Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Sad

1. ʿAṭāʾunā (عَطَاؤُنَا) – Our Gift

Linguistic Root & Etymology

The root is ʿ-Ṭ-W (ع-ط-و), which means to give or to bestow. The word ʿaṭāʾ is the verbal noun, signifying a gift, a bestowal, or a grant. The suffix -nā makes it “Our gift.” The term implies a generous gift given without expectation of return, purely from the grace of the giver.

Classical Exegesis (Tafsir)

In Surah Sad (38:39), this term refers to the unprecedented dominion granted to Prophet Solomon (Sulayman), including power over the winds and the jinn. God tells him, “This is Our gift (ʿaṭāʾunā), so grant or withhold without account.” The classical understanding is that this was a unique worldly kingdom given to Solomon in response to his prayer, with the special divine permission to dispense its resources as he saw fit, without being held accountable for it in the Hereafter. This highlights the exceptional nature of his trial and kingship.

Thematic Context

This connects to the theme of God as the ultimate giver (al-Wahhāb) and the unique trials of the prophets. Solomon’s test was one of immense power and wealth. The “gift” was not just a blessing but a profound responsibility. The verse underscores God’s absolute sovereignty; He gives what He wills to whom He wills, and each gift comes with its own specific conditions and purpose.

Modern & Comparative Lens

The story of Solomon’s kingdom is a powerful archetype of the “philosopher king” whose wisdom and power are divinely granted. In modern leadership and management theories, the concept of discretionary power is a major topic. Solomon’s gift “without account” represents the ultimate level of delegated authority, a trust given only to one of proven piety and wisdom. It serves as a model for the responsible use of power.

Practical Reflection & Application

Every ability, talent, or resource we possess is a gift (ʿaṭāʾ) from God. While we are held accountable for ours, Solomon’s story encourages us to be generous dispensers of the gifts we have received. The practical application is to use our blessings to benefit others freely, seeing ourselves as custodians of God’s bounty, and to manage our trusts with wisdom and integrity.

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2. ʿĀlīn (عَالِينَ) – The Exalted Ones

Linguistic Root & Etymology

The root is ʿ-L-W (ع-ل-و), which means to be high, lofty, or exalted. Al-ʿĀlīn is the plural active participle, meaning “the high ones” or “the exalted ones.” It denotes a status of being intrinsically lofty and superior, not just physically high.

Classical Exegesis (Tafsir)

In the divine confrontation with Iblis in Surah Sad (38:75), God asks him, “Were you arrogant, or were you among the exalted ones (al-ʿālīn)?” The classical exegesis presents two main interpretations. The first is that God is asking Iblis if his disobedience was a result of a sudden burst of arrogance, or if he was always of a nature that considered itself too exalted to obey, like a separate, superior class of beings. The second view is that “the exalted ones” refers to a specific, extremely high-ranking group of angels who were exempt from the command to prostrate, thus God is asking Iblis if he belonged to that special group. In either case, the question rebukes Iblis’s pride.

Thematic Context

This term is central to the story of Iblis, which is a key part of the Surah. The theme is the cosmic struggle between humility/submission and arrogance/rebellion. The question posed to Iblis frames this choice perfectly. True exaltation belongs to God and those He honors, while Iblis’s claim to it was a delusion born of pride in his own origin (fire vs. clay). The story serves as the archetypal warning against arrogance (kibr).

Modern & Comparative Lens

The idea of a being’s rebellion stemming from a sense of innate superiority is a universal theme, central to many literary and theological accounts of fallen angels or tragic heroes. The question highlights the psychological root of rebellion: a perceived sense of exceptionalism that refuses to submit to a universal moral law. It challenges any ideology, such as racism or elitism, that is based on a claim to being among the “ʿālīn.”

Practical Reflection & Application

This verse forces a moment of profound self-reflection. When we are hesitant to obey a divine command or to accept a truth, we should ask ourselves the same question: “Am I being arrogant, or do I believe I am somehow exempt from this rule?” It is a powerful check against the whispers of the ego. The practical application is to cultivate humility and to recognize that true exaltation comes only through submission to God, not through self-proclaimed superiority.

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3. Aḥbabtu ḥubba al-khayr (أَحْبَبْتُ حُبَّ الْخَيْرِ) – I have preferred the love of good

Linguistic Root & Etymology

Aḥbabtu is a verb from the root Ḥ-B-B (ح-ب-ب), meaning “I loved” or “I preferred.” Ḥubba al-khayr means “the love of good.” The word khayr can mean “good” in a general sense, but here it specifically refers to good things, particularly wealth and, in this context, fine horses.

Classical Exegesis (Tafsir)

This is the statement of Prophet Solomon in Surah Sad (38:32). After reviewing his magnificent horses, he says, “Indeed, I have preferred the love of good (horses) over the remembrance of my Lord until they were hidden by the veil (of night).” The classical interpretations vary. One view is that he became so engrossed in the beauty and preparation of his horses for jihad that he missed the time for the afternoon prayer (ʿAṣr). His statement is one of regret. He loved these worldly “goods” to the point that they distracted him from his primary duty. Another view is that his love for the horses was *for* the sake of remembering his Lord, as they were tools for defending the religion, and his statement is one of piety.

Thematic Context

The story of Solomon and his horses is a powerful lesson on the theme of the potential spiritual danger of worldly blessings. Even a noble pursuit (preparing for jihad) can become a distraction if one’s love for the means (the horses) eclipses the ultimate goal (remembrance of God). The story serves as a test of priorities, highlighting the need for vigilance against the temptations of even permissible worldly goods.

Modern & Comparative Lens

This narrative speaks to the modern challenge of “distraction.” We live in a world filled with “khayr“—good things, technology, entertainment—that can easily cause us to forget the “remembrance of our Lord.” The story is a timeless allegory for how a noble interest or a hobby can morph into an obsession that disrupts our spiritual duties. It is a cautionary tale about time management and spiritual focus in an age of abundance.

Practical Reflection & Application

This verse encourages us to examine our own attachments. What are the “good things” (khayr) in our lives that we love? Do we love them for the sake of God, or do we love them to the point that they make us forget God? The practical application is to ensure that our worldly pursuits, even noble ones, are kept in their proper place and never allowed to crowd out our primary obligations to our Creator, especially our daily prayers.

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4. Ahlahu wa mithlahum maʿahum (أَهْلَهُ وَمِثْلَهُم مَّعَهُمْ) – His family and a like number with them

Linguistic Root & Etymology

Ahlahu means “his family” or “his people.” Wa means “and.” Mithlahum means “a like number to them” or “their equivalent.” Maʿahum means “with them.”

Classical Exegesis (Tafsir)

This phrase in Surah Sad (38:43) describes God’s reward to the Prophet Job (Ayyub) after he endured his severe trials with patience. “And We granted him his family and a like number with them as a mercy from Us.” The commentators explain that God not only restored the family Job had lost during his affliction but also doubled their number. This was a direct, worldly reward for his steadfastness, a sign of God’s favor, and a mercy (raḥmah) to soothe the pain he had endured.

Thematic Context

The story of Job is the archetype of patience in the face of suffering. This phrase highlights the theme of divine recompense. It shows that patience (ṣabr) is not just a passive virtue but an act of worship that brings about immense reward, both in this world and the next. God’s response to Job’s suffering was not just to remove the trial but to replace what was lost with something even greater, demonstrating His immense generosity (karam).

Modern & Comparative Lens

The biblical story of Job has a similar conclusion, where his fortunes are restored and his family is rebuilt. The Qur’anic account is more concise and emphasizes the reward as a direct “mercy” from God and a “reminder” (dhikrā) for people of understanding. In a modern context, the story provides a powerful message of hope for those undergoing trauma and loss, suggesting that post-traumatic *growth* is possible and that what is lost can be restored in even greater abundance through faith.

Practical Reflection & Application

This verse is a profound source of hope for anyone who has suffered a great loss. It teaches us that steadfast patience and turning to God in our suffering will not go unrewarded. God is capable of restoring what we have lost in ways we cannot imagine. The practical application is to face our trials with the beautiful patience of Job, firm in the belief that God’s mercy will follow our hardship and His reward will be greater than our loss.

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5. Awwāb (أَوَّاب) – One who constantly turns back

Linguistic Root & Etymology

The root is A-W-B (أ-و-ب), which means to return. Awwāb is an intensive form (faʿʿāl), signifying someone who returns again and again, frequently and habitually. It describes a person who, no matter how many times they may falter or become distracted, constantly turns back to God in repentance and remembrance.

Classical Exegesis (Tafsir)

This noble attribute is used in Surah Sad to describe both David (Dawud) and Job (Ayyub) (38:17, 30, 44). “Indeed, he was ever turning back (awwāb).” For David, it is mentioned after he seeks forgiveness for his error in judgment. For Job, it is mentioned as the summary of his character during his long trial. The commentators explain that this is one of the highest praises for a servant: not that they are flawless, but that their default state is to return to God. They are defined by their repentance, not their mistakes.

Thematic Context

The quality of being awwāb is presented as a defining characteristic of the ideal servant (niʿma al-ʿabd). It is a central theme in the stories of the prophets in this Surah. They are not depicted as super-human beings who never err, but as deeply human servants whose greatness lies in their immediate and constant return to God after any lapse. This makes them relatable and their example achievable.

Modern & Comparative Lens

The concept of being awwāb provides a dynamic and psychologically healthy model of the spiritual life. It is not about a static state of perfection, but a continuous process of return and course-correction. This resonates with modern understandings of growth and resilience, where progress is defined not by the absence of setbacks, but by the ability to recover and return to the path. It is a theology of hope and constant renewal.

Practical Reflection & Application

This verse encourages us to make “return” our default habit. We will all make mistakes and become heedless. The goal is not to never fall, but to get back up immediately and turn to God. The practical application is to make seeking forgiveness (istighfār) and repentance (tawbah) a constant part of our daily lives, so that we too can aspire to be known by God as “awwāb.”

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6. Biʾsa al-mihād (بِئْسَ الْمِهَادُ) – What a wretched resting place!

Linguistic Root & Etymology

Biʾsa is a particle of condemnation or dispraise in Arabic, meaning “how evil!” or “what a wretched…!” Al-Mihād (root: M-H-D (م-ه-د)) means a cradle, a bed, or a resting place. It implies a place of comfort and repose. The phrase is a powerful statement of condemnation: “The worst of all resting places!”

Classical Exegesis (Tafsir)

This phrase is used in Surah Sad (38:56) to describe Hell (Jahannam). After describing the blissful gardens of Paradise as a “beautiful place of return” (ḥusna maʾāb), the Surah presents the opposite fate for the transgressors. They will enter Hell, “and what a wretched resting place (fa-biʾsa al-mihād)!” The commentators explain that the word mihād (resting place) is used ironically. A bed is supposed to be a place of comfort, but their “bed” will be the fire of Hell, a place of ultimate torment and discomfort.

Thematic Context

This phrase is part of the Surah’s powerful use of contrast to highlight the binary outcomes of the Hereafter. The theme is that the choices made in this life lead to one of two final “resting places.” The ironic use of “mihād” serves to intensify the horror of the punishment. It is the complete and terrible inversion of the peace and comfort that the soul naturally seeks.

Modern & Comparative Lens

The use of irony is a powerful rhetorical device found in all great literature. This Qur’anic phrase is a profound example of theological irony. It speaks to the idea that a life of transgression is ultimately a pursuit of a false comfort that leads to the most wretched state imaginable. The “bed” one makes in this life through one’s deeds is the “bed” one will lie in in the next.

Practical Reflection & Application

This verse is a stark reminder to consider our final “resting place.” It encourages us to avoid the actions and beliefs that make one deserving of such a “wretched bed.” The practical application is to strive to make our place of rest in the grave and in the Hereafter a place of peace and comfort (a true mihād) by preparing for it now with a bed of faith and righteous deeds.

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7. Faṣl al-Khiṭāb (فَصْلَ الْخِطَابِ) – Decisive Speech

Linguistic Root & Etymology

Faṣl (root: F-Ṣ-L (ف-ص-ل)) means to separate, to distinguish, or to decide. Al-Khiṭāb (root: KH-Ṭ-B (خ-ط-ب)) means speech, address, or discourse. The phrase faṣl al-khiṭāb refers to a manner of speech that is decisive, clear, and separates truth from falsehood, leaving no ambiguity.

Classical Exegesis (Tafsir)

In Surah Sad (38:20), this is mentioned as one of the gifts granted to Prophet David, alongside wisdom (al-ḥikmah). “We gave him wisdom and decisive speech.” The classical commentators have interpreted “decisive speech” in several ways, all related to sound judgment. It includes the ability to deliver clear and unambiguous legal verdicts, the requirement of providing evidence in a lawsuit, and the skill of speaking eloquently and concisely to resolve disputes. It is the wisdom of a just and articulate ruler.

Thematic Context

This connects to the theme of the special gifts bestowed upon the prophets to aid them in their missions. David’s mission as a king (khalīfah) required not just piety but also judicial acumen. The gift of “decisive speech” was the perfect tool for his role as a just ruler, enabling him to establish truth and settle the affairs of his people. The story of the two litigants that follows is a practical demonstration of this gift being put to the test.

Modern & Comparative Lens

Clear, effective, and just communication is recognized as a cornerstone of good leadership and governance in the modern world. The concept of faṣl al-khiṭāb is a comprehensive ideal for a leader’s discourse: it must be clear, based on evidence, and aimed at resolving conflict and establishing justice. It is the opposite of political spin or ambiguous rhetoric.

Practical Reflection & Application

This verse encourages us to strive for clarity, truth, and justice in our own speech. Whether we are in a position of authority or simply resolving a dispute between friends, we should aim for “decisive speech.” This means speaking based on evidence, avoiding ambiguity, and focusing on a just and clear resolution. It is a call to make our words a means of separating truth from falsehood, not a means of confusion.

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8. Fatan-nā (فَتَنَّا) – We have tried/tested

Linguistic Root & Etymology

This is a verb from the root F-T-N (ف-ت-ن). The original meaning is to smelt gold or silver in a fire to test its purity and remove impurities. From this comes the extended meaning of to test, to try, or to put someone through a trial (fitnah) to reveal their true nature.

Classical Exegesis (Tafsir)

In Surah Sad, this word appears in two key prophetic stories. First, regarding David (38:24), after he passes his judgment, he realizes “that We had tested him (fatan-nāhu),” so he seeks forgiveness. Second, regarding Solomon (38:34), God says, “And We did certainly test Solomon (wa-laqad fatan-nā Sulaymān)” by placing a mere body (jasad) on his throne. In both cases, the trial was a divine test designed to teach them, purify them, and bring them closer to God.

Thematic Context

The theme of divine testing (fitnah) is central to the Surah’s portrayal of the prophets. It demonstrates that even the most honored and powerful messengers are not exempt from trials. In fact, their trials are often more severe. These tests serve to demonstrate their utter reliance on God and to perfect their servitude. The Surah shows that a successful response to a divine test involves immediate recognition of the situation and a return to God in repentance (anāba).

Modern & Comparative Lens

The concept of life’s hardships being a form of divine “test” is a fundamental aspect of the Abrahamic worldview. It provides a framework for finding meaning in suffering. This contrasts with a purely secular view, which may see suffering as random and meaningless. The Islamic perspective, as highlighted in these verses, is that trials are purposeful, designed by a wise and loving God for the spiritual refinement of the individual.

Practical Reflection & Application

This verse encourages us to reframe the difficulties we face in our own lives. Instead of asking “Why is this happening to me?” we can ask, “How is God testing me through this, and what does He want me to learn?” This perspective transforms a passive experience of suffering into an active opportunity for spiritual growth. The practical application is to respond to trials with patience, self-reflection, and a return to God, just as the prophets did.

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9. Fawjun muqtaḥimun makum (فَوْجٌ مُّقْتَحِمٌ مَّعَكُمْ) – A crowd plunging in with you

Linguistic Root & Etymology

Fawj (root: F-W-J (ف-و-ج)) is a crowd, a troop, or a group of people. Muqtaḥim (root: Q-Ḥ-M (ق-ح-م)) is an active participle meaning to plunge into something recklessly, to rush in without thought or permission. Maʿakum means “with you.”

Classical Exegesis (Tafsir)

This phrase is part of the horrifying dialogue between the leaders of disbelief and their followers as they enter Hell, described in Surah Sad (38:59). The leaders already in the Fire will see their followers being thrown in after them and will say, “This is a crowd plunging in with you. No welcome for them! Indeed, they will burn in the Fire.” It is a scene of utter despair, where the leaders and followers curse each other, each blaming the other for their shared doom.

Thematic Context

This dialogue highlights the theme of the disintegration of worldly alliances in the Hereafter. The leaders and followers who were united in their rejection of the truth in this world will become bitter enemies in the next. The scene powerfully demonstrates the concept of shared responsibility; both the misleaders and those who blindly followed them are culpable and will share the punishment, finding no comfort in their shared presence.

Modern & Comparative Lens

This is a chilling depiction of the blame-game that ensues after a catastrophic failure. It can be seen as a metaphor for the collapse of any corrupt ideology or organization, where the followers and leaders turn on each other once the negative consequences of their actions become undeniable. It is a timeless illustration of the treachery inherent in alliances based on falsehood.

Practical Reflection & Application

This verse is a stark warning against blind following and corrupt leadership. It urges us to critically evaluate the leaders and ideologies we choose to follow. The practical application is to ensure that our allegiances are based on truth and righteousness. We must take personal responsibility for our beliefs and not simply follow a “crowd” as it “plunges” towards a dangerous destination, because in the end, we will all share the consequences.

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10. Ghawwāṣ (غَوَّاص) – A Diver

Linguistic Root & Etymology

The root is GH-W-Ṣ (غ-و-ص), which means to dive deep into water. Ghawwāṣ is an intensive form (faʿʿāl), meaning a professional, skilled diver, one who dives frequently or to great depths.

Classical Exegesis (Tafsir)

In the description of the jinn (shayatin) subservient to Prophet Solomon in Surah Sad (38:37), they are categorized: “And the devils, every builder (bannāʾ) and diver (ghawwāṣ).” The classical commentators explain that Solomon used the jinn for massive construction projects and for deep-sea diving to extract pearls, treasures, and other resources from the ocean depths. This highlights the complete nature of his dominion over these powerful beings.

Thematic Context

This detail is part of the theme of the extraordinary kingdom given to Solomon as a test. His power extended not just over land, but into the sea, and not just over humans, but over the jinn. It demonstrates the immense worldly power that can be granted by God. The subduing of these powerful, chaotic forces (the jinn) into productive labor (building and diving) represents the power of divinely-guided wisdom to bring order to the world.

Modern & Comparative Lens

The story of Solomon commanding jinn to dive for treasure is a famous tale in Near Eastern folklore. The Qur’an presents this not as a magical fable but as a real, divinely-granted power. In a metaphorical sense, “diving” can represent the exploration of deep, hidden knowledge or the extraction of value from challenging and “deep” domains. Solomon’s power represents the ability of wisdom to harness hidden potentials for constructive purposes.

Practical Reflection & Application

This verse, in the context of Solomon’s kingdom, is a reminder of God’s immense and often hidden power. It encourages us to think big when we pray and to recognize that God can grant His servants abilities beyond the ordinary. The practical application is to ask God for the wisdom to harness the “hidden potentials”—both in ourselves and in the world around us—and to use them for beneficial and constructive ends.

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11. Ḥamīmun wa ghassāq (حَمِيمٌ وَغَسَّاقٌ) – Boiling Water and a Foul Fluid

Linguistic Root & Etymology

Ḥamīm (root: Ḥ-M-M (ح-م-م)) refers to boiling, scalding water. Ghassāq (root: GH-S-Q (غ-س-ق)) is a intensely cold, foul-smelling, and dark fluid, often interpreted as the pus and filth that drips from the skin of the people of Hell.

Classical Exegesis (Tafsir)

This pair of torments is mentioned in Surah Sad (38:57) as part of the “welcome” for the transgressors in Hell. “So let them taste it: a boiling fluid and a filthy fluid (ḥamīmun wa ghassāq).” The commentators highlight the horrific nature of this punishment, which combines the extremes of torment: scalding heat and freezing, foul cold. It is the drink offered in the “wretched resting place,” a complete and terrible inversion of the pure, delicious drink of Paradise.

Thematic Context

This description is part of the Surah’s vivid depiction of the consequences of disbelief. The theme is that the punishment is not one-dimensional but is a comprehensive state of suffering that affects all the senses. The pairing of opposite extremes (boiling and freezing) serves to emphasize the totality of the torment. There is no relief, only a shift from one form of agony to another.

Modern & Comparative Lens

The use of sensory details to describe the horrors of Hell is a key feature of its depiction in the Qur’an. This is a powerful rhetorical strategy designed to make the abstract concept of damnation visceral and real. The combination of opposites reflects a sophisticated understanding of torture, where the body is subjected to contradictory and extreme shocks.

Practical Reflection & Application

Contemplating such verses is meant to foster a profound sense of taqwā (God-consciousness and fear of His punishment). It is a powerful deterrent from the sins that lead to such a fate. The practical application is to cultivate gratitude for the simple blessings of pure water and clean drink in this life, and to pray sincerely for protection from the horrifying “drinks” of the Hereafter.

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12. Ḥusna maʾāb (حُسْنَ مَآبٍ) – A Beautiful Place of Final Return

Linguistic Root & Etymology

Ḥusn (root: Ḥ-S-N (ح-س-ن)) means beauty, goodness, or excellence. Maʾāb (root: A-W-B (أ-و-ب)) means a place of return, a final destination, or a resort. The phrase means “the most excellent place of return.”

Classical Exegesis (Tafsir)

This phrase is used in Surah Sad as a summary of the reward for God’s chosen servants, like David, Solomon, and Job (e.g., 38:25, 40, 49). After mentioning their trials and their steadfastness, God affirms that for them is “nearness to Us and a beautiful place of final return.” The classical commentators identify this “beautiful return” as Paradise (Jannah), the ultimate destination of the righteous, a place of perfect beauty, peace, and eternal bliss.

Thematic Context

This term encapsulates the positive outcome of the trials faced by the prophets and their followers. It is the central promise that motivates believers to endure hardship. The theme is that this worldly life is a journey, and the goal is not the journey itself, but the final destination. For the righteous, that destination is not just a return, but a “beautiful” return to the presence of their Lord.

Modern & Comparative Lens

The idea of the afterlife as a “homecoming” or a “return” to one’s origin is a powerful spiritual concept found in many traditions. The Qur’anic phrase adds the qualitative dimension of “beauty” (ḥusn), framing the destination not just as a place of safety, but as one of ultimate aesthetic and spiritual perfection. It speaks to the human soul’s deep longing for a return to a state of perfect beauty and goodness.

Practical Reflection & Application

This verse provides a clear and beautiful goal for our lives. Our aim should be to make our own final return a “beautiful” one. The practical application is to live our lives as a journey towards this destination. This means navigating the trials of this world with patience and gratitude, keeping our eyes on the prize of a “beautiful return” to our Lord. It gives purpose to our struggles and direction to our lives.

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13. Iblīs (إِبْلِيس) – Iblis

Linguistic Root & Etymology

The name Iblīs is believed to be derived from the root B-L-S (ب-ل-س), which means to despair or to be cast into grief and regret. Iblīs would thus mean “he who causes despair” or “he who is in despair.” He is the proper name of the primary antagonist of God in the Qur’an, often equated with Satan.

Classical Exegesis (Tafsir)

The story of Iblis’s rebellion is a central episode in Surah Sad (38:71-85). When God commands the angels to prostrate to Adam, they all obey “except Iblis.” His refusal, as explained by the commentators, stemmed from arrogance (istikbār) and racism. He argued, “I am better than him. You created me from fire, and him from clay.” This act of disobedience led to his being cursed and cast out of heaven, whereupon he vowed to mislead humanity until the Day of Judgment.

Thematic Context

The story of Iblis provides the archetypal narrative for the origin of evil and rebellion. The central theme is that the root of all sin is arrogance (kibr). Iblis’s story serves as a profound warning against pride, racism (judging by origin rather than piety), and challenging the wisdom of God’s commands. He is the ultimate enemy, the adversary in the cosmic struggle for the human soul.

Modern & Comparative Lens

The figure of a rebellious, prideful celestial being (a “fallen angel”) is a key part of the theology of the Abrahamic faiths (e.g., Satan or Lucifer). The Qur’anic account is particularly focused on the psychological and theological reasons for his fall: arrogance based on his “fiery” nature. In modern terms, Iblis represents the voice of the defiant ego that refuses to submit to any authority higher than itself. His argument is the eternal argument of the narcissist.

Practical Reflection & Application

The story of Iblis is not just an ancient tale; it is a mirror for our own souls. We must be vigilant against the “Iblis within”—the whispers of arrogance, envy, and pride. The practical application is to consciously cultivate humility, to obey God’s commands even when our ego rebels, and to constantly seek refuge in God from the insidious influence of the accursed Iblis.

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14. ʿIzzatin wa Shiqāq (عِزَّةٍ وَشِقَاقٍ) – Arrogant Pride and Opposition

Linguistic Root & Etymology

ʿIzzah (root: ʿ-Z-Z (ع-ز-ز)) can mean honor and glory, but in a negative context, it means false pride, arrogance, or haughtiness. Shiqāq (root: SH-Q-Q (ش-ق-ق)) means to split or to cleave. It refers to schism, discord, and defiant opposition, as if one has “split off” into a faction opposing the truth.

Classical Exegesis (Tafsir)

In the second verse of Surah Sad, the state of the disbelievers is diagnosed: “But those who disbelieve are in arrogant pride and opposition.” The classical commentators explain that their rejection of the Qur’an is not based on any intellectual flaw in the message. Rather, it stems from two spiritual diseases: ʿizzah, their arrogant pride that prevents them from submitting to a messenger who is a mere mortal like them, and shiqāq, their deep-seated animosity and opposition to the very source of the truth.

Thematic Context

This phrase establishes the central problem that the Surah addresses: the psychological and spiritual barriers to faith. The theme is that the primary obstacle to accepting the truth is not a lack of evidence but a sickness of the heart. The entire Surah, with its stories of humble prophets and the arrogant Iblis, serves as a commentary on this diagnosis. It is a discourse on the destructive nature of pride and factionalism.

Modern & Comparative Lens

This diagnosis of the psychology of disbelief is timeless. It resonates with modern psychological concepts like “motivated reasoning” or the “backfire effect,” where people reject clear evidence because it threatens their ego or their group identity. The verse suggests that disbelief is often not a position of intellectual integrity but a defense mechanism rooted in pride and a desire to remain in “opposition.”

Practical Reflection & Application

This verse is a powerful tool for self-examination. We must ask ourselves if any of our own resistance to truth or guidance stems from these two diseases. Is my pride getting in the way? Is my opposition based on a sincere disagreement, or is it rooted in a factional loyalty that prevents me from seeing the other side? The practical application is to strive for intellectual and spiritual humility, allowing us to accept the truth regardless of its source.

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15. Ilāhan wāḥidan (إِلَٰهًا وَاحِدًا) – One God

Linguistic Root & Etymology

Ilāh (root: A-L-H (أ-ل-ه)) is a deity or an object of worship. Wāḥidan (root: W-Ḥ-D (و-ح-د)) is the number “one,” signifying singularity and uniqueness.

Classical Exegesis (Tafsir)

This phrase is the core of the message rejected by the Quraysh chiefs in Surah Sad (38:5). They exclaim in astonishment, “Has he made the gods [into] one God (ilāhan wāḥidan)? Indeed, this is a curious thing!” The commentators explain that this was the main point of contention. The pagan Arabs could not comprehend the idea of replacing their entire pantheon of deities—who served various functions and represented different tribes—with a single, universal God. This concept was so revolutionary to them that they deemed it “curious” or “strange” (ʿujāb).

Thematic Context

This phrase encapsulates the central theme of Tawḥīd (the oneness of God), which is the primary message of the Surah and the entire Qur’an. The reaction of the Quraysh demonstrates the radical social, political, and spiritual implications of this message. The call to “one God” was not just a theological adjustment; it was a call to dismantle the entire tribal and social structure that was built upon the worship of multiple gods. It was a call for a complete paradigm shift.

Modern & Comparative Lens

The declaration of “one God” is the foundational statement of monotheism. The astonishment of the Quraysh provides insight into the polytheistic mindset, where divinity is seen as divisible and specialized. The monotheistic revolution, championed by the prophets, was to unify this fragmented conception of the divine into a single, transcendent, and universal reality. This unification has profound ethical implications, such as the unity and equality of all humanity under one God.

Practical Reflection & Application

The message of “one God” is a call to unify our own lives. It means having one ultimate purpose, one ultimate authority, and one ultimate source of hope and fear. In a world that pulls us in many different directions, the principle of ilāhan wāḥidan is a simplifying and liberating force. The practical application is to constantly check our hearts and lives, ensuring that we have not created a “pantheon” of competing “gods”—like wealth, career, or desires—and to re-center our existence on the worship of the one true God.

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16. Jasad (جَسَد) – A Mere Body

Linguistic Root & Etymology

The root is J-S-D (ج-س-د). A jasad is a body, particularly one that is devoid of a soul or spirit. It can refer to a corpse, a statue, or a body in a state of helplessness. It is distinct from jism, which is the more general term for a living body.

Classical Exegesis (Tafsir)

In the story of Solomon’s trial in Surah Sad (38:34), God says, “And We cast upon his throne a mere body (jasadan); then he turned back.” This is one of the most mysterious and debated verses in the Qur’an. The classical exegesis offers a wide range of interpretations. Some suggest it was a sick and powerless Solomon himself, reduced to a mere body. Others suggest it was a jinn who momentarily took his form and sat on the throne, showing him the fragility of his kingdom. Still others interpret it as a deformed child born to him. Whatever the specific nature of the “body,” the consensus is that it was a profound trial that made Solomon realize his utter dependence on God and the ephemeral nature of his worldly power, causing him to turn back (anāba) in repentance.

Thematic Context

The appearance of the jasad is the focal point of Solomon’s test. The theme is the fragility of human power and the necessity of constant reliance on God. The throne is the ultimate symbol of Solomon’s dominion, and the placement of a helpless “body” upon it was a shocking sign that his power was not his own and could be taken away in an instant. It was a divine wake-up call, a test of humility in the midst of unparalleled might.

Modern & Comparative Lens

The story of the “body on the throne” is a powerful allegory for the discovery of a fatal flaw in a seemingly perfect system, or the sudden realization of one’s own mortality and powerlessness. It is a moment of existential crisis. The mystery of the verse has allowed for rich symbolic and allegorical interpretations in Islamic mystical thought, where the “throne” is the heart, and the “body” is a moment of spiritual death or heedlessness that must be overcome through turning back to God.

Practical Reflection & Application

This verse reminds us that no matter how secure our “throne”—our career, our family, our health—may seem, it is ultimately fragile. We all have moments when we are confronted with a “jasad,” a sign of our own weakness and mortality. The practical application is to learn the lesson Solomon learned: to not be deluded by worldly power or security, but to remain in a constant state of return and reliance upon the one true King, whose dominion never fails.

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17. Kharra rākiʿan wa anāb (خَرَّ رَاكِعًا وَأَنَابَ) – He fell down bowing and turned in repentance

Linguistic Root & Etymology

Kharra means to fall down. Rākiʿan (root: R-K-ʿ (ر-ك-ع)) means bowing, in the state of rukūʿ. Wa anāb (root: A-W-B (أ-و-ب)) means “and he returned” or “and he repented.” The phrase describes an immediate and profound physical and spiritual act of submission and repentance.

Classical Exegesis (Tafsir)

This is the response of Prophet David in Surah Sad (38:24) the moment he realizes he has been tested. “And David became certain that We had tested him, and he sought forgiveness of his Lord and fell down bowing and turned in repentance.” The commentators highlight the immediacy of his reaction. There was no hesitation or making of excuses. His realization of his error was immediately followed by a physical act of prostration and an internal act of turning his heart back to God. Some interpretations suggest he remained in prostration for a long period.

Thematic Context

This is presented as the ideal response to a spiritual lapse. The theme is the importance of immediate repentance. David’s story, with its test and his swift return, serves as a model of humility and God-consciousness. His greatness is demonstrated not by being infallible, but by his profound and instantaneous humility when he recognized his mistake. This connects to the attribute of being awwāb (constantly turning back).

Modern & Comparative Lens

The integration of physical posture with a spiritual state is a key aspect of Islamic worship. The act of “falling down bowing” is not just a symbol of repentance; it is a physical enactment of it that deepens the inner feeling of humility. This mind-body connection in spiritual practice is something that is increasingly appreciated in modern psychology and contemplative traditions.

Practical Reflection & Application

This verse provides a clear, practical model for what to do when we realize we have sinned or made a mistake. The ideal response is to immediately stop, seek God’s forgiveness, and perform a physical act of submission, such as offering a prayer or making prostration (sujūd). This combination of immediate spiritual regret and physical humility is the quickest path back to God after a stumble.

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18. Laʿnatī (لَعْنَتِي) – My Curse

Linguistic Root & Etymology

The root is L-ʿ-N (ل-ع-ن), which means to curse, to execrate, or to drive something away from a state of goodness and mercy. A laʿnah is a curse. The suffix -ī makes it “My curse.”

Classical Exegesis (Tafsir)

In Surah Sad (38:78), after Iblis’s arrogant refusal to prostrate, God pronounces his fate: “And indeed, upon you is My curse (laʿnatī) until the Day of Recompense.” The classical understanding is that this is a declaration of Iblis’s permanent expulsion from the sphere of divine mercy and grace. The curse signifies his status as an outcast, eternally removed from the presence and favor of God. It is the ultimate consequence of his pride.

Thematic Context

The theme of the divine curse is the flip side of the divine mercy. It represents the active consequence of choosing rebellion. The story of Iblis demonstrates that this curse is not arbitrary but is a direct result of his own choice. The curse is the divine seal upon the path of arrogance that Iblis himself chose. It establishes the ultimate stakes in the cosmic struggle: the choice between divine mercy and divine curse.

Modern & Comparative Lens

The concept of a “curse” can be understood in a modern context as a state of being completely alienated or cut off from the source of good, life, and meaning. It is a state of spiritual death. Iblis’s curse is self-inflicted in the sense that his own arrogance created the barrier between him and God’s mercy. It is a permanent state of negative spiritual polarity.

Practical Reflection & Application

This verse serves as a powerful deterrent from the sin of arrogance. We should fear falling into a state where we become deserving of being “driven away” from God’s mercy. The practical application is to constantly seek refuge in God’s grace and to cultivate humility. We should pray to be recipients of His mercy (raḥmah), not His curse (laʿnah).

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19. Lāta ḥīna manāṣ (لَاتَ حِينَ مَنَاصٍ) – There was no time for escape

Linguistic Root & Etymology

Lāta is a particle of negation similar to ‘not’, used specifically with time. Ḥīna means “a time.” Manāṣ (root: N-W-Ṣ (ن-و-ص)) means an escape, a refuge, or a place to flee to. The phrase is a powerful, condensed statement: “It was not a time of escape.”

Classical Exegesis (Tafsir)

This phrase in Surah Sad (38:3) describes the fate of the generations destroyed before the Quraysh. When the divine punishment came upon them, “they called out, but there was no time for escape.” The commentators explain that they cried out in repentance and sought refuge only when the punishment became a physical reality. But at that point, the time for repentance was over, and there was no escape from the divine decree. Their cries were too little, too late.

Thematic Context

This is a central part of the Surah’s opening warning to the disbelievers. The theme is the urgency of repentance. The verse uses the example of past nations to show that the door of mercy is open only during the period of respite in this worldly life. Once the punishment begins, either at death or with a worldly cataclysm, it is too late. The verse aims to shake the listeners out of their complacency.

Modern & Comparative Lens

This phrase captures the universal and tragic concept of the “point of no return.” It is a moment of irreversible consequence, a theme explored in countless works of literature and drama. The verse gives this concept a spiritual and eschatological weight. It is a warning against procrastination in matters of the soul.

Practical Reflection & Application

This verse is a powerful motivation to act now. We should not delay our repentance, our prayers, or our good deeds, thinking we will have plenty of time later. The “time of escape” from the consequences of our sins is now, through sincere repentance. The practical application is to live with a sense of urgency, to seize the present moment to turn back to God, because we are never guaranteed a tomorrow.

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20. Masaḥa bi-al-sūqi wa-al-aʿnāq (مَسْحًا بِالسُّوقِ وَالْأَعْنَاقِ) – To strike the shanks and the necks

Linguistic Root & Etymology

Masḥan (root: M-S-Ḥ (م-س-ح)) is a verbal noun meaning to wipe, to stroke, or to strike. Bi-al-sūqi refers to the shins or shanks of the legs. Wa-al-aʿnāq is the plural of ʿunuq, meaning neck.

Classical Exegesis (Tafsir)

This is one of the most debated actions in the Qur’an, performed by Prophet Solomon in Surah Sad (38:33). After realizing his horses had distracted him from his prayer, he had them brought back and “began to strike their shanks and necks.” The interpretations are starkly different. The most famous, though also questioned, view is that in a state of righteous anger and repentance, he killed the horses by striking their legs and necks, sacrificing the very things that had distracted him from God. Another interpretation is that this was not a killing, but an act of love and honor; he began affectionately “wiping” or “stroking” their legs and necks, showing his appreciation for them as tools for jihad, after having sought God’s forgiveness. A third view is that he was simply performing ablution on them or branding them for the sake of God.

Thematic Context

Regardless of the exact interpretation, the thematic purpose of the action is clear: it is a decisive act of repentance and a re-assertion of priorities. If the horses were killed, it represents the ultimate sacrifice of a beloved worldly possession for the sake of God. If they were merely stroked, it represents the act of re-consecrating them for the service of God after the lapse of distraction. In either case, the theme is about taking decisive action to correct a spiritual mistake.

Modern & Comparative Lens

The interpretation of killing the horses is challenging for modern sensibilities concerning animal welfare. This has led many contemporary scholars to favor the non-literal or alternative interpretations. The story, especially with the first interpretation, presents a radical example of “cutting off the source” of one’s distraction. It is an extreme measure to ensure a spiritual lapse is never repeated, a theme that resonates with the concept of “burning your bridges” to prevent a return to a negative habit.

Practical Reflection & Application

This verse, in its essence, calls for decisive action against the things that distract us from our spiritual duties. While it does not mean literal destruction, it does mean we must be willing to take firm and sometimes difficult steps to control our attachments. If our phone, a hobby, or a friendship is consistently causing us to neglect our relationship with God, we must perform a “masḥ“—a decisive “striking” or “wiping”—by setting firm boundaries, reducing our engagement, or if necessary, cutting it off for the sake of our spiritual well-being.

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21. Muqarranīna fī al-aṣfād (مُقَرَّنِينَ فِي الْأَصْفَادِ) – Bound together in shackles

Linguistic Root & Etymology

Muqarranīn (root: Q-R-N (ق-ر-ن)) is a passive participle meaning those who are bound or yoked together. Fī al-aṣfād (root: Ṣ-F-D (ص-ف-د)) means “in fetters” or “in shackles.”

Classical Exegesis (Tafsir)

This phrase from Surah Sad (38:38) describes the fate of the most rebellious of the devils who were subjugated to Prophet Solomon. They were “others bound together in shackles.” The commentators explain that Solomon was given the power to imprison the defiant jinn, chaining them together to prevent them from causing mischief. This was another sign of his extraordinary, divinely granted authority.

Thematic Context

This detail emphasizes the theme of complete control and the establishment of order. Solomon’s kingdom was not just one of wealth and construction, but also one where evil was actively restrained and imprisoned. His rule represents the ideal state where the forces of chaos and rebellion are physically subjugated by the power of divinely-guided justice. It demonstrates that true authority includes the power to neutralize evil.

Modern & Comparative Lens

The image of binding evil forces in chains is a powerful archetype of the triumph of good. It is found in various mythologies and theological traditions (e.g., the binding of Satan or the titans). In a modern psychological or social context, “binding the devils” can be a metaphor for restraining our own destructive impulses (the “shackles” of self-control) or for the function of a just legal system to restrain those who would harm society.

Practical Reflection & Application

Solomon was given the power to physically shackle the devils. While we do not have this power, we can and must “shackle” the devilish whispers in our own lives through the means God has given us. The “shackles” we use are remembrance of God (dhikr), seeking refuge in Him (istiʿādhah), prayer, and fasting. The practical application is to be proactive in restraining the sources of evil in our lives, both internal and external, through spiritual discipline.

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22. Mutakallifīn (مُتَكَلِّفِينَ) – The Pretenders / The Affected

Linguistic Root & Etymology

The root is K-L-F (ك-ل-ف), which means to assign a task or to be burdened. The form takallafa (Form V) means to take something upon oneself with effort, to feign something, or to be affected and unnatural. Al-Mutakallifīn are those who are not genuine, who put on a persona, or who speak about things they have no knowledge of with an air of false authority.

Classical Exegesis (Tafsir)

This is the final word in the divine command to the Prophet Muhammad at the end of the Surah (38:86). He is told to declare, “I do not ask you for it any payment, nor am I of the pretenders (al-mutakallifīn).” The classical commentators explain that this is a declaration of the Prophet’s absolute sincerity. He is not “pretending” to be a prophet; his message is genuine. He is not “affecting” wisdom or speaking from his own baseless speculation; he is delivering a pure revelation. And he is not putting on an act to gain worldly status.

Thematic Context

This is a powerful concluding statement on the theme of the authenticity of the prophetic mission. The Surah, which deals extensively with the trials and sincerity of past prophets, ends with this personal declaration from Prophet Muhammad. It distinguishes a true prophet from a false one. A true prophet’s message is selfless (he asks for no wage) and genuine (he is not a pretender). This serves as a final reassurance of the truthfulness of the Qur’an.

Modern & Comparative Lens

The quality of authenticity is highly valued in modern discussions of leadership and communication. A “mutakallif” is the opposite of authentic. They are the charlatan, the demagogue, the person who feigns expertise. The Prophet’s declaration is a statement of complete transparency and sincerity, a quality that builds trust and is the hallmark of a true guide.

Practical Reflection & Application

This verse sets a high standard for our own communication, especially when speaking about matters of faith. We should never be among the “mutakallifīn.” This means we should not pretend to have knowledge we do not possess. We should speak with sincerity and humility. The practical application is to be honest about the limits of our knowledge and to ensure that our words and actions are a genuine reflection of our inner state, free from affectation and pretense.

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23. Naʿjah (نَعْجَة) – Ewe

Linguistic Root & Etymology

Naʿjah is the Arabic word for a female sheep, a ewe.

Classical Exegesis (Tafsir)

The word naʿjah is used repeatedly in the parable presented to Prophet David by the two litigants in Surah Sad (38:22-24). One man says, “This is my brother; he has ninety-nine ewes (naʿjah), and I have one single ewe.” He complains that his brother is pressuring him to give up his only ewe. The commentators have understood this parable in two ways. The first is as a literal legal case about sheep, brought to David to test his judgment. The second, and more famous, view is that this was a symbolic parable sent by God through two angels in the form of men. The “ewes” were a metaphor for women, and the case was a subtle reference to an event in David’s own life where he had desired the wife of one of his soldiers, even though he already had many wives. The parable was a divine means to make him realize his own error without a direct accusation.

Thematic Context

The parable of the ewes is the central event in the story of David’s trial. The theme is about justice, desire, and self-awareness. David, as the just king, immediately recognizes the injustice in the parable (“He has certainly wronged you”). This very judgment then serves as a mirror, making him realize his own potential wrongdoing. It is a powerful lesson in empathy and the need for leaders to apply the same standards of justice to themselves as they do to others.

Modern & Comparative Lens

The use of a parable to deliver a sensitive moral lesson is a sophisticated pedagogical technique. It allows the listener to arrive at the truth through their own judgment rather than a direct and potentially defensive-inducing rebuke. The biblical account of Nathan and David regarding Bathsheba uses a very similar parable. In a modern context, the story is a timeless exploration of power dynamics, envy, and the moral responsibility that comes with abundance.

Practical Reflection & Application

The story of the “one ewe” is a powerful reminder to be just and to be content with what God has given us. It warns against the covetousness of wanting the “one thing” that belongs to another, even when we have ninety-nine of our own. The practical application is to cultivate contentment (qanāʿah) and to be vigilant against envy. It also teaches us to use parables and indirect methods when we need to offer sensitive advice to others.

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24. Nabaʾuhu (نَبَؤُهُ) – Its News / Tidings

Linguistic Root & Etymology

The root is N-B-A (ن-ب-أ), which means to inform or to give news. A nabaʾ is a piece of news or a tiding, especially one that is of great significance and certainty. It is more significant than simple news (khabar). A prophet (nabī) is one who brings a great nabaʾ from God. The suffix -hu means “its.”

Classical Exegesis (Tafsir)

This word appears in the final verse of Surah Sad (38:88). After the Prophet is told to declare that the Qur’an is a reminder to the worlds, the Surah concludes, “And you will surely know its great news (nabaʾahu) after a time.” The classical commentators explain that “its news” refers to the truth and the consequences described in the Qur’an. The disbelievers who deny it now will come to know its truth with absolute certainty, either when they are defeated in this world, or at the moment of death, or on the Day of Judgment. The truth of the message will be vindicated.

Thematic Context

This is a concluding promise and a warning. It connects to the theme of divine timing. The truth of the “great news” of the Qur’an is not a matter of “if” but “when.” The Surah ends on this note of absolute confidence in the ultimate triumph of the revelation. It leaves the deniers with a final, ominous warning: time will prove the Qur’an right, but by then it may be too late for them.

Modern & Comparative Lens

This verse expresses a profound confidence in the power of truth to manifest itself over time. It is a statement of faith in a moral and purposeful history. In a world of “fake news” and competing narratives, the verse posits that there is an ultimate, objective “Great News” whose veracity will eventually become undeniable to everyone. It is the ultimate claim of a revealed truth.

Practical Reflection & Application

This verse should instill in believers a calm and unwavering confidence in the truth of their faith. We may not see the full vindication of the divine message in our lifetime, but we can be certain that its truth will become apparent “after a time.” The practical application is to live by the guidance of this “Great News” with certainty and to share it with others, trusting that time and the unfolding of the divine plan will be the ultimate proof of its truth.

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25. Niʿma al-ʿabd (نِعْمَ الْعَبْدُ) – What an excellent servant!

Linguistic Root & Etymology

Niʿma is a particle of praise in Arabic, the opposite of biʾsa. It means “how excellent!” or “what a fine…!” Al-ʿAbd (root: ʿ-B-D (ع-ب-د)) means “the servant” or “the slave.” The phrase is the highest form of divine praise for a human being.

Classical Exegesis (Tafsir)

This high praise is bestowed upon both Prophet Solomon (38:30) and Prophet Job (38:44) in Surah Sad. For Solomon, it comes after the mention of his trial and his turning back to God. For Job, it comes after the mention of his extreme patience during his suffering. In both cases, God Himself testifies to their excellent quality as His servants. The commentators note that the defining reason for this praise is given immediately after: “Indeed, he was ever turning back (awwāb).”

Thematic Context

The theme of true servitude (ʿubūdiyyah) is central to the Surah. This phrase defines the pinnacle of that servitude. The “excellent servant” is not one who is free from trials or mistakes, but one who, in the midst of immense power (Solomon) or immense suffering (Job), maintains a constant state of return and devotion to God. Their stories provide two contrasting but complementary models of excellent servitude.

Modern & Comparative Lens

In many modern cultures, being called a “servant” or “slave” has negative connotations of weakness and subjugation. In the Qur’anic worldview, being an “ʿabd” of God is the highest possible honor. It signifies liberation from servitude to all created things—desires, people, ideologies—and the attainment of true freedom through submission to the one true Master. The praise “niʿma al-ʿabd” is a divine declaration of this liberated and honored status.

Practical Reflection & Application

Aspiring to be an “excellent servant” in the eyes of God should be our life’s highest ambition. The stories of Solomon and Job show us how. It is by being grateful and humble in times of ease and power, and by being patient and steadfast in times of suffering and loss. The key quality that earns this praise is being awwāb—constantly turning our hearts back to God in all circumstances. This should be our ultimate goal.

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26. Nuṣubin wa ʿadhāb (نُصُبٍ وَعَذَابٍ) – Hardship and torment

Linguistic Root & Etymology

Nuṣub (root: N-Ṣ-B (ن-ص-ب)) means fatigue, hardship, toil, or distress. Wa ʿadhāb (root: ʿ-DH-B (ع-ذ-ب)) means torment, pain, or punishment.

Classical Exegesis (Tafsir)

This is part of the prayer of Prophet Job in Surah Sad (38:41). He cries out to his Lord, “Indeed, Satan has touched me with hardship and torment.” The commentators explain that Job, in his perfect etiquette with God, attributed his suffering to the touch of Satan. He did not directly say, “You have afflicted me,” but rather pointed to the enemy as the immediate cause of his weariness (nuṣub) and pain (ʿadhāb). This was a sign of his profound submission and his desire to attribute only good to God.

Thematic Context

This prayer is the turning point in the story of Job. It is his moment of appeal to God after a long period of patient endurance. The theme is the proper etiquette (adab) of supplication, even in the midst of extreme suffering. It also introduces the role of Satan as a source of affliction, who seeks to make humans despair through hardship and pain. Job’s prayer is an act of spiritual warfare, seeking refuge in God from the enemy’s attack.

Modern & Comparative Lens

Attributing suffering to the influence of an evil force is a common theological explanation for the problem of evil. It allows one to maintain belief in a good and merciful God, even when facing terrible hardships. In modern psychological terms, externalizing the source of one’s pain (e.g., “Satan has touched me”) can be a coping mechanism to avoid blaming oneself or God, allowing one to focus on seeking help and refuge.

Practical Reflection & Application

Job’s prayer teaches us how to supplicate in times of distress. We should turn to God with humility, acknowledging our pain and hardship. Following Job’s etiquette, we can attribute our struggles to the whispers and attacks of the spiritual forces of evil, and seek God’s help and protection against them. This frames our suffering not as a punishment from a wrathful God, but as a test and a battle in which we seek the aid of our merciful Lord.

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27. Qāṣirāt al-ṭarf (قَاصِرَاتُ الطَّرْفِ) – Those of Restrained Gaze

Linguistic Root & Etymology

Qāṣirāt is the feminine plural active participle from the root Q-Ṣ-R (ق-ص-ر), meaning those who shorten or restrain. Al-Ṭarf means a glance or the gaze of the eye. The phrase describes women who restrain their gaze, either out of modesty or because they are so content with their partners that they have no desire to look at anyone else.

Classical Exegesis (Tafsir)

This is a description of the companions of the righteous in the gardens of Paradise in Surah Sad (38:52). “And with them will be women of restrained gaze, of equal age (atrāb).” As in Surah As-Saffat, the classical commentators explain this as a sign of their supreme chastity, modesty, and loving devotion to their husbands. Their gaze is “shortened” or “restrained,” meaning it does not wander to anyone else. It is a description of perfect, faithful companionship.

Thematic Context

This imagery is part of the Surah’s depiction of the rewards for the God-conscious (muttaqīn). It contrasts with the chaotic and disloyal relationships of this world. The theme is that a life of modesty and faithfulness is rewarded with a perfected form of companionship in the Hereafter. It highlights the values of chastity and loving devotion as being integral to the ideal state of bliss in Paradise.

Modern & Comparative Lens

The virtue of a “restrained gaze” is a principle of modesty for both men and women in Islam. This verse presents its perfected, heavenly form. While the language is culturally specific to its time, the underlying values—faithfulness, modesty, and exclusive devotion in a loving relationship—are universal aspirations. The image speaks to a deep human longing for a partner whose love and attention are completely focused and unwavering.

Practical Reflection & Application

This verse encourages the cultivation of modesty and faithfulness in our own lives. The principle of “restraining the gaze” is a practical spiritual discipline that protects the heart from illicit desires and strengthens the bonds of marriage. By practicing this virtue in this world, we are not only following a divine command but also preparing ourselves for the pure and beautiful relationships of the Hereafter.

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28. Raḥmatan minnā (رَحْمَةً مِّنَّا) – A mercy from Us

Linguistic Root & Etymology

Raḥmah (root: R-Ḥ-M (ر-ح-م)) means mercy, compassion, or grace. Minnā means “from Us.” The phrase signifies a special grant of mercy originating directly from God.

Classical Exegesis (Tafsir)

This phrase is used in Surah Sad (38:43) to explain *why* God restored Job’s family and fortunes. It was “a mercy from Us (raḥmatan minnā) and a reminder for those of understanding.” The commentators emphasize that the restoration was not something Job had earned by right; it was a pure act of divine grace and compassion. God’s response to his patient suffering was an outpouring of special mercy to heal his wounds, both physical and emotional.

Thematic Context

The theme of divine mercy (raḥmah) is central to the Qur’anic worldview, and this verse is a powerful illustration of it. Job’s story demonstrates that even in the context of a severe trial, God’s mercy is the ultimate prevailing force. The trial is temporary, but the mercy is the fundamental reality. This mercy is not just a private affair but also serves as a public “reminder” (dhikrā) for all people of intellect to learn from.

Modern & Comparative Lens

The concept of “grace” in Christianity—unmerited divine favor—is a close parallel to the idea of raḥmatan minnā. The story of Job demonstrates that salvation and relief from suffering are not achieved through human merit alone, but are ultimately granted by a compassionate and merciful God. It is a theology of hope, grounded in the belief in a fundamentally merciful divine nature.

Practical Reflection & Application

This verse teaches us to have firm hope in God’s mercy, especially when we are suffering. We should understand that any relief we receive, any blessing we enjoy, is a direct “mercy from Him.” This cultivates a deep sense of gratitude and humility. The practical application is to always attribute our blessings to God’s mercy, not our own cleverness or entitlement, and to ask for His mercy in all our prayers.

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29. Rajīm (رَّجِيم) – The Accursed

Linguistic Root & Etymology

The root is R-J-M (ر-ج-م), which means to stone or to cast something out. The form rajīm means “one who is stoned” or “one who is cast out.” It signifies someone who is rejected, cursed, and pelted away from the presence of God.

Classical Exegesis (Tafsir)

In Surah Sad (38:77), after Iblis’s act of rebellion, God declares, “Then get out of it [Paradise], for indeed, you are accursed (rajīm).” The commentators explain that this is a declaration of his permanent expulsion. He is “pelted” and driven away from the realm of mercy. This title becomes one of his primary epithets in the Qur’an; he is “al-Shayṭān al-Rajīm” (Satan, the Accursed).

Thematic Context

This term connects to the theme of the consequences of arrogance. Iblis’s pride led to his being “cast out.” His title, Rajīm, serves as a constant reminder of the origin and nature of his evil. He is the ultimate outcast, and his mission is to make humanity share in his accursed, outcast state. This reinforces the idea that following Satan is following the path away from God’s mercy.

Modern & Comparative Lens

The concept of an “outcast” figure is a powerful archetype. The Rajīm is the one who, by his own choice, has placed himself outside the community of grace. In a psychological sense, he represents the state of ultimate alienation and narcissism, unable to connect with or submit to the source of all good. His punishment of being “stoned” is symbolically mirrored by the ritual “stoning of the devil” during the Hajj pilgrimage.

Practical Reflection & Application

The phrase “I seek refuge in Allah from Satan, the accursed (al-rajīm)” is a constant practice for Muslims. This verse explains the meaning behind that title. We are seeking protection from the one who was “cast out” because of his arrogance. The practical application is to internalize the reason for his curse—pride—and to be vigilant in uprooting that same quality from our own hearts, lest we too be “cast out” from God’s grace.

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30. Rīḥ (رِيح) – The Wind

Linguistic Root & Etymology

The root is R-W-Ḥ (ر-و-ح), which relates to spirit, breath, and movement. Rīḥ specifically means wind or breeze.

Classical Exegesis (Tafsir)

In Surah Sad (38:36), one of the special powers granted to Prophet Solomon was the subjugation of the wind: “So We subjected to him the wind (al-rīḥ), blowing gently by his command wherever he directed.” The commentators describe this as a miraculous control over the wind, allowing him and his armies to travel vast distances in a short amount of time. The description “blowing gently” (rukhāʾan) emphasizes that this powerful force was made perfectly docile and obedient to his will.

Thematic Context

This is a key element of the extraordinary kingdom (mulk) given to Solomon. The theme is God’s power to subjugate the most powerful and uncontrollable forces of nature for His chosen servants. The wind, a symbol of freedom and untamable power, was made Solomon’s servant. This serves as a manifest sign (āyah) of his prophethood and the truth of the One who granted him this power.

Modern & Comparative Lens

The idea of controlling the weather has been a timeless human fantasy, appearing in myths and legends across the world. The Qur’anic account presents this not as magic, but as a specific, divinely granted miracle. In a modern context, while we cannot control the wind by command, we have learned to harness its power through technologies like sails and wind turbines. Solomon’s miracle can be seen as the ultimate, perfected form of this human aspiration to work in harmony with the forces of nature.

Practical Reflection & Application

The story of Solomon’s control over the wind is a reminder of God’s absolute power over the universe. When we feel the power of the wind, we should be reminded of the One who created and controls it. The practical application is to cultivate a sense of awe for the forces of nature, seeing them not as random phenomena but as disciplined “servants” of God, and to ask the Master of those forces for His help and protection in our lives.

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31. Ṣād (ص) – Sad

Linguistic Root & Etymology

Ṣād is the name of the 14th letter of the Arabic alphabet. Like Yā Sīn, it is one of the ḥurūf muqaṭṭaʿāt (disjointed letters) whose true meaning is known only to God.

Classical Exegesis (Tafsir)

The classical commentators have approached this letter with the same reverence and caution as the other disjointed letters. The predominant view is to consign its meaning to God. However, various symbolic interpretations have been offered as reflections. Some have suggested it could stand for Ṣādiq (the Truthful, i.e., God) or Ṣabr (patience), as the Surah deals extensively with the patience of the prophets. Others have seen it as a phonetic or rhetorical device to capture the attention of the audience and to challenge the Arabs to produce a text like the Qur’an using their own letters.

Thematic Context

As the opening of the Surah and its namesake, the letter Ṣād sets a tone of divine mystery and authority. It immediately establishes that the words to follow are not of human origin. It serves as a prelude to the subsequent oath, “By the Qur’an full of remembrance,” grounding the entire discourse in the sacred and inimitable nature of the divine word. The themes of the Surah—prophetic trials, the confrontation with pride, the majesty of God—are all unveiled under the banner of this mysterious letter.

Modern & Comparative Lens

The mystery of the disjointed letters continues to fascinate modern scholars. Some linguistic theories have proposed they could be acronyms, musical notations, or markers of rhyme schemes. However, no theory has been proven, and the traditional understanding of them as a divine secret remains the most intellectually honest position. Their presence serves as a constant reminder of the limits of human knowledge in the face of divine revelation.

Practical Reflection & Application

The letter Ṣād teaches us a lesson in intellectual humility at the very outset of the Surah. It reminds us to approach the Qur’an with a receptive heart, ready to accept that there are layers of meaning and wisdom that may be beyond our grasp. The practical application is to read the Qur’an with a sense of awe and wonder, seeking guidance from its clear verses while respectfully acknowledging the mystery of others.

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32. Sharra maʾāb (شَرَّ مَآبٍ) – An Evil Place of Final Return

Linguistic Root & Etymology

Sharr (root: SH-R-R (ش-ر-ر)) means evil, wickedness, or the worst of something. Maʾāb (root: A-W-B (أ-و-ب)) means a place of return or a final destination. The phrase means “the most evil of all final destinations.”

Classical Exegesis (Tafsir)

This phrase is the direct counterpart to “a beautiful place of final return” (ḥusna maʾāb). In Surah Sad (38:55), after describing the reward of the righteous, the Surah declares, “This [is for them]. But indeed, for the transgressors is an evil place of final return (sharra maʾāb).” The commentators identify this as Hell (Jahannam). The word “return” is significant, as it implies that it is the destination they were heading towards all along by their own actions.

Thematic Context

This starkly contrasting phrase is central to the Surah’s eschatological theme. The use of parallel but opposite terms (ḥusna maʾāb vs. sharra maʾāb) creates a powerful rhetorical effect, highlighting the absolute binary of the final outcomes. The theme is that life is a journey with two possible destinations, and the choice is made in this world. The evilness of the return is a direct consequence of the evil of the path chosen.

Modern & Comparative Lens

The concept of Hell as an “evil destination” is fundamental to many religious worldviews. The Qur’anic phrasing is particularly powerful because it frames it as a “return.” This implies a sense of inevitability based on one’s life trajectory. It is not an arbitrary punishment, but the logical end-point of a life lived in rebellion against the good. It is the place one “returns” to after a lifetime of journeying away from God.

Practical Reflection & Application

This verse serves as a solemn warning and a moral compass. It forces us to consider the destination of our life’s journey. Are our daily choices and habits leading us toward a beautiful return or an evil one? The practical application is to live with the end in mind, making conscious choices that align us with the path of the righteous, thereby ensuring that our final “return” is one of beauty and peace, not evil and despair.

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33. Tasawwarū al-miḥrāb (تَسَوَّرُوا الْمِحْرَابَ) – They climbed the wall of the prayer chamber

Linguistic Root & Etymology

Tasawwarū (root: S-W-R (س-و-ر)) means to climb over a wall (sūr). Al-Miḥrāb (root: Ḥ-R-B (ح-ر-ب)) refers to a sanctuary, a private chamber for prayer, or the prayer niche in a mosque. The phrase describes an intrusive and unconventional entry into a private, sacred space.

Classical Exegesis (Tafsir)

This dramatic event occurs in the story of Prophet David in Surah Sad (38:21). Two litigants, instead of seeking permission, climb over the wall into David’s private prayer chamber, startling him. The commentators explain that these were not ordinary humans but two angels sent by God in the form of men. Their strange and alarming entry was part of the divine test, designed to catch David off-guard and to present him with a case that would mirror his own spiritual state.

Thematic Context

This event is the catalyst for David’s trial. The theme is that divine tests can come in unexpected ways and at unexpected times, even invading our most private sanctuaries. The unconventional entry of the “litigants” immediately signals that this is not an ordinary situation. It sets the stage for a divine encounter that will lead to a moment of profound self-realization for the prophet.

Modern & Comparative Lens

The image of one’s private sanctuary being breached is a powerful metaphor for a moment of crisis or a “wake-up call.” It is an event that shatters our sense of security and forces us to confront a difficult truth. In many narratives, the arrival of a mysterious stranger is the event that sets a protagonist on a new path of self-discovery. The angels climbing the wall serve this exact literary and spiritual function.

Practical Reflection & Application

This verse reminds us to be prepared for tests to come from unexpected quarters. Our faith can be challenged not just by external enemies, but by sudden, intrusive events that disrupt our peace. The practical application is to cultivate a heart that is ready to find a divine lesson even in the most startling and unwelcome of circumstances, and to respond with the wisdom of David rather than with fear or anger.

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34. Tawārat bi-al-ḥijāb (تَوَارَتْ بِالْحِجَابِ) – It was hidden by the veil

Linguistic Root & Etymology

Tawārat (root: W-R-Y (و-ر-ي)) means to be hidden, concealed, or to disappear from sight. Bi-al-ḥijāb (root: Ḥ-J-B (ح-ج-ب)) means “by the veil” or “by the screen.” The veil here refers to the horizon.

Classical Exegesis (Tafsir)

This phrase from Surah Sad (38:32) describes the setting of the sun. In the context of the story, Prophet Solomon was so absorbed in his magnificent horses that he continued to review them “until it (the sun) was hidden by the veil (of the horizon).” The commentators explain that this is the moment he realized he had been distracted past the time of the afternoon prayer (ʿAṣr). The setting of the sun was the natural sign that triggered his awareness of his spiritual lapse.

Thematic Context

This phrase connects to the theme of time and the importance of prayer. The movement of the sun is the divine clock that governs the times of worship. Solomon’s story is a powerful illustration of how even a permissible and noble worldly pursuit can become blameworthy if it causes one to miss the prescribed time for remembering God. The “hiding of the sun” symbolizes the closing of an opportunity for worship.

Modern & Comparative Lens

The passage of time, marked by the setting sun, as a trigger for reflection and regret is a universal poetic and spiritual theme. It is a daily reminder of the finite nature of our time and opportunities. The story of Solomon is a classic tale of becoming so engrossed in an activity that one loses track of time, a phenomenon that is all too familiar in the modern world with its endless distractions.

Practical Reflection & Application

This verse is a powerful reminder to be vigilant about our prayer times. The setting sun should not be a “veil” that hides our missed opportunities, but a signal to turn to God. The practical application is to structure our daily activities *around* our prayers, not the other way around. We should ensure that no worldly pursuit, no matter how good or important, is allowed to make us miss our appointment with our Lord.

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35. Ṭīn (طِين) – Clay

Linguistic Root & Etymology

The root is Ṭ-Y-N (ط-ي-ن), and it means clay, mud, or earth. It refers to the basic, humble substance of the ground.

Classical Exegesis (Tafsir)

The word ṭīn is central to Iblis’s arrogant argument in Surah Sad (38:76). In refusing to prostrate to Adam, he says, “You created me from fire, and You created him from clay (ṭīn).” The commentators explain that this was the basis of his racist and arrogant claim to superiority. He saw fire as a noble, energetic, and superior element, while he saw clay as a base, dark, and inferior one. This flawed analogy led him to disobey a direct divine command.

Thematic Context

The contrast between fire and clay is the central symbolic axis of the story of Iblis’s fall. The theme is that the true worth of a creature is not determined by its physical origin but by its obedience and piety. God’s response to Iblis implicitly refutes his logic. Clay, though humble, has qualities of stability, patience, and fertility, while fire, though energetic, can be destructive and chaotic. Iblis’s reasoning was a sign of his spiritual blindness.

Modern & Comparative Lens

Iblis’s argument is the archetype of all racist and supremacist ideologies. It is the error of judging worth based on physical origin (race, color, lineage) rather than on character and righteousness. The Qur’anic narrative deconstructs and condemns this logic at a cosmic level. It establishes the principle that the only criterion for nobility in God’s sight is piety (taqwā), not the “clay” or “fire” from which one is made.

Practical Reflection & Application

This verse is a powerful and permanent warning against all forms of prejudice. It reminds us that judging people based on their physical attributes or origins is a satanic, not a divine, logic. The practical application is to actively purify our hearts from any trace of racism or elitism and to judge ourselves and others based on the only criterion that matters to God: the quality of our character and our submission to Him.

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36. ʿUjāb (عُجَاب) – A Curious/Strange Thing

Linguistic Root & Etymology

The root is ʿ-J-B (ع-ج-ب), which means to wonder, to be amazed, or to find something strange. ʿUjāb is an intensive form, signifying something that is extremely strange, bizarre, or astonishing.

Classical Exegesis (Tafsir)

This is the reaction of the chieftains of Quraysh to the Prophet Muhammad’s message of monotheism in Surah Sad (38:5). After hearing his call to worship one God, they say, “Indeed, this is a truly strange thing (shayʾun ʿujāb)!” The commentators explain that from their polytheistic worldview, the idea of abandoning all their tribal gods and unifying all worship under a single, universal deity was so radical and unprecedented that it seemed utterly bizarre and incredible to them.

Thematic Context

This word captures the profound paradigm shift that the message of Tawḥīd demanded. It highlights the theme of the clash between established tradition and divine truth. What seems “strange” or “curious” to a society steeped in ignorance can be the most fundamental and self-evident truth. The verse shows that the rejection of the truth was not based on reason, but on a shocked refusal to even consider a reality outside their inherited norms.

Modern & Comparative Lens

The history of science and ideas is filled with examples of revolutionary concepts being initially dismissed as “strange” or “absurd” by the establishment (e.g., the heliocentric model). The reaction of the Quraysh is a classic example of this phenomenon in the spiritual realm. The verse is a reminder that the truth-value of an idea is not determined by its familiarity or its conformity to the status quo.

Practical Reflection & Application

This verse encourages us to be open-minded and to not dismiss an idea simply because it seems “strange” or challenges our preconceived notions. It is a call to evaluate new ideas based on their evidence and coherence, not on our comfort level with them. The practical application is to cultivate intellectual courage and to be willing to embrace the truth, even if it means departing from the familiar path of our community or culture.

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37. Urkuḍ bi-rijlika (ارْكُضْ بِرِجْلِكَ) – Strike with your foot

Linguistic Root & Etymology

Urkuḍ is the command form of the verb rakaḍa (root: R-K-Ḍ (ر-ك-ض)), which means to strike or to stamp with the foot. Bi-rijlika means “with your foot.”

Classical Exegesis (Tafsir)

This is the divine command given to the Prophet Job in Surah Sad (38:42), marking the end of his long trial. After his patient prayer, God tells him, “Strike the ground with your foot.” The commentators explain that when he did so, a spring of cool water gushed forth. God then told him, “This is a cool bath and a drink.” The water was a miraculous cure for both his external diseases (the bath) and his internal ailments (the drink). It was the physical manifestation of God’s merciful response.

Thematic Context

This command connects to the theme of divine relief following patient endurance. It is significant that Job was commanded to perform an action, however simple. The cure did not just appear out of nowhere; it came as a result of his own physical participation. This highlights the principle that divine help is often actualized through our own effort (asbāb), even if the effort seems minuscule compared to the result. It is the combination of human action and divine grace.

Modern & Comparative Lens

The story of a miraculous spring emerging from the ground is a powerful archetype, also found in the story of Hagar and Ishmael (the spring of Zamzam). It symbolizes the sudden arrival of life-giving mercy in a moment of utter desolation. It is a story of hope and renewal, demonstrating that even after a long period of barrenness and suffering, God can bring forth a source of healing and refreshment from the very ground beneath our feet.

Practical Reflection & Application

This verse teaches us to couple our prayer and patience with action. When we are seeking a solution to our problems, we should not just wait passively. We must also “strike the ground with our foot”—we must take the practical steps and utilize the means available to us, no matter how small they seem. We must do our part, and then trust in God to bring forth the “spring of cool water” and grant us healing and relief.

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38. Yawm al-ḥisāb (يَوْمِ الْحِسَابِ) – The Day of Accounting

Linguistic Root & Etymology

Yawm means “Day.” Al-Ḥisāb (root: Ḥ-S-B (ح-س-ب)) means reckoning, calculation, or accounting. The phrase refers to the Day of Judgment, with a specific emphasis on the precise and meticulous accounting of every deed.

Classical Exegesis (Tafsir)

This term is used in Surah Sad in two important contexts. First, God warns Prophet David to judge with truth and not follow desire, lest it lead him astray from the path of God, for which there is a severe punishment for having forgotten the “Day of Accounting” (38:26). Second, it is part of the description of the reward of the righteous in Paradise, which is given “without account” (bi-ghayri ḥisāb) (38:54), signifying its boundless generosity. The commentators explain that forgetting this day is the root of injustice, while being conscious of it is the root of righteousness.

Thematic Context

The theme of accountability is central to the Surah’s moral teachings. The “Day of Accounting” is presented as the ultimate guarantor of justice. For rulers like David, the awareness of this day is what keeps their power in check and ensures they rule with equity. The fear of a final, detailed audit of one’s life is the primary motivation for adhering to the divine law.

Modern & Comparative Lens

The concept of a final “accounting” is a powerful metaphor for ultimate moral and legal responsibility. In modern governance and corporate ethics, the principles of auditing and accountability are crucial for preventing corruption. The Qur’an applies this principle at a cosmic level. The belief in a Yawm al-ḥisāb provides a transcendent basis for ethical behavior, ensuring accountability even when no human authority is watching.

Practical Reflection & Application

This verse encourages us to live a life of mindfulness and self-accountability. We should never “forget” the Day of Accounting. The practical application is to practice “accounting” with ourselves regularly (muḥāsabah), reviewing our deeds at the end of each day. By holding ourselves accountable now, we can hope for an easier accounting on the Day when every deed, small and great, will be put on the scale.

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39. Zulfā (زُلْفَىٰ) – Nearness

Linguistic Root & Etymology

The root is Z-L-F (ز-ل-ف), which means to draw near or to approach. Zulfā is a noun signifying nearness, proximity, or a high station close to a king or a person of authority.

Classical Exegesis (Tafsir)

In Surah Sad, this special reward is mentioned for both Prophet David (38:25) and Prophet Solomon (38:40). After their trials and their turning back to God, it is affirmed that “indeed, for him with Us is a station of nearness (zulfā) and a beautiful place of final return.” The commentators explain that zulfā is a special rank of honor and intimacy with God in the Hereafter. It is a reward that goes beyond the general blessings of Paradise; it is a position of special closeness to the Divine.

Thematic Context

This connects to the theme of the special status of the prophets. While all righteous believers will enter Paradise, the prophets and the most sincere saints are granted a unique degree of “nearness” to God. This reward is directly linked to their passing of severe trials and their status as awwāb (constantly turning back). It presents nearness to God as the ultimate spiritual prize, the true goal of the religious life.

Modern & Comparative Lens

The aspiration for “nearness” or “union” with the Divine is the central goal of all mystical traditions (e.g., Devekut in Kabbalah, Henosis in Neoplatonism, Moksha in Hinduism). The Qur’anic concept of zulfā frames this aspiration within an Islamic monotheistic context. It is not a merging of essence, but a state of loving proximity and honored intimacy between the Creator and His devoted servant. It is the pinnacle of the master-servant relationship.

Practical Reflection & Application

This verse should inspire us to make “nearness” to God the ultimate goal of our worship and our lives. While we may not reach the station of the prophets, we can all strive to draw closer to God through our sincerity and devotion. The practical application is to perform our acts of worship not merely as a duty, but with a deep yearning to draw closer to our Lord, hoping for our own measure of zulfā in the Hereafter.

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40. Al-Ayd (الْأَيْدِ) – The Strength

Linguistic Root & Etymology

While this word looks like the plural of yad (hand), its root here is A-Y-D (أ-ي-د), which means strength, power, or might. Al-Ayd means “the possessor of strength.” It is a different word from al-aydī (the hands).

Classical Exegesis (Tafsir)

In Surah Sad (38:17), God tells the Prophet Muhammad to remember “Our servant David, possessor of strength (dhā al-ayd).” The classical commentators explain that this refers to David’s exceptional strength, both physical (as in his defeat of Goliath) and spiritual. He was strong in worship, strong in his rule, and strong in his resolve to obey God. His strength was a divine gift that he channeled into the service of his Lord.

Thematic Context

This connects to the theme of the ideal characteristics of God’s prophets. They are not weak or passive figures; they are endowed with strength (ayd), wisdom (ḥikmah), and resolve. David is presented as a model of a strong and active servant, a warrior-king who combines worldly power with deep spiritual devotion. His strength was not a source of arrogance but a tool for worship and justice.

Modern & Comparative Lens

The archetype of the “strong” spiritual leader is a recurring one. David, as both a mighty king and a devout prophet, embodies the ideal of the integration of worldly power and spiritual authority. This challenges a purely ascetic or otherworldly model of piety, suggesting that true strength is using one’s God-given talents and power to establish good in the world.

Practical Reflection & Application

This verse encourages us to be strong believers—strong in faith, strong in character, and physically strong if possible. It teaches us that strength is a blessing from God that should be used in His cause. The practical application is to cultivate our strengths, whether intellectual, physical, or financial, with the intention of using them to serve truth and justice, following the example of “David, the possessor of strength.”

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41. Al-Jibāl (الْجِبَال) – The Mountains

Linguistic Root & Etymology

The root is J-B-L (ج-ب-ل), and al-Jibāl is the plural of jabal, which means mountain.

Classical Exegesis (Tafsir)

One of the miracles granted to Prophet David is mentioned in Surah Sad (38:18): “Indeed, We subjected the mountains (al-jibāl) to exalt [Us] with him in the evening and at sunrise.” The commentators explain that when David would recite the Psalms (Zabur) with his beautiful voice, the mountains themselves would echo his glorification of God. This was a literal miracle where the inanimate creation joined the prophet in his worship.

Thematic Context

This connects to the theme of the cosmic scope of worship. It shows that the praise of God is a universal activity in which all of creation participates. The mountains, symbols of stability and might, are shown to be humble servants of God, responsive to His prophet. This serves to honor David by showing the power of his devotion, and it also serves as a subtle rebuke to the arrogant humans who refuse to worship while the very mountains submit.

Modern & Comparative Lens

The idea of nature actively participating in the praise of God is a beautiful and recurring theme in the Qur’an. It fosters a sacramental view of the universe, where everything is a sign (āyah) and a participant in a cosmic symphony of praise. While a scientist might explain the echo from a mountain as a physical phenomenon, the Qur’an gives it a spiritual meaning: it is the mountain’s own form of tasbīḥ (glorification).

Practical Reflection & Application

This verse should change the way we experience nature. When we are in the mountains or witness any majestic natural scene, we should be reminded that we are in the presence of fellow worshippers of God. This should lead us to join creation in its praise. The practical application is to make our experiences in nature an opportunity for remembrance and glorification (dhikr and tasbīḥ), feeling a sense of unity with the worshipping cosmos around us.

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42. Al-Khāliṣah (الْخَالِصَة) – The Pure Remembrance

Linguistic Root & Etymology

The root is KH-L-Ṣ (خ-ل-ص), which means to be pure, clear, or sincere. Al-Khāliṣah is the noun form, meaning something that is pure, sincere, or exclusive.

Classical Exegesis (Tafsir)

In Surah Sad (38:46), God says of the prophets Abraham, Isaac, and Jacob, “Indeed, We chose them for an exclusive quality: the remembrance of the [final] Home (bi-khāliṣatin dhikrā al-dār).” The commentators explain that God purified them and gave them a special, defining characteristic: their hearts were constantly and purely focused on the remembrance of the Hereafter. Their worldview and motivations were entirely shaped by their focus on the final abode.

Thematic Context

This connects to the theme of the core qualities of the prophets. They are presented as individuals whose spiritual compass is perfectly calibrated. Their “pure remembrance” of the Hereafter is what made them righteous guides and models for humanity. This constant awareness of the final destination is presented as the “exclusive quality” that purifies one’s intentions and actions in this world.

Modern & Comparative Lens

The concept of living with “the end in mind” is a key principle in modern leadership and personal development literature. This verse gives that principle a profound spiritual dimension. The “final home” is the ultimate end, and keeping it in constant, “pure” remembrance is the key to a successful and meaningful life journey. It is the ultimate antidote to the shortsightedness of materialism.

Practical Reflection & Application

This verse encourages us to cultivate our own “remembrance of the final Home.” We should strive to make our awareness of the Hereafter not just a theoretical belief, but a constant, motivating presence in our hearts. The practical application is to regularly reflect on death and the afterlife, and to use that reflection to purify our intentions and to prioritize actions that will have eternal value over those that have only temporary, worldly benefit.

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43. Al-Qurʾān dhī al-Dhikr (الْقُرْآنِ ذِي الذِّكْرِ) – The Qur’an, Full of Remembrance

Linguistic Root & Etymology

Al-Qurʾān means “The Recitation.” Dhī is a possessive particle meaning “possessor of” or “full of.” Al-Dhikr (root: DH-K-R (ذ-ك-ر)) means remembrance, reminder, or mention.

Classical Exegesis (Tafsir)

This is the oath that follows the opening letter, Ṣād (38:1). “By the Qur’an, full of Remembrance.” The commentators explain that the Qur’an is described as being “full of Remembrance” in several senses. It is a reminder to humanity of the truths already embedded in their souls (the fiṭrah). It is a book of “mention,” containing the stories and mention of past prophets. And it is a source of honor and “renown” (another meaning of dhikr) for those who follow it.

Thematic Context

This opening oath establishes the nature and purpose of the Qur’an. It is not a book of new, strange doctrines, but a powerful “reminder” of eternal truths. The entire Surah that follows is a demonstration of this quality, as it reminds the listener of the stories of past prophets, the reality of the Day of Accounting, and the core message of monotheism. The theme is that the Qur’an’s primary function is to awaken the human heart from heedlessness (ghaflah).

Modern & Comparative Lens

The concept of a sacred text as a “reminder” is significant. It suggests that its truths are not meant to be alien, but are intended to resonate with an innate human disposition towards truth, beauty, and goodness. This aligns with philosophical ideas of a natural moral law or an innate sense of the transcendent. The Qur’an’s purpose is to activate and articulate this innate consciousness.

Practical Reflection & Application

We should approach the Qur’an with the intention of being “reminded.” When we read it, we can ask ourselves, “What forgotten truth is this verse reminding me of?” This approach transforms the act of reading from a passive intake of information to an active process of remembrance and spiritual awakening. It helps us to connect the words of the scripture to the deepest part of our own being.

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44. Al-Safṣāf (الصَّافِنَاتُ) – The Swift-footed Horses

Linguistic Root & Etymology

This is the plural of ṣāfin, from the root Ṣ-F-N (ص-ف-ن). The verb describes the posture of a noble horse standing at rest on three legs with the tip of the fourth hoof just touching the ground. It is a sign of a high-quality, swift, and well-trained steed.

Classical Exegesis (Tafsir)

This word is used in Surah Sad (38:31) to describe the magnificent horses that were presented to Prophet Solomon in the afternoon. “When there were presented before him in the afternoon the swift-footed, noble steeds (al-ṣāfināt al-jiyād).” The commentators explain that these were not ordinary horses, but the finest breed of thoroughbreds, standing with this specific, noble posture, ready and eager for action. They were a source of beauty and a symbol of strength for his kingdom.

Thematic Context

The description of the horses as al-ṣāfināt al-jiyād emphasizes their great value and beauty. This serves to heighten the drama of the story and the severity of Solomon’s test. It was not just any possession that distracted him; it was something of immense beauty, value, and nobility. The theme is that even the most magnificent and permissible of worldly blessings can become a spiritual trial if they are not kept in their proper perspective.

Modern & Comparative Lens

The appreciation for fine horses is a cross-cultural phenomenon, symbolizing wealth, power, and nobility throughout history. The Qur’an uses this universally understood symbol to tell a story about the tension between worldly splendor and spiritual devotion. The “swift-footed steeds” can be seen as a metaphor for any high-performance, beautiful, and captivating worldly possession in our own time, such as a luxury car or advanced technology.

Practical Reflection & Application

This verse encourages an appreciation for the beauty and excellence that God has created, but with a crucial caveat. We can admire and enjoy the “noble steeds” of our time, but we must never allow our admiration to distract us from our ultimate purpose of remembering and worshipping God. The practical application is to practice enjoying God’s blessings without becoming attached to them, always keeping our spiritual priorities in order.

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45. Atrāb (أَتْرَاب) – Of Equal Age

Linguistic Root & Etymology

Atrāb is the plural of tirb, which comes from a root associated with the ribs or the earth. It refers to people who are of the same age, peers, or contemporaries, as if they “grew up on the same earth” together.

Classical Exegesis (Tafsir)

This word is used in Surah Sad (38:52) to describe the companions of the righteous in Paradise. They are “women of restrained gaze, of equal age (atrāb).” The commentators explain that this signifies harmony and compatibility. The inhabitants of Paradise and their companions will all be of a similar, perfect age (often described as the prime of youth), which is conducive to ideal friendship and love. There will be no generational gaps or age-related infirmities to hinder their joyful companionship.

Thematic Context

This detail is part of the Surah’s depiction of the perfected social harmony of Paradise. The theme is that all the frustrating incompatibilities and disharmonies of worldly relationships will be removed in the Hereafter. The state of being “peers” symbolizes a perfect social equilibrium, where everyone can relate to each other on an equal and harmonious footing. It contributes to the overall picture of Paradise as a place of ultimate peace and compatibility.

Modern & Comparative Lens

The human desire to be with peers and to have harmonious relationships is a fundamental social need. This verse speaks to that desire. The idea of an eternal life in the prime of one’s youth, surrounded by companions of a similar age, is a powerful image of a perfected social existence. It is a vision of a community free from the social frictions that often arise from age differences and generational divides.

Practical Reflection & Application

This verse can inspire us to strive for more harmonious and compatible relationships in this life. While perfect harmony is not possible here, we can work towards it by cultivating understanding, compassion, and a youthful spirit in our interactions. The practical application is to seek out righteous companionship and to build relationships based on shared faith and values, which create a form of spiritual “peerage” that transcends chronological age.

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46. Bannāʾ (بَنَّاء) – A Builder

Linguistic Root & Etymology

The root is B-N-Y (ب-ن-ي), which means to build or construct. Bannāʾ is an intensive form (faʿʿāl), signifying a master builder, an architect, or a skilled construction worker.

Classical Exegesis (Tafsir)

In Surah Sad (38:37), the jinn that were made subservient to Prophet Solomon are described as being of two types: “every builder (bannāʾ) and diver.” The classical commentators explain that Solomon utilized the strength and skill of the jinn for his massive construction projects, such as the building of the Temple in Jerusalem and other great edifices. They were his supernatural workforce of master builders.

Thematic Context

This detail further illustrates the theme of the immense and unprecedented kingdom granted to Solomon. His power was such that he could compel these normally chaotic and unseen beings to engage in sophisticated, orderly, and constructive work. It is a symbol of the power of divinely-guided wisdom to harness even the most unruly forces for the establishment of civilization and the worship of God.

Modern & Comparative Lens

The stories of Solomon’s jinn builders have captivated the imagination for centuries and are a major part of the folklore of the Near East. In a metaphorical sense, the ability to command “every builder and diver” represents a leader’s mastery over all the resources—both apparent and hidden—needed to achieve a great vision. It symbolizes the power to translate a grand design into a physical reality.

Practical Reflection & Application

This verse reminds us of the importance of building and construction in the service of God. We are all called to be a “bannāʾ” in some capacity—to build strong families, to construct healthy communities, to build institutions of knowledge and worship. The practical application is to use our skills and energy for constructive purposes that leave a positive and lasting legacy, harnessing all our potential for the sake of establishing good in the world.

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47. Dhikrā li-ūlī al-albāb (ذِكْرَىٰ لِأُولِي الْأَلْبَابِ) – A Reminder for People of Understanding

Linguistic Root & Etymology

Dhikrā (root: DH-K-R (ذ-ك-ر)) is a reminder or a lesson. Li-ūlī means “for the possessors of.” Al-Albāb is the plural of lubb, which means the kernel, the core, or the essence of something. Ūlū al-albāb is a Qur’anic term for people of deep understanding, intellect, and insight—those who can grasp the core essence of matters.

Classical Exegesis (Tafsir)

This phrase is used in Surah Sad (38:43) to explain the purpose of the story of Job. God restored Job’s family and fortunes as a mercy and “as a reminder for people of understanding.” The commentators explain that while everyone can hear the story, only those with deep insight (ūlū al-albāb) will grasp its profound lessons about patience, divine mercy, and the wisdom behind trials. The story is a special reminder for those who think and reflect.

Thematic Context

This connects to the overarching theme of the Qur’an as a book of “remembrance” (dhikr). This phrase specifies the target audience for these profound reminders: it is not for the heedless, but for those who engage their intellect and insight. The theme is that divine signs and stories are not magical spells; they are data for reflection. True benefit is derived only when the recipient uses their God-given intellect to extract the underlying lessons.

Modern & Comparative Lens

This phrase champions an intellectual and contemplative approach to faith. It encourages a relationship with the sacred text that is based on reflection and understanding, not just blind imitation. This resonates with modern educational theories that emphasize critical thinking and the ability to discern core principles. The Qur’an is addressing itself to an engaged and thoughtful reader.

Practical Reflection & Application

This verse encourages us to aspire to be among the “people of understanding.” This means approaching the stories of the Qur’an not as simple tales, but as rich case studies full of lessons for our own lives. The practical application is to read the Qur’an reflectively (a practice known as tadabbur), pausing to ask: “What is the core lesson here? What is the ‘reminder’ for me in this verse or story?”

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48. Ḍighthan (ضِغْثًا) – A Bundle of Grass

Linguistic Root & Etymology

The root is Ḍ-GH-TH (ض-غ-ث). A ḍighthan is a handful or a bundle of mixed twigs, grass, or reeds.

Classical Exegesis (Tafsir)

This word is part of the divine solution given to Prophet Job in Surah Sad (38:44). During his illness, Job had made an oath to strike his wife a hundred times for some perceived fault. After he was cured, to help him fulfill his oath without being harsh, God told him, “And take in your hand a bundle of grass (ḍighthan) and strike with it, and do not break your oath.” The commentators explain that he took a bundle of one hundred soft blades of grass and struck her with it once, a symbolic gesture that fulfilled the letter of his vow without causing any harm. It was a merciful concession from God.

Thematic Context

This incident highlights the themes of divine mercy and the importance of finding wise and compassionate solutions to complex moral problems. It shows that God is not a rigid legalist but a merciful legislator who provides a way out of self-imposed hardship. The story demonstrates the principle in Islamic jurisprudence of finding the easiest permissible way and avoiding unnecessary severity, especially within the family.

Modern & Comparative Lens

This story is a beautiful example of creative, compassionate legal reasoning. It is a classic case of fulfilling the “letter of the law” while upholding the “spirit of the law,” which is mercy. In modern legal and ethical discussions, this story can be a powerful illustration of the need for merciful interpretation and the avoidance of harsh, literalist applications of rules that would lead to an unjust outcome.

Practical Reflection & Application

This verse teaches us to seek merciful and wise solutions in our own lives, especially when dealing with promises or conflicts. It encourages us to think outside the box to find resolutions that are both righteous and compassionate. The practical application is to avoid painting ourselves into corners with rash oaths or rigid stances, and to always look for the “bundle of grass”—the merciful and gentle way to resolve a problem without causing harm.

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49. Istakbarta (اسْتَكْبَرْتَ) – You were arrogant

Linguistic Root & Etymology

This is a verb from the root K-B-R (ك-ب-ر), which means to be big or great. The Form X verb, istakbara, means “to consider oneself great,” “to act proudly,” or “to be arrogant.” It implies a deluded sense of self-importance.

Classical Exegesis (Tafsir)

This is the first of the two questions God poses to Iblis after his disobedience in Surah Sad (38:75): “Are you arrogant (astakbarta), or were you among the exalted ones?” The commentators explain that this question pinpoints the exact spiritual disease at the root of his sin. Arrogance (istikbār) is the act of rejecting the truth and looking down on creation. Iblis’s refusal was not an intellectual disagreement; it was an act of pure arrogance, a refusal to accept his status as a creature subordinate to the Creator’s command.

Thematic Context

Arrogance is the central theme of the story of Iblis and the primary spiritual sickness that the Surah warns against. Iblis is the eternal archetype of the creature whose pride leads to his damnation. His story serves as the ultimate cautionary tale. The question “astakbarta?” echoes throughout the Surah, implicitly directed at the arrogant chieftains of Quraysh who, like Iblis, rejected the truth out of pride.

Modern & Comparative Lens

Hubris, or excessive pride, is considered a tragic flaw in many philosophical and literary traditions, from ancient Greece to Shakespeare. The Qur’anic concept of istikbār is a precise theological term for this same fatal flaw. It is the sin that turns a high-ranking creature into the ultimate enemy of God. In psychological terms, it is the narcissism that cannot accept any reality that does not center on the self.

Practical Reflection & Application

This verse should prompt us to be vigilant against the cancer of arrogance in our own hearts. Pride is the root of many sins: the inability to apologize, the refusal to accept advice, looking down on others. The practical application is to consciously practice humility in our daily lives: by admitting our mistakes, by listening to others, by serving people, and by constantly reminding ourselves of our humble origin and our complete dependence on God.

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50. Khalīfah fī al-arḍ (خَلِيفَةً فِي الْأَرْضِ) – A Vicegerent on Earth

Linguistic Root & Etymology

Khalīfah (root: KH-L-F (خ-ل-ف)) means a successor, a steward, or one who comes after another to take their place and manage their affairs. Fī al-arḍ means “on the earth.”

Classical Exegesis (Tafsir)

In Surah Sad (38:26), God addresses Prophet David directly: “O David, indeed We have made you a vicegerent on earth (khalīfatan fī al-arḍ), so judge between the people with truth.” The classical commentators explain that this role of khalīfah combines political and spiritual authority. David was not just a prophet who received revelation; he was also a king tasked with implementing divine justice and managing the affairs of the people on God’s behalf. His authority was a sacred trust from God.

Thematic Context

The concept of the khalīfah is a central theme in the Qur’an, first mentioned in relation to Adam. David’s story provides a practical case study of what this role entails: judging with truth (ḥaqq) and avoiding personal desire (hawā). The theme is that political power is not an end in itself but a responsibility and a test from God. The ideal ruler is one who sees himself as a steward implementing a higher, divine law.

Modern & Comparative Lens

The idea of a “vicegerent” or “steward” has profound implications for modern political thought and environmental ethics. The concept of khilāfah suggests that human sovereignty on earth is not absolute but is delegated. This provides a theological basis for the ideas of accountability, social justice, and environmental stewardship. A ruler, and by extension every human being, is a trustee responsible for the well-being of the creation.

Practical Reflection & Application

This verse reminds us that we are all, in our own spheres of influence, “vicegerents.” We have been given stewardship over our families, our wealth, our communities, and the planet. The practical application is to exercise our authority, no matter how small, with justice and truth, and to be vigilant against allowing our personal desires to lead us astray from our responsibilities as God’s trustees on Earth.

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51. Khurūj (خُرُوج) – The Coming Forth

Linguistic Root & Etymology

The root is KH-R-J (خ-ر-ج), which means to go out or to exit. The verbal noun khurūj refers to the act of coming out or exiting.

Classical Exegesis (Tafsir)

Surah Sad uses this root in various forms, but the concept of “coming forth” from the graves on the Day of Resurrection is a key underlying theme. Although the word khurūj itself isn’t in Sad, the idea is central to the denial of the disbelievers and the surah’s proofs. The disbelievers’ question “when we are dust…is that a return?” is a denial of this *khurūj*. The surah refutes this by pointing to the initial creation from clay.

Thematic Context

The concept of resurrection, or the “coming forth” from the earth, is a foundational theme of the surah. The narrative structure repeatedly contrasts the temporal world with the certainty of the Hereafter, which begins with this momentous event. The stories of prophets, the cosmic signs, and the dialogues in the afterlife all serve to affirm the reality of this final *khurūj*.

Modern & Comparative Lens

The idea of an exodus from the realm of the dead into a new life is a powerful eschatological image. It represents a total rebirth and a transition into a new state of being where the laws of the physical world are altered. This “coming forth” is the ultimate act of re-creation, a central tenet of Abrahamic faiths that posits a meaningful culmination to human history.

Practical Reflection & Application

Contemplating the inevitability of our own *khurūj* from the grave is a profound spiritual exercise. It encourages us to live with the end in mind, preparing for the day we will “come forth” to meet our Lord. It shifts our focus from the transient concerns of this world to the eternal realities of the next, motivating us to prepare for that day through faith and righteous deeds.

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52. Masaḥa (مَسَحَ) – He Wiped/Struck

Linguistic Root & Etymology

The root is M-S-Ḥ (م-س-ح), which means to wipe, to stroke, to anoint, or to strike. The meaning is highly context-dependent, which leads to the various interpretations of Solomon’s actions.

Classical Exegesis (Tafsir)

This is the verb used to describe Prophet Solomon’s action towards his horses in Surah Sad (38:33). As discussed under Masaḥa bi-al-sūqi wa-al-aʿnāq, the classical understanding of this verb is divided. One interpretation is that he “struck” their legs and necks, killing them as a sacrifice and an act of repentance. Another is that he “wiped” or “stroked” them, either as an act of affection after repenting or to consecrate them for God’s service. The ambiguity of the verb allows for these different scholarly perspectives.

Thematic Context

The act of masaḥa, whatever its precise nature, is Solomon’s decisive response to his spiritual lapse. The theme is the necessity of taking immediate and firm action to rectify a mistake and remove a source of distraction. Whether it was an act of sacrifice or re-consecration, it was a powerful demonstration that his love for God was far greater than his love for his prized worldly possessions.

Modern & Comparative Lens

The ambiguity of the term has led modern commentators to lean towards the more gentle interpretation of “wiping” or “stroking,” which aligns better with contemporary ethics regarding animal welfare. This exegetical diversity shows the dynamism within Islamic scholarship, where linguistic possibilities are explored to arrive at meanings that are both faithful to the text and morally resonant. The core lesson about prioritizing God over worldly attachments remains central in all interpretations.

Practical Reflection & Application

This verse calls for a decisive “masaḥa” in our own lives when we identify something that is harming our relationship with God. This could be a “striking” out of a bad habit, or a “wiping” clean of a wrong intention, re-consecrating an activity for God’s sake. It is about taking tangible steps to prove the sincerity of our repentance.

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53. Mukhlaṣīn (مُخْلَصِينَ) – The Sincere/Chosen Ones

Linguistic Root & Etymology

The root is KH-L-Ṣ (خ-ل-ص), meaning to be pure or sincere. Mukhlaṣīn is the plural passive participle, meaning “those who have been made pure” or “those chosen” by God for His exclusive service. It is a state of purity granted by God, not just achieved by human effort.

Classical Exegesis (Tafsir)

In Surah Sad (38:83), Iblis makes a vow to mislead all of humanity, but he makes one crucial exception: “except Your servants among them, the chosen ones (al-mukhlaṣīn).” Iblis himself acknowledges that he has no power or authority over this specific group of people. The commentators explain that these are the true believers whose hearts God has purified and filled with sincerity, making them immune to Satan’s temptations.

Thematic Context

This exception stated by Iblis is a central theme of the surah. It provides a message of hope and a clear path to safety. The theme is that sincerity (ikhlāṣ) is the ultimate shield against evil. While Iblis’s threat is universal, so is the divine protection for those who are purely and sincerely devoted to God. The stories of the prophets in the surah are practical examples of these “chosen, sincere servants.”

Modern & Comparative Lens

The idea that sincerity of heart provides a form of spiritual immunity is a concept found in many spiritual traditions. It suggests that evil can only take root where there is an internal “crack” or impurity. In a psychological sense, a person with pure and unified intentions—a sincere person—is less susceptible to manipulation and corrupting influences because they have a strong inner compass.

Practical Reflection & Application

This verse gives us the ultimate spiritual goal and the ultimate means of protection. Our life’s work should be to strive to be among the mukhlaṣīn. This is achieved by constantly purifying our intentions, ensuring that every action we take is for the sake of God alone. The practical application is to make the prayer, “O God, make me one of Your sincere servants,” a regular part of our supplications, combining our own effort with a plea for divine grace.

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54. Mulkahu (مُلْكَهُ) – His Kingdom

Linguistic Root & Etymology

The root is M-L-K (م-ل-ك), meaning to own, possess, or rule. Mulk means kingdom, dominion, or sovereignty. The suffix -hu means “his.”

Classical Exegesis (Tafsir)

In Surah Sad (38:20), describing the blessings upon Prophet David, God says, “And We strengthened his kingdom (mulkahu).” Later, his son Solomon prays for a “kingdom (mulkan) such as will not belong to anyone after me” (38:35). The commentators explain that this refers to their divinely-supported worldly and spiritual dominion. It was a kingdom strengthened not just by armies, but by wisdom (ḥikmah) and justice (faṣl al-khiṭāb). Solomon’s kingdom was unique in its scope, including power over the wind and the jinn.

Thematic Context

The theme of the divinely-granted kingdom is central to the stories of David and Solomon. It serves as the arena for their tests. Their stories demonstrate that worldly power (mulk) and piety are not mutually exclusive. The ideal state is one where the king is also a prophet, and the kingdom is governed by divine principles. Their kingdom is presented as a model of just and powerful rule.

Modern & Comparative Lens

The concept of a divinely-sanctioned kingdom is a major theme in the political theology of the Abrahamic faiths. The stories of David and Solomon are foundational narratives for the ideal of a just and righteous state. In a modern, secular context, the “kingdom” can be seen as a metaphor for one’s sphere of influence and responsibility. “Strengthening one’s kingdom” means to increase one’s positive impact through wisdom and justice.

Practical Reflection & Application

This verse encourages us to seek to “strengthen our kingdom”—our own area of responsibility—by grounding it in principles of wisdom and justice. Whether our “kingdom” is our family, our classroom, or our company, we should strive to govern it in a way that is pleasing to God. The practical application is to seek not power for its own sake, but as a means to establish good and to reflect the justice of the ultimate King.

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55. Nafād (نَفَاد) – Depletion / End

Linguistic Root & Etymology

The root is N-F-D (ن-ف-د), which means to be exhausted, to run out, or to come to an end. Nafād is the verbal noun, signifying depletion, exhaustion, or cessation.

Classical Exegesis (Tafsir)

In describing the blessings of Paradise in Surah Sad (38:54), God says, “Indeed, this is Our provision, for which there is no depletion (mā lahu min nafād).” The commentators explain that this highlights a key difference between worldly blessings and the blessings of the Hereafter. Any pleasure or resource in this world, no matter how great, is finite and will eventually run out. The blessings of Paradise, however, are from an inexhaustible divine source and will never diminish or come to an end.

Thematic Context

This connects to the theme of the eternal and perfect nature of the rewards of the Hereafter. It is designed to detach the heart from the fleeting and unreliable pleasures of this world and attach it to the permanent and guaranteed blessings of the next. The concept of “no depletion” speaks to the human longing for permanence and security, promising a state where loss and scarcity are non-existent.

Modern & Comparative Lens

The economic principle of scarcity is a fundamental driver of modern society. The verse describes a post-scarcity existence, an “economy of abundance” that is beyond human conception. It is a powerful vision of ultimate wish-fulfillment, where the anxiety of resources running out is completely removed. This eternal, inexhaustible provision is the ultimate expression of the generosity of God, the provider (al-Razzāq).

Practical Reflection & Application

This verse provides a powerful perspective on worldly possessions. We should enjoy the provisions God gives us here, but without becoming attached to them, knowing they are subject to “nafād.” Our true hope and investment should be in the “provision for which there is no depletion.” The practical application is to use our finite worldly resources to “purchase” infinite heavenly rewards through charity and good deeds.

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56. Qarn (قَرْن) – A Generation

Linguistic Root & Etymology

The root is Q-R-N (ق-ر-ن), meaning to join or associate. A qarn is a generation or a nation of a particular epoch, as they are “joined” in time.

Classical Exegesis (Tafsir)

The surah opens with a warning based on history (38:3): “How many a generation (qarn) We destroyed before them.” The commentators understand this as a direct lesson for the Quraysh, urging them to consider the fate of powerful past nations like ‘Ad and Thamud. Their destruction should serve as proof that rejecting God’s message has dire consequences, and worldly power is no protection against divine punishment.

Thematic Context

The theme of learning from the rise and fall of past generations is a cornerstone of the Qur’anic method of argumentation. History is not a random series of events but a theater of divine justice and a source of profound moral lessons. The fate of a qarn is a sign (ayah) for those who come after.

Modern & Comparative Lens

The study of history and the collapse of civilizations is a major field of modern inquiry. The Qur’an presents a theological and moral framework for understanding these collapses, attributing them to spiritual and ethical decay, such as arrogance and injustice. It posits a moral law in history, where nations that become corrupt are eventually replaced.

Practical Reflection & Application

This verse encourages us to be students of history and to derive wisdom from the mistakes of the past. We should look at the ruins of past civilizations not as tourist attractions, but as classrooms. The practical application is to identify the root causes of their downfall—arrogance, injustice, disbelief—and to be vigilant in protecting our own communities from these same spiritual diseases.

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57. Rajīm (رَّجِيم) – The Accursed

Linguistic Root & Etymology

The root is R-J-M (ر-ج-م), which means to stone or to cast something out. The form rajīm means “one who is stoned” or “one who is cast out.” It signifies someone who is rejected, cursed, and pelted away from the presence of God.

Classical Exegesis (Tafsir)

In Surah Sad (38:77), after Iblis’s act of rebellion, God declares, “Then get out of it [Paradise], for indeed, you are accursed (rajīm).” The commentators explain that this is a declaration of his permanent expulsion. He is “pelted” and driven away from the realm of mercy. This title becomes one of his primary epithets in the Qur’an; he is “al-Shayṭān al-Rajīm” (Satan, the Accursed).

Thematic Context

This term connects to the theme of the consequences of arrogance. Iblis’s pride led to his being “cast out.” His title, Rajīm, serves as a constant reminder of the origin and nature of his evil. He is the ultimate outcast, and his mission is to make humanity share in his accursed, outcast state. This reinforces the idea that following Satan is following the path away from God’s mercy.

Modern & Comparative Lens

The concept of an “outcast” figure is a powerful archetype. The Rajīm is the one who, by his own choice, has placed himself outside the community of grace. In a psychological sense, he represents the state of ultimate alienation and narcissism, unable to connect with or submit to the source of all good. His punishment of being “stoned” is symbolically mirrored by the ritual “stoning of the devil” during the Hajj pilgrimage.

Practical Reflection & Application

The phrase “I seek refuge in Allah from Satan, the accursed (al-rajīm)” is a constant practice for Muslims. This verse explains the meaning behind that title. We are seeking protection from the one who was “cast out” because of his arrogance. The practical application is to internalize the reason for his curse—pride—and to be vigilant in uprooting that same quality from our own hearts, lest we too be “cast out” from God’s grace.

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58. Rīḥ (رِيح) – The Wind

Linguistic Root & Etymology

The root is R-W-Ḥ (ر-و-ح), which relates to spirit, breath, and movement. Rīḥ specifically means wind or breeze.

Classical Exegesis (Tafsir)

In Surah Sad (38:36), one of the special powers granted to Prophet Solomon was the subjugation of the wind: “So We subjected to him the wind (al-rīḥ), blowing gently by his command wherever he directed.” The commentators describe this as a miraculous control over the wind, allowing him and his armies to travel vast distances in a short amount of time. The description “blowing gently” (rukhāʾan) emphasizes that this powerful force was made perfectly docile and obedient to his will.

Thematic Context

This is a key element of the extraordinary kingdom (mulk) given to Solomon. The theme is God’s power to subjugate the most powerful and uncontrollable forces of nature for His chosen servants. The wind, a symbol of freedom and untamable power, was made Solomon’s servant. This serves as a manifest sign (āyah) of his prophethood and the truth of the One who granted him this power.

Modern & Comparative Lens

The idea of controlling the weather has been a timeless human fantasy, appearing in myths and legends across the world. The Qur’anic account presents this not as magic, but as a specific, divinely granted miracle. In a modern context, while we cannot control the wind by command, we have learned to harness its power through technologies like sails and wind turbines. Solomon’s miracle can be seen as the ultimate, perfected form of this human aspiration to work in harmony with the forces of nature.

Practical Reflection & Application

The story of Solomon’s control over the wind is a reminder of God’s absolute power over the universe. When we feel the power of the wind, we should be reminded of the One who created and controls it. The practical application is to cultivate a sense of awe for the forces of nature, seeing them not as random phenomena but as disciplined “servants” of God, and to ask the Master of those forces for His help and protection in our lives.

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59. Shakl (شَكْل) – Kind/Type

Linguistic Root & Etymology

The root is SH-K-L (ش-ك-ل), meaning form, shape, or kind. The word shakl refers to a type, a category, or a kind of something similar.

Classical Exegesis (Tafsir)

In describing the torments of Hell in Surah Sad (38:58), after mentioning the boiling and filthy fluids, the verse adds, “And other [punishments] of its kind (min shaklihi), in pairs.” The commentators explain that the punishment is not limited to those two drinks. There are numerous other types and categories of torment, similar in their horrific nature, that await the transgressors. The use of “in pairs” (azwāj) suggests a variety and multiplicity of sufferings.

Thematic Context

This detail adds to the terrifying and comprehensive nature of the punishment in Hell. The theme is that the consequences of disbelief are not simple or monolithic but are varied and multifaceted, just as sins are varied in this world. The verse leaves the full extent of the punishment to the imagination, suggesting that it is far worse and more diverse than what can be described in words.

Modern & Comparative Lens

This verse speaks to the idea that punishment should fit the crime. The variety of punishments (“other punishments of its kind, in pairs”) can be seen as corresponding to the variety of sins committed. This implies a sophisticated and just system of recompense, where the consequences are tailored to the actions. It counters a simplistic or monolithic view of Hell.

Practical Reflection & Application

This verse serves as a sober reminder of the diverse and severe consequences of sin. It encourages a comprehensive approach to piety, where we strive to avoid all forms of transgression, not just the major ones. The practical application is to seek God’s protection not just from the fire in general, but from every “kind” and “type” of punishment, by striving to be obedient in every aspect of our lives.

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60. Ṭāghīn (طَاغِينَ) – The Transgressors

Linguistic Root & Etymology

This is the plural active participle from the root Ṭ-GH-Y (ط-غ-ي), which means to transgress, to exceed the proper limits, or to rebel. A ṭāghī is one who is a transgressor, a tyrant, or a rebel against God. The Ṭāghīn are those whose defining characteristic is rebellion against divine authority.

Classical Exegesis (Tafsir)

In Surah Sad (38:55), this term is used to describe those who will have the “evil place of final return.” “But indeed, for the transgressors (lil-ṭāghīna) is an evil place of final return.” The commentators identify the ṭāghīn as the leaders of disbelief, the arrogant tyrants, and all who willfully rebel against God’s commands. Their transgression is not a simple mistake but a deliberate and sustained rebellion against the truth.

Thematic Context

This term is central to the Surah’s moral framework. It identifies the group that is destined for punishment. The Surah contrasts the fate of the “God-conscious” (muttaqīn) with the fate of the “transgressors” (ṭāghīn). The primary example of a transgressor is Iblis, whose rebellion was rooted in pride. The stories of the prophets are all about their confrontation with the transgressors of their time.

Modern & Comparative Lens

The concept of the “transgressor” is a universal moral category. It refers to those who violate fundamental moral and divine laws out of a sense of entitlement and rebellion. The Qur’anic term is comprehensive, including both theological transgression (disbelief) and social transgression (tyranny and injustice). It links social and political tyranny to a deeper spiritual rebellion against God.

Practical Reflection & Application

This verse is a warning against the spiritual path of transgression. It begins with small acts of disobedience and can grow into a state of open rebellion against God. The practical application is to be vigilant against the seeds of transgression in our own hearts. This means respecting the limits (ḥudūd) set by God, obeying His commands, and avoiding the arrogance that leads one to believe they are above the law.

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61. Zulfā (زُلْفَىٰ) – Nearness

Linguistic Root & Etymology

The root is Z-L-F (ز-ل-ف), which means to draw near or to approach. Zulfā is a noun signifying nearness, proximity, or a high station close to a king or a person of authority.

Classical Exegesis (Tafsir)

In Surah Sad, this special reward is mentioned for both Prophet David (38:25) and Prophet Solomon (38:40). After their trials and their turning back to God, it is affirmed that “indeed, for him with Us is a station of nearness (zulfā) and a beautiful place of final return.” The commentators explain that zulfā is a special rank of honor and intimacy with God in the Hereafter. It is a reward that goes beyond the general blessings of Paradise; it is a position of special closeness to the Divine.

Thematic Context

This connects to the theme of the special status of the prophets. While all righteous believers will enter Paradise, the prophets and the most sincere saints are granted a unique degree of “nearness” to God. This reward is directly linked to their passing of severe trials and their status as awwāb (constantly turning back). It presents nearness to God as the ultimate spiritual prize, the true goal of the religious life.

Modern & Comparative Lens

The aspiration for “nearness” or “union” with the Divine is the central goal of all mystical traditions (e.g., Devekut in Kabbalah, Henosis in Neoplatonism, Moksha in Hinduism). The Qur’anic concept of zulfā frames this aspiration within an Islamic monotheistic context. It is not a merging of essence, but a state of loving proximity and honored intimacy between the Creator and His devoted servant. It is the pinnacle of the master-servant relationship.

Practical Reflection & Application

This verse should inspire us to make “nearness” to God the ultimate goal of our worship and our lives. While we may not reach the station of the prophets, we can all strive to draw closer to God through our sincerity and devotion. The practical application is to perform our acts of worship not merely as a duty, but with a deep yearning to draw closer to our Lord, hoping for our own measure of zulfā in the Hereafter.