the beautiful and sacred bounds of lawful marriage for the fulfillment of our sexual needs. It is a call to be people of discipline and moral integrity, and to avoid being counted among the “transgressors” in the sight of God.

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4. ʿAhdihim rāʿūn (لِعَهْدِهِمْ رَاعُونَ) – To their covenants are attentive

Linguistic Root & Etymology

ʿAhdihim is “their covenants” or “their promises.” Rāʿūn (root: R-ʿ-Y (р-ъ-й)) are those who are watchful, attentive, or who act as shepherds over something.

Classical Exegesis (Tafsir)

In the list of the virtues of the believers in Surah Al-Ma’arij (70:32), this is a key characteristic. “And those who are, to their trusts and their covenants, attentive.” The commentators explain that this is a sign of their profound integrity and their reliability. A true believer is one who is a careful “shepherd” over their promises. This includes the great “covenant” with God, as well as all the promises and the trusts that they have with their fellow human beings. To be a “rāʿī” of one’s covenant is a defining feature of a righteous character.

Thematic Context

This connects to the surah’s theme of the holistic nature of piety. The surah shows that true worship is not just in the mosque; it is manifested in one’s character and one’s social dealings. The theme is that a person’s relationship with God is directly reflected in their reliability and their trustworthiness in their relationships with people. The believer is a person whose word is their bond.

Modern & Comparative Lens

The virtue of “integrity” and the fulfillment of promises is a cornerstone of any functional society and a universally acclaimed ethical principle. This verse gives this principle a profound spiritual significance. It is not just a social contract; it is a central part of one’s covenant with God. This provides a powerful and transcendent basis for a culture of trustworthiness.

Practical Reflection & Application

This verse is a direct and practical guide for our own character. The practical application is to be people who are meticulously “attentive” to our promises and our trusts. We should be known for our reliability. When we make a promise, we should fulfill it. When we are given a trust, we should guard it. This is a key characteristic of the people who are destined for the “honored gardens.”

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5. ʿAn al-yamīni wa ʿan al-shimāli ʿizīn (عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ عِزِينَ) – From the right and from the left in groups

Linguistic Root & Etymology

ʿAn al-yamīn is “from the right.” ʿAn al-shimāl is “from the left.” ʿIzīn is the plural of a word meaning a separate group or a company.

Classical Exegesis (Tafsir)

In Surah Al-Ma’arij (70:36-37), the surah describes the behavior of the disbelievers towards the Prophet. “So what is [the matter] with those who disbelieve, hastening before you, from the right and from the left in separate groups?” The commentators explain that this is a depiction of the scene in Mecca, where the disbelievers would gather around the Prophet as he was reciting the Qur’an. They would not gather as sincere students, but in scattered, mocking “groups,” pointing at him and ridiculing his message and his humble followers, while at the same time expressing a deluded hope that they would be the ones to enter Paradise.

Thematic Context

This connects to the theme of the arrogant and irrational behavior of the disbelievers. The surah contrasts their scattered, disorganized, and mocking “groups” with the orderly and disciplined nature of the believers’ worship. The theme is a powerful critique of their insincerity. Their gathering is not for the purpose of seeking guidance, but for the purpose of mockery and the reinforcement of their own delusions. The verse that follows immediately shatters their false hope.

Modern & Comparative Lens

The image of a crowd gathering around a speaker in scattered, cynical, and mocking “groups” is a timeless one. It is the posture of a heckler. This verse is a powerful and vivid description of the psychology of a mob that has come not to listen, but to scorn. It is a portrait of a community that has become so fragmented and so cynical that it can only gather in these scattered “groups” of mutual mockery.

Practical Reflection & Application

This verse is a reminder of the importance of having the correct etiquette when we gather for the purpose of seeking knowledge. The practical application is to be a sincere and attentive listener, not a heckler. We should gather for the remembrance of God with a unified purpose and with a humble heart, not in scattered “groups” of idle talk and distraction. It is a call to a sincere and orderly pursuit of knowledge.

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6. Ayṭmaʿu kullu imriʾin (أَيَطْمَعُ كُلُّ امْرِئٍ) – Does every person aspire?

Linguistic Root & Etymology

A-yaṭmaʿu is a rhetorical question, “Does he aspire?” or “Does he covet?” Kullu imriʾin is “every person.”

Classical Exegesis (Tafsir)

In Surah Al-Ma’arij (70:38), after describing the mocking gatherings of the disbelievers, the surah asks this sharp, rhetorical question about their deluded hope. “Does every person among them aspire to enter a Garden of Bliss?” The commentators explain that this is a refutation of their absurd and arrogant assumption. They would mock the believers and the message of Islam, but at the same time, because of their pride in their own status, they assumed that if there were a Paradise, they would be the first to enter it. The verse shatters this delusion with a resounding “Never!”

Thematic Context

This connects to the theme of the false hopes and the arrogance of the disbelievers. The surah is a sustained argument that Paradise is a reward for a specific set of beliefs and actions. This verse is a direct refutation of the idea of an unconditional salvation based on worldly status or lineage. The theme is one of a just and merit-based Hereafter, where entry into Paradise is based on the qualities that the surah has so clearly detailed, not on the empty aspirations of the arrogant.

Modern & Comparative Lens

The idea of an “unearned grace” or a sense of entitlement to salvation is a recurring issue in theology. This verse is a powerful Qur’anic statement against this. It is a call to an active and responsible faith, not a passive and entitled one. It resonates with the universal ethical principle that rewards should be based on merit and effort, not on empty and arrogant aspirations.

Practical Reflection & Application

This verse is a powerful warning against the danger of wishful thinking in our religion. We should never “aspire” to enter Paradise without doing the deeds that make one worthy of it. The practical application is to combine our hope in God’s mercy with a sincere and diligent effort to live a life that is pleasing to Him. Our “aspiration” for Paradise must be backed up by our actions, not just by our empty claims.

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7. ʿĀdūn (الْعَادُونَ) – The transgressors

Linguistic Root & Etymology

The root is ʿ-D-W (ع-د-و), which means to transgress, to be hostile, or to exceed the proper limits. Al-ʿĀdūn are the transgressors.

Classical Exegesis (Tafsir)

In the list of the virtues of the believers in Surah Al-Ma’arij (70:31), after mentioning that they guard their chastity except with their spouses and those whom their right hands possess, the verse says, “But whoever seeks beyond that, then those are the transgressors.” The commentators explain that this is a clear and definitive statement of the sexual boundaries of the believer. To seek sexual fulfillment outside of the bounds of lawful marriage is an act of “transgression”—an exceeding of the sacred limits that God has set. It is a defining characteristic of one who has gone beyond the pale of righteousness.

Thematic Context

This connects to the surah’s theme of the believers as a people who are defined by their adherence to the divine limits. The surah is a detailed portrait of the righteous. This verse shows that their righteousness is not just in their prayers and their charity, but also in their chastity and their adherence to the moral law in their most private affairs. The theme is one of a holistic piety that encompasses all aspects of life.

Modern & Comparative Lens

The regulation of sexual conduct is a central feature of all major religious and ethical systems. This verse is a clear and concise statement of the Islamic framework. It establishes a clear boundary for permissible sexual expression. In a modern context of sexual liberation that often rejects all boundaries, this verse is a powerful statement of the Islamic principle that true freedom is not in the absence of limits, but in the adherence to the wise and just limits that have been set by the Creator for our own well-being.

Practical Reflection & Application

This verse is a direct and clear command. The practical application is to be diligent in guarding our own chastity and to stay within the beautiful and sacred bounds of lawful marriage for the fulfillment of our sexual needs. It is a call to be people of discipline and moral integrity, and to avoid being counted among the “transgressors” in the sight of God.

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8. Dāfiʿ (دَافِع) – A repeller

Linguistic Root & Etymology

The root is D-F-ʿ (д-ф-ъ), which means to repel, to push away, or to ward off. A dāfiʿ is one who repels.

Classical Exegesis (Tafsir)

In the opening verses of Surah Al-Ma’arij (70:2), after mentioning the “punishment that will surely occur,” the surah makes a definitive statement about it. “For the disbelievers; there is no repeller for it.” The commentators explain that this is a statement of the absolute and inescapable nature of the final punishment. When the divine decree for the punishment comes to pass, there is no one—no idol, no ally, no power in the entire universe—that has the ability to “repel” it or to ward it off. It is an absolute and irresistible event.

Thematic Context

This connects to the central theme of the surah: the certainty and the gravity of the Day of Judgment. The surah opens with this powerful one-two punch. The punishment is “inevitable,” and there is “no repeller” for it. This is designed to shatter the false sense of security of the disbelievers, who thought that their idols or their worldly power could somehow protect them. The theme is one of absolute divine power and the ultimate powerlessness of all of creation before it.

Modern & Comparative Lens

The concept of an “inescapable fate” or an “irresistible force” is a powerful one. This verse gives this concept a specific, theological meaning. It is not an impersonal fate, but the just and powerful decree of God. This is a profound statement on the limits of created power. It is a rejection of the illusion of ultimate human control.

Practical Reflection & Application

This verse is a powerful reminder that our only true protection is in God Himself. We cannot “repel” His decree, but we can seek refuge in His mercy. The practical application is to flee from the sins that make one deserving of a punishment that has “no repeller.” We should turn to God in repentance and submission, seeking to be under His protection on the Day when no other protection will be of any avail.

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9. Dāʾimūn (دَائِمُون) – Those who are constant

Linguistic Root & Etymology

The root is D-W-M (д-у-м), which means to be constant, continuous, or perpetual. Dāʾimūn are those who are constant or steadfast in an action.

Classical Exegesis (Tafsir)

In the list of the qualities of the true worshippers (al-muṣallīn) in Surah Al-Ma’arij (70:23), this is the first and most foundational of their characteristics after the prayer itself. “Those who are constant in their prayer.” The commentators explain that this is the hallmark of a sincere worshipper. Their prayer is not an occasional or a haphazard affair. It is a “constant” and a central pillar of their daily lives. They are steadfast in it, performing it at its proper times and with its proper conditions. This constancy is the sign of its deep importance in their lives.

Thematic Context

This connects to the surah’s theme of the contrast between the impatient and anxious nature of the unrefined human and the steadfast nature of the true believer. The surah has described the human as being “fretful when evil touches him, and withholding when good touches him.” The quality of being “constant” in prayer is the first and most important part of the divine cure for this spiritual disease. The constancy of the prayer is what gives the soul its stability and its anchor.

Modern & Comparative Lens

The importance of “consistency” and “routine” in building any positive habit is a central tenet of modern psychology and self-help literature. This verse is a profound and ancient statement of this principle in the spiritual realm. It asserts that the transformative power of prayer is not in a single, emotional experience, but in its “constant” and disciplined practice. It is the foundation of a disciplined spiritual life.

Practical Reflection & Application

This verse gives us a clear and practical goal for our own worship. We should strive to be among those who are “constant in their prayer.” The practical application is to make our five daily prayers a non-negotiable and a central part of our daily schedule. We should be steadfast in them, and we should not let our work, our studies, or our leisure cause us to neglect them. This constancy is the first and most important characteristic of the people of Paradise.

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10. Dhillah (ذِلَّة) – Humiliation

Linguistic Root & Etymology

The root is DH-L-L (ذ-л-л), meaning to be low or humble. Dhillah is a state of humiliation, disgrace, or abasement.

Classical Exegesis (Tafsir)

In the final description of the disbelievers on the Day of Judgment in Surah Al-Ma’arij (70:44), their state is described: “Their eyes will be humbled, and humiliation (dhillah) will cover them.” The commentators explain that this is the final and ultimate state of the arrogant. In this world, they walked with pride. In the Hereafter, they will be completely enveloped in a “humiliation” that is both an inner feeling of disgrace and an outer, manifest state of debasement. It is the final and fitting consequence of their worldly arrogance.

Thematic Context

This connects to the theme of the great reversal of the Hereafter. The surah is a sustained argument against the arrogance of the deniers. This verse is the final picture of their end. The theme is one of a perfect and ironic justice. The pride of this life is met with the “humiliation” of the next. The surah presents a clear choice: either choose the humility of worship now, or be covered by the “humiliation” of punishment then.

Modern & Comparative Lens

The concept of “humiliation” as a profound form of psychological and spiritual suffering is a universal one. This verse is a powerful and terrifying depiction of the ultimate form of this. It is a state where one’s entire being is “covered” in a sense of utter disgrace. It is the ultimate collapse of the arrogant ego when it is confronted with the ultimate reality.

Practical Reflection & Application

This verse is a profound and sobering warning against the sin of pride. The practical application is to cultivate a deep and abiding humility in all of our affairs. We should be humble before God in our worship, and we should be humble with His creation in our interactions. By choosing humility in this life, we hope to be saved from the terrible “humiliation” that will cover the arrogant in the next.

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11. Fa-dharhum yakhūḍū wa yalʿabū (فَذَرْهُمْ يَخُوضُوا وَيَلْعَبُوا) – So leave them to converse vainly and amuse themselves

Linguistic Root & Etymology

Fa-dharhum is “so leave them.” Yakhūḍū is “they converse vainly.” Wa yalʿabū is “and they amuse themselves.”

Classical Exegesis (Tafsir)

In Surah Al-Ma’arij (70:42), after the long discourse on the foolishness of the disbelievers’ position, this is the command given to the Prophet. “So leave them to converse vainly and amuse themselves until they meet their Day which they are promised.” The commentators explain that this is a command of final dismissal and a form of threat. It means to disengage from the futile argument with those who are determined to not believe. The time for debate is over. The Prophet is told to “leave them” to their heedless “play” and their baseless arguments, because a Day is coming when they will be forced to confront the reality that they are now amusing themselves with.

Thematic Context

This connects to the theme of the irrationality of disbelief and the futility of arguing with the willfully ignorant. The surah has presented its case, and this verse is a statement that the argument is now closed. The theme is a powerful one of divine justice. They have been given the choice, and they have chosen “play.” The command is to now let them face the consequences of that choice. It is a moment of profound and solemn disavowal.

Modern & Comparative Lens

The wisdom of knowing when to “disengage” from a futile argument is a key principle of effective communication. This verse is a divine instruction on this. It is a call to a dignified and confident stance. The one who is upon the truth does not need to engage in an endless and fruitless debate with those who are only “playing.” One can confidently state the truth and then “leave them” to the judgment of time and of God.

Practical Reflection & Application

This verse is a valuable guide for our own interactions. When we have presented the truth of Islam in a clear and beautiful way, and we are met with nothing but mockery and a desire to “play” with the arguments, there comes a point where the wisest and most dignified course of action is to “leave them.” We should not waste our time in futile debates that only harden the hearts. We should make our case, and then we should move on, leaving their affair to God.

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12. Furūjihim ḥāfiẓūn (لِفُرُوجِهِمْ حَافِظُونَ) – They are guardians of their chastity

Linguistic Root & Etymology

Li-furūjihim is “for their private parts.” Ḥāfiẓūn (root: Ḥ-F-Ẓ (х-ф-з)) are guardians or keepers.

Classical Exegesis (Tafsir)

In the list of the virtues of the believers in Surah Al-Ma’arij (70:29), this is a key characteristic. “And those who are guardians of their chastity.” The commentators explain that this is a defining feature of the righteous believer. They are not slaves to their desires. They “guard” their private parts from all forms of unlawful sexual expression. The surah then immediately clarifies the boundaries: this chastity is to be guarded from all except their lawful spouses and those whom their right hands possess. To seek beyond that is to be a “transgressor.”

Thematic Context

This connects to the surah’s theme of the believers as a people who are defined by their self-discipline and their adherence to the divine limits. The surah has described the unrefined human as being anxious and greedy. This verse is part of the cure. The true worshipper is one who has mastered their desires, including the most powerful of all human desires. Their piety is not just in their public worship, but in their most private and personal conduct.

Modern & Comparative Lens

The virtue of chastity is a central element of the moral framework of all the Abrahamic faiths. This verse is a clear and direct Qur’anic statement of this. In a modern world where sexual license is often celebrated as a form of freedom, this verse is a powerful counter-narrative. It presents the “guarding” of one’s chastity not as a form of repression, but as a sign of strength, discipline, and a higher form of freedom—the freedom from the tyranny of one’s own desires.

Practical Reflection & Application

This verse is a direct and practical command. The practical application is to be a “guardian” of our own chastity. This includes not just the avoidance of unlawful sexual acts, but also the guarding of our gaze, our thoughts, and our speech from that which is impure. It is a call to a life of modesty and self-control, which is a defining characteristic of the people who will be “honored in the gardens” of Paradise.

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13. Halūʿā (هَلُوعًا) – Impatient / Fretful

Linguistic Root & Etymology

The root is H-L-ʿ (ه-л-ъ). Halūʿ is a unique and intensive term, describing a state of extreme impatience, anxiety, and fretfulness. It is a character that is easily agitated and has no stability.

Classical Exegesis (Tafsir)

In Surah Al-Ma’arij (70:19), this is the divine diagnosis of the default, unrefined nature of the human being. “Indeed, mankind was created impatient.” The commentators explain that this is not a condemnation of the human being, but a description of our raw, natural state. If left unrefined by faith and spiritual discipline, the human soul is, by its very nature, “halūʿ.” The surah then immediately defines what this means in practice: “When evil touches him, he is fretful, and when good touches him, he is withholding.” It is a state of extreme emotional reactivity to external circumstances.

Thematic Context

This is the central psychological theme of the entire surah. The surah is a magnificent exposition on the cure for this state of “halūʿ.” After presenting this diagnosis of the “problem” of the unrefined human soul, the surah immediately presents the “solution”: the detailed list of the characteristics of the true worshippers (al-muṣallīn). The theme is that the entire path of faith—prayer, charity, belief in the Last Day—is the divine curriculum for transforming the soul from a state of anxious impatience (halūʿ) to a state of tranquil and stable piety.

Modern & Comparative Lens

The concept of the human being as being born in a “fallen” or an “unrefined” state is a feature of many religious and philosophical traditions. The Qur’anic term “halūʿ” is a remarkably precise and modern-sounding psychological diagnosis. It is a perfect description of an emotionally unregulated person, whose well-being is entirely at the mercy of their external circumstances. The surah’s message is a timeless one of character transformation through spiritual practice.

Practical Reflection & Application

This verse is a profound mirror for our own souls. It encourages us to be honest with ourselves and to recognize these traits of impatience and anxiety within our own natures. The practical application is to commit ourselves to the divine “cure” that the surah lays out in the subsequent verses. By striving to be constant in our prayers, generous in our charity, and mindful of the Hereafter, we can gradually transform our own souls from the state of “halūʿ” to the state of peace and stability that characterizes the true believer.

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14. ʿIhn (كَالْعِهْنِ) – Dyed wool

Linguistic Root & Etymology

Al-ʿIhn refers to carded wool, especially wool that has been dyed in different colors.

Classical Exegesis (Tafsir)

In the description of the Day of Judgment in Surah Al-Ma’arij (70:9), this is the simile used for the state of the mountains. “And the mountains will be like dyed wool.” The commentators explain that on that Day, the mountains will not just be crushed, but they will be turned into something as light and as flimsy as tufts of carded wool, which are then scattered by the events of that Day. The mention of “dyed” wool is to convey the different colors of the different mountains as they are disintegrated. It is a powerful and very visual image of their complete and total annihilation.

Thematic Context

This connects to the surah’s central theme of the awesome and world-altering power of the Day of Judgment. The surah is designed to shatter our attachment to the stability of the physical world. The image of the mountains—the ultimate symbols of solidity—being turned into something as light and as colorful as tufts of wool is the ultimate expression of this. The theme is that the power of God is so absolute that the entire world will be unmade in a single instant.

Modern & Comparative Lens

The use of a specific, tactile, and colorful simile is a hallmark of the Qur’an’s literary style. It is a powerful literary and theological device to convey the sheer, unimaginable scale of the cosmic cataclysm. The contrast between the immense weight of a mountain and the lightness of a tuft of wool is a profound one, designed to create a lasting and awe-inspiring impression on the listener’s imagination.

Practical Reflection & Application

This verse is a profound reminder of the impermanence of all physical things. It is a powerful cure for materialism. If the mighty mountains will become like “dyed wool,” then what is the ultimate value of our fleeting worldly possessions? The practical application is to not attach our hearts to the physical world, but to the eternal Creator who will remain after all the mountains have been scattered like wool.

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15. Jamaʿa fa-awʿā (جَمَعَ فَأَوْعَىٰ) – He collected and withheld

Linguistic Root & Etymology

Jamaʿa means “he collected.” Fa-awʿā (root: W-ʿ-Y (у-ъ-й)) means “and he withheld” or “and he hoarded it in a vessel.” The phrase describes the one whose life is dedicated to the accumulation and the hoarding of wealth.

Classical Exegesis (Tafsir)

In the description of the Hellfire in Surah Al-Ma’arij (70:18), it is described as calling to the one who “collected and withheld.” The commentators explain that this is a description of the ultimate materialist. His entire life was a project of “collecting” wealth, and then “hoarding” it, without fulfilling the right of the poor in it and without spending it for the sake of the Hereafter. This is the character that is the direct opposite of the righteous believer, who gives the “known right” from their wealth to the needy.

Thematic Context

This connects to the surah’s theme of the critique of materialism and the praise of generosity. The surah has presented the unrefined human as being “withholding” when good touches him. This verse describes the ultimate and final consequence of a life that is completely dominated by this trait. The theme is that the fire of Hell “calls” to the one whose heart was filled with the fire of greed in this life. The punishment is a perfect and fitting reflection of the crime.

Modern & Comparative Lens

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

Practical Reflection & Application

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

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16. Jannātin mukramūn (فِي جَنَّاتٍ مُّكْرَمُونَ) – In gardens, honored

Linguistic Root & Etymology

Fī jannātin is “in gardens.” Mukramūn (root: K-R-M (к-р-м)) is a passive participle meaning those who are honored, ennobled, or treated with generosity.

Classical Exegesis (Tafsir)

In Surah Al-Ma’arij (70:35), this is the final, summary description of the fate of the true worshippers whose many beautiful qualities have just been listed. “Those will be in gardens, honored.” The commentators explain that this is their ultimate and eternal state. They are not just in a beautiful place (“gardens”), but they are in a state of being continuously “honored” by their Lord. Their bliss is not just a physical one; it is a state of profound dignity and divine honor.

Thematic Context

This is the culminating promise of the surah. The surah began with the terrible and humiliating fate of the deniers. It then diagnosed the anxious and unrefined nature of the human soul. It then provided the detailed cure: the list of the qualities of the true worshippers. This verse is the final, beautiful result of that cure. The theme is that a life of sincere worship and righteous character is the direct and only path to an eternity of honor and bliss.

Modern & Comparative Lens

The concept of being “honored” in the afterlife is a powerful one. It speaks to the deep human longing for recognition and dignity. The Qur’anic vision of Paradise is not just one of pleasure, but one of honor. It is a state where the humble and righteous servants of this world are made the honored kings and queens of the next. This is the ultimate reversal of the false and unjust hierarchies of the worldly life.

Practical Reflection & Application

This verse should be the ultimate motivation for us to strive to embody the beautiful qualities of the worshippers that are listed in this surah. The practical application is to use that list as a roadmap for our own character development. By being constant in our prayers, generous with our wealth, and truthful in our testimonies, we hope to be among those who will be “in gardens, honored” on the Day of Judgment.

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17. Jazūʿā (جَزُوعًا) – Fretful / Panicked

Linguistic Root & Etymology

The root is J-Z-ʿ (ж-з-ъ), which means to be anxious, to be fretful, or to lack patience in the face of hardship. Jazūʿ is an intensive form, describing one who is extremely fretful or who panics easily.

Classical Exegesis (Tafsir)

In the diagnosis of the unrefined human character in Surah Al-Ma’arij (70:20), this is the first of its two key traits. “When evil touches him, he is fretful.” The commentators explain that this is the default human reaction to adversity. When the unrefined soul is touched by any “evil”—sickness, poverty, loss—its immediate response is to become panicked, to complain, and to lose all hope. It lacks the inner anchor of patience and trust that would allow it to navigate the hardship with grace.

Thematic Context

This is a central part of the surah’s psychological theme. The surah presents a profound diagnosis of the “anxious soul” and then provides the divine cure. The state of being “jazūʿ” is the direct opposite of the state of the worshipper, whose constant prayer and whose belief in the Day of Judgment gives them a profound sense of stability and patience. The surah is a call to move from the state of the “fretful” to the state of the “prayerful.”

Modern & Comparative Lens

This is a remarkably astute and timeless psychological observation. The tendency to become “fretful” and to catastrophize in the face of adversity is a central feature of anxiety disorders, which are a major focus of modern psychology. The surah diagnoses this as the default human condition and presents a spiritual and behavioral program (prayer, charity, etc.) as the ultimate and most effective therapy for it.

Practical Reflection & Application

This verse is a powerful mirror for our own selves. It encourages us to be honest about our own tendency to be “fretful” in the face of hardship. The practical application is to actively work on cultivating the opposite quality: beautiful patience (ṣabr jamīl). We can do this by strengthening our connection to God through prayer, by reflecting on His wisdom, and by trusting in His plan. This is the divine cure for the disease of being “jazūʿ.”

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18. Khalaqnāhum mimmā yaʿlamūn (خَلَقْنَاهُم مِّمَّا يَعْلَمُونَ) – We created them from what they know

Linguistic Root & Etymology

Khalaqnāhum is “We created them.” Mimmā yaʿlamūn is “from that which they know.”

Classical Exegesis (Tafsir)

In Surah Al-Ma’arij (70:39), after the arrogant disbelievers express their deluded hope of entering Paradise, the surah shatters their pride with this powerful and humbling statement. “Never! Indeed, We created them from what they know.” The commentators explain that “what they know” is a reference to the humble and despised substance from which the human being is created: the sperm-drop (nuṭfah). The verse is a powerful rebuke. It is saying: “How can you be so arrogant and have such high hopes when you are aware of your own lowly and insignificant physical origin?”

Thematic Context

This connects to the surah’s central theme of critiquing and dismantling the arrogance of the disbelievers. The surah consistently works to humble the human ego and to remind it of its true station. This verse is the ultimate humbling argument. It uses the undeniable reality of our own humble biological origins as a direct refutation of our pride. The theme is that a true awareness of our origin should lead to humility, not to arrogance.

Modern & Comparative Lens

The reminder of one’s humble origins as a cure for pride is a universal ethical and spiritual teaching. This Qur’anic verse is a particularly direct and powerful expression of this. It is a call to a form of biological humility. Modern science has only served to deepen our understanding of our own humble beginnings, from a single fertilized cell. The verse is a call to see this scientific reality not as a source of nihilism, but as a source of profound humility before our Creator.

Practical Reflection & Application

This verse is a powerful and direct cure for the disease of pride (kibr). The practical application is to regularly reflect on our own humble origins. When we are tempted by feelings of arrogance or self-importance, we should remember that we were created “from what we know.” This simple reflection is a powerful tool for grounding ourselves in our true reality as humble and dependent servants of our magnificent Lord.

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19. Khamsīna alfa sanah (خَمْسِينَ أَلْفَ سَنَةٍ) – Fifty thousand years

Linguistic Root & Etymology

Khamsīn is fifty. Alf is a thousand. Sanah is a year.

Classical Exegesis (Tafsir)

In Surah Al-Ma’arij (70:4), this is the description of the length of the Day of Judgment. “The angels and the Spirit ascend to Him in a Day, the measure of which is fifty thousand years.” The commentators have explained this in several ways. The most common view is that this is the literal duration of the Day of Judgment for the disbelievers, a day of immense and prolonged standing and suffering. For the believers, hadith narrations state that this same day will pass as quickly as the time it takes to pray a single prayer. The immense length is a part of the punishment for the deniers.

Thematic Context

This connects to the surah’s theme of the immense and awesome nature of the Hereafter. The surah is a warning, and this detail is a key part of that warning. It is designed to create a sense of the sheer, unimaginable scale of the Day of Judgment. The theme is to contrast the short and fleeting nature of this worldly life with the immense and prolonged reality of the Day to come. This should motivate a profound re-evaluation of one’s priorities.

Modern & Comparative Lens

The concept of “time” in the afterlife being of a completely different order and scale than our earthly time is a feature of many eschatologies. The Qur’an’s use of this specific, immense number is a powerful literary device to convey this. It is a number that is designed to be beyond our normal human comprehension, to give a sense of a reality that is of a completely different order of magnitude.

Practical Reflection & Application

This verse is a profound and sobering reminder of the gravity of the Day that is to come. The practical application is to use the short and fleeting years of our own lives to prepare for this immense and prolonged Day. We should invest our time in the deeds that will make that Day a swift and easy one for us, not a difficult one of fifty thousand years. It is a powerful call to make the most of the limited time that we have been given.

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20. Al-Maʿārij (الْمَعَارِج) – The Ways of Ascent

Linguistic Root & Etymology

The root is ʿ-R-J (ع-р-ж), which means to ascend or to mount. Al-Maʿārij is the plural of a word meaning a place or a way of ascent. It is the plural of the same word from which the Prophet’s “Ascension” (Miʿrāj) is named.

Classical Exegesis (Tafsir)

This word gives the surah its name and is a description of God (70:3). “[A punishment] from Allah, the Possessor of the Ways of Ascent.” The commentators explain that the “Ways of Ascent” refers to the pathways or the levels of the heavens by which the angels ascend to the presence of God. He is the “Possessor” of these ways, meaning He is the Lord of the heavens and the one to whom all beings ultimately ascend. The name emphasizes His loftiness, His majesty, and His ultimate authority over the celestial realms.

Thematic Context

This connects to the theme of God’s transcendence and His absolute power. The surah is a warning of a punishment that comes “from God,” and this name is used to describe the majesty and the loftiness of the source of that punishment. The theme is that the One who is the Lord of the celestial “Ways of Ascent” is surely powerful enough to enact His judgment upon the lowly inhabitants of the earth. The very next verse describes the angels and the Spirit “ascending” to Him through these ways.

Modern & Comparative Lens

The image of “stairways to heaven” or celestial pathways is a powerful and ancient archetype of the connection between the earthly and the divine realms. The Qur’anic term “al-Maʿārij” is a beautiful and majestic expression of this. It portrays a cosmos that is not a single, flat plane, but is a multi-leveled reality with “ways of ascent” connecting its different dimensions.

Practical Reflection & Application

This name of God should fill our hearts with a sense of awe and a desire for our own spiritual “ascent.” While the angels ascend physically, our souls can “ascend” to God through our sincere prayers and our righteous deeds. The practical application is to live a life that is an upward journey, a constant “ascent” towards the pleasure of the “Possessor of the Ways of Ascent.”

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21. Manūʿā (مَنُوعًا) – Withholding

Linguistic Root & Etymology

The root is M-N-ʿ (м-н-ъ), which means to prevent, to forbid, or to withhold. Manūʿ is an intensive form, describing one who is extremely withholding or miserly.

Classical Exegesis (Tafsir)

In the diagnosis of the unrefined human character in Surah Al-Ma’arij (70:21), this is the second of its two key traits. “And when good touches him, he is withholding.” The commentators explain that this is the default human reaction to prosperity. When the unrefined soul is blessed with “good”—wealth, health, power—its immediate response is to become miserly and to “withhold” it from others. It is the trait of greed and a lack of gratitude that causes a person to hoard their blessings rather than to share them.

Thematic Context

This is a central part of the surah’s psychological theme. The surah has presented the human being as being “fretful” in hardship and “withholding” in ease. This is the complete picture of the unstable and selfish soul. The surah then presents the detailed cure for this state, and a key part of that cure is the quality of the true worshippers who recognize a “known right for the needy” in their wealth. They are the opposite of the “manūʿ.”

Modern & Comparative Lens

This is a remarkably astute and timeless psychological observation. The tendency for wealth to make a person more selfish and less compassionate is a well-documented phenomenon. The surah diagnoses this as the default human condition and presents a spiritual and behavioral program as the ultimate and most effective therapy for it. The cure for being “withholding” is the conscious and disciplined practice of giving.

Practical Reflection & Application

This verse is a powerful mirror for our own selves. It encourages us to be honest about our own tendency to be “withholding” when we are blessed with good. The practical application is to actively fight this default human tendency by cultivating the opposite quality: generosity. We should train ourselves to be quick to share the “good” that touches us, whether it is our wealth, our knowledge, or our time. This is the divine cure for the disease of being “manūʿ.”

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22. Al-Muhl (كَالْمُهْلِ) – Molten metal

Linguistic Root & Etymology

Al-Muhl refers to a dreggy, boiling liquid, often interpreted as molten brass, copper, or the scalding dregs of olive oil.

Classical Exegesis (Tafsir)

In the description of the Day of Judgment in Surah Al-Ma’arij (70:8), this is the simile used for the state of the heavens. “The Day that the sky will be like molten metal.” The commentators explain that on that Day, the sky will lose its form and its coherence, and it will melt and flow like a dross of boiling, molten metal. It is a terrifying image of the complete and utter dissolution of the cosmic order. It is a sign of a universe that is literally melting down in the face of the power of the divine command.

Thematic Context

This connects to the surah’s central theme of the awesome and world-altering power of the Day of Judgment. The surah is designed to shatter our attachment to the stability of the physical world. The image of the heavens themselves melting like “molten metal” is the ultimate expression of this. The theme is that the power of God is so absolute that the entire cosmos will be unmade in a single instant.

Modern & Comparative Lens

The image of the “heavens melting” is a powerful and universal apocalyptic archetype. The Qur’an’s simile of “molten metal” is a particularly vivid and terrifying one. It gives the event a specific, sensory quality of intense heat and a loss of all form. It is a powerful literary and theological depiction of the “de-creation” of the world.

Practical Reflection & Application

This verse is a profound reminder of the impermanence of all physical things. It is a powerful cure for materialism. If the mighty heavens will become like “molten metal,” then what is the ultimate value of our fleeting worldly possessions? The practical application is to not attach our hearts to the physical world, but to the eternal Creator who will remain after all the heavens have melted.

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23. Muṣallīn (الْمُصَلِّين) – The praying ones

Linguistic Root & Etymology

The root is Ṣ-L-W (ص-л-у), which refers to the prayer (ṣalāh). Al-Muṣallīn are those who perform the prayer.

Classical Exegesis (Tafsir)

In Surah Al-Ma’arij (70:22), this is the great exception to the default, flawed human condition. “Indeed, mankind was created impatient… Except for the praying ones.” The commentators explain that this is the beginning of the divine prescription for the cure of the soul. The fundamental and primary cure for the disease of being anxious and impatient (halūʿā) is the act of prayer. The surah then proceeds to list the specific qualities of these “praying ones,” showing that their prayer is not just a ritual, but is the foundation for a whole constellation of virtues.

Thematic Context

This is the central theme of the second half of the surah. The surah has diagnosed the problem, and now it provides the solution. The “muṣallīn” are the ideal human beings, the ones who have been transformed by their faith and their worship. The theme is that prayer is the ultimate and most powerful tool for human character transformation. It is the practice that turns the fretful and miserly soul into a stable, generous, and righteous one.

Modern & Comparative Lens

The therapeutic benefits of prayer and meditation are a major area of research in modern psychology and neuroscience. The practice of regular prayer has been shown to reduce anxiety and to promote emotional regulation. This verse is a profound and ancient statement of this very principle. It presents prayer not just as a religious duty, but as the divine “therapy” for the default anxieties of the human condition.

Practical Reflection & Application

This verse gives us a clear and powerful reason to be steadfast in our own prayers. It is our lifeline and our cure. The practical application is to see our five daily prayers not as a burden, but as the primary means of our own spiritual and psychological healing. When we feel anxious, fretful, or miserly, we should recognize these as the symptoms of our default state, and we should rush to the “cure” of the prayer, which is the key to transforming our souls.

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24. Mushfiqūn (مُشْفِقُون) – The fearful

Linguistic Root & Etymology

The root is SH-F-Q (ш-ф-қ). The term mushfiqūn describes those who are fearful and apprehensive, but it is a fear mixed with compassion and concern, not a terror that paralyzes.

Classical Exegesis (Tafsir)

In the list of the qualities of the true believers in Surah Al-Ma’arij (70:27), this is a description of their inner state regarding the Hereafter. “And those who are from the punishment of their Lord fearful.” The commentators explain that this is a hallmark of their sincere faith. Despite their good deeds, they are never in a state of self-satisfied security. They maintain a healthy and motivating “fear” or apprehension (ishfāq) of God’s punishment, which keeps them humble and vigilant in their worship. It is a sign of their profound recognition of God’s majesty and their own shortcomings.

Thematic Context

This connects to the surah’s central theme of the contrast between the heedless disbeliever and the mindful believer. The disbelievers mock the punishment and see it as “distant.” The believers, on the other hand, are “fearful” of it and take it with the utmost seriousness. This inner state of apprehension is presented as a primary motivator for all the other good deeds that are mentioned in the list, such as prayer and charity. It is the engine of their piety.

Modern & Comparative Lens

The concept of a “healthy fear” as a motivator for ethical behavior is a key element in many religious and philosophical systems. The Qur’anic term “ishfāq” is a particularly nuanced one. It is not a state of abject terror, but a reverential fear and a concerned awareness of the consequences. This is a key element of the Islamic concept of a balanced spiritual personality, which combines both fear (khawf) and hope (rajāʾ).

Practical Reflection & Application

This verse encourages us to cultivate a healthy and motivating sense of awe and fear for God’s justice. The practical application is to not become complacent in our faith. We should balance our hope in God’s mercy with a sincere “fear” of His punishment. This is not meant to cause anxiety, but to be a source of spiritual vigilance that protects us from sin and keeps us steadfast on the path of righteousness.

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25. Nazzāʿatan lil-shawā (نَزَّاعَةً لِّلشَّوَىٰ) – A remover of the scalp

Linguistic Root & Etymology

Nazzāʿah is an intensive form of a word meaning to snatch or to strip away. Lil-shawā refers to the skin of the head, the scalp, or the extremities.

Classical Exegesis (Tafsir)

In the terrifying description of the Hellfire in Surah Al-Ma’arij (70:16), it is given this attribute. “A Fire, a remover of the scalp by force.” The commentators explain that this is a depiction of the sheer intensity of the heat of the Fire. It will be so intense that it will strip away the skin of the head and the extremities of the body. It is a graphic and visceral image of an unimaginable and excruciating torment. The word “nazzāʿah” is an intensive one, suggesting that this is its continuous and primary function.

Thematic Context

This connects to the surah’s opening theme of the certainty and the terror of the “punishment that will surely occur.” The surah does not just state that there will be a punishment; it provides these specific and terrifying details to make its reality more tangible and its warning more potent. This description of the Fire is designed to shake the listener out of their heedlessness and to create a powerful aversion to the sins that lead to it.

Modern & Comparative Lens

The use of graphic and visceral imagery to describe the horrors of Hell is a feature of the Qur’an’s eschatological discourse. It is a powerful rhetorical strategy designed to have a deep and lasting emotional impact. The image of the “remover of the scalp” is a particularly terrifying one, a symbol of a pain that is absolute and that strips a person of their very skin.

Practical Reflection & Application

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

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26. Nubaddila khayran minhum (نُّبَدِّلَ خَيْرًا مِّنْهُمْ) – We could substitute a better than them

Linguistic Root & Etymology

Nubaddila means “We substitute” or “We replace.” Khayran minhum means “a better than them.”

Classical Exegesis (Tafsir)

In Surah Al-Ma’arij (70:41), after the oath by the Lord of the easts and the wests, God declares His power. “[We are] able to substitute a better than them, and We are not to be outrun.” The commentators explain that this is a powerful threat to the arrogant disbelievers of Mecca. It is a declaration that God is not in any need of them. If they persist in their disbelief, He has the absolute power to destroy them completely and to replace them with a new creation that is “better” than them—more obedient and more submissive to His will. Their existence is not indispensable.

Thematic Context

This connects to the theme of God’s absolute power and His self-sufficiency. The surah has been a sustained critique of the arrogance of the disbelievers. This verse is the ultimate refutation of their self-importance. The theme is a powerful one: our relationship with God is a privilege that He has granted us. If we are ungrateful for this privilege, He has the absolute power to take it away and to give it to others who are more deserving.

Modern & Comparative Lens

The concept of a people being “replaced” by a better one is a recurring theme in the Qur’an. It is a powerful statement on the moral law of history. It suggests that communities that become corrupt and ungrateful are ultimately “replaced” on the stage of history by those who are more righteous. It is a theory of historical change that is based on the moral and spiritual state of a people.

Practical Reflection & Application

This verse is a powerful and sobering reminder for our own community. We should never become complacent or arrogant, thinking that our status as Muslims is a guarantee of God’s favor. The practical application is to be a community that is constantly striving to be “better” in our submission to God. We must be grateful for the gift of faith and we must strive to be worthy of it, lest we be “substituted” for a people who are better than us.

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27. Nuṣubin (نُصُبٍ) – An altar-stone

Linguistic Root & Etymology

The root is N-Ṣ-B (н-с-б), which means to set up or to erect. A nuṣub is an altar-stone or an idol that has been set up for worship.

Classical Exegesis (Tafsir)

In the final scene of Surah Al-Ma’arij (70:43), the surah describes the way the disbelievers will rush forth from their graves. “…hastening as if they were rushing to an altar-stone.” The commentators explain this as a powerful and ironic simile. In the worldly life, they used to “rush” with eagerness and devotion to their stone idols. On the Day of Judgment, they will be “rushing” with that same haste, but this time it will be a rush of terror and compulsion, as they are driven towards their final reckoning. The image of their worldly worship is turned into a terrifying image of their final doom.

Thematic Context

This connects to the theme of the ironic reversal of the Hereafter. The surah has consistently shown how the realities of this world are turned upside down in the next. This simile is a perfect and concluding example of this. The very act that was the center of their misguided devotion in this life is used to describe the terror of their final gathering. The theme is one of a perfect and terrible justice, where the punishment is a mocking reflection of the crime.

Modern & Comparative Lens

The use of irony is a powerful literary device. This is a profound and tragic example of eschatological irony. It is a powerful insight into the nature of misdirected energy. The same “zeal” and “haste” that they used for their false worship is now the very energy of their terrified rush to their own damnation.

Practical Reflection & Application

This verse is a powerful warning about where we direct our “haste” and our “zeal” in this life. The practical application is to ensure that our “rushing” is towards what is good and true, not towards the false “altars” of this world. We should be among those who rush to the prayer, who rush to do good deeds, and who rush to seek the pleasure of God. If we do so, then our “rushing” on the Day of Judgment will be a joyful one towards Paradise, not a terrified one like the rushing to an altar-stone.

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28. Qarībā (قَرِيبًا) – Near

Linguistic Root & Etymology

The root is Q-R-B (қ-р-б), which means to be near. The adjective qarīb means near or soon.

Classical Exegesis (Tafsir)

In Surah Al-Ma’arij (70:6-7), the surah contrasts the perspective of the disbelievers with the perspective of God. “Indeed, they see it [as] distant, but We see it [as] near.” The commentators explain that “it” refers to the Day of Judgment. The disbelievers, in their heedlessness, see the Hereafter as a distant, remote, and unlikely possibility. God, however, whose perception of time is completely different from ours, sees it as “near” and imminent. The verse is a powerful statement of the divine perspective on the reality of the Hereafter.

Thematic Context

This connects to the central theme of the surah: the certainty and the imminence of the Day of Judgment. The surah is a call to adopt the divine perspective, not the flawed human one. The theme is that the “nearness” of the Hereafter is an objective reality, and our subjective feeling that it is “distant” is a dangerous delusion. The surah is a merciful warning to correct our perception before it is too late.

Modern & Comparative Lens

The concept of “psychological distance” is a key idea in modern psychology. We tend to see events in the distant future as being less important. This verse is a profound and ancient insight into this cognitive bias. It is a call to overcome this bias and to bring the reality of the “near” future into our present consciousness. It is a statement that the divine, objective perspective is that the end is “near.”

Practical Reflection & Application

This verse is a direct and powerful call to change our perspective. The practical application is to live our lives with the conviction that the Hereafter is “near.” We should not procrastinate in our repentance or our good deeds, with the lazy assumption that we have plenty of time. We should live with a healthy sense of urgency, knowing that our appointment with our Lord could be much “nearer” than we think.

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29. Qibalaka (قِبَلَكَ) – Before you

Linguistic Root & Etymology

The root is Q-B-L (қ-б-л), which means to be in front of. The word qibalaka means “before you” or “in your direction.”

Classical Exegesis (Tafsir)

In Surah Al-Ma’arij (70:36), the surah asks a rhetorical question about the disbelievers. “So what is [the matter] with those who disbelieve, hastening before you (qibalaka)?” The commentators explain that this is a description of their physical posture as they gathered around the Prophet. They would rush and crane their necks in his direction, but not out of a sincere desire to learn. Their “hastening” was for the purpose of mockery and ridicule, as they gathered in their separate circles to point at him and to dismiss his message.

Thematic Context

This connects to the theme of the arrogant and insincere response of the disbelievers to the divine message. The surah is a powerful critique of their character. This verse provides a vivid, visual snapshot of their behavior. The theme is one of a profound contrast between their outward, physical “turning towards” the Prophet and their inward, spiritual “turning away” from his message.

Modern & Comparative Lens

The image of a crowd “hastening” towards a speaker not to listen, but to heckle, is a timeless one. It is a powerful depiction of a cynical and unreceptive audience. The verse is a profound insight into the psychology of mockery as a defense mechanism against a truth that one does not want to hear.

Practical Reflection & Application

This verse is a reminder of the importance of having the correct intention when we approach the sources of knowledge. The practical application is that when we come “before” a teacher or a text of knowledge, we should do so with a humble and sincere desire to learn. We should not be like those who “hasten” only to find fault or to mock. It is a call to a sincere and respectful pursuit of knowledge.

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30. Ṣabran jamīlā (صَبْرًا جَمِيلًا) – A beautiful patience

Linguistic Root & Etymology

Ṣabr is patience. Jamīl (root: J-M-L (ж-м-л)) means beautiful.

Classical Exegesis (Tafsir)

In Surah Al-Ma’arij (70:5), after the powerful opening declaration about the certainty of the punishment, this is the first command and consolation given to the Prophet. “So be patient with a beautiful patience.” The commentators explain that “beautiful patience” is the ideal form of this virtue. It is a patience that is free from any complaining to the creation, free from any anxiety, and free from any despair. It is a calm, dignified, and unwavering perseverance that is rooted in a complete and peaceful trust in the wisdom and the plan of God. It is the patience of the prophets.

Thematic Context

This connects to the theme of the surah as a source of strength and consolation for the Prophet. The surah is a sustained and powerful confrontation with the disbelievers. This command is the primary spiritual provision for the one who has to undertake this difficult mission. The theme is that the correct response to the mockery and the denial of the disbelievers is not to despair, but to adorn oneself with this “beautiful patience,” with the full certainty that God’s promise is true.

Modern & Comparative Lens

The concept of “patience” is a universal virtue. The Qur’anic qualification of it as “beautiful” is a profound one. It suggests that patience is not just a grim and joyless endurance, but is a noble and graceful state of the soul. It is a virtue that has an aesthetic quality. A person who exhibits “beautiful patience” in the face of adversity is a source of inspiration and a testament to the beauty of a life of faith.

Practical Reflection & Application

This verse is a direct command and a beautiful goal for our own lives. We all face trials, and our goal should be to respond to them with “ṣabran jamīlā.” The practical application is to train ourselves in the art of patient and graceful endurance. When we are afflicted, we should strive to avoid complaining to others and to instead turn our hearts to God with a calm and trusting acceptance of His decree. This is one of the highest and most “beautiful” of all spiritual stations.

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31. Ṣalātihim dāʾimūn (صَلَاتِهِمْ دَائِمُونَ) – They are constant in their prayer

Linguistic Root & Etymology

Ṣalātihim is “their prayer.” Dāʾimūn are those who are constant or steadfast.

Classical Exegesis (Tafsir)

In the list of the qualities of the true worshippers (al-muṣallīn) in Surah Al-Ma’arij (70:23), this is the first and most foundational of their characteristics after the prayer itself. “Those who are constant in their prayer.” The commentators explain that this is the hallmark of a sincere worshipper. Their prayer is not an occasional or a haphazard affair. It is a “constant” and a central pillar of their daily lives. They are steadfast in it, performing it at its proper times and with its proper conditions. This constancy is the sign of its deep importance in their lives.

Thematic Context

This connects to the surah’s theme of the contrast between the impatient and anxious nature of the unrefined human and the steadfast nature of the true believer. The surah has described the human as being “fretful” and “withholding.” The quality of being “constant” in prayer is the first and most important part of the divine cure for this spiritual disease. The constancy of the prayer is what gives the soul its stability and its anchor.

Modern & Comparative Lens

The importance of “consistency” and “routine” in building any positive habit is a central tenet of modern psychology and self-help literature. This verse is a profound and ancient statement of this principle in the spiritual realm. It asserts that the transformative power of prayer is not in a single, emotional experience, but in its “constant” and disciplined practice. It is the foundation of a disciplined spiritual life.

Practical Reflection & Application

This verse gives us a clear and practical goal for our own worship. We should strive to be among those who are “constant in their prayer.” The practical application is to make our five daily prayers a non-negotiable and a central part of our daily schedule. We should be steadfast in them, and we should not let our work, our studies, or our leisure cause us to neglect them. This constancy is the first and most important characteristic of the people of Paradise.

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32. Ṣalātihim yuḥāfiẓūn (صَلَاتِهِمْ يُحَافِظُونَ) – They are guardians of their prayer

Linguistic Root & Etymology

Ṣalātihim is “their prayer.” Yuḥāfiẓūn (root: Ḥ-F-Ẓ (х-ф-з)) are those who guard, protect, or are mindful of something.

Classical Exegesis (Tafsir)

In the list of the qualities of the true worshippers in Surah Al-Ma’arij (70:34), this is the final and concluding virtue. “And those who are, of their prayer, guardians.” The commentators have noted the beautiful structure of this list. It begins with the prayer (“those who are constant in their prayer”) and it ends with the prayer. This shows that the prayer is both the foundation and the pinnacle of all the other virtues. To be a “guardian” of the prayer means to be mindful of all of its aspects: its timings, its pillars, its conditions, and, most importantly, its inner state of humble reverence (khushūʿ).

Thematic Context

This is the culminating statement of the surah’s central theme: the prayer is the ultimate cure for the flawed human soul. The surah has presented a long list of social and personal virtues that are the antidote to the state of “halūʿā.” This final verse shows that all of these virtues are protected and sustained by the one who is a “guardian” of their prayer. The theme is that the prayer is the fortress that protects all the other good qualities of the believer.

Modern & Comparative Lens

The concept of “guarding” one’s prayer is a profound one. It suggests that the prayer is something precious that is under constant attack from the forces of distraction and heedlessness. This is a very realistic and psychologically astute model of the spiritual life. It is not a state of effortless peace, but a constant and active “guardianship” of one’s connection with the Divine.

Practical Reflection & Application

This verse gives us a high and beautiful standard for our own prayers. We should not just “perform” our prayers; we should be their “guardians.” The practical application is to be mindful and protective of our prayers. We should protect their timings from the encroachment of our worldly schedules. We should protect their physical form from laziness. And we should protect their inner essence from the whispers of distraction. This is the key to unlocking the transformative power of the prayer.

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33. Sāʾil (لِّلسَّائِلِ) – The one who asks

Linguistic Root & Etymology

The root is S-A-L (с-а-л), which means to ask. A sāʾil is one who asks, a beggar, or a petitioner.

Classical Exegesis (Tafsir)

In the description of the righteous in Surah Al-Ma’arij (70:25), their charity is for two types of people: “For the one who asks (lil-sāʾili) and the one who is deprived.” The commentators explain that the “sāʾil” is the person whose need is so great that they are forced to overcome their own sense of honor and to openly “ask” for help. The righteous believer is the one who responds to this open plea with compassion and with generosity, recognizing that the needy have a “known right” in their wealth.

Thematic Context

This connects to the surah’s theme of the practical and social manifestations of piety. The surah has described the unrefined soul as being “withholding” of good. The true worshipper is the exact opposite. Their character is one of giving. The mention of the “sāʾil” is a call to a direct and compassionate response to the manifest poverty in the community. It is a key part of the social justice that is the fruit of true faith.

Modern & Comparative Lens

The duty to respond to the “one who asks” is a fundamental ethical principle in many traditions. The Qur’anic verse is notable for its framing of this as a “known right” (ḥaqqun maʿlūm), which elevates it from a mere act of charity to an act of social justice. It is a powerful statement on the rights of the poor and the responsibilities of the wealthy.

Practical Reflection & Application

This verse is a direct and practical command. The practical application is to be among those who respond with kindness and generosity when we are “asked” for help by the needy. We should not turn away the “sāʾil” with a harsh word. We should give what we can with a good and a compassionate heart, seeing this as a beautiful opportunity to embody the character of the true worshippers and to purify our own souls from the disease of miserliness.

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34. Shahādātihim qāʾimūn (بِشَهَادَاتِهِمْ قَائِمُونَ) – In their testimonies they are upright

Linguistic Root & Etymology

Shahādātihim is “their testimonies.” Qāʾimūn (root: Q-W-M (қ-у-м)) are those who are standing firm or are upright.

Classical Exegesis (Tafsir)

In the list of the virtues of the believers in Surah Al-Ma’arij (70:33), this is a key characteristic. “And those who are, in their testimonies, upright.” The commentators explain that this means they are firm and truthful when they are called upon to bear witness. They do not conceal their testimony, nor do they twist it for fear or favor. They “stand firm” for the truth, even when it is difficult. This is a sign of their profound integrity and their commitment to justice.

Thematic Context

This connects to the surah’s theme of the holistic nature of piety. The surah shows that true worship is not just in the mosque; it is manifested in one’s character and one’s social dealings. The theme is that a person’s relationship with God is directly reflected in their truthfulness and their reliability in their relationships with people. To be “upright in one’s testimony” is a fundamental part of the character of the true worshipper.

Modern & Comparative Lens

The importance of truthful testimony is the cornerstone of any just legal system. This verse gives this civic duty a profound spiritual significance. To bear witness truthfully is not just a legal obligation; it is a defining characteristic of a person of faith. It is a powerful statement on the importance of integrity and truthfulness in the public life of the community.

Practical Reflection & Application

This verse is a direct and practical guide for our own character. The practical application is to be people who are known for their truthfulness and their integrity. When we are called upon to bear witness, whether in a formal court or in an informal dispute, we must be “upright” in our testimony. We must speak the truth, the whole truth, and nothing but the truth, for the sake of God alone. This is a key characteristic of the people who will be “honored in the gardens.”

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35. Yaftadī (يَفْتَدِي) – He would ransom himself

Linguistic Root & Etymology

The root is F-D-Y (ф-д-й), which means to ransom or to redeem. The verb yaftadī means “he would ransom himself.”

Classical Exegesis (Tafsir)

In the terrifying description of the Day of Judgment in Surah Al-Ma’arij (70:11), the surah describes the desperate state of the sinner. “The criminal will wish that he could ransom himself from the punishment of that Day with his children, and his wife, and his brother, and his nearest kindred who sheltered him, and all who are on earth entirely, so that it might save him.” The commentators explain that this is a depiction of the ultimate state of selfish terror. The sinner would be willing to sacrifice every single person he loved and all the inhabitants of the earth just to save his own self. This highlights both the terror of the punishment and the complete disintegration of all worldly loyalties and affections.

Thematic Context

This connects to the central theme of the surah: the absolute and inescapable reality of the final judgment. The surah is a warning, and this passage is the most powerful and visceral part of that warning. The theme is one of a profound and terrible irony. The very people (his family and tribe) for whom he may have committed his sins in this world are the very people he would be willing to sacrifice in the next. It is the ultimate statement of the futility of a life that is not based on the allegiance to God.

Modern & Comparative Lens

This is a powerful and chilling literary depiction of the ultimate breakdown of the human social bond in the face of an overwhelming and existential threat. It is a profound insight into the psychology of self-preservation at its most extreme. The passage is a timeless and terrifying exploration of the “every man for himself” reality of the final judgment.

Practical Reflection & Application

This verse is a profound and sobering warning. The practical application is to build our relationships in this life on a foundation that will last into the next. We should love our families for the sake of God, and we should strive to be a means of their salvation, not just their worldly comfort. We should seek to be among the righteous who will be joyfully reunited with their families in Paradise, not among the terrified criminals who would wish to “ransom” themselves with their own loved ones.

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36. Yuṣaddiqūna bi-yawm al-dīn (يُصَدِّقُونَ بِيَوْمِ الدِّينِ) – They believe in the truth of the Day of Judgment

Linguistic Root & Etymology

Yuṣaddiqūna (root: Ṣ-D-Q (с-д-қ)) means “they affirm the truth of” or “they believe in.” Bi-yawm al-dīn is “in the Day of Judgment.”

Classical Exegesis (Tafsir)

In the list of the qualities of the true worshippers in Surah Al-Ma’arij (70:26), this is a central and defining characteristic. “And those who believe in the truth of the Day of Judgment.” The commentators explain that this is the core belief that motivates all their other righteous actions. Their constancy in prayer, their generosity in charity, and their guarding of their chastity are all a direct result of their firm and certain belief in this day of final reckoning. This belief is the anchor of their entire moral and spiritual life.

Thematic Context

This connects to the central theme of the entire surah. The surah has opened with a powerful affirmation of the certainty of the “punishment that will surely occur.” This verse shows that the defining characteristic of the saved is that they “affirm the truth” of this very message. The theme is one of a perfect correspondence between the content of the revelation and the creed of the righteous. The surah is a call to this affirmation.

Modern & Comparative Lens

The belief in a “Day of Judgment” is a central tenet of the Abrahamic faiths. This verse highlights the practical and psychological importance of this belief. It is not just an abstract theological doctrine; it is a powerful and motivating conviction that has a direct impact on a person’s ethical and moral behavior. It is the foundation of a life of accountability.

Practical Reflection & Application

This verse is a call to a deep and certain faith in the Hereafter. The practical application is to move beyond a wavering or a cultural belief in the Last Day to a profound and life-altering conviction. We should strengthen this conviction by reflecting on the powerful arguments for the Hereafter that are presented in this surah and throughout the Qur’an. This certain belief is a defining characteristic of the people of Paradise.