Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Al-Qariah

Delve into the powerful imagery of Surah Al-Qariah with this comprehensive dictionary, glossary and vocabulary guide. This resource provides a detailed linguistic and theological analysis of the key Arabic words that paint a vivid picture of the Day of Judgment. By exploring the etymology, morphology, and Tafsir of impactful terms like Qāriʿah (The Striking Calamity), farāsh al-mabthūth (scattered moths), and mawāzīn (scales), readers can gain a deeper appreciation for the surah’s urgent message about the final reckoning and the ultimate consequences of one’s deeds.

Each entry goes beyond simple translation, offering:

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

Morphology – exploring grammatical patterns and word structures.

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

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

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

Thematic Context – placing words within the broader themes and structure of Surah Qariah.

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

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

1. ʿĪshatin rāḍiyah (عِيشَةٍ رَّاضِيَةٍ) – A pleasing life

Linguistic Root & Etymology

ʿĪshah is a life or a state of living. Rāḍiyah (root: R-Ḍ-Y (ر-ض-ي)) is an active participle meaning that which is pleasing or content.

The root for ʿĪshah is ع-ي-ش and for Rāḍiyah is ر-ض-ي.

• Morphology: ʿĪshah (عِيشَة) is a noun for a state of life/living. Rāḍiyah (رَاضِيَة) is a feminine active participle.
• Extended Semantic Range: The root `ʿ-Y-SH` means “to live.” The root `R-Ḍ-Y` means to be pleased, content, and satisfied. The ultimate goal for a believer is to earn the pleasure of God (`riḍwān`).
• Occurrences in Qur’an: The root for “to live” appears about 12 times. The root for “pleasure/contentment” is a key Qur’anic concept, appearing over 70 times.

The linguistic construction of this phrase is particularly beautiful. `Rāḍiyah` is an active participle, meaning the life *itself* is in a state of being pleased and content. It is not just that the person dwelling within it is pleased; the very essence of that existence is one of perfect satisfaction and joy. This is a personification of the bliss of Paradise, where every aspect of life is a source of contentment.

Classical Exegesis (Tafsir)

In Surah Al-Qari’ah (101:7), this is the description of the final state of the one whose scale of good deeds is heavy. “He will be in a pleasing life.” The commentators explain that this is a comprehensive description of the life of Paradise. It is a “pleasing” life in every respect. The person will be “pleased” with their reward, their abode, and their Lord. And it is a life that is, in its very essence, a life of contentment and satisfaction, free from any of the hardships, the anxieties, or the disappointments of the worldly life. It is the ultimate state of well-being.

Thematic Context

This connects to the surah’s central theme of the two opposing destinies that are the result of the final judgment. The “pleasing life” is the ultimate reward for the one who is successful. It is the direct and the beautiful counterpart to the terrible fate of the one whose scale is light, whose “mother is a pit.” The theme is one of a perfect and a just correspondence. A life of “heavy” good deeds leads to a “pleasing life” of eternal and light-hearted bliss.

Modern & Comparative Lens

The human search for a “pleasing life” or a “life of contentment” is the ultimate and the universal of all human quests. This verse is a powerful and a direct Qur’anic statement on this. It asserts that the true and the lasting “pleasing life” is not to be found in the fleeting pleasures of this world, but is the final and the ultimate reward for a life of sincere faith and righteous deeds.

Practical Reflection & Application

This verse gives us a beautiful and a powerful goal to aspire to. The practical application is to live our lives in a way that will lead to this “pleasing life.” We should strive to make our “scales heavy” with the deeds of righteousness, with the joyful and the certain hope that our efforts in this life are the direct and the only path to a state of eternal and perfect “pleasure” in the next.

---

2. Al-Farāsh (كَالْفَرَاشِ) – The moths

Linguistic Root & Etymology

Al-Farāsh is the plural of farāshah, a moth or a butterfly.

The root is F-R-SH (ف-ر-ش).

• Morphology: Al-Farāsh (الْفَرَاش) is a collective noun for moths or similar flying insects.
• Extended Semantic Range: The root verb `farasha` means “to spread out” or “to furnish.” A `firāsh` is a bed or carpet, something spread out. `Farāsh` are so named because they “spread out” in a chaotic, scattered manner when disturbed.
• Occurrences in Qur’an: The root appears about 20 times. This specific word `farāsh` appears only once in the Qur’an, in this verse.

This unique and powerful simile describes the state of humanity on the Day of Resurrection. Moths are characterized by three things: their vast numbers, their weakness and fragility, and their chaotic, aimless flight towards a source of light, often to their own fiery destruction. This imagery perfectly captures the state of human beings as they emerge from their graves: numerous, powerless, utterly confused, and drawn irresistibly towards the light of the final reckoning.

Classical Exegesis (Tafsir)

In Surah Al-Qari’ah (101:4), this is the powerful and the vivid simile that is used to describe the state of humanity on the Day of Judgment. “The Day when the people will be like scattered moths.” The commentators explain that this is a depiction of the state of utter chaos, confusion, and helplessness of the people as they emerge from their graves. Like “moths,” they will be numerous, they will be weak, and they will be scattered in a state of aimless and chaotic flight, rushing towards the source of the fire and the light of the judgment, just as moths rush towards a flame.

Thematic Context

This is a central part of the surah’s powerful and cinematic depiction of the Day of Judgment. It connects to the theme of the complete and total inversion of the worldly order. In this world, humanity may seem powerful and organized. On that Day, they will be reduced to the state of these weak and “scattered moths.” The theme is one of a profound and a humbling powerlessness in the face of the overwhelming reality of the Final Day.

Modern & Comparative Lens

The image of human beings as “moths” is a powerful and a universal one for a state of fragility and of a chaotic, self-destructive flight. The Qur’an uses this familiar and powerful natural image to convey the sheer and absolute chaos and the terror of the moment of the resurrection. It is a literary and a theological device to make the listener “feel” the state of utter disorientation that will befall humanity on that Day.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to live our lives in a way that we will not be among the terrified and the “scattered moths” on that Day. We should strive to be among those who are in a state of peace and of security, who are gathered in the honored and the orderly groups of the righteous. It is a call to find our true direction in this life, so that we are not aimless and scattered in the next.

---

3. Ḥāmiyah (حَامِيَةٌ) – Intensely hot

Linguistic Root & Etymology

The root is Ḥ-M-Y (ح-م-ي), which means to be hot. Ḥāmiyah is an intensive active participle, meaning that which is intensely hot or scorching.

The Arabic root is ح-م-ي.

• Morphology: Ḥāmiyah (حَامِيَة) is a feminine active participle (ism fāʿil) used as an intensive adjective.
• Extended Semantic Range: The root means to be hot or to burn fiercely. It also carries the meaning of protection (`ḥimāyah`), as one might protect a sanctuary. The Fire, in this sense, is both burning and inescapable.
• Occurrences in Qur’an: The root appears about 16 times. This powerful adjective for the Fire, `ḥāmiyah`, is also used in Surah Al-Ghashiyah (88:4).

This is the surah’s final, devastating word. After a series of suspense-building questions about the `Hāwiyah`, the answer is a single, terrifying adjective: `Ḥāmiyah`. It is not just a fire, but a fire whose defining and overwhelming quality is its scorching, blazing heat. It is a blunt and powerful conclusion, designed to leave a lasting impression of the sheer intensity of the punishment awaiting those with light scales.

Classical Exegesis (Tafsir)

This is the final word of the surah (101:11), the divine answer to the question, “And what can make you know what it is?” The surah answers with a single, terrifying phrase: “An intensely hot Fire.” The commentators explain that this is the final and the ultimate description of the “Pit” (hāwiyah) that is the destiny of the one whose scales are light. It is not just a fire; it is a fire of an unimaginable and a superlative intensity. The word “ḥāmiyah” is a powerful and a final statement of the sheer, unmitigated torment of the Hellfire.

Thematic Context

This is the final and the culminating warning of the surah. It connects to the central theme of the two opposing destinies. The surah has presented a clear choice. This final word is the ultimate and the terrifying consequence of choosing the wrong path. The theme is one of a perfect and a just correspondence. A life of “light” and frivolous deeds leads to an eternity in an “intensely hot” Fire. The surah, which began with a “striking” sound, ends with a “scorching” heat.

Modern & Comparative Lens

The imagery of Hell as an “intensely hot” fire is a universal archetype of punishment. The Qur’an’s use of this powerful and visceral language is designed to create a lasting emotional impact on the listener. The surah’s structure—a series of suspenseful questions that culminate in this one, final, terrible answer—is a masterstroke of rhetorical and literary power.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to take the threat of the Hellfire with the utmost seriousness. We should flee from the “light” deeds of heedlessness that lead to this fate. We should constantly seek refuge in God’s mercy from the torment of an “intensely hot Fire.” This healthy fear is a powerful motivator for a life of sincere and “heavy” good deeds.

---

4. Hāwiyah (هَاوِيَةٌ) – A Pit

Linguistic Root & Etymology

The root is H-W-Y (ه-و-ي), which means to fall from a height. Hāwiyah is a name for the Hellfire, so named because its inhabitants will be “falling” into its great depths. It is an abyss or a pit.

The Arabic root is ه-و-ي.

• Morphology: Hāwiyah (هَاوِيَة) is a noun derived from the root, meaning a deep abyss or chasm.
• Extended Semantic Range: The primary verb `hawā` means “to fall,” “to plummet,” or “to drop from a great height.” The root also forms the word `hawā` (هَوَىٰ), meaning “whimsical desire,” which causes a person to “fall” morally. `Hāwiyah` is the ultimate destination for one who follows their desires.
• Occurrences in Qur’an: The root appears about 37 times. The specific name `Hāwiyah` for Hell is unique to this surah.

The name `Hāwiyah` emphasizes the terror of a bottomless fall. The verse “his mother will be a Pit” is a shocking and profound metaphor. A mother is the source of comfort, security, and one’s first home. For the person with light scales, their only “mother”—their ultimate refuge and all-encompassing abode—will be this terrifying abyss. It is a horrifying inversion of the most fundamental source of human comfort.

Classical Exegesis (Tafsir)

In Surah Al-Qari’ah (101:9), this is the description of the final abode of the one whose scale is light. “His mother will be a pit.” The commentators have explained this powerful and poignant metaphor in two ways. The first is that the “Pit” of Hellfire will be his “mother” in the sense that it will be his ultimate and final refuge and his permanent home, just as a mother’s embrace is a refuge for her child. This is a terrifying and an ironic use of the word “mother.” The second is that he will be thrown headfirst into the Fire, so that his “mother of the head” (his brain) will be in the “Pit.” In either case, it is a statement of an ultimate and a terrible homecoming.

Thematic Context

This is the central description of the punishment in the surah. It is the direct and the terrifying counterpart to the “pleasing life” of the righteous. The theme is one of a perfect and a just correspondence. A life of “light” deeds and of spiritual emptiness leads to a final and a terrible “fall” into the “Pit” of Hell. The surah is a powerful warning to avoid the path that leads to this terrible and unnatural “mother.”

Modern & Comparative Lens

The image of a “bottomless pit” is a universal and a timeless archetype of damnation. The Qur’an’s use of the specific and the shocking metaphor of the Pit being a “mother” is a unique and a powerful one. It is a literary and a theological device that is designed to create a sense of a profound and a terrible inversion of the natural order. The ultimate source of comfort (the mother) has become the ultimate source of torment.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to live our lives in a way that our ultimate “mother” and our final refuge will be the mercy of God, not the “Pit” of Hell. It is a call to make our scales heavy with good deeds, so that we may be saved from this terrible and final “fall.”

---

5. Al-ʿIhn (كَالْعِهْنِ) – The dyed wool

Linguistic Root & Etymology

Al-ʿIhn refers to carded wool, especially wool that has been dyed in different colors.

The root is ʿ-H-N (ع-ه-ن).

• Morphology: Al-ʿIhn (الْعِهْن) is a noun.
• Extended Semantic Range: The word refers specifically to wool that is colorful and has been teased apart (`manfūsh`), making it extremely light and flimsy.
• Occurrences in Qur’an: The word appears only twice in the Qur’an, here and in a similar context in Surah Al-Ma’arij (70:9).

This simile describes the complete disintegration of the mountains. Mountains are the ultimate symbol of weight, firmness, and permanence in our world. On the Day of `Al-Qāriʿah`, they will become like `al-ʿihn al-manfūsh`—like flimsy tufts of colorful, carded wool, utterly weightless and ready to be scattered by the slightest disturbance. This image creates a powerful irony: as the most “weighty” objects in the world lose all their weight, the moral “weight” of human deeds (`mawāzīn`) becomes the only reality of consequence.

Classical Exegesis (Tafsir)

In the description of the Day of Judgment in Surah Al-Qari’ah (101:5), this is the simile used for the state of the mountains. “And the mountains will be like carded wool.” The commentators explain that on that Day, the mountains will not just be crushed, but they will be turned into something as light and as flimsy as tufts of carded wool, which are then scattered by the events of that Day. It is a powerful and a very visual image of their complete and total annihilation. They will lose all of their weight and their solidity.

Thematic Context

This connects to the surah’s central theme of the awesome and world-altering power of the Day of Judgment. The surah is designed to shatter our attachment to the stability of the physical world. The image of the mountains—the ultimate symbols of solidity and of weight—being turned into something as light as tufts of wool is the ultimate expression of this. This is then immediately contrasted with the “weighing” of the human deeds. The theme is one of a profound and an ironic reversal: the mountains will lose their weight, but the deeds of human beings will be given their true and eternal weight.

Modern & Comparative Lens

The use of a specific, tactile, and colorful simile is a hallmark of the Qur’an’s literary style. It is a powerful literary and a theological device to convey the sheer, unimaginable scale of the cosmic cataclysm. The contrast between the immense weight of a mountain and the lightness of a tuft of wool is a profound one, designed to create a lasting and awe-inspiring impression on the listener’s imagination.

Practical Reflection & Application

This verse is a profound reminder of the impermanence of all physical things. It is a powerful cure for materialism. If the mighty mountains will become like “carded wool,” then what is the ultimate value of our fleeting worldly possessions? The practical application is to focus our efforts on making our own “scales heavy” with the good deeds that will have a real and an eternal weight on the Day when the mountains themselves will be weightless.

---

6. Al-Jibāl (وَتَكُونُ الْجِبَالُ) – The mountains

Linguistic Root & Etymology

Al-Jibāl is the plural of jabal, a mountain.

The root is J-B-L (ج-ب-ل).

• Morphology: Al-Jibāl (الْجِبَال) is the plural of jabal (جَبَل).
• Extended Semantic Range: The root can also relate to that which is innate or part of one’s nature (`jibillah`).
• Occurrences in Qur’an: The root appears 39 times, almost always as `jabal` or `jibāl`, where mountains are used as symbols of firmness, stability, and divine power. God set them as “pegs” to stabilize the earth.

The destruction of the mountains on the Day of Judgment is a recurring theme in the Qur’an. Here, their transformation into flimsy wool serves to emphasize the sheer, cosmic scale of `Al-Qāriʿah`. If the mountains—the very symbols of permanence—are annihilated, then what hope is there for the feeble structures and securities of human beings? The image is meant to shatter our reliance on the physical world and turn our attention to the eternal.

Classical Exegesis (Tafsir)

In Surah Al-Qari’ah (101:5), this is the description of the fate of the mountains on the Day of Judgment. “And the mountains will be like carded wool.” The commentators explain that the mountains, the ultimate symbols of stability and permanence on earth, will be completely annihilated. They will be uprooted from their foundations and will be turned into something as light and as flimsy as tufts of carded wool that are scattered by the wind. This is a sign of the complete and utter dissolution of the physical world as we know it.

Thematic Context

This connects to the surah’s central theme of the awesome and world-altering power of the Day of Judgment. The surah is a warning, and this image is a key part of that warning. It is designed to shatter our attachment to the stability of the physical world. If the mountains themselves will be turned into weightless wool, then how fragile are our own lives and our own worldly securities? It is a powerful call to place our trust in the only one who is truly permanent and stable.

Modern & Comparative Lens

The image of “moving mountains” is a universal symbol of an impossible or world-altering event. The Qur’an’s description is even more powerful: the mountains are not just moved, they are turned into something as light as wool. This is a powerful literary and a theological image of “de-creation,” the process by which the current cosmic order is dismantled to make way for the new creation of the Hereafter.

Practical Reflection & Application

This verse is a profound reminder of the impermanence of all physical things. It is a powerful cure for materialism. If the mighty mountains will become like “carded wool,” then what is the ultimate value of our fleeting worldly possessions? The practical application is to not attach our hearts to the physical world, but to the eternal Creator who will remain after all the mountains have been turned to dust.

---

7. Ka-l-farāsh al-mabthūth (كَالْفَرَاشِ الْمَبْثُوثِ) – Like scattered moths

Linguistic Root & Etymology

Ka-l-farāsh is “like the moths.” Al-Mabthūth (root: B-TH-TH (ب-ث-ث)) is a passive participle meaning that which is scattered or dispersed.

The root for Mabthūth is ب-ث-ث.

• Morphology: Mabthūth (مَبْثُوث) is a passive participle (ism mafʿūl) of the verb baththa (بَثَّ), “to scatter” or “to disperse widely.”
• Occurrences in Qur’an: The root `B-TH-TH` appears 8 times, often describing the scattering of humanity on the Day of Judgment.

The adjective `mabthūth` adds a crucial layer to the simile of the moths (`al-farāsh`). It emphasizes the chaotic and widespread nature of their dispersal. They are not just flying; they are “scattered everywhere.” This powerfully conveys the complete breakdown of social order, family ties, and individual direction on that Day. Each person will be for themselves, scattered and lost in a state of utter confusion.

Classical Exegesis (Tafsir)

In Surah Al-Qari’ah (101:4), this is the powerful and the vivid simile that is used to describe the state of humanity on the Day of Judgment. “The Day when the people will be like scattered moths.” The commentators explain that this is a depiction of the state of utter chaos, confusion, and helplessness of the people as they emerge from their graves. Like “moths,” they will be numerous, they will be weak, and they will be “scattered” in a state of aimless and chaotic flight, rushing towards the source of the fire and the light of the judgment, just as moths rush towards a flame.

Thematic Context

This is a central part of the surah’s powerful and cinematic depiction of the Day of Judgment. It connects to the theme of the complete and total inversion of the worldly order. In this world, humanity may seem powerful and organized. On that Day, they will be reduced to the state of these weak and “scattered moths.” The theme is one of a profound and a humbling powerlessness in the face of the overwhelming reality of the Final Day.

Modern & Comparative Lens

The image of human beings as “moths” is a powerful and a universal one for a state of fragility and of a chaotic, self-destructive flight. The Qur’an uses this familiar and powerful natural image to convey the sheer and absolute chaos and the terror of the moment of the resurrection. It is a literary and a theological device to make the listener “feel” the state of utter disorientation that will befall humanity on that Day.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to live our lives in a way that we will not be among the terrified and the “scattered moths” on that Day. We should strive to be among those who are in a state of peace and of security, who are gathered in the honored and the orderly groups of the righteous. It is a call to find our true direction in this life, so that we are not aimless and scattered in the next.

---

8. Ka-l-ʿihni l-manfūsh (كَالْعِهْنِ الْمَنفُوشِ) – Like carded wool

Linguistic Root & Etymology

Ka-l-ʿihn is “like the wool.” Al-Manfūsh (root: N-F-SH (ن-ف-ش)) is a passive participle meaning that which has been fluffed up, teased, or carded.

The root for Manfūsh is ن-ف-ش.

• Morphology: Manfūsh (مَنْفُوش) is a passive participle (ism mafʿūl) of the verb nafasha (نَفَشَ), “to tease” or “to fluff up” wool.
• Occurrences in Qur’an: This root appears only twice in the Qur’an. Its other use describes sheep scattering at night without a shepherd.

The adjective `manfūsh` adds a vivid tactile and visual dimension to the image of the wool (`al-ʿihn`). It is not dense, heavy wool, but wool that has been “carded” and “fluffed up,” making it utterly unsubstantial, light, and easily carried away by the slightest wind. This completes the image of the mountains’ total annihilation, emphasizing their complete loss of mass and solidity.

Classical Exegesis (Tafsir)

In the description of the Day of Judgment in Surah Al-Qari’ah (101:5), this is the simile used for the state of the mountains. “And the mountains will be like carded wool.” The commentators explain that on that Day, the mountains will not just be crushed, but they will be turned into something as light and as flimsy as tufts of “carded wool,” which are then scattered by the events of that Day. It is a powerful and a very visual image of their complete and total annihilation. They will lose all of their weight and their solidity.

Thematic Context

This connects to the surah’s central theme of the awesome and world-altering power of the Day of Judgment. The surah is designed to shatter our attachment to the stability of the physical world. The image of the mountains—the ultimate symbols of solidity and of weight—being turned into something as light as tufts of wool is the ultimate expression of this. This is then immediately contrasted with the “weighing” of the human deeds. The theme is one of a profound and an ironic reversal: the mountains will lose their weight, but the deeds of human beings will be given their true and eternal weight.

Modern & Comparative Lens

The use of a specific, tactile, and colorful simile is a hallmark of the Qur’an’s literary style. It is a powerful literary and a theological device to convey the sheer, unimaginable scale of the cosmic cataclysm. The contrast between the immense weight of a mountain and the lightness of a tuft of wool is a profound one, designed to create a lasting and awe-inspiring impression on the listener’s imagination.

Practical Reflection & Application

This verse is a profound reminder of the impermanence of all physical things. It is a powerful cure for materialism. If the mighty mountains will become like “carded wool,” then what is the ultimate value of our fleeting worldly possessions? The practical application is to focus our efforts on making our own “scales heavy” with the good deeds that will have a real and an eternal weight on the Day when the mountains themselves will be weightless.

---

9. Khaffat (خَفَّتْ) – They are light

Linguistic Root & Etymology

The root is KH-F-F (خ-ف-ف), which means to be light in weight. The verb khaffat means “it is light.”

The Arabic root is خ-ف-ف.

• Morphology: Khaffat (خَفَّتْ) is the third-person feminine singular perfect verb of khaffa (خَفَّ). It is in the feminine form because `mawāzīn` (scales), as a non-human plural, is treated as feminine singular.
• Extended Semantic Range: The root means to be light in weight, of little importance, or quick in movement. It is the opposite of `thaqula` (to be heavy).
• Occurrences in Qur’an: The root appears about 24 times.

Having “light scales” is a metaphor for a life of spiritual bankruptcy. It means one’s good deeds were either non-existent, few, or rendered weightless due to a lack of sincere faith or because they were outweighed by evil deeds. It represents a life spent on frivolous, “light” matters that have no substance or positive impact in the ultimate reckoning. This state of “lightness” leads directly to the terrible “fall” into the `Hāwiyah`.

Classical Exegesis (Tafsir)

In Surah Al-Qari’ah (101:8), this is the description of the one who is destined for ruin. “But as for he whose scales are light.” The commentators explain that this refers to the person whose scale of good deeds is “light,” either because they had few good deeds or because their good deeds were outweighed by their evil deeds, or because they had no faith at all, which makes all of their deeds weightless in the divine scale. A “light” scale is a sign of a life that was spent in heedlessness and in the pursuit of the frivolous and the sinful. It is a state of ultimate spiritual bankruptcy.

Thematic Context

This connects to the surah’s central theme of the final and the decisive weighing of the deeds. The surah has presented a stark and a simple binary. This is the description of the losing side of that binary. The theme is one of a perfect and a just correspondence. A life of “light” and insignificant deeds leads to a “light” scale, which in turn leads to a terrible “fall” into the Pit. The surah is a powerful call to a life of substance and of spiritual “weight.”

Modern & Comparative Lens

The metaphor of “lightness” as a symbol for a lack of substance or of moral gravity is a universal one. This verse is a powerful and a direct expression of this. It is a timeless and a universal critique of a frivolous and a superficial life. The surah is a call to a life of “weighty” and meaningful deeds, not a life of “light” and meaningless distractions.

Practical Reflection & Application

This verse is a profound and a sobering warning. We must be extremely careful that our own scales are not “light” on the Day of Judgment. The practical application is to actively work on making our scales “heavy.” We can do this by filling our lives with the “heavy” and sincere deeds of worship and of goodness. We should remember that some of the “heaviest” of all deeds in the scale are a good character and the simple but profound phrase, “Subḥānallāhi wa bi-ḥamdihi, subḥānallāhi l-ʿaẓīm.”

---

10. Mā adrāka (وَمَا أَدْرَاكَ) – And what can make you know?

Linguistic Root & Etymology

This is a rhetorical question. Mā is “what?” Adrāka (root: D-R-Y (د-ر-ي)) means “would make you know” or “would give you perception.”

The Arabic root is د-ر-ي.

• Morphology: This is a fixed rhetorical phrase. Mā (مَا) is the interrogative “what.” Adrāka (أَدْرَاكَ) is a Form IV verb from the root `darā` (to know/perceive), meaning “what could cause you to know/perceive?”
• Occurrences in Qur’an: The awe-inspiring phrase “wa mā adrāka mā…?” appears 13 times. It is consistently used to introduce concepts of an otherworldly or unimaginable gravity, such as the Night of Decree, the Day of Judgment, or Hellfire.

This phrase is used to magnify the subject and emphasize its incomprehensible nature. By asking “And what could possibly make you know what `Al-Qāriʿah` is?”, the Qur’an asserts that the true reality of this event is beyond human experience and imagination. It creates a sense of profound awe and suspense, silencing human speculation and preparing the listener to receive the divine description that follows.

Classical Exegesis (Tafsir)

This powerful and awe-inspiring question is repeated twice in Surah Al-Qari’ah (101:3, 10). First, “And what can make you know what is the Striking Calamity?” Second, “And what can make you know what it is [the Pit]?” The commentators explain that this is a common rhetorical device in the Qur’an that is used to create a sense of awe and to magnify the importance of the subject that is being discussed. The surah is saying that the reality of these eschatological events is so immense and so far beyond our worldly experience that no human mind can ever truly “know” or comprehend their full reality.

Thematic Context

This connects to the surah’s central theme of the certainty and the gravity of the Hereafter. The surah is a sustained and a powerful warning. The repetition of this question is a key rhetorical feature. The theme is to create a profound sense of awe and a deep sense of humility in the face of these momentous and incomprehensible realities. It is a call to a faith that is based on a humble submission to a reality that is far greater than our own imagination.

Modern & Comparative Lens

The use of a repeated, unanswerable question is a powerful literary device for conveying the concept of the “sublime”—an experience that is so great that it overwhelms the human capacity for comprehension. This is a recurring feature of the Qur’an’s eschatological discourse. It is a profound statement on the limits of the human imagination in the face of the ultimate, divine realities.

Practical Reflection & Application

This verse is a call to a deep and a humble contemplation. The practical application is to reflect on the reality of the Day of Judgment with a sense of awe and a recognition of our own limited understanding. We should not approach the Hereafter with an arrogant or a casual mindset. We should be among those who take these great and incomprehensible realities with the utmost seriousness, and who prepare for them with a life of humble and a sincere piety.

---

11. Mawāzīnuh (مَوَازِينُهُ) – His scales

Linguistic Root & Etymology

The root is W-Z-N (و-ز-ن), which means to weigh. Mawāzīn is the plural of mīzān, a scale or a balance.

The Arabic root is و-ز-ن.

• Morphology: Mawāzīn (مَوَازِين) is the plural of mīzān (مِيزَان), an instrument for weighing. The suffix -hu (ـهُ) is the third-person singular possessive pronoun, “his.”
• Extended Semantic Range: The verb `wazana` means “to weigh.” The noun `mīzān` represents the scale or balance, and by extension, the concept of justice, equilibrium, and right measure.
• Occurrences in Qur’an: The root appears 23 times, almost always connected to the theme of perfect justice, whether in trade and worldly affairs or in the final, divine judgment.

The `mawāzīn` are the scales of divine justice that will be established on the Day of Judgment. This concept is the pivot of the surah. On a day of cosmic chaos where mountains become weightless, the only thing that will have substance and value is the moral “weight” of a person’s deeds. The scales symbolize the absolute precision, objectivity, and impartiality of God’s final judgment, where every deed is accounted for.

Classical Exegesis (Tafsir)

This is the central concept in the final judgment as described in Surah Al-Qari’ah (101:6, 8). “Then as for he whose scales are heavy… But as for he whose scales are light…” The commentators explain that on the Day of Judgment, a real and a literal “scale” will be established to weigh the deeds of every person. The good deeds will be placed on one side, and the evil deeds on the other. The destiny of the person will be determined by which side of the “scale” is heavier. It is a symbol of the ultimate and the perfect justice of God.

Thematic Context

The “weighing of the scales” is the central theme of the second half of the surah. The surah is a powerful statement on the nature of the final judgment. The theme is that the judgment is not a subjective or an arbitrary one. It is a precise, a quantitative, and a perfectly just “weighing.” The surah is a call to a life that is focused on making one’s “scales” heavy with the good deeds that have a true and an eternal “weight.”

Modern & Comparative Lens

The image of a “scale” of justice is a universal and a timeless archetype, found in many cultures and legal traditions, most famously in the iconography of ancient Egypt. The Qur’an uses this powerful and familiar symbol to convey the perfect and the impartial nature of the divine judgment. It is a profound statement on the moral law of the universe: every action has a “weight,” and a day is coming when all of these weights will be perfectly and justly measured.

Practical Reflection & Application

This verse is a direct and a practical guide for our entire lives. The practical application is to live our lives with a constant awareness of our own “scales.” We should be like a wise merchant who is constantly seeking to add to the “heavy” side of his balance and to avoid the “light” side. We should never belittle any good deed, as it may be the very deed that makes our “scale” heavy on the Day of Judgment.

---

12. Nās (النَّاسُ) – The people

Linguistic Root & Etymology

An-Nās is a collective noun for people, mankind, or humanity.

The root is generally considered to be A-N-S (أ-ن-س).

• Morphology: An-Nās (النَّاس) is a collective noun.
• Extended Semantic Range: The root means “to be sociable” or “familiar.” `Insān` (a human being) is a social creature who finds `uns` (intimacy, familiarity) with others.
• Occurrences in Qur’an: The word `an-nās` appears 241 times, making it one of the most common collective nouns in the Book.

The surah uses the universal term `an-nās` to describe the state of humanity on the Day of Judgment. This emphasizes that the terror and confusion of that Day will be a universal experience, affecting all of humankind without distinction. All social structures, hierarchies, and worldly identities will dissolve, and `an-nās` will be reduced to a single, shared state of being like scattered moths.

Classical Exegesis (Tafsir)

In Surah Al-Qari’ah (101:4), this is the description of the state of humanity on the Day of Judgment. “The Day when the people will be like scattered moths.” The commentators explain that this is a universal statement that encompasses all of “the people,” all of humanity from the first to the last. The surah is describing the universal and the shared state of terror and of confusion that will befall all of “the people” at the moment of the resurrection. It is a moment when all worldly distinctions will be erased and all of “mankind” will be in the same, single state of terrified helplessness.

Thematic Context

This connects to the surah’s theme of the universality and the inescapable nature of the Day of Judgment. The surah is a powerful refutation of any idea that the final reckoning is only for a specific group. The theme is that all of “the people” are subject to this one, final, and universal event. The surah is a universal message for all of “mankind.”

Modern & Comparative Lens

The Qur’an’s consistent use of the universal term “the people” is a key feature of its global and universalist worldview. It is a rejection of a tribal or a nationalistic religion. The message of accountability is not for one race or for one nation; it is for all of “the people.”

Practical Reflection & Application

This verse is a profound reminder of our shared humanity and our shared destiny. We are all a part of the great family of “the people,” and we are all journeying towards the same, final day of reckoning. The practical application is to see all of “the people” with an eye of compassion and a desire for their guidance. We should be among those who work to bring all of “the people” to the path of salvation, so that on that Day, we may all be gathered in a state of peace, not in a state of being like “scattered moths.”

---

13. Qāriʿah (الْقَارِعَةُ) – The Striking Calamity

Linguistic Root & Etymology

The root is Q-R-ʿ (ق-ر-ع), which means to strike or to knock. Al-Qāriʿah is an intensive participle, a name for the Day of Judgment that means “the Striking Calamity” or “the Catastrophe that strikes the hearts with its terror.”

The Arabic root is ق-ر-ع.

• Morphology: Al-Qāriʿah (الْقَارِعَة) is a feminine active participle (ism fāʿil) used as an evocative name.
• Extended Semantic Range: The verb `qaraʿa` means to strike, knock, or rap loudly and violently. The name is onomatopoeic, suggesting a sudden, deafening sound that “strikes” terror into the hearts.
• Occurrences in Qur’an: The root appears 10 times. The name `Al-Qāriʿah` for the Day of Judgment appears 5 times, four of which are in this surah’s powerful opening.

This is the name of the surah and its central theme. It is a name for the Day of Judgment that emphasizes its sudden, shocking, and calamitous nature. The dramatic repetition at the beginning—”Al-Qāriʿah! What is Al-Qāriʿah? And what will make you know what Al-Qāriʿah is?”—is a powerful rhetorical device designed to shake the listener out of their complacency and instill a sense of awe and dread for the immense event being described.

Classical Exegesis (Tafsir)

This is the first word of the surah and its namesake, repeated for emphasis in the first three verses. “The Striking Calamity! What is the Striking Calamity? And what will make you know what is the Striking Calamity?” The commentators explain that the surah opens with this powerful and awe-inspiring name for the Day of Judgment to immediately establish its central theme. The repetitive and questioning style is designed to shake the listener and to create a sense of the immense and incomprehensible gravity of this event. The very sound of the name is designed to “strike” the heart.

Thematic Context

The “Qāriʿah” is the central and the unifying theme of the entire surah. Every verse that follows is a commentary on the nature of this “Striking Calamity.” The descriptions of the scattered people and the weightless mountains are a depiction of its arrival. And the detailed accounts of the fates of the two parties are a description of its consequences. The surah is a sustained and a powerful argument for the absolute certainty of this “Striking Calamity.”

Modern & Comparative Lens

The concept of a final, world-ending “calamity” is a central feature of eschatology. The name “al-Qāriʿah” is a particularly powerful and evocative one, with its onomatopoeic quality. It conveys a sense of a sudden, shocking, and terrifying event. The surah’s argument is a psychological and a historical one: it seeks to make the reality of this final “striking” feel real by painting a vivid picture of its effects.

Practical Reflection & Application

This surah, with its powerful opening, is a call to allow the reality of the Hereafter to “strike” our own hearts. The practical application is to live our lives with a healthy sense of awe and fear for the Day of Judgment. We should not be heedless of its reality. This awareness is not meant to be a source of despair, but a powerful motivation to prepare for that Day through a life of faith and of “heavy” righteous deeds.

---

14. Thaqulat (ثَقُلَتْ) – They are heavy

Linguistic Root & Etymology

The root is TH-Q-L (ث-ق-ل), which means to be heavy. The verb thaqulat means “it is heavy.”

The Arabic root is ث-ق-ل.

• Morphology: Thaqulat (ثَقُلَتْ) is the third-person feminine singular perfect verb of thaqula (ثَقُلَ). It is feminine because its subject, `mawāzīn` (scales), is a non-human plural.
• Extended Semantic Range: The root means to be heavy (`thaqīl`), weighty, or burdensome. The Qur’an uses it for both physical weight and metaphorical weight, such as the “heavy word” (`qawlan thaqīlan`) of revelation or the “heavy” sins of the Thaqalān (humankind and jinn).
• Occurrences in Qur’an: The root appears 28 times.

“Heavy scales” is the metaphor for a life of substance, meaning, and righteousness. Good deeds, done with sincere faith, have a real, spiritual “weight” in the sight of God. In a stunning reversal of worldly physics, on the Day when mountains become weightless, the only thing with true weight (`thiql`) will be one’s good deeds. A “heavy” scale is the sign of a spiritually rich life and the key to salvation.

Classical Exegesis (Tafsir)

In Surah Al-Qari’ah (101:6), this is the description of the one who is destined for bliss. “Then as for he whose scales are heavy.” The commentators explain that this refers to the person whose scale of good deeds is “heavy.” This is a result of a life that was filled with sincere faith and with righteous deeds that have a true and a lasting “weight” in the sight of God. A “heavy” scale is a sign of a life that was spent in a meaningful and a purposeful striving. It is a state of ultimate spiritual richness.

Thematic Context

This connects to the surah’s central theme of the final and the decisive weighing of the deeds. The surah has presented a stark and a simple binary. This is the description of the winning side of that binary. The theme is one of a perfect and a just correspondence. A life of “heavy” and substantial deeds leads to a “heavy” scale, which in turn leads to a “pleasing life.” The surah is a powerful call to a life of substance and of spiritual “weight.”

Modern & Comparative Lens

The metaphor of “weightiness” as a symbol for substance or of moral gravity is a universal one. This verse is a powerful and a direct expression of this. It is a timeless and a universal praise of a substantial and a meaningful life. The surah is a call to a life of “weighty” and meaningful deeds, not a life of “light” and meaningless distractions.

Practical Reflection & Application

This verse is a profound and a hopeful motivation. We must strive to make our own scales “heavy” on the Day of Judgment. The practical application is to actively work on making our scales “heavy.” We can do this by filling our lives with the “heavy” and sincere deeds of worship and of goodness. We should remember that some of the “heaviest” of all deeds in the scale are a good character and the simple but profound phrase, “Subḥānallāhi wa bi-ḥamdihi, subḥānallāhi l-ʿaẓīm.”

---

15. Ummuhu (فَأُمُّهُ) – His mother

Linguistic Root & Etymology

Umm is a mother. Ummuhu is “his mother.”

The root is ʾ-M-M (أ-م-م).

• Morphology: Umm (أُمّ) is the noun for mother. The suffix -hu is “his.”
• Extended Semantic Range: The root means to be a source, origin, or something that is sought or aimed for. An `imām` (leader) is one who is followed. The `umm` is the source of the family. `Umm al-Kitāb` is the “mother” or source of the book.
• Occurrences in Qur’an: The root is very common. The word `umm` appears over 30 times.

This is one of the most terrifying metaphors in the Qur’an. The word `umm` (mother) universally represents a source of comfort, refuge, love, and belonging. The verse shockingly inverts this, stating that for the person with light scales, their `umm`—their only refuge, their final destination that will embrace and contain them—is the `Hāwiyah` (the Pit). It is a horrifying “homecoming” that conveys the ultimate state of abandonment and torment.

Classical Exegesis (Tafsir)

In Surah Al-Qari’ah (101:9), this is the description of the final abode of the one whose scale is light. “His mother will be a pit.” The commentators have explained this powerful and poignant metaphor in two ways. The first is that the “Pit” of Hellfire will be his “mother” in the sense that it will be his ultimate and final refuge and his permanent home, just as a mother’s embrace is a refuge for her child. This is a terrifying and an ironic use of the word “mother.” The second is that he will be thrown headfirst into the Fire, so that his “mother of the head” (his brain) will be in the “Pit.” In either case, it is a statement of an ultimate and a terrible homecoming.

Thematic Context

This is the central description of the punishment in the surah. It is the direct and the terrifying counterpart to the “pleasing life” of the righteous. The theme is one of a perfect and a just correspondence. A life of “light” deeds and of spiritual emptiness leads to a final and a terrible “fall” into the “Pit.” The surah is a powerful warning to avoid the path that leads to this terrible and unnatural “mother.”

Modern & Comparative Lens

The image of a “bottomless pit” is a universal and a timeless archetype of damnation. The Qur’an’s use of the specific and the shocking metaphor of the Pit being a “mother” is a unique and a powerful one. It is a literary and a theological device that is designed to create a sense of a profound and a terrible inversion of the natural order. The ultimate source of comfort (the mother) has become the ultimate source of torment.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to live our lives in a way that our ultimate “mother” and our final refuge will be the mercy of God, not the “Pit” of Hell. It is a call to make our scales heavy with good deeds, so that we may be saved from this terrible and final “fall.”