Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Al-Muminun

1. ‘Abath (عَبَث) – In play/aimlessly

Linguistic Root & Etymology

The word ‘Abath comes from the root ع-ب-ث (ʻ-B-Th), which means to play, to act without purpose, or to do something in jest. It signifies an action that is frivolous, aimless, and devoid of any serious wisdom or goal. It is the opposite of an action done with purpose and truth (ḥaqq).

Classical Exegesis (Tafsir)

In a powerful rhetorical question near the end of Surah Al-Muminun, God challenges humanity: “Then did you think that We created you aimlessly (‘abathan) and that you would not be returned to Us?” Classical commentators explain this as a central argument for the reality of the resurrection and judgment. It is inconceivable that the All-Wise Creator would create this complex universe and the morally responsible human being for no reason, only for it all to end in dust. The very wisdom evident in creation necessitates a final reckoning to fulfill its purpose.

Thematic Context

The theme of rejecting a purposeless creation is a cornerstone of the surah’s argument for the Hereafter. The chapter begins by describing the successful believers, then details the purposeful and intricate stages of human creation, and recounts the purposeful missions of the prophets. The idea that this entire, purpose-filled drama would end in meaninglessness is presented as a logical absurdity. This verse is the intellectual climax of the surah, arguing that a belief in a wise Creator logically demands a belief in a purposeful afterlife.

Modern & Comparative Lens

The question of purpose is a central problem in existentialist philosophy. The Quranic verse is a powerful refutation of nihilism—the belief that life is ultimately meaningless. It argues from a teleological perspective: the intricate design and order of the universe point to a purpose, and that purpose is fulfilled through the moral accountability and ultimate justice of the Hereafter. This is a faith-based answer to the universal human search for meaning.

Practical Reflection & Application

This verse is a direct call to live a life of purpose. It reminds us that our existence is not an accident or a game. We were created for a high and noble reason: to know and worship our Creator. This understanding should fill our lives with meaning and direction. We should strive to ensure that our own actions are not ‘abath—aimless and frivolous—but are aligned with the profound and serious purpose for which we were brought into being.

2. ‘Ahd (عَهْد) – Covenant

Linguistic Root & Etymology

The word ‘Ahd comes from the root ع-ه-د (ʻ-H-D), meaning to make a covenant, to promise, or to entrust. An ‘ahd is a solemn promise, a pact, or a covenant. It implies a binding commitment that one is morally and spiritually bound to fulfill.

Classical Exegesis (Tafsir)

In the opening section of Surah Al-Muminun, which lists the characteristics of the successful believers, God mentions: “And they who are to their trusts and their covenant, attentive” (wa-lladhīna hum li-amānātihim wa ‘ahdihim rā‘ūn). Classical commentators have explained that the ‘ahd here is comprehensive. It includes the great covenant with God to worship Him alone, and it also includes all the promises, contracts, and commitments that believers make with one another. To be a successful believer, one must be scrupulously mindful of and faithful to all of these covenants.

Thematic Context

The theme of fulfilling one’s ‘ahd is a key part of the surah’s definition of the character of a true believer. The chapter lays out a holistic vision of faith, where internal piety (like humility in prayer) is seamlessly connected to external social ethics (like fulfilling promises). This verse establishes that trustworthiness is not just a good social mannerism; it is a fundamental and non-negotiable component of a successful faith.

Modern & Comparative Lens

The sanctity of covenants and contracts is the foundation of all stable societies and legal systems. The Quranic concept gives this social and legal principle a profound spiritual dimension. Breaking a promise is not just a civil offense; it is a spiritual failure, a betrayal of a core quality of a believer. This elevates personal and business integrity to the level of an act of worship.

Practical Reflection & Application

This verse is a direct command to be a person of your word. It calls for a life of absolute integrity. We should take every promise we make, big or small, with the utmost seriousness, recognizing that we are “attentive” to it and that God is our ultimate witness. To be known as a person who is faithful to their ‘ahd is to embody one of the key characteristics of the people who will inherit Paradise.

3. Aflaḥa (أَفْلَحَ) – He has succeeded

Linguistic Root & Etymology

The verb Aflaḥa comes from the root ف-ل-ح (F-L-Ḥ), which means to split or to cultivate the land. From this comes the word fallāḥ (a farmer). The metaphorical meaning is to achieve success and prosperity, as a farmer “splits” the earth and, through hard work, achieves the successful harvest. Aflaḥa is a powerful and definitive declaration: “He has certainly succeeded.”

Classical Exegesis (Tafsir)

This is the triumphant opening word of Surah Al-Muminun: “Certainly will the believers have succeeded” (qad aflaḥa al-mu’minūn). Classical commentators have noted the power of the past tense verb. It is not “they will succeed,” but “they have *already* succeeded.” This is a divine declaration that, from the perspective of God’s timeless knowledge, the success of the believers described in the following verses is a guaranteed and accomplished fact. It is a statement of absolute certainty.

Thematic Context

The theme of ultimate success is the frame for the entire surah. The chapter opens by defining who the truly successful people are and what their characteristics are. It then tells the stories of the prophets, who embodied this success, and their opponents, who met with ultimate failure. The surah ends with a contrast between the failure of the disbelievers and the success of the believers. The opening word, aflaḥa, is the divine thesis statement that the rest of the surah proceeds to prove and illustrate.

Modern & Comparative Lens

Every worldview offers its own definition of a “successful life.” Modern secular culture often defines success in terms of wealth, fame, or power. The Qur’an, from the very first word of this surah, offers a radical and counter-cultural redefinition. True, certain, and everlasting success is not found in material achievements, but in the possession of a specific set of spiritual and ethical qualities, starting with humble prayer and ending with the inheritance of Paradise.

Practical Reflection & Application

This verse should be a source of immense hope and a clear roadmap for our lives. If we want to be truly successful, the Qur’an gives us the precise formula in the verses that follow. The practical application is to use the opening section of this surah as a personal checklist. We should constantly measure ourselves against the qualities of the successful believers: Are we humble in our prayers? Do we avoid vain speech? Do we pay our zakah? By striving to embody these characteristics, we are walking the guaranteed path to falāḥ (success).

4. Ākhal (آخَر) – Another

Linguistic Root & Etymology

The word Ākhar means another or a different one. It comes from a root that signifies being last or coming after. It is used to distinguish one thing from another or to signify a subsequent creation.

Classical Exegesis (Tafsir)

This word is used at the climax of the surah’s description of the stages of human embryonic development. After describing the creation of the bones and the clothing of the bones with flesh, the surah states, “Then We developed him into another creation” (thumma ansha’nāhu khalqan ākhar). Classical commentators have understood this “other creation” to be the moment when the soul (rūḥ) is breathed into the developed fetus. This is the great and mysterious transition from a purely biological organism into a human being, a being with consciousness, intellect, and a spirit.

Thematic Context

The theme of the “other creation” is the culmination of the surah’s argument from creation. The chapter meticulously details the physical stages of development from a drop of fluid to a fully formed body. But it then points to this final, miraculous stage which is of a completely different nature. This is a powerful sign of God’s creative power. The theme is that human life is not just a biological process. There is a transcendent, spiritual dimension that is breathed into us directly by God, and this is what makes us a unique and honored creation. This is followed by the exclamation, “So blessed is Allah, the best of creators!”

Modern & Comparative Lens

The origin of human consciousness is one of the deepest and most profound mysteries in science and philosophy. While biology can describe the physical development of the brain, it cannot explain the subjective experience of being a conscious self. The Quranic concept of the “other creation” is a theological statement that addresses this “hard problem” of consciousness. It asserts that our consciousness is not a mere byproduct of our biology, but is a gift from a transcendent source, the moment when we become more than just flesh and bone.

Practical Reflection & Application

This verse is a call to reflect on the miracle of our own existence. We should have a sense of awe not only for our physical bodies but also for the mysterious “other creation” within us—our soul, our consciousness, our spirit. This should instill in us a profound sense of honor and responsibility. We have been given this divine spark, and we will be held accountable for how we used it. It is a call to nurture our spiritual dimension, which is the very essence of our humanity.

5. Alaqah (عَلَقَة) – A clinging substance

Linguistic Root & Etymology

The word ‘Alaqah comes from the root ع-ل-ق (ʻ-L-Q), which means to cling, to hang, or to be suspended. An ‘alaqah is a leech-like or clinging substance. It is the term used in the Qur’an to describe the second stage of human embryonic development.

Classical Exegesis (Tafsir)

In the description of the stages of human creation in Surah Al-Muminun, the surah states that God creates the human from an extract of clay, then places him as a sperm-drop (nuṭfah) in a firm lodging, “Then We made the sperm-drop into a clinging substance (‘alaqah).” Classical commentators, based on the linguistic meaning, understood this to be the stage where the embryo clings to the wall of the uterus. They marveled at the Qur’an’s description of this hidden process, which was unknown to most people at the time.

Thematic Context

The mention of the ‘alaqah stage is a key part of the surah’s theme of demonstrating God’s power and wisdom through the miracle of human creation. The detailed and accurate description of these embryonic stages is presented as a powerful sign (āyah) of the divine origin of the Qur’an. The theme is that the same God who masterfully guides our development through these intricate stages in the darkness of the womb is the one who has sent His guidance to lead us through the journey of life.

Modern & Comparative Lens

The Quranic description of the embryo as an ‘alaqah has been a subject of great interest in modern discussions of the Qur’an and science. Modern embryology has confirmed that in its earliest stages, the human embryo does indeed “cling” to the uterine wall for nourishment, and its physical appearance at this stage is remarkably similar to that of a leech. Many modern Muslim thinkers see this scientific correspondence as a powerful confirmation of the divine source of the Quranic knowledge.

Practical Reflection & Application

This verse is a direct invitation to reflect on the miracle of our own creation. We should study the stages of embryology, not as a purely secular science, but as a means of increasing our awe and wonder at the power and precision of our Creator. The knowledge that we all began as a tiny “clinging substance,” completely dependent on our Lord for our development, should be a source of profound humility and a powerful reminder of our lifelong dependence upon Him.

6. Āmāl (آمَال) – Hopes

Linguistic Root & Etymology

The word Āmāl is the plural of amal, which means hope, especially a long-term hope or aspiration that may or may not be realistic. It comes from a root that signifies hoping or expecting something in the future.

Classical Exegesis (Tafsir)

While the word āmāl is not explicitly in Surah Al-Muminun, the concept of false hopes is powerfully condemned. The surah describes the disbelievers as being in a state of heedlessness, turning away from the reminder. God tells the Prophet to “Leave them in their confusion for a time.” In another surah, this state is described more explicitly: “Let them eat and enjoy themselves and be diverted by [false] hope, for they are going to know.” The arrogant owner of the two gardens in Surah Al-Kahf was a victim of his false hopes, thinking his garden would never perish.

Thematic Context

The theme of being deluded by false hopes is a key part of the surah’s critique of the materialistic worldview. The surah argues that a life that is not grounded in the reality of the Hereafter is a life built on false and fleeting hopes. The hope for eternal pleasure through worldly means is a delusion that distracts a person from their true purpose. The surah systematically dismantles these false hopes by reminding the reader of the certainty of death and the reality of the final reckoning.

Modern & Comparative Lens

The critique of “false hope” is a theme in many philosophical and spiritual traditions. The Buddhist concept of desire (taṇhā) as the root of suffering is a powerful parallel. The Quranic perspective is that hope itself is not the problem; hope is essential. The problem is placing one’s ultimate hope in the wrong things—in the fleeting and unreliable objects of this world, rather than in the eternal and certain reality of God’s mercy and His promise.

Practical Reflection & Application

This concept is a call to examine our own hopes and aspirations. What is the ultimate hope that drives our life? Is it a realistic hope based on the promise of God, which we are working towards with good deeds? Or is it a false hope, a form of wishful thinking that is distracting us from what truly matters? We are encouraged to replace the long, distracting hopes for this world with the one true and beneficial hope: the hope for God’s forgiveness and the attainment of Paradise.

7. Amānah (أَمَانَة) – A Trust

Linguistic Root & Etymology

The word Amānah comes from the root أ-م-ن (A-M-N), which means to be safe, secure, and trustworthy. An amānah is a trust, something that is entrusted to someone for safekeeping. It implies a sacred responsibility to guard what has been given and to return it faithfully.

Classical Exegesis (Tafsir)

In the opening description of the successful believers in Surah Al-Muminun, God says, “And they who are to their trusts (li-amānātihim) and their covenant, attentive.” Commentators have explained that the plural form, “trusts,” indicates that this is a comprehensive quality. It includes trusts from God (like our bodies, our wealth, our talents, and the guidance of Islam itself) and trusts from people (like keeping secrets, returning borrowed items, and fulfilling the duties of one’s job). To be a successful believer is to be scrupulously honest and faithful in all of these trusts.

Thematic Context

The theme of fulfilling one’s amānah is a cornerstone of the practical ethics outlined in the surah. It is a key characteristic that defines the successful believer. This quality is paired with fulfilling one’s covenant, showing that integrity and trustworthiness are foundational to the Islamic character. The surah teaches that faith is not a private, internal matter; it must manifest in a character that is completely reliable and trustworthy in all its dealings.

Modern & Comparative Lens

Trust is the foundation of all healthy human relationships and all functional societies. The Islamic concept of amānah gives this social and ethical necessity a profound spiritual weight. Betraying a trust is not just a social crime; it is a betrayal of a core tenet of one’s faith. The Prophet Muhammad was known as “Al-Amīn” (The Trustworthy) even before his prophethood, highlighting the centrality of this virtue.

Practical Reflection & Application

This verse is a direct call to be a trustworthy person in every aspect of our lives. We should see our possessions, our positions of authority, and even our bodies and our time as a trust from God, and we should use them responsibly. We should be meticulous in fulfilling the trusts that people place in us, from the smallest secret to the largest financial responsibility. To be a person of amānah is to be a person who embodies one of the key qualities of the inheritors of Firdaws.

8. Āthār (آثَار) – Footprints/Traces

Linguistic Root & Etymology

The word Āthār is the plural of athar, which means a trace, a track, or a footprint. It refers to the remnants or the traditions left behind by those who have passed before.

Classical Exegesis (Tafsir)

In Surah Al-Muminun, the disbelievers are described as blindly following the ways of their ancestors. When the prophets call them to the truth, their response is often, “We found our fathers following a certain way, and we are guided by their footprints” (‘alā āthārihim muhtadūn). Commentators explain that this is the argument of blind imitation. Their loyalty is not to the truth, but to the traditions they have inherited, regardless of whether those traditions are right or wrong.

Thematic Context

The theme of rejecting blind imitation of the āthār of the forefathers is a central part of the surah’s critique of the disbelievers’ mindset. The chapter consistently calls for a faith that is based on reason, reflection, and the clear signs of God. The stories of the prophets are all stories of individuals who broke with the corrupt traditions of their ancestors to follow the pure path of monotheism. The surah argues that true guidance is found in following the path of God, not in blindly treading in the footprints of the past.

Modern & Comparative Lens

The tension between tradition and reform is a central dynamic in all cultures and religions. The Quranic critique of blindly following the āthār of the ancestors is a powerful call for critical thinking and sincere inquiry. It does not mean that all tradition is bad, but it argues that tradition must always be subject to the ultimate criterion of the divine revelation. This is a timeless principle that stands against both a complete rejection of the past and a slavish, unthinking imitation of it.

Practical Reflection & Application

This verse is a call to ensure that our own faith is based on knowledge and conviction, not just on cultural habit. We should respect our elders and learn from our traditions, but our ultimate loyalty must be to the Qur’an and the Sunnah. We should ask ourselves: Are we following a certain practice simply because “this is what our parents did,” or do we understand the reason and the evidence behind it? It is a call to an informed and conscious faith, not a blind one.

9. Ayah (آيَة) – A Sign

Linguistic Root & Etymology

An āyah is a sign, a mark, or a miracle. It is a clear indicator that points to a reality beyond itself. The verses of the Qur’an are called āyāt, and the phenomena of nature are also called āyāt, as both are signs pointing to the Creator.

Classical Exegesis (Tafsir)

In Surah Al-Muminun, the disbelievers are constantly portrayed as ignoring or denying the signs of God. When Musa and Harun came to Pharaoh with “Our signs” (bi-āyātinā), he accused them of magic. The surah describes the state of the criminals on the Day of Judgment, who will lament, “Our Lord, Our signs came to us, but we were a people astray.” Commentators explain that God, in His justice, does not punish a people until He has sent them clear signs and they have chosen to reject them.

Thematic Context

The theme of the clear āyah versus human rejection is central to the surah. The chapter is a tapestry of signs: the signs in the stages of human creation, the signs in the stories of the prophets, and the signs in the verses of the Qur’an itself. The core tragedy of the disbeliever is their blindness to these signs. The surah argues that the evidence for the truth is overwhelming, and therefore, the responsibility for disbelief lies squarely on the shoulders of the one who chooses to deny what is clear.

Modern & Comparative Lens

The concept of “signs” as the basis for a rational faith is a key part of the Quranic worldview. It encourages an empirical and reflective approach to spirituality. The more we discover about the universe, the more “signs” of its intricate design and order we uncover. This perspective allows science and faith to be seen as complementary paths to appreciating the wonders of the Creator.

Practical Reflection & Application

We are encouraged to become people who are constantly seeking and reflecting upon the āyāt of God. We should read the Qur’an with an open heart, seeing each verse as a sign. We should also look at the world around us—from the smallest insect to the largest galaxy—with an eye of contemplation, seeing it as an open book of God’s signs. This practice of being attentive to the signs is the key to a vibrant and living faith.

10. ‘Azm (عَزْم) – Determination

Linguistic Root & Etymology

The word ‘Azm means determination, resolve, or firm intention. It comes from a root that means to be resolved upon a course of action. It signifies a strong and unwavering will.

Classical Exegesis (Tafsir)

In the story of Adam in Surah Al-Muminun’s sister surah, Taha, this quality is what Adam is described as lacking at the moment of his test: “And We found not in him determination” (wa lam najid lahū ‘azmā). While the word is not in Surah Al-Muminun, the concept is powerfully present in the character of the prophets it describes. Noah’s centuries of preaching, Abraham’s confrontation with his people, and the other prophets’ steadfastness in the face of rejection are all supreme examples of ‘azm. They are the ones who possessed the firm resolve that Adam initially lacked.

Thematic Context

The theme of ‘azm is a key part of the surah’s portrayal of the prophetic character. The chapter shows that the path of faith is not an easy one; it requires immense resolve and determination. The stories of the prophets are presented as models of this spiritual fortitude. They are meant to inspire the believers to cultivate this same quality of steadfastness in their own lives.

Modern & Comparative Lens

The quality of “grit” or perseverance is celebrated in modern psychology as a key predictor of success. The Islamic concept of ‘azm is a spiritually-grounded version of this. It is a determination that is not just for worldly success, but is for the sake of God. The greatest prophets in Islam are given the title Ulul-‘Azm (The Possessors of Firm Resolve), highlighting the supreme importance of this quality.

Practical Reflection & Application

This concept is a call for us to be people of strong resolve in our faith. We should not be easily swayed by doubts or discouraged by difficulties. We should, like the prophets, have a firm and unwavering intention to stay on the straight path. This requires us to constantly renew our intentions, to seek the company of other determined believers, and to pray to God to grant us the gift of ‘azm.

11. Barzakh (بَرْزَخ) – A Barrier

Linguistic Root & Etymology

The word Barzakh is an Arabized word of Persian origin, meaning a barrier, an isthmus, or an interval between two things. In Islamic eschatology, it is the technical term for the intermediate state or realm that the soul resides in between the moment of death and the Day of Resurrection.

Classical Exegesis (Tafsir)

In Surah Al-Muminun, this word is used in the context of the disbeliever’s plea at the moment of death. When death comes to one of them, he says, “My Lord, send me back, that I might do righteousness in that which I left behind.” The answer is a decisive and final “No.” It is then stated, “And behind them is a barrier until the Day they are resurrected” (wa min warā’ihim barzakhun ilā yawmi yub‘athūn). Commentators explain that the barzakh is an impassable barrier that prevents any return to the worldly life. The moment of death is the final deadline, and the state of the barzakh is the beginning of the consequences of one’s deeds.

Thematic Context

The theme of the barzakh is a central part of the surah’s powerful eschatological warnings. It is a solemn and sobering refutation of the disbelievers’ heedlessness. The surah is warning them that their opportunity to act is limited to this life. The moment of death is the point of no return. The concept of the barzakh is meant to shatter their complacency and to create a sense of urgency to repent and do good deeds before that impassable barrier is erected.

Modern & Comparative Lens

The concept of an “intermediate state” between death and the final judgment is found in various forms in many religions (e.g., Purgatory in Catholicism, the Bardo in Tibetan Buddhism). The Islamic concept of the barzakh is a unique and detailed part of its eschatology. It is described as a state where the soul is conscious and experiences a foretaste of its final destiny, either of bliss or of punishment, while it awaits the resurrection.

Practical Reflection & Application

The belief in the barzakh is a powerful reminder of the finality of death and the importance of the present moment. We cannot say, “I will repent later,” because we do not know when death will come and the barrier will be established. This should motivate us to live each day as if it is our last, to be quick to repent from our sins, and to be eager to do good deeds. It is a call to prepare for the long state of the barzakh by sending forth a legacy of righteousness that will be a source of comfort for us in the grave.

12. Bashar (بَشَر) – A Human/Mortal

Linguistic Root & Etymology

The word Bashar refers to a human being, with an emphasis on their physical form and their mortal nature. It comes from a root meaning skin or complexion.

Classical Exegesis (Tafsir)

In Surah Al-Muminun, the humanity of the prophets is the primary “doubt” that their people use to reject them. The chiefs of Noah’s people said, “He is not but a human being (basharun) like you… If Allah had willed, He would have sent down angels.” The same objection was leveled against the prophet sent after him, and against Musa and Harun. Commentators explain that this highlights the arrogant and materialistic mindset of the disbelievers. They could not conceive of God choosing a “mere mortal” to be His messenger. They expected a more spectacular, non-human being.

Thematic Context

The theme of the prophets as bashar is a central part of the surah’s defense of the nature of prophecy. The surah consistently refutes the disbelievers’ objection by affirming that this is God’s unchanging way. He sends human messengers to human communities so that they can be relatable models. The theme is that the miracle is not in the nature of the messenger, but in the divine message that he brings. To focus on the human form of the prophet and to ignore his divine message is the primary error of the rejecters.

Modern & Comparative Lens

The affirmation of the full humanity of the prophets is a cornerstone of Islamic theology, which distinguishes it from religious traditions that deify their founders. This principle makes the prophets accessible and their lives imitable. They are not demigods; they are the ultimate examples of what a human being can achieve in their relationship with God.

Practical Reflection & Application

The humanity of the prophets is a source of great comfort. It means that they understand our struggles, as they too were human. They experienced hunger, sadness, fear, and rejection. Their greatness lies in how they navigated these human experiences with perfect faith. Their lives are a practical roadmap for our own. We should study their biographies and learn from their example, knowing that the path of excellence they trod is a path that is accessible to every human being.

13. Durr (ضُرّ) – Adversity

Linguistic Root & Etymology

The word Durr means adversity, harm, affliction, or distress. It is a comprehensive term for any form of hardship, whether it is sickness, poverty, or emotional pain.

Classical Exegesis (Tafsir)

This word is used in the beautiful and concise prayer of Prophet Ayyub in Surah Al-Muminun’s sister surah, Al-Anbiya: “Indeed, adversity (aḍ-ḍurr) has touched me, and you are the most merciful of the merciful.” The concept is also powerfully present in Surah Al-Muminun, which describes the trials of the prophets and the believers. When adversity touches the heedless, they become despairing. When it touches the believers, they turn to God in patient prayer.

Thematic Context

The theme of how one responds to durr is a key test of faith in the surah. The chapter teaches that adversity is an inevitable part of life and is a test from God. The successful believers are those who, when touched by hardship, do not despair or become angry with God. Instead, they turn to Him with patience and with a prayer that affirms His ultimate mercy, just as Ayyub did. Their response to adversity is what proves the sincerity of their faith.

Modern & Comparative Lens

The “problem of suffering” is a central challenge for all theologies. The Quranic perspective is that adversity is not a sign of divine displeasure, but is a test and a means of purification. The story of Ayyub is the ultimate paradigm for a faith-based response to suffering. It teaches that even in the midst of the greatest adversity, one’s faith in the mercy of God should never waver.

Practical Reflection & Application

The prayer of Ayyub is a gift for every one of us who is touched by durr. It is a model of how to complain to God without complaining about God. It teaches us to be honest about our pain, but to frame our plea within a profound affirmation of God’s infinite mercy. This attitude of patient and hopeful supplication is the key to transforming our trials from a source of despair into a means of drawing closer to our Lord.

14. Falāḥ (فَلَاح) – Success

Linguistic Root & Etymology

The word Falāḥ comes from the root ف-ل-ح (F-L-Ḥ), meaning to split or cultivate the land. It is the verbal noun meaning success, prosperity, or salvation. It is the “harvest” that is achieved through righteous striving.

Classical Exegesis (Tafsir)

This concept dominates Surah Al-Muminun. The surah opens with the definitive statement, “Certainly will the believers have succeeded (qad aflaḥa al-mu’minūn).” The entire surah is a detailed explanation of this success. The final verse of the surah concludes with the opposite reality: “indeed, the disbelievers will not succeed” (innahū lā yufliḥu al-kāfirūn). The surah is thus framed by this binary of success and failure. Commentators have stressed that the “success” mentioned here is not just worldly success, but the ultimate and eternal success of attaining God’s pleasure and Paradise.

Thematic Context

The theme of true falāḥ is the central message of the entire surah. The chapter is a divine roadmap to success. It begins by defining the characteristics of the successful, it gives historical examples of the successful (the prophets) and the failures (their opponents), and it ends by confirming the final outcome. The surah radically redefines success, moving it from a materialistic paradigm to a spiritual one.

Modern & Comparative Lens

The pursuit of success is a universal human drive. The modern world has its own very clear definitions of success, which are often tied to career, wealth, and social status. Surah Al-Muminun presents a powerful and counter-cultural alternative. It is a call to pursue a different kind of success—a success that is measured by the qualities of our character and the sincerity of our worship, a success that is permanent and not subject to the ups and downs of worldly fortune.

Practical Reflection & Application

This surah is a practical guide to achieving true falāḥ. We should use the opening verses as a constant mirror for self-assessment. Are we striving to cultivate the qualities of the successful believers? The call to prayer (adhān) contains the phrase “Come to success” (ḥayya ‘alā al-falāḥ). This surah provides the detailed commentary on what that success truly means. By responding to the call and by embodying the qualities mentioned in the surah, we are walking the guaranteed path to success in this life and the next.

15. Firdaws (فِرْدَوْس) – The Highest Paradise

Linguistic Root & Etymology

The word Firdaws is an Arabized word of Persian origin, meaning a garden or a park, especially one that is walled. In Islamic eschatology, it is the name for the highest and most excellent level of Paradise (Jannah).

Classical Exegesis (Tafsir)

In Surah Al-Muminun, Al-Firdaws is the ultimate reward promised to the successful believers whose qualities are detailed at the beginning of the chapter. After listing their characteristics—humility in prayer, avoidance of vain speech, paying of zakah, guarding their chastity, and being true to their trusts and covenants—the surah concludes the section by saying, “Those are the inheritors who will inherit al-Firdaws. They will abide therein eternally.” Commentators explain that this is the greatest of all rewards, the ultimate success that is the fruit of a life of faith and righteousness.

Thematic Context

The promise of inheriting Al-Firdaws is the ultimate motivation that frames the entire surah. It is the final destination on the roadmap to success that the surah lays out. The theme is one of immense hope and a clear goal. The surah is not just giving a list of difficult rules; it is describing the character traits of the people who will be the neighbors of God in the highest level of His paradise. This beautiful vision is meant to inspire the believer to strive their utmost to be worthy of this great inheritance.

Modern & Comparative Lens

The concept of a “highest heaven” or a special level of paradise for the most righteous is a feature of the eschatology of many religions. The prophetic traditions in Islam describe Al-Firdaws as being located directly beneath the Throne of the Most Merciful, from which the great rivers of Paradise spring forth. The Prophet Muhammad encouraged his followers that when they ask God for Paradise, they should ask for Al-Firdaws, for it is the best and highest part of it.

Practical Reflection & Application

The promise of Al-Firdaws should be our highest aspiration. It is a call to have high ambitions in our spiritual life. We should not be content with just scraping by and avoiding Hell. We should, with humility, set our sights on the highest possible goal. The practical way to do this is to strive to embody the qualities of the “inheritors” that are so clearly listed at the beginning of this surah. We should use those verses as our personal guide and our daily aspiration, praying that God, in His mercy, makes us one of the inhabitants of Al-Firdaws.

16. Furūj (فُرُوج) – Private parts

Linguistic Root & Etymology

The word Furūj is the plural of farj, which means an opening, a gap, or a private part of the body. In the context of the Qur’an, it is a modest and respectful term for the genitals.

Classical Exegesis (Tafsir)

In the list of the qualities of the successful believers, the surah states, “And they who guard their private parts” (wa-lladhīna hum li-furūjihim ḥāfiẓūn). This is followed by a clarification: “Except from their wives or what their right hands possess… But whoever seeks beyond that, then those are the transgressors.” Commentators explain that this is a command for absolute chastity and modesty. A successful believer is one who controls their sexual desires and channels them only within the lawful and permissible bounds established by God, which are marriage and what one’s right hand possesses (a category relevant to the historical context of slavery, which is no longer applicable).

Thematic Context

The theme of guarding the furūj is a central part of the surah’s holistic definition of a successful believer. The chapter teaches that piety is not just a matter of the heart or of formal worship; it must also include the discipline of the body. The control of one’s sexual instincts is presented as a key test of a person’s faith and self-control. This quality is listed alongside other great virtues like humility in prayer and paying of zakah, showing its immense importance in the Islamic ethical system.

Modern & Comparative Lens

The virtue of chastity is a central tenet of the sexual ethics of all the Abrahamic faiths. In the modern, highly sexualized world, where casual sexual relationships are often normalized, the Quranic command to guard one’s chastity is a powerful and counter-cultural statement. It is a call to a higher standard of sexual morality, one that is based on the principles of commitment, responsibility, and the sanctity of the family unit.

Practical Reflection & Application

This verse is a direct command to be a person of chastity. This means guarding not only our private parts from unlawful sexual acts, but also guarding our eyes, our ears, and our hearts from the things that can lead to temptation. It is a call to a lifestyle of modesty in our dress, our speech, and our interactions. It is a spiritual discipline that requires both personal effort and sincere prayer to God for the strength to remain pure.

17. Ghamrah (غَمْرَة) – Bewilderment/Overwhelming flood

Linguistic Root & Etymology

The word Ghamrah comes from a root that means to cover or to submerge. It describes a flood of water that completely covers and overwhelms something. Metaphorically, it refers to a state of overwhelming ignorance, confusion, or heedlessness. To be in a ghamrah is to be “drowning” in a state of bewilderment.

Classical Exegesis (Tafsir)

In Surah Al-Muminun, this word is used to describe the spiritual state of the disbelievers. After mentioning their rejection of the truth, the surah says, “But their hearts are in bewilderment from this” (bal qulūbuhum fī ghamratin min hādhā). Commentators explain that their hearts are completely submerged in the flood of their worldly desires, their doubts, and their distractions. This state of being overwhelmed by heedlessness is what prevents them from being able to understand or accept the clear guidance of the Qur’an.

Thematic Context

The theme of being lost in a ghamrah is a key part of the surah’s diagnosis of the disease of disbelief. The chapter argues that the problem is not a lack of evidence, but a condition of the heart. The heart that is “drowning” in the distractions of the world is a heart that is incapable of spiritual perception. The surah is a call to “come up for air,” to emerge from this flood of heedlessness and to engage with the saving message of the revelation.

Modern & Comparative Lens

The feeling of being “overwhelmed” is a very common experience in modern life. The Quranic term ghamrah is a powerful and poetic description of this state. It is a feeling of being submerged in a flood of information, of distractions, of worries, and of desires, to the point where one loses all sense of clarity and purpose. The Quranic diagnosis is that this state is the primary barrier to a healthy spiritual life.

Practical Reflection & Application

This verse is a call to be vigilant against the “flood” of heedlessness. We must actively work to keep our heads above the water. The primary way to do this is through the regular practice of remembrance (dhikr) and the five daily prayers. These are the “life rafts” that can save us from drowning in the ghamrah of worldly distractions. They are the moments of clarity and connection that allow us to rise above the flood and to reorient ourselves towards our true purpose.

18. Ghuthā’ (غُثَاء) – Scum/Debris

Linguistic Root & Etymology

The word Ghuthā’ refers to the scum, foam, debris, or stubble that is carried along by a flood. It is the worthless and powerless flotsam that is swept away by a powerful current. It is a symbol of utter powerlessness and insignificance.

Classical Exegesis (Tafsir)

In the story of the destruction of the people of Noah, after they had rejected him for centuries, the punishment of the great flood came upon them. Surah Al-Muminun describes their final state with this powerful and concise word: “And the blast seized them in truth, and We made them as scum” (fa-ja‘alnāhum ghuthā’ā). Commentators explain that this is an image of their complete and humiliating destruction. The people who were once so arrogant and powerful were reduced to nothing more than the worthless debris carried along by the floodwaters.

Thematic Context

The image of the mighty nation being turned into ghuthā’ is a central part of the surah’s theme of the ultimate failure of disbelief and the triumph of the divine decree. It is a powerful illustration of the Quranic principle that all worldly power is illusory when confronted with the true power of God. The story of Noah is the archetypal story of this pattern: a long period of prophetic struggle, a final divine intervention, and the complete annihilation of the arrogant, who are swept away like scum.

Modern & Comparative Lens

The image of human power being swept away like debris by the forces of nature is a timeless one. The Quranic verse gives this image a profound moral and spiritual meaning. It is not a random natural disaster; it is a just and purposeful act of divine reckoning. The term ghuthā’ is a powerful literary device that conveys a sense of both utter destruction and ultimate worthlessness.

Practical Reflection & Application

This verse is a solemn and humbling reminder of the transience of all worldly power. We should be wary of placing our trust in the powerful and arrogant people of this world. The verse teaches us that their power is as fragile as ghuthā’ before the current of God’s decree. We should, instead, place our trust in the one who is the Lord of the flood. We should strive to be in the “ark” of faith with the righteous, so that we may be saved when the flood of judgment comes, and not be among the scum that is swept away.

19. Ḥāfiẓūn (حَافِظُون) – Those who guard

Linguistic Root & Etymology

The word Ḥāfiẓūn is the plural active participle from the root ح-ف-ظ (Ḥ-F-Ẓ), meaning to guard, to preserve, or to protect. The ḥāfiẓūn are “the ones who guard.” The participle form emphasizes the active and continuous nature of this act of guarding.

Classical Exegesis (Tafsir)

In the opening list of the qualities of the successful believers in Surah Al-Muminun, a key characteristic is their chastity: “And they who are of their private parts, guardians” (wa-lladhīna hum li-furūjihim ḥāfiẓūn). Commentators explain that this is a command for believers, both men and women, to be active and diligent “guardians” of their chastity. This is not a passive state, but a conscious and continuous effort to protect oneself from unlawful sexual conduct and the temptations that lead to it.

Thematic Context

The theme of being a ḥāfiẓ is a central part of the surah’s holistic definition of a successful believer. It shows that faith requires discipline over one’s physical desires. This quality is listed alongside spiritual qualities like prayer and ethical qualities like fulfilling trusts, demonstrating that a successful faith is one that integrates all aspects of a person’s life—the spiritual, the ethical, and the physical. To be a true believer is to be a guardian of all the trusts that God has given, including the trust of one’s own body.

Modern & Comparative Lens

The virtue of chastity is a central tenet of the sexual ethics of all the Abrahamic faiths. In a modern world that often promotes a culture of sexual permissiveness, the Quranic command to be “guardians” of one’s chastity is a powerful and counter-cultural call to a higher standard of morality. It is a call to see one’s sexuality not as a recreational commodity, but as a sacred trust (amānah) that is to be honored and protected within the bounds of marriage.

Practical Reflection & Application

This verse is a direct command to be an active “guardian” of our own modesty and chastity. This involves more than just avoiding the final act of unlawful intercourse. It means guarding our gaze, guarding our thoughts, guarding our dress, and guarding ourselves from situations that could lead to temptation. It is a proactive and comprehensive spiritual discipline that is presented in this surah as a key characteristic of the people who will inherit the highest Paradise.

20. Hamazāt (هَمَزَات) – Promptings/Whispers

Linguistic Root & Etymology

The word Hamazāt is the plural of a word that means a goading, a prompting, or a whisper. It comes from a root that means to poke or to spur someone on. It refers to the subtle and insidious whispers and promptings of the devils that incite a person to do evil.

Classical Exegesis (Tafsir)

Near the end of Surah Al-Muminun, God teaches the Prophet Muhammad, and by extension all believers, a powerful and comprehensive prayer for protection: “And say, ‘My Lord, I seek refuge in You from the promptings of the devils'” (rabbi a‘ūdhu bika min hamazāti ash-shayāṭīn). This is followed by a further request: “And I seek refuge in You, my Lord, lest they be present with me.” Commentators explain that this is a prayer for protection not only from the whispers that lead to sin, but also from the very presence of evil forces in any of our affairs.

Thematic Context

The prayer for protection from the hamazāt is a central part of the surah’s theme of the spiritual struggle. The chapter makes it clear that the path to success is not without its obstacles. The primary internal obstacle is the insidious whispering of the devils, who seek to lead the believer astray. This prayer is the divine weapon that has been given to the believer to fight in this spiritual battle. It is an acknowledgment of our own weakness and a direct appeal for divine protection.

Modern & Comparative Lens

The concept of “evil thoughts” or internal temptations is a universal human experience. The Quranic term hamazāt provides a specific theological source for these negative promptings. The prayer is a form of spiritual “prophylaxis,” a preventative measure to protect the heart and mind from the influence of negative and destructive thoughts. In modern psychology, this can be compared to cognitive-behavioral techniques that train a person to recognize and counter their own negative self-talk.

Practical Reflection & Application

This beautiful prayer should be a constant part of our daily supplications. It is a comprehensive request for spiritual protection. We should recite it before we begin any important task—before praying, before reading the Qur’an, before making a decision—asking God to protect us from the insidious promptings of the Shaytan that might corrupt our intentions or lead us to a wrong choice. It is a powerful tool for maintaining our spiritual purity and focus.

21. Hārūn (هَارُون) – Aaron

Linguistic Root & Etymology

The name Hārūn (Aaron) is of Hebrew origin. He was the elder brother of Prophet Musa and a prophet of God in his own right.

Classical Exegesis (Tafsir)

In Surah Al-Muminun, Hārūn is mentioned alongside his brother, Musa, as a sign from God: “Then We sent Moses and his brother Aaron with Our signs and a clear authority.” Commentators highlight that God always mentions them together as a team, a partnership in the great mission to confront Pharaoh and to guide the Children of Israel. They are presented as a model of fraternal cooperation in the cause of God.

Thematic Context

The mention of Hārūn is a key part of the surah’s theme of the unity of the prophetic mission. Their joint mission is presented as another example in the long and continuous chain of God’s guidance to humanity. Their story is a powerful illustration of the surah’s message that God supports His messengers with clear signs and that the ultimate victory is with them, despite the power of their opponents.

Modern & Comparative Lens

Aaron is a major figure in the Hebrew Bible as well, where he is the first High Priest of Israel. The Qur’an consistently elevates his status to that of a full prophet and a partner in Musa’s mission. This Quranic portrayal emphasizes the importance of teamwork and mutual support in any great endeavor.

Practical Reflection & Application

The story of Musa and Hārūn is a powerful lesson in the importance of brotherhood and righteous partnership. It teaches us to value and to seek out the “Haruns” in our own lives—the companions who can support us, speak for us, and share in the burdens of our work for good. It is a call to collaborative effort and a reminder that we are often stronger together than we are alone.

22. Hāzihī (هَٰذِهِ) – This

Linguistic Root & Etymology

The word Hāzihī is a feminine demonstrative pronoun, meaning “this.” It is used to point to something that is near, either physically or conceptually.

Classical Exegesis (Tafsir)

In Surah Al-Muminun, this simple word is used in a profound declaration of the unity of all true religion. After recounting the stories of numerous prophets, God addresses all of humanity, “And indeed this, your community, is one community” (wa inna hāzihī ummatukum ummatan wāḥidatan). Commentators explain that “this” is pointing to the single, unified way of life—the path of submission (Islam)—that was taught by all the prophets. Despite their different times and places, the essence of their community and their creed was one.

Thematic Context

The use of the pronoun hāzihī is central to the surah’s primary theme: the unity of the prophetic message. The chapter presents a long and diverse procession of prophets, and this verse is the grand conclusion. It gathers all of their diverse stories and legacies and unites them under the umbrella of “this” one, single community. It is a powerful statement against religious sectarianism and a call to recognize the shared monotheistic core of all divine revelation.

Modern & Comparative Lens

The concept of the essential unity of religion is a major theme in modern interfaith dialogue. This verse is a foundational Quranic text for this idea. It provides a theological basis for Muslims to see the followers of the original teachings of Moses and Jesus as part of their own extended spiritual family, the “one community” of monotheists. It is a call to focus on the shared principles rather than the historical divisions.

Practical Reflection & Application

This verse should broaden our perspective and our sense of spiritual kinship. It should make us feel a connection to all the righteous people who have ever lived, from the time of Noah to the present day. We are all members of “this” one, timeless community of those who submit to the One God. This understanding should break down feelings of religious arrogance and foster a sense of humility and solidarity with all who sincerely seek to worship the Lord of all the worlds.

23. Ḥisāb (حِسَاب) – Reckoning/Accounting

Linguistic Root & Etymology

The word Ḥisāb comes from the root ح-س-ب (Ḥ-S-B), which means to count, to reckon, or to take into account. Ḥisāb is the act of reckoning, the final accounting, or the judgment. It is a central concept in Islamic eschatology, referring to the Day of Judgment when all deeds will be accounted for.

Classical Exegesis (Tafsir)

The very first verse of Surah Al-Muminun’s sister surah, Al-Anbiya, declares, “The reckoning for mankind has drawn near” (iqtaraba lin-nāsi ḥisābuhum). This theme of the imminent reckoning is a powerful undercurrent throughout Surah Al-Muminun. The surah describes the terror of the disbelievers on that Day when their deeds are brought forth. The concept of the “scales” (mawāzīn) being set up is a direct reference to this final accounting. The entire surah is a warning and a guide to prepare for this great and inevitable ḥisāb.

Thematic Context

The theme of the final ḥisāb is the ultimate motivation for the moral and spiritual striving that the surah calls for. Why should one be humble in prayer? Why should one guard one’s chastity and fulfill one’s trusts? Because all of these actions are being recorded and will be brought forth in a final, perfect accounting. The surah teaches that this life is a period of action, and the hereafter is the period of reckoning for those actions. This gives every moment and every choice a profound and eternal significance.

Modern & Comparative Lens

The concept of a final judgment or a “day of accounting” is a cornerstone of the Abrahamic faiths. It is the ultimate expression of the belief in a just and moral universe. The Quranic concept of the ḥisāb is particularly detailed and powerful, emphasizing its precision (“it leaves nothing small or great except that it has enumerated it”) and its personal nature (one will be forced to “read” one’s own book).

Practical Reflection & Application

The belief in the ḥisāb should be the primary organizing principle of a believer’s life. It is the ultimate reality for which we must prepare. This should inspire us to practice self-accounting (muḥāsabah) in this life, before the final accounting in the next. We should regularly take stock of our own deeds, seeking forgiveness for the bad and feeling gratitude for the good. To live with an awareness of the ḥisāb is to live a mindful, purposeful, and accountable life.

24. ‘Iẓām (عِظَام) – Bones

Linguistic Root & Etymology

The word ‘Iẓām is the plural of ‘aẓm, which means a bone. The bones are the framework, the foundational structure of the body.

Classical Exegesis (Tafsir)

In the description of the stages of human creation in Surah Al-Muminun, the surah describes the development of the chewed lump of flesh (muḍghah): “Then We made the chewed lump, bones (‘iẓāman), and We clothed the bones with flesh.” Commentators have marveled at the precision of this description. The skeletal structure is formed first within the embryo, and then the muscles and flesh form around this framework. This accurate sequencing is presented as a clear sign of the divine knowledge contained in the Qur’an.

Thematic Context

The mention of the creation of the ‘iẓām is a key part of the surah’s argument from creation. The theme is to call humanity to reflect on the intricate and miraculous process of their own formation as a proof of the Creator’s existence and power. The surah also uses the reality of decayed bones to challenge the deniers of the resurrection. It asks, “Does man think that We will not assemble his bones?” The answer is a resounding yes, as the one who created them the first time can surely reassemble them.

Modern & Comparative Lens

Modern embryology has confirmed the accuracy of the Quranic description. The process of ossification, where cartilage models are replaced by bone, forms the skeleton, which is then covered by the developing musculature. The Quranic verses describing this sequence are seen by many modern Muslims as a powerful example of the scientific accuracy of their scripture, a knowledge that could not have been known through human means at the time of revelation.

Practical Reflection & Application

This verse is a direct call to be in a state of wonder at our own bodies. We should reflect on the incredible miracle of our own skeletal system—the framework that allows us to stand, to move, and to live. This reflection on the intricate process of our own creation should lead us to a state of profound humility and gratitude before our Creator. It should also give us a sense of certainty in the resurrection, for the one who assembled our bones once can surely do so again.

25. Ikhsa’ū (ٱخْسَـُٔوا۟) – Be debased!/Away with you!

Linguistic Root & Etymology

The word Ikhsa’ū is a harsh and commanding verb that means to be driven away, to be debased, or to be silenced in humiliation. It is a word used to scornfully drive away dogs. Its use in the Qur’an to address human beings is a sign of their ultimate degradation.

Classical Exegesis (Tafsir)

This terrifying word is part of the final and definitive response that the people of Hell will receive when they cry out to God for a second chance. They will plead, “Our Lord, our wretchedness overcame us… Our Lord, remove us from it, and if we were to return [to evil], we would indeed be wrongdoers.” The divine response will be a single, crushing command: “He will say, ‘Remain debased therein and do not speak to Me'” (ikhsa’ū fīhā wa lā tukallimūn). Commentators have described this as the moment when all hope is finally and irrevocably cut off. It is the ultimate statement of divine wrath and abandonment.

Thematic Context

The command ikhsa’ū is the thematic culmination of all the warnings in the surah. It is the final and terrible consequence of a life spent in ridicule and rejection of the believers. The verse immediately explains the reason for this harsh response: “Indeed, there was a party of My servants who said, ‘Our Lord, we have believed, so forgive us and have mercy upon us’… But you took them in ridicule… Indeed, I have rewarded them this Day for their patient endurance.” The theme is one of perfect and ultimate justice. The mockers will be mocked, and the silenced will be silenced forever.

Modern & Comparative Lens

The concept of a final, irreversible judgment is a key feature of the eschatology of the Abrahamic faiths. The word ikhsa’ū is one of the most powerful and chilling words in the Qur’an. It conveys a sense of absolute finality and divine anger. It is the ultimate expression of the theological concept of God “turning His face away” from the damned. It is a state of being completely cut off from the source of all mercy.

Practical Reflection & Application

This verse is one of the most powerful deterrents in the Qur’an. The thought of being addressed with this word on the Day of Judgment should create in our hearts a profound fear of the sin of mocking the righteous. It is a direct warning against making fun of, ridiculing, or looking down upon the sincere servants of God because of their faith. The verse teaches us that our treatment of the believers in this life will have a direct impact on how God treats us in the next.

26. Kāliḥūn (كَالِحُون) – Grinning horribly

Linguistic Root & Etymology

The word Kāliḥūn is the plural active participle from a root that describes the state of the lips being drawn back from the teeth in a grimace or a horrible grin, often as a result of being burned. It is a vivid and grotesque image of a face contorted in extreme pain.

Classical Exegesis (Tafsir)

This is the horrifying state of the people of Hell whose scales of good deeds are light. Surah Al-Muminun describes their fate: “The Fire will scorch their faces, and they therein will be grinning horribly” (wa hum fīhā kāliḥūn). Commentators have explained this as a literal description of the effect of the Fire on their faces. The flames will burn away the flesh of their lips, leaving their teeth permanently exposed in a ghastly, fixed grin of agony. It is an image of ultimate torment and dehumanization.

Thematic Context

The image of the kāliḥūn is a central part of the surah’s eschatological warnings. It is a powerful and visceral depiction of the ultimate failure that the surah warns against from its very first verse. It stands in the starkest possible contrast to the blissful and beautiful faces of the people of Paradise. The theme is one of just and sensory consequences. The face that was once arrogant and used to mock the believers will be made into a permanent and horrifying spectacle of pain.

Modern & Comparative Lens

The use of graphic and terrifying imagery to describe the punishments of Hell is a feature of many religious traditions, famously depicted in artworks like Hieronymus Bosch’s paintings or Dante’s Inferno. The Quranic descriptions are notable for their specific and potent vocabulary. A word like kāliḥūn is not a generic description of suffering; it is a precise and unforgettable image that is designed to have a deep and lasting psychological impact.

Practical Reflection & Application

Contemplating such a terrifying image is not meant to be a morbid exercise. It is meant to be a powerful and effective spiritual medicine. It is a deterrent that should create in our hearts a deep and abiding aversion to the sins that lead to such a fate. The thought of this horrifying state should motivate us to do the deeds that lead to the opposite state: the state of having radiant and joyful faces on the Day of Judgment.

27. Khaffat (خَفَّتْ) – To be light

Linguistic Root & Etymology

The verb Khaffat comes from the root خ-ف-ف (Kh-F-F), which means to be light in weight. It is the opposite of being heavy (thaqula). It refers to the state of having little weight or substance.

Classical Exegesis (Tafsir)

This word is used to describe the outcome of the final reckoning for the unsuccessful. The surah says that on the Day of Judgment, the scales (mawāzīn) will be set up. “And those whose scales are light” (wa man khaffat mawāzīnuhū), “those are the ones who have lost their souls, in Hell abiding eternally.” Commentators explain that their scales are light because they are either empty of good deeds, or their good deeds are rendered weightless because they were not based on a foundation of true faith.

Thematic Context

The theme of the light scales is a central part of the surah’s message of accountability. It is the direct opposite of the “success” (falāḥ) that is promised in the beginning. The surah is a guide on how to make one’s scales of good deeds heavy. The qualities of the believers listed at the beginning are the very deeds that have spiritual “weight.” The stories of the disbelievers are examples of lives that, despite their worldly accomplishments, were ultimately weightless in the sight of God.

Modern & Comparative Lens

The imagery of a final judgment where a person’s deeds are weighed on a scale is an ancient and powerful one, most famously depicted in the “weighing of the heart” ceremony in ancient Egyptian religion. The Quranic concept of the scales is a profound metaphor for a system of ultimate and perfect justice. It teaches that deeds have a real, spiritual “weight” and substance that will be made manifest on the Day of Judgment.

Practical Reflection & Application

This verse is a direct and powerful motivation to focus on acquiring deeds that have “weight.” We should ask ourselves: Are the actions that I am spending most of my time on “heavy” or “light” on the scales of God? The surah teaches that the deeds that have the most weight are the sincere acts of worship (like humble prayer) and the acts of social good that are the hallmark of the successful believers. It is a call to live a life of substance, not a life of spiritual lightness.

28. Khāliqīn (خَالِقِين) – Creators

Linguistic Root & Etymology

The word Khāliqīn is the plural active participle from the root خ-ل-ق (Kh-L-Q), which means to create, to form, or to determine the measure of something. A khāliq is a creator. The word khāliqīn means “creators.”

Classical Exegesis (Tafsir)

This word is used in the magnificent conclusion to the description of the stages of human creation in Surah Al-Muminun. After detailing the entire process from a drop of fluid to a complete human being, the surah exclaims, “So blessed is Allah, the best of creators!” (fa-tabāraka Allāhu aḥsanu al-khāliqīn). Commentators explain that the use of the plural “creators” here is a linguistic device. While Allah is the only true Creator in the absolute sense, the word “create” can be used in a lesser, metaphorical sense for humans who make or fashion things. The verse is saying that even when compared to all the other “makers” and “fashioners,” God is, without any comparison, the absolute best and most perfect Creator.

Thematic Context

The declaration that God is the “best of creators” is the theological climax of the surah’s argument from creation. It is a statement of profound awe and praise that is meant to be the natural and logical response to reflecting on the miracle of our own existence. The theme is that the intricate and beautiful process of human creation is the ultimate proof of the perfection, wisdom, and artistry of the one true Creator. This is the central sign that should lead any rational person to faith.

Modern & Comparative Lens

This verse is a powerful statement of what is known in philosophy as the “argument from design.” The intricate complexity and apparent design of a biological process like human embryology points to the existence of a master designer. The Quranic verse takes this argument and turns it into a joyful and awesome exclamation of praise. It is a celebration of God as the ultimate artist and craftsman.

Practical Reflection & Application

This verse should be on the tongue of every believer whenever they contemplate the wonders of creation. When we see a beautiful sunset, when we marvel at the complexity of a living cell, or when we hold a newborn baby in our arms, the most fitting response is to say, “Blessed is Allah, the best of creators!” This practice of seeing the artistry of God in the world around us is a powerful way to transform our everyday observations into profound acts of worship and to constantly renew our sense of awe for our Lord.

29. Khāshi‘ūn (خَاشِعُون) – Humbly submissive

Linguistic Root & Etymology

The word Khāshi‘ūn is the plural active participle from the root خ-ش-ع (Kh-Sh-ʻ), which means to be humble, to be submissive, or to lower oneself. The state of khushū‘ is a state of profound humility, concentration, and awe that affects the heart and, as a result, calms the limbs and lowers the gaze. The khāshi‘ūn are those who possess this quality.

Classical Exegesis (Tafsir)

This is the very first characteristic mentioned of the successful believers in the opening of Surah Al-Muminun: “Certainly will the believers have succeeded, they who are during their prayer humbly submissive” (alladhīna hum fī ṣalātihim khāshi‘ūn). Classical commentators have stressed that this is the foundational quality of a successful believer and the very soul of the prayer. It is not just about performing the external motions of the prayer, but about having a heart that is fully present, humbled, and focused on the greatness of God. This inner state is the key to a prayer that is truly accepted and transformative.

Thematic Context

The theme of khushū‘ is the spiritual starting point of the entire surah. The chapter’s roadmap to success begins with this internal state. It is the quality that connects the believer’s heart directly to their Lord. All the other praiseworthy qualities mentioned afterwards—avoiding vain speech, guarding chastity, etc.—are seen as the natural fruits of a prayer that is performed with this deep humility and presence of heart. A person whose heart is humbled before God in prayer will find it easy to be humble and righteous in their life outside of prayer.

Modern & Comparative Lens

The concept of khushū‘ is very closely related to the modern concept of “mindfulness,” especially in the context of meditation. It is the act of being fully present in the moment and focusing the mind away from distractions. The Islamic concept is distinct in that it is not just a mental technique for calmness; it is a profound state of awe and reverence in the presence of the Divine. The goal is not an empty mind, but a heart that is full of the remembrance and the majesty of God.

Practical Reflection & Application

This verse is a direct call to work on the quality of our prayers, not just the quantity. We should actively strive to cultivate khushū‘. This can be done by preparing for the prayer properly, by clearing our minds of distractions, by understanding the meaning of what we are reciting, and by consciously imagining that we are standing in the direct presence of our Lord. This is a lifelong struggle, but it is the key to unlocking the true power and beauty of the prayer and the first step on the path to becoming one of the successful believers.

30. Laghw (لَغْو) – Ill/Vain Speech

Linguistic Root & Etymology

The word Laghw comes from a root that means to be vain, to be futile, or to make a mistake. It refers to any speech or activity that is useless, frivolous, indecent, or devoid of any benefit. It is idle talk, vain pursuits, and anything that distracts from a serious and purposeful life.

Classical Exegesis (Tafsir)

The avoidance of laghw is the second characteristic listed of the successful believers in Surah Al-Muminun: “And they who turn away from ill speech” (wa-lladhīna hum ‘an al-laghwi mu‘riḍūn). Commentators have explained that this is a comprehensive quality. It includes turning away from falsehood, gossip, slander, profanity, and any form of speech or activity that is of no benefit in this life or the next. It is a sign of a person who values their time and their dignity, and who keeps their tongue and their mind pure from useless and harmful things.

Thematic Context

The theme of turning away from laghw is a key part of the surah’s definition of the character of a successful believer. It is the direct fruit of the first quality, which is humility in prayer. A person whose heart is humbled and focused on God will naturally find useless and vain speech to be distasteful. This quality shows that the believer’s piety is not confined to the mosque; it shapes their social interactions and their entire way of life. They are serious and purposeful people who do not have time for frivolity.

Modern & Comparative Lens

The critique of “idle talk” and the virtue of meaningful speech is a theme in many wisdom traditions. In the modern age of social media and constant entertainment, where we are drowning in a sea of laghw, this Quranic principle is more relevant than ever. It is a powerful call to a form of “digital minimalism” and a mindful approach to our consumption of media and our participation in social discourse. It is a call to focus on what is beneficial and to turn away from the endless stream of online gossip, arguments, and triviality.

Practical Reflection & Application

This verse is a direct command to purify our speech and our pastimes. We should be mindful of the conversations we engage in, the websites we visit, and the media we consume. We should ask ourselves: Is this beneficial, or is this laghw? This is not a call to be humorless or to never relax. Lawful and clean recreation is encouraged. But it is a call to avoid the things that are purely a waste of time and that can corrupt the heart. It is a call to value our time as our most precious asset.

31. Laḥm (لَحْم) – Flesh

Linguistic Root & Etymology

The word Laḥm means flesh or meat. It refers to the soft, muscular tissue of the body.

Classical Exegesis (Tafsir)

In the description of the stages of human embryology in Surah Al-Muminun, the surah describes the step that follows the formation of the bones: “and We clothed the bones with flesh” (fa-kasawnā al-‘iẓāma laḥmā). Commentators have noted the beautiful and precise imagery of this verse. The verb “clothed” (kasawnā) perfectly describes how the muscles and flesh form around the pre-existing skeletal framework, giving the body its shape and its ability to move. The sequence—bones first, then flesh—is presented as a sign of the divine knowledge in the Qur’an.

Thematic Context

The mention of the clothing of the bones with laḥm is a key detail in the surah’s argument from creation. The theme is to inspire awe by showing the intricate, multi-staged, and purposeful process by which a human being is formed. This detailed description of a hidden biological process is meant to be a powerful proof of the existence of a knowledgeable and wise Creator. The argument is that the one who can so perfectly clothe bones with flesh in the darkness of the womb can surely bring those bones back to life after they have decayed.

Modern & Comparative Lens

Modern embryology has confirmed that the skeletal system begins to form before the muscular system, with the muscles developing and attaching themselves to the cartilaginous and bony framework. The Quranic verse’s description of the bones being “clothed” with flesh is a remarkably accurate and chronologically correct description of this process. This is often cited by modern Muslim scholars as a powerful example of the scientific accuracy of the Qur’an.

Practical Reflection & Application

This verse is another powerful call to reflect on the miracle of our own bodies. We should feel a sense of wonder at the intricate process by which our own flesh, muscles, and bones were formed. This should lead us to a state of profound gratitude for the gift of a healthy and functioning body. It should also motivate us to use this flesh and this strength, which God has “clothed” us with, in a way that is pleasing to Him, in acts of worship and service.

32. Malā’ (مَلَأ) – The Chiefs/Elite

Linguistic Root & Etymology

The word Malā’ means the chiefs, the nobles, or the ruling elite of a society. It comes from a root that means to fill, as these were the people who would “fill” the council chambers and whose opinions would “fill” the eyes of the common people. They are the influential leaders of a community.

Classical Exegesis (Tafsir)

In Surah Al-Muminun, the malā’ are consistently portrayed as the primary opponents of the prophets. The surah states that after Noah, every time a messenger came to his people, “the chiefs (al-malā’) who disbelieved among his people said, ‘This is not but a human being like you who wishes to gain superiority over you.'” This same argument was repeated by the chiefs who came after them. Commentators explain that the ruling elite were always the first to reject the prophets because the message of monotheism and justice was a direct threat to their own power, their wealth, and the unjust social system from which they benefited.

Thematic Context

The theme of the opposition of the malā’ is a central part of the surah’s portrayal of the historical struggle of the prophets. The chapter teaches that the primary battle of the prophets was not with the common people, but with the corrupt and arrogant ruling class who would then mislead the masses. This theme is meant to comfort the Prophet Muhammad, who was facing the primary opposition from the powerful chiefs of the Quraysh tribe in Mecca. The surah shows him that this is the unchanging pattern of history.

Modern & Comparative Lens

The idea that a corrupt and entrenched elite will always resist any message of radical reform is a central principle of sociology and political science. The Quranic concept of the malā’ is a powerful and timeless analysis of the dynamics of power and resistance. The stories of the prophets are a divine case study in the perennial conflict between the call to justice and the interests of the powerful.

Practical Reflection & Application

The story of the malā’ is a powerful reminder that the path of truth is often opposed by the powerful and influential people of this world. We should not be surprised or discouraged when we see the rich and the powerful using their media and their influence to mock and to fight against the message of faith and justice. The surah teaches us to have the courage of the prophets, to not be intimidated by the power of the malā’, and to have firm faith that the ultimate power is with God.

33. Malik (مَلِك) – The King

Linguistic Root & Etymology

The word Malik comes from the root م-ل-ك (M-L-K), which means to possess, to own, or to rule. A malik is a king, a sovereign ruler. As a name of God, Al-Malik means The Absolute King, The True Sovereign.

Classical Exegesis (Tafsir)

In the powerful concluding verses of Surah Al-Muminun, God’s true status is declared in a magnificent rhetorical question: “So exalted is Allah, the True King” (fa-ta‘ālā Allāhu al-maliku al-ḥaqq). This is followed by another declaration of His uniqueness: “There is no deity except Him, the Lord of the Noble Throne.” Commentators explain that this is the final and conclusive statement of the surah’s central theological theme. After showing the failure of all false gods and the temporary nature of all worldly power, the surah culminates in this declaration of God as the only true and eternal King.

Thematic Context

The theme of God as Al-Malik al-Ḥaqq (The True King) is the ultimate reality that the entire surah has been building towards. The stories of the prophets were all about calling people to submit to this one true King. The stories of the arrogant chiefs and kings of the past were all about their foolish attempts to challenge this King. The Day of Judgment is the day when His absolute kingship will become undeniably manifest to all. The surah is a powerful argument that a rational person should choose to willingly submit to the True King in this life, before they are forced to submit to Him in the next.

Modern & Comparative Lens

The concept of God as King is a central metaphor for divine sovereignty in all the Abrahamic faiths. The Quranic addition of the adjective “Al-Haqq” (The Truth/The Real) is significant. It implies that all other kings and all other forms of worldly power are, in a sense, illusory and temporary. He is the only one whose kingship is an absolute and eternal reality.

Practical Reflection & Application

Belief in God as Al-Malik al-Ḥaqq should be a source of immense liberation. It means we are the servants of the one, true, and just King. This should free us from any sense of fear or subservience to the temporary and often unjust “kings” of this world—whether they are oppressive rulers, arrogant bosses, or the tyranny of public opinion. Our ultimate loyalty and our ultimate fear should be reserved for the True King alone.

34. Maryam (مَرْيَم) – Mary

Linguistic Root & Etymology

The name Maryam (Mary) is of Hebrew origin. She is the mother of Prophet ‘Isa (Jesus) and is the only woman mentioned by name in the Qur’an.

Classical Exegesis (Tafsir)

In Surah Al-Muminun, the story of Maryam and her son is mentioned with great brevity but profound significance. After mentioning the story of Musa and Harun, the surah says, “And We made the son of Mary and his mother a sign and sheltered them on a high ground with dwellings and flowing springs.” Commentators have identified this high ground as a blessed and fertile place, possibly in Jerusalem or Egypt. The key point is that they were made a “sign” (āyah) for humanity, and they were given a place of shelter and provision by God.

Thematic Context

The mention of Maryam and her son is part of the surah’s theme of the continuity of the prophetic message and the miraculous power of God. Their story is presented as another example in the long line of God’s guidance to humanity. The description of them together as a single “sign” highlights the unique and miraculous nature of their story—the virgin mother and the prophetic son. Their story is a powerful testament to God’s ability to create and to protect His chosen servants in extraordinary ways.

Modern & Comparative Lens

Mary is the most revered female figure in both Christianity and Islam. The Qur’an dedicates an entire chapter to her and speaks of her in the most honorable of terms, describing her as one chosen and purified above all the women of the worlds. Her story in this surah, while brief, reinforces her high station and the miraculous nature of her story, which is a key point of connection and reverence between Muslims and Christians.

Practical Reflection & Application

The example of Maryam is a profound lesson in trust and piety. She was a woman who faced an unimaginable trial with complete submission to the will of God. Her story is a source of inspiration for all believers, especially women, showing the high spiritual station that a woman can achieve through a life of devotion and purity. Her story teaches us that if we guard our piety, God will guard us and make us a “sign” of His mercy for others.

35. Mawāzīn (مَوَازِين) – The Scales

Linguistic Root & Etymology

The word Mawāzīn is the plural of mīzān, from the root و-ز-ن (W-Z-N), meaning to weigh. The mawāzīn are the scales that will be set up on the Day of Judgment to weigh the deeds of every soul.

Classical Exegesis (Tafsir)

In its description of the Day of Judgment, Surah Al-Muminun states, “And when the Horn is blown… the scales are set up.” The surah then describes the two outcomes based on the weighing of the deeds. “Then those whose scales are heavy—it is they who are the successful. But as for those whose scales are light—it is they who have lost their souls, in Hell abiding eternally.” Commentators explain that this is a literal event. The good and bad deeds of a person will be given a spiritual “weight” and will be placed on a real scale, and the outcome will determine their eternal fate. The weighing will be done with perfect and absolute justice.

Thematic Context

The theme of the mawāzīn is the central mechanism of the surah’s message of final accountability. It is the moment of ultimate and undeniable judgment. The surah’s opening verses, which define the successful, are in fact a list of the deeds that will make one’s scales “heavy.” The stories of the disbelievers are examples of the lives that lead to “light” scales. The theme is a powerful one: every action we do in this life has a real and eternal weight, and the purpose of our life is to accumulate the deeds that will tip our scales in our favor.

Modern & Comparative Lens

The imagery of a final judgment where a person’s life is weighed on a scale is a powerful and ancient archetype, famously depicted in the Egyptian “Book of the Dead.” The Quranic concept of the mawāzīn is a profound expression of the belief in a just and moral universe. It is a promise that in the end, justice will not only be done, but it will be *seen* to be done, in the most clear and tangible way imaginable.

Practical Reflection & Application

The belief in the mawāzīn should be a constant and powerful motivator for us. It should make us eager to perform the deeds that are “heavy” on the scales—sincere prayers, acts of charity, fulfilling our trusts, and words of remembrance. It should also make us wary of the sins that, while they may seem small, can accumulate and weigh down our scales on the wrong side. We should live our lives as if we are constantly adding to our balance of good deeds, in preparation for the great and final weighing.

36. Mūḍghah (مُضْغَة) – A chewed lump of flesh

Linguistic Root & Etymology

The word Mūḍghah comes from a root that means to chew. A mūḍghah is a chewed substance, a morsel, or a lump of flesh. It is the term used in the Qur’an to describe the third stage of human embryonic development.

Classical Exegesis (Tafsir)

In the detailed description of human creation in Surah Al-Muminun, the surah states that God transforms the clinging substance (‘alaqah) “into a chewed lump of flesh” (fa-khalaqnā al-‘alaqata muḍghah). Classical commentators have marveled at the descriptive power of this term. It perfectly describes the appearance of the embryo at this stage, which resembles a piece of flesh that has been chewed, with the indentations corresponding to the beginnings of the somites, from which the spine and muscles will develop.

Thematic Context

The mention of the mūḍghah stage is a key part of the surah’s argument from creation. The theme is to demonstrate the intricate and purposeful stages of human development as a sign of God’s power and knowledge. The detailed and accurate description of this hidden process is presented as a proof of the divine origin of the Qur’an. It is a call to reflect on our own humble and miraculous origins as a means of recognizing our Creator.

Modern & Comparative Lens

The Quranic description of the embryo as a mūḍghah has been a subject of great interest in modern embryology. The physical appearance of the human embryo at 28-32 days, with its prominent somites, is remarkably similar to the appearance of a substance that has been marked by teeth. This correspondence between the ancient text and modern scientific observation is seen by many Muslims as a powerful sign of the Qur’an’s divine origin.

Practical Reflection & Application

This verse, like the others describing our creation, is a direct call to a state of awe and humility. We should study and reflect on the miracle of our own formation. The knowledge that we were once a tiny “chewed lump of flesh,” completely dependent on our Lord for our form and our life, should crush our pride and fill our hearts with gratitude. It is a powerful reminder of our own createdness and our lifelong need for our Creator.

37. Mufliḥūn (مُفْلِحُون) – The successful ones

Linguistic Root & Etymology

The word Mufliḥūn is the plural active participle from the root ف-ل-ح (F-L-Ḥ), meaning to cultivate or to succeed. The mufliḥūn are the ones who achieve true and lasting success (falāḥ).

Classical Exegesis (Tafsir)

The entire Surah Al-Muminun is a description of and a guide to becoming one of the mufliḥūn. It opens by declaring that the believers “have succeeded,” and then it lists their characteristics. The surah ends with a powerful declaration of the opposite: “indeed, the disbelievers will not succeed” (lā yufliḥu al-kāfirūn). The surah is thus framed by this contrast between the successful and the unsuccessful. The successful are not defined by their wealth or power, but by their faith and their character.

Thematic Context

The theme of defining the truly successful is the central message of the surah. The chapter provides a divine and authoritative answer to the most important human question: What is the path to a truly successful life? The answer is given in the form of a clear, practical, and comprehensive list of spiritual and ethical qualities. The stories of the prophets are presented as the historical embodiment of this success, while the stories of their opponents are presented as case studies in ultimate failure.

Modern & Comparative Lens

As discussed under *Aflaḥa*, the Quranic definition of success is a radical challenge to the materialistic values that often dominate modern culture. The surah argues that a person can have all the wealth and power in the world, but if they lack the qualities of the mufliḥūn, they are, in the ultimate sense, a failure. This spiritual redefinition of success is a central theme of all major religious traditions.

Practical Reflection & Application

The opening verses of this surah are our personal roadmap to becoming one of the mufliḥūn. We should read these verses regularly and use them as a standard for self-assessment. Are we striving to be humble in our prayers? Are we guarding our chastity? Are we mindful of our trusts and covenants? This is not just a list of rules; it is a description of the character of the people who will inherit the highest paradise. To strive to be among them is the noblest and most important project of our lives.

38. Muḥsinīn (مُحْسِنِين) – The doers of good

Linguistic Root & Etymology

The word Muḥsinīn is the plural active participle from the root ح-س-ن (Ḥ-S-N), meaning to be good or beautiful. The Form IV verb, aḥsana, means to do something well, to perfect it, or to act with excellence. The muḥsinīn are the doers of good, the people of excellence, who practice the quality of iḥsān.

Classical Exegesis (Tafsir)

In Surah Al-Muminun, God describes the creation of humanity in the most beautiful and perfect stages. After this description, He declares Himself to be “the best of creators” (aḥsanu al-khāliqīn). This establishes God as the ultimate source of all goodness and excellence. The prophets and believers mentioned in the surah are the human beings who strive to reflect this divine quality in their own lives. Their beautiful character and their excellent deeds are a manifestation of their faith in the “Best of creators.”

Thematic Context

The theme of striving for excellence is a central part of the surah’s vision of a successful believer. The qualities listed at the beginning of the surah are all acts of excellence. The believer does not just pray; they pray with humility. They do not just avoid major sins; they avoid all vain speech. They do not just fulfill their trusts; they are actively “attentive” to them. This is the spirit of iḥsān. The stories of the prophets are all stories of people who were the best in their character and the most excellent in their deeds.

Modern & Comparative Lens

The concept of “excellence” as a moral and spiritual ideal is a universal one. The Islamic concept of iḥsān, as defined by the Prophet, is “to worship God as if you see Him.” This is a call to a state of profound mindfulness and a commitment to excellence in all of one’s actions, driven by the awareness of being in the constant presence of the Divine. It is a powerful principle for a life of purpose and quality.

Practical Reflection & Application

This surah is a direct call for us to be among the muḥsinīn. We should strive for excellence in all that we do, whether it is our worship, our work, or our relationships. We should not be content with mediocrity. We should ask ourselves: How can I do this action in the most beautiful and excellent way, in a way that is worthy of being presented to the “Best of creators”? This intention can transform our most mundane tasks into profound acts of worship.

39. Muminun (مُؤْمِنُون) – The Believers

Linguistic Root & Etymology

The word Muminun is the plural active participle from the root أ-م-ن (A-M-N), meaning to be safe, secure, and to have faith. A mu’min is a believer, one who has placed their faith in God and has entered into a state of spiritual security. The muminun are the community of believers.

Classical Exegesis (Tafsir)

The entire surah is named “The Believers” and its opening verses are a detailed and powerful definition of who these believers are. The chapter begins, “Certainly will the believers have succeeded,” and then it proceeds to list their defining characteristics: they are humble in their prayer, they avoid vain speech, they are active in giving zakah, they guard their chastity, and they are faithful to their trusts and covenants. Commentators have described this opening section as a divine “portrait” of the ideal believer.

Thematic Context

The theme of defining the successful muminun is the primary purpose and the central message of the entire surah. The chapter is not just a collection of stories; it is a systematic exposition of the character traits that constitute a successful faith. The stories of the prophets that follow are presented as the historical embodiment of these very qualities. The surah is a call to every person who calls themselves a “believer” to measure themselves against this divine standard.

Modern & Comparative Lens

This opening section of Surah Al-Muminun is one of the most comprehensive and concise descriptions of the Islamic ethical and spiritual ideal in the entire Qur’an. It presents a holistic vision of faith that is not limited to a set of abstract doctrines, but is a lived reality that encompasses a person’s relationship with God (prayer), their social conduct (vain speech, trusts), their economic life (zakah), and their personal morality (chastity). It is a complete and integrated program for human flourishing.

Practical Reflection & Application

The opening verses of this surah should be our personal guide and our constant source of inspiration. We should read them regularly, memorize them, and use them as a practical checklist for our own spiritual development. We should ask ourselves, “To what extent do I embody these qualities of the successful muminun?” This is not for the purpose of self-judgment, but for the purpose of identifying our areas of weakness and striving, with God’s help, to become more like the beautiful portrait that He has painted for us in His Book.

40. Mu‘riḍūn (مُعْرِضُون) – Those who turn away

Linguistic Root & Etymology

The word Mu‘riḍūn is the plural active participle from the root ع-ر-ض (ʻ-R-Ḍ), meaning width or to display. The Form IV verb, a‘rāḍa, means to turn one’s side to someone, to turn away from, or to shun. The mu‘riḍūn are the ones who deliberately turn away from something.

Classical Exegesis (Tafsir)

This is the second characteristic listed of the successful believers in Surah Al-Muminun. They are humble in their prayers, “And they who from ill speech, are turning away” (wa-lladhīna hum ‘an al-laghwi mu‘riḍūn). Commentators explain that this is an active, not a passive, quality. They don’t just happen to not engage in vain speech. They hear it, they recognize it for what it is, and they make a conscious and deliberate choice to turn away from it. It is a sign of their dignity and their focus on what is truly important.

Thematic Context

The theme of being mu‘riḍūn from falsehood is a key part of the surah’s definition of the successful believer. It complements the positive command to be humble in prayer. The believer’s life is a combination of turning towards what is good (like prayer) and turning away from what is evil and useless (like laghw). This shows that piety is not just about performing acts of worship; it is also about actively disengaging from the negative and corrupting influences in one’s environment.

Modern & Comparative Lens

The ability to “turn away” and to consciously disengage from negative stimuli is a key skill for mental and spiritual well-being in the modern world. We are constantly bombarded with invitations to engage in online arguments, gossip, and frivolous entertainment. The quality of being one of the mu‘riḍūn is the Islamic spiritual discipline of mindful disengagement. It is the wisdom to know which battles are not worth fighting and which conversations are not worth having.

Practical Reflection & Application

This verse is a direct call to be selective and mindful about how we spend our time and our attention. We should practice the art of “turning away” from the things that are of no benefit. When we are scrolling through social media, when we are in a conversation that turns to gossip, we should remember this quality of the successful believers and make a conscious choice to disengage. This practice will not only protect our hearts from negativity, but will also free up our time and our energy for the things that truly matter.

41. Mūsā (مُوسَىٰ) – Moses

Linguistic Root & Etymology

The name Mūsā (Moses) is of ancient Egyptian or Hebrew origin. He is the most frequently mentioned prophet in the Qur’an.

Classical Exegesis (Tafsir)

In the procession of the prophets in Surah Al-Muminun, the story of Mūsā and his brother Harun is mentioned as a key example of God’s support for His messengers. The surah says, “Then We sent Moses and his brother Aaron with Our signs and a clear authority to Pharaoh and his establishment, but they were arrogant and were a haughty people.” Commentators have noted that their story is presented as a classic case of the clash between the truth of the prophets and the arrogance of the ruling elite.

Thematic Context

The story of Mūsā is a powerful illustration of the surah’s central themes. It is a story of a prophet calling his people to worship the one true God, of the rejection of this message by an arrogant elite, and of the ultimate triumph of God’s plan and the destruction of the disbelievers. His story serves as a historical proof of the principles laid out in the beginning of the surah about the ultimate success of the believers and the failure of the arrogant.

Modern & Comparative Lens

Moses is a foundational figure for Judaism, Christianity, and Islam. The Quranic account consistently highlights his struggle against the tyranny of Pharaoh, making him a powerful and universal symbol of liberation in the name of God. His story is a timeless narrative of the struggle for justice and freedom against oppression.

Practical Reflection & Application

The story of Prophet Mūsā is a source of immense strength and courage. It teaches us that we should not be intimidated by the power of the oppressors of our time. We should, like him, stand for the truth with courage and rely on God for support. His story is a guarantee that the ultimate victory is always with the servants of God, no matter how powerful their opponents may seem.

42. Nākisūn (نَاكِسُون) – Hanging their heads

Linguistic Root & Etymology

The word Nākisūn is the plural active participle from a root that means to bend down, to invert, or to hang one’s head. It describes a posture of extreme shame, regret, and humiliation.

Classical Exegesis (Tafsir)

This powerful word is used to describe the state of the disbelievers on the Day of Judgment, when they are confronted with the reality of Hellfire. In another surah, it says, “If you could but see when the criminals are hanging their heads (nākisū ru’ūsihim) before their Lord, [saying], ‘Our Lord, we have now seen and heard, so send us back; we will do righteousness…'” In Surah Al-Muminun, their state of regret is described in similar terms, as they plead for a second chance after their “wretchedness” has overcome them. Their heads will be hung in the ultimate and irreversible shame.

Thematic Context

The image of the nākisūn is a central part of the surah’s eschatological warnings. It is a powerful depiction of the ultimate regret. The theme is that the arrogance and the pride of this world will be completely shattered on that Day, replaced by a state of profound and futile humiliation. This image is meant to be a powerful deterrent, a call to choose humility in this life before one is forced into humiliation in the next.

Modern & Comparative Lens

The posture of a hanging head is a universal human symbol of shame and defeat. The Quranic scene uses this powerful body language to convey the psychological state of the damned. It is a state of complete and utter self-realization of one’s own failure and wrongdoing, when it is too late to do anything about it.

Practical Reflection & Application

This verse is a solemn and powerful reminder of the importance of humility. We should strive to be people who bow their heads in humble submission to God in this life, so that we may be among those who can raise their heads with honor and joy on the Day of Judgment. The thought of this final posture of shame should be a powerful motivation for us to avoid the path of arrogance and to be quick to repent from our sins before the time for repentance is over.

43. Nakath ‘alā A‘qābih (نَكَثَ عَلَىٰ عَقِبَيْه) – To turn back on one’s heels

Linguistic Root & Etymology

This is a powerful Arabic idiom. Nakath means to turn back or to retreat. ‘Alā A‘qābih means “upon one’s two heels.” The full idiom means to turn back on one’s heels, to retreat hastily, or to abandon a position after having accepted it. It is a powerful image of apostasy or regression.

Classical Exegesis (Tafsir)

In Surah Al-Muminun, this phrase is used to describe the reaction of the disbelievers to the recitation of the Qur’an. The surah says that when God’s verses were recited to them, “you used to turn back on your heels” (kuntum ‘alā a‘qābikum tankiṣūn). Commentators explain that this describes their visceral aversion to the truth. Instead of listening and reflecting, their immediate reaction was to retreat and to reject the message they were hearing.

Thematic Context

The theme of “turning back on one’s heels” is a central part of the surah’s critique of the psychology of disbelief. It shows that their rejection was not based on a rational refutation of the message, but on an arrogant and visceral aversion to it. This is contrasted with the ideal believer, who listens to the verses of God and whose faith is increased. The surah is a call to move forward towards the truth, not to retreat backwards into the comfort of familiar falsehood.

Modern & Comparative Lens

The psychological phenomenon of the “backfire effect,” where people who are confronted with evidence that contradicts their beliefs tend to retreat even more strongly into their original position, is a modern parallel to this Quranic description. The image of turning back on one’s heels is a timeless metaphor for intellectual and spiritual cowardice, the refusal to bravely face a truth that challenges one’s worldview.

Practical Reflection & Application

This verse is a warning against spiritual regression. We must always be moving forward in our faith, not backwards. When we hear a verse of the Qur’an or a piece of advice that challenges our ego or our habits, our reaction should not be to “turn back on our heels” and become defensive. We should have the courage and the humility to face the truth, to accept our shortcomings, and to move forward on the path of self-improvement.

44. Nūḥ (نُوح) – Noah

Linguistic Root & Etymology

The name Nūḥ (Noah) is of Hebrew origin, related to the concept of rest. He is one of the greatest and most resolute of the prophets, known for his incredible patience.

Classical Exegesis (Tafsir)

The story of Nūḥ is the first of the major prophetic narratives recounted in Surah Al-Muminun. The surah focuses on his call to his people to worship God alone, and the response of the arrogant chiefs who dismissed him as a mere mortal seeking power. It mentions his building of the ark by God’s command and the final salvation of the believers and the drowning of the disbelievers. His story is presented as the archetypal example of the struggle between a prophet and his rebellious people.

Thematic Context

The story of Nūḥ establishes the central theme that runs through all the prophetic stories in the surah: the unchanging divine pattern (sunnah) of sending messengers, the rejection by the arrogant elite, and the ultimate salvation of the believers and destruction of the deniers. His story is the historical precedent that is then echoed in the stories of the prophets who came after him. It is the first great case study in the ultimate success of the believers and the failure of the disbelievers.

Modern & Comparative Lens

The story of Noah and the great flood is a primordial narrative found in many ancient cultures. The Quranic account is distinctive for its strong focus on the theological lesson of monotheism versus idolatry. It presents Nūḥ as a great preacher of tawhid, and the flood as a direct consequence of the sin of shirk.

Practical Reflection & Application

The story of Prophet Nūḥ is the ultimate lesson in perseverance and patience in the face of long-term and seemingly fruitless struggle. It teaches us to never despair, even if we are calling people to good and see no response. Our duty is to deliver the message with sincerity and patience, and to leave the results to God. His story is a powerful source of strength for anyone who is working for a good cause and is facing immense opposition.

45. Nutfah (نُطْفَة) – A sperm-drop

Linguistic Root & Etymology

The word Nutfah means a small drop of fluid. It comes from a root that means to drip or to trickle. In the context of the Qur’an, it is the specific term used for the drop of sperm from which the human being is created.

Classical Exegesis (Tafsir)

This is the first stage of human creation mentioned in the detailed description in Surah Al-Muminun. After mentioning our origin from an “extract of clay,” the surah says, “Then We placed him as a sperm-drop (nuṭfatan) in a firm lodging.” Commentators have seen this as a sign of God’s power and a source of humility. The honored and complex human being begins from this humble and seemingly insignificant drop of fluid. The “firm lodging” (qarārin makīn) is the mother’s womb, a place of safety and protection where this drop can develop.

Thematic Context

The mention of the nuṭfah is the starting point for the surah’s powerful argument from creation. The theme is to call humanity to reflect on their own humble origins as a proof of the Creator’s existence and power. The journey from a despised drop of fluid to a fully formed human being is presented as an undeniable miracle that unfolds within our own bodies. This is meant to counter the arrogance of the disbeliever who denies the Creator while carrying the very sign of His creation within his own lineage.

Modern & Comparative Lens

The Quranic description of the human being originating from a “sperm-drop” is a clear and accurate biological statement. The science of embryology has given us a new and profound appreciation for the incredible complexity of the process that begins from this single drop. The Quranic verses are often cited by modern Muslims as being in perfect harmony with modern scientific discoveries about human reproduction.

Practical Reflection & Application

This verse is a direct call to humility. We should remember our own origin from a “despised drop of fluid” (as another verse calls it). This should crush our pride and our arrogance. It should fill us with a sense of wonder at the power of the Creator who transformed us from such a humble beginning into the complex and conscious beings that we are. This reflection is a powerful antidote to the disease of pride.

46. Qarn (قَرْن) – A generation

Linguistic Root & Etymology

The word Qarn means a horn, but it also means an age, an epoch, or a generation of people. It refers to a community of people who live in a particular period of history.

Classical Exegesis (Tafsir)

In Surah Al-Muminun, after telling the story of the destruction of Noah’s people, the surah makes a general statement about the divine law of history: “Then We produced after them a generation of others” (qarnan ākharīn). The surah then states, “No nation can precede its term, nor can they postpone it.” Commentators explain that this is a statement of God’s absolute power over the rise and fall of civilizations. He brings generations into being, sends them guidance, and when their appointed time is up and they have persisted in their rebellion, He replaces them with others.

Thematic Context

The theme of the succession of the qurūn (generations) is a central part of the surah’s historical narrative. It presents history not as a random series of events, but as a purposeful and repeating pattern of creation, guidance, testing, and consequence. This theme is meant to be a lesson for the people of every generation. It teaches them to look at the ruins of the past and to learn from the mistakes of the generations that were destroyed, so that they do not repeat them.

Modern & Comparative Lens

The study of the rise and fall of civilizations is a major field of historical and sociological inquiry. The Quranic perspective on this is a profoundly moral and spiritual one. It argues that the ultimate cause of a civilization’s decline is not just economic or military, but is moral and spiritual decay—the rejection of divine guidance and the spread of injustice. This is a timeless lesson that is relevant to every generation.

Practical Reflection & Application

This verse is a call to be students of history. We should study the stories of the generations of the past, not just for information, but for the profound lessons they contain. We should reflect on the reasons for their success and the causes of their downfall. This should make us mindful of the state of our own generation and motivate us to be a force for reform and righteousness, so that our generation may be one that is successful, not one that is replaced.

47. Rā‘ūn (رَاعُون) – Those who are mindful

Linguistic Root & Etymology

The word Rā‘ūn is the plural active participle from the root ر-ع-ي (R-ʻ-Y), which means to graze, to tend a flock, or to be mindful and attentive to something. A shepherd is called a rā‘ī because he is attentive to his flock. The rā‘ūn are those who are actively mindful, attentive, and observant of their responsibilities.

Classical Exegesis (Tafsir)

This quality is mentioned as a key characteristic of the successful believers in the context of their trusts and covenants: “And they who are to their trusts and their covenant, attentive” (wa ‘ahdihim rā‘ūn). It is also used for their prayers, though the verb form is different (“and they who are of their prayers, observant”). Commentators explain that this is a quality of active mindfulness. A believer does not just make a promise and then forget about it. They are actively “attentive” to it, constantly ensuring that they are fulfilling it. They are like a good shepherd who is always watching over their flock.

Thematic Context

The theme of being rā‘ūn is a central part of the surah’s definition of a successful believer. It shows that faith is not a passive or heedless state. It is a state of active mindfulness and attentiveness to one’s duties, both to God and to people. This quality is the direct opposite of the state of heedlessness (ghaflah) that characterizes the disbelievers at the beginning of the surah. The successful believer is one who is spiritually awake and attentive.

Modern & Comparative Lens

The concept of “mindfulness” is a major focus of modern psychology. The Quranic concept of being rā‘ūn is a profound form of spiritual mindfulness. It is a state of being constantly attentive to one’s responsibilities and one’s relationship with God. The metaphor of the shepherd is a universal one for leadership and care, famously used by Jesus for himself (“The Lord is my shepherd”).

Practical Reflection & Application

This verse is a direct call to be a person of mindfulness in all of our affairs. We should be “shepherds” over the trusts that have been given to us. This includes our promises, our jobs, our families, and our acts of worship. We should be constantly attentive, ensuring that we are not neglecting any of our duties. This quality of active and vigilant mindfulness is a key characteristic of the people who will inherit the highest paradise.

48. Rabbighfir warḥam (رَّبِّ ٱغْفِرْ وَٱرْحَمْ) – My Lord, forgive and have mercy

Linguistic Root & Etymology

This is a beautiful and concise prayer. Rabbī means “My Lord.” Ighfir is a command to forgive. Warḥam is a command to have mercy. The full prayer means, “My Lord, forgive and have mercy.”

Classical Exegesis (Tafsir)

This is the prayer that concludes Surah Al-Muminun. After the entire discourse on faith and disbelief, on success and failure, the surah ends with this direct command to the Prophet, and to every believer: “And say, ‘My Lord, forgive and have mercy, and You are the best of the merciful.'” Commentators have noted that this is a profound conclusion. It teaches us that even after all of our striving and our good deeds, our ultimate reliance must be on the forgiveness and the mercy of God. It is a final and powerful lesson in humility.

Thematic Context

This concluding prayer is the thematic culmination of the entire surah. The chapter begins by defining the path to success. It then shows us the struggles of the prophets and the consequences of disbelief. It ends by giving us the ultimate tool we need for our own journey: a constant state of seeking forgiveness and mercy from our Lord. It teaches that the foundation of our relationship with God is to recognize our own constant need for His forgiveness and His boundless mercy.

Modern & Comparative Lens

The act of praying for forgiveness and mercy is the essence of supplicatory prayer in all theistic religions. This Quranic prayer is a model of conciseness and profundity. It combines the two most important requests a servant can make of their Lord. The concluding phrase, “and You are the best of the merciful,” is a beautiful form of praising God (thanā’) within the supplication, which is a key etiquette of prayer.

Practical Reflection & Application

This short and powerful prayer should be a constant part of our daily supplications. It is a prayer that we are in need of at every moment of our lives. It is a perfect expression of our own state of neediness and God’s state of mercifulness. It is a prayer of profound humility, a recognition that our salvation depends not on the perfection of our own deeds, but on the infinite and boundless mercy of the “Best of the merciful.”

49. Sāmirī (السَّامِرِيُّ) – The Samiri

Linguistic Root & Etymology

The name As-Sāmirī is the proper name or title of the man who instigated the worship of the golden calf. The name may indicate that he was from Samaria or belonged to a Samaritan tribe.

Classical Exegesis (Tafsir)

In Surah Al-Muminun’s sister surah, Taha, the story of the Sāmirī is told in detail. He is the one who took the golden ornaments of the people, fashioned them into a calf, and used a trick to make it produce a lowing sound, thus deceiving the Children of Israel into worshipping it. His story is a powerful case study in charismatic misguidance.

Thematic Context

While his story is in Surah Taha, the theme he represents—the corruption of a community from within by a charismatic deceiver—is a timeless warning that is relevant to the historical narratives of Surah Al-Muminun. The surah describes how generations after the prophets would fall into misguidance. The Sāmirī is the archetypal figure who facilitates this decline, the one who introduces innovation and shirk into a community that has just been saved by God.

Modern & Comparative Lens

The figure of the charismatic but corrupt religious leader is a recurring one in history. The story of the Sāmirī is a powerful Quranic archetype for this figure. He is not a foreign enemy, but a member of the community who uses his cleverness and his understanding of people’s weaknesses to lead them astray. His story is a timeless warning against being deluded by charismatic personalities and their religious innovations.

Practical Reflection & Application

The story of the Sāmirī is a call for us to be discerning in our choice of religious leaders and teachers. We should judge a person not by their charisma or their seemingly miraculous feats, but by their adherence to the clear and authentic teachings of the Qur’an and the Sunnah. The story is a powerful reminder to always be on guard against the “Samiris” of our own time who seek to corrupt the pure monotheism of our faith.

50. Salawāt (صَلَوَات) – Prayers

Linguistic Root & Etymology

The word Salawāt is the plural of ṣalāh, the formal, ritual prayer in Islam. The root has connotations of connection and prayer. The ṣalāh is the primary pillar of Islam after the declaration of faith and is the believer’s direct connection to God.

Classical Exegesis (Tafsir)

In the opening section of Surah Al-Muminun, the prayer is mentioned twice. It is the first quality of the successful believers: “They who are during their prayer humbly submissive.” It is also the final quality mentioned in the list: “And they who are of their prayers, observant.” Commentators have noted the beautiful structure here. The list begins and ends with the prayer. The first mention focuses on the internal quality of the prayer (humility, khushū‘). The last mention focuses on the external quality of the prayer: to be observant of its times, its conditions, and its regular performance. This shows that a successful prayer has both an inner and an outer dimension.

Thematic Context

The theme of the salawāt as the foundation and the encompassing reality of a successful believer’s life is central to the surah. By framing the entire list of virtues with the prayer, the surah is teaching that all the other good qualities—avoiding vain speech, paying zakah, guarding chastity—are the fruits of a well-established and sincere prayer life. The prayer is the root and the protector of all other good deeds.

Modern & Comparative Lens

The practice of regular, ritual prayer is a central feature of almost all religious traditions. The Islamic ṣalāh is unique in its structure, its frequency (five times a day), and its emphasis on both the internal state of humility and the external state of physical postures and ritual purity. The framing of the ethical life with prayer in this surah is a powerful statement on the Islamic worldview, where all of ethics and morality flow from one’s relationship with God.

Practical Reflection & Application

This surah is a direct call to perfect our salawāt. We should strive to embody both of the qualities mentioned. We should work on our inner humility (khushū‘) by focusing our hearts and minds during the prayer. And we should be diligent guardians of our prayers, ensuring that we perform them on time and with care for all of their requirements. The surah teaches us that the prayer is the cornerstone of our success; if our prayer is right, the rest of our affairs will fall into place.

51. Samiran (سَامِرًا) – In night-talk

Linguistic Root & Etymology

The word Samiran comes from a root that means to engage in conversation at night. It refers to the pre-Islamic Arab practice of gathering at night for storytelling, poetry, and conversation.

Classical Exegesis (Tafsir)

This word is used to describe the arrogant and dismissive way the disbelievers of Mecca would treat the Qur’an. The surah says that when God’s verses were recited to them, they would turn back on their heels, “Arrogant toward it, talking by night, speaking evil.” Commentators explain that they would gather in their circles at night around the Kaaba, and instead of reflecting on the Qur’an, they would use their time to mock it, to call it poetry or magic, and to speak evil of the Prophet. Their night-talk was a form of arrogant and heedless entertainment.

Thematic Context

The theme of arrogant sāmiran is part of the surah’s critique of the disbelievers’ heedlessness. It is a specific example of how they would engage in “vain speech” (laghw). The surah contrasts their useless and sinful night-talk with the ideal believer’s use of the night for prayer and remembrance. This highlights the two opposing paths: a path that leads to spiritual growth and a path that leads to greater arrogance and misguidance.

Modern & Comparative Lens

The image of people gathering at night to engage in vain and harmful talk is a timeless one. In the modern world, this “night-talk” has taken on new forms, from endless, mindless scrolling on social media to engaging in toxic online arguments and gossip late into the night. The Quranic critique is a powerful reminder that how we use our leisure time, especially our nights, is a reflection of our spiritual state.

Practical Reflection & Application

This verse is a call to be mindful of how we spend our evenings. We should avoid the kind of “night-talk”—whether in person or online—that is based on arrogance, mockery, and speaking evil. Instead, we should strive to use our nights for that which is beneficial: for good conversation with our families, for seeking knowledge, or, best of all, for quiet prayer and reflection. It is a call to transform our nights from a time of heedlessness into a time of spiritual growth.

52. Sayḥah (الصَّيْحَة) – The Blast

Linguistic Root & Etymology

The word Sayḥah comes from the root ص-ي-ح (Ṣ-Y-Ḥ), which means to shout or to cry out. A ṣayḥah is a mighty shout, a terrifying blast, or a loud cry. It is one of the terms used in the Qur’an for the divine punishments that befell past nations.

Classical Exegesis (Tafsir)

In the historical narratives of Surah Al-Muminun, the ṣayḥah is the specific punishment that destroyed the people who came after Noah. After they had rejected their messenger, the surah states, “So the Blast seized them in truth.” This is also the punishment that befell the people of Salih (Ashab al-Hijr) and the people of Shu’ayb. Commentators have described it as a cataclysmic sound wave or a thunderous explosion that utterly annihilated them in a single moment.

Thematic Context

The theme of the ṣayḥah is a central part of the surah’s warning about the swift and inescapable nature of divine justice. It is a powerful symbol of the fragility of human power. The nations that were destroyed were arrogant and powerful, but they were wiped out by a single, unseen “Blast.” This theme is meant to shatter the complacency of the disbelievers and to remind them that the God who sent these blasts in the past is fully capable of doing so again.

Modern & Comparative Lens

The destructive power of sound (a shockwave) is a reality that modern science understands well. The Quranic description of a “Blast” as a means of divine punishment is a powerful and terrifying image. It is a reminder that the forces of nature are ultimately under God’s command and can be used as His “soldiers” to enact His justice.

Practical Reflection & Application

The story of the ṣayḥah is a solemn warning. It should instill in us a healthy sense of awe and fear of God’s power. It should motivate us to avoid the path of arrogance and rebellion that led these nations to their doom. The verse is a powerful reminder that our safety and security are not in our own hands, but are a gift from God. We should be constantly grateful for His protection and should live in a way that makes us worthy of it.

53. Sikhriyyā (سِخْرِيًّا) – In ridicule

Linguistic Root & Etymology

The word Sikhriyyā means ridicule, mockery, or derision. It comes from a root that means to mock or to make fun of someone. It is a form of contempt that is expressed through mockery and jest.

Classical Exegesis (Tafsir)

This word is used in the final and most powerful scene of the surah, the dialogue between God and the people of Hell. When they plead for a second chance, God gives them the reason for their final condemnation: “Indeed, there was a party of My servants who said, ‘Our Lord, we have believed, so forgive us and have mercy upon us’… But you took them in ridicule (fa-ittakhadhtumūhum sikhriyyā) until they made you forget My remembrance, and you used to laugh at them.” Commentators explain that one of the greatest sins of the disbelievers was not just their own disbelief, but their active and persistent mockery of the believers. This sin was so grave because it was an expression of their ultimate arrogance.

Thematic Context

The theme of the sin of sikhriyyā is the final and most powerful warning in the surah. It is presented as the ultimate reason for the irreversible doom of the disbelievers. The theme is one of perfect and reciprocal justice. In this world, the disbelievers laughed at the believers. In the next world, the tables will be turned. The surah teaches that to mock a sincere believer for their faith is a grave and dangerous act, because it is an indirect mockery of the very God whom they worship.

Modern & Comparative Lens

Mockery and ridicule have always been powerful social weapons used to marginalize and demoralize those who hold different beliefs. The Quranic verse is a powerful condemnation of this behavior. It is a divine defense of the dignity of the believers. It teaches that while the believers may be weak and mocked in this world, their honor and their status in the sight of God are immense.

Practical Reflection & Application

This verse is a direct and severe warning to guard our tongues from the sin of mockery. We must never make fun of a sincere person for their faith, their prayer, their modesty, or any other aspect of their religious practice. It is also a source of great comfort for any believer who is being mocked for their commitment to Islam. We should have patience and remember this verse. It is a divine promise that our patient endurance of this ridicule will be rewarded on the Day when our mockers will be silenced forever.

54. Sulālah (سُلَالَة) – An extract

Linguistic Root & Etymology

The word Sulālah means an extract or the quintessence of something. It comes from a root that means to draw something out gently. It refers to the pure and essential part of something that has been extracted from a larger whole.

Classical Exegesis (Tafsir)

This is the first substance mentioned in the detailed description of human creation in Surah Al-Muminun: “And certainly did We create man from an extract of clay” (min sulālatin min ṭīn). Commentators have understood this in several ways. It can refer to Prophet Adam, who was created from the “extract” or the quintessence of all the different types of clay and earth on the planet. It can also refer to the descendants of Adam, who are created from the “extract” of their parents in the form of the sperm-drop, which is itself ultimately derived from the nutrients that come from the earth (clay).

Thematic Context

The theme of our origin from a sulālah is the starting point for the surah’s argument from creation. It is a powerful reminder of our connection to the earth and of our humble origins. The surah then traces the journey from this humble “extract” through the miraculous stages of development in the womb. The entire process is presented as a sign of the wisdom and power of the “Best of creators.”

Modern & Comparative Lens

The concept of humanity being created from an “extract of clay” is scientifically profound. We know that the human body is composed of trace elements that are all found in the earth’s soil. Our entire existence is dependent on the nutrients that we “extract” from the earth through the food we eat. The Quranic verse is a beautiful and concise statement of this fundamental biological reality.

Practical Reflection & Application

This verse is a call to humility. We should remember that our physical being is from a simple “extract of clay.” This should prevent us from being arrogant about our physical appearance or our lineage. It should also fill us with a sense of wonder. We are a walking, talking miracle, an intricate being fashioned from the simple substance of the earth. This reflection should lead us to a state of profound gratitude and awe before the Creator who fashioned us so beautifully from such a humble origin.

55. Ṭīn (طِين) – Clay

Linguistic Root & Etymology

The word Ṭīn means clay, which is earth mixed with water. It is the primordial substance from which the physical form of the first human being, Adam, was created.

Classical Exegesis (Tafsir)

In Surah Al-Muminun, the creation of humanity is described as beginning “from an extract of clay” (min sulālatin min ṭīn). This refers to the creation of Adam. The subsequent generations are then created from the “extract” of this original creation, through the process of reproduction. The Qur’an uses several different words for the earthly substance of our origin (dust, clay, sticky mud, ringing clay), with ṭīn being one of the most common.

Thematic Context

The theme of our origin from ṭīn is a central part of the surah’s argument for the existence of the Creator and the reality of the resurrection. It is meant to be a source of profound humility. The surah contrasts our lowly physical origin with the great honor that God has bestowed upon us by giving us a soul and making us His vicegerents. The argument for the resurrection is also based on this: the one who could create a thinking, feeling being from simple clay can surely bring that being back to life after their body has returned to clay.

Modern & Comparative Lens

The story of the creation of humanity from clay or earth is one of the most ancient and universal creation narratives, found in mythologies and religions all over the world. The Quranic account gives this universal archetype a specific and profound theological meaning. It is not just a story about our origins, but a continuous moral and spiritual lesson in humility, gratitude, and the certainty of the hereafter.

Practical Reflection & Application

We should frequently reflect on our origin from ṭīn. This is a powerful spiritual exercise that is a direct cure for the disease of pride. When we are tempted to feel arrogant about our achievements, our beauty, or our intelligence, we should remember that our physical form is made of the same substance that is beneath our feet. This should humble us and make us grateful to the one who elevated us from this humble substance to the high station of being a human being.

56. Taraf (تَرَف) – Luxury

Linguistic Root & Etymology

The word Taraf means luxury, affluence, or a life of ease and indulgence. The *mutrafūn* are the people who live in this state of luxury, often to the point of becoming arrogant and heedless.

Classical Exegesis (Tafsir)

In the stories of the prophets in Surah Al-Muminun, the surah identifies a specific group that is always at the forefront of the opposition: the “affluent ones” (mutrafīhā). The surah states as a general principle: “And We did not send to a city any warner except that its affluent ones said, ‘Indeed we, in that with which you were sent, are disbelievers.'” Commentators explain that the people who are engrossed in luxury are often the most resistant to the prophetic message. This is because the message calls for humility, accountability, and charity, all of which are a direct threat to their extravagant and self-indulgent lifestyle.

Thematic Context

The theme of taraf as a cause of disbelief is a key part of the surah’s sociological analysis of the rejection of the prophets. The surah identifies a clear pattern: a life of excessive luxury tends to harden the heart, making it arrogant and deaf to the divine reminder. This is a powerful critique of materialism. It is the underlying cause of the arrogance of the chiefs (malā’) who opposed Noah and the other prophets.

Modern & Comparative Lens

The idea that excessive wealth and luxury can be a corrupting influence on a person’s character is a timeless piece of wisdom found in many philosophical and religious traditions. The Quranic analysis is particularly sharp, identifying the “people of luxury” as a specific social class that has a vested interest in maintaining the status quo and resisting any call to moral or social reform.

Practical Reflection & Application

This verse is a powerful warning against the dangers of a life of excessive luxury. While Islam does not require asceticism and allows the enjoyment of the good things of this world, it warns against the state of taraf, where the pursuit of luxury becomes the central goal of one’s life. This verse should encourage us to live a life of moderation and to be wary of the corrupting influence of excess. It is a call to be grateful for our blessings, but to not become enslaved by them.

57. Thaqulat (ثَقُلَتْ) – To be heavy

Linguistic Root & Etymology

The verb Thaqulat comes from the root ث-ق-ل (Th-Q-L), which means to be heavy in weight. It is the opposite of being light (khaffa). It refers to the state of having great weight or substance.

Classical Exegesis (Tafsir)

This word is used to describe the outcome of the final reckoning for the successful. The surah says that on the Day of Judgment, the scales will be set up. “Then those whose scales are heavy (fa-man thaqulat mawāzīnuhū)—it is they who are the successful.” Commentators explain that their scales are heavy because they are filled with the weight of their sincere faith and their righteous deeds. These deeds have a real, spiritual substance and weight in the sight of God.

Thematic Context

The theme of the heavy scales is the ultimate expression of the “success” (falāḥ) that is promised in the first verse of the surah. The entire chapter is a guide on how to make one’s scales heavy. The qualities of the believers listed in the beginning—humble prayer, avoidance of vain speech, paying zakah, etc.—are the very deeds that have spiritual weight. The theme is one of profound and perfect justice, where the eternal outcome is based on the real substance and weight of a person’s life’s work.

Modern & Comparative Lens

The metaphor of “weight” for importance or significance is a universal one. We speak of a person’s words having “weight” or of a “weighty” matter. The Quranic concept of the scales gives this metaphor a tangible, eschatological reality. It teaches that our deeds are not just ephemeral actions that disappear; they have a real and lasting substance that will be weighed in the balance of ultimate justice.

Practical Reflection & Application

This verse is a direct and powerful motivation for us to focus our lives on acquiring the deeds that are “heavy” on the scales. We should constantly ask ourselves: Is this action that I am about to do a “heavy” one or a “light” one? The Prophet Muhammad is reported to have said that two words are light on the tongue but heavy on the scales: “SubḥānAllāhi wa bi-ḥamdih, SubḥānAllāh al-‘Aẓīm” (Glory be to God and praise Him, Glory be to God, the Mighty). This is a practical example of a “heavy” deed that we can constantly be performing.

58. Ummah (أُمَّة) – A Community

Linguistic Root & Etymology

The word Ummah comes from the root أ-م-م (A-M-M), meaning to aim for or to head towards. An ummah is a community of people who are united by a common direction, purpose, or creed. It is used in the Qur’an for a nation or a religious community.

Classical Exegesis (Tafsir)

In Surah Al-Muminun, this word is used in a powerful declaration of the unity of all true religion. After narrating the stories of a long line of prophets, God addresses all of humanity: “And indeed this, your community, is one single community” (wa inna hāzihī ummatukum ummatan wāḥidatan). This is the exact same verse that appears in Surah Al-Anbiya. Commentators explain that this is a definitive statement that all the prophets and their true followers belong to a single, timeless spiritual community—the community of submission to the One God.

Thematic Context

The theme of the one ummah is a central part of the surah’s message about the continuity of the prophetic mission. By showing that Noah, Abraham, Moses, and Jesus were all part of this same single community, the surah powerfully refutes religious sectarianism and calls humanity back to the unified, original faith of all the prophets. It teaches that the divisions and conflicts between the followers of the prophets are a later human invention that contradicts the unified nature of the divine message they all brought.

Modern & Comparative Lens

The concept of the ummah wāḥidah is a foundational principle for the Islamic worldview. It provides a theological basis for honoring the shared monotheistic heritage of the Abrahamic faiths. It is a radical call to see beyond historical and political divisions and to recognize the essential spiritual unity of all those who sincerely submit to the one Lord of all the worlds.

Practical Reflection & Application

This verse should broaden our sense of spiritual identity. We are not just members of a 21st-century community; we are members of a timeless ummah that includes all the great prophets and righteous people of history. This should fill us with a sense of honor and a deep sense of connection to our shared spiritual heritage. It is a call to unite with all people of faith upon the common principles that have been taught by all the messengers of God.

59. Wārithūn (وَارِثُون) – The Inheritors

Linguistic Root & Etymology

The word Wārithūn is the plural active participle from the root و-ر-ث (W-R-Th), which means to inherit. The wārithūn are the ones who inherit.

Classical Exegesis (Tafsir)

This powerful and honorific title is given to the successful believers at the culmination of the opening section of Surah Al-Muminun. After listing all their beautiful qualities, the surah concludes, “Those—they are the inheritors” (ulā’ika hum al-wārithūn). The next verse specifies what they will inherit: “Who will inherit Al-Firdaws. They will abide therein eternally.” Commentators explain that Paradise is being presented as the rightful inheritance of the believers. It is the legacy that was originally intended for their father, Adam, and it is the home to which his righteous descendants will finally return.

Thematic Context

The theme of the believers as the wārithūn is the ultimate expression of the “success” (falāḥ) that is promised in the first verse. It is the final and most beautiful description of the believers. The surah is essentially a guide on how to become one of these “inheritors.” The qualities listed are the “qualifications” for this great inheritance. The theme is one of immense hope and a noble and high aspiration.

Modern & Comparative Lens

The concept of the righteous “inheriting” a final reward or kingdom is a central promise in the Abrahamic scriptures. The Qur’an uses this metaphor to create a sense of profound belonging and homecoming. Paradise is not a foreign place; it is our rightful inheritance that we are striving to reclaim. This is a powerful and motivating psychological frame.

Practical Reflection & Application

This verse should be our ultimate life goal. We should aspire to be among the wārithūn. This requires us to actively cultivate the qualities that are the prerequisite for this inheritance. We should see the list of qualities in the opening of this surah not just as a set of rules, but as the “will and testament” that describes the character of the rightful inheritors of the highest Paradise. To embody these qualities is to claim our inheritance.

60. Zakah (زَكَاة) – Purifying Alms

Linguistic Root & Etymology

The word Zakah comes from the root ز-ك-و (Z-K-W), which means to purify, to increase, or to be righteous. Zakah is the obligatory charity in Islam. It is so named because it purifies the giver’s heart from stinginess and purifies their remaining wealth, and is a cause of blessing and increase.

Classical Exegesis (Tafsir)

In the opening list of the qualities of the successful believers in Surah Al-Muminun, the surah states, “And they who are for zakah, active” (wa-lladhīna hum liz-zakāti fā‘ilūn). Commentators have explained the phrase “active for zakah” in two complementary ways. The first is that they are active in paying their own obligatory charity. The second, and more profound meaning, is that they are active in all deeds that lead to the purification (the root meaning of zakah) of their own souls. This includes all forms of charity and all acts of righteousness.

Thematic Context

The theme of paying zakah is a central part of the surah’s holistic definition of a successful believer. It is the primary characteristic that relates to a believer’s economic life. The surah teaches that faith is not just about personal piety; it must be translated into a sense of social responsibility and a commitment to caring for the poor and the needy. This quality is a key pillar that holds up the structure of a just and compassionate society.

Modern & Comparative Lens

The practice of tithing or giving a portion of one’s income to charity is a central feature of many religions. The Islamic concept of zakah is unique in that it is an obligatory pillar of the faith, an act of worship that is considered a right of the poor. It is a divinely-mandated system of social welfare. The verse’s description of the believers as being “active” for zakah suggests a proactive and diligent approach to this duty.

Practical Reflection & Application

This verse is a direct command to be “active for zakah.” This means we should be diligent in calculating and distributing our obligatory zakah on time. It also encourages us to have a broader commitment to purifying our souls and our wealth through voluntary charity (ṣadaqah). It is a call to be a community that is actively engaged in alleviating poverty and in helping one another, seeing this as a fundamental and non-negotiable part of what it means to be a successful believer.