Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Al-Muminun

Unlock the spiritual and ethical blueprint of a successful believer with this comprehensive dictionary, glossary and vocabulary guide for Surah Al-Muminun, “The Believers.” This guide delves into the key Arabic terminology of the 23rd Quranic chapter, renowned for its powerful opening that defines the characteristics of the faithful who will inherit the highest paradise (al-Firdaws). From the deep humility of `khushū’` in prayer to the fulfillment of covenants (`’ahd`), explore the vocabulary that shapes the surah’s core themes of faith, creation, prophecy, and the final reckoning. Each entry goes beyond simple translation, offering:

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

Morphology – exploring grammatical patterns and word structures.

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

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

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

Thematic Context – placing words within the broader themes and structure of Surah Al-Muminun.

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

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

1. ‘Abath (عَبَث) – In play/aimlessly

Linguistic Root & Etymology

Root: (ع ب ث) ʿ-B-Th

• Arabic Root: ع-ب-ث
• Core Meaning: The root ʿayn-bā’-thā’ (ع ب ث) means to play, to act without purpose, to do something in jest or frivolously.
• Morphology & Derived Forms: `‘Abath` (عَبَث) is the verbal noun. In the surah, it appears as `‘abathan` (عَبَثًا), an adverbial accusative meaning “aimlessly,” “in jest,” or “in vain.”
• Occurrences in Surah Al-Muminun and in the whole Quran: The root appears once in Surah Al-Muminun (23:115). It appears 4 times in the Qur’an.

Linguistic and Contextual Explanation: The root ʿayn-bā’-thā’ (ع ب ث) points to futility and lack of serious purpose. When used in the Qur’an as an adverbial accusative (`‘abathan`), it powerfully challenges the listener’s worldview. The rhetorical question in 23:115, “`a-fa-ḥasibtum annamā khalaqnākum ‘abathā`” (“Then did you think that We created you aimlessly?”), makes the idea of a purposeless creation seem logically absurd. The word itself suggests a childish game, contrasting sharply with the intricate and purposeful stages of creation detailed earlier in the surah. The very wisdom evident in our own existence, the surah argues, refutes the idea that our life is mere `‘abath`.

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

Root: (ع ه د) ʿ-H-D

• Arabic Root: ع-ه-د
• Core Meaning: The root ʿayn-hā’-dāl (ع ه د) means to make a covenant, to promise, to entrust, or to be mindful of.
• Morphology & Derived Forms: An `‘ahd` (عَهْد) is a solemn promise, a pact, or a covenant. It implies a binding commitment that one is obligated to fulfill. Its plural is `’uhūd`.
• Occurrences in Surah Al-Muminun and in the whole Quran: The root appears once in this surah, in the form `‘ahdihim` (their covenant) in 23:8. The root appears 49 times in the Qur’an.

Linguistic and Contextual Explanation: To be mindful of one’s ‘Ahd (عَهْد) is a defining quality of a successful believer (`mufliḥ`). The verse, “`wa-lladhīna hum li-amānātihim wa ‘ahdihim rā‘ūn`” (“And they who are of their trusts and their covenant, attentive,” 23:8), pairs the fulfillment of the `’ahd` with the fulfillment of trusts (`amānah`), establishing integrity as a core spiritual virtue. The word `’ahd` here is comprehensive, including the primary covenant with God to worship Him alone, as well as every pact and promise made between people. The use of the active participle `rā‘ūn` (“those who are attentive”) signifies that this is not a passive quality but an active, vigilant guardianship over one’s commitments.

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

Root: (ف ل ح) F-L-Ḥ

• Arabic Root: ف-ل-ح
• Core Meaning: The root fā’-lām-ḥā’ (ف ل ح) means “to split,” “cleave,” or “cultivate” the land. A `fallāḥ` is a farmer.
• Morphology & Derived Forms: From this comes the metaphorical meaning of `falāḥ`, true and lasting success, which is the “harvest” achieved through righteous striving. `Aflaḥa` (أَفْلَحَ) is the fourth form past tense verb, “he has certainly succeeded.” `Mufliḥūn` is the plural active participle.
• Occurrences in Surah Al-Muminun and in the whole Quran: The root frames the entire surah, appearing as `aflaḥa` (23:1) and `yufliḥu` (23:117). The root appears 40 times in the Qur’an.

Linguistic and Contextual Explanation: The choice of Aflaḥa (أَفْلَحَ) as the opening word of the surah is profoundly optimistic and authoritative. The root’s connection to farming—splitting the earth, planting a seed, and working diligently for a harvest—frames success not as a matter of luck or status, but as the result of a process of cultivation. To achieve `falāḥ`, one must cultivate the soul with the qualities listed in the subsequent verses. The use of the past tense (“they *have* succeeded”) is a divine declaration of certainty; for those who follow this path, success is not a mere possibility but a guaranteed reality.

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. Ākhar (آخَر) – Another

Linguistic Root & Etymology

Root: (أ خ ر) A-Kh-R

• Arabic Root: أ-خ-ر
• Core Meaning: The root hamza-khā’-rā’ (أ خ ر) means “last,” “final,” “to be after,” or “different.”
• Morphology & Derived Forms: `Ākhar` (آخَر) is a comparative adjective meaning “another” or “a different one.” `Al-Ākhirah` (the Hereafter) comes from this same root.
• Occurrences in Surah Al-Muminun and in the whole Quran: The word appears as `ākhar` (“another”) in 23:14 and `ākharīna` (“others”) in 23:31. The root is very frequent, appearing 286 times in the Qur’an.

Linguistic and Contextual Explanation: In the climax of the embryological description, the surah states: “`thumma ansha’nāhu khalqan ākhar`” (“Then We developed him into another creation,” 23:14). The word ākhar (آخَرَ) here signifies a fundamental shift, a creation of a completely different nature. The physical development of the fetus is one kind of creation; the ensoulment (`nafkhat ar-rūḥ`), which grants consciousness and a spirit, is a creation of an entirely different order. The word `ākhar` marks this mysterious and miraculous leap from biological matter to a spiritual being.

This verse is the centerpiece of the surah’s argument from design. The ability of God to perform this `khalqan ākhar` is the ultimate sign of His power as the “Best of creators” and provides the logical basis for believing in the final “other creation”—the Resurrection itself, where our decayed bones will once again be transformed into a new 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

Root: (ع ل ق) ʿ-L-Q

• Arabic Root: ع-ل-ق
• Core Meaning: The root ʿayn-lām-qāf (ع ل ق) means to cling, to hang, to be suspended, or to be attached to.
• Morphology & Derived Forms: `‘Alaqah` (عَلَقَة) is the noun form, meaning a leech-like or clinging substance. It is the term used for the second stage of embryonic development.
• Occurrences in Surah Al-Muminun and in the whole Quran: The word appears once in this surah (23:14). The root appears 11 times in the Qur’an.

Linguistic and Contextual Explanation: As part of the argument from creation, the surah describes the transformation of the `nuṭfah` (sperm-drop) into an ‘alaqah (عَلَقَةً). The word’s meaning of “clinging” is remarkably precise. It perfectly describes the stage where the embryo implants itself and “clings” to the wall of the uterus to draw nourishment. Its secondary resemblance to a leech is also noted by both classical and modern commentators. This specific, accurate term for a hidden biological process serves as a powerful `āyah` (sign) for the listener, pointing to the divine source of the Qur’an’s knowledge.

The detailed sequencing of creation—`nuṭfah`, then `’alaqah`, then `mūḍghah`—demonstrates an orderly, purposeful process. This theme of divine precision in creation is meant to instill confidence in God’s precision in judgment. The one who guided the development of a tiny `’alaqah` in the darkness of the womb is surely capable of guiding humanity with His law and bringing them to account in the end.

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. Amānah (أَمَانَة) – A Trust

Linguistic Root & Etymology

Root: (أ م ن) A-M-N

• Arabic Root: أ-م-ن
• Core Meaning: The root hamza-mīm-nūn (أ م ن) means to be safe, secure, and trustworthy.
• Morphology & Derived Forms: `Amānah` (أَمَانَة) is a trust, something entrusted to someone for safekeeping. Its plural is `amānāt`. `Amīn` is a trustworthy person.
• Occurrences in Surah Al-Muminun and in the whole Quran: The word appears in its plural form `amānātihim` (“their trusts”) in 23:8. The root is very frequent, appearing 879 times in the Qur’an.

Linguistic and Contextual Explanation: Faithfulness to one’s amānāt (لِأَمَانَاتِهِمْ) is listed as a key quality of the successful believers. The root `a-m-n` is the same as for `īmān` (faith), creating a profound linguistic link: a true `mu’min` (believer) must be `amīn` (trustworthy). The use of the plural `amānāt` signifies the comprehensive nature of this virtue. It includes all trusts (`amānah`) given by God—our health, wealth, time, and abilities—and all trusts given by people—borrowed items, kept secrets, professional responsibilities. To be attentive to these trusts is presented not as a mere social courtesy but as a core component of faith itself.

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.

7. Ayah (آيَة) – A Sign

Linguistic Root & Etymology

Root: (أ ي ي) A-Y-Y

• Arabic Root: أ-ي-ي
• Core Meaning: The root hamza-yā’-yā’ (أ ي ي) means a sign, a mark, a miracle, or a piece of evidence.
• Morphology & Derived Forms: An `āyah` (آيَة) is a clear indicator that points to a reality beyond itself. Its plural is `āyāt`. The verses of the Qur’an, as well as natural phenomena, are called `āyāt`.
• Occurrences in Surah Al-Muminun and in the whole Quran: The root appears 9 times in this surah. The root appears 382 times in the Qur’an.

Linguistic and Contextual Explanation: The concept of the āyah (آيَة) is the surah’s primary tool for arguing against disbelief. The entire chapter is a tapestry of `āyāt`. God’s signs (`āyātinā`) are presented through the stories of the prophets, such as Moses and Aaron (23:45). The creation of humanity is a sign. Mary and her son are made an `āyah` (23:50). The disbelievers’ recurring error is their rejection of these `āyāt`, attributing them to magic or lies. The surah’s message is that the signs are clear and abundant; the failure is one of human perception, which has been blinded by arrogance.

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.

8. Barzakh (بَرْزَخ) – A Barrier

Linguistic Root & Etymology

Root: (ب ر ز خ) B-R-Z-Kh (Quadriliteral)

• Arabic Root: ب-ر-ز-خ
• Core Meaning: `Barzakh` is an Arabized word of Persian origin, meaning a barrier, an isthmus, or an interval between two things.
• Morphology & Derived Forms: In Islamic eschatology, it is the technical term for the intermediate state of the soul between death and the Resurrection.
• Occurrences in Surah Al-Muminun and in the whole Quran: The word appears once in Surah Al-Muminun (23:100). It appears 3 times in the Qur’an.

Linguistic and Contextual Explanation: The concept of the Barzakh (بَرْزَخٌ) is used with chilling finality in Surah Al-Muminun. When the disbeliever begs to be sent back to the world at the moment of death, the divine response is an absolute “No,” followed by the statement: “`wa-min warā’ihim barzakhun ilā yawmi yub’athūn`” (“And behind them is a barrier until the Day they are resurrected,” 23:100). The `barzakh` here is an impassable partition, a one-way gate. Its mention serves to shatter the heedless person’s false hope of a second chance, creating a powerful sense of urgency to act righteously *before* this irreversible barrier is established.

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.

9. Bashar (بَشَر) – A Human/Mortal

Linguistic Root & Etymology

Root: (ب ش ر) B-Sh-R

• Arabic Root: ب-ش-ر
• Core Meaning: The root bā’-shīn-rā’ (ب ش ر) relates to the skin (`basharah`) or the outer surface.
• Morphology & Derived Forms: `Bashar` (بَشَر) means a human being, emphasizing the physical, mortal aspect of humanity (our flesh and skin). This contrasts with `insān` (emphasizing social aspects) or `ibn ādam` (emphasizing lineage).
• Occurrences in Surah Al-Muminun and in the whole Quran: The word is a key point of contention in the prophetic stories, appearing 4 times in this surah (e.g., 23:24, 23:33, 23:47). The root appears 306 times in the Qur’an.

Linguistic and Contextual Explanation: The humanity of the prophets is the primary objection raised by the `malā’` (elites) in Surah Al-Muminun. They repeatedly dismiss the messenger with the argument: “`mā hādhā illā basharun mithlukum`” (“This is not but a mortal like you,” 23:24, 33). By labeling the prophet as a “mere `bashar`,” they attempt to deny his divine authority. The term bashar (بَشَرٌ) here is used contemptuously to mean “just an ordinary man.” This objection reveals their arrogant assumption that a divine message would have to come via a non-human, superior being like an angel. The surah affirms the prophet’s `bashar` nature as a core part of God’s wisdom, allowing the messenger to be a relatable and imitable role model.

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.

10. Durr (ضُرّ) – Adversity

Linguistic Root & Etymology

Root: (ض ر ر) Ḍ-R-R

• Arabic Root: ض-ر-ر
• Core Meaning: The root ḍād-rā’-rā’ (ض ر ر) means to harm, to afflict, or to be in a state of distress.
• Morphology & Derived Forms: `Ḍurr` (ضُرّ) is the verbal noun, meaning adversity, harm, affliction, or distress. It is a comprehensive term for any form of hardship. `Ḍarrā’` is intense hardship.
• Occurrences in Surah Al-Muminun and in the whole Quran: The root appears twice in this surah, in verses 23:75 and 23:88. The root appears 74 times in the Qur’an.

Linguistic and Contextual Explanation: Surah Al-Muminun uses the concept of ḍurr (الضُّرِّ) to distinguish between the responses of the believers and the heedless. Verse 23:75 describes a type of person whom, even if God shows them mercy and removes their hardship (`ḍurr`), they would “persist in their transgression, wandering blindly.” Their response to relief is not gratitude, but a return to arrogance. This is contrasted with the ideal believer’s response, exemplified by Prophet Ayyub in another surah, whose prayer in a state of `ḍurr` was a perfect balance of acknowledging his pain and affirming God’s ultimate mercy. The response to `ḍurr` is thus a `fitnah`, a test of one’s core spiritual state.

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.

11. Falāḥ (فَلَاح) – Success

Linguistic Root & Etymology

Root: (ف ل ح) F-L-Ḥ

• Arabic Root: ف-ل-ح
• Core Meaning: The root fā’-lām-ḥā’ (ف ل ح) means “to split” or “cultivate” the land. A `fallāḥ` is a farmer.
• Morphology & Derived Forms: `Falāḥ` (فَلَاح), the verbal noun, is the “harvest” achieved through righteous striving. It means true, lasting success, prosperity, and salvation. `Aflaḥa` means “he has succeeded”; `mufliḥūn` are the successful ones.
• Occurrences in Surah Al-Muminun and in the whole Quran: The root frames the entire surah, appearing 3 times (23:1, 23:102, 23:117). It appears 40 times in the Qur’an.

Linguistic and Contextual Explanation: The concept of Falāḥ (فلاح) is the alpha and omega of Surah Al-Muminun. It opens with the triumphant declaration `qad aflaḥa l-mu’minūn` (“The believers have certainly achieved `falāḥ`”) and ends with the definitive negation `innahū lā yufliḥu l-kāfirūn` (“indeed, the disbelievers will not achieve `falāḥ`”). The root’s connection to farming is key: `falāḥ` is not a prize that is won by chance, but a harvest that is earned through the patient cultivation of the soul with the virtues listed in the opening verses. The surah is the divine agricultural manual for achieving this ultimate success.

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.

12. Firdaws (فِرْدَوْس) – The Highest Paradise

Linguistic Root & Etymology

Root: None (Loanword)

• Arabic Root: فِرْدَوْس is an Arabized word of Persian origin (from Avestan `pairidaēza`), meaning a walled garden or a park. It is the origin of the English word “paradise.”
• Morphology & Derived Forms: In Islamic eschatology, `Al-Firdaws` (الْفِرْدَوْس) is the name for the highest and most excellent level of Paradise (`Jannah`).
• Occurrences in Surah Al-Muminun and in the whole Quran: The word appears once in this surah (23:11). It appears twice in the Qur’an.

Linguistic and Contextual Explanation: The promise of inheriting Al-Firdaws (الْفِرْدَوْسَ) is the crowning reward for the successful believers (`mufliḥūn`). After listing their definitive qualities, the surah states they are the “`wārithūn`” (inheritors) who will inherit `al-firdawsa` (23:10-11). The use of this specific, exalted name for Paradise serves as the ultimate motivation. It is not just salvation that is being offered, but the absolute pinnacle of success. The concept of “inheriting” `Firdaws` suggests it is their rightful home, the garden estate they are returning to as a result of manifesting the Adamic potential for righteousness.

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.

13. Furūj (فُرُوج) – Private parts

Linguistic Root & Etymology

Root: (ف ر ج) F-R-J

• Arabic Root: ف-ر-ج
• Core Meaning: The root fā’-rā’-jīm (ف ر ج) means an opening, a gap, or a private part of the body.
• Morphology & Derived Forms: `Furūj` (فُرُوج) is the plural of `farj`. It is a modest and respectful Quranic term for the genitals.
• Occurrences in Surah Al-Muminun and in the whole Quran: The term appears as `furūjihim` (“their private parts”) in 23:5. The root appears 10 times in the Qur’an.

Linguistic and Contextual Explanation: The command `wa-lladhīna hum li-furūjihim ḥāfiẓūn` (“And they who are guardians of their private parts,” 23:5) establishes chastity as a non-negotiable trait of the successful believer. The term “guardians” (`ḥāfiẓūn`) implies an active and vigilant protection of one’s modesty and sexuality. The surah then immediately defines the legitimate sphere for sexual expression (“Except with their wives…”), establishing a clear `furqān` (criterion) between lawful intimacy and transgression. This shows that the Islamic ideal is not ascetic denial, but the responsible and disciplined channeling of desire within the sacred covenant of marriage.

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.

14. Ghamrah (غَمْرَة) – Bewilderment/Overwhelming flood

Linguistic Root & Etymology

Root: (غ م ر) Gh-M-R

• Arabic Root: غ-م-ر
• Core Meaning: The root ghayn-mīm-rā’ (غ م ر) means “to cover, to submerge, or to flood.”
• Morphology & Derived Forms: `Ghamrah` (غَمْرَة) is a noun signifying a flood of water that completely covers and overwhelms. Metaphorically, it refers to a state of overwhelming ignorance, confusion, or heedlessness.
• Occurrences in Surah Al-Muminun and in the whole Quran: The word appears as `ghamratin` in 23:54 and 23:63. The root appears 8 times in the Qur’an.

Linguistic and Contextual Explanation: This surah uses the powerful metaphor of the Ghamrah (غَمْرَة) to diagnose the spiritual condition of the disbelievers. It says their hearts are “`fī ghamratin`” (“in an overwhelming flood” of confusion, 23:63) regarding the Qur’an. God tells the Prophet to “Leave them in their `ghamrah` for a time” (23:54). The image is of people who are not just mistaken, but are completely submerged and drowning in a flood of heedlessness, worldly desires, and intellectual confusion. This `ghamrah` prevents them from perceiving the clear signs (`āyāt`) that are all around them.

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.

15. Ghuthā’ (غُثَاء) – Scum/Debris

Linguistic Root & Etymology

Root: (غ ث ي) Gh-Th-Y

• Arabic Root: غ-ث-ي
• Core Meaning: The root ghayn-thā’-yā’ (غ ث ي) relates to becoming sick or nauseous, and to the foam, scum, or debris carried by a flood.
• Morphology & Derived Forms: `Ghuthā’` (غُثَاء) refers to worthless, powerless flotsam, scum, or stubble swept away by a powerful current.
• Occurrences in Surah Al-Muminun and in the whole Quran: The word appears once in this surah (23:41). It appears twice in the Qur’an.

Linguistic and Contextual Explanation: This visceral word is used to describe the final state of the unjust nation destroyed by the `Ṣayḥah` (the Blast). “`fa-ja’alnāhum ghuthā’an`” (“and We made them as scum,” 23:41). Ghuthā’ (غُثَاءً) is an image of ultimate humiliation and worthlessness. The people who were arrogant, who saw themselves as the powerful elite, were reduced to nothing more than the helpless, filthy debris swept away by the current of God’s justice. The word choice is a powerful rhetorical device that completely inverts their self-perception, demonstrating the ultimate fragility of all worldly power and pride.

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.

16. Ḥāfiẓūn (حَافِظُون) – Those who guard

Linguistic Root & Etymology

Root: (ح ف ظ) Ḥ-F-Ẓ

• Arabic Root: ح-ف-ظ
• Core Meaning: The root ḥā’-fā’-ẓā’ (ح ف ظ) means to guard, to preserve, to protect, or to keep something safe.
• Morphology & Derived Forms: `Ḥāfiẓūn` (حَافِظُون) is the plural active participle from the root, meaning “the ones who guard.” `Al-Ḥāfiẓ` (The Guardian) is one of God’s names.
• Occurrences in Surah Al-Muminun and in the whole Quran: The term appears twice in the surah’s opening, referring to guarding private parts (23:5) and prayers (23:9). The root appears 45 times in the Qur’an.

Linguistic and Contextual Explanation: The quality of being ḥāfiẓūn (حَافِظُونَ) frames the practical ethics of the successful believers. The term is used twice, for two crucial responsibilities: they are `li-furūjihim ḥāfiẓūn` (“guardians of their private parts,” 23:5) and `’alā ṣalawātihim yuḥāfiẓūn` (“they are guardians of their prayers,” 23:9). This parallel structure is significant. It equates the importance of guarding one’s chastity with guarding one’s formal prayers. The successful believer is a diligent protector of both their physical morality and their spiritual connection with God. `Ḥifẓ` (guarding) is thus a core characteristic of their responsible and mindful approach to life.

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.

17. Hamazāt (هَمَزَات) – Promptings/Whispers

Linguistic Root & Etymology

Root: (ه م ز) H-M-Z

• Arabic Root: ه-م-ز
• Core Meaning: The root hā’-mīm-zāy (ه م ز) means to poke, to spur, to goad, or to backbite.
• Morphology & Derived Forms: `Hamazāt` (هَمَزَات) is the plural of a noun that means a goading, a prompting, or a whisper. It refers to the subtle, insidious whispers and promptings of the devils that incite a person towards evil.
• Occurrences in Surah Al-Muminun and in the whole Quran: The word appears once in this surah (23:97). This is its only occurrence in the Qur’an.

Linguistic and Contextual Explanation: The prayer, “`Rabbi a’ūdhu bika min hamazāti sh-shayāṭīn`” (“My Lord, I seek refuge in You from the `hamazāt` of the devils,” 23:97), provides a precise term for satanic influence. The word hamazāt (هَمَزَاتِ), from the root for “poking” or “goading,” perfectly captures the subtle, intrusive, and irritating nature of these whispers. They are not a grand overt attack, but a series of small, persistent “pokes” at one’s resolve and peace of mind. Seeking refuge from these `hamazāt` is to seek protection from the very genesis of evil thoughts and sinful inclinations.

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.

18. Hārūn (هَارُون) – Aaron

Linguistic Root & Etymology

Root: None (Proper Noun)

• Arabic Root: The name هَارُون (`Hārūn`) is the Arabic form of “Aaron,” and is of Hebrew origin.
• Morphology & Derived Forms: It is the proper name of the elder brother of Prophet Musa.
• Occurrences in Surah Al-Muminun and in the whole Quran: He is mentioned once in this surah, alongside his brother (23:45). The name appears 20 times in the Qur’an.

Linguistic and Contextual Explanation: The mention of Hārūn (هَارُونَ) alongside Musa (`mūsā wa-akhāhu hārūn`, “Moses and his brother Aaron,” 23:45) highlights the theme of partnership and mutual support in the prophetic mission. The Qur’an consistently presents them as a team. This contrasts with other prophets in the surah who stood alone before their people. Their joint mission serves as an example of shared responsibility in `da’wah` (the call to God). `Hārūn`’s role as a support for Musa is a model for all believers in supporting those who stand for the truth.

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 message. 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.

19. Hāzihī (هَٰذِهِ) – This

Linguistic Root & Etymology

Root: None (Pronoun)

• Arabic Root: `Hāzihī` (هَٰذِهِ) is a feminine demonstrative pronoun. It is a primary particle and does not have a verbal root.
• Core Meaning: It means “this” and is used to point to something near, either physically or conceptually.
• Occurrences in Surah Al-Muminun and in the whole Quran: The pronoun appears once in Surah Al-Muminun in a key theological declaration (23:52). The word is extremely frequent throughout the Qur’an.

Linguistic and Contextual Explanation: The simple pronoun Hāzihī (هَٰذِهِ) is used to make one of the most profound statements of the surah. After narrating the stories of Noah, Hud, Salih, Moses, and Jesus, God declares: “`wa-inna hāzihī ummatukum ummatan wāḥidah`” (“And indeed, this, your community, is one community,” 23:52). The “this” acts as a grand summary, gathering all the disparate historical narratives and unifying them. It points to the singular path of `islām` (submission) as the one, timeless religion that all these prophets and their true followers belonged to, transcending all divisions of time, place, and law. It is a powerful call for unity based on a shared core creed.

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.

20. ‘Iẓām (عِظَام) – Bones

Linguistic Root & Etymology

Root: (ع ظ م) ʿ-Ẓ-M

• Arabic Root: ع-ظ-م
• Core Meaning: The root ʿayn-ẓā’-mīm (ع ظ م) relates to being great (`’aẓīm`) or magnificent, and also to bones (`’aẓm`).
• Morphology & Derived Forms: `’Iẓām` (عِظَام) is the plural of `’aẓm`, a bone. Bones are the great, foundational framework of the body.
• Occurrences in Surah Al-Muminun and in the whole Quran: The word appears twice in this surah, in verses 23:14, 23:35, and 23:82. The root appears 134 times in the Qur’an.

Linguistic and Contextual Explanation: The creation of ‘iẓām (عِظَامًا) is a key stage in the embryological argument. The surah describes the `mūḍghah` (chewed lump) being transformed into `‘iẓām`, and then these bones being “clothed with flesh” (`laḥm`). This accurate sequencing is a sign (`āyah`). Later, the disbelievers use the very idea of disintegrated `‘iẓām` to deny the resurrection: “When we are bones and crumbled particles, will we indeed be resurrected?” (23:35, 82). The surah uses the creation of bones as a proof of God’s power, and the decay of bones as the basis for the disbelievers’ doubt. The Qur’an’s response is that the One who created them the first time can easily do so again.

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.

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

Linguistic Root & Etymology

Root: (خ س أ) Kh-S-A

• Arabic Root: خ-س-أ
• Core Meaning: The root khā’-sīn-hamza (خ س أ) means to be driven away, to be debased, or to be silenced in humiliation. It is a verb of scornful dismissal, often used for dogs.
• Morphology & Derived Forms: `Ikhsa’ū` (ٱخْسَـُٔوا۟) is the plural imperative command form.
• Occurrences in Surah Al-Muminun and in the whole Quran: The word appears once in this surah (23:108). This is its only occurrence in the Qur’an in this context.

Linguistic and Contextual Explanation: The divine command ikhsa’ū (اخْسَئُوا) is one of the most terrifying utterances in the entire Qur’an. It is the final, irreversible verdict given to the damned when they beg for a second chance from Hellfire. Its linguistic meaning—a harsh command of dismissal used for dogs—conveys a state of ultimate degradation and worthlessness. After they had mocked the believers in the worldly life (`sikhriyyā`), they are now dismissed with the utmost contempt, told to “be debased… and do not speak to Me.” It is the moment when all hope is severed.

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.

22. Kāliḥūn (كَالِحُون) – Grinning horribly

Linguistic Root & Etymology

Root: (ك ل ح) K-L-Ḥ

• Arabic Root: ك-ل-ح
• Core Meaning: The root kāf-lām-ḥā’ (ك ل ح) describes the state of the lips being drawn back from the teeth, as with a camel’s snarling or the grimace of one in agony.
• Morphology & Derived Forms: `Kāliḥūn` (كَالِحُون) is the plural active participle. It describes those who are in a permanent state of this horrific, agonizing grin.
• Occurrences in Surah Al-Muminun and in the whole Quran: The word appears once in this surah (23:104). It appears twice in the Qur’an.

Linguistic and Contextual Explanation: This grotesque and specific description, kāliḥūn (كَالِحُونَ), is used to paint a visceral picture of the torment of Hellfire. “The Fire will scorch their faces, and they therein will be `kāliḥūn`” (23:104). The image is of the Fire burning away the lips and flesh, leaving the teeth permanently exposed in a fixed grimace of agony. This is not a metaphor; it is presented as a literal, physical consequence. This choice of word serves as a powerful sensory deterrent, aiming to instill a deep aversion to the path that leads to such a fate.

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.

23. Khaffat (خَفَّتْ) – To be light

Linguistic Root & Etymology

Root: (خ ف ف) Kh-F-F

• Arabic Root: خ-ف-ف
• Core Meaning: The root khā’-fā’-fā’ (خ ف ف) means “to be light in weight” or “to be of little substance.”
• Morphology & Derived Forms: The verb `Khaffat` (خَفَّتْ) is the feminine past tense form, “it was light.” `Khafīf` is the adjective, “light.” It is the direct opposite of `thaqula` (to be heavy).
• Occurrences in Surah Al-Muminun and in the whole Quran: The verb appears once in this surah (23:103). The root appears 25 times in the Qur’an.

Linguistic and Contextual Explanation: The outcome of the final Judgment is described in terms of weight: `fa-man thaqulat mawāzīnuhu… wa-man khaffat mawāzīnuhu…` (“Then as for one whose scales are heavy… but as for one whose scales are light…”, 23:102-103). The state of having a khaffat (خَفَّتْ) scale is the definition of ultimate failure. It signifies a life that, despite its apparent business and worldly achievements, was devoid of true spiritual substance. The good deeds were either non-existent, or they were rendered weightless by disbelief (`kufr`) and arrogance (`kibr`). The lightness of their scales is the direct cause of their loss.

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.

24. Khāliqīn (خَالِقِين) – Creators

Linguistic Root & Etymology

Root: (خ ل ق) Kh-L-Q

• Arabic Root: خ-ل-ق
• Core Meaning: The root khā’-lām-qāf (خ ل ق) means “to create,” “to form,” “to measure,” or “to bring into existence.”
• Morphology & Derived Forms: `Khāliqīn` (خَالِقِين) is the plural active participle from the root, meaning “creators” or “fashioners.” `Al-Khāliq` is The Creator.
• Occurrences in Surah Al-Muminun and in the whole Quran: The phrase `aḥsanu l-khāliqīn` appears once in this surah (23:14). The root appears 261 times in the Qur’an.

Linguistic and Contextual Explanation: At the climax of the description of embryological development, the surah exclaims: `fa-tabāraka llāhu aḥsanu l-khāliqīn` (“So blessed is Allah, the best of creators!”). The use of the plural khāliqīn (الْخَالِقِينَ) is a linguistic choice of magnificent breadth. While Allah is the only true Creator, the word `khalq` can be used for human artistry or fashioning. The phrase means that even when compared to every other “creator” or “maker” that has ever existed, Allah’s act of creating a human being is infinitely superior, more intricate, and more perfect. It is an expression of ultimate aesthetic and ontological praise.

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.

25. Khāshi‘ūn (خَاشِعُون) – Humbly submissive

Linguistic Root & Etymology

Root: (خ ش ع) Kh-Sh-ʿ

• Arabic Root: خ-ش-ع
• Core Meaning: The root khā’-shīn-ʿayn (خ ش ع) means to be humble, submissive, to lower oneself, or to be still.
• Morphology & Derived Forms: `Khushū‘` is the noun for a state of profound humility, concentration, and awe. `Khāshi‘ūn` (خَاشِعُون) is the plural active participle for those who possess this quality.
• Occurrences in Surah Al-Muminun and in the whole Quran: This is the first quality of the successful believers, mentioned in 23:2. The root appears 17 times in the Qur’an.

Linguistic and Contextual Explanation: The surah’s definition of the successful begins with their most essential inner state: “`alladhīna hum fī ṣalātihim khāshi‘ūn`” (“Those who are in their prayer humbly submissive,” 23:2). Khāshi‘ūn (خَاشِعُونَ) is the foundational quality. `Khushū’` is not just paying attention; it is a state where the awe of standing before God calms the heart and the limbs. The use of this participle establishes that `khushū’` is not a fleeting mood but a defining characteristic of their prayer. The surah argues that this inner state of humble submission in prayer is the spiritual root from which all other praiseworthy actions grow.

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.

26. Laghw (لَغْو) – Ill/Vain Speech

Linguistic Root & Etymology

Root: (ل غ و) L-Gh-W

• Arabic Root: ل-غ-و
• Core Meaning: The root lām-ghayn-wāw (ل غ و) means to be vain, futile, nonsensical, or to make a mistake.
• Morphology & Derived Forms: `Laghw` (لَغْو) is the noun referring to any speech or activity that is useless, frivolous, indecent, or devoid of benefit.
• Occurrences in Surah Al-Muminun and in the whole Quran: The word appears as `al-laghwi` in 23:3. The root appears 11 times in the Qur’an.

Linguistic and Contextual Explanation: The second quality of the successful believers is that they are “`’an al-laghwi mu’riḍūn`” (“from vain speech, turners-away,” 23:3). The term laghw (اللَّغْوِ) is comprehensive, including everything from gossip and slander to frivolous entertainment and pointless arguments. The description of the believers as `mu’riḍūn` (those who actively turn away) is significant. It implies a conscious choice. They recognize vain talk for what it is and deliberately disengage, protecting their time, their hearts, and their tongues from that which is meaningless and potentially harmful. This active disengagement from `laghw` is the practical result of the `khushū’` (humble focus) they have in prayer.

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.

27. Laḥm (لَحْم) – Flesh

Linguistic Root & Etymology

Root: (ل ح م) L-Ḥ-M

• Arabic Root: ل-ح-م
• Core Meaning: The root lām-ḥā’-mīm (ل ح م) means “to cohere or be joined together,” from which comes the noun `laḥm` (flesh or meat), the tissue that covers the bones.
• Morphology & Derived Forms: `Laḥm` (لَحْم) is the noun for flesh or meat. The verb `kasawnā` (“We clothed”) is used with it.
• Occurrences in Surah Al-Muminun and in the whole Quran: The word `laḥman` appears once in this surah (23:14). The root appears 28 times in the Qur’an.

Linguistic and Contextual Explanation: The surah uses a beautifully precise verb to describe the creation of laḥm (لَحْمًا): `fa-kasawnā l-‘iẓāma laḥmā` (“Then We clothed the bones with flesh,” 23:14). The verb “clothed” (`kasawnā`) perfectly captures the process. The muscles, fat, and skin (`laḥm`) form around the pre-existing skeletal framework, covering and “clothing” it to give the body its final form and function. This accurate and poetic description of embryology is another of the `āyāt` (signs) that the surah presents as proof of a divine, knowledgeable Creator.

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.

28. Malā’ (مَلَأ) – The Chiefs/Elite

Linguistic Root & Etymology

Root: (م ل أ) M-L-A

• Arabic Root: م-ل-أ
• Core Meaning: The root mīm-lām-hamza (م ل أ) means “to fill.”
• Morphology & Derived Forms: `Malā’` (مَلَأ) refers to the chiefs, nobles, or ruling elite of a society, so named because they “fill” the council chambers and “fill the eye” with their prominence.
• Occurrences in Surah Al-Muminun and in the whole Quran: The term is a recurring feature of the prophetic stories, appearing 4 times in this surah. The root appears 66 times in the Qur’an.

Linguistic and Contextual Explanation: The malā’ (الْمَلَأُ) are consistently portrayed in the surah as the primary antagonists of the prophets. In Noah’s time, “the chiefs (`al-mala’`) who disbelieved… said, ‘This is not but a human like you'” (23:24). The same objection comes from the `malā’` who reject the next prophet (23:33). The term highlights the sociological pattern of rejection: the call to `tawḥīd` is a threat to the power, privilege, and worldview of the ruling class, who then incite the common people against the messenger. The conflict is framed as a struggle between divine guidance and the vested interests of the societal elite.

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.

29. Malik (مَلِك) – The King

Linguistic Root & Etymology

Root: (م ل ك) M-L-K

• Arabic Root: م-ل-ك
• Core Meaning: The root mīm-lām-kāf (م ل ك) means “to possess, to own, or to rule.”
• Morphology & Derived Forms: A `malik` (مَلِك) is a king or sovereign ruler. `Al-Malik` (The King) is one of God’s divine names. `Mulk` is dominion.
• Occurrences in Surah Al-Muminun and in the whole Quran: The divine name appears once in this surah, as `al-maliku l-ḥaqq` (23:116). The root appears 212 times in the Qur’an.

Linguistic and Contextual Explanation: At the surah’s climax, after refuting the idea of a purposeless creation, the text declares: `fa-ta’ālā llāhu l-Maliku l-Ḥaqq` (“So exalted is Allah, the True King,” 23:116). The title al-Malik (الْمَلِكُ), combined with `al-Ḥaqq` (The Truth/The Real), is a definitive statement of God’s absolute sovereignty. It contrasts His real, eternal, and just kingship with the fleeting, unjust, and ultimately false “kingship” of worldly rulers like Pharaoh and the other `malā’` (elites). All their claims to power are revealed to be baseless before the one True King.

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.

30. Maryam (مَرْيَم) – Mary

Linguistic Root & Etymology

Root: None (Proper Noun)

• Arabic Root: مَرْيَم (`Maryam`) is the Arabic form of “Mary,” of Hebrew origin.
• Morphology & Derived Forms: It is the proper name of the mother of Prophet ‘Isa (Jesus). She is the only woman mentioned by name in the Qur’an.
• Occurrences in Surah Al-Muminun and in the whole Quran: The name `Maryam` appears once in this surah (23:50). The name appears 34 times in the Qur’an.

Linguistic and Contextual Explanation: In its procession of prophetic stories, the surah concisely mentions Jesus and his mother: `wa-ja’alnā ibna maryama wa-ummahū āyah` (“And We made the son of Mary and his mother a sign,” 23:50). The joint mention of Maryam (مَرْيَمَ) and her son as a single `āyah` (sign) is significant. It highlights the unique, miraculous nature of their story—the virgin birth—which defies the normal laws of creation and points directly to God’s power. By naming her, the Qur’an gives her a distinct honor and centrality in the story of her son, presenting her as an integral part of this great divine sign.

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.

31. Mawāzīn (مَوَازِين) – The Scales

Linguistic Root & Etymology

Root: (و ز ن) W-Z-N

• Arabic Root: و-ز-ن
• Core Meaning: The root wāw-zāy-nūn (و ز ن) means “to weigh.”
• Morphology & Derived Forms: `Mawāzīn` (مَوَازِين) is the plural of `mīzān`, which is an instrument noun (`mif’āl`). A `mīzān` is a tool for weighing, i.e., scales or a balance.
• Occurrences in Surah Al-Muminun and in the whole Quran: The term appears twice in this surah, marking the moment of judgment (23:102, 23:103). The root appears 23 times in the Qur’an.

Linguistic and Contextual Explanation: The image of the mawāzīn (مَوَازِينُهُ) is central to the surah’s eschatology. On the Day of Judgment, these “scales” will be the instrument of perfect justice. The surah describes two outcomes: `fa-man thaqulat mawāzīnuhu` (“Then as for one whose scales are heavy…”) and `wa-man khaffat mawāzīnuhu` (“but as for one whose scales are light…”). The scales are a metaphor for an accounting of absolute precision. The surah implies that the good deeds listed in its opening verses—humble prayer, charity, faithfulness—are the “heavy” actions that will tip the scales in the believer’s favor, ensuring their ultimate success (`falāḥ`).

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 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 life is 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 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.

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

Linguistic Root & Etymology

Root: (م ض غ) M-Ḍ-Gh

• Arabic Root: م-ض-غ
• Core Meaning: The root mīm-ḍād-ghayn (م ض غ) means “to chew.”
• Morphology & Derived Forms: `Mūḍghah` (مُضْغَة) is the noun form, meaning a chewed substance, a morsel, or a lump of flesh.
• Occurrences in Surah Al-Muminun and in the whole Quran: The word appears once in this surah (23:14). It appears 3 times in the Qur’an.

Linguistic and Contextual Explanation: In its detailed account of human creation, the surah states that the `’alaqah` (clinging substance) is transformed into a mūḍghah (مُضْغَةً). This term is remarkably descriptive of the embryo’s appearance at this stage. It resembles a piece of flesh that has been chewed, with the indentations corresponding to the beginnings of the somites, which will form the spine and other structures. This precise and evocative term for a hidden biological process is presented as another undeniable `āyah` (sign) of the Qur’an’s divine source.

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.

33. Mufliḥūn (مُفْلِحُون) – The successful ones

Linguistic Root & Etymology

Root: (ف ل ح) F-L-Ḥ

• Arabic Root: ف-ل-ح
• Core Meaning: The root fā’-lām-ḥā’ (ف ل ح) means to cultivate the land; by extension, to strive and thereby achieve success.
• Morphology & Derived Forms: `Mufliḥūn` (مُفْلِحُون) is the plural active participle. The `mufliḥūn` are those who have achieved `falāḥ` (true and lasting success). The surah opens with the verb form, `aflaḥa`.
• Occurrences in Surah Al-Muminun and in the whole Quran: The root appears as `aflaḥa` (23:1), `al-mufliḥūn` (23:102), and `yufliḥu` (23:117). The root appears 40 times in the Qur’an.

Linguistic and Contextual Explanation: The entire Surah Al-Muminun is a roadmap for becoming one of the mufliḥūn (الْمُفْلِحُونَ). The surah opens by declaring that the believers `aflaḥa` (have succeeded) and ends by declaring that the disbelievers `lā yufliḥu` (will not succeed). The people whose scales are heavy are described as “`humu l-mufliḥūn`” (“they are the successful ones,” 23:102). This constant framing makes the pursuit of `falāḥ` the central human drama. The characteristics listed in the opening verses are not merely suggestions; they are the definitive, divine criteria for who is included among the ranks of the truly and eternally successful.

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.

34. Muminun (مُؤْمِنُون) – The Believers

Linguistic Root & Etymology

Root: (أ م ن) A-M-N

• Arabic Root: أ-م-ن
• Core Meaning: The root hamza-mīm-nūn (أ م ن) means to be safe, secure, and to have faith (`īmān`).
• Morphology & Derived Forms: `Muminun` (مُؤْمِنُون) is the plural active participle. A `mu’min` is one who has placed their faith and trust in God and has thus entered a state of spiritual security (`amn`).
• Occurrences in Surah Al-Muminun and in the whole Quran: The surah is named after `al-Muminun`, and the word appears in the opening verse (23:1). The root appears 879 times in the Qur’an.

Linguistic and Contextual Explanation: By naming this surah “The Believers” (Al-Muminun) and beginning with the declaration “`qad aflaḥa l-muminūn`” (“The Believers have certainly succeeded”), the Qur’an gives this community a title of immense honor and provides a definitive blueprint of their character. The word’s connection to `amn` (safety) is central. The believers are the ones who find true security in their faith, which enables them to navigate the trials of this life with steadfastness. The entire surah serves as a detailed commentary on this title, moving it from a simple label to a profound and comprehensive description of a successful spiritual and ethical life.

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.

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

Linguistic Root & Etymology

Root: (ع ر ض) ʿ-R-Ḍ

• Arabic Root: ع-ر-ض
• Core Meaning: The root ʿayn-rā’-ḍād (ع ر ض) means “width,” “to display,” or “to turn aside.”
• Morphology & Derived Forms: `Mu‘riḍūn` (مُعْرِضُون) is the plural active participle from the fourth form verb `a‘rāḍa`, which means “to turn one’s side to someone,” hence, to turn away from or to shun.
• Occurrences in Surah Al-Muminun and in the whole Quran: The word is the second quality listed for the believers (23:3). The root appears 98 times in the Qur’an.

Linguistic and Contextual Explanation: The description of the believers as “`’an al-laghwi mu’riḍūn`” (“from vain speech, they are turners-away,” 23:3) is a statement of active spiritual discipline. Mu‘riḍūn (مُعْرِضُونَ) are not just people who happen to not hear `laghw`; they are people who encounter it and make a conscious, dignified choice to “turn their side” and disengage. This active participle highlights a defining, continuous characteristic. It is a direct result of their `khushū’` in prayer; a heart focused on the magnificent is naturally averse to the trivial. It is the practical manifestation of a prioritized spiritual life.

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.

36. Mūsā (مُوسَىٰ) – Moses

Linguistic Root & Etymology

Root: None (Proper Noun)

• Arabic Root: The name مُوسَىٰ (`Mūsā`) is the Arabic form of “Moses.” It is of ancient Egyptian or Hebrew origin.
• Morphology & Derived Forms: It is the proper name of the most frequently mentioned prophet in the Qur’an.
• Occurrences in Surah Al-Muminun and in the whole Quran: He is mentioned once in this surah, alongside his brother Aaron (23:45). His name appears 136 times in the Qur’an.

Linguistic and Contextual Explanation: The brief mention of Mūsā (مُوسَىٰ) and his brother Harun in this surah’s procession of prophets (23:45) is significant. Their mission to Pharaoh and his `malā’` (elite) is the archetypal story of confronting arrogant, state-level power. By invoking their names, the surah brings to the listener’s mind the entire epic of their struggle, which serves as a powerful historical proof (`āyah`) of the surah’s central theme: the ultimate failure (`lā yufliḥu`) of arrogant disbelievers and the ultimate success (`aflaḥa`) of God’s messengers and their followers, even when they seem weak.

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.” 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.

37. Nakath ‘alā A‘qābih (تَنكِصُون) – To turn back on one’s heels

Linguistic Root & Etymology

Root: (ن ك ص) N-K-Ṣ

• Arabic Root: ن-ك-ص
• Core Meaning: The root nūn-kāf-ṣād (ن ك ص) means “to turn back, to retreat, to recoil.”
• Morphology & Derived Forms: The phrase used in the surah is `’alā a’qābikum tankiṣūn` (on your heels you turn back). The verb `tankiṣūn` (تَنكِصُون) means “you turn back” or “recoil.” It is a powerful image of hasty retreat.
• Occurrences in Surah Al-Muminun and in the whole Quran: The verb appears once in this surah (23:66). The root appears 3 times in the Qur’an.

Linguistic and Contextual Explanation: This vivid idiom describes the visceral reaction of the disbelievers to the divine message. When God’s verses were recited to them, “`kuntum ‘alā a’qābikum tankiṣūn`” (“you used to turn back on your heels,” 23:66). Tankiṣūn (تَنكِصُونَ) is not a thoughtful retreat but a recoil, a reflexive turning away in aversion. It reveals that their rejection was not based on intellectual disagreement but on a deep-seated arrogance and an unwillingness to even listen to a truth that challenged their worldview. This “recoiling” is the physical manifestation of their spiritual blindness.

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.

38. Nūḥ (نُوح) – Noah

Linguistic Root & Etymology

Root: None (Proper Noun)

• Arabic Root: نُوح (`Nūḥ`) is the Arabic form of “Noah.” The name is of ancient Semitic origin, associated with “rest.”
• Morphology & Derived Forms: It is the proper name of one of the five greatest prophets in Islam (`Ulul-‘Azm`).
• Occurrences in Surah Al-Muminun and in the whole Quran: His story is the first prophetic narrative, recounted from 23:23-30. His name appears once. It appears 43 times in total in the Qur’an.

Linguistic and Contextual Explanation: The story of Nūḥ (نُوحًا) is the archetypal prophetic struggle in Surah Al-Muminun. His narrative establishes the pattern that the following stories will echo: a messenger is sent, he calls his people to monotheism (`tawḥīd`), the elite (`malā’`) reject him based on his humanity (`bashar`) and the low status of his followers, and divine justice intervenes, saving the believers and destroying the disbelievers. His story is the foundational case study for the surah’s core theme about the historical `sunnah` (way) of God in dealing with nations.

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.

39. Nutfah (نُطْفَة) – A sperm-drop

Linguistic Root & Etymology

Root: (ن ط ف) N-Ṭ-F

• Arabic Root: ن-ط-ف
• Core Meaning: The root nūn-ṭā’-fā’ (ن ط ف) means to drip or to trickle.
• Morphology & Derived Forms: `Nutfah` (نُطْفَة) is a noun meaning a small drop of fluid. In the Qur’an, it is the specific term for the drop of male or mixed male/female fluid from which human life begins.
• Occurrences in Surah Al-Muminun and in the whole Quran: The word is the first stage of creation mentioned, in verse 23:13. The root appears 12 times in the Qur’an.

Linguistic and Contextual Explanation: The journey of human creation in the surah begins with the most humble of origins: `thumma ja’alnāhu nuṭfatan fī qarārin makīn` (“Then We placed him as a `nutfah` in a firm lodging,” 23:13). The word nuṭfah (نُطْفَةً)—a mere “drop”—is a powerful statement of human physical lowliness and utter dependence. This tiny, seemingly insignificant drop is placed in a “firm lodging” (`qarārin makīn`), the mother’s womb, highlighting divine care from the very first moment. This origin point is a central part of the surah’s argument from creation, designed to dismantle human arrogance by reminding us of our fragile and humble beginnings.

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.

40. Qarn (قَرْن) – A generation

Linguistic Root & Etymology

Root: (ق ر ن) Q-R-N

• Arabic Root: ق-ر-ن
• Core Meaning: The root qāf-rā’-nūn (ق ر ن) means “horn,” and by extension, an age, an epoch, or a generation of people who live in the same time period.
• Morphology & Derived Forms: `Qarn` (قَرْن), plural `qurūn`, refers to a generation or a past nation.
• Occurrences in Surah Al-Muminun and in the whole Quran: The word appears 4 times in this surah. The root appears 39 times in the Qur’an.

Linguistic and Contextual Explanation: Surah Al-Muminun presents history as a succession of qurūn (الْقُرُون) (generations). After Noah, “`ansha’nā min ba’dihim qarnan ākharīn`” (“We produced after them other generations,” 23:31, 42). This establishes a clear divine pattern (`sunnah`): God creates generations, sends them messengers, gives them a fixed term (`ajal`), and when they persist in disbelief, He destroys them and replaces them with a new `qarn`. The word emphasizes the collective identity and shared fate of each historical community. It is a lesson written across the rise and fall of civilizations.

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.

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

Linguistic Root & Etymology

Root: (ر ع ي) R-ʿ-Y

• Arabic Root: ر-ع-ي
• Core Meaning: The root rā’-ʿayn-yā’ (ر ع ي) means to graze or tend a flock. From this comes the metaphorical meaning: to be mindful of, to watch over, to observe, or to be attentive to something.
• Morphology & Derived Forms: `Rā‘ūn` (رَاعُون) is the plural active participle. The `rā‘ūn` are those who are actively mindful and observant of their responsibilities, like a good shepherd (`rā‘ī`) watching over his flock.
• Occurrences in Surah Al-Muminun and in the whole Quran: The word appears once in this surah (23:8). The root appears 17 times in the Qur’an.

Linguistic and Contextual Explanation: The believers are defined as those who are `li-amānātihim wa-‘ahdihim rā‘ūn` (“to their trusts and their covenant, attentive,” 23:8). The choice of the active participle rā‘ūn (رَاعُونَ) paints a vivid picture of this virtue. They are not merely “fulfillers”; they are “shepherds” or “guardians” of their commitments. The word implies a continuous, vigilant watchfulness. This quality of active mindfulness is presented as a hallmark of a successful believer (`mufliḥ`), contrasting with the heedlessness (`ghaflah`) of those lost in their `ghamrah` (bewilderment).

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.

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

Linguistic Root & Etymology

Root: (غ ف ر) Gh-F-R & (ر ح م) R-Ḥ-M

• Arabic Root: غ-ف-ر and ر-ح-م
• Core Meaning: `Ighfir` (Forgive!) comes from `gh-f-r`, “to cover.” `Irḥam` (Have mercy!) comes from `r-ḥ-m`, “mercy.”
• Morphology & Derived Forms: This is a compound prayer (`du’ā’`) combining two imperative verbs addressed to God: `Rabbi` (My Lord), `ighfir` (forgive), and `wa-rḥam` (and have mercy).
• Occurrences in Surah Al-Muminun and in the whole Quran: This prayer forms the final verse of Surah Al-Muminun (23:118).

Linguistic and Contextual Explanation: The surah concludes with a direct command to the Prophet (and all believers) to utter this concise and comprehensive prayer: “My Lord, forgive and have mercy, and You are the best of the merciful.” This ending is profoundly humbling. After a surah that has laid out the roadmap to success and detailed the failures of past nations, the final lesson is one of utter dependence on divine grace. It teaches that even after striving to embody the qualities of the `mufliḥūn`, one’s ultimate hope must rest not on their own deeds, but on the boundless forgiveness and mercy of God.

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.”

43. Salawāt (صَلَوَات) – Prayers

Linguistic Root & Etymology

Root: (ص ل و) Ṣ-L-W

• Arabic Root: ص-ل-و
• Core Meaning: The root ṣād-lām-wāw (ص ل و) relates to connection and prayer.
• Morphology & Derived Forms: `Salawāt` (صَلَوَات) is the plural of `ṣalāh`, the formal ritual prayer. `Ṣalāh` is the believer’s direct connection to God.
• Occurrences in Surah Al-Muminun and in the whole Quran: The root frames the opening section, appearing in 23:2 (`ṣalātihim`) and 23:9 (`ṣalawātihim`). The root appears 99 times in the Qur’an.

Linguistic and Contextual Explanation: The opening list of the qualities of the `mufliḥūn` is beautifully bracketed by the theme of prayer. It begins with their internal state *during* their `ṣalāh` (`fī ṣalātihim khāshi’ūn`, 23:2). It concludes by praising their external commitment *to* their prayers: “`wa-lladhīna hum ‘alā ṣalawātihim yuḥāfiẓūn`” (“And they who are over their prayers, guardians,” 23:9). This structure highlights that a successful faith begins with the quality of prayer (`khushū’`) and is sustained by the quantity and consistency of prayer (`yuḥāfiẓūn`). The plural salawāt (صَلَوَاتِهِمْ) emphasizes all the prescribed prayers.

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.

44. Sāmiran (سَامِرًا) – In night-talk

Linguistic Root & Etymology

Root: (س م ر) S-M-R

• Arabic Root: س-م-ر
• Core Meaning: The root sīn-mīm-rā’ (س م ر) means “to engage in conversation at night.” `Samar` is conversation after dusk.
• Morphology & Derived Forms: `Sāmiran` (سَامِرًا) is an adverbial form meaning “engaging in night-talk.”
• Occurrences in Surah Al-Muminun and in the whole Quran: The word appears once in Surah Al-Muminun (23:67). This is its only occurrence in the Qur’an.

Linguistic and Contextual Explanation: The Qur’an uses the specific cultural term sāmiran (سَامِرًا) to describe the disbelievers’ behavior towards the revelation. The verse states they would turn away in arrogance, “`sāmiran tahjurūn`” (“engaging in night-talk, speaking evil,” 23:67). This points to the pre-Islamic Arab practice of gathering in clubs at night to socialize, recite poetry, and tell stories. The surah accuses them of using these nightly gatherings not for noble pursuits, but to mock the Qur’an and the Prophet. Their `samar` was a form of `laghw` (vain talk) filled with arrogance and contempt.

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.

45. Sayḥah (الصَّيْحَة) – The Blast

Linguistic Root & Etymology

Root: (ص ي ح) Ṣ-Y-Ḥ

• Arabic Root: ص-ي-ح
• Core Meaning: The root ṣād-yā’-ḥā’ (ص ي ح) means “to shout” or “to cry out.”
• Morphology & Derived Forms: `Ṣayḥah` (الصَّيْحَة) is a noun for a mighty shout, a terrifying blast, or a loud cry.
• Occurrences in Surah Al-Muminun and in the whole Quran: The word appears once in this surah (23:41). The root appears 13 times in the Qur’an.

Linguistic and Contextual Explanation: The aṣ-Ṣayḥah (الصَّيْحَةُ) is the instrument of destruction for the people who came after Noah (likely ‘Ad or Thamud). “`fa-akhadhat-humu ṣ-ṣayḥatu bi-l-ḥaqq`” (“So the Blast seized them in truth,” 23:41). This `ṣayḥah` is not a random noise; it is a divine command, a cry of judgment that is `bi-l-ḥaqq` (with truth/justice). The term signifies a cataclysmic sound, perhaps a thunderous explosion or a piercing shriek from the heavens, that annihilated the community in a single, decisive moment. It is a sign of the irresistible power (`’izzah`) of divine justice.

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.

46. Sikhriyyā (سِخْرِيًّا) – In ridicule

Linguistic Root & Etymology

Root: (س خ ر) S-Kh-R

• Arabic Root: س-خ-ر
• Core Meaning: The root sīn-khā’-rā’ (س خ ر) means “to mock, to ridicule, or to subjugate.”
• Morphology & Derived Forms: `Sikhriyyā` (سِخْرِيًّا) is the noun meaning ridicule, mockery, or derision. The verb is `sakhira`.
• Occurrences in Surah Al-Muminun and in the whole Quran: The word appears once in this surah, as the primary sin of the people of Hell (23:110). The root appears 35 times in the Qur’an.

Linguistic and Contextual Explanation: In the final dialogue with the people of Hell, God identifies their great crime: “`fa-ittakhadhtumūhum sikhriyyā`” (“But you took them [My servants] in ridicule,” 23:110). The word Sikhriyyā (سِخْرِيًّا) encapsulates their arrogant contempt for the believers. Their mockery was so consuming that it made them “forget My remembrance.” This shows that ridicule is not a harmless joke; it is an act of supreme arrogance that hardens the heart and creates a veil from God. The perfect and terrible justice is that their pleas are then met with the ultimate dismissal: “`ikhsa’ū`” (Be debased!).

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.

47. Sulālah (سُلَالَة) – An extract

Linguistic Root & Etymology

Root: (س ل ل) S-L-L

• Arabic Root: س-ل-ل
• Core Meaning: The root sīn-lām-lām (س ل ل) means “to draw out gently,” “to extract.”
• Morphology & Derived Forms: `Sulālah` (سُلَالَة) is a noun meaning an extract or the quintessence of something, that which has been gently drawn out from a larger whole.
• Occurrences in Surah Al-Muminun and in the whole Quran: The word appears once in this surah (23:12). The root appears 4 times in the Qur’an.

Linguistic and Contextual Explanation: The surah’s description of human origins begins with “`min sulālatin min ṭīn`” (“from an extract of clay,” 23:12). The word Sulālah (سُلَالَةٍ) is precise. It implies that the first human was created not from random crude earth, but from its quintessence, its purest extracted elements. This word dignifies humanity’s physical origin. It then extends to subsequent generations, who are created from a `sulālah` (extract) of their parents—the `nuṭfah` (sperm-drop). The word choice highlights a process of refinement and selection at every stage of creation, pointing to a meticulous and wise Creator.

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.

48. Ṭīn (طِين) – Clay

Linguistic Root & Etymology

Root: (ط ي ن) Ṭ-Y-N

• Arabic Root: ط-ي-ن
• Core Meaning: The root ṭā’-yā’-nūn (ط ي ن) refers to clay, mud, or earth mixed with water.
• Morphology & Derived Forms: `Ṭīn` (طِين) is the noun for this primal, earthy substance.
• Occurrences in Surah Al-Muminun and in the whole Quran: The word appears once in this surah (23:12). The root appears 12 times in the Qur’an.

Linguistic and Contextual Explanation: The verse `min sulālatin min ṭīn` (“from an extract of clay”) grounds human origins in the most basic substance of the earth. Ṭīn (طِينٍ) is a symbol of humility and createdness. By stating our origin from clay, the surah immediately dismantles any basis for human arrogance (`kibr`). This forms a key part of the surah’s `āyāt` (signs) and provides a powerful argument for the Resurrection: the One who can transform simple `ṭīn` into a complex, conscious `bashar` (human) is surely able to gather our decayed particles and bring us back to life.

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.

49. Taraf (تَرَف) – Luxury

Linguistic Root & Etymology

Root: (ت ر ف) T-R-F

• Arabic Root: ت-ر-ف
• Core Meaning: The root tā’-rā’-fā’ (ت ر ف) means “to live a life of ease, comfort, and luxury.”
• Morphology & Derived Forms: The verbal noun is `taraf`. The active participle `mutraf` means one who lives in luxury, and its plural `mutrafūn` are the affluent or luxurious ones, often with a negative connotation of being spoiled and heedless.
• Occurrences in Surah Al-Muminun and in the whole Quran: The root appears as the participle `mutrafīhā` and `mutrafīhim` twice in this surah (23:33, 23:64). The root appears 8 times in the Qur’an.

Linguistic and Contextual Explanation: The Qur’an identifies a specific sociological group as the primary opponents of the prophets: the mutrafūn (مُتْرَفُوهَا), the affluent elite. The surah states as a general principle that the `malā’` (chiefs) who opposed their messenger were the ones “whom We had afforded luxury (`atrafnāhum`) in the life of this world” (23:33). A life of excessive luxury (`taraf`) is diagnosed as a spiritual disease that leads to arrogance (`kibr`), materialism, and a staunch opposition to any message that calls for accountability and social justice. Their comfort makes them unwilling to accept a truth that would disrupt their easy lives.

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.

50. Thaqulat (ثَقُلَتْ) – To be heavy

Linguistic Root & Etymology

Root: (ث ق ل) Th-Q-L

• Arabic Root: ث-ق-ل
• Core Meaning: The root thā’-qāf-lām (ث ق ل) means “to be heavy in weight” or “to have substance.”
• Morphology & Derived Forms: The verb `Thaqulat` (ثَقُلَتْ) is the feminine past tense form, “it was heavy.” It is the direct opposite of `khaffat` (to be light).
• Occurrences in Surah Al-Muminun and in the whole Quran: The verb appears once in this surah (23:102). The root appears 28 times in the Qur’an.

Linguistic and Contextual Explanation: In the scene of the Final Judgment, the first criteria for success is declared: `fa-man thaqulat mawāzīnuhu` (“Then as for one whose scales are heavy…”). A thaqulat (ثَقُلَتْ) scale is the mark of a life of substance. It means a life filled with sincere faith and righteous deeds, which possess true spiritual “weight.” The list of virtues in the opening of the surah—humble prayer, guarding chastity, fulfilling trusts—are a direct prescription for how to make one’s scales heavy. The concept transforms morality from a set of abstract rules into a project of accumulating real, tangible spiritual capital.

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 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.

51. Ummah (أُمَّة) – A Community

Linguistic Root & Etymology

Root: (أ م م) A-M-M

• Arabic Root: أ-م-م
• Core Meaning: The root hamza-mīm-mīm (أ م م) means “to aim for” or “to head towards.”
• Morphology & Derived Forms: An `Ummah` (أُمَّة) is a community of people united by a common direction, purpose, or creed.
• Occurrences in Surah Al-Muminun and in the whole Quran: The root appears 4 times in this surah. The root appears 134 times in the Qur’an.

Linguistic and Contextual Explanation: After detailing the succession of prophets, the surah makes a grand declaration: “`wa-inna hāzihī ummatukum ummatan wāḥidah`” (“And indeed this, your community, is one single community,” 23:52). An ummah (أُمَّتُكُمْ) is a community with a shared goal. The verse powerfully claims that all true followers of all prophets, despite their different times and places, form a single, transcendent `ummah` united in their submission to the one Lord. This reframes religious history, collapsing divisions and highlighting the essential unity of the divine message.

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.

52. Wārithūn (وَارِثُون) – The Inheritors

Linguistic Root & Etymology

Root: (و ر ث) W-R-Th

• Arabic Root: و-ر-ث
• Core Meaning: The root wāw-rā’-thā’ (و ر ث) means “to inherit.”
• Morphology & Derived Forms: `Wārithūn` (وَارِثُون) is the plural active participle, “the ones who inherit.” `Al-Wārith` (The Inheritor) is a name of God, as all things ultimately return to Him.
• Occurrences in Surah Al-Muminun and in the whole Quran: The term is the crowning description of the believers in this surah, appearing once (23:10). The root appears 40 times in the Qur’an.

Linguistic and Contextual Explanation: The opening section culminates with the ultimate honorific for the successful believers: “`ulā’ika humu l-wārithūn`” (“Those—they are the inheritors,” 23:10). The term Wārithūn (الْوَارِثُونَ) frames their entry into Paradise not as a payment or a prize, but as a rightful inheritance. It implies a sense of belonging and homecoming. They are inheriting the original estate prepared for humanity, which was lost by their ancestor Adam’s slip and is now being reclaimed by his righteous offspring. It is the ultimate statement of success (`falāḥ`), an inheritance of eternal bliss.

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.

53. Zakah (زَكَاة) – Purifying Alms

Linguistic Root & Etymology

Root: (ز ك و) Z-K-W

• Arabic Root: ز-ك-و
• Core Meaning: The root zā’-kāf-wāw (ز ك و) means “to purify,” “to increase,” or “to be righteous.”
• Morphology & Derived Forms: `Zakah` (زَكَاة) is the obligatory charity. It is so named because giving it “purifies” the giver’s heart from greed and their remaining wealth, and it is a cause of `zakāh` (growth and blessing) in society.
• Occurrences in Surah Al-Muminun and in the whole Quran: The root appears as `liz-zakāti fā’ilūna` in 23:4. The root appears 59 times in the Qur’an.

Linguistic and Contextual Explanation: The description of the believers as `wa-lladhīna hum liz-zakāti fā’ilūn` (“And they who for `zakāh` are active,” 23:4) is a dynamic one. The phrasing implies they are not just passively paying their dues; they are “active agents” for purification. This has been interpreted to mean they are diligent in paying their obligatory zakah (للزَّكَاةِ), and also that they are actively engaged in all that brings about `tazkiyah` (purification) for themselves and society. It frames charity not as a tax, but as a proactive, purifying spiritual practice.

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.