Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Al-Maun

Explore the profound social and spiritual message of Surah Al-Ma’un with this comprehensive dictionary, glossary and vocabulary guide. This resource provides a detailed linguistic analysis of the key Arabic words in this powerful chapter of the Qur’an. By examining the etymology, morphology, and Tafsir of crucial terms like dīn (judgment), yatīm (orphan), and māʿūn (small kindnesses), readers can gain a deeper understanding of the surah’s critique of hollow piety and its emphasis on the inseparable link between true faith and social compassion.

Each entry goes beyond simple translation, offering:

Etymology & Root Word Analysis – tracing the origin and linguistic foundation of each term.

Morphology – exploring grammatical patterns and word structures.

Extended Semantic Range – uncovering shades of meaning and contextual depth.

Occurrences in Surah Maun and the Qur’an – showing where and how frequently the term appears in Surah Maun and elsewhere in the Qur’an.

Exegesis (Tafsir) – connecting classical scholarly interpretations for richer understanding.

Thematic Context – placing words within the broader themes and structure of Surah Maun.

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

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

1. A-raʾayta (أَرَأَيْتَ) – Have you seen?

Linguistic Root & Etymology

This is a rhetorical question. The root is R-ʾ-Y (ر-أ-ي), which means to see. The phrase a-raʾayta means “Have you seen?” or “Have you considered?”

The Arabic root is ر-أ-ي.

• Morphology: This is a verbal phrase composed of the interrogative particle a- (أَ) meaning “Have you…?” and the verb raʾayta (رَأَيْتَ), which is the second-person masculine singular perfect tense of ra’ā (رَأَى), “to see.”
• Extended Semantic Range: The root can mean physical sight or intellectual sight—to see, perceive, consider, or understand. The Qur’an frequently uses this root to urge reflection.
• Occurrences in Qur’an: This is an extremely common root, appearing over 320 times. The specific rhetorical question a-raʾayta is a characteristic Qur’anic device to provoke deep thought and consideration.

The surah opens with this powerful question not to seek information, but to command attention and reflection. “Have you seen?” here means “Have you considered the case of…?” or “Look at this example!” It frames the entire surah as a case study, inviting the listener to observe and understand the character of a person whose creedal corruption is made manifest through their social behavior.

Classical Exegesis (Tafsir)

This is the opening phrase of the surah (107:1). “Have you seen the one who denies the Judgment?” The commentators explain that this is a powerful and a direct question that is designed to make the listener stop and to think. It is not just a question of seeing with the eyes, but of “seeing” with the mind’s eye, of “considering” and reflecting upon a specific and a terrible character type. The surah is about to present a profound and a surprising definition of what it truly means to “deny the Judgment.”

Thematic Context

This is the foundational question of the entire surah. The surah is, in its essence, the answer to this question. It connects to the theme of the surah as a powerful and a direct diagnosis of a spiritual disease. The theme is that the denial of the Hereafter is not just an abstract, theological error; it is a spiritual disease that has clear and observable symptoms in a person’s social and ethical behavior. The surah is a call to “see” and to recognize these symptoms.

Modern & Comparative Lens

The use of a rhetorical question, “Have you not considered?”, is a central feature of the Qur’anic pedagogical style. It is not a call to a blind faith, but a call to an active and a reflective one. It is an invitation to the listener to become a partner in the process of discovery, to “see” and to “consider” the evidence for themselves. It is a timeless and a universal call to a thoughtful and an evidence-based engagement with reality.

Practical Reflection & Application

This verse is a direct and a beautiful command to be a person who “considers.” The practical application is to “look” at the world around us with a contemplative eye. We should not just observe people’s actions; we should “consider” the inner, spiritual realities that these actions are a sign of. It is a call to a life of mindful and a deep reflection, a life that is constantly seeking to understand the deeper lessons behind the surface of events.

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2. Bi-l-dīn (بِالدِّينِ) – In the Judgment

Linguistic Root & Etymology

Ad-Dīn (root: D-Y-N (د-ي-ن)) is a rich term meaning religion, but also debt and, in this context, the final recompense or judgment where all “debts” are settled.

The Arabic root is د-ي-ن.

• Morphology: Ad-Dīn (الدِّين) is a comprehensive noun. The prefix bi- (بِ) is a preposition connected to the verb “denies” (yukadhdhibu). The phrase yukadhdhibu bi-l-dīn means to declare the Judgment to be a lie.
• Extended Semantic Range: The root has a wide semantic field, including judgment/recompense (as in Yawm al-Dīn, the Day of Judgment), debt (dayn), and a complete way of life (religion). All meanings are interconnected: religion is the way of life based on our “debt” to God, for which we will face judgment.
• Occurrences in Qur’an: This is a key theological root, appearing over 100 times.

In this context, ad-Dīn specifically refers to the final Judgment and accountability. The surah’s central argument is that denying this ultimate recompense is the direct cause of moral decay. A person who rejects the idea that they will be held accountable for their actions feels no ultimate compulsion to be just or compassionate. Their cruelty to the orphan is not an isolated character flaw but a direct symptom of their disbelief in ad-Dīn.

Classical Exegesis (Tafsir)

In the opening verse of Surah Al-Ma’un (107:1), the surah asks about the one who “denies the Judgment.” The commentators explain that this is the root cause of all the heinous social sins that the surah is about to describe. The person who repulses the orphan and who does not encourage the feeding of the needy does so precisely because he does not truly “believe in the Day of Judgment.” It is his lack of belief in a final accountability that allows him to be so cruel and so heedless of the rights of others.

Thematic Context

This connects to the central theme of the entire surah. The surah is a sustained and a powerful argument that true faith in the “Judgment” must be manifested in a compassionate and a just social behavior. The theme is one of a perfect and an inseparable link between creed and conduct. The surah is a radical redefinition of what it means to “deny the Judgment.” It is not just a verbal act; it is a practical one.

Modern & Comparative Lens

The concept of a final “Day of Judgment” is a cornerstone of the Abrahamic faiths. It provides a moral framework for human life, asserting that our actions have ultimate consequences and that justice will be perfectly served. This verse is a powerful statement on the practical and the social consequences of the denial of this concept. To deny the “Dīn” is to remove the ultimate foundation for a compassionate and a just life.

Practical Reflection & Application

This verse is a direct and a powerful warning. The practical application is to ensure that our own belief in the “Judgment” is a living and a practical one. It should not just be a belief in our hearts; it should be a belief that is manifested in our kindness to the orphan, our generosity to the needy, and our sincerity in our worship. A true belief in the “Judgment” is the ultimate and most powerful motivator for a righteous and a compassionate life.

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3. ʿAn ṣalātihim (عَن صَلَاتِهِمْ) – From their prayer

Linguistic Root & Etymology

ʿAn is “from.” Ṣalātihim is “their prayer.” The root for ṣalāh is Ṣ-L-W (ص-ل-و), which is related to prayer and connection. (For a detailed analysis of this root, see entry #9). The key word for analysis here is the preposition ʿan (عَنْ).

Classical Exegesis (Tafsir)

In the powerful condemnation in Surah Al-Ma’un (107:4-5), the surah declares, “So woe to those who pray, [but] who are, from their prayer, heedless.” The commentators have highlighted the profound and the subtle choice of the preposition “from” (ʿan). The verse does not say “in” their prayer (fī ṣalātihim). It says “from” their prayer. This means that their heedlessness is not just an occasional lapse of concentration *in* the prayer. It is a fundamental heedlessness *from* the very reality and the purpose of the prayer. They may perform the physical motions, but their hearts are completely “away from” the prayer. They do not understand its meaning, and they do not fulfill its rights, such as performing it at its proper time.

Thematic Context

This connects to the surah’s central theme of the critique of a hollow and a hypocritical religiosity. The surah is a powerful and a direct warning that the outward performance of the prayer is not, in itself, a guarantee of salvation. The theme is that a prayer that does not have a positive and a transformative effect on a person’s character—a prayer that does not lead to a greater consciousness of God and a greater compassion for His creation—is a prayer that is a source of “woe,” not of salvation.

Modern & Comparative Lens

The distinction between the “letter of the law” and the “spirit of the law” is a central theme in all religious and ethical traditions. This verse is a powerful and a direct Qur’anic statement on this. It is a profound critique of a purely ritualistic and a formalistic approach to the prayer. The Qur’an consistently emphasizes that the true value of an act of worship is in the inner state of the heart that accompanies it.

Practical Reflection & Application

This verse is a profound and a sobering warning for every one of us who prays. The practical application is to be vigilant that we are not among those who are heedless “from” their prayer. We should strive to make our prayer a true and a meaningful communion with our Lord. We should perform it at its proper time, with care, and with a present heart. It is a call to a prayer that transforms us, not a prayer that is a mere empty ritual.

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4. Lā yaḥuḍḍu (وَلَا يَحُضُّ) – He does not encourage

Linguistic Root & Etymology

The root is Ḥ-Ḍ-Ḍ (ح-ض-ض), which means to urge or to incite. The phrase lā yaḥuḍḍu means “he does not encourage.”

The Arabic root is ح-ض-ض.

• Morphology: Yaḥuḍḍu (يَحُضُّ) is the third-person masculine singular imperfect tense of the verb ḥaḍḍa (حَضَّ). The imperfect tense denotes a continuous or habitual action. Lā (لَا) is the particle of negation.
• Extended Semantic Range: The root means to urge, exhort, incite, or encourage someone strongly. It implies a proactive effort to motivate others.
• Occurrences in Qur’an: The root is rare, appearing only 6 times, almost always in this specific context of failing to encourage the feeding of the poor (e.g., also in 69:34, 89:18).

The choice of this verb condemns a sin deeper than mere personal stinginess; it condemns social apathy. The person is so hard-hearted and disconnected from their community that not only do they fail to give, but they also fail to perform the minimal act of even *encouraging* others to do so. It reveals a complete collapse of social conscience and is presented as a direct symptom of denying the Day of Judgment.

Classical Exegesis (Tafsir)

In Surah Al-Ma’un (107:3), this is the second of the two great social sins that are a sign of the denial of the Judgment. “And he does not encourage the feeding of the poor.” The commentators explain that this is a condemnation of a sin that is even deeper than personal stinginess. It is a condemnation of a social apathy. His heart is so hard and so heedless that not only does he not feed the poor himself, but he does not even have the minimal compassion to “encourage” others to do so. This is a sign of a complete and a total lack of concern for the suffering of the most vulnerable.

Thematic Context

This connects to the surah’s theme of the link between a flawed creed and a corrupt society. The surah has presented the denial of the Hereafter as the root disease. This verse shows a key social symptom of that disease. The theme is that a society that does not believe in a final accountability will inevitably become a society that is indifferent to the suffering of its most vulnerable members. The surah is a powerful critique of a purely individualistic and a selfish social ethos.

Modern & Comparative Lens

The concept of “social responsibility” and the “mutual encouragement of good” is a central one in sociology and in ethics. This verse is a powerful and an ancient Qur’anic statement of this. It is a call to a proactive and a socially engaged morality. It is not enough to be good in private; we have a responsibility to “encourage one another” to build a just and a compassionate society.

Practical Reflection & Application

This verse is a direct and a powerful command to be a positive social force. The practical application is to be among those who are actively “encouraging the feeding of the poor.” This means we should not just give in charity ourselves, but we should also be advocates for the poor. We should organize food drives, we should support charitable organizations, and we should create a culture in our own families and our own communities where the care for the needy is a central and a cherished value.

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5. Māʿūn (الْمَاعُونَ) – The small kindnesses

Linguistic Root & Etymology

The root is M-ʿ-N (م-ع-ن). Al-Māʿūn refers to a small, useful household item, like a pot, a pan, or an axe. By extension, it refers to all small acts of kindness and assistance to one’s neighbors.

The Arabic root is م-ع-ن.

• Morphology: Al-Māʿūn (الْمَاعُون) is a noun whose exact derivation is debated, but it is understood to refer to small, useful things.
• Extended Semantic Range: The term has come to represent any small act of neighborly assistance, charity, or lending of common household items. It signifies the most basic level of social cooperation and decency.
• Occurrences in Qur’an: This word is a hapax legomenon, appearing only in this verse, which gives the surah its name.

This is the powerful climax of the surah. The hypocritical worshipper’s spiritual disease is so advanced that they withhold even `al-māʿūn`—the most trivial, cost-free acts of neighborly kindness. Their public display of prayer is starkly contrasted with their private, profound stinginess. This refusal to perform even the smallest good deeds exposes the complete emptiness of their religious performance and the hardness of their heart.

Classical Exegesis (Tafsir)

This is the final word of the surah and its namesake (107:7). After describing the heedless worshippers as those who pray for show, the surah gives their final and most damning characteristic. “And they withhold the small kindnesses.” The commentators explain that this is the ultimate sign of their profound miserliness and their lack of a true and a living faith. Their hearts have become so hard that they are not even willing to perform the smallest and most cost-free of all acts of charity: the simple lending of a utensil to a neighbor. This is the ultimate proof that their prayer is an empty and a meaningless show.

Thematic Context

This is the culminating statement of the surah’s central critique of a hollow and a hypocritical religiosity. The surah has presented a powerful and a direct argument. The theme is that the true measure of a person’s faith is not in their public acts of worship, but in their simple, private acts of compassion. The one who is a true worshipper is the one whose heart is soft enough to perform even the “smallest of kindnesses.”

Modern & Comparative Lens

The ethical principle that “small acts of kindness” are a true and a powerful measure of a person’s character is a universal one. This verse is a profound and a beautiful Qur’anic expression of this. It is a timeless and a universal critique of a religiosity that is all form and no substance. It is a powerful call to a faith that is manifested in the small, daily, and often unseen acts of neighborly compassion.

Practical Reflection & Application

This verse is a direct and a beautiful guide for our daily lives. It is a call to be a person of “al-māʿūn.” The practical application is to be generous and helpful to our neighbors in all of the small and the simple things of life. We should be quick to lend a helping hand, to share what we have, and to be a source of constant and easy-going benefit to those around us. This is a defining characteristic of a true and a sincere believer.

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6. Miskīn (الْمِسْكِين) – The needy person

Linguistic Root & Etymology

The root is S-K-N (س-ك-ن), which means to be still. A miskīn is a poor or a needy person, so called because their poverty has made them “still” and has restricted their movement and their ability to earn.

The Arabic root is س-ك-ن.

• Morphology: Miskīn (مِسْكِين) is a noun on the `mifʿīl` pattern, which can denote a state or condition.
• Extended Semantic Range: The root sakana means to be still, calm, to dwell, or to be stationary. A miskīn is one whose poverty has made them subdued and “still,” unable to improve their situation. They are often considered to be in a more severe state of need than a faqīr (one who is poor but may still be mobile or able to ask).
• Occurrences in Qur’an: The root `sakana` is very common. The specific word miskīn appears 24 times, always in the context of commanding charity and justice towards them.

The `miskīn` represents one of the most vulnerable members of society. The surah establishes that a key symptom of denying the Judgment is the failure to even *encourage* others to feed the `miskīn`. This elevates social responsibility for the destitute from an act of optional charity to a core proof of faith. Neglecting the needy is presented not just as a social failing, but as a sign of profound creedal corruption.

Classical Exegesis (Tafsir)

In Surah Al-Ma’un (107:3), the second of the social crimes of the denier is mentioned. “And he does not encourage the feeding of the needy.” The commentators explain that this is a sign of his profound social and spiritual failure. His denial of God and the Last Day is coupled with a complete lack of compassion for His creation. The act of “feeding the needy” is presented not as a minor act of charity, but as a fundamental and a necessary proof of a sincere faith. To neglect this duty is a primary cause of one’s ruin.

Thematic Context

This connects to the surah’s theme of the practical and the social consequences of faith. The surah makes it clear that belief is not just a private, theological matter. True belief in the Day of Judgment must necessarily lead to a compassionate concern for His creation. The failure to have this social conscience is presented as a primary and a damning sin. The “needy” have a right upon the believer, and to neglect this right is a sign of a dead heart.

Modern & Comparative Lens

The concern for the “needy” is a central ethical principle in all the great religious and humanitarian traditions. The Qur’an’s placement of this as a key sign of one’s very belief or disbelief in God gives it a profound and a non-negotiable importance. It is a timeless critique of a society or an individual that is so consumed with their own pursuits that they are indifferent to the suffering of the poor.

Practical Reflection & Application

This verse is a direct and a powerful command. The practical application is that our faith must be a socially engaged one. We must be among those who are active in “feeding the needy” in our own communities. This is not just a praiseworthy, voluntary act; it is a fundamental and a necessary part of a complete and a salvific faith. It is a key characteristic that separates the true believer from the denier of the Judgment.

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7. Muṣallīn (لِلْمُصَلِّينَ) – The praying ones

Linguistic Root & Etymology

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

The Arabic root is ص-ل-و.

• Morphology: Al-Muṣallīn (الْمُصَلِّينَ) is the sound masculine plural of muṣallī (مُصَلِّ), which is the active participle of the Form II verb ṣallā (صَلَّى), “to pray.” It literally means “the ones who perform prayer.”
• Extended Semantic Range & Occurrences: (See #9, Ṣalāh).

The surah makes a shocking and powerful turn with the phrase, “So woe to the praying ones (li-l-muṣallīn).” This is a stern warning that the mere identity of being a “praying person” is not sufficient for salvation. The surah immediately goes on to qualify which type of `muṣallīn` are being condemned: those who are heedless, ostentatious, and uncharitable. The verse serves to shatter the complacency of those who believe that performing rituals without sincerity or social conscience is enough.

Classical Exegesis (Tafsir)

In Surah Al-Ma’un (107:4), after the condemnation of the one who repulses the orphan, the surah makes a powerful and a shocking turn. “So woe to the praying ones.” The commentators explain that this is one of the most terrifying and a powerful of all possible warnings. The “woe” is not just for the open disbelievers, but for a specific category of “praying ones.” The surah then proceeds to define the characteristics of this failed worshipper: he is heedless of his prayer, he prays only for show, and his heart is so hard that he refuses to perform even the smallest of kindnesses.

Thematic Context

This connects to the surah’s central theme of the critique of a hollow and a hypocritical religiosity. The surah is a powerful and a direct warning that the outward performance of the prayer is not, in itself, a guarantee of salvation. The theme is that a prayer that does not have a positive and a transformative effect on a person’s character—a prayer that does not lead to a greater consciousness of God and a greater compassion for His creation—is a prayer that is a source of “woe,” not of salvation.

Modern & Comparative Lens

The distinction between the “letter of the law” and the “spirit of the law” is a central theme in all religious and ethical traditions. This verse is a powerful and a direct Qur’anic statement on this. It is a profound critique of a purely ritualistic and a formalistic approach to the prayer. The Qur’an consistently emphasizes that the true value of an act of worship is in the inner state of the heart that accompanies it.

Practical Reflection & Application

This verse is a profound and a sobering warning for every one of us who “prays.” The practical application is to be vigilant that we are not among the category of “praying ones” to whom “woe” is promised. We should constantly examine our own prayers. Are they performed on time and with care? Are they for the sake of God alone? And most importantly, is our prayer making us a more compassionate and a more generous human being? This is the surah’s own litmus test for a true and an accepted prayer.

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8. Sāhūn (سَاهُونَ) – Heedless

Linguistic Root & Etymology

The root is S-H-W (س-ه-و), which means to be heedless, negligent, or unmindful. The active participle sāhūn are those who are in a state of heedlessness.

The Arabic root is س-ه-و.

• Morphology: Sāhūn (سَاهُونَ) is the sound masculine plural of sāhin (سَاهٍ), the active participle of the verb sahā (سَهَا), “to be heedless/unmindful.”
• Extended Semantic Range: The root denotes a state of forgetfulness, distraction, and negligence (sahw). It is a form of inattention that leads to shortcomings.
• Occurrences in Qur’an: The root appears 5 times. Its use here, linked to prayer, is the most prominent.

This is the first quality of the condemned “praying ones.” Their heedlessness is described as being `ʿan ṣalātihim` (“from their prayer”), not merely `fī ṣalātihim` (“in their prayer”). This implies a state far worse than occasional distraction during prayer. It signifies a fundamental negligence *about* the prayer itself—its proper time, its pillars, its importance, and its very purpose. Their prayer is an afterthought, not a priority.

Classical Exegesis (Tafsir)

In the powerful condemnation in Surah Al-Ma’un (107:4-5), the surah declares, “So woe to those who pray, [but] who are, from their prayer, heedless.” The commentators explain that this “heedlessness” is a comprehensive one. It includes being “heedless” of the prayer’s proper time, by delaying it until its time has passed. It includes being “heedless” of its pillars and its conditions, by performing it in a sloppy and an incorrect manner. And, most profoundly, it includes being “heedless” of its very purpose and its meaning, by performing it as an empty and a mechanical ritual with a distracted and an absent heart.

Thematic Context

This connects to the surah’s central theme of the critique of a hollow and a hypocritical religiosity. The surah is a powerful and a direct warning that the outward performance of the prayer is not, in itself, a guarantee of salvation. The theme is that a prayer that is characterized by this state of “heedlessness” is a prayer that is a source of “woe,” not of salvation. It is a sign of a heart that has not truly submitted to its Lord.

Modern & Comparative Lens

The concept of “mindfulness” is a central one in modern psychology. The Qur’anic concept of “heedlessness” (sahw or ghaflah) is the direct and the spiritual opposite of this. This verse is a powerful and an ancient call to a “mindful” prayer. It is a rejection of a prayer that is performed on “auto-pilot.” The Qur’an is calling for a prayer that is a conscious, an alert, and a present-hearted engagement with the Divine.

Practical Reflection & Application

This verse is a profound and a sobering warning for every one of us who prays. The practical application is to be vigilant that we are not among those who are “heedless” from their prayer. We should strive to make our prayer a true and a meaningful communion with our Lord. We should perform it at its proper time, with care, and with a present heart. It is a call to a prayer that is a cure for our heedlessness, not a manifestation of it.

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9. Ṣalāh (الصَّلَاةَ) – The Prayer

Linguistic Root & Etymology

The root is Ṣ-L-W (ص-ل-و). Aṣ-Ṣalāh is the ritual prayer.

The Arabic root is ص-ل-و.

• Morphology: Aṣ-Ṣalāh (الصَّلَاة) is the verbal noun that has become the proper name for the Islamic ritual prayer.
• Extended Semantic Range: The root’s core meaning is related to “connection” or “supplication.” The formal ṣalāh is the believer’s primary act of connecting with God. The root also forms words related to blessings (ṣalawāt).
• Occurrences in Qur’an: This is a foundational root, appearing nearly 100 times, with the command to establish ṣalāh being one of the most repeated injunctions in the Qur’an.

The surah uses `ṣalāh` as the prime example of a religious act that can be either a source of salvation or a source of woe, depending entirely on the internal state of the worshipper. A true `ṣalāh` connects the heart to God and inspires compassion for creation. The hypocrite’s `ṣalāh`, however, is a disconnected ritual, failing to prevent them from cruelty and miserliness. It is this empty, ineffective `ṣalāh` that the surah condemns.

Classical Exegesis (Tafsir)

In Surah Al-Ma’un (107:4-5), the surah issues a dire warning to those who are heedless of “their prayer.” The commentators explain that this is a powerful and a shocking statement. The surah is not just condemning the one who abandons the prayer, but the one who performs it in a heedless and a hypocritical manner. The “prayer” is presented as the ultimate test of a person’s sincerity. A true and a sincere “prayer” is the source of all good and is the ultimate sign of a living faith. A false and a heedless “prayer” is a sign of a dead heart and is a source of “woe.”

Thematic Context

This connects to the surah’s central theme of the critique of a hollow and a hypocritical religiosity. The surah is a powerful and a direct warning that the outward performance of the “prayer” is not, in itself, a guarantee of salvation. The theme is that a “prayer” that does not have a positive and a transformative effect on a person’s character—a “prayer” that does not lead to a greater consciousness of God and a greater compassion for His creation—is a prayer that is a source of “woe,” not of salvation.

Modern & Comparative Lens

The distinction between the “letter of the law” and the “spirit of the law” is a central theme in all religious and ethical traditions. This verse is a powerful and a direct Qur’anic statement on this. It is a profound critique of a purely ritualistic and a formalistic approach to the “prayer.” The Qur’an consistently emphasizes that the true value of an act of worship is in the inner state of the heart that accompanies it.

Practical Reflection & Application

This verse is a profound and a sobering warning for every one of us who prays. The practical application is to be vigilant that we are not among those whose “prayer” is a source of woe. We should constantly examine our own “prayers.” Are they performed on time and with care? Are they for the sake of God alone? And most importantly, is our “prayer” making us a more compassionate and a more generous human being? This is the surah’s own litmus test for a true and an accepted “prayer.”

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10. Ṭaʿām al-miskīn (طَعَامِ الْمِسْكِينِ) – The feeding of the needy

Linguistic Root & Etymology

Ṭaʿām is food. Al-Miskīn is the needy person. The root for ṭaʿām is Ṭ-ʿ-M (ط-ع-م), meaning to taste or to eat. The root for miskīn is S-K-N (س-ك-ن), meaning to be still.

Classical Exegesis (Tafsir)

In Surah Al-Ma’un (107:3), the second of the social crimes of the denier is mentioned. “And he does not encourage the feeding of the needy.” The commentators explain that this is a sign of his profound social and spiritual failure. His denial of God and the Last Day is coupled with a complete lack of compassion for His creation. The act of “feeding the needy” is presented not as a minor act of charity, but as a fundamental and a necessary proof of a sincere faith. To neglect this duty is a primary cause of one’s ruin.

Thematic Context

This connects to the surah’s theme of the practical and the social consequences of faith. The surah makes it clear that belief is not just a private, theological matter. True belief in the Day of Judgment must necessarily lead to a compassionate concern for His creation. The failure to have this social conscience is presented as a primary and a damning sin. The “needy” have a right upon the believer, and to neglect this right is a sign of a dead heart.

Modern & Comparative Lens

The concern for the “needy” is a central ethical principle in all the great religious and humanitarian traditions. The Qur’an’s placement of this as a key sign of one’s very belief or disbelief in God gives it a profound and a non-negotiable importance. It is a timeless critique of a society or an individual that is so consumed with their own pursuits that they are indifferent to the suffering of the poor.

Practical Reflection & Application

This verse is a direct and a powerful command. The practical application is that our faith must be a socially engaged one. We must be among those who are active in “feeding the needy” in our own communities. This is not just a praiseworthy, voluntary act; it is a fundamental and a necessary part of a complete and a salvific faith. It is a key characteristic that separates the true believer from the denier of the Judgment.

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11. Waylun (وَيْلٌ) – Woe

Linguistic Root & Etymology

Wayl is an Arabic word that is an exclamation of woe, doom, or destruction. It is a declaration of a state of utter ruin and misery.

The root is W-Y-L (و-ي-ل).

• Morphology: Wayl (وَيْل) is a noun used as an interjection of doom.
• Extended Semantic Range: The root signifies ruin, perdition, and destruction. The phrase `waylun li-` (“Woe to…”) is one of the strongest forms of condemnation and warning in the Qur’an.
• Occurrences in Qur’an: The word `wayl` appears over 40 times, always as a severe warning of destruction for a particular group of sinners (e.g., “Woe to the defrauders,” “Woe to every slanderer”).

The placement of this powerful condemnation is shocking. “Woe” is declared not against the deniers mentioned earlier, but against “the praying ones.” This dramatic turn forces the listener to re-evaluate their understanding of piety. It establishes that outward religious acts, if corrupted by heedlessness and hypocrisy, are not a shield from God’s wrath but are themselves a cause for “woe” and destruction.

Classical Exegesis (Tafsir)

In Surah Al-Ma’un (107:4), after condemning the one who repulses the orphan, the surah makes a powerful and a shocking turn. “So woe to the praying ones.” The commentators explain that this is one of the most terrifying and a powerful of all possible warnings. The “woe” is not just for the open disbelievers, but for a specific category of “praying ones.” The surah then proceeds to define the characteristics of this failed worshipper: he is heedless of his prayer, he prays only for show, and his heart is so hard that he refuses to perform even the smallest of kindnesses.

Thematic Context

This connects to the surah’s central theme of the critique of a hollow and a hypocritical religiosity. The surah is a powerful and a direct warning that the outward performance of the prayer is not, in itself, a guarantee of salvation. The theme is that a prayer that does not have a positive and a transformative effect on a person’s character—a prayer that does not lead to a greater consciousness of God and a greater compassion for His creation—is a prayer that is a source of “woe,” not of salvation.

Modern & Comparative Lens

The exclamation “Woe!” is a classic prophetic utterance, a feature of the speech of the prophets in the biblical tradition as well. It is not just a statement of fact, but a passionate cry of condemnation and a warning of impending disaster. It is a rhetorical device designed to shock the listener out of their complacency and to convey the full gravity of the situation.

Practical Reflection & Application

This verse is a profound and a sobering warning for every one of us who prays. The practical application is to be vigilant that we are not among the category of “praying ones” to whom “woe” has been promised. We should constantly examine our own prayers. Are they performed on time and with care? Are they for the sake of God alone? And most importantly, is our prayer making us a more compassionate and a more generous human being? This is the surah’s own litmus test for a true and an accepted prayer.

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12. Yaduʿʿu al-yatīm (يَدُعُّ الْيَتِيمَ) – He repulses the orphan

Linguistic Root & Etymology

Yaduʿʿu (root: D-ʿ-ʿ (د-ع-ع)) is an intensive verb, meaning to push, to repel, or to thrust away someone harshly. Al-Yatīm is the orphan.

The Arabic root for yaduʿʿu is د-ع-ع.

• Morphology: Yaduʿʿu (يَدُعُّ) is an imperfect tense verb. The doubling of the final root letter (`ʿayn`) indicates intensity and harshness in the action.
• Extended Semantic Range: The root signifies a rough, forceful pushing or shoving. It is not a gentle refusal but an aggressive and contemptuous act of repulsion.
• Occurrences in Qur’an: This root is rare, appearing only twice. Its other usage describes the wicked being “thrust” violently into the Hellfire (52:13), which contextually links the harsh treatment of the orphan in this world to a harsh punishment in the next.

The choice of this violent verb is deliberate and powerful. It demonstrates that the denier of the Judgment doesn’t just neglect or ignore the orphan; he actively and cruelly `yaduʿʿu` (shoves) them away. This physical act of aggression against society’s most vulnerable is presented as the first and most damning evidence of a heart devoid of mercy and any fear of accountability.

Classical Exegesis (Tafsir)

In Surah Al-Ma’un (107:2), this is the first of the two great social sins that are a sign of the denial of the Judgment. “That is the one who repulses the orphan.” The commentators explain that this is a description of the cruel and the hard-hearted nature of the one who does not believe in the Hereafter. He does not just neglect the orphan; he actively “repulses” him. He pushes him away with harshness and with contempt, because he sees the orphan as a burden and as a worthless member of society. This is a sign of a heart that is completely devoid of mercy.

Thematic Context

This connects to the surah’s central theme of the practical and the social consequences of faith. The surah has asked, “Have you seen the one who denies the Judgment?” This verse provides the first and the most powerful of all possible answers. The theme is that the true test of a person’s belief is in their treatment of the most vulnerable. The act of “repulsing the orphan” is the ultimate and most undeniable proof of a heart that has denied its Lord and the Final Day.

Modern & Comparative Lens

The care for the “orphan” is a central ethical command in all the Abrahamic faiths and in all humanitarian traditions. The Qur’an’s use of the specific and the violent verb “yaduʿʿu” (to repel) is a particularly powerful and a poignant one. It is a condemnation not just of neglect, but of an active and a harsh cruelty towards the most helpless of all of society’s members. It is a timeless and a universal condemnation of the abuse of the vulnerable.

Practical Reflection & Application

This verse is a direct and a non-negotiable command. The practical application is to be the opposite of this. We must be a community that welcomes, that honors, and that embraces the orphan. We should be at the forefront of caring for the orphans in our own communities, by sponsoring them, by visiting them, and by ensuring that they are met with a gentle and a loving embrace, not with a harsh and a cruel “repulsion.”

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13. Yamnaʿūna (وَيَمْنَعُونَ) – They withhold

Linguistic Root & Etymology

The root is M-N-ʿ (م-ن-ع), which means to prevent, to forbid, or to withhold. The verb yamnaʿūn means “they withhold.”

The Arabic root is م-ن-ع.

• Morphology: Yamnaʿūn (يَمْنَعُونَ) is the third-person masculine plural imperfect tense of the verb manaʿa (مَنَعَ). It indicates a habitual and ongoing action of withholding.
• Extended Semantic Range: The root implies actively preventing or refusing something. It is stronger than simply not giving; it is the act of blocking access to something one possesses.
• Occurrences in Qur’an: The root appears about 17 times, often in the context of preventing people from the path of God or withholding charity.

This verb describes the final characteristic of the hypocritical worshipper. Their spiritual disease culminates in such profound stinginess that they actively `yamnaʿūn` (withhold) even `al-māʿūn` (the smallest acts of kindness). It is the ultimate manifestation of a heart hardened by heedlessness and ostentation. Their selfishness is so complete that it prevents them from engaging in the most basic forms of human decency and neighborly cooperation.

Classical Exegegis (Tafsir)

In the final verse of the surah (107:7), this is the final and most damning characteristic of the heedless worshippers. “And they withhold the small kindnesses.” The commentators explain that this is the ultimate sign of their profound miserliness and their lack of a true and a living faith. Their hearts have become so hard that they are not even willing to perform the smallest and most cost-free of all acts of charity: the simple lending of a utensil to a neighbor (al-māʿūn). This is the ultimate proof that their prayer is an empty and a meaningless show.

Thematic Context

This is the culminating statement of the surah’s central critique of a hollow and a hypocritical religiosity. The surah has presented a powerful and a direct argument. The theme is that the true measure of a person’s faith is not in their public acts of worship, but in their simple, private acts of compassion. The one who is a true worshipper is the one whose heart is soft enough to perform even the smallest of kindnesses. The one who “withholds” even these has a dead heart.

Modern & Comparative Lens

The ethical principle that “small acts of kindness” are a true and a powerful measure of a person’s character is a universal one. This verse is a profound and a beautiful Qur’anic expression of this. It is a timeless and a universal critique of a religiosity that is all form and no substance. It is a powerful call to a faith that is manifested in the small, daily, and often unseen acts of neighborly compassion.

Practical Reflection & Application

This verse is a direct and a beautiful guide for our daily lives. It is a call to be a person who does not “withhold.” The practical application is to be generous and helpful to our neighbors in all of the small and the simple things of life. We should be quick to lend a helping hand, to share what we have, and to be a source of constant and easy-going benefit to those around us. This is a defining characteristic of a true and a sincere believer.

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14. Yatīm (الْيَتِيمَ) – The orphan

Linguistic Root & Etymology

The root is Y-T-M (ي-ت-م). An yatīm is an orphan, a child who has lost their father.

The Arabic root is ي-ت-م.

• Morphology: Yatīm (يَتِيم) is a noun. Its plural is yatāmā (يَتَامَىٰ).
• Extended Semantic Range: The root means to be alone, single, or solitary. In humans, a yatīm is a child whose father has died, leaving them without their primary protector and provider in a patriarchal society.
• Occurrences in Qur’an: The word `yatīm` and its plural appear 23 times, always in a context that stresses the absolute necessity of treating them with justice, kindness, and protection.

In the Qur’an, the `yatīm` is the ultimate symbol of the vulnerable and disenfranchised. How an individual and a society treat the orphan is presented as a direct measure of their moral and spiritual health. To repulse the orphan is therefore not just a lapse in manners; it is a grave spiritual crime and the most visceral sign that a person has no fear of final judgment.

Classical Exegesis (Tafsir)

In Surah Al-Ma’un (107:2), the first and most powerful sign of the one who denies the judgment is that he “repulses the orphan.” The commentators explain that the “orphan” is a symbol of the most vulnerable of all the members of society. To care for the orphan is presented not just as a good deed, but as a central and a defining characteristic of a righteous person. The surah emphasizes that true faith must be manifested in this direct and a compassionate care for the most helpless.

Thematic Context

This connects to the surah’s central theme of a practical and a socially engaged piety. The surah is a powerful argument that the true test of a person’s belief is in their treatment of the most vulnerable. The act of “repulsing the orphan” is the ultimate and most undeniable proof of a heart that has denied its Lord and the Final Day.

Modern & Comparative Lens

The care for the “orphan” is a central ethical command in all the Abrahamic faiths and in all humanitarian traditions. The Qur’an’s use of this as the primary litmus test for true faith is a powerful and a radical statement. It is a timeless and a universal call to a justice that is for the most marginalized.

Practical Reflection & Application

This verse is a direct and a non-negotiable command. The practical application is to be a community that welcomes, that honors, and that embraces the orphan. We should be at the forefront of caring for the orphans in our own communities, by sponsoring them, by visiting them, and by ensuring that they are given the love, the dignity, and the honor that is their God-given right. This is a primary and a defining characteristic of a true believer.

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15. Yukadhdhibu (يُكَذِّبُ) – He denies

Linguistic Root & Etymology

The root is K-DH-B (ك-ذ-ب), meaning to lie or to deny. The verb yukadhdhibu means “he denies.”

The Arabic root is ك-ذ-ب.

• Morphology: Yukadhdhibu (يُكَذِّبُ) is a Form II imperfect tense verb. Form II (`faʿʿala`) often intensifies the root meaning. Thus, it means not just to disbelieve, but to actively and vehemently declare something to be a lie.
• Extended Semantic Range: The base root `kadhiba` means to lie. Form II, `kadhdhaba`, means to accuse someone of lying or to persistently reject a truth as a falsehood.
• Occurrences in Qur’an: This is a very common root, appearing over 280 times. The verb `yukadhdhibu` is frequently used to describe those who reject the prophets’ message and the Day of Judgment.

`Yukadhdhibu bi-l-dīn` refers to an active, persistent rejection of accountability. It is not a state of passive doubt but an aggressive “giving the lie to” the Day of Judgment. The surah’s central thesis is that this creedal crime—this active denial—is the direct source of the social crimes of cruelty and apathy. The one who declares the final reckoning to be a falsehood will naturally feel no compunction in his treatment of others.

Classical Exegesis (Tafsir)

In the opening verse of Surah Al-Ma’un (107:1), the surah asks about the one who “denies the Judgment.” The commentators explain that this is the root cause of all the heinous social sins that the surah is about to describe. The person who repulses the orphan and who does not encourage the feeding of the needy does so precisely because he does not truly “believe in the Day of Judgment.” It is his lack of belief in a final accountability that allows him to be so cruel and so heedless of the rights of others.

Thematic Context

This is the central theme of the entire surah. The surah is a sustained and a powerful argument that true faith in the “Judgment” must be manifested in a compassionate and a just social behavior. The theme is one of a perfect and an inseparable link between creed and conduct. The surah is a radical redefinition of what it means to “deny the Judgment.” It is not just a verbal act; it is a practical one.

Practical Reflection & Application

This verse is a direct and a powerful warning. The practical application is to ensure that our own belief in the “Judgment” is a living and a practical one. It should not just be a belief in our hearts; it should be a belief that is manifested in our kindness to the orphan, our generosity to the needy, and our sincerity in our worship. A true belief in the “Judgment” is the ultimate and most powerful motivator for a righteous and a compassionate life.

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16. Yurāʾūn (يُرَاءُونَ) – They make a show

Linguistic Root & Etymology

The root is R-ʾ-Y (ر-أ-ي), which means to see. The verb yurāʾūn (Form III) means to make a show or to do something in order to be seen by others.

The Arabic root is ر-أ-ي.

• Morphology: Yurāʾūn (يُرَاءُونَ) is a third-person plural imperfect tense verb from Form III (`fāʿala`). Form III often implies an action done *with* or *towards* another party. In this case, it means to act with the intention of being seen by other people.
• Extended Semantic Range: (See #1, A-raʾayta). The verbal noun of this form is riyāʾ (رِيَاء), which is the technical Islamic term for ostentation or performative piety.
• Occurrences in Qur’an: The specific Form III verb for showing off appears about 5 times, always in a negative context condemning hypocritical acts of worship or charity.

This is the sin of `riyāʾ` (ostentation), a form of hidden polytheism (shirk khafī). The worshippers’ prayers are not for God’s viewership but for a human audience. They `yurāʾūn`—they perform their religion in order to be seen and praised by people. This corrupt intention completely nullifies the value of their worship, revealing that their prayer is an empty social performance rather than a sincere spiritual connection.

Classical Exegesis (Tafsir)

In the condemnation of the heedless worshippers in Surah Al-Ma’un (107:6), this is the description of their inner motivation. “Those who make a show.” The commentators explain that this is a description of the sin of riyāʾ, or ostentation. Their prayers are not performed for the sake of God, but for the sake of being “seen” and praised by other people. This is a form of hidden polytheism (shirk khafī), and it is a disease that completely nullifies the value of an act of worship. Their prayer is an empty performance for a human audience, not a sincere communion with the divine audience.

Thematic Context

This connects to the surah’s central theme of the critique of a hollow and a hypocritical religiosity. The surah is a powerful warning that the outward performance of the prayer is not, in itself, a guarantee of salvation. The theme is that the intention behind a deed is what determines its ultimate value. A prayer that is done to “be seen” is not a prayer at all in the sight of God; it is a source of “woe.”

Modern & Comparative Lens

The critique of “ostentatious piety” is a central theme in the ethical teachings of all the Abrahamic faiths. This verse is a powerful and a direct Qur’anic condemnation of this. In a modern age of social media, where people are often tempted to “perform” their religiosity for a digital audience, this verse is a more relevant and a more piercing warning than ever before. It is a call to a sincere and a private spirituality, not a public and a performative one.

Practical Reflection & Application

This verse is a profound and a sobering warning for every one of us who prays. The practical application is to be constantly engaged in the struggle to purify our own intentions. We should be vigilant against the whispers of riyāʾ. Before we pray, we should remind ourselves that we are standing before God, and our only concern should be His “gaze,” not the gaze of any created being. This is the key to a sincere and an accepted prayer.