Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Nuh

1. ʿAdhābun alīm (عَذَابٌ أَلِيمٌ) – A painful punishment

Linguistic Root & Etymology

ʿAdhāb signifies punishment. Alīm (root: A-L-M (أ-ل-م)) is an adjective meaning painful, grievous, or tormenting. The phrase is a common Qur’anic term for a severe and painful chastisement.

Classical Exegesis (Tafsir)

In the opening verse of Surah Nuh (71:1), Noah’s mission is defined: “Warn your people before there comes to them a painful punishment.” The commentators explain that this “painful punishment” refers to both the punishment in this world (the great flood) and the eternal punishment of the Hereafter. The mission of the prophet is an act of mercy, a warning designed to save his people from this terrible and painful fate. The entire surah is a record of his effort to help them avert this punishment.

Thematic Context

This connects to the central theme of the surah: the prophetic warning and its consequences. The surah is a detailed account of the warning being delivered and being rejected. The “painful punishment” is the inevitable outcome of that rejection. The theme is one of divine justice, where a clear warning is always sent before a punishment is enacted. The surah is a testament to God’s mercy in sending the warner and His justice in sending the punishment upon those who deny him.

Modern & Comparative Lens

The concept of a “painful” consequence for moral and spiritual wrongdoing is a cornerstone of many ethical and religious systems. The Qur’an’s use of this term emphasizes the real suffering that results from a life lived in opposition to the truth. It is not just a legal penalty but a state of profound and painful loss, both in this world and, more completely, in the next.

Practical Reflection & Application

Reflecting on the reality of a “painful punishment” is not meant to induce despair but to cultivate a healthy sense of God-consciousness (taqwā). It is a reminder of the seriousness of our choices. The practical application is to flee from the actions and beliefs that lead to such a fate, and to seek refuge in God’s mercy, which is the only shield against His just and painful retribution.

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2. Ajal Allāh (أَجَلُ اللَّهِ) – The term of Allah

Linguistic Root & Etymology

Ajal is a specified term or an appointed time. Allāh is God. The phrase refers to the divinely appointed and unchangeable time for a specific event, in this case, death or punishment.

Classical Exegesis (Tafsir)

In Surah Nuh (71:4), Noah tells his people that if they obey him, God will forgive them “and delay you for a specified term. Indeed, when the term of Allah has come, it will not be delayed.” The commentators explain that this refers to the fixed and absolute lifespan decreed for every soul. While sincere repentance can avert a specific, conditional punishment and lead to a blessed life that reaches its full, natural term, the final, absolute “term of Allah” (the moment of death) is unchangeable. When that appointment comes, it cannot be delayed for a single instant.

Thematic Context

This connects to the theme of the urgency of repentance. The surah is a call to turn to God *now*. This verse provides the ultimate reason why. The opportunity to repent is finite and is limited to the duration of our appointed “term.” The theme is a powerful one: we must act before the unchangeable “term of Allah” arrives, because after that moment, the door to repentance and action is permanently closed.

Modern & Comparative Lens

The concept of a “fixed term” for every life is a profound statement on the nature of mortality. It is a rejection of the illusion of an indefinite life. This verse is the Qur’an’s ultimate statement on the finality of death. This stands in contrast to religious systems that believe in reincarnation or a cyclical view of life. The Islamic worldview, as expressed here, is a linear one, where this life is a single, unrepeatable opportunity for action.

Practical Reflection & Application

This verse is a profound and direct call to action. It should cure us of all forms of procrastination in our spiritual lives. The practical application is to live every day with the awareness that our “appointed time” is coming and cannot be delayed. We should be quick to repent, diligent in our good deeds, and generous in our charity, making the most of the limited time we have been given before our own “term of Allah” arrives.

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3. An anzir qawmaka (أَنْ أَنذِرْ قَوْمَكَ) – That you warn your people

Linguistic Root & Etymology

An is “that.” Anzir is a command to warn. Qawmaka is “your people.”

Classical Exegesis (Tafsir)

This is the first command and the core of the mission given to the Prophet Noah in the opening verse of the surah (71:1). “Indeed, We sent Noah to his people, [saying], ‘Warn your people…'” The commentators explain that the fundamental role of a prophet is to be a “warner” (nadhīr). His job is to deliver a clear and compassionate warning to his people about the dangerous path they are on and the terrible consequences that await them if they do not change their course. The entire surah is a detailed account of Noah’s fulfillment of this one, central command.

Thematic Context

The theme of “warning” (indhār) is the central theme of the entire surah. The surah is a masterclass in the methodology of this prophetic warning. It shows Noah’s persistence, his diverse methods (public and private), and the rational and spiritual content of his warning. The theme is that the divine message is, in its essence, a merciful “warning” designed to save humanity from its own self-destruction.

Modern & Comparative Lens

The role of the “warner” or the “whistleblower” is a crucial one in any society. It is the role of the one who has the courage to speak an uncomfortable truth and to warn of a looming danger that others may be ignoring. The Qur’an gives this social role a profound spiritual significance. The “warning” of the prophets is the ultimate and most important warning in human history.

Practical Reflection & Application

This verse, in describing the mission of Noah, is a reminder of our own, smaller-scale responsibilities. The practical application is that when we see our own loved ones or our community heading down a dangerous path, we have a responsibility to be a “warner” in our own way. We should, with wisdom and compassion, offer a sincere and clear warning, out of a genuine desire to save them from harm, just as Noah did for his people.

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4. Anṣārā (أَنصَارًا) – Helpers

Linguistic Root & Etymology

Anṣār is the plural of nāṣir (root: N-Ṣ-R (н-с-р)), meaning a helper or a supporter.

Classical Exegesis (Tafsir)

In Noah’s final, desperate plea to God in Surah Nuh (71:25), after describing how his people’s sins led to their drowning, he says that they “did not find for themselves besides Allah any helpers.” The commentators explain that this is a statement of their utter abandonment. In this world, they had their idols and their powerful leaders, whom they thought would be their “helpers” and protectors. At the moment of the divine punishment, all of these false helpers were completely useless. They were left to face the wrath of God completely and utterly alone.

Thematic Context

This connects to the surah’s central theme of the futility of polytheism (shirk). The surah is a call to worship and to seek help from the one true God alone. The story of the flood is the ultimate practical proof of this. The theme is a powerful and direct one: all “helpers” besides Allah are an illusion. When the ultimate crisis arrives, they will be of no benefit whatsoever. The only true helper (an-Naṣīr) is God Himself.

Modern & Comparative Lens

The search for “helpers” or “saviors” is a fundamental human drive. This verse is a powerful theological statement about where true and lasting help can be found. It is a critique of a worldview that places its ultimate trust in created things—whether they be idols, ideologies, or human leaders. It asserts that the only rational and salvific path is to recognize that there are no ultimate “helpers” besides the Creator.

Practical Reflection & Application

This verse is a call to purify our own reliance and our own seeking of help. The practical application is to place our ultimate trust in God alone. While we should seek the help of other people in our worldly affairs, we must always recognize that they are only a means, and the ultimate source of all help and all success is God. We should turn our hearts to Him as the only true “helper” in our times of need.

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5. Aṣarrū (وَأَصَرُّوا) – And they persisted

Linguistic Root & Etymology

The root is Ṣ-R-R (ص-р-р). The verb aṣarrū means to persist in, to be stubborn about, or to insist upon something, especially a wrong action.

Classical Exegesis (Tafsir)

In Noah’s account of his people’s rejection in Surah Nuh (71:7), he says, “…but they put their fingers in their ears and covered themselves with their garments and persisted [in their denial] and were arrogant with great arrogance.” The commentators explain that their rejection was not a simple or a passive one. They “persisted” in it. It was a stubborn, determined, and continuous insistence on their state of disbelief, despite Noah’s tireless and varied efforts to call them to the truth. Their persistence was a sign of their closed hearts and their deep-seated arrogance.

Thematic Context

This connects to the theme of the surah as a psychological portrait of a rebellious people. The surah details the anatomy of their denial. “Persistence” is a key element of this. The theme is that their damnation was not a result of a single mistake, but of a long and stubborn “persistence” in a state of rebellion. This highlights the justice of their punishment; they were given every possible chance to change, but they chose to “persist” in their error.

Modern & Comparative Lens

The concept of “persistence” in a negative habit or a false belief is a key psychological barrier to change. This verse is a powerful and ancient diagnosis of this. It is a description of the state of willful ignorance, where a person is so committed to their existing worldview that they “persist” in it, even in the face of overwhelming evidence to the contrary. It is the very opposite of an open and a learning mind.

Practical Reflection & Application

This verse is a powerful warning against “persisting” in our own sins and our own mistakes. The practical application is to cultivate the opposite quality: a soft and a responsive heart that is quick to repent and to change its course when the truth becomes clear. We must be careful not to “persist” in our bad habits or our wrong opinions out of pride. It is a call to a life of humble and continuous self-correction.

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6. Aṭīʿūn (وَأَطِيعُونِ) – And obey me

Linguistic Root & Etymology

The root is Ṭ-W-ʿ (т-у-ъ), which means to obey willingly. The command aṭīʿūn means “obey me.”

Classical Exegesis (Tafsir)

In Surah Nuh (71:3), this is the third part of the core message of the Prophet Noah to his people. “That you worship Allah and fear Him and obey me.” The commentators explain that this is a fundamental and inseparable part of the prophetic call. Obedience to the messenger is the necessary and practical manifestation of one’s belief in God. To claim to worship and to fear God while disobeying the messenger whom He has sent is a contradiction in terms. The messenger is the divinely-appointed guide, and to obey him is to obey the One who sent him.

Thematic Context

This connects to the theme of the surah as a lesson in the nature of the prophetic mission. The surah is a powerful testament to the authority of the prophet. The theme is that the path to God is not a subjective one that we can invent for ourselves. The path has been clearly laid out by the messenger, and the only way to traverse it successfully is to “obey” him. The refusal of Noah’s people to obey him was the practical proof of their refusal to truly worship God.

Modern & Comparative Lens

The concept of the authority of a prophet or a messenger is a central and sometimes controversial topic in theology. This verse is a clear and direct statement of the Islamic position. The Prophet is not just a source of inspiration; he is a source of binding commands. This is a key element of the Islamic understanding of the Sunnah as a source of law and guidance, alongside the Qur’an.

Practical Reflection & Application

This verse is a call to a complete and holistic faith. The practical application is to ensure that our worship of God and our consciousness of Him is translated into a practical “obedience” to the teachings of His final Messenger, Muhammad. We should study his Sunnah and strive to “obey” him in all aspects of our lives, from our prayers to our character, seeing this as the ultimate and most sincere form of our obedience to God Himself.

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7. Aṭwārā (أَطْوَارًا) – In stages

Linguistic Root & Etymology

Aṭwār is the plural of ṭawr (root: Ṭ-W-R (т-у-р)), which means a stage, a phase, or a condition.

Classical Exegesis (Tafsir)

In his powerful argument from creation in Surah Nuh (71:14), Noah says, “While He has created you in stages.” The commentators explain that this is a reference to the different and distinct “stages” of human creation. This includes the stages of embryonic development in the womb (from a drop, to a clot, to a lump of flesh), and the stages of life after birth (from infancy, to childhood, to youth, to old age). The verse is a call to reflect on this gradual, orderly, and miraculous process of development.

Thematic Context

This connects to the theme of the surah as a call to recognize the signs of God’s wisdom and power. The fact that we are created in “stages” is a profound proof of a wise and purposeful creator. It is not a sudden or a chaotic event, but an orderly and a gradual process of unfolding. This sign of purposeful design in our own selves should lead us to have a sense of “reverence” (waqār) for the one who designed it.

Modern & Comparative Lens

The scientific understanding of human development, both in the womb and throughout the lifespan, has only served to confirm the profound truth of this verse. The fields of embryology and developmental psychology are the detailed, scientific study of our creation “in stages.” The verse is a remarkable and ancient statement that encourages a scientific and a reflective approach to our own development, seeing it as a sign of a higher wisdom.

Practical Reflection & Application

This verse is a powerful invitation to a journey of self-discovery. The practical application is to reflect on our own creation and our own life’s “stages.” We should see in our own development—from a helpless infant to a capable adult—a profound and personal sign of our Creator’s power and wisdom. This reflection is a direct path to awe, humility, and a deeper faith.

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8. Bisāṭā (بِسَاطًا) – A carpet

Linguistic Root & Etymology

The root is B-S-Ṭ (б-с-т), which means to spread out or to extend. A bisāṭ is a carpet or anything that has been spread out to be walked upon with ease.

Classical Exegesis (Tafsir)

In Noah’s beautiful and detailed argument from creation in Surah Nuh (71:19), he says, “And Allah has made for you the earth a carpet.” The commentators explain that this is a powerful metaphor for the mercy of God in the design of our planet. The earth has been “spread out” for us like a vast “carpet.” It is not jagged and impossible to traverse. Its plains have been smoothed, and its paths have been opened, so that we can live upon it and travel upon it with ease. It is a sign of a benevolent and purposeful design.

Thematic Context

This connects to the theme of recognizing the signs of God’s mercy and power in the natural world. Noah’s sermon is a masterclass in this. He moves from the heavens to the earth, showing his people how the entire cosmos is a sign that should lead them to faith. The image of the earth as a “carpet” is a particularly intimate and comforting one. It is a sign of a creator who has designed a “home” for us, not just a random planet.

Modern & Comparative Lens

The concept of the Earth as a specially prepared “home” for humanity is a powerful one. In modern environmental thought, the idea of the Earth as a single, interconnected system (the Gaia hypothesis) resonates with this Qur’anic metaphor. The verse is a call to an ecological consciousness that is based on a deep sense of gratitude for the beautiful and accommodating “carpet” upon which we live.

Practical Reflection & Application

This verse should change the way we see the very ground beneath our feet. We should see it not as a dead and inert thing, but as a “carpet” that has been mercifully spread out for us by our Lord. The practical application is to live upon this “carpet” as grateful and responsible inhabitants. We should travel upon it to seek what is good, and we should be careful not to corrupt it or to tear it with our injustice and our sin. It is a call to be good stewards of our earthly home.

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9. Daʿawtu qawmī (دَعَوْتُ قَوْمِي) – I have called my people

Linguistic Root & Etymology

Daʿawtu (root: D-ʿ-W (д-ъ-у)) means “I have called” or “I have invited.” Qawmī is “my people.”

Classical Exegesis (Tafsir)

This is the beginning of Noah’s poignant and detailed report to his Lord in Surah Nuh (71:5). “He said, ‘My Lord, indeed I have called my people night and day.'” The commentators explain that this is a testament to the immense and tireless effort of the Prophet Noah. His “call” (daʿwah) was not a part-time or a casual affair. It was a constant, unrelenting, and all-consuming mission that he pursued with the utmost persistence for 950 years. This opening statement sets the stage for the entire, tragic story of his people’s rejection.

Thematic Context

The theme of the prophetic “call” is the central theme of the entire surah. The surah is a detailed case study in the methodology and the immense patience that is required in the work of “calling” people to God. The theme is one of a profound and selfless commitment. Noah’s life is presented as the ultimate example of a life that has been completely dedicated to the “call.” The surah is a source of immense inspiration and a detailed instruction manual for all who would seek to follow in his footsteps.

Modern & Comparative Lens

The concept of a “calling” or a life’s mission is a powerful one. The story of Noah is the ultimate archetype of a person who is completely and utterly dedicated to their “call,” even in the face of a complete lack of success by worldly standards. His story is a profound meditation on the nature of success. His success was not in the number of his converts, but in the perfection of his own faithfulness to his mission. He fulfilled his “call” perfectly.

Practical Reflection & Application

This verse is a source of immense inspiration for anyone who is engaged in the work of “calling” others to good, whether as a parent, a teacher, or a community leader. The practical application is to emulate the persistence and the dedication of the Prophet Noah. We should be tireless in our efforts to share what is good, and we should not be disheartened by a lack of immediate results. Our duty is to deliver the “call” with sincerity; the results are in the hands of God.

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10. Dayyārā (دَيَّارًا) – A single inhabitant

Linguistic Root & Etymology

The root is D-W-R (д-у-р), which means to turn or to dwell. A dayyār is an inhabitant or one who dwells in a house (dār). The form is an intensive one, meaning not even a single inhabitant.

Classical Exegesis (Tafsir)

In Noah’s final, devastating prayer of judgment against his people in Surah Nuh (71:26), he says, “My Lord, do not leave upon the earth from among the disbelievers a single inhabitant.” The commentators explain that this was a prayer that was made only after 950 years of patient calling and after it had been revealed to Noah that no more of his people would ever believe. It was not a prayer of impatient anger, but a final, judicial request to cleanse the earth of a people whose evil had become a permanent and self-perpetuating cancer. To leave even a “single inhabitant” would be to allow the disease to spread again.

Thematic Context

This connects to the theme of the final and decisive nature of divine justice against a people who have proven themselves to be beyond all hope of reform. The theme is a profound and difficult one. It shows that there comes a point where a society’s corruption is so complete that its very existence is a source of harm to the earth. Noah’s prayer is a recognition of this reality and a call for a divine act of purification, so that a new and righteous beginning can be made.

Modern & Comparative Lens

The concept of a prayer for the complete destruction of an enemy is a difficult one for modern, post-enlightenment sensibilities. It is crucial to understand this within its specific, prophetic context. This is not a model for ordinary human beings to emulate. It is the prayer of a great prophet, at the end of a near-millennium of patient struggle, and it is a prayer that is in perfect alignment with the divine will for justice. It is a depiction of a moment of ultimate, cosmic justice, not a model for personal vengeance.

Practical Reflection & Application

This verse, in its terror and its finality, is a profound warning. The practical application is to be extremely careful that we are never among those who are so persistent in their evil that a prophet of God would be forced to make such a prayer against them. It is a call to be a source of goodness and reform on the earth, so that we may be among those for whom the prophets pray, not among those against whom they pray.

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11. Duʿāʾī (دُعَائِي) – My call

Linguistic Root & Etymology

The root is D-ʿ-W (д-ъ-у), meaning to call. Duʿāʾ is a call, an invitation, or a supplication. Duʿāʾī is “my call.”

Classical Exegesis (Tafsir)

In his report to his Lord in Surah Nuh (71:6), Noah says, “But my call did not increase them except in flight.” The commentators explain the profound pathos in this statement. Noah is describing the tragic and ironic result of his tireless efforts. The more he “called” them to salvation, the more they “fled” from it. His call, which was intended to be a source of life for them, only served to increase their aversion to the truth. It is a statement of the complete and utter failure of his mission, from a purely human perspective.

Thematic Context

This connects to the theme of the surah as a lesson in the psychology of denial. The surah provides a deep and detailed portrait of a people whose hearts have become so sealed that the very message of mercy becomes a trigger for their flight. The theme is a profound and tragic one: for some, the light of guidance only serves to make them run deeper into the darkness. This is not a flaw in the call, but in the one who is being called.

Modern & Comparative Lens

The phenomenon of a person reacting to a truth with “flight” or avoidance is a well-known psychological defense mechanism. This verse is a powerful and ancient description of this. It is a timeless and poignant expression of the frustration of the teacher, the parent, or the guide whose sincere efforts to help are met with a complete and irrational rejection. It is a story of a tragic and failed communication.

Practical Reflection & Application

This verse is a source of immense consolation for anyone who is engaged in the work of calling others to good and is facing rejection. The practical application is to be like Noah in our effort, but to not be disheartened if our “call” only seems to make people run away. Our duty is to deliver the message with sincerity and wisdom. The result is in the hands of God. We are judged by the quality of our “call,” not by the number of people who accept it.

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12. Fājiran kaffārā (فَاجِرًا كَفَّارًا) – A wicked disbeliever

Linguistic Root & Etymology

Fājir is one who is wicked, immoral, and who openly transgresses. Kaffār is an intensive form, one who is an obstinate and ungrateful disbeliever.

Classical Exegesis (Tafsir)

In Noah’s final prayer in Surah Nuh (71:27), this is his reason for asking for the destruction of the disbelievers. “Indeed, if You leave them, they will mislead Your servants and will not beget except a wicked disbeliever.” The commentators explain that this is a statement based on a divine revelation that Noah had received. He knew with certainty that there was no good left in this generation and that their offspring would only perpetuate their cycle of wickedness and disbelief. Their corruption had become a permanent and hereditary trait.

Thematic Context

This connects to the theme of the self-perpetuating nature of a corrupt society. The surah is a lesson in social dynamics. This verse is a powerful statement that a society that is founded on disbelief will only “beget” more disbelief. The theme is a profound and sobering one: the choices of one generation have a direct and powerful impact on the destiny of the next. Noah’s prayer was a prayer to break this cycle of inherited corruption and to allow for a new and righteous beginning for humanity.

Modern & Comparative Lens

The concept of the intergenerational transmission of negative values and social pathologies is a central theme in modern sociology. This verse is a powerful and ancient expression of this. It is a recognition that a corrupt culture will tend to reproduce itself. The prayer of Noah is a radical and divinely-sanctioned intervention to break this cycle.

Practical Reflection & Application

This verse is a powerful and sobering reminder of the immense responsibility we have as parents and as a community. We must be extremely careful about the legacy of faith and morals that we are passing on to the next generation. The practical application is to strive to be righteous ourselves, so that we may “beget” a generation that is believing and grateful, not “wicked and disbelieving.” It is a call to be a source of guidance for our children, not a source of misguidance.

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13. Firārā (فِرَارًا) – In flight

Linguistic Root & Etymology

The root is F-R-R (ф-р-р), meaning to flee. Firār is the verbal noun, meaning flight or escape.

Classical Exegesis (Tafsir)

In Noah’s report to his Lord in Surah Nuh (71:6), he says, “But my call did not increase them except in flight.” The commentators explain this as a description of the people’s active and intense aversion to the message. They did not just ignore him; they actively “fled” from his presence and from his words. It is a powerful image of a people who are running away from their own salvation. The more he tried to bring them the medicine, the more they “fled” from the physician.

Thematic Context

This connects to the surah’s theme of the psychology of denial. The surah provides a detailed and profound portrait of a people who are committed to their disbelief. Their “flight” is a key part of this portrait. The theme is a tragic one: for a heart that is sealed in its arrogance, the call to truth is not a source of attraction, but a source of repulsion. The light of guidance only makes them want to run deeper into the darkness.

Modern & Comparative Lens

The phenomenon of “avoidance” is a key defense mechanism in modern psychology. People often “flee” from situations, conversations, or realities that they find threatening to their ego or their worldview. This verse is a powerful and ancient diagnosis of this. It is a timeless description of the human tendency to run away from an uncomfortable truth rather than to confront it.

Practical Reflection & Application

This verse is a source of consolation for those who call to good, and it is a warning for us all. The consolation is that the rejection of our message is not always a reflection of our own failure; sometimes it is a reflection of the state of the other person’s heart. The warning is that we must never be among those who are in a state of “flight” from the truth. The practical application is to cultivate a heart that runs *towards* the reminder of God, not away from it.

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14. Ghaffārā (غَفَّارًا) – The Perpetual Forgiver

Linguistic Root & Etymology

The root is GH-F-R (г-ф-р), meaning to forgive. Ghaffār is an intensive form, meaning the one who forgives again and again, the perpetual forgiver.

Classical Exegesis (Tafsir)

In his beautiful and appealing call to his people in Surah Nuh (71:10), Noah says, “And I said, ‘Ask forgiveness of your Lord. Indeed, He is a Perpetual Forgiver.'” The commentators explain that this is a key part of Noah’s persuasive methodology. He does not just warn his people of the punishment; he immediately shows them the clear and easy path to salvation. He calls them to the simple act of seeking forgiveness, and he reassures them by calling upon this beautiful and intensive name of God. He is not just a forgiver; He is a “perpetual” one, who is always ready to forgive, no matter how great the sin.

Thematic Context

This connects to the theme of the surah as a masterclass in daʿwah. The surah shows that a key part of the prophetic call is to balance the warning (indhār) with the giving of good news (tabshīr). The attribute “Ghaffār” is the heart of the good news. The theme is one of profound hope. The door to mercy is always open, and the nature of our Lord is one of perpetual and abundant forgiveness.

Modern & Comparative Lens

The concept of a God whose nature is to be “perpetually forgiving” is a cornerstone of the Abrahamic understanding of divine mercy. The attribute “al-Ghaffār” is a powerful expression of this. It portrays a God who is not a reluctant forgiver, but one whose very nature is to forgive again and again. This is a profound basis for a theology of grace and hope.

Practical Reflection & Application

This name of God should be a constant source of hope and a powerful motivation for us to repent. We should never despair because of the number of our sins, because we are turning to a Lord who is the “Perpetual Forgiver.” The practical application is to be constant in our own seeking of forgiveness (istighfār). Just as His forgiveness is perpetual, our turning to Him in repentance should also be perpetual. This is the key to a living and a dynamic relationship with our Lord.

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15. Iʿbudū Allāh (اعْبُدُوا اللَّهَ) – Worship Allah

Linguistic Root & Etymology

Iʿbudū is a command to worship. Allāh is God.

Classical Exegesis (Tafsir)

In Surah Nuh (71:3), this is the first and most foundational part of the message of the Prophet Noah. “That you worship Allah and fear Him and obey me.” The commentators explain that this is the core and the essence of the message of all the prophets, from the first to the last. The primary call is to pure monotheistic worship (ʿibādah), to direct all acts of devotion to God alone. All the other aspects of the religion are built upon this one, single foundation. To “worship Allah” is the very purpose of our creation.

Thematic Context

This is the central theme of the entire surah. The conflict between Noah and his people was not about a minor issue; it was about this most fundamental of all principles. His people had abandoned the “worship of Allah” for the worship of their idols. Noah’s entire, 950-year struggle was a call back to this simple, foundational truth. The theme is that the only path to salvation, both in this world and the next, is to return to the pure and exclusive “worship of Allah.”

Modern & Comparative Lens

The call to “worship God” is the central command of the monotheistic faiths. The Qur’anic term “ʿibādah” is a very comprehensive one. It is not limited to ritual acts, but includes all acts of obedience and submission that are done with the intention of pleasing God. It is a call to a complete way of life, where one’s entire existence becomes an act of “worship.”

Practical Reflection & Application

This verse is a reminder of our ultimate purpose in life. The practical application is to strive to make our entire lives an act of “worshipping Allah.” This begins with the formal acts of worship, like the five daily prayers, but it should extend to our character, our dealings with others, and our intentions in all that we do. It is a call to a God-centered existence, where every action is sanctified by the intention to serve and to please our Creator.

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16. Ighfir lī (رَبِّ اغْفِرْ لِي) – My Lord, forgive me

Linguistic Root & Etymology

Rabbi is “My Lord.” Ighfir lī is a plea for forgiveness for “me.”

Classical Exegesis (Tafsir)

In the final, beautiful prayer that concludes the surah (71:28), Noah turns from his prayer of judgment upon his people to this personal and humble plea. “My Lord, forgive me and my parents and whoever enters my house as a believer and the believing men and believing women.” The commentators highlight the profound beauty and the comprehensive nature of this prayer. Even after his immense struggle, the great prophet Noah concludes his mission with this humble plea for his own forgiveness. He then expands the circle of his mercy to include his parents, his household, and then all believers, for all time. It is the perfect concluding prayer.

Thematic Context

This connects to the theme of the humility and the compassionate nature of the true prophets. The surah has been a testament to Noah’s great struggle. This final prayer is a testament to his great character. The theme is that the true servant of God, no matter how great they are, is in a constant state of seeking forgiveness for themselves and for others. This stands in stark contrast to the arrogance of his people, who saw no need for forgiveness.

Modern & Comparative Lens

The prayer of Noah is a universal model of supplication. It combines a personal plea for forgiveness with a compassionate and all-encompassing plea for one’s family and for the entire community of faith. It is a powerful statement on the interconnectedness of the believers. It is a prayer that is both deeply personal and profoundly communal.

Practical Reflection & Application

This verse provides us with a beautiful and comprehensive prayer that we should make a regular part of our own supplications. The practical application is to emulate the Prophet Noah in his humility and his compassion. We should be constant in seeking forgiveness for our own selves, but we should not stop there. We should expand our prayers to include our parents, our families, and all the “believing men and believing women” throughout the world. This is the prayer of a heart that is truly connected to its Lord and to its community.

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17. Istaghfirū Rabbakum (اسْتَغْفِرُوا رَبَّكُمْ) – Ask forgiveness of your Lord

Linguistic Root & Etymology

Istaghfirū is a command to seek forgiveness. Rabbakum is “your Lord.”

Classical Exegesis (Tafsir)

In Surah Nuh (71:10), this is the central and most merciful part of Noah’s call to his people. The commentators explain that after his long struggle, Noah presents his people with the key to solving all of their problems. The path to salvation is simple: “Ask forgiveness of your Lord.” He then immediately gives them the motivation to do so, by reminding them that their Lord is a “Perpetual Forgiver” (Ghaffār), and that this simple act of repentance will be the key that unlocks not just the blessings of the Hereafter, but also the blessings of this world.

Thematic Context

This connects to the surah’s central theme of the link between repentance and worldly blessings. The surah makes a direct and powerful causal argument. The theme is that the act of seeking forgiveness (istighfār) is the most powerful and effective tool for bringing about positive change in a society. It is the key that opens the “gates of the sky” with rain, that increases a nation in wealth and in children, and that makes their gardens and their rivers flourish.

Modern & Comparative Lens

The idea that a society’s moral and spiritual state has a direct impact on its material prosperity is a profound one. This verse is one of the most powerful statements of this principle in the Qur’an. It is a direct challenge to a purely materialistic view of economics. It suggests that the ultimate foundation for a prosperous and sustainable society is not a clever economic policy, but a collective and sincere turning to God in repentance.

Practical Reflection & Application

This verse is a direct and practical prescription for our own lives, both as individuals and as communities. When we are faced with a drought, a financial crisis, or any other difficulty, this verse gives us the first and most important step to take. The practical application is to increase our “seeking of forgiveness.” By turning to God with a sincere istighfār, we are not only purifying our souls, but we are also, by God’s promise, opening the doors to His worldly and His otherworldly blessings.

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18. Istaghshaw thiyābahum (اسْتَغْشَوْا ثِيَابَهُمْ) – They covered themselves with their garments

Linguistic Root & Etymology

Istaghshaw (root: GH-SH-Y (г-ш-й)) is an intensive verb, “they covered themselves.” Thiyābahum is “their garments.”

Classical Exegesis (Tafsir)

In Noah’s account of his people’s rejection in Surah Nuh (71:7), this is one of their extreme reactions to his call. “…they put their fingers in their ears and covered themselves with their garments.” The commentators explain this as a literal, physical act of extreme aversion. They did not just refuse to listen; they physically covered their heads and their faces with their clothes so that they would not have to see the face of the Prophet or to hear his words. It is a powerful and vivid image of a people who are doing everything in their power to shut out the light of guidance.

Thematic Context

This connects to the surah’s theme of the psychology of denial. The surah provides a detailed and profound portrait of a people who are committed to their disbelief. This act of “covering themselves” is a key part of that portrait. The theme is that their rejection is not a passive or an intellectual one; it is an active, visceral, and all-encompassing act of shutting down their very faculties of perception. It is the ultimate act of willful ignorance.

Modern & Comparative Lens

The image of a person “covering themselves with their garments” to shut out reality is a powerful metaphor for the modern phenomenon of the “echo chamber” or the “filter bubble.” It is the act of creating a personal, ideological cocoon to avoid being confronted with any information that challenges one’s own worldview. It is a timeless image of a closed and a fearful mind.

Practical Reflection & Application

This verse is a profound warning against the danger of becoming closed off to the truth. We must be extremely careful that we are not among those who “cover themselves” when the reminder of God is presented to us. The practical application is to cultivate the opposite state: a heart that is open, a mind that is receptive, and a soul that is willing to listen and to see, even when the truth is uncomfortable.

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19. Istakbarū istikbārā (اسْتَكْبَرُوا اسْتِكْبَارًا) – They were arrogant with great arrogance

Linguistic Root & Etymology

The root is K-B-R (к-б-р), to be great. The verb istakbarū is “they were arrogant.” The verbal noun istikbārā is used for emphasis, meaning “with a great arrogance.”

Classical Exegesis (Tafsir)

In Noah’s account of his people’s rejection in Surah Nuh (71:7), this is the final and the ultimate diagnosis of their spiritual disease. “…and they persisted and were arrogant with great arrogance.” The commentators explain that this was the root cause of all of their other negative reactions. Their putting their fingers in their ears, their covering themselves with their garments, and their persistence in their denial were all symptoms of this one, fundamental disease: a deep-seated and “great” arrogance. They were too proud to submit to a human messenger and to the one true God.

Thematic Context

Arrogance (kibr) is a central theme of the surah. The surah is a detailed case study in the destructive nature of this sin. The theme is that arrogance is the ultimate barrier to faith. It is the disease that makes the heart deaf, dumb, and blind to the truth. The entire story of the people of Noah is a powerful and tragic lesson in the consequences of a society that is built on a foundation of “great arrogance.”

Modern & Comparative Lens

Hubris, or excessive pride, has been considered the fatal flaw of tragic heroes across all cultures and throughout all of history. The Qur’anic concept of istikbār is a precise spiritual diagnosis for this flaw. It is the original sin of Iblis, and it is the primary disease that the prophets come to cure. The surah is a timeless warning that this “great arrogance” leads only to a great and humiliating fall.

Practical Reflection & Application

This verse is a powerful warning to be vigilant against the cancer of arrogance in our own hearts. Pride is the root of so many sins: the inability to apologize, the refusal to accept advice, looking down on others. The practical application is to consciously practice humility in our daily lives: by admitting our mistakes, by listening to others, by serving people, and by constantly reminding ourselves of our own humble origin and our complete dependence on God. This is the only cure for the disease of “great arrogance.”

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20. Ittaqūhu (وَاتَّقُوهُ) – And fear Him

Linguistic Root & Etymology

This is a command from the root W-Q-Y (у-қ-й), which means to protect oneself. The command means to have taqwā, to be conscious of God in a way that leads you to protect yourself from His displeasure.

Classical Exegesis (Tafsir)

In Surah Nuh (71:3), this is the second of the three core commands of the Prophet Noah. “That you worship Allah and fear Him (wattaqūhu) and obey me.” The commentators explain that taqwā is the necessary inner state that must accompany the outward act of worship. It is a state of reverential awe, of God-consciousness, and of a healthy fear of His punishment that motivates a person to avoid sin. To “worship” God without this inner “fear” is to engage in a hollow and a lifeless ritual.

Thematic Context

The call to taqwā is a central theme of the surah. The surah is a powerful warning, and the proper response to this warning is to cultivate this state of “protective awareness.” The theme is that taqwā is the key to both worldly and otherworldly success. Noah’s entire sermon is a call to this state, and he shows that it is this very state that will lead to forgiveness, to worldly blessings, and to ultimate salvation.

Modern & Comparative Lens

Taqwā is often translated as “fear of God,” but it is more accurately “God-consciousness” or “piety.” It is not a paralyzing fear but a state of loving awe and vigilant awareness that promotes righteous behavior. It is the core ethical and spiritual disposition in Islam. The concept of “mindfulness” in modern psychology shares some similarities, though taqwā is specifically mindfulness of the divine presence and its moral implications.

Practical Reflection & Application

This verse is a direct and central command. The practical application is to make the cultivation of taqwā the central project of our lives. In any situation we face, our first response should be a “taqwā check.” Are we being conscious of God in our choices? Are we protecting ourselves from His displeasure? By focusing on perfecting our taqwā, we are putting ourselves on the direct path to all the beautiful blessings that this surah promises.

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21. Jannātin (جَنَّاتٍ) – Gardens

Linguistic Root & Etymology

Jannāt is the plural of jannah (garden).

Classical Exegesis (Tafsir)

In Noah’s powerful sermon in Surah Nuh (71:12), this is one of the worldly blessings that is promised as a result of seeking forgiveness. “…and He will make for you gardens and make for you rivers.” The commentators explain that Noah is appealing to his people with the promise of the very things that they, as an agricultural people, would have desired the most. He is showing them a direct and tangible link between their spiritual state and their material prosperity. The path to making their lands into lush “gardens” is the path of repentance.

Thematic Context

This connects to the central theme of the surah: the link between repentance and worldly blessings. The surah is a powerful argument for a worldview where the spiritual and the material are deeply interconnected. The theme is that a society that is in a right relationship with God will be blessed with a healthy and a prosperous environment. The “gardens” are a symbol of this divinely-granted prosperity.

Modern & Comparative Lens

The idea that a society’s moral and spiritual health is connected to its ecological and economic well-being is a profound one. This verse is one of the most powerful Qur’anic statements of this principle. In a modern world that is facing an environmental crisis, this verse is a powerful reminder that the ultimate root of our ecological problems may be a spiritual one. The path to restoring our “gardens” is to restore our relationship with our Lord.

Practical Reflection & Application

This verse is a powerful source of hope and a practical guide. The practical application is that if we desire the blessings of this world—a flourishing environment, a prosperous economy—we should begin by turning to God in repentance. As a community, we should seek God’s forgiveness for our sins and our injustices, with the firm and certain hope that this spiritual act will be the very key that unlocks the “gardens” and the “rivers” of His worldly blessings.

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22. Jihārā (جِهَارًا) – Publicly

Linguistic Root & Etymology

The root is J-H-R (ж-х-р), which means to be loud or public. Jihārā is an adverb meaning openly or publicly.

Classical Exegesis (Tafsir)

In Noah’s account of his tireless efforts in Surah Nuh (71:8), he says, “Then I invited them publicly.” The commentators explain that this is a description of one of the methods of his daʿwah. He did not just speak to people in private. He also went out into the public square and made his call openly and loudly for all to hear. This is immediately followed by his statement that he also called them “privately,” showing the comprehensive and multifaceted nature of his approach.

Thematic Context

This connects to the theme of the surah as a masterclass in the methodology of calling people to God. The surah provides a detailed and inspiring portrait of the ideal caller. The theme is that an effective daʿwah must use a variety of methods. It must be both public and private, both general and personal. Noah’s example is a testament to his wisdom and his absolute commitment to leaving no stone unturned in his effort to guide his people.

Modern & Comparative Lens

The balance between “public” and “private” communication is a key principle of effective outreach in any field. This verse is a powerful and ancient statement of this. It is a model for any individual or organization that is seeking to spread a message. One must use the “public” platforms to make a general call, but one must also engage in the private, one-on-one conversations that can truly change hearts.

Practical Reflection & Application

This verse is a source of inspiration and a practical guide for anyone who is engaged in sharing the message of Islam. The practical application is to be versatile in our approach. We should not limit ourselves to one method. We should use the “public” means at our disposal—whether it is a social media platform or a community event—but we should not neglect the immense power of the private, personal conversation. It is a call to a wise and comprehensive daʿwah, following the beautiful example of the Prophet Noah.

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23. Khalaqa sabʿa samāwātin ṭibāqā (خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا) – He has created seven heavens in layers

Linguistic Root & Etymology

Khalaqa is “He has created.” Sabʿa samāwāt is “seven heavens.” Ṭibāq means in layers, one on top of the other, in perfect correspondence.

Classical Exegesis (Tafsir)

In Noah’s argument from creation in Surah Nuh (71:15), he says, “Do you not see how Allah has created seven heavens in layers?” The commentators explain that this is a call to reflect on the magnificent and orderly structure of the cosmos. The heavens are not a single entity, but are a multi-layered and perfectly corresponding structure. The word “ṭibāq” emphasizes the perfect harmony and the lack of any discord between these layers. It is a sign of a single, masterful designer.

Thematic Context

This connects to the theme of the perfection of God’s creation as a proof of His majesty. Noah’s sermon is a call to look at the universe and to see its flawless design. The image of the “seven heavens in layers” is the primary example of this grand and orderly architecture. The theme is that a creation of such magnificent and layered perfection could only be the work of a single, all-powerful, and all-wise Creator.

Modern & Comparative Lens

The concept of “seven heavens” is a feature of many ancient cosmologies. While some modern commentators continue to understand this literally as distinct realms, others have offered more symbolic interpretations, such as referring to the seven layers of the Earth’s atmosphere, or simply as a metaphor for the vastness and the multi-layered complexity of the universe that modern science has unveiled. Regardless of the interpretation, the core message is one of a vast and perfectly ordered cosmos.

Practical Reflection & Application

Reflecting on the “seven heavens in layers” should expand our sense of awe and wonder at the universe. It encourages us to look beyond our immediate surroundings and to contemplate the vastness of creation. The practical application is to engage with the signs of God in the cosmos with a sense of humility, recognizing that what we can observe is only a tiny fraction of a much grander, multi-layered reality created by our Lord. This should deepen our trust in the one who created and manages it all.

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24. Khaṭīʾātihim (خَطِيئَاتِهِم) – Their sins

Linguistic Root & Etymology

Khaṭīʾāt is the plural of khaṭīʾah (root: KH-Ṭ-A (х-т-أ)), which is a sin or a fault, especially a great one.

Classical Exegesis (Tafsir)

In Surah Nuh (71:25), this is given as the direct cause of the destruction of Noah’s people. “Because of their sins they were drowned and made to enter a Fire.” The commentators explain that their punishment was not an arbitrary act of God. It was a direct and just consequence of their own accumulated “sins.” The primary sin was their persistent polytheism and their rejection of the messenger, which then led to all of their other moral and social corruptions. The verse is a clear and direct statement of moral causality.

Thematic Context

This connects to the central theme of the surah: the consequences of rejecting the divine warning. The surah has detailed the sins of the people—their mockery, their arrogance, their persistence in falsehood. This verse is the final, summary judgment. The theme is one of perfect divine justice. The punishment of the flood was not a random natural disaster; it was a just and fitting recompense for their specific “sins.”

Modern & Comparative Lens

The concept that “sin leads to destruction” is a central moral and theological principle in the Abrahamic faiths. This verse is a powerful and direct expression of this. It is a rejection of a worldview where actions have no ultimate consequences. The story of the flood is the ultimate archetype of a world being “cleansed” by a divine act of justice as a result of its own overwhelming corruption.

Practical Reflection & Application

This verse is a profound and sobering warning. It is a reminder that our “sins” have real and serious consequences, both in this life and the next. The practical application is to be extremely vigilant in avoiding sin, and to be quick to repent when we fall. We should strive to be people whose lives are characterized by obedience and righteousness, not by the “sins” that lead to destruction. It is a powerful motivation for a life of piety.

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25. Lā tadharunna ālihatakum (وَلَا تَذَرُنَّ آلِهَتَكُمْ) – And never leave your gods

Linguistic Root & Etymology

Lā tadharunna is an emphatic prohibition, “Never leave!” Ālihatakum is “your gods.”

Classical Exegesis (Tafsir)

In Surah Nuh (71:23), this is the statement of the arrogant leaders of Noah’s people to their followers. “And they said, ‘Never leave your gods and never leave Wadd or Suwāʿ or Yaghūth and Yaʿūq and Nasr.'” The commentators explain that this was the core of their counter-messaging against Noah. They did not engage with his rational arguments. Instead, they appealed to the blind, emotional loyalty of the people to their ancestral traditions and their specific, named idols. It was a call to a stubborn and unthinking adherence to the status quo.

Thematic Context

This connects to the theme of the surah as a case study in the psychology of denial. This verse reveals the primary tool of the leaders of disbelief: the appeal to blind tradition. The theme is a powerful critique of a faith that is based not on reason or revelation, but on a mere ancestral inheritance. The naming of the specific idols adds a layer of historical realism and shows the concrete nature of their polytheism.

Modern & Comparative Lens

The appeal to “tradition” as a defense against a new and challenging truth is a timeless and universal phenomenon. The statement “Never leave your gods” is the eternal cry of the conservative establishment against the call of the reformer. This verse is a profound insight into the sociology of religion, showing how the leaders of a corrupt system will often use the powerful emotional pull of tradition and identity to maintain their power and to resist change.

Practical Reflection & Application

This verse is a powerful warning against the dangers of blind imitation (taqlīd). The practical application is to ensure that our own faith is based on a firm foundation of knowledge and conviction, not just on the fact that “our fathers did it.” We should respect our heritage, but our ultimate allegiance must be to the truth of “worshipping Allah alone,” not to the man-made “gods” of tradition, culture, or nationalism.

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26. Lā tarjūna lillāhi waqārā (مَّا لَكُمْ لَا تَرْجُونَ لِلَّهِ وَقَارًا) – What is the matter with you that you do not attribute to Allah due reverence?

Linguistic Root & Etymology

Mā lakum is “What is the matter with you?” Lā tarjūn means “you do not hope for” or “you do not attribute.” Waqār (root: W-Q-R (у-қ-р)) means reverence, dignity, or gravity.

Classical Exegesis (Tafsir)

In Noah’s powerful sermon in Surah Nuh (71:13), he poses this sharp and poignant question to his people. The commentators explain that this is a rebuke of their fundamental lack of awe and reverence for their Creator. After all the signs of His majesty in their own creation and in the cosmos, how can they not feel a sense of His “waqār“—His gravity, His dignity, His greatness? Their polytheism was a direct result of their failure to have a proper and magnificent conception of God.

Thematic Context

This connects to the central theme of the surah: the call to recognize the majesty of God. The surah is a sustained argument designed to create this very state of “waqār” in the heart of the listener. Noah’s sermon is a masterclass in this. He points to the signs of God’s power and wisdom, all for the purpose of leading his people to this state of reverential awe. Their failure to do so is the root of their entire misguidance.

Modern & Comparative Lens

The loss of a “sense of reverence” or “awe” is often cited as a key spiritual malady of the modern, secular age. This verse is a powerful and ancient diagnosis of this very problem. It suggests that a correct understanding of our place in the cosmos should naturally lead to a state of “reverence” for the creative power that brought it all into being. The verse is a call to recover this lost sense of the sacred.

Practical Reflection & Application

This verse is a powerful mirror for our own hearts. We should ask ourselves: “Do I truly have the proper ‘reverence’ for Allah in my heart?” The practical application is to cultivate this state of waqār through the worship of reflection (tafakkur). By pondering the greatness of God’s creation, as Noah himself detailed in the subsequent verses, we can cultivate a heart that is filled with the awe and the reverence that is due to our magnificent Lord.

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27. Makrū makran kubbārā (وَمَكَرُوا مَكْرًا كُبَّارًا) – And they have plotted a great plot

Linguistic Root & Etymology

Makr is a plot or a scheme. Kubbār is an intensive form of “great,” meaning a very great or a mighty plot.

Classical Exegesis (Tafsir)

In Surah Nuh (71:22), this is Noah’s description of the active opposition of the leaders of his people. The commentators explain that their rejection was not a passive one. They engaged in a “great plot” to undermine his mission. This included their public campaign to encourage their followers to cling to their idols, as well as their use of their wealth and their power to create a powerful and sustained opposition to the call of monotheism. Their “plot” was a comprehensive and well-resourced strategy of misguidance.

Thematic Context

This connects to the theme of the active and organized nature of the opposition to the truth. The surah is a realistic portrayal of the prophetic struggle. The prophet is not just dealing with individual ignorance; he is confronting a powerful and entrenched system that is actively “plotting” to maintain its falsehood. This highlights the difficulty of the prophetic mission and the immense patience that is required to face such an organized opposition.

Modern & Comparative Lens

The concept of a “great plot” or a “conspiracy” by the forces of falsehood to undermine the truth is a recurring theme in religious and political history. This verse is a powerful Qur’anic expression of this. It is a recognition that the opposition to a transformative message is often not a spontaneous or a random affair, but is a deliberate and a strategic “plot” by those whose power and privilege are threatened by that message.

Practical Reflection & Application

This verse is a reminder that the path of truth will often be met with organized and powerful opposition. The practical application is to be wise, to be patient, and to be prepared for the “plots” of those who oppose the good. We should not be naive about the nature of the struggle. We should counter their “great plot” with our own great and patient striving, and our ultimate reliance on the One who is the best of all planners.

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28. Midrārā (مِّدْرَارًا) – In abundance

Linguistic Root & Etymology

The root is D-R-R (д-р-р), which means to flow copiously. Midrār is an intensive form, describing something that sends down a continuous and abundant flow, like a rainstorm or a generously flowing spring.

Classical Exegesis (Tafsir)

In Noah’s sermon in Surah Nuh (71:11), this is the first of the worldly blessings that he promises his people if they seek forgiveness. “He will send down the sky upon you in abundance.” The commentators explain that “the sky” here is a metonym for the rain. Noah is promising them that if they repent, God will open the heavens and send them continuous and abundant, life-giving rain. This was a particularly powerful and appealing promise for a people who were dependent on agriculture and were likely suffering from a drought.

Thematic Context

This connects to the central theme of the surah: the direct link between a society’s spiritual state and its material well-being. The surah is a powerful argument for a “moral ecology.” The theme is that the key to unlocking the “abundant” blessings of the physical world is the spiritual act of repentance. The rain is a symbol of this divine mercy that is released by a society’s turning back to God.

Modern & Comparative Lens

The idea that a society’s righteousness can lead to environmental and economic prosperity is a central tenet of the Qur’anic worldview. This stands in stark contrast to a purely materialistic view that would see no connection between the two. In an age of increasing environmental crises, this verse offers a profound and challenging perspective: that the ultimate solution to our ecological problems may be a spiritual and a moral one.

Practical Reflection & Application

This verse is a powerful source of hope and a practical guide. When our communities are faced with a drought or an economic hardship, this verse gives us the first and most important step to take. The practical application is to turn to God as a community and to seek His forgiveness for our sins, with the full and certain hope that this spiritual act is the key that will cause the heavens to open up with His “abundant” blessings.

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29. Muʾminan (مُؤْمِنًا) – As a believer

Linguistic Root & Etymology

Muʾmin (root: A-M-N (أ-м-н)) is a believer, one who has entered into a state of faith that brings spiritual “safety” to the heart.

Classical Exegesis (Tafsir)

In his final, comprehensive prayer in Surah Nuh (71:28), Noah asks for forgiveness for “whoever enters my house as a believer.” The commentators have explained “my house” in two ways. It can refer to his literal, physical house, meaning that he is praying for his own family members who have believed. More broadly, it can refer to his “house” in the sense of his community or his religion. In this sense, he is praying for any person, for all time, who “enters the house of Islam” as a sincere “believer.” It is a beautiful and inclusive prayer.

Thematic Context

This connects to the theme of the surah as a story of the formation of the first community of believers in the face of a universal opposition. The “house” of Noah is the ark of salvation. The theme is that the defining characteristic for entry into this “house” of safety is not lineage or tribe, but the single, essential quality of being a “believer.” The prayer is a beautiful expression of the bond of faith that unites all who are in the “house.”

Modern & Comparative Lens

The metaphor of a religion or a community as a “house” or a “household” is a universal one. This prayer is a beautiful expression of the inclusive and welcoming nature of the “house of faith.” Noah’s prayer is not just for his own time, but is a timeless prayer that extends its mercy to every single person who will ever “enter the house as a believer” until the end of time.

Practical Reflection & Application

This verse gives us a beautiful and powerful prayer to make for our own selves and for the entire community. The practical application is to strive to be a true “believer” who has “entered the house” of submission to God. We should also be among those who pray for all of our brothers and sisters who have entered this house with us, asking God to forgive them and to grant them His mercy, just as our great father Noah did.

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30. Nūḥ (نُوح) – Noah

Linguistic Root & Etymology

Nūḥ is the Arabic name for the Prophet Noah, a paramount prophet in the Abrahamic traditions.

Classical Exegesis (Tafsir)

This entire surah is named after the Prophet Noah and is, in its essence, his own speech. The surah is a direct and poignant report from Noah to his Lord, detailing the immense and tireless struggle of his 950-year mission of calling his people to the truth. The commentators see this surah as a divine honoring of Noah’s immense patience and his perfect fulfillment of his prophetic mission. It is a detailed testament to his character and his methodology.

Thematic Context

Noah is the central figure and the primary theme of the surah. His story is a powerful and detailed case study in the nature of the prophetic call, the psychology of a rebellious people, the link between repentance and worldly blessings, and the finality of divine justice. He is presented as the ultimate archetype of the patient and persistent caller to God.

Modern & Comparative Lens

Noah and the story of the great flood are central and foundational narratives in the Abrahamic traditions and in many other world mythologies. The Qur’an’s portrayal of Noah is notable for its deep focus on the psychological and emotional dimension of his long struggle. The surah is a profound and moving monologue that gives us a direct insight into the heart and the mind of a prophet who is on the verge of despair but remains firm in his mission.

Practical Reflection & Application

The story of the Prophet Noah is a source of immense inspiration and a wellspring of profound lessons. The practical application is to study his life as it is detailed in this surah and throughout the Qur’an, and to seek to emulate his magnificent qualities. We should strive to have his patience in the face of adversity, his persistence in the cause of good, his wisdom in his call to others, and his ultimate and complete reliance on his Lord.

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31. Nūrā (نُورًا) – A light

Linguistic Root & Etymology

The root is N-W-R (н-у-р). Nūr is light.

Classical Exegesis (Tafsir)

In Noah’s sermon from creation in Surah Nuh (71:16), he says, “And He made the moon therein a light.” The commentators explain that Noah is drawing his people’s attention to the gentle and beautiful “light” of the moon. This is contrasted with the “lamp” of the sun. The moon does not have its own heat; it is a cool and a guiding “light” for the darkness of the night. This is a sign of the perfect and merciful design of God, who has provided two different types of celestial light, each perfectly suited to its own time and purpose.

Thematic Context

This connects to the theme of the surah as a call to reflect on the signs of God in the universe. Noah’s sermon is a masterclass in this. He is teaching his people how to “read” the book of creation. The “light” of the moon is a beautiful and accessible sign of the Creator’s wisdom and His benevolent care for His creation. The theme is that the entire cosmos is a silent sermon that is calling to its Maker.

Modern & Comparative Lens

The distinction between the sun as a fiery “lamp” (sirāj) and the moon as a reflective “light” (nūr) is a remarkably accurate scientific one, a fact that has been highlighted by many modern commentators. The verse is a beautiful and powerful statement that encourages an observational and a scientific approach to the natural world, seeing its intricate workings as a sign of a wise designer.

Practical Reflection & Application

This verse is a call to be mindful observers of the world around us. The practical application is that when we look up at the night sky and see the “light” of the moon, we should see it not just as a beautiful object, but as a personal sign and a reminder from our Lord. This simple act of reflection can transform a mundane sight into a profound act of worship that strengthens our faith and deepens our connection with our Creator.

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32. Qamar (الْقَمَر) – The Moon

Linguistic Root & Etymology

The root is Q-M-R (қ-м-р). Al-Qamar is the Arabic word for the moon.

Classical Exegesis (Tafsir)

In Surah Nuh (71:16), Noah uses the moon as a key piece of evidence in his sermon. “And He made the moon (al-qamar) therein a light and made the sun a burning lamp.” The commentators explain that Noah is appealing to the universal and observable signs in the heavens. The perfect and predictable cycle of the moon, and its beautiful, gentle light, is a clear sign of a powerful and a wise creator. He is calling his people to move from the worship of their small, man-made idols to the worship of the Lord of the magnificent moon.

Thematic Context

This connects to the surah’s theme of using rational arguments and signs from the creation to call people to Tawḥīd. Noah’s sermon is a model of daʿwah. He does not just make claims; he provides evidence. The “moon” is one of his primary pieces of evidence. The theme is that a true and a rational faith is one that is grounded in the observation and the contemplation of the natural world.

Modern & Comparative Lens

The moon has been a source of wonder, mystery, and religious significance in all human cultures. The Qur’an consistently presents the moon not as a deity to be worshipped, but as a “sign” (āyah) that points to the one true Deity. The Qur’an’s cosmology is a profoundly de-mythologized one. The celestial bodies are not gods; they are obedient servants who are running on a precise and decreed course.

Practical Reflection & Application

This verse is an invitation to look at the “moon” with a contemplative eye. The practical application is that when we see the moon, we should be reminded of our Creator. We should reflect on its beauty, its cycles, and its light, and we should allow this reflection to increase our sense of awe for the one who created it. This is a simple but powerful way to turn a natural sight into a profound act of remembrance and worship.

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33. Sabʿa samāwātin ṭibāqā (سَبْعَ سَمَاوَاتٍ طِبَاقًا) – Seven heavens in layers

Linguistic Root & Etymology

Sabʿa samāwāt is “seven heavens.” Ṭibāq means in layers, one on top of the other, in perfect correspondence.

Classical Exegesis (Tafsir)

In Noah’s argument from creation in Surah Nuh (71:15), he says, “Do you not see how Allah has created seven heavens in layers?” The commentators explain that this is a call to reflect on the magnificent and orderly structure of the cosmos. The heavens are not a single entity, but are a multi-layered and perfectly corresponding structure. The word “ṭibāq” emphasizes the perfect harmony and the lack of any discord between these layers. It is a sign of a single, masterful designer.

Thematic Context

This connects to the theme of the perfection of God’s creation as a proof of His majesty. Noah’s sermon is a call to look at the universe and to see its flawless design. The image of the “seven heavens in layers” is the primary example of this grand and orderly architecture. The theme is that a creation of such magnificent and layered perfection could only be the work of a single, all-powerful, and all-wise Creator.

Modern & Comparative Lens

The concept of “seven heavens” is a feature of many ancient cosmologies. While some modern commentators continue to understand this literally as distinct realms, others have offered more symbolic interpretations, such as referring to the seven layers of the Earth’s atmosphere, or simply as a metaphor for the vastness and the multi-layered complexity of the universe that modern science has unveiled. Regardless of the interpretation, the core message is one of a vast and perfectly ordered cosmos.

Practical Reflection & Application

Reflecting on the “seven heavens in layers” should expand our sense of awe and wonder at the universe. It encourages us to look beyond our immediate surroundings and to contemplate the vastness of creation. The practical application is to engage with the signs of God in the cosmos with a sense of humility, recognizing that what we can observe is only a tiny fraction of a much grander, multi-layered reality created by our Lord. This should deepen our trust in the one who created and manages it all.

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34. Ash-Shams (الشَّمْسَ) – The Sun

Linguistic Root & Etymology

Ash-Shams is the Arabic word for the sun.

Classical Exegesis (Tafsir)

In Noah’s sermon from creation in Surah Nuh (71:16), he says, “And He made the moon therein a light and made the sun (al-shams) a burning lamp.” The commentators explain that Noah is appealing to the universal and observable signs in the heavens. The immense power, the heat, and the brilliant light of the sun are a clear and undeniable sign of a powerful and a wise creator. He is calling his people to move from the worship of their small, powerless idols to the worship of the Lord of the magnificent sun.

Thematic Context

This connects to the surah’s theme of using rational arguments and signs from the creation to call people to Tawḥīd. Noah’s sermon is a model of daʿwah. He does not just make claims; he provides evidence. The “sun” is one of his primary pieces of evidence. The theme is that a true and a rational faith is one that is grounded in the observation and the contemplation of the natural world.

Modern & Comparative Lens

The sun has been worshipped as a deity in many ancient cultures. The Qur’an consistently presents the sun not as a deity to be worshipped, but as a “sign” (āyah) that points to the one true Deity. The Qur’an’s cosmology is a profoundly de-mythologized one. The celestial bodies are not gods; they are obedient servants who are running on a precise and decreed course. The description of the sun as a “lamp” (sirāj) is a beautiful and scientifically accurate one, as it is the source of its own light and heat for our solar system.

Practical Reflection & Application

This verse is an invitation to look at the “sun” with a contemplative eye. The practical application is that when we see the sun, we should be reminded of our Creator. We should reflect on its immense power, its life-giving warmth, and its brilliant light, and we should allow this reflection to increase our sense of awe for the one who created it. This is a simple but powerful way to turn a natural sight into a profound act of remembrance and worship.

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35. Sirājā (سِرَاجًا) – A lamp

Linguistic Root & Etymology

The root is S-R-J (с-р-ж). A sirāj is a lamp or a torch, a source of light and heat.

Classical Exegesis (Tafsir)

In Noah’s sermon in Surah Nuh (71:16), he describes the sun as a “burning lamp.” The commentators explain that this is a precise and beautiful simile. The sun is like a great “lamp” that has been placed in the sky to provide both light and warmth for the inhabitants of the earth. This is contrasted with the moon, which is described as a “light” (nūr). The sun is an active source of energy, while the moon is a passive reflector of that energy. The perfect and complementary design of these two celestial bodies is a clear sign of a single, wise designer.

Thematic Context

This connects to the theme of the surah as a call to reflect on the perfect and purposeful design in the creation. Noah is teaching his people how to see the wisdom of God in the world around them. The description of the sun as a “lamp” is a powerful and accessible image that is designed to make the listener appreciate the benevolent and purposeful nature of this great celestial body. It is not a chaotic ball of fire, but a perfectly placed “lamp” for our benefit.

Modern & Comparative Lens

The Qur’an’s distinction between the sun as a “lamp” (sirāj, a source of light) and the moon as a “light” (nūr, which can be reflected) is a remarkably accurate scientific one, a fact that has been highlighted by many modern commentators. This scientific precision is seen as a sign of the divine origin of the text. The metaphor of the sun as a “lamp” is a powerful one, conveying its role as the central source of energy for our entire solar system.

Practical Reflection & Application

This verse encourages us to see the sun with a sense of gratitude and awe. The practical application is that when we feel the warmth of the sun, we should be reminded of the great “lamp” that God has placed in the sky for our benefit. We should see it as a direct mercy from our Lord and a constant and powerful sign of His creative power. This reflection can transform our daily experience of the world into a continuous act of worship.

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36. Subulan fijājā (سُبُلًا فِجَاجًا) – Spreading roads

Linguistic Root & Etymology

Subul is the plural of sabīl, a path or a road. Fijāj is the plural of a word meaning a wide and open road between two mountains.

Classical Exegesis (Tafsir)

In Noah’s sermon in Surah Nuh (71:20), after mentioning that the earth has been made a “carpet,” he adds, “That you may follow therein spreading roads.” The commentators explain that this is another sign of God’s perfect and benevolent design. He has not only made the earth smooth, but He has also created within its mountains and its landscapes “wide roads” and pathways that allow for travel, trade, and communication. The very existence of these natural corridors is a mercy from God to facilitate human civilization.

Thematic Context

This connects to the theme of God as the wise and purposeful designer of our world. Noah is building a cumulative case for his people. He is showing them that every aspect of their environment, from the sky above them to the roads beneath their feet, is a sign of a caring and a powerful creator. The theme is a call to open one’s eyes to the intricate and benevolent design that is all around us, and to respond with gratitude and worship.

Modern & Comparative Lens

The study of geography and topography reveals the intricate network of valleys, plains, and mountain passes that have served as the “spreading roads” for human migration and trade throughout history. This verse is a powerful and ancient acknowledgment of the importance of this natural infrastructure. It is a call to see the very geography of our planet as a divinely-facilitated gift.

Practical Reflection & Application

This verse encourages us to be grateful for the ease of travel that we so often take for granted. When we are travelling on a highway or flying through the air, we can be reminded of the original blessing of the “spreading roads” that God has placed on the earth. The practical application is to use these pathways for good purposes—to visit our families, to seek knowledge, to do business honestly—and to see our ability to travel as a profound mercy from our Lord.

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37. Tabārā (تَبَارًا) – Destruction

Linguistic Root & Etymology

The root is T-B-R (т-б-р), which means to break or to destroy. Tabār is a verbal noun meaning destruction or ruin.

Classical Exegesis (Tafsir)

In the final prayer of Noah in Surah Nuh (71:28), he concludes his plea for forgiveness for the believers with a prayer of judgment upon the disbelievers. “…And do not increase the wrongdoers except in destruction.” The commentators explain that this is the final and just outcome for a people who have persisted in their wrongdoing for so long. Their path of arrogance and disbelief can only lead to one end: complete and utter “destruction” and ruin. Noah’s prayer is a confirmation of this divine law of justice.

Thematic Context

This connects to the surah’s central theme of the consequences of rejecting the prophetic warning. The surah has detailed the long and patient call of Noah. It now shows the final and inevitable result of the rejection of that call. The theme is one of a final and decisive judgment. The path of disbelief does not lead to a neutral outcome; it leads to “tabār.” This is the solemn and powerful conclusion of the entire narrative.

Modern & Comparative Lens

The concept of a path of evil being ultimately self-destructive is a central principle of many moral and ethical systems. This verse is a powerful theological statement of this. It is a declaration that a life and a society that is based on “wrongdoing” (ẓulm) is, by its very nature, on a trajectory towards “destruction.”

Practical Reflection & Application

This verse is a profound and sobering warning. The practical application is to flee from the path of the “wrongdoers,” knowing that its only end is “destruction.” We should strive to be people of justice and righteousness, both in our relationship with God and in our dealings with His creation. It is a call to choose the path of salvation, not the path of ruin.

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38. Ughriqū fa-udkhilū nāran (أُغْرِقُوا فَأُدْخِلُوا نَارًا) – They were drowned, then made to enter a Fire

Linguistic Root & Etymology

Ughriqū is “they were drowned.” Fa-udkhilū is “then they were made to enter.” Nāran is “a Fire.”

Classical Exegesis (Tafsir)

In Surah Nuh (71:25), this is the description of the swift and terrible fate of Noah’s people. The commentators highlight the particle “fa” (then), which signifies an immediate and direct sequence. The moment they were drowned in the waters of this world, their souls were immediately made to enter the “Fire” of the next world (the punishment of the grave, leading to the ultimate Fire). There was no gap and no delay. Their worldly punishment was the immediate gateway to their otherworldly punishment.

Thematic Context

This connects to the theme of the swift and inescapable nature of divine justice. The surah has described the long and patient call of Noah. This verse describes the sudden and final consequence of their rejection. The theme is a powerful and terrifying one: the transition from this life to the next can be instantaneous, and the reckoning can begin the moment that one’s life ends. It is a powerful refutation of the idea that death is a peaceful sleep for the wrongdoer.

Modern & Comparative Lens

The concept of an immediate, post-mortem reckoning is a feature of many eschatologies. This verse is a particularly powerful and direct Qur’anic statement of this. It is a profound and sobering depiction of the seamless transition from the consequences of this world to the consequences of the next. The water of the flood becomes the very gateway to the fire of Hell.

Practical Reflection & Application

This verse is a profound and urgent call to be prepared for death at all times. We do not know when our own appointed term will come. The practical application is to live our lives in a constant state of repentance and readiness to meet our Lord. We must be quick to repent from our sins, because we do not know if we will have another day. It is a call to die in a state of submission, so that our own transition may be from this world to the gardens of bliss, not from a flood to a Fire.

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39. Waqārā (وَقَارًا) – Reverence

Linguistic Root & Etymology

The root is W-Q-R (у-қ-р). Waqār means dignity, gravity, or reverence. It is a sense of awe and honor that is due to a being of great majesty.

Classical Exegesis (Tafsir)

In his powerful sermon in Surah Nuh (71:13), Noah poses this sharp and poignant question to his people: “What is the matter with you that you do not attribute to Allah due reverence?” The commentators explain that this is a rebuke of their fundamental lack of awe and reverence for their Creator. After all the signs of His majesty in their own creation and in the cosmos, how can they not feel a sense of His “waqār“—His gravity, His dignity, His greatness? Their polytheism was a direct result of their failure to have a proper and magnificent conception of God.

Thematic Context

This connects to the central theme of the surah: the call to recognize the majesty of God. The surah is a sustained argument designed to create this very state of “waqār” in the heart of the listener. Noah’s sermon is a masterclass in this. He points to the signs of God’s power and wisdom, all for the purpose of leading his people to this state of reverential awe. Their failure to do so is the root of their entire misguidance.

Modern & Comparative Lens

The loss of a “sense of reverence” or “awe” is often cited as a key spiritual malady of the modern, secular age. This verse is a powerful and ancient diagnosis of this very problem. It suggests that a correct understanding of our place in the cosmos should naturally lead to a state of “reverence” for the creative power that brought it all into being. The verse is a call to recover this lost sense of the sacred.

Practical Reflection & Application

This verse is a powerful mirror for our own hearts. We should ask ourselves: “Do I truly have the proper ‘reverence’ for Allah in my heart?” The practical application is to cultivate this state of waqār through the worship of reflection (tafakkur). By pondering the greatness of God’s creation, as Noah himself detailed in the subsequent verses, we can cultivate a heart that is filled with the awe and the reverence that is due to our magnificent Lord.

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40. Yuḍillū ʿibādak (يُضِلُّوا عِبَادَكَ) – They will mislead Your servants

Linguistic Root & Etymology

Yuḍillū means “they will mislead.” ʿIbādak is “Your servants.”

Classical Exegesis (Tafsir)

In Noah’s final prayer of judgment in Surah Nuh (71:27), this is the first of his two reasons for asking for the destruction of the disbelievers. “Indeed, if You leave them, they will mislead Your servants.” The commentators explain that Noah, after 950 years of experience with his people and with a divine revelation confirming it, knew with certainty that they had become a permanent source of misguidance. Their very existence on the earth was now a spiritual danger to any of God’s future “servants” who might come into contact with them. His prayer was a plea to protect the future of faith on earth by removing this source of corruption.

Thematic Context

This connects to the theme of the social and intergenerational consequences of disbelief. The surah is a lesson in social dynamics. This verse is a powerful statement that a corrupt and unrepentant society is not a neutral entity; it is an active force of “misguidance” for those around it and for the generations that will come after it. Noah’s prayer is a recognition of this terrible social reality.

Modern & Comparative Lens

The concept of a “moral hazard” or a “toxic influence” is a central one in sociology and ethics. This verse is a powerful theological expression of this. It is a recognition that a community that is based on a corrupt worldview can be a profound danger to the moral and spiritual well-being of others. It is a powerful argument for the necessity of quarantining a spiritual disease that has become incurable.

Practical Reflection & Application

This verse is a profound reminder of our responsibility to be a source of guidance, not a source of misguidance. The practical application is to strive to be a person of such good and upright character that we are a positive influence on those around us. We should be a light that guides others to the truth, not a source of darkness that “misleads” them. We should pray to God to make us keys to goodness, not keys to evil.