Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah As-Saffat

1. ʿAdhābun Wāṣib (عَذَابٌ وَاصِبٌ) – A Perpetual Punishment

Linguistic Root & Etymology

ʿAdhāb comes from the root ʿ-DH-B (ع-ذ-ب), which denotes punishment or torment. Wāṣib is from the root W-Ṣ-B (و-ص-ب), which means to be permanent, perpetual, and continuous. The combination ʿAdhābun Wāṣib signifies a punishment that is not temporary but is constant, lasting, and unceasing.

Classical Exegesis (Tafsir)

In the context of Surah As-Saffat (37:9), this term describes the fate of the rebellious devils (shayāṭīn) who attempt to eavesdrop on the High Assembly (al-Malaʾ al-Aʿlā). They are pelted from all sides and condemned to a perpetual punishment. Classical commentators understand this as their permanent expulsion from the celestial realms and a continuous, unrelenting torment that awaits them, distinct from the immediate punishment of the shooting stars (shihāb).

Thematic Context

This term connects to the broader theme of the sanctity of the divine realm and the consequences of rebellion against God’s order. The heavens are protected, and any attempt to transgress these sacred boundaries results in a severe and lasting penalty. It establishes a clear hierarchy in the cosmos: God and His command are supreme, and demonic forces are ultimately powerless and doomed to failure and perpetual suffering.

Modern & Comparative Lens

The concept of a perpetual, self-inflicted torment as a consequence of rebellion against the divine order resonates with philosophical ideas of hell as a state of being. It is the logical end-point of a consciousness that chooses eternal opposition to the source of all good and reality. The “perpetual” nature of the punishment can be seen as the unchanging state of one who has permanently cut themselves off from grace.

Practical Reflection & Application

This verse is a reminder that rebellion against divinely ordained moral and spiritual boundaries has lasting consequences. It encourages us to protect our own hearts from the “eavesdropping” of satanic whispers that seek to corrupt our connection with God. The practical application is to seek refuge in God from such influences and to stay within the safe and blessed boundaries He has set for us.

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2. A-ifkan ālihatan (أَإِفْكًا آلِهَةً) – Gods of falsehood?

Linguistic Root & Etymology

A-ifkan combines the interrogative particle ‘a’ (do you…?) with ifk, from the root A-F-K (أ-ف-ك), meaning to lie, fabricate, or turn something away from its true nature. It signifies a lie or a complete falsehood. Ālihatan is the plural of ilāh, from the root A-L-H (أ-ل-ه), meaning a deity or an object of worship. The phrase is a sharp, rhetorical question: “Is it a falsehood, gods [that you desire]…?”

Classical Exegesis (Tafsir)

This question is posed by the Prophet Abraham (Ibrahim) to his people in Surah As-Saffat (37:86). He confronts their idolatry directly. Classical exegesis highlights the power of this question. He doesn’t just ask if they worship other gods; he prefaces it with ifkan, labeling their deities as complete fabrications and lies from the outset. He challenges the very foundation of their worldview, exposing their objects of worship as nothing but a product of human invention.

Thematic Context

This phrase is central to the story of Abraham in this Surah, which exemplifies the core theme of Tawḥīd (pure monotheism) versus Shirk (polytheism). Abraham’s mission is to break the idols, both physically and intellectually. This question is his primary intellectual weapon, designed to awaken his people from their dogmatic slumber and force them to consider the irrationality of their beliefs.

Modern & Comparative Lens

Abraham’s challenge remains relevant. Modern “idols” may not be carved from stone, but they can be ideologies, material wealth, nationalism, or human personalities that are given ultimate devotion and allegiance over God. The question, “Is it a falsehood you worship?” forces a critical examination of what we have placed at the center of our lives, challenging us to distinguish between ultimate reality and man-made fabrications.

Practical Reflection & Application

We should regularly ask ourselves this same question: “What are the ‘ifk‘—the falsehoods—that I am tempted to worship or give my ultimate concern to?” This practice of self-interrogation helps purify our own faith, ensuring that our devotion is directed solely to God, the only reality, and not to any created illusion or fabrication.

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3. Aḥsan al-Khāliqīn (أَحْسَنُ الْخَالِقِينَ) – The Best of Creators

Linguistic Root & Etymology

Aḥsan is the superlative form of ‘good’ from the root Ḥ-S-N (ح-س-ن), meaning “best.” Al-Khāliqīn is the plural of khāliq (creator), from the root KH-L-Q (خ-ل-ق), which means to create, to measure, or to bring into existence. The phrase means “The Best of Creators.”

Classical Exegesis (Tafsir)

This title is used by the Prophet Elijah (Ilyas) in Surah As-Saffat (37:125-126) when he rebukes his people for worshipping their idol, Ba’l. He asks them, “Do you call upon Ba’l and leave the Best of Creators, Allah, your Lord and the Lord of your forefathers?” The classical interpretation is that the term “creators” is used here in a metaphorical sense. Humans can “create” or make things (like artisans or craftsmen), but Allah is the *Best* of Creators because He creates from nothing, and His creation is perfect, life-giving, and purposeful.

Thematic Context

This phrase powerfully reinforces the theme of Tawḥīd. It argues for God’s exclusive right to worship based on the perfection of His creative power. It contrasts the impotent, man-made idol (Ba’l) with the Living God whose magnificent creation is all around them. The argument is simple and profound: worship should be directed to the ultimate source of all existence and perfection.

Modern & Comparative Lens

The idea of God as the “Best of Creators” can be appreciated in light of modern science. The more we discover about the complexity and elegance of the universe, from the quantum level to the cosmic scale, the more the perfection of the creation becomes apparent. This verse frames scientific discovery not as a path away from God, but as a means of appreciating His unparalleled mastery as the ultimate artist and engineer.

Practical Reflection & Application

Reflecting on God as Aḥsan al-Khāliqīn is a powerful way to cultivate gratitude and awe. When we see beauty in nature, art, or even in human ingenuity, we can trace it back to the ultimate source of all creativity and perfection. The practical application is to strive for excellence (iḥsān) in our own endeavors, seeking to reflect a minuscule portion of the perfection of the “Best of Creators” in our work and character.

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4. ʿAjūzan fī al-ghābirīn (عَجُوزًا فِي الْغَابِرِينَ) – An Old Woman Among Those Who Remained Behind

Linguistic Root & Etymology

ʿAjūz (root: ʿ-J-Z (ع-ج-ز)) means an old woman. Fī means “in” or “among.” Al-Ghābirīn (root: GH-B-R (غ-ب-ر)) refers to those who are left behind, those who lag, or those who are part of the past. The phrase describes the fate of Lot’s wife.

Classical Exegesis (Tafsir)

In the account of the Prophet Lot (Lut) in Surah As-Saffat (37:135), God states that He saved Lot and his family, “Except for an old woman among those who remained behind.” The classical consensus identifies this as Lot’s wife. She was “left behind” to be destroyed with her people because, although not participating in their specific sin, she was inwardly sympathetic to them and their lifestyle. She lagged behind spiritually and thus was left behind physically to face the punishment.

Thematic Context

This brief but poignant phrase highlights the theme of individual accountability. Salvation is not guaranteed by kinship or association with a prophet. Lot’s wife was destroyed despite being married to a messenger of God. Her fate demonstrates that faith and allegiance must be personal and sincere. It underscores the idea that one’s inner state and loyalties are what truly matter in the eyes of God.

Modern & Comparative Lens

The story of Lot’s wife turning back and being turned into a pillar of salt in the Book of Genesis is a well-known parallel. The Qur’anic account emphasizes her status as one who “remained behind,” focusing on her internal choice to side with the condemned. In a modern context, her story is a powerful metaphor for the danger of spiritual complacency and having a “divided heart”—outwardly being with the righteous but inwardly sympathizing with corruption.

Practical Reflection & Application

This verse is a sobering reminder that our relationships cannot save us; only our own faith and deeds can. It encourages us to ensure our inner convictions are aligned with our outward associations. We must ask ourselves: Are we truly moving forward with the people of faith, or are our hearts “lagging behind” with attachments to sinful or heedless lifestyles?

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5. Al-ʿĀlamīn (الْعَالَمِينَ) – The Worlds

Linguistic Root & Etymology

Al-ʿĀlamīn is the plural of ʿālam, from the root ʿ-L-M (ع-ل-م), which means “to know.” An ʿālam is a world, a realm, or a class of beings, so named because it is a “sign” or a means through which the Creator is known. The term encompasses all of creation, including all beings, times, and places.

Classical Exegesis (Tafsir)

The phrase Rabb al-ʿĀlamīn (“Lord of the Worlds”) appears at the end of the Surah (37:182), but the concept is central throughout. For instance, Abraham asks his people what they think of the “Lord of the Worlds” (37:87). Classical commentaries explain that this title emphasizes God’s universal sovereignty. He is not a tribal deity or the God of one nation, but the one and only Lord of all realms of existence: the world of humans, angels, jinn, animals, and any other world unknown to us.

Thematic Context

The concept of Al-ʿĀlamīn is foundational to the theme of Tawḥīd. It universalizes the message of God. The entire Surah, from the angels in the heavens to the prophets on Earth and the descriptions of the Hereafter, unfolds within the domain of the “Lord of the Worlds.” It refutes the parochialism of the polytheists, who assigned different deities to different domains, by affirming one single power over all.

Modern & Comparative Lens

With the modern scientific discovery of the vastness of the cosmos—billions of galaxies and potentially countless worlds—the term Al-ʿĀlamīn takes on an even more profound significance. The Qur’an’s use of the plural “worlds” is remarkably expansive and accommodates a modern cosmological understanding. It presents a vision of a God whose dominion is not limited to our small planet but extends over the entirety of a vast, multidimensional universe.

Practical Reflection & Application

Recognizing God as the “Lord of all Worlds” helps us to broaden our perspective and overcome arrogance. It reminds us of our own smallness in the grand scheme of creation. This fosters humility and a sense of wonder. Practically, it encourages us to treat all of creation—people of all nations, animals, and the environment—with respect, as they are all part of the dominion of our one Lord.

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6. Al-Asfalīn (الْأَسْفَلِينَ) – The Lowliest

Linguistic Root & Etymology

Al-Asfalīn is the plural superlative from the root S-F-L (س-ف-ل), which means to be low. Asfal means “lower,” and al-asfalīn means “the lowest of the low,” “the most debased,” or “the utterly vanquished.”

Classical Exegesis (Tafsir)

In Surah As-Saffat (37:98), this word describes the outcome of the plot against Abraham. His people intended a plot against him, “but We made them the lowliest (al-asfalīn).” They built a great fire to make him an example of humiliation and destruction, but God miraculously saved him and turned their own plot into a source of their ultimate humiliation and defeat. They were debased while he was exalted.

Thematic Context

This connects to the recurring Qur’anic theme of the triumph of God’s prophets over their adversaries. It demonstrates that those who plot against God’s messengers will not only fail but will have their plans backfire, leading to their own disgrace. The story of Abraham’s victory is a reassurance to Prophet Muhammad and all believers that the plots of their enemies will ultimately come to nothing.

Modern & Comparative Lens

This concept illustrates a principle of divine justice or cosmic karma, where evil intentions ultimately lead to the downfall of the perpetrator. It is a narrative of the underdog’s triumph through divine aid. This archetype resonates in many cultural stories, where the arrogant and powerful are brought low, and the humble and righteous are vindicated.

Practical Reflection & Application

This verse provides comfort and strength when facing injustice or opposition. It teaches us to trust in God’s plan and to not be intimidated by the plots of those who seem powerful. The practical application is to focus on maintaining our own integrity and reliance on God, confident that He is the ultimate arbiter of justice and that those who oppose the truth will ultimately be rendered “the lowliest.”

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7. Al-Fulk al-Mashḥūn (الْفُلْكِ الْمَشْحُونِ) – The Laden Ship

Linguistic Root & Etymology

Al-Fulk (from root F-L-K (ف-ل-ك), related to orbit and circular motion) refers to a ship or ark. Al-Mashḥūn (from root SH-Ḥ-N (ش-ح-ن)) means filled, loaded, or laden to capacity. The combined phrase evokes the image of a fully loaded vessel, carrying a precious cargo.

Classical Exegesis (Tafsir)

In the story of the Prophet Jonah (Yunus) in Surah As-Saffat (37:140), he is described as having “fled to the laden ship (al-fulk al-mashḥūn).” Classical interpretations explain that he boarded a ship that was filled to capacity with passengers and cargo. This detail is significant because the ship’s heavy load put it in danger during a storm, which led to the casting of lots to lighten the vessel, ultimately resulting in Jonah being thrown overboard.

Thematic Context

The “laden ship” serves as the setting for the first stage of Jonah’s divine test. It is a space of crisis where human plans (sailing to a destination) are overturned by a divine decree. The theme is that one cannot flee from God’s command. Even in a crowded, anonymous vessel in the middle of the sea, the will of God will find its way to the individual He has chosen.

Modern & Comparative Lens

The story of Jonah and the ship is a foundational narrative in the Abrahamic traditions. The “laden ship” can be seen as a metaphor for society or the world itself—a vessel carrying many souls, tossed about by the storms of life. In times of crisis, a “casting of lots” becomes necessary, where difficult choices must be made and individuals must face their destiny. It is a story of personal responsibility within a collective crisis.

Practical Reflection & Application

Jonah’s flight to the ship is a reminder that we cannot run away from our responsibilities or from God’s plan for us. When we feel overwhelmed and tempted to escape, this verse reminds us that our destiny will find us wherever we are. The practical application is to face our challenges with courage and prayer, rather than attempting to flee, trusting that even in the midst of a storm, God’s wisdom is at play.

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8. Al-Ḥamdulillāhi Rabb al-ʿĀlamīn (الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ) – All Praise is for Allah, Lord of the Worlds

Linguistic Root & Etymology

Al-Ḥamd (root: Ḥ-M-D (ح-م-د)) is comprehensive praise, gratitude, and commendation. Li-Llāh means “for Allah.” Rabb (root: R-B-B (ر-ب-ب)) is the Lord, Cherisher, and Sustainer. Al-ʿĀlamīn (root: ʿ-L-M (ع-ل-م)) means “all the worlds/realms.”

Classical Exegesis (Tafsir)

This powerful phrase concludes Surah As-Saffat (37:182). After the declaration of God’s transcendence (Subḥān) and the greeting of peace upon the messengers (Salām), the Surah ends with this all-encompassing statement of praise. Classical exegesis views this as the ultimate and most fitting conclusion. After refuting all falsehoods and affirming all truths, the only response left is to return all praise and gratitude to the source of all being and guidance, the Lord of all creation.

Thematic Context

This final verse summarizes the entire purpose of the Surah. The goal of understanding God’s oneness, the role of the messengers, and the reality of the Hereafter is to arrive at this state of heartfelt praise. It is the natural conclusion of faith and the eternal activity of the inhabitants of Paradise. It encapsulates the core message that all of existence, in its truth, points back to the praiseworthiness of its Creator.

Modern & Comparative Lens

This phrase is one of the most central expressions in Islam, beginning the Qur’an itself in Surah Al-Fatiha. Its placement at the end of Surah As-Saffat provides a powerful sense of closure and resolution. It is a declaration of cosmic optimism and gratitude, affirming that despite the struggles and conflicts described in the Surah, the ultimate reality is one of divine lordship and praiseworthiness.

Practical Reflection & Application

Making “Al-Ḥamdulillāh” a frequent part of our vocabulary and our inner state is a core spiritual practice. This verse teaches us that after every clarification of truth, after every spiritual victory, and at the conclusion of every endeavor, the most fitting response is praise. It is about cultivating a “gratitude attitude,” seeing the hand of the “Lord of the Worlds” in every aspect of our lives and responding with praise.

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9. Al-Jaḥīm (الْجَحِيمِ) – The Fierce Fire

Linguistic Root & Etymology

The root of Jaḥīm is J-Ḥ-M (ج-ح-م), which means to kindle or to light a fire and have it blaze fiercely. Al-Jaḥīm thus refers to a fire of immense intensity, a blazing furnace. It is one of the primary names for Hell in the Qur’an, emphasizing its nature as a place of intensely burning fire.

Classical Exegesis (Tafsir)

In Surah As-Saffat, al-Jaḥīm is mentioned multiple times. Abraham’s people conspire to throw him into it (37:97). The people of Hell are described as seeing it (37:55) and being led to its path (37:23). The classical understanding is that it is a literal, intensely hot fire prepared as a punishment for those who deny God and transgress His laws. Its very name conveys a sense of terrifying, all-consuming heat.

Thematic Context

Al-Jaḥīm represents the ultimate consequence of disbelief and arrogance. It is the polar opposite of the peace and bliss of Paradise. The Surah presents a series of choices and their consequences, and al-Jaḥīm is the destination for those who follow the path of the prophets’ opponents. Its mention serves as a severe warning (indhār), a core function of the prophetic message.

Modern & Comparative Lens

The concept of a fiery hell is a powerful eschatological image in many religions. While modern theological discussions may explore the metaphorical and spiritual dimensions of this imagery, the term al-Jaḥīm in the Qur’an maintains a visceral sense of reality. It represents the state of ultimate spiritual “burning”—the pain of regret, the torment of separation from God, and the consequence of a life built on falsehood.

Practical Reflection & Application

Contemplating the reality of al-Jaḥīm is not meant to induce despair but to foster a healthy sense of God-consciousness (taqwā). It motivates us to avoid the actions and beliefs that lead to such a terrible end. A practical application is the Prophetic prayer: “O Allah, protect us from the fire of Hell,” which reinforces our awareness of the gravity of our choices.

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10. Al-Jinnah (الْجِنَّة) – The Jinn

Linguistic Root & Etymology

The term al-Jinnah comes from the root J-N-N (ج-ن-ن), which means to cover, hide, or conceal. From this root come words like jinn (hidden beings), jannah (a garden that conceals the ground), and janīn (a fetus concealed in the womb). Al-Jinnah is a collective noun for the Jinn, a class of beings created from fire, who are concealed from human senses.

Classical Exegesis (Tafsir)

In Surah As-Saffat (37:158), the polytheists are accused of inventing a kinship (nasaban) between Allah and al-Jinnah. Classical commentators explain that some pagan Arabs believed that the angels were the “daughters of God” and that their mothers were from the noble Jinn. The verse refutes this blasphemous idea, stating that the Jinn themselves know they will be brought before God for judgment, proving their status as created, accountable beings, not relatives of the Divine.

Thematic Context

This refutation is a key part of the Surah’s defense of pure Tawḥīd. It systematically deconstructs the polytheistic beliefs of the pagan Arabs, including their myths about angels and jinn. The theme is the absolute transcendence of God; He is not subject to the biological processes of kinship, procreation, or partnership that characterize His creation.

Modern & Comparative Lens

The belief in intermediary spiritual beings or “demigods” who have some form of kinship with a higher deity is a feature of many ancient mythologies. The Qur’an’s argument is a radical purification of theology, insisting on a clear and unbridgeable distinction between the Creator and all created beings, whether human, angelic, or jinn.

Practical Reflection & Application

This verse teaches us to be precise and pure in our conception of God. We must be careful not to attribute any created qualities to Him, whether physical or relational. The practical application is to rely solely on the descriptions God has given of Himself in the revelation (the Qur’an and Sunnah) and to reject all human-made myths and superstitions about the divine nature.

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11. Al-Malaʾ al-Aʿlā (الْمَلَإِ الْأَعْلَىٰ) – The Higher/Exalted Assembly

Linguistic Root & Etymology

Al-Malaʾ comes from a root meaning “to fill,” referring to a group of chiefs or nobles who “fill the eye” and whose counsel is sought. Al-Aʿlā is the superlative of ‘high’ from the root ʿ-L-W (ع-ل-و), meaning “the highest” or “most exalted.” The phrase refers to the assembly of the highest-ranking angels in the heavens.

Classical Exegesis (Tafsir)

Surah As-Saffat (37:8) states that the devils cannot listen in on (lā yassammaʿūna ilā) the Exalted Assembly. This is the celestial council where divine commands are discussed and transmitted. Classical exegesis describes this as a realm of absolute purity and protected knowledge. The devils’ attempts to eavesdrop are a futile effort to steal divine secrets, which are protected by the “shooting stars.”

Thematic Context

This concept is central to the Surah’s opening theme of the protection of divine revelation. It establishes that the source of the Qur’an is a high, sacred, and inaccessible realm. The message is pure and uncorrupted because its origins are heavily guarded from any demonic interference. This provides a powerful argument for the authenticity and truthfulness of the revelation brought by the Prophet Muhammad.

Modern & Comparative Lens

The idea of a “heavenly council” or an assembly of divine beings is present in many ancient religious traditions, including Canaanite and Mesopotamian beliefs. The Qur’an re-frames this concept within a strictly monotheistic framework. The Malaʾ al-Aʿlā are not demigods with independent wills, but completely subservient angels who execute the singular will of the one God. They are a celestial administration, not a pantheon.

Practical Reflection & Application

Knowledge of the Exalted Assembly should inspire awe and trust in the purity of the divine message. It reassures us that the guidance we have in the Qur’an comes from a source that is protected and true. It encourages us to turn to this pure source for knowledge, rather than seeking guidance from unreliable and potentially corrupt sources, symbolized by the eavesdropping devils.

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12. Al-Manām (الْمَنَامِ) – The Dream / Vision

Linguistic Root & Etymology

The root is N-W-M (ن-و-م), which simply means “to sleep.” Al-Manām is the verbal noun, meaning the act of sleeping, or more specifically, what is seen during sleep: a dream or a vision.

Classical Exegesis (Tafsir)

In the pivotal story of Abraham and his son in Surah As-Saffat (37:102), Abraham says, “O my son, indeed I have seen in a dream (fī al-manām) that I am sacrificing you.” Classical commentators are unanimous that the dreams of prophets are a form of divine revelation and are true. Therefore, this was not a mere dream but a divine command delivered in the form of a vision. Abraham’s immediate resolve to act upon it, and his son’s willing submission, demonstrate their perfect faith.

Thematic Context

The manām is the catalyst for the ultimate test of faith in the entire Surah. The theme is absolute submission (islām) to the command of God, no matter how difficult or seemingly irrational it may be. The fact that the command comes in a dream, a state often associated with uncertainty, makes their obedience even more profound. It highlights a level of trust that transcends ordinary human logic and emotion.

Modern & Comparative Lens

The role of dreams as a medium for divine communication is a significant aspect of the Abrahamic traditions (e.g., the dreams of Joseph, Jacob, and Daniel). In modern psychology, dreams are seen as expressions of the subconscious. From a faith perspective, the subconscious can be a receptive faculty for divine inspiration. The story challenges a purely rationalist worldview, affirming that God can communicate through means beyond the purely empirical.

Practical Reflection & Application

While the revelatory dreams of prophets are unique, this story teaches us about the importance of trusting God’s wisdom, even when we do not fully understand it. It is a call to align our will with the divine will. The practical application is to pray for guidance in all our affairs and to be receptive to the signs and wisdom God may show us, whether in our waking life or through righteous dreams.

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13. Al-Mudḥaḍīn (الْمُدْحَضِينَ) – The Loser / The Overcome

Linguistic Root & Etymology

This is the passive participle from the root D-Ḥ-Ḍ (د-ح-ض). The root means for an argument to be refuted, for a foot to slip, or to be defeated or overcome. Al-Mudḥaḍīn are those who are defeated, refuted, or are the losers in a contest or judgment.

Classical Exegesis (Tafsir)

In the story of Jonah (37:141), when lots were cast on the storm-tossed ship, “he was among the losers (al-mudḥaḍīn).” The classical understanding is that the lot fell upon him, marking him as the one who had to be cast into the sea. He “lost” the draw, but this loss was part of a divine plan. His argument for fleeing was “refuted” by God’s decree, and he was “overcome” by the situation.

Thematic Context

This term connects to the theme of the inescapability of the divine decree. Jonah’s “loss” in this worldly contest was the necessary prerequisite for his spiritual journey in the belly of the whale, his repentance, and his ultimate salvation. It demonstrates that what appears as a loss or defeat from a human perspective can be an essential part of God’s redemptive plan.

Modern & Comparative Lens

The idea of “losing” in a game of chance (casting lots) as a way of discerning a higher will is a practice found in many ancient cultures. The Qur’an uses this narrative to show that even events that seem random are within the scope of God’s control. In modern life, we often face situations where we “lose” despite our best efforts. This story suggests that such moments of defeat are not meaningless but can be opportunities for reflection, repentance, and a change of course.

Practical Reflection & Application

This verse teaches us to see moments of failure and loss in a different light. When we are among the “mudḥaḍīn“—when our plans fail, our arguments are refuted, or we suffer a setback—we should not despair. Instead, we should see it as a potential message from God, a chance to turn back to Him in repentance and trust, knowing that this “loss” might be the very thing needed to set us on a better path.

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14. Al-Musabbiḥūn (الْمُسَبِّحُونَ) – Those Who Glorify

Linguistic Root & Etymology

This is the active participle from the verb sabbaḥa (Form II) from the root S-B-Ḥ (س-ب-ح), which means to swim or to glide. The act of tasbīḥ is to declare that God is “swimming” in a sphere far above any imperfection. Al-Musabbiḥūn are those who are actively and continuously engaged in this act of glorifying God, declaring His perfection.

Classical Exegesis (Tafsir)

This term is used twice in the Surah. First, Jonah says that had he not been of “those who glorify” (al-musabbiḥūn) (37:143), he would have remained in the whale’s belly until the Day of Resurrection. His glorification (tasbīḥ)—specifically his prayer “There is no god but You; transcendent are You! Indeed, I have been of the wrongdoers”—was his means of salvation. Second, the angels declare, “And indeed, we are those who glorify” (37:166), stating that this is their constant and defining activity.

Thematic Context

Tasbīḥ (glorification) is a central theme of the Surah. It is the proper response of all creation to the majesty of God. The angels do it constantly. Jonah’s story demonstrates that it is also a powerful tool for human beings, a lifeline that can save one from the deepest darkness. It is both an acknowledgment of God’s perfection and a means of the servant’s purification and salvation.

Modern & Comparative Lens

The act of praise or chanting a divine name (mantra) as a spiritual practice is found in many religious traditions. The Islamic concept of tasbīḥ is unique in its emphasis on declaring God’s transcendence from all imperfection. It is a cognitive and spiritual act of purification, clearing the mind and heart of any unworthy conceptions of the Divine. It is seen as a way of aligning oneself with the cosmic praise being offered by all of creation.

Practical Reflection & Application

Jonah’s story makes tasbīḥ a very practical tool for daily life. When we are in a situation of distress, darkness, or difficulty—a personal “belly of the whale”—the first and most powerful response is to turn to God in glorification and admission of our own faults. Regularly saying “Subḥānallāh” (Glory be to God) is not just a ritual utterance but a powerful spiritual practice that brings light into darkness and provides a path to salvation.

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15. Al-Ṣāffāt (الصَّافَّاتِ) – Those Who Set the Ranks

Linguistic Root & Etymology

Al-Ṣāffāt is the feminine plural active participle from the root Ṣ-F-F (ص-ف-ف), which means to arrange in a line or a row, to set in ranks. The word evokes imagery of order, discipline, and readiness, like soldiers arranged in battle formation.

Classical Exegesis (Tafsir)

This is the first word of the Surah and its namesake. It is part of a divine oath: “By those who set the ranks in ranks (wa-al-ṣāffāti ṣaffan).” The overwhelming consensus of classical commentators is that this refers to the **angels**. The angels worship God in perfect, ordered ranks, standing in rows for prayer and ready to execute His commands with perfect discipline. The oath swears by these disciplined celestial beings to affirm the truth of God’s oneness.

Thematic Context

The Surah opens with this powerful image of cosmic order and discipline, which stands in stark contrast to the chaotic and disorderly beliefs of the polytheists. The theme is that the entire universe, starting from the highest angels, operates on a principle of disciplined submission to the one God. This celestial order serves as a model for how humanity should live and worship on Earth.

Modern & Comparative Lens

The imagery of angels in disciplined ranks resonates with the human appreciation for order, whether in military formations, sacred geometry, or the laws of physics. It presents a vision of the heavens not as a chaotic space, but as a highly organized and purposeful realm. The concept of angels as a celestial army serves to emphasize God’s power and the seriousness of the divine message.

Practical Reflection & Application

The example of the angels in ranks inspires us to bring order and discipline into our own acts of worship, particularly the congregational prayer (ṣalāh), where Muslims stand shoulder-to-shoulder in ranks. It is a reminder that spiritual life is not just about individual feeling, but also about collective discipline, unity, and shared purpose in submission to God.

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16. Al-Saqīm (السَّقِيمِ) – The Sick

Linguistic Root & Etymology

The root is S-Q-M (س-ق-م), which means to be sick, ill, or weak. Al-Saqīm is an adjective meaning sick or ill. It can refer to a physical or a spiritual malady.

Classical Exegesis (Tafsir)

In Surah As-Saffat (37:89), after glancing at the stars, the Prophet Abraham says, “Indeed, I am sick (innī saqīm).” This was his excuse to his people for not joining them in their polytheistic festival. Commentators have discussed the nature of this “sickness” at length. Some hold it was a physical ailment. The more prevalent view is that it was a form of tawriyah (permissible dissimulation): he was not physically sick, but “sick at heart” and spiritually disgusted by their idolatry. He felt a spiritual sickness watching his people engage in shirk.

Thematic Context

Abraham’s statement is a crucial part of his strategy to challenge his people’s idolatry. By staying behind, he gets the opportunity to destroy their idols. The incident highlights the theme of the immense spiritual pain that polytheism causes to a person of pure faith (ḥanīf). For Abraham, the spiritual health of his community was a matter of deep and personal concern, to the point of making him feel “sick.”

Modern & Comparative Lens

The concept of being “heartsick” over the moral or spiritual state of the world is a universal experience for conscientious individuals. Abraham’s statement can be seen as an expression of this profound spiritual empathy and distress. It challenges the idea that religious disagreement should be met with cold indifference, suggesting instead that it should stem from a place of genuine concern, a form of “sickness” over the misguidance of others.

Practical Reflection & Application

This verse encourages us to cultivate a sensitive heart that is pained by disbelief and injustice. It is not a call to depression, but to a level of spiritual concern that motivates positive action. When we see falsehood being promoted, our hearts should feel a degree of “sickness,” not out of arrogance, but out of a sincere desire for others to find the truth. This spiritual pain should then motivate us to share the message of truth with wisdom and compassion, just as Abraham did.

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17. Aslamā (أَسْلَمَا) – They both submitted

Linguistic Root & Etymology

This is a dual-form verb from the root S-L-M (س-ل-م), which means to be safe, sound, at peace, and to submit. The verb aslama (Form IV) means “to submit oneself” or “to surrender one’s will.” The dual ending “-ā” signifies that two people performed this action. Thus, aslamā means “they both submitted.”

Classical Exegesis (Tafsir)

This single word in Surah As-Saffat (37:103) is the climax of the story of Abraham and his son. “And when they had both submitted (fa-lammā aslamā)…” It describes the moment of ultimate surrender to God’s will. Abraham submitted his will by preparing to sacrifice his beloved son, and the son submitted his will by willingly offering his life in obedience to the divine command he believed his father had received. It is a moment of perfect, synchronized submission.

Thematic Context

This word encapsulates the very essence of the religion of Islam, which is “submission.” The story of Abraham and his son is presented as the ultimate paradigm of what it means to be a Muslim (one who submits). The theme is that true faith is demonstrated not by words, but by the willingness to surrender what is most beloved to the command of God. This act of dual submission is the pinnacle of the trials faced by any prophet in the Surah.

Modern & Comparative Lens

The story of the binding of Isaac (in the Judeo-Christian tradition) or Ishmael (in the Islamic tradition) is a cornerstone of Abrahamic faith. The Qur’anic focus, encapsulated in the word aslamā, is on the internal state of surrender of both father and son. It shifts the focus from the shocking nature of the act to the profound beauty of their shared submission. It is a story about the triumph of faith over natural human emotion and logic.

Practical Reflection & Application

The word aslamā challenges us to examine the quality of our own submission to God. Are we willing to submit only when it is easy and convenient, or is our submission absolute, even when it involves sacrificing what we love? The practical application is to train ourselves in small acts of submission daily—by following God’s commands even when our ego resists—in preparation for the greater tests of faith we may face.

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18. Baʿl (بَعْلًا) – Baal

Linguistic Root & Etymology

Baʿl is a proper name, likely from Semitic roots meaning “lord” or “master.” It was the name of a major deity worshipped by various ancient Levantine peoples, including the Phoenicians and Canaanites. He was often considered a god of fertility, weather, and the sky.

Classical Exegesis (Tafsir)

In Surah As-Saffat (37:125), the Prophet Elijah (Ilyas) confronts his people with the question, “Do you call upon Ba’l (a-tadʿūna baʿlan) and leave the Best of Creators?” The classical commentators identify Ba’l as the specific idol that the people of his city (often identified as Baalbek in modern-day Lebanon) worshipped. It was a golden idol of significant size, and the people had dedicated their lives to its service, abandoning the worship of the one true God.

Thematic Context

The story of Elijah and the worship of Ba’l serves as another historical case study of the conflict between Tawḥīd and Shirk. It parallels the stories of Abraham destroying idols and Moses confronting the golden calf. The theme is that prophets are sent to challenge the false gods of their time, no matter how entrenched their worship may be. The mention of a specific idol’s name makes the account historically grounded and potent.

Modern & Comparative Lens

The struggle between Elijah and the prophets of Baal is a major narrative in the Hebrew Bible (1 Kings). The Qur’an’s account is much more concise, focusing on the core theological argument: the irrationality of worshipping a created idol instead of the Creator. In a modern context, “Baal” can symbolize any false “lord” that demands devotion—be it a political ideology, a charismatic leader, or the pursuit of wealth—that promises prosperity and power but is ultimately a false god.

Practical Reflection & Application

Elijah’s challenge prompts us to identify the contemporary “Baals” that vie for our devotion. What are the modern idols that promise us security, fertility, or success? The practical application is to consciously reject these false lords and to reaffirm our allegiance to Allah alone, the “Best of Creators” and the true Lord of our lives.

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19. Bālagha maʿahu al-saʿy (بَلَغَ مَعَهُ السَّعْيَ) – Reached the age of striving with him

Linguistic Root & Etymology

Bālagha (root: B-L-GH (ب-ل-غ)) means to reach, to attain, or to arrive at a certain point. Maʿahu means “with him.” Al-Saʿy (root: S-ʿ-Y (س-ع-ي)) means to strive, to endeavor, or to work. The phrase describes the son reaching an age where he could accompany his father and participate in his work and endeavors.

Classical Exegesis (Tafsir)

This phrase in Surah As-Saffat (37:102) describes the age of Abraham’s son (identified as Ishmael/Isma’il in the dominant Islamic view) when Abraham received the vision of the sacrifice. Commentators explain that this was not a helpless infant but a young man, old enough to understand, to be a companion to his father, and to be deeply loved for his assistance and companionship. This detail makes the test even more severe: Abraham was commanded to sacrifice not just a son, but a beloved companion in the prime of his youth.

Thematic Context

This detail is crucial for the theme of sacrifice and testing. The test was maximized by waiting until the father-son bond was at its strongest and the son had become a source of practical help and emotional joy. The sacrifice was not just of a life, but of a fully developed, deeply cherished relationship and all the future hopes associated with it. This elevates the act of submission to the highest possible level.

Modern & Comparative Lens

This phrase speaks to a universal human experience: the joy a parent feels when their child grows old enough to share in their life and work. It highlights the profound emotional depth of the story. The divine command interrupts this idyllic stage of the father-son relationship, making the test a poignant and relatable human drama, not just an abstract theological event.

Practical Reflection & Application

This verse reminds us that our greatest tests often involve the things we love the most and have worked the hardest for. It is when our children, our careers, or our projects “reach the age of striving” and begin to bear fruit that our attachment is strongest and the test of our willingness to prioritize God is most profound. It encourages us to love all things for the sake of God, so that we are able to surrender them if God commands it.

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20. Bayḍun maknūn (بَيْضٌ مَّكْنُونٌ) – Well-protected Eggs

Linguistic Root & Etymology

Bayḍ (root: B-Y-Ḍ (ب-ي-ض)) means eggs. Maknūn is the passive participle from the root K-N-N (ك-ن-ن), which means to cover, conceal, or protect. The phrase means eggs that are hidden, treasured, and perfectly protected from any dust, dirt, or harm.

Classical Exegesis (Tafsir)

This beautiful simile is used in Surah As-Saffat (37:49) to describe the companions of the righteous in Paradise. They are “like well-protected eggs.” Classical commentators have explained this simile in several layers. It refers to their pure, delicate, and unblemished complexion, like the protected white of an egg. It also refers to their purity and chastity, having been “protected” from any inappropriate touch or gaze, just as an egg is protected by its shell and by the mother bird.

Thematic Context

This imagery is part of the Surah’s vivid description of the rewards of Paradise. It appeals to the aesthetic sense, painting a picture of pure, delicate beauty. The theme is that the reward for a life of purity and modesty in this world is an eternal state of even greater beauty and protected purity in the next. It contrasts with the corruption and impurity of the worldly life that the believers forsook.

Modern & Comparative Lens

The use of similes from nature to describe otherworldly beauty is a common literary device. The choice of the “well-protected egg” is particularly effective. It evokes not just color and texture, but also the concepts of fragility, preciousness, and hidden potential. It is a symbol of new life and unspoiled perfection. The imagery speaks to a universal appreciation for delicate and pristine beauty.

Practical Reflection & Application

This verse encourages us to value and strive for inner and outer purity. Just as the companions of Paradise are described with this beautiful image, we should aim to protect our hearts, tongues, and gazes from the “dust” of sin and impurity. The practical application is to cultivate a state of modesty (ḥayāʾ) and to treasure our spiritual purity as something precious and “well-protected.”

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21. Bunyān (بُنْيَان) – A Structure

Linguistic Root & Etymology

The root is B-N-Y (ب-ن-ي), which means to build or to construct. A bunyān is a building, a structure, or an edifice. It implies a solid, well-built construction.

Classical Exegesis (Tafsir)

In Surah As-Saffat (37:97), the people of Abraham, plotting against him, say, “Build for him a structure (bunyānan) and cast him into the blazing fire.” The commentators describe this as a special furnace or pyre that they constructed specifically for the purpose of burning Abraham alive. They put immense effort into this construction, making it a great spectacle to demonstrate their power and the supposed power of their idols.

Thematic Context

The construction of this bunyān represents the pinnacle of the disbelievers’ worldly effort and plotting against the truth. They use their collective skill and resources not for a good purpose, but to try to extinguish the light of God. The theme is the futility of human plotting against the divine will. They built an impressive structure, but it was rendered utterly powerless by God’s command, “O fire, be coolness and peace upon Abraham.”

Modern & Comparative Lens

This story can be seen as a metaphor for the elaborate “structures”—be they ideological, political, or media-related—that are often built to persecute and silence voices of truth. These structures may seem powerful and intimidating, but the verse reminds us that any edifice built for the purpose of injustice is ultimately fragile and destined to fail against the power of divinely-supported truth.

Practical Reflection & Application

This verse encourages us to use our skills and resources for building what is good and beneficial, not for destruction or persecution. We are all “builders” in some capacity. We must ask ourselves: What kind of “bunyān” am I constructing with my life? Is it a structure of faith, justice, and compassion, or am I contributing to structures of falsehood and oppression? The story warns that structures of evil will ultimately collapse on their builders.

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22. Dākhirīn (دَاخِرِينَ) – The Humiliated

Linguistic Root & Etymology

This is the active participle from the root D-KH-R (د-خ-ر), which means to be humbled, to be brought low, to be disgraced or subjugated. Dākhirīn are those who are in a state of humiliation and utter subjugation.

Classical Exegesis (Tafsir)

This word is part of the divine pronouncement of resurrection in Surah As-Saffat (37:18). When the deniers mockingly ask if they will truly be resurrected, the answer comes, “Yes, and you will be humiliated (dākhirīn).” The classical exegesis explains that their resurrection will not be a dignified affair. They will be brought forth in a state of complete disgrace, all their worldly arrogance stripped away, fully subjugated to the power of the One they denied.

Thematic Context

This connects to the theme of the reversal of fortunes in the Hereafter. In this world, the deniers are arrogant and mock the believers. In the next world, their positions will be completely inverted. Their humiliation is a direct consequence of their arrogance (kibr), which is the greatest sin in the eyes of God. The verse serves as a powerful warning against pride and mockery of the divine truth.

Modern & Comparative Lens

The concept of hubris leading to nemesis is a timeless theme in literature and philosophy. Arrogance is seen as a self-destructive force. This verse gives this principle a theological and eschatological dimension. The ultimate humiliation is not social or political, but spiritual—the state of standing before the ultimate reality one has spent a lifetime denying, with no power and no excuses left.

Practical Reflection & Application

This verse is a potent cure for arrogance. It reminds us that any status, intellect, or power we have in this world is a temporary trust from God. We should never use it to mock or look down upon others, especially on matters of faith. The practical application is to cultivate humility (tawāḍuʿ) as a core character trait, knowing that true honor is with God, and worldly arrogance leads only to ultimate humiliation.

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23. Dhabḥ (ذَبْح) – Sacrifice

Linguistic Root & Etymology

The root is DH-B-Ḥ (ذ-ب-ح), which means to slaughter, to cut the throat, or to sacrifice an animal in the prescribed manner. Dhabḥ is the verbal noun, referring to the act of slaughtering or the sacrifice itself.

Classical Exegesis (Tafsir)

The concept of dhabḥ is central to the story of Abraham in this Surah. Abraham sees in a dream that he is performing the dhabḥ of his son (37:102). When he is about to carry out the act, God calls to him and ransoms his son with a “momentous sacrifice” (dhibḥin ʿaẓīm) (37:107), which commentators identify as a ram from Paradise. The act of sacrifice is presented as the ultimate test of submission.

Thematic Context

The theme of sacrifice permeates the story. It is not about the shedding of blood itself, but about the willingness to give up what is most beloved for the sake of God. Abraham was tested in his willingness to sacrifice his son; the son was tested in his willingness to sacrifice his own life. The substitution of a ram shows that God’s intention was not the son’s death, but the testing and perfection of their faith and submission. This event becomes the foundation of the ritual of sacrifice in Islam (Uḍḥiyah/Qurbani).

Modern & Comparative Lens

The concept of sacrifice is central to many religions, often involving the giving up of something precious to attain communion with or appeasement of the divine. The Islamic narrative is unique in its emphasis on the test being the primary purpose, with a divine intervention that prevents the human sacrifice. This distinguishes it from traditions where human sacrifice was practiced. The story emphasizes that what God truly desires is not the physical offering, but the submission of the heart.

Practical Reflection & Application

This story universalizes the concept of sacrifice. We may not be asked to literally sacrifice our children, but we are all asked to perform a “dhabḥ” of our own ego, our desires, our wealth, or our time for the sake of God. The practical application is to identify our own “Isma’il”—that which we love most—and to ensure that our love for it does not exceed our love for and obedience to God.

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24. Fadaynāhu bi-dhibḥin ʿaẓīm (فَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ) – We ransomed him with a momentous sacrifice

Linguistic Root & Etymology

Fadaynāhu (root: F-D-Y (ف-د-ي)) means “We ransomed him” or “We redeemed him.” Bi-dhibḥin (root: DH-B-Ḥ (ذ-ب-ح)) means “with a sacrifice.” ʿAẓīm (root: ʿ-Ẓ-M (ع-ظ-م)) means great, momentous, or mighty.

Classical Exegesis (Tafsir)

This phrase from Surah As-Saffat (37:107) describes the divine intervention that saved Abraham’s son. Just as Abraham was about to perform the sacrifice, God provided a substitute. The classical consensus is that this was a ram, sent from Paradise. It is described as “momentous” (ʿaẓīm) for several reasons: because it came directly from God, because it was the ransom for a great prophet, and because it established a sacred ritual (the Eid al-Adha sacrifice) that would be practiced by billions for millennia to come.

Thematic Context

This is the merciful resolution to the ultimate test. The theme is that when a believer shows perfect submission, God’s mercy and relief are near. The trial is severe, but it is not meant for destruction. The purpose is to elevate the servant, and once the sincerity of the heart is proven, God provides a way out. This act establishes the principle of ransom and substitution, and it sanctifies the ritual of animal sacrifice as a commemoration of this momentous event.

Modern & Comparative Lens

The concept of a divinely provided substitute or ransom is a powerful theological idea. In this narrative, the sacrifice is not what appeases God, but what commemorates an act of perfect faith. The “greatness” of the sacrifice lies not in the animal itself, but in the immense historical and spiritual significance it represents. It is a symbol of mercy triumphing over a severe test.

Practical Reflection & Application

This verse is a source of immense hope. It teaches us that after every hardship comes ease. When we are in the midst of a great trial and have submitted our affair to God, we should have faith that He will provide a “ransom”—a way out, a solution, a relief that we may not have expected. The practical application is to pair our patience and submission in times of trial with a firm hope in God’s ultimate mercy and deliverance.

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25. Fātinin (فَاتِنِينَ) – Tempters / Corrupters

Linguistic Root & Etymology

This is the active participle from the root F-T-N (ف-ت-ن). The root has a rich semantic range, originally referring to the process of melting gold or silver to test its purity. From this comes the meanings of trial, test, temptation, discord, and corruption. Fātinin are those who actively tempt, mislead, or corrupt others, putting their faith to the test.

Classical Exegesis (Tafsir)

In Surah As-Saffat (37:161-162), God addresses the polytheists, saying, “So indeed, you and whatever you worship, you cannot tempt (bi-fātinin) against Him.” The classical understanding is that the disbelievers and their false gods can never mislead or corrupt anyone except those who are themselves destined for Hellfire due to their own evil choices. Their power of temptation is not absolute; it is only effective on those whose hearts are already inclined towards corruption.

Thematic Context

This connects to the theme of divine sovereignty and human responsibility. It reassures the believers that the forces of disbelief do not have ultimate power. Satan and his allies cannot compel anyone to misguidance. They can only whisper and tempt, and their influence takes root only in hearts that are already spiritually diseased. This affirms both God’s ultimate control and the free will of the individual in choosing their response.

Modern & Comparative Lens

This provides a nuanced understanding of the problem of evil. It suggests that evil is not an independent power equal to good, but a parasitic force that can only affect those who allow it to. In a psychological sense, it means that external temptations are only as powerful as our internal vulnerabilities. One who is internally strong in their convictions is immune to the “temptations” of corrupting ideologies.

Practical Reflection & Application

This verse empowers us by reminding us that we have the ultimate say in whether we succumb to temptation. No external force can corrupt us against our will. The practical application is to focus on strengthening our own inner fortress of faith, knowledge, and remembrance of God. The more we purify our hearts, the less effective the “fātinin” of the outside world will be.

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26. Fawz al-ʿaẓīm (الْفَوْزُ الْعَظِيمُ) – The Great Success

Linguistic Root & Etymology

Al-Fawz (root: F-W-Z (ف-و-ز)) means success, victory, salvation, or the attainment of a desired goal. Al-ʿaẓīm (root: ʿ-Ẓ-M (ع-ظ-م)) means great, momentous, or supreme. The phrase denotes the ultimate, supreme achievement.

Classical Exegesis (Tafsir)

In Surah As-Saffat (37:60), after describing the bliss of Paradise, the speaker (a resident of Paradise) declares, “Indeed, this is what is the great success (al-fawz al-ʿaẓīm).” The commentators explain that this is the only success worthy of the name. Any worldly success—wealth, fame, power—is temporary and insignificant in comparison to the eternal success of attaining God’s pleasure and being saved from the Fire. This is the ultimate victory in the test of life.

Thematic Context

The theme of defining true success is central to the Qur’an’s moral framework. This Surah, with its stark contrasts between the fates of the believers and the disbelievers, forces a re-evaluation of what it means to “succeed.” The story of the two companions (one in Heaven, one in Hell) serves as a dramatic illustration of this point. The one who held fast to faith, though perhaps mocked in the world, achieved the “great success,” while the worldly-wise skeptic met with utter ruin.

Modern & Comparative Lens

Every culture and philosophy has its own definition of a “successful life.” Modern consumer culture often defines it in terms of material acquisition and social status. This verse offers a radical, counter-cultural definition. It posits that the true measure of success is eschatological—it can only be judged at the end of the journey. This aligns with spiritual traditions that emphasize eternal salvation over temporal gains.

Practical Reflection & Application

This verse encourages us to adopt God’s definition of success as our own life’s goal. It means shifting our priorities from chasing temporary worldly gains to striving for what has eternal value. The practical application is to regularly ask ourselves: “Are my daily actions and long-term goals aligned with achieving the fawz al-ʿaẓīm?” This helps us to stay focused on our ultimate purpose.

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27. Ghulam Ḥalīm (غُلَامٍ حَلِيمٍ) – A Forbearing Boy

Linguistic Root & Etymology

Ghulām (root: GH-L-M (غ-ل-م)) refers to a boy, a youth, or a young man. Ḥalīm (root: Ḥ-L-M (ح-ل-م)) is a significant attribute, meaning forbearing, patient, gentle, and slow to anger. It describes someone who has self-control and does not react rashly, even under provocation.

Classical Exegesis (Tafsir)

When Abraham prayed for a righteous son, God says in Surah As-Saffat (37:101), “So We gave him good tidings of a forbearing boy (ghulāmin ḥalīm).” The classical commentators highlight that the son (Ishmael) was not just granted, but was described from birth with this noble quality of forbearance (ḥilm). This quality was then perfectly demonstrated when he patiently and willingly submitted to the command of sacrifice, saying to his father, “You will find me, if Allah wills, of the patient.”

Thematic Context

The attribute of ḥalīm is crucial to the narrative of the sacrifice. The test could not have been fulfilled in such a beautiful manner without the forbearance of both father and son. This theme highlights that the prophets and their families are endowed with exceptional character traits that enable them to withstand their immense trials. The son’s forbearance is a divine gift and a key element of the story’s perfection.

Modern & Comparative Lens

Forbearance or fortitude is a virtue celebrated in many ethical and philosophical systems, from Stoicism to Christianity. The story highlights it as a quality that is both divinely gifted and demonstrated through action. It is the quiet strength that allows one to face the most extreme adversity with grace and submission, rather than panic or rebellion.

Practical Reflection & Application

This verse encourages us to pray for and cultivate the quality of ḥilm in ourselves and our children. Forbearance is a key to navigating the trials of life with grace. The practical application is to practice patience and self-control in small, everyday frustrations. By training ourselves to be “slow to anger” and gentle in our responses, we build the spiritual muscle needed for life’s greater tests.

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28. Ḥīnin (حِينٍ) – A While

Linguistic Root & Etymology

The word Ḥīn (root: Ḥ-Y-N (ح-ي-ن)) refers to a period of time, which can be short or long. It is an unspecified duration, a “while” or “a season.”

Classical Exegesis (Tafsir)

Towards the end of the Surah (37:174, 178), God twice commands the Prophet Muhammad to “turn away from them for a while (ḥīnin).” The classical commentators explain this as a command for strategic patience. It means to temporarily cease arguing with those who are obstinately rejecting the truth and to give them a period of respite. This is not an abandonment of the mission, but a tactical disengagement, allowing time for the divine decree to unfold. They will soon see the consequences of their disbelief.

Thematic Context

This command connects to the theme of divine timing and forbearance. It teaches that there is a time for argumentation and a time for silence. It is a reassurance to the Prophet that he has fulfilled his duty, and now the matter should be left to God. The impending punishment or their eventual defeat is near, and they will see the truth “in a while.” This provides both consolation to the Prophet and a veiled threat to his opponents.

Modern & Comparative Lens

This concept of strategic patience and knowing when to disengage is a universally recognized principle of wisdom in communication and conflict resolution. In modern discourse, it’s the wisdom of “choosing your battles” and recognizing when a debate has become futile. The verse provides a divine sanction for this approach, framing it not as giving up, but as a confident waiting for the inevitable outcome.

Practical Reflection & Application

This verse offers valuable guidance for anyone engaged in sharing a message or advocating for a cause (da’wah). There are times when, after presenting the truth clearly, the most effective strategy is to “turn away for a while.” This means giving people space and time, avoiding fruitless arguments, and entrusting the results to God. It is a call to pair our effort with patience and trust in divine timing.

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29. ʿIbād Allāh al-Mukhlaṣīn (عِبَادَ اللَّهِ الْمُخْلَصِينَ) – The Sincere/Chosen Servants of Allah

Linguistic Root & Etymology

ʿIbād is the plural of ʿabd (root: ʿ-B-D (ع-ب-د)), meaning servant or slave. Al-Mukhlaṣīn (root: KH-L-Ṣ (خ-ل-ص)) is a passive participle meaning “those who have been made pure” or “those who are chosen.” It implies a state of sincerity that is not just self-generated, but is a result of divine grace. God has purified them for His service.

Classical Exegesis (Tafsir)

This phrase appears repeatedly in Surah As-Saffat as an exception to a general rule of punishment or misguidance (e.g., 37:40, 74, 128, 160). After describing the fate of past nations or the temptations of Satan, the verse states, “Except for the sincere servants of Allah.” The commentators explain that these are the true believers whom God has protected from shirk, purified from sin, and chosen for His mercy. They are immune to the misguidance of Satan and are saved from the punishment that befalls their communities.

Thematic Context

The Mukhlaṣīn represent the successful outcome of the prophetic message. They are the righteous remnant, the saved group in every generation. The theme is that divine justice is not indiscriminate; it always distinguishes between the corrupt majority and the sincere minority. Their salvation is a testament to God’s mercy and justice, and their status serves as the ultimate goal for every believer.

Modern & Comparative Lens

The concept of being “chosen” or the “elect” exists in various theological systems. The Islamic concept of mukhlaṣīn is notable in that it is not based on lineage or ethnicity, but on sincerity (ikhlāṣ) and servitude (ʿubūdiyyah). It is a spiritual station that is, in principle, accessible to anyone. It represents a state of being where one’s devotion to God is so pure that it acts as a divine shield.

Practical Reflection & Application

Aspiring to be among the mukhlaṣīn should be a central goal of our spiritual life. This is achieved by striving to purify our intentions in all that we do, ensuring our actions are for the sake of God alone, not for show or worldly gain. The practical application is the constant practice of self-examination and repentance, praying to God to make us among His “chosen, sincere servants.”

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30. Iltaqamahu al-Ḥūt (فَالْتَقَمَهُ الْحُوتُ) – The Fish Swallowed Him

Linguistic Root & Etymology

Iltaqama (root: L-Q-M (ل-ق-م)) is an intensive verb form meaning to swallow something whole and quickly. Al-Ḥūt is a generic term for a large fish or a whale.

Classical Exegesis (Tafsir)

This dramatic phrase from Surah As-Saffat (37:142) describes what happened to the Prophet Jonah after he was thrown from the ship. “Then the fish swallowed him.” The commentators stress that he was swallowed, not eaten or harmed, and was preserved alive in the belly of the fish by God’s command. This became his living prison, a place of darkness and reflection where he would turn back to God in repentance.

Thematic Context

This event is the central miracle in the story of Jonah. The fish is an instrument of the divine will, not a random predator. It is simultaneously a punishment for Jonah’s flight from his mission and the means of his protection and spiritual retreat. The theme is God’s power over creation and His unconventional ways of guiding His servants back to the right path. The deepest darkness became the site of Jonah’s enlightenment.

Modern & Comparative Lens

The story of being swallowed by a giant sea creature is an archetype found in many myths and legends, often symbolizing a journey into the subconscious or the underworld, from which the hero emerges transformed. The Qur’anic narrative grounds this archetype in a theological reality, presenting it as a real event with a profound spiritual purpose: repentance and the reaffirmation of God’s oneness.

Practical Reflection & Application

We all face moments of being “swallowed by the fish”—situations of overwhelming darkness, isolation, and helplessness. Jonah’s story teaches us that these moments are not the end, but can be a profound opportunity for spiritual growth. The practical application is to follow his example: when we find ourselves in the “belly of the whale,” we should turn to God with sincere repentance and glorification, trusting that He can bring us out of any darkness.

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31. Jundunā al-Ghālibūn (جُندُنَا لَهُمُ الْغَالِبُونَ) – Our Soldiers, They will be Victorious

Linguistic Root & Etymology

Jundunā (root: J-N-D (ج-ن-د)) means “Our soldiers” or “Our army.” La-hum means “for them.” Al-Ghālibūn (root: GH-L-B (غ-ل-ب)) is the active participle meaning “the victors,” “the triumphant,” or “the ones who overcome.”

Classical Exegesis (Tafsir)

This is part of a powerful divine promise made near the end of the Surah (37:173). After stating that God’s word has been given to the messengers that they will be helped, it is confirmed, “And that Our soldiers – they will surely be the victorious.” The commentators explain that “Our soldiers” refers to the prophets and their sincere followers, the party of God. This is a divine guarantee of their ultimate victory, not necessarily in every worldly battle, but in the final outcome. The truth they carry will prevail.

Thematic Context

This is a major, overarching theme of the Qur’an, powerfully stated here. It is the theme of divine promise and reassurance. Despite the immense struggles, persecution, and apparent defeats faced by the believers, this verse guarantees their ultimate triumph. This serves as a source of immense strength and consolation for the Prophet Muhammad and his followers, who were facing severe opposition at the time of this revelation.

Modern & Comparative Lens

The idea of a divine promise of victory for the forces of good is a powerful motivator for any faith community. This verse frames the struggle between truth and falsehood as a cosmic battle in which God’s “soldiers” are guaranteed to win. In a modern context, this instills a sense of historical optimism, a belief that despite the prevalence of injustice and corruption, the arc of history, under divine guidance, bends towards the victory of truth.

Practical Reflection & Application

This verse encourages us to “enlist” as soldiers of God. This means dedicating our lives to upholding the values of truth, justice, and compassion that the messengers brought. It gives us the courage to persevere in this mission, even when victory seems distant. We should trust in God’s promise that if we are sincerely part of His “army,” the ultimate victory is assured, whether we see it in our lifetime or not.

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32. Kaʾsin min maʿīn (بِكَأْسٍ مِّن مَّعِينٍ) – A Cup from a Flowing Spring

Linguistic Root & Etymology

Kaʾs (root: K-A-S (ك-أ-س)) is a cup, especially one filled with wine or a special drink. Min means “from.” Maʿīn (root: ʿ-Y-N (ع-ي-ن)) means a spring or a source of flowing water. It describes something that is pure, fresh, and comes from a visible, ever-flowing source.

Classical Exegesis (Tafsir)

This phrase from Surah As-Saffat (37:45) describes the drink that will be served to the people of Paradise. “They will be circulated among them with a cup from a flowing spring.” Commentators explain that this is a heavenly wine, completely unlike earthly wine. It comes from a pure, inexhaustible source, is luminous white in color (bayḍāʾ), delicious to drink (ladhdhatin), and free from any of the negative effects of worldly alcohol: it causes no intoxication, no headaches, and no harmful side effects (ghawl, yunzifūn).

Thematic Context

This is part of the detailed description of the sensual and spiritual delights of Paradise. The theme is that the rewards of heaven are a purified and perfected version of the joys of the earthly world. The cup of heavenly wine represents pure, unadulterated pleasure, free from the harm and heedlessness that accompanies the forbidden pleasures of this life. It is a reward for the believers’ patience and restraint.

Modern & Comparative Lens

The imagery of a feast with special cups and drinks is a common feature in descriptions of a blessed afterlife. The Qur’anic description is notable for its emphasis on the purity and harmlessness of the heavenly wine. This serves as a subtle critique of earthly intoxicants, implying that they are a flawed and corrupt imitation of a true, pure joy that can only be found in the divine presence.

Practical Reflection & Application

This verse encourages us to seek our joy and fulfillment in what is pure and wholesome. It reminds us that by giving up the harmful, temporary pleasures of this world for God’s sake, we are not losing out. Instead, we are investing in an eternal reward of pure, perfect joy that will never cause regret or harm. It is a motivation to choose long-term, pure happiness over short-term, corrupting pleasure.

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33. Kayd (كَيْد) – A Plot / Scheme

Linguistic Root & Etymology

The root is K-Y-D (ك-ي-د), which means to plot, to scheme, or to devise a stratagem. A kayd is a plan or plot, often one that is subtle and concealed, intended to harm or outwit an opponent.

Classical Exegesis (Tafsir)

This word appears in Surah As-Saffat (37:98) in reference to the people of Abraham: “And they intended a plot (kaydan) against him, but We made them the lowliest.” Their plot was the grand scheme of building a furnace and burning him alive to make an example of him. The commentators note the contrast between their human plot and God’s divine counter-plan, which completely overwhelmed their scheme and turned it against them.

Thematic Context

The theme of “human plotting vs. divine planning” is a recurring one in the Qur’an. The stories of the prophets are filled with the kayd of their enemies. This verse reinforces the idea that no human plot can succeed against God’s will. God is the best of planners, and He protects His messengers. This serves as both a warning to the plotters and a reassurance to the believers.

Modern & Comparative Lens

This narrative embodies the principle that “man proposes, God disposes.” It speaks to the limits of human power and strategy in the face of a higher, divine will. In the context of political or social struggles, it is a reminder that schemes based on injustice and falsehood are built on a weak foundation and are ultimately destined to fail, while plans aligned with the truth will be supported by a power beyond the merely human.

Practical Reflection & Application

This verse gives us a framework for dealing with opposition. Instead of becoming consumed with anxiety about the plots and schemes of others, we should focus on aligning ourselves with God’s plan. The practical application is to place our trust in God’s protection and to counter the plots of falsehood with the simple, powerful strategy of truthfulness, patience, and prayer, knowing that the divine plan will always prevail.

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34. Khaṭifa al-Khaṭfah (خَطِفَ الْخَطْفَةَ) – Snatches a Snatching

Linguistic Root & Etymology

The root is KH-Ṭ-F (خ-ط-ف), meaning to snatch, seize, or carry something away swiftly. The phrase khaṭifa al-khaṭfah uses the verb and its own verbal noun for emphasis, a construction in Arabic that means “to snatch a single, swift snatch.” It conveys the speed and stealth of the action.

Classical Exegesis (Tafsir)

This phrase in Surah As-Saffat (37:10) describes the action of the eavesdropping devils. “Except one who snatches a snatch…” The commentators explain that despite the heavy guarding of the heavens, a particularly audacious devil might succeed in swiftly snatching a single word or fragment of a decree from the angels’ discussions before being struck by a piercing flame (shihābun thāqib). This stolen information is then passed down to soothsayers and fortune-tellers on Earth, mixed with a hundred lies.

Thematic Context

This detail is part of the opening theme of the protection of revelation. It explains the origin of the partial truths sometimes found in fortune-telling, while simultaneously affirming its corrupt and unreliable nature. The theme is that while the heavens are protected, this small leakage is permitted by God as a test and to explain a real-world phenomenon. However, the integrity of the full, complete revelation (the Qur’an) remains uncompromised.

Modern & Comparative Lens

This provides an Islamic theological framework for understanding paranormal phenomena like clairvoyance or fortune-telling. It doesn’t dismiss them as pure fantasy but attributes them to a real but corrupt and forbidden source. It presents a cosmos with multiple dimensions and beings, but one that is still firmly under God’s control. The “snatched word” is a fragment of truth taken out of context and wrapped in falsehood.

Practical Reflection & Application

This verse serves as a stern warning against seeking knowledge of the unseen (ghayb) from illicit sources like fortune-tellers, astrologers, or soothsayers. The information they provide is, at best, a stolen fragment mixed with many lies and, at worst, complete fabrication. The practical application is to seek guidance and knowledge from the pure, protected source: the divine revelation of the Qur’an and the teachings of the Prophet.

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35. Ladhdhatin lil-shāribīn (لَذَّةٍ لِّلشَّارِبِينَ) – A pleasure for those who drink

Linguistic Root & Etymology

Ladhdhah (root: L-DH-DH (ل-ذ-ذ)) means pleasure, delight, or deliciousness. Lil-shāribīn means “for the drinkers” (active participle from the root SH-R-B (ش-ر-ب), to drink).

Classical Exegesis (Tafsir)

This is another description of the heavenly wine in Paradise, from Surah As-Saffat (37:46). After stating it is “luminous white,” it is described as a “pleasure for those who drink.” The commentators emphasize that its pleasure is pure and complete. Unlike worldly wine, whose taste can be harsh or unpleasant for some, this drink is purely delicious and delightful for everyone who partakes in it, with no negative aftertaste or side effects.

Thematic Context

This phrase contributes to the theme of Paradise as a place of perfected, purified reward. Every detail of the heavenly experience is designed for maximum pleasure and satisfaction, free from the flaws and harms of its earthly counterparts. This specific description highlights the sensory delights that await the believers, motivating them to strive for a reward that appeals to both body and soul.

Modern & Comparative Lens

The pursuit of pleasure is a fundamental human drive. This verse speaks directly to that drive, but reorients it towards a higher, ultimate goal. It suggests that the pleasures we seek in this world are but a pale shadow of a true, perfect pleasure that can only be found in the Hereafter. This provides a theological framework for understanding concepts like delayed gratification and sublimation.

Practical Reflection & Application

This verse can help us to be patient when we abstain from forbidden pleasures in this life. It is a reminder that we are not simply depriving ourselves, but we are trading a fleeting, flawed pleasure for an eternal, perfect one. The practical application is to find our pleasure in the permissible things God has given us, while looking forward with hope to the ultimate “pleasure for the drinkers” in Paradise.

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36. Maqāmun Maʿlūm (مَقَامٌ مَّعْلُومٌ) – A Known Station

Linguistic Root & Etymology

Maqām (root: Q-W-M (ق-و-م)) is a place of standing, a station, or a rank. Maʿlūm (root: ʿ-L-M (ع-ل-م)) is the passive participle meaning “known,” “determined,” or “appointed.” The phrase means a specific, designated rank or position.

Classical Exegesis (Tafsir)

This phrase is spoken by the angels in Surah As-Saffat (37:164): “And there is not one among us but has a known station (maqāmun maʿlūm).” The classical exegesis explains that every angel has a specific rank, position, and function in the heavens assigned by God, which they never transgress. There is a perfect hierarchy and order. Some are perpetually standing, some bowing, some prostrating, each in their own designated place of worship and service.

Thematic Context

This statement from the angels serves multiple purposes. It is a declaration of their complete servitude and submission to God. It also refutes the polytheistic idea that angels are divine beings with independent will. They are servants with assigned roles. Furthermore, it serves as a model for believers: just as the angels have a designated function in the cosmic order, each believer has a role and purpose to fulfill on Earth.

Modern & Comparative Lens

The idea of a divinely appointed place or purpose for every being is a powerful concept that counters feelings of meaninglessness or anomie. It suggests a purposeful, ordered cosmos where everyone has a part to play. This can be compared to the philosophical concept of a “telos” or ultimate purpose. The angelic declaration is a statement that the entire universe is a highly organized, functional system.

Practical Reflection & Application

This verse encourages us to find our own “maqāmun maʿlūm“—our unique station and purpose in life. It is a call to recognize the specific talents, responsibilities, and opportunities that God has given us and to fulfill that role with the same dedication and discipline as the angels. It means asking ourselves, “What is my God-given station, and am I standing in it responsibly?”

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37. Mulīm (مُلِيمٌ) – Blameworthy

Linguistic Root & Etymology

This is the active participle from the verb alāma (Form IV) from the root L-W-M (ل-و-م), which means to blame or to censure. A mulīm is someone who is blameworthy, who has committed an act that makes them deserving of blame.

Classical Exegesis (Tafsir)

This word describes the state of the Prophet Jonah when the fish swallowed him (37:142): “…while he was blameworthy (wa-huwa mulīm).” The commentators explain that he was blameworthy not for a sin of disbelief, but for his error in judgment: leaving his people and abandoning his prophetic mission out of anger and impatience, without waiting for God’s permission. It was this act that made him deserving of the divine reprimand that followed.

Thematic Context

This detail is crucial to the moral of Jonah’s story. It highlights the high standards to which prophets are held and demonstrates that even a noble messenger can make a mistake. His story is one of error, reprimand, repentance, and forgiveness. The theme is that being “blameworthy” is the first step towards repentance. Recognizing one’s fault is essential for seeking forgiveness and being saved.

Modern & Comparative Lens

The Qur’anic portrayal of prophets is realistic and humanizing. They are not infallible demigods but are human beings who can make mistakes (though they are protected from major sin and from error in delivering the revelation). Jonah’s story is a powerful example of this. It makes the prophets relatable figures whose struggles and repentance provide practical lessons for all believers. This contrasts with traditions that may posit the absolute sinlessness or divinity of their holy figures.

Practical Reflection & Application

We are all “mulīm” at various points in our lives; we all do things that are blameworthy. Jonah’s example teaches us the correct response. Instead of making excuses or despairing, we should acknowledge our fault, take responsibility, and turn to God in sincere repentance. The story shows that being in a state of blame is not a permanent condemnation but an opportunity to seek and receive divine mercy.

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38. Qalbin Salīm (قَلْبٍ سَلِيمٍ) – A Sound Heart

Linguistic Root & Etymology

Qalb (root: Q-L-B (ق-ل-ب)) means heart, named for its constant turning and shifting. Salīm (root: S-L-M (س-ل-م)) means sound, safe, whole, and at peace. A qalbun salīm is a heart that is sound and free from any spiritual disease, such as disbelief, hypocrisy, envy, and malice. It is a heart that is at peace because of its pure submission to God.

Classical Exegesis (Tafsir)

In Surah As-Saffat (37:84), the Prophet Abraham is described as having come to his Lord “with a sound heart (bi-qalbin salīm).” The classical exegesis explains this as the source of his strength and the foundation of his entire mission. His heart was completely pure from any form of shirk (polytheism) and was wholly devoted to God. It was this inner soundness that gave him the clarity to see the falsehood of his people’s idolatry and the courage to challenge it.

Thematic Context

The “sound heart” is presented as the prerequisite for true faith and righteous action. It is the central theme of spiritual purification in Islam. The entire struggle against external idols, as exemplified by Abraham, must begin with the purification of the internal “heart.” A sound heart is one that has achieved a state of pure Tawḥīd. This concept is linked to the Day of Judgment, when nothing will benefit a person except “one who comes to Allah with a sound heart.”

Modern & Comparative Lens

The concept of a “pure heart” or a “clean conscience” as the basis of a virtuous life is a universal spiritual and ethical ideal. In modern psychology, a “sound heart” could be analogized to a state of psychological integration and inner peace, where one’s beliefs, values, and actions are in complete harmony. The Islamic concept adds a crucial dimension: this soundness is achieved through and directed towards the Divine.

Practical Reflection & Application

Attaining a qalbun salīm is the ultimate goal of the spiritual journey. This requires a lifelong effort of purifying the heart from negative traits like arrogance, envy, and hatred, and adorning it with positive qualities like sincerity, love, and trust in God. The practical application involves constant self-monitoring, remembrance of God, seeking forgiveness, and praying for a sound heart, just as Abraham had.

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39. Qāṣirāt al-ṭarf ʿīn (قَاصِرَاتُ الطَّرْفِ عِينٌ) – Restrained of Gaze, with Large, Beautiful Eyes

Linguistic Root & Etymology

Qāṣirāt al-ṭarf combines qāṣirāt (root: Q-Ṣ-R (ق-ص-ر)), meaning those who restrain or shorten, and ṭarf, meaning a glance or gaze. It describes women who restrain their gaze, looking only at their husbands out of modesty and love. ʿĪn (root: ʿ-Y-N (ع-ي-ن)) refers to eyes, specifically large and beautiful ones.

Classical Exegesis (Tafsir)

This is a description of the female companions (Ḥūr ʿĪn) who will be with the righteous in Paradise (37:48). The classical commentators have understood this in two primary ways. “Restrained of gaze” means they are modest and chaste, having eyes only for their husbands. It also implies that they are so beautiful that they cause their husbands to restrain their gaze, never looking at anyone else. The mention of large, beautiful eyes is a classic element of beauty in Arabic literature.

Thematic Context

This description is part of the Surah’s depiction of the rewards of Paradise, designed to motivate believers. The qualities mentioned—modesty, devotion, and beauty—are presented as ideal traits. The theme is that the reward for a life of modesty and lowering the gaze in this world is to be blessed with companions who are the epitome of these same virtues in the Hereafter. It is a reward that speaks to the human desire for loving, beautiful, and faithful companionship.

Modern & Comparative Lens

Descriptions of paradise often include imagery of ideal companionship. While some modern interpretations may find such physical descriptions challenging, they can also be understood as symbolic language meant to convey a state of ultimate bliss and fulfillment in terms that would be deeply meaningful to the original audience. The emphasis on the “restrained gaze” highlights the values of modesty and faithfulness as being central to this ideal relationship.

Practical Reflection & Application

This verse encourages both men and women to cultivate the virtue of “restraining the gaze” (ghaḍḍ al-baṣar) in this life. It is a call to modesty and to protecting oneself from illicit gazes and desires. The practical application is to practice controlling our eyes and our hearts, seeking to build relationships based on the principles of faithfulness and modesty, with the hope of attaining the pure and beautiful companionship promised in the Hereafter.

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40. Qarīnun (قَرِينٌ) – A Close Companion

Linguistic Root & Etymology

The root is Q-R-N (ق-ر-ن), which means to join, link, or associate. A qarīn is a constant companion, an intimate associate, or an inseparable comrade. It can refer to a good or an evil companion.

Classical Exegesis (Tafsir)

In Surah As-Saffat (37:51), a speaker in Paradise says, “Indeed, I once had a companion (qarīnun).” He then recounts how this worldly companion used to mock his belief in the resurrection. This companion was a close friend who constantly tried to sow doubt in his heart. The story unfolds as the man in Paradise looks down and sees his former qarīn in the midst of Hellfire, highlighting the divergent paths they took.

Thematic Context

This dialogue between the inhabitants of Heaven and Hell is a central feature of the Surah’s eschatological scenes. The story of the qarīn powerfully illustrates the theme of peer pressure and the influence of companionship on one’s faith and ultimate destiny. It serves as a stark warning about the danger of keeping close company with those who mock religion and deny the Hereafter.

Modern & Comparative Lens

The sociological principle that “you are the average of the five people you spend the most time with” is a modern expression of the Qur’anic warning about the qarīn. The story is a timeless illustration of how our social environment can either strengthen or erode our core beliefs and values. It is a dramatic portrayal of the eternal consequences of our choice of friends.

Practical Reflection & Application

This story is a powerful call to choose our companions wisely. We should surround ourselves with friends who remind us of God and support us on the path of righteousness, not those who pull us towards doubt and sin. The practical application is to evaluate our close friendships: Are our companions helping us get closer to Paradise, or are they, like the qarīn in the story, leading us towards the Fire?

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41. Qifūhum innahum masʾūlūn (قِفُوهُمْ ۖ إِنَّهُم مَّسْئُولُونَ) – Stop them; indeed, they are to be questioned

Linguistic Root & Etymology

Qifūhum is a command form of the verb waqafa (root: W-Q-F (و-ق-ف)), meaning “Stop them!” or “Make them stand.” Innahum means “indeed, they.” Masʾūlūn is the passive participle from the root S-A-L (س-أ-ل), meaning “to ask.” It means “those who are to be questioned” or “the responsible ones.”

Classical Exegesis (Tafsir)

This is a divine command that will be issued on the Day of Judgment (37:24). After the deniers are herded towards the path of Hell, the angels will be commanded to “Stop them!” The commentators explain that they will be made to stand on a bridge over Hell before being cast into it, and there they will be held accountable and questioned about their deeds, their beliefs, and specifically about their rejection of the truth in the worldly life.

Thematic Context

This verse powerfully conveys the theme of divine accountability. It shatters the illusion that one can simply pass into oblivion after death. The command “Stop them!” signifies that there is no escape. The statement “they are to be questioned” affirms that every soul is responsible for its choices. This moment of being stopped for interrogation is a key stage in the process of divine justice on the Day of Judgment.

Modern & Comparative Lens

The image of being stopped and held for questioning before a final judgment is a powerful legal and moral archetype. It speaks to the universal human sense that actions have consequences and that an accounting is due. The verse depicts the Hereafter not as a chaotic plunge into damnation, but as an orderly judicial process, where evidence is presented and the accused is questioned before the sentence is carried out.

Practical Reflection & Application

This verse should instill in us a profound sense of accountability. We should live our lives with the awareness that we will one day be “stopped and questioned” about everything—our time, our wealth, our knowledge, and our actions. The practical application is to live a life of integrity, preparing the answers for that great interrogation through righteous deeds and sincere faith.

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42. Ṣābirīn (صَابِرِينَ) – The Patient Ones

Linguistic Root & Etymology

This is the plural active participle from the root Ṣ-B-R (ص-ب-ر). The root means to be patient, to persevere, to endure, and to restrain oneself. Ṣabr is a comprehensive virtue that includes endurance in the face of hardship, steadfastness upon the path of righteousness, and restraint from forbidden things. Ṣābirīn are those who possess and practice this quality.

Classical Exegesis (Tafsir)

In the story of the sacrifice in Surah As-Saffat (37:102), Abraham’s son responds to the divine command by saying, “You will find me, if Allah wills, among the patient ones (ṣābirīn).” The classical commentators view this as a statement of profound faith and courage. The son does not rely on his own strength but attributes his ability to be patient to the will of God. His response demonstrates his perfect submission and his understanding that patience is a gift from God.

Thematic Context

Patience (ṣabr) is a central theme in all the prophetic stories in the Surah. Abraham, Elijah, Jonah, and all the messengers had to be patient with the rejection of their people. This specific declaration by Abraham’s son highlights that patience is the key virtue required to pass the greatest tests of faith. It is the active, determined endurance of a soul that has placed its full trust in God.

Modern & Comparative Lens

Patience and perseverance are universally recognized virtues, essential for any significant achievement in life. The Islamic concept of ṣabr is unique in that it is fundamentally God-centric. It is not mere stoic endurance but a conscious act of worship, performed with the conviction that God is in control and that He will reward the patient. The phrase “if Allah wills” (in shāʾ Allāh) attached to the promise of patience is a hallmark of this God-centric view.

Practical Reflection & Application

This verse provides the perfect model for how to face adversity. When confronted with a trial, our aspiration should be to be among the ṣābirīn. The practical application is to cultivate patience in our daily lives, and when facing difficulties, to say, like the son of Abraham, “I will be patient, God willing.” This combines personal resolve with a humble reliance on divine assistance.

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43. Sāhama (سَاهَمَ) – He Cast Lots

Linguistic Root & Etymology

The root is S-H-M (س-ه-م), which means to have a share or a portion. The verb sāhama (Form III) means to draw or cast lots with others to determine who gets a particular share or portion—in this case, the undesirable portion of being thrown overboard.

Classical Exegesis (Tafsir)

This verb describes the action of the Prophet Jonah on the ship (37:141): “And he cast lots (fa-sāhama) and was among the losers.” The commentators explain that when the ship was in peril, the crew decided to cast lots to determine who was the cause of the misfortune or who should be sacrificed to lighten the load. Jonah participated in this process, and the lot consistently fell on him, indicating that he was the one designated by a higher will to be cast out.

Thematic Context

The act of casting lots is the mechanism through which the divine decree was made manifest. It is a pivotal moment in the story that transitions Jonah from his flight on the ship to his confinement in the whale. The theme is that even in what appears to be a game of chance, God’s will is being executed. Jonah’s participation shows his submission to the process, even though it leads to what seems to be his doom.

Modern & Comparative Lens

Casting lots to make a difficult decision or to discern the divine will was a common practice in the ancient world, found across many cultures. While it is not a prescribed practice in Islamic law, its inclusion in this narrative serves a theological purpose: to show that God can use any means, even the customs of a particular people, to implement His plan. It highlights the idea of a divine hand at work behind the veil of seemingly random events.

Practical Reflection & Application

This verse reminds us that the events in our lives are not random. There is a divine wisdom and plan at play, even in situations that seem chaotic or arbitrary. It encourages a deeper trust in God’s decree (qadar). While we do not cast lots to make decisions, we should accept the outcomes of life’s “lottery” with patience, trusting that there is a higher purpose, especially in moments of apparent loss or defeat.

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44. Salāmun ʿalā al-Mursalīn (سَلَامٌ عَلَى الْمُرْسَلِينَ) – Peace be upon the Messengers

Linguistic Root & Etymology

Salām (root: S-L-M (س-ل-م)) means peace, safety, and security. ʿAlā means “upon.” Al-Mursalīn (root: R-S-L (ر-س-ل)) are “the ones who are sent,” the Messengers.

Classical Exegesis (Tafsir)

This phrase is the penultimate verse of the Surah (37:181), and its essence is repeated after the mention of each prophet in the Surah (“Peace be upon Noah,” “Peace be upon Abraham,” etc.). It is a divine salutation of peace and security upon all the messengers. The commentators see this as God’s honoring of His prophets for their patience and perseverance. It is a declaration of their high status and their safety from any blame, and a guarantee of their ultimate peace in the Hereafter.

Thematic Context

This is a major concluding theme of the Surah. After narrating the struggles and persecution faced by the messengers, the Surah ends by bestowing this divine peace upon them. It affirms their ultimate success and vindication. The theme is that those who faithfully deliver God’s message, despite the hardships they face, will be granted the ultimate reward of divine peace and honor.

Modern & Comparative Lens

Sending peace and blessings upon the prophets is a central practice in Islam. This verse is the Qur’anic foundation for this act. It establishes a deep sense of reverence and love for all the messengers in the Abrahamic line and beyond. It promotes an inclusive view of prophecy, where peace is sent upon the entire fraternity of messengers, from Noah to Muhammad.

Practical Reflection & Application

This verse encourages us to make the sending of peace upon the messengers a part of our regular practice. When we mention a prophet’s name, we say “peace be upon him” (ʿalayhi al-salām). This act connects us to the long chain of guidance, expresses our gratitude for the message they brought, and aligns us with the divine praise for them. It is a way of honoring the legacy of all those who guided humanity to God.

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45. Shajarat al-Zaqqūm (شَجَرَةَ الزَّقُّومِ) – The Tree of Zaqqum

Linguistic Root & Etymology

Shajarah means tree. The origin of Zaqqūm is debated. Some say it was a type of bitter, poisonous plant known to the Arabs. Linguistically, it is related to the word for swallowing something bitter and hateful.

Classical Exegesis (Tafsir)

In Surah As-Saffat (37:62-66), the Tree of Zaqqum is described as the food for the people of Hell. It is a tree that “springs from the bottom of Hellfire.” Its fruit is described as being “like the heads of devils,” a simile used to evoke ultimate ugliness and horror. The inhabitants of Hell will be forced to eat from it, filling their bellies with this bitter, foul substance, which will then be mixed with boiling water (ḥamīm).

Thematic Context

The Tree of Zaqqum is a central image in the Qur’anic depiction of Hell. It represents the complete inversion of sustenance and pleasure. In this world, trees provide nourishment, beauty, and shade. In Hell, the tree is a source of torment. The theme is that the punishment in the Hereafter is a horrifying parody of the blessings that were rejected in this world. It is a punishment that fits the crime of ingratitude.

Modern & Comparative Lens

The imagery of a torturous plant in the underworld is a powerful archetype. The description of Zaqqum is meant to evoke a multi-sensory experience of horror—a hideous appearance, a bitter taste, and a painful effect on the body. It functions as a powerful deterrent, using vivid, symbolic language to convey the profound misery that results from a life of disbelief and evil.

Practical Reflection & Application

Contemplating the Tree of Zaqqum should cultivate a deep sense of gratitude for the wholesome food (ṭayyibāt) that God has provided us in this life. It is a reminder that even a simple meal is a profound mercy. The practical application is to be thankful for our sustenance and to use the strength derived from it for righteous purposes, thus avoiding the horrifying “sustenance” of the Hereafter.

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46. Shayṭān Mārid (شَيْطَانٍ مَّارِدٍ) – A Rebellious Devil

Linguistic Root & Etymology

Shayṭān (root: SH-Ṭ-N (ش-ط-ن)) comes from a root meaning to be distant or to oppose. A shaytan is a rebellious, adversarial being. Mārid (root: M-R-D (م-ر-د)) means rebellious, insolent, and obstinate. It describes one who has been stripped of all good and is defiantly disobedient.

Classical Exegesis (Tafsir)

In Surah As-Saffat (37:7), God states that He has protected the lower heaven “from every rebellious devil (shayṭānin mārid).” The commentators explain that mārid describes the most audacious and defiant of the devils, who persist in trying to ascend to the heavens to steal information. They are characterized by their complete and utter rebellion against the divine order.

Thematic Context

This term establishes the character of the primary antagonists in the cosmic drama. The devils are not just mistaken or misguided; they are willfully and obstinately rebellious. The theme is the clear distinction between the forces of submission (the angels) and the forces of rebellion (the devils). The heavens are protected from the corruption of the latter, ensuring the purity of the divine command.

Modern & Comparative Lens

The concept of a “rebellious devil” is central to the Abrahamic understanding of evil. It personifies the principle of arrogant defiance against God. In a psychological sense, the shayṭān mārid can represent the defiant and self-destructive impulse of the human ego (nafs) when it refuses to submit to a higher moral authority or truth. It is the spirit of “I will not serve.”

Practical Reflection & Application

This verse is a reminder of the nature of the forces that whisper doubt and disobedience to us. Recognizing them as “rebellious” helps us to understand that their suggestions do not lead to freedom, but to a state of defiant misery. The practical application is to consciously seek refuge in God from the influence of every “rebellious devil,” whether external or internal, and to choose the path of humble submission instead.

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47. Shīʿatihī (شِيعَتِهِ) – His Faction / His Group

Linguistic Root & Etymology

The root is SH-Y-ʿ (ش-ي-ع), which means to spread, to follow, or to be a partisan of someone. A shīʿah is a group, a faction, or a sect of people who follow a particular leader or set of ideas.

Classical Exegesis (Tafsir)

In Surah As-Saffat (37:83), after narrating the story of Noah, the Qur’an states, “And indeed, among his faction (shīʿatihī) was Abraham.” The classical commentators explain that Abraham was of Noah’s “faction” not in the sense that he was a contemporary, but that he was his follower in religion and methodology. He followed the same path of pure monotheism (Tawḥīd) and called his people to the same fundamental truths. He was a spiritual successor who belonged to the same party of God.

Thematic Context

This verse powerfully establishes the theme of the unity of the prophetic message. It links the great prophets together into a single, continuous chain of guidance. The religion of Abraham was not a new invention but a continuation of the same primordial faith of Noah. This refutes the idea of religious evolution and affirms that the core message of all prophets has always been one and the same: pure submission to the one God.

Modern & Comparative Lens

This concept of a shared “faction” or spiritual lineage is a powerful ecumenical idea. It suggests that all true monotheists who follow the core prophetic teachings belong to a single, universal brotherhood of faith that transcends time and specific communities. It provides a basis for interfaith understanding, recognizing the common spiritual heritage shared by the followers of the Abrahamic prophets.

Practical Reflection & Application

This verse encourages us to see ourselves as part of a long and noble tradition. When we practice monotheism, we are joining the “shīʿah” of Abraham, Noah, and all the prophets. This gives our faith historical depth and a sense of connection to a global, trans-temporal community of believers. It should inspire us to live up to the high standards set by the great members of this “faction.”

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48. Shihābun Thāqib (شِهَابٌ ثَاقِبٌ) – A Piercing Flame

Linguistic Root & Etymology

Shihāb (root: SH-H-B (ش-ه-ب)) is a flame, a firebrand, or a shooting star. Thāqib (root: TH-Q-B (ث-ق-ب)) means piercing, penetrating, or brightly shining. The phrase describes a brilliant flame that pierces the darkness.

Classical Exegesis (Tafsir)

In Surah As-Saffat (37:10), this is the weapon that pursues the eavesdropping devil: “…he is pursued by a piercing flame (shihābun thāqib).” The commentators identify this with the phenomenon of meteors or shooting stars. The verse provides a theological explanation for this astronomical event: they are celestial projectiles launched to guard the heavens and prevent the devils from stealing divine secrets. The description “piercing” conveys its speed and destructive power.

Thematic Context

The “piercing flame” is a key element of the Surah’s opening theme: the protection of the celestial realm and, by extension, the divine revelation. It is a tangible, visible sign of the power that guards the unseen world. It demonstrates that the heavens are not a passive, open space but an active, protected dominion. This serves to build a sense of awe and to affirm the absolute security of the divine source of the Qur’an.

Modern & Comparative Lens

While science explains meteors as space debris burning up in the atmosphere, this does not necessarily contradict the Qur’anic account. The Qur’an often assigns a metaphysical purpose to physical phenomena. The scientific “how” does not negate the theological “why.” From a faith perspective, God can use a natural phenomenon for a specific metaphysical purpose. The imagery of a “piercing flame” striking down a force of darkness is a powerful archetype of light conquering evil.

Practical Reflection & Application

Every time we see a shooting star, this verse encourages us to see it not just as a random astronomical event but as a reminder of a greater, unseen reality. It can be a moment of reflection on the power of God, the protection of His truth, and the reality of the struggle between good and evil in the cosmos. It turns a fleeting natural spectacle into a sign that strengthens faith.

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49. Ṣirāṭ al-Jaḥīm (صِرَاطِ الْجَحِيمِ) – The Path to the Blazing Fire

Linguistic Root & Etymology

Ṣirāṭ means a path or a road. Al-Jaḥīm (root: J-Ḥ-M (ج-ح-م)) is the Blazing Fire of Hell. The phrase means “the path that leads to Hell.”

Classical Exegesis (Tafsir)

On the Day of Judgment, after the disbelievers are gathered, a command will be given to the angels (37:23): “So guide them to the path of the Blazing Fire (ṣirāṭ al-jaḥīm).” This is a form of divine mockery and condemnation. In this world, the prophets guided people to the “Straight Path” (ṣirāṭ al-mustaqīm) leading to Paradise. Since they rejected that guidance, their “guidance” in the Hereafter will be a forced march along the path that leads directly to their promised punishment.

Thematic Context

This phrase is a powerful and ironic inversion of the concept of guidance. The theme is that the consequences of one’s choices are direct and inescapable. The path one chooses in this life determines the path one is forced upon in the next. Rejecting the path to Paradise inevitably sets one’s feet on the path to Hell. It highlights the perfect and sometimes terrifying justice of God.

Modern & Comparative Lens

This can be understood as the principle that “the road to hell is paved with bad intentions”—or, in this case, with arrogant rejection. It is a metaphor for a life trajectory. A life lived in denial of moral and spiritual truth sets a person on a “path” whose logical destination is a state of spiritual ruin (Hell). The final “guidance” is simply the completion of that self-chosen journey.

Practical Reflection & Application

This verse is a stark reminder to be mindful of the “path” we are on in our daily lives. Every choice, every action, is a step on a path that leads to one of two final destinations. The practical application is to constantly check our direction. Are our actions leading us towards the “Straight Path” of God’s pleasure, or have we strayed onto the “path of the Blazing Fire” through our heedlessness and sin?

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50. Subḥāna Rabbi-ka Rabb al-ʿIzzah (سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ) – Glory be to your Lord, the Lord of Honor

Linguistic Root & Etymology

Subḥāna (root: S-B-Ḥ (س-ب-ح)) is a declaration of perfection and transcendence. Rabbi-ka means “your Lord.” Rabb al-ʿIzzah combines Rabb (Lord) with al-ʿIzzah (root: ʿ-Z-Z (ع-ز-ز)), which means might, honor, glory, and power. He is the Lord who possesses all honor and is the source of it.

Classical Exegesis (Tafsir)

This verse (37:180) is the first of the three powerful concluding verses of the Surah. It is a declaration of God’s transcendence “above what they attribute [to Him].” After a long Surah refuting the false descriptions of God by the polytheists (e.g., that He has daughters or partners), this verse is a definitive and majestic conclusion. It glorifies God, the Lord of all Might and Honor, as being absolutely free from the ignorant and blasphemous descriptions of His creatures.

Thematic Context

This is the climax of the Surah’s primary theme: Tanzīh, the act of declaring God’s transcendence and perfection. The entire Surah serves to purify the concept of God. This verse is the final, summary statement of that purification. The title “Lord of Honor/Might” is particularly fitting, as it is His absolute power that makes any false attribution a foolish and powerless act.

Modern & Comparative Lens

This verse establishes a core principle of Islamic theology: God cannot be fully comprehended or described by the limited human intellect and language. Any attempt to describe Him using flawed, created analogies will inevitably fall short. This principle, known as apophatic theology (defining God by what He is not), is a safeguard against anthropomorphism and the degradation of the divine concept.

Practical Reflection & Application

This verse teaches us the proper etiquette when thinking or speaking about God. We must do so with the utmost reverence, always affirming His perfection and acknowledging the limitations of our own understanding. A practical application is to make this verse a part of our regular prayers, especially after hearing or reading incorrect descriptions of God. It is a way of “resetting” our theological compass and affirming the pure, transcendent reality of our Lord.

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51. Ṭalʿuhā ka-annahu ruʾūs al-shayāṭīn (طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَاطِينِ) – Its fruits are like the heads of devils

Linguistic Root & Etymology

Ṭalʿuhā (root: Ṭ-L-ʿ (ط-ل-ع)) refers to the spathe or fruit-cluster of a tree. Ka-annahu means “as if it were” or “like.” Ruʾūs is the plural of raʾs, meaning head. Al-Shayāṭīn is the plural of shayṭān (devil).

Classical Exegesis (Tafsir)

This terrifying simile in Surah As-Saffat (37:65) describes the fruit of the Tree of Zaqqum. Since no one has seen the head of a devil, the commentators explain that this simile works by appealing to the most horrifying, ugly, and repulsive image that is already lodged in the human psyche. The “head of a devil” represents the epitome of grotesque ugliness. The purpose is to convey the absolute horror of the appearance of this fruit, which the inhabitants of Hell will be forced to eat.

Thematic Context

This imagery is a key part of the Surah’s depiction of Hell. The theme is that the punishment is not just physical pain but also psychological and aesthetic torment. Everything in Hell is an ugly, horrifying inversion of the beauty of this world and of Paradise. This simile is a powerful literary device to convey a level of ugliness that is beyond normal description.

Modern & Comparative Lens

The use of a simile that refers to an unseen but universally understood concept of horror is a sophisticated rhetorical technique. It taps into the archetypal fears of the human mind. The “heads of devils” can be compared to other cultural symbols of ultimate horror, like the head of Medusa in Greek mythology. It is an image designed to produce an immediate and visceral reaction of revulsion.

Practical Reflection & Application

This verse serves as a powerful deterrent from the path that leads to such a fate. It encourages us to appreciate beauty (jamāl) as a divine quality and to seek it in our lives and actions. By striving to make our lives beautiful through faith and good deeds, we hope to be granted the ultimate beauty of Paradise and to be saved from the ultimate ugliness symbolized by the fruit of Zaqqum.

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52. Talla-hu lil-jabīn (تَلَّهُ لِلْجَبِينِ) – He laid him down on his forehead

Linguistic Root & Etymology

Talla-hu (root: T-L-L (ت-ل-ل)) means “he threw him down” or “he laid him down,” often prostrate. Lil-jabīn refers to the forehead or the side of the forehead. The phrase depicts the physical act of laying the son face-down in preparation for the sacrifice.

Classical Exegesis (Tafsir)

This phrase from Surah As-Saffat (37:103) describes the final moment of physical preparation for the sacrifice, just after they had both submitted their wills (aslamā). The commentators have noted the profound meaning in this action. It is suggested that the son asked to be laid face-down so that his father would not see his face at the moment of sacrifice, which might cause his resolve to weaken. It is an act of supreme consideration and courage, a final step in making the submission complete and unwavering.

Thematic Context

This is the physical manifestation of their inner submission. It is the point of no return, the final action before the divine intervention. The theme is the perfection of their obedience. They did not just agree in their hearts; they carried out the command to its final, excruciating step. This physical act makes their internal state of submission tangible and real.

Modern & Comparative Lens

This moment is one of the most dramatic and emotionally charged in all of religious literature. The physical detail of laying him on his forehead is a masterstroke of narrative, conveying the scene’s gravity and the participants’ resolve with a single, powerful image. It is a moment of terrible beauty, where the love between a father and son is expressed through a shared, unflinching obedience to God.

Practical Reflection & Application

This verse teaches us that true faith must be translated into action. It is not enough to have a submissive heart; we must also have submissive limbs. When we are called to perform a difficult duty for God’s sake, we must follow through with action, just as Abraham did. It is a call to bridge the gap between intention and action, to make our submission complete, both inwardly and outwardly.

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53. Tanḥitūn (تَنْحِتُونَ) – You carve

Linguistic Root & Etymology

This is a verb from the root N-Ḥ-T (ن-ح-ت), which means to carve, to hew, or to sculpt, especially from stone or wood. Tanḥitūn is the second-person plural form: “you all carve.”

Classical Exegesis (Tafsir)

This word is part of Abraham’s sharp rebuke to his people in Surah As-Saffat (37:95): “Do you worship what you carve (mā tanḥitūn)?” He exposes the absurdity of their idolatry by pointing out the simple fact that their gods are man-made objects. He highlights the illogicality of a creator (the carver) worshipping his own creation (the carved idol).

Thematic Context

This connects to the central theme of Tawḥīd by using a powerful rational argument. It is an appeal to the basic intellect (ʿaql). The story of Abraham in this Surah is not just about faith, but also about the use of reason to dismantle falsehood. The verb “carve” emphasizes the crude, physical origin of their deities, contrasting it with the transcendent, uncreated nature of the true God.

Modern & Comparative Lens

This critique can be extended to any man-made system or ideology that is given divine status. When people “carve” their own political theories, economic systems, or social values and then give them absolute, unquestioning devotion, they are falling into a modern form of the same error. Abraham’s question is timeless: “Do you worship what you yourselves have fashioned?” It is a call to distinguish between human constructs and divine reality.

Practical Reflection & Application

This verse encourages us to use our God-given intellect to examine our own beliefs and allegiances. We should be critical of any ideology or cultural norm that demands blind obedience. The practical application is to ensure that our ultimate authority is the Creator, not the “carved” creations of human hands or minds. It is a call to intellectual freedom from the worship of man-made things.

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54. Ṭīnin Lāzib (طِينٍ لَّازِبٍ) – A Sticky Clay

Linguistic Root & Etymology

Ṭīn (root: Ṭ-Y-N (ط-ي-ن)) means clay, mud, or earth. Lāzib (root: L-Z-B (ل-ز-ب)) means sticky, adhesive, or clinging. The phrase refers to a thick, sticky, adhering clay.

Classical Exegesis (Tafsir)

In Surah As-Saffat (37:11), God challenges the deniers of resurrection by asking them if they are more difficult to create or the rest of the vast cosmos. He then reminds them of their own origin: “Indeed, We created them from a sticky clay.” The commentators explain that this refers to the physical origin of Adam, the father of humanity, who was fashioned from earth. The description “sticky” emphasizes the humble, earthy, and malleable nature of the raw material from which humanity was formed.

Thematic Context

This connects to the theme of creation as a proof for resurrection. The argument is one of a fortiori: if God can create the immense heavens, then surely creating a human from clay is a simpler matter. Furthermore, reminding humans of their humble, “sticky” origin is meant to counter their arrogance. The one who denies the power of his Creator is ironically fashioned from the very dust of the earth he walks upon.

Modern & Comparative Lens

The concept of humanity being created from “earth” or “clay” is a common theme in many creation myths and religious traditions, including the Book of Genesis. Modern science confirms that the chemical elements that make up the human body are all found in the earth’s crust. The Qur’anic description “sticky clay” adds a tactile dimension, evoking the process of fashioning a form from a primordial material.

Practical Reflection & Application

Remembering our origin from “sticky clay” is a powerful tool for cultivating humility. When we feel pride in our accomplishments, our beauty, or our intellect, we can recall that our physical essence is humble earth. This perspective should lead to gratitude for the miraculous transformation God has wrought in us—from dust to a thinking, feeling being—and it should prevent us from becoming arrogant towards our Creator.

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55. Yawm al-Dīn (يَوْمِ الدِّينِ) – The Day of Judgment

Linguistic Root & Etymology

Yawm means “Day.” Al-Dīn (root: D-Y-N (د-ي-ن)) is a rich term meaning religion, way of life, debt, and judgment. In this context, it specifically refers to the final reckoning, recompense, and judgment, where all “debts” are settled.

Classical Exegesis (Tafsir)

In Surah As-Saffat (37:20), upon being resurrected, the disbelievers will cry out in horror, “Woe to us! This is the Day of Judgment (yawm al-dīn)!” The commentators explain that this is their moment of terrible realization. The very day they used to deny and mock is now a stark reality before their eyes. The name Yawm al-Dīn emphasizes the aspect of justice and recompense; it is the day when everyone will receive the exact and just return for their deeds.

Thematic Context

The reality of Yawm al-Dīn is a central theme of the entire Surah. The Surah is structured to prove its certainty and to describe its events in vivid detail. This exclamation from the lips of the disbelievers themselves serves as a dramatic confirmation of the truth of the prophetic warnings. It is the day when all arguments cease and the consequences become real.

Modern & Comparative Lens

The concept of a final Day of Judgment is a cornerstone of the Abrahamic faiths. It provides a moral framework for human life, asserting that actions have ultimate consequences and that justice will eventually prevail. The term Dīn, with its dual meaning of “religion” and “judgment,” implies that one’s way of life (dīn) in this world is what will be judged (dīn) in the next.

Practical Reflection & Application

Living with an awareness of Yawm al-Dīn is the essence of God-consciousness (taqwā). It means understanding that this life is an examination and that a final day of accounting is coming. The practical application is to live a life of accountability, regularly judging ourselves before we are judged, and making choices that will lead to a favorable outcome on that momentous Day.

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56. Yawm al-Faṣl (يَوْمُ الْفَصْلِ) – The Day of Decision

Linguistic Root & Etymology

Yawm means “Day.” Al-Faṣl (root: F-Ṣ-L (ف-ص-ل)) means to separate, to distinguish, or to decide. Yawm al-Faṣl is the Day of Separation or the Day of Final Decision, when a decisive judgment will be passed, separating the righteous from the wicked.

Classical Exegesis (Tafsir)

When the disbelievers cry out that it is the Day of Judgment, they will be told (37:21), “This is the Day of Decision (yawm al-faṣl), which you used to deny.” The commentators explain that this name for the day emphasizes its function of sorting and separating. In this world, the good and the evil are intermingled. On this day, a clear and final separation will be made between them, and a decisive, irrevocable verdict will be issued for each group.

Thematic Context

This term connects to the theme of clarity and justice. The entire Surah works to separate truth from falsehood, and Yawm al-Faṣl is the ultimate, cosmic enactment of that separation. It is the day when all ambiguities are removed, and the true nature of every soul is laid bare. It is the final decision after which there are no more appeals.

Modern & Comparative Lens

The idea of a final “sorting” or separation is a powerful eschatological archetype. It speaks to the human longing for a time when justice is clear and consequences are direct. The term “Day of Decision” gives the event a legal, judicial character. It is not a chaotic end, but an ordered process where a final, binding judgment is made.

Practical Reflection & Application

The certainty of Yawm al-Faṣl should motivate us to make the right “decisions” in our own lives today. We should strive to “separate” ourselves from evil and to align ourselves with the party of the righteous. The practical application is to live a life of discernment, consciously choosing the path of truth and goodness, so that on the Day of Final Decision, we will be separated into the group destined for success.

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57. Yaziffūn (يَزِفُّونَ) – They were hastening

Linguistic Root & Etymology

The root is Z-F-F (ز-ف-ف). The verb zaffa means to hasten, to walk briskly, or to glide like a bird. It implies a swift, purposeful movement, sometimes with an element of commotion.

Classical Exegesis (Tafsir)

In the story of Abraham in Surah As-Saffat (37:94), after he has destroyed their idols, his people are described as coming “hastening (yaziffūn) towards him.” The commentators paint a picture of the people returning from their festival, discovering the wreckage of their gods, and rushing towards Abraham in a tumultuous, angry mob. Their swift movement shows their shock and fury at the desecration of their objects of worship.

Thematic Context

This word captures the moment of confrontation. It highlights the irrational fury of the idolaters. Their quick, emotional reaction stands in contrast to Abraham’s calm, rational arguments. The theme is the clash between blind, passionate adherence to tradition and the calm courage of monotheistic truth. Their “hastening” is the movement of an enraged mob, not a group seeking reasoned debate.

Modern & Comparative Lens

The image of an angry crowd “hastening” towards a truth-teller is a timeless one. It depicts the reactionary and often violent response of a collective when its deeply held but irrational beliefs are challenged. It is the essence of mob mentality, where emotion and group identity overwhelm reason and individual conscience.

Practical Reflection & Application

This verse is a reminder that when we stand for the truth, we may be met with angry, irrational opposition. It prepares us for the reality that challenging falsehood will often provoke a swift and emotional backlash. The practical application is to emulate Abraham’s response: to stand firm in the face of the “hastening” crowd, armed not with anger, but with reason, courage, and unwavering trust in God.

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58. Yuhraʿūn (يُهْرَعُونَ) – They are made to rush blindly

Linguistic Root & Etymology

This is a passive verb from the root H-R-ʿ (ه-ر-ع), which means to rush or to be driven forward in a state of agitation or haste. The passive form yuhraʿūn means they are being made to rush, as if pushed from behind, without full control over their own movement.

Classical Exegesis (Tafsir)

This verb is used to describe the blind following of the disbelievers in Surah As-Saffat (37:70): “So they are made to rush blindly in their footsteps.” After stating that they found their forefathers astray, the verse describes their response not as a considered choice, but as a blind, compulsive rush to imitate them. The commentators explain that they follow their ancestors’ path without any thought or reflection, as if they are being driven forward by the force of tradition alone.

Thematic Context

This powerful word connects to the theme of the irrationality of blind imitation (taqlīd). The Qur’an consistently critiques those who justify their false beliefs simply by saying, “We found our fathers doing this.” The verb yuhraʿūn depicts this blind following not as a dignified adherence to heritage, but as a pathetic, mindless rush towards a known error. It is a state of intellectual slavery.

Modern & Comparative Lens

This describes the psychological phenomenon of “herd mentality” or unthinking conformity. It is the tendency of individuals to follow the actions and beliefs of a larger group without critical examination. The verse is a powerful critique of cultural relativism when it is used to justify immoral or irrational practices. It champions the use of reason and conscience over the passive acceptance of tradition.

Practical Reflection & Application

This verse is a call to be conscious and critical thinkers. We must examine the beliefs and traditions we have inherited and follow them only if they are based on truth and reason. The practical application is to ensure that our faith is based on conviction, not just conformity. We should follow the path of our righteous predecessors with understanding and insight, not “rushing blindly in their footsteps.”

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59. Yūnus (يُونُسَ) – Jonah

Linguistic Root & Etymology

Yūnus is the Arabic form of the Hebrew name Jonah, which means “dove.” He is a prophet recognized in all three Abrahamic faiths.

Classical Exegesis (Tafsir)

Surah As-Saffat (37:139-148) gives a concise but powerful account of the Prophet Jonah’s story. It states that “Jonah was also among the Messengers.” It recounts his flight to the ship, being cast into the sea, being swallowed by the fish, his repentance through glorification (tasbīḥ), his being cast out onto the shore, and God causing a gourd plant to grow over him. Finally, it mentions his successful mission to a nation of a hundred thousand or more, who all believed and were granted enjoyment for a while.

Thematic Context

The story of Jonah is a profound lesson in patience, repentance, and the power of sincere prayer. It serves as a contrast to the other prophetic narratives of destruction. Jonah’s people were saved because they believed, and Jonah himself was saved because he repented. The theme is that no situation is hopeless, and God’s mercy is available to both nations and individuals who turn back to Him sincerely. His story is a beacon of hope.

Modern & Comparative Lens

The story of Jonah is one of the most famous narratives from the prophetic tradition, known globally. The Qur’anic account is unique in its focus on the success of his mission *after* his trial. While the biblical account focuses more on his reluctance, the Qur’an highlights the positive outcome: an entire city embracing faith. It is a story of a second chance, both for the prophet and for his people.

Practical Reflection & Application

Jonah’s story is the ultimate example for anyone who feels they have made a great mistake or are in a hopeless situation. His prayer in the whale’s belly—”There is no god but You; transcendent are You! Indeed, I have been of the wrongdoers”—is considered one of the most powerful prayers for seeking relief from distress. The practical application is to internalize this lesson: sincere admission of fault and glorification of God can bring us out of our darkest moments.

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60. Zajratun wāḥidah (زَجْرَةٌ وَاحِدَةٌ) – A Single Shout

Linguistic Root & Etymology

Zajrah (root: Z-J-R (ز-ج-ر)) is a shout of rebuke, a sharp cry used to drive something away. It is a commanding and rebuking sound. Wāḥidah means “single” or “one.” The phrase means a single, rebuking shout.

Classical Exegesis (Tafsir)

This phrase in Surah As-Saffat (37:19) describes the event of the Resurrection. “It will be but a single shout (zajratun wāḥidah), and at once they will be observing.” The commentators explain that this is another description of the second blowing of the Trumpet. The word zajrah is used to emphasize its nature as an irresistible, divine command, like a shepherd’s sharp cry to his flock. At this one sound, all of humanity will be revived and will be standing, looking around in shock at the reality of the Hereafter.

Thematic Context

This connects to the theme of the absolute ease and power of God’s command. The monumental event of resurrecting all of humanity requires nothing more than a single, commanding shout. It serves to emphasize the foolishness of those who deny resurrection, as the act is effortlessly simple for the Almighty. The word zajrah also carries a sense of rebuke, fitting for the deniers who are being brought forth to face the consequences of their rejection.

Modern & Comparative Lens

The image of a universal, commanding sound that initiates a new phase of existence is a powerful one. It can be seen as a mythological representation of a “singularity” or a universe-altering event. The use of an auditory metaphor—a shout—makes the event immediate and personal. It is not a distant, silent process, but a direct, divine address to all of creation.

Practical Reflection & Application

This verse is a reminder of the power and immediacy of God’s will. It should inspire a sense of awe. The practical application is to live with the awareness that the entire fabric of our reality can be changed in an instant by a single divine command. This encourages us to be prepared for the Hereafter at all times, as its arrival will be sudden and will require nothing more than a “single shout.”

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61. Zīnah al-Kawākib (بِزِينَةٍ الْكَوَاكِبِ) – The Adornment of the Stars

Linguistic Root & Etymology

Zīnah (root: Z-Y-N (ز-ي-ن)) means an adornment, an ornament, or a decoration—something that adds beauty. Al-Kawākib is the plural of kawkab, meaning a star or a planet.

Classical Exegesis (Tafsir)

In Surah As-Saffat (37:6), God states, “Indeed, We have adorned the nearest heaven with an adornment of stars (bi-zīnah al-kawākib).” The classical exegesis explains that the stars have a dual function. Firstly, they are a zīnah, a beautiful adornment for the inhabitants of the earth to gaze upon, a sign of God’s artistry and power. Secondly, as mentioned in subsequent verses, they function as projectiles to guard the heavens from devils. They are both beautiful and functional.

Thematic Context

This phrase connects to the theme of creation as a sign (āyah) of God. It encourages a specific way of looking at the cosmos: not just as a mechanical system, but as a work of immense beauty, an “adornment” created by a divine artist. This aesthetic appreciation of the universe is intended to lead to faith in and love for the Creator. The beauty of the creation points to the beauty of its source.

Modern & Comparative Lens

Modern astronomy, with its powerful telescopes, has revealed a universe of breathtaking beauty far beyond what was visible to the naked eye. Images of nebulae, galaxies, and star clusters resonate powerfully with the Qur’anic description of the stars as a “zīnah.” The verse encourages an approach that combines scientific wonder with spiritual appreciation, seeing the aesthetic beauty of the cosmos as a valid and profound pointer to the Divine.

Practical Reflection & Application

This verse invites us to engage in the practice of contemplation (tafakkur) by simply looking at the night sky. We should not just see points of light, but a divinely crafted “adornment.” This practice can be a powerful antidote to stress and a source of profound spiritual connection. It is a way of appreciating the beauty God has placed in the universe and allowing that beauty to fill our hearts with gratitude and awe.