Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah An-Najm

Welcome to a detailed linguistic analysis of Surah An-Najm (The Star) with this comprehensive dictionary, glossary and vocabulary guide. This guide provides a deep dive into the meaning of words in Surah An-Najm, moving beyond surface-level translation to uncover the rich Qur’anic etymology and semantic depth of each key term. Discover the profound layers of meaning in this chapter’s powerful testimony to the truth of the revelation, its vivid description of the Prophet’s celestial journey, and its decisive refutation of polytheism.

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 An-Najm and the Qur’an – showing where and how frequently the term appears in Surah An-Najm 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 An-Najm.
• Modern & Comparative Lens – highlighting cross-cultural, linguistic, and contemporary insights.
• Practical Reflection & Application – drawing lessons relevant to daily life and spirituality.

1. Aʿṭā qalīlan wa akdā (أَعْطَىٰ قَلِيلًا وَأَكْدَىٰ) – He gave a little and then withheld

Linguistic Root & Etymology

Root: (ك د ي) K-D-Y

• Arabic Root: ك-د-ي
• Core Meaning: The root kāf-dāl-yā’ (ك د ي) means to be hard (like rock), to be miserly, or to stop giving.
• Morphology & Derived Forms: `Akdā` (أَكْدَىٰ) is a Form IV verb. The root evokes the image of a person digging a well who gives up after hitting hard rock (`kudyah`).
• Extended Semantic Range: The phrase describes someone who starts an act of generosity (`aʿṭā qalīlan`, “he gave a little”) but then their resolve fails and they stop (`akdā`), either due to stinginess or lack of perseverance.
• Occurrences in the Surah and in the whole Quran: The word `akdā` appears once in this surah. The root is unique to this verse in the Qur’an.

Linguistic and Contextual Explanation: The phrase aʿṭā qalīlan wa akdā (أَعْطَىٰ قَلِيلًا وَأَكْدَىٰ) is a powerful psychological portrait of weak commitment. It describes someone who “gives a little and then stops short.” The verb `akdā` is particularly evocative, suggesting a person digging for a treasure (like water) who abandons their effort at the first sign of difficulty (hitting hard rock). It perfectly captures the character of someone whose generosity is shallow and whose resolve is easily broken by their own miserliness.

Classical Exegesis (Tafsir)

In Surah An-Najm (53:33-34), this phrase describes the one “who turns away, and gives a little and [then] withholds.” The commentators often link this to a specific historical incident concerning a Meccan who was considering embracing Islam but was dissuaded by a friend who offered to take on his sins in the Hereafter for a price. The man paid a little but then withheld the rest out of miserliness. More generally, it describes the character of one whose commitment to the truth is weak and is easily overcome by their own stinginess and love for wealth.

Thematic Context

This connects to the surah’s theme of the individual’s ultimate and personal accountability. The story, whether specific or general, is a powerful illustration of the foolishness of trying to “outsource” one’s spiritual responsibility. The surah later affirms that “no bearer of burdens will bear the burden of another.” The man’s act of “withholding” is a symbol of his weak faith and his prioritization of fleeting wealth over his eternal soul.

Modern & Comparative Lens

This is a timeless psychological portrait of a person with weak resolve. It is the individual who begins a good project—be it charity, self-improvement, or a commitment to a cause—but then gives up as soon as it requires real sacrifice. The verse diagnoses the root of this failure as a combination of turning away from the ultimate truth and a deep-seated stinginess (bukhl).

Practical Reflection & Application

This verse is a powerful warning against half-hearted commitment to doing good. It encourages us to be consistent and generous in our giving and our righteous actions. The practical application is to strive for a character that is free from stinginess, and to follow through on our commitments to God and to others, without “withholding” when the cost becomes real. It is a call to be people of resolve, not people who give up at the first sign of hard rock.

2. Aḍḥaka wa abkā (أَضْحَكَ وَأَبْكَىٰ) – He causes laughter and He causes weeping

Linguistic Root & Etymology

Roots: (ض ح ك) Ḍ-Ḥ-K and (ب ك ي) B-K-Y

• Arabic Root (aḍḥaka): ض-ح-ك
• Arabic Root (abkā): ب-ك-ي
• Core Meaning: `Ḍ-Ḥ-K` means to laugh. `B-K-Y` means to weep.
• Morphology & Derived Forms: Both `Aḍḥaka` (أَضْحَكَ) and `Abkā` (أَبْكَىٰ) are Form IV verbs, which have a causative meaning: “He causes to laugh” and “He causes to weep.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root for laughing appears 11 times, and for weeping appears 7 times.

Linguistic and Contextual Explanation: The phrase wa annahu huwa aḍḥaka wa abkā (وَأَنَّهُ هُوَ أَضْحَكَ وَأَبْكَىٰ) (“And that it is He who causes laughter and weeping”) is a declaration of God’s absolute sovereignty over human emotions. The causative verb forms emphasize that God is the ultimate creator of the circumstances that produce joy and sorrow. The pairing of these two opposite states—laughter and weeping—is a rhetorical device that encompasses the entire spectrum of human emotional experience, placing it all under the divine decree.

Classical Exegesis (Tafsir)

In the powerful series of declarations about God’s absolute power in Surah An-Najm (53:43), this phrase is mentioned: “And that it is He who causes laughter and causes weeping.” The commentators explain this as a statement of God’s absolute sovereignty over the inner emotional states of His creatures. The causes of joy that lead to laughter and the causes of sorrow that lead to weeping are all created and decreed by Him. It is a refutation of the idea that our emotions are purely of our own making or are the result of random chance.

Thematic Context

This connects to the surah’s theme of God’s absolute and comprehensive power over all aspects of existence. The list of His powers moves from the cosmic (the final end) to the existential (death and life) and finally to the psychological (laughter and weeping). The theme is that there is no aspect of our being, not even our most intimate emotions, that is outside of the creative will and power of God. This is a profound statement of Tawḥīd.

Modern & Comparative Lens

The relationship between divine will and human emotion is a deep theological and philosophical question. This verse is a powerful statement of divine sovereignty in this domain. In a modern psychological context, it can be understood as an acknowledgment of the profound mystery of our emotional lives. The ultimate causes of our deepest joys and sorrows often seem to be beyond our direct control, pointing to a reality that transcends our simple, everyday explanations.

Practical Reflection & Application

This verse should cultivate in us a deep sense of reliance on God for our emotional well-being. The practical application is to turn to Him in both our moments of joy and our moments of sorrow. When we laugh, we should be grateful to the One who created the cause of our joy. When we weep, we should turn to the One who is in ultimate control of our state and is the only one who can bring us relief. It is a call to sanctify our entire emotional life.

3. A-fa-tumārūnahu ʿalā mā yarā (أَفَتُمārُونَهُ عَلَىٰ مَا يَرَىٰ) – Will you then dispute with him over what he saw?

Linguistic Root & Etymology

Root: (م ر ي) M-R-Y

• Arabic Root: م-ر-ي
• Core Meaning: The root mīm-rā’-yā’ (م ر ي) means to doubt, dispute, or argue contentiously.
• Morphology & Derived Forms: `Tumārūnahu` (تُمَارُونَهُ) is a Form III verb, which often implies a reciprocal action. Here it means to argue or dispute *with* someone.
• Extended Semantic Range: `Miryah` is contentious argument rooted in doubt. The question challenges the basis of their argument: they are disputing a matter of direct, visual experience (`yarā`, “he sees”) with mere conjecture.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root appears over 20 times.

Linguistic and Contextual Explanation: This rhetorical question, a-fa-tumārūnahu ʿalā mā yarā (أَفَتُمَارُونَهُ عَلَىٰ مَا يَرَىٰ), is a powerful challenge to the skeptics. It asks, “Will you dispute with him over what he sees?” The verb `tumārūn` implies a contentious and baseless argument. The surah contrasts their argument from `ẓann` (conjecture) with the Prophet’s knowledge from `yarā` (direct seeing). The question exposes the irrationality of disputing eyewitness testimony from a position of ignorance.

Classical Exegesis (Tafsir)

This sharp question is posed in Surah An-Najm (53:12) immediately after the description of the Prophet’s first vision of the Angel Gabriel. “Will you then dispute with him over what he saw?” The commentators explain that this is a direct challenge to the disbelievers of Mecca. The Prophet is reporting a direct, visual experience—a seeing (yarā) with his own eyes. The verse challenges the listeners: “Are you, who were not there and did not see, going to argue with the one who was there and who *did* see?” It is an argument from the authority of direct experience.

Thematic Context

This connects to the central theme of the surah: the certainty and the reality of the divine revelation. The surah opens by affirming that the Prophet is not speaking from desire but from a direct revelation. This verse reinforces that theme by emphasizing the direct, experiential nature of his encounter. The theme is that the basis of the Prophet’s message is not a theory or a philosophy, but a witnessed reality.

Modern & Comparative Lens

The question of the validity of personal religious experience is a central topic in the philosophy of religion. This verse is a powerful affirmation of the epistemological authority of the prophetic experience. It challenges a purely materialistic or empiricist worldview that would a priori dismiss any claim of a vision of the unseen. It asserts that direct, spiritual seeing is a valid form of knowledge.

Practical Reflection & Application

This verse encourages us to have a deep and unshakable trust in the experiences of our Prophet. We were not there to witness the revelation, but we can trust the testimony of the one who “saw.” The practical application is to read the Qur’an with the full conviction that we are reading a description of ultimate reality as witnessed by the most truthful of all human beings. This is a key to moving from a faith of speculation to a faith of certainty.

4. Ālāʾi Rabbika tatamārā (فَبِأَيِّ آلَاءِ رَبِّكَ تَتَمَارَىٰ) – Then which of the favors of your Lord do you dispute?

Linguistic Root & Etymology

Root: (م ر ي) M-R-Y

• Arabic Root: م-ر-ي
• Core Meaning: The root mīm-rā’-yā’ (م ر ي) means to doubt or dispute contentiously.
• Morphology & Derived Forms: `Tatamārā` (تَتَمَارَىٰ) is a Form VI verb, implying a persistent and unfounded state of doubt or dispute. `Ālā’` (آلَاء) are favors or wondrous signs.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root `M-R-Y` appears over 20 times.

Linguistic and Contextual Explanation: The question fa-bi-ayyi ālā’i Rabbika tatamārā (فَبِأَيِّ آلَاءِ رَبِّكَ تَتَمَارَىٰ) is a powerful rebuke. After recounting the historical `ālā’` (wondrous signs/favors) of God in destroying past nations as a lesson for humanity, the surah asks, “Then which of these favors do you doubt/dispute?” The destruction of the unjust is framed as a `ālā’` (favor) for those who come after, as it serves as a clear warning and a sign of divine justice. To doubt this is to doubt the clear lessons of history.

Classical Exegesis (Tafsir)

In Surah An-Najm (53:55), after recounting the destruction of the arrogant past nations (‘Ad, Thamud, and the people of Lot), this powerful rhetorical question is posed to the listener. “Then which of the favors of your Lord do you dispute?” The commentators explain the profound meaning here. The very act of God destroying these past tyrants and preserving their stories as a lesson is a great “favor” and a “blessing” upon the later generations. The question is a rebuke: “After seeing these clear signs and these acts of divine justice, which are a mercy for you, how can you still doubt or dispute the truth of the message?”

Thematic Context

This connects to the theme of learning lessons from history. The surah presents the stories of the past not as mere tales, but as divine “favors” and “signs.” The theme is that a proper understanding of history should lead to faith, not doubt. The question is designed to force the listener to recognize the merciful and guiding purpose behind the divine acts of retribution against past nations.

Modern & Comparative Lens

This verse is a powerful call to find moral and spiritual meaning in the patterns of history. It challenges a cynical or nihilistic view of history that would see the rise and fall of civilizations as a meaningless cycle. The verse asserts that these events are “signs” and even “favors,” as they provide us with the crucial lessons we need to avoid their same mistakes. It is a call to a purposeful and optimistic reading of history.

Practical Reflection & Application

This verse encourages us to reflect on history, both personal and collective, with an eye for the “favors” and lessons of God. The practical application is that when we learn about the downfall of an unjust person or a tyrannical system, we should not just see it as a political event. We should see it as a “favor” from God, a sign of His justice, and a lesson for our own lives. This reflection turns the study of history into an act of worship.

5. Azifat al-āzifah (أَزِفَتِ الْآزِفَةُ) – The Approaching Event has approached

Linguistic Root & Etymology

Root: (أ ز ف) ʾ-Z-F

• Arabic Root: أ-ز-ف
• Core Meaning: The root alif-zāy-fā’ (أ ز ف) means to draw near, be imminent, or be close at hand.
• Morphology & Derived Forms: `Azifat` (أَزِفَت) is a perfect tense verb. `Al-Āzifah` (الْآزِفَة) is the active participle, used as a name for the Day of Judgment, “The Imminent/Approaching One.”
• Extended Semantic Range: The phrase `azifati-l-āzifah` is a powerful rhetorical construction where the verb and its own subject are from the same root. It creates a sense of ultimate imminence, as if to say, “The Near Event has become near!”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The name `al-Āzifah` for the Day of Judgment appears 3 times.

Linguistic and Contextual Explanation: The declaration Azifat al-Āzifah (أَزِفَتِ الْآزِفَةُ) is a statement of extreme urgency. `Al-Āzifah` is a name for the Day of Judgment that emphasizes its nearness. The use of the past tense verb `azifat` (“it has approached”) is a common Qur’anic device to speak of a future event that is so certain that it is treated as if it has already occurred. It is a powerful call to awaken from heedlessness.

Classical Exegesis (Tafsir)

In Surah An-Najm (53:57), this is a powerful and urgent declaration about the Day of Judgment. The commentators explain that this is one of the names of the Final Hour. It is called “the Approaching Event” to emphasize its nearness. The use of the past tense (“has approached”) is a powerful rhetorical device in Arabic to signify an event that is so certain that it can be spoken of as if it has already happened. It is a statement of absolute and imminent certainty.

Thematic Context

This connects to the surah’s central theme of the certainty of the Hereafter. The surah has presented arguments from revelation, history, and creation. This final section is a direct and urgent warning. The theme is to shake the listener out of their complacency. The Final Hour is not a distant, abstract concept; it is an “approaching event” that is almost upon them. The time for doubt and delay is over.

Modern & Comparative Lens

The sense of an “imminent end” is a key feature of apocalyptic literature in many traditions. This Qur’anic phrase is a particularly powerful and concise expression of this. It creates a sense of profound urgency. In a modern context, where people often live with a sense of indefinite time, this verse is a radical call to live with an awareness of the finitude and the ultimate purpose of our existence.

Practical Reflection & Application

This verse is a powerful spiritual wake-up call. The practical application is to live our lives with a healthy sense of urgency. We should not procrastinate in our repentance or our good deeds, because the “Approaching Event” could be nearer than we think. This awareness is not meant to cause anxiety, but to motivate us to live a more focused, purposeful, and righteous life, making the most of the time we have been given.

6. Danā fa-tadallā (دَنَا فَتَدَلَّىٰ) – He drew near and came down

Linguistic Root & Etymology

Roots: (د ن و) D-N-W and (د ل و) D-L-W

• Arabic Root (danā): د-ن-و
• Arabic Root (tadallā): د-ل-و
• Core Meaning: `D-N-W` means to be near. `D-L-W` means to hang down or let down (like a bucket, `dalw`).
• Morphology & Derived Forms: `Danā` (دَنَا) is a perfect tense verb. `Tadallā` (فَتَدَلَّىٰ) is a Form V verb, “he came lower” or “he hung down.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah.

Linguistic and Contextual Explanation: This phrase, danā fa-tadallā (دَنَا فَتَدَلَّىٰ), describes the majestic movement of the Angel Gabriel during the Prophet’s vision. After appearing on the horizon, he `danā` (drew near) and then `tadallā` (came down still lower), closing the distance until he was only “two bow lengths” away. The sequence of verbs creates a cinematic image of a powerful and deliberate approach, bridging the celestial and terrestrial realms for the intimate act of revelation.

Classical Exegesis (Tafsir)

This is part of the description of the Prophet’s vision of the Angel Gabriel in Surah An-Najm (53:8). After Gabriel appeared in his true form on the horizon, “Then he drew near and came down.” The commentators explain this as a description of the angel’s majestic and powerful movement. He approached the Prophet and then “hung down,” coming closer and closer, to deliver the divine revelation. It is a depiction of an awesome but intimate encounter between the heavenly messenger and the earthly one.

Thematic Context

This connects to the central theme of the reality and the nature of the divine revelation (waḥy). The surah is a detailed and powerful affirmation of the Prophet’s experience. This verse provides a vivid, cinematic detail of the encounter, emphasizing its reality. The theme is that the revelation was not a vague inspiration, but a real and direct encounter with a mighty heavenly being.

Modern & Comparative Lens

The description of a celestial being “drawing near and descending” is a powerful image of a theophany, a manifestation of the divine. The language is both majestic and intimate. It describes a powerful movement that bridges the gap between the celestial and terrestrial realms. It is a powerful literary and spiritual depiction of the moment of revelation.

Practical Reflection & Application

This verse should fill our hearts with a sense of awe for the profound experience of our Prophet. It is a reminder of the immense reality that is the source of the Qur’an. The practical application is to approach the Qur’an with the reverence that befits a message that was delivered in such a majestic and awe-inspiring manner. It should increase our love and respect for the Prophet, who was strong enough to bear such a powerful encounter.

7. Ḍalla ṣāḥibukum (مَا ضَلَّ صَاحِبُكُمْ) – Your companion has not strayed

Linguistic Root & Etymology

Root: (ص ح ب) Ṣ-Ḥ-B

• Arabic Root: ص-ح-ب
• Core Meaning: The root ṣād-ḥā’-bā’ (ص ح ب) means to accompany or be a companion.
• Morphology & Derived Forms: `Ṣāḥibukum` (صَاحِبُكُمْ) is “your companion.” The Companions of the Prophet are the `Ṣaḥābah`.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah.

Linguistic and Contextual Explanation: The phrase mā ḍalla ṣāḥibukum (مَا ضَلَّ صَاحِبُكُمْ) is a divine testimony in defense of the Prophet. By referring to him as `ṣāḥibukum` (“your companion”), God appeals to the Quraysh’s own lifelong knowledge of Muhammad ﷺ. It is as if to say, “This man you have known your whole life as a trusted companion has not suddenly strayed (`ḍalla`) or become deluded (`ghawā`).” It is an argument from character, using their own social relationship with him as proof of his integrity.

Classical Exegesis (Tafsir)

This is the first part of the divine testimony in defense of the Prophet Muhammad in Surah An-Najm (53:2). “Your companion has not strayed, nor has he erred.” The commentators highlight the beautiful and intimate choice of the word “your companion.” God is speaking to the Quraysh about a man they have known their entire lives, their neighbor, their kinsman, their trusted “companion.” The verse is saying: “This man, whom you know so well and have always trusted, has not suddenly ‘strayed’ from the path of truth or ‘erred’ in his judgment.” The oath affirms his lifelong integrity.

Thematic Context

This connects to the surah’s central theme of defending the authenticity of the Prophet and his message. The surah opens with this powerful testimony to his character. The theme is that the credibility of the messenger is a key part of the credibility of the message. The verse is an appeal to the Meccans’ own personal knowledge of the Prophet’s unimpeachable character as a proof of his truthfulness.

Modern & Comparative Lens

The “argument from character” is a powerful rhetorical and ethical tool. This verse is a perfect example of it. It is a divine character reference. In a modern context, this is a reminder that the message of Islam is not based on an anonymous text, but was delivered by a known historical personality whose life and character were the ultimate embodiment of his teachings. The study of the Prophet’s life (the Sīrah) is therefore an integral part of understanding the Qur’an.

Practical Reflection & Application

This verse should fill our hearts with a deep love and trust for our Prophet, our “companion” on the path to God. The practical application is to study his life and character, and to take him as our ultimate role model. It is a call to have the same confidence in him that God Himself declares in this verse, and to never stray from the path that he has so clearly laid out for us.

8. Dhū mirrah (ذُو مِرَّةٍ) – The possessor of strength

Linguistic Root & Etymology

Root: (م ر ر) M-R-R

• Arabic Root: م-ر-ر
• Core Meaning: The root mīm-rā’-rā’ (م ر ر) means to pass by, to be strong, or to be bitter.
• Morphology & Derived Forms: `Mirrah` (مِرَّة) is a noun signifying strength, power, or a sound and powerful intellect/build. `Dhū` (ذُو) means “possessor of.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah.

Linguistic and Contextual Explanation: The phrase dhū mirratin (ذُو مِرَّةٍ) is a description of the Angel Gabriel. Paired with `shadīd al-quwā` (“mighty in power”), it emphasizes his immense strength and perfect form. `Dhū mirrah` conveys not just raw power, but a sound, well-put-together strength of mind and body. It serves to establish the magnificent and powerful nature of the angelic messenger who delivered the Qur’an.

Classical Exegesis (Tafsir)

In Surah An-Najm (53:5-6), the one who taught the Prophet the revelation is described as “one mighty in power (shadīd al-quwā), a possessor of strength (dhū mirratin).” The commentators are in unanimous agreement that this is a description of the Angel Gabriel (Jibrīl). He is described as a being of immense and powerful form, not a wispy or ethereal spirit. His great “strength” is a sign of the power and the importance of the message that he is carrying.

Thematic Context

This connects to the theme of the power and the divine origin of the revelation. The surah emphasizes that the Qur’an is not a weak or trivial message. It is a powerful message delivered by a powerful angelic messenger. This description of Gabriel’s might serves to give the revelation an immense weight and authority. It is a testament to the glorious and powerful nature of the divine court from which the message originates.

Modern & Comparative Lens

The depiction of angels as beings of immense power is a common feature in the Abrahamic traditions. This Qur’anic description is particularly vivid. It stands in contrast to the often demure or feminized depiction of angels in some forms of popular art. The angel of the Qur’an is a majestic and powerful being, a worthy messenger for the word of the Almighty.

Practical Reflection & Application

This verse should fill our hearts with a sense of awe for the unseen world and the magnificent creatures that inhabit it. The practical application is to approach the Qur’an with a reverence that befits a message that was brought by a being of such immense power and strength. It is a reminder that we are engaging with a message from a majestic and powerful reality, and we should do so with the utmost humility and respect.

9. Fastawā (فَاسْتَوَىٰ) – And he rose to his true form

Linguistic Root & Etymology

Root: (س و ي) S-W-Y

• Arabic Root: س-و-ي
• Core Meaning: The root sīn-wāw-yā’ (س و ي) means to be or become equal, level, or straight.
• Morphology & Derived Forms: `Istawā` (اسْتَوَىٰ) is a Form VIII verb. It means to become established, to rise, to straighten, or to assume one’s true and perfect form.
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. The root is common.

Linguistic and Contextual Explanation: The verb fastawā (فَاسْتَوَىٰ) describes the action of the Angel Gabriel in the Prophet’s vision. After being identified as a being of great strength (`dhū mirrah`), `fastawā`—he “rose” and established himself in his true, majestic angelic form, filling the highest horizon. The verb captures the awesome moment of self-revelation, a majestic “straightening up” into his full and magnificent form.

Classical Exegesis (Tafsir)

In the description of the vision of Gabriel in Surah An-Najm (53:6), the verse says, “…a possessor of strength. And he rose to his true form.” The commentators explain that this is a description of the Angel Gabriel appearing in the majestic, angelic form in which God created him. He “rose” and established himself on the horizon, filling the entire sky. This was one of the two times that the Prophet saw Gabriel in his original, magnificent form.

Thematic Context

This is a key part of the surah’s theme of affirming the reality and the grandeur of the prophetic experience. The surah is a direct testimony of the Prophet’s vision. The word fastawā captures the awesome moment of the angel’s self-revelation. The theme is that the source of the Qur’an is not a subtle whisper, but a magnificent and powerful reality that was witnessed in a clear and undeniable vision.

Modern & Comparative Lens

The concept of a celestial being revealing its “true form” is a powerful archetype of a theophany. It is a moment when the veil is lifted and a being from the unseen world manifests itself in its full glory. The Qur’anic description is a powerful and vivid literary depiction of this awe-inspiring event.

Practical Reflection & Application

This verse should deepen our appreciation for the immense strength and spiritual fortitude of our Prophet. He was able to withstand a vision that would cause any ordinary human being to collapse. The practical application is to read the Qur’an with the awe that befits a book whose origin is linked to such a majestic and powerful encounter. It should increase our certainty in the divine source of the message.

10. Al-Fuʾād (الْفُؤَاد) – The heart

Linguistic Root & Etymology

Root: (ف أ د) F-ʾ-D

• Arabic Root: ف-أ-د
• Core Meaning: The root fā’-alif-dāl (ف أ د) relates to the heart, particularly as the seat of intellect, insight, and intense emotion.
• Morphology & Derived Forms: `Al-Fu’ād` (الْفُؤَاد) is the heart. It is related to a root verb that means to kindle or burn, implying the heart is a place of fiery passion and perception.
• Extended Semantic Range: While `qalb` is the more general term for heart, `fu’ād` often emphasizes the heart’s function as a faculty of perception and understanding, the seat of cognition.
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. The root appears 16 times.

Linguistic and Contextual Explanation: The term al-Fuʾād (الْفُؤَاد) is used to affirm the truthfulness of the Prophet’s vision. `Mā kadhaba-l-fu’ādu mā ra’ā` (“The heart did not lie about what it saw”). Here, the `fu’ād` is the faculty of inner perception and cognition. The verse is stating that there was a perfect correspondence between the external sight (`ra’ā`) and the internal understanding (`fu’ād`). There was no illusion, self-deception, or misinterpretation.

Classical Exegesis (Tafsir)

In Surah An-Najm (53:11), the surah makes a definitive statement about the truthfulness of the Prophet’s vision: “The heart (al-fuʾād) did not lie about what it saw.” The commentators explain that this is a powerful testimony to the complete integrity of the prophetic experience. There was a perfect correspondence between what his eyes saw (the Angel Gabriel) and what his heart/mind perceived and understood. There was no illusion, no self-deception, and no falsehood in the experience. It was a perception of pure reality.

Thematic Context

This connects to the central theme of the certainty and the truthfulness of the revelation. The surah repeatedly affirms that the Prophet is speaking the truth. This verse provides the internal proof. It is a statement about the perfect sincerity and the clear perception of the Prophet’s own “heart.” The theme is that the revelation was received by a pure and truthful vessel, which guarantees its uncorrupted transmission.

Modern & Comparative Lens

The relationship between perception (what the eye sees) and cognition (what the heart/mind understands) is a central topic in philosophy and psychology. This verse is a statement of perfect cognitive and perceptual coherence. It is a rejection of any skeptical interpretation that would try to explain the prophetic vision as a hallucination or a psychological projection. The verse asserts that it was a real seeing, both physically and spiritually.

Practical Reflection & Application

This verse encourages us to strive for a state where our own hearts are truthful. We should work to purify our hearts from the diseases of doubt, hypocrisy, and self-deception, so that our hearts can also “see” and perceive the truths of the revelation with clarity. The practical application is to pray for a “heart that does not lie” and to engage in the spiritual practices that polish the heart and make it a clear mirror for the divine truth.

11. Ghashshāhā (فَغَشَّاهَا) – So there covered it

Linguistic Root & Etymology

Root: (غ ش ي) GH-SH-Y

• Arabic Root: غ-ش-ي
• Core Meaning: The root ghayn-shīn-yā’ (غ ش ي) means to cover, envelop, or overwhelm.
• Morphology & Derived Forms: `Ghashshāhā` (فَغَشَّاهَا) is a Form II perfect tense verb, “it covered it.” The intensive form suggests a comprehensive and overwhelming covering.
• Occurrences in the Surah and in the whole Quran: The verb appears once in this surah. The root appears over 20 times.

Linguistic and Contextual Explanation: The phrase idh yaghshā-s-sidrata mā yaghshā (إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَىٰ) (“When there covered the Lote-tree that which covered it”) uses a deliberate and profound vagueness. The verb `ghashshā` in the second clause is replaced by the relative pronoun `mā` (“that which”). This rhetorical device, called `ibham`, is used to indicate that the “covering” was a reality so magnificent, awesome, and beyond human comprehension that it cannot be described in words. It was a covering of divine light, angels, and wonders that defy all description.

Classical Exegesis (Tafsir)

This is part of the mysterious and awe-inspiring description of the Lote-tree of the Farthest Boundary in Surah An-Najm (53:16). After stating that the tree was being “enveloped,” the surah says, “…by that which enveloped it.” The commentators have explained that the “what” that covered the tree is left deliberately vague and undefined to express its magnificent and indescribable nature. It was a covering of divine light, of angels, or of colors and wonders that are beyond all human description. The vagueness is a rhetorical device to convey the sublime and ineffable reality of what the Prophet witnessed.

Thematic Context

This connects to the theme of the sublimity of the Prophet’s celestial experience. The surah takes the listener to the very boundary of the created cosmos and then uses this deliberately obscure language to signify a reality that is beyond human language and comprehension. The theme is that the Prophet was granted a vision of a reality that is utterly transcendent and cannot be captured in ordinary words.

Modern & Comparative Lens

The use of “apophatic” language—describing something by what it is *not* or by emphasizing its indescribable nature—is a key feature of mystical and spiritual discourse across all traditions. This verse is a perfect example of this. By saying the tree was covered “by that which covered it,” the Qur’an is pointing to a reality that transcends the limits of language. It is an invitation to a state of silent awe rather than a detailed description.

Practical Reflection & Application

This verse should fill our hearts with a deep sense of awe and humility. It is a reminder that the realities of the unseen world are far beyond our limited human imagination. The practical application is to be humble in our conception of God and the unseen. We should believe firmly in what has been described, but we should also recognize that the ultimate reality is far more magnificent than anything we can ever conceive.

12. Hawā (هَوَىٰ) – It sets / He desires

Linguistic Root & Etymology

Root: (ه و ي) H-W-Y

• Arabic Root: ه-و-ي
• Core Meaning: The root hā’-wāw-yā’ (ه و ي) has two distinct primary meanings: (1) to fall, drop, or descend, and (2) to desire, have an inclination for, or love.
• Morphology & Derived Forms: `Hawā` (هَوَىٰ) in verse 1 is a verb meaning “it fell/set.” `Al-Hawā` (الْهَوَىٰ) in verse 3 is the noun for “desire” or “whim.”
• Occurrences in the Surah and in the whole Quran: The root is used in both of its primary meanings in the first three verses of this surah. The root appears about 28 times in the Qur’an.

Linguistic and Contextual Explanation: The surah opens with a brilliant rhetorical device known as `jinās` (punning or paronomasia) using the root `H-W-Y`. It begins with an oath `wa-n-najmi idhā hawā` (“By the star when it sets”). The verb **hawā (هَوَىٰ)** here means to set or fall. Immediately after, it defends the Prophet by stating `wa mā yanṭiqu ʿan al-hawā` (“Nor does he speak from desire”). The noun **al-hawā (الْهَوَىٰ)** here means personal whim or desire. The linguistic link is powerful: God swears by the celestial, divinely-ordered “falling” of the star to affirm that the Prophet’s speech does not come from the low, “fallen” desires of the human ego.

Classical Exegesis (Tafsir)

Surah An-Najm opens with an oath, “By the star when it sets (hawā)” (53:1). Then, immediately after, it defends the Prophet: “Nor does he speak from [his own] desire (al-hawā)” (53:3). The commentators have marveled at this brilliant rhetorical juxtaposition. The surah swears by the “setting” of a star to affirm that the Prophet does not speak from his own “setting” or “fallen” human desires. The oath and the subject of the oath are linguistically and conceptually linked.

Thematic Context

This is the central theme of the opening of the surah: the divine origin of the Prophet’s speech. The theme is established through this powerful and sophisticated play on words. The surah is a sustained argument that the Prophet’s words are not the product of his own ego or “desire,” but are a direct revelation from God. The contrast between the celestial movement of the star and the base movement of human whim is the foundation of this argument.

Modern & Comparative Lens

The critique of action based on “desire” (hawā) versus action based on a higher principle is a central theme in many ethical and philosophical systems. The Qur’an frames this as the fundamental distinction between human speech and divine revelation. Divine revelation is pure truth, free from the subjective distortions of the human ego and its “desires.”

Practical Reflection & Application

This verse is a call for us to examine the source of our own speech and actions. Are we speaking and acting based on the clear guidance of the revelation, or are we speaking and acting from our own “hawā“—our whims, our desires, our egos? The practical application is to strive to subordinate our own desires to the command of God and to make the revelation, not our own whims, the ultimate guide for our lives.

13. Hādhā al-ḥadīth taʿjabūn (أَفَمِنْ هَٰذَا الْحَدِيثِ تَعْجَبُونَ) – Then at this discourse do you wonder?

Linguistic Root & Etymology

Root: (ع ج ب) ʿ-J-B

• Arabic Root: ع-ج-ب
• Core Meaning: The root ʿayn-jīm-bā’ (ع ج ب) means to wonder, to be amazed, or to be surprised.
• Morphology & Derived Forms: `Taʿjabūn` (تَعْجَبُونَ) is a plural imperfect verb. `ʿAjab` is wonder.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root appears 27 times.

Linguistic and Contextual Explanation: The phrase a-fa-min hādhā-l-ḥadīth taʿjabūn (أَفَمِنْ هَٰذَا الْحَدِيثِ تَعْجَبُونَ) is the first of a series of rebuking questions at the surah’s end. “This discourse” (`hādhā al-ḥadīth`) refers to the Qur’an. The question challenges the disbelievers’ reaction. Their `ʿajab` (wonder) is not one of awe and admiration, but one of arrogant disbelief and mockery. The verse asks, “After hearing these momentous truths, is your only response one of cynical surprise?”

Classical Exegesis (Tafsir)

In the final section of Surah An-Najm (53:59), a series of sharp, rebuking questions are posed to the disbelievers. The first is, “Then at this discourse do you wonder?” The commentators explain that “this discourse” refers to the Qur’an. The question is a sharp critique of their reaction. Their “wonder” is not the wonder of awe and acceptance, but the wonder of arrogant incredulity. The verse is asking: “After all the proofs and the clear signs, is your only response still one of dismissive amazement?”

Thematic Context

This connects to the theme of the irrational and inappropriate response of the disbelievers to the revelation. The surah has presented a message of the utmost gravity and certainty. The proper response is awe, submission, and weeping. The disbelievers’ response is the exact opposite: they “wonder” with mockery, they “laugh,” and they remain “heedless.” This final section is a direct condemnation of this profound spiritual misattunement.

Modern & Comparative Lens

The psychology of cognitive dissonance is on full display here. When confronted with a truth that is too overwhelming or too demanding to accept, one response is a kind of cynical and dismissive “wonder.” It is a defense mechanism to avoid the serious implications of the message. The verse is a powerful critique of this intellectual and spiritual cowardice.

Practical Reflection & Application

This verse encourages us to have the correct response to “this discourse,” the Qur’an. Our wonder should be the wonder that leads to faith, not the wonder that leads to denial. The practical application is to approach the Qur’an with a humble and open heart. We should allow its message to amaze us in a way that softens our hearts and brings tears to our eyes, not in a way that leads to laughter and heedlessness. It is a call to be deeply and seriously moved by the divine word.

14. Ibrāhīm alladhī waffā (وَإِبْرَاهِيمَ الَّذِي وَفَّىٰ) – And of Abraham who fulfilled [his obligations]

Linguistic Root & Etymology

Root: (و ف ي) W-F-Y

• Arabic Root: و-ف-ي
• Core Meaning: The root wāw-fā’-yā’ (و ف ي) means to fulfill, to be true to a promise, or to be complete.
• Morphology & Derived Forms: `Waffā` (وَفَّىٰ) is a Form II perfect tense verb. The intensive Form II (`faʿʿala`) implies fulfilling something completely, perfectly, and without any shortcoming.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah.

Linguistic and Contextual Explanation: The title given to Abraham, alladhī waffā (الَّذِي وَفَّىٰ) (“the one who fulfilled”), is a divine testimony to his perfect character. The intensive verb `waffā` indicates that he did not just fulfill his obligations, but he did so perfectly and completely. He was true to every single covenant and command he received from God, most famously his willingness to sacrifice his son. This title makes him the ultimate human model of faithfulness.

Classical Exegesis (Tafsir)

In Surah An-Najm (53:37), the surah refers to the ancient principles of monotheism found in “the scriptures of Moses and of Abraham who fulfilled [his obligations].” The commentators explain that Abraham is given this special title because he was tested with immense and difficult commands from God, and he “fulfilled” every single one of them with perfect submission. The ultimate example of this was his willingness to sacrifice his son. This title is a divine testimony to his perfect faithfulness and his status as a role model for all of humanity.

Thematic Context

This connects to the surah’s theme of the continuity of the divine message. The surah is not bringing a new religion, but is reminding the people of the timeless principles that were already present in the scriptures of the great prophets of the past. The mention of Abraham, the great patriarch revered by the Arabs, is a powerful argument. The verse is saying: “The principles I am teaching you—of individual accountability and just recompense—are the very same principles of your own revered ancestor, the one who was the epitome of fulfilling his duty to God.”

Modern & Comparative Lens

Abraham is a central and unifying figure in the Abrahamic faiths. The Qur’anic title “the one who fulfilled” is a beautiful and concise summary of his spiritual legacy. It defines his greatness not in terms of his power or his miracles, but in terms of his character: his absolute and unwavering faithfulness to his covenant with God. This is a powerful and universal model of a life of integrity.

Practical Reflection & Application

This verse encourages us to emulate the beautiful example of our father Abraham. We should strive to be people who “fulfill” our obligations, both to God and to His creation. The practical application is to be diligent in fulfilling our prayers, our promises, our trusts, and all the duties that God has placed upon us. It is a call to be a person of ultimate spiritual integrity, just like the one who “fulfilled.”

15. Jannat al-maʾwā (جَنَّةُ الْمَأْوَىٰ) – The Garden of Abode

Linguistic Root & Etymology

Root: (أ و ي) ʾ-W-Y

• Arabic Root: أ-و-ي
• Core Meaning: The root alif-wāw-yā’ (أ و ي) means to seek shelter, refuge, or to have an abode.
• Morphology & Derived Forms: `Al-Ma’wā` (الْمَأْوَىٰ) is a noun of place, meaning the place of refuge or the final abode.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah.

Linguistic and Contextual Explanation: The phrase Jannat al-Maʾwā (جَنَّةُ الْمَأْوَىٰ) is a name for a specific garden in Paradise, located “near the Lote-tree of the Farthest Boundary.” The name itself is significant. It is the ultimate `ma’wā`—the final, secure “abode” and “refuge” for the believers, after the long journey and the trials of the worldly life. Its location at the very edge of the created cosmos signifies its sublime and unparalleled status.

Classical Exegesis (Tafsir)

In the description of the Prophet’s celestial journey in Surah An-Najm (53:15), this is the name of the Garden that is located near the Lote-tree of the Farthest Boundary. “Near it is the Garden of Abode.” The commentators explain that this is a specific name for a high and special level of Paradise. It is the final “abode” and “refuge” for the souls of the believers and the martyrs. Its location near the ultimate boundary of creation signifies its high and sublime status.

Thematic Context

This connects to the theme of the reality and the glory of the Hereafter. The surah gives the listener a direct, eyewitness account of the reality of Paradise. It is not just a concept; it is a real place that the Prophet himself saw. The naming of this specific Garden adds a layer of detail and reality to the vision, making the promise of the Hereafter more tangible and certain.

Modern & Comparative Lens

The idea of a “garden” as the final “abode” or “refuge” is a powerful and universal archetype of paradise. It speaks to a deep human longing for a return to a primordial state of peace, security, and harmony with nature. The Qur’anic name “Garden of Abode” is a beautiful and concise expression of this ideal. It is not just a garden to visit, but a home to “abide” in forever.

Practical Reflection & Application

This verse should fill our hearts with a deep yearning for this beautiful “Garden of Abode.” The practical application is to live a life that makes us worthy of this final refuge. We should strive to be among those who, by God’s mercy, will find their final home and their ultimate shelter in this blessed Garden that the Prophet himself witnessed.

16. Al-Jazāʾ al-awfā (الْجَزَاءَ الْأَوْفَىٰ) – The fullest recompense

Linguistic Root & Etymology

Root: (و ف ي) W-F-Y

• Arabic Root: و-ف-ي
• Core Meaning: The root wāw-fā’-yā’ (و ف ي) means to fulfill, to be true to a promise, or to be complete.
• Morphology & Derived Forms: `Al-Jazā’` (الْجَزَاء) is the recompense. `Al-Awfā` (الْأَوْفَىٰ) is the superlative form, “the most complete” or “the fullest.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah.

Linguistic and Contextual Explanation: The phrase al-jazā’ al-awfā (الْجَزَاءَ الْأَوْفَىٰ) describes the nature of the divine reward. After stating that a person’s striving will be seen, the surah promises that it will be recompensed with the “fullest recompense.” The superlative `al-awfā` guarantees that the reward will not just be fair, but will be perfectly complete and abundant, lacking in nothing and given in the most fulfilling manner possible.

Classical Exegesis (Tafsir)

In Surah An-Najm (53:41), after stating that every human will be shown their own striving, this verse declares the nature of the final reward. “Then he will be recompensed for it with the fullest recompense.” The commentators explain that this is a statement of God’s perfect and generous justice. Every deed will be recompensed in the most complete and perfect way. For the good deeds, this means a reward that is multiplied and is far greater than the deed itself. For the evil deeds, it is a recompense that is perfectly just and equivalent to the crime.

Thematic Context

This connects to the surah’s central theme of ultimate and individual accountability. The surah refutes the idea that one can bear another’s sins or that a person’s fate is arbitrary. This verse affirms that the final outcome will be a direct and “full” recompense for one’s own, personal “striving.” The theme is one of perfect moral causality.

Modern & Comparative Lens

The concept of a “full” and just recompense is the foundation of any system of justice. This verse applies this principle to the cosmic and eternal scale. It is a powerful promise that no good deed is ever wasted and no evil deed is ever overlooked. It provides a profound basis for a life of moral and ethical striving, with the certainty that one’s efforts will receive their “fullest” and most just reward.

Practical Reflection & Application

This verse should be a source of immense motivation for us to do good. It is a reminder that we are dealing with a Lord who is perfectly just and infinitely generous. The practical application is to strive our best in doing good, with the full and certain confidence that every small effort will be seen, recorded, and rewarded with the “fullest recompense” by our appreciative Lord.

17. Kāshifah (كَاشِفَة) – A remover / revealer

Linguistic Root & Etymology

Root: (ك ش ف) K-SH-F

• Arabic Root: ك-ش-ف
• Core Meaning: The root kāf-shīn-fā’ (ك ش ف) means to uncover, remove, or reveal.
• Morphology & Derived Forms: `Kāshifah` (كَاشِفَة) is a feminine active participle, meaning “a remover” or “a revealer.”
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. The root appears over 20 times.

Linguistic and Contextual Explanation: The term kāshifah (كَاشِفَةٌ) is used to describe the absolute authority of God over the Final Hour. `Laysa lahā min dūni-llāhi kāshifah` (“Of it, besides Allah, there is no remover”). This means that no created being has the power to `kashf` (remove/avert) the calamity of the Hour once it arrives. It can also mean that no one can `kashf` (reveal) its precise timing before it comes. In either meaning, it affirms God’s exclusive control over this ultimate event.

Classical Exegesis (Tafsir)

In Surah An-Najm (53:58), after the declaration that the “Approaching Event has approached,” this powerful statement is made about it. “Of it, besides Allah, there is no remover.” The commentators explain that when the Final Hour arrives, no one—no idol, no angel, no prophet, no power in the entire universe—has the ability to “remove” it, to avert it, or to disclose its exact timing except God Himself. It is an event that is in the absolute and exclusive control of God.

Thematic Context

This connects to the theme of the absolute sovereignty of God, especially in the matter of the Final Hour. The surah is a warning of this imminent event, and this verse is a powerful statement of its inescapability. The theme is to direct all hope and fear to God alone. Since He is the only one who has any control over this ultimate event, He is the only one who should be worshipped and the only one whose help should be sought.

Modern & Comparative Lens

This is a powerful statement of theological exclusivity. It is a rejection of all forms of intercession or mediation at the ultimate moment of reckoning. It asserts that the final destiny of the cosmos is a matter that is in the hands of the Creator alone. This is a central tenet of pure monotheism, which removes all intermediaries and establishes a direct and unmediated relationship between the creation and its Lord.

Practical Reflection & Application

This verse is a call to place our ultimate hope and our ultimate fear in God alone. The practical application is to not rely on any created being or any worldly power to save us from the ultimate realities of death and judgment. We should turn directly to God in our prayers, seeking His mercy and His protection, knowing that besides Him, there is no “remover” of calamity and no true savior.

18. Lā taziru wāziratun wizra ukhrā (أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ) – No bearer of burdens will bear the burden of another

Linguistic Root & Etymology

Root: (و ز ر) W-Z-R

• Arabic Root: و-ز-ر
• Core Meaning: The root wāw-zāy-rā’ (و ز ر) means to bear a heavy load or burden.
• Morphology & Derived Forms: `Wāzirah` (وَازِرَة) is an active participle, “a bearer of a burden” (a soul). `Wizr` (وِزْر) is the burden itself (sin). `Lā taziru` (لَا تَزِرُ) means “it will not bear.”
• Occurrences in the Surah and in the whole Quran: This phrase appears once in this surah. This principle is a foundational doctrine, stated 5 times in the Qur’an.

Linguistic and Contextual Explanation: The phrase allā taziru wāziratun wizra ukhrā (أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ) is a fundamental principle of divine justice. It states that no soul (`wāzirah`) will carry the burden of sin (`wizr`) of another. This is the doctrine of absolute individual accountability. Each soul is responsible for its own actions, and there is no concept of inherited sin (original sin) or vicarious atonement.

Classical Exegesis (Tafsir)

In Surah An-Najm (53:38), this is stated as one of the fundamental and timeless principles found in the scriptures of Abraham and Moses. The commentators explain that this is the Qur’anic doctrine of absolute individual responsibility. On the Day of Judgment, no soul will be held accountable for the sins of another. There is no concept of inherited sin or vicarious atonement. Every soul is responsible for its own “burden.”

Thematic Context

This is the central theme of the final third of the surah. The surah refutes the polytheists’ foolish beliefs about intercession and their attempt to “outsource” their sins. This verse is the foundational principle that dismantles that entire worldview. It is a radical statement of personal accountability. Your fate in the Hereafter is tied directly to your own actions, and your actions alone.

Modern & Comparative Lens

This principle is a cornerstone of modern legal and ethical thought. The idea that an individual is responsible for their own actions and should not be punished for the crimes of their parents or their community is a fundamental tenet of justice. This verse provides a powerful and ancient theological basis for this principle. It is also a key point of theological distinction with the Christian doctrine of original sin.

Practical Reflection & Application

This verse is both liberating and sobering. It is liberating because it frees us from the burden of sins we did not commit. It is sobering because it places the full and unshakeable responsibility for our own lives squarely on our own shoulders. The practical application is to take full ownership of our spiritual journey. We cannot rely on the piety of our parents or the prayers of our friends to save us. We must carry our own load and strive to make it a light one, filled with good deeds.

19. Lā tuzakkū anfusakum (فَلَا تُزَكُّوا أَنفُسَكُمْ) – So do not claim yourselves to be pure

Linguistic Root & Etymology

Root: (ز ك و) Z-K-W

• Arabic Root: ز-ك-و
• Core Meaning: The root zāy-kāf-wāw (ز ك و) means to be pure, to grow, or to increase in goodness.
• Morphology & Derived Forms: `Lā tuzakkū` (فَلَا تُزَكُّوا) is a plural prohibition of the Form II verb `zakkā` (to purify, or to claim purity for). `Anfusakum` (أَنفُسَكُمْ) is “yourselves.” `Zakāh` (purifying charity) comes from this root.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah.

Linguistic and Contextual Explanation: The command fa-lā tuzakkū anfusakum (فَلَا تُزَكُّوا أَنفُسَكُمْ) (“So do not claim purity for yourselves”) is a prohibition against self-praise and spiritual arrogance. The verb `tuzakkū` here means to praise one’s own purity or piety. The verse commands believers to avoid this, reminding them `huwa aʿlamu bi-mani-ttaqā` (“He is most knowing of who is truly pious”). True piety (`taqwā`) is an inner state known only to God, and claiming it for oneself is a sign of its absence.

Classical Exegesis (Tafsir)

In Surah An-Najm (53:32), after stating that God’s forgiveness is vast, this command is given. “So do not claim yourselves to be pure. He is most knowing of who is righteous.” The commentators explain that this is a prohibition against self-praise and spiritual arrogance. We should never be satisfied with our own piety or praise ourselves for our good deeds. True purity is a matter of the heart that is known only to God, and to claim it for oneself is a sign of pride. We should always be in a state of hope and fear, never a state of self-satisfied security.

Thematic Context

This connects to the theme of the proper attitude of a believer. The surah critiques the arrogance of the disbelievers, and this verse is a warning to the believers to avoid the subtle arrogance that can come with religious practice. The theme is one of profound humility before God. Our job is to do the deeds; the judgment of their “purity” and acceptance belongs to God alone.

Modern & Comparative Lens

The danger of “spiritual pride” or self-righteousness is a warning found in many spiritual traditions. This verse is a powerful and direct Qur’anic prohibition of this. It is a call for a humble and self-critical spirituality. In a modern “self-help” culture that often emphasizes self-affirmation, this verse is a powerful reminder that in the spiritual realm, true worth comes from humility and a recognition of one’s own shortcomings, not from self-praise.

Practical Reflection & Application

This verse is a crucial guide for our inner life. The practical application is to avoid feeling complacent or arrogant about our own religious practice. We should never look down on others whom we consider to be less pious than ourselves. Instead, we should always be focused on our own faults, constantly seeking to improve, and entrusting the final judgment of our “purity” to God alone. True piety is to forget your own piety.

20. Al-Lāt (اللَّات) – Al-Lat

Linguistic Root & Etymology

Root: N/A (Proper Name)

• Core Meaning: `Al-Lāt` (اللَّات) was the proper name of a major pre-Islamic goddess worshipped by the Arabs, particularly the tribe of Thaqif in the city of Ta’if. The name is likely a feminine form derived from the word `Allāh`.
• Occurrences in the Surah and in the whole Quran: The name appears once in this surah.

Linguistic and Contextual Explanation: The name Al-Lāt (اللَّات) is mentioned as the first of the three main goddesses worshipped by the Quraysh. `A-fa-ra’aytumu-l-Lāta wa-l-ʿUzzā` (“Then have you considered Al-Lat and Al-Uzza?”). By naming their chief deities directly, the surah launches a direct and powerful critique of their polytheism, exposing the irrationality of their beliefs and the powerlessness of the idols they worship.

Classical Exegesis (Tafsir)

In Surah An-Najm (53:19), the surah begins its sharp and direct critique of the polytheists’ beliefs by naming their chief deities. “Then have you considered al-Lāt and al-ʿUzzā, and Manāt, the third, the other one?” The commentators explain that these were the three most prominent goddesses worshipped by the tribes around Mecca. By naming them directly, the Qur’an is confronting their false religion head-on, taking their objects of worship and subjecting them to a devastating theological critique.

Thematic Context

The mention of al-Lāt and the other goddesses is the centerpiece of the surah’s theme of the irrationality of polytheism. The surah challenges the worshippers: “Are you to have the male, and He the female? That, then, is an unjust division!” The theme is to expose the contradictory, misogynistic, and baseless nature of their beliefs. Their goddesses are shown to be nothing but “names” with no divine authority.

Modern & Comparative Lens

The critique of the worship of al-Lāt, al-ʿUzzā, and Manāt is a historically significant event. It was a direct attack on the core of the religious and economic system of pre-Islamic Mecca. From a comparative religion perspective, it is a classic example of a monotheistic polemic against a polytheistic pantheon. The arguments used are based on reason, the critique of anthropomorphism, and the exposure of social hypocrisy.

Practical Reflection & Application

This verse is a reminder of the importance of grounding our faith in truth and reason, not in baseless traditions or cultural deities. The practical application is to be discerning about what we give our devotion to. We should ensure that our worship is directed only to the one, transcendent Creator, and not to any of the modern “goddesses” that vie for our attention, whether they be wealth, fame, or ideology.

21. Mā kadhaba al-fuʾād mā raʾā (مَا كَذَبَ الْفُؤَادُ مَا رَأَىٰ) – The heart did not lie about what it saw

Linguistic Root & Etymology

Root: (ك ذ ب) K-DH-B

• Arabic Root: ك-ذ-ب
• Core Meaning: The root kāf-dhāl-bā’ (ك ذ ب) means to lie or deny as false.
• Morphology & Derived Forms: `Mā kadhaba` (مَا كَذَبَ) is a negated perfect tense verb, “it did not lie.” `Al-Fu’ād` is the heart/intellect. `Mā ra’ā` is “what it saw.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root `K-DH-B` is very common.

Linguistic and Contextual Explanation: This definitive statement, mā kadhaba al-fuʾād mā raʾā (مَا كَذَبَ الْفُؤَادُ مَا رَأَىٰ), affirms the absolute truthfulness of the Prophet’s vision. It testifies to the perfect harmony between his physical sight (`ra’ā`) and his inner perception (`fu’ād`). The heart did not misinterpret or “lie” to itself about what the eyes saw. This negates any possibility of illusion, hallucination, or self-deception in the prophetic experience.

Classical Exegesis (Tafsir)

This definitive statement in Surah An-Najm (53:11) affirms the absolute truthfulness of the Prophet’s vision. The commentators explain that this is a testimony to the perfect harmony between the Prophet’s physical sight and his inner perception (fuʾād). What his eyes saw was not an illusion or a trick, and what his heart understood was not a delusion. The inner faculty of his heart perfectly confirmed the reality of what his outer faculty of sight witnessed. There was zero contradiction or deception in the experience.

Thematic Context

This is a central part of the surah’s theme of the certainty of the revelation. The surah goes to great lengths to describe the prophetic vision in detail, and this verse provides the ultimate seal of its authenticity. The theme is that the revelation is based on a perception of pure reality, a seeing that was true both outwardly and inwardly. This is the firm foundation upon which the entire message rests.

Modern & Comparative Lens

The relationship between outer perception and inner cognition is a key question in philosophy and psychology. This verse is a statement of perfect epistemological coherence. It is a refutation of any skeptical theory that would attempt to drive a wedge between the Prophet’s vision and his understanding of it, such as by claiming it was a hallucination that he misinterpreted. The verse asserts the complete and truthful integrity of the entire experience.

Practical Reflection & Application

This verse should instill in us a profound trust in the message of our Prophet. We should have the full conviction that the realities he described are not the product of a lying or deluded heart, but of a heart that was the most truthful and a perception that was the most clear. The practical application is to receive the teachings of the Qur’an and the Sunnah with this same sense of trust and certainty.

22. Mā zāgha al-baṣaru wa mā ṭaghā (مَا زَاغَ الْبَصَرُ وَمَا طَغَىٰ) – The sight [of the Prophet] did not swerve, nor did it transgress

Linguistic Root & Etymology

Roots: (ز ي غ) Z-Y-GH and (ط غ ي) Ṭ-GH-Y

• Arabic Root (zāgha): ز-ي-غ
• Arabic Root (ṭaghā): ط-غ-ي
• Core Meaning: `Zāgha` means to swerve or deviate. `Ṭaghā` means to transgress or go beyond the proper limit.
• Morphology & Derived Forms: `Mā zāgha` (مَا زَاغَ) and `mā ṭaghā` (وَمَا طَغَىٰ) are both negated perfect tense verbs. `Al-Baṣar` (الْبَصَر) is the sight.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah.

Linguistic and Contextual Explanation: This phrase, mā zāgha al-baṣaru wa mā ṭaghā (مَا زَاغَ الْبَصَرُ وَمَا طَغَىٰ), describes the perfect state of the Prophet’s sight during his sublime vision at the Lote-tree. His gaze was perfectly focused and disciplined. It did not `zāgha` (swerve) in distraction, nor did it `ṭaghā` (transgress) by trying to look beyond what it was permitted to see. It describes a state of perfect perceptual `adab` (etiquette) in the divine presence.

Classical Exegesis (Tafsir)

This is a description of the Prophet’s state during his second great vision at the Lote-tree of the Farthest Boundary, in Surah An-Najm (53:17). The commentators explain that in the face of the most overwhelming and awe-inspiring reality that any created being has ever witnessed, the Prophet’s sight was perfectly firm and steady. It did not “swerve” to the right or the left in confusion, nor did it “transgress” by trying to see that which it was not permitted to see. It was a vision of perfect focus, clarity, and adab (etiquette).

Thematic Context

This connects to the theme of the immense spiritual strength and the perfect character of the Prophet Muhammad. The surah is a testament to his high station. This verse is a proof of that station. He was able to witness the ultimate realities of the unseen without his perception failing or faltering. This is a sign of his unique spiritual capacity and the perfection of his servitude. His sight was as submissive to its limits as his heart was to God’s command.

Modern & Comparative Lens

This is a profound description of a peak mystical experience. It describes a state of perception that is both completely overwhelmed and yet perfectly focused and disciplined. It is the opposite of a chaotic or ecstatic trance. The Prophet’s vision is portrayed as a calm, clear, and steady witnessing of reality. This emphasizes the sober and disciplined nature of the prophetic consciousness in Islam.

Practical Reflection & Application

This verse should fill our hearts with immense love and awe for our Prophet. It is a reminder of the incredible spiritual strength he possessed. The practical application for us is to strive for a degree of focus and discipline in our own spiritual lives. When we are engaged in prayer or in reading the Qur’an, we should try to keep our “sight” (our attention) from “swerving” into distraction or “transgressing” into arrogant thoughts. It is a call to a focused and disciplined spirituality.

24. Al-Muntahā (الْمُنتَهَىٰ) – The Farthest Boundary

Linguistic Root & Etymology

Root: (ن ه ي) N-H-Y

• Arabic Root: ن-ه-ي
• Core Meaning: The root nūn-hā’-yā’ (ن ه ي) means to forbid or to come to an end.
• Morphology & Derived Forms: `Al-Muntahā` (الْمُنتَهَىٰ) is the noun of place from the Form VIII verb `intahā` (to end). It means the end-point, the limit, or the farthest boundary.
• Occurrences in the Surah and in the whole Quran: The word appears twice in this surah.

Linguistic and Contextual Explanation: The word al-Muntahā (الْمُنتَهَىٰ) is used in two profound ways. First, as `Sidrat al-Muntahā`, the Lote-tree of the “Farthest Boundary,” which marks the absolute limit of created knowledge and existence. Second, `wa anna ilā Rabbika-l-muntahā` (“And that to your Lord is the final end”), which establishes God as the ultimate destination and purpose of all things. The physical `muntahā` in the heavens points to the metaphysical `muntahā` which is God Himself.

Classical Exegesis (Tafsir)

This word is used in two profound ways in Surah An-Najm. First, it is the location of the Lote-tree, “Sidrat al-Muntahā” (53:14), the ultimate boundary in the heavens beyond which no creation can pass. Second, it is the final destination of all things: “And that to your Lord is the final end (al-muntahā)” (53:42). The commentators explain that these two uses are connected. The “farthest boundary” of the created cosmos points to the ultimate reality beyond it: God Himself, who is the “final end” and the ultimate goal of all of existence.

Thematic Context

The theme of the “final end” is central to the surah. The surah is a call to look beyond the immediate and the superficial to the ultimate realities. The “Lote-tree of the Farthest Boundary” is a symbol of the limit of created knowledge. The statement that God is the “final end” is a declaration of His status as the ultimate purpose and the final destination of our life’s journey. It is a profound statement of eschatology and teleology.

Modern & Comparative Lens

The concept of an “ultimate reality” or a “final end” that gives meaning to all of existence is a central quest of philosophy and religion. The Qur’an identifies this “muntahā” as a personal God, the Lord of all worlds. This provides a deeply meaningful and relational answer to the ultimate questions of existence. The journey of life is not a random walk; it is a journey towards this “final end.”

Practical Reflection & Application

This verse should be the ultimate orientation for our life’s compass. Our final destination is our Lord. The practical application is to live our lives as a journey towards this “final end.” This means making the desire to meet our Lord with His being pleased with us the ultimate motivation for all our actions. When we know our final destination, our journey becomes purposeful and clear.

25. Al-Muʾtafikah (الْمُؤْتَفِكَة) – The Overturned City

Linguistic Root & Etymology

Root: (أ ف ك) ʾ-F-K

• Arabic Root: أ-ف-ك
• Core Meaning: The root alif-fā’-kāf (أ ف ك) means to turn something upside down, to lie, or to fabricate.
• Morphology & Derived Forms: `Al-Mu’tafikah` (الْمُؤْتَفِكَة) is the feminine active participle of the Form VIII verb `i’tafaka` (to be overturned). It refers to the cities of the people of Lot.
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. It appears 4 times in the Qur’an.

Linguistic and Contextual Explanation: The term al-Muʾtafikah (الْمُؤْتَفِكَةَ) is a powerful name for the cities of the people of Lot. `Wa-l-mu’tafikata ahwā` (“And the Overturned City He brought down”). The name itself describes their punishment. Their society, which had “overturned” the natural moral order, was itself physically “overturned” by God’s decree. The name is a concise and vivid description of both their crime and their consequence.

Classical Exegesis (Tafsir)

In the list of destroyed nations in Surah An-Najm (53:53), the surah mentions, “And the overturned city He brought down.” The commentators are in unanimous agreement that this refers to the cities of the people of the Prophet Lot (the cities of Sodom and Gomorrah), which were destroyed for their transgressions. They were “overturned” both literally (the angel is said to have lifted them up and turned them upside down) and metaphorically (their society was based on an “overturning” of the natural order).

Thematic Context

The story of the “overturned city” is another of the historical lessons in the surah. It connects to the theme of the inevitable destruction of societies that persist in grave moral corruption. The story is presented as a swift and powerful proof of divine justice. It serves as a warning that a society that “inverts” the natural and moral laws of God will itself be “inverted” and destroyed.

Modern & Comparative Lens

The story of the destruction of Sodom and Gomorrah is a major narrative in the Abrahamic traditions. The Qur’anic term “the overturned city” is a particularly powerful and evocative name for this event. It is a timeless symbol of a society that has become so corrupt that its very foundations are upended. It is a powerful allegory for the self-destructive nature of a community that abandons all divine and moral guidance.

Practical Reflection & Application

This verse is a sobering reminder of the consequences of widespread moral corruption. The practical application is to be among those who stand for moral uprightness and who enjoin good and forbid evil in our own communities. We should work to build societies that are based on the firm foundation of divine guidance, not on the inverted values that lead to destruction.

26. An-Najm (النَّجْم) – The Star

Linguistic Root & Etymology

Root: (ن ج م) N-J-M

• Arabic Root: ن-ج-م
• Core Meaning: The root nūn-jīm-mīm (ن ج م) refers to a star or a celestial body that appears.
• Morphology & Derived Forms: `An-Najm` (النَّجْم) is the noun for a star.
• Occurrences in the Surah and in the whole Quran: The word gives the surah its name and appears once here. The root appears 13 times.

Linguistic and Contextual Explanation: The term an-Najm (النَّجْمِ) is the subject of the surah’s opening oath: `wa-n-najmi idhā hawā` (“By the star when it sets”). The oath uses a powerful cosmic image to capture the listener’s attention and to affirm the gravity of the message to follow. The “setting star” can symbolize the descent of revelation, the setting of the old polytheistic order, or simply the magnificent and reliable order of the cosmos, all of which serve as a fitting prelude to the surah’s core themes.

Classical Exegesis (Tafsir)

This is the first word of the surah and its namesake (53:1). “By the star when it sets.” The commentators have offered several interpretations for which “star” this oath refers to. Some have said it refers to a specific star, like the Pleiades. Others have said it refers to the stars in general as they set over the horizon. A third, powerful interpretation is that the “star” is a metaphor for the Prophet Muhammad himself, whose coming was like the rising of a star, and whose message (the Qur’an) was sent down in portions, like the “setting” of stars. A fourth view is that it refers to the “star” of revelation itself, Gabriel, as he descended.

Thematic Context

The oath by the “setting star” is a magnificent and powerful opening that immediately sets a tone of cosmic gravity. It connects to the theme of the divine signs in the universe. The predictable and orderly setting of the stars is a sign of a powerful and wise creator. The surah swears by this sign of cosmic order to affirm the truth and the orderliness of the revelation that is to follow. It is an oath by a majestic, celestial event to affirm the truth of an equally majestic, spiritual event.

Modern & Comparative Lens

The stars have been a source of wonder, guidance, and mystery for humanity since the beginning of time. The surah taps into this universal human experience of awe. The image of a “setting star” is a particularly poignant one, often symbolizing the end of an era or the passing of a great being. The oath uses this powerful, poetic image to capture the listener’s full attention and to prepare them for a message of ultimate significance.

Practical Reflection & Application

This verse encourages us to look at the stars with a contemplative eye. We should see their rising and their setting not as a mere mechanical process, but as a profound and beautiful sign of the divine order. The practical application is to allow the sight of the stars at night to be a reminder of our Creator and of the divine revelation that has been sent to guide us, just as the stars have guided travelers through the darkness for millennia.

27. Nazlatan ukhrā (نَزْلَةً أُخْرَىٰ) – Another descent

Linguistic Root & Etymology

Root: (ن ز ل) N-Z-L

• Arabic Root: ن-ز-ل
• Core Meaning: The root nūn-zāy-lām (ن ز ل) means to descend or come down.
• Morphology & Derived Forms: `Nazlah` (نَزْلَة) is a noun of instance, a single act of descent. `Ukhrā` (أُخْرَىٰ) means “another.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root is extremely common.

Linguistic and Contextual Explanation: The phrase nazlatan ukhrā (نَزْلَةً أُخْرَىٰ) is used to affirm the second vision the Prophet ﷺ had of the Angel Gabriel. `Wa laqad ra’āhu nazlatan ukhrā` (“And he certainly saw him in another descent”). This second sighting, which took place during the Mi’raj at the Lote-tree, serves as a powerful confirmation of the first vision. It establishes that the Prophet’s encounters with the divine were not a one-time, ambiguous event, but a repeated and certain reality.

Classical Exegesis (Tafsir)

In Surah An-Najm (53:13), the surah affirms that the Prophet saw the Angel Gabriel a second time. “And he certainly saw him in another descent.” The commentators explain that this refers to the Prophet’s experience during the Mi’raj (the Ascension). The first vision was on the horizon on earth. This “other descent” or vision took place at the very boundary of the created cosmos, at the Lote-tree of the Farthest Boundary. This second vision is a further confirmation of the reality of his prophetic experience.

Thematic Context

This connects to the central theme of affirming the truth and the certainty of the revelation. The surah provides not one, but two, eyewitness accounts from the Prophet to establish the reality of his encounter with the Angel Gabriel. This second vision, which took place in the highest heaven, serves to elevate the status of the Prophet and to further underscore the sublime and transcendent source of his message.

Modern & Comparative Lens

The concept of a mystical or spiritual “ascent” to the heavens is a feature of many religious traditions. The Prophet’s Mi’raj is the ultimate expression of this in Islam. This verse is a key part of the Qur’anic testimony to this profound spiritual journey. The “other descent” signifies a different and higher level of perception, a vision of the angel in his celestial, rather than his terrestrial, context.

Practical Reflection & Application

This verse should increase our love for the Prophet and our awe at the profound realities he was privileged to witness. The practical application is to have full confidence in the message he brought back from that incredible journey. It is a reminder that the guidance we have in the Qur’an is not based on human speculation, but on a direct witnessing of the realities of the unseen by the most truthful of all creation.

28. Qāba qawsayni aw adnā (قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ) – A distance of two bow lengths or nearer

Linguistic Root & Etymology

Root: (ق و س) Q-W-S

• Arabic Root: ق-و-س
• Core Meaning: The root qāf-wāw-sīn (ق و س) means a bow (for archery).
• Morphology & Derived Forms: `Qāb` (قَاب) is a measure of length. `Qawsayn` (قَوْسَيْن) is the dual of `qaws` (bow). `Adnā` (أَدْنَىٰ) means “nearer.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah.

Linguistic and Contextual Explanation: This phrase, qāba qawsayni aw adnā (قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ), is a powerful metaphor for extreme proximity. It describes the closeness between the Prophet ﷺ and the Angel Gabriel during the vision. The image is drawn from the Arab custom of joining two bows to signify a new alliance. The phrase “or nearer” then indicates a level of intimacy that is almost beyond measure, signifying the direct, clear, and unmediated nature of the revelation being transmitted.

Classical Exegesis (Tafsir)

This is the description of the ultimate proximity that was achieved between the Angel Gabriel and the Prophet during the vision (53:9). “And was at a distance of two bow lengths or nearer.” The commentators explain this as a powerful metaphor for an extremely close and intimate encounter. In ancient Arabia, when two parties made a covenant, they would sometimes join their bows together, and this became a symbol of their new alliance and proximity. The verse uses this intimate, cultural symbol to describe the closeness of the encounter between the heavenly and the earthly messengers.

Thematic Context

This connects to the theme of the intimacy and the directness of the revelation. The surah is emphasizing that the message was not received from a great distance or through a long chain of intermediaries. It was a direct, intimate, and powerful transmission. This proximity is a sign of the immense honor bestowed upon the Prophet and the clarity and certainty of the message he received.

Modern & Comparative Lens

The imagery of “two bow lengths” is a beautiful and culturally specific metaphor for ultimate closeness. The phrase “or nearer” adds a sense of a proximity that is so great that it is almost beyond measure. It is a literary device to convey a level of intimacy that strains the very limits of language. It is the peak moment of the celestial encounter described in the surah.

Practical Reflection & Application

This verse, in describing the closeness between the Prophet and the Angel of revelation, should inspire in us a desire for our own form of “closeness” to God. While we cannot have such a physical encounter, we can strive for a spiritual proximity through our sincere worship and our deep reflection on the message that was delivered in this intimate encounter. It is a call to seek a personal and intimate relationship with our Lord.

29. Saʿā (سَعَىٰ) – He has striven

Linguistic Root & Etymology

Root: (س ع ي) S-ʿ-Y

• Arabic Root: س-ع-ي
• Core Meaning: The root sīn-ʿayn-yā’ (س ع ي) means to strive, to endeavor, to hasten, or to work for something.
• Morphology & Derived Forms: `Saʿā` (سَعَىٰ) is a perfect tense verb. `Saʿy` is the verbal noun, “striving,” and is the name of the ritual walk during Hajj.
• Occurrences in the Surah and in the whole Quran: The word appears twice in this surah. The root is common, appearing about 30 times.

Linguistic and Contextual Explanation: The word saʿā (سَعَىٰ) is used to define the basis of human accountability. `Wa an laysa li-l-insāni illā mā saʿā` (“And that there is not for man except that for which he has striven”). A person’s final outcome is determined by their own `saʿy`—their own personal effort, work, and striving. It is a principle of absolute personal responsibility. The surah then affirms `wa anna saʿyahu sawfa yurā` (“and that his striving will be seen”), guaranteeing that no effort, good or bad, will be overlooked.

Classical Exegesis (Tafsir)

In Surah An-Najm (53:39-40), one of the timeless principles from the scriptures of Abraham and Moses is stated: “And that there is not for man except that [good] for which he strives, and that his striving will be seen.” The commentators explain that this is a fundamental principle of divine justice. A person will only be rewarded for their own efforts and actions. One cannot rely on the deeds of others. Furthermore, every single act of “striving” (saʿy), no matter how small or unseen, is seen by God and will be shown to the person on the Day of Judgment.

Thematic Context

This connects to the theme of individual and personal accountability, which is a major focus of the latter part of the surah. It is the positive counterpart to the principle that “no soul will bear another’s burden.” The theme is one of a just and merit-based system of recompense. Our final outcome is a direct result of our own personal “striving” in this life.

Modern & Comparative Lens

The principle that a person is rewarded for their own “striving” is the foundation of the work ethic in many cultures. This verse provides a powerful spiritual basis for this principle. It is a rejection of fatalism and a powerful call to personal effort and responsibility. It asserts that our lives are not predetermined in a way that negates our free will; our “striving” truly matters and is the very basis of our final judgment.

Practical Reflection & Application

This verse is a powerful and direct motivation for us to do good. It is a divine guarantee that no effort is ever wasted. The practical application is to be constant and sincere in our “striving” for good deeds. We should pray with sincerity, give in charity, seek knowledge, and be kind to others, with the full and certain confidence that our “striving will be seen” and will be rewarded with the fullest recompense by our just and appreciative Lord.

30. Sāmidūn (سَامِدُونَ) – You are engrossed in amusement

Linguistic Root & Etymology

Root: (س م د) S-M-D

• Arabic Root: س-م-د
• Core Meaning: The root sīn-mīm-dāl (س م د) means to be heedless, distracted by amusement, or to raise one’s head in arrogance.
• Morphology & Derived Forms: `Sāmidūn` (سَامِدُون) is the plural active participle.
• Occurrences in the Surah and in the whole Quran: The word appears once in the Qur’an, in this surah.

Linguistic and Contextual Explanation: The word sāmidūn (سَامِدُونَ) describes the state of the disbelievers who laugh at the Qur’an. `Wa antum sāmidūn` (“While you are engrossed in amusement”). It signifies a state of profound `ghaflah` (heedlessness), where one is so preoccupied with entertainment and distraction that one is completely deaf to the grave warnings of revelation.

Classical Exegesis (Tafsir)

In the final, rebuking questions of Surah An-Najm (53:61), the disbelievers are described as those who “laugh and do not weep, while you are engrossed in amusement (sāmidūn).” The commentators explain that this is a description of their profound state of heedlessness (ghaflah). They are so distracted by their worldly games and amusements that they are completely deaf to the grave and momentous warnings of the Qur’an. Their laughter in the face of the ultimate warning is a sign of their spiritual death.

Thematic Context

This is the culmination of the surah’s theme of the inappropriate and irrational response of the disbelievers. The surah has presented a message of the utmost gravity. The proper response is awe and tears. Their response is the exact opposite: laughter and amusement. This stark contrast highlights the vast gulf between the worldview of the believer and the worldview of the heedless denier.

Modern & Comparative Lens

The critique of a society that is “amusing itself to death” is a powerful and recurring one. The Roman concept of “bread and circuses” and Neil Postman’s modern critique of entertainment culture are examples of this. This verse is a powerful, ancient diagnosis of this social and spiritual disease. It is a warning that a culture of constant distraction and amusement can make a people completely deaf to the most important truths of existence.

Practical Reflection & Application

This verse is a powerful call for us to be serious about our faith and our lives. It is a warning against allowing our lives to become a mere series of distractions and amusements. The practical application is to dedicate regular time for serious reflection, to cultivate a heart that is softened by the remembrance of God, and to respond to the warnings of the Qur’an with tears of awe, not the laughter of heedlessness. It is a call to awaken from the slumber of amusement.

31. Shadīd al-quwā (شَدِيدُ الْقُوَىٰ) – Mighty in power

Linguistic Root & Etymology

Root: (ق و ي) Q-W-Y

• Arabic Root: ق-و-ي
• Core Meaning: The root qāf-wāw-yā’ (ق و ي) means strength or power.
• Morphology & Derived Forms: `Shadīd` (شَدِيد) means mighty or strong. `Al-Quwā` (الْقُوَىٰ) is the plural of `quwwah` (power/strength).
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root for power is very common.

Linguistic and Contextual Explanation: The phrase shadīd al-quwā (شَدِيدُ الْقُوَىٰ) is the first description given of the Angel Gabriel. It literally means “strong in powers,” indicating a being of immense and multidimensional strength. This is mentioned to emphasize the power and authority of the source of revelation. The magnificent Qur’an was taught and transmitted by a messenger of magnificent power.

Classical Exegesis (Tafsir)

In Surah An-Najm (53:5), this is the first description of the being who taught the Prophet the revelation. “He was taught by one mighty in power.” The commentators are in unanimous agreement that this refers to the Angel Gabriel. He is described as a being of immense and overwhelming power. This is a testament to his high rank among the angels and to the powerful and weighty nature of the message he was entrusted to carry.

Thematic Context

This connects to the theme of the divine and majestic origin of the Qur’an. The surah emphasizes that the revelation is not a human product. This verse establishes the nature of the heavenly messenger who served as the intermediary. The fact that the teacher was “mighty in power” guarantees the integrity and the authority of what was taught. The powerful message was delivered by a powerful messenger.

Modern & Comparative Lens

The depiction of angels as beings of immense power is a common feature of the Abrahamic traditions. This Qur’anic description is particularly emphatic. It serves to create a sense of awe and to underscore the gravity of the event of revelation. It is a powerful literary and theological statement about the majesty of the divine realm.

Practical Reflection & Application

This verse should fill our hearts with a sense of awe for the process of revelation. The practical application is to approach the Qur’an with a reverence that befits a message that was transmitted by an angel who is “mighty in power.” It should increase our confidence in the authenticity and the protected nature of the Qur’an, knowing that it was delivered by a messenger who was more than capable of fulfilling his trust perfectly.

32. Ash-Shiʿrā (الشِّعْرَىٰ) – Sirius

Linguistic Root & Etymology

Root: (ش ع ر) SH-ʿ-R

• Arabic Root: ش-ع-ر
• Core Meaning: The root shīn-ʿayn-rā’ (ش ع ر) means to know or to perceive. `Shiʿr` is poetry.
• Morphology & Derived Forms: `Ash-Shiʿrā` (الشِّعْرَىٰ) is the proper name for the star Sirius.
• Occurrences in the Surah and in the whole Quran: The name appears once in the Qur’an, in this surah.

Linguistic and Contextual Explanation: The phrase wa annahu huwa Rabbu-sh-Shiʿrā (وَأَنَّهُ هُوَ رَبُّ الشِّعْرَىٰ) (“And that it is He who is the Lord of Sirius”) is a direct refutation of astral worship. Some pre-Islamic Arabs worshipped `Ash-Shiʿrā` (Sirius), the brightest star in the night sky. The verse affirms that this magnificent star is not a god, but a created entity, and its `Rabb` (Lord and Sustainer) is Allah alone. It is an argument from creation, directing worship away from the created to the Creator.

Classical Exegesis (Tafsir)

In the list of God’s absolute powers in Surah An-Najm (53:49), the surah states, “And that it is He who is the Lord of Sirius.” The commentators explain that this is a direct and specific refutation of a particular form of polytheism. Some of the ancient Arab tribes, particularly the tribe of Khuza’ah, used to worship the star Sirius. The verse makes it clear that Sirius is not a deity; it is a created being, and its “Lord” and Creator is Allah alone. It is a powerful and specific critique of astral worship.

Thematic Context

This connects to the surah’s central theme of refuting shirk and establishing pure Tawḥīd. The surah has already refuted the worship of the goddesses al-Lāt, al-ʿUzzā, and Manāt. This verse extends that critique to the worship of celestial bodies. The theme is that all of creation, from the smallest atom to the brightest star in the sky, is under the dominion of the one Lord, and none of it is worthy of worship.

Modern & Comparative Lens

Star worship has been a common feature of many ancient religions. This verse is a classic example of a monotheistic polemic against this practice. From a modern astronomical perspective, Sirius is a star system, vastly larger and more powerful than our own sun. The verse’s statement that God is its “Lord” is, from this perspective, an even more profound and awe-inspiring declaration of God’s infinite power.

Practical Reflection & Application

This verse is a reminder to direct our worship and our sense of awe to the Creator, not to His magnificent creations. We can appreciate the beauty and the power of the stars, but we must always remember that they are created and controlled by a Lord who is infinitely greater. The practical application is to see the entire cosmos as a sign that points to its Lord, and to ensure that our worship is never diverted to the sign itself.

33. Sidrat al-muntahā (سِدْرَةِ الْمُنتَهَىٰ) – The Lote-tree of the Farthest Boundary

Linguistic Root & Etymology

Root: (ن ه ي) N-H-Y

• Arabic Root: ن-ه-ي
• Core Meaning: The root nūn-hā’-yā’ (ن ه ي) means to forbid or to come to an end.
• Morphology & Derived Forms: `Sidrah` (سِدْرَة) is a lote-tree. `Al-Muntahā` (الْمُنتَهَىٰ) is the noun of place from the Form VIII verb `intahā` (to end).
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah.

Linguistic and Contextual Explanation: The phrase Sidrat al-Muntahā (سِدْرَةِ الْمُنتَهَىٰ) describes a magnificent tree at the ultimate boundary of the created cosmos. It is the `muntahā`—the final end-point or limit—beyond which no created being’s knowledge or movement can pass. The Prophet’s vision at this location during his Mi’raj (Ascension) signifies the sublime, transcendent source of his knowledge, a knowledge granted from beyond the farthest limits of creation.

Classical Exegesis (Tafsir)

This is the location of the Prophet’s second great vision, described in Surah An-Najm (53:14). “At the Lote-tree of the Farthest Boundary.” The commentators, based on hadith, describe this as a real and magnificent tree in the seventh heaven. It is called the “farthest boundary” because it is the final limit for the knowledge and the movement of all created beings, including the greatest of angels like Gabriel. The Prophet Muhammad was the only creation who was granted the honor of passing beyond this point during his ascension (Mi’raj).

Thematic Context

This is a central part of the theme of the unique and sublime nature of the Prophet’s celestial experience. It establishes his incredibly high station in the sight of God. The Sidrat al-Muntahā is a powerful symbol of the ultimate frontier of the created cosmos. The Prophet’s vision at this location is a testament to the transcendent and authoritative source of his message.

Modern & Comparative Lens

The “World Tree” or a cosmic tree that connects the different realms of existence is a powerful archetype in many world mythologies (e.g., Yggdrasil in Norse mythology). The Sidrat al-Muntahā is the Islamic expression of this archetype. It is not just a mythological symbol, but is presented as a real, albeit unseen, cosmic entity. It is a symbol of the ultimate limits of created existence and created knowledge.

Practical Reflection & Application

Reflecting on the Sidrat al-Muntahā should fill our hearts with a sense of awe for the vastness of God’s creation and the immense honor He bestowed upon our Prophet. It is a powerful reminder of the limits of our own knowledge and perception. The practical application is to be humble in our claims to knowledge and to trust completely in the guidance brought by the one who was granted a vision of the realities that lie beyond the “farthest boundary.”

34. Ṣuḥufi Mūsā (صُحُفِ مُوسَىٰ) – The scriptures of Moses

Linguistic Root & Etymology

Root: (ص ح ف) Ṣ-Ḥ-F

• Arabic Root: ص-ح-ف
• Core Meaning: The root ṣād-ḥā’-fā’ (ص ح ف) means a page or something spread out.
• Morphology & Derived Forms: `Ṣuḥuf` (صُحُف) is the plural of `ṣaḥīfah`, a page, scroll, or scripture. `Muṣḥaf` is the term for a copy of the Qur’an.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. `Ṣuḥuf` is mentioned a few times for past scriptures.

Linguistic and Contextual Explanation: The phrase ṣuḥufi Mūsā (صُحُفِ مُوسَىٰ) refers to the scriptures revealed to the Prophet Moses, primarily the Torah. The surah references these ancient “scrolls” to show that its core message of individual accountability is not new, but is a timeless truth that was also taught to Abraham and Moses. This is an argument from historical consensus, grounding the Qur’an’s message in the established prophetic tradition.

Classical Exegesis (Tafsir)

In Surah An-Najm (53:36), the surah begins its final argument on individual accountability by asking if the denier has been informed of what is in “the scriptures of Moses.” The commentators explain that this refers to the Torah and the other revelations given to Moses. The surah is making the powerful point that the principles it is about to state—that no soul bears another’s burden and that a person is only responsible for their own striving—are not new doctrines. They are timeless, foundational truths that were present in the previous, universally revered scriptures as well.

Thematic Context

This connects to the surah’s theme of the unity of the divine message. The surah consistently frames the Qur’an not as an innovation, but as a confirmation and a reminder of the same eternal truth sent to all prophets. By referencing the “scriptures of Moses and Abraham,” the surah is grounding its ethical and theological principles in a shared, sacred history. It is an argument from tradition and consensus.

Modern & Comparative Lens

This verse is a powerful statement of the shared moral and theological heritage of the Abrahamic faiths. It explicitly states that the core principles of Islamic ethics concerning individual responsibility are the same as those found in the scriptures of the earlier prophets. This provides a profound basis for interfaith dialogue and the recognition of a common ethical framework.

Practical Reflection & Application

This verse encourages us to have a deep respect for the previous revelations and to see our own faith as part of a long and continuous tradition of divine guidance. The practical application is to study the core teachings of the previous prophets, with the understanding that the Qur’an confirms their essential message. This broadens our spiritual perspective and deepens our appreciation for the single, unified truth that God has sent to all of humanity.

35. Taḍḥakūna wa lā tabkūn (وَتَضْحَكُونَ وَلَا تَبْكُونَ) – And you laugh and do not weep

Linguistic Root & Etymology

Roots: (ض ح ك) Ḍ-Ḥ-K and (ب ك ي) B-K-Y

• Core Meaning: `Taḍḥakūn` (you laugh), `lā tabkūn` (you do not weep).
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah.

Linguistic and Contextual Explanation: This phrase, wa taḍḥakūna wa lā tabkūn (وَتَضْحَكُونَ وَلَا تَبْكُونَ), is a sharp rebuke of the disbelievers’ inappropriate emotional response to the Qur’an. Faced with a message of ultimate gravity, they “laugh” in mockery and “do not weep” in awe or fear. Their response reveals a profound spiritual disconnect, a hardened heart that is completely unmoved by the most momentous of truths.

Classical Exegesis (Tafsir)

This is the second of the sharp, rebuking questions in the final section of Surah An-Najm (53:60). “And you laugh and do not weep.” The commentators explain that this is a condemnation of the disbelievers’ profoundly inappropriate emotional response to the Qur’an. The warnings of the Qur’an are so grave and its promises so magnificent that the proper response for a sincere heart is one of awe, fear, and tears. Their response of “laughter” is a sign of their utter heedlessness, their mockery, and their complete spiritual disconnect from the gravity of the message.

Thematic Context

This connects to the theme of the proper state of the heart when engaging with the divine word. The surah contrasts the hard, mocking hearts of the deniers with the receptive, humble heart of the believer. The presence of tears is seen as a sign of a soft and sincere heart, while laughter in this context is a sign of a hard and arrogant one. The surah is a call for a profound emotional and spiritual re-attunement to the divine reality.

Modern & Comparative Lens

The capacity for tears in a spiritual context is often seen as a sign of a “breakthrough” or a moment of genuine emotional connection. The verse is a powerful critique of a purely cynical or intellectualized engagement with sacred texts that is devoid of any emotional response. It is a call for a holistic engagement that involves not just the mind, but also the heart and its capacity for awe and reverence.

Practical Reflection & Application

This verse is a call to cultivate a soft and receptive heart. The practical application is to listen to and read the Qur’an with a presence of heart that allows its message to move us. We should pray for a heart that is softened by the remembrance of God and an eye that weeps out of awe for Him. We should strive to be among those who weep when they hear the words of their Lord, not among those who laugh in heedless amusement.

36. Tahwā al-anfus (مَا تَهْوَى الْأَنفُسُ) – What the souls desire

Linguistic Root & Etymology

Root: (ه و ي) H-W-Y

• Arabic Root: ه-و-ي
• Core Meaning: The root hā’-wāw-yā’ (ه و ي) means to desire, have an inclination for, or love. It also means to fall.
• Morphology & Derived Forms: `Tahwā` (تَهْوَى) is an imperfect verb. `Al-Hawā` is desire or whim, often with a negative connotation of a “base” or “fallen” desire. `Al-Anfus` (الْأَنفُس) is the plural of `nafs` (soul/self).
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root is common, appearing about 28 times.

Linguistic and Contextual Explanation: The phrase mā tahwā al-anfus (مَا تَهْوَى الْأَنفُسُ) is used to diagnose the source of the polytheists’ beliefs. They are not following revelation, but are following `aẓ-ẓann` (conjecture) and `mā tahwā-l-anfus` (“what the souls desire”). Their religion is a product of their own whims and cultural preferences, a system they have invented to suit their own `hawā` (desires), rather than submitting their desires to the truth.

Classical Exegesis (Tafsir)

In Surah An-Najm (53:23), the beliefs of the polytheists are diagnosed as having no authority from God. “They follow not except assumption and what [their own] souls desire.” The commentators explain that this is the second pillar of their misguidance. Their religion is not based on divine revelation, but on a combination of baseless conjecture (ẓann) and their own “desires.” They have fashioned a religion that suits their whims, that doesn’t challenge their lifestyle, and that conforms to their baseless traditions. It is a religion of the ego, not a religion from God.

Thematic Context

This connects to the central theme of the contrast between divine guidance and human desire (hawā). The surah presents a clear choice: either follow the revelation that comes from a source beyond desire, or follow a path that is a mere reflection of your own base desires. The theme is that a religion based on “what the souls desire” is a form of self-worship and is ultimately a delusion.

Modern & Comparative Lens

This is a profound critique of subjective or “designer” spirituality. It is a warning against the modern tendency to create a personalized “faith” by picking and choosing from various traditions to create a belief system that is comfortable and makes no moral demands. The verse argues that true religion is not about finding what you desire; it is about submitting your desires to what is true.

Practical Reflection & Application

This verse is a crucial guide for our own spiritual journey. We must be vigilant that our understanding and practice of Islam is based on the authentic sources, not on “what our souls desire.” The practical application is to be honest with ourselves and to be wary of the tendency to seek out interpretations or rulings that are simply convenient for our own lifestyle. It is a call to a sincere submission to the truth, even when it is difficult.

37. Ufuq al-aʿlā (الْأُفُقِ الْأَعْلَىٰ) – The highest part of the horizon

Linguistic Root & Etymology

Root: (أ ف ق) ʾ-F-Q

• Arabic Root: أ-ف-ق
• Core Meaning: The root alif-fā’-qāf (أ ف ق) relates to the horizon or a wide expanse.
• Morphology & Derived Forms: `Ufuq` (أُفُق) is the horizon. `Al-Aʿlā` (الْأَعْلَىٰ) is the superlative for “highest.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root appears 3 times.

Linguistic and Contextual Explanation: The phrase bi-l-ufuqi-l-aʿlā (بِالْأُفُقِ الْأَعْلَىٰ) (“in the highest part of the horizon”) describes the location where the Angel Gabriel first appeared to the Prophet ﷺ in his true form. This majestic setting emphasizes the grandeur and undeniable clarity of the vision. It was not a dream or an inner voice, but a clear sighting of a magnificent being filling the “highest horizon.”

Classical Exegesis (Tafsir)

In the description of the Prophet’s first vision in Surah An-Najm (53:7), the location of the Angel Gabriel is specified. “While he was in the highest part of the horizon.” The commentators explain that this is a description of the angel appearing in his magnificent, true form, filling the horizon in the direction of the sunrise. It was a clear, unmistakable, and awe-inspiring vision, not a fleeting or ambiguous glimpse. His appearance on the “highest horizon” signifies his celestial origin and the sublime nature of the encounter.

Thematic Context

This connects to the surah’s theme of the certainty and the grandeur of the revelation. The surah provides these specific, visual details to establish the reality of the prophetic experience. The theme is that the revelation was not an internal, psychological event, but a real encounter with a magnificent being that took place in the physical world. The “highest horizon” is the stage for this momentous event.

Modern & Comparative Lens

The “horizon” is a powerful and universal symbol of the boundary between the seen and the unseen, the earth and the heavens. The description of a celestial being appearing on the “highest horizon” is a magnificent and powerful image of a theophany. It is a literary and spiritual device to convey the awesome and world-altering nature of the beginning of the final revelation.

Practical Reflection & Application

This verse, in its majestic description of the beginning of the revelation, should fill our hearts with awe for the Qur’an. The practical application is to reflect on the immense and powerful events that brought this book to us. It is not an ordinary book; its history begins on the “highest horizon.” This reflection should increase our reverence for the Qur’an and our commitment to studying and living by its message.

38. Usjudū lillāhi wa-ʿbudū (اسْجُدُوا لِلَّهِ وَاعْبُدُوا) – Prostrate to Allah and worship [Him]

Linguistic Root & Etymology

Roots: (س ج د) S-J-D and (ع ب د) ʿ-B-D

• Core Meaning: `Usjudū` (prostrate!), `wa-ʿbudū` (and worship!).
• Morphology & Derived Forms: Both are plural imperative verbs. `Sujūd` is prostration. `ʿIbādah` is worship.
• Occurrences in the Surah and in the whole Quran: The phrase appears once as the concluding verse of this surah.

Linguistic and Contextual Explanation: This final verse, fasjudū lillāhi wa-ʿbudū (فَاسْجُدُوا لِلَّهِ وَاعْبُدُوا), is the surah’s ultimate command and practical conclusion. After all the arguments against polytheism and the proofs for `Tawḥīd`, the only logical response is to `usjudū` (prostrate) and `uʿbudū` (worship) Allah alone. Prostration is the ultimate physical act of submission, and worship is the comprehensive state of servitude. This verse is one of the verses in the Qur’an that requires a prostration of recitation (`sajdat at-tilāwah`).

Classical Exegesis (Tafsir)

This is the final verse and the concluding command of Surah An-Najm (53:62). After the series of sharp, rebuking questions to the disbelievers, the surah ends with this direct and powerful call to action. “So prostrate to Allah and worship [Him].” The commentators explain that this is the only logical and proper response to the entire surah. After hearing the proofs of God’s power, the certainty of the revelation, and the foolishness of their own ways, the only sane path is to fall down in prostration and to direct all of one’s worship to God alone. This is a verse of obligatory prostration (sajdah) in the recitation of the Qur’an.

Thematic Context

This is the practical culmination of all the themes of the surah. The surah has been a sustained argument for Tawḥīd and a critique of shirk. This final verse is the practical application of that argument. The theme is that true knowledge and understanding must lead to action. The entire surah is a call that is designed to lead the listener to this very moment of physical and spiritual submission.

Modern & Comparative Lens

The act of prostration is the ultimate physical expression of submission and humility. This final command is a call to embody the message of the surah in a direct, physical act. It is a powerful conclusion that moves from the realm of argument and debate to the realm of direct, experiential worship. It is a call to stop arguing and to start worshipping.

Practical Reflection & Application

This verse is a direct command to us. The practical application is to respond to the message of the Qur’an with our bodies as well as our hearts. When we read this surah and reflect on its powerful message, our natural response should be to fall in prostration, acknowledging the greatness of our Lord and our own humble station as His servants. This act of sujūd is the perfect and most beautiful conclusion to the profound journey of Surah An-Najm.

39. Waḥyun yūḥā (وَحْيٌ يُوحَىٰ) – A revelation revealed

Linguistic Root & Etymology

Root: (و ح ي) W-Ḥ-Y

• Arabic Root: و-ح-ي
• Core Meaning: The root wāw-ḥā’-yā’ (و ح ي) means to reveal, to inspire, or to communicate swiftly and secretly.
• Morphology & Derived Forms: `Waḥy` (وَحْي) is the verbal noun. `Yūḥā` (يُوحَىٰ) is a passive imperfect verb, “it is being revealed.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root is common.

Linguistic and Contextual Explanation: The phrase in huwa illā waḥyun yūḥā (إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ) (“It is not but a revelation that is revealed”) is a definitive statement on the nature of the Qur’an. The structure is one of negation (`in… illā`, “not… but”) and emphasis. It asserts that the Prophet’s message is nothing other than pure `waḥy` (revelation). The present tense `yūḥā` (“is being revealed”) implies a continuous, ongoing process of divine communication.

Classical Exegesis (Tafsir)

In Surah An-Najm (53:4), this is the definitive statement about the nature of the Prophet’s speech concerning the religion. “It is not but a revelation revealed.” The commentators explain that this is a complete negation of any other source for the Qur’an. It is not the Prophet’s own poetry, his own philosophy, or his own desires. It is nothing *but* a pure revelation that is being sent down to him from a higher source. The phrasing emphasizes its objective, external, and divine nature.

Thematic Context

This is a central statement of the surah’s primary theme: the divine origin of the Qur’an. The surah is a sustained defense of the authenticity of the revelation. This verse is the core of that defense. It establishes the fundamental principle that the Prophet is a pure channel for a divine message, not its author. This is the foundation upon which his entire authority as a messenger rests.

Modern & Comparative Lens

The nature of “revelation” is a key topic in theology. This verse provides a concise and powerful definition from the Islamic perspective. It is a direct communication from God to His prophet. This “propositional” model of revelation (where actual information is conveyed) is a key feature of the Abrahamic faiths. The verse is a clear and unambiguous statement of this model.

Practical Reflection & Application

This verse should instill in us the utmost confidence in the divine origin of the Qur’an. The practical application is to approach the Qur’an with the full conviction that we are reading a message that is nothing but a “revelation revealed.” This means we should take its commands with the utmost seriousness, trust its promises with the utmost certainty, and find in its words a direct and pure source of guidance from our Creator.

40. Yanṭiqu ʿan al-hawā (يَنطِقُ عَنِ الْهَوَىٰ) – He speaks from [his own] desire

Linguistic Root & Etymology

Root: (ه و ي) H-W-Y

• Arabic Root: ه-و-ي
• Core Meaning: The root hā’-wāw-yā’ (ه و ي) means to desire or to fall.
• Morphology & Derived Forms: `Yanṭiqu` (يَنطِقُ) is “he speaks.” `ʿan al-hawā` (عَنِ الْهَوَىٰ) means “from desire” or “out of whim.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah.

Linguistic and Contextual Explanation: The phrase wa mā yanṭiqu ʿan al-hawā (وَمَا يَنطِقُ عَنِ الْهَوَىٰ) (“Nor does he speak from desire”) is a divine testimony to the Prophet’s infallibility in conveying revelation. His religious speech is not a product of `hawā`—personal whims, ego, or base desires. The word `hawā` often has a negative connotation of a “fallen” or misguided desire, which is brilliantly contrasted with the “falling” (`hawā`) of the star in the opening oath.

Classical Exegesis (Tafsir)

In Surah An-Najm (53:3), this is the divine testimony negating any personal desire as the source of the Prophet’s religious teachings. “Nor does he speak from [his own] desire.” The commentators explain that this is a statement of the Prophet’s absolute sincerity and the objective nature of his message. When he speaks about matters of the religion, his words are not influenced by his own personal whims, his ego, his cultural biases, or his desires. His speech on these matters is a pure transmission of the divine revelation.

Thematic Context

This is the negative half of the testimony that establishes the surah’s central theme of the divine origin of the revelation. The verse first negates the human source (desire) and then, in the next verse, affirms the divine source (“It is not but a revelation revealed”). This complete negation and affirmation is a powerful rhetorical structure that leaves no room for doubt about the nature of the Prophet’s message.

Modern & Comparative Lens

The challenge of distinguishing between a genuine divine message and the personal desires of the messenger is a central problem in the history of religion. This verse is a direct and powerful statement that addresses this problem. It sets a high and perfect standard for prophetic speech: it must be completely free from the contamination of the ego. This is a key aspect of the Islamic doctrine of prophetic infallibility (ʿiṣmah) in conveying the message.

Practical Reflection & Application

This verse should fill us with complete trust in the guidance of our Prophet. It is also a powerful guide for our own speech. While we are not prophets, we should strive to emulate this principle in our own lives. The practical application is to be mindful of the source of our own speech. Are we speaking from a place of sincerity and a desire for the truth, or are we speaking “from our own desire”—from our ego, our anger, or our biases? It is a call to a more conscious and truthful way of speaking.