Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah At-Takwir

1. Aḥḍarat (أَحْضَرَتْ) – It has brought forth

Linguistic Root & Etymology

The root is Ḥ-Ḍ-R (ح-ض-ر), which means to be present. The verb aḥḍarat (Form IV) means to make something present or to bring it forth.

Classical Exegesis (Tafsir)

In Surah At-Takwir (81:14), this is the concluding statement of the first half of the surah. After the long and dramatic list of the twelve cosmic and earthly signs of the Final Day, the verse says, “A soul will [then] know what it has brought forth.” The commentators explain that this is the moment of ultimate self-knowledge and accountability. After the entire universe has been overturned, every individual soul will be made to see the full and complete record of the deeds—both good and bad—that it has “brought forth” from its worldly life. It is the moment of the ultimate presentation of one’s life’s work.

Thematic Context

This connects to the central theme of the surah: the absolute certainty and the awesome reality of the Day of Judgment. The first half of the surah is a sustained and powerful build-up of suspense. This verse is the dramatic payoff. The theme is that the entire, magnificent and terrifying upheaval of the cosmos has a single, personal purpose: for every soul to come face to face with the reality of “what it has brought forth.”

Modern & Comparative Lens

The concept of a final “life review” is a powerful eschatological and psychological archetype. This verse is a concise and a powerful Qur’anic expression of this. It is a statement that on that Day, we will not be judged by an external record alone; we will have a direct and an unmediated knowledge of our own life’s work. It is the moment of ultimate and inescapable self-awareness.

Practical Reflection & Application

This verse is a powerful and a direct motivation for us to be mindful of the “deeds” we are sending forward. The practical application is to live our lives with the constant awareness that we are preparing a “presentation” for the Day of Judgment. We should strive to fill our record with the deeds of faith and righteousness that we will be happy to see “brought forth” on that great Day. It is a call to a life of mindful and purposeful action.

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2. Amīn (أَمِين) – Trustworthy

Linguistic Root & Etymology

The root is A-M-N (أ-م-ن), which means safety, security, and trustworthiness. An amīn is one who is completely trustworthy and faithful to their trust.

Classical Exegesis (Tafsir)

In the magnificent description of the Angel of Revelation in Surah At-Takwir (81:21), this is one of his key attributes. He is “one to be obeyed, and over there, trustworthy.” The commentators explain that this refers to the Angel Gabriel. He is “trustworthy” in the ultimate sense. He is perfectly faithful in his transmission of the divine revelation, delivering it without any addition, any subtraction, or any alteration whatsoever. His absolute trustworthiness is a guarantee of the perfect integrity and the purity of the Qur’anic message.

Thematic Context

This connects to the central theme of the second half of the surah: the defense of the divine and the uncorrupted nature of the Qur’an. The surah is refuting the disbelievers’ claim that the Qur’an is the word of a poet or a devil. This verse is a key part of that refutation. It establishes the perfect and “trustworthy” character of the angelic messenger who brought the message. The theme is that the revelation has been transmitted through a perfect and a completely reliable channel.

Modern & Comparative Lens

The concept of a “trustworthy” transmitter is the foundation of the entire science of hadith criticism in Islam and of the historical method in general. This verse provides the ultimate, divine model for this. Gabriel is the perfect and most “trustworthy” of all possible transmitters. This is a profound statement on the importance of the integrity of the chain of transmission for the preservation of a sacred text.

Practical Reflection & Application

This verse should fill our hearts with a profound sense of certainty and gratitude for the Qur’an. We have been blessed with a revelation that has been transmitted by a messenger who is perfectly “trustworthy.” The practical application is to be “trustworthy” in our own lives. We should strive to be people who are faithful to the trusts that have been given to us, whether they are the great trust of our faith or the smaller trusts of our daily lives. It is a call to be people of absolute integrity.

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3. Al-ʿArsh (الْعَرْش) – The Throne

Linguistic Root & Etymology

The root is ʿ-R-SH (ع-ر-ش). Al-ʿArsh is the Throne, the ultimate symbol of God’s majesty and sovereignty.

Classical Exegesis (Tafsir)

In Surah At-Takwir (81:20), the Angel Gabriel is described as having a high station “with the Possessor of the Throne.” The commentators explain that the “Possessor of the Throne” is God Himself. The Throne is the ultimate symbol of His majesty and His absolute authority over all of creation. Gabriel’s position of being “with” or “near” the Possessor of the Throne is a testament to his immense honor and his high rank among all the angels. He is a messenger from the very center of the divine court.

Thematic Context

This connects to the theme of the glorious and the majestic origin of the Qur’anic revelation. The surah is a powerful argument for the divine source of the message. This verse is a key part of that argument. It establishes that the message has come from a source of the highest possible authority: the Lord of the magnificent “Throne.” This is designed to create a sense of profound awe and reverence for the word that has been sent down.

Modern & Comparative Lens

The imagery of a divine “throne” is a powerful archetype of sovereignty and ultimate authority, found in many religious and cultural traditions. The Qur’anic concept is a particularly majestic one. The “Throne” is described as the greatest of all created things, encompassing the entire universe. It is the ultimate symbol of the divine command center from which all of the affairs of the cosmos are governed.

Practical Reflection & Application

Reflecting on this verse is a powerful way to cultivate a sense of awe (khashyah) and reverence (taʿẓīm) for God and His revelation. The practical application is to remember the magnificent source of the Qur’an when we read it. We are not just reading a book; we are engaging with a message that has come from the very presence of the “Possessor of the Throne.” This reflection can transform our recitation from a simple act into a profound and an awe-inspiring experience.

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4. ʿAsʿasa (عَسْعَسَ) – It departs / It approaches

Linguistic Root & Etymology

The root is ʿ-S-ʿ-S (ع-س-ع-س). This is a unique and a rare word that is a contranym; it can mean both to depart and to approach. The context determines the meaning.

Classical Exegesis (Tafsir)

In the magnificent oath in Surah At-Takwir (81:17), the surah swears, “And by the night as it departs.” The commentators have explained this as an oath by the final moments of the night, as it “departs” and gives way to the dawn. It is a moment of profound transition and of great beauty. Other commentators have used the word’s opposite meaning, “as it approaches,” meaning an oath by the darkness of the night as it envelops the world. Both interpretations are powerful, as they are both magnificent and regular cosmic signs.

Thematic Context

This is a part of the surah’s great oath that is used to affirm the truth of the revelation. The surah is swearing by a series of profound and mysterious cosmic transitions—the retreating stars, the departing night, the breathing dawn—to affirm the reality of the Qur’an. The theme is that the same Lord who manages these magnificent and precise cosmic transitions is the one who has sent down this perfect and true revelation.

Modern & Comparative Lens

The beauty and the mystery of the transition between night and day has been a source of poetic and spiritual inspiration for all of humanity. The Qur’an’s use of this unique and powerful word, “ʿasʿasa,” is a testament to its profound literary and aesthetic power. It is a word that perfectly captures the subtle and the gradual nature of this cosmic shift.

Practical Reflection & Application

This verse is a call to be mindful observers of the transitions of the day. The practical application is to witness the “departing of the night” and the “breathing of the dawn” not as a mundane event, but as a profound and a regular sign of our Lord. We should use this blessed time for the remembrance of God and for our morning prayer, so that we may begin our day in a state of awe and gratitude for the magnificent cosmic clock that our Lord has created.

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5. Ayna tadhhabūn (فَأَيْنَ تَذْهَبُونَ) – So where are you going?

Linguistic Root & Etymology

Fa-ayna is “So where?” Tadhhabūn (root: DH-H-B (ذ-ه-ب)) means “are you going?”

Classical Exegesis (Tafsir)

In Surah At-Takwir (81:26), after the powerful and sustained defense of the Qur’an’s divine origin, this direct and piercing question is posed to the deniers. The commentators explain this as a profound and a poignant rebuke. After the truth has been made so clear, and after all the false paths have been exposed, “where else are you going” to look for guidance? To turn away from the Qur’an is to turn away from the only path of light and to wander aimlessly into the darkness of misguidance. The question is a call to a moment of profound and honest self-reflection.

Thematic Context

This connects to the surah’s central theme of the Qur’an as the one and only true source of guidance. The surah has systematically refuted all the false attributions of the Qur’an. This final question is the logical and the emotional climax of that argument. The theme is one of a final and a clear crossroads. The path has been made clear. The question is: Which way will you choose to go?

Modern & Comparative Lens

The question “Where are you going?” is the ultimate existential question. It is a call to reflect on the direction and the ultimate purpose of one’s own life. The Qur’an’s use of this question here is a powerful and a timeless one. It is a challenge to every human being, in every generation, to consider the destination of their own life’s journey. To reject the divine guidance is to choose a path with no map and no destination.

Practical Reflection & Application

This verse is a question that we should all be asking ourselves regularly. “Where am I going?” The practical application is to ensure that the direction of our lives is towards Allah. We should use the Qur’an as our compass, and we should constantly check our own journey against its clear guidance. It is a call to a life of purposeful movement towards God, not of aimless wandering away from Him.

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6. Bi-ayyi dhanbin qutilat (بِأَيِّ ذَنبٍ قُتِلَتْ) – For what sin was she killed?

Linguistic Root & Etymology

Bi-ayyi is “For what?” Dhanb is a sin. Qutilat is “she was killed.”

Classical Exegesis (Tafsir)

In the solemn and heart-wrenching scene on the Day of Judgment in Surah At-Takwir (81:9), this is the question that will be posed concerning the infant girl who was buried alive. The commentators explain that this is one of the most powerful and moving scenes in the entire Qur’an. The innocent victim herself, the “mawʾūdah,” will be the subject of this question. Its purpose is not to seek information, but to be the ultimate and most powerful form of condemnation against her killer. On the Day when the greatest of all criminals will be rendered speechless, this innocent soul’s case will be brought to the forefront, demanding justice.

Thematic Context

This connects to the theme of the perfect and the absolute justice of the Day of Judgment. The surah has described the cosmic upheaval, and it now turns to the human dimension. The theme is that on that Day, even the most forgotten and the most voiceless of all victims will be given a voice, and the most secret of all crimes will be brought to light. It is a powerful and an absolute guarantee of divine justice for the most vulnerable.

Modern & Comparative Lens

The practice of female infanticide was a brutal reality of the pre-Islamic era of ignorance. This verse is one of the most powerful and direct condemnations of this practice in all of religious literature. It is a foundational text for the sanctity of the life of the female child in Islam. In a modern context, it is a timeless and a powerful condemnation of all forms of violence against children and a divine charter for their rights.

Practical Reflection & Application

This verse should fill our hearts with a profound sense of the sanctity of every human life and a deep commitment to the cause of justice. The practical application is to be a protector of the vulnerable in our own societies. We must stand against all forms of injustice, especially the injustice that is directed against children and against women. It is a call to be a part of a community that ensures that no soul will ever have to ask on the Day of Judgment, “For what sin was I killed?”

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7. Bi-ḍanīn (بِضَنِينٍ) – A withholding one

Linguistic Root & Etymology

The root is Ḍ-N-N (ض-ن-ن), which means to be stingy or to withhold something precious. A ḍanīn is one who is a miser or a withholder.

Classical Exegesis (Tafsir)

In the divine testimony in defense of the Prophet in Surah At-Takwir (81:24), the surah states, “And he is not, of the unseen, a withholding one.” The commentators explain that this is a description of the Prophet’s perfect and generous character in his role as a teacher. When it comes to the knowledge of the “unseen” that has been revealed to him, he is not “stingy.” He conveys the message completely and generously, without withholding any part of it out of a desire to keep some secret knowledge for himself. He is a perfect and a generous channel for the divine guidance.

Thematic Context

This connects to the surah’s central theme of the perfect and the trustworthy nature of the divine revelation and its messenger. The surah has described the Angel Gabriel as “trustworthy” (amīn). This verse describes the Prophet Muhammad with a parallel quality. The theme is one of a perfect and an open-handed transmission of the truth. There is no secrecy, no hidden agenda, and no “withholding” in the divine project of guidance.

Modern & Comparative Lens

The critique of a religious guide who “withholds” knowledge or who creates an esoteric and a secret teaching for a special elite is a timeless one. This verse is a powerful and a direct refutation of any such tendency in Islam. It is a statement of the public and the accessible nature of the divine guidance. The Prophet is the ultimate generous teacher, who has shared everything that he has been given with all of humanity.

Practical Reflection & Application

This verse is a model for all who are in a position of teaching or of sharing knowledge. The practical application is to be generous with the beneficial knowledge that God has given us. We should not be “stingy” with our knowledge, but should seek to share it with others with a sincere and an open heart. It is a call to a life of generous and open-handed teaching, following the perfect example of our Prophet.

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8. Dhikrun lil-ʿālamīn (ذِكْرٌ لِّلْعَالَمِينَ) – A reminder to the worlds

Linguistic Root & Etymology

Dhikr is a reminder. Lil-ʿālamīn is “for the worlds” or “for all peoples.”

Classical Exegesis (Tafsir)

In Surah At-Takwir (81:27), after the powerful defense of the Qur’an, a definitive statement is made about its nature and its purpose. “It is not except a reminder to the worlds.” The commentators explain that this is the final and the true description of the Prophet’s message. It is not the word of a madman, and it is not the word of a devil. It is a universal “reminder” from God to all of His creation—all people, in all times, and in all places. It is a message of universal mercy and guidance.

Thematic Context

This is the culminating statement of the surah’s theme of the nature of the divine revelation. The surah has defended the Qur’an from false accusations. This final verse provides the positive and the true definition. The theme is one of universality. The message that the arrogant Meccans were rejecting was, in fact, a message that was destined for all the “worlds.” Their rejection was a rejection of a universal mercy.

Modern & Comparative Lens

The claim of a message to be a “reminder for all the worlds” is a statement of its universal relevance and its global mission. This is a central tenet of the Islamic faith. The Qur’an is not seen as a book for the Arabs alone, but as a final and a comprehensive guidance for all of humanity. This verse is one of the most powerful and direct statements of this universalist vision.

Practical Reflection & Application

This verse should fill our hearts with a sense of the vastness and the mercy of our religion. We have been blessed with a message that is a “reminder for all the worlds.” The practical application is to see ourselves as part of this global project. We should strive to embody the universal and compassionate teachings of the Qur’an in our lives, and we should be eager to share its beautiful and life-giving “reminder” with all of humanity, with wisdom and with kindness.

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9. Dhī quwwatin (ذِي قُوَّةٍ) – A possessor of power

Linguistic Root & Etymology

Dhī means “possessor of.” Quwwah (root: Q-W-Y (ق-و-ي)) means power or strength.

Classical Exegesis (Tafsir)

In the description of the Angel of Revelation in Surah At-Takwir (81:20), this is one of his key attributes. He is a “possessor of power, with the Lord of the Throne, secure.” The commentators explain that this refers to the immense power and strength of the Angel Gabriel. This is a testament to his high rank among the angels and to the powerful and weighty nature of the message he was entrusted to carry. The revelation is brought by a messenger who is mighty and powerful.

Thematic Context

This connects to the surah’s central theme of defending the divine and the uncorrupted nature of the Qur’an. The surah is refuting the disbelievers’ claim that the Qur’an is the word of a poet or a devil. This verse is a key part of that refutation. It establishes the immense power and the high authority of the angelic messenger who brought the message. The theme is that the revelation has been transmitted by a messenger of the highest possible rank and power, which guarantees its integrity.

Modern & Comparative Lens

The depiction of angels as beings of immense power is a common feature of the Abrahamic traditions. This Qur’anic description is particularly emphatic. It serves to create a sense of awe and to underscore the gravity of the event of revelation. It is a powerful literary and theological statement about the majesty of the divine realm.

Practical Reflection & Application

This verse should fill our hearts with a sense of awe for the unseen world and the magnificent creatures that inhabit it. The practical application is to approach the Qur’an with a reverence that befits a message that was brought by a being of such immense power and strength. It should increase our confidence in the authenticity and the protected nature of the Qur’an, knowing that it was delivered by a messenger who was more than capable of fulfilling his trust perfectly.

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10. Al-Ghayb (الْغَيْب) – The Unseen

Linguistic Root & Etymology

The root is GH-Y-B (غ-ي-ب), which means to be hidden or absent. Al-Ghayb refers to that which is beyond the reach of the senses, the unseen world.

Classical Exegesis (Tafsir)

In Surah At-Takwir (81:24), the Prophet is described as one who is not “withholding” of the knowledge of the unseen. The commentators explain that “the unseen” here refers to the divine revelation and the knowledge of the Hereafter that has been given to the Prophet. He is not stingy with this precious knowledge, but delivers it completely and clearly to all of humanity. This is a testament to his perfect integrity as a messenger.

Thematic Context

This connects to the surah’s theme of the reality of the revelation. The surah is a sustained argument that the Qur’an is a true message from the “unseen” world. The theme is that the Prophet is the trustworthy and the generous ambassador of this unseen realm. The surah is a call to trust in his message, as it is our only reliable window into the reality of the “ghayb.”

Modern & Comparative Lens

The question of the “unseen” is the ultimate dividing line between a religious and a materialistic worldview. This verse is a powerful statement about the nature of prophetic knowledge. The prophet is the one who has been given a glimpse into the “unseen” and has been commissioned to share that knowledge with humanity. This is a foundational principle of the Islamic epistemology of the unseen.

Practical Reflection & Application

This verse is a call to a faith that is based on a humble and a trusting acceptance of the “unseen.” While we should use our reason and our senses to understand the seen world, we must also recognize their limits. The practical application is to turn to the Qur’an and the Sunnah as our only reliable source of knowledge about the “unseen.” It is a call to a faith that is both rational and transcendent.

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11. Ḥushirat (حُشِرَتْ) – They are gathered

Linguistic Root & Etymology

The root is Ḥ-SH-R (ح-ش-ر), which means to gather or to assemble. The verb ḥushirat is a passive form, “they are gathered.”

Classical Exegesis (Tafsir)

In the description of the cosmic upheaval of the Day of Judgment in Surah At-Takwir (81:5), the surah states, “And when the wild beasts are gathered.” The commentators explain that on that Day, the natural order will be so completely overturned that even the wild animals, who are by their nature solitary and hostile to one another, will be “gathered” together in a state of terror. This is a sign of the sheer, overwhelming power of the events of that Day, which will overcome even the most ingrained of natural instincts.

Thematic Context

This is a key part of the surah’s powerful and cinematic depiction of the end of the world. It connects to the theme of the universality of the Day of Judgment. The surah is showing that the events of that Day will not just affect humanity, but all of creation. The “gathering” of the wild beasts is a powerful and an eerie image of a world whose fundamental laws have been completely suspended. It is a prelude to the great and final “gathering” of all humanity for the judgment.

Modern & Comparative Lens

The image of “the lion lying down with the lamb” is a universal archetype of a messianic age or an otherworldly state where the normal laws of nature are suspended. The Qur’anic image of the “wild beasts being gathered” is a more terrifying and a more chaotic version of this. It is not an image of peace, but of a shared and a universal terror that has overcome all natural enmities. It is a powerful literary and a theological device to convey the sheer scale of the final cataclysm.

Practical Reflection & Application

This verse is a profound reminder of the immense and all-encompassing power of the Day of Judgment. It encourages us to have a deep and a sober sense of awe for the events of that Day. The practical application is to prepare for a Day when even the wildest of beasts will be gathered in terror. We should strive to be among those who are gathered in a state of peace and security, by living a life of submission to the Lord who will be the sole commander of that Day.

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12. Inkadarat (انكَدَرَتْ) – They fall, scattering

Linguistic Root & Etymology

The root is K-D-R (ك-د-ر), which means to be turbid or to lose light. The verb inkadarat means to lose light and to fall or to be scattered.

Classical Exegesis (Tafsir)

In Surah At-Takwir (81:2), this is the second of the great cosmic signs of the Day of Judgment. “And when the stars fall, scattering.” The commentators explain that on that Day, the stars will lose their light and will be scattered from their fixed positions in the sky. The entire, beautiful and orderly system of the constellations will be destroyed. This is a sign of the complete and the total collapse of the cosmic order. It is the second act in the great and terrible drama of the end of the world.

Thematic Context

This connects to the surah’s central theme of the awesome and world-altering power of the Day of Judgment. The surah is a warning, and this image is a key part of that warning. It is designed to shatter our attachment to the stability and the permanence of the physical world. The theme is that the most stable and the most distant of all realities—the stars—will be undone by the power of the divine command.

Modern & Comparative Lens

The image of the “stars falling from the sky” is a powerful and a universal apocalyptic archetype, also found in the biblical tradition. It is a literary and a theological device to convey the sheer, unimaginable scale of the cosmic cataclysm that will usher in the Day of Judgment.

Practical Reflection & Application

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

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13. Al-Jaḥīm (الْجَحِيم) – The Hellfire

Linguistic Root & Etymology

Al-Jaḥīm is one of the names of Hell, referring to a fire of immense heat and depth.

Classical Exegesis (Tafsir)

In Surah At-Takwir (81:12), the surah states that on the Day of Judgment, “the Hellfire (al-jaḥīm) will be set ablaze.” The commentators explain that the Hellfire is already in existence, but on that Day, its fury will be stoked and it will be “set ablaze” to its most intense and terrifying degree, in preparation for the arrival of its inhabitants. The “setting ablaze” of the Fire is one of the final and most terrifying of the great cosmic signs of the Day of Judgment.

Thematic Context

This connects to the surah’s central theme of the momentous and terrifying nature of the Final Day. The surah is a vivid and cinematic depiction of the events of that Day. The “setting ablaze” of the Hellfire is a key scene in this final drama. The theme is one of a final and an undeniable clarity. All that was a matter of belief in this world will become a matter of sight in the next. The sight of the blazing Hellfire is the ultimate and most terrible of all warnings made manifest.

Modern & Comparative Lens

The imagery of Hellfire being “stoked” or “set ablaze” is a powerful eschatological symbol. It is a literary and a theological device to convey the idea of the increasing intensity of the divine wrath and the full manifestation of the consequences of evil. It is a powerful and a terrifying image of a reality that is being prepared for the final judgment.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to live our lives with the certain belief in the reality of the “jaḥīm,” even though it is unseen to us now. This belief is not meant to be a source of despair, but a source of powerful motivation. It should motivate us to be among those who are saved from it by the mercy of God, and to strive for the deeds that will lead us to the opposite abode, the “Garden.”

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14. Al-Jannah (الْجَنَّةُ) – The Garden

Linguistic Root & Etymology

Al-Jannah is the Garden, Paradise.

Classical Exegesis (Tafsir)

In Surah At-Takwir (81:13), the surah states that on the Day of Judgment, “the Garden (al-jannah) will be brought near.” The commentators explain that this is a description of the beautiful and welcoming reality that will confront the righteous on that Day. Paradise will not be a distant place that they have to search for; it will be “brought near” to them as a sign of their great honor. The sight of the Garden being “brought near” will be the source of their ultimate joy and their final and most beautiful reassurance.

Thematic Context

This is the direct and the beautiful counterpart to the “setting ablaze of the Hellfire.” The surah presents two final realities being prepared. The theme is one of a final and a complete separation. While the Hellfire is being prepared for the wicked, the Garden is being “brought near” for the righteous. It is a powerful and a motivating image of the final, honored welcome that awaits the people of faith.

Modern & Comparative Lens

The image of Paradise being “brought near” is a beautiful and a dynamic one. It is not a static place, but is an active participant in the welcoming of its inhabitants. It is a powerful literary and a theological device to convey the sense of an eager and a loving welcome. It is the ultimate and the most beautiful of all homecomings.

Practical Reflection & Application

This verse should fill our hearts with a deep longing for the “Garden.” The practical application is to strive to be among those for whom the Garden will be “brought near.” We should live a life of sincere faith and righteous deeds, with the joyful and the certain hope that on that great Day, we will be among those who see their beautiful and eternal home being brought near to them as a sign of their ultimate success and the good pleasure of their Lord.

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15. Al-Jawār al-kunnas (الْجَوَارِ الْكُنَّسِ) – The receding stars

Linguistic Root & Etymology

Al-Jawār are those that run. Al-Kunnas are those that recede, retreat, or hide.

Classical Exegesis (Tafsir)

This is the second of the great oaths in the second half of Surah At-Takwir (81:16). “So I swear by the retreating stars, those that run and hide.” The commentators have explained this as an oath by the planets or the stars. They “run” in their appointed orbits across the sky, and they “hide” or “recede” during the day when their light is overpowered by the sun, or when they set below the horizon. The oath is by these magnificent and mysterious celestial bodies and their precise, predictable, and beautiful movements.

Thematic Context

This is a part of the surah’s great oath that is used to affirm the truth of the revelation. The surah is swearing by a series of profound and mysterious cosmic events to affirm the reality of the Qur’an. The theme is that the same Lord who manages these magnificent and precise cosmic movements is the one who has sent down this perfect and true revelation. The order of the cosmos is a proof of the truth of the divine word.

Modern & Comparative Lens

The description of the planets as bodies that “run” in their orbits and then “hide” is a beautiful and a scientifically accurate one from an observational perspective. The Qur’an uses this powerful and poetic imagery to evoke a sense of wonder at the majesty and the mystery of the cosmos. It is a call to an astronomy that is rooted in a sense of theological awe.

Practical Reflection & Application

This verse encourages us to look at the night sky with a sense of wonder. We should see the movement of the planets and the stars not as a mere mechanical process, but as a profound and a beautiful sign of the divine order. The practical application is to allow the sight of the stars at night to be a reminder of our Creator and of the divine revelation that has been sent to guide us, just as the stars have guided travelers through the darkness for millennia.

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16. Al-Jibālu suyyirat (وَإِذَا الْجِبَالُ سُيِّرَتْ) – And when the mountains are set in motion

Linguistic Root & Etymology

Al-Jibāl are the mountains. Suyyirat (root: S-Y-R (с-й-р)) means “they are set in motion.”

Classical Exegesis (Tafsir)

In the description of the Day of Judgment in Surah At-Takwir (81:3), the surah states, “And when the mountains are set in motion.” The commentators explain that the mountains, the ultimate symbols of stability and permanence on earth, will be uprooted from their foundations and will be “set in motion,” moving and then being crushed into dust. This is a sign of the complete and utter dissolution of the physical world as we know it.

Thematic Context

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

Modern & Comparative Lens

The image of “moving mountains” is a universal symbol of an impossible or world-altering event. The Qur’an uses this powerful image to describe the sheer, cataclysmic scale of the end of the world. From a modern geological perspective, we know that the mountains are, in fact, in a state of incredibly slow motion due to tectonic activity. The verse describes the violent and instantaneous acceleration of this process on the Final Day.

Practical Reflection & Application

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

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17. Al-Khunnas (الْخُنَّسِ) – The retreating stars

Linguistic Root & Etymology

The root is KH-N-S (х-н-с), which means to retreat, to recede, or to hide. Al-Khunnas are those that retreat or hide from view.

Classical Exegesis (Tafsir)

This is the first of the great oaths in the second half of Surah At-Takwir (81:15). “So I swear by the retreating stars.” The commentators have explained this as an oath by the planets, which appear to “retreat” (or go into retrograde motion) at times, or by the stars in general, which “retreat” and disappear from view at the coming of the dawn. The oath is by this magnificent, mysterious, and perfectly regular cosmic phenomenon.

Thematic Context

This is a part of the surah’s great oath that is used to affirm the truth of the revelation. The surah is swearing by a series of profound and mysterious cosmic events to affirm the reality of the Qur’an. The theme is that the same Lord who manages these magnificent and precise cosmic movements is the one who has sent down this perfect and true revelation. The order of the cosmos is a proof of the truth of the divine word.

Modern & Comparative Lens

The description of the planets as bodies that “retreat” is a beautiful and a scientifically accurate one from an observational perspective. The phenomenon of retrograde motion was a source of great mystery and wonder for ancient astronomers. The Qur’an uses this powerful and poetic imagery to evoke a sense of wonder at the majesty and the mystery of the cosmos. It is a call to an astronomy that is rooted in a sense of theological awe.

Practical Reflection & Application

This verse encourages us to look at the night sky with a sense of wonder. We should see the movement of the planets and the stars not as a mere mechanical process, but as a profound and a beautiful sign of the divine order. The practical application is to allow the sight of the stars at night to be a reminder of our Creator and of the divine revelation that has been sent to guide us, just as the stars have guided travelers through the darkness for millennia.

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18. Kushiṭat (كُشِطَتْ) – It is stripped away

Linguistic Root & Etymology

The root is K-SH-Ṭ (к-ш-т), which means to scrape or to strip away a covering. The passive verb kushiṭat means “it is stripped away.”

Classical Exegesis (Tafsir)

In the description of the Day of Judgment in Surah At-Takwir (81:11), the surah states, “And when the heaven is stripped away.” The commentators explain this as a powerful and a visceral image. The sky, which appears to us as a beautiful and a protective canopy, will be “stripped away” or “peeled back” like the skin from an animal. It is an image of the complete and the violent removal of the very roof of our world, exposing the realities that lie beyond it. It is a moment of ultimate and terrifying cosmic disclosure.

Thematic Context

This connects to the surah’s theme of the complete and the utter dissolution of the world order on the Day of Judgment. The surah is a vivid and a cinematic depiction of the end of the world. The theme is that all the familiar and the stable realities of our existence will be violently undone. The “stripping away” of the sky is one of the most powerful and terrifying of all these images.

Modern & Comparative Lens

The image of the sky being “peeled back” like a scroll is a powerful apocalyptic archetype, also found in the biblical tradition. The Qur’anic verb “kushiṭat” is a particularly violent and a powerful one. It is a literary and a theological device to convey the sheer, unimaginable scale and the violent nature of the final cosmic cataclysm.

Practical Reflection & Application

This verse is a profound reminder of the impermanence of the entire universe. If the mighty heavens themselves will be “stripped away,” then how fleeting are our own lives and our own concerns? The practical application is to not place our ultimate hope or our ultimate security in this created world, but to place it only in the eternal Creator who will remain after all the heavens have been torn apart.

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19. Kuwwirat (كُوِّرَتْ) – It is wrapped up

Linguistic Root & Etymology

The root is K-W-R (к-у-р), which means to wrap or to roll something up, like the wrapping of a turban. The passive verb kuwwirat means “it is wrapped up” or “it is overthrown.”

Classical Exegesis (Tafsir)

This is the first word of the surah after the basmalah, and it gives the surah its name, “The Wrapping Up.” “When the sun is wrapped up.” The commentators explain that on the Day of Judgment, the sun will lose its light, it will be “wrapped up” like a turban, and it will be cast away. It is the first and the most dramatic of the great cosmic signs that will announce the end of the world. It is an image of the complete and the total extinguishing of the primary source of our light and our life.

Thematic Context

This is the opening and the foundational event of the surah’s eschatological vision. It connects to the central theme of the complete and utter dissolution of the world order on the Day of Judgment. The surah begins with this most powerful and dramatic of all possible images. The theme is that the most stable and the most powerful of all the realities we know—the sun itself—will be the first to be undone by the power of the divine command.

Modern & Comparative Lens

The concept of the “death of the sun” is a central one in modern astronomy, which predicts that our sun will one day exhaust its fuel and will collapse. The Qur’anic description of the sun being “wrapped up” is a powerful and a poetic image for this final, cosmic event. It is a literary and a theological device to convey the sheer, unimaginable scale of the end of our world.

Practical Reflection & Application

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

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20. Lā uqsimu (فَلَا أُقْسِمُ) – So I swear

Linguistic Root & Etymology

Lā uqsimu literally means “I do not swear.” The particle “lā” before it is a point of great linguistic subtlety. The commentators have explained it either as an emphatic negation (“The matter is so clear that I do not need to swear”) which then implies an even greater oath (“Nay, but I do swear!”), or simply as an emphatic particle that adds gravity to the oath.

Classical Exegesis (Tafsir)

In Surah At-Takwir (81:15), the surah begins its great defense of the Qur’an with this powerful and majestic oath. “So I swear by the retreating stars…” The commentators explain that God is swearing by some of His most magnificent, beautiful, and mysterious creations—the stars, the night, and the dawn—to affirm the truth and the purity of the revelation that He has sent down. The greatness of the oath is a testament to the greatness of the subject that is being sworn for.

Thematic Context

The theme of the oath is to establish the certainty and the divine origin of the Qur’an. The surah is a sustained argument against the deniers who were attributing the Qur’an to a devil. This solemn, divine oath is the ultimate refutation of that slander. The theme is that the same Lord who created the magnificent and perfectly ordered cosmos is the one who has revealed this perfect and true word.

Modern & Comparative Lens

The use of a solemn oath to begin a great discourse is a powerful rhetorical device that is found in many ancient and classical traditions. The Qur’an’s use of oaths is unique in that it often swears by the magnificent signs of God in the creation. This is a powerful pedagogical tool. It is a call to see the connection between the “book of nature” and the “book of revelation.” Both are from the same divine source.

Practical Reflection & Application

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

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21. Liman shāʾa minkum an yastaqīm (لِمَن شَاءَ مِنكُمْ أَن يَسْتَقِيمَ) – For whoever wills among you to take a straight path

Linguistic Root & Etymology

Liman shāʾa is “for whoever wills.” Minkum is “among you.” An yastaqīm is “to be straight” or “to take a straight path.”

Classical Exegesis (Tafsir)

In Surah At-Takwir (81:28), after declaring that the Qur’an is a “reminder to the worlds,” the surah specifies who will benefit from this reminder. The commentators explain that while the Qur’an is a universal message, its guidance is only effective for the one who has the “will” and the desire to be “straight” and to follow the right path. The guidance is not a coercive force; it is an offer that must be willingly accepted by a soul that is already seeking righteousness.

Thematic Context

This is a central part of the theme of the surah’s final verses, which explore the relationship between the human will and the divine will. This verse is a powerful and a direct affirmation of human free will. The theme is that the choice to be guided is our own. God has sent the reminder, but the “will” to follow it must come from within our own selves. This is the basis of our moral accountability.

Modern & Comparative Lens

The question of “free will” is one of the most profound and most debated of all philosophical and theological questions. This verse is a key Qur’anic text in this discussion. It clearly and unambiguously affirms the reality of the human “will” to choose the path of righteousness. It is a rejection of a hard determinism that would negate human moral agency.

Practical Reflection & Application

This verse is a powerful and an empowering one. It places the responsibility for our own guidance squarely on our own shoulders. The practical application is to make the “will” to be straight a conscious and a daily choice. We must actively “will” to be on the straight path, and we must ask God to help us to fulfill this will. It is a call to a proactive and a responsible faith, not a passive or a fatalistic one.

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22. Mā ṣāḥibukum bi-majnūn (وَمَا صَاحِبُكُم بِمَجْنُونٍ) – And your companion is not a madman

Linguistic Root & Etymology

Mā… bi-majnūn is an emphatic “is not a madman.” Ṣāḥibukum is “your companion.”

Classical Exegesis (Tafsir)

In the second half of Surah At-Takwir (81:22), after the great oath, this is the first of the divine testimonies in defense of the Prophet Muhammad. The commentators highlight the beautiful and intimate choice of the word “your companion.” God is speaking to the Quraysh about a man they have known their entire lives, their neighbor, their kinsman, their “companion.” The verse is a divine testimony to his sanity, a direct refutation of one of the primary slanders that the Quraysh were using to try to discredit him. It is an affirmation that the one who is bringing this message is of the most sound and perfect of all minds.

Thematic Context

This connects to the central theme of the second half of the surah: the defense of the authenticity of the Prophet and his message. The surah has sworn a great oath, and this is the first truth that the oath is affirming. The theme is that the credibility of the messenger is a key part of the credibility of the message. The verse is an appeal to the Meccans’ own personal knowledge of the Prophet’s lifelong wisdom and integrity as a proof against their baseless slander.

Modern & Comparative Lens

The act of labeling a visionary or a messenger of a new and challenging truth as “mad” is a timeless and recurring historical phenomenon. It is a common ad hominem attack. This verse is a powerful and a direct confrontation of this tactic. The Qur’an consistently and powerfully defends the sanity and the integrity of its messenger.

Practical Reflection & Application

This verse should fill our hearts with a deep love and trust for our Prophet, our “companion” on the path to God. The practical application is to have a full and an unshakeable confidence in the soundness of his mind and the truth of his message. When we are faced with modern-day slanders against the Prophet, we can take comfort and confidence from this direct, divine testimony to his perfect and sound character.

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23. Mā tashāʾūna illā an yashāʾa Allāh (وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ) – And you do not will except as Allah wills

Linguistic Root & Etymology

Mā tashāʾūn is “you do not will.” Illā an yashāʾa Allāh is “except that Allah wills.”

Classical Exegesis (Tafsir)

This is the final, profound, and magnificent verse of Surah At-Takwir (81:29). After the previous verse has affirmed the reality of the human will (“for whoever wills among you to take a straight path”), this final verse places that human will within the context of the ultimate, all-encompassing divine will. The commentators explain that this is the perfect and the balanced statement of the Islamic creed. We have a real and a responsible free will to choose, but our very ability to will and to choose is itself a creation and a permission of the ultimate will of God. Our will operates within the sphere of His will. We cannot will anything unless He has willed to give us the ability to will.

Thematic Context

This is the culminating theme of the entire surah. The surah has been a powerful discourse on the cosmic power of God and the moral responsibility of man. This final pair of verses is the ultimate and the most concise summary of this relationship. The theme is one of a perfect and a balanced Tawḥīd. It is a refutation of both a hard determinism that would negate human responsibility, and a radical free will that would negate the ultimate sovereignty of God.

Modern & Comparative Lens

The theological relationship between divine sovereignty and human free will is one of the most profound and debated topics in all of philosophy and religion. This pair of verses is the Qur’an’s most direct and concise statement on the matter. It is a beautiful expression of the concept of “compatibilism.” It affirms the reality of both human agency and divine omnipotence, holding them in a perfect and a mysterious tension.

Practical Reflection & Application

This verse is the key to a balanced and a peaceful spiritual life. The practical application is to strive our utmost to “will” what is good, taking full responsibility for our choices. At the same time, we should have a profound and a humble recognition that our very ability to do so is a gift from God. This should lead us to a state of being both responsible and grateful. We should say, “I will do my best,” and we should also say, “in shāʾ Allāh” (if God wills).

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24. Makīn (مَّكِين) – Secure

Linguistic Root & Etymology

The root is M-K-N (м-к-н), which means to be firm or to have a place. A makīn is one who has a firm and a secure position of high rank.

Classical Exegesis (Tafsir)

In the description of the Angel Gabriel in Surah At-Takwir (81:20), the surah states that he is a possessor of power, “with the Lord of the Throne, secure.” The commentators explain that this is a description of his high and established rank in the heavens. He is not a lowly or an unknown angel; he has a “secure” and a powerful position in the very presence of God. This is a testament to his immense honor and his reliability as a messenger.

Thematic Context

This connects to the theme of the glorious and the majestic origin of the Qur’anic revelation. The surah is a powerful argument for the divine source of the message. This verse is a key part of that argument. It establishes that the message has come through a messenger of the highest and most “secure” of all possible ranks. This is designed to create a sense of profound awe and reverence for the word that has been sent down.

Modern & Comparative Lens

The concept of an “archangel” or a chief of the angels who has a special and a “secure” position near God is a central feature of the angelology of all the Abrahamic faiths. This verse is a powerful Qur’anic expression of this. It gives a sense of the ordered and the hierarchical nature of the celestial realm. Gabriel is not just a messenger; he is a great and a high-ranking minister in the divine court.

Practical Reflection & Application

This verse should fill our hearts with a sense of awe for the unseen world and the magnificent creatures that inhabit it. The practical application is to approach the Qur’an with a reverence that befits a message that was brought by a being of such a high and a “secure” station. It should increase our confidence in the authenticity and the protected nature of the Qur’an, knowing that it was delivered by a messenger of the highest possible rank.

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25. Al-Mawʾūdatu (الْمَوْءُودَةُ) – The infant girl, buried alive

Linguistic Root & Etymology

The root is W-A-D (у-а-д), which is the specific act of burying a female infant alive. Al-Mawʾūdah is the passive participle, the female infant who has been buried alive.

Classical Exegesis (Tafsir)

In the solemn and heart-wrenching scene on the Day of Judgment in Surah At-Takwir (81:8), the surah states, “And when the infant girl, buried alive, is asked…” The commentators explain that this is a reference to the barbaric and inhuman practice of female infanticide that was prevalent among some of the tribes in the pre-Islamic era of ignorance. They would bury their newborn daughters alive out of a fear of poverty or a false sense of shame. The surah highlights this specific crime to show that on the Day of Judgment, the most voiceless of all victims will be given a voice.

Thematic Context

This connects to the theme of the perfect and the absolute justice of the Day of Judgment. The surah has described the cosmic upheaval, and it now turns to the human dimension. The theme is that on that Day, even the most forgotten and the most powerless of all victims will be given a voice, and the most secret of all crimes will be brought to light. It is a powerful and an absolute guarantee of divine justice for the most vulnerable. This is the first human crime that is mentioned in the scene of the judgment, which highlights its immense gravity.

Modern & Comparative Lens

The practice of female infanticide has been a tragic reality in many cultures throughout history and continues in some places even today. This verse is one of the most powerful and direct condemnations of this practice in all of religious literature. It is a foundational text for the sanctity of the life of the female child in Islam. It is a timeless and a powerful condemnation of all forms of violence against children and a divine charter for their rights.

Practical Reflection & Application

This verse should fill our hearts with a profound sense of the sanctity of every human life and a deep commitment to the cause of justice. The practical application is to be a protector of the vulnerable in our own societies. We must stand against all forms of injustice, especially the injustice that is directed against children and against women. We should be grateful for the guidance of Islam that came to abolish this terrible practice and to honor the life of the female child.

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26. Muṭāʿin (مُّطَاعٍ) – One to be obeyed

Linguistic Root & Etymology

The root is Ṭ-W-ʿ (т-у-ъ), which means to obey. Muṭāʿ is a passive participle, meaning one who is obeyed.

Classical Exegesis (Tafsir)

In the magnificent description of the Angel of Revelation in Surah At-Takwir (81:21), this is one of his key attributes. He is “one to be obeyed, and over there, trustworthy.” The commentators explain that this refers to the Angel Gabriel’s high and honored status in the heavens. He is a great and a noble chief among the angels, and his commands are “obeyed” by the other angels under his charge. This is a testament to his immense authority and his high rank in the angelic hierarchy.

Thematic Context

This connects to the surah’s central theme of defending the divine and the uncorrupted nature of the Qur’an. The surah is refuting the disbelievers’ claim that the Qur’an is the word of a poet or a devil. This verse is a key part of that refutation. It establishes the immense power and the high authority of the angelic messenger who brought the message. The theme is that the revelation has been transmitted by a messenger of the highest possible rank and authority, a chief who is “obeyed” in the heavens.

Modern & Comparative Lens

The concept of an “archangel” or a chief of the angels who has authority over others is a feature of the angelology of all the Abrahamic faiths. This verse is a powerful Qur’anic expression of this. It gives a sense of the ordered and the hierarchical nature of the celestial realm. Gabriel is not just a mailman; he is a great and an “obeyed” prince of the heavenly host.

Practical Reflection & Application

This verse should fill our hearts with a sense of awe for the unseen world and the magnificent creatures that inhabit it. The practical application is to approach the Qur’an with a reverence that befits a message that was brought by a being of such immense power, authority, and nobility. It should increase our confidence in the authenticity and the protected nature of the Qur’an, knowing that it was delivered by a messenger of the highest and most “obeyed” of all ranks.

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27. An-Nufūsu zuwwijat (النُّفُوسُ زُوِّجَتْ) – The souls are paired

Linguistic Root & Etymology

An-Nufūs is the plural of soul. Zuwwijat (root: Z-W-J (з-у-ж)) is a passive verb meaning “they are paired” or “they are joined.”

Classical Exegesis (Tafsir)

In the description of the Day of Judgment in Surah At-Takwir (81:7), this is one of the key events. “And when the souls are paired.” The commentators have explained this in several profound ways. It can mean that every soul will be re-“paired” with its own body in the resurrection. It can also mean that the souls will be sorted and “paired” together with others of their own kind: the righteous with the righteous, and the wicked with the wicked. And it can mean that the souls of the believers will be “paired” with their beautiful companions in Paradise, and the souls of the disbelievers will be “paired” with their devil-companions in Hell. All of these meanings are implied in this concise and powerful phrase.

Thematic Context

This connects to the surah’s theme of the final and the absolute sorting of humanity. The surah is a description of the great and final day of accountability. The “pairing” of the souls is a central part of this. The theme is one of a perfect and a just association. In this world, the righteous and the wicked are mixed together. In the Hereafter, they will be “paired” and will be sent to the destination that is appropriate for their own “kind.”

Modern & Comparative Lens

The concept of being “paired” with one’s own kind in the afterlife is a powerful one. It is a theological expression of the principle that “like attracts like.” It is a profound vision of a final and a perfectly just social re-ordering, where every soul will find itself in the company that is a perfect reflection of its own inner state.

Practical Reflection & Application

This verse is a profound reminder of the importance of the company we keep in this life. The practical application is to strive to be in the company of the righteous in this world, with the hope that we will be “paired” with them in the next. We should seek out the friendship of those who remind us of God, so that we may be worthy of their blessed “pairing” in the gardens of bliss.

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28. Nushirat (نُشِرَتْ) – They are laid open

Linguistic Root & Etymology

The root is N-SH-R (н-ш-р), which means to spread out or to publish. The passive verb nushirat means “they are spread out” or “laid open.”

Classical Exegesis (Tafsir)

In the description of the Day of Judgment in Surah At-Takwir (81:10), this is one of the key events. “And when the scrolls are laid open.” The commentators explain that this refers to the books of deeds of every individual. On that Day, these scrolls, which have meticulously recorded every single action of our lives, will be “laid open” for all to see. It is a moment of complete and total disclosure, the presentation of the ultimate evidence in the divine court.

Thematic Context

This connects to the surah’s central theme of the absolute and inescapable accountability of the Day of Judgment. The surah is a vivid depiction of the final reckoning. The “laying open of the scrolls” is a central part of this judicial process. The theme is that our judgment will not be based on a vague memory or on our own excuses, but on a precise, written, and now “published” record of our entire lives.

Modern & Comparative Lens

The concept of a “book of deeds” or a “book of life” is a central feature of the Abrahamic eschatologies. The Qur’an’s description of these books being “laid open” or “published” is a powerful one. It is a metaphor for a final and a complete transparency, a moment when all that was secret is made public. In a digital age, the idea of our entire life’s “data” being “laid open” is a very powerful and a very modern-sounding metaphor.

Practical Reflection & Application

This verse is a profound and a sobering reminder that we are, at this very moment, authoring the “scroll” that will be “laid open” on that Day. The practical application is to be mindful of the content that we are writing in our own personal book. We should strive to fill its pages with the deeds of faith and righteousness that we will be happy to see “laid open” in the presence of our Lord and all of creation.

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29. Qawlu rasūlin karīm (قَوْلُ رَسُولٍ كَرِيمٍ) – The speech of a noble messenger

Linguistic Root & Etymology

Qawl is speech. Rasūl is a messenger. Karīm is noble.

Classical Exegesis (Tafsir)

In the final section of Surah At-Takwir (81:19), after the great oath, a definitive statement is made about the Qur’an. “Indeed, it is the speech of a noble messenger.” The commentators have explained that the “noble messenger” here refers to the Angel Gabriel, who brought the message down from God. The Qur’an is his “speech” in the sense that he is the one who transmitted it. The description of the messenger as “noble” is a testament to the nobility of the message itself. The glorious word is carried by a glorious messenger.

Thematic Context

This is a central part of the surah’s theme of defending the divine origin and the integrity of the Qur’an. The surah has presented a series of powerful oaths, and this is the first of the great truths that the oath is affirming. The theme is that the Qur’an is not the speech of a poet, a madman, or a devil; it is the “speech of a noble messenger,” a speech that is therefore true, honorable, and free from any corruption.

Modern & Comparative Lens

The concept of a “noble” messenger is a universal ideal. It suggests that a true guide must not only have a true message, but must also embody the highest moral and ethical character. The title rasūlin karīm emphasizes that the angelic carrier of the revelation was of the highest and most noble of all ranks, a worthy ambassador for the King of all kings.

Practical Reflection & Application

This verse should instill in us a deep respect and a profound sense of awe for the Qur’an. The practical application is to honor the message by honoring the noble messenger who brought it. We should approach the Qur’an with the reverence that befits a message that has been transmitted by such a high and a noble being. This should increase our certainty in its divine origin and its perfect preservation.

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30. Rabb al-ʿālamīn (رَبِّ الْعَالَمِينَ) – Lord of the Worlds

Linguistic Root & Etymology

Rabb is the Lord, Cherisher, and Sustainer. Al-ʿĀlamīn is the plural of ʿālam, meaning world or realm. The phrase signifies the universal Lord of all realms of existence.

Classical Exegesis (Tafsir)

In the final verse of Surah At-Takwir (81:29), after the profound statement on the human and the divine will, the surah concludes by describing God with this magnificent title. “And you do not will except as Allah wills, the Lord of the worlds.” The commentators explain that this is the final and the ultimate statement of God’s sovereignty. Our individual human will is real, but it operates within the grand and all-encompassing will of the one who is the “Lord” and the sustainer of all the “worlds,” both seen and unseen. It is the perfect and the concluding statement of Tawḥīd.

Thematic Context

This is the ultimate conclusion of the surah’s central theme of God’s absolute power and sovereignty. The surah has presented the magnificent and terrifying power of God in the cosmic upheaval of the Day of Judgment. This final title brings that theme to its majestic conclusion. The theme is that the Lord who has the power to wrap up the sun and to cause the stars to fall is the same Lord whose will is supreme over our own small, human wills. It is a call to a humble and an awe-filled submission to this universal Lord.

Modern & Comparative Lens

In an age where science has revealed the existence of billions of galaxies and potentially countless “worlds,” the term Rabb al-ʿālamīn has an even more profound resonance. The Qur’an’s use of the plural “worlds” is remarkably expansive and forward-looking. It presents a vision of a God whose dominion is not limited to our planet but extends over a vast, multidimensional cosmos. This makes the Qur’anic conception of God inherently universal, not parochial.

Practical Reflection & Application

Recognizing God as the “Lord of all Worlds” should broaden our perspective and fill us with awe. It is a reminder of our own smallness in the grand scheme of creation. The practical application is to live with a sense of universal responsibility. As servants of the “Lord of all Worlds,” we should show compassion and justice not just to our own group, but to all of humanity and all of creation, as they are all subjects of our one Lord.

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31. Rajīm (رَجِيم) – Accursed

Linguistic Root & Etymology

The root is R-J-M (р-ж-м), which means to stone or to cast out. Rajīm is a passive participle, meaning one who has been stoned, cast out, or accursed.

Classical Exegesis (Tafsir)

In Surah At-Takwir (81:25), after the powerful and detailed defense of the Qur’an’s divine origin, this is the final negation. “And it is not the speech of a devil, accursed.” The commentators explain that this is a direct refutation of the disbelievers’ final, desperate slander. When they could not sustain the accusation of poetry or madness, they claimed that Muhammad was a soothsayer who was receiving his information from a devil. This verse is a definitive and a powerful denial of this. The Qur’an, with its majesty, its purity, and its call to righteousness, could not possibly be the “speech of an accursed devil.”

Thematic Context

This is the final part of the surah’s theme of defending the divine origin of the revelation. The surah has systematically negated all the false sources that were being attributed to the Qur’an. The theme is one of a final and a complete purification of the source of the message. The Qur’an is not from a poet, not from a madman, and not from a devil. It is, as the surah has already stated, from a “noble messenger” sent by the “Lord of the worlds.”

Modern & Comparative Lens

The accusation that a divine revelation is, in fact, a “demonic” one is a common polemical attack in the history of religion. This verse is the Qur’an’s direct and confident refutation of this. It is a call to the listener to judge the message by its own content. The Qur’an’s call to the worship of the one God, to justice, and to a high moral character is, in its very essence, the complete antithesis of the “speech of a devil,” which would call to polytheism, to evil, and to corruption.

Practical Reflection & Application

This verse encourages us to have a deep and a rational confidence in the purity of the Qur’an. The practical application is to read the Qur’an and to see for ourselves that its message is one of light, of guidance, and of goodness. This personal and a direct engagement with the text is the ultimate and most powerful refutation of the absurd claim that it could be the “speech of a devil.”

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32. Ṣāḥibukum (صَاحِبُكُم) – Your companion

Linguistic Root & Etymology

The root is Ṣ-Ḥ-B (с-х-б). Ṣāḥib is a companion. Ṣāḥibukum is “your companion.”

Classical Exegesis (Tafsir)

In the second half of Surah At-Takwir (81:22), this is the divine testimony in defense of the Prophet Muhammad. “And your companion is not a madman.” The commentators highlight the beautiful and intimate choice of this word. God is speaking to the Quraysh about a man they have known their entire lives, their neighbor, their kinsman, their “companion.” The verse is a divine testimony to his sanity, a direct refutation of one of the primary slanders that the Quraysh were using to try to discredit him. It is an affirmation that the one who is bringing this message is of the most sound and perfect of all minds.

Thematic Context

This connects to the central theme of the second half of the surah: the defense of the authenticity of the Prophet and his message. The surah has sworn a great oath, and this is the first truth that the oath is affirming. The theme is that the credibility of the messenger is a key part of the credibility of the message. The verse is an appeal to the Meccans’ own personal knowledge of the Prophet’s lifelong wisdom and integrity as a proof against their baseless slander.

Modern & Comparative Lens

The “argument from character” is a powerful rhetorical and ethical tool. This verse is a perfect example of it. It is a divine character reference. In a modern context, this is a reminder that the message of Islam is not based on an anonymous text, but was delivered by a known historical personality whose life and character were the ultimate embodiment of his teachings. The study of the Prophet’s life (the Sīrah) is therefore an integral part of understanding the Qur’an.

Practical Reflection & Application

This verse should fill our hearts with a deep love and trust for our Prophet, our “companion” on the path to God. The practical application is to study his life and character, and to take him as our ultimate role model. It is a call to have the same confidence in him that God Himself has declared in this verse, and to never stray from the path that he has so clearly laid out for us.

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33. Suʿʿirat (سُعِّرَتْ) – It is set ablaze

Linguistic Root & Etymology

The root is S-ʿ-R (с-ъ-р). The verb suʿʿirat (Form II passive) is an intensive form, meaning “it is made to blaze fiercely” or “it is stoked to its utmost intensity.”

Classical Exegesis (Tafsir)

In the description of the Day of Judgment in Surah At-Takwir (81:12), the surah states, “And when the Hellfire is set ablaze.” The commentators explain that the Hellfire is already in existence, but on that Day, its fury will be stoked and it will be “set ablaze” to its most intense and terrifying degree, in preparation for the arrival of its inhabitants. The “setting ablaze” of the Fire is one of the final and most terrifying of the great cosmic signs of the Day of Judgment.

Thematic Context

This connects to the surah’s central theme of the momentous and terrifying nature of the Final Day. The surah is a vivid and cinematic depiction of the events of that Day. The “setting ablaze” of the Hellfire is a key scene in this final drama. The theme is one of a final and an undeniable clarity. All that was a matter of belief in this world will become a matter of sight in the next. The sight of the blazing Hellfire is the ultimate and most terrible of all warnings made manifest.

Modern & Comparative Lens

The imagery of Hellfire being “stoked” or “set ablaze” is a powerful eschatological symbol. It is a literary and a theological device to convey the idea of the increasing intensity of the divine wrath and the full manifestation of the consequences of evil. It is a powerful and a terrifying image of a reality that is being prepared for the final judgment.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to live our lives with the certain belief in the reality of the “jaḥīm,” even though it is unseen to us now. This belief is not meant to be a source of despair, but a source of powerful motivation. It should motivate us to be among those who are saved from it by the mercy of God, and to strive for the deeds that will lead us to the opposite abode, the “Garden.”

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34. Sujjirat (سُجِّرَتْ) – It is set boiling

Linguistic Root & Etymology

The root is S-J-R (с-ж-р), which means to heat or to set alight. The intensive verb sujjirat means “it is made to boil over” or “it is set fiercely alight.”

Classical Exegesis (Tafsir)

In the description of the cosmic upheaval in Surah At-Takwir (81:6), the surah states, “And when the seas are set boiling.” The commentators explain this as one of the terrifying eschatological events. On that Day, the oceans will either be “set alight” and turned into a sea of fire, or they will “boil over” and flood the earth. In either case, it is a sign of the complete and utter disruption of the natural order. The very nature of water will be transformed into an instrument of cosmic destruction.

Thematic Context

This connects to the surah’s central theme of the complete and total inversion of the worldly order on the Day of Judgment. The surah is a call to a re-evaluation of our priorities. The theme is that all the things that we see as stable and predictable in this life—even the vast, cool oceans—will be utterly transformed by the power of God’s command. This serves to create a sense of awe and a healthy fear of that Day.

Modern & Comparative Lens

The concept of a final, cosmic conflagration is a powerful apocalyptic image. The Qur’an’s description of the very seas “boiling over” is a particularly powerful and a terrifying one. It is a literary and a theological device to convey the sheer, unimaginable scale of the final cataclysm, where the fundamental elements of the earth are themselves turned into their opposites.

Practical Reflection & Application

This verse encourages us to reflect on the immense power latent in the creation, and the ultimate power of the Creator who controls it. When we look at the vast and peaceful ocean, we should be reminded that by God’s command, this very same water can be “set boiling.” This should increase our sense of awe for our Lord and motivate us to prepare for the Day when these great cosmic events will unfold.

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35. Suyyirat (سُيِّرَتْ) – They are set in motion

Linguistic Root & Etymology

The root is S-Y-R (с-й-р), which means to travel. The verb suyyirat (Form II passive) means “they are set in motion.”

Classical Exegesis (Tafsir)

In the description of the Day of Judgment in Surah At-Takwir (81:3), the surah states, “And when the mountains are set in motion.” The commentators explain that the mountains, the ultimate symbols of stability and permanence on earth, will be uprooted from their foundations and will be “set in motion,” moving and then being crushed into dust. This is a sign of the complete and utter dissolution of the physical world as we know it.

Thematic Context

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

Modern & Comparative Lens

The image of “moving mountains” is a universal symbol of an impossible or world-altering event. The Qur’an uses this powerful image to describe the sheer, cataclysmic scale of the end of the world. From a modern geological perspective, we know that the mountains are, in fact, in a state of incredibly slow motion due to tectonic activity. The verse describes the violent and instantaneous acceleration of this process on the Final Day.

Practical Reflection & Application

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

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36. Tanaffasa (تَنَفَّسَ) – It breathes

Linguistic Root & Etymology

The root is N-F-S (н-ф-с), which means to breathe. The verb tanaffasa means “it breathes.”

Classical Exegesis (Tafsir)

In the majestic oath in Surah At-Takwir (81:18), the surah swears, “And by the dawn as it breathes.” The commentators have marveled at this beautiful and a powerful personification. The coming of the dawn is not described as a mere astronomical event. It is as if the dawn is a living being that is taking its first, deep “breath,” dispelling the darkness of the night and bringing the light and the “breath” of life back to the world. It is an image of profound and gentle power.

Thematic Context

This is a part of the surah’s great oath that is used to affirm the truth of the revelation. The surah is swearing by a series of profound and mysterious cosmic transitions. The “breathing of the dawn” is a particularly beautiful and a gentle one. The theme is that the same Lord who manages this magnificent and precise daily “breathing” of the cosmos is the one who has sent down this beautiful and life-giving revelation.

Modern & Comparative Lens

The personification of the dawn is a universal poetic device. The Qur’an’s use of the specific verb “breathes” is a masterstroke of literary and spiritual beauty. It creates a sense of a living, breathing, and a gentle universe. It is a call to an intimate and a loving relationship with the natural world, seeing it as a living sign of its Creator.

Practical Reflection & Application

This verse is a call to be mindful observers of the miracle of the dawn. The practical application is to be awake to witness the moment when the dawn “breathes.” We should use this blessed and beautiful time for our morning prayer and for the remembrance of God. It is a call to begin our day by connecting with the great, cosmic “breath” of life that our Lord sends forth every single morning.

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37. Uzlifat (أُزْلِفَتْ) – It is brought near

Linguistic Root & Etymology

The root is Z-L-F (з-л-ф), which means to be near or to bring something near. The passive verb uzlifat means “it is brought near.”

Classical Exegesis (Tafsir)

In Surah At-Takwir (81:13), the surah states that on the Day of Judgment, “the Garden (al-jannah) will be brought near.” The commentators explain that this is a description of the beautiful and welcoming reality that will confront the righteous on that Day. Paradise will not be a distant place that they have to search for; it will be “brought near” to them as a sign of their great honor. The sight of the Garden being “brought near” will be the source of their ultimate joy and their final and most beautiful reassurance.

Thematic Context

This is the direct and the beautiful counterpart to the “setting ablaze of the Hellfire.” The surah presents two final realities being prepared. The theme is one of a final and a complete separation. While the Hellfire is being prepared for the wicked, the Garden is being “brought near” for the righteous. It is a powerful and a motivating image of the final, honored welcome that awaits the people of faith.

Modern & Comparative Lens

The image of Paradise being “brought near” is a beautiful and a dynamic one. It is not a static place, but is an active participant in the welcoming of its inhabitants. It is a powerful literary and a theological device to convey the sense of an eager and a loving welcome. It is the ultimate and the most beautiful of all homecomings.

Practical Reflection & Application

This verse should fill our hearts with a deep longing for the “Garden.” The practical application is to strive to be among those for whom the Garden will be “brought near.” We should live a life of sincere faith and righteous deeds, with the joyful and the certain hope that on that great Day, we will be among those who see their beautiful and eternal home being brought near to them as a sign of their ultimate success and the good pleasure of their Lord.

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38. Yastaqīm (يَسْتَقِيم) – To be straight

Linguistic Root & Etymology

The root is Q-W-M (қ-у-м), which means to stand up. The verb yastaqīm (Form X) means to be straight, to be upright, or to take a straight path.

Classical Exegesis (Tafsir)

In Surah At-Takwir (81:28), after stating that the Qur’an is a “reminder to the worlds,” the surah specifies who will benefit from this reminder: “For whoever wills among you to take a straight path.” The commentators explain that while the Qur’an is a universal message, its guidance is only effective for the one who has the “will” and the sincere desire to be “straight” and to follow the right path. The guidance is not a coercive force; it is an offer that must be willingly accepted by a soul that is already seeking righteousness.

Thematic Context

This is a central part of the theme of the surah’s final verses, which explore the relationship between the human will and the divine will. This verse is a powerful and a direct affirmation of human free will. The theme is that the choice to be guided is our own. God has sent the reminder, but the “will” to be “straight” must come from within our own selves. This is the basis of our moral accountability.

Modern & Comparative Lens

The question of “free will” is one of the most profound and most debated of all philosophical and theological questions. This verse is a key Qur’anic text in this discussion. It clearly and unambiguously affirms the reality of the human “will” to choose the path of righteousness. It is a rejection of a hard determinism that would negate human moral agency.

Practical Reflection & Application

This verse is a powerful and an empowering one. It places the responsibility for our own guidance squarely on our own shoulders. The practical application is to make the “will” to be straight a conscious and a daily choice. We must actively “will” to be on the straight path, and we must ask God to help us to fulfill this will. It is a call to a proactive and a responsible faith, not a passive or a fatalistic one.

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39. Zuwwijat (زُوِّجَتْ) – They are paired

Linguistic Root & Etymology

The root is Z-W-J (з-у-ж), meaning to pair or to join. The verb zuwwijat is a passive form, “they are paired.”

Classical Exegesis (Tafsir)

In the description of the Day of Judgment in Surah At-Takwir (81:7), this is one of the key events. “And when the souls are paired.” The commentators have explained this in several profound ways. It can mean that every soul will be re-“paired” with its own body in the resurrection. It can also mean that the souls will be sorted and “paired” together with others of their own kind: the righteous with the righteous, and the wicked with the wicked. And it can mean that the souls of the believers will be “paired” with their beautiful companions in Paradise, and the souls of the disbelievers will be “paired” with their devil-companions in Hell. All of these meanings are implied in this concise and powerful phrase.

Thematic Context

This connects to the surah’s theme of the final and the absolute sorting of humanity. The surah is a description of the great and final day of accountability. The “pairing” of the souls is a central part of this. The theme is one of a perfect and a just association. In this world, the righteous and the wicked are mixed together. In the Hereafter, they will be “paired” and will be sent to the destination that is appropriate for their own “kind.”

Modern & Comparative Lens

The concept of being “paired” with one’s own kind in the afterlife is a powerful one. It is a theological expression of the principle that “like attracts like.” It is a profound vision of a final and a perfectly just social re-ordering, where every soul will find itself in the company that is a perfect reflection of its own inner state.

Practical Reflection & Application

This verse is a profound reminder of the importance of the company we keep in this life. The practical application is to strive to be in the company of the righteous in this world, with the hope that we will be “paired” with them in the next. We should seek out the friendship of those who remind us of God, so that we may be worthy of their blessed “pairing” in the gardens of bliss.