Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Al-Maidah

1. ‘Adl (عَدْل) – Justice

Linguistic Root & Etymology

The term ‘Adl originates from the three-letter root ع-د-ل (ʿayn-dāl-lām), which carries the core meanings of to be equal, straight, to balance, and to be just. This root conveys the idea of restoring equilibrium and placing things in their rightful place. Unlike a simple notion of equality, ‘Adl implies equity and fairness, giving each thing its proper due. It encompasses rectitude, moderation, and righteousness, moving away from any form of excess or deficit. The word appears in the Qur’an in various forms, signifying the balance inherent in creation and the moral balance required of humanity.

Classical Exegesis (Tafsir)

Classical scholars consistently interpreted ‘Adl as a foundational principle of divine law and societal well-being. It is understood not merely as a legal concept but as a comprehensive moral imperative. In the context of Surah Al-Ma’idah, its application is broad, covering just testimony (even against oneself or loved ones), fairness in judgment, and equitable treatment of enemies. The verse, “O you who have believed, be persistently standing firm for Allah, witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness” (5:8), is seen as a pinnacle of Islamic ethics, demanding a justice that transcends personal bias and animosity.

Thematic Context

Justice is a central theme in Surah Al-Ma’idah, which is rich in legal rulings and discussions on covenants (‘uqūd). The Surah establishes that the purpose of divine law is to create a just society where trusts are honored and rights are protected. ‘Adl is presented as a direct consequence of true faith (īmān) and God-consciousness (taqwā). It serves as the bedrock for the community’s relationship with God and its internal social contracts, ensuring that both spiritual and temporal affairs are conducted with fairness and integrity.

Modern & Comparative Lens

In modern discourse, ‘Adl is often discussed in the context of social justice, human rights, and legal reform. It is seen as a divine mandate to challenge oppression (ẓulm) and establish equitable systems. The concept contrasts with purely secular notions of justice by grounding it in a divine command, making it an act of worship. Comparatively, while the Greco-Roman tradition emphasizes justice as a civic virtue (Justitia) and the Judeo-Christian tradition speaks of righteousness (Tzedek/Dikaiosýnē), the Qur’anic concept of ‘Adl is distinct in its universal demand to be just even to one’s sworn enemies, linking it directly to one’s piety.

Practical Reflection & Application

Living by the principle of ‘Adl today means consciously striving for fairness in all our roles: as parents, children, employers, employees, and citizens. It challenges us to assess our own biases and prejudices. Are we fair in our speech about others? Do we give people the benefit of the doubt? Do we advocate for those who are marginalized, even when it’s uncomfortable? The application of ‘Adl begins in the heart, extends to our words, and must manifest in our actions.

2. ‘Afw (عَفْو) – Pardon

Linguistic Root & Etymology

The root of ‘Afw is ع-ف-و (ʿayn-fā’-wāw), which has a fascinating semantic range including to efface, to obliterate, to forgive, and also to grow or increase. This duality suggests that true pardon does not just “cover” a wrong, but completely effaces it, allowing for new, unhindered growth to emerge in its place. It is a proactive form of forgiveness that removes resentment and restores relationships to a state of purity. ‘Afw implies letting go of any right to retribution.

Classical Exegesis (Tafsir)

In classical tafsir, ‘Afw is often described as a higher virtue than mere justice (‘adl). While justice is to take one’s rightful due, ‘Afw is to graciously relinquish that right for a higher purpose. It is considered an attribute of God, who is Al-‘Afuww (The Ever-Pardoning). When applied to human interactions, it is seen as a sign of spiritual strength and a means of earning divine favor. For instance, in the context of the law of retaliation (qiṣāṣ), the Qur’an encourages pardoning the perpetrator as an act of charity and expiation for one’s own sins.

Thematic Context

Surah Al-Ma’idah speaks of laws and punishments, but it consistently embeds them within a framework of divine mercy. The option to pardon is often presented alongside rulings on retribution, highlighting that while justice is a right, forgiveness is a virtue. This theme connects to the broader Qur’anic message that God’s mercy (raḥmah) encompasses all things. By encouraging ‘Afw, the Surah promotes a society that is not only just but also compassionate, capable of healing and reconciliation.

Modern & Comparative Lens

Modern discussions on restorative justice and conflict resolution find a deep resonance with the concept of ‘Afw. It presents a model where the goal is not just to punish but to restore social harmony and heal trauma. It challenges the “eye for an eye” mentality by framing forgiveness as an act of power and self-purification. Comparatively, the concept is similar to the Christian emphasis on forgiveness as seen in the teachings of Jesus. However, the Islamic framework uniquely institutionalizes it by making it a formal option within its legal system, such as in cases of homicide where the victim’s family can choose pardon over retribution.

Practical Reflection & Application

Practicing ‘Afw means actively choosing to let go of grudges and resentment, whether in small daily annoyances or for more significant harms. It is not about condoning wrongdoing but about freeing oneself from the emotional burden of anger. It involves seeking to “efface” the wrong from one’s heart, not for the sake of the offender, but for one’s own peace and closeness to God. This can be one of the most difficult yet spiritually rewarding practices in a believer’s life.

3. Ahl al-Kitāb (أَهْل الْكِتَاب) – People of the Book

Linguistic Root & Etymology

This is a compound phrase. Ahl comes from a root meaning family, people, or inhabitants. Kitāb comes from the root ك-ت-ب (kāf-tā’-bā’), which means “to write.” Thus, Ahl al-Kitāb literally means “The People of the Written Scripture.” This term is a specific Qur’anic designation for communities who have received divine revelation through a prophet in the form of a scripture, primarily Jews and Christians.

Classical Exegesis (Tafsir)

Classical commentators have unanimously identified the Ahl al-Kitāb as Jews, who received the Torah (Tawrāt), and Christians, who received the Gospel (Injīl). The term is seen as one of respect, acknowledging a shared heritage of monotheism and revelation. The specific rulings in Surah Al-Ma’idah regarding the permissibility of eating their slaughtered meat and marrying their chaste women are understood as creating a special social and legal category for them, distinct from polytheists (mushrikīn).

Thematic Context

Surah Al-Ma’idah extensively addresses the Ahl al-Kitāb, calling them to honor their original covenants and to recognize the Qur’an as a confirmation and fulfillment of their own scriptures. The Surah engages in a deep theological dialogue, critiquing certain doctrinal developments (like the divinity of Christ or Ezra) while simultaneously affirming the divine origins of their faith. This establishes a complex relationship of both spiritual kinship and theological distinction, urging them to judge by the light of their own revelations while inviting them to the final message.

Modern & Comparative Lens

The concept of Ahl al-Kitāb is central to modern interfaith dialogue. It provides a foundational framework for Muslims to engage respectfully with Jews and Christians, recognizing shared Abrahamic roots. Some contemporary scholars have debated expanding the definition to include other faith communities with sacred texts, like Zoroastrians or Hindus, though this remains a minority view. The term stands in contrast to more secular or antagonistic frameworks, proposing a model of religious pluralism grounded in a shared history of divine guidance.

Practical Reflection & Application

Understanding this term encourages a disposition of respect and open-mindedness towards Jews and Christians. It invites Muslims to learn about the scriptures and traditions of the Ahl al-Kitāb to better understand both the common ground and the points of divergence. On a personal level, it provides a basis for building friendships and alliances based on shared ethical values, such as justice, compassion, and belief in one God, fostering a spirit of cooperative coexistence.

4. Ajr (أَجْر) – Reward

Linguistic Root & Etymology

The root is أ-ج-ر (hamza-jīm-rā’), which means to reward, recompense, or hire for a wage. The term Ajr signifies a payment or compensation that is deserved as a result of an action or service. In a theological context, it is the divine recompense that God bestows upon believers for their faith, good deeds, and patience. It carries the connotation of being a full, appropriate, and often generous payment that far exceeds the merit of the original deed.

Classical Exegesis (Tafsir)

Classical tafsir explains Ajr as the divine reward which encompasses blessings in both this life (dunyā) and the hereafter (ākhirah). It is often described as Ajr ‘Aẓīm (a great reward) or Ajr Karīm (a noble reward). The reward is not seen as a transactional wage earned by right, but as a gift from God’s grace (faḍl). Scholars emphasize that while actions are the means, the reward itself is granted out of God’s infinite generosity, particularly for acts of faith, righteousness, and perseverance in the face of hardship.

Thematic Context

In Surah Al-Ma’idah, Ajr is frequently mentioned as the outcome for those who believe, do good works, and uphold their covenant with God. It serves as a powerful motivator, contrasting the transient gains of this world with the eternal and magnificent reward of the next. The promise of Ajr reinforces the theme of divine justice, ensuring that no good deed, however small, is ever lost, and that every sacrifice made for God’s sake will be compensated beyond measure.

Modern & Comparative Lens

The concept of divine reward is a common feature in most religious systems. Modern theological discussions sometimes grapple with the idea of acting for the sake of reward versus acting out of pure love for God. The mainstream Islamic view synthesizes both: the desire for divine Ajr is not seen as selfish but as a natural and legitimate expression of faith in a just and generous God. The hope for reward is what fuels perseverance through life’s trials. It is analogous to the concept of “treasure in heaven” in Christianity or the workings of karma in Eastern traditions, though with a distinctly personal relationship with a rewarding God.

Practical Reflection & Application

Reflecting on Ajr can transform our perspective on daily struggles and acts of service. When an act of kindness goes unnoticed or a sacrifice feels unappreciated by others, remembering the promise of divine Ajr provides comfort and renews motivation. It encourages us to shift our intention from seeking worldly praise to seeking God’s pleasure, knowing that the ultimate, and most valuable, compensation comes from Him alone. This mindset fosters resilience and sincerity.

5. Al-Jahiliyyah (الْجَاهِلِيَّة) – The Age of Ignorance

Linguistic Root & Etymology

The term Al-Jahiliyyah derives from the root ج-ه-ل (jīm-hā’-lām), which means to be ignorant, foolish, or to act in a rash or barbaric manner. It is not merely an absence of knowledge (‘ilm), but a state of arrogance and recklessness that leads one to act contrary to divine guidance. It denotes a socio-moral condition rather than an intellectual deficit. Al-Jahiliyyah refers to the pre-Islamic era in Arabia, characterized by polytheism, tribalism, and social injustice.

Classical Exegesis (Tafsir)

Classical commentators understood Al-Jahiliyyah as a direct antithesis to Islam. When Surah Al-Ma’idah asks, “…Is it the judgment of the Age of Ignorance they seek?” (5:50), it is seen as a rhetorical condemnation of any legal or moral system that is not based on divine revelation. The “judgment of Jahiliyyah” is characterized by laws based on tribal whims, arrogance, and oppression, contrasting sharply with the justice (‘adl) and wisdom (ḥikmah) of God’s law.

Thematic Context

In Surah Al-Ma’idah, the mention of Al-Jahiliyyah serves as a stark warning against reverting to ungodly principles after having received divine guidance. It contextualizes the importance of abiding by God’s judgment (ḥukm) in all matters. The Surah presents a choice: one can either live by the clear light of revelation or fall back into the darkness of ignorant customs and man-made laws that lead to corruption and injustice. The theme is a call to progress beyond the flawed systems of the past.

Modern & Comparative Lens

Modern Islamic thinkers have extended the concept of Jahiliyyah beyond a specific historical period. It is often used to describe any society or system—ancient or modern—that is materially advanced but morally and spiritually bankrupt because it is fundamentally based on the rejection of divine guidance. This “neo-Jahiliyyah” is characterized by materialism, nationalism, and ethical relativism. This perspective critiques modern secular ideologies from a theological standpoint, arguing that true enlightenment comes only from submission to God.

Practical Reflection & Application

The concept of Jahiliyyah challenges us to critically examine our own values and the cultural norms around us. Are our decisions in life—regarding career, family, and ethics—based on divine principles or on societal pressures, trends, and the pursuit of status? It is a call to a constant state of self-awareness, ensuring that we are governed by revealed truth rather than the “ignorance” of unexamined cultural assumptions or our own base desires.

6. Allāh (الله) – God

Linguistic Root & Etymology

The name Allāh is considered the ultimate proper name for the Divine Being in Islam. Linguistically, it is widely held to be a contraction of al-ilāh, meaning “The God,” signifying the one and only true deity worthy of worship. The root is likely أ-ل-ه (hamza-lām-hā’), which pertains to the act of worshipping, deifying, or turning to for protection. Thus, the name itself encapsulates the core of Islamic monotheism (tawḥīd): He is the sole object of all worship and devotion.

Classical Exegesis (Tafsir)

In all classical works of tafsir, Allāh is recognized as the greatest name of God (al-ism al-a‘ẓam), encompassing all of His other beautiful names and attributes (al-asmā’ al-ḥusnā). He is the Creator, the Sustainer, the Merciful, the Just. Every mention of His name in the Qur’an is an entry point to understanding His relationship with creation. In Surah Al-Ma’idah, the name Allāh is invoked repeatedly in the context of covenants, laws, and judgment, emphasizing that He is the ultimate authority and the source of all legitimacy.

Thematic Context

The entire message of Surah Al-Ma’idah, like the Qur’an itself, revolves around the centrality of Allāh. The Surah begins and ends with Him, establishing His sovereignty over the heavens and the earth. Themes like fulfilling contracts, adhering to laws, and showing justice are not presented as abstract ethical rules, but as direct commands from Allāh that define one’s relationship with Him. Belief in Allāh is the foundation upon which the entire edifice of the faith is built.

Modern & Comparative Lens

In modern comparative theology, Allāh is understood to be the same God worshipped by Jews and Christians. Arab Christians use the name Allāh to refer to God. The Islamic conception of Allāh is one of radical, uncompromising monotheism, which distinguishes it from doctrines such as the Christian Trinity. The emphasis is on His absolute oneness (Aḥad) and transcendence, yet He is also described as being closer to a person than their own jugular vein, combining majesty with intimacy.

Practical Reflection & Application

A practical application of understanding the name Allāh is to cultivate a constant awareness of His presence, a state known as murāqabah. This involves remembering that He is the witness to all our actions, the hearer of all our words, and the knower of our innermost thoughts. This awareness should inspire both awe (khashyah) and hope (rajā’), motivating us to live a life that is pleasing to Him, in fulfillment of our covenant with the One God.

7. Amānah (أَمَانَة) – Trust

Linguistic Root & Etymology

Amānah comes from the root أ-م-ن (hamza-mīm-nūn), which revolves around the core concepts of security, safety, and trustworthiness. From this same root, we get the word for faith (īmān) and security (amn). Amānah thus refers to a trust, a charge, or a responsibility that is placed in someone’s care with the expectation of safety and reliability. It is the opposite of betrayal (khiyānah). It can refer to a physical object, a secret, a position of power, or the entire responsibility of moral agency given to humanity.

Classical Exegesis (Tafsir)

Classical scholars viewed Amānah in broad, comprehensive terms. It is not just about returning a deposited item. The greatest Amānah is the trust of faith and religious obligations that God has offered to humanity. It includes the proper use of one’s limbs, intellect, and wealth in accordance with divine will. In the context of leadership and judgment, it means appointing the qualified and ruling with justice. Fulfilling the Amānah is seen as a defining characteristic of a true believer.

Thematic Context

While the word Amānah itself doesn’t appear in Surah Al-Ma’idah, its essence permeates the entire chapter through the theme of covenants (‘uqūd). A covenant is a form of Amānah. The Surah’s opening command, “O you who have believed, fulfill all contracts,” is a direct call to honor this trust. The laws and regulations detailed in the Surah are part of the divine Amānah given to the community, and the failure to uphold them is a betrayal of that sacred trust.

Modern & Comparative Lens

In contemporary discussions, Amānah is often applied to concepts of public office, corporate responsibility, and environmental stewardship. A political leader holds power as an Amānah from God and the people. A corporation has an Amānah to its stakeholders and society. Humanity as a whole holds the Earth as an Amānah from its Creator, implying a responsibility to care for it. This concept provides a powerful ethical framework that counters corruption, exploitation, and negligence by grounding responsibility in divine accountability.

Practical Reflection & Application

We can apply the concept of Amānah by recognizing the trusts we hold in our daily lives. Our knowledge is a trust to be used for good. Our time is a trust to be spent wisely. The secrets a friend confides in us are a trust to be kept. Our roles as parents or employees are trusts. Viewing our responsibilities through the lens of Amānah transforms them from mere duties into sacred acts of worship and integrity, performed with the awareness that we will be held accountable.

8. Amn (أَمْن) – Security

Linguistic Root & Etymology

The term Amn stems from the same root as Amānah and Īmān: أ-م-ن (hamza-mīm-nūn). Its core meaning is security, safety, peace, and freedom from fear. It refers to a state of being secure, both physically and psychologically. It is the opposite of fear (khawf). True Amn is a state of tranquility that comes from being safe from harm and having confidence in one’s well-being.

Classical Exegesis (Tafsir)

Classical commentators have described Amn as one of the greatest blessings from God. They distinguish between worldly security (safety from enemies, poverty, and chaos) and spiritual security (freedom from the fear of divine punishment in the hereafter). In the Qur’an, security is often linked directly to faith and righteousness. Those who believe and do not mix their belief with wrongdoing are promised Amn. The sacred sanctuary of Makkah is also described as a place of Amn.

Thematic Context

In Surah Al-Ma’idah, the concept of security is foundational to a functioning society under divine law. The establishment of justice, the protection of life and property through prescribed penalties (ḥudūd), and the prohibition of intoxicants and gambling are all measures that contribute to societal Amn. The Surah illustrates that adherence to God’s covenant results in a state of peace and security, while breaking it leads to fear and discord.

Modern & Comparative Lens

Modern discussions often focus on “national security” or “food security,” but the Qur’anic concept of Amn is more holistic. It encompasses social, economic, political, and spiritual dimensions. It argues that true, lasting security cannot be achieved merely through military power or economic wealth, but requires a foundation of justice and faith. This presents a challenge to purely materialistic worldviews, proposing that inner peace (a consequence of īmān) is a prerequisite for outer peace.

Practical Reflection & Application

On a personal level, we can cultivate Amn by strengthening our trust in God’s plan (tawakkul). This doesn’t mean neglecting practical measures for safety, but rather anchoring our hearts in the knowledge that ultimate security comes only from Him. On a communal level, we contribute to Amn by being trustworthy neighbors, honest business partners, and responsible citizens who work to create a safe and just environment for everyone.

9. ‘Aqd / ‘Uqūd (عَقْد / عُقُود) – Contract / Covenants

Linguistic Root & Etymology

The root is ع-ق-د (ʿayn-qāf-dāl), which means to tie, to knot, or to bind firmly. An ‘aqd (plural: ‘uqūd) is therefore a contract, covenant, pact, or treaty—something that ties two or more parties together in a firm and binding agreement. The physical imagery of “tying a knot” implies a commitment that is strong, deliberate, and not easily undone. It covers all forms of solemn pledges and obligations.

Classical Exegesis (Tafsir)

This term is famously the first command in Surah Al-Ma’idah: “O you who have believed, fulfill the covenants (al-‘uqūd).” Classical exegesis understands al-‘uqūd in the most comprehensive sense possible. It includes: 1) The primordial covenant between God and humanity. 2) The specific covenants God took from prophets and their communities (like the Children of Israel). 3) All contracts and pledges made between human beings, such as marriage contracts, business agreements, and treaties. The fulfillment of these ‘uqūd is presented as the very essence of faith in practice.

Thematic Context

The theme of covenants is the backbone of Surah Al-Ma’idah, so much so that some have called it “Surah al-‘Uqūd.” The entire chapter is a discourse on the nature of the covenant between God and the Muslim community, detailing the laws and responsibilities that come with it. It contrasts the fulfillment of this new covenant with the alleged breaking of previous covenants by the Ahl al-Kitāb, serving as both a guide and a warning. Honoring agreements is thus elevated from a simple social necessity to a supreme act of religious devotion.

Modern & Comparative Lens

In modern legal and ethical theory, the concept of “sanctity of contract” is paramount. The Qur’anic emphasis on ‘uqūd provides a divine basis for this principle. It is applied to international treaties, business ethics, and personal integrity. The idea that a believer’s word is their bond is a direct application of this Qur’anic injunction. Comparatively, the concept of covenant (Berit in Hebrew, Diatheke in Greek) is also central to the Judeo-Christian Bible, forming the basis for the “Old” and “New” Testaments. Islam sees itself as presenting the Final Covenant, confirming and completing the divine message.

Practical Reflection & Application

This principle calls for scrupulous honesty and integrity in all our agreements. This includes the formal contracts we sign, the verbal promises we make to friends and family, and the silent covenant we have with God to live by His guidance. We should reflect: Are we prompt in paying our debts? Do we honor the terms of our employment? Do we fulfill the vows we make? Being a person who honors their ‘uqūd is a hallmark of true faith.

10. Asbāṭ (أَسْبَاط) – Tribes

Linguistic Root & Etymology

The word Asbāṭ is the plural of sibṭ, which comes from the root س-ب-ط (sīn-bā’-ṭā’). This root carries the meaning of extension, expansion, or something that branches out, like a tree. In the context of genealogy, a sibṭ is a tribe or clan that descends from a common ancestor. Specifically, in the Qur’an, the term al-Asbāṭ refers to the twelve tribes of the Children of Israel, descended from the twelve sons of Jacob (Ya’qub).

Classical Exegesis (Tafsir)

Classical commentators are unanimous that al-Asbāṭ refers to the twelve tribes of Israel. When Surah Al-Ma’idah (5:12) mentions God appointing twelve leaders from among them, it is understood as a direct reference to the leaders of these tribes. The Qur’an sometimes mentions prophets being sent to the Asbāṭ, indicating that divine guidance was sent to these distinct tribal communities within the larger nation of Israel.

Thematic Context

The mention of the Asbāṭ in Surah Al-Ma’idah is part of its broader engagement with the history of the Children of Israel. This history serves as a lesson for the Muslim community. The organization of the Israelites into twelve tribes, each with a leader, is presented as part of God’s divine plan and covenant with them. Their subsequent successes and failures in upholding this covenant provide powerful examples and warnings for the newly formed Muslim ummah.

Modern & Comparative Lens

The story of the twelve tribes is a cornerstone of Israelite history in the Hebrew Bible. The Qur’an’s reference to them affirms this historical narrative, creating a point of commonality. In a broader, modern social context, the concept of tribes (and tribalism) is often viewed negatively as a source of division. The Qur’anic narrative, however, shows that tribal or ethnic identities are not inherently evil; they are a natural part of social organization. The problem arises not from the existence of tribes, but when tribal loyalty (‘aṣabiyyah) supersedes one’s loyalty to God and universal justice.

Practical Reflection & Application

The story of the Asbāṭ reminds us that diversity in community is a part of the divine design. We all come from different families, cultures, and “tribes.” The spiritual challenge is to see this diversity as a source of strength rather than division. It encourages us to maintain our unique identities while uniting under the greater banner of shared faith and humanity, ensuring that our primary allegiance is to truth and justice, not just to our own group.

11. Aṣnām (أَصْنَام) – Idols

Linguistic Root & Etymology

Aṣnām is the plural of ṣanam, which comes from a root referring to a carved image or statue that is worshipped. While there are other words for idols in Arabic, ṣanam specifically denotes a corporeal image made of wood, stone, or metal. It is a physical representation of a deity or a power other than the one true God.

Classical Exegesis (Tafsir)

In classical tafsir, aṣnām are the quintessential symbol of shirk (polytheism), the one unforgivable sin in Islam. The prohibition against idolatry is absolute. Commentators explain that the verses in Surah Al-Ma’idah that mention idols, gambling, and divining arrows (5:90) group them together as “an abomination from the work of Satan.” This is because they all represent a deviation from reliance on God, diverting one’s devotion and trust towards created objects or superstitious practices.

Thematic Context

The prohibition of aṣnām connects to the central Qur’anic theme of Tawḥīd (pure monotheism). Surah Al-Ma’idah, in its call to fulfill the covenant with God, implicitly demands the rejection of all false deities. The condemnation of idolatry reinforces the idea that worship, devotion, and ultimate reliance should be directed only to God. It is part of the purification of faith that the Surah calls for, cleansing the believer’s heart and society from pre-Islamic (Jāhilī) practices.

Modern & Comparative Lens

Modern Islamic thinkers have expanded the concept of “idols” metaphorically. An “idol” can be anything that takes the place of God in a person’s life, demanding ultimate loyalty and devotion. This could be wealth, career, power, nationalism, ideology, or even the self (ego). This metaphorical interpretation sees the prohibition of aṣnām as a timeless call to liberate oneself from servitude to anything other than the Creator. This resonates with critiques of materialism and consumerism found in various philosophical and religious traditions.

Practical Reflection & Application

This concept prompts a deep self-examination. What are the “idols” in my life? What do I prioritize above my relationship with God? What do I turn to for ultimate security and happiness? The struggle against idolatry is not just a historical battle against stone statues; it is an ongoing internal struggle to keep our hearts purely devoted to God and to free ourselves from unhealthy attachments to worldly things.

12. ‘Athāb (عَذَاب) – Punishment

Linguistic Root & Etymology

The root ع-ذ-ب (ʿayn-dhāl-bā’) has a primary meaning related to preventing someone from their desire. It also has a fascinating, almost opposite, meaning of “sweet” or “palatable” water. Some linguists suggest the connection is that punishment “prevents” a person from returning to a state of ease, just as thirst prevents one from feeling satisfaction. In its dominant Qur’anic usage, ‘Athāb refers to torment, penalty, or painful punishment, inflicted either in this world or, more significantly, in the hereafter.

Classical Exegesis (Tafsir)

Classical scholars describe ‘Athāb as the just consequence of disbelief (kufr) and disobedience (ma‘ṣiyah). They categorize it into punishment in this world (e.g., natural disasters, defeat) and punishment in the next (e.g., the fire of Hell). In Surah Al-Ma’idah, mentions of ‘Athāb often follow warnings against breaking covenants or transgressing divine laws. It is always presented as a consequence of human actions and God’s perfect justice, not arbitrary cruelty. Importantly, it is always contrasted with God’s immense capacity for forgiveness (maghfirah) for those who repent.

Thematic Context

The theme of divine justice in Surah Al-Ma’idah is two-sided: reward (ajr) for the obedient and punishment (‘athāb) for the defiant. This duality serves as a powerful moral deterrent and incentive. The detailed descriptions of punishments for theft, highway robbery, and other crimes are meant to establish order and security. The ultimate ‘Athāb of the hereafter is a reminder of the eternal consequences of one’s choices in this life, reinforcing the gravity of the divine covenant.

Modern & Comparative Lens

The concept of divine punishment, especially eternal damnation, is a challenging topic in modern theology, often debated in interfaith circles. Some modern thinkers emphasize the symbolic and cautionary nature of the descriptions of ‘Athāb, while others maintain a more literal interpretation. The Islamic concept of ‘Athāb is framed by divine justice (‘adl), meaning no one is punished unjustly. It is distinct from concepts like karma, as it stems from the judgment of a personal God and can be averted through repentance (tawbah), an act of divine mercy that can override the consequences of sin.

Practical Reflection & Application

Reflecting on ‘Athāb is not meant to induce despair, but to cultivate a healthy sense of accountability and God-consciousness (taqwā). It reminds us that our actions have real and lasting consequences. This awareness should motivate us to steer clear of injustice and wrongdoing, to hasten to repent when we make mistakes, and to live with a sense of moral urgency, striving to earn God’s pleasure and avoid His displeasure.

13. Awliyā’ (أَوْلِيَاء) – Protectors, Allies, Friends

Linguistic Root & Etymology

Awliyā’ is the plural of walī, which comes from the root و-ل-ي (wāw-lām-yā’). This root has a core meaning of nearness, closeness, and being adjacent to something. From this emerges the meaning of a helper, protector, patron, ally, or friend—someone who is “close” to you and supports you. Walī implies a relationship of mutual support, loyalty, and intimacy. God is described as the Walī of the believers.

Classical Exegesis (Tafsir)

In the context of Surah Al-Ma’idah (e.g., 5:51), which famously advises believers not to take Jews and Christians as awliyā’, classical commentators have offered nuanced explanations. The prohibition is not against friendship or kindness in general, but against taking them as patrons and intimate allies in a way that compromises one’s religious identity and loyalty to the Muslim community, especially in times of conflict. The verse is understood to be about political and military allegiance, not about benign social interaction. The ultimate Walī is God, followed by His Messenger and the community of believers.

Thematic Context

The concept of awliyā’ is tied to the theme of community identity and loyalty within Surah Al-Ma’idah. The Surah is laying down the principles for the new Muslim society, and a key part of that is defining the nature of its allegiances. The verses on awliyā’ guide the community on how to navigate its relationships with other religious groups, emphasizing that the primary bond of solidarity (walāyah) must be based on shared faith and submission to God.

Modern & Comparative Lens

This term has been the subject of intense debate in the modern era, particularly in the context of Muslims living as minorities in non-Muslim countries. Interpretations range from highly exclusivist readings that discourage all forms of friendship with non-Muslims, to more inclusive readings that understand the prohibition as being limited to political-military alliances against Muslim interests. The latter view is more common and emphasizes the Qur’an’s broader permission for kindness and justice towards non-belligerent non-Muslims. The discussion reflects the ongoing challenge of balancing religious identity with civic integration.

Practical Reflection & Application

This concept calls us to reflect on our primary sources of support and influence. Who are our closest allies and advisors? Whose values are we adopting? While maintaining kind and respectful relationships with all people is a must, our ultimate source of guidance and our deepest bond of loyalty should be with God and those who share our core faith and values. It is about ensuring our spiritual and moral compass is correctly aligned, not about social isolation.

14. Āyah / Āyāt (آيَة / آيَات) – Sign / Signs, Verses

Linguistic Root & Etymology

The word Āyah (plural: Āyāt) comes from a root that signifies a sign, a mark, or a miracle. It is something that points to a greater reality beyond itself. The Qur’an uses the term in three primary ways: 1) Signs in nature (the sun, the moon, the alternation of night and day); 2) Miracles performed by prophets (like the staff of Moses); and 3) The verses of the Qur’an itself. Each verse is an āyah because it is a sign of God’s existence, wisdom, and mercy.

Classical Exegesis (Tafsir)

Classical commentators have meticulously detailed the different manifestations of āyāt. They see the entire universe as a book filled with God’s signs, accessible to those who reflect. The miracles of the prophets are understood as specific, powerful signs meant to validate their message to a particular people. The verses of the Qur’an are considered the greatest and most enduring of all āyāt, a “standing miracle” for all of humanity. Denying the āyāt of God is thus seen as a rejection of clear evidence and a form of spiritual blindness.

Thematic Context

In Surah Al-Ma’idah, āyāt are repeatedly mentioned as the basis of God’s guidance. The phrase “these are the āyāt of Allah which We recite to you in truth” reinforces the divine origin of the Surah’s legal and ethical rulings. The miracles given to Jesus, such as healing the blind and raising the dead, are also called āyāt. The Surah challenges people, particularly the Ahl al-Kitāb, to recognize and act upon these clear signs, whether in previous scriptures or in the final revelation of the Qur’an.

Modern & Comparative Lens

In modern scientific and philosophical discourse, the concept of “signs” in nature is often discussed under the theme of “intelligent design” or the “fine-tuning” of the universe. The Qur’anic perspective of āyāt frames the natural world not just as a product of impersonal laws, but as a continuous, meaningful communication from the Creator. The idea that a scripture’s verses are also “signs” is a distinct feature, suggesting that divine truth is communicated through both the created world and revealed text, which are meant to be read in harmony.

Practical Reflection & Application

We can engage with the āyāt of God by practicing contemplation (tafakkur). This involves looking at nature—a sunset, a flower, the stars—and seeing in it the mark of a Wise Creator. It also involves reading the verses of the Qur’an not just as text, but as divine signs, reflecting on their meanings and their relevance to our lives. This transforms the world from a random collection of objects into a rich tapestry of meaning that constantly points us back to God.

15. Azlām (أَزْلَام) – Divining Arrows

Linguistic Root & Etymology

The term Azlām is the plural of zalam. Linguistically, it refers to headless arrows that were used by the pre-Islamic Arabs for divination. They would use these arrows to make decisions, such as whether to travel, marry, or go into battle. Specific arrows would be marked with “Yes,” “No,” or “Blank,” and the one drawn from a bag would be seen as the decision of their gods.

Classical Exegesis (Tafsir)

Classical commentators explain that the practice of seeking decisions through azlām was a form of pagan superstition and a type of fortune-telling. Surah Al-Ma’idah (5:3 and 5:90) explicitly forbids it, classifying it as an abomination and the work of Satan. It is seen as a direct challenge to the sovereignty of God, as it involves seeking guidance from a random, godless procedure rather than from divine revelation or rational deliberation. It is often mentioned alongside the prohibition of intoxicants and gambling, as they all involve uncertainty and reliance on luck rather than on God.

Thematic Context

The prohibition of azlām is part of Surah Al-Ma’idah’s broader theme of purifying faith and society from the remnants of Jahiliyyah (pre-Islamic ignorance). It reinforces the core principle of Tawḥīd: that all guidance, destiny, and knowledge of the unseen (ghayb) belong to God alone. By forbidding such practices, the Surah redirects the believers to place their complete trust (tawakkul) in God and to make decisions based on prayer, consultation (shūrā), and reason.

Modern & Comparative Lens

In a modern context, while the use of actual divining arrows is rare, the principle behind the prohibition of azlām is extended to all forms of superstition and fortune-telling, such as astrology, tarot cards, and consulting psychics. It is viewed as a form of shirk (associating partners with God) because it attributes knowledge of the future and the power to guide human affairs to sources other than God. This stance promotes a worldview based on rational faith and trust in a divine plan, rather than one governed by chance and superstition.

Practical Reflection & Application

The lesson from the prohibition of azlām is to be wary of seeking “shortcuts” or superstitious solutions to life’s uncertainties. When faced with a difficult decision, instead of relying on luck or superstition, we are encouraged to use the tools God has given us: gather information, consult with knowledgeable and trustworthy people, pray for guidance (e.g., the Istikhārah prayer), and then make a decision while placing our trust in God for the outcome. This approach combines faith with rational action.

16. Baḥīrah (بَحِيرَة) – A Slit-Ear She-Camel

Linguistic Root & Etymology

The term Baḥīrah comes from the root ب-ح-ر (bā’-ḥā’-rā’), which means to slit or to cleave. A Baḥīrah was a specific type of she-camel in pre-Islamic Arabia whose ear was slit as a mark of consecration to an idol or deity. After a she-camel had given birth a certain number of times, she would be set free, her milk would not be used, and she would not be used for riding or carrying burdens, all as a superstitious offering.

Classical Exegesis (Tafsir)

Classical commentators explain that the verse in Surah Al-Ma’idah (5:103) which mentions the Baḥīrah—along with other similar pre-Islamic practices like the Sā’ibah, Waṣīlah, and Ḥām—is a direct condemnation of man-made, superstitious religious innovations. God states that He “did not institute” such things and that they are lies forged against Him. These practices involved arbitrarily declaring certain livestock as forbidden (ḥarām) based on pagan customs, thereby usurping God’s sole prerogative to legislate what is lawful and unlawful.

Thematic Context

This verse is crucial to Surah Al-Ma’idah’s theme of distinguishing divine law from human fabrications. The Surah meticulously details what is genuinely lawful (ḥalāl) and unlawful (ḥarām) in food and other matters. By explicitly rejecting the pagan practice of the Baḥīrah, the Qur’an asserts that religious authority comes only from God. It is a powerful critique of religious practices that are based on ancestral tradition and superstition rather than on revealed truth.

Modern & Comparative Lens

The principle behind condemning the Baḥīrah is timeless. It serves as a critique against any form of religious extremism or innovation (bid‘ah) where people, out of misguided piety, declare things to be forbidden which God has made permissible, or vice versa. This can be seen in many traditions where cultural taboos or ascetic extremes become conflated with divine law. The verse champions a balanced and rational faith, free from the shackles of baseless, burdensome, and man-made restrictions.

Practical Reflection & Application

This concept is a powerful reminder to base our religious practices firmly on authentic sources—the Qur’an and the Sunnah—rather than on cultural traditions or personal whims. It encourages us to ask “why” we do what we do in our faith. Is this something God has commanded, or is it a cultural accretion? It promotes a liberated spirituality, one that adheres to the clear and balanced guidance from the Creator without adding unnecessary burdens and prohibitions upon oneself or others.

17. Barakah (بَرَكَة) – Blessing

Linguistic Root & Etymology

The root ب-ر-ك (bā’-rā’-kāf) has a core meaning of permanence, steadfastness, and abundance. The word Barakah signifies a divine blessing that causes something to grow, increase, and prosper. It is a subtle, positive, and sustaining energy from God that brings goodness and abundance to a person, place, time, or object. It is more than just material increase; it is an increase in all forms of good that is sustained and lasting.

Classical Exegesis (Tafsir)

In classical tafsir, Barakah is understood as a special favor from God. When Surah Al-Ma’idah speaks of the blessed (mubārak) food from heaven sent to the disciples of Jesus (5:114), it is seen as a source of both physical and spiritual nourishment. Scholars explain that Barakah can be infused into time (like the blessed Night of Qadr), places (like the sacred mosques), people (like the prophets), and actions (like giving charity). It is sought through piety, gratitude, and adherence to divine guidance.

Thematic Context

The concept of Barakah connects to the theme of divine provision and grace in Surah Al-Ma’idah. The entire system of lawful (ḥalāl) and pure (ṭayyib) things prescribed by God is designed to bring Barakah into the lives of the believers. By contrast, things that are forbidden (ḥarām), like usury or intoxicants, are seen as things that strip away Barakah, leading to a superficial gain that ultimately results in spiritual and social ruin. True prosperity is not in mere quantity but in the blessed quality of one’s provisions.

Modern & Comparative Lens

In a modern, materialistic world that often equates success with sheer quantity (more money, more possessions), the concept of Barakah offers a profound alternative. It speaks to the idea of “quality over quantity.” A small amount of wealth with Barakah can bring more happiness and benefit than a large amount without it. This resonates with modern movements focused on mindfulness, sustainability, and finding meaning beyond consumerism. It is similar to the concept of “grace” in Christianity, seen as a divine favor that sanctifies and elevates life.

Practical Reflection & Application

We can invite Barakah into our lives through specific actions. These include starting tasks with the name of God (Bismillāh), showing gratitude (shukr) for what we have, ensuring our income is from lawful (ḥalāl) sources, giving charity, maintaining family ties, and being honest in our dealings. Barakah teaches us to focus not on what we lack, but on appreciating and making the most of the blessed resources we have been given.

18. Baṣar (بَصَر) – Sight, Insight

Linguistic Root & Etymology

The root ب-ص-ر (bā’-ṣād-rā’) relates to seeing and perception. The word Baṣar most literally means physical sight or vision with the eyes. However, like the word “see” in English, it has a much deeper, extended meaning of perception, understanding, and insight. The plural, abṣār, often appears alongside hearts (qulūb) and hearing (sam‘) in the Qur’an, referring to the faculties through which humans are meant to perceive truth.

Classical Exegesis (Tafsir)

Classical commentators frequently highlight the dual meaning of Baṣar. There is the physical eye (al-baṣar) and the inner eye of the heart (al-baṣīrah). When the Qur’an speaks of those who have eyes but do not see, it is referring to a failure of baṣīrah—spiritual insight. They see the physical world but are blind to the spiritual realities and divine signs (āyāt) within it. In Surah Al-Ma’idah, the miracles of Jesus, like healing the blind, are seen as a physical manifestation of his ability to grant spiritual sight to those who were previously blind to the truth.

Thematic Context

The theme of perception—seeing versus blindness—is woven throughout Surah Al-Ma’idah. The Surah calls upon people to “see” the clear proofs presented to them and not to be blinded by their own desires or the traditions of their forefathers. It contrasts those who use their faculties to recognize the truth with those whose hearts and sight are sealed. True understanding of the divine covenant requires not just hearing the words but having the insight (baṣīrah) to grasp their profound implications.

Modern & Comparative Lens

The distinction between sight and insight is a universal philosophical and psychological concept. Modern cognitive science speaks of “inattentional blindness,” where people fail to see things that are right in front of them if their attention is focused elsewhere. The Qur’anic concept of baṣīrah suggests a spiritual equivalent: a person engrossed in materialism can be blind to the spiritual signs all around them. This idea is echoed in many traditions, such as the Platonic allegory of the cave, where humanity is depicted as seeing only shadows of the true reality.

Practical Reflection & Application

This concept encourages us to cultivate our inner sight. We can do this through practices like meditation (murāqabah) and contemplation (tafakkur), which train us to look beyond the surface of things. It’s about asking deeper questions: What is the wisdom behind this event? What sign is God showing me in this situation? It is a prayer to God: “O God, open my physical eyes to the beauty of Your creation and my inner eye to the truth of Your revelation.”

19. Bayyinah (بَيِّنَة) – Clear Proof

Linguistic Root & Etymology

Bayyinah stems from the root ب-ي-ن (bā’-yā’-nūn), which means to be clear, distinct, and manifest. The verb bāna means “it became clear.” A Bayyinah is therefore a clear proof, a self-evident piece of evidence, or an illuminating sign that separates truth from falsehood. It is not an obscure or convoluted argument; it is something that, when presented, should be manifestly clear to any sincere person.

Classical Exegesis (Tafsir)

In classical tafsir, a Bayyinah refers to the irrefutable evidence that God sends with His messengers. This can take the form of a revealed scripture (like the Qur’an), a manifest miracle (like the parting of the sea), or the impeccable character and message of the prophet himself. When Surah Al-Ma’idah mentions that Jesus, son of Mary, came with clear proofs (al-bayyināt) (5:110), it refers to his miraculous birth, his miracles of healing, and the divine wisdom he taught. To reject a Bayyinah is thus to reject a truth that has been made undeniably clear.

Thematic Context

The concept of Bayyinah is central to the theme of divine communication and accountability in Surah Al-Ma’idah. The Surah argues that God has left no room for excuses, having sent a succession of prophets with clear proofs. It recounts how previous nations, despite receiving such proofs, still faltered in their covenants. This serves as a warning to the Muslim community, which has received the final and clearest Bayyinah in the form of the Qur’an. The presence of this clear proof raises the level of responsibility on those who receive it.

Modern & Comparative Lens

In modern epistemology and philosophy of religion, the question of what constitutes “proof” for religious claims is a major topic. The Qur’anic concept of Bayyinah suggests a type of evidence that is not strictly empirical in the scientific sense but is nonetheless clear and compelling to a sound heart and intellect. It appeals to the human intuitive and rational faculties (the fiṭrah). This differs from a purely rationalistic approach that may demand a different kind of proof, and from a purely fideistic approach that requires blind faith without evidence.

Practical Reflection & Application

This concept encourages us to engage with our faith on the basis of understanding, not just blind imitation. We should seek to understand the “clear proofs” of our religion—the miraculous nature of the Qur’an, the logic of its teachings, the signs in creation—so that our faith is a confident conviction built on evidence. When sharing the message with others, the focus should be on presenting this clear evidence with wisdom and kindness, rather than through coercion, allowing the proof to speak for itself.

20. Birr (بِرّ) – Righteousness, Piety

Linguistic Root & Etymology

The root ب-ر-ر (bā’-rā’-rā’) has a core meaning of being vast and extensive. From it, we get the word for land (barr) as opposed to sea (baḥr). The term Birr thus implies a vast, expansive, and comprehensive form of goodness. It is not just piety in ritual, but a wide-ranging righteousness that encompasses one’s beliefs, actions, and social conduct. It signifies sincere and devout goodness.

Classical Exegesis (Tafsir)

Classical scholars describe Birr as a high-level, all-encompassing virtue. When Surah Al-Ma’idah says, “Cooperate in righteousness and piety (al-birr wa-l-taqwā)” (5:2), the commentators explain that Birr is about actively doing good, while Taqwā (piety, God-consciousness) is about refraining from evil. Birr includes everything from fulfilling acts of worship to being kind to parents, honest in trade, and just in all dealings. It is the outward manifestation of inner faith.

Thematic Context

The call to cooperate in Birr is a foundational theme in Surah Al-Ma’idah. It sets a positive, constructive tone for the Muslim community. After establishing the importance of fulfilling covenants, the Surah immediately commands the believers to be allies in all things good and righteous. This principle of mutual cooperation in virtue is the basis for a healthy, thriving society. The detailed laws that follow are seen as the practical applications of this overarching command to pursue Birr.

Modern & Comparative Lens

In modern discourse, Birr is a powerful concept for promoting civic engagement and social activism. The call to “cooperate in righteousness” provides a religious impetus for Muslims to work with others—Muslims and non-Muslims alike—on projects that benefit humanity, such as protecting the environment, fighting poverty, and promoting justice. It shifts the focus from a purely individualistic piety to a socially engaged one. This concept is similar to the Jewish idea of Tikkun Olam (“repairing the world”) or the Christian notion of being “salt and light” in society.

Practical Reflection & Application

We can apply this principle by actively looking for opportunities to collaborate on good causes. This could be as simple as helping a neighbor, volunteering for a local charity, or participating in a community project. It encourages a proactive mindset: instead of just avoiding sin, we should ask ourselves, “What good can I actively do today? Who can I partner with to make a positive impact?” This transforms faith from a passive state into a dynamic force for good in the world.

21. Buhtān (بُهْتَان) – Slander

Linguistic Root & Etymology

The root of Buhtān is ب-ه-ت (bā’-hā’-tā’), which means to perplex, dumbfound, or stun someone with a false accusation. Buhtān is therefore not just any lie; it is a shocking, audacious falsehood, a calumny or slander that is so egregious it leaves the victim bewildered. It is an accusation made against an innocent person for a major wrongdoing that they did not commit.

Classical Exegesis (Tafsir)

Classical commentators define Buhtān as a particularly grave form of lying. It combines the sin of falsehood (kadhib) with the sin of injustice (ẓulm) against an innocent person. In the context of Surah Al-Ma’idah’s mention of the covenant taken from the Children of Israel (5:12-13), their subsequent breaking of it is associated with sins, including their slander against Mary (Maryam). The Qur’an elsewhere defends Mary’s honor against this “great slander” (buhtān ‘aẓīm), making the term synonymous with the most vile and baseless accusations.

Thematic Context

The concept of Buhtān ties into the Surah’s emphasis on truth, justice, and the sanctity of a person’s honor. Surah Al-Ma’idah lays down strict rules for testimony and warns against bearing false witness. Slander is a direct violation of these principles, as it corrupts justice and destroys social trust. Condemning Buhtān reinforces the moral foundation required for a society that upholds its covenants with God and among its people.

Modern & Comparative Lens

In the modern age of social media and “fake news,” the concept of Buhtān is more relevant than ever. It serves as a powerful religious and ethical warning against the ease with which reputations can be destroyed through the spread of baseless accusations and misinformation online. The term encapsulates the shock and harm caused by cyberbullying and viral slander. Legal systems worldwide have laws of defamation and libel, but the term Buhtān adds a spiritual dimension, classifying it as a major sin against both God and humanity.

Practical Reflection & Application

This concept is a serious check on our speech. Before we speak about someone or share a piece of information, we must ask: Is it true? Is it fair? Is it necessary to say? The prohibition of Buhtān calls for a rigorous verification process and a default position of assuming the best about others (ḥusn al-ẓann). It challenges us to be guardians of our tongues and keyboards, recognizing the immense power of words to either build or destroy.

22. Burhān (بُرْهَان) – Conclusive Proof

Linguistic Root & Etymology

The word Burhān comes from a root that means to demonstrate with decisive, irrefutable evidence. It is a stronger term than Bayyinah. While a Bayyinah is a “clear proof,” a Burhān is a “demonstrative proof” or a “conclusive argument” that leaves no room for any doubt. It is often associated with rational or intellectual proof that compels assent.

Classical Exegesis (Tafsir)

In classical tafsir, Burhān is understood as the highest level of proof. It is the definitive evidence that establishes a truth claim. For example, the Qur’an challenges polytheists to “produce your proof (burhān)” if their claims are true, implying they have no such conclusive evidence. The message of the Prophet Muhammad is itself described as a Burhān that has come from God, a conclusive argument for all of humanity.

Thematic Context

In Surah Al-Ma’idah, although the word Burhān itself does not appear, its concept is present in the Surah’s method of argumentation. The chapter presents a logical and evidence-based case for its teachings, citing historical precedent (the stories of previous nations), theological reasoning (the nature of God), and legal wisdom (the purpose behind the laws). The entire Surah functions as a Burhān from God, demonstrating the truth of His final revelation and the validity of the covenant He is establishing with the believers.

Modern & Comparative Lens

The term Burhān is highly significant in Islamic philosophy (falsafa) and theology (kalām), where it is the technical term for a logical, syllogistic demonstration, equivalent to the Aristotelian apodeixis. It highlights the strong rationalist tradition within Islamic thought, which values reason as a path to confirming the truths of revelation. This emphasis on demonstrative proof provides a framework for engaging with modern science and philosophy, seeking to show that faith is not contrary to reason but is supported by it.

Practical Reflection & Application

The concept of Burhān encourages us to seek a deep, intellectually satisfying faith. It is an invitation to study and reflect upon the rational and logical coherence of the Qur’anic message. It also teaches us that when presenting our beliefs to others, our arguments should be based on sound reasoning and convincing evidence, not just emotional appeals or claims of authority. It calls for a faith that is confident in its intellectual foundations.

23. Ḍalāl (ضَلَال) – Error, Going Astray

Linguistic Root & Etymology

The root is ض-ل-ل (ḍād-lām-lām), which means to be lost, to stray from the right path, to err, or to be in a state of misguidance. Ḍalāl describes the condition of one who has deviated from the correct course, whether intentionally or unintentionally. It implies a state of confusion, aimlessness, and being lost, like a traveler who has wandered off the main road into a wilderness.

Classical Exegesis (Tafsir)

Classical commentators describe Ḍalāl as the opposite of guidance (hudā). It is the state of anyone who rejects the clear proofs (bayyināt) sent by God. In Surah Al-Ma’idah, those who disbelieve after the truth has come to them are described as having “strayed from the soundness of the way” (5:12). The Surah also warns believers not to follow the whims of people who had “gone astray before and led many astray” (5:77). It is presented as a state of spiritual and moral ruin that results from ignoring divine revelation.

Thematic Context

The theme of guidance versus misguidance is a central axis of the Qur’an, and it is prominent in Surah Al-Ma’idah. The Surah presents the divine law as the straight path (al-ṣirāṭ al-mustaqīm), and any deviation from it is Ḍalāl. By recounting the stories of past communities who went astray by altering their scriptures or disobeying their prophets, the Surah provides a clear map of the paths that lead to error, warning the Muslim community to avoid them.

Modern & Comparative Lens

In modern thought, the concept of being “lost” or “astray” often carries negative connotations of judgment. However, the Qur’anic concept of Ḍalāl is presented as a diagnostic term, not just a condemnatory one. It describes a spiritual condition with specific causes (like arrogance, ignorance, or following desires) and a specific cure (returning to divine guidance). This framework can be seen as a form of spiritual psychology, diagnosing the ailments of the human condition and prescribing the remedy. It parallels the concept of “sin” in Christianity, which is often described as “missing the mark.”

Practical Reflection & Application

Every day, in our prayers, we ask God to guide us on the straight path and save us from the path of those who go astray. This is a constant acknowledgment of our need for divine guidance. The concept of Ḍalāl is a reminder to be humble and to never become complacent, thinking we are immune to error. It encourages regular self-assessment, reflection on the Qur’an, and seeking knowledge to ensure that we remain firmly on the path of guidance and do not unknowingly wander off course.

24. Dīn (دِين) – Religion, Way of Life

Linguistic Root & Etymology

The root of Dīn is د-ي-ن (dāl-yā’-nūn), which has a rich semantic field including debt, judgment, dominion, and obedience. These meanings coalesce in the term Dīn to signify a complete “way of life” or system in which one is indebted and accountable to a higher authority (God), submits to His dominion, and is subject to His final judgment. It is therefore far more comprehensive than the English word “religion,” which often implies only private belief and ritual.

Classical Exegesis (Tafsir)

Classical scholars have emphasized the all-encompassing nature of Dīn. It is a complete code that governs not only acts of worship but also social, economic, and political life. The famous verse in Surah Al-Ma’idah, “This day I have perfected for you your religion (Dīn) and completed My favor upon you and have approved for you Islam as religion (Dīn)” (5:3), is understood as the culmination of divine revelation. It signifies that the system of guidance is now complete, providing a perfect framework for human life.

Thematic Context

The perfection of the Dīn is a crowning theme of Surah Al-Ma’idah. Coming after a long series of legal and ethical injunctions, this declaration in verse 3 signifies that the covenant is now fully articulated. The Surah, with its detailed laws on food, justice, purification, and social contracts, provides a blueprint for this comprehensive way of life. It shows that Islam is not a religion of abstract beliefs, but a practical Dīn to be lived out in all its details.

Modern & Comparative Lens

The comprehensive nature of Dīn is a key point of discussion in modern political and social thought. It challenges the secular liberal conception of religion as a purely private affair, separate from the “public square.” For many Muslims, Islam as a Dīn necessarily has social and public implications. This has led to diverse models of how this comprehensive vision should be implemented in the modern world, ranging from the development of Islamic finance to theories of Islamic governance. The concept of Dīn is thus central to contemporary debates on the relationship between religion and modernity.

Practical Reflection & Application

Living Islam as a Dīn means striving for consistency between our spiritual beliefs and our daily actions. It means our ethics in business, our conduct in our families, our manners with our neighbors, and our engagement with society should all be a reflection of our submission to God. It challenges us to move beyond a “part-time” religiosity confined to the mosque, and to see every aspect of our lives as an opportunity to live out our faith.

25. Fāsiqūn (فَاسِقُون) – Transgressors, Corrupt ones

Linguistic Root & Etymology

The term Fāsiqūn (singular: fāsiq) comes from the root ف-س-ق (fā’-sīn-qāf). The original meaning of the verb fasaqa was used to describe a date that comes out of its skin, or a rat that comes out of its hole. It thus carries the strong connotation of “going out” or “breaking away” from a boundary. A Fāsiq is someone who has consciously broken out of the bounds of divine law and obedience to God. It implies open, flagrant transgression.

Classical Exegesis (Tafsir)

Classical scholars define a fāsiq as someone who commits a major sin or persists in minor sins. It is a level of disobedience that is more severe than that of an ordinary sinner who may feel remorse. In Surah Al-Ma’idah, the term is used frequently to describe those who refuse to judge by God’s revelation, who break their covenants, and who accuse chaste women falsely. God states, “And whoever does not judge by what Allah has revealed – then it is those who are the fāsiqūn (transgressors)” (5:47). It denotes a serious state of rebellion against divine authority.

Thematic Context

The term Fāsiqūn serves as a stark warning in Surah Al-Ma’idah. It is the label given to those who consciously violate the covenant that the Surah is so focused on establishing. By identifying the characteristics of the transgressors—primarily, the rejection of God’s law (ḥukm)—the Surah creates a clear contrast with the characteristics of true believers, who are defined by their submission and obedience. The term reinforces the theme of accountability and the serious consequences of deliberate disobedience.

Modern & Comparative Lens

In modern usage, the term fāsiq can sometimes be used polemically to condemn others. However, its true theological purpose is to serve as a category for self-assessment and a warning against a specific spiritual disease: the normalization of sin and the open disregard for divine law. It describes a state of moral corruption where one no longer feels the gravity of their transgressions. This concept of a hardened sinner who has “broken away” from the moral order is found in many religious traditions, often described as a state of being spiritually lost or hardened of heart.

Practical Reflection & Application

The concept of the fāsiq is a powerful reminder of the danger of taking sin lightly. It encourages us to maintain a sensitive spiritual conscience. When we slip up, we should feel remorse and hasten to repent, rather than justifying our actions or becoming comfortable in disobedience. The fear of becoming a fāsiq is a healthy one that motivates us to constantly renew our commitment to God and stay within the safe and protective bounds of His guidance.

26. Fawz (فَوْز) – Success, Triumph

Linguistic Root & Etymology

The root is ف-و-ز (fā’-wāw-zā’), which means to attain what one desires and to be saved from what one fears. Fawz is not just any success; it is the ultimate success, a supreme triumph, a victory that involves both achieving the greatest good and being secured from all harm. It conveys a sense of salvation, deliverance, and ultimate achievement.

Classical Exegesis (Tafsir)

In the Qur’an, the term Fawz is almost exclusively used to describe the ultimate success of attaining Paradise in the hereafter. It is often described as al-Fawz al-‘Aẓīm (the great triumph) or al-Fawz al-Mubīn (the clear victory). Classical commentators explain that this is the only success that truly matters. Worldly achievements are fleeting and often illusory, but salvation in the next life is the permanent and real victory. Surah Al-Ma’idah concludes with a powerful image of this success: God being pleased with the believers, and they with Him. “That is the great attainment (al-fawz al-‘aẓīm)” (5:119).

Thematic Context

The promise of Fawz serves as the ultimate motivation for upholding the covenant described in Surah Al-Ma’idah. After detailing the numerous laws, challenges, and responsibilities, the Surah concludes by reminding the believers of the magnificent prize that awaits those who are truthful and obedient. This connects all the worldly efforts and sacrifices required by faith to their transcendent, eternal purpose. The entire path of obedience and justice is framed as the road to this ultimate triumph.

Modern & Comparative Lens

Modern society has a very different, and often narrow, definition of “success,” typically measured by wealth, fame, or power. The Qur’anic concept of Fawz presents a radical critique of this materialistic worldview. It reorients the human ambition towards a higher, spiritual goal. This challenges individuals to redefine their life’s purpose. The idea of ultimate success being spiritual and post-mortem is a common thread in many religions, contrasting with secular philosophies that focus solely on well-being in this life.

Practical Reflection & Application

Reflecting on al-Fawz al-‘Aẓīm helps us put our worldly anxieties and ambitions into perspective. When we face a setback in our career or a personal disappointment, remembering the ultimate goal can provide immense comfort and resilience. It encourages us to prioritize actions that lead to eternal success—like acts of worship, charity, and kindness—over those that offer only temporary worldly gain. It is about running a marathon for the ultimate prize, not just a sprint for a fleeting trophy.

27. Fitnah (فِتْنَة) – Trial, Tribulation

Linguistic Root & Etymology

The root ف-ت-ن (fā’-tā’-nūn) has a primary meaning related to the smelting of gold or silver, the process of heating a metal to burn away its impurities and reveal its pure substance. By extension, Fitnah means a trial, a test, a tribulation, or a temptation that puts a person’s faith and character to the test, revealing their true inner reality. It can also refer to civil strife, discord, or persecution that tests the fabric of a community.

Classical Exegesis (Tafsir)

Classical scholars have identified several types of Fitnah mentioned in the Qur’an: trials through wealth and children, trials through persecution and oppression, and trials through doctrinal confusion and temptation. In Surah Al-Ma’idah, the story of the two sons of Adam is a story of a Fitnah of envy that led to the first murder. The Surah also warns against the Fitnah of discord and internal strife, which can destroy a community from within.

Thematic Context

The theme of trials is inherent in the concept of the covenant in Surah Al-Ma’idah. A covenant is not merely a declaration; it must be tested. The Surah shows how previous nations were tested and how many failed. It implicitly warns the Muslim community that they too will face trials—both from external enemies and internal weaknesses—that will test their commitment to God’s law. Navigating these trials successfully is a key part of fulfilling the covenant.

Modern & Comparative Lens

The concept of Fitnah is profoundly relevant today, used to describe political turmoil, social chaos, and the spread of ideologies that tempt people away from faith. The “Fitnah of wealth” is seen in consumerism, while the “Fitnah of desire” is seen in the challenges of a hyper-sexualized culture. The term provides a theological lens for understanding and navigating the moral and social tests of modern life. The idea that suffering and tribulation can be a means of purification and spiritual growth is a concept found in many religions, often referred to as the problem of evil or theodicy.

Practical Reflection & Application

Understanding life as a series of tests (fitan) can fundamentally change our response to hardship. Instead of asking “Why is this happening to me?”, we can ask, “What is this trial meant to teach me? How can I pass this test with patience and integrity?” This mindset transforms calamities from meaningless suffering into opportunities for spiritual development. It encourages us to respond to trials with patience (ṣabr), prayer (ṣalāh), and steadfastness (istiqāmah).

28. Fu’ād (فُؤَاد) – Heart, Intellect

Linguistic Root & Etymology

The root of Fu’ād is ف-أ-د (fā’-hamza-dāl), which carries a connotation of burning or kindling a fire. This suggests that the Fu’ād is not a cold, dispassionate organ of thought, but the seat of fiery emotions, awareness, and intellect. It is often used in the Qur’an to denote the locus of understanding, consciousness, and intense feeling. While similar to the heart (qalb), Fu’ād often emphasizes the active, perceptive, and emotionally engaged aspect of the inner self.

Classical Exegesis (Tafsir)

Classical commentators consider the Fu’ād, along with hearing and sight, to be one of the primary faculties of perception that God gives to human beings, for which they will be held accountable. A sound Fu’ād is one that is able to perceive the truth, reflect upon it, and respond with emotion and conviction. When the Qur’an says God will “make firm” the Fu’ād of a believer, it means He will give them courage, certainty, and emotional resilience.

Thematic Context

In Surah Al-Ma’idah, while the word Fu’ād is not explicitly used, its function is central to the Surah’s call for sincere belief. The laws and commandments are not meant to be followed mechanically. They are meant to be understood by a perceptive intellect and embraced by a willing heart—the domain of the Fu’ād. The stories of disbelief and betrayal are stories of a Fu’ād that has become blind or hardened, unable to see the truth or feel the gravity of its covenant with God.

Modern & Comparative Lens

The concept of Fu’ād presents a holistic view of human consciousness that defies the classic Cartesian split between mind and emotion. In the Islamic worldview, intellect and emotion are not separate; the Fu’ād is where they meet. True understanding involves not just rational cognition but also emotional engagement. This resonates with modern psychology, which increasingly recognizes the role of emotion in decision-making and perception. The Fu’ād can be compared to the philosophical concept of the “seat of consciousness.”

Practical Reflection & Application

This concept encourages us to engage with our faith using our whole being. When we read the Qur’an, we should engage not only our minds to understand it, but also our hearts to be moved by it. It is about fostering a faith that is not just intellectually coherent, but also emotionally resonant and alive. We can nurture our Fu’ād through acts of remembrance (dhikr), contemplation, and connecting with the emotional dimensions of our relationship with God.

29. Furqān (فُرْقَان) – The Criterion

Linguistic Root & Etymology

The root is ف-ر-ق (fā’-rā’-qāf), which means to separate, to distinguish, or to divide. The Furqān is therefore the “Criterion” or “The Decisive Standard”—that which separates truth from falsehood, right from wrong, and guidance from misguidance. It is a tool of discernment that brings clarity and resolves ambiguity.

Classical Exegesis (Tafsir)

Classical scholars identify al-Furqān primarily with the revealed scriptures. The Qur’an is called al-Furqān because it is the ultimate criterion for judging all matters of truth and morality. The Torah given to Moses is also described as a Furqān for his people. In a broader sense, Furqān can also refer to the light of discernment that God places in the heart of a pious believer, allowing them to distinguish between right and wrong in their daily lives. This is seen as a direct gift resulting from taqwā (God-consciousness).

Thematic Context

Surah Al-Ma’idah itself functions as a Furqān. By laying down clear laws on what is lawful and unlawful (ḥalāl/ḥarām), and by judging between the differing claims of various religious communities, it acts as a decisive standard. The Surah’s emphasis on judging by “what Allah has revealed” is a direct call to use the divine revelation as the ultimate Furqān in all of life’s affairs, replacing the flawed human criteria of the Age of Ignorance (Jahiliyyah).

Modern & Comparative Lens

In a postmodern world that is often skeptical of absolute truth and champions moral relativism, the concept of a divine Furqān is a bold counter-narrative. It posits that there is an objective, transcendent standard of right and wrong that is not subject to human whims or cultural trends. This idea of a divine law that acts as a criterion for human legislation is a foundational principle of Islamic jurisprudence and ethics, and it forms a key part of the dialogue between religious and secular worldviews on the source of morality.

Practical Reflection & Application

We can apply the principle of Furqān in our lives by making the Qur’an and the Sunnah our ultimate reference point for making decisions. When faced with a moral dilemma or a confusing situation, we should turn to the revelation for guidance. It is about training our conscience to be aligned with the divine criterion. We can pray to God to grant us Furqān in our hearts, so that we may see the truth as true and be guided to follow it, and see falsehood as false and be enabled to avoid it.

30. Ghayb (غَيْب) – The Unseen

Linguistic Root & Etymology

The root is غ-ي-ب (ghayn-yā’-bā’), which means to be absent, hidden, or concealed from the senses. Al-Ghayb refers to all realities that are beyond the reach of normal human perception. It is the unseen, the transcendent, the metaphysical realm that cannot be verified through empirical observation.

Classical Exegesis (Tafsir)

Classical commentators divide al-Ghayb into two categories. First is the “absolute unseen,” which is known only to God, such as the exact time of the Final Hour or the detailed nature of the divine essence. Second is the “relative unseen,” which may be unseen to one person but known to another (e.g., what is in the next room) or which God chooses to reveal to His messengers (e.g., knowledge about past nations or future events like the Day of Judgment). Belief in al-Ghayb is presented in the Qur’an as the very first quality of a pious person.

Thematic Context

In Surah Al-Ma’idah, the concept of Ghayb is crucial. The Surah criticizes those who demand to see God physically or who try to divine the future through superstitious means (like azlām), because these are attempts to improperly access the Ghayb. The entire framework of faith—belief in God, His angels, the Day of Judgment, and the efficacy of His laws—is based on accepting the reality of the Ghayb on the basis of the clear proofs (bayyināt) He has sent. True faith is to trust in the unseen realities revealed by the One who knows the unseen.

Modern & Comparative Lens

The concept of Ghayb stands in direct contrast to philosophical materialism or strict empiricism, which hold that reality is limited to what can be physically observed and measured. Belief in al-Ghayb is what defines a religious worldview. It posits that the physical universe is not all there is, and that a deeper, unseen reality underpins it. This is a common feature of all major religions, which speak of a transcendent realm (e.g., heaven, the spiritual world) that is accessible through faith and revelation rather than through the senses alone.

Practical Reflection & Application

Belief in the Ghayb cultivates humility and trust. It is an admission that our knowledge is limited and that we are not in full control. This trust allows us to have peace even in the face of uncertainty, knowing that a wise and powerful God, who knows the unseen, is in charge. It motivates us to pray, as prayer is a direct communication with the reality of the Ghayb. It also frees us from superstition, as we affirm that knowledge of the unseen belongs to God alone.

31. Ḥalāl (حَلَال) – Lawful, Permissible

Linguistic Root & Etymology

The root ح-ل-ل (ḥā’-lām-lām) means to untie, to loosen, or to dissolve. From this comes the meaning of something being released from a restriction. Ḥalāl, therefore, refers to anything that is lawful, permissible, and “un-tied” by divine prohibition. It is the default state of things; everything is considered ḥalāl unless explicitly declared otherwise by God. It is the opposite of ḥarām (forbidden).

Classical Exegesis (Tafsir)

Classical scholars explain that the authority to declare something ḥalāl or ḥarām belongs exclusively to God. Humans cannot legislate this on their own. Surah Al-Ma’idah is a key chapter for this principle, as it begins by listing various categories of food that are ḥalāl for the believers. The command is not just to eat what is ḥalāl, but to seek what is “ḥalālan ṭayyiban” (lawful and good/pure). This means that what is permissible should also be wholesome and obtained through proper means.

Thematic Context

The clear demarcation between ḥalāl and ḥarām is a central theme of Surah Al-Ma’idah. The Surah provides detailed guidance on lawful food, marriage, and hunting, among other things. This establishes the principle that a believer’s life is to be lived within the boundaries set by God. Adhering to the ḥalāl is not just about following rules; it is an act of worship, a sign of submission to the divine covenant, and a means of attaining physical and spiritual purity and well-being (Barakah).

Modern & Comparative Lens

In the modern era, the concept of ḥalāl has expanded into a major global industry, encompassing food, finance, pharmaceuticals, cosmetics, and tourism. This “ḥalāl economy” is an attempt by Muslims to create a lifestyle that is consistent with their values in a globalized world. The term has also entered international discourse on food safety and ethical consumerism. The underlying principle—that one’s consumption should be both permissible and pure (ṭayyib)—resonates with modern movements like organic farming and ethical sourcing.

Practical Reflection & Application

Living by the principle of ḥalāl means being mindful and conscious about what we consume and how we live. It’s about asking: Is this food permissible for me? Is my income from a lawful source? Are my interactions and dealings honest and permissible? This mindfulness is a practical, everyday application of taqwā (God-consciousness). It transforms mundane activities like eating and working into acts of awareness and obedience, bringing a sense of purpose and sanctity to daily life.

32. Ḥaram / Ḥurūm (حَرَم / حُرُم) – Sanctuary / Sacred

Linguistic Root & Etymology

The root ح-ر-م (ḥā’-rā’-mīm) is the same root for ḥarām (forbidden) and iḥrām (state of consecration). It carries the core meaning of prohibition and inviolability. A Ḥaram is a sacred sanctuary, a protected precinct where things that are normally permissible outside it become forbidden. The months of the year designated as Ḥurūm are the “Sacred Months,” during which warfare was traditionally prohibited.

Classical Exegesis (Tafsir)

Classical commentators explain that the designation of sacred places (like the Kaaba and its surroundings) and sacred times (the four sacred months) is a divine institution for promoting peace and security. In Surah Al-Ma’idah, God commands the believers not to violate the sanctity of the “Sacred Rites of Allah… or the sacred month, or the sacrificial animals” (5:2). This is understood as a command to respect the symbols and times that God has designated as holy, which fosters an environment conducive to worship and pilgrimage.

Thematic Context

The theme of sanctity is vital to Surah Al-Ma’idah’s establishment of divine order. By declaring certain times and places as sacred, God sets boundaries that curb human aggression and create zones of peace. Respecting these sanctities is a key test of the believers’ obedience and their commitment to the divine covenant. It demonstrates a willingness to submit human desires (like the desire for conflict or hunting) to a higher, sacred order.

Modern & Comparative Lens

The concept of a “sanctuary” or a sacred space where violence is forbidden is found in many cultures and religions. It speaks to a deep human need for places of peace and refuge. In a modern world marked by constant conflict, the idea of divinely-ordained times and places of non-violence (like the Ḥurūm months) presents a powerful model for peacemaking and de-escalation. It suggests that peace is not just a human aspiration but can be a divinely-mandated practice.

Practical Reflection & Application

Respecting what God has made sacred should extend beyond the specific rituals of pilgrimage. It can be applied as a principle of respecting the sanctity of all life, the sanctity of places of worship (mosques, churches, synagogues), and the sanctity of the human body and soul. It encourages us to create “sanctuaries” of peace and respect in our own homes and communities, places where harm and harsh words are forbidden and where safety and tranquility can flourish.

33. Ḥarām (حَرَام) – Unlawful, Forbidden

Linguistic Root & Etymology

Derived from the root ح-ر-م (ḥā’-rā’-mīm), which means to prohibit or make inviolable, Ḥarām is the direct opposite of ḥalāl. It refers to anything that is strictly forbidden by God through a clear text in the Qur’an or the Sunnah. Committing an act that is ḥarām is a sin and incurs divine displeasure. The boundary between ḥalāl and ḥarām is a definitive line drawn by the Lawgiver.

Classical Exegesis (Tafsir)

Classical scholars emphasize that the default state of things is permissibility, and that the list of ḥarām things is relatively small and explicitly defined. Surah Al-Ma’idah is a crucial source for some of these prohibitions, famously listing forbidden foods: “Prohibited to you are dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah…” (5:3). The wisdom behind these prohibitions is understood to be the protection of a person’s faith, life, intellect, lineage, and property.

Thematic Context

The delineation of ḥarām is a core component of the legal and ethical framework established in Surah Al-Ma’idah. By forbidding certain foods, practices (like gambling and drinking intoxicants), and actions, God sets protective boundaries (ḥudūd) for the believers. Observing these prohibitions is a fundamental aspect of taqwā (God-consciousness) and a tangible sign of one’s submission to the divine covenant. The Surah warns against the pagan practice of arbitrarily declaring things ḥarām that God has not forbidden, stressing that this prerogative belongs to God alone.

Modern & Comparative Lens

The concept of “taboo” or forbidden actions exists in every culture and legal system. What distinguishes the Islamic concept of ḥarām is that its source is divine rather than social convention. In modern discussions, the wisdom behind certain prohibitions is often explored through scientific and sociological lenses (e.g., the health risks of alcohol and pork, the social ills of gambling). While such findings may support the wisdom of the prohibition, the ultimate reason for abstention for a believer is that it is a direct command from God.

Practical Reflection & Application

Abstaining from the ḥarām is the foundation of a righteous life. It requires self-discipline, awareness, and a sincere desire to please God. The first step is to learn what is clearly forbidden. The next is to develop the inner strength to avoid it, even when tempted or pressured by society. It is helpful to remember that every prohibition is for our own ultimate benefit, designed by our Creator to protect us from harm, both seen and unseen.

34. Ḥasada (حَسَدَ) – Envy

Linguistic Root & Etymology

The root is ح-س-د (ḥā’-sīn-dāl), and the noun is Ḥasad. It refers to the destructive emotion of envy: the feeling of resentful discontent aroused by someone else’s possessions, qualities, or luck. Crucially, Ḥasad is not just wanting what someone else has; it is the malicious desire for that blessing to be removed from them. It is a sickness of the heart that combines greed, jealousy, and ill will.

Classical Exegesis (Tafsir)

Classical commentators identify Ḥasad as one of the first sins ever committed. It was the envy of Iblis towards Adam, and the envy of one of Adam’s sons towards his brother, which led to the first murder, a story recounted in detail in Surah Al-Ma’idah (5:27-31). This story serves as the archetypal example of how Ḥasad can fester in the heart and lead to the most horrific crimes. It is seen as a fire that consumes the good deeds of the one who harbors it.

Thematic Context

The story of Cain and Abel (Habil and Qabil) in Surah Al-Ma’idah is a powerful illustration of the theme of internal spiritual diseases that violate the covenant with God. The covenant requires not just outward obedience but also inner purity. Ḥasad is a poison that corrupts the heart and leads to transgression, murder, and the severing of family ties. The narrative is a profound warning to the community about the dangers of this destructive emotion.

Modern & Comparative Lens

Modern psychology recognizes envy as a powerful and painful human emotion that can lead to depression, anxiety, and antisocial behavior. Social media often exacerbates feelings of Ḥasad by presenting curated, idealized versions of other people’s lives, leading to constant social comparison. The Islamic tradition distinguishes between blameworthy envy (Ḥasad) and a praiseworthy form of “emulation” (ghibṭah), which is to see a blessing someone has and to wish for a similar one for oneself without wishing for it to be removed from the other person. This provides a constructive alternative to destructive envy.

Practical Reflection & Application

The primary cure for Ḥasad is cultivating gratitude (shukr) for the blessings in one’s own life and recognizing that God distributes His favors with perfect wisdom. When a feeling of envy arises, the practical steps are to: 1) Seek refuge in God from it. 2) Make a sincere prayer (du‘ā’) for the person you envy, asking God to increase their blessing. This act directly counters the ill will of Ḥasad. 3) Focus on your own journey and the unique blessings God has given you.

35. Ḥasanah (حَسَنَة) – Good Deed

Linguistic Root & Etymology

The root is ح-س-ن (ḥā’-sīn-nūn), which means to be good, beautiful, and excellent. A Ḥasanah is a good deed, a meritorious act, or a blessing. It is the opposite of a sayyi’ah (an evil deed). The root implies not just goodness in the moral sense, but also beauty and excellence in execution. The goal is not just to do good, but to do it well (a concept known as iḥsān).

Classical Exegesis (Tafsir)

Classical commentators explain that a Ḥasanah is any action that is pleasing to God and is rewarded by Him. The Qur’an states that God rewards a Ḥasanah multiple times, while an evil deed is recompensed only for its like. This highlights the vastness of divine mercy and grace. A Ḥasanah can be an act of worship like prayer or charity, or an act of kindness towards another creature.

Thematic Context

In Surah Al-Ma’idah, the call to perform good deeds is intricately linked to the concept of faith and the fulfillment of the covenant. The Surah repeatedly pairs belief (īmān) with righteous actions (‘amilu al-ṣāliḥāt), which are composed of individual ḥasanāt. The path to forgiveness and a great reward (ajr ‘aẓīm) is paved with these good deeds. The command to “cooperate in righteousness (al-birr)” is essentially a command to work together in the performance of ḥasanāt.

Modern & Comparative Lens

The concept of a “good deed” is universal. What the Islamic framework adds is a clear sense of intention and accountability. A Ḥasanah is not just a socially beneficial act; it is an act done with the intention of pleasing God. This spiritual dimension is crucial. Modern discussions on altruism debate whether truly selfless acts are possible. The Islamic perspective suggests that the highest form of altruism is an act done for the sake of the Creator, seeking a reward that is not of this world. This provides a powerful and sustainable motivation for doing good.

Practical Reflection & Application

We should actively seek out opportunities to perform ḥasanāt throughout our day, no matter how small they may seem. A smile is a charity, removing a harmful object from the road is a good deed, speaking a kind word is a ḥasanah. The key is to cultivate the right intention, performing these acts for God’s sake. We should also be optimistic about God’s mercy, knowing that He generously multiplies the reward for every good deed we do.

36. Ḥawāriyyūn (حَوَارِيُّون) – The Disciples

Linguistic Root & Etymology

The etymology of Ḥawāriyyūn (singular: ḥawārī) is debated. One strong opinion links it to the root ح-و-ر (ḥā’-wāw-rā’), which can mean to be pure and white. They were called this because of the purity of their intention and their clean, white garments. Another opinion links it to a word meaning “to aid” or “support.” In its specific Qur’anic context, the term exclusively refers to the loyal, close companions and disciples of Jesus (ʿĪsā).

Classical Exegesis (Tafsir)

Classical commentators unanimously identify the Ḥawāriyyūn as the twelve disciples of Jesus. They are presented in the Qur’an in a very positive light. Surah Al-Ma’idah recounts their story, highlighting their faith and their request for a feast from heaven to solidify their hearts (5:111-115). Their declaration, “We are the supporters of Allah,” is seen as a pinnacle of faith and commitment. They serve as a positive example of loyal followers, often contrasted with the general rejection Jesus faced from the Children of Israel.

Thematic Context

The story of the Ḥawāriyyūn in Surah Al-Ma’idah is a lesson in the nature of faith and support for God’s cause. Their initial request for a miracle (the table spread with food) is a human moment of seeking certainty, but it culminates in their steadfast support for Jesus. Their story reinforces the Surah’s theme of covenant and loyalty. They represent the ideal response to a prophet’s call: belief, support, and a declaration of allegiance to God’s cause. They are a model for the companions of Prophet Muhammad and for all believers who come after.

Modern & Comparative Lens

The Ḥawāriyyūn are the Qur’anic equivalent of the Apostles in the New Testament. The Qur’an’s affirmation of their existence and their faith in God creates a significant point of connection between Islam and Christianity. While the New Testament provides their names and detailed accounts, the Qur’an focuses on their spiritual and symbolic role as sincere believers and “helpers of God.” In modern interfaith dialogue, their story is a shared heritage that highlights the common foundations of the two faiths.

Practical Reflection & Application

The declaration of the disciples—”Who are my supporters for Allah?” followed by their response, “We are the supporters of Allah”—is a question and answer that echoes through time. It challenges each believer to consider their own role in supporting the cause of truth and justice in the world. Being a “helper of God” means using our time, skills, and resources to promote good and forbid evil, to support institutions of knowledge and charity, and to stand for what is right, thereby becoming part of a noble chain of believers stretching back to the disciples of Jesus.

37. Ḥikmah (حِكْمَة) – Wisdom

Linguistic Root & Etymology

The root is ح-ك-م (ḥā’-kāf-mīm), which is the same root for judgment (ḥukm). It signifies the ability to judge correctly and to have sound, profound knowledge. Ḥikmah is therefore not just knowledge (‘ilm), but the ability to understand the deeper reality of things and to apply knowledge in a correct and beneficial way. It is the perfect synthesis of knowledge and action. It implies possessing prudence, sagacity, and insight.

Classical Exegesis (Tafsir)

Classical scholars have described Ḥikmah as a special gift from God. It is often paired with “the Book” (al-Kitāb), signifying that God reveals both the text (the law) and the wisdom to understand and apply it correctly. In Surah Al-Ma’idah, God reminds Jesus that He taught him “the Book and the Wisdom (al-Ḥikmah), and the Torah and the Gospel” (5:110). This Ḥikmah is understood to be the profound understanding of the scriptures and the ability to discern the true purpose behind the divine commands.

Thematic Context

The concept of Ḥikmah is central to the Surah’s theme of divine guidance. The laws and rulings laid out in Surah Al-Ma’idah are not arbitrary; they are based on profound divine wisdom. Understanding this Ḥikmah is key to appreciating the beauty and perfection of the divine law. The Surah calls people not just to obey the rules, but to recognize the underlying wisdom that aims to bring about justice, purity, and well-being. True faith involves recognizing that God is Al-Ḥakīm (The All-Wise).

Modern & Comparative Lens

Wisdom (Sophia in Greek, Chokmah in Hebrew) is a universally prized virtue. The Islamic concept of Ḥikmah is distinct in that it is explicitly linked to divine revelation. While philosophy seeks wisdom through human reason alone, Ḥikmah in the Islamic sense is a divinely-granted light that perfects and guides human reason. In modern discourse, Ḥikmah is often invoked when discussing the need for a balanced, nuanced, and compassionate application of Islamic law, moving beyond a rigid, literalist interpretation to grasp the higher objectives (maqāṣid) of the Sharī‘ah.

Practical Reflection & Application

We can seek Ḥikmah by combining the study of revelation with deep reflection (tafakkur) and sincere prayer. We should ask God to grant us not just knowledge, but the wisdom to use that knowledge correctly. In our interactions, Ḥikmah means speaking the right words at the right time in the right way. In decision-making, it means looking beyond immediate gains to consider the long-term consequences, and choosing the path that is most pleasing to God and most beneficial to all.

38. Ḥudūd (حُدُود) – Prescribed Limits, Penalties

Linguistic Root & Etymology

The word Ḥudūd (singular: ḥadd) comes from the root ح-د-د (ḥā’-dāl-dāl), which means to set a boundary, a limit, or a demarcation. A ḥadd is a boundary line. In Islamic legal terminology, Ḥudūd Allāh refers to the “limits” or “boundaries” set by God, which human beings are not permitted to transgress. The term also refers specifically to the fixed punishments prescribed in the Qur’an and Sunnah for a handful of specific, serious crimes.

Classical Exegesis (Tafsir)

Classical commentators and jurists explain that the ḥudūd punishments (for crimes like theft, highway robbery, illicit sexual relations, and false accusation) are a crucial part of the divine law. Surah Al-Ma’idah details the ḥadd punishment for theft (5:38) and highway robbery (5:33). These punishments are understood to be severe in order to act as a powerful deterrent, thereby protecting the security and order of society. Their application is subject to extremely strict conditions of evidence, and the possibility of repentance is often highlighted in the verses.

Thematic Context

The establishment of ḥudūd is a major theme in the legal sections of Surah Al-Ma’idah. It connects directly to the idea of fulfilling the covenant by submitting to God’s judgment (ḥukm). These prescribed limits are a clear manifestation of divine authority and law. By setting these boundaries and penalties, God provides a framework for justice that protects fundamental rights and maintains social order, preventing society from descending into chaos and vigilantism.

Modern & Comparative Lens

The ḥudūd punishments are one of the most controversial and debated aspects of Islamic law in the modern world. The debate involves questions of human rights, the context of revelation, and the conditions for their application in a modern state. Many modern scholars emphasize the stringent evidentiary requirements that make their application very rare, and they highlight the overarching goals of justice and mercy that frame these laws. They are often compared to the penal codes of other ancient legal systems, but are seen as unique in their divine sourcing and their twin goals of deterrence and societal protection.

Practical Reflection & Application

On a personal level, the concept of Ḥudūd Allāh goes beyond the legal penalties. It is about recognizing and respecting all the boundaries that God has set in our lives—in our ethics, our finances, our relationships, and our worship. The spiritual discipline is to live consciously within these sacred limits, finding freedom and security in God’s guidance rather than seeing it as a restriction. It is a recognition that true freedom is not the absence of boundaries, but living within the right boundaries set by our Creator.

39. Ḥukm (حُكْم) – Judgment, Rule

Linguistic Root & Etymology

The root is ح-ك-م (ḥā’-kāf-mīm), the same as for wisdom (ḥikmah). The core meaning is to judge, to rule, to decide, and to legislate. Ḥukm refers to a judgment, a ruling, a command, or the authority to govern. God is Al-Ḥakam (The Judge) and Al-Ḥakīm (The Wise). The word implies a judgment that is based on wisdom and authority.

Classical Exegesis (Tafsir)

This is a dominant theme in Surah Al-Ma’idah. The verses “And whoever does not judge by what Allah has revealed – then it is those who are the disbelievers (kāfirūn)… the wrongdoers (ẓālimūn)… the transgressors (fāsiqūn)” (5:44, 45, 47) are some of the most powerful in the Qur’an. Classical commentators understand these verses as establishing the principle of the supremacy of divine law. To consciously reject God’s revealed judgment and prefer a man-made one is presented as a grave act of disbelief, injustice, and transgression. The Surah commands the Prophet to judge between people, including the People of the Book, based on the divine revelation.

Thematic Context

The theme of Ḥukm is the practical application of the covenant (‘aqd). Fulfilling the covenant means accepting and implementing God’s rule and judgment in all affairs. Surah Al-Ma’idah contrasts God’s perfect ḥukm with the flawed “judgment of the Age of Ignorance (Jahiliyyah)” (5:50). It establishes a clear dichotomy: a society can either be based on the just and wise rule of God, or on the ignorant and oppressive rule of human desire.

Modern & Comparative Lens

The concept of Ḥukm (often translated as “sovereignty of God” or ḥākimiyyah) has been a central theme in modern Islamic political thought. It has been interpreted in various ways, from calls for the establishment of an “Islamic state” governed by Sharī‘ah, to more abstract interpretations that see it as a call for public policy and law to be guided by Islamic ethical principles. The concept challenges the purely secular notion that sovereignty and the right to legislate belong solely to human beings, arguing instead that ultimate sovereignty belongs to God alone.

Practical Reflection & Application

On a personal level, applying God’s ḥukm means making the Qur’an and Sunnah the ultimate arbiter in our personal lives. When we have a dispute with a family member or a business partner, do we refer to Islamic principles of justice and reconciliation? When making a major life decision, do we consult the guidance of our Creator? It is about willingly submitting our own judgment to the perfect and wise judgment of God in every sphere of life where He has provided guidance.

40. Iblīs (إِبْلِيس) – Iblis (Satan)

Linguistic Root & Etymology

The name Iblīs is believed to be derived from the Arabic root ب-ل-س (bā’-lām-sīn), which means to despair or to give up hope. Iblīs would thus mean “he who causes despair” or “he who has despaired” of God’s mercy. He is a specific, named entity from among the Jinn who, out of arrogance and envy, disobeyed God’s command to prostrate to Adam. He is also referred to by the title ash-Shayṭān (the Satan), which means the adversary or the one who is far from the truth.

Classical Exegesis (Tafsir)

Classical commentators present Iblīs as the ultimate enemy of humanity. His story, referenced in Surah Al-Ma’idah in the context of the sons of Adam, serves as a primordial warning. His primary tools are deception, temptation, and whispering evil suggestions (waswasah). He exploits human weaknesses like arrogance (his own downfall), envy, greed, and desire. He is not a “fallen angel” in Islamic theology, but a Jinn created from smokeless fire, who was of high rank before his rebellion.

Thematic Context

In Surah Al-Ma’idah, the influence of Iblīs (as Shayṭān) is explicitly mentioned as the force behind abominations like intoxicants and gambling. The verse states that Satan’s goal is to “cause animosity and hatred among you… and to avert you from the remembrance of Allah and from prayer” (5:91). This connects the theme of evil and temptation to the violation of the divine covenant. Iblīs constantly works to make humans break their covenant with God through sin and disobedience.

Modern & Comparative Lens

The figure of a primary evil entity is common in the Abrahamic traditions (Satan in Christianity, Samael in some Jewish traditions). The Islamic conception of Iblīs is distinct in that he has no power to coerce humans; he can only tempt and suggest. Humans retain full free will and responsibility for their actions. In modern psychological terms, the whispers of Shayṭān can be interpreted as the internal voice of our own base desires (nafs) and negative, destructive impulses, which he exploits.

Practical Reflection & Application

Recognizing Iblīs as a real, external enemy provides a framework for understanding and combating temptation. The first step is to be aware of his tactics. The primary defense is to seek refuge in God (isti‘ādhah), to engage in the remembrance of God (dhikr), which repels him, and to strengthen one’s resolve through knowledge and righteous companionship. The struggle against the temptations of Iblīs is a central part of the spiritual jihad (struggle) that every believer must undertake.

41. Iḥrām (إِحْرَام) – State of Consecration

Linguistic Root & Etymology

The word Iḥrām comes from the same root as ḥarām and ḥaram: ح-ر-م (ḥā’-rā’-mīm), meaning to make something forbidden or sacred. Iḥrām is the verbal noun, signifying the act of entering into a state of consecration or sacred inviolability for the performance of the Hajj (major pilgrimage) or ‘Umrah (minor pilgrimage). When a person enters the state of Iḥrām, certain actions that were previously lawful (ḥalāl) become temporarily forbidden (ḥarām) for them.

Classical Exegesis (Tafsir)

In Surah Al-Ma’idah, there is a direct ruling related to this state: “O you who have believed… do not kill game while you are in the state of iḥrām” (5:95). Classical commentators explain that this is one of the key restrictions of Iḥrām. The prohibition on hunting symbolizes a state of complete peace and harmony with the natural world, a temporary return to an Edenic state where no harm is caused. Other restrictions include cutting hair or nails, using perfume, and engaging in marital relations.

Thematic Context

The rules of Iḥrām connect to the Surah’s theme of respecting the sacred rites (sha‘ā’ir) of God. The state of Iḥrām is a powerful symbol of stripping away worldly status and distractions to stand before God in a state of humility and purity. The pilgrim’s simple, unstitched white garments worn during Iḥrām make everyone—rich and poor, king and commoner—appear equal before their Lord, reinforcing the theme of universal submission to the one God.

Modern & Comparative Lens

The concept of a special state of ritual purity or consecration required for sacred duties is found in many religious traditions (e.g., the state of purity required for a Jewish Kohen to enter the Temple). The Islamic state of Iḥrām is unique in its visible and social manifestation, creating a vast, temporary community of pilgrims all marked by the same state and dress. In a modern context, the experience of Iḥrām is often described as a profound spiritual “reset,” a temporary detachment from the complexities and vanities of modern life to focus solely on one’s relationship with the Creator.

Practical Reflection & Application

Even for those not on pilgrimage, the spirit of Iḥrām can be applied to other acts of worship. For example, when we begin our formal prayer (ṣalāh), the opening takbīr (“Allāhu Akbar”) is called the takbīrat al-iḥrām because it marks our entry into a consecrated state where worldly talk and actions become forbidden. This teaches us to create moments and states of “consecration” in our daily lives, where we detach from the mundane to fully connect with the divine.

42. Ikhlāṣ (إِخْلَاص) – Sincerity

Linguistic Root & Etymology

The root is خ-ل-ص (khā’-lām-ṣād), which means to be pure, clear, and unmixed. The verb form IV, akhlaṣa, means to purify something, to refine it, or to make it sincere. Ikhlāṣ is the state of having a pure and sincere intention, free from any ulterior motives. In a religious context, it means dedicating an act purely and solely for the sake of God, without seeking praise, recognition, or any worldly benefit.

Classical Exegesis (Tafsir)

Classical scholars consider Ikhlāṣ to be the essential prerequisite for the acceptance of any good deed. An act of worship, no matter how perfect in its outward form, is considered worthless if it is not done with sincere intention for God alone. This principle is derived from numerous verses, including the command in Surah Al-Ma’idah’s story of the sons of Adam, where one son says, “Indeed, Allah only accepts from the righteous (al-muttaqīn)” (5:27). Righteousness (taqwā) is seen as having Ikhlāṣ at its core.

Thematic Context

Sincerity is the invisible thread that runs through all the commandments in Surah Al-Ma’idah. Fulfilling the covenant, being just even to one’s enemies, giving testimony truthfully—all these demanding acts are only possible and only valuable if they are motivated by a sincere desire to please God. The Surah’s warnings against hypocrisy and showing off are implicitly calls to cultivate Ikhlāṣ. It is the inner dimension of the covenant, without which the outward fulfillment is an empty shell.

Modern & Comparative Lens

The importance of “intention” is a key topic in ethics and law. However, the Islamic concept of Ikhlāṣ is far more rigorous. It demands a purification of intent not just from malicious motives, but from all motives other than the divine. This includes even seemingly good motives like seeking the respect of the community. In a modern culture that is often driven by the desire for public recognition (“likes,” “shares,” social status), Ikhlāṣ presents a radical call to a private and sincere spirituality, where the only audience that matters is God.

Practical Reflection & Application

Cultivating Ikhlāṣ is a lifelong struggle against the ego (nafs). A practical way to train oneself is to perform some good deeds in secret, where no one else can see them and there is no possibility of gaining praise. Before any action, we should pause and renew our intention (niyyah), consciously dedicating the act to God alone. We should constantly ask God to purify our hearts from ostentation (riyā’) and to grant us sincerity in all our affairs.

43. Īmān (إِيمَان) – Faith, Belief

Linguistic Root & Etymology

Īmān comes from the same root as amānah (trust) and amn (security): أ-م-ن (hamza-mīm-nūn). This is profoundly significant. Īmān is not just a mental assent to a set of doctrines. The root meaning implies that faith gives security (amn) to the heart, and that it is a trust (amānah) placed in a believer. It is a deep-seated conviction that resides in the heart, is spoken by the tongue, and is acted upon by the limbs. It is a faith that brings tranquility and requires trustworthiness.

Classical Exegesis (Tafsir)

Classical scholars have extensively defined Īmān as a conviction that encompasses belief in God, His angels, His books, His messengers, the Last Day, and divine decree. They stress that it is not a static state but can increase with obedience and decrease with disobedience. Surah Al-Ma’idah opens with the address, “O you who have believed (yā ayyuhā alladhīna āmanū),” making Īmān the prerequisite for receiving and acting upon all the subsequent commandments. Faith is the foundation upon which the entire edifice of the law is built.

Thematic Context

Īmān is the central axis of Surah Al-Ma’idah. The Surah is essentially a detailed explanation of what it means to live out one’s Īmān after having declared it. The covenant is a covenant of Īmān. The laws are the practical requirements of Īmān. The stories of previous nations are lessons in what happens when Īmān weakens or is betrayed. The entire chapter is a call to move from a nominal faith to a living, breathing faith that informs every aspect of one’s life.

Modern & Comparative Lens

The relationship between faith and reason is a major theme in modern theology. The Islamic concept of Īmān seeks a balance. It is not “blind faith,” as the Qur’an constantly encourages reflection on the signs (āyāt) in the universe. Nor is it a purely rationalist belief, as it requires submission to the unseen (ghayb). It is a conviction that is both rationally grounded and spiritually confirmed. This holistic understanding of faith as encompassing heart, tongue, and actions contrasts with some modern conceptions of faith as a purely private, internal feeling.

Practical Reflection & Application

Nurturing our Īmān is the most important project of our lives. It is not something we acquire once and for all. It needs to be constantly watered through acts of worship like prayer and reading the Qur’an, through gaining knowledge, through righteous companionship, and through reflecting on God’s creation. When our faith feels weak, we should actively take steps to revive it, knowing that it is the key to our success and security in this life and the next.

44. Injīl (إِنْجِيل) – The Gospel

Linguistic Root & Etymology

The word Injīl is the Arabic form of the Greek word evangelion, which means “good news” or “gospel.” It entered Arabic through the Syriac language. In the Qur’an, it refers specifically to the sacred scripture that was revealed by God to Jesus (ʿĪsā).

Classical Exegesis (Tafsir)

Classical commentators are clear that the Injīl mentioned in the Qur’an is the original, divine revelation given to Jesus, not necessarily identical to the four Gospels (Matthew, Mark, Luke, John) found in the modern New Testament. The Qur’an states that the original Injīl contained “guidance and light,” confirming the Torah that came before it. Surah Al-Ma’idah calls upon the “People of the Gospel (Ahl al-Injīl)” to judge by what God revealed within it (5:47).

Thematic Context

The mention of the Injīl is a key part of Surah Al-Ma’idah’s extensive dialogue with Christians. By affirming the divine origin of the Injīl, the Qur’an establishes a common ground. However, it then critiques what it considers to be later alterations to the original message, particularly regarding the nature of Christ. The Qur’an presents itself as the final revelation that confirms the original truth of the Injīl while correcting human changes, thus completing the chain of divine guidance.

Modern & Comparative Lens

The status of the Injīl is a central point in Muslim-Christian dialogue. The Qur’anic account presents both a challenge and an opportunity. The challenge lies in the differing views on the textual integrity and content of the Gospels. The opportunity lies in the shared reverence for Jesus and the “good news” he brought. Modern academic scholarship on the Bible, with its study of different manuscripts and the historical development of the Gospels, provides a complex context for this ongoing dialogue.

Practical Reflection & Application

For a Muslim, belief in the original Injīl as a revealed book of God is an article of faith. This should foster an attitude of respect towards the Christian tradition and its sacred texts, even while holding to the Qur’anic perspective on their current form. It encourages a study of the Gospels to better understand the message of Jesus, which Islam came to confirm and complete, and to find points of common ethical and spiritual teaching.

45. Ism (إِسْم) – Name

Linguistic Root & Etymology

The root of Ism (plural: asmā’) is generally held to be س-م-و (sīn-mīm-wāw), which means to be high, lofty, or to rise. An ism is a “name” because it elevates or makes known the thing it refers to. A name is a sign or a mark that designates a particular entity. In the Qur’an, the concept of names is extremely important, particularly the “Beautiful Names” (al-Asmā’ al-Ḥusnā) of God.

Classical Exegesis (Tafsir)

Classical scholars have paid great attention to the divine names. The invocation “In the Name of Allah” (Bismillāh), which begins nearly every Surah, is seen as seeking blessings and permission from God before any undertaking. In Surah Al-Ma’idah, the command to mention God’s “name” over the animal being slaughtered (5:4) is understood as a crucial condition for making the meat lawful (ḥalāl). This act signifies that the life of the animal is taken by God’s permission and for His sake, distinguishing it from a pagan sacrifice or a profane act.

Thematic Context

The theme of God’s name is tied to the sanctification of life and the principle of Tawḥīd (monotheism). By invoking God’s name over one’s food and actions, a believer brings a mundane act into the realm of the sacred. It is a constant remembrance that all authority and all blessings come from the One God. Prohibiting meat over which a name other than God’s has been mentioned is a powerful reinforcement of the rejection of all forms of idolatry.

Modern & Comparative Lens

The power of names and incantations is a concept found in many cultures and religious traditions. The Islamic emphasis, however, is strictly monotheistic. The “name” is not a magical formula but a declaration of submission and an acknowledgment of the divine source of all things. In a modern, secular context, where actions are often seen as purely functional, the practice of beginning with God’s name re-enchants the world, infusing daily life with a sense of divine presence and purpose.

Practical Reflection & Application

The most practical application is to revive the Sunnah of saying Bismillāh before starting any task—before eating, drinking, working, studying, or traveling. This simple act transforms our daily routine. It serves as a constant reminder of our dependence on God, a means of seeking His blessing (Barakah) in our efforts, and a way to ensure our intention is directed towards Him. It is a small phrase with a profound impact on one’s consciousness.

46. Istajaba (اسْتَجَابَ) – To respond, to answer

Linguistic Root & Etymology

The root is ج-و-ب (jīm-wāw-bā’), which means to answer or to reply. The form X verb, istajaba, is a more intensive form, meaning to respond to a request, to answer a prayer, or to heed a call. It implies not just hearing, but a positive and active response that grants the request. God is Al-Mujīb, the One who responds to prayers.

Classical Exegesis (Tafsir)

Classical commentators explain that God’s response to the call of His servants is a promise. However, the nature of the response is according to His wisdom. In Surah Al-Ma’idah, the disciples of Jesus call upon him to ask God for a feast from heaven, and Jesus prays, “O Allah, our Lord, send down to us a table [spread with food] from heaven…” (5:114). God’s response (istijābah) is immediate and affirmative, but it comes with a stern condition, showing that divine response also brings with it increased responsibility.

Thematic Context

The theme of prayer and divine response is a key aspect of the relationship between God and His servants, which is central to the covenant in Surah Al-Ma’idah. The story of the disciples’ request shows that God is near and answers the prayers of the sincere. It also teaches that when God grants a specific, manifest sign in response to a request, the level of accountability for those who witness it is raised significantly. The divine response is both a mercy and a test.

Modern & Comparative Lens

The nature of prayer and divine intervention is a perennial topic in the philosophy of religion. Does God answer prayers? The Qur’anic perspective is a firm “yes,” but it reframes the question. The purpose of prayer is not to force God’s hand or to treat Him like a cosmic vending machine. It is an act of worship and an acknowledgment of dependence. The response may come in the form requested, or it may come in a different form that God knows is better for the individual, or it may be stored as a reward for the hereafter. This nuanced understanding addresses the issue of “unanswered prayers.”

Practical Reflection & Application

This concept should give us immense hope and encourage us to turn to God with all our needs, big and small, through sincere prayer (du‘ā’). We should have firm conviction that He hears every call and responds in the best way. When we make a request, we should also be prepared to accept the responsibility that comes with receiving God’s blessings. The more we are given, the more gratitude and obedience are required from us.

47. I‘tidā’ (اعْتِدَاء) – Transgression, Aggression

Linguistic Root & Etymology

The root is ع-د-و (ʿayn-dāl-wāw), which means to pass beyond a limit, to be hostile, or to act with aggression. The form VIII verb, i‘tadā, means to transgress, to commit aggression, or to overstep the proper bounds. It denotes an act of injustice and hostility. An enemy is called an ‘aduww from this same root.

Classical Exegesis (Tafsir)

In classical tafsir, I‘tidā’ is understood as any act of overstepping the limits (ḥudūd) set by God. In Surah Al-Ma’idah, the believers are commanded, “cooperate in righteousness and piety, but do not cooperate in sin and aggression (al-ithm wa-l-‘udwān)” (5:2). The term ‘udwān, which is the noun form, is often paired with sin (ithm) and refers to acts of injustice, enmity, and wrongful aggression against others. The Qur’an permits fighting in self-defense but strictly forbids initiating aggression or transgressing the rules of just warfare.

Thematic Context

The prohibition of I‘tidā’ is fundamental to the just and peaceful society envisioned by Surah Al-Ma’idah. The entire legal framework of the Surah—its rules on justice, retribution, and warfare—is designed to prevent and remedy aggression. The call to be just even to one’s enemies is the ultimate antidote to the human tendency towards I‘tidā’ in times of conflict. The covenant with God is a commitment to a path of justice and balance, not one of hostility and transgression.

Modern & Comparative Lens

The concept of I‘tidā’ is central to the Islamic law of war and peace (siyar). It provides the basis for the Islamic equivalent of the “just war” theory, defining what constitutes legitimate versus illegitimate use of force. In modern discourse, these principles are applied to international relations, forbidding “wars of aggression” and mandating adherence to ethical conduct even in conflict. This Qur’anic prohibition on initiating hostility is a vital principle for promoting a more peaceful world.

Practical Reflection & Application

On a personal level, we must be vigilant against committing I‘tidā’ in our daily lives. This can take many forms: verbal aggression in an argument, encroaching on a neighbor’s property, being unjust to a subordinate at work, or violating someone’s rights. The principle calls for self-restraint and a commitment to fairness in all our interactions. It is about staying within our own bounds and respecting the rights and boundaries of others.

48. Ithm (إِثْم) – Sin, Iniquity

Linguistic Root & Etymology

The root أ-ث-م (hamza-thā’-mīm) relates to an act that is blameworthy and deserving of punishment. Ithm refers to a sin, a crime, or an act of iniquity. It is a general term for a conscious and intentional wrongdoing. It is often described as something that holds a person back from reward and slows down their spiritual progress.

Classical Exegesis (Tafsir)

Classical commentators distinguish between different types of sin. Ithm is often used to denote an intentional act of disobedience. In Surah Al-Ma’idah, it is frequently paired with aggression (‘udwān), as in the command not to cooperate in “sin and aggression” (5:2). The Surah also makes a crucial exception regarding forbidden foods, stating that one who is forced by severe hunger to eat them, “without inclining to sin (ithm),” then God is forgiving (5:3). This shows that ithm is tied to wrongful intention and deliberate transgression, not just the outward act.

Thematic Context

The concept of Ithm is integral to the moral framework of Surah Al-Ma’idah. The Surah is a guide to avoiding sin and adhering to righteousness. By clearly defining prohibited acts, it provides a roadmap for steering clear of Ithm. The themes of repentance (tawbah) and forgiveness (maghfirah) are presented as the divine remedy for when a believer falls into Ithm, highlighting God’s mercy as the answer to human frailty.

Modern & Comparative Lens

The concept of “sin” is central to the Abrahamic faiths. The Islamic understanding of Ithm emphasizes personal accountability; there is no concept of “original sin” in Islam. Every soul is born pure and is responsible for its own sins. Sin is seen as a deviation from our natural, primordial state (fiṭrah), not as an inherent corruption of it. The path to redemption is always open through direct repentance to God, without the need for an intermediary.

Practical Reflection & Application

Recognizing what constitutes Ithm is the first step in spiritual self-development. This requires seeking knowledge of the religion. The next step is to cultivate a strong aversion to sin in the heart and to develop the self-control to avoid it. When we do commit a sin, we should not despair. Instead, we should immediately turn back to God in sincere repentance, seeking His forgiveness and resolving not to repeat the act. This cycle of sin, awareness, and repentance is a natural part of the human spiritual journey.

49. Jahannam (جَهَنَّم) – Hell

Linguistic Root & Etymology

The word Jahannam is the primary proper name for Hell in the Qur’an. Its linguistic origin is likely from the Hebrew Gehinnom (the Valley of Hinnom), a place outside Jerusalem that was historically associated with fire and punishment. In Arabic, the root has connotations of being dark, deep, and having a stern expression. Jahannam thus evokes the image of a dark, deep, and terrifying abyss.

Classical Exegesis (Tafsir)

Classical commentators describe Jahannam as a real, physical place of immense and terrifying punishment, prepared by God as the final abode for those who die in a state of willful disbelief and unrepentant major sin. It is described in the Qur’an with vivid imagery of fire, boiling water, and other torments. This punishment is presented not as an act of arbitrary cruelty, but as the ultimate consequence of divine justice (‘adl) for those who rejected God’s mercy and guidance throughout their lives.

Thematic Context

In Surah Al-Ma’idah, the threat of Jahannam serves as a powerful deterrent against violating the divine covenant. It is the ultimate manifestation of divine wrath (ghaḍab) and the just recompense for disbelief (kufr) and transgression. The descriptions of reward (Paradise) and punishment (Jahannam) create a clear picture of the two possible eternal outcomes of one’s life, urging the reader to choose the path that leads to salvation.

Modern & Comparative Lens

The concept of Hell is a feature of many world religions, though its descriptions and purpose vary. In modern theology, there is much discussion about whether the descriptions of Hell should be understood literally or metaphorically, and whether its punishment is eternal or remedial. The mainstream Islamic view holds that it is a real place and that the punishment for disbelief is eternal, based on the clear texts of the Qur’an and Sunnah. This serves to emphasize the ultimate gravity of one’s choices in this life.

Practical Reflection & Application

Reflecting on the reality of Jahannam is meant to inspire a healthy fear of God (a component of taqwā) that leads to positive action. It is not meant to cause despair, but to motivate us to abandon sin, to seek forgiveness, and to live a life that is pleasing to God. One of the most powerful prayers is to ask God for protection from the fire of Hell. This awareness should soften our hearts, increase our humility, and make us more urgent in our pursuit of good deeds.

50. Jannah (جَنَّة) – Garden, Paradise

Linguistic Root & Etymology

The root is ج-ن-ن (jīm-nūn-nūn), which means to cover, to conceal, or to hide. From this root, we get the word for a fetus (janīn, concealed in the womb) and the Jinn (beings concealed from our sight). A Jannah is a “garden” because its dense foliage and trees conceal the ground. In its Qur’anic usage, it is the name for Paradise, the blissful abode promised to the righteous in the hereafter.

Classical Exegesis (Tafsir)

Classical commentators describe Jannah as a real, physical place of unimaginable beauty, peace, and bliss. It is the ultimate reward (ajr) from God for those who had faith (īmān) and did righteous deeds. The Qur’an describes it with sensory details: gardens underneath which rivers flow, beautiful mansions, delicious fruits, and pleasant companionship. Crucially, the greatest bliss of Jannah is not physical, but spiritual: attaining the pleasure and approval of God (Riḍwān) and being in His presence.

Thematic Context

In Surah Al-Ma’idah, the promise of Jannah is the ultimate incentive for upholding the divine covenant. It is repeatedly mentioned as the reward for those who believe, do good, and remain steadfast. For example, “Allah has promised those who believe and do righteous deeds [that] for them is forgiveness and a great reward… they will be companions of the Garden (Jannah)” (5:9). This promise provides the motivation to endure the trials of this life and to adhere to the divine law, knowing that it leads to an eternal triumph (fawz).

Modern & Comparative Lens

The concept of a heavenly paradise is a common feature in many religions, symbolizing the fulfillment of humanity’s deepest longings for peace, joy, and eternal life. The Islamic description of Jannah is notably both physical and spiritual, satisfying the whole human person. In modern thought, some question the literalness of these descriptions, but the mainstream view is that they are literal truths, though their reality is far beyond our current comprehension. The promise of Jannah provides a profound sense of hope and purpose that transcends the material world.

Practical Reflection & Application

Reflecting on Jannah should fill our hearts with hope and longing (shawq). This longing is a powerful fuel for our spiritual journey. It makes the sacrifices of this world feel small in comparison to the eternal reward. It motivates us to increase our good deeds, to forgive others, and to strive for excellence in our character, hoping to be worthy of becoming an inhabitant of God’s Garden. It is about living this life with our eyes on the ultimate prize.

51. Ka‘bah (كَعْبَة) – The Kaaba

Linguistic Root & Etymology

The term Ka‘bah originates from the root ك-ع-ب (kāf-ʿayn-bā’), which means to be cubic or cube-shaped. The word literally means “the cube,” a direct reference to the shape of the sacred building located in the center of the Grand Mosque in Makkah. It is also known as al-Bayt al-Ḥarām (the Sacred House) and al-Bayt al-‘Atīq (the Ancient House).

Classical Exegesis (Tafsir)

In classical tafsir, the Ka‘bah is understood as the first house of worship established for all of humanity, built by Abraham and his son Ishmael. The verse in Surah Al-Ma’idah, “Allah has made the Ka’bah, the Sacred House, a standing place for the people” (5:97), is interpreted to mean it is a source of spiritual, social, and even economic stability for society. It serves as the direction of prayer (qiblah) for Muslims worldwide, unifying them in worship.

Thematic Context

The Ka‘bah is central to the theme of the sacred rites of God (sha‘ā’ir Allāh) in Surah Al-Ma’idah. The Surah lays down rules concerning the pilgrimage (Hajj) and the sanctity of the Sacred Mosque’s precincts. The Ka‘bah stands as the ultimate symbol of the covenant between God and the Muslim community, a physical center for a global spiritual nation and a testament to the monotheistic legacy of Abraham.

Modern & Comparative Lens

The concept of a sacred center, an axis mundi where the divine and earthly planes connect, is found in many religious traditions. The Ka‘bah is the Islamic embodiment of this concept. Its most profound feature in a comparative context is its aniconic nature—it is an empty cube. It contains no idol or image, directing worship not to the building itself, but to the one, unseen God it represents. This symbolizes the pure, abstract monotheism of Islam.

Practical Reflection & Application

The Ka‘bah serves as a powerful symbol of unity. Regardless of nationality, race, or social status, millions of people turn towards this single point five times a day. This teaches us that despite our outward differences, we share a common spiritual purpose and humanity. It encourages us to find a unifying “center” in our own lives—our devotion to God—around which all other aspects of our life should revolve.

52. Kaffārah (كَفَّارَة) – Expiation

Linguistic Root & Etymology

The root is ك-ف-ر (kāf-fā’-rā’), which means to cover or conceal. This is the same root as for disbelief (kufr), where a disbeliever “covers” the truth. A Kaffārah is an act of “covering” or atoning for a sin. It is a prescribed act of charity or worship that a person performs to make amends for a specific type of transgression, seeking God’s forgiveness and “covering over” the wrongdoing.

Classical Exegesis (Tafsir)

Surah Al-Ma’idah is a key source for the rules of Kaffārah. It details the expiation for breaking an oath (5:89), which includes feeding or clothing ten poor people or fasting for three days. It also specifies the expiation for killing game while in the state of iḥrām (5:95). Commentators explain that Kaffārah serves a dual purpose: it is a form of repentance and self-discipline for the individual, and it often involves a socially beneficial act (like feeding the poor), thus repairing the spiritual and social harm caused by the sin.

Thematic Context

The concept of Kaffārah is a manifestation of God’s mercy and a key part of the legal framework in Surah Al-Ma’idah. It shows that while the divine law is strict, there is always a path for rectification and atonement. It balances accountability with mercy. The provision of Kaffārah reinforces the theme that the purpose of the law is not merely to punish, but to purify the individual and restore social harmony.

Modern & Comparative Lens

The idea of penance or atonement for sin is found in many religions. The Islamic concept of Kaffārah is distinct in its highly structured and practical nature. Unlike penance that might involve self-flagellation or extreme asceticism, Kaffārah often channels the act of atonement into positive social action. This resonates with the modern concept of “restorative justice,” where an offender takes action to repair the harm they have caused to the community.

Practical Reflection & Application

The principle of Kaffārah teaches us that when we make a mistake, especially in our duties to God, we should not despair. Instead, we should actively seek to make amends. Even when we haven’t committed a sin requiring a specific expiation, the spirit of Kaffārah encourages us to respond to any personal failing with a positive act, like giving extra charity or performing a voluntary fast. It’s about taking practical steps to “cover” our shortcomings with good deeds.

53. Kāfirūn (كَافِرُون) – Disbelievers

Linguistic Root & Etymology

The word Kāfirūn (singular: kāfir) comes from the root ك-ف-ر (kāf-fā’-rā’), meaning to cover or conceal. In its original agricultural sense, a farmer was called a kāfir because he “covered” the seed with soil. Theologically, a kāfir is a disbeliever because he or she knowingly “covers” or rejects the truth of divine revelation after it has become clear to them. It implies a conscious and ungrateful rejection, not mere ignorance.

Classical Exegesis (Tafsir)

Classical scholars define a kāfir as one who commits kufr (disbelief), which can manifest in several ways: denial of God’s existence, associating partners with Him (shirk), rejecting His prophets, or denying any fundamental tenet of the faith. Surah Al-Ma’idah uses the term to describe those who reject God’s judgment (5:44), those who claim that Jesus is God (5:17, 5:72-73), and those who break their covenants out of defiant rebellion.

Thematic Context

The term Kāfirūn is used in Surah Al-Ma’idah to create a sharp contrast with the believers (mu’minūn). The Surah details the path of faith and obedience that leads to salvation, and it warns against the path of disbelief and rebellion that leads to punishment. This dichotomy is central to the Surah’s theme of accountability. By defining the actions and beliefs that constitute kufr, the Surah provides a clear warning and clarifies the boundaries of faith.

Modern & Comparative Lens

In modern times, the term kāfir is often highly charged and misunderstood, sometimes being used indiscriminately as a term of abuse. However, its technical theological meaning is specific: it refers to a state of conscious rejection of perceived truth, a judgment which ultimately only God can make about any individual’s heart. In interfaith dialogue, many scholars emphasize distinguishing between the technical term and its polemical misuse, and they stress the Qur’anic mandate for justice and kindness towards peaceful non-Muslims.

Practical Reflection & Application

The concept of kufr should primarily be a tool for self-reflection, not for judging others. We should examine our own hearts for any traces of ingratitude or arrogance that might “cover” the truth. Are we grateful for God’s blessings? Do we humbly submit to His commands? The term reminds us of the immense gravity of rejecting faith and should motivate us to cherish and protect our own īmān while praying for guidance for all of humanity.

54. Kalimah (كَلِمَة) – Word

Linguistic Root & Etymology

The root is ك-ل-م (kāf-lām-mīm), which means to speak or to wound. A Kalimah is a word, an utterance, or a statement. It can also refer to a divine command, decree, or promise. The “Words of Allah” (Kalimāt Allāh) are His divine commands and revelations, which are perfect in truth and justice.

Classical Exegesis (Tafsir)

Classical commentators have paid special attention to the Qur’anic designation of Jesus as a “Word from God” (Kalimatun minhu). This is understood to mean that Jesus was created by a direct divine command or “Word”—”Be!” (Kun)—without the agency of a father. It is a title of honor, highlighting his miraculous birth. It is not interpreted as the “Word” in the Johannine Christian sense of a co-eternal divine Logos. A kalimah is a created utterance or command of God, not an attribute of His essence.

Thematic Context

In Surah Al-Ma’idah, the concept of God’s “Word” is fundamental. The entire revelation being delivered to the Prophet is the Word of God. The Surah contrasts the perfect, unchanging Word of God with the words of humans, particularly the alleged distortion of God’s Word by some previous communities. Upholding the covenant means upholding the integrity and supremacy of God’s revealed Word in all its forms.

Modern & Comparative Lens

The title “Word of God” for Jesus is a significant point of theological discussion in Muslim-Christian dialogue. While both traditions use the term, its meaning differs profoundly. For Muslims, it affirms the miraculous creation of Jesus, while for Christians, it affirms his divinity. Understanding this distinction is key to respectful interfaith engagement. The Islamic concept emphasizes a radical separation between the Creator and His creation, even His most powerful “Words.”

Practical Reflection & Application

The power of words (kalimāt) is a lesson we can apply daily. The Qur’an emphasizes the importance of speaking a “good word” (kalimah ṭayyibah). Our words can build or destroy, heal or wound. We should be mindful of our speech, using it for truth, kindness, and reconciliation. Just as God’s Words bring guidance and light, our words should aim to bring good into the world.

55. Kadhib (كَذِب) – A Lie, Falsehood

Linguistic Root & Etymology

The root is ك-ذ-ب (kāf-dhāl-bā’), which means to lie, to tell a falsehood, or to deny the truth. The verb kadhaba means he lied, while kadhdhaba (the intensive form) means he rejected something as a lie. Kadhib is the noun, referring to a lie, falsehood, or the act of lying. It is the direct opposite of truth (ṣidq).

Classical Exegesis (Tafsir)

In classical tafsir, kadhib is condemned as a major sin and a characteristic of hypocrites and disbelievers. Lying is seen as fundamentally incompatible with true faith (īmān). Surah Al-Ma’idah mentions those who break their covenants and “deny Our signs (āyāt)” (5:10, 5:86), which is a form of kadhib against God. The Surah also warns against those who are “eager to hear lies” (5:41), highlighting the corrupting influence of falsehood on a community.

Thematic Context

Truthfulness is a cornerstone of the covenant that Surah Al-Ma’idah describes. The entire relationship with God is based on accepting His Word as truth and being truthful in one’s own commitments. Lying, therefore, is a betrayal of this covenant. The Surah’s emphasis on just testimony and fulfilling contracts is a direct command to uphold truth and reject falsehood in all social interactions. The chapter concludes by highlighting that on the Day of Judgment, only the truthful will be saved by their truthfulness (5:119).

Modern & Comparative Lens

The prohibition against lying is a near-universal ethical principle. The Islamic framework gives it a profound spiritual dimension. A lie is not just a social transgression; it is a sin against God, who is Al-Ḥaqq (The Truth). In the contemporary era of “post-truth” and “fake news,” the Qur’anic condemnation of kadhib is a powerful call to a renewed commitment to truth, integrity, and critical thinking. It obligates believers to be sources of truth, not propagators of falsehood.

Practical Reflection & Application

We are challenged to be scrupulously honest in all our affairs—in our speech, our business dealings, and our personal relationships. This includes avoiding not just outright lies, but also exaggeration, deceptive half-truths, and gossip. The Prophet’s example shows that truthfulness is the bedrock of a noble character. Cultivating the habit of truthfulness, even when it is difficult, is a core spiritual discipline that brings peace to the heart and trust from others.

56. Khā’ifīn (خَائِفِين) – Those Who Fear

Linguistic Root & Etymology

This term is the active participle of the verb khāfa, from the root خ-و-ف (khā’-wāw-fā’). The root means to fear, to be afraid, or to apprehend danger. Khawf is the general word for fear. Khā’ifīn are “the fearing ones” or “those who are in a state of fear.” The object of the fear determines whether it is a praiseworthy or blameworthy emotion.

Classical Exegesis (Tafsir)

Classical scholars make a critical distinction between different types of fear. There is the natural fear of worldly harm, which is normal. Then there is the blameworthy fear of people that prevents one from speaking the truth or doing what is right. Finally, there is the praiseworthy fear of God (often called khashyah or taqwā), which is a sense of awe and reverence that inspires obedience. In the story of the Israelites refusing to enter the holy land in Surah Al-Ma’idah, their fear of the powerful inhabitants is a blameworthy, debilitating fear that leads to disobedience (5:22).

Thematic Context

The theme of fear in Surah Al-Ma’idah is a test of faith. The Israelites’ story illustrates how worldly fear can paralyze a community and cause them to break their covenant with God. In contrast, the Surah repeatedly commands the believers to “fear Me” (5:3, 5:44) and not to fear people. True faith is meant to replace the fear of creation with the rightful fear and awe of the Creator, which in turn gives a person the courage to stand for truth and justice.

Modern & Comparative Lens

Psychology recognizes fear as a primary human emotion, a response to a perceived threat. The Qur’anic narrative provides a spiritual framework for managing fear. It teaches that the ultimate antidote to worldly anxiety and fear is to anchor one’s heart in the awe of something greater—God. This is not a fearful terror but a reverential awe that brings peace and courage. This concept of “the fear of God” being the beginning of wisdom is also a prominent theme in the Hebrew Bible (Proverbs 9:10).

Practical Reflection & Application

We should reflect on our own fears. What are we truly afraid of? Losing our job? The opinion of others? These fears can sometimes hold us back from doing what is right. The spiritual practice is to cultivate a conscious fear of displeasing God, which should supersede all other fears. This awe of God does not cripple us; it liberates us from our lesser anxieties and empowers us to live with courage and integrity.

57. Khamr (خَمْر) – Intoxicant

Linguistic Root & Etymology

The root of Khamr is خ-م-ر (khā’-mīm-rā’), which means to veil, to cover, or to conceal. Khamr is so named because it “veils” or “covers” the intellect (‘aql), clouding judgment and preventing clear thought. While it originally referred to fermented grape wine, the term is understood by Islamic jurisprudence to encompass any substance that intoxicates and impairs mental faculties.

Classical Exegesis (Tafsir)

In Surah Al-Ma’idah, Khamr is definitively and strictly prohibited. It is grouped with gambling, idolatry, and divining arrows and called “an abomination from the work of Satan” (5:90). The verse explicitly states that Satan’s goal through these things is to create enmity and hatred and to turn people away from the remembrance of God and prayer (5:91). The prohibition is understood to be absolute and one of the defining features of Islamic law.

Thematic Context

The prohibition of Khamr is a key element of the Surah’s theme of purification and establishing a righteous society. The intellect (‘aql) is considered a sacred gift from God, and intoxicants directly attack this faculty. By forbidding Khamr, the divine law protects the individual’s mind, health, and dignity, as well as the safety and harmony of the community, preventing the social ills—violence, discord, and negligence—that result from intoxication.

Modern & Comparative Lens

The social and health problems caused by alcohol and drug abuse are extensively documented by modern science and sociology, providing a strong pragmatic validation for the wisdom of this prohibition. While many societies attempt to mitigate these harms through regulation, the Islamic approach is one of total prohibition as a preventative measure. This stance is often compared to the “temperance movements” in Western history, but it is unique in being grounded in a direct and unequivocal divine command.

Practical Reflection & Application

The prohibition of Khamr is a call to a life of sobriety and mindfulness. It challenges us to seek happiness, relief from stress, and social connection through wholesome and pure (ṭayyib) means, rather than through substances that harm our minds and souls. It is a practical expression of gratitude for the gift of intellect and a commitment to keeping our spiritual connection with God clear and “unveiled.”

58. Khayr (خَيْر) – Good

Linguistic Root & Etymology

The root is خ-ي-ر (khā’-yā’-rā’), which has the core meaning of goodness, bounty, and choosing what is best. Khayr is a comprehensive term for all that is good, beneficial, and desirable. It can refer to material wealth, well-being, or moral and spiritual goodness. It is the opposite of evil or harm (sharr).

Classical Exegesis (Tafsir)

Classical commentators explain that ultimate Khayr is from God alone. He is the source of all goodness. When the Qur’an uses the term, it often refers to the blessings and guidance that God bestows. In Surah Al-Ma’idah, God states that judging by the divine revelation is “better” (khayr) for those who have faith (5:50). This means it is the most beneficial and morally superior path. The command to “race towards good deeds” (fastabiqū al-khayrāt) (5:48) is understood as a call to actively compete in performing all acts of righteousness.

Thematic Context

The theme of choosing Khayr is central to the moral landscape of Surah Al-Ma’idah. The Surah presents a clear choice: the path of God’s law, which is pure goodness, versus the path of human desire, which leads to evil. The command to race towards good deeds fosters a dynamic and proactive community, where believers are not passive observers but are actively engaged in creating a virtuous society. Fulfilling the covenant is, in essence, a commitment to the path of Khayr.

Modern & Comparative Lens

The concept of “the Good” is a central question in philosophy and ethics. The Islamic perspective, encapsulated in the term Khayr, defines goodness not by subjective human preference or utilitarian outcomes alone, but by what is declared good by the All-Knowing Creator. This provides an objective anchor for morality. The idea of competing in goodness is a powerful motivational tool that channels competitive human energy into a positive, constructive direction, contrasting with the often zero-sum competition for wealth and status in secular societies.

Practical Reflection & Application

The call to “race towards good deeds” is a daily inspiration. It means we should not procrastinate when an opportunity to do good arises. Whether it’s giving charity, helping someone in need, or seeking knowledge, we should approach it with enthusiasm and a sense of urgency. It encourages a mindset of looking for opportunities to perform khayr, transforming life into a beautiful competition where everyone who participates is a winner.

59. Khiyānah (خِيَانَة) – Betrayal, Deceit

Linguistic Root & Etymology

The root is خ-و-ن (khā’-wāw-nūn), which means to be unfaithful to a trust, to betray, or to act deceitfully. Khiyānah is the opposite of faithfulness and trustworthiness (amānah). It is the act of violating a trust, a pledge, or a covenant, whether it is with God or with other people. A person who does this is a khā’in.

Classical Exegesis (Tafsir)

In classical tafsir, khiyānah is considered a despicable trait, directly contrary to the character of a believer. Surah Al-Ma’idah refers to the continuous treachery and covenant-breaking of some groups among the Children of Israel (5:13), which is presented as the cause of their spiritual downfall. The Qur’an states unequivocally that “Allah does not love the treacherous (al-khā’inīn)” (8:58). This dislike applies to all forms of betrayal, from cheating in a business deal to treason against one’s community or breaking one’s covenant with God.

Thematic Context

The theme of khiyānah is the dark counterpart to the central theme of fulfilling covenants (‘uqūd) in Surah Al-Ma’idah. The entire Surah is a lesson in faithfulness and a warning against betrayal. The stories of past nations serve as case studies in the disastrous consequences of khiyānah against God’s messengers and His revelation. The strong condemnation of treachery reinforces the supreme importance of integrity and trustworthiness in the Islamic ethical system.

Modern & Comparative Lens

Trust is the foundation of all healthy human relationships and social institutions, from families to governments to international relations. The concept of khiyānah provides a powerful religious and ethical prohibition against the violation of this trust. It is applicable to modern issues like political corruption, corporate fraud, and infidelity in relationships, framing them not just as social or legal offenses, but as grave spiritual failings that earn divine displeasure.

Practical Reflection & Application

This concept calls for a rigorous self-assessment of our own trustworthiness. Are we faithful to the trusts (amānāt) placed upon us? This includes keeping secrets, giving honest advice when asked, fulfilling our work responsibilities, and, most importantly, being faithful to our promises to God. We should actively avoid even small acts of deceit, as they can erode our character over time. The goal is to be a person from whom others feel completely secure.

60. Khinzīr (خِنْزِير) – Swine, Pig

Linguistic Root & Etymology

The origin of the word Khinzīr in Arabic is ancient and specific to the animal itself. It refers to the swine or pig. The term is used in the Qur’an exclusively in the context of dietary prohibitions.

Classical Exegesis (Tafsir)

Classical commentators are unanimous that the prohibition of consuming the flesh of swine (laḥm al-khinzīr) is clear, explicit, and absolute. Surah Al-Ma’idah includes it in the list of forbidden foods: “Prohibited to you are… the flesh of swine…” (5:3). This prohibition is considered a divine command whose ultimate wisdom rests with God. While scholars may speculate on the reasons (e.g., the animal’s perceived uncleanliness or health concerns), the primary basis for abstention is that it is a direct and unambiguous order from the Creator.

Thematic Context

The prohibition of pork is a key part of the dietary laws laid out in Surah Al-Ma’idah, which serve to define the identity of the Muslim community and promote purity. These laws are a practical test of a believer’s submission to the divine covenant. By abstaining from something that God has declared impure (rijs), believers demonstrate their obedience and their commitment to a divinely-guided lifestyle that encompasses even the most basic acts like eating.

Modern & Comparative Lens

The prohibition of pork is one of the most well-known features of Islamic law, and it is a practice shared with Judaism. In modern times, scientific reasons are often cited to support the wisdom of this prohibition, such as the risk of parasites like trichinosis or the high fat content of pork. While these may be valid observations, for a believer, they are secondary. The primary reason remains an act of faith and obedience. The practice serves as a distinct marker of religious identity in a multicultural world.

Practical Reflection & Application

For a Muslim, the application is straightforward: to completely abstain from consuming pork and any food products derived from it. On a deeper level, this practice is a training in self-discipline and God-consciousness (taqwā). It teaches a believer to be mindful and discerning about what they consume, not just physically but also spiritually. It is a reminder that our bodies are a trust (amānah) from God, and we should nourish them only with that which is both lawful (ḥalāl) and pure (ṭayyib).

61. Kitāb (كِتَاب) – Book, Scripture

Linguistic Root & Etymology

The root is ك-ت-ب (kāf-tā’-bā’), which means to write, to prescribe, or to ordain. A Kitāb is a “book” or “scripture” because it is something written. The term also carries the meaning of something that is decreed or ordained by God, as in “the prescribed fast.” In its most prominent usage, al-Kitāb refers to the divine revelations sent down to humanity in written form.

Classical Exegesis (Tafsir)

In classical tafsir, al-Kitāb refers to the holy scriptures. It is used to refer to the Qur’an itself, as well as to previous revelations like the Torah (Tawrāt) and the Gospel (Injīl). Surah Al-Ma’idah repeatedly mentions the “People of the Book” (Ahl al-Kitāb), defining them as communities who received a divine scripture. The Surah presents the Qur’an as the final Kitāb, which confirms the original truths of the previous books and acts as a guardian (muhaymin) over them (5:48).

Thematic Context

The theme of the Kitāb is central to Surah Al-Ma’idah’s focus on divine guidance through revelation. The Surah argues that all communities should be judged by the Book that was sent to them and that the Muslim community has been given the final, complete Book. The covenant that believers must fulfill is the covenant laid out in this Kitāb. The rejection of the Book’s guidance is the primary cause of going astray (ḍalāl).

Modern & Comparative Lens

The concept of a “religion of the book” is often used to describe Judaism, Christianity, and Islam, highlighting the centrality of scripture in these traditions. The Islamic concept of the Kitāb emphasizes the continuity of divine revelation, seeing all authentic scriptures as coming from a single divine source (the Umm al-Kitāb or Mother of the Book). In an age of textual criticism, the Qur’an’s status as a well-preserved and historically authenticated scripture is a key aspect of its claim to be the final, guarded Kitāb.

Practical Reflection & Application

Belief in the Kitāb requires us to engage with it actively. It is not enough to simply possess a copy of the Qur’an; we must read it, understand it, reflect upon its meanings, and, most importantly, strive to live by its teachings. The Kitāb should be our primary guide in life, our source of comfort, and our criterion (furqān) for distinguishing right from wrong. It is our personal letter of guidance from our Creator.

62. Kufr (كُفْر) – Disbelief

Linguistic Root & Etymology

The root ك-ف-ر (kāf-fā’-rā’) means to cover or conceal. Kufr is the act of “covering” or rejecting the truth after it has become known. It also carries the strong connotation of ingratitude. A person who is ungrateful for a favor is said to have committed kufr of that blessing. Thus, Kufr in the theological sense is the ultimate act of ingratitude: rejecting the ultimate giver of all blessings, God Himself.

Classical Exegesis (Tafsir)

Classical scholars categorize Kufr into two types. Kufr al-Akbar (major disbelief) is that which removes one from the fold of Islam, such as denying God or His prophets. Kufr al-Asghar (minor disbelief) refers to acts of major sin or ingratitude that do not necessarily constitute apostasy but are still referred to as kufr in the texts, such as the saying that “swearing at a Muslim is wickedness and fighting him is kufr.” Surah Al-Ma’idah identifies several acts as major kufr, including the explicit rejection of God’s laws (5:44) and the deification of Christ (5:72).

Thematic Context

Kufr stands in direct opposition to faith (īmān) and is the ultimate violation of the divine covenant in Surah Al-Ma’idah. The entire Surah is a call away from the darkness of kufr into the light of īmān. The consequences of kufr are severe: the loss of divine guidance in this life and punishment in the hereafter. The stories of past nations serve as a stark warning about how communities can fall into kufr through arrogance and disobedience.

Modern & Comparative Lens

The term kufr is often equated with the term “infidel,” which carries heavy historical baggage. A more precise understanding is “one who willfully rejects the truth.” In a pluralistic world, it is crucial to distinguish between those who actively and arrogantly reject a message they understand, and those who have simply never received the message clearly or have sincere doubts. Islamic theology holds that only God knows a person’s inner state, and that those who have not received the message will be judged fairly based on their own circumstances.

Practical Reflection & Application

The primary lesson from the concept of kufr is the importance of gratitude (shukr). The opposite of disbelief is not just belief, but thankfulness. We can protect ourselves from kufr by constantly acknowledging and appreciating the countless blessings God has given us—the gift of life, of guidance, of family, of the very air we breathe. A grateful heart is the best fortress against the arrogance and despair that lead to disbelief.

63. Lā‘nah (لَعْنَة) – Curse

Linguistic Root & Etymology

The root is ل-ع-ن (lām-ʿayn-nūn), which means to drive away or to cast out from a position of favor and mercy. A Lā‘nah is a curse, specifically the state of being cast far away from the mercy of God. When God curses someone, it means He has deprived them of His grace and guidance as a result of their persistent rebellion.

Classical Exegesis (Tafsir)

In classical tafsir, a divine Lā‘nah is not an arbitrary act but a direct consequence of specific, egregious sins. Surah Al-Ma’idah explicitly states that some among the Children of Israel were “cursed by the tongue of David and of Jesus, the son of Mary” because “they disobeyed and were habitually transgressing” (5:78). This curse manifested in their hearts becoming hardened, preventing them from accepting the truth. Iblis is also described as being cursed for his arrogance.

Thematic Context

The theme of the divine curse in Surah Al-Ma’idah serves as a severe warning about the consequences of persistent and defiant sin. It is the spiritual endpoint of breaking the covenant. The Surah describes how this curse leads to hardened hearts, the distortion of scripture, and the inability to see the truth. It is a state of being cut off from divine mercy, which is the worst possible punishment.

Modern & Comparative Lens

The concept of a “curse” can seem archaic to a modern sensibility, often associated with magic or superstition. However, in the Qur’anic context, it is a theological term describing a cause-and-effect relationship. It is a spiritual law: persistent, arrogant rebellion against God results in being distanced from His mercy. This can be understood psychologically as a state where a person’s own negative actions and attitudes create a self-perpetuating cycle of darkness and despair, effectively “cursing” their own existence by cutting themselves off from the sources of spiritual light.

Practical Reflection & Application

The concept of Lā‘nah should inspire us to flee from the sins that are known to incur it, such as injustice, breaking solemn oaths, and spreading corruption. It is a powerful motivation to constantly seek refuge in God’s mercy (raḥmah) and to never become complacent in our obedience. We should frequently pray to be recipients of His mercy, not His curse, and to have our hearts softened by His remembrance, not hardened by our sins.

64. Laghw (لَغْو) – Vain Talk

Linguistic Root & Etymology

The root ل-غ-و (lām-ghayn-wāw) means to engage in talk that is idle, frivolous, nonsensical, or sinful. Laghw refers to any speech that is devoid of benefit, purpose, or truth. This includes everything from idle chatter and gossip to lying, slander, and profanity. It is the opposite of speech that is truthful, beneficial, and purposeful.

Classical Exegesis (Tafsir)

In Surah Al-Ma’idah, Laghw is mentioned in the context of oaths: “Allah will not impose blame upon you for what is unintentional in your oaths (al-laghw fī aymānikum)” (5:89). Classical commentators explain that this refers to oaths made heedlessly or out of habit, without a firm intention to swear by God’s name (e.g., saying “By God, no” in casual conversation). While such speech is discouraged, it does not carry the legal weight or require the expiation of a deliberately intended oath. This shows a distinction between heedless speech and intentional sin.

Thematic Context

The mention of Laghw connects to the broader Qur’anic theme of purifying one’s speech. The ideal believer is one whose tongue is used for the remembrance of God, reciting the Qur’an, enjoining good, and speaking kindly. Avoiding laghw is a sign of a serious and purposeful character. The exemption of unintentional oaths from expiation also highlights the theme of divine mercy and the importance of intention (niyyah) in Islamic jurisprudence.

Modern & Comparative Lens

In an age of information overload and constant communication through social media, the concept of Laghw is exceptionally relevant. It serves as a powerful filter for our communication. Much of what fills the internet and media—celebrity gossip, pointless arguments, viral memes—could be classified as laghw. The Qur’anic principle encourages a mindful approach to communication, focusing on quality and purpose over sheer volume. This resonates with modern movements advocating for digital detox and mindful media consumption.

Practical Reflection & Application

We can apply this principle by making a conscious effort to guard our tongues and our keyboards. Before speaking or posting, we can ask ourselves: Is this true? Is this beneficial? Is this kind? Is it necessary? Engaging in this self-censorship is a high form of spiritual discipline. It involves replacing idle chatter with the remembrance of God or with speech that brings benefit to ourselves and others. The goal is to make our silence a form of contemplation and our speech a form of worship.

65. Lisān (لِسَان) – Tongue, Language

Linguistic Root & Etymology

The root ل-س-ن (lām-sīn-nūn) directly pertains to the tongue, the physical organ of speech. By extension, Lisān also means language, speech, or dialect. It is the faculty through which communication, testimony, praise, and profanity are expressed. It is portrayed in the Qur’an as one of the most powerful and dangerous gifts given to humanity.

Classical Exegesis (Tafsir)

Classical commentators emphasize the dual potential of the lisān. It can be a tool for attaining the highest spiritual ranks through remembrance (dhikr) and calling to good, or it can lead to one’s damnation through lying, slander, and blasphemy. In Surah Al-Ma’idah, the “tongue of David and of Jesus” (5:78) is mentioned as the instrument through which the curse upon the disobedient Israelites was pronounced, highlighting the performative power of speech when used for a divine purpose.

Thematic Context

The lisān is central to the theme of testimony and contracts in Surah Al-Ma’idah. A valid contract and a just testimony depend on a truthful tongue. The entire covenant is based on the verbal declaration of faith (the Shahādah). The Surah implicitly calls for the control and purification of the tongue, as its misuse—through false testimony or breaking verbal promises—constitutes a major violation of the covenant.

Modern & Comparative Lens

The philosophical concept of “speech acts”—the idea that words do not just describe reality but can also create it (e.g., making a promise, declaring a verdict)—is deeply embedded in the Islamic understanding of the lisān. The power of language to shape reality and social bonds is a key area of modern linguistics and sociology. The Islamic ethical framework for speech provides a robust system for harnessing this power for good, emphasizing truthfulness, clarity, and kindness.

Practical Reflection & Application

Guarding the tongue is one of the most critical and challenging aspects of spiritual practice. A practical exercise is to observe a day of conscious speech, trying to eliminate all forms of harmful or useless talk. We should train our tongues to be moist with the remembrance of God, to speak words of comfort and encouragement to others, and to be silent when we have nothing good to say. The Prophet’s teaching that a believer’s faith is not straight until his heart is straight, and his heart is not straight until his tongue is straight, is a profound roadmap for self-purification.

66. Maghfirah (مَغْفِرَة) – Forgiveness

Linguistic Root & Etymology

The root is غ-ف-ر (ghayn-fā’-rā’), which has the primary meaning of to cover, to protect, or to conceal. A helmet in Arabic is called a mighfar because it covers and protects the head. Divine Maghfirah is therefore not just a pardon; it is God’s act of “covering” and concealing a servant’s sins, protecting them from the shameful consequences of those sins in this life and the next. It comes from God’s name, Al-Ghafūr (The All-Forgiving).

Classical Exegesis (Tafsir)

Classical scholars describe Maghfirah as one of the greatest blessings a believer can hope for. It is the divine response to sincere repentance (tawbah). Surah Al-Ma’idah repeatedly pairs the promise of Maghfirah with a “great reward” (ajr ‘aẓīm) for those who believe and do good deeds (5:9). It is presented as a manifestation of God’s boundless mercy, available to all who turn to Him, no matter the gravity of their sins (except for dying upon shirk).

Thematic Context

The theme of Maghfirah provides a crucial balance to the themes of law, justice, and punishment in Surah Al-Ma’idah. While the Surah lays down strict laws and warns of severe consequences for transgression, it constantly reminds the reader of the open door of divine forgiveness. This prevents the believer from falling into despair after committing a sin and encourages a relationship with God based on both awe (khawf) and hope (rajā’).

Modern & Comparative Lens

The concept of divine forgiveness is a cornerstone of the Abrahamic faiths. The Islamic concept of Maghfirah emphasizes a direct relationship between the individual and God. Forgiveness is sought directly from God through repentance, without the need for any intermediary or priestly confession. This direct access to divine mercy is seen as a great honor and empowerment for the believer. It fosters a personal sense of accountability and a direct, unmediated connection with the Divine.

Practical Reflection & Application

We should never underestimate the power of seeking Maghfirah. The practice of istighfār (saying “astaghfirullāh,” I seek forgiveness from Allah) should be a constant habit on our tongues. It is not only for major sins, but also for our daily shortcomings, our heedlessness, and the imperfections in our worship. Cultivating this habit keeps the heart humble, polishes it from the stain of sin, and constantly renews our connection with our All-Forgiving Lord.

67. Mā’idah (مَائِدَة) – The Table Spread

Linguistic Root & Etymology

The word Mā’idah refers to a table spread with food, a feast, or a banquet. It comes from a root associated with providing sustenance. The word is rare in the Qur’an and is most famous for being the title of this fifth Surah, which takes its name from the incident described within it.

Classical Exegesis (Tafsir)

The incident of the Mā’idah is recounted in verses 5:112-115. The disciples (Ḥawāriyyūn) of Jesus ask him to pray to God to send down a feast from heaven, to serve as a sign and to reassure their hearts. Jesus prays, and God agrees to send it down, but with a severe warning that anyone who disbelieves after this manifest miracle will face a punishment unlike any other. Classical commentators view this as a test of the disciples’ faith and a lesson on the heavy responsibility that comes with demanding extraordinary signs from God.

Thematic Context

The story of the Mā’idah encapsulates several of the Surah’s key themes. It touches upon the nature of faith, the role of miracles (āyāt), the relationship between a prophet and his followers, prayer and divine response (istijābah), and the theme of covenant and accountability. The feast is a special divine favor, but it comes with a strict condition, reinforcing the principle that with greater blessings comes greater responsibility.

Modern & Comparative Lens

The story of the Mā’idah is unique to the Qur’an and does not have a direct parallel in the canonical Gospels, though it has thematic resonances with the Last Supper and the feeding miracles of Jesus. In a modern context, the story serves as a powerful allegory about the human desire for tangible, empirical proof in matters of faith. It cautions that while such signs may be granted, true and lasting faith is that which believes in the unseen (ghayb) based on the guidance of revelation, without needing constant supernatural validation.

Practical Reflection & Application

The story encourages us to reflect on the nature of our own faith. Do we seek constant signs and “miracles” to feel secure in our belief, or do we find contentment and certainty in the clear guidance of the Qur’an and the signs already present in creation? The greatest “feast” God has sent down for this Ummah is the Qur’an itself—a source of spiritual nourishment that is always available. We should focus on partaking in this divine banquet rather than seeking other signs.

68. Malak / Malā’ikah (مَلَك / مَلَائِكَة) – Angel / Angels

Linguistic Root & Etymology

The root of Malak (plural: Malā’ikah) is thought to be either from ل-أ-ك (lām-hamza-kāf), meaning “to send with a message,” making an angel primarily a “messenger,” or from م-ل-ك (mīm-lām-kāf), meaning “power” or “dominion,” making an angel a being of power. Both meanings are fitting. In Islamic theology, angels are beings created from light who are obedient servants of God, tasked with carrying out His commands.

Classical Exegesis (Tafsir)

Belief in angels is a fundamental article of Islamic faith (īmān). Classical commentators describe their various roles as mentioned in the Qur’an: carrying God’s throne, delivering revelation (like Gabriel/Jibrīl), recording human deeds, taking souls at death (like the Angel of Death/Malak al-Mawt), and guarding Paradise and Hell. They are powerful beings who worship God without fatigue or disobedience. Surah Al-Ma’idah mentions the angel taking the soul of one of Adam’s sons (5:31) through the imagery of the raven.

Thematic Context

Angels are part of the unseen world (al-ghayb) whose reality the believer must accept. They represent the perfect model of submission and obedience to God, a key theme in Surah Al-Ma’idah. Their existence demonstrates God’s majesty and the intricate order of His kingdom (malakūt). By carrying out God’s commands, from delivering revelation to executing His decrees, they are the functionaries of the divine covenant in the cosmos.

Modern & Comparative Lens

Belief in angels is a shared feature of the Abrahamic religions. In a modern, scientific-materialist worldview, the existence of such beings is often dismissed. However, for a believer, they represent a dimension of reality that is beyond empirical measurement. The Islamic conception of angels is distinct from popular Western imagery; they are not chubby cherubs or humans with wings, but powerful beings of light with specific functions, entirely subservient to God’s will. They are not to be worshipped or prayed to.

Practical Reflection & Application

Belief in angels should have a practical impact on our lives. Knowing that there are noble, recording angels (kirāman kātibīn) on our shoulders should increase our consciousness of our actions and words, fostering a constant state of accountability. Knowing that angels are present in gatherings of remembrance and study should encourage us to seek out such gatherings. It adds a layer of unseen reality to our lives that should inspire both awe and good conduct.

69. Malakūt (مَلَكُوت) – Dominion, Sovereignty

Linguistic Root & Etymology

The word Malakūt comes from the same root as malik (king) and mulk (kingdom): م-ل-ك (mīm-lām-kāf). The “-ūt” ending is an intensive form, signifying the vastness, grandeur, and absolute nature of the dominion. Malakūt is not just a kingdom, but the all-encompassing, absolute sovereignty and inner reality of God’s dominion over all things.

Classical Exegesis (Tafsir)

Classical commentators explain that Malakūt refers to God’s absolute sovereignty over both the seen and unseen realms. It is the spiritual reality and power that underpins the physical kingdom (mulk). The Qur’an states that God showed Abraham the “dominion of the heavens and the earth” (malakūt al-samāwāti wa-l-arḍ) (6:75), which is interpreted as giving him profound insight into the spiritual truths behind the physical cosmos. The final verse of Surah Al-Ma’idah powerfully affirms this concept: “To Allah belongs the dominion (mulk) of the heavens and the earth…” (5:120).

Thematic Context

The theme of God’s absolute sovereignty is the ultimate foundation for all the commandments in Surah Al-Ma’idah. The reason believers must fulfill the covenant and submit to God’s law is precisely because He holds the Malakūt of all things. All authority, all power, and all right to legislate belong to Him alone. The Surah’s concluding verse serves as a final, majestic reminder of this ultimate reality, putting all worldly power and authority in its proper, subservient place.

Modern & Comparative Lens

The concept of divine sovereignty is a cornerstone of theological thought. In the face of modern political theories that place sovereignty in the hands of the people or the state, the Islamic concept of Malakūt posits that ultimate sovereignty belongs only to God. This principle (known as ḥākimiyyah) has profound implications for Islamic political and legal thought, suggesting that human authority is always delegated, conditional, and accountable to a higher divine law.

Practical Reflection & Application

Contemplating God’s Malakūt is a powerful spiritual exercise that fosters humility and trust. It reminds us that no matter how powerful human beings may seem, and no matter how chaotic world events may appear, ultimate control rests with God. This recognition should free us from undue fear of worldly powers and increase our trust (tawakkul) in the ultimate King. It puts our own lives and problems into a vast, cosmic perspective, anchoring our hearts in the one, true, eternal Sovereign.

70. Masīḥ (مَسِيح) – The Messiah

Linguistic Root & Etymology

The term al-Masīḥ is a title of honor given to Jesus (ʿĪsā) in the Qur’an. Its Arabic root, م-س-ح (mīm-sīn-ḥā’), means to wipe, to anoint, or to travel. Scholars have suggested several reasons for this title: because he was “anointed” with blessings; because he would “wipe away” the sickness from the ill; or because he was a great “traveler” on the earth. It is the Arabic equivalent of the Hebrew “Mashiach” and the Greek “Christos.”

Classical Exegesis (Tafsir)

In classical Islamic tafsir, al-Masīḥ is a noble prophetic title for Jesus, son of Mary. The Qur’an affirms him as the Messiah, but it defines this role differently from the Christian and Jewish traditions. Surah Al-Ma’idah is emphatic in this regard. It confirms his title but strongly refutes the idea that being the Messiah makes him divine: “They have certainly disbelieved who say that Allah is the Messiah, the son of Mary…” (5:17, 5:72). The Qur’an frames him as a great prophet and servant of God, not as God or the son of God.

Thematic Context

The figure of al-Masīḥ is central to Surah Al-Ma’idah’s extensive dialogue with Christianity. The Surah seeks to clarify the true status of Jesus, honoring him as a prophet while correcting what it views as the doctrinal excesses that led to his deification. This theme is crucial to the Qur’an’s overall project of restoring what it presents as the pure, original monotheism of Abraham.

Modern & Comparative Lens

The nature of the Messiah is the single most significant point of divergence between Islam and Christianity. For Christians, “Christ” signifies the divine savior. For Muslims, “al-Masīḥ” signifies a human prophet and the awaited messiah of the Jewish tradition. In Jewish eschatology, the Messiah is an expected future king who will bring a messianic age. The Islamic view affirms Jesus’s messianic role but redefines it within a strictly monotheistic framework, and also holds that he will return in the end times.

Practical Reflection & Application

Belief in Jesus as al-Masīḥ, a great prophet of God, is an integral part of Islamic faith. This should foster a deep love and respect for him and his original teachings. It also encourages Muslims to engage with Christians from a place of informed understanding, able to articulate both the common ground (the honor of Jesus) and the key theological differences (his nature) with clarity and respect.

71. Maysir (مَيْسِر) – Gambling

Linguistic Root & Etymology

The root of Maysir is ي-س-ر (yā’-sīn-rā’), which means ease or facility. Maysir refers to gambling or any game of chance, so named because it is a way of acquiring wealth with “ease,” without effort or productive work. It encompasses all forms of speculation and wagering where the outcome depends on luck rather than skill or labor.

Classical Exegesis (Tafsir)

In Surah Al-Ma’idah, Maysir is condemned in the same verse as intoxicants (khamr) and idolatry, being called “an abomination from the work of Satan” (5:90). Classical commentators explain the harms of gambling: it creates enmity and hatred between the winner and the loser, it distracts from the remembrance of God and prayer, it encourages laziness and a desire for unearned wealth, and it can lead to financial ruin. The prohibition is clear and comprehensive.

Thematic Context

The prohibition of Maysir is part of the Surah’s broader theme of establishing a just and productive economic order. The Islamic economic ethic is based on principles of hard work, fair trade, and mutual consent, whereas gambling is based on chance, risk, and a zero-sum game where one person’s gain is another’s loss. Forbidding Maysir helps to purify society from practices that breed resentment and social discord.

Modern & Comparative Lens

Modern society has a highly ambivalent relationship with gambling. While it is often regulated, state-sponsored lotteries, casinos, and online betting are multi-billion dollar industries. The social costs of gambling addiction—broken families, debt, crime—are well-documented, providing a strong secular argument for the wisdom of the Islamic prohibition. The Islamic perspective frames gambling not just as a social problem, but as a spiritual disease that corrupts the soul and severs one’s connection with God.

Practical Reflection & Application

The prohibition of Maysir calls us to ensure our wealth is earned through legitimate and productive means. We should avoid all forms of gambling, from lotteries to speculative online trading that resembles wagering. On a deeper level, it’s a call to put our trust in God’s provision through our own sincere efforts, not in blind luck or games of chance. It promotes a work ethic that is both responsible and reliant on God’s blessing (Barakah).

72. Maw‘iẓah (مَوْعِظَة) – Admonition

Linguistic Root & Etymology

The root is و-ع-ظ (wāw-ʿayn-ẓā’), which means to advise, to warn, or to exhort. A Maw‘iẓah is an admonition, a sermon, or a piece of counsel that is intended to touch the heart and remind a person of their duties to God and others. It is a form of advice that appeals to both the emotions and the intellect, aimed at spiritual reform.

Classical Exegesis (Tafsir)

Classical commentators describe the Qur’an itself as the ultimate Maw‘iẓah. Its stories, parables, and commandments are all designed to serve as a powerful admonition for humanity. In Surah Al-Ma’idah, the laws and historical examples are presented as a form of divine counsel. For example, the Torah is described as containing “guidance and a light,” and the Gospel is described as “a guidance and an admonition (maw‘iẓah) for the righteous” (5:46). This shows that divine books are not just legal codes but also sources of heartfelt spiritual guidance.

Thematic Context

The theme of Maw‘iẓah connects to the purpose of revelation in Surah Al-Ma’idah. God sends His books and prophets not just to deliver laws, but to admonish, guide, and soften the hearts of people. The Surah’s repeated addresses to different groups—believers, People of the Book—are all forms of divine Maw‘iẓah, calling each one back to the path of the covenant. The effectiveness of this admonition depends on the receptiveness of the heart.

Modern & Comparative Lens

The practice of delivering a sermon or homily is common to many religious traditions. The Islamic concept of Maw‘iẓah emphasizes that its goal should be sincere admonition for the sake of God, not rhetorical display or self-aggrandizement. In modern communication theory, an effective Maw‘iẓah would be seen as a message that successfully combines logical appeal (logos) with emotional appeal (pathos) and the credibility of the speaker (ethos), all in the service of spiritual and ethical persuasion.

Practical Reflection & Application

We are all in a position to both give and receive admonition. When advising others, we should do so with wisdom, gentleness, and sincere concern for their well-being, not from a place of arrogance. More importantly, we must cultivate a heart that is humble and open to receiving Maw‘iẓah, whether it comes from reading the Qur’an, listening to a lecture, or from the sincere advice of a friend. A soft heart that accepts admonition is a sign of faith.

73. Mawt (مَوْت) – Death

Linguistic Root & Etymology

The root is م-و-ت (mīm-wāw-tā’), which means to die or to cease to be alive. Mawt is the state of death, the cessation of worldly life. In the Qur’an, death is not presented as an annihilation, but as a transition from this state of existence (al-dunyā) to the next (al-ākhirah). It is a certainty that every soul will experience.

Classical Exegesis (Tafsir)

Classical commentators explain that Mawt is a creation of God, just as life (ḥayāt) is, designed to test which of us is best in deeds. Surah Al-Ma’idah mentions death in several contexts: the story of the first murder, where one son of Adam is faced with the death of his brother (5:30-31); the taking of the soul by the Angel of Death; and the requirement of testimony when death approaches a person (5:106). It is presented as an inevitable and solemn event that should prompt a person to prepare for what comes after.

Thematic Context

The reality of Mawt underlies the entire message of accountability in Surah Al-Ma’idah. The reason the covenant, the laws, and the Day of Judgment matter is because this worldly life is finite and will be followed by an eternal reckoning. The awareness of death is a powerful motivator to fulfill one’s obligations and repent from sin before it is too late. The legal ruling about making a will and securing testimony before death shows the importance of setting one’s worldly and spiritual affairs in order in preparation for this transition.

Modern & Comparative Lens

Death is a universal human preoccupation, explored by every religion and philosophy. Many modern secular cultures tend to sanitize death or treat it as a taboo subject, a medical failure to be avoided at all costs. The Islamic perspective confronts the reality of death head-on, framing it as a meaningful and necessary part of the human journey. Remembering death (dhikr al-mawt) is not seen as morbid, but as a vital spiritual practice that gives life urgency, meaning, and perspective.

Practical Reflection & Application

The remembrance of death is a powerful tool for self-reform. When we feel arrogant, we should remember that our bodies will one day turn to dust. When we are overly attached to worldly possessions, we should remember that we will leave it all behind. When we hold a grudge, we should remember that we may not have tomorrow to reconcile. Regularly visiting graveyards and reflecting on our own mortality can soften the heart and help us prioritize what is truly important: our relationship with God and our preparation for the hereafter.

74. Mīthāq (مِيثَاق) – Covenant, Pact

Linguistic Root & Etymology

The root is و-ث-ق (wāw-thā’-qāf), which means to bind, to make firm, or to trust. A Mīthāq is a solemn, binding covenant or a firm pact. It is a stronger and more sacred term than a simple contract (‘aqd). It implies a pledge that is fortified by trust and solemnity, often with God as a witness.

Classical Exegesis (Tafsir)

Classical scholars point out that Surah Al-Ma’idah is a Surah of covenants. It explicitly mentions the Mīthāq that God took from the Children of Israel (5:12, 5:70) and from the Christians (5:14). It also refers to the covenant God has taken with the Muslim community through His Prophet. The details of the Surah—its laws and commandments—are seen as the articles of this new, final covenant. Breaking the Mīthāq is presented as a grave sin that leads to hardened hearts and a divine curse.

Thematic Context

The theme of Mīthāq is arguably the central, overarching theme of Surah Al-Ma’idah. The Surah’s opening command to fulfill all contracts (‘uqūd) sets the stage for a deeper discussion on the sacred covenant between God and humanity. The history of past nations is presented as a series of covenants made and broken, serving as a powerful lesson for the Muslim Ummah on the critical importance of upholding their final Mīthāq with God.

Modern & Comparative Lens

The concept of “covenant theology” is central to the Judeo-Christian tradition, which views God’s relationship with humanity through a series of covenants (e.g., with Noah, Abraham, Moses, and the New Covenant in Christ). The Islamic perspective affirms this history of covenants but sees the Mīthāq with the Prophet Muhammad as the final, universal, and perfected form of this divine-human relationship. The term provides a powerful framework for interfaith dialogue, exploring the shared idea of humanity living in a covenantal relationship with its Creator.

Practical Reflection & Application

We should view our faith not as a passive identity but as an active, living covenant. The declaration of faith (Shahādah) is our personal pledge, our Mīthāq with God. This obligates us to learn the terms of this covenant (by studying the Qur’an and Sunnah) and to strive to fulfill them in our daily lives. Living with a “covenant consciousness” transforms our perspective, turning every act of obedience into an act of loyalty and every avoidance of sin into an act of faithfulness to our sacred pact.

75. Mubīn (مُبِين) – Clear, Manifest

Linguistic Root & Etymology

The root is ب-ي-ن (bā’-yā’-nūn), the same as for bayyinah (clear proof). It means to be clear, distinct, separate, and manifest. Mubīn is the active participle, meaning something that is itself clear and also makes other things clear. It describes something that is self-evidently true and leaves no room for ambiguity or confusion.

Classical Exegesis (Tafsir)

In classical tafsir, the attribute Mubīn is frequently used to describe the Qur’an itself (al-Kitāb al-Mubīn), the Prophet’s mission, and the proofs God sends. It emphasizes that the divine guidance is not obscure, esoteric, or inaccessible. It is clear, plain, and manifest for all who sincerely seek it. When the Qur’an describes Satan as an “open enemy” (‘aduwwun mubīn), it means his enmity is obvious and undeniable to anyone who reflects.

Thematic Context

The concept of clarity (Mubīn) is foundational to the theme of accountability in Surah Al-Ma’idah. The Surah argues that God has sent down a clear book and a clear path, leaving no excuse for those who deviate. The laws are detailed with precision, the historical lessons are laid out plainly, and the theological truths are stated unequivocally. This clarity removes any ambiguity, placing the responsibility of choice squarely on the shoulders of the individual.

Modern & Comparative Lens

In an age of skepticism and deconstruction, where meaning is often seen as subjective and relative, the Qur’anic assertion of its own clarity (Mubīn) is a powerful claim. It posits that there is an objective, accessible truth that can guide human life. This doesn’t mean every verse is simplistic—some require deep reflection—but it means the core message of monotheism, justice, and morality is manifest and accessible to all, regardless of their scholarly level.

Practical Reflection & Application

The clarity of the divine message should inspire confidence and gratitude. We have been given a clear roadmap for life. Our duty is to engage with it, study it, and seek to understand its clear guidance. When we encounter difficulties or confusion in life, we should turn to the “Clear Book,” trusting that it has the power to illuminate our path and make the right course of action manifest to us.

76. Mufliḥūn (مُفْلِحُون) – The Successful Ones

Linguistic Root & Etymology

The root is ف-ل-ح (fā’-lām-ḥā’), which has an agricultural origin meaning to split, cleave, or plow the earth. A farmer (fallāḥ) is one who plows the land to cultivate it for a successful harvest. By extension, Falāḥ means true, lasting success and prosperity that comes after effort and striving. The Mufliḥūn are those who achieve this ultimate success, particularly in the hereafter.

Classical Exegesis (Tafsir)

Classical commentators consistently interpret falāḥ as success in both this world and, more importantly, the next. The call to prayer (adhān) includes the phrase “Hasten to success” (ḥayya ‘alā al-falāḥ), explicitly linking prayer to the attainment of this true success. The Mufliḥūn are those who believe, perform good deeds, remain steadfast, and enjoin good and forbid evil. They are the ones who will “reap the harvest” of their efforts by attaining Paradise.

Thematic Context

The concept of the Mufliḥūn is the positive counterpart to the warnings against the transgressors (fāsiqūn) and disbelievers (kāfirūn) in Surah Al-Ma’idah. The Surah lays out the path of the covenant and then identifies those who adhere to it as the ones who will ultimately be successful. Their success is contrasted with the failure and loss of those who break their pact with God. This provides a powerful incentive to remain on the path of righteousness.

Modern & Comparative Lens

The term falāḥ offers a profound, holistic definition of success that stands in stark contrast to modern, materialistic definitions based on wealth, status, or pleasure. It defines success as a state of spiritual, moral, and eternal well-being. This reorientation of life’s ultimate goal is a key feature of a religious worldview. The agricultural metaphor is powerful, suggesting that success is not a matter of luck, but the result of cultivating one’s soul through consistent effort, just as a farmer tends to his crops.

Practical Reflection & Application

We should redefine our personal definition of success to align with the Qur’anic concept of falāḥ. This means prioritizing our spiritual and moral growth over purely material ambitions. When we hear the call to prayer, “Hasten to success,” it should be a powerful reminder of where true success lies. Every good deed we do is like planting a seed, and our life is the farm. We should strive to be diligent “farmers” of our souls, cultivating the virtues that will lead to the ultimate harvest of falāḥ.

77. Muḥsinūn (مُحْسِنُون) – Doers of Good

Linguistic Root & Etymology

The root is ح-س-ن (ḥā’-sīn-nūn), which means to be good, beautiful, and excellent. The form IV verb, aḥsana, means to do something well, to perfect it, or to act with excellence. The noun is Iḥsān, which is the state of excellence in faith and action. The Muḥsinūn are those who embody Iḥsān—they are the doers of good, the beneficent, those who perform their deeds with beauty and excellence.

Classical Exegesis (Tafsir)

Iḥsān is famously defined by the Prophet Muhammad as “to worship Allah as if you see Him, and if you cannot see Him, then to know that He sees you.” It is the highest level of faith. Classical commentators explain that the Muḥsinūn are those who are not only righteous but go beyond the call of duty. They are generous, forgiving, and meticulous in their worship and their dealings. Surah Al-Ma’idah states that God “loves the doers of good (al-muḥsinīn)” (5:13, 5:93), indicating that this is a quality that earns special divine favor.

Thematic Context

The concept of the Muḥsinūn represents the ideal spiritual state to which a believer should aspire in Surah Al-Ma’idah. The Surah calls not just for adherence to the law (Islam) and firm belief (Iman), but for striving towards this third dimension of excellence (Iḥsān). When the Surah speaks of pardoning others or being just to one’s enemies, it is calling for a level of conduct that is characteristic of the Muḥsinūn.

Modern & Comparative Lens

The concept of Iḥsān provides a powerful framework for a lived, aesthetic spirituality. It is about bringing beauty and excellence into every aspect of life, from the way one prays to the way one interacts with others and the environment. This resonates with the Aristotelian concept of eudaimonia or human flourishing, which involves living a life of virtue and excellence. Iḥsān is a call to artistry in faith, making one’s entire life a beautiful act of worship.

Practical Reflection & Application

We can strive to be among the Muḥsinūn by bringing a consciousness of excellence to everything we do. In our prayers, we can focus more deeply, aiming for perfect concentration. In our work, we can aim for the highest quality, seeing it as a reflection of our faith. In our relationships, we can go the extra mile, responding to harm with forgiveness and to need with generosity. The core of this practice is the constant awareness that God is watching, which should motivate us to always be our best selves.

78. Mu’minūn (مُؤْمِنُون) – Believers

Linguistic Root & Etymology

The term Mu’minūn (singular: mu’min) comes from the same root as īmān and amānah: أ-م-ن (hamza-mīm-nūn). A Mu’min is not just one who “believes” in a passive sense. The name implies one who has accepted the trust (amānah) of faith, who finds security (amn) in that faith, and from whom others are secure. It is an active, living faith that brings both inner peace and outward trustworthiness.

Classical Exegesis (Tafsir)

Classical scholars distinguish between a Muslim (one who submits outwardly to the laws of Islam) and a Mu’min (one in whom faith is firmly rooted in the heart). While every Mu’min is a Muslim, not every Muslim has reached the level of a true Mu’min. Surah Al-Ma’idah repeatedly addresses the believers with the phrase “O you who have believed” (yā ayyuhā alladhīna āmanū), calling them to live up to the true implications of their faith. It is a call to integrate their outward submission with inner conviction.

Thematic Context

The Mu’minūn are the primary audience of Surah Al-Ma’idah. The entire Surah is a detailed exposition of the covenant that the community of believers has with God. It defines their identity, their responsibilities, their relationship with other communities, and the moral and legal framework of their society. The Surah aims to cultivate a community of true believers who are steadfast, just, and united in their submission to God.

Modern & Comparative Lens

The distinction between outward religious affiliation and deep, internal faith is a dynamic present in all religions. The Qur’anic emphasis on being a Mu’min is a call for authenticity. It challenges a nominal, cultural, or inherited religious identity, demanding instead a faith that is personal, convicted, and transformative. This resonates with existentialist calls for authentic living and the universal spiritual search for a faith that is more than just external ritual.

Practical Reflection & Application

This concept calls for constant self-reflection. Is my faith just a label, or is it a living reality in my heart that affects my choices and character? We should pray to God to make us true Mu’minūn. This involves nurturing our faith (īmān) through knowledge and good deeds, striving to achieve a state where our hearts are filled with a tranquil certainty and our conduct inspires trust and security in all those around us.

79. Munafiqūn (مُنَافِقُون) – Hypocrites

Linguistic Root & Etymology

The word Munafiqūn (singular: munāfiq) comes from the root ن-ف-ق (nūn-fā’-qāf), which relates to a tunnel or the burrow of a field mouse, which has two openings for escape. A Munāfiq is a hypocrite, so named because he enters faith through one door and leaves it through another, maintaining a secret exit. The term signifies one who outwardly professes faith while inwardly concealing disbelief and enmity.

Classical Exegesis (Tafsir)

In classical tafsir, the Munafiqūn are described as a dangerous internal enemy of the Muslim community. They are more severely condemned than open disbelievers because they combine disbelief with deception. Surah Al-Ma’idah alludes to them as those who rush to the disbelievers, saying, “We fear a turn of fortune will strike us” (5:52). Their loyalty is not with God and the believers, but with whichever side they perceive to be stronger. Their disease is one of a divided heart and a lack of conviction.

Thematic Context

The presence of hypocrisy is a major test for the community described in Surah Al-Ma’idah. It is an internal sickness that threatens the unity and integrity of the believers. The Surah warns the Mu’minūn to be wary of their deception and to place their trust in God alone. The theme of hypocrisy serves as a stark contrast to the required sincerity (ikhlāṣ) and faithfulness needed to uphold the divine covenant.

Modern & Comparative Lens

Hypocrisy is a universal human failing condemned in all ethical systems. The Qur’anic analysis of the Munāfiqūn provides a deep psychological and spiritual profile of this character type. It is characterized by indecision, fear of worldly loss, a desire to please all sides, and a cynical opportunism. This analysis is timeless, applicable to individuals and groups in any society who lack the courage of their convictions and shift their loyalties based on perceived self-interest.

Practical Reflection & Application

The verses about the Munafiqūn are a mirror in which we must examine ourselves. We should ask: Are there areas in our lives where our actions contradict our stated beliefs? Do we sometimes say what is pleasing to people out of fear, even if it compromises our principles? The remedy for hypocrisy is to cultivate sincerity (ikhlāṣ) and courage, and to pray to God to make our inner reality and our outward appearance one and the same. It is a call for total integrity.

80. Mushrikūn (مُشْرِكُون) – Polytheists

Linguistic Root & Etymology

The root is ش-ر-ك (shīn-rā’-kāf), which means to share or to be a partner. The form IV verb, ashraka, means to associate a partner, specifically, to associate a partner with God. The act is called Shirk, and a person who commits it is a Mushrik (plural: Mushrikūn). Shirk is the antithesis of pure monotheism (Tawḥīd).

Classical Exegesis (Tafsir)

In classical tafsir, Shirk is identified as the single greatest sin in Islam, the one sin that God will not forgive if a person dies upon it without repenting. A Mushrik is one who worships other deities alongside or instead of God. This can be overt, like worshipping idols, or more subtle, like directing acts of worship (such as supplication or sacrifice) to saints or other beings. Surah Al-Ma’idah contrasts the People of the Book (who share a monotheistic origin) with the Mushrikūn, who are generally seen as being further away from the truth.

Thematic Context

The entire message of the Qur’an, and therefore of Surah Al-Ma’idah, is a call away from Shirk to Tawḥīd. The Surah’s emphasis on fulfilling the covenant with the One God, on His sole right to legislate (ḥukm), and on directing all worship to Him is a systematic refutation of polytheism. The prohibition of sacrificing animals to any name other than God’s is a direct and practical negation of Shirk.

Modern & Comparative Lens

Modern Islamic scholars have expanded the understanding of Shirk to include more subtle, modern forms. “Hidden Shirk” can be elevating something to the level of God in one’s heart, such as giving ultimate love, fear, or obedience to wealth, power, ideology, or the self (ego). This makes the struggle against Shirk a continuous internal battle for every believer. This concept of “modern idolatry” resonates with critiques of materialism and nationalism found in other religious and philosophical traditions.

Practical Reflection & Application

The primary application is to ensure that our worship—our prayers, our hopes, our fears, our ultimate reliance—is directed exclusively to God. This requires constant self-examination. What do we truly love the most? What do we fear more than God? Who do we try to please above all others? The prayer of the Prophet Abraham is a beautiful model for us: “Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds. No partner has He.”

81. Muttaqūn (مُتَّقُون) – The Pious, God-conscious

Linguistic Root & Etymology

The root is و-ق-ي (wāw-qāf-yā’), which means to protect, to shield, or to guard. The noun Taqwā means to protect oneself from the displeasure of God by being conscious of Him and obeying His commands. A Muttaqī (plural: Muttaqūn) is a person who possesses Taqwā. They are the pious, the righteous, the God-conscious ones who live their lives with a constant sense of divine awareness.

Classical Exegesis (Tafsir)

Classical scholars describe the Muttaqūn as the ideal believers. They are the ones for whom the Qur’an is a true guidance. Their defining characteristic is Taqwā, a state of heart that combines love, fear, and awareness of God, leading to righteous action. In Surah Al-Ma’idah, many virtues are linked to this quality. Being just is described as “nearer to Taqwā” (5:8). The Gospel is described as an admonition “for the Muttaqūn” (5:46). The ultimate victory and reward are promised to them.

Thematic Context

Attaining the state of the Muttaqūn is the primary spiritual goal of all the injunctions in Surah Al-Ma’idah. The laws are not ends in themselves; they are the means to cultivate Taqwā in the heart. Whether it is fulfilling a contract, abstaining from the forbidden, or judging with justice, the underlying purpose is to develop a deep and abiding consciousness of God that makes a person a Muttaqī. The entire covenant is a roadmap to becoming one of the Muttaqūn.

Modern & Comparative Lens

The concept of Taqwā is one of the most important in the Islamic spiritual tradition, often translated inadequately as “fear of God.” A better translation is “God-consciousness” or “moral mindfulness.” It is a state of constant, loving awareness of the divine presence. This idea of mindfulness as a path to ethical living has strong parallels in other traditions, like Buddhism, but in Islam, the mindfulness is directed specifically towards the personal, transcendent God.

Practical Reflection & Application

We can cultivate Taqwā by constantly reminding ourselves of God’s presence. This can be done through the remembrance of God (dhikr), reflecting on His creation, and consciously trying to obey His commands in our daily lives. Before acting, a person of Taqwā pauses and asks: “Is this action pleasing to God?” This state of moral alertness is the shield that protects a believer from sin and guides them towards righteousness.

82. Naba’ (نَبَأ) – News, Tiding

Linguistic Root & Etymology

The root ن-ب-أ (nūn-bā’-hamza) means to announce or to inform. A Naba’ is not just any news; it is a piece of news or a tiding of great significance and consequence. It is often used in the Qur’an to refer to important historical accounts or announcements about the future, such as the Day of Judgment. A Prophet (Nabī) is so named because he brings a Naba’ from God.

Classical Exegesis (Tafsir)

In Surah Al-Ma’idah, the most prominent use of this term is in the verse, “And recite to them the news (naba’) of the two sons of Adam, in truth…” (5:27). Classical commentators explain that God is commanding the Prophet Muhammad to relate this ancient and significant story. It is not just a story, but a naba’—a tiding with a profound moral and spiritual lesson for all of humanity about envy, murder, and the nature of acceptance of sacrifice.

Thematic Context

The use of the term naba’ emphasizes the importance and truth-value of the historical accounts in the Qur’an. They are not myths or fables, but significant reports from God intended to provide guidance and warning. The naba’ of Adam’s sons is a foundational story in Surah Al-Ma’idah, establishing the theme of human responsibility, the destructive nature of sin, and the principle of individual accountability for one’s actions.

Modern & Comparative Lens

The Qur’an’s use of naba’ to describe its historical narratives asserts their factuality and relevance. This contrasts with some modern literary approaches that might view sacred stories as purely allegorical or mythical. The Qur’an insists that these events truly happened and that their lessons are timeless. This approach to sacred history, as a source of moral and legal precedent, is a feature shared with the broader Judeo-Christian tradition.

Practical Reflection & Application

When we read the stories in the Qur’an, we should approach them not as simple tales, but as a naba’—a significant message sent directly to us. We should reflect on the lessons contained within them and ask how they apply to our own lives and our society today. The story of Adam’s sons is a timeless warning against the dangers of envy and uncontrolled anger, a lesson as relevant in the 21st century as it was at the dawn of human history.

83. Nafs (نَفْس) – Soul, Self

Linguistic Root & Etymology

The root ن-ف-س (nūn-fā’-sīn) relates to breath, air, or the essence of a thing. The word Nafs is a rich and multi-layered term that can mean the self, the soul, the psyche, the ego, or a person’s inner essence. It is the locus of consciousness, personality, desires, and life itself. The Qur’an speaks of the Nafs in different states: the soul prone to evil (al-nafs al-ammārah bi-l-sū’), the self-reproaching soul (al-nafs al-lawwāmah), and the soul at peace (al-nafs al-muṭma’innah).

Classical Exegesis (Tafsir)

In Surah Al-Ma’idah, the concept of the Nafs is central to the theme of individual responsibility. The verse “Whoever kills a soul (nafs)… it is as if he had slain mankind entirely” (5:32) highlights the absolute sanctity of a single human life or soul. In the story of Adam’s sons, the murderer’s “soul (nafs) prompted him to kill his brother” (5:30), showing the nafs as the internal locus of temptation and decision. The verse “Upon you is [responsibility for] yourselves (anfusakum)” (5:105) emphasizes that each person is primarily accountable for their own spiritual state.

Thematic Context

The theme of the Nafs is intrinsically linked to the covenant. The covenant is made with each individual soul. The struggle to fulfill the covenant is the struggle to purify the nafs, to discipline its base desires and align it with the will of God. The laws of retribution (qiṣāṣ) mentioned in the Surah—”a life for a life (al-nafs bi-l-nafs)” (5:45)—are based on the principle of the equal value of each soul before the law.

Modern & Comparative Lens

The Qur’anic concept of the Nafs is a sophisticated psychological model that predates modern psychology. It presents the human “self” not as a static entity, but as a dynamic arena of struggle between lower impulses and higher spiritual aspirations. This internal struggle, known as the “greater jihad” (jihād al-nafs), is the core of the Islamic spiritual path. This resonates with psychological concepts of the id, ego, and superego, but frames the struggle within a moral and spiritual context.

Practical Reflection & Application

The path of spiritual development is the path of purifying the nafs. This involves self-awareness (recognizing our weaknesses and desires), self-discipline (resisting temptation and bad habits), and self-transformation (replacing negative traits with positive ones). Practices like fasting, prayer, and charity are all tools for this “jihad against the self.” The goal is to elevate the nafs from a state of being “prone to evil” to a state of being “at peace” with its Creator.

84. Naṣārā (نَصَارَى) – Christians

Linguistic Root & Etymology

The term Naṣārā (singular: Naṣrānī) is the Qur’anic term for Christians. The most common etymology traces it to the town of Nazareth (al-Nāṣirah in Arabic), the home town of Jesus. Thus, Naṣārā would mean “the Nazarenes” or the followers of the man from Nazareth. Another opinion links it to the root ن-ص-ر (nūn-ṣād-rā’), meaning “to help,” connecting it to the disciples’ declaration, “We are the helpers of God (anṣār Allāh).”

Classical Exegesis (Tafsir)

Classical commentators identify the Naṣārā as the followers of Jesus (ʿĪsā) and a major community among the “People of the Book.” Surah Al-Ma’idah engages in a deep and lengthy dialogue with them. It affirms the divine origin of their prophet and scripture but critiques core Christian doctrines, particularly the Trinity and the divinity of Christ (5:72-73, 5:116). The Surah also praises the humility and piety found among some of their priests and monks and notes that they are “nearest in affection to the believers” (5:82).

Thematic Context

The dialogue with the Naṣārā is a crucial part of Surah Al-Ma’idah’s theme of defining the Muslim community’s relationship with other monotheistic faiths. The approach is nuanced: it involves theological correction and debate, but also acknowledges common ground and praises the good found among them. This sets a complex precedent for interfaith relations based on both clear theological distinction and the potential for mutual respect and affection.

Modern & Comparative Lens

The term Naṣārā is often used interchangeably with Masīḥī (from Messiah) in modern Arabic. The Qur’an’s engagement with Christian theology remains the foundation for Muslim-Christian dialogue today. The points of contention (the Trinity, the crucifixion) and the points of connection (the honor of Jesus and Mary, shared ethical values) discussed in Surah Al-Ma’idah continue to be the central topics of this ongoing global conversation.

Practical Reflection & Application

The Qur’an’s approach to the Naṣārā provides a model for engaging with people of other faiths. It teaches us to be firm and clear about our own beliefs while also being fair, acknowledging the good in others, and maintaining a tone of respect. It encourages an engagement that is based on sincere dialogue and the search for truth, rather than blanket condemnation or uncritical acceptance. It calls for building bridges of affection and understanding where possible, based on shared moral and human values.

85. Naṣr (نَصْر) – Help, Victory

Linguistic Root & Etymology

The root is ن-ص-ر (nūn-ṣād-rā’), which means to help, to aid, to support, and to grant victory. Naṣr refers to help or aid, but often specifically means the divine assistance that leads to victory over adversaries. God is An-Nāṣir (The Helper) and An-Naṣīr (The Great Helper).

Classical Exegesis (Tafsir)

In classical tafsir, Naṣr from God is understood to be conditional. It is not granted arbitrarily, but is a consequence of faith, patience, and obedience. In Surah Al-Ma’idah, God mentions His covenant with the Israelites, where He promised, “I am with you if you establish prayer and give zakah and believe in My messengers and support them” (5:12). The word for “support them” (‘azzartumūhum) is closely related to naṣr. The disciples of Jesus declare themselves “helpers of God” (Anṣār Allāh), pledging their support to His cause.

Thematic Context

The theme of divine help (naṣr) is intrinsically linked to the covenant. The covenant is a two-way street: if the believers fulfill their obligations to God (obedience and support for His cause), God promises them His help and victory. The stories of past nations show that when they were obedient, they received divine aid, and when they disobeyed, this aid was withdrawn. This serves as a lesson for the Muslim community that victory comes only from God and is earned through faithfulness.

Modern & Comparative Lens

The belief that God intervenes in human history to grant victory to the righteous is a common theme in religious traditions. This contrasts with a purely secular or materialistic view of history, which sees outcomes as being determined solely by economic, military, and political factors. The Qur’anic concept of Naṣr insists that there is a moral and spiritual dimension to history, and that ultimate success is tied to a community’s relationship with God.

Practical Reflection & Application

This concept should shape our understanding of struggle and success. When we strive for a good cause—whether it is a personal struggle to overcome a bad habit or a communal struggle for justice—we should combine our best efforts with sincere prayer for God’s naṣr. We should have firm conviction that true and lasting victory comes only from Him. This mindset fosters both diligent work and profound reliance on God (tawakkul), a combination that leads to resilience and ultimate success.

86. Ni‘mah (نِعْمَة) – Favor, Blessing

Linguistic Root & Etymology

The root ن-ع-م (nūn-ʿayn-mīm) relates to all that is good, pleasant, and blissful. A Ni‘mah (plural: ni‘am) is a favor, a blessing, a grace, or a gift from God. It encompasses all forms of good bestowed upon creation, from the basics of life like health and sustenance to the greatest blessing of all, which is divine guidance (hidāyah).

Classical Exegesis (Tafsir)

Classical commentators explain that all blessings, without exception, originate from God. In Surah Al-Ma’idah, the concept of Ni‘mah is central. God repeatedly commands the believers to “remember the favor of Allah upon you” (5:7, 5:11, 5:20). The completion of the religion is described as the completion of God’s “favor” (ni‘matī) upon the believers (5:3). This highlights that the guidance of Islam is the greatest Ni‘mah God can bestow upon a community.

Thematic Context

The theme of divine favor is the basis for the covenant in Surah Al-Ma’idah. The covenant is not a contract between equals, but a relationship between a benevolent Creator and His creation. God bestows His favors first, and in response, humans are asked to show gratitude (shukr) and obedience. The constant reminder to “remember My favor” is a call to recognize this foundational generosity from God, which should in turn inspire love, thankfulness, and faithfulness to the covenant.

Modern & Comparative Lens

The concept of “grace” in Christianity is a close parallel to Ni‘mah. Both refer to unmerited divine favor. The Islamic emphasis on remembering God’s favors is a core part of its spiritual psychology. Modern positive psychology has empirically validated the benefits of practicing gratitude, showing that it leads to greater happiness and well-being. The Qur’anic practice of consciously recalling God’s ni‘am is a form of spiritual gratitude therapy that has been prescribed for 1400 years.

Practical Reflection & Application

A simple yet profound spiritual practice is to take a few moments each day to consciously count our blessings. We can reflect on the gift of sight, of hearing, of family, of security, and the countless other favors we often take for granted. The greatest favor to remember is the guidance of faith. This practice of gratitude (shukr) is the most effective way to increase our love for God, find contentment in our lives, and motivate ourselves to be obedient to the One who gave us everything.

87. Nūr (نُور) – Light

Linguistic Root & Etymology

The root is ن-و-ر (nūn-wāw-rā’), meaning to give light, to illuminate, or to make clear. Nūr is light, both in the physical, sensory sense and in the metaphysical, spiritual sense. It is the opposite of darkness (ẓulumāt). God is described in the Qur’an as the “Light (Nūr) of the heavens and the earth” (24:35).

Classical Exegesis (Tafsir)

In classical tafsir, Nūr is a powerful metaphor for divine guidance, truth, and revelation. Disbelief is darkness, and faith is light. The Qur’an, the Torah, and the Gospel are all described as containing “light” (nūr) that illuminates the path for humanity. Surah Al-Ma’idah states, “There has come to you from Allah a light and a clear Book” (5:15). Commentators have interpreted this “light” as referring to either the Prophet Muhammad himself or the Qur’an, both of whom serve to guide people out of darkness.

Thematic Context

The theme of Light versus Darkness is a fundamental spiritual dichotomy in Surah Al-Ma’idah. The divine revelation (the “light”) is sent to guide people out of the “darkness” of ignorance, polytheism, and injustice. Adhering to the covenant is to walk in the light, while breaking it is to plunge back into darkness. The purpose of the divine law is to illuminate every aspect of human life, leaving no area in obscurity.

Modern & Comparative Lens

The metaphor of light for truth, wisdom, and divinity is nearly universal, found in traditions from Zoroastrianism to Platonism to the Gospel of John (“I am the light of the world”). The Islamic concept is distinct in its strict monotheism. The Nūr of God is a guiding light that He bestows through His revelation; it does not imply that created things (like prophets or books) are divine in essence. It is a created light that points to the uncreated, transcendent source of all light.

Practical Reflection & Application

We should actively seek out the sources of divine Nūr in our lives. The primary source is the Qur’an. Reading and reflecting on it is like exposing our hearts to sunlight, dispelling the darkness of doubt and confusion. We should pray to God to fill our hearts with light and to make our path in this life and the next one of light. Our good deeds also create a light that will guide us on the Day of Judgment. The goal is to become a person who not only receives light but also reflects it to others.

88. Qalb / Qulūb (قَلْب / قُلُوب) – Heart / Hearts

Linguistic Root & Etymology

The root ق-ل-ب (qāf-lām-bā’) means to turn, to change, or to revolve. The Qalb (plural: Qulūb) is named the “heart” because of its constant turning and fluctuating state. In the Qur’an, the qalb is not merely the physical organ that pumps blood, but the spiritual and intellectual center of a human being. It is the seat of faith, understanding, intention, and emotion. It is the true locus of perception.

Classical Exegesis (Tafsir)

Classical scholars consider the state of the qalb to be the most critical aspect of a person’s being. A sound heart (qalb salīm) is one that is alive with faith and open to guidance. A diseased or hardened heart is one that is sealed off from the truth. Surah Al-Ma’idah speaks of the curse on the Israelites resulting in their “hearts becoming hardened” (5:13). It also speaks of the disciples wanting the feast from heaven “so that our hearts may be reassured” (5:113), showing the heart as the place of certainty and doubt.

Thematic Context

The condition of the heart is central to the covenant in Surah Al-Ma’idah. The laws and admonitions are addressed to the heart. The fulfillment of the covenant requires a soft, receptive, and sincere heart. The breaking of the covenant is caused by diseases of the heart, such as arrogance, envy, and hypocrisy, which lead to the heart becoming “hardened” like a stone, unable to accept guidance.

Modern & Comparative Lens

While modern science places cognition solely in the brain, many philosophical and spiritual traditions, as well as common intuition, refer to the “heart” as a center of deeper knowing and feeling (“learning by heart,” “a heartfelt apology”). The Qur’anic concept of the qalb represents a holistic view of human consciousness where intellect and emotion are integrated. The spiritual path in Islam is often described as the “science of the hearts” (‘ilm al-qulūb), focused on diagnosing and curing the spiritual ailments of the heart.

Practical Reflection & Application

The spiritual life is a continuous effort to purify and soften the heart. This is achieved through practices that polish the heart, such as the remembrance of God (dhikr), recitation of the Qur’an, and performing acts of kindness. We should be vigilant against the things that harden the heart, such as excessive sin, attachment to the world, and heedlessness. A famous prophetic prayer is, “O Turner of the hearts (yā muqallib al-qulūb), make my heart firm upon Your religion.”

89. Qarḍ Ḥasan (قَرْض حَسَن) – A Beautiful Loan

Linguistic Root & Etymology

Qarḍ means a loan, something given with the expectation of it being returned. Ḥasan means good, beautiful, or excellent. The phrase Qarḍ Ḥasan literally means a “beautiful loan.” In the Qur’an, this is a special term used to describe spending for the sake of God, whether through charity to the poor or funding a community need. It is called a “loan” because God guarantees to repay it, not just in equal measure, but multiplied many times over.

Classical Exegesis (Tafsir)

In Surah Al-Ma’idah, God mentions His covenant with the Israelites, which included the command to “loan Allah a goodly loan (qarḍan ḥasanan)” (5:12). Classical commentators interpret this as a call to spend generously in the path of God. The beauty of the loan lies in its sincerity, its being given from pure and lawful wealth, and its being given without expecting any thanks or worldly return from the recipient. The only one you expect repayment from is God Himself.

Thematic Context

The concept of the Qarḍ Ḥasan is a key part of the economic and social system envisioned in Surah Al-Ma’idah. It encourages a selfless and compassionate circulation of wealth within the community, contrasting sharply with the selfish hoarding of wealth or the exploitative nature of interest (ribā). It transforms charity from a simple act of pity into a noble and dignified transaction—a beautiful loan to the Lord of the worlds.

Modern & Comparative Lens

The Qarḍ Ḥasan is a foundational principle of Islamic finance. It is the basis for interest-free loans provided by Islamic banks and charitable institutions for social welfare, education, and small business development. It presents a powerful alternative to debt-based financial systems, promoting a model of finance based on social solidarity and shared prosperity rather than pure profit-making. The concept beautifully reframes giving: the giver is not superior, but is in fact the one in need, seeking the immense return promised by the divine “borrower.”

Practical Reflection & Application

This concept should revolutionize our attitude towards giving. When we give charity, we should not see it as our money decreasing. We should see it as making the most secure and profitable investment possible—an investment with God. This mindset encourages generosity, purifies our intention, and removes any sense of arrogance or superiority towards the recipient. It is about recognizing that our wealth is a trust from God, and “loaning” it back to Him is the best way to be a faithful trustee.

90. Qasam (قَسَم) – Oath

Linguistic Root & Etymology

The root is ق-س-م (qāf-sīn-mīm), which means to divide, to distribute, or to swear. A Qasam is an oath or a vow, an act of swearing by a venerated name or object to affirm the truth of a statement or the solemnity of a promise. It is a way of making a statement binding and severe.

Classical Exegesis (Tafsir)

Surah Al-Ma’idah addresses the topic of oaths (the plural is aymān) in detail. It distinguishes between unintentional, habitual oaths (laghw), which are not binding, and deliberately intended oaths (5:89). It stresses the gravity of a solemn oath and prescribes a specific expiation (kaffārah) for those who break one. This shows that while making oaths is a serious matter, Islam provides a merciful way to atone for human weakness in fulfilling them.

Thematic Context

The rulings on oaths are directly related to the Surah’s central theme of covenants and contracts. An oath is a personal, verbal covenant. Honoring one’s oaths is a sign of a truthful and trustworthy character, which is essential for a healthy society. The detailed legislation on this topic underscores the importance of speech and the need for believers to be precise and deliberate in their solemn pledges.

Modern & Comparative Lens

The act of taking an oath to affirm truthfulness (e.g., in a court of law or when assuming public office) is a practice found in virtually all legal systems. It recognizes the need for a higher sanction to ensure truth. The Islamic framework for oaths is comprehensive, covering their types, intention, and expiation for violation. It aims to prevent the casual use of God’s name while providing clear guidance for the serious and responsible use of oaths in personal and legal matters.

Practical Reflection & Application

The primary lesson is to be sparing and cautious in making oaths. A believer’s word should be their bond, not requiring an oath to be seen as truthful. We should avoid making oaths casually or about trivial matters. If we do make a solemn oath, we must make every effort to fulfill it. If we are unable to do so, we must hasten to perform the prescribed expiation, recognizing that we have broken a serious pledge with God as our witness.

91. Qawm (قَوْم) – People, Nation

Linguistic Root & Etymology

The root is ق-و-م (qāf-wāw-mīm), which means to stand, to rise, or to establish. A Qawm is a group of people who “stand” together, a nation, a tribe, or a community bound by a common language, lineage, or identity. It is a fundamental unit of social organization mentioned throughout the Qur’an.

Classical Exegesis (Tafsir)

In the Qur’an, history is often told through the lens of the relationship between God’s messengers and their respective qawm (e.g., the qawm of Noah, the qawm of Moses). Surah Al-Ma’idah frequently uses the term to refer to the Children of Israel, the Christians, and other groups. A key ethical principle is stated in the command to be just, even towards a “qawm whose hatred you bear” (5:8). This shows that moral obligations transcend tribal or national loyalties.

Thematic Context

The concept of Qawm is crucial to the Surah’s narrative structure, which contrasts the fate of different communities based on their response to God’s covenant. It illustrates a divine pattern (sunnah): the spiritual and moral state of a people determines their collective destiny. The Surah calls the believers to form a new kind of community, an Ummah, whose primary bond is not race or tribe but a shared faith and submission to God’s law.

Modern & Comparative Lens

The term qawm resonates with modern concepts of nation, ethnicity, and peoplehood. The Qur’an affirms these identities as natural but warns against chauvinistic nationalism or tribalism (‘aṣabiyyah), where loyalty to one’s own qawm leads to injustice against others. The Qur’anic ideal is a universal brotherhood of faith that coexists with diverse cultural and national identities, with the ultimate allegiance being to God and universal ethical principles.

Practical Reflection & Application

We all belong to various groups or “qawm“—our families, our ethnic communities, our nations. The Qur’anic guidance encourages us to love and serve our communities, but it reminds us that this loyalty must never come at the expense of justice and truth. The ultimate test of our character is how we treat those outside our own group, especially those we may consider adversaries. The command to be just to a hated qawm is a call to our highest moral selves.

92. Qiṣāṣ (قِصَاص) – Retaliation, Just Retribution

Linguistic Root & Etymology

The root is ق-ص-ص (qāf-ṣād-ṣād), which means to track, to trace, or to follow the footsteps of something. Qiṣāṣ is the law of just retribution because it “tracks” or “follows” the original crime exactly, ensuring that the punishment is equivalent to the offense. It is a legal principle of equitable retaliation, often summarized as “an eye for an eye.”

Classical Exegesis (Tafsir)

In Surah Al-Ma’idah, the law of Qiṣāṣ is mentioned as having been prescribed in the Torah: “And We ordained for them therein a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and for wounds is legal retribution” (5:45). Classical commentators explain that this law is affirmed in Islam, but it is always framed within the context of mercy. The same verse immediately continues by stating that to forgo this right of retribution and give it as charity (i.e., to forgive) is an expiation for one’s own sins.

Thematic Context

The law of Qiṣāṣ is a central component of the theme of justice (‘adl) in Surah Al-Ma’idah. Its purpose is to prevent the pre-Islamic cycle of blood feuds, where a crime against one individual would lead to disproportionate and endless tribal warfare. By institutionalizing a precisely equal retribution, Qiṣāṣ limits vengeance and establishes the rule of law. However, by simultaneously encouraging forgiveness, the Surah shows that while justice is a right, mercy is a higher virtue.

Modern & Comparative Lens

The principle of “an eye for an eye” (lex talionis) is found in many ancient legal codes, including the Code of Hammurabi and the Hebrew Bible. It is often perceived today as harsh, but its original purpose was to be a limiting principle, not a mandate for cruelty. It forbade excessive punishment. The Islamic legal framework for Qiṣāṣ is highly developed, with strict evidentiary rules. The constant encouragement of pardon and the alternative option of accepting monetary compensation (diyah) make it a system that aims for justice while strongly favoring mercy and reconciliation.

Practical Reflection & Application

While the legal application of Qiṣāṣ is for the state, the principle behind it has personal ethical implications. It teaches us about proportionality in our responses. When we are wronged, our sense of justice may demand retribution. The principle of Qiṣāṣ reminds us not to exceed the bounds in our response. More importantly, the Qur’an’s encouragement to forgive challenges us to rise to a higher moral plane. Choosing to pardon someone who has wronged us is a difficult but incredibly powerful act of spiritual strength and a means of earning God’s forgiveness.

93. Qisṭ (قِسْط) – Equity, Justice

Linguistic Root & Etymology

The root ق-س-ط (qāf-sīn-ṭā’) carries the meaning of a just share, a proper portion, or equity. Qisṭ is a form of justice that emphasizes equity, impartiality, and fairness. While similar to ‘adl, qisṭ often has a more distributive and social connotation, ensuring that everyone receives their fair and due share. God is described as commanding qisṭ.

Classical Exegesis (Tafsir)

In Surah Al-Ma’idah, believers are commanded to be “witnesses in equity” (shuhadā’a bi-l-qisṭ) (5:8). Classical commentators explain that this is a demand for absolute impartiality in bearing witness, even if it is against oneself, one’s parents, or one’s loved ones, and even if it is in favor of one’s enemy. Qisṭ here is the act of giving a just and unbiased testimony, which is the foundation of a just legal system.

Thematic Context

The theme of qisṭ reinforces the Surah’s overarching emphasis on justice (‘adl). It is the practical, social application of divine justice. A community that fulfills its covenant with God must be a community that establishes qisṭ in all its affairs—in its courts, in its markets, and in its social interactions. The command to be witnesses in qisṭ is one of the most powerful ethical injunctions in the Surah, demanding a level of integrity that transcends all personal biases.

Modern & Comparative Lens

The concept of qisṭ resonates strongly with modern discussions of social justice and equity. It goes beyond the legalistic notion of equality (“treating everyone the same”) to the more nuanced ideal of equity (“giving everyone what they are due”). It provides a divine mandate for creating a fair and impartial society, where the rights of all individuals and groups are protected, and where justice is accessible to everyone, regardless of their social standing.

Practical Reflection & Application

Applying qisṭ in our daily lives means striving for fairness and impartiality in all our judgments. At work, do we treat all colleagues equitably? In our families, do we mediate disputes with fairness to all parties? When we hear news or gossip, do we rush to judgment or do we weigh the evidence impartially? The pursuit of qisṭ is the pursuit of a clear conscience and a just character, making us reliable and trustworthy in the eyes of both people and God.

94. Qiyāmah (قِيَامَة) – Resurrection

Linguistic Root & Etymology

From the same root as qawm, ق-و-م (qāf-wāw-mīm), which means to stand or to rise. The Yawm al-Qiyāmah is the “Day of Standing” or the “Day of Resurrection.” It is the day when all of humanity will be resurrected, or made to “stand up” from their graves, to stand before God for the final judgment.

Classical Exegesis (Tafsir)

Belief in the Day of Qiyāmah is a non-negotiable article of Islamic faith. Classical commentators describe it as the ultimate culmination of human history, the day when all accounts will be settled. Surah Al-Ma’idah repeatedly refers to this day as the time when God will gather all of humanity (5:109), when prophets will be asked about the response of their people, and when the truthful will be rewarded and the deniers will be punished. The final scene of the Surah, the dialogue between God and Jesus, takes place on this Day.

Thematic Context

The reality of Qiyāmah is the foundation of all accountability in Surah Al-Ma’idah. The entire system of divine law, covenants, and moral choices derives its ultimate meaning from the fact that there will be a final day of reckoning. The promise of Paradise and the threat of Hell are tied to the events of this Day. It provides the ultimate “why” for adhering to the covenant: because this life is a test, and the results will be announced on the Day of Qiyāmah.

Modern & Comparative Lens

The concept of a final judgment and resurrection is a core doctrine of the Abrahamic faiths. It provides a theological answer to the problem of evil and injustice in the world, asserting that ultimate justice will prevail in the end. This belief stands in contrast to cyclical views of time (like reincarnation) or a purely secular worldview that sees death as the final end. The belief in Qiyāmah gives life a linear, teleological purpose, directing it towards a final, meaningful conclusion.

Practical Reflection & Application

Living with the certainty of Qiyāmah is a powerful way to cultivate God-consciousness (taqwā). It encourages us to live with a sense of urgency and purpose. Every action we take, every word we speak, is being recorded for presentation on that Day. This awareness should make us more careful in our conduct, more forgiving of others (hoping for God’s forgiveness), and more focused on collecting good deeds for our eternal portfolio. It is about living this life with the end in mind.

95. Qurbān (قُرْبَان) – Sacrifice, Offering

Linguistic Root & Etymology

The root is ق-ر-ب (qāf-rā’-bā’), which means to be near or to draw close. A Qurbān is an offering or a sacrifice that is made with the intention of “drawing close” to God. It is an act of devotion through which a person seeks nearness (qurb) to the Divine.

Classical Exegesis (Tafsir)

The most famous mention of qurbān is in the story of the two sons of Adam in Surah Al-Ma’idah (5:27). Both offered a sacrifice, but “it was accepted from one of them and was not accepted from the other.” Classical commentators explain that the acceptance was based on the piety and sincerity (taqwā) of the heart of the offerer, not on the material value of the offering itself. The one whose sacrifice was accepted (Abel/Habil) offered the best of his flock, while the other (Cain/Qabil) offered his worst produce.

Thematic Context

The story of the first qurbān establishes a foundational principle of worship in Surah Al-Ma’idah: the paramount importance of intention and piety. It teaches that the external ritual of sacrifice is meaningless unless it is accompanied by an inner state of God-consciousness. This theme connects to the broader purpose of all the rites and laws in the Surah—they are designed to cultivate this inner state of nearness to God.

Modern & Comparative Lens

The practice of offering sacrifices is found in numerous ancient and contemporary religions. The Qur’anic story of the first sacrifice serves to spiritualize and internalize this ritual. It shifts the focus from the external act to the internal disposition of the worshipper. This principle—”To God does not reach their meat nor their blood, but what reaches Him is piety from you” (22:37)—is a profound critique of ritualism, applicable to all acts of worship. It emphasizes that God does not need our offerings; we are the ones who need to offer them as a means of expressing our devotion and drawing closer to Him.

Practical Reflection & Application

This concept teaches us that in every act of worship we perform, the quality of our intention is what truly matters. Whether we are giving charity, praying, or fasting, we should strive to offer the “best” we have—the best of our attention, our sincerity, and our effort. The story of the qurbān is a timeless reminder to check our intentions and to ensure that we are not just going through the motions of religion, but are truly seeking nearness (qurb) to God with a pious heart.

96. Quwwah (قُوَّة) – Strength, Power

Linguistic Root & Etymology

The root ق-و-ي (qāf-wāw-yā’) means to be strong, powerful, or firm. Quwwah is strength, power, force, or ability. It can refer to physical might, military strength, or spiritual and moral fortitude. God is Al-Qawīy (The All-Strong).

Classical Exegesis (Tafsir)

Classical commentators explain that all strength and power ultimately belong to God. Human strength is a gift and a trust from Him. In Surah Al-Ma’idah, the Israelites refuse to enter the holy land because they say, “Indeed, within it is a people of tyrannical strength (jabbārīn)” (5:22). Their mistake was in being intimidated by human quwwah and forgetting the supreme quwwah of God, who had promised them victory if they were faithful.

Thematic Context

The theme of strength in Surah Al-Ma’idah is a test of faith and reliance on God (tawakkul). The story of the Israelites teaches that focusing on the apparent strength of the enemy while ignoring the omnipotent strength of God is a sign of weak faith that leads to failure and cowardice. True strength for a believer comes not from their own might, but from their connection to the All-Strong. The fulfillment of the covenant requires this divinely-derived strength and courage.

Modern & Comparative Lens

The relationship between power and morality is a central theme in political science and ethics. The Qur’anic concept of quwwah teaches that strength must be coupled with justice and mercy. Power without moral guidance becomes tyranny (as in the case of the jabbārīn). The Islamic worldview seeks to cultivate a “strong believer” who has both moral/spiritual fortitude and, where necessary, the physical capacity to defend justice. This contrasts with ideologies that advocate for power for its own sake or, conversely, a spirituality that is completely detached from worldly affairs.

Practical Reflection & Application

We should seek to cultivate strength in all its positive forms. This includes physical strength through healthy living, intellectual strength through seeking knowledge, and most importantly, spiritual strength (the strength of faith, or quwwat al-īmān). This spiritual fortitude is built through consistent worship, patience in adversity, and courage in standing for the truth. When we feel weak or overwhelmed, we should remember to connect with the ultimate source of all power, God, and seek our strength from Him alone.

97. Raḥmah (رَحْمَة) – Mercy

Linguistic Root & Etymology

The root ر-ح-م (rā’-ḥā’-mīm) relates to the womb (raḥim) and signifies a deep, nurturing, and compassionate love and mercy. Raḥmah is a profound mercy that is characterized by tenderness, grace, and forgiveness. It is one of the foremost attributes of God, who is Ar-Raḥmān (The Entirely Merciful) and Ar-Raḥīm (The Especially Merciful).

Classical Exegesis (Tafsir)

Classical scholars describe God’s Raḥmah as being all-encompassing. The Qur’an states, “My mercy encompasses all things” (7:156). In Surah Al-Ma’idah, this mercy is manifested in numerous ways: in the sending of prophets with guidance, in the provision of lawful and pure food, and especially in the open door of forgiveness for those who repent. Even within the context of strict laws and punishments, the attribute of mercy is always present. For example, after mentioning the punishment for theft, the verse immediately adds, “But whoever repents after his wrongdoing and reforms, indeed, Allah will turn to him in forgiveness. Indeed, Allah is Forgiving and Merciful” (5:39).

Thematic Context

The theme of Raḥmah is the soft, compassionate undercurrent that flows beneath the firm legal structure of Surah Al-Ma’idah. It ensures that the covenant is not just a cold, legal contract but a relationship based on the loving mercy of God. It provides hope and a way back for those who falter. The entire revelation is presented as an act of divine Raḥmah to guide humanity to success.

Modern & Comparative Lens

The concept of divine mercy or grace is central to all major monotheistic religions. The Islamic emphasis on the names Ar-Raḥmān and Ar-Raḥīm, which begin almost every chapter of the Qur’an, places this attribute at the forefront of the believer’s consciousness. In a world often filled with suffering, the belief in an all-encompassing divine Raḥmah provides a powerful source of hope and resilience. It also provides a moral imperative for humans to reflect this attribute in their own lives by being merciful to one another.

Practical Reflection & Application

We should strive to be channels of God’s Raḥmah on earth. This means being merciful to our families, our neighbors, the poor, the orphaned, and even to animals and the environment. We can cultivate mercy in our hearts by reflecting on the countless ways God has been merciful to us despite our own shortcomings. The more we seek God’s mercy for ourselves, the more we should be inspired to show mercy to His creation.

98. Rasūl (رَسُول) – Messenger

Linguistic Root & Etymology

The root is ر-س-ل (rā’-sīn-lām), which means to send. A Rasūl is “one who is sent,” a messenger, an envoy, or an apostle. In Islamic theology, a Rasūl is a specific type of prophet (Nabī) who is not only given revelation from God but is also commissioned to deliver that revelation to a specific community and is often given a new law or scripture.

Classical Exegesis (Tafsir)

Classical commentators explain that belief in all the messengers of God—from Adam to Muhammad—is an essential part of faith. Surah Al-Ma’idah mentions several messengers, including Moses (Musa) and Jesus (Isa). The Surah emphasizes the primary duty of a Rasūl: “Upon the Messenger is only [the duty of] clear notification” (5:99). Their job is to deliver the message faithfully; they are not responsible for forcing people to believe. The Surah strongly defends the messengers against rejection and clarifies their true status as human beings chosen by God.

Thematic Context

The theme of the Rasūl is central to the concept of the covenant in Surah Al-Ma’idah. The covenant is established, communicated, and exemplified by the messengers. To obey the Rasūl is to obey God, and to reject him is to reject God. The Surah details the covenant made with past communities through their messengers and lays out the terms of the final covenant brought by the final messenger, Muhammad.

Modern & Comparative Lens

The concept of a divinely inspired messenger who guides humanity is a common feature in many religions. The Islamic tradition is unique in its emphasis on a long chain of messengers sent to every nation, culminating in a final, universal messenger. This concept of “prophetic continuity” provides a framework for Islam’s relationship with Judaism and Christianity, seeing them as previous recipients of the same universal message that Islam came to complete and perfect.

Practical Reflection & Application

Our belief in the Rasūl Muhammad ﷺ should translate into a deep love for him and a commitment to follow his example (the Sunnah). He is the living embodiment of the Qur’anic message, the perfect guide on how to fulfill our covenant with God. We can strengthen our connection to him by studying his life (the Sīrah), understanding his teachings, and striving to emulate his character of mercy, justice, patience, and courage in our own lives.

99. Riḍwān (رِضْوَان) – Good Pleasure, Acceptance

Linguistic Root & Etymology

The root ر-ض-ي (rā’-ḍād-yā’) means to be pleased with, to be satisfied with, or to accept. Riḍwān is an intensive noun form, signifying a state of ultimate pleasure, contentment, and acceptance. In the Qur’an, it refers specifically to the good pleasure of God, His divine approval and satisfaction with His servants.

Classical Exegesis (Tafsir)

Classical commentators describe Riḍwān from God as the greatest possible reward and the ultimate bliss of Paradise, far surpassing all of its physical delights. The final scene of Surah Al-Ma’idah culminates with this ultimate prize: “Allah will say, ‘This is the Day when the truthful will benefit from their truthfulness.’ For them are gardens… abiding therein forever, Allah being pleased with them (raḍiya Allāhu ‘anhum) and they with Him (raḍū ‘anhu). That is the great attainment” (5:119). This mutual satisfaction between the Creator and the servant is the pinnacle of success.

Thematic Context

The promise of Riḍwān is the highest motivation for fulfilling the covenant in Surah Al-Ma’idah. It reframes the goal of the religious life. The goal is not merely to escape Hell or even to gain the pleasures of the Garden, but to achieve the ultimate honor of earning the good pleasure of God Himself. This elevates the entire purpose of obedience from a transaction to a loving relationship where the servant’s greatest joy is the pleasure of their Lord.

Modern & Comparative Lens

The idea of finding ultimate happiness in the divine presence or approval is a common mystical and theological theme. The Qur’anic concept of Riḍwān makes this sublime goal accessible to every believer. It is not reserved for a spiritual elite but is the promised outcome for all who are truthful and obedient. This democratizes the highest spiritual aspiration. The second part of the equation—”and they with Him”—is also profound, suggesting a state of perfect contentment where the human soul finds its ultimate peace and fulfillment in God.

Practical Reflection & Application

We should make seeking the Riḍwān of God the primary intention (niyyah) behind all our actions. Before we do anything, we can ask: “Will this act make my Lord pleased with me?” This simple question can serve as our moral compass, guiding all our choices. It shifts our motivation from seeking the approval of people (which is fickle and fleeting) to seeking the approval of God (which is eternal and the source of all good).

100. Rūḥ (رُوح) – Spirit

Linguistic Root & Etymology

The root ر-و-ح (rā’-wāw-ḥā’) relates to breath, wind, and relief. The Rūḥ is the “spirit,” a divine, life-giving essence or command from God. It is the principle of life and consciousness that animates the physical body. Its exact nature is a mystery known only to God.

Classical Exegesis (Tafsir)

In the Qur’an, the term Rūḥ is used in several distinct ways. It can refer to the human soul that God “breathed” into Adam. It can refer to divine inspiration or revelation. Most significantly, it is used as a title for the Angel Gabriel, who is called the “Trustworthy Spirit” (al-Rūḥ al-Amīn) or the “Holy Spirit” (Rūḥ al-Qudus). In Surah Al-Ma’idah, God states that He “supported” Jesus with the “Holy Spirit” (5:110). This is understood to mean that God aided and strengthened Jesus through the agency of the Angel Gabriel.

Thematic Context

The concept of the Rūḥ connects to the theme of divine aid and revelation in Surah Al-Ma’idah. God does not leave His messengers unaided; He supports them with a divine power, the Rūḥ, which gives them the strength to deliver the message and perform miracles. This divine support is a sign of their truthfulness and the divine origin of their mission.

Modern & Comparative Lens

The concept of the “Holy Spirit” is a central point of comparison and contrast between Islam and Christianity. In Christianity, the Holy Spirit is the third person of the Trinity, a divine being. In Islam, the “Holy Spirit” (Rūḥ al-Qudus) is unequivocally identified by commentators as the Angel Gabriel, a created being and God’s chief messenger. He is the agent of divine action, but not divine himself. Understanding this distinction is fundamental to grasping the core theological differences between the two faiths.

Practical Reflection & Application

The concept of the Rūḥ reminds us that our life and consciousness are not self-generated but are a precious gift, a “breath” from God. This should fill us with a sense of awe and responsibility for this divine trust. We should strive to nourish our spirit through worship and remembrance, just as we nourish our bodies with food. The ultimate goal is for our spirit to return to its Lord in a state of peace and purity.