Surah Qamar Glossary: Key Arabic Terms, Names & Meanings Explained

By Published On: September 13, 2025Last Updated: September 18, 202514197 words71 min read

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In the name of God

Comprehensive Glossary & Vocabulary Guide For Surah Qamar

1. A-kuffārukum khayrun min ūlāʾikum (أَكُفَّارُكُمْ خَيْرٌ مِّنْ أُولَٰئِكُمْ) – Are your disbelievers better than those?

Linguistic Root & Etymology

This is a rhetorical question. A-kuffārukum means “Are your disbelievers…?” Khayrun means “better.” Min ūlāʾikum means “than those,” referring to the destroyed nations mentioned earlier.

Classical Exegesis (Tafsir)

In Surah Al-Qamar (54:43), this sharp question is posed directly to the Quraysh of Mecca. After recounting the swift and terrible destruction of the peoples of Noah, ‘Ad, Thamud, Lot, and Pharaoh, the surah asks, “Are your disbelievers better than those?” The commentators explain this as a devastating argument. God is asking: Do you, the Quraysh, think you are more powerful, more noble, or more deserving of exemption from punishment than the mighty civilizations that We destroyed? The obvious answer is no. This is intended to shatter their arrogant sense of security.

Thematic Context

This connects to the surah’s central theme of using historical precedent as a warning. The surah is a series of case studies in destruction, and this verse is the direct application of those lessons to the immediate audience. The theme is the universality of divine law. The same principles of justice that applied to past nations apply to the present and the future. There is no special exemption for anyone based on lineage or status.

Modern & Comparative Lens

This is a timeless and powerful argument against “chronological snobbery”—the arrogant belief that modern people are somehow inherently wiser or better than those of the past. The verse is a call to historical humility. It encourages every generation to look at the moral and spiritual failings of past societies and to ask themselves, “Are we truly any better, or are we simply repeating the same mistakes with different technology?”

Practical Reflection & Application

This verse is a powerful call to self-reflection and a cure for arrogance. The practical application is to learn from the mistakes of history, not to repeat them. We should look at the stories of the destroyed nations and, instead of feeling superior, we should feel a sense of caution. We should pray to God to protect us from the arrogance and the sins that led to their ruin, and to make us among those who learn the lesson.

2. Aʿjāzu nakhlin munqaʿir (أَعْجَازُ نَخْلٍ مُّنقَعِرٍ) – Uprooted trunks of palm trees

Linguistic Root & Etymology

Aʿjāz is the plural of ʿajuz, the trunk or stump of a palm tree. Nakhlin is “of palm trees.” Munqaʿir (root: Q-ʿ-R (ق-ع-ر)) is an active participle meaning uprooted or torn out from the very bottom.

Classical Exegesis (Tafsir)

This powerful simile in Surah Al-Qamar (54:20) describes the scene after the people of ‘Ad were destroyed by the furious wind. The wind “used to pluck the people away as if they were uprooted trunks of palm trees.” The commentators paint a vivid picture. The people of ‘Ad were known for their great size and strength. The wind was so powerful that it would rip these mighty people from the ground and toss them about, leaving their headless bodies scattered like the hollow, uprooted stumps of date palms. The image is one of utter devastation and the complete nullification of their worldly power.

Thematic Context

This connects to the theme of the futility of human strength against divine power. The surah consistently shows that the worldly might of the deniers is utterly useless against God’s punishment. The people of ‘Ad were proud of their physical power, so their punishment was a direct and humiliating refutation of that power. Their mighty bodies were treated like insignificant tree trunks by the soldiers of God.

Modern & Comparative Lens

The use of a powerful, natural simile to describe the aftermath of a catastrophe is a key feature of the Qur’an’s literary style. The image of uprooted palm trunks is particularly effective for an Arab audience, for whom the palm tree is a symbol of life, stability, and sustenance. To see its trunk uprooted is to witness a scene of complete and utter ruin. It is a powerful and lasting image of destruction.

Practical Reflection & Application

This verse is a sobering reminder of our own physical fragility. We should never become arrogant about our health, our strength, or our physical achievements. The practical application is to cultivate humility and to use the strength that God has given us in His service, with the constant awareness that this strength can be “uprooted” in an instant by His command. It is a call to ground our confidence in God, not in our own fleeting physical power.

3. ʿAdhābī wa nudhur (عَذَابِي وَنُذُرِ) – My punishment and My warnings

Linguistic Root & Etymology

ʿAdhābī is “My punishment.” Nudhur is the plural of nadhīr, which means a warning or a warner.

Classical Exegesis (Tafsir)

This powerful and haunting question is the refrain that concludes the story of each of the destroyed nations in Surah Al-Qamar (54:16, 18, 21, 30, 37, 39). After describing the destruction of a people, the surah asks, “Then how [terrible] were My punishment and My warnings?” The commentators explain this as a rhetorical question designed to provoke awe and fear in the heart of the listener. It is a call to reflect on the immense power of God’s punishment and the absolute truth of the prophetic warnings that preceded it. It is a divine statement saying, “See? I told you so.”

Thematic Context

This refrain is a central structural element of the surah. It connects the theme of divine justice with the theme of the prophetic mission. It creates a powerful and recurring pattern: a warning is sent, the warning is ignored, and a punishment follows. The question forces the listener to connect these two elements and to recognize the perfect and terrifying justice of the outcome. It is the surah’s primary tool for teaching the lessons of history.

Modern & Comparative Lens

The use of a recurring refrain is a powerful literary device (anaphora) that creates a sense of rhythm and inevitability. The structure of the surah is like a solemn and powerful poem, where each stanza tells the story of a nation and concludes with this same, terrible refrain. This structure is designed for maximum emotional and psychological impact, to impress upon the listener the absolute seriousness of the divine warnings.

Practical Reflection & Application

This verse should make us pause and reflect every time we read the stories of the past nations in the Qur’an. The practical application is to consciously ask ourselves this question. We should reflect on the fate of those who came before and feel a sense of awe at the power of God’s punishment and a deep sense of gratitude for the truth of His warnings. This reflection is what allows us to learn from history and to avoid repeating it.

4. Ajdāth (أَجْدَاث) – The graves

Linguistic Root & Etymology

Ajdāth is the plural of jadath (root: J-D-TH (ж-д-th)), which specifically means a grave or a sepulcher.

Classical Exegesis (Tafsir)

In Surah Al-Qamar (54:7), this word is used to describe the scene of the resurrection. “Their eyes humbled, they will emerge from the graves (al-ajdāth) as if they were scattered locusts.” The commentators explain this as a vivid depiction of the beginning of the Day of Judgment. The “graves” are the temporary holding places from which all of humanity will be brought forth. The simile of “scattered locusts” is used to convey their immense number, their chaotic movement, and their complete helplessness as they emerge into the new reality.

Thematic Context

This connects to the surah’s central theme of the certainty of the Hereafter. The surah begins by affirming that the Hour is near, and this verse provides a detailed, sensory image of how that Day will begin. The image of the emergence from the “graves” is the direct and powerful fulfillment of the promise of resurrection that the disbelievers mocked throughout the surah.

Modern & Comparative Lens

The image of the dead rising from their graves is a powerful and central eschatological archetype in the Abrahamic faiths. The Qur’anic description is notable for its use of powerful, natural similes to convey the scale and the atmosphere of the event. The comparison to “scattered locusts” is a particularly effective one, as a locust swarm is a symbol of a vast, chaotic, and irresistible multitude.

Practical Reflection & Application

Contemplating the reality of our own emergence from the “ajdāth” is a profound spiritual exercise. It is a reminder of our own mortality and the certainty of our final accounting. The practical application is to live our lives in a way that prepares us for that moment. We should strive to be among those who will emerge from their graves with their faces shining with light, rushing towards the mercy of their Lord, not like scattered, terrified locusts.

5. Akhdha ʿazīzin muqtadir (أَخْذَ عَزِيزٍ مُّقْتَدِرٍ) – The seizure of One Exalted in Might, All-Powerful

Linguistic Root & Etymology

Akhdha is “the seizure.” ʿAzīz is The Exalted in Might. Muqtadir (root: Q-D-R (қ-д-р)) is an intensive form meaning The All-Powerful or The One with Perfect Ability.

Classical Exegesis (Tafsir)

This is the final, devastating description of the punishment of Pharaoh’s people in Surah Al-Qamar (54:42). “But they denied Our signs, all of them, so We seized them with the seizure of One Exalted in Might, All-Powerful.” The commentators explain that this phrase is used to emphasize the absolute and inescapable nature of their destruction. Their seizure was not by a normal human power, but by the direct power of God Himself, in His full capacity as the “Almighty” and “All-Powerful.” It was a seizure from which there was no possibility of resistance or escape.

Thematic Context

This is the culmination of the final historical lesson in the surah. Pharaoh is the ultimate symbol of worldly power and arrogance. The theme is that even the greatest of worldly powers is utterly insignificant when faced with the direct “seizure” of God. This serves as the ultimate warning to the Quraysh, who were far less powerful than Pharaoh, that their own power was no defense at all.

Modern & Comparative Lens

The description of God’s punishment in these terms is a powerful statement of divine omnipotence. The attributes “ʿAzīz” and “Muqtadir” together convey a sense of a power that is both majestic and perfectly effective. It is a power that is honorable and is exercised with perfect ability. This is a recurring theme in the Qur’an’s depiction of the downfall of tyrants.

Practical Reflection & Application

This verse is a profound reminder of the ultimate power of God. It should inspire in us a healthy sense of awe and should prevent us from ever becoming arrogant. The practical application is to never be deceived by the apparent power of the tyrants and oppressors of our own time. We should trust that the One who seized Pharaoh with the “seizure of the All-Powerful” is fully capable of dealing with the oppressors of today. Our duty is to stand for the truth and to place our trust in Him.

6. Barāʾatun fī al-zubur (بَرَاءَةٌ فِي الزُّبُرِ) – An exemption in the sacred scriptures

Linguistic Root & Etymology

Barāʾah is an exemption or an immunity. Fī al-zubur means “in the scriptures.”

Classical Exegesis (Tafsir)

In Surah Al-Qamar (54:43), after asking the Quraysh if they are better than the nations that were destroyed, the surah poses a second rhetorical question: “Or have you an exemption in the sacred scriptures?” The commentators explain that God is challenging them: Do you have some special “immunity” from punishment that has been written down for you in a divine book? Do you have a revealed text that guarantees your salvation regardless of your actions? The obvious answer is no. Their sense of security is based on nothing but their own arrogant assumptions.

Thematic Context

This connects to the theme of the universality of divine justice. The surah has shown a consistent pattern of punishment for disbelief. This verse refutes any claim to special exemption from this universal law. The theme is that the only thing that guarantees salvation is faith and righteousness, not lineage, status, or some imaginary “exemption.” This is a direct attack on the Quraysh’s pride in their status as the custodians of the Kaaba.

Modern & Comparative Lens

The critique of a belief in a guaranteed, unconditional salvation based on group identity is a recurring theme in the Qur’an. This verse is a powerful expression of this. It is a rejection of any form of religious tribalism that would claim that a particular group is “immune” from judgment. The Qur’an consistently emphasizes that judgment is based on individual and collective deeds, not on group affiliation.

Practical Reflection & Application

This verse is a crucial reminder for our own community. We must never fall into the trap of thinking that we have an “exemption” from God’s judgment simply because we are Muslims. Our identity as Muslims is a great responsibility, not a guarantee of automatic salvation. The practical application is to live a life of sincere faith and righteous action, knowing that this is the only true path to safety. We must earn our salvation through God’s mercy upon our efforts, not rely on a false sense of immunity.

7. Bi-aʿyuninā (بِأَعْيُنِنَا) – Under Our eyes

Linguistic Root & Etymology

Bi means “with” or “under.” Aʿyuninā is “Our eyes.” The phrase means “under Our eyes” or “within Our sight.”

Classical Exegesis (Tafsir)

In the story of Noah in Surah Al-Qamar (54:14), the surah describes the ark as it was being tossed on the floodwaters: “sailing under Our eyes.” The commentators explain this as a beautiful and powerful statement of divine care and protection. In the midst of the greatest cataclysm the world had ever seen, the simple wooden ark of the believers was not alone. It was sailing under the direct, watchful, and protective “eyes” of God Himself. This divine oversight is what guaranteed its safety.

Thematic Context

This connects to the theme of God’s salvation of the believers in the midst of punishment. The surah shows that divine justice is precise. While the world was being destroyed, the believers were under God’s special care. The image of the ark sailing “under Our eyes” is a powerful symbol of this. The theme is one of profound reassurance: even in the midst of the greatest chaos, the sincere believer is never out of God’s sight and is always under His loving protection.

Modern & Comparative Lens

The metaphor of being “under the eye” of a loving guardian is a universal one for care and security. The Qur’anic phrase is a powerful expression of the personal and intimate nature of God’s providence. It portrays a God who is not a distant, deistic creator, but an active and caring guardian who is intimately watching over His faithful servants, especially in their moments of greatest need.

Practical Reflection & Application

This verse is a source of immense comfort and strength. It is a reminder that in the midst of our own personal “floods” and “storms” of life, we are also “sailing under the eyes” of our Lord, if we are sincere in our faith. The practical application is to face our trials with the calm confidence that comes from knowing that we are never alone and never out of the sight of our loving Protector. This is the key to finding peace in the midst of the storm.

8. Bi-qadarin (بِقَدَرٍ) – By a measure

Linguistic Root & Etymology

The root is Q-D-R (қ-д-р), which means to measure, to decree, or to have power. Bi-qadarin means “with/by a measure” or “according to a decree.”

Classical Exegesis (Tafsir)

In Surah Al-Qamar (54:49), a profound and comprehensive statement is made about the nature of creation: “Indeed, all things We created with a measure.” The commentators explain that this is a declaration of the perfect precision, proportion, and wisdom in all of God’s creation. Nothing is random or haphazard. Everything, from the largest galaxy to the smallest atom, has been created with a specific “measure”—a specific size, function, time, and place, all in accordance with a perfect divine plan.

Thematic Context

This connects to the theme of God as the wise and powerful creator. The surah has presented many signs of God’s creative power. This verse provides the underlying principle that governs all of that creation. The theme is a powerful argument from design. The perfect “measure” that is evident in all things is a clear proof of the existence of a single, all-knowing, and all-wise “Measurer.” This stands in direct opposition to the idea of a random, chaotic universe.

Modern & Comparative Lens

This verse is a remarkable statement of what modern science calls the “fine-tuning” of the universe. The discovery that the fundamental constants and laws of physics are exquisitely and precisely “measured” to allow for the existence of life is a powerful modern commentary on this verse. The Qur’an’s statement that “all things” are created with a measure is a profound and comprehensive principle that is affirmed by our ever-increasing scientific knowledge of the cosmos.

Practical Reflection & Application

This verse should fill our hearts with a deep sense of awe and a profound trust in the wisdom of God’s plan. It is a reminder that the same perfect “measure” that governs the entire universe is also at work in our own lives. The practical application is to cultivate contentment (riḍā) with the “measure” that God has decreed for us in our own lives, whether it is in our health, our wealth, or our families, trusting that it is all part of a perfect and wise divine plan.

9. Dāʿi (الدَّاعِ) – The Caller

Linguistic Root & Etymology

The root is D-ʿ-W (д-ъ-у), meaning to call. Al-Dāʿi is the active participle, the one who calls.

Classical Exegesis (Tafsir)

In Surah Al-Qamar (54:6, 8), this is the figure who will initiate the Day of Judgment. “So turn away from them. The Day that the Caller will call to a terrible thing…” The commentators identify this “Caller” as the angel Israfil, who will sound the Trumpet. His call will be to a “terrible thing”—the final judgment. The disbelievers are described as rushing “towards the Caller,” their eyes downcast, in a state of utter humiliation and terror. The “Call” is the inescapable summons to the final reckoning.

Thematic Context

The “Caller” is a central figure in the surah’s eschatological vision. He connects to the theme of the certainty and the power of the resurrection. The surah is a warning, and the “Caller” is the one whose summons will mark the moment when the warning becomes a reality. The image of all of humanity rushing towards this single Caller is a powerful one of the absolute and unifying power of the final summons.

Modern & Comparative Lens

The image of a great “call” or a trumpet blast that initiates the final judgment is a powerful archetype in Abrahamic eschatology. The Qur’anic personification of this as “the Caller” gives the event a personal and commanding quality. It is not an impersonal event, but a direct “call” from the divine realm that every soul must answer.

Practical Reflection & Application

This verse is a powerful reminder to be among those who answer the “call” of God in this life, so that we can answer the final “Call” with hope instead of terror. The Qur’an and the Prophet are the “callers” in our present lives. The practical application is to be attentive and responsive to their call, to submit to their guidance, and to prepare ourselves for the day when we will all be rushing towards the final Caller.

10. Dhāti alwāḥin wa dusur (ذَاتِ أَلْوَاحٍ وَدُسُرٍ) – That [ark] of planks and nails

Linguistic Root & Etymology

Dhāt means “possessor of.” Alwāḥ is the plural of lawḥ, a plank or a tablet. Dusur is the plural of disār, which refers to nails, spikes, or palm-fiber ropes used to bind the planks together.

Classical Exegesis (Tafsir)

In the story of Noah in Surah Al-Qamar (54:13), this is the description of the ark upon which God saved him. “And We carried him on that [ark] of planks and nails.” The commentators highlight the simplicity of this description. The great vessel that saved humanity was not a magical ship; it was a simple, man-made vessel constructed of the basic materials of “planks and nails.” The miracle was not in the ship itself, but in the divine protection that allowed this simple vessel to withstand the greatest flood in history.

Thematic Context

This connects to the theme of God’s power being made manifest through seemingly simple, earthly means. The surah emphasizes that salvation comes from God, not from human technology. The ark was a divinely-commanded means, but its success was entirely dependent on the divine will. The simple description serves to focus the attention on the power of the Protector, not the power of the protected vessel.

Modern & Comparative Lens

This verse is a beautiful statement on the relationship between divine power and human effort. Noah was commanded to build the ark, to use the means available to him (“planks and nails”). He did not just wait passively for a miracle. However, the ultimate success of his project was a divine act. This is a powerful model of the Islamic principle of combining striving (kasb) with trust (tawakkul).

Practical Reflection & Application

This verse teaches us to have a balanced perspective. We must do our part and take the necessary, practical steps to achieve our goals. We must build our own “arks” with the “planks and nails” that are available to us. But we must always remember that the ultimate success and protection comes from God alone. The practical application is to tie our camel and then trust in God, to do our best and then to leave the results in His hands.

11. Fa-ntaṣir (فَانتَصِرْ) – So come to my aid / Grant me victory

Linguistic Root & Etymology

The root is N-Ṣ-R (н-с-р), which means to help or to grant victory. The command fa-ntaṣir (Form VIII) is an intensive plea for help, meaning “So grant victory!” or “Avenge me!”

Classical Exegesis (Tafsir)

In Surah Al-Qamar (54:10), this is the desperate and powerful prayer of the Prophet Noah after centuries of calling his people to the truth with no success. He turned to his Lord and said, “Indeed, I am overcome, so come to my aid!” The commentators explain that this was the prayer that initiated the great flood. It was the plea of a prophet who had exhausted all human means and had now turned over the entire affair to God. It is a prayer of profound humility (“I am overcome”) and profound trust in God’s power to grant victory.

Thematic Context

This connects to the theme of the ultimate triumph of the messengers. The surah shows that the prophets often face overwhelming opposition and apparent defeat. This prayer is the turning point. It is the moment when the human effort has reached its limit, and the divine intervention begins. The theme is that true victory (naṣr) comes only from God, and it often comes at the moment of our greatest perceived weakness, when we have completely and utterly turned to Him for help.

Modern & Comparative Lens

The cry “I am overcome, so help me!” is the universal cry of the human heart in its moment of deepest distress. This verse is a powerful and beautiful model of the prayer of the desperate. It is a prayer of complete and total surrender of one’s own power and a complete reliance on the power of the Divine. It is a perfect expression of the state of utter dependence on God.

Practical Reflection & Application

This verse provides us with the perfect words to say when we are feeling overwhelmed, defeated, and at the end of our own strength. The practical application is to turn to God with the same humility and trust as Noah. We should acknowledge our own weakness (“I am overcome”) and then place our hope entirely in His power to help (“so grant me victory”). This is a prayer of immense power and a direct path to receiving divine aid.

12. Fitnatan lahum (فِتْنَةً لَّهُمْ) – A trial for them

Linguistic Root & Etymology

Fitnah (root: F-T-N (ф-т-н)) means a trial, a test, or a tribulation. It originally referred to the smelting of gold to test its purity. Lahum means “for them.”

Classical Exegesis (Tafsir)

In the story of the people of Thamud in Surah Al-Qamar (54:27), God says of the miraculous she-camel, “Indeed, We are sending the she-camel as a trial for them.” The commentators explain that the she-camel was not just a miracle; it was a specific and difficult test of their obedience. They were given a clear command: the camel was to drink on a specific day, and they were to drink on another. Their ability to abide by this simple, clear command was the “trial” that would determine their fate.

Thematic Context

This connects to the theme of divine signs as a form of testing. The surah shows that when God sends a clear sign or a miracle, it is not just for show; it is a test of the people’s hearts. Will they respond with humility and submission, or with arrogance and transgression? The she-camel was a manifest sign, but it was also a “fitnah,” a test that they tragically and spectacularly failed.

Modern & Comparative Lens

The concept of blessings being a “trial” is a profound spiritual principle. This verse is a clear example of this. The miraculous she-camel was a great blessing—it provided abundant milk for all of them. But this very blessing became the “trial” that led to their doom, because they were unable to manage it with the justice and obedience that was required. This is a timeless lesson on the dangers of mismanaging a great blessing.

Practical Reflection & Application

This verse encourages us to see the blessings in our own lives not just as gifts, but also as “trials.” Our wealth, our health, our families—all of these are tests from God. Are we using them in a way that is pleasing to Him? The practical application is to respond to our blessings with both gratitude and a sense of responsibility. We should pray to God to help us to pass the “trial” of our blessings, so that they are a means of our salvation, not our destruction.

13. Hashīm al-muḥtaẓir (כְּهَشِيمِ الْمُحْتَظِرِ) – The dry twigs of a pen-builder

Linguistic Root & Etymology

Hashīm is dry, broken straw or twigs. Al-Muḥtaẓir is one who builds a pen or an enclosure (ḥaẓīrah) for his animals, using dry, thorny branches.

Classical Exegesis (Tafsir)

This striking and very specific simile in Surah Al-Qamar (54:31) describes the state of the people of Thamud after they were destroyed by a single “blast” (ṣayḥah). “Indeed, We sent upon them one blast from the sky, and they became like the dry twigs of a pen-builder.” The commentators explain this as an image of complete and utter worthlessness and fragmentation. The once-proud and powerful people were reduced to the equivalent of the dry, brittle, and trampled-upon leftovers that a shepherd uses to make a temporary fence. It is an image of total and humiliating annihilation.

Thematic Context

This connects to the theme of the utter nullification of worldly power. The surah consistently shows how the might of the arrogant nations is reduced to nothing by the divine punishment. This simile is a particularly powerful and vivid one. It uses an image from the everyday life of the Arabs to convey a sense of absolute ruin. The people who built great structures in the rocks were themselves turned into the flimsy material of a temporary sheep-pen.

Modern & Comparative Lens

The use of a specific, culturally-resonant image to convey a universal truth is a hallmark of the Qur’an’s literary style. The simile of the “dry twigs of a pen-builder” is a masterstroke of rhetoric. It is a powerful metaphor for the ultimate fragility of human existence and the complete and total ruin that follows a path of arrogant disbelief.

Practical Reflection & Application

This verse is a profound reminder of the ultimate end of all worldly pride and power. It should encourage us to build our lives on the firm and lasting foundation of faith, not on the “dry twigs” of worldly status or possessions. The practical application is to cultivate a deep sense of humility and to remember that in the end, the only thing of value is our relationship with God. All else will be turned to “hashīm.”

14. Ḥikmatun bālighah (حِكْمَةٌ بَالِغَةٌ) – A far-reaching wisdom

Linguistic Root & Etymology

Ḥikmah is wisdom. Bālighah (root: B-L-GH (б-л-г)) is an active participle meaning that which reaches its goal, that which is profound, or that which is conclusive.

Classical Exegesis (Tafsir)

In Surah Al-Qamar (54:5), this is the description of the Qur’an and the prophetic message. After stating that the news of the past nations should be a sufficient deterrent, the verse says, “[This is] a far-reaching wisdom, but the warnings do not avail [them].” The commentators explain that the guidance brought by the prophets is the epitome of “wisdom.” It is profound, it is perfect, and it is “far-reaching,” meaning it is sufficient to achieve its goal of guiding humanity. The problem is not in the quality of the wisdom; it is in the unreceptive hearts of the listeners.

Thematic Context

This connects to the theme of the perfection of the divine message versus the corruption of the human response. The surah repeatedly affirms the clarity and the sufficiency of the divine guidance. The term “ḥikmatun bālighah” is a definitive statement of this. The theme is that God has sent a perfect and effective “wisdom,” so the failure of the people to be guided is entirely their own fault. The responsibility lies completely with them.

Modern & Comparative Lens

The concept of “wisdom” is a universal ideal. This verse presents the divine revelation as the ultimate and most “far-reaching” form of wisdom. It is not a collection of arbitrary rules, but a profound system of thought and action that is perfectly designed to lead to human flourishing. This is a claim to the supreme intellectual and practical value of the revelation.

Practical Reflection & Application

This verse should fill our hearts with immense gratitude for the Qur’an. We have been given a “far-reaching wisdom.” The practical application is to engage with the Qur’an as a source of this profound wisdom. We should read it not just for information, but for guidance, for insight, and for the “wisdom” that can solve our problems and bring order to our lives. We should strive to be worthy recipients of this magnificent gift.

15. Inshaqqa al-qamar (انشَقَّ الْقَمَرُ) – The moon has split

Linguistic Root & Etymology

Inshaqqa (root: SH-Q-Q (ш-қ-қ)) is a verb meaning to be split, cleft, or rent asunder. Al-Qamar is the moon.

Classical Exegesis (Tafsir)

This is the monumental event mentioned in the second verse of Surah Al-Qamar (54:1). “The Hour has drawn near, and the moon has split.” The overwhelming majority of classical commentators, based on numerous and well-authenticated hadith, affirm that this was a literal, physical miracle that occurred in Mecca during the lifetime of the Prophet. The disbelievers of Quraysh demanded a sign from him, and God miraculously caused the moon to appear as if it had split into two distinct parts, one on each side of the mountain. Despite witnessing this undeniable sign, their only response was to dismiss it as “continuous magic.”

Thematic Context

The splitting of the moon is the ultimate sign of the approaching Hour and the ultimate proof of the Prophet’s truthfulness mentioned in the surah. It connects to the theme of the stubborn and arrogant denial of the disbelievers. The surah uses this event to show that their disbelief is not due to a lack of evidence. Even when they are shown a miracle of cosmic proportions, a sign that breaks the very fabric of the heavens, their response is still one of denial. This proves that their hearts are sealed.

Modern & Comparative Lens

The splitting of the moon is one of the great miracles described in the Qur’an. In modern times, the approach to this event has been diverse. Some Muslims continue to affirm its literal, historical reality as described in the classical sources. Others have sought metaphorical interpretations, seeing it as a symbol of the clarity that the Prophet’s message brought. Some have even tried to find evidence for a past event on the lunar surface, such as the feature known as Rima Ariadaeus, though such connections are speculative. Regardless of the interpretation, the verse’s theological purpose remains the same: to highlight the profound blindness of those who reject a clear sign from God.

Practical Reflection & Application

The story of the splitting of the moon is a powerful lesson in the nature of faith and disbelief. It teaches us that signs alone are not enough to guide a heart that is committed to denial. The practical application is to pray to God for a heart that is open and receptive to His signs, whether they are in the Qur’an or in the universe around us. We should strive to be among those who, when they see a sign, respond with submission, not with arrogant dismissal.

16. Iqtirabat al-sāʿah (اقْتَرَبَتِ السَّاعَةُ) – The Hour has drawn near

Linguistic Root & Etymology

Iqtirabat (root: Q-R-B (қ-р-б)) is a verb meaning to draw near or to approach. Al-Sāʿah is “the Hour,” a primary name for the Day of Judgment.

Classical Exegesis (Tafsir)

This is the powerful and arresting opening statement of Surah Al-Qamar (54:1). The commentators explain that the surah begins with this declaration of imminence to create a sense of urgency. The “Hour” of final judgment is not a distant, remote event; it is near. The past tense (“has drawn near”) is used to emphasize its absolute certainty, as if it is already on the verge of happening. The coming of the final Prophet, Muhammad, is itself considered one of the major signs that the end of history has “drawn near.”

Thematic Context

This is the central theme and the foundational premise of the entire surah. The surah is a sustained warning about this “approaching Hour.” The stories of the past nations, the warnings of punishment, and the descriptions of the resurrection all flow from this opening statement. The theme is to awaken the listener from their heedlessness and to force them to confront the imminent reality of their own final accountability.

Modern & Comparative Lens

The sense of an “imminent end” is a key feature of apocalyptic and eschatological thought in many traditions. This Qur’anic verse is a particularly powerful and direct expression of this. It is a call to a radical re-orientation of one’s life in light of the nearness of the end. It challenges a worldview based on long-term worldly planning and replaces it with one based on an urgent preparation for the Hereafter.

Practical Reflection & Application

This verse should instill in us a healthy sense of urgency about our spiritual state. We should not live as if we have an infinite amount of time. The practical application is to live each day with an awareness that the “Hour is near.” This should motivate us to be quick to repent, to be diligent in our good deeds, and to not procrastinate in our preparation for the meeting with our Lord. It is a call to live a life of mindful and urgent purpose.

17. Jarādun muntashir (جَرَادٌ مُّنتَشِرٌ) – Scattered locusts

Linguistic Root & Etymology

Jarād means locusts. Muntashir (root: N-SH-R (н-ш-р)) is an active participle meaning scattered, spread out, or dispersed.

Classical Exegesis (Tafsir)

This powerful simile in Surah Al-Qamar (54:7) describes the state of humanity as they emerge from their graves on the Day of Resurrection. “They will emerge from the graves as if they were scattered locusts.” The commentators explain that this image is used to convey several meanings at once: their immense and uncountable number, their state of chaotic and aimless movement, and their complete and utter helplessness and insignificance as they are driven towards the Caller. It is an image of a terrified and disorganized multitude.

Thematic Context

This connects to the surah’s theme of the overwhelming and awe-inspiring nature of the Day of Judgment. The surah seeks to paint a vivid and visceral picture of the Hereafter to shake the deniers from their complacency. The simile of the “scattered locusts” is a powerful literary device that transforms the abstract concept of resurrection into a terrifying and tangible image of chaos and powerlessness.

Modern & Comparative Lens

A locust swarm is a powerful and terrifying force of nature, a classic symbol of a plague or an overwhelming multitude. The Qur’an uses this familiar and terrifying image to convey the sheer scale and the psychological atmosphere of the Day of Gathering. It is a powerful metaphor for the state of humanity when stripped of all its worldly power and pretensions, reduced to a helpless and scattered swarm before its Creator.

Practical Reflection & Application

This verse is a profound reminder of our ultimate state of helplessness before God. It is a powerful cure for arrogance. The practical application is to cultivate a deep sense of humility in this life. By recognizing our own powerlessness and our complete dependence on God now, we hope to be among those who are gathered with honor and security on that Day, not among the terrified and “scattered locusts.”

18. Jazāʾan li-man kāna kufira (جَزَاءً لِّمَن كَانَ كُفِرَ) – A reward for one who had been denied

Linguistic Root & Etymology

Jazāʾan is a reward or a recompense. Li-man is “for one who.” Kāna kufira is a passive verb meaning “he was denied” or “he was disbelieved in.”

Classical Exegesis (Tafsir)

In the story of Noah in Surah Al-Qamar (54:14), after describing the salvation of the believers on the ark, the verse says that this was “a reward for one who had been denied.” The commentators explain that “the one who had been denied” was the Prophet Noah himself. He was rejected, mocked, and “disbelieved in” by his people for centuries. The salvation of his followers and the destruction of his enemies was the ultimate “recompense” and vindication for him. It was the fulfillment of God’s promise to grant victory to His messengers.

Thematic Context

This connects to the theme of the ultimate triumph and vindication of the prophets. The surah repeatedly shows how the messengers are rejected and persecuted. This verse is a powerful statement that God does not abandon His servants. The final outcome is always one of victory for the truth and a just “recompense” for the suffering that the messenger endured. This serves as a powerful reassurance to the Prophet Muhammad, who was facing a similar denial.

Modern & Comparative Lens

The concept of a final “vindication” for the righteous who suffer for the sake of truth is a central element of a just worldview. This verse is a powerful expression of this. It frames the divine punishment of the wicked not just as a retributive act, but also as a restorative one: it is the “reward” and the restoration of the honor of the prophet who was unjustly denied.

Practical Reflection & Application

This verse is a source of immense hope for anyone who is striving for the truth and facing rejection or denial. It is a reminder that our efforts are not in vain and that God is the ultimate vindicator of His sincere servants. The practical application is to persevere with patience in the face of denial, with the full and certain confidence that a day of “recompense” and vindication will surely come, either in this life or the next.

19. Khushaʿan abṣāruhumm (خُشَّعًا أَبْصَارُهُمْ) – Their eyes humbled

Linguistic Root & Etymology

Khushaʿan (root: KH-SH-ʿ (х-ш-ъ)) is a state of being humbled, downcast, and subdued with fear. Abṣāruhumm is “their eyes” or “their sights.”

Classical Exegesis (Tafsir)

In the description of the resurrection in Surah Al-Qamar (54:7), this is the state of the people as they emerge from their graves. “Their eyes humbled, they will emerge from the graves…” The commentators explain that this is a depiction of their inner state of terror and humiliation manifesting in their physical posture. Their gaze will be downcast, unable to look up due to the overwhelming awe and fear of the situation they are now facing. It is the posture of the defeated and the condemned.

Thematic Context

This connects to the theme of the complete inversion of the disbelievers’ worldly state. In this life, they were arrogant, their eyes looking down on others with contempt. In the Hereafter, their own eyes will be “humbled” with fear. This is a powerful image of the divine justice that perfectly reverses the state of the arrogant. It is the first sign of their utter defeat on the Day of Judgment.

Modern & Comparative Lens

Body language is a powerful and universal indicator of a person’s inner emotional state. A downcast gaze is a sign of shame, submission, or fear in virtually all cultures. The Qur’an uses this universal sign of non-verbal communication to vividly and concisely convey the psychological state of the damned at the moment of their resurrection.

Practical Reflection & Application

This verse is a powerful warning against the arrogance that causes one to look down on others. The practical application is to cultivate the opposite quality in this life: the quality of khushūʿ, a humble and reverential submission to God, especially in our prayers. By humbling our own gaze before God in this world, we hope to be among those who can raise their gaze with joy and hope in the next.

20. Malīkin muqtadir (مَلِكٍ مُّقْتَدِرٍ) – An All-Powerful King

Linguistic Root & Etymology

Malīk is an intensive form of mālik (king), meaning a supreme and powerful king. Muqtadir (root: Q-D-R (қ-д-р)) is an intensive form meaning The All-Powerful or The One with Perfect Ability.

Classical Exegesis (Tafsir)

This is the final, magnificent description of the ultimate destination of the righteous in the concluding verse of Surah Al-Qamar (54:55). They will be “in a seat of truth, near an All-Powerful King.” The commentators explain that this is the pinnacle of the reward of Paradise. It is not just the physical bliss of the gardens, but the ultimate honor of being in the direct presence of God Himself, who is described with these magnificent titles of ultimate sovereignty and power. It is a state of intimate and honored proximity to the King of all kings.

Thematic Context

This is the culminating vision of the surah. After a surah filled with terrifying warnings and demonstrations of God’s destructive power, it ends with this beautiful and intimate vision of being in the loving presence of that same All-Powerful King. The theme is that the same power that is a source of terror for the disbelievers is a source of honor and security for the righteous. It is the ultimate resolution of the surah’s central tension.

Modern & Comparative Lens

The concept of the “beatific vision,” the ultimate bliss of being in the direct presence of God, is the highest goal of the spiritual journey in many theistic traditions. This verse is a powerful and majestic Qur’anic expression of this ideal. The use of the titles “King” and “All-Powerful” emphasizes that this intimacy is not a casual one; it is an honored audience with the ultimate sovereign of the universe.

Practical Reflection & Application

This verse should be the ultimate aspiration of every believer. It gives us the highest and most beautiful of all goals. The practical application is to live our lives in a way that makes us worthy of being invited to this “seat of truth” in the presence of our King. This means living a life of truthfulness, sincerity, and submission, with the deep and constant yearning to one day be in the honored presence of the “All-Powerful King.”

21. Maqʿadi ṣidqin (مَقْعَدِ صِدْقٍ) – A seat of truth

Linguistic Root & Etymology

Maqʿad is a seat or a place of sitting. Ṣidq means truth or sincerity.

Classical Exegesis (Tafsir)

This is the description of the location of the righteous in the final verse of Surah Al-Qamar (54:55). “Indeed, the righteous will be in gardens and rivers, in a seat of truth, near an All-Powerful King.” The commentators explain that the “seat of truth” is a place of honor, stability, and reality. It is a “true” seat, unlike the fleeting and deceptive “seats” of honor in this world. It is a station that is earned through truthfulness and sincerity, and it is a place where there is no falsehood, no idle talk, and no deception. It is an abode of pure and absolute truth.

Thematic Context

This connects to the theme of truth versus falsehood that runs throughout the surah. The disbelievers are condemned for their denial of the truth. The righteous are rewarded with an abode that is, in its very essence, a “seat of truth.” The theme is that a life lived in accordance with the truth in this world leads to an eternal life in the very abode of truth in the next. It is the perfect and fitting recompense.

Modern & Comparative Lens

The concept of a final abode that is a realm of “truth” is a powerful philosophical and spiritual ideal. It is the opposite of the world of “shadows” in Plato’s cave. It is a state where one experiences reality as it truly is, without any veils or illusions. The “seat of truth” is a powerful symbol for this state of ultimate enlightenment and existential security.

Practical Reflection & Application

This verse should inspire us to be people of “truth” in this life, so that we may be deserving of the “seat of truth” in the next. The practical application is to make truthfulness (ṣidq) a cornerstone of our character. We must be truthful in our beliefs, in our words, and in our dealings. By dedicating our lives to the truth, we hope to be granted an eternal seat in the very assembly of truth, in the presence of our Lord.

22. Māʾin munhamir (بِمَاءٍ مُّنْهَمِرٍ) – With pouring water

Linguistic Root & Etymology

Māʾ is water. Munhamir (root: H-M-R (ه-м-р)) is an active participle meaning that which is pouring down heavily and continuously.

Classical Exegesis (Tafsir)

In the story of the flood in Surah Al-Qamar (54:11), this is the description of the rain that came from the sky. “So We opened the gates of the heaven with pouring water.” The commentators explain that this was not a normal rain. It was a cataclysmic and supernatural downpour, as if the very “gates” of the sky had been opened to let the celestial ocean fall upon the earth. This, combined with the gushing springs from the earth, created the great flood that submerged the entire world.

Thematic Context

This connects to the theme of the overwhelming and irresistible nature of divine punishment. The surah uses powerful, cosmic imagery to describe the destruction of the past nations. The image of the “gates of heaven” opening with a “pouring water” is a powerful one of divine power being unleashed upon the earth. It is a sign that when God’s punishment comes, the very laws of nature are altered to execute His command.

Modern & Comparative Lens

The story of a great, world-ending flood is one of the most ancient and universal of all human myths, found in countless cultures from the Epic of Gilgamesh to the traditions of the Americas. The Qur’anic description is notable for its powerful and poetic imagery, which conveys a sense of cosmic and divine power. It is a literary and theological depiction of the ultimate cataclysm.

Practical Reflection & Application

This verse is a reminder of the immense power that is latent in the natural world, and the ultimate power of the Creator who controls it. When we see a heavy rain, we should be reminded of our own vulnerability and the great mercy of God in the normal, life-giving rains that we usually experience. The practical application is to be grateful for the mercy in the rain and to seek refuge in God from His punishment.

23. Muhṭiʿīna ilā al-dāʿi (مُّهْطِعِينَ إِلَى الدَّاعِ) – Rushing toward the Caller

Linguistic Root & Etymology

Muhṭiʿīn (root: H-Ṭ-ʿ (ه-т-ъ)) means to rush forward with outstretched necks and a fixed gaze. It is the posture of someone who is compelled to move forward urgently and fearfully. Ilā al-dāʿi means “towards the Caller.”

Classical Exegesis (Tafsir)

In Surah Al-Qamar (54:8), this is the description of the state of the disbelievers as they emerge from their graves. “Rushing with outstretched necks toward the Caller. The disbelievers will say, ‘This is a difficult Day.'” The commentators explain that this is a depiction of their state of complete and utter subjugation. They are not walking; they are “rushing” involuntarily, their necks outstretched and their eyes fixed in terror upon the angel who has summoned them. It is the posture of a condemned person being dragged to their place of execution.

Thematic Context

This connects to the theme of the humiliation and powerlessness of the disbelievers on the Day of Judgment. The surah contrasts their arrogant rejection in this life with their terrified and submissive posture in the next. The image of them “rushing” towards the Caller is a powerful symbol of their complete loss of control. On that Day, their own bodies will move by God’s command, not their own.

Modern & Comparative Lens

The description of this specific posture—the outstretched neck and the fixed gaze—is a powerful piece of literary and psychological realism. It is the universal body language of someone who is being compelled to face a terrifying and unavoidable reality. It is a vivid and cinematic image of the final “walk of shame” of the condemned.

Practical Reflection & Application

This verse is a profound warning. It should motivate us to be among those who “rush” towards the call of God in this life with love and eagerness, so that we are not among those who are forced to “rush” towards His Caller in the next life with terror and humiliation. The practical application is to be quick to respond to the call of prayer and to all the commands of God, training ourselves in a life of willing and joyful submission.

24. Muddakir (مُّدَّكِر) – One who will remember

Linguistic Root & Etymology

The root is DH-K-R (ذ-к-р), meaning to remember. The word muddakir is an intensive form, meaning one who takes heed, who remembers, or who receives a reminder.

Classical Exegesis (Tafsir)

This word is the central challenge in the famous recurring refrain of Surah Al-Qamar (54:17, 22, 32, 40). “And We have certainly made the Qur’an easy for remembrance, so is there any who will remember (fa-hal min muddakir)?” The commentators explain that this is a powerful and merciful invitation. After God has made His message so easy and accessible, He asks, “Is there anyone who will take this reminder to heart?” The question is a gentle but firm placing of the responsibility on the listener. The path has been made easy; the only thing missing is a person who is willing to walk it.

Thematic Context

This refrain is the central theme of the surah. The surah is a “reminder” (dhikr), and this verse is the call to engage with that reminder. The theme is the contrast between the divine act of making the guidance “easy” and the human failure to “remember.” The repetition of the question after each historical example is a powerful rhetorical device, as if to say after each story, “Will you now finally remember?”

Modern & Comparative Lens

The concept of a sacred text being made “easy for remembrance” is a profound one. It speaks to the Qur’an’s unique accessibility and its deep resonance with the human soul. The question “is there any who will remember?” is a timeless and universal spiritual challenge. It is a call to move from a state of passive hearing to a state of active engagement and “remembrance.”

Practical Reflection & Application

This verse should be a source of immense hope and a powerful personal motivation. God Himself has promised that He has made the Qur’an easy for us. The practical application is to respond to this divine question with a resounding “Yes!” in our own lives. We should answer this call by dedicating time to reading, memorizing, and reflecting on the Qur’an, with the full confidence that God has made this path of “remembrance” easy for the sincere seeker.

25. An-Nāqah (النَّاقَة) – The she-camel

Linguistic Root & Etymology

An-Nāqah is the Arabic word for a female camel.

Classical Exegesis (Tafsir)

In the story of the people of Thamud in Surah Al-Qamar (54:27), God says, “Indeed, We are sending the she-camel (al-nāqah) as a trial for them.” The commentators explain that this was a miraculous she-camel that emerged from a rock at the demand of the people. It was a clear and undeniable sign of the Prophet Salih’s truthfulness. The people were then tested with a simple command: to share the water with the camel, allowing her to drink on one day and taking water for themselves on the next. Their subsequent act of hamstringing and killing this sacred camel was an act of ultimate defiance that sealed their doom.

Thematic Context

The story of the she-camel is a central historical parable in the surah. It connects to the theme of a divine sign being sent as a test (fitnah). The she-camel was both a mercy (providing milk for all) and a test. Their inability to abide by the simple rule concerning this one animal was a sign of their deep-seated arrogance and their rejection of the divine command. Their destruction by a single “blast” was the direct consequence of this transgression.

Modern & Comparative Lens

The story of a sacred animal that is a test for a community is a powerful archetype. The story of the she-camel is a profound lesson in the consequences of violating a sacred trust. It is a timeless allegory for how a society can be destroyed by its inability to respect the clear boundaries set by God, especially when those boundaries challenge their sense of entitlement.

Practical Reflection & Application

This story is a powerful reminder to respect the sacred limits (ḥudūd) set by God. The practical application is to be vigilant in our obedience to God’s commands, both big and small. We should not be like the people of Thamud, who allowed their arrogance to lead them to violate a clear and simple command. We should learn to share the blessings of God with His creation and to live within the just and wise boundaries that He has set for us.

26. Nudhur (نُذُر) – The warnings

Linguistic Root & Etymology

Nudhur is the plural of nadhīr, which means a warning or a warner.

Classical Exegesis (Tafsir)

This word is a key refrain in Surah Al-Qamar, often paired with God’s punishment (“How terrible were My punishment and My warnings!”). It is also used to describe the message of the prophets. The people of Thamud “disbelieved in Our signs and Our warnings” (54:23). The commentators explain that the “warnings” refer to the entire prophetic message, which is fundamentally a warning of the consequences of disbelief and a compassionate call to the path of safety. To reject the “warnings” is to reject the very mercy of God.

Thematic Context

The theme of the truth of the divine “warnings” is central to the surah. The surah is itself a powerful warning. The historical examples are presented as proof that the “warnings” are not empty threats, but are always followed by a real and terrible consequence for those who deny them. The surah is a call to take the prophetic warnings with the utmost seriousness.

Modern & Comparative Lens

The concept of “prophetic warning” is a key feature of the Abrahamic traditions. The prophet is not just a teacher of wisdom, but a “warner” who speaks of the future consequences of present actions. This gives the prophetic message a profound sense of urgency. The surah’s refrain is a powerful reminder that history is a testament to the truth of these warnings.

Practical Reflection & Application

This verse should change our perspective on the verses of punishment and the stories of destruction in the Qur’an. We should see them not as mere stories, but as personal “warnings” sent to us out of God’s mercy. The practical application is to read these warnings with a receptive and heedful heart. We should allow them to cultivate in us a healthy sense of God-consciousness (taqwā) that leads us to protect ourselves from the dangers that they describe.

27. Al-Qamar (الْقَمَر) – The Moon

Linguistic Root & Etymology

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

Classical Exegesis (Tafsir)

This word gives the surah its name and is the subject of the monumental miracle described in the opening verse: “The Hour has drawn near, and the moon has split (inshaqqa al-qamar).” The commentators, based on numerous authentic narrations, understand this as a literal splitting of the moon that occurred as a sign for the Quraysh in Mecca. It is presented as the ultimate physical sign of the Prophet’s truthfulness and the imminence of the Final Hour.

Thematic Context

The splitting of the moon is the surah’s opening and most powerful proof. It connects to the theme of the arrogant denial of the disbelievers. Even when confronted with a sign of this magnitude, they dismissed it as “continuous magic.” This proves that their problem is not a lack of evidence, but a sealed heart. The surah uses this event to establish from the outset the intellectual and spiritual bankruptcy of the deniers.

Modern & Comparative Lens

The miracle of the splitting of the moon is a unique event in Islamic tradition. Its interpretation in modern times varies. Many maintain the classical understanding of a literal, historical event. Others have suggested metaphorical interpretations or have sought to link it with geological features on the moon’s surface. Regardless of the interpretation of the mechanism, its theological function in the surah remains the same: it is a sign of ultimate divine power and a test for the hearts of humanity.

Practical Reflection & Application

The story of the splitting of the moon is a powerful reminder that we should be people who are receptive to the signs of God, not those who dismiss them. The practical application is to cultivate a heart that is open to wonder and awe. We should look at the signs of God in the universe, like the moon itself, and allow them to be a means of increasing our faith, not a cause for our arrogant denial.

28. Rāwadūhu ʿan ḍayfihi (رَاوَدُوهُ عَن ضَيْفِهِ) – They demanded from him his guests

Linguistic Root & Etymology

Rāwadūhu means they tried to entice or seduce him away from something. ʿAn ḍayfihi means “from his guests.” The phrase means they tried to pressure him to give up his guests for a sinful purpose.

Classical Exegesis (Tafsir)

In the story of the Prophet Lot in Surah Al-Qamar (54:37), this phrase describes the wicked actions of his people. “And they had certainly demanded from him his guests, so We blinded their eyes.” The commentators explain that the angelic guests came in the form of handsome young men. The people of Lot, in their corruption, descended upon his house and demanded that he hand over his guests to them for their sinful purposes. This was a violation of the sacred laws of hospitality and a manifestation of their complete moral depravity.

Thematic Context

This connects to the theme of the utter corruption of the nations that were destroyed. The story of Lot’s people is a case study in a society that had become so debased that it had lost all sense of honor, hospitality, and natural morality. Their act of demanding the guests of a prophet was the final act of transgression that sealed their doom. Their punishment of being “blinded” was a fitting and immediate requital for their spiritual blindness.

Modern & Comparative Lens

The story of the attempted assault on the guests of Lot is a key narrative in the Abrahamic traditions. It is a powerful story about the sacred duty of protecting a guest and the ultimate depravity of a society that violates this trust. It is a timeless warning about the social and spiritual consequences of a community that allows its desires to completely overwhelm its moral compass.

Practical Reflection & Application

This verse is a powerful reminder of the sanctity of hospitality and the importance of protecting the vulnerable. The practical application is to be like the Prophet Lot, who was willing to risk everything to protect his guests. We should strive to make our homes safe havens for those who seek our protection, and we should stand firmly against any form of exploitation or abuse in our communities.

29. As-Sāʿah (السَّاعَةُ) – The Hour

Linguistic Root & Etymology

As-Sāʿah literally means “the hour,” but it is a primary Qur’anic term for the Day of Judgment.

Classical Exegesis (Tafsir)

The very first verse of Surah Al-Qamar begins with the declaration, “The Hour has drawn near (iqtirabat al-sāʿah).” The commentators explain that this is a powerful and urgent opening, designed to awaken the listener. The surah repeatedly emphasizes the nearness and the certainty of this final “Hour,” when all of creation will be brought to account. The splitting of the moon is presented as a direct and immediate sign of its approach.

Thematic Context

The “Hour” is the central and unifying theme of the entire surah. Every argument, every story, and every warning is presented as a proof for and a description of this coming reality. The surah is a sustained discourse on the imminence of the Final Hour and the necessity of preparing for it. The repeated refrain, “How terrible was My punishment,” is a reminder of the consequences for those who are heedless of this “Hour.”

Modern & Comparative Lens

The concept of a final “Hour” or an “End of Days” is a key feature of the eschatology of the Abrahamic faiths. It posits a linear view of history that will culminate in a final, decisive event. The Qur’an’s use of the term “the Hour” gives this event a sense of precision and inevitability. It is a divine appointment that has been set and is now drawing near.

Practical Reflection & Application

This verse is a call to live with a conscious awareness of the “Hour.” The practical application is to not be deluded by the long-term plans of this worldly life, but to always keep our ultimate appointment in mind. This awareness of the “nearness of the Hour” is not meant to be a source of panic, but a powerful motivator for living a purposeful, righteous, and urgent life of repentance and good deeds.

30. Saqar (سَقَر) – Saqar [a name for Hell]

Linguistic Root & Etymology

Saqar is a proper name for a level or a section of Hellfire. Etymologically, it is related to the word for scorching or being touched by fire.

Classical Exegesis (Tafsir)

In Surah Al-Qamar (54:47-48), this is the destination of the “criminals” who are in error. “Indeed, the criminals are in error and madness. The Day they are dragged into the Fire on their faces, [it will be said], ‘Taste the touch of Saqar!'” The commentators explain that Saqar is a place of intense, scorching heat. The command to “taste its touch” is a form of terrible, ironic rebuke. It is the fulfillment of the punishment they were warned about.

Thematic Context

This connects to the theme of the reality and the specific nature of the punishment in the Hereafter. The surah gives specific names and descriptions of the torment to make it more real and more terrifying for the listener. Saqar is the fitting destination for those who were in a state of “error and madness” in this life. The theme is one of a just and fitting recompense for a life of arrogant denial.

Modern & Comparative Lens

The use of specific names for different levels or aspects of Hell is a feature of Islamic eschatology. It creates a detailed and vivid “geography” of the afterlife. Saqar is consistently portrayed in the Qur’an as a place of intense, skin-scorching fire. This imagery is designed to create a powerful and lasting deterrent against the sins that lead to it.

Practical Reflection & Application

This verse is a solemn warning that should motivate us to seek God’s protection from the Fire. The practical application is to live a life of righteousness and to make it a regular part of our supplications to pray, “O Allah, protect us from the punishment of the Fire.” The awareness of the reality of places like Saqar is a key part of the “fear of the warning” that the surah seeks to instill in the hearts of the believers.

31. Siḥrun mustamirr (سِحْرٌ مُّسْتَمِرٌّ) – A continuous magic

Linguistic Root & Etymology

Siḥr is magic. Mustamirr (root: M-R-R (м-р-р)) is an active participle meaning that which is continuous, passing, or powerful.

Classical Exegesis (Tafsir)

In Surah Al-Qamar (54:2), this is the dismissive reaction of the disbelievers when they witnessed the miracle of the splitting of the moon. “But if they see a sign, they turn away and say, ‘This is a continuous magic.'” The commentators explain that this was their desperate attempt to rationalize away an undeniable miracle. They could not deny that they saw something extraordinary, so they attributed it to “magic.” The word “continuous” implies that they saw this as just another one of the “magical” feats that the Prophet was supposedly performing. It was their standard, arrogant dismissal of any sign he brought.

Thematic Context

This connects to the central theme of the stubborn denial of the disbelievers. The surah uses this event to prove that their disbelief is not based on a lack of evidence. Even when the clearest possible sign is presented to them, they “turn away” and resort to a baseless accusation. This demonstrates that their hearts are sealed, and no sign, no matter how great, will be sufficient to convince them.

Modern & Comparative Lens

The act of labeling an inconvenient or worldview-shattering event as a “trick” or a “hoax” is a timeless psychological defense mechanism. This verse is a powerful and ancient diagnosis of this. It is the reaction of a mind that is so committed to its existing beliefs that it will resort to any explanation, no matter how far-fetched, to avoid confronting the evidence. It is a classic example of motivated reasoning.

Practical Reflection & Application

This verse is a warning against the danger of a closed and arrogant mind. The practical application is to cultivate a spirit of intellectual humility. When we are presented with a powerful sign or a compelling piece of evidence, we should engage with it sincerely, not dismiss it with a cynical label. We should pray to God to protect us from the arrogance that would cause us to see a clear sign and call it “magic.”

32. Ṣayḥatan wāḥidah (صَيْحَةً وَاحِدَةً) – A single blast

Linguistic Root & Etymology

Ṣayḥah is a loud cry or a blast. Wāḥidah is “one” or “single.”

Classical Exegesis (Tafsir)

In the story of the people of Thamud in Surah Al-Qamar (54:31), their destruction is described with this phrase. “Indeed, We sent upon them a single blast, and they became like the dry twigs of a pen-builder.” The commentators explain that their entire mighty civilization was annihilated by a single, powerful “blast” or “cry” from the heavens. This emphasizes the absolute ease and the immense power of the divine punishment. The One who can destroy an entire nation with a single sound is surely not to be trifled with.

Thematic Context

This connects to the theme of the swift and effortless nature of divine retribution. The surah repeatedly shows that the destruction of the powerful nations of the past did not require a great heavenly army. It was accomplished by a single, decisive command: a flood, a wind, or a “single blast.” This serves as a powerful warning that the punishment of God, when it comes, is both sudden and unstoppable.

Modern & Comparative Lens

The concept of a “divine shout” or a destructive sound that can annihilate a people is a powerful archetype. It is a literary and theological device to convey the idea of a punishment that is both instantaneous and comes from an unseen, all-powerful source. It is the ultimate expression of the creative and destructive power of the divine “word” or “command.”

Practical Reflection & Application

This verse is a profound reminder of our own fragility and the immense power of our Creator. The practical application is to live with a sense of awe for God’s power and to not be deceived by our own apparent strength or security. We should heed the warnings of God before a “single blast”—whether it be the metaphorical blast of a sudden calamity or the literal blast of the Trumpet—makes all repentance useless.

33. Taʿāṭā fa-ʿaqara (فَتَعَاطَىٰ فَعَقَرَ) – He ventured and hamstrung

Linguistic Root & Etymology

Taʿāṭā (root: ʿ-Ṭ-W (ع-ط-و)) means to reach out for something or to venture to do something. Fa-ʿaqara (root: ʿ-Q-R (ع-ق-ر)) means to hamstring or to slaughter an animal by cutting its leg tendons.

Classical Exegesis (Tafsir)

In the story of Thamud in Surah Al-Qamar (54:29), after the people decided to kill the miraculous she-camel, this is how the crime was carried out. “But they called their companion, and he ventured and hamstrung [her].” The commentators identify this “companion” as the most wretched individual of the tribe. The word “taʿāṭā” (he ventured) is used to convey his audacity and his brazen courage in committing this terrible act of defiance against God. He was the one who dared to strike the first blow against the sacred sign.

Thematic Context

This connects to the theme of collective responsibility. While it was one man who “ventured” and struck the camel, the entire tribe was held responsible because they “called” him and consented to his action. The theme is that a community that empowers and supports its most wretched members to commit a great evil shares in the guilt of that evil. The act of this one man was the final trigger that brought the punishment upon them all.

Modern & Comparative Lens

This is a powerful case study in the psychology of mob violence and collective crime. It often takes a single, audacious individual (the “taʿāṭā“) to cross a line, but their action is often enabled and supported by the silent or vocal consent of the group. The verse is a timeless warning about the danger of a society that allows its worst elements to take the lead.

Practical Reflection & Application

This verse is a profound warning against being the one who “ventures” to commit a great sin, and against being among those who encourage such a person. The practical application is to be among those who stand for righteousness and who actively discourage and stand against those who would transgress the sacred limits of God. We should never be the “companion” who is called upon to do evil, nor should we be the ones who are doing the calling.

34. Tariknāhā āyatan (وَتَرَكْنَاهَا آيَةً) – And We left it as a sign

Linguistic Root & Etymology

Tariknāhā means “We left it.” Āyatan means “as a sign.”

Classical Exegesis (Tafsir)

In the story of the flood in Surah Al-Qamar (54:15), after describing the salvation of Noah and the drowning of his people, God says, “And We left it as a sign, so is there any who will remember?” The commentators have explained that the pronoun “it” can refer to several things. It could refer to the story of the flood itself, which has been left as a permanent lesson in the Qur’an. It could refer to the ark itself, the remnants of which were left as a physical sign for later generations to see. Or it could refer to the very practice of sailing on ships, which is a perpetual reminder of the original ark that was the means of salvation.

Thematic Context

This connects to the surah’s central theme of learning from the signs of the past. The surah presents history as a series of divine “signs.” The theme is that the great events of the past are not just stories; they are divinely-preserved lessons for the benefit of all future generations. The purpose of leaving this “sign” is explicitly stated: “so is there any who will remember?” The sign is a call to reflection and remembrance.

Modern & Comparative Lens

The concept of history as a source of moral and spiritual “signs” is a key feature of the Qur’anic worldview. It encourages a reading of history that is not just about facts and dates, but about discerning the underlying moral and spiritual patterns. The idea of leaving a “sign” for posterity is a powerful one, suggesting a purposeful and didactic view of history.

Practical Reflection & Application

This verse encourages us to be active students of history, both as it is narrated in the Qur’an and as we see it in the world. The practical application is to look at the stories of the past and the remnants of past civilizations with a contemplative eye, and to ask ourselves, “What is the ‘sign’ for me in this?” We should strive to be among those who “remember” when they are presented with these powerful lessons from the past.

35. Yassarnā al-Qurʾān lil-dhikr (وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ) – We have certainly made the Qur’an easy for remembrance

Linguistic Root & Etymology

Yassarnā (root: Y-S-R (й-с-р)) means “We have made easy.” Al-Qurʾān is the Qur’an. Lil-dhikr means “for remembrance” or “for taking heed.”

Classical Exegesis (Tafsir)

This is the central, recurring refrain of Surah Al-Qamar, appearing four times (54:17, 22, 32, 40). The commentators explain this as a statement of a profound and multifaceted “easiness.” The Qur’an is easy in its recitation and memorization. It is easy in its core message, which is clear and accessible. And it is easy in its lessons, which are powerful and directly resonant with the human soul. This “easiness” is a direct act of divine mercy, designed to remove any excuse and to make the path of guidance as accessible as possible.

Thematic Context

This refrain is the very heart of the surah. The surah is a “reminder,” and this verse is the divine guarantee of its accessibility. The theme is the profound contrast between the divine act of making the guidance “easy” and the human tragedy of refusing to “remember.” The repetition of the verse after each story of destruction is a powerful and merciful call: “The lesson from this story is clear, the Book is easy, so why will you not remember?”

Modern & Comparative Lens

The claim of a sacred text to be “easy” is a unique and powerful one. The phenomenon of the Qur’an’s memorization by millions of people around the world, many of whom are not native Arabic speakers, is often cited by Muslims as a literal fulfillment of this promise. The verse is a powerful statement on the nature of the Qur’an as a book that is designed for a deep and personal engagement by every human being, not just a scholarly elite.

Practical Reflection & Application

This verse should be a source of immense hope and a powerful antidote to any feeling of being overwhelmed by the Qur’an. God Himself has promised that He has made it easy for us. The practical application is to approach the Qur’an with the confidence that we *can* connect with it. We should begin the journey of reading, memorizing, and reflecting on it, with the full trust that we are engaging with a book that has been divinely “made easy” for us to remember.

36. Yawmun ʿasir (يَوْمٌ عَسِرٌ) – A difficult Day

Linguistic Root & Etymology

Yawm is a day. ʿAsir (root: ʿ-S-R (ع-с-р)) means difficult, hard, or harsh.

Classical Exegesis (Tafsir)

In Surah Al-Qamar (54:8), after describing the disbelievers rushing towards the Caller on the Day of Judgment, their own conclusion is stated: “The disbelievers will say, ‘This is a difficult Day.'” The commentators explain that this is their first utterance upon witnessing the reality of the Hereafter. The Day that they used to mock and dismiss as a fable will now be a tangible reality, and their first impression is of its absolute and overwhelming “difficulty.” It is the beginning of the realization of their terrible fate.

Thematic Context

This connects to the surah’s theme of the certainty and the terror of the Day of Judgment for the deniers. The surah has built a case for the reality of this Day. This verse is the dramatic payoff, where the disbelievers themselves are forced to bear witness to the truth of the prophetic warning. Their own words are a confirmation of the surah’s message. The “difficulty” of that Day is a direct consequence of them making their lives “easy” with disbelief in this world.

Modern & Comparative Lens

The concept of a final “day of hardship” is a central element of eschatology. This verse is a powerful literary device, as it puts the declaration of the Day’s difficulty into the mouths of the disbelievers themselves. This makes the statement a confession, not just a description. It is the moment of a terrible and irreversible dawning of reality.

Practical Reflection & Application

This verse is a powerful motivation to make our own Day of Judgment an easy one. The Qur’an states that for the believers, this same Day will not be difficult. The practical application is to choose the “difficulty” of self-discipline, worship, and striving in this life, so that we may be granted the “ease” of the Hereafter. It is a call to prepare now for that Day, so that our first words will be words of joy and relief, not words of terror and regret.

37. Yuʿriḍū (يُعْرِضُوا) – They turn away

Linguistic Root & Etymology

The root is ʿ-R-Ḍ (ع-р-д), meaning to turn one’s side to. The verb yuʿriḍū means “they turn away” or “they shun.”

Classical Exegesis (Tafsir)

In Surah Al-Qamar (54:2), this is the first part of the disbelievers’ reaction to seeing a great sign like the splitting of the moon. “But if they see a sign, they turn away…” The commentators explain that this is their habitual and characteristic response. Their reaction is not to engage with the sign and reflect upon it, but to immediately and instinctively “turn away” from it. This physical act of turning away is a manifestation of the spiritual aversion that is in their hearts. It is an act of willful rejection.

Thematic Context

This connects to the central theme of the stubborn denial of the disbelievers. The surah presents a powerful case that their problem is not a lack of evidence. The evidence is clear and overwhelming. Their problem is this act of “turning away.” They have made a conscious decision to not engage with the truth. This is the root cause of their disbelief, and the reason why no sign, no matter how great, is sufficient to guide them.

Modern & Comparative Lens

The act of “turning away” is a powerful metaphor for the psychological defense mechanism of denial or avoidance. It is the choice to ignore an uncomfortable truth or an inconvenient reality. The verse is a profound insight into the psychology of the closed mind. The first reaction is not to analyze, but to “turn away,” to protect one’s existing worldview from being challenged.

Practical Reflection & Application

This verse is a warning against the spiritual disease of aversion. The practical application is to cultivate the opposite quality: iqbāl, which is to turn *towards* the signs of God with an open and receptive heart. When we encounter a verse of the Qur’an or a sign in the universe that challenges us, our response should be to engage with it, to reflect on it, and to seek its wisdom, not to immediately “turn away” in search of something more comfortable.

38. Yuwallūna al-dubur (يُوَلُّونَ الدُّبُرَ) – They will turn their backs

Linguistic Root & Etymology

Yuwallūna means “they will turn.” Al-Dubur is the back. The idiom means to turn one’s back in flight or to flee in defeat.

Classical Exegesis (Tafsir)

In Surah Al-Qamar (54:45), this is a direct and powerful prophecy about the fate of the disbelievers of Mecca. “Their multitude will be defeated, and they will turn their backs [in flight].” The commentators explain that this was a prophecy of the Battle of Badr, which took place after this surah was revealed. At Badr, the mighty, well-equipped army of the Quraysh was decisively defeated by the smaller Muslim force, and they were forced to “turn their backs” and flee in humiliation. The verse is a confident prediction of a future military victory for the Muslims.

Thematic Context

This connects to the theme of the ultimate triumph of the believers and the defeat of the forces of falsehood. The surah has recounted the destruction of many past nations. This verse brings that theme into the immediate future of its first audience. It is a powerful message of hope and reassurance to the persecuted Muslims in Mecca. It tells them that despite their current weakness, a day of decisive victory is coming.

Modern & Comparative Lens

This verse is a remarkable example of a specific and fulfilled prophecy in the Qur’an. Its fulfillment at the Battle of Badr was a major turning point in the history of Islam and served as a powerful confirmation of the truth of the Prophet’s message for the early community. It is a historical proof of the Qur’an’s divine origin.

Practical Reflection & Application

This verse is a source of hope and a reminder that the ultimate victory belongs to God and His righteous servants. The practical application is to be steadfast in the cause of truth, even when we are facing a seemingly more powerful opponent. We should trust in God’s promise of ultimate victory and not be intimidated by the apparent strength of the forces of falsehood. Their multitude will be defeated, and they will “turn their backs.”

39. Zubur (الزُّبُرِ) – The Sacred Scriptures

Linguistic Root & Etymology

Zubur is the plural of zabūr (root: Z-B-R (з-б-р)), which means something that is written. It refers to books, and specifically, to the sacred scriptures revealed before the Qur’an.

Classical Exegesis (Tafsir)

In Surah Al-Qamar (54:43), the disbelievers of Mecca are asked if they have an “exemption in the sacred scriptures (fī l-zubur).” Later, it says, “And everything they did is in the sacred scriptures” (54:52), referring to their book of deeds. The commentators explain that the first use refers to the previous divine books, like the Torah and the Gospel. The surah is challenging the Quraysh: “Do you have a written guarantee from God in any of the previous holy books that you will be saved?” The second use refers to the record of deeds, emphasizing that everything is written down.

Thematic Context

This connects to the theme of the Qur’an as a confirmation of a consistent divine message. The surah appeals to the authority of the previous “scriptures” to show that there is no basis for the Quraysh’s claim to special treatment. It also connects to the theme of documented justice. The “scriptures” of our deeds are the written evidence that will be used in the final judgment. The theme is one of a reality that is based on what is “written,” not on empty claims.

Modern & Comparative Lens

The concept of “scripture” as a source of authority is central to the Abrahamic faiths. The Qur’an’s use of this term to refer to the previous revelations is a statement of respect and a call to a shared heritage. The use of the same term to refer to the “book of deeds” is a powerful metaphor, suggesting that our own lives are a “scripture” that we are writing, which will one day be read.

Practical Reflection & Application

This verse encourages us to ground our beliefs in the authority of the “scriptures” and to be mindful of the “scripture” of our own deeds. The practical application is to make the Qur’an our ultimate source of guidance, and to live a life that we would be happy to see “written” down in our final record. It is a call to be a people of the Book, both the revealed one and the one we are authoring with our lives.

Image showing Quran and Surah Najm Written On ItSurah Najm Glossary: Key Arabic Terms, Names & Meanings Explained
Image showing Quran and Surah Rahman Written On ItSurah Rahman Glossary: Key Arabic Terms, Names & Meanings Explained

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A Synthesis of Religions. O Mankind I am presenting you the case of God,, يا أيّها الجنس البشري؛أنا أقدم لكم "قضية الله, ¡Oh humanidad! Les estoy presentando el caso de Dios, O люди, я представляю вам дело Божие, ای بشر من سخنان خدا را به تو عرضه می کنم., Ey insanlık, ben sana Tanrı'nın davasını sunuyorum, 哦人类，我向你展示上帝的情形, اے بنی نوع انسان میں آپ کے سامنے خدا کا مقدمہ رکھتا ہوں

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