Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Ash-Shura

Welcome to a detailed linguistic analysis of Surah Ash-Shura (The Consultation) with this comprehensive dictionary, glossary and vocabulary guide. This guide provides a deep dive into the meaning of words in Surah Ash-Shura, moving beyond surface-level translation to uncover the rich Qur’anic etymology and semantic depth of each key term. Discover the profound layers of meaning in this chapter’s central themes of divine revelation, the unity of the prophetic message, and the ideal character of the believing community, defined by the principle of `shura`.

Each entry goes beyond simple translation, offering:

• Etymology & Root Word Analysis – tracing the origin and linguistic foundation of each term.
• Morphology – exploring grammatical patterns and word structures.
• Extended Semantic Range – uncovering shades of meaning and contextual depth.
• Occurrences in Surah Ash-Shura and the Qur’an – showing where and how frequently the term appears in Surah Ash-Shura and elsewhere in the Qur’an.
• Exegesis (Tafsir) – connecting classical scholarly interpretations for richer understanding.
• Thematic Context – placing words within the broader themes and structure of Surah Ash-Shura.
• Modern & Comparative Lens – highlighting cross-cultural, linguistic, and contemporary insights.
• Practical Reflection & Application – drawing lessons relevant to daily life and spirituality.

1. ʿAfā wa aṣlaḥa (عَفَا وَأَصْلَحَ) – Pardons and makes reconciliation

Linguistic Root & Etymology

Roots: (ع ف و) ʿ-F-W and (ص ل ح) Ṣ-L-Ḥ

• Arabic Root (ʿafā): ع-ف-و
• Arabic Root (aṣlaḥa): ص-ل-ح
• Core Meaning: `ʿ-F-W` means to pardon or efface. `Ṣ-L-Ḥ` means to be righteous or to make right.
• Morphology & Derived Forms: `ʿAfā` (عَفَا) is a verb. `Aṣlaḥa` (أَصْلَحَ) is the causative Form IV verb, “he made reconciliation.”
• Extended Semantic Range: The phrase describes a two-step process. `ʿAfā` is the act of forgiving an offense. `Aṣlaḥa` is the proactive step of mending the relationship and restoring harmony. It is forgiveness plus positive reform.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah.

Linguistic and Contextual Explanation: The phrase fa-man ʿafā wa aṣlaḥa fa-ajruhu ʿalā-llāh (فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ) (“but whoever pardons and makes reconciliation, his reward is with Allah”) presents a higher ethical path than just retribution. The act of `ʿafw` (pardon) is complemented by `iṣlāḥ` (reconciliation). This signifies that true forgiveness is not just a passive letting go, but an active effort to repair the damage and restore a righteous (`ṣāliḥ`) state of affairs.

Classical Exegesis (Tafsir)

In Surah Ash-Shura (42:40), after affirming the right to just retribution, this higher virtue is mentioned: “but whoever pardons and makes reconciliation, his reward is with Allah.” Classical commentators explain that while equitable retribution is a right, the act of forgiving the aggressor and actively seeking to mend the relationship (iṣlāḥ) is a superior spiritual station. The reward for this difficult act is not quantified; it is left to the immense generosity of God Himself, indicating its great value.

Thematic Context

This connects to the surah’s theme of the high moral character of the believing community. The surah describes believers as those who avoid major sins, defend themselves against oppression, and, at the highest level, have the capacity for forgiveness and reconciliation. This principle is a cornerstone of Islamic social ethics, providing a mechanism to break cycles of revenge and restore harmony.

Modern & Comparative Lens

The concept of “restorative justice,” which focuses on repairing harm and reconciling relationships rather than purely punitive measures, is a growing field in modern legal thought. This verse is a powerful early articulation of this principle. It presents a sophisticated ethical framework that recognizes the right to justice but champions the transformative power of forgiveness when coupled with a genuine effort to make things right.

Practical Reflection & Application

This verse offers a powerful tool for managing personal conflicts. When wronged, our first instinct may be to seek retribution. This verse encourages us to consider a higher path: can we forgive? And can we go a step further and take an active role in mending the broken relationship? The practical application is to strive for this high virtue, especially with family and friends, knowing that the reward for such grace is directly from God Himself.

2. ʿAyn Sīn Qāf (عسق) – ‘Ayn, Seen, Qaf

Linguistic Root & Etymology

Root: N/A

• Core Meaning: `ʿAyn Sīn Qāf` (عسق) consists of three letters of the Arabic alphabet: `ʿAyn` (ع), `Sīn` (س), and `Qāf` (ق). These are among the `ḥurūf muqaṭṭaʿāt` (disjointed letters). Their true meaning is known only to God.
• Occurrences in the Surah and in the whole Quran: This specific combination appears only once in the Qur’an, in this surah.

Linguistic and Contextual Explanation: The letters ʿAyn Sīn Qāf (عسق) form the second verse of the surah, immediately following the letters `Ḥā Mīm`. This is the only instance in the Qur’an where two distinct sets of disjointed letters appear together. Their function is to emphasize the mysterious and divine origin of the revelation, capturing the listener’s attention and serving as a sign of the Qur’an’s inimitability.

Classical Exegesis (Tafsir)

Like Ḥā Mīm which precedes it, ʿAyn Sīn Qāf (42:2) consists of three letters of the Arabic alphabet: ʿAyn (ع), Sīn (س), and Qāf (ق). These are among the ḥurūf muqaṭṭaʿāt (disjointed letters), and their exact meaning is known only to God. This is the only instance in the Qur’an where a set of disjointed letters follows another. The classical exegetes approached these letters with immense caution, affirming that their meaning is a divine secret. They serve as a sign of the Qur’an’s miraculous nature and a challenge to its audience. Some scholars, as a matter of reflection rather than definitive tafsir, have sought symbolic meanings. Suggestions include that the letters stand for divine attributes (e.g., ʿAlīm, Samīʿ, Qādir), or that they have numerological significance. However, the dominant and safest position is to consign their knowledge to God.

Thematic Context

The placement of these letters at the beginning of the surah, immediately following Ḥā Mīm, serves to heighten the sense of divine mystery and the weighty, authoritative nature of the revelation. They arrest the listener’s attention and make it clear that what is to follow is not of human origin. They are a seal of divine authorship on the message of unified revelation that the surah proceeds to deliver.

Modern & Comparative Lens

The unique double-set of disjointed letters in this surah has been a subject of great interest for modern linguistic and structural analysts of the Qur’an. Their presence defies simple explanation, reinforcing the traditional view of their mysterious nature. They serve as a powerful reminder of the limits of human knowledge in the face of the divine text, fostering a sense of intellectual humility in the reader.

Practical Reflection & Application

The mystery of ʿAyn Sīn Qāf teaches us to approach the Qur’an with a heart full of awe. It reminds us that our relationship with the scripture is one of humble studentship. The practical application is to embrace the parts of the revelation that we do not fully understand as a sign of its divine depth, allowing this mystery to increase our faith rather than becoming a source of doubt.

3. ʿAzm al-umūr (عَزْمِ الْأُمُورِ) – A Matter of Great Resolve

Linguistic Root & Etymology

Root: (ع ز م) ʿ-Z-M

• Arabic Root: ع-ز-م
• Core Meaning: The root ʿayn-zāy-mīm (ع ز م) signifies resolve, determination, or a firm intention.
• Morphology & Derived Forms: `ʿAzm` (عَزْم) is the verbal noun. `Al-Umūr` (الْأُمُور) is the plural of `amr` (a matter). The phrase denotes matters requiring the highest level of fortitude.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root `ʿ-Z-M` appears 12 times.

Linguistic and Contextual Explanation: This phrase, min ʿazmi-l-umūr (مِنْ عَزْمِ الْأُمُورِ) (“of the matters of great resolve”), is used to describe the act of patient forgiveness. `Wa la-man ṣabara wa ghafara inna dhālika la-min ʿazmi-l-umūr` (“And whoever is patient and forgives – indeed, that is of the matters of great resolve”). The verse elevates these virtues, framing them not as acts of weakness or passivity, but as acts requiring the greatest strength of character and determination (`ʿazm`).

Classical Exegesis (Tafsir)

In Surah Ash-Shura (42:43), this phrase is used to describe the act of patient forbearance and forgiveness. “And whoever is patient and forgives – indeed, that is of the matters of great resolve (min ʿazmi l-umūr).” The commentators explain that the ability to endure harm patiently and then to forgive the perpetrator is not a sign of weakness, but of the highest form of strength and character. It is among the most difficult and praiseworthy of all human virtues, requiring immense self-control and resolve.

Thematic Context

This connects to the surah’s theme of the high moral character of the believing community. The surah provides a balanced approach to justice, allowing for retribution but championing forgiveness. This verse elevates forgiveness to a station of ultimate spiritual strength. It is presented as a heroic and determined act, not a passive one. This encourages believers to see patience and forgiveness as acts of great moral courage.

Modern & Comparative Lens

The virtue of forgiveness is universally praised, but this verse provides a unique emphasis on the “resolve” it requires. It frames forgiveness not as a mere emotional release, but as a determined, courageous decision. This resonates with modern psychological understandings of forgiveness as a difficult but empowering process that requires a conscious act of will to overcome the natural desire for revenge.

Practical Reflection & Application

This verse should inspire us to see patience and forgiveness as strengths, not weaknesses. It encourages us to strive for these “matters of great resolve” in our own lives. When we are wronged and find it incredibly difficult to forgive, we can remember this verse and ask God to grant us the strength and determination to achieve this high station. It is a call to be spiritual heroes in our own small conflicts.

4. Abqā (أَبْقَىٰ) – More Lasting

Linguistic Root & Etymology

Root: (ب ق ي) B-Q-Y

• Arabic Root: ب-ق-ي
• Core Meaning: The root bā’-qāf-yā’ (ب ق ي) means to remain, to be permanent, or to endure.
• Morphology & Derived Forms: `Abqā` (أَبْقَىٰ) is the comparative/superlative form, meaning “more lasting” or “most enduring.”
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. The root appears over 60 times.

Linguistic and Contextual Explanation: The word abqā (وَأَبْقَىٰ) is used to contrast worldly provisions with the divine reward. `Wa mā ʿinda-llāhi khayrun wa abqā` (“But what is with Allah is better and more lasting”). All worldly pleasures are fleeting, but the reward from God is `abqā`—it remains and endures forever. This appeals to the rational human desire for permanence and security, framing the choice between the `dunyā` and the `ākhirah` as a choice between the perishable and the everlasting.

Classical Exegesis (Tafsir)

In Surah Ash-Shura (42:36), a crucial comparison is made. “So whatever thing you have been given – it is but [for] the enjoyment of worldly life. But what is with Allah is better and more lasting (khayrun wa abqā).” The commentators explain that this verse puts all worldly possessions and pleasures into perspective. No matter how great they seem, they are temporary. The reward that God has for the believers—Paradise and His pleasure—is both qualitatively better and quantitatively more enduring; in fact, it is eternal.

Thematic Context

This is a central theme of the surah: reorienting human desire from the fleeting world to the eternal Hereafter. The surah is a call to make a wise investment. The word abqā is a key term in this argument. It appeals to the rational human desire for permanence and security. It asks the listener to make a simple choice: why would you prefer the perishable over the everlasting?

Modern & Comparative Lens

The economic concept of “time preference” describes how people tend to value present goods more than future goods. This verse is a direct spiritual challenge to that bias. It calls for a low “spiritual time preference,” urging the believer to prioritize the infinitely greater and “more lasting” rewards of the future over the immediate but temporary pleasures of the present. It is the ultimate argument for delayed gratification.

Practical Reflection & Application

This verse is a powerful tool for making daily choices. Whenever we are faced with a decision between a temporary worldly gain and a lasting spiritual one, we should remember the principle of “khayrun wa abqā.” The practical application is to consciously train ourselves to prioritize what is “more lasting.” This means investing our time, wealth, and energy in actions—like prayer, charity, and acquiring knowledge—whose benefits are eternal.

5. Amruhum shūrā baynahum (أَمْرُهُمْ شُورَىٰ بَيْنَهُمْ) – Their affair is a matter of consultation among them

Linguistic Root & Etymology

Root: (ش و ر) SH-W-R

• Arabic Root: ش-و-ر
• Core Meaning: The root shīn-wāw-rā’ (ش و ر) means to extract honey from a hive, or to display something for examination.
• Morphology & Derived Forms: From this comes the meaning of `shūrā` (شُورَىٰ), which is to extract and examine opinions from a group to find the best one.
• Extended Semantic Range: `Amruhum shūrā baynahum` (أَمْرُهُمْ شُورَىٰ بَيْنَهُمْ) means “their affair is [a matter of] mutual consultation among them.”
• Occurrences in the Surah and in the whole Quran: This phrase gives the surah its name and appears once here. The root appears 4 times.

Linguistic and Contextual Explanation: This phrase, amruhum shūrā baynahum (أَمْرُهُمْ شُورَىٰ بَيْنَهُمْ), is a defining characteristic of the ideal believing community. It describes a society where collective affairs are decided not by a single autocrat, but through `shūrā`—mutual consultation. The beautiful etymology of “extracting honey” suggests that consultation is a process of gathering the sweet and beneficial wisdom from the diverse perspectives within the community.

Classical Exegesis (Tafsir)

This phrase gives the surah its name and is presented as a defining characteristic of the believing community (42:38). “And those who have responded to their Lord… their affair is a matter of consultation among them.” The commentators explain that this is a fundamental principle of the Muslim community. In their collective affairs, whether in matters of family, society, or governance, true believers do not act autocratically but make decisions through mutual consultation. It is a sign of a healthy, just, and cohesive society.

Thematic Context

This is a central theme of the surah, highlighting the ideal social and political ethics of Islam. It is presented alongside other core virtues like establishing prayer and spending in charity. This placement indicates that shūrā is not just a political concept but is a fundamental spiritual and moral value. It is the practical manifestation of the community’s mutual respect and collective responsibility.

Modern & Comparative Lens

This verse is one of the most foundational texts for Islamic political thought. It is often cited as the Qur’anic basis for democracy and participatory governance. Modern Islamic thinkers have extensively debated the mechanisms and scope of shūrā, but there is a consensus that it stands in direct opposition to tyranny and autocracy. It is seen as a divinely mandated principle for ensuring justice and preventing the abuse of power.

Practical Reflection & Application

This verse encourages us to make consultation a core principle in our own lives. In our families, decisions should be made through discussion, not dictation. In our communities and workplaces, we should value and seek out the opinions of others. The practical application is to cultivate a consultative and non-autocratic spirit in all our collective affairs, believing that the best and most blessed decisions are those that are arrived at through mutual deliberation.

6. Anīqimū al-dīna (أَنْ أَقِيمُوا الدِّينَ) – That you establish the religion

Linguistic Root & Etymology

Root: (ق و م) Q-W-M

• Arabic Root: ق-و-م
• Core Meaning: The root qāf-wāw-mīm (ق و م) means to stand, to rise, or to make something stand.
• Morphology & Derived Forms: `An aqīmū` (أَنْ أَقِيمُوا) is a command from the Form IV verb `aqāma`, which means to make something stand firm, to establish, or to uphold. `Ad-Dīn` (الدِّين) is “the religion.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The command to `aqīmū` is common, especially with prayer.

Linguistic and Contextual Explanation: The command an aqīmū ad-dīn (أَنْ أَقِيمُوا الدِّينَ) (“that you establish the religion”) is the core, unified mission given to all major prophets. `Iqāmat al-dīn` means more than just practicing privately; it means to make the religion stand firm and upright in society, to uphold its principles, and to maintain its core tenets without deviation. It is a command for the collective establishment of the faith.

Classical Exegesis (Tafsir)

In Surah Ash-Shura (42:13), this is described as the core, unified message that was enjoined upon all the major prophets, from Noah to Muhammad. “He has ordained for you of religion what He enjoined upon Noah and that which We have revealed to you, [O Muhammad], and what We enjoined upon Abraham and Moses and Jesus – to establish the religion and not be divided therein.” The commentators explain that “establishing the religion” means to uphold its core principles—especially Tawḥīd—in both belief and practice, and to make it the basis of one’s individual and collective life.

Thematic Context

This is the central statement of the surah’s theme of the unity of divine revelation. The surah argues that all prophets brought the same essential religion. This verse explicitly states the core of that unified religion: to establish the way of God and to avoid division within it. This serves as a powerful call for unity among the followers of the prophets and a refutation of the idea that they brought different, competing religions.

Modern & Comparative Lens

This verse provides a powerful framework for interfaith dialogue among the Abrahamic traditions. It identifies a common “great commission” given to all the major prophets. In modern Islamic thought, “establishing the religion” is understood not just as a personal matter, but as a collective responsibility to create a just society where the values of the religion—such as justice, compassion, and consultation—are upheld.

Practical Reflection & Application

This verse gives us our fundamental mission. We are not just meant to “practice” our religion in private; we are called to “establish” it. This means to live it fully, to uphold its principles in our families and communities, and to be a living testament to its truth and beauty. The practical application is to see our faith not as a passive identity, but as an active and constructive project to establish goodness in our own lives and in the world around us.

7. Baghy (بَغْي) – Oppression / Injustice

Linguistic Root & Etymology

Root: (ب غ ي) B-GH-Y

• Arabic Root: ب-غ-ي
• Core Meaning: The root bā’-ghayn-yā’ (ب غ ي) means to seek, but it often carries the negative connotation of seeking what is unlawful, to transgress, or to oppress others unjustly.
• Morphology & Derived Forms: `Baghy` (بَغْي) is the verbal noun.
• Occurrences in the Surah and in the whole Quran: The word appears twice in this surah.

Linguistic and Contextual Explanation: The word baghy (بَغْيٌ) is used to describe two distinct forms of transgression. First, it describes the “envious rivalry” (`baghyan baynahum`) that caused previous nations to fall into disunity. Second, it is used to describe unjust oppression (`baghyun`) that befalls the believers, against which they have a right to defend themselves (`yantaṣirūn`). It is a comprehensive term for transgression, whether it is the internal sin of envy or the external crime of oppression.

Classical Exegesis (Tafsir)

In Surah Ash-Shura (42:39), one of the defining qualities of the believers is that “when oppression (baghyun) befalls them, they defend themselves.” The commentators explain that this is a praise of their balanced character. They are not weak or passive doormats who accept humiliation. When faced with unjust aggression and oppression, they have the strength and the right to stand up and defend themselves. This is balanced by the verses on forgiveness, showing that they have both the capacity for strength and the capacity for mercy.

Thematic Context

This connects to the theme of the balanced and just nature of the believing community. The surah rejects extremes. It does not call for aggressive warfare, but it also does not call for absolute pacifism in the face of tyranny. The believers are described as a community that resists oppression and stands for justice. Their response to baghy is a sign of their strength and their refusal to be subjugated by falsehood.

Modern & Comparative Lens

The concept of a “just defense” or the right to resist tyranny is a foundational principle in modern international law and human rights. This verse provides a clear Islamic sanction for resisting oppression. It is a powerful counter-argument to any interpretation of the religion that promotes passivity in the face of injustice. It affirms that standing up against baghy is a virtue of the believers.

Practical Reflection & Application

This verse encourages us to cultivate a balanced character. We should be humble and forgiving in our personal interactions, but we should also be strong and courageous in the face of systemic injustice and oppression. The practical application is to not be silent or passive when we see wrongdoing. We should support those who are oppressed and work to defend our communities from unjust aggression, seeing this as a noble quality of the believers.

8. Basharan (بَشَرًا) – A human being

Linguistic Root & Etymology

Root: (ب ش ر) B-SH-R

• Arabic Root: ب-ش-ر
• Core Meaning: The root bā’-shīn-rā’ (ب ش ر) means skin, and by extension, a human being, with an emphasis on the physical, mortal nature of humanity.
• Morphology & Derived Forms: `Bashar` (بَشَر) is a human being. `Basharah` is skin. `Mubashshir` is a bringer of good tidings.
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. The root is common, appearing over 120 times.

Linguistic and Contextual Explanation: The word basharin (لِبَشَرٍ) (“for any human being”) is used to establish a fundamental principle of revelation. `Wa mā kāna li-basharin an yukallimahu-llāh…` (“And it is not for any human being that Allah should speak to him…”). It emphasizes that a `bashar`—a physical, mortal creature—cannot withstand a direct, unmediated conversation with the transcendent Creator. Therefore, God communicates through mediated channels like `waḥy` (inspiration) or an angelic messenger.

Classical Exegesis (Tafsir)

In Surah Ash-Shura (42:51), the surah explains the different modes of divine communication. “And it is not for any human being (basharin) that Allah should speak to him except by revelation, or from behind a barrier, or by sending a messenger…” The commentators explain that this verse establishes the limits and possibilities of the divine-human interface. Because humans in their physical form (bashar) cannot withstand a direct, unmediated encounter with the Divine, God communicates through these specific, mediated channels. This protects the human recipient while ensuring the message is delivered.

Thematic Context

This connects to the theme of the nature of revelation (waḥy). The surah begins by stating that God reveals His message, and this verse provides a detailed explanation of the “how.” It demystifies the process while preserving its divine sanctity. It affirms that while the source is transcendent, the communication is tailored to the capacity of the human (bashar) recipient.

Modern & Comparative Lens

This verse provides a sophisticated “epistemology of revelation.” It outlines a clear typology of how transcendent knowledge can enter the human world. It addresses a fundamental theological question: How can an infinite, immaterial God communicate with a finite, material being? The verse answers by describing the necessary intermediaries (inspiration, a barrier like the burning bush, or an angelic messenger) that bridge this ontological gap.

Practical Reflection & Application

This verse should increase our appreciation for the gift of revelation. It shows the great mercy and wisdom involved in the way God communicates with us. The practical application is to approach the Qur’an with the understanding that it is the primary way God speaks to us as human beings (bashar) in this era. It is our accessible link to the divine, and we should treasure it as such.

9. Farīqun fī l-jannah wa farīqun fī l-saʿīr (فَرِيقٌ فِي الْجَنَّةِ وَفَرِيقٌ فِي السَّعِيرِ) – A party in Paradise and a party in the Blaze

Linguistic Root & Etymology

Root: (ف ر ق) F-R-Q

• Arabic Root: ف-ر-ق
• Core Meaning: The root fā’-rā’-qāf (ف ر ق) means to separate or to distinguish.
• Morphology & Derived Forms: `Farīq` (فَرِيق) is a party, a group, or a team that has been “separated” from others. `Al-Jannah` (الْجَنَّة) is Paradise. `As-Saʿīr` (السَّعِير) is the Blazing Fire.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root is very common.

Linguistic and Contextual Explanation: This phrase, farīqun fī al-jannati wa farīqun fī as-saʿīr (فَرِيقٌ فِي الْجَنَّةِ وَفَرِيقٌ فِي السَّعِيرِ), describes the final separation (`farq`) of humanity on the Day of Gathering. All of mankind will be sorted into two `farīq` (distinct parties): one destined for Paradise and the other for Hell. The phrasing highlights the final, absolute, and binary nature of the ultimate outcome.

Classical Exegesis (Tafsir)

In Surah Ash-Shura (42:7), this phrase describes the ultimate outcome on the “Day of Gathering” (Yawm al-Jamʿ). God reveals the Arabic Qur’an to the Prophet so he may warn the people of this day, when humanity will be sorted into two distinct groups: “a party in Paradise and a party in the Blaze.” The commentators explain that this is the final and eternal separation. There is no third group or intermediate state. All of humanity will ultimately end up in one of these two parties.

Thematic Context

This is the central eschatological theme of the surah. It presents a stark and clear binary of the final destinations. The surah is a warning and a guidance designed to help the listener ensure they are in the party of Paradise. The stories, the moral teachings, and the theological arguments are all oriented towards this final sorting. The theme is one of decisive and permanent separation based on the choices made in this life.

Modern & Comparative Lens

The concept of a final, binary judgment is a key feature of Abrahamic eschatology. This verse is one of its most direct and powerful expressions. While some modern theological thought has explored ideas of universalism or purgatory, the dominant message of the Qur’an, as encapsulated in this verse, is one of two distinct and final outcomes. This moral clarity is intended to create a sense of urgency and seriousness about one’s life choices.

Practical Reflection & Application

This verse should be a profound and constant motivator. It frames our life as a process of choosing which “party” we want to belong to. The practical application is to live our lives in a way that aligns us with the “party of Paradise.” This means following the guidance of the prophets, cultivating the virtues described in the surah (like prayer, consultation, and forgiveness), and praying to be included in the company of the righteous on that Day.

10. Ḥarth al-ākhirah (حَرْثَ الْآخِرَةِ) – The tillage of the Hereafter

Linguistic Root & Etymology

Root: (ح ر ث) Ḥ-R-TH

• Arabic Root: ح-ر-ث
• Core Meaning: The root ḥā’-rā’-thā’ (ح ر ث) means to sow, to till, or to cultivate land.
• Morphology & Derived Forms: `Ḥarth` (حَرْث) means tillage, cultivation, or a crop/harvest. `Al-Ākhirah` (الْآخِرَة) is the Hereafter.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root appears 13 times.

Linguistic and Contextual Explanation: This phrase, ḥarth al-ākhirah (حَرْثَ الْآخِرَةِ), is a powerful metaphor for spiritual investment. A person’s deeds in this life are their `ḥarth` (tillage or crop). If one’s intention is the “harvest of the Hereafter,” God will increase that harvest. But if one’s intention is only for the “harvest of this world,” they will get a portion of it, but will have planted nothing for their eternal future. The metaphor frames life as a farm, and our deeds as the seeds for our eternal future.

Classical Exegesis (Tafsir)

Surah Ash-Shura (42:20) presents a powerful agricultural metaphor: “Whoever desires the harvest of the Hereafter (ḥartha l-ākhirah) – We increase for him in his harvest. And whoever desires the harvest of this world – We give him thereof, but there is not for him in the Hereafter any share.” The commentators explain that our deeds in this world are the “seeds” we are planting. If our intention and effort (our “tillage”) is for the Hereafter, God will bless that effort and multiply its result. If our tillage is only for this world, we may get some worldly results, but we will have planted nothing for our eternal future.

Thematic Context

This connects to the surah’s theme of reorienting one’s focus from the dunyā to the ākhirah. It is a brilliant parable of intention and consequence. The theme is that this life is the “farmland,” and the Hereafter is the “harvest.” What we reap then depends entirely on what we sow now. It is a powerful call to be a wise farmer who invests in the crop that is eternal and ever-increasing.

Modern & Comparative Lens

The metaphor “you reap what you sow” is a universal principle of causality. The Qur’an gives this principle a specific, eschatological application. In a modern context, this can be seen as the ultimate principle of long-term investment. The verse argues that the wisest investment strategy is to invest one’s limited resources (time, energy, wealth) in the “tillage” that will yield an infinite and eternal return.

Practical Reflection & Application

This verse encourages us to see ourselves as farmers in the field of this world. Every action, every word, every intention is a seed we are planting. The practical application is to be conscious of the “harvest” we desire. We should make the “tillage of the Hereafter” our primary occupation, by ensuring our deeds are righteous and our intentions are sincere, trusting in God’s promise to “increase for us in our harvest.”

11. Ḥujjah al-dāḥiḍah (الْحُجَّةُ الدَّاحِضَةُ) – The fallacious argument

Linguistic Root & Etymology

Root: (د ح ض) D-Ḥ-Ḍ

• Arabic Root: د-ح-ض
• Core Meaning: The root dāl-ḥā’-ḍād (د ح ض) means to be slippery, to be nullified, or to be refuted.
• Morphology & Derived Forms: `Al-Ḥujjah` (الْحُجَّة) is an argument. `Ad-Dāḥiḍah` (الدَّاحِضَة) is the active participle, signifying an argument that is fallacious, baseless, and has no firm ground.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root appears 3 times.

Linguistic and Contextual Explanation: This phrase, ḥujjatuhum dāḥiḍah (حُجَّتُهُمْ دَاحِضَةٌ), is the divine verdict on the arguments of those who dispute the truth after it has been accepted. Their `ḥujjah` (argument) is `dāḥiḍah`—refuted, null, and void in the sight of God. The word evokes the image of a slippery, unstable footing, indicating that their arguments have no solid basis in reality and are destined to fail.

Classical Exegesis (Tafsir)

In Surah Ash-Shura (42:16), the surah condemns those who continue to argue about Allah after His message has been accepted. “And those who argue concerning Allah after He has been responded to – their argument is fallacious (ḥujjatuhum dāḥiḍatun) in the sight of their Lord.” The commentators explain that once the truth has been established and accepted (by the coming of the Prophet and the acceptance of Islam by the believers), any further argument against it from the disbelievers is baseless and void. It has no weight or validity in the court of God.

Thematic Context

This connects to the theme of the clarity and authority of the divine message. The surah presents the revelation as the ultimate proof. Once this proof has been delivered, any argument that seeks to undermine it is, by definition, “fallacious.” It is a statement of confidence in the truth of the revelation and the intellectual bankruptcy of the arguments against it.

Modern & Comparative Lens

This verse distinguishes between a valid argument and a “fallacious” one. It suggests that once a foundational truth has been established, arguments that ignore or seek to undermine that foundation are intellectually void. In the philosophy of science, this is similar to the idea that arguments against a well-established scientific theory (like gravity) are “fallacious” unless they can provide a more comprehensive and powerful explanation. The verse claims that level of certainty for the divine revelation.

Practical Reflection & Application

This verse encourages us to build our own faith on a firm foundation of proof and to not be swayed by the “fallacious arguments” of those who seek to create doubt. The practical application is to seek knowledge, to understand the proofs for our faith, and to be able to recognize the difference between a sincere question and a fallacious argument that is designed only to confuse and undermine the truth.

12. Iftirāʾ (افْتِرَاء) – A fabrication

Linguistic Root & Etymology

Root: (ف ر ي) F-R-Y

• Arabic Root: ف-ر-ي
• Core Meaning: The root fā’-rā’-yā’ (ف ر ي) means to split or sever, and by extension, to fabricate a lie by “carving it out” of nothing.
• Morphology & Derived Forms: `Iftirā’` (افْتِرَاء) is the verbal noun of the Form VIII verb `iftarā`, signifying a deliberate and malicious fabrication, especially a lie attributed to God.
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. The root appears 60 times.

Linguistic and Contextual Explanation: The word iftirā’ (افْتِرَاءً) is used for the charge of fabrication leveled against the Prophet. `Am yaqūlūna-ftarā ʿalā-llāhi kadhibā` (“Or do they say, ‘He has fabricated a lie about Allah?'”). This is the most serious intellectual crime. The surah refutes it by arguing that if the Prophet had committed such a heinous act of `iftirā’`, God would have immediately sealed his heart and nullified his mission.

Classical Exegesis (Tafsir)

In Surah Ash-Shura (42:24), the surah poses a rhetorical question about the Prophet’s integrity: “Or do they say, ‘He has fabricated (iftarā) a lie about Allah’?” This was one of the primary accusations of the Quraysh against the Prophet. The verse immediately refutes this by stating that if he were to do so, God could “seal his heart.” The commentators explain that this is a powerful proof of his sincerity. The very fact that he continues to receive and convey this powerful revelation is a sign that God is with him, because if he were a forger, God would have immediately stopped him.

Thematic Context

This connects to the central theme of the authenticity of the divine revelation. The surah repeatedly defends the Qur’an as a genuine message from God. The charge of “fabrication” is the main weapon of the disbelievers. This verse turns that weapon against them, arguing that the continuation and power of the revelation itself is the proof that it is not a fabrication.

Modern & Comparative Lens

This is a powerful and unique argument for prophetic sincerity. The argument is based on the Prophet’s own clear and unwavering belief in the God he is preaching. His response is a testament to his absolute conviction. He is so certain of God’s power and justice that he uses the threat of that justice as a proof of his own truthfulness. It is a profound psychological and theological argument.

Practical Reflection & Application

This verse is a powerful reminder of the heinous nature of fabricating lies, especially about God. It should make us extremely cautious in our religious speech. The practical application is to ensure that we only attribute to God and His religion that which is based on authentic knowledge. We must avoid speculation and fabrication in matters of faith, fearing the grave consequences of committing an iftirāʾ against Allah.

13. Jazāʾu sayyiʾatin sayyiʾatun mithluhā (وَجَزَاءُ سَيِّئَةٍ سَيِّئةٌ مِّثْلُهَا) – The recompense for an evil deed is an evil deed like it

Linguistic Root & Etymology

Root: (م ث ل) M-TH-L

• Arabic Root: م-ث-ل
• Core Meaning: The root mīm-thā’-lām (م ث ل) means to be like or similar.
• Morphology & Derived Forms: `Jazā’` is recompense. `Sayyi’ah` is an evil deed. `Mithluhā` (مِثْلُهَا) means “like it” or “its equivalent.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah.

Linguistic and Contextual Explanation: This phrase, wa jazā’u sayyi’atin sayyi’atun mithluhā (وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا), establishes the principle of just retribution (`qiṣāṣ`). The `jazā’` (recompense) for a `sayyi’ah` (evil deed) is a `sayyi’ah` that is `mithluhā` (equivalent to it). This principle of proportionality is the foundation of `ʿadl` (justice). It allows the victim the right to equitable retaliation but strictly forbids exceeding the original harm.

Classical Exegesis (Tafsir)

This is the principle of just retribution laid down in Surah Ash-Shura (42:40). “And the recompense for an evil deed is an evil deed like it.” The commentators explain that this is the foundation of justice (ʿadl). It establishes the right of the victim to seek equitable retaliation (qiṣāṣ). The retaliation must be equivalent to the crime; it cannot exceed it. This prevents excessive revenge and establishes a clear legal and moral limit on retribution.

Thematic Context

This connects to the theme of divine and human justice. The surah provides a comprehensive ethical framework. This principle establishes the baseline of justice. Immediately after establishing this right, however, the surah presents the higher virtues of forgiveness and reconciliation. The theme is that the community should be built on a foundation of justice, but it should aspire to the higher level of grace (faḍl).

Modern & Comparative Lens

The principle of “an eye for an eye” (lex talionis) is a foundational principle of justice in many ancient legal systems, including the Code of Hammurabi and the Old Testament. Its primary purpose was to limit blood feuds and cycles of escalating revenge by establishing the principle of proportionality. This verse affirms this principle of equivalence as the basis of justice, before encouraging the higher path of forgiveness.

Practical Reflection & Application

This verse teaches us the importance of justice and proportionality in our own responses to harm. Even when we have the right to retaliate, we must never exceed the bounds of what is just and equivalent. The practical application is to exercise self-control even when we are angry and feel wronged. We should strive for the higher path of forgiveness, but if we do seek our rights, we must do so with justice and without transgression.

14. Kabāʾir al-ithm (كَبَائِرَ الْإِثْمِ) – The major sins

Linguistic Root & Etymology

Root: (ك ب ر) K-B-R

• Arabic Root: ك-ب-ر
• Core Meaning: The root kāf-bā’-rā’ (ك ب ر) means to be great.
• Morphology & Derived Forms: `Kabā’ir` (كَبَائِر) is the plural of `kabīrah`, a great or major sin. `Al-Ithm` (الْإِثْم) is a general word for sin.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The concept is central to Islamic ethics.

Linguistic and Contextual Explanation: The phrase kabā’ir al-ithm (كَبَائِرَ الْإِثْمِ) refers to the category of “major sins.” One of the defining characteristics of the true believers is that they `yajtanibūna kabā’ira-l-ithmi wa-l-fawāḥish` (“avoid the major sins and immoralities”). This shows that their piety is not just about performing rituals, but involves a conscious and diligent effort to stay away from the great transgressions that God has forbidden.

Classical Exegesis (Tafsir)

One of the defining characteristics of the believers described in Surah Ash-Shura (42:37) is that they “avoid the major sins (kabāʾira l-ithm) and immoralities.” The commentators explain that sins in Islam are categorized into major and minor. The major sins are those for which a specific punishment is mentioned in the Qur’an or Sunnah, or which are accompanied by a divine curse or threat. Examples include polytheism, murder, adultery, and consuming the wealth of an orphan. The verse praises the believers for making a conscious and diligent effort to stay away from these great transgressions.

Thematic Context

This connects to the surah’s theme of the practical qualities of the believing community. Faith is not just a belief in the heart; it is a commitment to a moral life. Avoiding major sins is presented as a fundamental pillar of this commitment, alongside establishing prayer, consultation, and spending in charity. It defines the boundaries of righteous behavior.

Modern & Comparative Lens

The distinction between “mortal” and “venial” sins in Catholic theology is a parallel concept. Most ethical systems recognize a hierarchy of wrongs, distinguishing between minor infractions and major moral violations. The Islamic concept of kabāʾir provides a clear, textually-based framework for identifying these major sins, making it a cornerstone of Islamic ethics and law.

Practical Reflection & Application

This verse encourages us to be particularly vigilant about the major sins. While we should strive to avoid all sins, we must have a “zero tolerance” policy for the kabāʾir. The practical application is to seek knowledge about what constitutes a major sin in Islam and to make a firm intention and a constant effort to avoid them. Sincere repentance is required to be forgiven for a major sin, so avoiding them in the first place is a key to spiritual safety.

15. Kalimat al-faṣl (كَلِمَةُ الْفَصْلِ) – The Word of Decision

Linguistic Root & Etymology

Root: (ف ص ل) F-Ṣ-L

• Arabic Root: ف-ص-ل
• Core Meaning: The root fā’-ṣād-lām (ف ص ل) means to separate, decide, or distinguish.
• Morphology & Derived Forms: `Kalimah` (كَلِمَة) is a word. `Al-Faṣl` (الْفَصْل) is the decision or separation.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. `Yawm al-Faṣl` (The Day of Decision) is a common name for the Day of Judgment.

Linguistic and Contextual Explanation: The phrase kalimatu-l-faṣl (كَلِمَةُ الْفَصْلِ) refers to God’s pre-ordained decree to delay the final judgment. `Wa lawlā kalimatu-l-faṣli la-quḍiya baynahum` (“And if not for a Word of Decision [already] issued, it would have been judged between them”). This `kalimah` (word/decree) is the divine decision to allow this worldly life to run its full course before the final `faṣl` (separation and judgment) takes place.

Classical Exegesis (Tafsir)

In Surah Ash-Shura (42:21), the surah states that were it not for a pre-ordained “Word of Decision,” the disbelievers’ matter would have been judged immediately. The commentators explain that this “Word of Decision” is God’s divine decree to delay the final judgment and punishment until the Day of Resurrection. This is a manifestation of His forbearance (ḥilm), giving humanity a full opportunity in this worldly life to repent and return to Him.

Thematic Context

This connects to the theme of divine timing and forbearance. The surah repeatedly warns of the consequences of disbelief, but this verse clarifies why those consequences are not always immediate. There is a divine timeline at play. The “Word of Decision” is the decree that has set the date for the final court. This serves as both a comfort (that there is still time to repent) and a warning (that the delay does not mean the judgment has been cancelled).

Modern & Comparative Lens

The theological concept of “deferred judgment” is a key element in addressing the problem of evil. It explains why evil is allowed to persist in the world without immediate divine retribution. The “Word of Decision” is the Qur’anic term for this principle. It affirms that the delay is not a sign of divine indifference, but of a divine plan that allows for human free will to play out fully before the final, just reckoning.

Practical Reflection & Application

This verse encourages us to make the most of the period of delay that we have been granted. We should not be deceived by the fact that the consequences of our actions are not always immediate. The practical application is to live with an awareness of this divine timeline, using the respite we have been given to prepare for the day when the “Word of Decision” will be fulfilled and the final judgment will be passed.

16. Laṭīfun bi-ʿibādihi (لَطِيفٌ بِعِبَادِهِ) – He is Subtle with His servants

Linguistic Root & Etymology

Root: (ل ط ف) L-Ṭ-F

• Arabic Root: ل-ط-ف
• Core Meaning: The root lām-ṭā’-fā’ (ل ط ف) means to be gentle, subtle, kind, and minutely aware.
• Morphology & Derived Forms: `Laṭīf` (لَطِيف) is a divine attribute combining subtlety and grace. `Bi-ʿibādihi` (بِعِبَادِهِ) means “with His servants.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The name `Al-Laṭīf` appears 7 times.

Linguistic and Contextual Explanation: The phrase Allāhu laṭīfun bi-ʿibādih (اللَّهُ لَطِيفٌ بِعِبَادِهِ) (“Allah is Subtle with His servants”) is a profound description of His providence. His `luṭf` (subtle grace) means that He manages the affairs of His servants with such gentle kindness and intricate wisdom that they are often unaware of the full extent of His care. He provides for them and protects them from harm through means they cannot perceive.

Classical Exegesis (Tafsir)

In Surah Ash-Shura (42:19), after mentioning that God provides for whom He wills, this beautiful attribute is stated: “Allah is Subtle with His servants; He gives provision to whom He wills.” The commentators explain that God’s provision and management of His servants’ affairs is done with perfect subtlety and grace (luṭf). He brings them benefit and protects them from harm in ways they are often not even aware of. His hand is at work behind the scenes, gently guiding events for their ultimate good.

Thematic Context

This connects to the theme of God’s benevolent and wise providence. The surah speaks of God’s grand acts of creation, but this attribute highlights His gentle and subtle care in the lives of individuals. It is a reassurance that even when we cannot see the wisdom in our circumstances, a “subtle” and kind plan is unfolding. It encourages a deeper trust in the hidden wisdom of God’s decree.

Modern & Comparative Lens

The concept of a “subtle” or “gentle” divine hand guiding one’s life is a central element of the personal religious experience. It is the basis for seeing “grace” in coincidences and finding meaning in unexpected events. The attribute al-Laṭīf is the theological foundation for this experience. It portrays a God who is not just a powerful king, but also a gentle and subtle caretaker of the intimate details of our lives.

Practical Reflection & Application

Remembering that Allah is al-Laṭīf is a powerful antidote to anxiety and a source of profound tranquility. It means trusting that even in confusing or painful situations, God’s gentle and subtle wisdom is at work for our benefit. The practical application is to cultivate the ability to see God’s luṭf (subtle grace) in our lives, to look for the hidden blessings in our trials, and to trust that we are under the care of a Lord who is infinitely kind and wise.

17. Lā tatafarraqū fīhi (وَلَا تَتَفَرَّقُوا فِيهِ) – And do not be divided therein

Linguistic Root & Etymology

Root: (ف ر ق) F-R-Q

• Arabic Root: ف-ر-ق
• Core Meaning: The root fā’-rā’-qāf (ف ر ق) means to separate, to distinguish, or to divide.
• Morphology & Derived Forms: `Lā tatafarraqū` (وَلَا تَتَفَرَّقُوا) is a plural prohibition from the Form V verb `tafarraqa`, “to be divided into factions.”
• Occurrences in the Surah and in the whole Quran: The command appears once in this surah. The root is very common.

Linguistic and Contextual Explanation: This command, lā tatafarraqū fīh (وَلَا تَتَفَرَّقُوا فِيهِ) (“and do not be divided therein”), is the second pillar of the unified religion enjoined on all prophets. The first is to “establish the religion.” The second is to avoid `tafarruq` (disunity and sectarianism) within it. The verse identifies the core of religion as a unifying principle and warns against the human tendency to fracture this unity.

Classical Exegesis (Tafsir)

This is the second part of the core unified message enjoined upon all the prophets in Surah Ash-Shura (42:13). The command is twofold: first, “to establish the religion,” and second, “and not be divided therein.” The commentators explain that unity upon the foundational principles of the religion is a divine command. Disunity and sectarianism based on worldly desires or petty differences are strictly forbidden and are a sign of deviating from the prophetic path.

Thematic Context

This is a central theme of the surah. The surah argues for the unity of the divine source (God) and the unity of the divine message. This verse extends that theme to the community of believers. It commands them to maintain their unity based on the core principles of the religion they are meant to establish. The surah criticizes the previous nations for falling into division only after knowledge had come to them, out of “envious rivalry” (baghyan baynahum).

Modern & Comparative Lens

The call for religious unity and the condemnation of schism is a recurring theme in religious history. This verse provides a powerful Qur’anic basis for ecumenism and intra-faith unity. It suggests that the core of religion is a unifying force, and that division is a later, human corruption driven by negative traits like envy and rivalry. It is a powerful call to focus on the shared principles that unite believers rather than the minor issues that divide them.

Practical Reflection & Application

This verse is a solemn command for our community today. It urges us to work for unity and to avoid the sectarianism and factionalism that has weakened the Muslim world. The practical application is to treat fellow believers with respect, to focus on the vast common ground we share, and to deal with our differences of opinion with wisdom and good manners, always prioritizing the overall unity of the community.

18. Maqalīd al-samāwāti wa-l-arḍ (مَقَالِيدُ السَّمَاوَاتِ وَالْأَرْضِ) – The keys of the heavens and the earth

Linguistic Root & Etymology

Root: (ق ل د) Q-L-D

• Arabic Root: ق-ل-د
• Core Meaning: The root qāf-lām-dāl (ق ل د) relates to keys.
• Morphology & Derived Forms: `Maqalīd` (مَقَالِيد) is the plural of `miqlād`, an Arabicized word from Persian, meaning a key or a treasure.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah and once in Surah Az-Zumar.

Linguistic and Contextual Explanation: The phrase maqālīd al-samāwāti wa-l-arḍ (لَهُ مَقَالِيدُ السَّمَاوَاتِ وَالْأَرْضِ) (“To Him belong the keys of the heavens and the earth”) is a metaphor for God’s absolute ownership and control over all of existence. The one who holds the `maqālīd` (keys) has access to and control over all the treasures, resources, and affairs of the cosmos. This attribute is mentioned to establish God as the sole provider, who “extends provision for whom He wills and restricts it.”

Classical Exegesis (Tafsir)

In Surah Ash-Shura (42:12), this phrase is used to describe God’s absolute sovereignty. “To Him belong the keys of the heavens and the earth.” The commentators explain that this is a powerful metaphor for complete ownership and control. Just as one who holds the keys to a house has control over everything in it, God holds the “keys” to all the treasures, resources, and affairs of the entire universe. He is the ultimate treasurer and controller of all things.

Thematic Context

This connects to the theme of God as the sole provider and controller of sustenance (rizq). The verse immediately continues, “He extends provision for whom He wills and restricts it.” His holding of the “keys” is the reason why He is the only one who can give and withhold. This is a powerful argument against seeking provision from any source other than Him. It establishes His absolute economic and cosmic sovereignty.

Modern & Comparative Lens

The “key” is a universal symbol of access and control. The imagery of the “keys of the kingdom” is also found in the New Testament. The Qur’anic phrase is cosmic in its scope, encompassing not just a spiritual kingdom but the entire physical universe. It is a statement that all the laws of physics, all the resources of the planet, and all the secrets of the cosmos are under the complete and exclusive control of the one God.

Practical Reflection & Application

This verse should orient our hearts when we seek our provision and our needs. We should turn our hearts only to the One who holds all the “keys.” The practical application is to work and strive in this world, but to place our ultimate trust and reliance for the results not in our own efforts or in other people, but in the Owner of the Keys. This frees the heart from anxiety and dependence on created things.

19. Mawaddah fī l-qurbā (الْمَوَدَّةَ فِي الْقُرْبَىٰ) – Love for the near of kin

Linguistic Root & Etymology

Root: (ق ر ب) Q-R-B

• Arabic Root: ق-ر-ب
• Core Meaning: The root qāf-rā’-bā’ (ق ر ب) means to be near.
• Morphology & Derived Forms: `Al-Mawaddah` (الْمَوَدَّة) is love or affection. `Fī al-qurbā` (فِي الْقُرْبَىٰ) means “in [regard to] the near of kin.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root `Q-R-B` is common, appearing over 90 times.

Linguistic and Contextual Explanation: This phrase, al-mawaddata fī al-qurbā (إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ), is what the Prophet is told to ask for as his “reward.” `Qul lā as’alukum ʿalayhi ajran illā-l-mawaddata fī-l-qurbā` (“Say, ‘I do not ask you for it any reward except affection for the near of kin'”). Its interpretation is famously debated. The primary Sunni view is that it is an appeal to the Quraysh to honor their kinship ties with the Prophet and cease their hostility. The primary Shia view is that it is a command to all believers to love the Prophet’s family (`Ahl al-Bayt`). Both interpretations center the message on the importance of love and kinship.

Classical Exegesis (Tafsir)

This phrase is part of one of the most discussed verses in the Qur’an (42:23). The Prophet is commanded to say, “I do not ask you for it any reward except love for the near of kin.” The classical Sunni commentators have offered two main interpretations. The first is that the Prophet is asking the Quraysh, “For the sake of the kinship between me and you, do not harm me and allow me to deliver my message.” It is an appeal to their familial ties. The second interpretation is that he is asking the believers to show love and affection to his own near relatives (the Ahl al-Bayt). Shia commentators have strongly emphasized the second interpretation, seeing it as a divine command to love the Prophet’s family.

Thematic Context

This connects to the theme of the selfless nature of the prophetic mission. Like all prophets, Muhammad seeks no worldly wage for his efforts. The only “reward” he asks for is related to kinship. Whether it is interpreted as an appeal to his own tribe or as a command to love his family, the theme is that the basis of the relationship should be one of love and natural affection, not a commercial transaction. It is a deeply personal appeal.

Modern & Comparative Lens

The interpretation of this verse has been a central point of theological difference between Sunni and Shia Islam, with profound implications for the status of the Prophet’s family. Regardless of the specific interpretation, the verse highlights the importance of kinship and love as core values. It frames the prophetic message within a context of personal relationships and affections, humanizing the call to faith.

Practical Reflection & Application

This verse encourages us to value the bonds of kinship and to show love and affection to our relatives. It also inspires a deep love for the Prophet and his family. The practical application is to work on strengthening our family ties and to cultivate a sincere love for the Prophet’s kin as a sign of our love for the Prophet himself. It is a call to make our religion a matter of love, not just dry ritual.

20. Rawḍāt al-jannāt (رَوْضَاتِ الْجَنَّاتِ) – The meadows of the gardens

Linguistic Root & Etymology

Root: (ر و ض) R-W-Ḍ

• Arabic Root: ر-و-ض
• Core Meaning: The root rā’-wāw-ḍād (ر و ض) means a beautiful garden or a lush, green meadow.
• Morphology & Derived Forms: `Rawḍāt` (رَوْضَات) is the plural of `rawḍah`. `Al-Jannāt` (الْجَنَّات) is the gardens of Paradise.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root appears 3 times.

Linguistic and Contextual Explanation: This phrase, rawḍāti-l-jannāt (فِي رَوْضَاتِ الْجَنَّاتِ), describes the location of the believers in the Hereafter. The term `rawḍāt` signifies the best, most beautiful, and most pleasant parts of the gardens. It evokes an image of open, verdant meadows filled with flowers and beauty. It is a description of the highest and most delightful state of bliss.

Classical Exegesis (Tafsir)

In Surah Ash-Shura (42:22), this beautiful and specific term is used to describe the location of the believers in the Hereafter. “You will see the wrongdoers fearful of what they have earned… But those who believed and did righteous deeds will be in the meadows of the gardens.” The commentators explain that the rawḍāt are the best, most beautiful, and most pleasant parts of Paradise. The term evokes an image of open, lush, green spaces, filled with flowers and beauty. It is a description of the highest and most delightful state of bliss.

Thematic Context

This is part of the surah’s theme of the rewards for the righteous. It contrasts sharply with the state of the wrongdoers, who are in a state of fear. The believers are in a state of perfect peace and beauty. The term “meadows” adds a specific and idyllic quality to the description of Paradise, making it more tangible and appealing. It is the perfect reward for a life of faith and good deeds.

Modern & Comparative Lens

The image of the afterlife as a beautiful, idyllic garden or meadow (like the Elysian Fields in Greek mythology) is a powerful and universal archetype. It speaks to a deep human longing for a return to a primordial, natural state of peace and beauty. The Qur’anic term rawḍāt al-jannāt is a particularly lush and beautiful expression of this ideal.

Practical Reflection & Application

This verse should fill our hearts with a longing for Paradise. It gives us a beautiful and motivating image to focus on in our spiritual journey. The practical application is to strive to cultivate a “meadow” in our own hearts in this life—a space of inner peace, beauty, and remembrance of God. By beautifying our inner world with faith and good character, we hope to be granted entry into the ultimate “meadows of the gardens” in the Hereafter.

21. Rūḥan min amrinā (رُوحًا مِّنْ أَمْرِنَا) – A Spirit from Our Command

Linguistic Root & Etymology

Root: (ر و ح) R-W-Ḥ

• Arabic Root: ر-و-ح
• Core Meaning: The root rā’-wāw-ḥā’ (ر و ح) means spirit, breath, or inspiration.
• Morphology & Derived Forms: `Rūḥ` (رُوحًا) is spirit. `Min amrinā` (مِنْ أَمْرِنَا) means “from Our command.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root appears 56 times.

Linguistic and Contextual Explanation: This phrase, rūḥan min amrinā (رُوحًا مِّنْ أَمْرِنَا), describes the revelation (the Qur’an). `Wa kadhālika awḥaynā ilayka rūḥan min amrinā` (“And thus We have revealed to you a Spirit from Our command”). The revelation is called a “Spirit” because it gives spiritual life to hearts that are otherwise “dead.” Just as the human soul (`rūḥ`) gives life to the body, the divine revelation gives life to the human spirit.

Classical Exegesis (Tafsir)

In the concluding verses of Surah Ash-Shura (42:52), God addresses the Prophet Muhammad: “And thus We have revealed to you a Spirit from Our command. You did not know what is the Book or what is faith, but We have made it a light…” The commentators explain that the revelation (the Qur’an) is called a “Spirit” because it gives true, spiritual life to the dead hearts, just as the physical soul gives life to the body. It is the life-giving command of God, the source of all spiritual vitality and guidance.

Thematic Context

This connects to the surah’s opening theme of waḥy (revelation). The surah begins by stating that God sends revelation and ends by describing the profound nature of that revelation. The theme is that the Qur’an is not just a book of information; it is a life-giving spiritual force. It is the means by which a person is brought from the death of ignorance into the life of faith and knowledge.

Modern & Comparative Lens

The association of the divine word with “spirit” and “life” is a powerful concept also found in other traditions (e.g., John 6:63, “the words that I have spoken to you are spirit and life”). This verse makes this connection explicit. It portrays revelation as a direct infusion of divine, life-giving energy into the human world, which has the power to revive and transform individuals and societies.

Practical Reflection & Application

This verse should transform our relationship with the Qur’an. We should see it not as a mere text to be read, but as a “Spirit” to be imbibed. The practical application is to engage with the Qur’an with the intention of seeking spiritual life from it. We should allow its words to revive our hearts, illuminate our minds, and inspire our souls, just as a body is revived by the infusion of its spirit.

22. Ṣabara wa ghafara (صَبَرَ وَغَفَرَ) – He was patient and forgave

Linguistic Root & Etymology

Roots: (ص ب ر) Ṣ-B-R and (غ ف ر) GH-F-R

• Core Meaning: `Ṣabara` (صَبَرَ) means he was patient. `Wa ghafara` (وَغَفَرَ) means and he forgave.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah.

Linguistic and Contextual Explanation: This phrase, wa la-man ṣabara wa ghafara (وَلَمَن صَبَرَ وَغَفَرَ), describes a person of the highest moral character. It combines two powerful virtues: `ṣabr` (patience and endurance in the face of harm) and `maghfirah` (forgiveness of the one who caused the harm). This combination is then described as `min ʿazmi-l-umūr` (“of the matters of great resolve”), indicating that this is not an act of weakness but of supreme spiritual strength.

Classical Exegesis (Tafsir)

This phrase in Surah Ash-Shura (42:43) is the culmination of the surah’s ethical teachings on dealing with harm. “And whoever is patient and forgives – indeed, that is of the matters of great resolve.” The commentators explain that this combines two difficult but powerful virtues. Patience (ṣabr) is to endure the harm without complaining or becoming emotional. Forgiveness (ghafara) is the next, higher step of pardoning the wrongdoer. The combination of these two is presented as the hallmark of a person of the highest spiritual strength.

Thematic Context

This connects to the theme of the high moral character of the believers. The surah provides a complete ethical system: it allows for just retribution, but it praises and encourages the higher path of patient forgiveness. This balanced approach is a hallmark of Islamic ethics. The verse demonstrates that true strength is not in the ability to retaliate, but in the ability to patiently forgive.

Modern & Comparative Lens

The virtues of patience and forgiveness are universally acclaimed. This verse is notable for explicitly linking them together and defining them as a matter of “great resolve” (ʿazm al-umūr). It frames these seemingly “soft” virtues as acts of immense power and determination. This is a profound insight into the moral psychology of forgiveness, which requires a firm and courageous will.

Practical Reflection & Application

This verse gives us a clear spiritual goal to aspire to in our personal conflicts. When we are hurt, we should first strive for patience, which is to control our immediate, angry reaction. Then, we should strive for the higher station of forgiveness, which is to let go of the grudge and to pardon the offender. This two-step process is a practical roadmap for achieving one of the highest and most rewarding of all virtues.

23. Ṣabbārin shakūr (صَبَّارٍ شَكُورٍ) – Patient, grateful

Linguistic Root & Etymology

Roots: (ص ب ر) Ṣ-B-R and (ش ك ر) SH-K-R

• Core Meaning: `Ṣabr` is patience. `Shukr` is gratitude.
• Morphology & Derived Forms: `Ṣabbār` (صَبَّار) and `Shakūr` (شَكُور) are both intensive forms (`faʿʿāl` and `faʿūl`), signifying one who is exceedingly patient and exceedingly grateful.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. This specific pairing appears 4 times in the Qur’an.

Linguistic and Contextual Explanation: This pair of intensive adjectives, ṣabbārin shakūr (صَبَّارٍ شَكُورٍ), describes the ideal believer who is able to see the signs of God in all circumstances. They are `ṣabbār` (supremely patient) in times of hardship, and `shakūr` (supremely grateful) in times of ease. This balanced character, which finds a way to connect to God in both adversity and prosperity, is what opens the heart to perceive the divine wisdom in the signs of the universe.

Classical Exegesis (Tafsir)

In Surah Ash-Shura (42:33), after mentioning the signs of the ships on the sea, the surah concludes, “Indeed, in that are signs for everyone who is exceedingly patient and grateful.” The commentators explain that only a person with these two qualities can truly see and benefit from the signs of God. The ṣabbār is the one who is patient in adversity, and the shakūr is the one who is grateful in prosperity. This balanced character, which remains steadfast in all conditions, is what opens the heart to seeing the wisdom and mercy of God in all of His creation and decrees.

Thematic Context

This connects to the theme of the receptive heart. The surah is filled with divine signs, but it makes it clear that not everyone benefits from them. This verse defines the two key qualities of the receptive soul: patience and gratitude. These two virtues are presented as the two eyes with which a believer sees the world, allowing them to find a lesson and a connection to God in every situation, whether good or bad.

Modern & Comparative Lens

The pairing of patience and gratitude is a cornerstone of Islamic spirituality and is considered to encompass the entirety of faith. Modern positive psychology has also identified gratitude as a key factor in human well-being. The Islamic concept is a comprehensive one, pairing gratitude for the good with an equally important virtue: patience in the face of the bad. This creates a resilient and balanced personality that is not easily shaken by the fluctuations of life.

Practical Reflection & Application

This verse gives us a clear goal for our character development. We should strive to be a person who is “ṣabbār” and “shakūr.” The practical application is to consciously practice patience when things go wrong, and to consciously practice gratitude when things go right. By cultivating these two qualities, we will not only improve our own well-being but will also open our hearts to see the signs of God that are all around us.

24. Shūrā (شُورَىٰ) – Consultation

Linguistic Root & Etymology

Root: (ش و ر) SH-W-R

• Arabic Root: ش-و-ر
• Core Meaning: The root shīn-wāw-rā’ (ش و ر) means to extract honey from a hive, or to display something for examination.
• Morphology & Derived Forms: From this comes the meaning of `shūrā` (شُورَىٰ), which is to extract and examine opinions from a group to find the best one.
• Extended Semantic Range: `Amruhum shūrā baynahum` (أَمْرُهُمْ شُورَىٰ بَيْنَهُمْ) means “their affair is [a matter of] mutual consultation among them.”
• Occurrences in the Surah and in the whole Quran: This phrase gives the surah its name and appears once here. The root appears 4 times.

Linguistic and Contextual Explanation: This phrase, amruhum shūrā baynahum (أَمْرُهُمْ شُورَىٰ بَيْنَهُمْ), is a defining characteristic of the ideal believing community. It describes a society where collective affairs are decided not by a single autocrat, but through `shūrā`—mutual consultation. The beautiful etymology of “extracting honey” suggests that consultation is a process of gathering the sweet and beneficial wisdom from the diverse perspectives within the community.

Classical Exegesis (Tafsir)

This phrase gives the surah its name and is presented as a defining characteristic of the believing community (42:38): “…and their affair is a matter of consultation (shūrā) among them.” The commentators see this as a command and a praise. It is a fundamental principle that in their collective affairs, believers should make decisions through mutual and inclusive consultation rather than through autocratic decree. The Prophet himself was commanded to consult his companions, and this verse establishes it as a defining feature of his followers.

Thematic Context

The principle of shūrā is a key theme of the surah, placed alongside other foundational pillars of the community like prayer and charity. This indicates its immense importance. The theme is that a just and healthy community is one that is based on collective participation and shared responsibility. Shūrā is the mechanism that ensures justice, prevents tyranny, and fosters unity and cohesion within the community.

Modern & Comparative Lens

This verse is the foundational Qur’anic text for Islamic democracy and constitutionalism. It is seen by a vast majority of modern Islamic thinkers as a clear divine mandate for a consultative and participatory form of governance, standing in direct opposition to dictatorship and absolutism. The exact mechanisms of shūrā in a modern state are a subject of ongoing discussion, but the core principle of governance through consultation is a matter of consensus.

Practical Reflection & Application

The principle of shūrā should be applied at all levels of our lives. In marriage, spouses should consult each other. In families, parents should consult their children on relevant matters. In our mosques, communities, and workplaces, we should foster a culture of consultation and inclusive decision-making. It is a call to value the opinions of others and to believe that collective wisdom is superior to individual opinion.

25. Shurakāʾ (شُرَكَاء) – Partners

Linguistic Root & Etymology

Root: (ش ر ك) SH-R-K

• Arabic Root: ش-ر-ك
• Core Meaning: The root shīn-rā’-kāf (ش ر ك) means to be a partner or an associate.
• Morphology & Derived Forms: `Shurakā’` (شُرَكَاء) is the plural of `sharīk`. It is from the same root as `shirk`, the sin of associating “partners” with God.
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. The root is very common.

Linguistic and Contextual Explanation: The word shurakā’ (شُرَكَاءُ) is used in a rhetorical question to the polytheists: `am lahum shurakā’u sharaʿū lahum mina-d-dīni mā lam ya’dhan bihī-llāh` (“Or have they partners who have ordained for them a religion to which Allah has not consented?”). The “partners” are their idols or leaders who have legislated a false religion, thus usurping God’s exclusive right to legislate (`sharīʿah`).

Classical Exegesis (Tafsir)

In Surah Ash-Shura (42:21), the surah asks a rhetorical question about the polytheists: “Or have they partners (shurakāʾ) who have ordained for them a religion to which Allah has not consented?” The commentators explain that this is a sharp critique of the source of their religious practices. Since their beliefs and rituals did not come from God, they must have come from their self-appointed “partners”—their idols, their leaders, or the devils—who have legislated a false religion for them. This challenges the very legitimacy of their entire way of life.

Thematic Context

This connects to the core theme of God as the sole legislator. The surah argues that only God has the right to ordain a religion. The act of the “partners” in legislating a religion is a direct usurpation of this divine prerogative. This is a central argument against all forms of religious innovation and human-made religion. True religion can only come from the one true God.

Modern & Comparative Lens

This verse is a powerful critique of any authority that attempts to usurp the role of divine legislator. In a modern context, this can be seen as a critique of totalitarian ideologies that seek to create a complete “religion” or way of life for their people, dictating all aspects of belief and practice. The verse asserts that the ultimate source of law and morality must be transcendent, not man-made.

Practical Reflection & Application

This verse is a call to ensure that our own religious practices are based on the authentic sources of the religion (the Qur’an and Sunnah), not on cultural traditions or innovations that have no divine sanction. The practical application is to be discerning in our religious practice, always asking, “What is the evidence for this from the religion ordained by God?” This protects us from following the ways legislated by false “partners.”

26. Ṣirāṭin mustaqīm (صِرَاطٍ مُّسْتَقِيمٍ) – A Straight Path

Linguistic Root & Etymology

Root: (ق و م) Q-W-M

• Arabic Root: ق-و-م
• Core Meaning: The root qāf-wāw-mīm (ق و م) means to stand, to be straight, or to be upright.
• Morphology & Derived Forms: `Ṣirāṭ` (صِرَاط) is a clear, wide path. `Mustaqīm` (مُسْتَقِيم) is the active participle of the Form X verb `istaqāma`, meaning that which is straight and direct.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. It is a central concept in the Qur’an, most famously in Surah Al-Fatiha.

Linguistic and Contextual Explanation: This phrase, ṣirāṭin mustaqīm (إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ), describes the destination of the divine guidance. `Wa innaka la-tahdī ilā ṣirāṭin mustaqīm` (“And indeed, [O Muhammad], you guide to a Straight Path”). This is not just any path, but the one path that is perfectly straight, direct, and upright, leading without deviation to the final goal. The surah defines this path as `ṣirāṭi-llāh` (“the path of Allah”).

Classical Exegesis (Tafsir)

The final verses of Surah Ash-Shura (42:52-53) declare that the revelation sent to the Prophet is a light by which “You guide to a straight path (ṣirāṭin mustaqīm) – the path of Allah, to whom belongs whatever is in the heavens and whatever is on the earth.” The commentators explain that this is the ultimate purpose of the revelation. It is a divine roadmap that guides humanity to the one correct and direct path that leads to God. This path is defined as the path of God Himself, the path of submission to the owner of all existence.

Thematic Context

This concludes the surah’s central theme of revelation and guidance. The surah begins by stating that God sends revelation, and it ends by defining the purpose of that revelation: to guide to the Straight Path. This provides a beautiful and complete closure to the surah’s message. The path is not a human invention; it is the path of God Himself, the path that is in harmony with the order of the entire cosmos.

Modern & Comparative Lens

The metaphor of a “Straight Path” or “The Way” is a universal symbol for a righteous and purposeful life. The Islamic concept of the ṣirāṭin mustaqīm is characterized by its clarity, its divine origin, and its comprehensiveness, covering all aspects of human life. It is the path of balance, avoiding all extremes. The surah’s conclusion is a confident declaration that this path has been made clear through the revelation.

Practical Reflection & Application

This verse should fill us with gratitude for the gift of guidance. We have been given the map to the “Straight Path.” The practical application is to strive to walk this path in our daily lives. This means making our choices in accordance with the guidance of the Qur’an and the example of the Prophet, with the confidence that this is the most direct and secure route to our final destination: the pleasure of our Lord.

27. Umm al-Qurā (أُمَّ الْقُرَىٰ) – The Mother of Cities

Linguistic Root & Etymology

Root: (ق ر ي) Q-R-Y

• Arabic Root: ق-ر-ي
• Core Meaning: The root qāf-rā’-yā’ (ق ر ي) means a village, town, or city.
• Morphology & Derived Forms: `Umm` (أُمّ) is “mother.” `Al-Qurā` (الْقُرَىٰ) is the plural of `qaryah`.
• Occurrences in the Surah and in the whole Quran: The term appears once in this surah and once in Surah Al-An’am.

Linguistic and Contextual Explanation: The title Umm al-Qurā (أُمَّ الْقُرَىٰ) is a name for Mecca. The Prophet’s mission is to `tundhira Umm al-Qurā wa man ḥawlahā` (“warn the Mother of Cities and those around it”). Mecca is the “Mother” because it was the religious and cultural center of Arabia, containing the ancient Kaaba. The guidance begins at the heartland and is destined to spread to the peripheries (“those around it”).

Classical Exegesis (Tafsir)

In Surah Ash-Shura (42:7), this term is used to refer to the city of Mecca. The Prophet’s mission is defined as being “to warn the Mother of Cities and those around it.” The commentators explain that Mecca was called the “Mother of Cities” because it was the religious and cultural center of the Arabian Peninsula, containing the Kaaba, the ancient house of monotheism. The guidance had to begin at the center before spreading to the peripheries.

Thematic Context

This connects to the theme of the universality of the divine message. While the Qur’an is a guidance for all of humanity, its revelation had a specific historical and geographical starting point. The surah affirms that the warning is not just for Mecca but also for “those around it,” which is understood to mean the rest of the world. The Prophet’s mission is both local in its origin and global in its scope.

Modern & Comparative Lens

The concept of a “sacred center” or an axis mundi is a feature of many religious worldviews. Mecca, as the “Mother of Cities,” is the geographical and spiritual center of the Islamic world, the direction to which all Muslims pray. This verse grounds the universal message of Islam in this sacred center, from which it is meant to radiate out to all corners of the globe.

Practical Reflection & Application

This verse can remind us of the central importance of the Kaaba and Mecca in our faith. It is our spiritual center, the direction of our unity. The practical application is to cultivate a connection with this “Mother of Cities” through our daily prayers, and to aspire to visit it for Hajj or Umrah if we are able, to connect with the historical roots and the global heart of our community.

28. Waḥy (وَحْي) – Revelation

Linguistic Root & Etymology

Root: (و ح ي) W-Ḥ-Y

• Arabic Root: و-ح-ي
• Core Meaning: The root wāw-ḥā’-yā’ (و ح ي) means to communicate swiftly and secretly.
• Morphology & Derived Forms: `Waḥy` (وَحْي) is the verbal noun, divine inspiration or revelation.
• Occurrences in the Surah and in the whole Quran: The root appears multiple times in this surah. The root is common.

Linguistic and Contextual Explanation: The concept of waḥy (وَحْيٌ) is the central theme of the surah. The surah opens `kadhālika yūḥī ilayk` (“Thus does He reveal to you…”) and concludes by detailing the three modes of `waḥy`: direct inspiration, from behind a barrier, or through an angelic messenger. `Waḥy` is presented as the exclusive means by which God communicates His guidance to humanity, the life-giving “Spirit” (`rūḥ`) from His command.

Classical Exegesis (Tafsir)

The concept of waḥy is the opening and closing theme of Surah Ash-Shura. The surah begins, “Thus has it been revealed to you (yūḥā ilayka)…” (42:3), and it ends by detailing the three ways in which this divine communication can occur (42:51): “And it is not for any human being that Allah should speak to him except by revelation (waḥyan), or from behind a barrier, or by sending a messenger…” The commentators explain that waḥy is the foundation of all prophecy and the only source of certain knowledge about the unseen.

Thematic Context

The unity of revelation is the central theme of the surah. The surah argues that the waḥy sent to Muhammad is the same essential waḥy sent to all the prophets before him. The surah is a sustained discourse on the source, nature, and purpose of this divine communication. It is the life-giving “Spirit” (rūḥ) from God that brings humanity out of darkness into light.

Modern & Comparative Lens

The nature of “revelation” is a key topic in theology and the philosophy of religion. The Qur’anic description of waḥy is precise. It is a real communication from a transcendent source, not a product of the prophet’s own subconscious or “poetic genius.” The final verse of the surah provides a clear “epistemology of revelation,” outlining the different forms this communication can take, from direct inspiration into the heart to the verbal message delivered by an angel.

Practical Reflection & Application

This verse should instill in us a profound reverence for the Qur’an. It is the product of waḥy, a direct communication from our Creator. The practical application is to treat the Qur’an with the respect and seriousness it deserves. We should approach it as a living message sent to us, listening to it with the intention of receiving guidance and allowing it to shape our understanding of ourselves and the world.

29. Wakīl (الْوَكِيل) – The Disposer of Affairs

Linguistic Root & Etymology

Root: (و ك ل) W-K-L

• Arabic Root: و-ك-ل
• Core Meaning: The root wāw-kāf-lām (و ك ل) means to entrust or delegate an affair to another.
• Morphology & Derived Forms: A `Wakīl` (وَكِيل) is one who is entrusted with managing affairs; a guardian, trustee, or disposer of affairs.
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. `Al-Wakīl` is one of God’s names, appearing 14 times.

Linguistic and Contextual Explanation: The word wakīl (بِوَكِيلٍ) is used to define the limits of the Prophet’s role. `Wa mā anta ʿalayhim bi-wakīl` (“and you are not over them a disposer of affairs”). His job is only to deliver the message. He is not the `wakīl` responsible for compelling their belief or managing their ultimate fate. That role belongs to God alone, who is the true `Wakīl` over all things.

Classical Exegesis (Tafsir)

In Surah Ash-Shura (42:6), after stating that God is the observer over those who take protectors besides Him, the Prophet is told, “and you are not over them a disposer of affairs (bi-wakīl).” The commentators explain that this is a clarification of the Prophet’s role. His duty is only to deliver the message clearly. He is not a “wakīl” in the sense that he is not responsible for forcing them to believe or for managing their ultimate fate. Their affair is with God, who is the true Wakīl.

Thematic Context

This connects to the theme of the limits of prophetic responsibility and the reality of human free will. The surah makes it clear that guidance is from God, and the Prophet is only a warner and a bringer of good tidings. This relieves the Prophet of the burden of his people’s disbelief and places the responsibility squarely on their own shoulders. God is the ultimate guardian and disposer of all affairs.

Modern & Comparative Lens

This principle is a powerful antidote to religious coercion. It establishes that the role of a religious guide is to educate and inspire, not to compel. The ultimate decision to believe or disbelieve lies with the individual, and their relationship is directly with God, the ultimate Wakīl. This verse provides a clear Qur’anic basis for the principle of “no compulsion in religion.”

Practical Reflection & Application

This verse is a crucial guide for anyone engaged in daʿwah or sharing their faith. Our duty is to convey the message in the best way we can. We are not a “wakīl” over anyone; we cannot force their hearts to change. The practical application is to deliver our message with wisdom and sincerity, and then to entrust the results to God, without feeling personally responsible for others’ choices. This frees us from frustration and allows us to focus on our own duty.

30. Yaʿfū ʿan al-sayyiʾāt (يَعْفُو عَنِ السَّيِّئَاتِ) – He pardons the evil deeds

Linguistic Root & Etymology

Root: (ع ف و) ʿ-F-W

• Arabic Root: ع-ف-و
• Core Meaning: The root ʿayn-fā’-wāw (ع ف و) means to pardon, to efface, or to overlook.
• Morphology & Derived Forms: `Yaʿfū` (وَيَعْفُو) is an imperfect verb. `ʿAfw` is pardon. `Al-ʿAfuww` (The Pardoner) is one of God’s names.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root appears 35 times.

Linguistic and Contextual Explanation: This phrase, wa huwa-lladhī yaqbalu-t-tawbata ʿan ʿibādihī wa yaʿfū ʿani-s-sayyi’āt (وَهُوَ الَّذِي يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَعْفُو عَنِ السَّيِّئَاتِ), describes God’s mercy. He not only “accepts repentance,” but He also “pardons the evil deeds.” `ʿAfw` (pardoning) is often considered a higher level of grace than `maghfirah` (forgiveness), as it implies a complete effacement of the sin from one’s record, as if it never happened.

Classical Exegesis (Tafsir)

In Surah Ash-Shura (42:25), God is described as the one who “accepts repentance from His servants and pardons evil deeds.” The commentators explain that this attribute of ʿafw (pardoning) is a key aspect of His mercy. It means that when a servant repents, God not only forgives the sin but can completely efface it from their record, as if it never happened. This is a higher level of grace than simple forgiveness (maghfirah), which means to “cover” the sin.

Thematic Context

This connects to the surah’s theme of God’s immense mercy and His readiness to accept the return of His servants. The surah is a call to repentance, and this verse provides a powerful incentive. It shows that God’s response to sincere repentance is not just a grudging acceptance, but a generous and complete pardoning that wipes the slate clean. It is a message of ultimate hope for the sinner.

Modern & Comparative Lens

The concept of a divine “pardon” that completely effaces the sin is a profound expression of divine grace. It speaks to the possibility of a true new beginning, where one is not perpetually haunted by the mistakes of the past. This is a powerful therapeutic and spiritual concept, allowing for genuine transformation and freedom from the burden of past wrongs.

Practical Reflection & Application

This verse should fill us with hope and encourage us to never stop seeking God’s pardon. It is a reminder that no matter how dark our past, the light of God’s ʿafw can erase it completely. The practical application is to make the prayer for pardon a regular part of our supplications, especially using the prophetic prayer, “Allāhumma innaka ʿafuwwun tuḥibbu l-ʿafwa fa-ʿfu ʿannī” (O Allah, You are the Pardoner, You love to pardon, so pardon me).

31. Yanẓurūna min ṭarfin khafiyy (يَنظُرُونَ مِن طَرْفٍ خَفِيٍّ) – Gazing with a subdued glance

Linguistic Root & Etymology

Root: (خ ف ي) KH-F-Y

• Arabic Root: خ-ف-ي
• Core Meaning: The root khā’-fā’-yā’ (خ ف ي) means to be hidden, secret, or subdued.
• Morphology & Derived Forms: `Yanẓurūn` (يَنظُرُون) is “they are gazing.” `Ṭarf` (طَرْف) is a glance. `Khafiyy` (خَفِيّ) is a hidden or subdued glance.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root appears 30 times.

Linguistic and Contextual Explanation: This phrase, yanẓurūna min ṭarfin khafiyy (يَنظُرُونَ مِن طَرْفٍ خَفِيٍّ), is a poignant description of the wrongdoers as they are presented to the Fire. They gaze at it with a `ṭarfin khafiyy`—a “subdued/hidden glance.” This signifies their state of utter humiliation and terror. They cannot bear to look at their fate directly, so they steal furtive, fearful glances from the corner of their eyes.

Classical Exegesis (Tafsir)

This is a powerful and poignant description of the state of the wrongdoers as they are brought before the Fire in Surah Ash-Shura (42:45). “And you will see them being exposed to it, humbled from disgrace, gazing with a subdued glance.” The commentators explain that they will be so overwhelmed by humiliation and terror that they will not be able to look at the Fire directly. They will steal quick, furtive, and fearful glances, unable to process the full horror of their new reality. It is the look of the utterly defeated and humiliated soul.

Thematic Context

This is part of the surah’s vivid depiction of the psychological state of the inhabitants of Hell. It connects to the theme of the complete inversion of their worldly arrogance. The arrogant people who used to look at the believers with contempt are now unable to even lift their gaze properly. This subtle, psychological detail adds a profound layer of realism and pathos to the scene of judgment.

Modern & Comparative Lens

Body language is a powerful indicator of a person’s inner state. A “subdued glance” from the corner of the eye is a universal sign of shame, fear, and submission. The Qur’an uses this subtle detail of non-verbal communication to convey the absolute psychological collapse of the arrogant on the Day of Judgment. It is a masterstroke of literary and psychological description.

Practical Reflection & Application

This verse should serve as a powerful deterrent from the path of arrogance. It paints a vivid picture of the ultimate state of humiliation. The practical application is to cultivate a gaze of humility and modesty in this life. We should lower our gaze from what is forbidden and look at others with kindness and respect, so that on that Day, we may be among those who can look upon the face of their Lord with joy, not among those who gaze at the Fire with a subdued and fearful glance.

32. Yastaḥībūna (يَسْتَجِيبُونَ) – They respond

Linguistic Root & Etymology

Root: (ج و ب) J-W-B

• Arabic Root: ج-و-ب
• Core Meaning: The root jīm-wāw-bā’ (ج و ب) means to answer or to respond.
• Morphology & Derived Forms: `Yastajībūn` (يَسْتَجِيبُون) is the plural imperfect of the Form X verb `istajāba`, “to respond to a call.”
• Occurrences in the Surah and in the whole Quran: The verb appears twice in this surah. The root appears 43 times.

Linguistic and Contextual Explanation: The verb yastajībūna (الَّذِينَ يَسْتَجِيبُونَ) is a defining characteristic of the believers. `Wa-lladhīna-stajābū li-rabbihim…` (“And those who have responded to their Lord…”). Their faith is not passive, but an active `istijābah` (response) to the divine call. The surah also states that God Himself `yastajību` (responds) to those who believe and do good, highlighting the reciprocal, call-and-response nature of the relationship.

Classical Exegesis (Tafsir)

Surah Ash-Shura uses this verb to describe the believers. One of their defining qualities is that they “respond to their Lord” (istajābū li-rabbihim) (42:38). Their faith is not passive; it is an active and responsive engagement with the divine call. In contrast, God challenges the disbelievers on the Day of Judgment that they will have no escape and no one to “respond” to their cries for help (42:47). Furthermore, the surah emphasizes that God is the one who “responds (yastajīb) to those who believe and do righteous deeds” (42:26).

Thematic Context

The theme of “response” is central to the surah’s depiction of the relationship between God and humanity. The entire religious life is a dynamic of divine call and human response. The surah is God’s call, and the believer is the one who responds affirmatively. The Hereafter is the place where God responds to the deeds of His servants. This theme highlights the interactive and reciprocal nature of faith.

Modern & Comparative Lens

The “call and response” dynamic is a fundamental pattern in communication and in many forms of art, especially music. The surah frames the entire spiritual journey in these terms. It is not a monologue but a dialogue. This resonates with modern relational theologies that emphasize the personal and interactive nature of the divine-human encounter.

Practical Reflection & Application

This verse encourages us to be “responsive” servants of God. This means listening attentively to His call in the Qur’an and responding with obedience. It also means calling upon Him in prayer with the confidence that He is the one who “responds.” The practical application is to live a life of active engagement with our faith, constantly listening for and responding to the guidance of our Lord.

33. Yatafaṭṭarna (يَتَفَطَّرْنَ) – They are almost torn apart

Linguistic Root & Etymology

Root: (ف ط ر) F-Ṭ-R

• Arabic Root: ف-ط-ر
• Core Meaning: The root fā’-ṭā’-rā’ (ف ط ر) means to split, cleave, or originate. `Al-Fāṭir` (The Originator) is one of God’s names.
• Morphology & Derived Forms: `Yatafaṭṭarna` (يَتَفَطَّرْنَ) is an intensive Form V verb, meaning to be split asunder or to be on the verge of bursting.
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. The root appears 20 times.

Linguistic and Contextual Explanation: This powerful verb, yatafaṭṭarna (يَكَادُ السَّمَاوَاتُ يَتَفَطَّرْنَ), describes the state of the heavens. “The heavens are almost torn apart from above them…” This is an image of the immense awe and reverence of the celestial realm for the majesty of God. The heavens themselves are so overwhelmed by the glory of God above them that they are on the verge of splitting open. This cosmic reverence is contrasted with the casual arrogance of the polytheists on earth.

Classical Exegesis (Tafsir)

In Surah Ash-Shura (42:5), this powerful verb describes the state of the heavens. “The heavens are almost torn apart from above them…” The commentators explain that this is an expression of the immense awe and majesty of God. The heavens, in their vastness and might, are in such a state of reverence and fear of the glory of God above them that they are on the verge of splitting asunder. This is used to highlight the foolishness and gravity of the sin of the polytheists on earth, who casually associate partners with a being of such terrifying majesty.

Thematic Context

This connects to the theme of the cosmic scale of Tawḥīd. The surah argues that the entire universe is in a state of submission and awe before its Creator. The inanimate heavens are more cognizant of God’s greatness than the arrogant disbelievers on earth. This image serves as a powerful rebuke, contrasting the reverence of the macrocosm with the irreverence of the human microcosm.

Modern & Comparative Lens

This is a powerful example of what is known as the “pathetic fallacy” in literature, where inanimate objects are given human emotions. However, in the Qur’anic worldview, this is not a literary device but a statement of reality. All of creation has a form of consciousness and is in a state of worship. The image of the heavens nearly bursting from awe is a profound attempt to describe the indescribable majesty of the Creator in a way that evokes a visceral response in the reader.

Practical Reflection & Application

This verse should inspire in us a profound sense of awe (khashyah) for our Lord. If the mighty heavens are in this state, how much more should our small, fragile hearts be filled with reverence? The practical application is to cultivate a state of awe in our worship, to reflect on the greatness of God, and to be humbled by the realization that the entire cosmos shares in this state of reverential submission.

34. Yawm al-Jamʿ (يَوْمِ الْجَمْعِ) – The Day of Gathering

Linguistic Root & Etymology

Root: (ج م ع) J-M-ʿ

• Arabic Root: ج-م-ع
• Core Meaning: The root jīm-mīm-ʿayn (ج م ع) means to gather or to assemble.
• Morphology & Derived Forms: `Yawm` (يَوْم) is “Day.” `Al-Jamʿ` (الْجَمْع) is the verbal noun, “the Gathering.”
• Occurrences in the Surah and in the whole Quran: The name appears once in this surah. The concept is central to the Qur’an.

Linguistic and Contextual Explanation: This name for the Day of Judgment, Yawm al-Jamʿ (يَوْمِ الْجَمْعِ) (“The Day of Gathering”), emphasizes its comprehensive nature. It is the day God will `jamʿ` (gather) all of humanity, from the first to the last, in one place for the final judgment. The purpose of this universal assembly is for the final `farq` (separation) into the two parties of Paradise and Hell.

Classical Exegesis (Tafsir)

This is a primary name for the Day of Judgment used in Surah Ash-Shura (42:7). The Prophet’s mission is defined as warning the people of this “Day of Gathering, about which there is no doubt.” The commentators explain that it is so named because on this day, God will gather all of creation, from the first to the last, in one place for the final judgment. It emphasizes the comprehensiveness and universality of the event. No one will be left out.

Thematic Context

This connects to the theme of ultimate accountability. The surah emphasizes that all disputes will be settled, and this requires a universal gathering where all parties are present. The “Day of Gathering” is the necessary prelude to the “Day of Decision,” where humanity will be sorted into the two final parties. The name itself is a proof against those who believe they will simply turn to dust and not be held accountable.

Modern & Comparative Lens

The concept of a final, universal assembly of all humanity is a powerful image of collective destiny. It asserts that human history is not a series of disconnected events but is a single, unified story that will have a final, collective reckoning. This provides a powerful basis for a sense of shared human responsibility.

Practical Reflection & Application

Reflecting on the “Day of Gathering” should motivate us to prepare for that great assembly. We should think about the state in which we would like to be gathered and the company we would like to be gathered with. The practical application is to live a life of integrity and righteousness, knowing that we will one day stand together with all of humanity before our Lord to account for our lives.

35. Yazid lahu fīhā ḥusnan (يَزِدْ لَهُ فِيهَا حُسْنًا) – We add for him beauty in it

Linguistic Root & Etymology

Root: (ح س ن) Ḥ-S-N

• Arabic Root: ح-س-ن
• Core Meaning: The root ḥā’-sīn-nūn (ح س ن) means to be good or beautiful.
• Morphology & Derived Forms: `Yazid` (يَزِدْ) means “He adds.” `Ḥusnan` (حُسْنًا) is beauty or goodness.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root `Ḥ-S-N` is very common.

Linguistic and Contextual Explanation: This phrase, nazid lahu fīhā ḥusnā (نَّزِدْ لَهُ فِيهَا حُسْنًا), describes God’s grace in rewarding good deeds. `Wa man yaqtarif ḥasanatan, nazid lahu fīhā ḥusnā` (“And whoever performs a good deed, We will add for him beauty in it”). This means God does not just give a one-to-one reward, but He “adds beauty” to the good deed by multiplying its reward, making it a source of joy for the doer, and making it a catalyst for even more good.

Classical Exegesis (Tafsir)

In Surah Ash-Shura (42:23), a principle of divine grace is stated: “And whoever performs a good deed (yaqtarif ḥasanatan), We will add for him beauty in it.” The commentators explain that this is a promise of God’s abundant reward. When a person does a good deed, God does not just reward it with its equivalent, but He increases it in multiple ways. He adds to its value, makes it a source of joy and beauty for the person, and makes it lead to even more good deeds. The “beauty” is the light (nūr) and acceptance that God places in the deed.

Thematic Context

This connects to the theme of God’s grace and generosity (faḍl). The surah emphasizes that the relationship with God is not a cold, strict accounting. His mercy and generosity are boundless. This verse is a powerful incentive to do good, promising that any small effort from our side will be met with a beautiful and multiplied reward from His side. It is a message of profound encouragement.

Modern & Comparative Lens

This principle resonates with the idea of “compounding returns” or positive feedback loops. A good deed, when done with sincerity, does not just have a linear effect but can create a “beautiful” ripple effect, both in the world and in the character of the doer. The verse gives this principle a divine dimension: it is God Himself who “adds the beauty” and ensures the compounding of the good.

Practical Reflection & Application

This verse should fill us with eagerness to perform good deeds, no matter how small they may seem. We should trust that any act of kindness, any word of remembrance, any prayer we offer will be taken by God and made more “beautiful” than it was. The practical application is to be constant in doing good, with the joyful confidence that we are dealing with a Lord who is infinitely generous and will multiply the beauty of our efforts.

36. Zālimīn (الظَّالِمِين) – The Wrongdoers

Linguistic Root & Etymology

Root: (ظ ل م) Ẓ-L-M

• Arabic Root: ظ-ل-م
• Core Meaning: The root ẓā’-lām-mīm (ظ ل م) means darkness, which is a metaphor for injustice or wrongdoing.
• Morphology & Derived Forms: `Ẓulm` (ظُلْم) is wrongdoing. `Aẓ-Ẓālimīn` (الظَّالِمِين) is the plural of the active participle `ẓālim` (wrongdoer).
• Occurrences in the Surah and in the whole Quran: The word appears multiple times in this surah. The root is very common, appearing over 300 times.

Linguistic and Contextual Explanation: The term aẓ-ẓālimīn (الظَّالِمِينَ) is used to describe the disbelievers and oppressors. Their fundamental `ẓulm` (wrongdoing) is `shirk` (polytheism), which is `ẓulmun ʿaẓīm` (“a great wrongdoing”) because it gives the right of the Creator to the creation. This primary injustice then manifests as `ẓulm` towards others. The surah makes it clear that the `ẓālimīn` will have a painful punishment and no protector on the Day of Judgment.

Classical Exegesis (Tafsir)

This term is used frequently in Surah Ash-Shura to refer to the polytheists and oppressors. It is stated that they will have a “painful punishment” (42:21) and that on the Day of Judgment, they will have “no close friend or intercessor” (42:18). The commentators explain that their primary act of ẓulm (wrongdoing) is shirk (polytheism), which is described as the “greatest wrongdoing” because it is an injustice against the Creator Himself. This primary injustice then leads to all other forms of injustice against creation.

Thematic Context

The surah is structured around the contrast between the believers and the ẓālimīn. The theme is that injustice is the defining characteristic of the path of disbelief, while justice is the hallmark of the path of faith. The surah makes it clear that this wrongdoing will not go unpunished; divine justice will be perfectly served, and the wrongdoers will have no one to help them on that Day.

Modern & Comparative Lens

The Qur’anic concept of ẓulm is a comprehensive one. It is not just about social or political injustice; it begins with a theological injustice—the act of giving the rights of the Creator to created beings. This provides a powerful framework for understanding the root causes of worldly corruption. The surah argues that when a society’s relationship with God is based on injustice (shirk), it will inevitably lead to injustice in the relationships between people.

Practical Reflection & Application

This verse is a solemn warning to avoid all forms of ẓulm, both against our Creator and against His creation. The practical application is to be scrupulously just in all our dealings. We must give God His due right of exclusive worship, and we must give all of creation—people, animals, and the environment—their due rights. It is a call to be an agent of light and justice, not darkness and wrongdoing.