Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Al-Qiyamah

1. Al-ʿĀjilah (الْعَاجِلَة) – The Fleeting One

Linguistic Root & Etymology

The root is ʿ-J-L (ع-ج-ل), which means to hasten or to be quick. Al-ʿĀjilah is a name for the present, worldly life, emphasizing its hasty, fleeting, and transient nature.

Classical Exegesis (Tafsir)

In Surah Al-Qiyamah (75:20), a direct diagnosis is given for the denial of the Hereafter: “Nay! But you love the fleeting one.” The commentators explain that the root of humanity’s heedlessness is this deep-seated, emotional attachment to the immediate and tangible pleasures of the worldly life. This love for the “fleeting” world is what causes them to neglect and to forget the more important, lasting reality of the Hereafter. It is a problem of misplaced love.

Thematic Context

This connects to the central theme of the surah: the confrontation between the reality of the Hereafter and the human tendency to deny it. The surah presents a clear choice between two objects of ultimate concern: the “fleeting one” (al-ʿājilah) and the “Hereafter” (al-ākhirah). The theme is that the denial of the resurrection is not an intellectual problem, but an emotional and a psychological one, rooted in the powerful and deceptive allure of immediate gratification.

Modern & Comparative Lens

The concept of “present bias” or “hyperbolic discounting” is a key finding in modern behavioral economics. It is the well-documented human tendency to prefer smaller, immediate rewards over larger, delayed ones. This verse is a profound and ancient diagnosis of this very cognitive bias. The Qur’an frames this not just as an economic irrationality, but as a profound spiritual disease with eternal consequences.

Practical Reflection & Application

This verse is a powerful mirror for our own hearts. We must be honest with ourselves about our love for the “fleeting one.” The practical application is to consciously work on detaching our hearts from an excessive love for the dunyā and re-orienting our love towards the lasting reality of the ākhirah. This is done by remembering death, reflecting on the descriptions of Paradise, and prioritizing the deeds that will benefit us in our eternal home.

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2. ʿAlaqah (عَلَقَة) – A clinging clot

Linguistic Root & Etymology

The root is ʿ-L-Q (ع-ل-ق), which means to cling, to hang, or to be suspended. An ʿalaqah is a clinging substance, often identified as a leech or a blood-clot, which accurately describes the appearance of the early-stage embryo as it “clings” to the uterine wall.

Classical Exegesis (Tafsir)

In Surah Al-Qiyamah (75:38), as part of the argument for the resurrection, the surah recounts the stages of human creation. “Then he was a clinging clot; then [Allah] created and proportioned.” The commentators explain that this is a call to reflect on our own miraculous development. The One who can transform a despised drop of fluid into a “clinging clot,” and then fashion it into a perfectly proportioned human being, is surely capable of bringing that same human being back to life after they have turned to dust.

Thematic Context

This connects to the surah’s central theme of proving the reality of the resurrection through the signs of the “first creation.” The surah has presented the denier’s doubt, and this final section is a powerful, rational, and deeply personal refutation of that doubt. The theme is an argument from the greater to the lesser: the initial creation from a “clinging clot” is a far more wondrous and complex act than the re-creation of a being whose “blueprint” is already known to the Creator.

Modern & Comparative Lens

The Qur’an’s description of the early stages of embryology, using precise terms like “nuṭfah” and “ʿalaqah,” has been a source of great wonder for modern commentators in light of the discoveries of modern science. The description of the embryo as a “clinging thing” is a remarkably accurate one. This scientific accuracy in a 7th-century text is seen as a powerful sign of its divine origin.

Practical Reflection & Application

This verse is an invitation to a lifetime of wonder at the miracle of our own existence. The practical application is to reflect on the amazing stages of our own creation. We should reflect on our origins from a humble “clinging clot” and see this not as a mere biological fact but as a profound sign of our Creator. This reflection is a direct path to awe, humility, and a deeper and more rational faith in the reality of the Hereafter.

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3. Alqā maʿādhīrah (أَلْقَىٰ مَعَاذِيرَهُ) – He puts forth his excuses

Linguistic Root & Etymology

Alqā means he casts or puts forth. Maʿādhīr is the plural of maʿdhirah, an excuse or an apology.

Classical Exegesis (Tafsir)

In Surah Al-Qiyamah (75:14-15), after stating that the human being will be a “witness against himself,” the surah adds, “Even if he puts forth his excuses.” The commentators explain that on the Day of Judgment, in the face of the undeniable evidence of his own deeds, the sinner will still try to make “excuses” to justify his actions or to absolve himself of blame. The verse is a definitive statement that on that Day, all such excuses will be utterly futile. The person’s own self will be a more powerful witness than any of the flimsy excuses their tongue can concoct.

Thematic Context

This connects to the theme of the absolute and inescapable clarity of the Day of Judgment. The surah has described the cosmic signs that will leave no room for doubt. This verse describes the personal dimension of that clarity. The theme is one of the ultimate futility of self-deception. In this world, we can make excuses to ourselves and to others. In the next, the “witness of the self” will render all “excuses” null and void.

Modern & Comparative Lens

The psychological defense mechanism of “rationalization” or making excuses is a universal human tendency. This verse is a profound and ancient diagnosis of this. It is a powerful statement on the nature of a guilty conscience. The verse suggests that a day is coming when our own inner “witness” will overcome our own “excuse-making” faculty. It is the moment of ultimate, inescapable self-awareness.

Practical Reflection & Application

This verse is a powerful call to a life of honesty and a rejection of excuse-making. The practical application is to be honest with ourselves about our own shortcomings in this life. We should not try to rationalize our sins or to make excuses for our negligence. Instead, we should be like the “self-reproaching soul,” quick to admit our faults and to turn to God in sincere repentance. This is the only way to avoid the terrible and futile situation of “putting forth excuses” on the Day when they will be of no benefit.

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4. Allanna na jmaʿa ʿiẓāmah (أَلَّن نَّجْمَعَ عِظَامَهُ) – That We will not assemble his bones

Linguistic Root & Etymology

Allanna na jmaʿa is an emphatic “that We will never assemble.” ʿIẓāmah is “his bones.”

Classical Exegesis (Tafsir)

In Surah Al-Qiyamah (75:3), this is the central doubt of the human denier. “Does man think that We will not assemble his bones?” The commentators explain that this is the core of the materialist’s skepticism. After a person dies and their body completely decomposes, leaving nothing but scattered and decayed “bones,” they find it impossible to believe that these bones could ever be re-assembled into a living being. The verse frames the entire problem of the resurrection around this very specific, physical challenge.

Thematic Context

This is the central question that the entire surah is designed to answer. The surah’s theme is the absolute certainty of the resurrection. By quoting the denier’s own doubt so precisely, the surah is preparing to dismantle it. The theme is one of a direct and a rational confrontation. The surah does not ignore the skeptic’s question; it states it clearly and then proceeds to answer it with a series of powerful and undeniable proofs.

Modern & Comparative Lens

The question of what happens to our physical bodies after death is a central one in all eschatologies. This verse is a powerful articulation of the classic skeptical position. The surah’s response is a profound one. It does not just say, “Yes, We will.” It goes a step further in the next verse, stating that God has the power to re-create not just the bones, but even the most intricate and individual of all parts, the fingertips.

Practical Reflection & Application

This verse encourages us to confront our own doubts with the powerful arguments of the Qur’an. The practical application is to reflect on the profound proofs that God Himself provides for the resurrection. We should reflect on our own creation from a single cell, and on God’s power to create the entire cosmos. This reflection is the divine cure for the doubt that would question His ability to “assemble our bones.”

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5. Ayna al-mafarr (أَيْنَ الْمَفَرُّ) – Where is the escape?

Linguistic Root & Etymology

Ayna is “where?” Al-Mafarr (root: F-R-R (ф-р-р)) is a place of flight or escape.

Classical Exegesis (Tafsir)

In Surah Al-Qiyamah (75:10), this is the desperate and terrified cry of the human being on the Day of Judgment. “On that Day, man will say, ‘Where is the escape?'” The commentators explain that on that Day, when the sky is darkened and the sun and the moon are joined, the human being will be in a state of absolute terror and will desperately look for any possible “place of escape” or refuge from the momentous events that are unfolding. The verse that immediately follows gives the devastating answer: “No! There is no refuge!”

Thematic Context

This connects to the surah’s central theme of the absolute and inescapable nature of the Day of Judgment. The surah is a powerful warning that there is no exit from the divine court. The human cry, “Where is the escape?”, is the ultimate expression of their powerlessness. The theme is that the only true “escape” from the terror of that Day is to “escape to God” through faith and repentance in this life.

Modern & Comparative Lens

The cry “Where is the escape?” is the universal and timeless cry of the human soul in the face of an overwhelming and an inescapable catastrophe. It is a powerful literary and a psychological depiction of the state of ultimate existential terror. The Qur’an uses this raw and powerful human cry to make the reality of the Day of Judgment deeply and personally felt by the listener.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to find our “place of escape” now, in this life. The Prophet taught that the true refuge is in God. We should “flee to Allah” from His own punishment. By finding our refuge in His mercy, His forgiveness, and His guidance in this life, we hope to be among those who are in a state of security on the Day when the heedless are crying, “Where is the escape?”

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6. Balā qādirīna (بَلَىٰ قَادِرِينَ) – Yes indeed, We are able

Linguistic Root & Etymology

Balā is an emphatic “yes indeed.” Qādirīn (root: Q-D-R (қ-д-р)) means “We are able” or “We are powerful.”

Classical Exegesis (Tafsir)

In Surah Al-Qiyamah (75:4), this is the direct and powerful divine answer to the skeptic’s question about assembling the bones. “Yes indeed, We are able to perfectly restore his very fingertips.” The commentators explain that this is a devastatingly powerful and scientific argument. God does not just say that He can re-assemble the large bones. He makes the far greater and more precise claim that He can perfectly restore even the “fingertips” (banān), which are the most intricate and the most unique part of the human body, with their individual fingerprints. If He has the power to do this, then surely the re-assembly of the larger bones is a simple matter.

Thematic Context

This is a central part of the surah’s theme of proving the resurrection with a powerful and a rational argument. The theme is to overwhelm the doubt of the skeptic with a proof of God’s immense and precise power. The argument from the fingertips is a powerful and a specific example of the divine knowledge and ability that will be at work in the “new creation.” It is a statement of perfect and meticulous creative power.

Modern & Comparative Lens

This verse is one of the most famous and powerful examples of the scientific foresight of the Qur’an. The fact that every individual’s fingertips are unique is a relatively modern discovery, the basis for the science of dactyloscopy (fingerprinting). The Qur’an’s use of the “fingertips” as the ultimate example of the precision of the re-creation, 1400 years ago, is seen by Muslims as a stunning and undeniable sign of its divine origin.

Practical Reflection & Application

This verse should fill our hearts with a sense of absolute and unshakeable certainty in the reality of the resurrection. The practical application is to live our lives with the full and certain knowledge that our every action is being recorded and that we will be brought back to account for it in a new creation that will be so perfect that even our very fingertips will be restored. This is a powerful motivation for a life of accountability and piety.

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7. Banānah (بَنَانَه) – His very fingertips

Linguistic Root & Etymology

The root is B-N-N (б-н-н). Banān refers to the fingertips or the tips of the toes.

Classical Exegesis (Tafsir)

In Surah Al-Qiyamah (75:4), God answers the skeptic’s doubt about re-assembling the bones by saying, “Yes indeed, We are able to perfectly restore his very fingertips.” The commentators have marveled at the choice of this specific body part. The fingertips are the most intricate and the most individual of all our parts. The verse is a powerful statement of God’s meticulous and precise creative power. The One who can perfectly re-create the unique and intricate patterns of the fingertips can surely re-create the rest of the body.

Thematic Context

This is a central part of the surah’s theme of proving the resurrection with a powerful and a rational argument. The theme is to overwhelm the doubt of the skeptic with a proof of God’s immense and precise power. The argument from the fingertips is a powerful and a specific example of the divine knowledge and ability that will be at work in the “new creation.” It is a statement of perfect and meticulous creative power.

Modern & Comparative Lens

This verse is one of the most famous and powerful examples of the scientific foresight of the Qur’an. The fact that every individual’s fingertips are unique is a relatively modern discovery, the basis for the science of fingerprinting. The Qur’an’s use of the “fingertips” as the ultimate example of the precision of the re-creation, 1400 years ago, is seen by Muslims as a stunning and undeniable sign of its divine origin.

Practical Reflection & Application

This verse should fill our hearts with a sense of absolute and unshakeable certainty in the reality of the resurrection. The practical application is to live our lives with the full and certain knowledge that our every action is being recorded and that we will be brought back to account for it in a new creation that will be so perfect that even our very fingertips will be restored. This is a powerful motivation for a life of accountability and piety.

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8. Bariqa al-baṣaru (بَرِقَ الْبَصَرُ) – The sight is dazzled

Linguistic Root & Etymology

Bariqa (root: B-R-Q (б-р-қ)) means to be dazzled or bewildered by a flash of lightning (barq). Al-Baṣar is the sight.

Classical Exegesis (Tafsir)

In Surah Al-Qiyamah (75:7), this is the first of the three great cosmic signs that will occur on the Day of Judgment. “So when the sight is dazzled…” The commentators explain that on that Day, the terror and the overwhelming nature of the events will be so great that the human eye will be “dazzled” and bewildered. The sight will be fixed in a state of shocked and terrified confusion, unable to process the momentous and terrible events that are unfolding. It is the beginning of the complete breakdown of the normal human faculties.

Thematic Context

This connects to the surah’s central theme of the awesome and world-altering nature of the Day of Judgment. The surah is a vivid and cinematic depiction of the end of the world. This is the first of the great “scenes” of that final day. The theme is one of a complete and a total cosmic upheaval, an event so powerful that it will “dazzle” the very sight of the human being.

Modern & Comparative Lens

The image of the “dazzled sight” is a powerful and universal one for a state of shock and bewilderment in the face of an overwhelming event. The Qur’an uses this powerful psychological and sensory image to convey the sheer terror and the awe-inspiring nature of the Final Day. It is a literary and a theological device to make the abstract concept of the Hereafter a more immediate and a visceral reality.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to strive to be among those whose hearts are filled with a peaceful certainty on that Day, not with a terrified and a “dazzled” sight. We should prepare for this great event by living a life of faith and righteousness, so that on the Day when the sights of the deniers are “dazzled,” we may be among those who are looking towards their Lord, radiant with joy.

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9. Baṣīrah (بَصِيرَةٌ) – A witness

Linguistic Root & Etymology

The root is B-Ṣ-R (б-с-р), meaning to see. Baṣīrah is a noun that means clear evidence, insight, or, in this context, a witness.

Classical Exegesis (Tafsir)

In a powerful statement on the Day of Judgment in Surah Al-Qiyamah (75:14), the surah declares, “Rather, man, against himself, will be a witness.” The commentators explain that on that Day, the human being’s own self—their soul, their limbs, their conscience—will become a clear and an undeniable “witness” against them. There will be no need for external witnesses, because the person’s own being will testify to the truth of their own deeds. It is a state of ultimate and inescapable self-awareness.

Thematic Context

This connects to the theme of the absolute and inescapable clarity of the final judgment. The surah has described the cosmic signs that will leave no room for doubt. This verse describes the personal dimension of that clarity. The theme is one of the ultimate futility of self-deception. In this world, we can lie to ourselves and to others. In the next, our own “self” will become the ultimate and most truthful “witness,” rendering all lies and excuses null and void.

Modern & Comparative Lens

The concept of the “conscience” as an “inner witness” is a central theme in many philosophical and psychological traditions. This verse is a powerful and a direct Qur’anic expression of this. It is a profound statement on the nature of the self. The surah suggests that our actions are not fleeting events, but are inscribed on our very being, and a day is coming when this inner record will be made manifest and will become the primary “witness” in our own trial.

Practical Reflection & Application

This verse is a powerful call to a life of honesty and a rejection of self-deception. The practical application is to be honest with ourselves about our own shortcomings in this life. We should not try to rationalize our sins or to make excuses for our negligence. Instead, we should be like the “self-reproaching soul,” quick to admit our faults and to turn to God in sincere repentance. This is the only way to ensure that our inner “witness” will be a source of joy for us on that Day, not a source of shame.

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10. Bāsirah (بَاسِرَةٌ) – Despondent

Linguistic Root & Etymology

The root is B-S-R (б-с-р). A face that is bāsirah is one that is scowling, despondent, and contorted with misery and the expectation of a terrible fate.

Classical Exegesis (Tafsir)

In Surah Al-Qiyamah (75:24), this is the description of the faces of the disbelievers on the Day of Judgment. “And some faces, that Day, will be despondent.” The commentators explain that this is the outward manifestation of their inner state of despair and terror. Their faces will be grim and scowling, not just from the punishment they are already experiencing, but from the certain knowledge that an even greater and more terrible calamity (fāqirah) is about to befall them.

Thematic Context

This connects to the central theme of the surah: the two contrasting destinies in the Hereafter. This verse is the direct and powerful counterpart to the description of the “radiant faces” (wujūhun nāḍirah) of the believers. The surah paints a vivid and a visual picture of the final sorting of humanity. The theme is that our inner state of belief or disbelief in this life will be directly and physically manifested on our very faces in the next.

Modern & Comparative Lens

The idea that the face is the “mirror of the soul” is a universal one. This verse is a powerful eschatological expression of this. It suggests that on the Day of Judgment, our faces will become a perfect and an undeniable reflection of the reality of our inner selves. The “despondent” face is the face of a soul that is in a state of absolute despair.

Practical Reflection & Application

This verse is a powerful motivation to strive to be among those whose faces will be “radiant” on that Day, not “despondent.” The practical application is to cultivate the inner state of faith, hope, and sincerity that is the source of that radiant light. By turning our hearts towards our Lord in this life, we hope to be among those whose faces will be turned towards Him in joyful expectation in the next.

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11. Dhahaba ilā ahlihi yatamaṭṭā (ذَهَبَ إِلَىٰ أَهْلِهِ يَتَمَطَّىٰ) – He went to his people, swaggering

Linguistic Root & Etymology

Dhahaba is “he went.” Ilā ahlihi is “to his people.” Yatamaṭṭā (root: M-Ṭ-Ṭ (м-т-т)) means to swagger, to walk with a proud and an arrogant gait.

Classical Exegesis (Tafsir)

In Surah Al-Qiyamah (75:33), this is the description of the disbeliever after he has heard the message and has chosen to reject it. “Then he went to his people, swaggering.” The commentators explain that this is a powerful and a vivid depiction of his arrogance. After having rejected the ultimate truth and the call to humility, he returns to his like-minded family and friends with a proud and a boastful walk. His “swagger” is a physical manifestation of his arrogant and self-satisfied state of disbelief.

Thematic Context

This connects to the theme of the surah as a critique of the arrogant character of the denier. The surah has presented a series of profound and humbling realities. This verse shows the response of the arrogant heart. The theme is one of a profound and a tragic irony. The man is walking with the proud swagger of a victor, when in reality, he has just sealed his own eternal doom. His swagger is the walk of a man who is marching towards his own destruction.

Modern & Comparative Lens

The “swagger” is a universal symbol of pride, arrogance, and a deluded sense of self-importance. This Qur’anic verse is a powerful and a timeless psychological portrait of the arrogant denier. It captures in a single, vivid image the entire worldview of one who finds their pride not in submission to the truth, but in its rejection.

Practical Reflection & Application

This verse is a profound warning against the dangers of pride. The practical application is to cultivate the opposite quality in our own lives: humility. Our walk should be a humble and a dignified one, not a “swaggering” one. We should respond to the reminder of God not by turning away with pride, but by turning towards Him with a humble and a submissive heart. This is the posture of a true believer, both in body and in soul.

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12. Fāqirah (فَاقِرَةٌ) – A back-breaking calamity

Linguistic Root & Etymology

The root is F-Q-R (ф-қ-р). A fāqirah is a calamity or a disaster that is so great that it “breaks the back” (the faqār) of the one it afflicts.

Classical Exegesis (Tafsir)

In the description of the despondent faces of the disbelievers in Surah Al-Qiyamah (75:25), the surah explains the reason for their misery. “Thinking that there is about to be done to them a back-breaking calamity.” The commentators explain that their despondency is not just a general sadness; it is a state of active and terrible expectation. They know, with absolute certainty, that a final, devastating, and “back-breaking” punishment is about to be inflicted upon them. It is the terror of the final sentencing.

Thematic Context

This connects to the surah’s central theme of the terror and the certainty of the Day of Judgment for the deniers. The surah is a vivid and a cinematic depiction of the events of that Day. The “fāqirah” is the ultimate and final act of the tragedy. The theme is one of a perfect and a just correspondence. A life of arrogant denial leads to a final moment of expecting a “back-breaking” punishment. It is the ultimate and the most terrible of all reckonings.

Modern & Comparative Lens

The image of a “back-breaking” calamity is a powerful and universal one for a disaster that is completely overwhelming and destructive. The Qur’an uses this powerful, physical image to convey the sheer and absolute horror of the final punishment. It is a literary and a theological device to make the listener feel the weight and the terror of the fate that awaits the arrogant.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to live our lives in such a way that we are not among those who will be expecting a “back-breaking calamity” on that Day. We should strive to be among those who, because of their faith and their good deeds, are expecting the mercy and the good pleasure of their Lord. It is a call to prepare for a future of hope, not a future of terror.

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13. Al-Firāq (الْفِرَاقُ) – The parting

Linguistic Root & Etymology

The root is F-R-Q (ф-р-қ), which means to separate. Al-Firāq is the verbal noun, meaning the separation, the parting, or the departure.

Classical Exegesis (Tafsir)

In the powerful and poignant description of the final moments of life in Surah Al-Qiyamah (75:28), the surah says of the dying person, “And he is certain that it is the parting.” The commentators explain that at the moment when the soul has reached the throat and the person is in their death throes, they will know with absolute certainty that this is the final “parting”—the separation of the soul from the body, and the final departure from the worldly life and from one’s loved ones. It is the moment of ultimate and irreversible transition.

Thematic Context

This connects to the surah’s theme of the certainty and the inescapability of the Hereafter. The surah is a sustained argument against those who deny the life after death. This scene of the deathbed is a powerful and a personal proof. The theme is that every single human being, believer and disbeliever alike, will have a moment of absolute “certainty” of the “parting.” The surah is a call to have this certainty now, while it can still be of benefit.

Modern & Comparative Lens

The moment of “parting” is the ultimate human drama. The Qur’anic description is a profound and a psychologically astute one. It focuses on the inner, cognitive state of the dying person: the dawning of the absolute “certainty” of the end. It is a timeless and a universal depiction of the final moments of the human experience, a moment of profound and solemn transition.

Practical Reflection & Application

This verse is a powerful and a direct reminder of our own mortality. We will all have our own moment when we are “certain” that it is “the parting.” The practical application is to live our lives in a state of readiness for this moment. We should strive to be among those who can face this “parting” with a heart that is at peace, with a soul that is content, and with a hopeful expectation of the meeting with our Lord.

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14. Iltaffat al-sāqu bi-l-sāq (وَالْتَفَّتِ السَّاقُ بِالسَّاقِ) – And the leg is wrapped around the leg

Linguistic Root & Etymology

Iltaffat means “it is wrapped around” or “it is joined.” Al-Sāq is the leg or the shin.

Classical Exegesis (Tafsir)

In the description of the deathbed scene in Surah Al-Qiyamah (75:29), this is the physical description of the final moments. The commentators have offered several powerful interpretations for this. It can be a literal description of the physical state of the dying person, as their legs become lifeless and are wrapped together. It can also be a powerful metaphor for the state of the soul. The “calamity of the world” is being joined with the “calamity of the Hereafter.” The last hardship of this life is being “wrapped” together with the first hardship of the next. It is a moment of an intense and a double affliction.

Thematic Context

This connects to the surah’s theme of the terror and the reality of the transition to the next life. The surah is a vivid and a visceral depiction of the end. This detail is a powerful and a poignant one. The theme is that death, for the unprepared, is not a peaceful release, but is a moment of intense and compounded difficulty. It is the final and most terrible of all worldly and otherworldly struggles.

Modern & Comparative Lens

The image of the “leg being wrapped around the leg” is a powerful and a poetic one. It is a metaphor for a state of utter helplessness and the compounding of one calamity upon another. It is a timeless literary and a psychological depiction of a moment of ultimate crisis, where all of one’s struggles come together in a final, overwhelming intensity.

Practical Reflection & Application

This verse is a profound and a sobering reminder of the difficulty of the final moments of life for those who are unprepared. The practical application is to strive to be among those whose final moments are made easy by the mercy of God. We should live a life of righteousness and we should pray for a good end, so that at the moment when the “leg is wrapped around the leg,” our hearts will be at peace, and we will be met by the angels of mercy, not the angels of punishment.

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15. Jumiʿa al-shamsu wa-l-qamaru (وَجُمِعَ الشَّمْسُ وَالْقَمَرُ) – The sun and the moon are joined

Linguistic Root & Etymology

Jumiʿa is “they are joined” or “brought together.” Al-Shams is the sun. Al-Qamar is the moon.

Classical Exegesis (Tafsir)

In the description of the cosmic signs of the Day of Judgment in Surah Al-Qiyamah (75:9), this is the third and final sign. The commentators have explained this in several ways. It could mean that they will be “joined” in the sense that they will both rise from the west. It could mean that they will be “joined” in the sense that they will both lose their light. Or it could mean that they will literally collide or be brought together as part of the complete collapse of the solar system. In all cases, it is a sign of a massive and a terrifying cosmic upheaval.

Thematic Context

This connects to the surah’s central theme of the complete and utter dissolution of the world order on the Day of Judgment. The surah has already mentioned the dazzling of the sight and the eclipsing of the moon. This is the final and most dramatic of the celestial signs. The theme is that the most stable and the most predictable of all cosmic realities—the separate and the regular paths of the sun and the moon—will be completely undone. It is the ultimate sign that the old world is ending and a new one is beginning.

Modern & Comparative Lens

The image of the sun and the moon being “joined” is a powerful and a terrifying apocalyptic image. From a modern astronomical perspective, the idea of the sun and the moon being disrupted from their orbits would mean the end of all life on earth. The verse is a powerful and a scientifically resonant image of the end of the world. It is a literary and a theological device to convey the sheer, cosmic scale of the Final Day.

Practical Reflection & Application

This verse is a profound reminder of the impermanence of the entire universe. If the sun and the moon themselves will be “joined,” then how fleeting are our own lives and our own concerns? The practical application is to not place our ultimate hope or our ultimate security in any created thing, but to place it only in the eternal Creator who will remain after the sun and the moon have been extinguished.

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16. Kadhdhaba wa tawallā (كَذَّبَ وَتَوَلَّىٰ) – He denied and he turned away

Linguistic Root & Etymology

Kadhdhaba is “he denied.” Tawallā is “he turned away.”

Classical Exegesis (Tafsir)

In Surah Al-Qiyamah (75:32), this is the description of the core sin of the arrogant disbeliever. “But he denied and he turned away.” The commentators explain that this is a comprehensive description of his rejection. His rejection was twofold. It was an internal act of the heart (“he denied” the truth). And it was an external act of the body (“he turned away” from obedience). This is the direct opposite of the two core actions of the believer, who “affirms the truth” (ṣaddaqa) and “prays” (ṣallā).

Thematic Context

This connects to the surah’s central theme of the two opposing paths. The surah has presented a clear choice. This verse is the definitive summary of the path of the denier. The theme is one of a complete and a holistic rejection. The disbeliever’s heart and their body are united in their opposition to the truth. This is contrasted with the believer, whose heart and body are united in their submission to the truth.

Modern & Comparative Lens

The combination of “denial” and “turning away” is a powerful psychological portrait of a state of active rejection. It is not a passive state of ignorance, but a conscious and a willful choice to both reject a truth intellectually and to turn away from it behaviorally. It is a timeless and a universal description of the state of the stubborn and the arrogant denier.

Practical Reflection & Application

This verse is a powerful warning. The practical application is to be the opposite of this. We should strive to be people who “affirm the truth and who pray.” This means that our faith should not just be an internal feeling; it must be coupled with the outward action of turning *towards* God in prayer and in obedience. It is a call to a faith that is whole, where the heart and the body are united in their submission.

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17. Khalaqa fa-sawwā (خَلَقَ فَسَوَّىٰ) – He created and He proportioned

Linguistic Root & Etymology

Khalaqa is “He created.” Fa-sawwā is “then He proportioned” or “He made perfect.”

Classical Exegesis (Tafsir)

In the argument for the resurrection in Surah Al-Qiyamah (75:38), after mentioning the creation from a “clinging clot,” the verse says, “then [Allah] created and proportioned.” The commentators explain that this is a description of the perfect and the masterful art of the divine creation. God does not just “create” in a general sense; He also “proportions” (taswiyah). He gives every part of the creation its perfect form, its correct size, and its proper function, all in a state of perfect harmony and balance. The human being is the ultimate masterpiece of this perfect “proportioning.”

Thematic Context

This connects to the surah’s theme of the power and the wisdom of God as a proof for the resurrection. The surah is a call to reflect on the miracle of our own creation. The theme is that the One who had the power and the wisdom to “create and to proportion” us with such a perfect and intricate design in the first place surely has the power to bring us back a second time. The perfection of the first creation is the ultimate proof for the possibility of the second.

Modern & Comparative Lens

The concept of the “fine-tuning” of the universe and of the biological organisms within it is a central topic in modern discussions of science and religion. This verse is a beautiful and a concise Qur’anic statement of this. The concept of “taswiyah” is the Islamic term for this perfect “proportioning” and fine-tuning. It is a powerful argument from design.

Practical Reflection & Application

This verse is a profound call to gratitude and awe. The practical application is to reflect on the perfect “proportioning” of our own bodies and the world around us. We should see in the perfect design of our hands, our eyes, and our minds a direct sign of the masterful wisdom of our Creator. This reflection is a direct path to a deeper and a more rational faith, and a powerful cure for the arrogance that would lead one to deny such a clear and a personal sign.

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18. Khasafa al-qamar (وَخَسَفَ الْقَمَرُ) – And the moon is eclipsed

Linguistic Root & Etymology

The root is KH-S-F (х-с-ф), which means to be eclipsed or to lose its light. Khasafa al-qamar means “the moon is eclipsed.”

Classical Exegesis (Tafsir)

In the description of the cosmic signs of the Day of Judgment in Surah Al-Qiyamah (75:8), this is the second of the three great signs. The commentators explain that on that Day, the moon will completely lose its light and will become dark. It is a sign of the beginning of the end of the cosmic order. The familiar and beautiful light of the moon, which has been a guide and a source of wonder for humanity throughout its history, will be extinguished.

Thematic Context

This connects to the surah’s central theme of the complete and utter dissolution of the world order on the Day of Judgment. The surah has already mentioned the dazzling of the sight. This is the second great “scene” of that final day. The theme is that the most stable and the most predictable of all cosmic realities—the light of the celestial bodies—will be completely undone. It is the ultimate sign that the old world is ending and a new one is beginning.

Modern & Comparative Lens

The image of the “darkening of the moon” is a powerful and a universal apocalyptic archetype, also found in the biblical tradition. It is a symbol of a cosmic catastrophe and the end of the normal order of time. The Qur’an uses this powerful and evocative image to create a sense of the immense and awesome scale of the Final Day.

Practical Reflection & Application

This verse is a profound reminder of the impermanence of the entire universe. If the moon itself will be “eclipsed” and lose its light, then how fleeting are our own lives and our own concerns? The practical application is to not place our ultimate hope or our ultimate security in any created thing, but to place it only in the eternal Creator who is the “Light of the heavens and the earth,” and whose light will never be extinguished.

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19. Lā ṣaddaqa wa lā ṣallā (فَلَا صَدَّقَ وَلَا صَلَّىٰ) – He did not affirm the truth and he did not pray

Linguistic Root & Etymology

Lā ṣaddaqa means “he did not affirm the truth.” Wa lā ṣallā means “and he did not pray.”

Classical Exegesis (Tafsir)

In Surah Al-Qiyamah (75:31), this is the summary of the core sins of the arrogant disbeliever. The commentators explain that this is a comprehensive description of his state of rejection. His rejection was twofold. He did not have the inner conviction (“he did not affirm the truth” in his heart). And he did not perform the outer action of submission (“he did not pray”). This is the direct and perfect opposite of the true believer, whose life is based on the affirmation of the truth and the act of prayer.

Thematic Context

This connects to the surah’s central theme of the two opposing paths. The surah has presented a clear choice. This verse is the definitive summary of the path of the denier. The theme is one of a complete and a holistic rejection. The disbeliever’s heart and their body are united in their opposition to the truth. This is then followed by the description of his positive actions: “But he denied and he turned away.” His life was an absence of good and a presence of evil.

Modern & Comparative Lens

The combination of the failure to “affirm the truth” (a cognitive and a creedal failure) and the failure to “pray” (a practical and a ritual failure) is a powerful diagnosis of a complete and a total rejection of the religious life. It is a timeless and a universal description of the state of the person who has rejected both the creed and the practice of a faith.

Practical Reflection & Application

This verse is a powerful and a direct warning. The practical application is to be the opposite of this. We must strive to be people who “affirm the truth and who pray.” This means that our faith should not just be an internal feeling; it must be coupled with the outward and the regular action of turning towards God in prayer. It is a call to a faith that is whole, where the heart and the body are united in their submission.

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20. Lā tuḥarrik bihi lisānaka (لَا تُحَرِّكْ بِهِ لِسَانَكَ) – Do not move with it your tongue

Linguistic Root & Etymology

Lā tuḥarrik is “Do not move.” Bihi is “with it.” Lisānaka is “your tongue.”

Classical Exegesis (Tafsir)

In a unique and intimate passage in Surah Al-Qiyamah (75:16), this is a direct command given to the Prophet Muhammad during the process of revelation. “Do not move with it your tongue to hasten it.” The commentators explain that out of his intense love for the Qur’an and his fear that he might forget it, the Prophet used to repeat the words of the revelation along with the Angel Gabriel as they were being revealed. This verse is a gentle and a loving divine instruction to him to be calm and to just listen. God then gives him a threefold guarantee: that He will ensure its “collection” in his heart, its correct “recitation” by his tongue, and its final “clarification.”

Thematic Context

This is a unique and a fascinating interlude in the surah that deals with the theme of the nature of the revelation itself. The surah is a powerful divine word, and this passage gives us a glimpse into the human and the divine process of its transmission. The theme is one of profound reassurance. It is a divine guarantee of the perfect preservation and the perfect clarification of the Qur’an. The Prophet’s only job is to be a pure and a receptive vessel.

Modern & Comparative Lens

This passage is of immense significance in the study of the history of the Qur’an. It is a powerful internal testimony to the nature of the revelatory experience. It is not a process of “automatic writing,” but a real and a dynamic encounter. The divine instruction to “not move your tongue” is a powerful symbol of the receptive, rather than the creative, role of the Prophet in the process of revelation.

Practical Reflection & Application

This verse, while specifically for the Prophet, teaches us a profound lesson in the etiquette of receiving knowledge. When we are listening to a teacher or to a recitation of the Qur’an, our first duty is to listen attentively and with a quiet heart. The practical application is to not be too hasty to speak or to interrupt when we are in a state of learning. We should allow the knowledge to be fully “collected” in our hearts before we are hasty with our own tongues. It is a call to a deep and a receptive listening.

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21. Al-Nafs al-lawwāmah (النَّفْسِ اللَّوَّامَةِ) – The self-reproaching soul

Linguistic Root & Etymology

Al-Nafs is the soul. Al-Lawwāmah (root: L-W-M (л-у-м)) is an intensive participle meaning that which constantly blames or reproaches.

Classical Exegesis (Tafsir)

In the opening verses of Surah Al-Qiyamah (75:2), this is the second of the two things by which God swears an oath. “And I swear by the self-reproaching soul.” The commentators have offered two primary and complementary interpretations. The first is that this refers to the soul of the believer, which is constantly in a state of “reproaching” itself. It is the conscience that feels regret for its sins and that blames itself for its shortcomings in its duty to God. It is a soul that is alive and is engaged in a constant process of self-correction. The second interpretation is that it refers to all souls on the Day of Judgment, when even the most arrogant of disbelievers will “reproach” themselves for their wasted lives and their denial of the truth.

Thematic Context

This connects to the surah’s central theme of accountability and the inner witness. The surah is a powerful discourse on the reality of the final judgment. By swearing an oath by the “self-reproaching soul,” the surah is grounding the reality of the final, external judgment in the reality of the present, internal judgment of our own conscience. The theme is that the very existence of our conscience is a proof and a foretaste of the great and final reckoning to come.

Modern & Comparative Lens

The concept of the “conscience” or the “inner critic” is a central topic in psychology and philosophy. This Qur’anic term, “al-nafs al-lawwāmah,” is a beautiful and a precise description of this faculty. The surah’s oath by this faculty is a profound statement of its importance. It is not just a psychological quirk; it is a divinely-instilled witness that is a sign of our moral and spiritual nature.

Practical Reflection & Application

This verse is a call to nurture and to listen to our own “self-reproaching soul.” We should not try to silence our conscience. The practical application is to be grateful for the gift of a conscience that “reproaches” us when we do wrong. We should see this inner voice not as an enemy, but as our closest friend and our most sincere guide. It is the inner compass that can lead us back to the path of repentance and to the mercy of our Lord.

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22. Mā qaddama wa akhkhara (مَا قَدَّمَ وَأَخَّرَ) – What he has sent forth and left behind

Linguistic Root & Etymology

Mā qaddama is “what he has sent forth.” Wa akhkhara is “and what he has left behind.”

Classical Exegesis (Tafsir)

In Surah Al-Qiyamah (75:13), the surah states, “Man will be informed that Day of what he sent forth and what he left behind.” The commentators have explained this in several beautiful ways. It can mean that he will be informed of his first deeds and his last deeds. It can mean that he will be informed of the deeds he did (“sent forth”) and the deeds he intended to do but did not (“left behind”). The most common and profound interpretation is that he will be informed of the deeds he “sent forth” in his own lifetime, and the legacy that he “left behind”—the good and the bad examples that continued to produce fruits or sins for him even after his death.

Thematic Context

This connects to the theme of the comprehensive and the complete nature of the final accounting. The surah has emphasized that the judgment is a reality. This verse adds a profound and a sobering detail to that accounting. The theme is that our accountability does not end at our death. We are also responsible for the “legacy” that we leave behind, for the ongoing effects of our actions in the world. It is a powerful statement on the far-reaching consequences of our choices.

Modern & Comparative Lens

The concept of “legacy” is a central human concern. This verse gives this concept a profound and an eternal dimension. It is a powerful theological statement on the idea of “ripples in a pond.” Our actions do not just end with us; they have consequences that continue to unfold in the world, and we will be held accountable for the entirety of that legacy. This is a profound and a powerful call to a life of responsible influence.

Practical Reflection & Application

This verse is a direct and a powerful call to be mindful of the legacy we are building. The practical application is to strive to be a source of “good that we leave behind.” This could be by raising righteous children, by teaching beneficial knowledge, by establishing a continuous charity (ṣadaqah jāriyah), or by simply being a good example for others to follow. It is a call to a life that will continue to bear good fruit for us even after we have departed from this world.

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23. Man rāqin (مَنْ ۜ رَاقٍ) – Who is a magician/healer?

Linguistic Root & Etymology

Man is “who?” Rāq (root: R-Q-Y (р-қ-й)) is one who performs an incantation, a magical spell, or a form of spiritual healing (ruqyah).

Classical Exegesis (Tafsir)

In the poignant deathbed scene in Surah Al-Qiyamah (75:27), after the soul has reached the throat, it is said, “And it is said, ‘Who is a magician/healer?'” The commentators explain this as the desperate and futile cry of the family and the attendants of the dying person. They have exhausted all the normal, physical means of medicine. In their final, desperate act, they are looking for anyone—a doctor, a healer, a magician—who can perform some kind of “incantation” to save their loved one from the clutches of death. It is the cry of ultimate human helplessness.

Thematic Context

This connects to the theme of the surah as a powerful confrontation with the reality of human powerlessness before the decree of death. The surah is a sustained argument against human arrogance. This scene is the ultimate refutation of that arrogance. The theme is that at the moment of death, all human power, all human knowledge, and all human cleverness become completely and utterly useless. The only reality that remains is the decree of God.

Modern & Comparative Lens

The search for a “miracle cure” in the face of a terminal illness is a timeless and a universal human experience. This verse is a profound and a poignant depiction of this. It is a realistic portrayal of the final moments of a life, where all worldly hopes have been exhausted. It is a powerful reminder of the limits of medicine and the ultimate reality of our own mortality.

Practical Reflection & Application

This verse is a profound and a humbling reminder. The practical application is to place our ultimate hope for healing and for life not in the hands of doctors or “healers,” but in the hands of God. While we must take all the necessary medical means, we should do so with the full and certain knowledge that the final decision of life and death belongs to Him alone. This is a call to a faith that is grounded in the ultimate reality, not in a false hope in the power of created beings.

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24. Nāḍirah (نَاضِرَةٌ) – Radiant

Linguistic Root & Etymology

The root is N-Ḍ-R (н-д-р), which means to be radiant, blooming, or fresh with beauty. The active participle nāḍirah describes a face that is shining with joy and beauty.

Classical Exegesis (Tafsir)

In Surah Al-Qiyamah (75:22), this is the first description of the faces of the believers on the Day of Judgment. “Some faces, that Day, will be radiant.” The commentators explain that this is the outward manifestation of their inner state of joy, peace, and security. Their faces will be literally “radiant” with the light of their faith and the bliss of their impending reward. This radiance is a sign of their success and their honored status. It is the beauty of a soul that is at peace and is content with its Lord.

Thematic Context

This connects to the central theme of the surah: the two contrasting destinies in the Hereafter. This is the first of the two portraits. The “radiant faces” are the direct and powerful counterpart to the “despondent faces” of the disbelievers. The surah paints a vivid and a visual picture of the final sorting of humanity. The theme is that our inner state of belief or disbelief in this life will be directly and physically manifested on our very faces in the next.

Modern & Comparative Lens

The idea that the face is the “mirror of the soul” and that a state of inner joy can produce an outer “radiance” is a universal one. This verse is a powerful eschatological expression of this. The ultimate joy of the believers is so profound that it will physically transfigure their faces, making them “radiant.” The reason for this radiance is given in the next verse: they will be “looking at their Lord.”

Practical Reflection & Application

This verse should fill our hearts with a deep and a beautiful aspiration. We should strive to be among those whose faces will be “radiant” on that Day. The practical application is to cultivate the inner state that is the source of that radiance. We should work on purifying our hearts, strengthening our faith, and doing the deeds that will make our souls joyful on that Day. It is a call to a life of inner beauty, with the hope that it will be manifested as an outer, eternal radiance.

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25. Nāẓirah (نَاظِرَةٌ) – Looking

Linguistic Root & Etymology

The root is N-Ẓ-R (н-з-р), meaning to look or to see. The active participle nāẓirah means “looking.”

Classical Exegesis (Tafsir)

In Surah Al-Qiyamah (75:23), this is the explanation for the radiance on the faces of the believers. “To their Lord, they will be looking.” The commentators explain that this is a reference to the ultimate and the greatest of all the blessings of Paradise: the beatific vision, the act of seeing God Himself. This is the ultimate fulfillment of the believer’s longing and the source of the most profound and unimaginable joy. The “radiance” on their faces is a direct reflection of the light of the divine presence that they are witnessing.

Thematic Context

This connects to the theme of the ultimate reward for a life of faith. The surah has been a solemn and a terrifying warning. This pair of verses is a moment of the most sublime and beautiful hope. The theme is that the ultimate goal of the spiritual journey is not just a garden, but is this direct and blissful “looking” upon the Lord of all the worlds. This is the ultimate success and the pinnacle of all possible joy.

Modern & Comparative Lens

The concept of the “beatific vision” is the highest goal of the spiritual journey in many theistic traditions, including Christianity and Islamic Sufism. This verse is one of the most direct and powerful Qur’anic proofs for this reality. It is a promise of a direct, unmediated, and joyful experience of the divine presence. It is the ultimate answer to the prayer of Moses, “My Lord, show me, that I may look upon You.”

Practical Reflection & Application

This verse should be the highest of all our aspirations. We should not just pray for Paradise; we should pray for the ultimate reward of “looking at our Lord.” The practical application is to cultivate a deep and a sincere love for God in this life. We should strive to “see” Him metaphorically in this world, through His signs, so that we may be worthy of seeing Him literally in the next. It is a call to a life that is motivated by the ultimate and most beautiful of all possible goals.

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26. Nuṭfah (نُطْفَة) – A sperm-drop

Linguistic Root & Etymology

The root is N-Ṭ-F (н-т-ф), meaning to drip. A nuṭfah is a small drop of fluid, specifically a sperm-drop.

Classical Exegesis (Tafsir)

In the argument for the resurrection in Surah Al-Qiyamah (75:37), the surah reminds the human being of his origin. “Was he not a sperm-drop from semen emitted?” The commentators explain that this is a call to reflect on our own humble and seemingly insignificant beginnings. The One who has the power to create a complex and a perfect human being from a single, despised “drop of fluid” is surely capable of bringing that same human being back to life after they have turned to dust. It is the ultimate argument from the greater to the lesser creation.

Thematic Context

This connects to the surah’s central theme of proving the reality of the resurrection through the signs of the “first creation.” The surah has presented the denier’s doubt, and this final section is a powerful, rational, and deeply personal refutation of that doubt. The theme is one of a profound and an undeniable miracle. The creation from a “nuṭfah” is the personal and the biological proof that every single human being carries within the story of their own past, a proof that points to the reality of their own future.

Modern & Comparative Lens

The scientific understanding of human reproduction, from the single sperm that fertilizes an egg to the complex development of the embryo, has only served to amplify the sense of wonder that this verse seeks to inspire. The Qur’an’s use of this specific and accurate biological term is seen by many modern commentators as a sign of its divine origin. The verse is a call to a science that is coupled with a sense of awe and humility.

Practical Reflection & Application

This verse is a powerful and a direct cure for the disease of pride. The practical application is to regularly reflect on our own humble origins from a “sperm-drop.” When we are tempted by feelings of arrogance or self-importance, we should remember this reality. This simple reflection is a powerful tool for grounding ourselves in our true state as humble and dependent servants of our magnificent Creator.

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27. Nusawwiya banānah (نُسَوِّيَ بَنَانَهُ) – We can perfectly restore his very fingertips

Linguistic Root & Etymology

Nusawwiya means “We can perfectly restore” or “We can proportion.” Banānah is “his very fingertips.”

Classical Exegesis (Tafsir)

In Surah Al-Qiyamah (75:4), this is the powerful divine answer to the skeptic’s question about assembling the bones. “Yes indeed, We are able to perfectly restore his very fingertips.” The commentators have marveled at the choice of this specific body part. The fingertips are the most intricate and the most individual of all our parts. The verse is a powerful statement of God’s meticulous and precise creative power. The One who can perfectly re-create the unique and intricate patterns of the fingertips can surely re-create the rest of the body.

Thematic Context

This is a central part of the surah’s theme of proving the resurrection with a powerful and a rational argument. The theme is to overwhelm the doubt of the skeptic with a proof of God’s immense and precise power. The argument from the fingertips is a powerful and a specific example of the divine knowledge and ability that will be at work in the “new creation.” It is a statement of perfect and meticulous creative power.

Modern & Comparative Lens

This verse is one of the most famous and powerful examples of the scientific foresight of the Qur’an. The fact that every individual’s fingertips are unique is a relatively modern discovery, the basis for the science of fingerprinting. The Qur’an’s use of the “fingertips” as the ultimate example of the precision of the re-creation, 1400 years ago, is seen by Muslims as a stunning and undeniable sign of its divine origin.

Practical Reflection & Application

This verse should fill our hearts with a sense of absolute and unshakeable certainty in the reality of the resurrection. The practical application is to live our lives with the full and certain knowledge that our every action is being recorded and that we will be brought back to account for it in a new creation that will be so perfect that even our very fingertips will be restored. This is a powerful motivation for a life of accountability and piety.

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28. Qaddama wa akhkhara (قَدَّمَ وَأَخَّرَ) – He has sent forth and left behind

Linguistic Root & Etymology

Qaddama is “he has sent forth.” Akhkhara is “he has left behind.”

Classical Exegesis (Tafsir)

In Surah Al-Qiyamah (75:13), the surah states, “Man will be informed that Day of what he sent forth and what he left behind.” The commentators have explained this in several beautiful ways. It can mean that he will be informed of his first deeds and his last deeds. It can mean that he will be informed of the deeds he did (“sent forth”) and the deeds he intended to do but did not (“left behind”). The most common and profound interpretation is that he will be informed of the deeds he “sent forth” in his own lifetime, and the legacy that he “left behind”—the good and the bad examples that continued to produce fruits or sins for him even after his death.

Thematic Context

This connects to the theme of the comprehensive and the complete nature of the final accounting. The surah has emphasized that the judgment is a reality. This verse adds a profound and a sobering detail to that accounting. The theme is that our accountability does not end at our death. We are also responsible for the “legacy” that we leave behind, for the ongoing effects of our actions in the world. It is a powerful statement on the far-reaching consequences of our choices.

Modern & Comparative Lens

The concept of “legacy” is a central human concern. This verse gives this concept a profound and an eternal dimension. It is a powerful theological statement on the idea of “ripples in a pond.” Our actions do not just end with us; they have consequences that continue to unfold in the world, and we will be held accountable for the entirety of that legacy. This is a profound and a powerful call to a life of responsible influence.

Practical Reflection & Application

This verse is a direct and a powerful call to be mindful of the legacy we are building. The practical application is to strive to be a source of “good that we leave behind.” This could be by raising righteous children, by teaching beneficial knowledge, by establishing a continuous charity (ṣadaqah jāriyah), or by simply being a good example for others to follow. It is a call to a life that will continue to bear good fruit for us even after we have departed from this world.

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29. Al-Qiyamah (الْقِيَامَة) – The Resurrection

Linguistic Root & Etymology

The root is Q-W-M (қ-у-м), which means to stand up. Yawm al-Qiyāmah is the Day of Standing or the Day of Resurrection, when all of humanity will “stand up” from their graves to be judged.

Classical Exegesis (Tafsir)

This is the first word of the surah and its namesake, and it is the central theme of the entire chapter. “I swear by the Day of Resurrection.” The commentators explain that the surah is so named because it is a sustained, powerful, and multi-faceted argument for the absolute certainty of this Day. The surah opens by swearing an oath by this Day, and then it proceeds to describe its cosmic signs, the psychological state of the people on that Day, and the rational proofs for its necessity.

Thematic Context

The reality of the “Resurrection” is the central and unifying theme of the surah. Every verse, from the opening oath to the final argument from creation, is dedicated to proving the truth of this event. The theme is one of a direct and an uncompromising confrontation with the primary doubt of the disbelievers. The surah seeks to move the listener from a state of denial about the “Qiyamah” to a state of absolute and unwavering certainty.

Modern & Comparative Lens

The concept of a final “resurrection” of the body is a central tenet of the Abrahamic faiths that distinguishes them from traditions that believe in a purely spiritual afterlife or in reincarnation. The Qur’an’s argument for the resurrection, as powerfully summarized in this surah, is a holistic one. It appeals to reason (the first creation), to the moral conscience (the need for justice), and to the divine power that is manifest in the cosmos.

Practical Reflection & Application

This surah is a powerful tool for strengthening our own faith in the Day of Resurrection. The practical application is to read this surah with deep reflection, to ponder its powerful arguments, and to allow its vivid descriptions to make the reality of the “Qiyamah” a more present and a more certain reality in our own hearts. This conviction is the ultimate and most powerful motivator for a righteous life.

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30. Sāq (السَّاق) – The leg

Linguistic Root & Etymology

Al-Sāq is the leg or the shin.

Classical Exegesis (Tafsir)

In the deathbed scene in Surah Al-Qiyamah (75:29), the final moments are described: “And the leg is wrapped around the leg.” The commentators have offered several powerful interpretations for this. It can be a literal description of the physical state of the dying person, as their legs become lifeless and are wrapped together by those preparing the body. More profoundly, it is a metaphor for the state of the soul. The “calamity of the world” is being joined with the “calamity of the Hereafter.” The last hardship of this life is being “wrapped” together with the first hardship of the next. It is a moment of an intense and a double affliction.

Thematic Context

This connects to the surah’s theme of the terror and the reality of the transition to the next life. The surah is a vivid and a visceral depiction of the end. This detail is a powerful and a poignant one. The theme is that death, for the unprepared, is not a peaceful release, but is a moment of intense and compounded difficulty. It is the final and most terrible of all worldly and otherworldly struggles.

Modern & Comparative Lens

The image of the “leg being wrapped around the leg” is a powerful and a poetic one. It is a metaphor for a state of utter helplessness and the compounding of one calamity upon another. It is a timeless literary and a psychological depiction of a moment of ultimate crisis, where all of one’s struggles come together in a final, overwhelming intensity.

Practical Reflection & Application

This verse is a profound and a sobering reminder of the difficulty of the final moments of life for those who are unprepared. The practical application is to strive to be among those whose final moments are made easy by the mercy of God. We should live a life of righteousness and we should pray for a good end, so that at the moment when the “leg is wrapped around the leg,” our hearts will be at peace, and we will be met by the angels of mercy, not the angels of punishment.

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31. Sudan (سُدًى) – At random / without purpose

Linguistic Root & Etymology

Sudan means something that is left to roam aimlessly, without a purpose, or without being held to account.

Classical Exegesis (Tafsir)

In Surah Al-Qiyamah (75:36), after the detailed argument from creation, a final, powerful question is posed. “Does man think that he will be left aimless?” The commentators explain that this is the ultimate refutation of the materialist worldview. The surah has proven that the creation of the human being is a magnificent and a purposeful act. The verse then asks: Is it rational to believe that such a magnificent creation would then be “left” to exist without any ultimate purpose or any final accountability? The implied answer is a resounding no.

Thematic Context

This connects to the central theme of the surah: the moral and the rational necessity of the Hereafter. The surah is a sustained argument against a meaningless and a purposeless view of existence. The theme is that the purposeful nature of our creation logically demands a purposeful end. To believe that we would be “left aimless” is to believe in a creator who is not wise or just. The perfection of the creation is a proof of the necessity of the final reckoning.

Modern & Comparative Lens

The question of whether human existence has an ultimate purpose or is “aimless” is the central question of existentialist philosophy. This verse is a powerful and a direct Qur’anic engagement with this question. It is a powerful rejection of nihilism. It asserts that our lives are not a random accident, but are an integral part of a purposeful and a meaningful cosmic drama that will have a just and a meaningful conclusion.

Practical Reflection & Application

This verse is a powerful antidote to feelings of meaninglessness and despair. The practical application is to live our lives with a profound sense of purpose. We should reject the idea that we have been “left aimless.” We should embrace our true purpose—to be a worthy servant of our Creator—and we should live a life that is a beautiful and a meaningful expression of that purpose. This is the key to a life of contentment and a guard against existential anxiety.

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32. Tarāqiya (التَّرَاقِيَ) – The collarbones

Linguistic Root & Etymology

Al-Tarāqī is the plural of tarquwah, which is the collarbone.

Classical Exegesis (Tafsir)

In the vivid and terrifying depiction of the deathbed scene in Surah Al-Qiyamah (75:26), the surah says, “Nay! When the soul has reached the collarbones…” The commentators explain that this is a description of the final, agonizing moments of death. The soul, as it is being drawn out of the body by the angel of death, is described as reaching the “collarbones,” the very highest point of the torso. It is the moment just before the final exit, a moment of ultimate physical and spiritual intensity. It is the point of no return.

Thematic Context

This connects to the surah’s theme of the absolute and inescapable reality of death. The surah is a powerful and a visceral reminder of our own mortality. This specific, physiological detail is designed to make the abstract concept of death a more tangible and a more immediate reality. The theme is to awaken the listener from their heedlessness by forcing them to confront the stark, physical reality of their own final moments.

Modern & Comparative Lens

The Qur’an’s description of the process of death is a powerful and a phenomenological one. It is not an abstract, clinical description, but one that is focused on the lived experience of the dying person. The image of the soul reaching the “collarbones” is a powerful and a terrifying one. It is a literary and a theological device to convey the immense and overwhelming nature of the final transition from this life to the next.

Practical Reflection & Application

This verse is a profound and a humbling reminder of the reality that awaits every one of us. The practical application is to live our lives in a state of readiness for this moment. We should strive to be among those whose souls will depart with ease and who will face this final moment with a heart that is at peace. It is a powerful motivation to resolve our affairs with God and with His creation before our own soul reaches our “collarbones.”

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33. Tuḥibbūna al-ʿājilah (تُحِبُّونَ الْعَاجِلَةَ) – You love the fleeting one

Linguistic Root & Etymology

Tuḥibbūn is “you love.” Al-ʿĀjilah is the fleeting one (the present, worldly life).

Classical Exegesis (Tafsir)

In Surah Al-Qiyamah (75:20), a direct diagnosis is given for the denial of the Hereafter: “Nay! But you love the fleeting one.” The commentators explain that the root of humanity’s heedlessness is this deep-seated, emotional attachment to the immediate and tangible pleasures of the worldly life. This love for the “fleeting” world is what causes them to neglect and to forget the more important, lasting reality of the Hereafter. It is a problem of misplaced love.

Thematic Context

This connects to the central theme of the surah: the confrontation between the reality of the Hereafter and the human tendency to deny it. The surah presents a clear choice between two objects of ultimate concern: the “fleeting one” (al-ʿājilah) and the “Hereafter” (al-ākhirah). The theme is that the denial of the resurrection is not an intellectual problem, but an emotional and a psychological one, rooted in the powerful and deceptive allure of immediate gratification.

Modern & Comparative Lens

The concept of “present bias” or “hyperbolic discounting” is a key finding in modern behavioral economics. It is the well-documented human tendency to prefer smaller, immediate rewards over larger, delayed ones. This verse is a profound and ancient diagnosis of this very cognitive bias. The Qur’an frames this not just as an economic irrationality, but as a profound spiritual disease with eternal consequences.

Practical Reflection & Application

This verse is a powerful mirror for our own hearts. We must be honest with ourselves about our love for the “fleeting one.” The practical application is to consciously work on detaching our hearts from an excessive love for the dunyā and re-orienting our love towards the lasting reality of the ākhirah. This is done by remembering death, reflecting on the descriptions of Paradise, and prioritizing the deeds that will benefit us in our eternal home.

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34. Uqsimu (لَا أُقْسِمُ) – I swear

Linguistic Root & Etymology

The root is Q-S-M (қ-с-м), which means to swear an oath. Uqsimu is “I swear.” The particle “lā” before it is a point of great linguistic subtlety. The commentators have explained it either as an emphatic negation (“I do not need to swear, the matter is too obvious”) which then implies an even greater oath (“Nay, but I do swear!”), or simply as an emphatic particle that adds gravity to the oath.

Classical Exegesis (Tafsir)

Surah Al-Qiyamah opens with two of the most powerful and unique oaths in the Qur’an (75:1-2). “I swear by the Day of Resurrection, and I swear by the self-reproaching soul.” The commentators explain that God is swearing by two profound realities—the ultimate, external reality of the Final Day, and the ultimate, internal reality of the human conscience—to affirm the truth of the resurrection. The oath is designed to immediately establish the immense gravity and the absolute certainty of the subject of the surah.

Thematic Context

The theme of the oath is to establish the certainty of the message. The surah is a sustained argument against the deniers, and it begins by grounding its claims in this solemn, divine oath. The theme is that the reality of the Hereafter is not a matter of speculation; it is a truth that is as real and as certain as the Day of Judgment itself and as the very conscience within our own souls.

Modern & Comparative Lens

The use of a solemn oath to begin a great discourse is a powerful rhetorical device that is found in many ancient and classical traditions. The Qur’an’s use of oaths is unique in that it often swears by the magnificent signs of God in the creation. The oath in this surah is particularly profound as it combines the macrocosmic (the Final Day) with the microcosmic (the human soul), suggesting that the proof of the Hereafter is to be found both externally and internally.

Practical Reflection & Application

This powerful opening oath should immediately arrest our attention and open our hearts to the message that is to follow. The practical application is to approach this surah with the reverence and the seriousness that befits a discourse that has been introduced by such a magnificent and a profound divine oath. It is a call to listen with our full and undivided attention.

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35. Wujūhun (وُجُوهٌ) – Faces

Linguistic Root & Etymology

Wujūh is the plural of wajh (face).

Classical Exegesis (Tafsir)

In Surah Al-Qiyamah (75:22, 24), the “face” is used as a symbol for the entire person and their ultimate state in the Hereafter. The surah describes two types of faces: “Some faces, that Day, will be radiant, looking at their Lord. And some faces, that Day, will be despondent.” The commentators explain that the face is the primary locus of human expression. On the Day of Judgment, the inner state of the soul—its joy or its despair—will be perfectly and undeniably reflected on the “faces” of all people. The state of the face will be the ultimate and immediate sign of one’s final destiny.

Thematic Context

This connects to the central theme of the surah: the final and clear sorting of humanity into two distinct groups. The surah presents a powerful and a visual contrast between these two destinies by focusing on their “faces.” The theme is one of a final and an undeniable disclosure. In this world, hypocrisy can hide the true state of the heart. In the next, the “face” will be a perfect mirror of the soul, and all secrets will be revealed.

Modern & Comparative Lens

The idea that the “face is the mirror of the soul” is a universal human intuition. This verse is a powerful eschatological expression of this. It suggests that on the Day of Judgment, our faces will become a perfect and an undeniable reflection of the reality of our inner selves. The contrast between the “radiant” face and the “despondent” face is a timeless and a powerful literary and a theological depiction of the two final human possibilities.

Practical Reflection & Application

This verse is a powerful motivation to strive to be among those whose faces will be “radiant” on that Day. The practical application is to cultivate the inner state of faith, hope, and sincerity that is the source of that radiant light. By turning our hearts towards our Lord in this life, we hope to be among those whose “faces” will be turned towards Him in joyful expectation in the next.

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36. Yatamaṭṭā (يَتَمَطَّىٰ) – Swaggering

Linguistic Root & Etymology

The root is M-Ṭ-Ṭ (м-т-т). The verb yatamaṭṭā means to swagger, to walk with a proud and an arrogant gait, or to stretch oneself in a self-satisfied manner.

Classical Exegesis (Tafsir)

In Surah Al-Qiyamah (75:33), this is the description of the disbeliever after he has heard the message and has chosen to reject it. “Then he went to his people, swaggering.” The commentators explain that this is a powerful and a vivid depiction of his arrogance. After having rejected the ultimate truth and the call to humility, he returns to his like-minded family and friends with a proud and a boastful walk. His “swagger” is a physical manifestation of his arrogant and self-satisfied state of disbelief.

Thematic Context

This connects to the theme of the surah as a critique of the arrogant character of the denier. The surah has presented a series of profound and humbling realities. This verse shows the response of the arrogant heart. The theme is one of a profound and a tragic irony. The man is walking with the proud swagger of a victor, when in reality, he has just sealed his own eternal doom. His swagger is the walk of a man who is marching towards his own destruction.

Modern & Comparative Lens

The “swagger” is a universal symbol of pride, arrogance, and a deluded sense of self-importance. This Qur’anic verse is a powerful and a timeless psychological portrait of the arrogant denier. It captures in a single, vivid image the entire worldview of one who finds their pride not in submission to the truth, but in its rejection.

Practical Reflection & Application

This verse is a profound warning against the dangers of pride. The practical application is to cultivate the opposite quality in our own lives: humility. Our walk should be a humble and a dignified one, not a “swaggering” one. We should respond to the reminder of God not by turning away with pride, but by turning towards Him with a humble and a submissive heart. This is the posture of a true believer, both in body and in soul.

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37. Yawm al-qiyāmah (يَوْمِ الْقِيَامَةِ) – The Day of Resurrection

Linguistic Root & Etymology

Yawm is “Day.” Al-Qiyāmah (root: Q-W-M (қ-у-м)) means the Day of Standing or the Day of Resurrection, when all of humanity will “stand up” from their graves to be judged.

Classical Exegesis (Tafsir)

This is the first word of the surah’s opening oath and its namesake, and it is the central theme of the entire chapter. “I swear by the Day of Resurrection.” The commentators explain that the surah is so named because it is a sustained, powerful, and multi-faceted argument for the absolute certainty of this Day. The surah opens by swearing an oath by this Day, and then it proceeds to describe its cosmic signs, the psychological state of the people on that Day, and the rational proofs for its necessity.

Thematic Context

The reality of the “Resurrection” is the central and unifying theme of the surah. Every verse, from the opening oath to the final argument from creation, is dedicated to proving the truth of this event. The theme is one of a direct and an uncompromising confrontation with the primary doubt of the disbelievers. The surah seeks to move the listener from a state of denial about the “Qiyamah” to a state of absolute and unwavering certainty.

Modern & Comparative Lens

The concept of a final “resurrection” of the body is a central tenet of the Abrahamic faiths that distinguishes them from traditions that believe in a purely spiritual afterlife or in reincarnation. The Qur’an’s argument for the resurrection, as powerfully summarized in this surah, is a holistic one. It appeals to reason (the first creation), to the moral conscience (the need for justice), and to the divine power that is manifest in the cosmos.

Practical Reflection & Application

This surah is a powerful tool for strengthening our own faith in the Day of Resurrection. The practical application is to read this surah with deep reflection, to ponder its powerful arguments, and to allow its vivid descriptions to make the reality of the “Qiyamah” a more present and a more certain reality in our own hearts. This conviction is the ultimate and most powerful motivator for a righteous life.

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38. Yumnā (يُمْنَىٰ) – Emitted

Linguistic Root & Etymology

The root is M-N-Y (м-н-й), which means to emit semen. Yumnā is a passive participle, meaning “that which is emitted.”

Classical Exegesis (Tafsir)

In the argument for the resurrection in Surah Al-Qiyamah (75:37), the surah reminds the human being of his origin. “Was he not a sperm-drop from semen emitted?” The commentators explain that this is a call to reflect on our own humble and seemingly insignificant beginnings. The One who has the power to create a complex and a perfect human being from a single, despised drop of “emitted” fluid is surely capable of bringing that same human being back to life after they have turned to dust. It is the ultimate argument from the greater to the lesser creation.

Thematic Context

This connects to the surah’s central theme of proving the reality of the resurrection through the signs of the “first creation.” The surah has presented the denier’s doubt, and this final section is a powerful, rational, and deeply personal refutation of that doubt. The theme is one of a profound and an undeniable miracle. The creation from an “emitted” sperm-drop is the personal and the biological proof that every single human being carries within the story of their own past, a proof that points to the reality of their own future.

Modern & Comparative Lens

The scientific understanding of human reproduction, from the single sperm that fertilizes an egg to the complex development of the embryo, has only served to amplify the sense of wonder that this verse seeks to inspire. The Qur’an’s use of this specific and accurate biological term is seen by many modern commentators as a sign of its divine origin. The verse is a call to a science that is coupled with a sense of awe and humility.

Practical Reflection & Application

This verse is a powerful and a direct cure for the disease of pride. The practical application is to regularly reflect on our own humble origins from a “sperm-drop that is emitted.” When we are tempted by feelings of arrogance or self-importance, we should remember this reality. This simple reflection is a powerful tool for grounding ourselves in our true state as humble and dependent servants of our magnificent Creator.