Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah An-Nur

1. ‘Adhab (عَذَاب) – Punishment / Torment

Linguistic Root & Etymology

The term ‘Adhab originates from the root ‘Ayn-Dhāl-Bā’ (ع-ذ-ب). The root’s primary meaning is related to preventing or turning someone away from something. It also carries the connotation of sweetness and freshness in water, as in ‘adhb’, meaning palatable water. The connection to punishment comes from the idea of a painful experience that deters or prevents one from repeating an offense. It implies a corrective or retributive suffering. This root appears over 300 times in the Qur’an, highlighting the significance of divine justice and accountability.

Classical Exegesis (Tafsir)

Classical commentators understood ‘Adhab in Surah An-Nur in both worldly and otherworldly contexts. The ‘adhab ‘aẓīm’ (great torment) mentioned for those who spread slander refers to a severe punishment in the Hereafter. The prescribed physical punishments, like flogging, are seen as a form of worldly ‘adhab that serves as a deterrent and a means of purification for the community, preventing the spread of corruption.

Thematic Context

The theme of ‘Adhab in this Surah is directly tied to the preservation of social purity and honor. It acts as the consequential pole to the divine guidance (Nur) offered. Rejecting the light of guidance and engaging in acts that undermine the community’s moral fabric, such as slander (ifk) and indecency (faḥsha’), inevitably leads to divine retribution, both as a legal consequence in this life and a severe torment in the next.

Modern & Comparative Lens

Modern discussions on ‘Adhab often grapple with the concept of divine punishment in the context of divine mercy. Some thinkers emphasize its corrective and deterrent aspects over the purely retributive. Comparatively, the concept of divine judgment and consequence for sin is a cornerstone of all Abrahamic faiths, though the specifics of legal application and theological understanding may differ. The tension between justice and mercy is a central theological discussion in Judaism, Christianity, and Islam.

Practical Reflection & Application

Reflecting on ‘Adhab encourages a profound sense of accountability. It reminds us that our words and actions have weight and consequence. This understanding should foster caution and conscientiousness, particularly in our speech, urging us to avoid gossip and slander, thereby protecting the honor of others and the well-being of the community.

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2. ‘Afaf (عَفَاف) – Chastity / Modesty

Linguistic Root & Etymology

The word ‘Afaf comes from the root ‘Ayn-Fā’-Fā’ (ع-ف-ف), which means to refrain, abstain, or keep oneself from something unlawful or unseemly. It denotes self-restraint, purity, and virtuousness. The term ‘iffah, from the same root, specifically refers to the virtue of chastity and abstaining from illicit sexual relations. It’s a state of being pure in both action and intention.

Classical Exegesis (Tafsir)

In the context of Surah An-Nur, particularly verse 33 where those who cannot find the means to marry are enjoined to keep themselves chaste (yasta’fif), classical exegesis emphasizes this as an active, conscious effort. It is not a passive state but a determined struggle to maintain purity and guard oneself against temptation until a lawful means for its fulfillment is made available by God.

Thematic Context

‘Afaf is a cornerstone of the social order envisioned in Surah An-Nur. The Surah’s regulations concerning lowering the gaze, guarding private parts, and rules of dress are all practical mechanisms to cultivate and protect ‘afaf within society. It is the internal state of modesty that the external rules are designed to support, forming a community based on dignity rather than illicit desire.

Modern & Comparative Lens

Contemporary discourse often frames ‘Afaf not just in terms of sexual chastity but as a broader concept of integrity and self-restraint in all aspects of life, including financial dealings and speech. It is a form of spiritual discipline. While often associated with female modesty, Islamic scholars emphasize that it is a virtue required of both men and women. The virtue of chastity is also highly valued in many religious and philosophical traditions, seen as essential for spiritual focus and moral purity.

Practical Reflection & Application

Cultivating ‘Afaf is a daily practice. It involves being mindful of one’s thoughts, gaze, and interactions. It means choosing dignity over desire and patience over instant gratification. For someone unable to marry, it is an act of trusting in God’s plan while actively preserving one’s honor and spiritual well-being.

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3. Ahl (أَهْل) – People / Family / Household

Linguistic Root & Etymology

The term Ahl derives from the root Alif-Hā’-Lām (أ-ه-ل), which signifies a sense of belonging, fitness, or worthiness. It refers to the people connected to a person (family, spouse), a place (inhabitants), or a creed (followers). Ahl al-Bayt, for example, means the “People of the House.” The word implies a deep, intrinsic connection and relationship.

Classical Exegesis (Tafsir)

In Surah An-Nur, Ahl is used multiple times, most notably in reference to one’s own family or household (e.g., “do not enter houses other than your own until you have sought permission and greeted their ahl“). Classical interpretations stress that the ahl of a house are its rightful occupants, who possess the right to privacy and respect. The term also appears in the context of the slander incident, referring to the family of the Prophet Muhammad ﷺ.

Thematic Context

The concept of Ahl is central to the Surah’s theme of the sanctity of the home and family unit. The regulations about seeking permission before entering are not just about privacy but about respecting the integrity and honor of the Ahl of the house. The Surah builds a framework where the family is a protected sanctuary, shielded from external intrusion and internal discord.

Modern & Comparative Lens

Modern discussions often extend the concept of Ahl to include communities bound by shared values, not just kinship. The “people of a book” (Ahl al-Kitab) is a classic example. The emphasis on respecting the Ahl of a home resonates with universal values of privacy and domestic sanctity found across cultures and legal systems, often enshrined in laws protecting against unlawful entry.

Practical Reflection & Application

The Quranic use of Ahl teaches us to honor our relationships and respect boundaries. It means treating our family members with kindness and safeguarding the privacy of others. When we visit someone, the simple act of seeking permission and offering a greeting is a practical application of respecting the Ahl of that space, reinforcing community bonds.

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4. Anzalnāhā (أَنزَلْنَاهَا) – We have sent it down

Linguistic Root & Etymology

This term comes from the root Nūn-Zā’-Lām (ن-ز-ل), which means to descend, come down, or alight. The Form IV verb, anzala (أَنْزَلَ), signifies “to cause to come down” or “to send down.” The suffix -nāhā indicates the first-person plural (“We”) acting upon a feminine singular object (“it”), referring to the Surah itself. The root appears nearly 300 times in the Qur’an, overwhelmingly in the context of divine revelation.

Classical Exegesis (Tafsir)

Classical commentators highlight the very first verse of Surah An-Nur, which begins with “Sūratun anzalnāhā” (“A Surah which We have sent down”). This is understood as a powerful divine declaration of the origin and authority of the chapter. The use of the royal “We” (nā) signifies God’s majesty and power. The statement establishes that the laws and guidance to follow are not of human origin but are divinely ordained.

Thematic Context

The term Anzalnāhā sets the authoritative tone for the entire Surah. It frames the detailed legal and social regulations not as mere suggestions but as components of a divine revelation. This connects directly to the Surah’s central theme of Nur (Light); the revelation itself is the light sent down from God to illuminate the path for humanity, bringing clarity to complex social and moral issues.

Modern & Comparative Lens

The concept of a divinely revealed text is fundamental to the Abrahamic faiths. The Torah is understood to be sent down to Moses, and the Gospel to Jesus. The term Anzalnāhā encapsulates the Islamic doctrine of tanzīl (sending down), emphasizing the Qur’an’s divine source. Modern theological discussions explore the nature of this “sending down”—whether it was a literal dictation of words or an inspiration of meanings—but the core belief in its divine origin remains.

Practical Reflection & Application

Recognizing that the Surah is “sent down” by God changes how we approach its contents. We read it not as a historical document or a set of cultural norms, but as a direct message from the Creator. This perspective invites a deeper level of reverence, contemplation, and a sincere effort to understand and implement its guidance in our lives.

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5. Arba’ah (أَرْبَعَة) – Four

Linguistic Root & Etymology

The word Arba’ah comes from the root Rā’-Bā’-‘Ayn (ر-ب-ع), which is the root for the number four. This root also relates to concepts of fourths, squares, and springtime. In its numerical form, it is straightforward and appears frequently in contexts requiring specific counts.

Classical Exegesis (Tafsir)

In Surah An-Nur, the number four is of critical legal importance. It is the number of witnesses (shuhadā’) required to establish the charge of unlawful sexual intercourse (zinā). It is also the number of times a husband must swear by God when accusing his wife of adultery in the procedure of li’ān. The classical view is that this high evidentiary standard is set deliberately to protect personal honor and make accusations extremely difficult to prove, thus discouraging slander.

Thematic Context

The requirement of four witnesses is a cornerstone of the Surah’s theme of justice and the protection of reputation. By setting such a high bar, the divine law prioritizes the presumption of innocence and shields individuals from baseless accusations. It demonstrates that while immorality is condemned, the sin of falsely accusing someone is treated with equal, if not greater, severity. This legal principle helps maintain social trust and cohesion.

Modern & Comparative Lens

Modern legal discussions often analyze the wisdom behind the “four-witness rule.” It is seen as a powerful safeguard against vigilantism and character assassination, emphasizing due process. While modern legal systems rely on different forms of evidence (forensic, circumstantial), the principle of requiring a very high burden of proof for serious accusations remains a shared value in jurisprudence worldwide. The strictness of this rule is sometimes debated, but its intent to protect privacy and honor is widely acknowledged.

Practical Reflection & Application

The principle behind the number four teaches a profound lesson about the gravity of accusation. Before we speak about someone’s character, we should ask ourselves: “Is what I’m saying absolutely, verifiably true?” The rule forces a pause and demands overwhelming evidence, a principle that can be applied to our daily lives to curb gossip and protect the dignity of others.

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6. Ayatin Bayyinat (آيَاتٍ بَيِّنَاتٍ) – Clear Signs / Verses

Linguistic Root & Etymology

Āyāt is the plural of āyah, from a root that can mean sign, miracle, or verse of scripture. Bayyināt comes from the root Bā’-Yā’-Nūn (ب-ي-ن), meaning to be clear, distinct, and evident. The phrase Ayatin Bayyinat thus means signs or verses that are self-evidently clear, unambiguous, and illuminating. They make the truth manifest.

Classical Exegesis (Tafsir)

When this phrase appears in Surah An-Nur, classical commentators explain it as referring to the verses of the Qur’an itself, particularly the clear legal rulings and moral guidance within this Surah. These verses are not cryptic or obscure; their purpose is to provide manifest guidance and elucidate the path of righteousness. They are “clear” because they separate right from wrong, truth from falsehood, in a definitive way.

Thematic Context

The concept of Ayatin Bayyinat is intrinsically linked to the Surah’s primary theme of Nur (Light). The clear verses are the very instruments of that divine light. They illuminate the darkness of ignorance, social chaos, and moral ambiguity. The Surah presents itself as a collection of these clear signs, designed to establish a transparent, just, and enlightened society.

Modern & Comparative Lens

The idea of scripture providing “clear signs” is a point of theological discussion. While some verses are direct and legalistic (muḥkamāt), others are allegorical (mutashābihāt). Modern thinkers often interpret Ayatin Bayyinat as referring to the core ethical and theological principles of the Qur’an, which are considered clear and universal, even if the application of specific rules may be subject to scholarly interpretation (ijtihād). This resonates with the concept of “plain sense” reading of scripture in other traditions, which seeks to find the clear, intended meaning.

Practical Reflection & Application

We are encouraged to approach the Qur’an with the confidence that it contains Ayatin Bayyinat—clear guidance for our lives. This means we should actively seek out its wisdom for moral clarity. When faced with a dilemma, reflecting on these clear verses can provide a firm foundation for making ethical decisions, helping us navigate the complexities of modern life with divine insight.

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7. Ba’d (بَعْض) – Some / Part / Each Other

Linguistic Root & Etymology

The word Ba’d comes from the root Bā’-‘Ayn-Ḍād (ب-ع-ض), which refers to a part, a portion, or some of a whole. When used in the construction ba’duhum min ba’d, it means “they are of one another” or “some of them from others,” indicating a shared nature or mutual relationship. It is a fundamental word for expressing partiality or reciprocity.

Classical Exegesis (Tafsir)

In Surah An-Nur, the phrase al-munāfiqūna wal-munāfiqātu ba’duhum min ba’d (“The hypocritical men and hypocritical women are of one another”) is interpreted to mean they share the same evil nature, goals, and methodologies. They enjoin what is wrong and forbid what is right. Conversely, the phrase used for believers, al-mu’minūna wal-mu’minātu ba’duhum awliyā’u ba’d (“The believing men and believing women are allies of one another”), signifies a relationship of mutual support, care, and shared faith.

Thematic Context

The use of Ba’d in this reciprocal structure highlights the theme of social alignment and responsibility. The Surah divides people into distinct moral categories: the pure and the corrupt, the believers and the hypocrites. This phrasing shows that character is not just individual; it creates a collective ethos. People of similar character are naturally drawn to and reinforce one another, for either good or evil.

Modern & Comparative Lens

The concept that communities are formed based on shared values is a sociological truism. The Quranic formulation using Ba’d provides a spiritual dimension to this observation. It’s a statement about moral magnetism. This idea resonates with the proverb “birds of a feather flock together.” It also aligns with the modern understanding of social networks and echo chambers, where people are reinforced in their beliefs and behaviors by like-minded individuals.

Practical Reflection & Application

This concept urges us to be mindful of our company. We should ask ourselves: “Do my friends and associates encourage me toward good, or do they reinforce my weaknesses?” The principle of ba’duhum min ba’d reminds us that our social environment shapes our character, and we should actively seek the company of those who are allies in faith and righteousness.

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8. Barakah (بَرَكَة) – Blessing

Linguistic Root & Etymology

The term Barakah originates from the root Bā’-Rā’-Kāf (ب-ر-ك). The core meaning of this root is to be firm, steady, and to increase. A pool of water is called a birkah because water stays and collects in it. From this, Barakah evolved to mean divine blessing, abundance, growth, and a subtle, beneficial spiritual influence that causes things to flourish and prosper beyond what is expected. The word mubārak (blessed) comes from this same root.

Classical Exegesis (Tafsir)

In the famous Verse of Light (Ayat an-Nur, 24:35), God’s light is compared to a lamp lit from a blessed tree, a shajaratin mubārakah. Classical commentators interpret this “blessedness” in multiple ways. Some note the practical blessings of the olive tree, whose oil is useful for light, food, and medicine. Others see a deeper, spiritual blessing, indicating that the source of divine guidance is pure, abundant, and beneficial in every way, not confined to any single place or time (“neither of the East nor of the West”).

Thematic Context

Barakah is central to the metaphor of divine light in the Surah. It signifies that God’s guidance (Nur) is not just a set of rules but a source of immense, life-giving spiritual nourishment. Just as the blessed olive tree provides abundant, pure oil for the lamp, divine revelation provides the inexhaustible fuel for the light of faith in a believer’s heart. This guidance brings growth, stability, and goodness to all aspects of life.

Modern & Comparative Lens

The concept of Barakah is a key element of Islamic spirituality, often contrasted with a purely materialistic view of the world. It is the belief in a qualitative, divine grace that can infuse time, places, objects, and actions. Modern Muslims often seek barakah in their time, wealth, and families. This idea of a divine “blessing” or “grace” that leads to abundance and flourishing is common in many religious traditions, such as the concept of *shalom* in Judaism or divine grace in Christianity, which also imply wholeness, well-being, and prosperity beyond the material.

Practical Reflection & Application

We can invite Barakah into our lives through sincerity, gratitude, and adherence to divine guidance. By aligning our intentions and actions with what is pleasing to God, we open the door for this divine grace to enter our work, our relationships, and our time. It’s a shift from seeking mere quantity to seeking qualitative richness and meaning in what we do.

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9. Buhtān (بُهْتَان) – Slander / Calumny

Linguistic Root & Etymology

The word Buhtān comes from the root Bā’-Hā’-Tā’ (ب-ه-ت), which means to perplex, confound, or dumbfound someone with a shocking and baseless accusation. It refers to a lie so egregious and audacious that it leaves the listener astonished. It is not just any lie, but a monstrous fabrication specifically designed to defame an innocent person.

Classical Exegesis (Tafsir)

In Surah An-Nur, Buhtān is used to describe the great slander (the ifk) against ‘Aisha, the wife of the Prophet ﷺ. The Qur’an calls it a buhtānun ‘aẓīm (“a tremendous slander”). The classical understanding emphasizes that this was not a simple rumor but a malicious, fabricated story intended to cause maximum harm to the Prophet’s household and the community’s integrity. The word captures the shock and outrage that such a pure individual could be accused of something so vile.

Thematic Context

Buhtān is presented as one of the most severe social sins in the Surah. It is a direct assault on the theme of purity (taharah) and social trust. The Surah’s legal rulings against false accusation (qadhf) are a direct response to the destructive power of buhtān. By punishing slanderers harshly, the divine law seeks to eradicate this cancer from the community and protect the honor of innocent individuals.

Modern & Comparative Lens

The concept of Buhtān is incredibly relevant in the digital age of “fake news” and online character assassination. A false story can spread globally in minutes, causing irreparable harm. The Quranic condemnation of buhtān serves as a powerful ethical framework for digital citizenship. Legally, the concept is analogous to the modern legal torts of slander (spoken defamation) and libel (written defamation), which are recognized as civil wrongs in most legal systems.

Practical Reflection & Application

The prohibition of Buhtān calls for a radical commitment to truth in our speech. Before sharing any information about another person, especially if it is negative, we must verify its source and truthfulness. The verse challenges us with the question: “Why, when you heard it, did you not say, ‘This is a tremendous slander’?” It teaches us to be defenders of the innocent and to stop falsehoods in their tracks.

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10. Buyūt (بُيُوت) – Houses

Linguistic Root & Etymology

The word Buyūt is the plural of bayt, originating from the root Bā’-Yā’-Tā’ (ب-ي-ت). The root’s primary meaning is to spend the night. A bayt is therefore a place of dwelling, shelter, and repose, particularly at night. It signifies a home, a sanctuary where a family resides and finds security.

Classical Exegesis (Tafsir)

Surah An-Nur dedicates significant attention to the etiquette surrounding Buyūt. Verses 27-29 detail the rules for entering homes, requiring that one should not enter homes other than their own without first seeking permission (isti’nās) and greeting the inhabitants (taslīm). Classical interpretations view this as establishing the absolute sanctity and privacy of the home. The home is a private space (part of one’s ‘awrah or private sphere) that cannot be violated.

Thematic Context

The regulations concerning Buyūt are fundamental to the Surah’s goal of creating a secure and modest society. By legislating the boundary between public and private space, the Surah protects the family unit from unwanted intrusion and potential moral corruption. The home is framed as the primary environment for cultivating modesty and righteous living, and these rules serve as a protective barrier around it.

Modern & Comparative Lens

The concept of the home as a private sanctuary is a universal human value. In Western legal tradition, this is famously expressed in the principle that “a man’s home is his castle.” The Quranic rules for Buyūt provide a spiritual and ethical foundation for this principle. In the modern era, where privacy is constantly under threat from digital surveillance and social media, these verses are seen as more relevant than ever, calling for a renewed respect for personal and domestic boundaries.

Practical Reflection & Application

The etiquette of entering Buyūt teaches us profound respect for others’ personal space. It is a practical lesson in mindfulness and consideration. Before we call, message, or visit someone, we are taught to consider if it’s an appropriate time and to seek permission. This simple act of courtesy strengthens social bonds and demonstrates a deep respect for the sanctity of the home and family.

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11. Durriyy (دُرِّيّ) – Pearly / Brilliant

Linguistic Root & Etymology

The adjective Durriyy comes from the noun durr, meaning pearls. The root is likely related to concepts of brightness, shining, and radiating light. A kawkabun durriyyun is a star that is exceptionally bright and luminous, shining with the pure, radiant light of a pearl. It conveys an image of pristine and magnificent brilliance.

Classical Exegesis (Tafsir)

In the Verse of Light (Ayat an-Nur, 24:35), the lamp (misbah) in the glass is described as being like a “pearly star” (kawkabun durriyyun). Classical exegesis sees this as a powerful simile for the clarity and brilliance of the believer’s faith. The light of faith in the heart is not a dull, weak flame; it is a radiant, piercing light that shines with the purity and intensity of a brilliant star against the darkness of the night sky.

Thematic Context

The term Durriyy is a key component of the extended metaphor of light that defines the Surah. It elevates the description of divine guidance from mere illumination to something of extraordinary beauty and power. This brilliance connects to the Surah’s overall theme of making things clear and manifest. The light of faith, like a “pearly star,” is unmistakable and serves as a guiding point in the darkness of disbelief and moral confusion.

Modern & Comparative Lens

The use of celestial imagery to describe spiritual realities is common across religious traditions. Stars have universally symbolized guidance, transcendence, and the divine. The description of faith as a Durriyy star speaks to a universal human aspiration for a clear, brilliant, and unwavering source of truth to navigate the complexities of life. Modern astronomy has revealed the immense power and light of stars, adding a new layer of awe to this ancient metaphor.

Practical Reflection & Application

The image of a “pearly star” inspires us to cultivate a faith that is not only present but also radiant and beautiful. This means purifying our hearts so that the light of guidance can shine through us, becoming a source of clarity and guidance for ourselves and those around us. It is about striving for a faith that is brilliant, evident, and positively luminous.

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12. Faḍl (فَضْل) – Grace / Bounty

Linguistic Root & Etymology

The word Faḍl comes from the root Fā’-Ḍād-Lām (ف-ض-ل), which means to exceed, to be surplus, or to be superior. Faḍl refers to that which is extra or in addition to what is strictly due. In a theological context, it means grace, bounty, or unmerited favor from God. It is God’s generosity that goes beyond simple justice or reward for deeds.

Classical Exegesis (Tafsir)

Surah An-Nur repeatedly emphasizes that without God’s Faḍl and His Mercy (Rahmah), people would easily fall into sin and ruin. For instance, after the slander incident, God says, “And if it was not for the Grace of Allah upon you and His Mercy…” This is understood to mean that it is only by God’s guiding and forgiving grace that the community was saved from self-destruction and that individuals can be purified from their sins. It is also God’s Faḍl that provides sustenance and the means to marry.

Thematic Context

The theme of Faḍl acts as a counterbalance to the Surah’s strict legal injunctions. While the Surah lays down clear laws and punishments, it constantly reminds the reader that human salvation and righteousness are ultimately dependent on divine grace. This prevents a purely legalistic or self-righteous mindset, fostering humility and gratitude. God provides the light (Nur) as an act of pure grace.

Modern & Comparative Lens

The concept of divine grace is a central theological tenet in many religions. In Christianity, grace is particularly emphasized as God’s unmerited favor, which is the sole basis for salvation. The Islamic concept of Faḍl is similar, though it is often seen as working in tandem with human effort. Modern Islamic thought stresses that while we must strive to obey God’s commands, we must always recognize that our success, and indeed our very ability to strive, is a gift of His Faḍl.

Practical Reflection & Application

Recognizing God’s Faḍl in our lives is a powerful antidote to arrogance and despair. When we succeed, we should attribute it to His grace, not just our own effort, which fosters humility. When we stumble, remembering that His grace is available through repentance gives us hope. It encourages a relationship with God based on love and gratitude, not just fear of punishment.

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13. Fāḥishah (فَاحِشَة) – Obscenity / Abomination

Linguistic Root & Etymology

The term Fāḥishah originates from the root Fā’-Ḥā’-Shīn (ف-ح-ش). The root carries the meaning of exceeding the proper bounds or limits, particularly in a morally reprehensible way. A Fāḥishah is an act that is lewd, indecent, obscene, or abominable. While it is often used to refer to unlawful sexual acts like adultery and fornication, its meaning can extend to any shameless and flagrantly immoral behavior.

Classical Exegesis (Tafsir)

In Surah An-Nur, Fāḥishah is used to condemn both the act of zinā itself and the spreading of rumors about it. The verse “Indeed, those who love that immorality (al-fāḥishah) should be spread among those who have believed will have a painful punishment…” is understood by classical scholars to refer to those who take pleasure in publicizing the sins of others, whether true or false. This act is considered a Fāḥishah in itself because it destroys social modesty and encourages shamelessness.

Thematic Context

The condemnation of Fāḥishah is central to the Surah’s mission of establishing a pure and chaste society. The Surah aims to curb not only the performance of indecent acts but also the very culture that allows them to flourish. This includes casual talk about sin, immodest behavior, and anything that lowers the collective guard against immorality. The goal is to create an environment where virtue is the norm and vice is shameful and hidden.

Modern & Comparative Lens

In the modern world, dominated by media that often glorifies or normalizes what would be traditionally considered Fāḥishah, this Quranic concept presents a powerful counter-narrative. It challenges the normalization of indecency and calls for a culture of modesty (ḥayā’). The term forces a critical examination of the content we consume and produce. This concern with public morality and the impact of obscenity is a topic of debate in nearly every society, often pitting freedom of expression against the desire to protect social values.

Practical Reflection & Application

This concept calls us to be guardians of decency in our own lives and in our communities. It means refraining from engaging in or promoting indecent acts. It also means refusing to participate in gossip or share scandalous content that spreads Fāḥishah. It is an active choice to promote a culture of dignity and purity rather than one of shamelessness.

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14. Faraḍnāhā (فَرَضْنَاهَا) – We have enjoined it

Linguistic Root & Etymology

The word Faraḍnāhā comes from the root Fā’-Rā’-Ḍād (ف-ر-ض), which means to decree, prescribe, obligate, or enjoin. A farḍ is a divinely ordained, obligatory duty. The verb faraḍa means to impose something as a binding duty. The structure Faraḍnāhā, like Anzalnāhā, uses the majestic “We” (God) and refers to the Surah (“it”) as the object of the verb. It signifies a divine imposition of law.

Classical Exegesis (Tafsir)

Appearing in the first verse alongside Anzalnāhā, Faraḍnāhā is interpreted by classical commentators as emphasizing the obligatory nature of the rulings contained within Surah An-Nur. While Anzalnāhā establishes the Surah’s divine origin, Faraḍnāhā establishes its legal force. It signals to the reader that the contents are not merely advice but are binding commandments from God that must be implemented by the community.

Thematic Context

This term solidifies the legalistic and prescriptive theme of the Surah. Surah An-Nur is not just a chapter of spiritual reminders; it is a foundational text for Islamic social law. Faraḍnāhā makes it clear that the regulations for adultery, slander, privacy, and modesty are not optional. They are divinely mandated components for building the illuminated society that the Surah envisions. The light (Nur) is not just to be admired; it is to be actualized through the implementation of these obligations (furūḍ).

Modern & Comparative Lens

The concept of divinely ordained law (farḍ) is a key feature of Islam, distinguishing it from traditions where the distinction between law and general ethical teaching may be more fluid. Modern discussions in Islamic jurisprudence (fiqh) revolve around how to apply these divinely enjoined laws in contemporary contexts. The process of ijtihād (scholarly reasoning) seeks to understand the wisdom and objectives (maqāṣid) behind each farḍ to ensure its application is just and relevant.

Practical Reflection & Application

Understanding a command as a farḍ instills a sense of responsibility and seriousness. It moves us from a mindset of “I should do this if I can” to “I must do this because God has commanded it.” This perspective can strengthen our resolve to uphold our religious duties, from daily prayers to the ethical injunctions found in Surah An-Nur, such as respecting privacy and speaking truthfully.

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15. Fitnah (فِتْنَة) – Trial / Temptation / Strife

Linguistic Root & Etymology

The root of Fitnah is Fā’-Tā’-Nūn (ف-ت-ن), which originally meant to smelt gold or silver, to burn it in fire to test its purity and remove impurities. From this literal meaning, it developed a wide semantic range: a trial, a test, a temptation, affliction, discord, civil strife, and persecution. A Fitnah is any situation that tests one’s faith, patience, or integrity.

Classical Exegesis (Tafsir)

In Surah An-Nur, Fitnah appears in the context of warning those who disobey the Messenger’s command: “…let those who dissent from the Prophet’s command beware, lest a fitnah strike them or a painful punishment.” Here, classical interpretations understand Fitnah to mean a severe trial in this world, such as disbelief seeping into their hearts, internal community strife, or being overcome by an enemy. It is a divine consequence for turning away from clear guidance.

Thematic Context

The warning against Fitnah connects to the Surah’s theme of order versus chaos. The guidance of the Prophet, embodying the divine Nur, is the source of social stability and spiritual clarity. To oppose it is to invite chaos, discord, and trials that will test the community to its breaking point. The slander incident (the ifk) itself is presented as a major fitnah that threatened to tear the community apart.

Modern & Comparative Lens

The concept of Fitnah is profoundly relevant today, often used to describe political turmoil, sectarian conflict, and the allure of materialism or ideologies that challenge faith. It represents the forces of chaos that undermine social and moral order. The idea that life is a series of trials that test one’s character is a universal theme in religious and philosophical thought, from the trials of Job in the Bible to the Stoic concept of facing adversity with virtue.

Practical Reflection & Application

This concept reminds us that our faith will be tested. These tests can come in the form of hardship or prosperity, temptation or social pressure. The key to navigating Fitnah is to hold fast to the clear principles of our faith and the guidance of the Prophet. It requires patience, discernment, and seeking refuge in God from the trials that confuse the heart and disrupt a righteous life.

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16. Ghaḍḍ al-Baṣar (غَضُّ البَصَر) – Lowering the Gaze

Linguistic Root & Etymology

Ghaḍḍ comes from the root Ghā’-Ḍād-Ḍād (غ-ض-ض), meaning to lower, reduce, or restrain. Baṣar comes from the root Bā’-Ṣād-Rā’ (ب-ص-ر), which pertains to sight and vision. The phrase Ghaḍḍ al-Baṣar therefore means to lower or restrain one’s gaze. It does not mean to walk around looking at the ground, but rather to not gaze intently or lustfully at what is impermissible to look at.

Classical Exegesis (Tafsir)

In verses 30-31 of Surah An-Nur, both believing men and women are commanded to practice Ghaḍḍ al-Baṣar. Classical commentators explain this as a foundational step in maintaining chastity. The “gaze” is seen as the “arrow of Satan” that can plant seeds of temptation in the heart. By controlling the first glance and refraining from a second, lingering one, a believer proactively guards their heart and mind from illicit thoughts, preventing sin before it can even begin.

Thematic Context

Ghaḍḍ al-Baṣar is a critical mechanism for achieving the Surah’s vision of a modest society. It is the first line of defense in protecting chastity (‘afaf). The command precedes the injunction to guard the private parts, suggesting that true modesty starts with controlling what one looks at. It internalizes responsibility, placing the onus on each individual—man and woman—to manage their own desires rather than blaming external temptations.

Modern & Comparative Lens

In today’s hyper-visual and sexually charged culture, the concept of Ghaḍḍ al-Baṣar is both challenging and radical. It is a form of mental and spiritual discipline, a conscious act of “unplugging” from the constant stream of provocative imagery. Some modern thinkers interpret it broadly as avoiding exposure to any media that incites greed, envy, or desire for the unlawful. This discipline of the senses finds parallels in monastic traditions and mindfulness practices that emphasize control over one’s thoughts and perceptions to achieve inner peace.

Practical Reflection & Application

Practicing Ghaḍḍ al-Baṣar is an act of spiritual self-care. It involves being mindful of where our eyes wander, whether on the street or scrolling through social media. It’s about making a conscious choice to turn away from that which harms the soul and distracts from God. This practice purifies the heart, strengthens self-control, and cultivates a deeper sense of inner modesty (ḥayā’).

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17. Ghaflah (غَفْلَة) – Heedlessness

Linguistic Root & Etymology

The term Ghaflah comes from the root Ghā’-Fā’-Lām (غ-ف-ل), which means to be forgetful, neglectful, inattentive, or heedless. It describes a state of spiritual slumber, where one is unaware of or has forgotten their purpose, their duties to God, and the reality of the Hereafter. The person in a state of ghaflah is called a ghāfil.

Classical Exegesis (Tafsir)

In Surah An-Nur, the term is used in verse 23: “Indeed, those who [falsely] accuse chaste, unsuspecting (ghāfilāt), believing women are cursed in this world and the Hereafter…” The word ghāfilāt here is interpreted to mean women who are so pure and innocent that the thought of the sin they are being accused of has not even crossed their minds. They are “heedless” of such evil, highlighting the profound injustice of the slander against them.

Thematic Context

The concept of Ghaflah, in this context, underscores the Surah’s theme of protecting the innocent. The slander is made more heinous because its victims are not just chaste, but are completely unaware and unsuspecting. They are in a state of pure-hearted heedlessness towards evil. Attacking such individuals is a direct assault on the moral fabric of the community, which is why the punishment is so severe.

Modern & Comparative Lens

While the verse uses Ghaflah in a specific sense (heedlessness of evil), the broader Quranic concept of being heedless of God is a major theme in Islamic thought. Modern spiritual discourse often identifies ghaflah as the primary disease of the modern soul—a state of being constantly distracted by materialism, entertainment, and trivial pursuits, leading to forgetfulness of our ultimate purpose. This is akin to the Buddhist concept of ignorance (avidyā) or the general spiritual “slumber” that many traditions call humanity to awaken from.

Practical Reflection & Application

Reflecting on this term inspires two actions. First, it calls us to defend the innocent and pure-hearted, those who are “heedless” of the world’s corruption. Second, it serves as a personal warning against the other kind of ghaflah—being heedless of God. We should actively combat this by engaging in practices that increase our remembrance of God (dhikr), such as prayer, reflection, and reading scripture, to keep our hearts awake and attentive.

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18. Ghayr (غَيْر) – Other than / Without

Linguistic Root & Etymology

The word Ghayr originates from a root that signifies otherness, difference, or alterity. It is a particle used to express negation or exception, meaning “other than,” “not,” “un-,” or “without.” For example, ghayr mahram means a person who is “not” a close relative with whom marriage is forbidden.

Classical Exegesis (Tafsir)

In Surah An-Nur, Ghayr is used in several important legal and social contexts. For example, in verse 31, it describes post-menopausal women who have no desire for marriage, allowing them some leniency in their outer garments. It is also used to describe male attendants “who have no physical desire” (ghayri ūli l-irbah), who are also exceptions to some of the stricter rules of gender interaction. The classical understanding is that the law adapts based on the absence of sexual temptation, which is the underlying reason for the rule (‘illah).

Thematic Context

The use of Ghayr demonstrates the nuance and practicality of Islamic law as presented in the Surah. The rules are not blindly rigid; they are based on wisdom and are relaxed when their underlying purpose is no longer applicable. This connects to the Surah’s theme of clarity (bayyināt). The law is clear, but it is also intelligent and adaptable, making exceptions for specific groups to avoid undue hardship.

Modern & Comparative Lens

The principle of legal exceptions based on context is a cornerstone of jurisprudence worldwide. The use of Ghayr in these verses is often cited by modern scholars as evidence of the Qur’an’s sophisticated legal reasoning. It shows that rulings are tied to specific rationales (‘ilal), and when the rationale is absent, the ruling may change. This is a foundational principle for the contemporary application of Islamic law (fiqh), allowing for flexibility in new situations.

Practical Reflection & Application

The application of Ghayr in the Qur’an teaches us to look for the wisdom behind religious rulings. Instead of following rules mechanically, we are encouraged to understand their purpose. This leads to a more intelligent and heartfelt practice of faith. It also teaches compassion, recognizing that rules may apply differently to people in different life circumstances, such as the elderly or those with specific needs.

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19. Ḥayā’ (حَيَاء) – Modesty / Shame

Linguistic Root & Etymology

The term Ḥayā’ comes from the root Ḥā’-Yā’-Yā’ (ح-ي-ي), which is the same root for the word “life” (ḥayāh). This linguistic link is profound, suggesting that Ḥayā’—a sense of modesty, shame before God and others, and bashfulness in the face of indecency—is an essential quality of a living, vibrant faith. It is the spiritual lifeblood of a believer’s character. It is an inner consciousness that restrains a person from foul deeds.

Classical Exegesis (Tafsir)

While the word Ḥayā’ itself does not appear in Surah An-Nur, the entire Surah is considered a foundational text for cultivating this virtue. The commands to lower the gaze, guard the private parts, dress modestly, and seek permission before entering homes are all practical applications of Ḥayā’. Classical scholars see the Surah as providing the legislative framework to build a society where Ḥayā’ is the prevailing public ethos.

Thematic Context

Ḥayā’ is the spiritual virtue that underpins the Surah’s legal rulings. The laws are the external structure, but Ḥayā’ is the internal state that gives them meaning. The Surah aims to instill a deep-seated sense of modesty that makes adherence to these rules a natural expression of one’s faith, rather than a reluctant obligation. It is the opposite of the shamelessness (faḥsha’) that the Surah seeks to eliminate.

Modern & Comparative Lens

In a modern context where shamelessness is often celebrated as “authenticity” or “liberation,” the concept of Ḥayā’ presents a stark contrast. It is not about self-loathing or repression, but about a sense of dignity and self-respect that prevents one from displaying oneself cheaply. Many traditions value a similar concept; for example, the Greek concept of *Aidos* was a goddess representing shame, modesty, and humility, seen as a cornerstone of civilized society.

Practical Reflection & Application

Cultivating Ḥayā’ begins with an awareness of God’s presence. When we realize that God is always watching, it naturally fosters a sense of shame in disobeying Him. This can be practiced by being mindful in our dress, our speech, and our interactions, choosing dignity and restraint over loudness and indecency. It is a quality that beautifies the believer and protects them from sin.

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20. Ḥifẓ al-Furūj (حِفْظِ الفُرُوج) – Guarding the Private Parts

Linguistic Root & Etymology

Ḥifẓ comes from the root Ḥā’-Fā’-Ẓā’ (ح-ف-ظ), which means to guard, protect, preserve, and keep safe. Furūj is the plural of farj, which refers to a private part, an opening, or a slit. The phrase Ḥifẓ al-Furūj literally means “guarding the private parts.” This is understood to mean protecting oneself from engaging in any unlawful sexual activity, including fornication, adultery, and other forms of indecency.

Classical Exegesis (Tafsir)

In Surah An-Nur, verses 30-31 command both believing men and women to “guard their private parts.” Classical commentators interpret this as a direct command for chastity. It is the practical, physical manifestation of the inner state of modesty (ḥayā’). It follows the command to lower the gaze, indicating a two-step process: first, guard the eyes from temptation, and second, guard the body from acting on any temptation that may arise.

Thematic Context

Ḥifẓ al-Furūj is a crucial pillar of the Surah’s project to build a pure and wholesome society. The stability of the family unit, the clarity of lineage, and the prevention of social chaos all depend on the community’s commitment to sexual ethics. By commanding the guarding of private parts, the Surah places the responsibility for chastity squarely on the individual, making it a key component of one’s faith and obedience to God.

Modern & Comparative Lens

The call for sexual purity and the reservation of sexual intimacy for marriage is a common tenet of major world religions, including Judaism and Christianity. In the modern, often permissive, sexual landscape, the command for Ḥifẓ al-Furūj represents a clear ethical stance. It is a call to view sexuality not as a casual recreational activity, but as a sacred trust (amānah) to be expressed only within the divinely sanctioned institution of marriage.

Practical Reflection & Application

Guarding the private parts is an act of obedience that requires self-discipline and reliance on God. It involves not only avoiding major sins like zinā but also staying away from actions, places, and content that lead one towards temptation. It is about making a firm commitment to live a chaste life, seeking God’s help to stay on the path of purity.

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21. Ḥijāb (حِجَاب) – Veil / Barrier / Partition

Linguistic Root & Etymology

The word Ḥijāb comes from the root Ḥā’-Jīm-Bā’ (ح-ج-ب), which means to veil, conceal, cover, or create a barrier. A Ḥijāb is anything that separates two things. In the Qur’an, it is used to refer to a curtain, a partition, or a barrier, both physical and metaphorical (e.g., a “barrier” between the people of Paradise and Hell, or a “veil” over the hearts of disbelievers).

Classical Exegesis (Tafsir)

While the word Ḥijāb is often used today to refer to the woman’s headscarf, its primary use in classical exegesis of Surah An-Nur (specifically verse 31) is related to the broader concept of modesty and covering. The verse uses the word khumurihinna (their head coverings) and juyūbihinna (their chests), instructing women to draw their head coverings over their bosoms. Other verses outside this Surah use Ḥijāb more in the sense of a physical screen or partition. The overall principle derived is one of modest covering to conceal one’s adornments (zīnah).

Thematic Context

The principle of Ḥijāb, in its broader sense of modest covering, is a key part of the Surah’s system for maintaining public morality and protecting women from harassment. It is presented as a measure that shifts the focus from a woman’s physical appearance to her character and intellect. It is part of a holistic system that also requires men to lower their gaze, creating a society based on mutual respect rather than objectification.

Modern & Comparative Lens

The Ḥijāb is one of the most visible and debated symbols of Islam today. For many Muslim women, it is a chosen expression of religious identity, piety, and an act of worship. For others, it is a subject of cultural and political controversy. The discourse around it is complex, involving theology, feminism, identity politics, and personal choice. The practice of veiling or special dress for religious reasons is not unique to Islam; it has historical precedents in Judaism and Christianity as well.

Practical Reflection & Application

Beyond the specific article of clothing, the spirit of the Ḥijāb is about cultivating an attitude of modesty and dignity in one’s appearance and conduct. For both men and women, it is about choosing to be valued for one’s inner worth—piety, knowledge, and character—rather than one’s external beauty. It is a conscious decision to interact with the world on one’s own terms, with God-consciousness at the forefront.

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22. Huda (هُدَى) – Guidance

Linguistic Root & Etymology

The term Huda comes from the root Hā’-Dāl-Yā’ (ه-د-ي), which means to guide, to lead, or to show the right way. Huda is the state of being guided or the guidance itself. It implies a benevolent direction given to one who is lost or in need of a path. It is one of the most central concepts in the Qur’an, which introduces itself as “guidance for the God-conscious” (hudan lil-muttaqīn).

Classical Exegesis (Tafsir)

In Surah An-Nur, God describes His light (Nur) with the words “Allah guides to His light whom He wills.” The classical interpretation is that divine Huda is the ultimate source of all true understanding and righteousness. While God sends down clear signs (āyāt bayyināt) for everyone, the actualization of this guidance in a person’s heart is a divine gift bestowed upon those who are sincere in seeking it.

Thematic Context

Huda is the ultimate purpose of the divine Nur (Light) that is the central theme of the Surah. The light is not an abstract concept; its function is to guide humanity out of darkness (ẓulumāt). The laws, parables, and warnings in the Surah are all instruments of this divine guidance, designed to lead individuals and society towards a state of purity, justice, and enlightenment.

Modern & Comparative Lens

The concept of divine guidance is universal in theistic religions. It speaks to the human need for direction, purpose, and a moral compass. Modern theological discussions often explore the relationship between divine will (God’s act of guiding) and human free will (our act of seeking and accepting guidance). Is guidance irresistible, or does it require human cooperation? The Islamic position generally holds that God makes the path clear, but humans must choose to walk it.

Practical Reflection & Application

We are taught to constantly ask God for Huda, most famously in the opening chapter of the Qur’an: “Guide us to the straight path.” This is a recognition of our own insufficiency and our deep need for divine help in navigating life. It fosters humility and a continuous reliance on God, understanding that without His guidance, even the clearest signs can be misinterpreted or ignored.

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23. Ifk (إِفْك) – Slander / Lie

Linguistic Root & Etymology

The term Ifk comes from the root Alif-Fā’-Kāf (أ-ف-ك), which means to turn something away from its proper state or orientation. It signifies a fabrication, a distortion of the truth, or a lie. It is not just a simple untruth, but a deliberate inversion of reality, a calumny. The Qur’an uses it to describe the most grievous forms of falsehood, such as idolatry and slander.

Classical Exegesis (Tafsir)

In Surah An-Nur, Ifk refers specifically to the “Great Slander”—the false accusation of adultery leveled against ‘Aisha, the Prophet’s wife. The verses (24:11-20) that address this incident use the word Ifk to characterize the rumor as a monstrous lie fabricated by a group (‘uṣbah) within the community. The classical account is that this was a deeply painful event that God Himself addressed through direct revelation, exonerating the innocent and establishing laws to prevent its recurrence.

Thematic Context

The incident of the Ifk serves as the historical and thematic core for much of the Surah. The destructive power of this slander prompted the revelation of strict laws against false accusation (qadhf) and created a framework for protecting honor and privacy. The Surah’s emphasis on verification, avoiding suspicion, and punishing slanderers is a direct response to the social poison of the Ifk.

Modern & Comparative Lens

The story of the Ifk is a powerful case study in the destructive nature of disinformation and “character assassination.” It is deeply resonant in the age of social media, where false narratives can be constructed and spread with malicious intent, causing immense personal and social harm. The Quranic response—demanding evidence, punishing fabricators, and urging people to think well of others—provides a timeless ethical model for media literacy and responsible communication.

Practical Reflection & Application

The lesson of the Ifk is a stark warning against participating in any form of slander. This includes forwarding unverified messages, listening to gossip, or thinking ill of others without proof. The Qur’an commands us to have a good opinion of fellow believers and to actively reject and call out falsehood when we encounter it. It is a call to be agents of truth, not conduits of lies.

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24. Irbah (إِرْبَة) – Need / Desire

Linguistic Root & Etymology

The word Irbah comes from the root Alif-Rā’-Bā’ (أ-ر-ب), which carries connotations of need, want, skill, and intelligence. Irbah in the context of Surah An-Nur refers specifically to carnal desire or sexual need, particularly the need that men have for women.

Classical Exegesis (Tafsir)

The term appears in verse 31 in the phrase ghayri ūli l-irbati mina r-rijāl, meaning “male attendants who have no physical desire.” Classical commentators identified these as men who, due to age (being very old), a physical condition, or a mental state, lack any sexual inclination towards women. These individuals are granted an exception regarding the rules of covering for women because the underlying reason for the rule—preventing temptation—is absent in their case.

Thematic Context

The mention of Irbah highlights the realistic and pragmatic nature of the Surah’s social guidelines. The rules are not arbitrary but are based on an understanding of human nature and psychology. The primary concern is the management of sexual desire (shahwah) to maintain a chaste social environment. Where this desire, or Irbah, is definitively absent, the law shows flexibility, demonstrating that its aim is to prevent harm, not to create unnecessary hardship.

Modern & Comparative Lens

Modern discussions often focus on defining the category of ghayri ūli l-irbah in contemporary terms. The principle itself—that laws can be context-dependent based on their underlying rationale—is a sophisticated legal concept. It is an application of reasoning known as istiḥsān (juristic preference) or consideration of the ‘illah (effective cause) of a ruling, which is a key tool for adapting Islamic law to new circumstances.

Practical Reflection & Application

This concept teaches us to appreciate the wisdom and compassion embedded in divine law. It shows that God’s rules are not meant to be burdensome but are designed for our benefit. It also encourages a non-judgmental and compassionate approach towards people in different life situations, recognizing that their circumstances may warrant different applications of general rules.

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25. Ism (إِثْم) – Sin / Guilt

Linguistic Root & Etymology

The word Ism comes from the root Alif-Thā’-Mīm (أ-ث-م), which means to commit a sin, a crime, or a wrong. An Ism is a conscious transgression or a deliberate act of disobedience. It implies bearing the guilt and consequence of that action. It is often contrasted with khaṭa’, which is an unintentional mistake.

Classical Exegesis (Tafsir)

In Surah An-Nur, the one who took the lead in fabricating and spreading the slander (the ifk) is said to have borne the “greater part of the sin” (kibrahu min al-ism). The classical interpretation is that while all who participated in spreading the rumor were sinful, the originator and primary propagator bore the heaviest burden of guilt. This establishes a principle of proportional responsibility in sin.

Thematic Context

The concept of Ism in the Surah is directly tied to accountability. The Surah makes it clear that actions, especially those that harm the community’s moral fabric, are not without consequence. Every individual is responsible for their share of the sin. This theme reinforces the Surah’s legal framework; the punishments for slander and adultery are the worldly consequences for these major sins (ithām).

Modern & Comparative Lens

The idea of individual moral responsibility is a cornerstone of most ethical and legal systems. The Quranic concept of Ism, especially the idea of proportional guilt, is highly relevant to discussions of complicity and shared responsibility in modern law and ethics. For example, in a corporate crime, who bears the most guilt? The CEO, the managers, or the employees who carried out the act? The principle of kibrahu min al-ism suggests that the leaders and instigators bear the greatest burden.

Practical Reflection & Application

This concept is a powerful deterrent against participating in wrongdoing, even in a minor capacity. It reminds us that even “liking” or “sharing” a piece of slander online contributes to the sin and we will be held accountable for our part. It encourages us to be extremely cautious and to completely disengage from any activity that involves harming or speaking ill of others.

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26. Isti’dhān (اسْتِئْذَان) – Seeking Permission

Linguistic Root & Etymology

The term Isti’dhān is a Form X verbal noun from the root Alif-Dhāl-Nūn (أ-ذ-ن), which means to permit, to allow, or to listen. The Form X (istaf’ala) adds the meaning of “to seek” or “to ask for.” Therefore, Isti’dhān literally means “to seek permission.” It is the formal act of asking for leave to enter or to do something.

Classical Exegesis (Tafsir)

Surah An-Nur is the primary source for the etiquette of Isti’dhān. Verse 27 forbids believers from entering houses other than their own until they have sought permission and greeted the inhabitants. Verse 58 extends this principle within the family home, commanding that children and servants seek permission before entering private rooms at three specific times of the day (before dawn prayer, at midday, and after night prayer). Classical scholars explain this as a fundamental right to privacy and a means of cultivating modesty within the family.

Thematic Context

Isti’dhān is a practical mechanism for enforcing the Surah’s theme of the sanctity of the home (bayt). It establishes clear boundaries between public and private life, protecting the intimacy and security of the household. This practice is not merely about politeness; it is a divinely mandated act of respect that prevents awkward situations, protects against temptation, and reinforces the honor of the family unit.

Modern & Comparative Lens

The principle of Isti’dhān is a universal social grace, but the Qur’an elevates it to an act of worship. In the digital age, this concept has been extended by modern scholars to include “digital seeking of permission.” This means respecting people’s digital privacy, not reading their messages without permission, not tagging them in photos without consent, and being mindful when calling or messaging, effectively asking for permission to enter their “digital space.”

Practical Reflection & Application

The practice of Isti’dhān cultivates mindfulness and respect for others. Before entering a room, making a call, or even asking a personal question, we should pause and consider the other person’s privacy and comfort. This simple act builds trust and strengthens relationships, whether with family members, friends, or colleagues. It is a small deed that reflects a major Quranic value.

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27. Jald (جَلْد) – Flogging / Lashing

Linguistic Root & Etymology

The word Jald comes from the root Jīm-Lām-Dāl (ج-ل-د), whose primary meaning is skin. The verb jalada means to strike or whip someone on the skin. As a legal term, Jald refers to the punishment of flogging, prescribed for certain offenses. The word implies a punishment that affects the body’s surface, the skin.

Classical Exegesis (Tafsir)

Surah An-Nur opens with the prescription of Jald for the fornicator and fornicatress (zāniyah and zānī), specifying one hundred lashes. It is also the prescribed punishment (eighty lashes) for those who falsely accuse chaste women and cannot produce four witnesses. The classical understanding is that this is a ḥadd punishment—a fixed, divinely ordained penalty. The verse also commands that this punishment be carried out publicly in the presence of a group of believers to act as a powerful deterrent for the entire community.

Thematic Context

The prescription of Jald is a key element of the Surah’s theme of establishing a clear and just legal order to protect public morality. It is the tangible consequence for violating the sanctity of marriage and the honor of individuals. The public nature of the punishment is intended to have a wide societal impact, discouraging behaviors that threaten the family structure and social cohesion.

Modern & Comparative Lens

Prescribed physical punishments like Jald are a subject of significant debate in modern discussions on Islamic law and human rights. Some Muslim thinkers argue that the extremely high evidentiary standards (e.g., four eyewitnesses to the act of penetration) make its application exceedingly rare, viewing the verse more as a powerful statement of the sin’s gravity than a commonly applied punishment. The focus is often shifted to the restorative and preventative aspects of Islamic law, rather than the punitive. Historically, corporal punishment was common in legal systems across the world, though its use has declined in modern times.

Practical Reflection & Application

For the modern reader, the verses on Jald serve as a profound reminder of the seriousness with which God views sexual immorality and false accusation. Regardless of the legal application in a given state, the severity of the prescribed punishment underscores the immense spiritual harm these actions cause to individuals and society. It should instill a deep sense of caution and a commitment to upholding sexual ethics and protecting the honor of others.

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28. Juyūb (جُيُوب) – Bosoms / Chests

Linguistic Root & Etymology

The word Juyūb is the plural of jayb, which comes from the root Jīm-Yā’-Bā’ (ج-ي-ب). A jayb is an opening, a pocket, or the neckline of a garment. In the context of clothing, it refers to the chest area or the bosom, the part of the body revealed by the opening at the neck of a dress.

Classical Exegesis (Tafsir)

In the key verse on women’s dress code (24:31), believing women are instructed to “draw their head coverings (khumur) over their bosoms (juyūbihinna).” Classical commentators explain that in pre-Islamic times, women would often wear their headscarves tied behind their necks, leaving the neck and upper chest exposed. This verse was revealed to correct this practice, commanding them to bring the ends of their scarves forward to cover this area, ensuring a more comprehensive form of modest dress.

Thematic Context

The command related to Juyūb is a specific and practical application of the Surah’s broader theme of modesty (ḥayā’). It is part of a set of guidelines designed to protect women and to encourage a social environment where individuals are not judged by their physical appearance. By specifying the covering of the chest area, the Qur’an addresses a specific cultural practice and establishes a clearer standard for modest attire.

Modern & Comparative Lens

This verse is central to discussions about the specifics of the Islamic dress code for women. While there is consensus that modesty is required, the precise interpretation of this and other verses leads to a variety of practices regarding the ḥijāb in the Muslim world. The verse’s focus on covering the chest area is often highlighted to emphasize that modesty is not just about covering the hair, but about the overall deportment and dress of a woman. The principle of modest dress for women in public and sacred spaces has historical parallels in Judaism and Christianity.

Practical Reflection & Application

This instruction encourages women to be mindful of their attire, ensuring it reflects the Islamic values of modesty and dignity. The goal is to dress in a way that is respectable and does not draw undue attention to one’s physical form. It is a practical step in embodying the inner state of ḥayā’ through one’s outward appearance, shifting social interactions from being based on attraction to being based on respect.

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29. Kawkab (كَوْكَب) – Star / Planet

Linguistic Root & Etymology

The word Kawkab originates from the root Kāf-Wāw-Kāf-Bā’ (ك-و-ك-ب), which refers to a star, planet, or any celestial body of light. It denotes a shining, luminous object in the sky. The repetition of the first two root letters sometimes indicates intensity or prominence.

Classical Exegesis (Tafsir)

In the Verse of Light (Ayat an-Nur, 24:35), the lamp of faith is described as being like a brilliant star: ka’annahā kawkabun durriyyun (“as if it were a brilliant star”). Classical exegesis elaborates on this simile by emphasizing the purity, brilliance, and guiding nature of a star. A star pierces the darkness, provides direction, and is a thing of immense beauty. The light of faith in a believer’s heart, when fueled by the “oil” of revelation, is similarly radiant and guiding.

Thematic Context

The image of the Kawkab is a pivotal part of the Surah’s central metaphor of light. It elevates the concept of faith from a simple belief to a powerful, luminous force. Just as stars guide travelers in the desert and at sea, the light of faith guides the believer through the darkness of worldly life and moral confusion. It connects the inner light of the individual heart to the vast, majestic light of the cosmos, both being signs of God.

Modern & Comparative Lens

Celestial imagery is a universal archetype for the divine and the transcendent. The comparison of divine light or wisdom to a Kawkab resonates across cultures. With modern astronomical knowledge, the metaphor gains even more power; we now know that stars are immense sources of energy and light, burning for billions of years. This scientific understanding can deepen our appreciation for the Quranic simile of faith as a constant, powerful, and self-luminous star.

Practical Reflection & Application

The metaphor of the Kawkab inspires us to cultivate a faith that is strong, consistent, and a source of guidance for others. It encourages us to be like stars in our communities—people who radiate positivity, clarity, and moral courage. Our actions, guided by the light of faith, can help illuminate the way for others who may be lost in darkness.

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30. Khabīth (خَبِيث) – Vile / Corrupt / Impure

Linguistic Root & Etymology

The term Khabīth comes from the root Khā’-Bā’-Thā’ (خ-ب-ث), which means to be wicked, malignant, corrupt, or impure. It is the direct antonym of ṭayyib (good, pure). It can refer to corrupt things, evil words, wicked people, or impure substances. It encompasses all that is foul and repulsive, both materially and spiritually.

Classical Exegesis (Tafsir)

Surah An-Nur contains the famous verse (24:26): “Vile women are for vile men, and vile men are for vile women…” (al-khabīthātu lil-khabīthīna wal-khabīthūna lil-khabīthāt). Classical commentators have interpreted this in two primary ways. The first is that vile words and deeds are befitting only of vile people. The second, more common interpretation is that in the natural order of things, people are generally drawn to and end up marrying those of a similar moral character. The verse was also seen as a divine declaration of the purity of ‘Aisha and the Prophet, as it would be unfitting for a ṭayyib (pure) Prophet to be married to someone vile—thus, the accusation against her must be false.

Thematic Context

The Khabīth/Ṭayyib dichotomy is a core thematic pairing in the Surah. It establishes a clear moral universe where purity is drawn to purity and corruption is drawn to corruption. This principle, often called the “Law of Affinity,” reinforces the Surah’s overall goal of purification. It assures the believers that their commitment to purity (ṭahārah) will be matched by divine decree, and that evil will ultimately be confined to its own sphere.

Modern & Comparative Lens

The principle that “like attracts like” is a widely recognized social and psychological phenomenon. People tend to form relationships and communities with those who share their values and outlook. The Quranic verse provides a spiritual and moral dimension to this observation. Modern discussions might explore this in the context of choosing a spouse, highlighting the importance of shared values and character over superficial qualities. It serves as a reminder that one’s own character is the best determinant of the type of partner one will attract.

Practical Reflection & Application

This verse encourages profound self-reflection. If we desire a pure, good (ṭayyib) partner and a pure life, we must first strive to be pure and good ourselves. It is a call to work on our own character, speech, and actions, trusting that by embodying purity, we will attract purity into our lives. It redirects the focus from judging others to improving oneself.

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31. Khams (خَمْس) – Five

Linguistic Root & Etymology

The word Khams comes from the root Khā’-Mīm-Sīn (خ-م-س), which is the root for the number five. It is a primary numerical term used throughout Arabic for counting.

Classical Exegesis (Tafsir)

In the legal procedure of li’ān detailed in Surah An-Nur (24:6-9), the number five plays a crucial role. When a husband accuses his wife of adultery but has no witnesses, he must swear by God four times that he is telling the truth. The fifth (al-khāmisah) oath is a climactic one, where he invokes the curse of God upon himself if he is lying. The wife can then defend herself by swearing four times that he is lying, with her fifth oath invoking the wrath of God upon herself if he is telling thetruth.

Thematic Context

The number five here represents the ultimate and most solemn testimony an individual can give when no other evidence is available. The fifth oath, invoking a divine curse or wrath, elevates the procedure beyond a simple legal dispute into a direct appeal to God as the ultimate Judge. This demonstrates the gravity of the situation and is designed to deter either party from lying, as the consequence is not just a worldly verdict but potential divine retribution.

Modern & Comparative Lens

The procedure of li’ān, with its fivefold oath, is a unique feature of Islamic family law. While modern legal systems rely on empirical evidence and do not typically involve invoking divine curses, the underlying principle is about providing a legal recourse in an impossible evidentiary situation (an unproven accusation of adultery within a marriage). The solemnity of the five oaths can be compared to the act of swearing on a holy book in a modern courtroom, which is intended to bind the witness to truthfulness through an appeal to their conscience and fear of divine accountability.

Practical Reflection & Application

The lesson from the five oaths is about the immense weight of our words, especially when making accusations. It teaches us that an oath is not a light matter; it is a solemn covenant where we call upon God as our witness. This should make us extremely cautious about what we claim and what we deny, understanding that ultimate accountability rests with God.

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32. Khimar (خِمَار) – Head Covering

Linguistic Root & Etymology

The word Khimar comes from the root Khā’-Mīm-Rā’ (خ-م-ر), which means to cover or conceal. The word khamr (wine) comes from the same root because it “covers” or clouds the intellect. A Khimar is thus any piece of cloth used by a woman to cover her head. The plural is khumur.

Classical Exegesis (Tafsir)

Verse 31 of Surah An-Nur commands believing women to “draw their head coverings (khumurihinna) over their bosoms.” The classical understanding is that the verse is not commanding women to wear a Khimar for the first time, but is assuming they already wore some form of head covering, as was the cultural norm. The specific instruction is about *how* to wear it—by drawing it forward to cover the neck and chest, rather than wearing it tied back, which was a common pre-Islamic practice. It was a command to modify an existing practice to ensure greater modesty.

Thematic Context

The instruction regarding the Khimar is a key part of the Surah’s practical legislation for creating a modest public sphere. Along with lowering the gaze and the general command not to display adornments, this specific instruction about the head covering provides a tangible guideline for female dress. It contributes to the overall theme of protecting women and promoting an environment of mutual respect.

Modern & Comparative Lens

The word Khimar is central to modern debates on the Islamic dress code. While many scholars view it as a clear injunction for women to cover their hair, some revisionist interpretations argue that the verse is only about covering the bosom, not necessarily the hair. However, the overwhelming majority of classical and contemporary scholarship holds that the term Khimar linguistically and contextually refers to a head covering. The practice of head covering for reasons of piety and modesty has deep roots in Abrahamic traditions, historically practiced by Jewish and Christian women as well.

Practical Reflection & Application

For Muslim women who choose to wear the Khimar, it is an act of obedience to God and an expression of their religious identity. It is a commitment to the Quranic ideal of modesty. The verse reminds them not just to cover, but to cover in a way that fulfills the purpose of modesty, which is to conceal beauty and direct attention towards one’s character and piety.

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33. La’nah (لَعْنَة) – Curse

Linguistic Root & Etymology

The word La’nah comes from the root Lām-‘Ayn-Nūn (ل-ع-ن), which means to drive away, to banish, or to deprive of mercy. A La’nah from God is a curse that entails being cast away from His grace and mercy. It is one of the most severe forms of divine condemnation.

Classical Exegesis (Tafsir)

In Surah An-Nur, the term La’nah is used in two critical contexts. First, in the procedure of li’ān, the husband’s fifth oath is to invoke the La’nah of Allah upon himself if he is lying about his wife’s infidelity. This is a terrifying prospect, demonstrating the gravity of a false accusation. Second, those who falsely accuse chaste, believing women are said to be “cursed (lu’inū) in this world and the Hereafter,” indicating their complete alienation from God’s mercy due to the enormity of their sin.

Thematic Context

The theme of La’nah underscores the extreme severity with which God views sins that destroy social trust and individual honor. Slander is not a minor offense; it is an act so wicked that it warrants being cast out from divine mercy. This potent threat serves as a powerful deterrent, protecting the fabric of the community from being torn apart by lies and suspicion.

Modern & Comparative Lens

The concept of a divine curse exists in many religious traditions, representing the ultimate consequence of grave sin or defiance of divine law. In a secular context, the idea of being “cursed” might be seen as archaic, but the social equivalent—being ostracized or “canceled”—carries a similar weight of social banishment. The Quranic use of La’nah emphasizes that the ultimate alienation is not from society, but from the source of all mercy, God Himself.

Practical Reflection & Application

Reflecting on the concept of La’nah should instill in us a profound fear of committing the sins that warrant it. It should make us exceptionally careful with our tongues, understanding that a careless word of slander could have devastating spiritual consequences. It motivates us to be protectors of people’s honor, knowing that doing so is a means of attracting God’s mercy, not His curse.

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34. Li’ān (لِعَان) – Mutual Imprecation

Linguistic Root & Etymology

The term Li’ān is a verbal noun from the root Lām-‘Ayn-Nūn (ل-ع-ن), the same root as la’nah (curse). The form of the word suggests a reciprocal action. Thus, Li’ān refers to a formal, reciprocal process of swearing oaths that involve invoking a curse, engaged in by a husband and wife in a specific legal case.

Classical Exegesis (Tafsir)

The procedure of Li’ān is detailed in verses 6-9 of Surah An-Nur. It is a legal remedy for a husband who accuses his wife of adultery but cannot produce the required four witnesses. To proceed, he must swear by God four times that he is truthful, and a fifth time that God’s curse be upon him if he is a liar. The wife can then avert the legal consequences by swearing four times that he is a liar, and a fifth time that God’s wrath be upon her if he is truthful. According to classical jurisprudence, the completion of this process results in the dissolution of the marriage, and the couple can never remarry.

Thematic Context

Li’ān is a key part of the Surah’s legal framework, designed to resolve an otherwise intractable domestic crisis. It provides a way out of a marriage poisoned by an unprovable accusation of infidelity, without unjustly punishing the wife based on a mere accusation. It takes the matter out of the hands of human judges and places it before God, making it a deeply spiritual and solemn procedure that aims to prevent greater harm.

Modern & Comparative Lens

Li’ān is a unique feature of Islamic law, demonstrating a sophisticated approach to dealing with cases where normal standards of evidence are impossible to meet. It is a mechanism that prioritizes preventing a wrongful punishment for adultery while also acknowledging the husband’s grave accusation. In modern family law, “no-fault” divorce serves a somewhat analogous function of dissolving a marriage that has irretrievably broken down, although it lacks the theological dimension of Li’ān.

Practical Reflection & Application

The procedure of Li’ān, while specific to a legal context, teaches a broader lesson about the sanctity of marriage and the gravity of accusations within it. It shows that when trust is completely shattered by a charge as serious as infidelity, the marital bond may be severed. It is a last resort that underscores the importance of trust, fidelity, and the immense danger of making accusations that cannot be proven.

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35. Lujji (لُجِّيّ) – Abyssal / Oceanic

Linguistic Root & Etymology

The adjective Lujji comes from the noun lujj or lujjah, which refers to the depths of the sea or a great mass of water. The root Lām-Jīm-Jīm (ل-ج-ج) conveys the sense of entering into something deeply, persisting, or being vast and deep. A baḥrin lujjiyyin is a deep, abyssal ocean.

Classical Exegesis (Tafsir)

In the “Verse of Darkness” (24:40), which serves as a powerful contrast to the Verse of Light, the state of the disbeliever is compared to “darknesses within an abyssal sea” (fī baḥrin lujjiyyin). Classical exegesis paints a vivid picture based on this verse: the disbeliever is lost in a deep ocean, covered by waves, which are themselves covered by more waves, topped by dark clouds. It is “darknesses, one upon another,” a state of complete and utter loss of direction and light.

Thematic Context

The imagery of the Lujji sea is the thematic opposite of the Nur (Light). If the believer’s heart is a brilliantly lit niche, the disbeliever’s state is one of profound, layered darkness. This powerful parable illustrates the totality of disbelief. It is not just a simple lack of faith; it is a compounding state of ignorance, misguidance, and despair that plunges a person into a spiritual abyss, far from the light of divine guidance.

Modern & Comparative Lens

Remarkably, this verse has been highlighted by modern commentators for its apparent description of the physical reality of the deep oceans—a phenomenon unknown in the 7th century. Modern oceanography has confirmed that the depths of the sea are completely dark, and that there are internal waves that occur beneath the surface waves. This has been presented by some as a sign of the Qur’an’s miraculous scientific knowledge. Regardless of this interpretation, the metaphor of being lost in a dark, stormy sea is a powerful and universal archetype for existential despair and confusion.

Practical Reflection & Application

The image of the Lujji sea is a stark reminder of the state we risk if we turn away from divine guidance. It motivates us to cling to the light of faith and revelation, lest we become lost in the layers of darkness created by our own ignorance and desires. It encourages us to be grateful for the light of guidance that saves us from such a terrifying spiritual state.

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36. Mamlakat Aymānukum (مَمْلَكَت أَيْمَانُكُم) – Those whom your right hands possess

Linguistic Root & Etymology

Mamlakat comes from the root Mīm-Lām-Kāf (م-ل-ك), meaning to own or possess. Aymān is the plural of yamīn, meaning the right hand. The phrase Mamlakat Aymānukum literally translates to “what your right hands possess.” In the pre-modern context of the Qur’an, this was a standard Arabic idiom for captives of war, servants, or slaves.

Classical Exegesis (Tafsir)

In Surah An-Nur, this phrase appears in the context of social etiquette and rules of modesty. For example, verse 31 lists “those whom their right hands possess” among the categories of people before whom a woman need not observe the strictest rules of covering. Verse 58 commands that they, along with children, must seek permission before entering private chambers at certain times. The classical understanding is that due to their constant presence and service within the household, the rules of interaction were made more practical and less strict than with complete strangers.

Thematic Context

The inclusion of rules for Mamlakat Aymānukum demonstrates the comprehensive nature of the Surah’s social guidance. It aims to regulate relationships and maintain modesty among all members of a household, regardless of their social standing. By giving them specific rights (like the right to privacy of their masters) and including them in the fabric of domestic law, the Qur’an integrated them into the moral and ethical system of the home.

Modern & Comparative Lens

The institution of slavery as it existed historically is obsolete, and the global consensus is that it is morally unacceptable. Modern Islamic scholars are unanimous in their condemnation of modern slavery. When reading such verses today, the focus is on extracting the underlying ethical principles. The verses are seen as a historical legislation that aimed to humanize and regulate a pre-existing institution, giving rights and dignity to slaves within the household framework. The broader principle is one of respectful and modest interaction between all members of a household, which is timeless.

Practical Reflection & Application

While the specific legal category no longer applies, the spirit of the verse can be applied to our interactions with domestic staff or employees who work in our homes. The principle is to treat them with respect and dignity, to be mindful of boundaries, and to ensure that a respectful and modest environment is maintained for everyone living and working under the same roof.

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37. Ma’rūf (مَعْرُوف) – Good / Kindness / What is recognized as right

Linguistic Root & Etymology

The term Ma’rūf comes from the root ‘Ayn-Rā’-Fā’ (ع-ر-ف), which means to know or to recognize. Ma’rūf is a passive participle meaning “that which is known.” In an ethical context, it means that which is commonly known and recognized by a community as being good, fair, and just. It refers to goodness, kindness, and right conduct that aligns with both revelation and sound human custom.

Classical Exegesis (Tafsir)

In Surah An-Nur, the hypocrites are described as those who “enjoin what is wrong (munkar) and forbid what is right (ma’rūf).” In contrast, the believers are described as those who “enjoin what is right (ma’rūf) and forbid what is wrong.” Classical exegesis understands Ma’rūf here as encompassing all the virtues and duties commanded by Islam, such as worship, truthfulness, and justice. It is the sum of all recognized goodness.

Thematic Context

The dichotomy between Ma’rūf and Munkar (the wrong/unrecognized) is a fundamental theme of the Qur’an that is highlighted in this Surah. The Surah itself is a divine project to establish the Ma’rūf—a society based on purity, justice, and modesty—and to eliminate the Munkar of slander, indecency, and injustice. Believers are thus defined as active agents who work to promote this recognized good within their communities.

Modern & Comparative Lens

The concept of Ma’rūf is significant in Islamic ethics because it acknowledges the role of sound cultural norms and human reason in identifying goodness, alongside revelation. It is not a rigid list of rules but a dynamic concept of what is considered honorable and just. This allows for a degree of cultural diversity and adaptation. Many legal and ethical systems have a similar concept, often referred to as “natural law” or “common decency,”—a shared understanding of right and wrong that is accessible to all.

Practical Reflection & Application

We are all called to be promoters of Ma’rūf. This is a practical and ongoing duty that can be fulfilled in small and large ways. It can be as simple as offering a kind word, giving honest advice, or standing up for what is right in our families, workplaces, and communities. It means being a positive force for recognized goodness in the world.

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38. Mathal (مَثَل) – Parable / Similitude

Linguistic Root & Etymology

The word Mathal comes from the root Mīm-Thā’-Lām (م-ث-ل), which means to be like or similar to something. A Mathal is a parable, a simile, an example, or a likeness that is struck to make an abstract or complex concept easier to understand by comparing it to something known and concrete. The Qur’an frequently uses amthāl (plural of mathal) to convey profound spiritual truths.

Classical Exegesis (Tafsir)

Surah An-Nur is famous for its powerful parables. After the Verse of Light, God says, “And Allah presents parables (al-amthāl) for the people.” The primary Mathal is the intricate comparison of God’s light to a lamp in a niche. This is followed by the contrasting Mathal of the disbeliever’s state as being like the darkness in a deep sea. Classical commentators have dedicated extensive volumes to unpacking the layers of meaning in these parables, seeing them as keys to understanding the spiritual realities of faith and disbelief.

Thematic Context

The use of Mathal is central to the Surah’s theme of making things clear and manifest. While the legal verses provide clear rules, the parables provide clear spiritual understanding. They appeal to the human imagination and intellect, translating transcendent realities into accessible imagery. The Surah thus uses both law and parable as tools of divine light (Nur) to guide humanity.

Modern & Comparative Lens

The use of parables as a teaching tool is a hallmark of great spiritual teachers and texts, most famously the parables of Jesus in the Gospels. A Mathal is not a simple story; it is a cognitive tool that invites reflection and allows for multiple layers of meaning to be discovered over time. Modern literary and cognitive studies have affirmed the power of metaphor and analogy in shaping human understanding, reinforcing the effectiveness of the Quranic use of Mathal.

Practical Reflection & Application

When we encounter a Mathal in the Qur’an, we should recognize it as an invitation to deep contemplation (tadabbur). We can ask ourselves: What is this being compared to? What are the different components of the image and what do they represent? By engaging with these parables, we can unlock deeper insights into our own spiritual state and our relationship with God.

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39. Mawj (مَوْج) – Wave

Linguistic Root & Etymology

The word Mawj comes from the root Mīm-Wāw-Jīm (م-و-ج), which means to surge, heave, or be in commotion, like the waves of the sea. A Mawj is a single wave, and its plural can be amwāj. The word perfectly captures the turbulent and powerful movement of water.

Classical Exegesis (Tafsir)

In the Parable of Darkness in Surah An-Nur (24:40), the state of the disbeliever is compared to darkness in a deep sea, which is covered by a “wave, from above which is a wave” (mawjun min fawqihī mawj). Classical commentators have understood this as a depiction of overwhelming and inescapable distress. The darkness is not just from the depth of the sea and the clouds above, but also from the compounding, suffocating layers of waves. Each wave represents a layer of doubt, misguidance, or sin that engulfs the person.

Thematic Context

The imagery of the Mawj is a key component of the parable that stands as the thematic opposite to the Verse of Light. While the light is stable, clear, and serene, the state of disbelief is turbulent, chaotic, and overwhelming. The incessant motion of the waves symbolizes the lack of peace, stability, and certainty in a life devoid of divine guidance. It is a state of being tossed about by the forces of desire and doubt.

Modern & Comparative Lens

The description of “a wave, from above which is a wave” has been a point of interest for those looking at the Qur’an through the lens of modern science. Oceanographers have discovered the phenomenon of “internal waves,” which are large waves that move along the thermocline deep within the ocean, separate from the waves on the surface. Some see the verse’s description as a remarkable allusion to this scientific reality. Metaphorically, the image of being overwhelmed by waves is a universal symbol for emotional or psychological turmoil, found in art and literature across cultures.

Practical Reflection & Application

The image of being engulfed by a Mawj of darkness is a powerful reminder of the importance of seeking refuge in God. When we feel overwhelmed by the “waves” of life—anxiety, doubt, or hardship—we are reminded to turn to the “light” of divine guidance and remembrance, which provides the stability and serenity that can calm the turbulent seas of the soul.

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40. Misbāḥ (مِصْبَاح) – Lamp

Linguistic Root & Etymology

The term Misbāḥ comes from the root Ṣād-Bā’-Ḥā’ (ص-ب-ح), which is related to the morning or dawn (ṣubḥ or ṣabāḥ), the time when light first appears. A Misbāḥ is an instrument that produces light, such as an oil lamp. The form of the word indicates it is a tool for creating ṣabāḥ (light).

Classical Exegesis (Tafsir)

The Misbāḥ is the first element in the Parable of Light (24:35): “The example of His light is like a niche wherein is a lamp (misbāḥ).” Classical exegesis has extensively interpreted the symbolism here. The Misbāḥ is often understood to represent the light of faith or the revelation itself, which is placed within the “niche” (mishkāt) of the believer’s heart. It is the source of illumination within the entire structure of the parable.

Thematic Context

The Misbāḥ is the core light-source in the central metaphor of the Surah. The entire Surah is named “The Light” (An-Nur), and this parable provides the most detailed and profound image of what that light is like. The lamp symbolizes the essential flame of divine guidance that a believer must nurture. All the other elements in the parable—the niche, the glass, the oil, the tree—serve to protect, amplify, and fuel this essential lamp.

Modern & Comparative Lens

The lamp is a universal symbol of knowledge, wisdom, and spiritual insight. In many traditions, a spiritual guide is one who “lights the lamp” for others. The Quranic image of the Misbāḥ within the believer’s heart personalizes this concept, suggesting that every believer has the potential to carry this divine light within them. The parable’s structure—a lamp inside a glass, inside a niche—can be seen as a metaphor for the protected and multifaceted nature of truth.

Practical Reflection & Application

We are encouraged to see our own heart as the potential vessel for this divine Misbāḥ. Our role is to keep this lamp clean and fueled through acts of worship, learning, and remembrance of God. We must protect it from the winds of doubt and the dirt of sin so that its light can shine brightly, guiding our own steps and illuminating the way for others.

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41. Mishkāt (مِشْكَاة) – Niche

Linguistic Root & Etymology

The word Mishkāt is believed to be of non-Arabic (possibly Ethiopic) origin, and it refers to a small recess or alcove in a wall, traditionally used to place a lamp. Such a niche would protect the lamp’s flame from the wind and help to concentrate and reflect its light, making it shine more brightly into the room.

Classical Exegesis (Tafsir)

In the Parable of Light (24:35), the Mishkāt is the first element mentioned: “The example of His light is like a niche (mishkāt) wherein is a lamp.” The most common interpretation among classical commentators is that the Mishkāt represents the heart of the believer. It is the vessel, the place within the human being, that receives and holds the lamp of divine faith. Some have also interpreted it as representing the chest of the believer.

Thematic Context

The Mishkāt symbolizes the receptive faculty for divine light within a human being. It is a key part of the Surah’s central theme of Nur, illustrating how that transcendent light becomes immanent in the believer. The parable suggests that for the light of faith to shine effectively, it needs a proper place—a pure and sincere heart—to contain, protect, and amplify it. The stability and focus provided by the niche are essential for the lamp’s function.

Modern & Comparative Lens

The concept of the heart as the seat of faith and spiritual perception is common to many mystical traditions. The image of the heart as a “niche” for the divine light resonates with the idea of the human being as a temple for the divine spirit. Modern psychology also recognizes the importance of an internal “locus of control” or a stable core self (the “niche”) for a healthy personality, which provides a secular parallel to this spiritual metaphor.

Practical Reflection & Application

This metaphor encourages us to prepare our hearts to be a fitting Mishkāt for God’s light. This involves purifying the heart from spiritual diseases like envy, arrogance, and hatred. Just as one would clean a niche before placing a lamp in it, we must cleanse our hearts through repentance and remembrance of God, so they can properly receive and reflect the light of faith.

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42. Mu’min (مُؤْمِن) – Believer

Linguistic Root & Etymology

The word Mu’min is an active participle from the root Alif-Mīm-Nūn (أ-م-ن). This root has two interconnected meanings: to be safe and secure (amn), and to believe or have faith (īmān). A Mu’min is therefore one who has placed their faith and trust in God, and as a result, has achieved a state of inner peace and security. True belief provides security from fear and doubt.

Classical Exegesis (Tafsir)

Surah An-Nur is addressed primarily to the Mu’minīn (plural of Mu’min). The laws and ethical guidelines are presented as signs of faith and requirements for the believing community. For example, verse 2 states that pity for those being punished should not seize the believers if they truly have faith. The surah repeatedly contrasts the behavior of the Mu’min with that of the hypocrite (munāfiq). The true believer hears and obeys, while the hypocrite turns away.

Thematic Context

The identity of the Mu’min is central to the Surah. The “light” (Nur) of God is meant to reside in the heart of the Mu’min. The ideal society envisioned by the Surah is a community of believers who embody the virtues of chastity, honesty, and mutual respect. The regulations are not just abstract laws but are the defining characteristics of what it means to be a true Mu’min in practice.

Modern & Comparative Lens

The term Mu’min goes beyond a simple declaration of faith. Modern Islamic thinkers emphasize that it is a holistic identity that integrates belief, action, and character. It is not just “one who believes,” but “one who lives a life of belief.” This resonates with concepts in other faiths, such as the distinction between “faith” and “works” in Christianity, where true faith is expected to manifest in righteous action. Being a Mu’min is a transformative state of being, not a static label.

Practical Reflection & Application

The Qur’an’s description of the Mu’min serves as a mirror for self-assessment. We can ask ourselves: Do our actions reflect our professed beliefs? When we hear God’s commands, is our first response to listen and obey? Striving to embody the qualities of the Mu’min as described in Surah An-Nur—such as lowering the gaze, guarding chastity, and avoiding slander—is the practical path of spiritual development.

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43. Muḥṣanāt (مُحْصَنَات) – Chaste Women

Linguistic Root & Etymology

The word Muḥṣanāt is a passive participle from the root Ḥā’-Ṣād-Nūn (ح-ص-ن), which means to be fortified, protected, or inaccessible. A ḥiṣn is a fortress. In a social context, a muḥṣanah woman is one who is “fortified” against indecency, meaning she is chaste and virtuous. The term can also specifically refer to a married woman, as marriage is seen as a “fortress” that protects one’s chastity.

Classical Exegesis (Tafsir)

Surah An-Nur uses the term Muḥṣanāt to refer to respectable, chaste women who are the victims of slander. Verse 23 states that those who falsely accuse chaste (muḥṣanāt), unsuspecting, believing women are cursed in this life and the next. The classical view is that accusing such a woman is a particularly heinous sin because it is an attack on the bedrock of the community’s honor—its virtuous women.

Thematic Context

The protection of the Muḥṣanāt is a primary objective of the Surah’s legislation. The severe punishment for false accusation (qadhf) is specifically designed to defend the reputation of these “fortified” women. The Surah builds a social fortress around them through laws against slander, rules of privacy, and guidelines for modest interaction, ensuring their honor and dignity are preserved.

Modern & Comparative Lens

The emphasis on protecting the honor of chaste women speaks to a value that, while sometimes expressed in patriarchal terms historically, has a universal core: the protection of the vulnerable from defamation and sexual predation. Modern discussions focus on extending this principle of protection and respect to all individuals, regardless of gender or marital status, while upholding the virtue of chastity. The concept highlights the deep connection between sexual purity and social honor in many traditional societies.

Practical Reflection & Application

The Quranic warning against harming the reputation of the Muḥṣanāt is a powerful lesson in the ethics of speech. It commands us to be guardians of people’s honor, not destroyers of it. We should be the first to defend someone’s character when we hear them being slandered, recognizing that this act of defense is a profoundly righteous deed in the sight of God.

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44. Munāfiq (مُنَافِق) – Hypocrite

Linguistic Root & Etymology

The term Munāfiq comes from the root Nūn-Fā’-Qāf (ن-ف-ق). This root can mean to pass through a tunnel (nafaq) or for goods to be spent or sold. A Munāfiq is someone who enters faith through one door and leaves it through another, like an animal darting in and out of a tunnel with two openings. It describes one who outwardly professes faith while inwardly concealing disbelief and malice.

Classical Exegesis (Tafsir)

Surah An-Nur draws a sharp contrast between the believers and the Munāfiqūn (plural). Verses 47-51 provide a detailed psychological and behavioral profile of the hypocrite. When called to God and His Messenger to judge between them, they turn away. They have a disease in their hearts, they are filled with doubt, and they fear that God and His Messenger will be unjust to them. Their obedience is conditional and self-serving.

Thematic Context

The presence of the Munāfiq serves as an internal threat to the illuminated community that the Surah seeks to establish. While external enemies are one danger, the hypocrite erodes the community from within through dissent, rumor-mongering (as in the slander incident), and a refusal to submit to divine law. The Surah exposes their inner state to warn the believers and to purify the community’s ranks.

Modern & Comparative Lens

The concept of hypocrisy—the gap between professed values and actual behavior—is a universal human failing criticized in all ethical and religious systems. The Quranic diagnosis of the Munāfiq is particularly sharp, focusing on the internal diseases of doubt, arrogance, and a transactional approach to faith. Modern psychology might describe this as a lack of integrity or cognitive dissonance. The Quranic critique is a call for a sincere and integrated faith where one’s inner state and outer actions are in harmony.

Practical Reflection & Application

The description of the Munāfiq is not just about a historical group in Madinah; it is a mirror for our own spiritual health. We should examine our own hearts: Do we obey God’s commands willingly and completely, or only when it is convenient? Is our faith sincere, or do we harbor doubts and resentment? It is a call to purify our intentions and to seek a faith that is wholehearted and true.

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45. Munkar (مُنكَر) – Evil / What is recognized as wrong

Linguistic Root & Etymology

The word Munkar comes from the root Nūn-Kāf-Rā’ (ن-ك-ر), which means to deny, to refuse to recognize, or to be ignorant of. A Munkar is therefore an evil or a vice that is “unrecognized” or “denied” by divine law and sound human conscience. It is the opposite of ma’rūf (that which is known and recognized as good). It is any abominable, unjust, or wrongful act.

Classical Exegesis (Tafsir)

In Surah An-Nur, the hypocrites are characterized by the fact that they “command what is Munkar and forbid what is ma’rūf.” They actively promote indecency, injustice, and disobedience. In contrast, the community of believers is defined by its duty to command the good (ma’rūf) and forbid the evil (Munkar). Classical commentators see this as a foundational duty for the Muslim community, known as al-amr bil-ma’rūf wan-nahy ‘an al-munkar.

Thematic Context

Forbidding the Munkar is the active side of the Surah’s project of purification. The Surah doesn’t just encourage virtue; it legislates against vice. The punishments for adultery and slander are formal, state-level mechanisms for forbidding the most destructive forms of Munkar. The Surah calls for a society that is not passive in the face of evil, but actively works to contain and eliminate it.

Modern & Comparative Lens

The principle of “forbidding the evil” is a concept that requires great wisdom in its application. Modern Islamic scholars emphasize that it must be done with knowledge, gentleness, and a proper understanding of priorities. It is not a license for vigilantism. The concept is often compared to the idea of “civic duty” or social responsibility, where citizens are encouraged to speak out against injustice and work for the betterment of society. The challenge lies in balancing the duty to forbid evil with the Islamic principles of respecting privacy and avoiding coercion.

Practical Reflection & Application

Forbidding the Munkar starts with oneself, by refraining from wrongful acts. Then, within our spheres of influence—our families, our friends, our workplaces—we have a responsibility to gently and wisely discourage wrongdoing. This could be as simple as changing the topic when a conversation turns to gossip, or offering sincere advice to a friend who is struggling. It is about being a positive influence that helps to reduce the presence of evil in the world.

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46. Nūr (نُّور) – Light

Linguistic Root & Etymology

The word Nūr comes from the root Nūn-Wāw-Rā’ (ن-و-ر), which means to give light, to illuminate, or to make clear. Nūr is light itself, both in the physical, sensory meaning and in the metaphorical sense of spiritual illumination, knowledge, and guidance. It is the antithesis of ẓulmah (darkness).

Classical Exegesis (Tafsir)

Nūr is the central theme and the very name of the Surah. The famous “Verse of Light” (24:35) begins with the declaration, “Allah is the Light (Nūr) of the heavens and the earth.” Classical commentators have explained this in various ways. Some say God is the source of all physical light, while others state He is the one who illuminates the heavens and the earth with guidance. The parable that follows describes this divine Nūr as it manifests in the heart of a believer. The Qur’an itself, faith, and the Prophet Muhammad are all described as forms of Nūr.

Thematic Context

Every aspect of Surah An-Nur revolves around this theme. The legal rulings are a form of Nūr that brings clarity and justice to social life, dispelling the darkness of chaos and immorality. The parables are a Nūr for the intellect, illuminating spiritual realities. The entire Surah is a divine project to transform human society from a state of darkness (ẓulumāt) into a state of light (Nūr).

Modern & Comparative Lens

Light is perhaps the most universal religious symbol for the divine, for purity, knowledge, and goodness. This is found in traditions from Zoroastrianism to Platonism to the Gospel of John, where Jesus is called “the Light of the World.” The Quranic concept of Nūr is comprehensive, encompassing the divine essence, revelation, and the resulting faith in the human heart. Modern physics describes the universe as being composed of energy and light, adding a fascinating dimension to the statement “Allah is the Light of the heavens and the earth.”

Practical Reflection & Application

We are encouraged to be seekers of Nūr. This means seeking knowledge, reading the Qur’an, and performing acts of worship that polish the heart and allow it to receive and reflect God’s light. The Prophet Muhammad ﷺ taught a beautiful prayer asking God to place Nūr in every part of his being—in his heart, his sight, his hearing, his tongue—a practice we can adopt to ask God to fill every aspect of our lives with His divine light.

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47. Qadhf (قَذْف) – False Accusation

Linguistic Root & Etymology

The word Qadhf comes from the root Qāf-Dhāl-Fā’ (ق-ذ-ف), which literally means to throw or to hurl something from a distance. As a legal term, it refers to the act of “throwing” an accusation of unlawful sexual conduct (zinā) at a chaste person. It is the crime of sexual defamation or slander.

Classical Exegesis (Tafsir)

Surah An-Nur establishes the specific legal punishment for Qadhf. Verse 4 states, “And those who accuse chaste women and then do not produce four witnesses – flog them with eighty lashes and do not accept their testimony ever after.” This is understood as a ḥadd punishment, a fixed penalty for a major sin. The punishment is severe—physical flogging, permanent disqualification as a witness (a form of civil death), and being labeled as a transgressor (fāsiq) by God.

Thematic Context

The legislation against Qadhf is a direct response to the incident of the “Great Slander” (the ifk) and is a cornerstone of the Surah’s theme of protecting honor. By making the act of accusation so difficult (requiring four witnesses) and the penalty for failing to prove it so severe, the law creates a powerful deterrent against rumor and character assassination. It prioritizes the presumption of innocence and the sanctity of a person’s reputation.

Modern & Comparative Lens

The Islamic legal concept of Qadhf is analogous to the laws of defamation, slander, and libel in modern legal systems. The Quranic law is notable for its specific link to sexual accusations and its high evidentiary standard. Modern discussions often focus on the wisdom of this high standard in preventing a “culture of accusation” and protecting privacy. In an era of online shaming and “cancel culture,” the principles behind the prohibition of Qadhf—demanding proof before accusation—are seen as extremely pertinent.

Practical Reflection & Application

The law of Qadhf teaches a profound lesson about the sanctity of another person’s honor. It warns us that an unproven accusation is not a light matter but a major crime in the sight of God. This should make us extremely hesitant to speak about or even entertain negative thoughts about the private morality of others. It is a call to be defenders of reputation, not purveyors of suspicion.

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48. Qawā’id (قَوَاعِد) – Post-menopausal Women

Linguistic Root & Etymology

The term Qawā’id is the plural of qā’id, which comes from the root Qāf-‘Ayn-Dāl (ق-ع-د), meaning to sit. A qā’id woman is one who “sits down” from menstruation and child-bearing; in other words, a post-menopausal woman. The term refers to elderly women who no longer expect to marry or have children.

Classical Exegesis (Tafsir)

Verse 60 of Surah An-Nur addresses this specific demographic: “And women of post-menstrual age (al-qawā’idu mina n-nisā’) who have no desire for marriage – there is no blame upon them for putting aside their outer garments, provided they do not make a display of their adornment.” Classical commentators explain this as a legal concession (rukhsah) granted due to their age. Because the element of sexual attraction is presumed to be absent, the full stringency of the dress code is relaxed for them, though the verse concludes by saying that to maintain modesty is still better for them.

Thematic Context

This ruling concerning the Qawā’id demonstrates the practicality and compassion of the divine law outlined in the Surah. It shows that the rules of modesty are not arbitrary but are based on the underlying wisdom of preventing temptation and preserving chastity. When that underlying reason is diminished, the law shows flexibility. This adds a layer of nuance to the Surah’s legal framework.

Modern & Comparative Lens

This verse is often cited by Islamic legal theorists to illustrate the principle that rulings can be tied to a specific cause or rationale (‘illah). The ‘illah for the strict dress code is the prevention of fitnah (temptation). For the Qawā’id, this ‘illah is significantly reduced, so the ruling is relaxed. This principle of causal reasoning is a vital tool for contemporary scholars in applying Islamic law to new situations and challenges.

Practical Reflection & Application

This verse teaches us to appreciate the balance of principle and pragmatism in our faith. It also fosters respect and compassion for the elderly. The concession given to the Qawā’id is a small example of the honor and ease that Islam affords to those who have reached old age. It reminds us to treat the elders in our community with special consideration and care.

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49. Ra’fah (رَأْفَة) – Pity / Compassion

Linguistic Root & Etymology

The word Ra’fah comes from the root Rā’-Alif-Fā’ (ر-أ-ف), which denotes a type of intense compassion, tenderness, and pity. It is considered a more intense and specific form of mercy (raḥmah). Ra’fah is the compassion that seeks to prevent or remove suffering from another being.

Classical Exegesis (Tafsir)

In the second verse of Surah An-Nur, which prescribes the punishment for fornication, a specific warning is given: “And let not pity (ra’fah) for them seize you in the religion of Allah, if you should believe in Allah and the Last Day.” Classical commentators explain that this does not mean believers should become cruel or hard-hearted. Rather, it means that personal feelings of compassion should not be allowed to interfere with the implementation of God’s prescribed law. The ultimate mercy is to uphold the law, which protects the entire society from corruption.

Thematic Context

The prohibition against letting Ra’fah obstruct justice is a key aspect of the Surah’s theme of establishing a clear and firm legal order. It highlights the potential conflict between individual emotion and communal duty. The Surah teaches that true compassion lies in prioritizing the long-term well-being of the community over short-term pity for an individual who has committed a crime that harms society.

Modern & Comparative Lens

This verse raises a profound question for legal philosophy everywhere: what is the role of compassion in the administration of justice? Most legal systems strive for impartiality and aim to be “blind” to personal feelings. The Quranic injunction is a powerful statement that the rule of law, especially divinely ordained law, must be upheld without being swayed by misplaced sentiment. This is to ensure fairness, consistency, and the achievement of the law’s higher objectives, such as deterrence.

Practical Reflection & Application

This principle can be applied in many areas of life. In parenting, for example, a parent may feel pity for a child who must face a consequence for their misbehavior. However, true compassion (and good parenting) requires setting aside that pity to enforce the rule, because doing so is essential for the child’s long-term character development. It teaches us to distinguish between enabling sentimentality and true, wise compassion.

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50. Raḥmah (رَحْمَة) – Mercy

Linguistic Root & Etymology

The word Raḥmah comes from the root Rā’-Ḥā’-Mīm (ر-ح-م), which is related to the word for womb (raḥim). This root signifies all-encompassing mercy, compassion, loving-kindness, and grace. It is the protective, nurturing, and forgiving love that a mother has for the child in her womb. God’s two most prominent names, Ar-Raḥmān (The Entirely Merciful) and Ar-Raḥīm (The Especially Merciful), come from this root.

Classical Exegesis (Tafsir)

In Surah An-Nur, God’s Raḥmah is mentioned multiple times, often paired with His grace (faḍl). The phrase “And if it had not been for the Grace of Allah upon you and His Mercy (Raḥmah)…” acts as a recurring refrain. Classical exegesis interprets this as a reminder that it is only through God’s mercy that the community was saved from the destructive consequences of the slander incident, and it is only through His mercy that individuals can repent and be forgiven. Even the laws themselves are seen as a form of Raḥmah, designed to protect the community.

Thematic Context

Raḥmah provides the essential counterbalance to the Surah’s strict legal pronouncements. While the Surah establishes firm boundaries and punishments, it continuously frames them within the context of an overarching divine mercy. This prevents the religion from becoming a cold, heartless legalism. The ultimate goal of the law is to guide people towards a state where they can receive God’s mercy, both in this life and the next.

Modern & Comparative Lens

The concept of divine mercy is a cornerstone of all Abrahamic faiths. The tension and interplay between divine justice and divine mercy is a central theological discussion in Judaism, Christianity, and Islam. Modern Islamic thought often emphasizes the precedence of God’s mercy over His wrath, a concept supported by a famous sacred hadith (ḥadīth qudsī). Raḥmah is seen as the dominant force in the universe and the ultimate hope for humanity.

Practical Reflection & Application

Remembering God’s Raḥmah is a source of immense hope and comfort. It encourages us to repent after we sin, knowing that the door to His mercy is always open. It also inspires us to be merciful to others. A famous prophetic saying states, “Be merciful to those on earth, and the One in the heavens will be merciful to you.” By embodying mercy in our own lives, we reflect a divine attribute and attract God’s mercy upon ourselves.

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51. Ramy (رَمْي) – Accusing / Throwing

Linguistic Root & Etymology

The term Ramy comes from the root Rā’-Mīm-Yā’ (ر-م-ي), which means to throw, cast, or hurl. It is very similar in literal meaning to qadhf. In a legal context, Ramy is used as a synonym for qadhf, meaning the act of “throwing” an accusation of unchastity at someone.

Classical Exegesis (Tafsir)

Verse 23 of Surah An-Nur uses this term: “Indeed, those who accuse (yarmūna) chaste, unsuspecting, believing women are cursed…” The use of the verb yarmūna here emphasizes the aggressive and harmful nature of the act. An accusation is not a neutral statement; it is a projectile hurled at another person with the intent to damage their reputation. The classical interpretation is that this verse lays down the severe spiritual consequences (being cursed by God) for this act, complementing the legal consequences (flogging) mentioned earlier in the Surah.

Thematic Context

The use of the word Ramy reinforces the Surah’s central theme of protecting honor. The vivid imagery of “throwing” an accusation captures the violence of the act. It is not a passive sin; it is an active assault on another person’s dignity. The Surah seeks to build a society where reputations are safe, not targets for verbal projectiles.

Modern & Comparative Lens

The metaphor of “throwing” words is potent and universal. We speak of “hurling insults” or “slinging mud.” The Quranic term Ramy captures this dynamic perfectly. In the context of online communication, where anonymous users can easily “throw” accusations and insults with devastating effect, the ethical warning contained in this term is more relevant than ever. It is a reminder that our words are not weightless; they are actions that can cause real harm.

Practical Reflection & Application

This concept should make us acutely aware of the power of our words. Before we speak about another person, we should visualize ourselves literally “throwing” those words at them. Would we still say it? This simple mental exercise can help us to be more responsible and compassionate communicators, ensuring that our words are tools for building up, not for tearing down.

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52. Rijāl (رِجَال) – Men

Linguistic Root & Etymology

The word Rijāl is the plural of rajul, coming from the root Rā’-Jīm-Lām (ر-ج-ل), which relates to the foot or leg, and the act of walking. A rajul is one who walks, a man. The term generally refers to adult males and can also carry connotations of strength and responsibility.

Classical Exegesis (Tafsir)

In Surah An-Nur, Rijāl are mentioned in several key contexts. Verse 30 addresses believing men (mu’minīn) directly, commanding them to lower their gaze and guard their chastity. Verse 31 lists the categories of men before whom a woman does not need to observe the full ḥijāb. Most strikingly, verses 36-37 praise a specific category of men: “Men (rijāl) whom neither commerce nor sale distracts from the remembrance of Allah.” These are not just any men, but men of exceptional spiritual focus and devotion.

Thematic Context

The Surah presents a balanced view of gender responsibilities. While much attention is given to the rules for women, the moral and legal obligations of Rijāl are laid out with equal clarity. Men are given the primary responsibility to control their own gaze and are held accountable for their chastity. The ideal man is not defined by his wealth or power, but by his unwavering devotion to God, even in the midst of worldly pursuits.

Modern & Comparative Lens

The description of the exemplary Rijāl in verses 36-37 is often highlighted in modern spiritual discourse as a powerful critique of materialism. It presents an ideal of masculinity that is defined by God-consciousness rather than worldly success. This challenges both traditional patriarchal notions of manhood based on dominance and modern secular notions based on wealth or status. It offers a spiritual definition of what it means to be a true man.

Practical Reflection & Application

The verses addressing Rijāl call men to a high standard of spiritual and ethical conduct. They are reminded that true strength lies in self-control and devotion. The ideal of the man not distracted by business is a powerful reminder for everyone, men and women, to keep our priorities straight. It encourages us to structure our daily lives, including our work and business, in a way that our connection with God remains central and is never compromised.

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53. Saḥāb (سَحَاب) – Clouds

Linguistic Root & Etymology

The word Saḥāb comes from the root Sīn-Ḥā’-Bā’ (س-ح-ب), which means to pull, drag, or trail. Saḥāb are clouds, so named because they appear to be dragged or trailed across the sky by the wind. It is a general term for clouds of any kind.

Classical Exegesis (Tafsir)

In the Parable of Darkness (24:40), the final layer of darkness is described as being from “above them, clouds” (min fawqihī saḥābun). This adds to the imagery of total despair and confusion. Not only is the disbeliever lost in a deep, dark, stormy sea, but even the sky above, the usual source of light, is obscured by dark clouds. Classical exegesis sees the clouds as a metaphor for the veil of ignorance and doubt that covers the heart, preventing any ray of the light of truth from penetrating.

Thematic Context

The image of the Saḥāb completes the picture of total spiritual darkness, which is the thematic opposite of the divine light (Nur). The parable constructs a layered prison of darkness: the depth of the sea, the waves, the waves above them, and finally the clouds. This illustrates that a life without God is not one of freedom, but of entrapment in multiple, compounding layers of misguidance.

Modern & Comparative Lens

The Qur’an elsewhere (e.g., 24:43) describes the process of cloud formation, rain, and hail in a way that has been noted for its scientific accuracy. In the context of the parable, the image of dark storm clouds as a symbol of gloom, despair, or the obscuring of truth is a universal literary archetype. The feeling of being “under a cloud” is a common English idiom for sadness or being in trouble, showing the cross-cultural resonance of this imagery.

Practical Reflection & Application

The image of the dark Saḥāb serves as a reminder of the veils that can cover our own hearts. Sins, doubts, and attachment to worldly things can act like clouds, blocking the light of faith. This encourages us to engage in regular spiritual “polishing” of the heart through repentance and remembrance, so that we can clear away the clouds and allow the light of guidance to shine through.

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54. Sarāb (سَرَاب) – Mirage

Linguistic Root & Etymology

The word Sarāb comes from a root (Sīn-Rā’-Bā’) that means to flow or to travel, particularly in a deceptive way. A Sarāb is a mirage, the optical illusion of a body of water seen in a desert or on a hot road. It appears real from a distance but vanishes upon approach. It is the perfect symbol for something that is deceptive and has no substance.

Classical Exegesis (Tafsir)

In a second parable of disbelief in Surah An-Nur (24:39), the deeds of the disbelievers are compared to a mirage: “But as for those who disbelieve, their deeds are like a mirage (ka-sarābin) in a lowland which a thirsty man thinks is water, until, when he comes to it, he finds it to be nothing.” Classical commentators explain that the disbeliever may perform deeds that appear good (like charity or keeping promises), but because they lack the foundation of faith in God, they will have no value or reward in the Hereafter. On the Day of Judgment, when they are most “thirsty” for salvation, their deeds will vanish like a mirage.

Thematic Context

This parable of the Sarāb powerfully contrasts with the theme of divine light, which represents ultimate reality and truth. The mirage represents ultimate unreality and deception. It illustrates the futility of a life lived without a divine framework. All human effort, no matter how impressive it seems, is ultimately worthless if it is not grounded in the truth of God’s existence and guidance.

Modern & Comparative Lens

The mirage is a powerful, universally understood metaphor for illusion and disappointment. This parable speaks to the modern existential condition, where people often pursue worldly goals—wealth, fame, pleasure—with great effort, believing these things will bring them ultimate fulfillment (the “water”). Yet, many find that upon achieving them, they are left with a sense of emptiness (“he finds it to be nothing”). The parable argues that true, lasting substance can only be found in a connection to the divine.

Practical Reflection & Application

This parable is a profound call to check our intentions and the foundation of our actions. Are we doing good deeds for the sake of God, or for worldly recognition and gain? It encourages us to ground our lives and efforts in the solid reality of faith, so that our work has lasting meaning and value, both in this life and the next. It is a warning against chasing illusions.

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55. Shajarah (شَجَرَة) – Tree

Linguistic Root & Etymology

The word Shajarah comes from a root (Shīn-Jīm-Rā’) that signifies a tree or plant with a trunk or stem. It is the general Arabic word for tree. The root can also imply things that are complexly intertwined or disputed, like the branches of a tree.

Classical Exegesis (Tafsir)

In the Parable of Light (24:35), the lamp of faith is lit from the oil of a “blessed tree” (shajaratin mubārakah), specifically an olive tree (zaytūnah). This tree is described as being “neither of the East nor of the West,” a phrase that classical commentators have interpreted in several ways. Some say it means the tree is in a prime location, receiving sunlight all day long, thus producing the best possible oil. Others interpret it metaphorically, meaning the source of divine guidance is not confined to any single nation, geography, or culture; it is universal.

Thematic Context

The Shajarah is the source of the fuel for the divine light. This connects the theme of Nur to a natural, organic, and blessed origin. The light of faith is not artificial; it comes from a living, divinely-blessed source. The tree’s universal nature (“neither of the East nor of the West”) reinforces the idea that God’s guidance is not exclusive but is available to all of humanity.

Modern & Comparative Lens

The tree is a powerful archetype of life, growth, and connection in many cultures and religions. The “Tree of Life” is a symbol found in numerous mythologies. In the Quranic parable, the olive tree is particularly significant. The olive branch is a universal symbol of peace, and olive oil has been a source of light, food, and healing for millennia. The description of the tree as being “neither of the East nor of the West” is often cited in modern interfaith discourse to argue for the universality of divine truth, which transcends cultural and geographical divides.

Practical Reflection & Application

The image of the blessed Shajarah encourages us to seek spiritual nourishment from a pure and universal source—the divine revelation. Just as a tree needs good soil, water, and light to flourish, our faith needs to be nurtured by the “blessed” sources of the Qur’an and the prophetic tradition. We should strive to cultivate a faith that is deeply rooted, ever-growing, and bears fruit for the world.

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56. Sharqiyyah (شَرْقِيَّة) – Eastern

Linguistic Root & Etymology

The adjective Sharqiyyah comes from the root Shīn-Rā’-Qāf (ش-ر-ق), which relates to the sunrise and the direction of the East (sharq). The act of rising (for the sun) is shurūq. Sharqiyyah means something that is related to or situated in the East.

Classical Exegesis (Tafsir)

In the Parable of Light (24:35), the blessed olive tree is described as lā sharqiyyatin wa lā gharbiyyah (“neither of the East nor of the West”). The literal interpretation, as explained by classical commentators, is that the tree is not situated on the eastern side of a valley (where it would only get morning sun) nor on the western side (where it would only get afternoon sun). Instead, it is on a hilltop or in an open plain, exposed to the sun all day long. This optimal exposure allows it to produce the purest and most luminous oil.

Thematic Context

The negation of being exclusively Sharqiyyah is part of a larger point about the perfection and universality of the source of divine guidance. The oil that fuels the lamp of faith is of the highest possible quality because its source is perfect. Metaphorically, this means that divine revelation is not a culturally specific or limited truth; it is a universal, balanced, and perfect guidance for all of humanity. It is not biased towards any one group or direction.

Modern & Comparative Lens

This phrase is often used in modern Islamic thought to reject tribalism, nationalism, and racism. It is a powerful statement that Islam is not an “Eastern” religion in opposition to a “Western” one. Its truth claims are universal. This resonates with the modern quest for a global ethics and a shared human identity that transcends geographical and cultural boundaries. The phrase has become a slogan for a balanced, middle-path approach to life and faith, avoiding all forms of extremism.

Practical Reflection & Application

This concept encourages us to seek a balanced and holistic understanding of our faith, avoiding extreme or one-sided interpretations. It also calls us to rise above narrow cultural or national identities and to embrace our shared humanity under God. Our spiritual orientation should not be “Eastern” or “Western,” but God-centric, open to truth wherever it may be found.

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57. Shuhadā’ (شُهَدَاء) – Witnesses

Linguistic Root & Etymology

The word Shuhadā’ is the plural of shahīd, which comes from the root Shīn-Hā’-Dāl (ش-ه-د). This root means to witness, to see, to be present, or to testify. A shahīd is one who witnesses something and gives testimony, or one who is himself “witnessed” as having died for a great cause (a martyr). In a legal context, it refers specifically to an eyewitness who can provide testimony.

Classical Exegesis (Tafsir)

The role of Shuhadā’ is critically important in the legal framework of Surah An-Nur. To prove a charge of adultery (zinā), the Surah requires the testimony of four male witnesses (arba’ati shuhadā’) who saw the act of penetration itself. If an accuser cannot produce these witnesses, they are themselves punished for slander. This extremely high evidentiary bar is understood by classical scholars as a deliberate measure to make such a conviction nearly impossible, thus protecting privacy and preventing public scandal.

Thematic Context

The requirement for Shuhadā’ is central to the Surah’s theme of justice and the protection of honor. It establishes a rigorous legal process that favors the presumption of innocence. By placing such a heavy burden of proof on the accuser, the law shuts the door to baseless accusations and rumor-mongering. It ensures that the community’s legal system is based on certainty and clear evidence, not suspicion.

Modern & Comparative Lens

The “four-witness rule” is one of the most debated aspects of Islamic law. Critics argue that it makes proving a crime like rape nearly impossible. In response, many modern Islamic jurists argue that the rule applies specifically to consensual zinā to establish the ḥadd punishment, and that a charge of rape (which is a crime of violence, ḥirābah) can be proven by other forms of evidence, including forensic evidence and the victim’s testimony, leading to a different form of punishment (ta’zīr). The debate highlights the challenges of applying classical legal formulations in a modern context.

Practical Reflection & Application

The principle behind the strict requirement for Shuhadā’ teaches a powerful lesson about due process and the danger of accusation. It reminds us that in our own lives, we should never condemn someone based on hearsay or circumstantial evidence. The Islamic ethic is to demand clear proof and, in its absence, to maintain a good opinion of others.

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58. Tabarruj (تَبَرُّج) – Display of Finery

Linguistic Root & Etymology

The word Tabarruj comes from the root Bā’-Rā’-Jīm (ب-ر-ج), which means to be apparent, to be elevated, or to be manifest. A burj is a tower, so named because of its prominence and visibility. Tabarruj is the act of making oneself prominent and visible, specifically through the ostentatious display of one’s beauty, adornments, or finery. It is a form of self-display intended to attract attention.

Classical Exegesis (Tafsir)

Surah An-Nur, in the context of relaxing the dress code for elderly women (24:60), allows them to set aside their outer garments “provided they do not make a display of their adornment” (ghayra mutabarrijātin bi-zīnah). This indicates that even for this group, Tabarruj is forbidden. The prohibition is understood more generally from other verses (e.g., 33:33) which forbids the “display of the time of former ignorance.” Classical commentators view Tabarruj as the opposite of the Islamic ideal of modesty (ḥayā’).

Thematic Context

The prohibition of Tabarruj is a key element of the Surah’s overall project of creating a modest society. The Surah’s dress code is not just about covering the body, but about adopting a certain attitude—one that avoids ostentation and self-objectification. The goal is to create a social environment where people are valued for their character and piety, not their physical appearance. Tabarruj is condemned because it shifts the focus to the superficial.

Modern & Comparative Lens

In a modern culture that is heavily driven by consumerism and the “influencer” economy, where self-display is often the primary goal, the concept of Tabarruj offers a profound critique. It challenges the idea that a person’s value is tied to their physical attractiveness or their ability to attract public attention. This critique of vanity and ostentation is not unique to Islam; it is a theme found in many religious and philosophical traditions that advocate for humility and an focus on inner worth.

Practical Reflection & Application

The prohibition of Tabarruj calls for an examination of our intentions when we dress and present ourselves to the world. Are we seeking to please God and express our dignity, or are we seeking the attention and admiration of others? It encourages a form of modest elegance over attention-seeking display. For both men and women, it is a call to cultivate an inner sense of worth that does not depend on external validation.

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59. Tafṣīl (تَفْصِيل) – Detailed Explanation

Linguistic Root & Etymology

The word Tafṣīl comes from the root Fā’-Ṣād-Lām (ف-ص-ل), which means to separate, to divide, or to make distinct. A faṣl is a chapter or a season, a distinct part of a larger whole. The Form II verbal noun, Tafṣīl, means to explain something in detail, to elucidate, or to articulate something clearly by separating its various parts and explaining each one. It implies a comprehensive and unambiguous explanation.

Classical Exegesis (Tafsir)

At the beginning of Surah An-Nur, the text says: “A Surah which We have sent down and which We have enjoined and in which We have sent down clear signs…” The first verse can also be read as “…We have explained it in detail” (faṣṣalnāhā). This is understood by commentators to mean that the Surah provides detailed, clear, and distinct rulings on matters of social ethics that may have been ambiguous before. God has “separated” right from wrong with clear legislation.

Thematic Context

The idea of Tafṣīl connects directly to the Surah’s theme of Nur (Light) and Bayyināt (Clear Signs). The function of light is to make things distinct and visible. The detailed laws in the Surah act as this light, providing a clear and detailed roadmap for social conduct. The Surah does not speak in vague generalities; it gives specific, detailed guidance on slander, adultery, privacy, and dress, leaving no room for confusion.

Modern & Comparative Lens

The concept of a scripture that provides detailed guidance is a key feature of religious traditions that have a strong legal component, such as Islam and Judaism. The idea of divine Tafṣīl is a statement about God’s concern for the practical, day-to-day affairs of humanity. Modern hermeneutics (the theory of interpretation) explores how to understand and apply these detailed rulings in changing historical contexts, distinguishing between the specific ruling and the universal principle or objective (maqṣad) behind it.

Practical Reflection & Application

The detailed nature of the Surah’s guidance is a sign of God’s mercy. He has not left us to guess about how to build a just and pure society. This should inspire a sense of gratitude and a commitment to study and understand these details. It encourages us to appreciate the depth and comprehensiveness of divine guidance, which addresses all aspects of our lives.

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60. Ṭahārah (طَهَارَة) – Purity

Linguistic Root & Etymology

The word Ṭahārah comes from the root Ṭā’-Hā’-Rā’ (ط-ه-ر), which means to be pure, clean, and free from filth or impurity. This purity can be both physical (ritual purity for prayer) and spiritual (purity of heart, character, and intention). The term encompasses a holistic state of cleanliness and moral uprightness.

Classical Exegesis (Tafsir)

While the word itself does not appear in Surah An-Nur, the entire Surah is fundamentally about establishing a society based on the principle of Ṭahārah. The laws against adultery and slander are designed to protect the purity of lineage and reputation. The rules of modesty and privacy are meant to cultivate spiritual and moral purity. The final verse of the slander episode (24:26) declares that “pure women are for pure men, and pure men are for pure women,” explicitly linking purity of character to the marital union. Classical exegesis sees the Surah as a divine manual for societal purification.

Thematic Context

Ṭahārah is the ultimate goal of the Surah’s light (Nur). The function of light is to purify and to expose and remove impurity. The Surah aims to cleanse the community from the “filth” (rijs) of indecency, suspicion, and injustice, and to establish a state of collective moral and spiritual purity. All the legal and ethical injunctions are means to achieve this end.

Modern & Comparative Lens

The pursuit of purity is a common theme in many religious and spiritual traditions. This can range from ritual purification practices to the philosophical quest for a pure soul. The Islamic concept of Ṭahārah is comprehensive, linking physical cleanliness with moral and spiritual purity. Modern discussions often emphasize the internal aspect of Ṭahārah—the purity of intention and the cleansing of the heart from spiritual diseases—as being even more important than the external observances.

Practical Reflection & Application

We are encouraged to pursue Ṭahārah in all aspects of our lives. This starts with physical cleanliness, extends to the purity of our earnings and food, and culminates in the purity of our hearts and intentions. We can actively work to purify our thoughts from suspicion, our tongues from slander, and our hearts from envy and hatred. Striving for Ṭahārah is a lifelong journey of spiritual growth.

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61. Ṭā’ifah (طَائِفَة) – Group / Party

Linguistic Root & Etymology

The word Ṭā’ifah comes from the root Ṭā’-Wāw-Fā’ (ط-و-ف), which means to go around, to circle, or to circumambulate (like the ṭawāf around the Kaaba). A Ṭā’ifah is a party or group of people, perhaps so named because they “surround” a particular cause or individual, or are a distinct “circle” within a larger community.

Classical Exegesis (Tafsir)

In Surah An-Nur, the term Ṭā’ifah appears in the verse prescribing the punishment for fornication (24:2): “And let a group of the believers witness their punishment” (wal-yashhad ‘adhābahumā ṭā’ifatun mina l-mu’minīn). Classical commentators have debated the exact size of this “group,” with opinions ranging from a few people to a more significant gathering. The consensus is that the punishment should be public, not private, and that the presence of the Ṭā’ifah is intended to serve as a deterrent for the wider community and a moment of social lesson.

Thematic Context

The requirement for a Ṭā’ifah to witness the punishment connects to the Surah’s theme of communal responsibility for maintaining moral order. The punishment is not just a private matter between the state and the offender; it is a public act of reaffirming the community’s values. The presence of the believers makes the event a solemn and instructive one, aimed at preventing the spread of indecency (fāḥishah) in society.

Modern & Comparative Lens

The idea of public punishment is largely alien to modern Western legal sensibilities, which prioritize privacy and rehabilitation over public deterrence in this manner. The Quranic injunction is often understood in its historical context, where public acts had a powerful educational and deterrent function in close-knit communities. Modern Muslim thinkers often focus on the underlying objective, which is to create a society that takes moral transgressions seriously, and they explore alternative means of achieving that same deterrent effect in a contemporary context.

Practical Reflection & Application

While we may not be involved in legal punishments, the principle of the Ṭā’ifah teaches us about the importance of social accountability. When a community collectively witnesses and acknowledges a wrong, it reinforces its shared moral standards. This can be applied in non-punitive ways, such as communities coming together to publicly condemn injustice or to collectively celebrate and reinforce virtuous behavior.

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62. Taslīm (تَسْلِيم) – Greeting / Salutation of Peace

Linguistic Root & Etymology

The word Taslīm is a verbal noun from the root Sīn-Lām-Mīm (س-ل-م), which is the root for the concepts of peace, security, safety, and submission (as in Islām). Taslīm means to give or offer peace. It is the act of uttering the greeting of peace, “As-Salāmu ‘Alaykum” (Peace be upon you).

Classical Exegesis (Tafsir)

In Surah An-Nur, the act of Taslīm is legislated as a mandatory part of the etiquette of entering homes. Verse 27 states that one should not enter a home until one has sought permission and “greeted its people” (tusallimū ‘alā ahlihā). Verse 61 further elaborates that even when entering one’s own empty home, one should offer a greeting to oneself, a “greeting from Allah, blessed and good.” The classical understanding is that this greeting of peace is a form of blessing and prayer that brings goodness into the home.

Thematic Context

The practice of Taslīm is a key element in building the harmonious and respectful society envisioned by the Surah. It is a simple yet profound act that establishes a tone of peace and goodwill at the very threshold of social interaction. It transforms the act of entering a space from a mere physical entry into a spiritual event, where one brings a prayer for peace upon the inhabitants.

Modern & Comparative Lens

The act of offering a greeting is a universal social custom. What is unique about the Islamic greeting is its explicit content: it is a prayer for peace. In a world filled with conflict and anxiety, the simple, constant repetition of a wish for peace has a powerful psychological and social impact. The command to greet even an empty house is seen by modern thinkers as a beautiful practice of mindfulness and of cultivating a positive and blessed atmosphere in one’s personal space.

Practical Reflection & Application

We should strive to make the giving of the Taslīm a conscious and heartfelt practice, not just a mumbled habit. When we greet someone with “As-Salāmu ‘Alaykum,” we should genuinely intend to offer them a prayer for peace and security. This simple act, performed with sincerity, can transform our daily interactions, spread positivity, and fulfill a direct Quranic command, earning us blessings in the process.

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63. Tawbah (تَوْبَة) – Repentance

Linguistic Root & Etymology

The word Tawbah comes from the root Tā’-Wāw-Bā’ (ت-و-ب), which means to return. Tawbah is the act of “returning” to God after having strayed through sin. It involves recognizing the sin, feeling remorse, ceasing the act, and resolving not to repeat it. One of God’s names, At-Tawwāb, means the One who constantly accepts this return.

Classical Exegesis (Tafsir)

After outlining the severe punishments for slander in Surah An-Nur, verse 5 provides a crucial exception: “Except for those who repent after that and reform.” God is described as being “Forgiving and Merciful” to such people. The classical view is that repentance can, in some cases, remove the spiritual consequences of the sin (being labeled a fāsiq) and restore one’s relationship with God, though some jurists debate whether it restores one’s ability to be a legal witness. The Surah ends with a general call to the believers: “And turn to Allah in repentance, all of you, O believers, that you might succeed.”

Thematic Context

The theme of Tawbah is a crucial companion to the themes of law and punishment in the Surah. It shows that even after committing major sins, the door to divine mercy is never closed. It provides a path to redemption and purification for those who have erred. This ensures that the community is not just punitive, but also restorative, allowing individuals to reform and be reintegrated into the fold of the faithful.

Modern & Comparative Lens

The concept of repentance is central to the Abrahamic faiths. It is the primary mechanism for repairing a broken relationship with God. The Islamic concept of Tawbah is notable for its directness—it is a private act between the individual and God, requiring no intermediary or formal confession to a religious figure. Modern psychology recognizes the therapeutic value of the components of repentance: acknowledging fault, processing guilt, and making a commitment to change, which are essential steps in personal growth and overcoming destructive behaviors.

Practical Reflection & Application

Tawbah is a daily necessity for a believer. We are all fallible and constantly fall short. The practice of regularly “returning” to God through seeking His forgiveness (istighfār) keeps the heart soft and prevents sins from accumulating and hardening it. It is an act of humility and a recognition of our constant need for God’s mercy and guidance. The final verse of the Surah reminds us that our ultimate success depends on this collective act of return.

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64. Ṭayyib (طَيِّب) – Good / Pure

Linguistic Root & Etymology

The word Ṭayyib comes from the root Ṭā’-Yā’-Bā’ (ط-ي-ب), which means to be good, pure, pleasant, lawful, and wholesome. It is a comprehensive term for all that is good and agreeable, whether in terms of substance (pure food), speech (kind words), people (good character), or places (a good land). It is the direct opposite of khabīth (vile, impure).

Classical Exegesis (Tafsir)

In Surah An-Nur (24:26), the principle of moral affinity is stated: “…and good women are for good men, and good men are for good women” (waṭ-ṭayyibātu liṭ-ṭayyibīna waṭ-ṭayyibūna liṭ-ṭayyibāt). Classical commentators see this as a divine law of nature and a statement of spiritual reality. People of pure character are naturally suited for and drawn to each other. This verse was also revealed in the context of the slander against ‘Aisha, serving as a divine testimony to her purity, as she was the wife of the best and purest of all men, the Prophet Muhammad ﷺ.

Thematic Context

The concept of Ṭayyib is the positive pole of the Surah’s central theme of purification (ṭahārah). The Surah’s guidance is designed to help believers cultivate a state of being that is Ṭayyib. The ideal society is one where pure words, pure relationships, and pure hearts are the norm. The verse assures the believers that their efforts to be Ṭayyib will be rewarded by being paired with others who are also Ṭayyib.

Modern & Comparative Lens

The holistic concept of Ṭayyib is increasingly relevant in modern discussions about ethical living. The “tayyib lifestyle” is a concept that extends beyond just eating halal food to include ethical finance, sustainable living, wholesome entertainment, and positive social relationships. It represents a holistic approach to life where every choice is guided by the principle of seeking what is pure, good, and wholesome. This aligns with many contemporary wellness and ethical consumerism movements.

Practical Reflection & Application

The verse about the Ṭayyib is a powerful motivation for self-improvement. Instead of worrying about finding a good spouse or good friends, the focus should be on becoming a good person oneself. By striving to be Ṭayyib in our character, speech, and actions, we not only please God but also naturally attract goodness and purity into our lives, in accordance with the divine principle outlined in the Surah.

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65. ‘Uṣbah (عُصْبَة) – Group / Band

Linguistic Root & Etymology

The word ‘Uṣbah comes from the root ‘Ayn-Ṣād-Bā’ (ع-ص-ب), which means to bind, to surround, or to tie together. An ‘Uṣbah is a group or band of people (typically between ten and forty) who are bound together by a common purpose or solidarity. It often carries the connotation of a group acting with a unified, and often negative, intent.

Classical Exegesis (Tafsir)

In Surah An-Nur, verse 11, the perpetrators of the Great Slander are described as an ‘Uṣbah: “Indeed, those who brought forth the slander are a group (‘uṣbatun) among you.” The use of this word, according to classical commentators, signifies that the slander was not the act of one or two individuals but was a coordinated effort by a faction within the community, likely led by the hypocrites, who were bound by their shared malice and intent to harm the Prophet and his household.

Thematic Context

The identification of the slanderers as an ‘Uṣbah highlights the theme of internal threats to the community. The danger was not from an external enemy, but from a cohesive group “among you.” This underscores the insidious nature of hypocrisy and the need for the believing community to be vigilant against internal discord and conspiracy. The Surah’s response is to dismantle the solidarity of this evil group through law and moral exhortation.

Modern & Comparative Lens

The concept of an ‘Uṣbah is highly relevant to understanding group dynamics, especially in the context of politics and social media. It describes how a small, motivated faction can work together to spread disinformation or to create a toxic environment. The term is a Quranic precursor to modern concepts like “factions,” “cliques,” or online “mobs” that are bound by a common ideology or grievance and work in concert to achieve their aims.

Practical Reflection & Application

The verse about the ‘Uṣbah is a warning against partisanship and blind group loyalty. We should assess our affiliations and ensure that our solidarity is based on truth and righteousness, not on a shared animosity or a desire to harm others. It is a call to break ranks with any group, even one “among you,” if its purpose is to spread falsehood and discord.

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66. Walījāt (وَلِيجَات) – Secret Counsels / Confidants

Linguistic Root & Etymology

The term Walījāt comes from the root Wāw-Lām-Jīm (و-ل-ج), which means to enter or penetrate. A walījah is someone who is allowed to “enter” into one’s inner circle and secret affairs; an intimate associate, a confidant, or an ally to whom one entrusts their secrets. It implies a deep level of trust and intimacy.

Classical Exegesis (Tafsir)

While this specific word does not appear in Surah An-Nur, the concept of regulating intimacy and access to one’s inner circle is a core theme. The rules of isti’dhān (seeking permission) are precisely about controlling who can “enter” (yalija) one’s private space. The Surah as a whole warns against the kind of unchecked intimacy that can lead to suspicion and slander. It provides a framework for managing relationships to prevent the formation of inappropriate secret bonds or the sharing of secrets that could be used maliciously.

Thematic Context

The entire social structure of the Surah is about creating clear boundaries to manage intimacy and prevent the harms that arise from its misplacement. By commanding believers to lower their gaze, guard their chastity, and respect the privacy of homes, the Surah effectively prevents the formation of illicit Walījāt. True intimacy and counsel are to be found within the legitimate bonds of family and the trustworthy fellowship of the believers, not in secret, inappropriate relationships.

Modern & Comparative Lens

The concept of carefully choosing one’s confidants is timeless wisdom. In the modern age of social media, where people often share the most intimate details of their lives with a wide, public audience, the Quranic principle of guarding one’s inner circle is particularly salient. It is a reminder of the value of discretion and the danger of misplaced trust. The distinction between public and private relationships is a topic of much discussion in contemporary sociology and psychology.

Practical Reflection & Application

This principle encourages us to be discerning about whom we take into our confidence. We should entrust our private affairs only to those who are trustworthy, pious, and wise. It is a call to value and protect our privacy and to build our closest relationships on a foundation of shared faith and mutual respect, rather than on fleeting attractions or secret alliances.

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67. Yatim (يَتِيم) – Orphan

Linguistic Root & Etymology

The word Yatim comes from a root (Yā’-Tā’-Mīm) that signifies being alone or singular. A Yatim is a child who has lost their father, as he was traditionally the primary protector and provider. The term signifies a state of vulnerability and need for care from the wider community.

Classical Exegesis (Tafsir)

While not a central legal topic of Surah An-Nur, the orphan is mentioned in the context of communal sharing and eating. Verse 61 gives a list of situations where there is no blame in eating from certain houses, including those of close relatives. The context implies a society built on mutual care and the removal of excessive formality between kin. Taking care of the vulnerable, like the Yatim, is a foundational principle of the just society that the Surah envisions, even if it is not detailed here as it is in other Surahs (like Al-Ma’un or Ad-Duha).

Thematic Context

The mention of sharing food and resources within the extended family connects to the Surah’s broader theme of building a cohesive and compassionate community. A society that is strict about public morality must also be generous and caring in its private, familial relationships. The health of the community is measured not just by its avoidance of sin, but by its active practice of virtues like hospitality and caring for the needy, including the Yatim.

Modern & Comparative Lens

The command to care for the orphan is a universal ethical principle found in all major religions and humanitarian philosophies. The Quran’s emphasis on the orphan is particularly strong and consistent. Modern social systems have institutionalized orphan care through foster systems and orphanages, but the Islamic model strongly encourages care within the extended family structure, preserving the child’s sense of belonging and kinship. The goal is not just to provide for the child’s material needs, but for their emotional and social needs as well.

Practical Reflection & Application

We are reminded of our collective responsibility towards the orphans and vulnerable children in our communities. This can be fulfilled through financial support, sponsoring an orphan’s education, or simply showing kindness and mentorship to a child who has lost a parent. The verse encourages a spirit of generosity that strengthens family and community ties and ensures that no one is left isolated or uncared for.

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68. Yubdīna (يُبْدِينَ) – They display / reveal

Linguistic Root & Etymology

The verb Yubdīna is the feminine plural form of a verb from the root Bā’-Dāl-Wāw (ب-د-و), which means to appear, to become manifest, or to seem. The Form IV verb, abdā, means to show, reveal, or display something that was previously hidden. Yubdīna means “they (feminine plural) reveal or display.”

Classical Exegesis (Tafsir)

In the key verse on women’s modesty (24:31), believing women are commanded “not to display (lā yubdīna) their adornment (zīnatahunna) except that which [ordinarily] appears thereof.” This is the central injunction around which the rules of dress code revolve. Classical commentators have debated what “that which ordinarily appears” means, with many concluding it refers to the face and hands, or the outer garments themselves. The command is to conceal one’s beauty and adornments from public view.

Thematic Context

The prohibition against displaying adornment (lā yubdīna zīnatahunna) is a cornerstone of the Surah’s theme of creating a modest public sphere. It aims to shift the basis of social interaction away from physical attraction and towards respect for character and intellect. By controlling what they reveal, women play an active role in shaping a social environment that is free from objectification and sexual tension.

Modern & Comparative Lens

This verse is at the heart of modern discussions and debates about ḥijāb. The interpretation of what is permissible to reveal versus what must be concealed is a central point of juristic difference. The verse’s underlying principle, however, is a critique of a culture of exhibitionism. It presents a counter-cultural ideal of modesty and interiority in a world that often pressures women to constantly display their bodies and beauty for public consumption and validation.

Practical Reflection & Application

This command invites women to cultivate an attitude of modesty that is rooted in a desire to please God rather than to attract the gaze of others. It is a conscious choice to reserve the display of one’s beauty for the private sphere where it is appropriate. It is about valuing one’s inner substance over one’s outer appearance and seeking to be known for piety and character.

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69. Zāhir (ظَاهِر) – Apparent / Outer

Linguistic Root & Etymology

The word Zāhir comes from the root Ẓā’-Hā’-Rā’ (ظ-ه-ر), which means to appear, to become manifest, or to be on the outside. The ẓahr is the back of the body, the outer part. Zāhir refers to that which is external, apparent, visible, and known, as opposed to the bāṭin, which is the internal, hidden, and secret.

Classical Exegesis (Tafsir)

In Surah An-Nur verse 31, women are commanded not to display their adornment “except that which is apparent (ẓahara) thereof.” The interpretation of this exception is a major topic in classical exegesis. Some of the most prominent opinions are that it refers to the outer cloak itself, which cannot be hidden, or to the face and hands, which are commonly exposed for daily activities. A third opinion is that it refers to adornments that become visible unintentionally, such as by a gust of wind.

Thematic Context

The concept of the Zāhir provides a necessary element of practicality to the Surah’s rules on modesty. It shows that the law does not demand the impossible. It acknowledges that some aspects of a person’s appearance will inevitably be visible in the course of normal life. This builds a degree of flexibility into the dress code, preventing it from becoming an extreme or unworkable burden.

Modern & Comparative Lens

The “Zāhir exception” is the primary textual basis for the diversity of opinion on the specifics of ḥijāb in the Muslim world. Those who argue that the face and hands can be uncovered rely heavily on the interpretation that these are part of the normal “apparent” appearance of a woman. This exegetical debate highlights how different interpretations of a single phrase can lead to significant variations in religious practice. It also demonstrates the built-in interpretive flexibility within the Islamic legal tradition.

Practical Reflection & Application

This phrase encourages a balanced and non-extremist approach to modesty. While the principle is to conceal one’s adornments, the “Zāhir exception” provides a concession for what is necessary for normal life and interaction. It teaches us that our religion is one of ease, not undue hardship, and that we should apply its rules with wisdom and a sense of proportion.

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70. Zaytūnah (زَيْتُونَة) – Olive Tree

Linguistic Root & Etymology

The word Zaytūnah refers to the olive tree, and its fruit, the olive. The word comes from zayt, which means oil, specifically olive oil. The tree is named after its most prized product. The root Zā’-Yā’-Tā’ (ز-ي-ت) is related to oil and anointing.

Classical Exegesis (Tafsir)

In the Parable of Light (24:35), the blessed tree is specifically identified as a Zaytūnah. The Qur’an then praises its oil, saying it “would almost glow even if untouched by fire.” Classical commentators have marveled at this description, taking it to mean that the oil is of such exceptional purity and quality that it is inherently luminous. This super-luminous oil represents the purity and inherent truth of the divine revelation, which is clear and guiding even before it is fully illuminated by faith in the believer’s heart.

Thematic Context

The Zaytūnah is a crucial symbol within the Surah’s central metaphor of light. It represents the blessed and pure source of the fuel for faith. The olive is a plant known for its resilience, longevity, and immense benefits—providing food, light, and medicine. By choosing the Zaytūnah as the symbol for the source of revelation, the parable suggests that divine guidance is similarly life-giving, enduring, and beneficial in every way.

Modern & Comparative Lens

The olive tree holds a special place in all Mediterranean and Abrahamic cultures. It is mentioned with reverence in the Torah, the Gospels, and the Qur’an. The Mount of Olives is a holy site in Jerusalem, and the olive branch is a global symbol of peace. The health benefits of olive oil are now scientifically celebrated, adding a modern layer of appreciation for the Qur’an’s description of this “blessed tree.” Its ability to thrive in arid conditions also makes it a symbol of resilience and divine grace.

Practical Reflection & Application

The example of the Zaytūnah and its pure oil reminds us of the inherent clarity and truth of the Qur’an. It encourages us to approach the divine text with the confidence that it is a source of pure, unadulterated guidance. Just as the olive tree provides so many benefits, we are encouraged to live a life rooted in revelation that becomes a source of benefit and “light” for those around us.

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71. Zinā (زِنَا) – Unlawful Sexual Intercourse

Linguistic Root & Etymology

The term Zinā comes from a root (Zā’-Nūn-Yā’) that means to commit fornication or adultery. It refers specifically to any act of sexual intercourse between a man and a woman who are not married to each other. It is considered one of the major sins (kabā’ir) in Islam.

Classical Exegesis (Tafsir)

Surah An-Nur opens with the definitive legal ruling on Zinā. Verse 2 prescribes the punishment for the zāniyah (the female fornicator) and the zānī (the male fornicator): one hundred lashes. The Surah then goes on to regulate the social status of those who commit Zinā, stating in verse 3 that such a person would only marry another person of similar status or an idolater, and that this is forbidden to the believers. This is understood as a statement of both social reality and a legal prohibition against chaste believers marrying unrepentant fornicators.

Thematic Context

The prohibition and punishment of Zinā is a foundational theme of the Surah. The act of Zinā is seen as a direct assault on the family unit, the purity of lineage, and the moral fabric of society. The entire social and ethical framework of the Surah—lowering the gaze, modest dress, privacy, preventing slander—is a preventative system designed to close all doors that might lead to Zinā. The Surah’s goal is to create a society where chastity is protected and Zinā is eradicated.

Modern & Comparative Lens

The Islamic prohibition of extra-marital sex stands in sharp contrast to the norms of many modern, secular societies. The Quranic ruling is based on a view of sexuality as a sacred trust, to be expressed only within the covenant of marriage. While the physical punishment is a subject of debate, the underlying ethical principle—the condemnation of promiscuity and the championing of fidelity and chastity—is a value that many people, both religious and secular, continue to uphold. The social harms associated with the breakdown of the family unit are a concern in many societies today.

Practical Reflection & Application

The strong condemnation of Zinā is a powerful reminder of the importance of chastity in Islam. It calls on believers to protect their own honor and the honor of others by staying far away from this major sin. This involves not only avoiding the act itself but also avoiding the preliminary steps and temptations that lead to it. It is a call to uphold the sanctity of marriage and to build relationships on a foundation of piety and commitment, not fleeting desire.

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72. Zīnah (زِينَة) – Adornment / Beauty

Linguistic Root & Etymology

The word Zīnah comes from the root Zā’-Yā’-Nūn (ز-ي-ن), which means to adorn, to beautify, or to make something seem pleasing. Zīnah refers to both natural beauty and artificial adornments, such as jewelry, makeup, and fine clothing. It is that which makes a person or thing appear beautiful and attractive.

Classical Exegesis (Tafsir)

In Surah An-Nur, the concept of Zīnah is central to the regulations on modesty for women. Verse 31 commands believing women “not to display their adornment (zīnatahunna) except that which [ordinarily] appears thereof.” It then provides a list of male relatives (maḥram) before whom it is permissible for a woman to reveal her “hidden adornment.” Classical commentators understand Zīnah here to be comprehensive, including a woman’s natural beauty as well as her clothes and jewelry. The command is to conceal this beauty from non-related men.

Thematic Context

The regulation of Zīnah is a key mechanism for achieving the Surah’s goal of a chaste and modest society. By commanding that beauty be concealed in public and revealed only in private, safe contexts, the law aims to prevent the objectification of women and to reduce sexual temptation in society. It protects a woman’s beauty, framing it as something precious and private, not as a public commodity.

Modern & Comparative Lens

The concept of Zīnah and its regulation is a major topic in modern feminist and Islamic discourse. Some view the rules as restrictive, while many Muslim women see them as liberating. They argue that by de-emphasizing physical beauty (Zīnah) in the public sphere, the ḥijāb allows women to be judged for their intellect, character, and skills, rather than their appearance. This presents a powerful challenge to the global beauty industry and media culture that often pressures women to constantly display themselves.

Practical Reflection & Application

The verses on Zīnah invite a conscious and mindful approach to beauty and adornment. It encourages women to appreciate their beauty as a gift from God and to express it in ways and places that are appropriate and pleasing to Him. The principle is not to negate beauty, but to guard it and to cultivate an inner beauty of character that is more lasting and valuable than any external adornment.

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73. Zujājah (زُجَاجَة) – Glass

Linguistic Root & Etymology

The word Zujājah means a piece of glass, a crystal, or a glass lamp. The root Zā’-Jīm-Jīm (ز-ج-ج) relates to things that are thin, clear, or bright. The word evokes imagery of transparency, clarity, and fragility combined with brilliance.

Classical Exegesis (Tafsir)

In the Parable of Light (24:35), the lamp (misbāḥ) is said to be “within a glass (fī zujājah), the glass as if it were a brilliant star.” The Zujājah serves a dual purpose. First, it protects the flame of the lamp from being extinguished by the wind. Second, its clarity and brilliance do not obstruct the light but rather amplify and radiate it, making it even more beautiful. Classical commentators have often interpreted the Zujājah as a metaphor for the pure and clear heart of the believer, which both protects the light of faith and allows it to shine forth to the world.

Thematic Context

The Zujājah is a key element in the intricate metaphor of light that defines the Surah. It represents the quality of the vessel that holds the light. For the divine light to be transmitted effectively, the container—the human heart—must be pure and transparent, free from the “dirt” of sin and the “cloudiness” of doubt. The glass adds a dimension of protected radiance to the image of faith.

Modern & Comparative Lens

The imagery of a light shining through a clear medium is a powerful one. It can be seen as a metaphor for a person whose inner state and outer actions are in perfect harmony. Their heart is so pure (like clear glass) that the divine light within them shines out unobscured, illuminating those around them. This speaks to the ideal of authenticity and spiritual integrity, where there is no disconnect between one’s inner beliefs and outer conduct.

Practical Reflection & Application

We are encouraged to strive to make our hearts like the pure Zujājah. This requires a continuous process of purification (tazkiyah). We must polish our hearts through remembrance of God, repentance, and good deeds, removing the smudges of heedlessness and sin. A pure heart not only holds the light of faith securely but also becomes a beacon that radiates that light to others, fulfilling the purpose of being a guided and guiding individual.

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