Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah At-Tur

Welcome to a detailed linguistic analysis of Surah At-Tur (The Mount) with this comprehensive dictionary, glossary and vocabulary guide. This guide provides a deep dive into the meaning of words in Surah At-Tur, 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 powerful opening oaths, its vivid contrasts between Heaven and Hell, and its decisive refutation of the arguments against the Prophet Muhammad ﷺ.

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 At-Tur and the Qur’an – showing where and how frequently the term appears in Surah At-Tur 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 At-Tur.
• Modern & Comparative Lens – highlighting cross-cultural, linguistic, and contemporary insights.
• Practical Reflection & Application – drawing lessons relevant to daily life and spirituality.

1. Aḥlāmuhum (أَحْلَامُهُم) – Their dreams / Their intellects

Linguistic Root & Etymology

Root: (ح ل م) Ḥ-L-M

• Arabic Root: ح-ل-م
• Core Meaning: The root ḥā’-lām-mīm (ح ل م) signifies reason, intellect, forbearance, and dreams seen during sleep.
• Morphology & Derived Forms: `Aḥlām` (أَحْلَام) is the plural of `ḥulm`. The context determines whether it means “intellects” or “dreams.” `Ḥilm` is the virtue of forbearance.
• Extended Semantic Range: The link between dreams and intellect in the root suggests that `aḥlām` refers not just to raw intelligence, but to the faculty of sound judgment and reason that can distinguish truth from confused dreams.
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. The root appears 18 times in the Qur’an.

Linguistic and Contextual Explanation: The term aḥlāmuhum (أَحْلَامُهُم) is used sarcastically to mean “their intellects.” The verse `am ta’muruhum aḥlāmuhum bi-hādhā` (“Or do their intellects command them to this?”) questions whether their supposedly sound reason could possibly lead them to such contradictory accusations against the Prophet. The question implies that their conclusions are not the product of `ḥilm` (sound reason), but are more akin to `aḍghāthu aḥlām` (confused dreams).

Classical Exegesis (Tafsir)

In Surah At-Tur (52:32), the surah asks a sarcastic question about the disbelievers’ contradictory claims: “Or do their intellects (aḥlāmuhum) command them to this, or are they a transgressing people?” The commentators explain that the word aḥlām here refers to their minds or their reason. The question is a sharp rebuke: Is it their supposedly sound intellects that are leading them to these foolish and inconsistent accusations (calling the Prophet a poet, a soothsayer, a madman), or is it simply that their character is fundamentally rebellious and transgressive? The verse implies the latter is the true cause.

Thematic Context

This connects to the surah’s central theme of the irrationality of disbelief. The surah presents a series of questions designed to expose the logical fallacies of the disbelievers’ position. This verse specifically targets their claim to be people of sound judgment, showing that their conclusions are so contradictory that they cannot possibly be the product of a sound “intellect.” Their problem is not a lack of reason, but a rebellious heart.

Modern & Comparative Lens

This verse is a profound insight into the concept of “motivated reasoning.” It suggests that people’s conclusions are often not the result of a pure, dispassionate exercise of intellect, but are driven by their pre-existing character and desires (“a transgressing people”). It is a timeless critique of intellectual dishonesty, where “reason” is used as a tool to justify a pre-determined conclusion, rather than as a tool to find the truth.

Practical Reflection & Application

This verse is a call for intellectual and spiritual integrity. We must be honest with ourselves about the motivations for our beliefs. Are our conclusions truly based on evidence and sound reasoning, or are our “intellects” simply being commanded by our desires and our arrogance? The practical application is to strive for a state where our reason is a sincere servant of the truth, not a lawyer for our ego.

2. Alḥaqnā bihim dhurriyyatahum (أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ) – We will join with them their offspring

Linguistic Root & Etymology

Root: (ل ح ق) L-Ḥ-Q

• Arabic Root: ل-ح-ق
• Core Meaning: The root lām-ḥā’-qāf (ل ح ق) means to join, to follow, or to attach to.
• Morphology & Derived Forms: `Alḥaqnā` (أَلْحَقْنَا) is a Form IV perfect tense verb, “We caused to join.” `Dhurriyyah` (ذُرِّيَّة) means offspring or progeny.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root appears 25 times.

Linguistic and Contextual Explanation: The phrase Alḥaqnā bihim dhurriyyatahum (أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ) is a promise of divine grace. The verb `alḥaqnā` signifies an active “joining” by God. Even if the `dhurriyyah` (offspring) are of a lesser rank in Paradise, God will “join them” to their higher-ranking parents. This is a gift that completes the family’s joy, without diminishing (`wa mā alatnāhum`) the parents’ reward, showing it to be an act of pure `faḍl` (bounty).

Classical Exegesis (Tafsir)

In Surah At-Tur (52:21), a beautiful and merciful promise is made. “And those who believed and whose offspring followed them in faith – We will join with them their offspring, and We will not deprive them of anything of their deeds.” The commentators explain this as a special grace in Paradise. The righteous offspring of a believer, even if their own deeds were of a lesser rank, will be elevated to the higher rank of their parents, so that the family can be reunited in joy. Crucially, this elevation of the children does not diminish the reward of the parents in any way; it is a pure act of divine grace.

Thematic Context

This connects to the theme of the comprehensive and relational nature of the bliss of Paradise. The surah portrays Paradise not as a place of solitary enjoyment, but as a joyful, social abode. The reunion of families is a central part of this social bliss. The verse is a powerful message of hope and a testament to God’s mercy, which extends to preserving the loving bonds of family in the eternal life.

Modern & Comparative Lens

The longing for family reunion in the afterlife is a universal human hope. This verse gives this hope a specific theological foundation and a clear condition: that the offspring must also be people of faith. It is a beautiful expression of the concept of “familial salvation,” where the grace bestowed upon the parents overflows to benefit their righteous children. It emphasizes the intergenerational nature of faith.

Practical Reflection & Application

This verse is a powerful motivation for us to not only strive for our own righteousness, but to also be deeply concerned with the faith of our children and our descendants. The practical application is to make the spiritual well-being of our family a central priority. We should strive to raise a righteous progeny, with the beautiful hope that, by God’s grace, we will not only be reunited with them in Paradise, but that they may even be elevated to our rank through His mercy.

3. Al-Baḥr al-masjūr (الْبَحْرِ الْمَسْجُورِ) – The sea set afire

Linguistic Root & Etymology

Root: (س ج ر) S-J-R

• Arabic Root: س-ج-ر
• Core Meaning: The root sīn-jīm-rā’ (س ج ر) means to fill up, to swell, or to kindle a fire.
• Morphology & Derived Forms: `Al-Masjūr` (الْمَسْجُور) is the passive participle. Based on the root’s dual meaning, it can mean “the sea that is filled to overflowing” or “the sea that is kindled into a fire.”
• Extended Semantic Range: Most commentators favor the second meaning in this context, seeing it as an eschatological event where the oceans will be set ablaze. The two meanings can be seen as complementary: the seas will swell and overflow with fire.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root appears 4 times.

Linguistic and Contextual Explanation: The oath wa-l-baḥri-l-masjūr (وَالْبَحْرِ الْمَسْجُورِ) (“And by the sea set afire”) is a solemn promise sworn by a future, cataclysmic event. It describes the state of the oceans on the Day of Judgment, when they will either boil over or be ignited into a sea of fire. The surah uses this terrifying image of the complete inversion of the natural order to emphasize the absolute certainty and terror of the punishment that is to come.

Classical Exegesis (Tafsir)

This is the fifth of the great oaths at the beginning of Surah At-Tur (52:6). “And by the sea set afire.” The commentators have explained this as an eschatological event, a description of the state of the seas on the Day of Judgment. On that day, the oceans will be “set alight” and will boil over, becoming a sea of fire as part of the cataclysmic end of the world. The oath is by this terrifying future event, to affirm the certainty of the punishment that is to follow.

Thematic Context

This connects to the surah’s central theme of the certainty of the Day of Judgment. The surah swears by a series of powerful and awe-inspiring signs. This final oath, by a terrifying future cataclysm, is the most powerful of all. It is a warning that the familiar and stable world we know—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. In a modern scientific context, the idea of the oceans “boiling away” is a very real possibility in the far future, as the sun expands into a red giant. The Qur’anic verse describes this not as a distant astronomical event, but as a specific, divinely-willed event that is part of the final judgment. It is a powerful symbol of the complete inversion of the natural order.

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 become a “sea of fire.” 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.

4. Al-Barr al-Raḥīm (الْبَرُّ الرَّحِيمُ) – The Beneficent, the Merciful

Linguistic Root & Etymology

Root: (ب ر ر) B-R-R

• Arabic Root: ب-ر-ر
• Core Meaning: The root bā’-rā’-rā’ (ب ر ر) signifies vastness (like `barr`, land), piety, righteousness, and gentle goodness.
• Morphology & Derived Forms: `Al-Barr` (الْبَرُّ) is a divine name on the intensive `faʿʿ` pattern, meaning The Most Beneficent or The Source of All Good. `Al-Raḥīm` (الرَّحِيم) is The Merciful.
• Occurrences in the Surah and in the whole Quran: This specific pairing appears once in this surah. The name `Al-Barr` is unique to this verse in the Qur’an.

Linguistic and Contextual Explanation: The declaration innahu huwa-l-Barru-r-Raḥīm (إِنَّهُ هُوَ الْبَرُّ الرَّحِيمُ) (“Indeed, it is He who is the Beneficent, the Merciful”) is the joyful conclusion of the people of Paradise. They attribute their salvation not to their own deeds but to the very nature of God. He is `Al-Barr`, the source of all goodness, whose nature is to be benevolent. He is `Ar-Raḥīm`, the one who actively bestows mercy. Their salvation is the ultimate expression of these divine attributes.

Classical Exegesis (Tafsir)

In Surah At-Tur (52:28), this is the beautiful conclusion that the people of Paradise reach when reflecting on their salvation. “Indeed, we used to supplicate Him before. Indeed, it is He who is the Beneficent, the Merciful.” The commentators explain that after receiving all the blessings of Paradise, the believers recognize that their salvation was not due to their own merit, but was purely a result of the nature of God Himself. He is al-Barr, the source of all good, whose very nature is to be benevolent to His servants. And He is al-Raḥīm, the one whose active mercy protected them and brought them to this state.

Thematic Context

This connects to the theme of the grace and benevolence of God as the ultimate cause of salvation. The surah contrasts the state of the believers and the disbelievers. This verse reveals the believers’ profound theological insight in Paradise: it was all a gift. Their worship in this world was a response to His beneficence, and their reward in the Hereafter is the ultimate manifestation of that same beneficence. It is a conclusion of pure grace.

Modern & Comparative Lens

The attribute al-Barr is a beautiful and comprehensive one. It combines the ideas of righteousness, kindness, and vast generosity. It portrays a God whose fundamental disposition towards His creation is one of gentle goodness. This is a powerful and comforting theological concept, which fosters a relationship with God that is based on love and gratitude, not just fear and duty.

Practical Reflection & Application

This verse gives us the beautiful names that we should use to call upon our Lord. The practical application is to supplicate to God with the full conviction that we are calling upon the One who is al-Barr, al-Raḥīm. This should fill our prayers with hope. It also encourages us to strive to be a reflection of these qualities in our own lives, by being “beneficent” and “merciful” to the creation of the One who is the ultimate source of all beneficence and mercy.

5. Al-Bayt al-maʿmūr (الْبَيْتِ الْمَعْمُورِ) – The Frequented House

Linguistic Root & Etymology

Root: (ع م ر) ʿ-M-R

• Arabic Root: ع-م-ر
• Core Meaning: The root ʿayn-mīm-rā’ (ع م ر) means to inhabit, to build up, to visit, or to thrive. `ʿUmrah` is a visitation to the Kaaba.
• Morphology & Derived Forms: `Al-Maʿmūr` (الْمَعْمُور) is the passive participle, meaning “that which is inhabited, frequented, or kept thriving.” `Al-Bayt` (الْبَيْت) is The House.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root is common.

Linguistic and Contextual Explanation: The oath wa-l-Bayti-l-Maʿmūr (وَالْبَيْتِ الْمَعْمُورِ) (“And by the Frequented House”) is sworn by a sacred celestial site. This `Bayt Maʿmūr` is the heavenly counterpart to the Kaaba, a house of worship in the heavens that is perpetually “frequented” (`maʿmūr`) by countless angels performing their rites. The oath uses this unseen center of cosmic worship to affirm the unseen reality of the Day of Judgment.

Classical Exegesis (Tafsir)

This is the third oath in the opening of Surah At-Tur (52:4). “And by the Frequented House.” The commentators explain that this refers to a sacred house in the heavens, located directly above the Kaaba on earth. In the same way that the Kaaba is constantly “frequented” by human pilgrims, this celestial house is constantly “frequented” by the angels who perform their worship there. It is the Kaaba of the inhabitants of the heavens. It is said that tens of thousands of angels enter it daily to worship and never return, signifying their immense number.

Thematic Context

This connects to the theme of the link between the seen and the unseen worlds. The surah swears by this unseen, celestial center of worship to affirm the reality of the unseen Hereafter. It creates a powerful parallel between the earthly and the heavenly, suggesting that our own rituals on earth are a reflection of a grander, cosmic worship that is perpetually taking place in the heavens. It adds a vertical, spiritual dimension to the physical act of pilgrimage.

Modern & Comparative Lens

The concept of a “heavenly temple” that is a celestial counterpart to an earthly sanctuary is a powerful archetype found in many traditions, most notably in Judaism with the heavenly Temple of Jerusalem. This verse is the primary Qur’anic basis for this concept in Islam. It presents a vision of a cosmos that is unified in its worship, with the earthly and the heavenly sanctuaries aligned as the dual centers of this cosmic devotion.

Practical Reflection & Application

This verse should add a profound new layer of meaning to our own prayers and our orientation towards the Kaaba. When we turn to the Kaaba, we can remember that we are aligning ourselves not just with a building on earth, but with the “Frequented House” in the heavens and the perpetual worship of the countless angels. This transforms our prayer from a solitary act into a participation in a vast, cosmic congregation.

6. ʿAdhāb al-samūm (عَذَابَ السَّمُومِ) – The punishment of the scorching wind

Linguistic Root & Etymology

Root: (س م م) S-M-M

• Arabic Root: س-م-م
• Core Meaning: The root sīn-mīm-mīm (س م م) means poison or extreme heat. `Samm` is a hole or pore.
• Morphology & Derived Forms: `As-Samūm` (السَّمُوم) is a hot, scorching, and poisonous wind that is said to penetrate the `samm` (pores) of the skin.
• Occurrences in the Surah and in the whole Quran: The term appears once in this surah. The root appears 14 times.

Linguistic and Contextual Explanation: The phrase ʿadhāb as-samūm (عَذَابَ السَّمُومِ) describes a specific torment of Hell from which the believers have been saved. `As-Samūm` is not just a hot wind, but a pestilential and poisonous one that penetrates and burns from within. The people of Paradise express their gratitude specifically for being protected from this agonizing punishment, highlighting its terrible nature.

Classical Exegesis (Tafsir)

In Surah At-Tur (52:27), this is the specific punishment that the people of Paradise recognize God has saved them from. “So Allah conferred favor upon us and protected us from the punishment of the scorching wind.” The commentators explain that this is a name for a specific and terrible punishment of Hellfire. It is the torment of the burning, poisonous wind of Hell that penetrates the body and causes immense suffering. The people of Paradise, in their state of bliss, reflect back with immense gratitude on the great danger that they have been saved from.

Thematic Context

This connects to the theme of the gratitude of the people of Paradise. The surah gives a beautiful glimpse into their conversations, and a key part of their joy is this active remembrance of what they have been saved from. Their bliss is not a heedless state; it is a conscious and grateful appreciation of the mercy of God that protected them from this terrible fate. The memory of the danger enhances the sweetness of the safety.

Modern & Comparative Lens

The description of a “scorching wind” is a powerful and terrifying image of punishment, especially for the original audience of the Qur’an who were familiar with the deadly desert winds like the Simoom. It is a metaphor for a punishment that is both external and internal, one that suffocates and poisons from within.

Practical Reflection & Application

This verse teaches us a key component of gratitude. To be truly grateful for our blessings, we should also reflect on the evils and dangers that God has protected us from. The practical application is to make it a part of our supplications to say, “O Allah, protect us from the punishment of the scorching wind.” This practice cultivates the same quality of the people of Paradise: a mindful and grateful awareness of both the blessings we have been given and the punishments we have been spared.

7. Bi-aʿyuninā (بِأَعْيُنِنَا) – In Our eyes

Linguistic Root & Etymology

Root: (ع ي ن) ʿ-Y-N

• Arabic Root: ع-ي-ن
• Core Meaning: The root ʿayn-yā’-nūn (ع ي ن) means eye, sight, or spring of water.
• Morphology & Derived Forms: `Aʿyuninā` (أَعْيُنِنَا) is the plural of `ʿayn` (eye) with the suffix for “Our.” `Bi-` means “with” or “in.”
• Extended Semantic Range: To be `bi-aʿyuninā` (“in Our eyes”) is an idiom signifying being under God’s direct, constant, and loving care and protection.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root `ʿ-Y-N` appears over 60 times.

Linguistic and Contextual Explanation: The phrase fa-innaka bi-aʿyuninā (فَإِنَّكَ بِأَعْيُنِنَا) (“for indeed, you are in Our eyes”) is a statement of immense comfort and divine protection for the Prophet Muhammad ﷺ. It is a reassurance that he is never alone or abandoned in his difficult mission, but is constantly under the watchful and loving gaze of his Lord. It is the ultimate source of strength for his patience.

Classical Exegesis (Tafsir)

This is a phrase of immense comfort, intimacy, and protection given to the Prophet Muhammad in the concluding verses of Surah At-Tur (52:48). “And be patient, [O Muhammad], for the decision of your Lord, for indeed, you are in Our eyes.” The commentators explain that this is one of the most powerful reassurances given to the Prophet. It means that he is under God’s direct sight, care, and protection. He is never out of God’s sight for even a moment. This divine watchfulness is the ultimate guarantee of his safety and the ultimate source of his strength to be patient.

Thematic Context

This connects to the theme of divine support for the Prophet in the face of the disbelievers’ mockery. The surah is filled with a sharp and confrontational tone towards the deniers. This final instruction to the Prophet is one of gentle, loving, and profound reassurance. The theme is that the one who is engaged in the difficult work of delivering God’s message is never alone; they are under the constant, loving gaze of their Lord.

Modern & Comparative Lens

The metaphor of being “in the eyes” of a loving protector is a universal one for care and security. The Qur’anic phrase is a powerful expression of the personal and intimate relationship between God and His chosen messenger. It is a statement of ultimate divine providence and care. It portrays a God who is not a distant, impersonal force, but a loving guardian who is intimately watching over His servant.

Practical Reflection & Application

This verse, while specifically addressed to the Prophet, is a source of immense comfort for every believer who is striving in the path of God. When we face difficulties or feel alone in our struggle to be righteous, we can take comfort in the knowledge that if we are sincere, we are also, in our own way, “in the eyes” of our Lord. The practical application is to live and strive with the confidence that comes from knowing that we are under the constant and loving watch of our Protector.

8. Fa-dhakkir (فَذَكِّرْ) – So remind

Linguistic Root & Etymology

Root: (ذ ك ر) DH-K-R

• Arabic Root: ذ-ك-ر
• Core Meaning: The root dhāl-kāf-rā’ (ذ ك ر) means to remember, mention, or remind.
• Morphology & Derived Forms: `Fa-dhakkir` (فَذَكِّرْ) is a Form II imperative verb. Form II (`faʿʿala`) often carries an intensive meaning, to remind repeatedly or intensely. `Dhikr` is remembrance.
• Occurrences in the Surah and in the whole Quran: The command appears once in this surah. The root appears over 290 times.

Linguistic and Contextual Explanation: The command fa-dhakkir (فَذَكِّرْ) (“So remind”) defines the Prophet’s core mission. After laying out the realities of the Hereafter and the flaws in the disbelievers’ arguments, God commands His messenger to continue his work of `tadhkīr` (reminding). His job is not to compel or force belief, but to deliver the reminder, as the Qur’an itself is the ultimate `dhikr` (reminder).

Classical Exegesis (Tafsir)

In Surah At-Tur (52:29), after the surah has laid out the reality of the two final abodes, this is the central command given to the Prophet. “So remind, [O Muhammad], for you are not, by the favor of your Lord, a soothsayer or a madman.” The commentators explain that this is a command to continue the mission of reminding humanity, regardless of the baseless accusations of the disbelievers. The verse first negates their false labels and then affirms his true mission: to be a “reminder.”

Thematic Context

This connects to the theme of the nature of the prophetic mission. The surah has presented a powerful set of reminders—the oaths, the descriptions of Heaven and Hell. This verse is the command to now deliver these reminders to the people. The theme is that the core of the Prophet’s job is not to force belief, but to “remind” the human soul of truths it is designed to recognize. The Qur’an itself is the ultimate “reminder” (dhikr).

Modern & Comparative Lens

The concept of a religious guide’s primary role being to “remind” rather than to compel is a key principle of a persuasive and non-coercive approach to faith. It is based on the idea that the truth is already latent within the human soul (the fiṭrah), and the role of the revelation is to awaken it. This is a deeply respectful approach to the listener, as it assumes they have the capacity to recognize the truth when it is presented clearly.

Practical Reflection & Application

This verse is a guide for anyone who wishes to share the message of Islam. Our primary method should be that of a beautiful and wise “reminding.” The practical application is to share the clear reminders of the Qur’an with others, with a spirit of compassion and concern. We should see ourselves not as judges, but as fellow travelers who are simply sharing a beautiful and life-saving “reminder” that we ourselves have benefited from.

9. Fākihīna (فَاكِهِينَ) – Enjoying

Linguistic Root & Etymology

Root: (ف ك ه) F-K-H

• Arabic Root: ف-ك-ه
• Core Meaning: The root fā’-kāf-hā’ (ف ك ه) means to be joyful, to be delighted, or to eat fruit.
• Morphology & Derived Forms: `Fākihīn` (فَاكِهِين) is the plural active participle. `Fākihah` is fruit.
• Extended Semantic Range: The word combines the ideas of eating fruit and being in a state of joy. It describes a state of active and continuous delight, of joyfully partaking in the blessings of Paradise.
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. The root appears 15 times.

Linguistic and Contextual Explanation: The term fākihīna (فَاكِهِينَ) describes the state of the people of Paradise. They are `fākihīna bi-mā ātāhum Rabbuhum` (“Enjoying what their Lord has given them”). It is a dynamic state of active, joyful partaking in the `fākihah` (fruits and delights) of Paradise. It is not a passive existence, but one of ongoing bliss and joyful engagement.

Classical Exegesis (Tafsir)

In the description of the people of Paradise in Surah At-Tur (52:18), this is their state. “Enjoying (fākihīna) what their Lord has given them.” The commentators explain that this is a state of active and continuous bliss. They are not just passively surrounded by blessings, but are actively and joyfully “enjoying” them. It is a state of complete and dynamic happiness, where every moment is filled with the delight of partaking in the endless bounties of their Lord.

Thematic Context

This connects to the surah’s theme of the reality and the quality of the reward in Paradise. The surah contrasts the static, choked state of the people of Hell with this dynamic, joyful state of the people of Paradise. The theme is that the reward for faith is not a boring or monotonous existence, but a life of ever-renewing joy and delightful activity. It is the ultimate fulfillment of the human desire for happiness.

Modern & Comparative Lens

The concept of “flourishing” or “thriving” is a key idea in modern positive psychology. The Qur’anic term fākihīn is a beautiful and concise expression of this state. It is not just the absence of suffering, but the active presence of joy, delight, and meaningful engagement. The verse portrays the ultimate human potential as being realized in this state of joyful “enjoyment.”

Practical Reflection & Application

This verse gives us a beautiful and motivating picture of our ultimate goal. We should strive to be among the “fākihīn” in the Hereafter. The practical application is to find permissible and wholesome ways to “enjoy” the blessings God has given us in this life, with a spirit of gratitude. By being grateful for the small joys of this world, we hope to be granted entry into the state of ultimate and eternal joy in the next.

10. Fa-ṣbir li-ḥukmi rabbika (فَاصْبِرْ لِحُكْمِ رَبِّكَ) – So be patient for the decision of your Lord

Linguistic Root & Etymology

Root: (ص ب ر) Ṣ-B-R

• Arabic Root: ص-ب-ر
• Core Meaning: The root ṣād-bā’-rā’ (ص ب ر) means to be patient, to persevere, or to endure with fortitude.
• Morphology & Derived Forms: `Fa-ṣbir` (فَاصْبِرْ) is an imperative verb. `Li-ḥukmi Rabbika` means “for the judgment/decision of your Lord.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The command to have `ṣabr` (patience) is a central theme of the Qur’an, with the root appearing over 100 times.

Linguistic and Contextual Explanation: The command fa-ṣbir li-ḥukmi rabbika (فَاصْبِرْ لِحُكْمِ رَبِّكَ) is a call for steadfast perseverance. The Prophet is told to be patient *for* God’s `ḥukm` (judgment). This means he should endure the mockery of his people with the certainty that God’s final decision—both His victory in this world and His final judgment in the next—is coming. The command is not for passive waiting, but for an active, steadfast patience fueled by trust in the divine outcome.

Classical Exegesis (Tafsir)

This is the first part of the final, consoling command to the Prophet in Surah At-Tur (52:48). “And be patient for the decision of your Lord, for indeed, you are in Our eyes.” The commentators explain that this is a command to patiently persevere in the face of the mockery and rejection of his people. The “decision of your Lord” refers to God’s final judgment, both the victory that He will grant in this world and the final reckoning in the next. The Prophet is told to endure the difficulties of the present by focusing on the certainty of God’s final, just decision.

Thematic Context

This is the culminating instruction of the surah. The surah is a sustained argument against the disbelievers, and it is natural that the one delivering this confrontational message would face great hardship. The theme is that the path of truth requires immense patience, a patience that is grounded in a firm trust in the ultimate justice of God’s final “decision.” It is a call to endure the process with the certainty of the final outcome.

Modern & Comparative Lens

The call to be “patient for a higher judgment” is a powerful source of strength for anyone who is striving for justice in a world where it seems to be absent. It is a rejection of despair. It is a call to a principled and patient struggle, with the conviction that one’s efforts are not in vain and that a final, just verdict will be rendered. It is the ultimate basis for hope in the face of temporary defeat.

Practical Reflection & Application

This verse is a powerful source of strength for us in our own personal trials. When we face injustice or when our efforts to do good are met with rejection, we should remember this command. The practical application is to cultivate a deep and abiding patience that is rooted in our trust in God’s ultimate “decision.” We should do our part, and then patiently and confidently await the just and wise outcome that our Lord has decreed.

11. Ghilmānun lahum (غِلْمَانٌ لَّهُمْ) – Youths for them

Linguistic Root & Etymology

Root: (غ ل م) GH-L-M

• Arabic Root: غ-ل-م
• Core Meaning: The root ghayn-lām-mīm (غ ل م) means a boy, a youth, or a servant.
• Morphology & Derived Forms: `Ghilmān` (غِلْمَان) is the plural of `ghulām`.
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. The root appears 12 times.

Linguistic and Contextual Explanation: The term ghilmānun lahum (غِلْمَانٌ لَّهُمْ) refers to the eternally youthful servants who will attend to the people of Paradise. The phrase `lahum` (“for them”) emphasizes that they are created specifically for the service and honor of the believers. They are described as being beautiful `ka-annahum lu’lu’un maknūn` (“as if they were protected pearls”), signifying their purity and perfection.

Classical Exegesis (Tafsir)

In the description of the social life of Paradise in Surah At-Tur (52:24), it says, “There will circulate among them youths for them, as if they were protected pearls.” The commentators explain that these are beautiful, eternally youthful servants created by God to serve the inhabitants of Paradise. Their presence is a sign of the honor and the royal treatment bestowed upon the believers. The simile “as if they were protected pearls” is used to describe their beauty, their purity, and their pristine nature.

Thematic Context

This connects to the theme of the perfect and effortless bliss of Paradise. In this world, service is a form of toil. In Paradise, the believers will be served by these beautiful, celestial youths, signifying a state of complete rest and honor. Every need and desire will be catered to, adding to the perfection of their state of blissful repose.

Modern & Comparative Lens

The imagery of being served by beautiful attendants is a universal symbol of royalty and luxury. The Qur’an uses this familiar imagery to convey the honored status of the believers in the Hereafter. The simile of “protected pearls” is a particularly beautiful one, evoking a sense of pristine, untouched beauty and value. It is part of the rich, sensory tapestry that the Qur’an uses to describe the joys of Paradise.

Practical Reflection & Application

This verse, in the context of the rewards of Paradise, is a reminder of the immense generosity of God. The practical application is to cultivate the virtue of service in this life. By humbly serving the needs of others for the sake of God, we hope to be among those who are honorably “served” in the next. It is a call to be a servant of God in this world, with the hope of being treated like royalty in the eternal world.

12. Ḥadīthin mithlihi (بِحَدِيثٍ مِّثْلِهِ) – A discourse like it

Linguistic Root & Etymology

Root: (ح د ث) Ḥ-D-TH

• Arabic Root: ح-د-ث
• Core Meaning: The root ḥā’-dāl-thā’ (ح د ث) means to be new or to narrate something.
• Morphology & Derived Forms: `Ḥadīth` (حَدِيث) is a narration, a discourse, or a story. `Mithlihi` (مِثْلِه) means “like it.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root `Ḥ-D-TH` appears 36 times.

Linguistic and Contextual Explanation: The phrase bi-ḥadīthin mithlihi (بِحَدِيثٍ مِّثْلِهِ) (“a discourse like it”) is the ultimate challenge to the deniers of the Qur’an’s divine origin. `Fa-l-ya’tū bi-ḥadīthin mithlihi` (“Then let them produce a discourse like it”). If they claim the Prophet fabricated it, then they, as masters of language, should be able to produce a text of comparable literary power, wisdom, and prophetic authority. Their inability to do so is presented as the definitive proof of its inimitability.

Classical Exegesis (Tafsir)

In Surah At-Tur (52:34), after a series of sharp questions that dismantle the disbelievers’ claims, the surah issues a direct and final challenge. “Then let them produce a discourse like it, if they should be truthful.” The commentators explain that this is the literary and intellectual challenge of the Qur’an (the tahaddī). If the disbelievers truly believe that the Qur’an is the fabricated speech of a human being, then they, as the masters of the Arabic language, should be able to produce something of a similar quality. Their historical and perpetual inability to do so is presented as the ultimate proof of the Qur’an’s divine origin.

Thematic Context

This connects to the theme of the miraculous nature (iʿjāz) of the Qur’an. The surah opens by swearing by the “Glorious Qur’an,” and this verse is a practical demonstration of that glory. The theme is that the Qur’an is not just a book of guidance; it is a literary miracle that is inimitable. This inimitability is its primary claim to being a divine revelation.

Modern & Comparative Lens

The concept of the “inimitability of the Qur’an” is a central doctrine in Islamic theology. This verse is one of the key “challenge verses” that form the basis for this doctrine. The challenge is not just to imitate the style, but to produce a “discourse” of a similar spiritual depth, psychological insight, legal wisdom, and prophetic power. It is a comprehensive challenge that, Muslims believe, has never been met.

Practical Reflection & Application

This verse should fill our hearts with a deep appreciation for the unique and miraculous gift that we have in the Qur’an. The practical application is to engage with the Qur’an with the full confidence that it is a divine masterpiece. We should study its language, reflect on its meanings, and allow its unparalleled power to transform our hearts. It is a call to treasure the inimitable “discourse” that God has revealed to us.

13. Ḥīna taqūm (حِينَ تَقُومُ) – When you arise

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 or to arise.
• Morphology & Derived Forms: `Taqūm` (تَقُوم) is an imperfect verb, “you stand/arise.” `Ḥīna` (حِينَ) means “when.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root is extremely common.

Linguistic and Contextual Explanation: The phrase ḥīna taqūm (حِينَ تَقُومُ) is a command to praise God at a specific time: “when you arise.” This has been interpreted to mean when you stand up for prayer, when you rise from sleep in the morning, or when you rise from any gathering. It is an instruction to sanctify the moments of transition and the beginning of actions with the remembrance and praise of God.

Classical Exegesis (Tafsir)

In the final set of commands to the Prophet in Surah At-Tur (52:48), he is told, “And exalt [Allah] with praise of your Lord when you arise.” The commentators have offered several complementary interpretations for “when you arise.” It can mean: when you arise from sleep; when you arise from any gathering; or when you stand up to begin your prayer. In all cases, it is a command to begin one’s actions with the praise and glorification of God. It is an instruction to sanctify the moments of transition in one’s day.

Thematic Context

This connects to the theme of the perpetual remembrance of God. The surah concludes by giving the Prophet (and the believers) a practical program for maintaining their connection with God throughout the day and night. The praise of God is not to be confined to a specific time, but is to be done “when you arise,” “in the night,” and at the “setting of the stars.” The theme is one of a continuous and all-encompassing state of remembrance.

Modern & Comparative Lens

The practice of “sanctifying the moment” or beginning an activity with a moment of mindfulness or prayer is a key feature of many spiritual disciplines. This verse is a beautiful Qur’anic expression of this principle. It is a call to bring the remembrance of God into the very fabric of our daily routines, starting with the moment we get up in the morning.

Practical Reflection & Application

This verse gives us a simple and beautiful practice to incorporate into our daily lives. The practical application is to begin our day, and to begin our prayers, with the words of praise and glorification, such as “Subḥānallāhi wa bi-ḥamdih.” This simple act sets a spiritual and positive tone for whatever follows. It is a way of ensuring that our entire day is framed by and rooted in the remembrance of our Lord.

14. Ḥūrin ʿīn (حُورٍ عِينٍ) – Companions with beautiful eyes

Linguistic Root & Etymology

Roots: (ح و ر) Ḥ-W-R and (ع ي ن) ʿ-Y-N

• Core Meaning: `Ḥ-W-R` signifies an intense contrast between the white and black of the eye. `ʿ-Y-N` signifies the eye, particularly a large and beautiful one.
• Morphology & Derived Forms: `Ḥūr` (حُور) and `ʿĪn` (عِين) are both plural adjectives.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The concept is mentioned in a few other places.

Linguistic and Contextual Explanation: The phrase ḥūrin ʿīn (حُورٍ عِينٍ) describes the beautiful companions who will be a part of the reward for the righteous. The term describes an idealized and perfected beauty, symbolized by eyes with a striking intensity and size. This is part of the surah’s rich, sensory depiction of Paradise, meant to create a longing for its rewards.

Classical Exegesis (Tafsir)

In Surah At-Tur (52:20), part of the description of the reward of the righteous is, “And We will marry them to companions with beautiful, wide eyes (ḥūrin ʿīn).” The commentators describe these as the pure companions, created by God in Paradise, who are the epitome of beauty and chastity. Their mention is part of the complete picture of the blissful life of Paradise, which includes not just physical comforts but also beautiful and loving companionship.

Thematic Context

This connects to the theme of the perfect and complete nature of the reward in the Hereafter. The surah promises a life that is free from all the frustrations and imperfections of this world. The ḥūrin ʿīn are part of this perfected existence, representing the ideal of pure and beautiful companionship. This serves as a powerful motivation, appealing to the natural human desire for love and beauty.

Modern & Comparative Lens

The description of the ḥūr has been a subject of much discussion and sometimes controversy in modern times. It is important to understand this imagery within its cultural and symbolic context. The description is meant to convey a state of ultimate bliss and fulfillment in terms that would be deeply resonant. The core message is the promise of a perfected, beautiful, and loving companionship in a state of eternal happiness.

Practical Reflection & Application

The promise of such pure and beautiful companionship in the Hereafter should motivate us to strive for purity in our own relationships in this life. The practical application is to cultivate the virtues of modesty, faithfulness, and loving-kindness in our own character, and to lower our gaze from what is forbidden, with the hope of being granted the ultimate reward of pure companionship in the gardens of bliss.

15. Idbār al-nujūm (إِدْبَارِ النُّجُومِ) – The retreating of the stars

Linguistic Root & Etymology

Root: (د ب ر) D-B-R

• Arabic Root: د-ب-ر
• Core Meaning: The root dāl-bā’-rā’ (د ب ر) means to be at the back, to follow, or to retreat.
• Morphology & Derived Forms: `Idbār` (إِدْبَار) is the verbal noun of the Form IV verb `adbara` (to retreat). `An-Nujūm` (النُّجُوم) is “the stars.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah.

Linguistic and Contextual Explanation: The phrase idbār al-nujūm (إِدْبَارِ النُّجُومِ) (“the retreating of the stars”) is a poetic and precise description of the dawn. It is the time when the light of the sun begins to appear, causing the stars to “retreat” and fade from view. The surah commands the Prophet to glorify God at this specific, sacred time, linking the celestial transition with an act of worship.

Classical Exegesis (Tafsir)

This is the final phrase in the surah, describing the final time for the praise of God (52:49). “And in the night, exalt Him and at the retreating of the stars.” The commentators explain that the “retreating of the stars” is the time of dawn, when the light of the morning begins to overpower the light of the stars, causing them to “retreat” from view. This is the time of the Fajr prayer, a particularly blessed time for worship. The surah thus concludes with a command for a complete, 24-hour cycle of remembrance.

Thematic Context

This connects to the theme of perpetual remembrance as the proper response to the divine message. The surah ends with a practical program of worship for the Prophet and the believers: praise God when you arise, praise Him in the night, and praise Him at the dawn. This continuous cycle of praise is the spiritual sustenance that is required to endure the hardships of the prophetic mission with patience.

Modern & Comparative Lens

The time of dawn is considered a special time for spiritual practice in almost all religious and contemplative traditions. It is a time of new beginnings, of stillness, and of heightened spiritual awareness. The Qur’an gives this universal experience a specific focus: it is a time for the praise and glorification of the Creator of the night and the day. The image of the “retreating of the stars” is a beautiful and poetic description of this daily cosmic transition.

Practical Reflection & Application

This verse is a direct command to make the time of dawn a special time for our own worship. The practical application is to be diligent in our Fajr prayer and to spend a few moments after it in the praise and glorification of God (tasbīḥ). By sanctifying this beautiful time of the “retreating of the stars,” we are following the divine command that concludes this powerful surah and are starting our day in the most blessed of ways.

16. Iṣlawhā (اصْلَوْهَا) – Enter it to burn

Linguistic Root & Etymology

Root: (ص ل ي) Ṣ-L-Y

• Arabic Root: ص-ل-ي
• Core Meaning: The root ṣād-lām-yā’ (ص ل ي) means to enter a fire, to burn, or to roast.
• Morphology & Derived Forms: `Iṣlawhā` (اصْلَوْهَا) is a plural imperative verb.
• Occurrences in the Surah and in the whole Quran: The command appears once in this surah.

Linguistic and Contextual Explanation: The command iṣlawhā (اصْلَوْهَا) (“Enter it to burn!”) is the final, terrible welcome given to the deniers as they stand before Hellfire. It is an order of condemnation and humiliation, marking the transition from the Day of Judgment to the beginning of the actual punishment. It is the fulfillment of the divine threat and the final, irreversible consequence of their denial.

Classical Exegesis (Tafsir)

In Surah At-Tur (52:16), this is the command that will be given to the deniers as they are shown the Fire of Hell. “[It will be said], ‘Enter it to burn! And be patient over it or do not be patient; it is all the same for you.'” The commentators explain that this is a command of final condemnation. It is the moment when the punishment they denied becomes a physical reality that they must enter. The subsequent statement that their patience or impatience is irrelevant is a sign of the utter hopelessness of their state. There is no escape and no relief.

Thematic Context

This connects to the theme of the absolute reality of the punishment that was promised. The surah has sworn a series of oaths that the punishment is “surely to occur.” This verse is the terrifying fulfillment of that oath. It is the direct and final consequence of their mockery and their denial. The theme is one of perfect and inescapable divine justice.

Modern & Comparative Lens

The imagery of Hellfire is a powerful eschatological symbol. The command to “enter it” is a dramatic and terrifying literary device that marks the transition from judgment to the experience of punishment. The statement that patience is irrelevant is a profound psychological point about the nature of eternal punishment: it is a state beyond hope, where even the virtue of patience has no meaning or benefit.

Practical Reflection & Application

This verse is a powerful and sobering warning. It should motivate us to do everything in our power to avoid ever hearing this terrible command. The practical application is to heed the warnings of the Qur’an with the utmost seriousness, to flee from the sins that lead to the Fire, and to constantly seek the mercy and protection of our Lord, so that the command we hear on that Day will be, “Enter it [Paradise] in peace.”

17. Jannātin wa naʿīm (جَنَّاتٍ وَنَعِيمٍ) – Gardens and Bliss

Linguistic Root & Etymology

Root: (ن ع م) N-ʿ-M

• Arabic Root: ن-ع-م
• Core Meaning: The root nūn-ʿayn-mīm (ن ع م) relates to blessings, comfort, delight, and a state of ease.
• Morphology & Derived Forms: `Jannāt` (جَنَّات) is “gardens.” `Naʿīm` (نَعِيم) is an intensive noun for bliss or felicity. `Niʿmah` is a blessing.
• 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: The phrase jannātin wa naʿīm (جَنَّاتٍ وَنَعِيمٍ) offers a comprehensive description of the reward of the righteous. The `jannāt` (gardens) describe the beautiful physical environment of Paradise. The `naʿīm` (bliss) describes their inner state of perfect happiness, delight, and contentment. The reward is thus a complete one, encompassing both a perfect external world and a perfect internal experience.

Classical Exegesis (Tafsir)

In Surah At-Tur (52:17), this is the summary description of the state of the God-conscious (al-muttaqīn). “Indeed, the righteous will be in gardens and bliss.” The commentators explain that this is a comprehensive description of their reward. The “gardens” refer to the beautiful, physical environment of Paradise. The “bliss” refers to the inner state of perfect happiness, delight, and contentment that they will experience. The reward is thus both external and internal, a perfect environment and a perfect state of being.

Thematic Context

This is the central description of the reward of the righteous in the surah. It stands in stark and direct contrast to the punishment of the disbelievers. The theme is the binary outcome of the Day of Judgment. The surah paints a vivid picture of these two final realities in order to motivate the listener to choose the path that leads to the “gardens and bliss.”

Modern & Comparative Lens

The concept of the afterlife as a state of both a perfected environment (“gardens”) and a perfected inner state (“bliss”) is a holistic one. It speaks to the fulfillment of all aspects of the human person, both physical and spiritual. This stands in contrast to concepts of an afterlife that is purely spiritual or disembodied. The Qur’anic vision of Paradise is one of a complete and embodied felicity.

Practical Reflection & Application

This verse should fill our hearts with a deep yearning for Paradise. The practical application is to strive to be among the “muttaqīn” who are the designated inhabitants of these gardens. We do this by living a life of piety, obedience, and good character, with the hope that, by God’s mercy, we will be granted entry into this state of eternal “gardens and bliss.”

18. Kaydan (كَيْدًا) – A plot

Linguistic Root & Etymology

Root: (ك ي د) K-Y-D

• Arabic Root: ك-ي-د
• Core Meaning: The root kāf-yā’-dāl (ك ي د) means to plot, scheme, or devise a stratagem.
• Morphology & Derived Forms: `Kayd` (كَيْد) is the verbal noun, a plot or scheme.
• Occurrences in the Surah and in the whole Quran: The word appears twice in this surah. The root appears over 30 times.

Linguistic and Contextual Explanation: The term kaydan (كَيْدًا) is used to describe the futile efforts of the disbelievers. The surah asks, `am yurīdūna kaydā` (“Or do they intend a plot?”). This refers to their schemes to undermine the Prophet and extinguish the message of Islam. The surah immediately turns the tables on them, stating `fa-lladhīna kafarū humu-l-makīdūn` (“But those who disbelieve—they are the ones plotted against”), showing that their own plots will ultimately ensnare and destroy them.

Classical Exegesis (Tafsir)

In Surah At-Tur (52:42), the surah asks a final, challenging question to the disbelievers: “Or do they intend a plot? But those who disbelieve – they are the ones who are plotted against.” The commentators explain that this refers to all the schemes and plots that the Quraysh were devising to try to undermine the Prophet and his message. The verse then turns the tables on them with a powerful statement of divine irony. While they think they are the clever plotters, in reality, they are the ones who are ensnared in a divine plan that will lead to their ultimate ruin.

Thematic Context

This connects to the theme of the futility of opposing God’s will. The surah has systematically dismantled all the intellectual arguments of the disbelievers. This verse dismantles their practical plots. The theme is one of absolute divine sovereignty. God is the ultimate planner, and any human plot that goes against His plan is not just doomed to fail, but will ultimately backfire on the plotters themselves.

Modern & Comparative Lens

The idea of the “hoist with his own petard,” where a plotter is caught in their own trap, is a timeless literary and moral theme. This verse gives this theme a divine and cosmic dimension. It is a powerful statement on the self-destructive nature of evil. The very schemes that the wicked devise to harm the righteous become the means of their own downfall. It is a statement of faith in a morally ordered universe.

Practical Reflection & Application

This verse is a source of comfort for the believers and a warning for the oppressors. For the believers, the practical application is to not be overly anxious about the schemes of their enemies. We should do our part to be cautious and prepared, but our ultimate trust should be in God’s plan, knowing that He is the best of planners. We should focus on the straight path and leave the outcome of the “plots” to Him.

19. Khawḍin yalʿabūn (خَوْضٍ يَلْعَبُونَ) – In discourse, amusing themselves

Linguistic Root & Etymology

Root: (خ و ض) KH-W-Ḍ

• Arabic Root: خ-و-ض
• Core Meaning: The root khā’-wāw-ḍād (خ و ض) means to wade into or plunge into something, often water.
• Morphology & Derived Forms: Metaphorically, `khawḍ` (خَوْض) means to plunge into a vain, false, or useless discourse. `Yalʿabūn` (يَلْعَبُون) means “they are playing.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root `KH-W-Ḍ` appears 12 times.

Linguistic and Contextual Explanation: The phrase fī khawḍin yalʿabūn (فِي خَوْضٍ يَلْعَبُونَ) (“in a vain discourse, amusing themselves”) describes the state of the deniers. They are not sincerely engaging with the message, but are `khawḍ`—plunging into baseless arguments and mockery—and treating the whole matter as `laʿib` (a game). The phrase paints a picture of profound heedlessness and a refusal to engage seriously with the ultimate questions of existence.

Classical Exegesis (Tafsir)

In Surah At-Tur (52:11-12), after the declaration of “woe to the deniers,” they are described as “those who are in a vain discourse, amusing themselves.” The commentators explain that this is a sharp diagnosis of their state. They are not engaging with the momentous message of the Hereafter with the seriousness it deserves. Instead, they are “wading” in their baseless arguments and treating the whole affair as a “game” or an amusement. Their rejection is not based on sincere inquiry but on a deep-seated heedlessness.

Thematic Context

This connects to the surah’s theme of the gravity of the divine message versus the foolishness of the deniers. The surah opens with a series of the most solemn oaths. This is contrasted with the state of those who treat this solemn reality as a form of play. The “vain discourse” is their futile disputation (jidāl) about the Qur’an, and their “playing” is their general state of being distracted by the worldly life, heedless of its ultimate purpose.

Modern & Comparative Lens

This is a powerful critique of a cynical or nihilistic worldview that refuses to take the ultimate questions of existence seriously. The phrase “in a vain discourse, playing” is a timeless description of a person or a culture that avoids confronting the profound realities of life and death by escaping into trivial distractions and endless, circular arguments.

Practical Reflection & Application

This verse is a call to take our lives and our religion seriously. We must not be among those who treat the signs of God as a “game.” The practical application is to dedicate time for serious reflection on the purpose of our existence and the reality of the Hereafter. We must consciously choose to move from a state of “vain discourse and play” to a state of sincere inquiry and purposeful action.

20. Khuliqū min ghayri shayʾin (أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ) – Were they created from nothing?

Linguistic Root & Etymology

Root: (خ ل ق) KH-L-Q

• Arabic Root: خ-ل-ق
• Core Meaning: The root khā’-lām-qāf (خ ل ق) means to create, to bring into existence, or to measure and proportion.
• Morphology & Derived Forms: `Khuliqū` (خُلِقُوا) is a passive perfect tense verb. `Min ghayri shay’` (مِنْ غَيْرِ شَيْء) means “from non-thing” or “from nothing.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah.

Linguistic and Contextual Explanation: This question, am khuliqū min ghayri shay’in (أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ), is a devastatingly simple and powerful rational argument for the existence of a Creator. It presents two logical impossibilities: that they were created from “nothing” (violating causality) or that they were their own creators. By refuting these, the verse corners the listener into the only rational conclusion: they must have a Creator.

Classical Exegesis (Tafsir)

This is the first in a series of powerful, unanswerable questions posed to the disbelievers in Surah At-Tur (52:35). “Or were they created from nothing, or were they the creators [of themselves]?” The commentators explain that this is a devastatingly simple and powerful rational argument for the existence of a Creator. It presents three logical possibilities for their existence: they came from nothing, they created themselves, or they were created by a Creator. The first two are logical impossibilities. Therefore, the only rational conclusion is the third one. The verse is designed to force the listener to confront the logical necessity of a Creator.

Thematic Context

This connects to the surah’s theme of the irrationality of disbelief. The surah uses a series of sharp, logical questions to dismantle the foundations of the atheistic or polytheistic worldview. This question is the cornerstone of the cosmological argument. It demonstrates that belief in a Creator is not a matter of blind faith, but is the only position that is logically coherent.

Modern & Comparative Lens

This verse is a concise and powerful formulation of the principle of causality, which is a foundational principle of all rational thought. The argument “from nothing, nothing comes” (ex nihilo nihil fit) is a cornerstone of classical philosophy. This verse is a beautiful and accessible presentation of this profound philosophical argument. It remains a powerful and relevant challenge to the modern atheistic worldview.

Practical Reflection & Application

This verse is a powerful tool for strengthening our own faith and for explaining it to others. The practical application is to reflect on this simple but profound question ourselves. We should think about our own existence and recognize that the only logical explanation is a wise and powerful Creator. This reflection is a direct path to a faith that is grounded not just in the heart, but also in the rational mind.

21. Kullu imriʾin bi-mā kasaba rahīn (كُلُّ امْرِئٍ بِمَا كَسَبَ رَهِينٌ) – Every person is a pledge for what he has earned

Linguistic Root & Etymology

Root: (ر ه ن) R-H-N

• Arabic Root: ر-ه-ن
• Core Meaning: The root rā’-hā’-nūn (ر ه ن) means to pledge, pawn, or hold something as security.
• Morphology & Derived Forms: `Rahīn` (رَهِين) is an adjective meaning “held in pledge” or “held as security for.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah.

Linguistic and Contextual Explanation: The phrase kullu imri’in bi-mā kasaba rahīn (كُلُّ امْرِئٍ بِمَا كَسَبَ رَهِينٌ) is a powerful metaphor for individual accountability. It means that every person’s soul is “held in pledge” against their own deeds. If one’s deeds are good, the pledge is redeemed and the soul is saved. If one’s deeds are evil, the pledge is forfeit and the soul is lost. This principle of justice is mentioned to balance the preceding mention of divine grace (joining families in Paradise).

Classical Exegesis (Tafsir)

In Surah At-Tur (52:21), after describing the immense grace of the children being joined with their parents in Paradise, this verse is stated as a general principle of justice. The commentators explain that while God may bestow His grace, the fundamental principle of accountability remains. Every individual soul is “held in pledge” or is “responsible” for its own deeds. The grace shown to the children does not violate this principle, because the parents’ reward is not diminished. The verse affirms the core tenet of individual responsibility.

Thematic Context

This connects to the theme of the perfect balance between divine grace and divine justice. The surah has just described a beautiful act of pure grace (joining the families). This verse immediately follows to ground that grace in the underlying reality of justice. The theme is that grace does not negate accountability. We are all individually “pledged” for our own deeds, but God, out of His mercy, can bestow favors that go beyond the strict accounting of those deeds.

Modern & Comparative Lens

The concept of being a “pledge” for one’s own actions is a powerful metaphor for individual moral responsibility. It is a rejection of concepts like inherited sin or collective salvation that removes the burden from the individual. This Qur’anic principle is a powerful statement of individualism in the moral and spiritual sphere. Our soul is the “collateral” that we have put down, and our fate depends on how we “redeem” it through our own actions.

Practical Reflection & Application

This verse is a powerful reminder that we cannot rely on the righteousness of our parents or our children to save us. We are each individually responsible for our own record. The practical application is to take full ownership of our spiritual journey. We should strive to be righteous in our own right, knowing that while we can hope for God’s grace, we are ultimately a “pledge” for what our own hands have earned.

22. Luʾluʾin maknūn (لُؤْلُؤٍ مَّكْنُونٍ) – Protected pearls

Linguistic Root & Etymology

Root: (ك ن ن) K-N-N

• Arabic Root: ك-ن-ن
• Core Meaning: The root kāf-nūn-nūn (ك ن ن) means to cover, conceal, or protect.
• Morphology & Derived Forms: `Maknūn` (مَّكْنُون) is a passive participle meaning that which is covered, protected, or well-guarded. `Lu’lu’` (لُؤْلُؤ) is a pearl.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah.

Linguistic and Contextual Explanation: This beautiful simile, ka-annahum lu’lu’un maknūn (كَأَنَّهُمْ لُؤْلُؤٌ مَّكْنُونٌ), is used to describe the youthful servants (`ghilmān`) of Paradise. They are “like protected pearls,” signifying their purity, their pristine beauty, and their luminous complexion. The word `maknūn` (“protected”) implies that they are untouched by any impurity or blemish, like a pearl that has been kept hidden and safe within its shell.

Classical Exegesis (Tafsir)

This beautiful simile is used in Surah At-Tur (52:24) to describe the youthful servants (ghilmān) in Paradise. “There will circulate among them youths for them, as if they were protected pearls.” The commentators explain that this simile is used to describe their beauty, their pure complexion, and their pristine nature. Like a pearl that has been kept hidden in its shell, they are untouched by any impurity or blemish. The image is one of perfect, unspoiled beauty.

Thematic Context

This connects to the theme of the perfect and beautiful nature of the reward in Paradise. The surah uses rich, sensory imagery to make the concept of Paradise appealing and tangible. The simile of the “protected pearl” is a powerful one, evoking a sense of preciousness, rarity, and pristine beauty. It is part of the overall picture of an abode where everything is at the highest level of perfection.

Modern & Comparative Lens

The pearl has been a universal symbol of beauty, purity, and hidden treasure across many cultures. The Qur’an uses this familiar and powerful symbol to describe the beauty of the celestial beings who will serve the believers. The adjective “protected” (maknūn) adds a crucial dimension, emphasizing their untouched and pure nature.

Practical Reflection & Application

This verse, in describing the beauty of Paradise, encourages us to appreciate and strive for both inner and outer purity in this life. We should seek to protect our hearts from the “dust” of sin and to maintain a state of spiritual purity. The practical application is to cultivate the virtue of modesty (ḥayāʾ) and to treasure our spiritual integrity as something as precious and “protected” as a pearl.

23. Manna Allāh ʿalaynā (فَمَنَّ اللَّهُ عَلَيْنَا) – Allah has conferred favor upon us

Linguistic Root & Etymology

Root: (م ن ن) M-N-N

• Arabic Root: م-ن-ن
• Core Meaning: The root mīm-nūn-nūn (م ن ن) means to bestow a favor, to be gracious, or sometimes, to remind someone of a favor one has done.
• Morphology & Derived Forms: `Manna` (مَنَّ) is a perfect tense verb. `Minnah` is a favor or grace.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root appears about 30 times.

Linguistic and Contextual Explanation: The phrase fa-manna Allāhu ʿalaynā (فَمَنَّ اللَّهُ عَلَيْنَا) is the grateful declaration of the people of Paradise. They attribute their salvation entirely to God’s grace, saying, “So Allah conferred His favor upon us.” Their presence in Paradise is not something they feel they earned by right, but a `minnah`—a pure gift and gracious favor from their Lord. This statement is the ultimate expression of humility and gratitude.

Classical Exegesis (Tafsir)

In the dialogue between the people of Paradise in Surah At-Tur (52:27), this is their conclusion about the reason for their salvation. After describing how they used to be fearful in this world, they say, “So Allah has conferred favor upon us and protected us from the punishment of the scorching wind.” The commentators explain that this is the ultimate attribution of grace. The inhabitants of Paradise, in their perfect knowledge, recognize that their presence there is not due to their own merit, but is a pure act of God’s favor (minnah). It was His favor that guided them in this life and His favor that protected them in the next.

Thematic Context

This connects to the theme of the believer’s proper understanding of their relationship with God. The surah contrasts the arrogance of the disbelievers with the humility of the believers. This statement is the ultimate expression of that humility. Even in the abode of ultimate success, their focus is not on their own deeds, but on the favor of their Lord. It is a state of perpetual and perfect gratitude.

Modern & Comparative Lens

The concept of “grace” is central to many theologies. This verse is a powerful statement of the Islamic understanding of grace. Salvation is ultimately a “favor” from God. While human action (belief and good deeds) is necessary, it does not “earn” Paradise in a transactional sense. Rather, it makes one a worthy recipient of the divine favor. This is a theology that is deeply rooted in humility and gratitude.

Practical Reflection & Application

This verse teaches us the correct attitude to have about our own spiritual state. We should never become arrogant about our worship or our good deeds. The practical application is to always attribute our ability to do good and our hope for salvation to the “favor of Allah.” We should constantly say, as the people of Paradise do, “It was Allah who conferred His favor upon us.” This mindset protects us from the destructive sin of pride.

24. Muttakiʾīna ʿalā sururin maṣfūfah (مُتَّكِئِينَ عَلَىٰ سُرُرٍ مَّصْفُوفَةٍ) – Reclining on thrones arranged in rows

Linguistic Root & Etymology

Root: (ص ف ف) Ṣ-F-F

• Arabic Root: ص-ف-ف
• Core Meaning: The root ṣād-fā’-fā’ (ص ف ف) means to arrange in a line, row, or rank.
• Morphology & Derived Forms: `Muttaki’īn` (مُتَّكِئِين) is “reclining.” `Surur` (سُرُر) are thrones. `Maṣfūfah` (مَصْفُوفَة) is the feminine plural passive participle, “arranged in rows.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah.

Linguistic and Contextual Explanation: The phrase muttaki’īna ʿalā sururin maṣfūfah (مُتَّكِئِينَ عَلَىٰ سُرُرٍ مَّصْفُوفَةٍ) describes the state of the righteous in Paradise. They are `muttaki’īn` (reclining), a posture of complete comfort and honor. Their `surur` (thrones) are `maṣfūfah` (arranged in rows), signifying a perfect social order and harmony. It is an image of a joyful, orderly, and honored community enjoying their reward together.

Classical Exegesis (Tafsir)

In Surah At-Tur (52:20), this is the first description of the state of the righteous in Paradise. The commentators explain this as a depiction of their state of honor, comfort, and perfect social harmony. They are “reclining,” which is a posture of complete rest and royalty. Their “thrones” signify their honored status. The fact that they are “arranged in rows” signifies their beautiful and orderly community, where they can face one another and enjoy each other’s company.

Thematic Context

This connects to the theme of Paradise as a place of perfect peace and joyful social interaction. The surah emphasizes the social dimension of the afterlife. The bliss is not just in the individual blessings, but in the harmonious and loving community that the believers will form. The image of the thrones in rows is a powerful symbol of this honored and orderly society, a society of equals enjoying each other’s company in a state of perfect bliss.

Modern & Comparative Lens

The image of an honored feast or a royal court where the righteous are reclining on couches is a universal symbol of ultimate success and bliss. The Qur’anic description is notable for its emphasis on the orderly and social nature of this bliss (“in rows”). It is a vision of a perfect society, where individuals are honored and the community is in a state of perfect and beautiful harmony.

Practical Reflection & Application

This verse should give us a beautiful and motivating picture of the community we hope to be a part of in the Hereafter. The practical application is to strive to build a small reflection of that harmonious community in our own lives. We should work to make our families and our mosques places of love, order, and mutual respect, where believers can interact with the same spirit of joyful companionship that is promised to the people of Paradise.

25. Raqqin manshūr (رَقٍّ مَّنشُورٍ) – A parchment unrolled

Linguistic Root & Etymology

Root: (ن ش ر) N-SH-R

• Arabic Root: ن-ش-ر
• Core Meaning: The root nūn-shīn-rā’ (ن ش ر) means to spread out, disperse, or publish.
• Morphology & Derived Forms: `Raqq` (رَقّ) is a fine, thin parchment. `Manshūr` (مَنشُور) is a passive participle, meaning “that which is unrolled, spread out, or published.” `Nushūr` is resurrection.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root appears about 30 times.

Linguistic and Contextual Explanation: The oath fī raqqin manshūr (فِي رَقٍّ مَّنشُورٍ) (“on a parchment unrolled”) describes the “Book Inscribed.” The image of a `raqq` (fine parchment) being `manshūr` (unrolled) is a symbol of a message that is clear, open, accessible, and published. It is not a hidden or secret text. The surah swears by this symbol of clarity and revealed knowledge to affirm its own truth.

Classical Exegesis (Tafsir)

This is the second oath in the opening of Surah At-Tur (52:3). “And by a Book inscribed on a parchment unrolled.” The commentators have offered several interpretations for this oath. Some have said it refers to the Qur’an itself, which is a clear and “unrolled” book for all to read. Others have said it refers to the Preserved Tablet (al-Lawḥ al-Maḥfūẓ), the celestial source of all scripture. A third interpretation is that it refers to the book of deeds of every human being, which will be “unrolled” and made public on the Day of Judgment.

Thematic Context

This connects to the theme of the clarity and the revealed nature of the truth. The surah swears by a “parchment unrolled,” a symbol of a message that is not hidden or obscure, but is open, clear, and accessible. This stands in contrast to the baseless conjectures of the disbelievers. The theme is that the truth of God’s promise is based on a clear and “written” record, not on guesswork.

Modern & Comparative Lens

The image of an “unrolled scroll” is a powerful and universal symbol of revelation and knowledge. In a world before modern printing, a scroll that was “unrolled” was one that was being actively read and published. The oath is by the act of revelation itself, the process by which hidden knowledge is made manifest and accessible to humanity.

Practical Reflection & Application

This verse should instill in us a deep respect for the written word of the Qur’an. It is our “parchment unrolled,” our open and accessible source of divine guidance. The practical application is to engage with this “unrolled” book by reading it, studying it, and reflecting upon its meanings. It is a call to not leave our book “rolled up” and sitting on a shelf, but to make it an open and active part of our daily lives.

26. Rayb al-manūn (رَيْبَ الْمَنُونِ) – The calamitous fate

Linguistic Root & Etymology

Root: (م ن ن) M-N-N

• Arabic Root: م-ن-ن
• Core Meaning: The root mīm-nūn-nūn (م ن ن) means to cut, decrease, or relate to fate/death.
• Morphology & Derived Forms: `Rayb` (رَيْب) is doubt or a calamity. `Al-Manūn` (الْمَنُون) is a poetic name for time or fate, in its capacity to bring about death.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah.

Linguistic and Contextual Explanation: The phrase rayb al-manūn (رَيْبَ الْمَنُونِ) is what the disbelievers were waiting for to befall the Prophet ﷺ. They hoped for the “calamity of time,” meaning they were waiting for him to die, thinking that his death would bring an end to his message. The phrase captures their passive but malevolent opposition, a hope for a natural calamity to solve their problem.

Classical Exegesis (Tafsir)

In Surah At-Tur (52:30), the surah quotes the disbelievers’ attitude towards the Prophet. “Or do they say, ‘[He is] a poet for whom we await a calamitous fate’?” The commentators explain that the Quraysh, unable to refute the Prophet’s message, resorted to waiting for him to simply die. They hoped that “time” and its inevitable “calamities” (sickness or death) would take care of their problem for them. It was a statement of their impotence and their morbid wishful thinking.

Thematic Context

This connects to the theme of the foolish and baseless arguments of the disbelievers. Theirs is not a position of intellectual strength, but of weak and passive opposition. The surah exposes their desire to see the Prophet destroyed by “fate” as a sign of their own spiritual and intellectual bankruptcy. God’s response is to challenge them with a series of powerful, direct questions that they cannot answer.

Modern & Comparative Lens

The idea of waiting for an opponent to be destroyed by “time” or “fate” is a common strategy of passive aggression. This verse is a sharp psychological portrait of this mindset. It is the attitude of those who have no real power to defeat an idea, so their only hope is that the person carrying the idea will be eliminated by natural causes. It is a sign of a movement that is based on a person, not a principle.

Practical Reflection & Application

This verse is a reminder that the truth is not dependent on the lifespan of the person who carries it. The practical application is to ground our faith in the eternal message of the Qur’an itself, not just in our love for a particular teacher or scholar. It is also a reminder for those who call to the truth to be patient, knowing that even if their opponents are “awaiting their demise,” the message they carry is eternal and will outlive them all.

27. Sabbiḥ bi-ḥamdi rabbika (سَبِّحْ بِحَمْدِ رَبِّكَ) – Exalt [Him] with the praise of your Lord

Linguistic Root & Etymology

Root: (س ب ح) S-B-Ḥ

• Arabic Root: س-ب-ح
• Core Meaning: The root sīn-bā’-ḥā’ (س ب ح) means to glorify or to swim.
• Morphology & Derived Forms: `Sabbiḥ` (سَبِّحْ) is a Form II imperative verb. `Bi-ḥamdi` (بِحَمْدِ) means “with the praise of.”
• Occurrences in the Surah and in the whole Quran: The command appears once in this surah. The root `S-B-Ḥ` appears over 90 times.

Linguistic and Contextual Explanation: The command sabbiḥ bi-ḥamdi rabbika (فَسَبِّحْ بِحَمْدِ رَبِّكَ) is a comprehensive instruction for remembrance. It combines `tasbīḥ` (glorification, declaring God free from all imperfections) with `ḥamd` (praise and gratitude for His perfection). The Prophet is commanded to engage in this act of praise as the spiritual fuel for his patience (`ṣabr`).

Classical Exegesis (Tafsir)

This is the central command given to the Prophet in the final section of Surah At-Tur (52:48). After being told to be patient, he is given the spiritual provision to help him in that patience: “And exalt [Him] with the praise of your Lord when you arise.” The commentators explain that the practice of tasbīḥ (glorification) and ḥamd (praise) is the ultimate source of spiritual strength and comfort. It is the act of connecting with the all-powerful and all-perfect Lord, which puts all worldly struggles into their proper perspective. It is the fuel for patience.

Thematic Context

This connects to the theme of the proper response to the divine message and its opposition. The surah begins with oaths and arguments, moves through warnings and promises, and concludes with this practical, spiritual instruction. The theme is that the ultimate response to both the majesty of God and the foolishness of the deniers is to turn to God in praise and glorification. This is the act that fortifies the heart of the believer.

Modern & Comparative Lens

The practice of “praise” as a form of spiritual centering and a source of strength is a universal one. The Qur’anic formulation, combining tasbīḥ (declaring God’s transcendence from all flaws) and ḥamd (affirming His perfection and giving thanks), is a comprehensive one. It is an act that both purifies one’s conception of God and deepens one’s relationship of gratitude with Him.

Practical Reflection & Application

This verse gives us a direct and powerful tool for our own spiritual lives. When we are feeling overwhelmed, impatient, or disheartened, the divine prescription is to engage in the praise and glorification of our Lord. The practical application is to make the phrases “Subḥānallāh” and “Alḥamdulillāh” a constant presence on our tongues and in our hearts. This simple act is a profound source of spiritual strength and the key to cultivating patience.

28. Saḥābun markūm (سَحَابٌ مَّرْكُومٌ) – A cloud heaped up

Linguistic Root & Etymology

Root: (ر ك م) R-K-M

• Arabic Root: ر-ك-م
• Core Meaning: The root rā’-kāf-mīm (ر ك م) means to pile up, stack, or heap up.
• Morphology & Derived Forms: `Saḥāb` (سَحَاب) is a cloud. `Markūm` (مَرْكُوم) is the passive participle, “that which is heaped up.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root appears 9 times.

Linguistic and Contextual Explanation: The phrase saḥābun markūm (سَحَابٌ مَّرْكُومٌ) is the dismissive explanation the deniers would give if they saw a piece of the sky falling. They would rationalize this catastrophic miracle as merely a “heaped up cloud.” The phrase highlights their stubborn refusal to accept any evidence that contradicts their worldview, and their tendency to explain away the miraculous with the mundane.

Classical Exegesis (Tafsir)

In Surah At-Tur (52:44), this is the cynical and stubborn reaction of the disbelievers to a hypothetical, undeniable miracle. “And if they were to see a fragment from the sky falling, they would say, ‘[It is merely] a cloud heaped up.'” The commentators explain that this shows the absolute and final nature of their state of denial. Even if a piece of the sky were to literally fall in front of them, their arrogance is such that they would rationalize it away as a normal, natural phenomenon. Their hearts are so sealed that even the most direct and catastrophic of miracles would have no effect on them.

Thematic Context

This connects to the theme of the irrationality and stubbornness of disbelief. The surah has presented a series of rational and historical proofs. This verse shows that for some people, no amount of proof is sufficient. The theme is that their disbelief is not an intellectual problem that can be solved with more evidence; it is a spiritual disease of the heart that has made them completely unreceptive to any reality that challenges their worldview.

Modern & Comparative Lens

This is a perfect description of the psychological phenomenon of “motivated skepticism” or extreme denialism. It is the state of a person who is so committed to their worldview that they will rationalize away any and all contradictory evidence, no matter how powerful. The verse is a profound insight into the psychology of the closed mind, which can explain away even a miracle as a “heaped up cloud.”

Practical Reflection & Application

This verse teaches us that we should not be disheartened if some people refuse to accept the truth, no matter how clearly we present it. The practical application is to recognize that our duty is only to deliver the message. We cannot open a heart that has sealed itself shut. It also serves as a warning for ourselves: we should pray to God to protect us from this state of stubborn denial and to grant us hearts that are soft and receptive to His signs.

29. Saqf al-marfūʿ (وَالسَّقْفِ الْمَرْفُوعِ) – The roof raised high

Linguistic Root & Etymology

Root: (ر ف ع) R-F-ʿ

• Arabic Root: ر-ف-ع
• Core Meaning: The root rā’-fā’-ʿayn (ر ف ع) means to raise or elevate.
• Morphology & Derived Forms: `As-Saqf` (السَّقْف) is the roof. `Al-Marfūʿ` (الْمَرْفُوع) is the passive participle, “that which is raised high.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root appears over 20 times.

Linguistic and Contextual Explanation: The oath wa-s-saqfi-l-marfūʿ (وَالسَّقْفِ الْمَرْفُوعِ) (“And by the roof raised high”) is sworn by the sky. The sky is described as a `saqf` (roof) to emphasize its protective nature, and as `marfūʿ` (raised high) without any visible pillars, which is a magnificent and constant sign of God’s creative power.

Classical Exegesis (Tafsir)

This is the fourth oath in the opening of Surah At-Tur (52:5). “And by the roof raised high.” The commentators have unanimously identified this “raised roof” as the sky or the heaven. The sky is described as a “roof” to emphasize its protective and encompassing nature over the earth. It is “raised high” without any visible pillars, which is a magnificent and constant sign of the power of the One who holds it up.

Thematic Context

This connects to the theme of swearing by the magnificent signs of creation to affirm the truth of the Hereafter. The sky, as a vast, protective, and perfectly constructed “roof,” is one of the most powerful and universal of these signs. The oath is by this sign of perfect power and construction to affirm the reality of the judgment that is to come. The One who can raise this roof can surely raise the dead.

Modern & Comparative Lens

The metaphor of the sky as a “roof” or a “canopy” is a universal one. The Qur’an uses this familiar image to draw attention to its miraculous nature. Modern science has revealed the complex layers of the atmosphere that form this protective “roof,” shielding us from harmful solar radiation and maintaining a habitable climate. This scientific knowledge only serves to deepen the sense of wonder that the verse aims to inspire.

Practical Reflection & Application

This verse encourages us to look up at the sky with a sense of awe and contemplation. We should see it not as an empty space, but as a “roof raised high,” a magnificent sign of our Creator’s power and mercy. The practical application is to allow this daily sight to be a reminder of God, to reflect on His power, and to let that reflection strengthen our faith in the other unseen realities that He has informed us of.

30. Siḥrun hādhā (أَسِحْرٌ هَٰذَا) – Is this magic?

Linguistic Root & Etymology

Root: (س ح ر) S-Ḥ-R

• Arabic Root: س-ح-ر
• Core Meaning: The root sīn-ḥā’-rā’ (س ح ر) means magic or sorcery.
• Morphology & Derived Forms: `A-siḥrun hādhā` (أَسِحْرٌ هَٰذَا) is a rhetorical question: “Is this magic?”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root appears over 60 times.

Linguistic and Contextual Explanation: The question a-siḥrun hādhā (أَسِحْرٌ هَٰذَا) is posed to the deniers on the Day of Judgment as they are shown Hellfire. “Is *this* magic, or do you not see?” It is a devastatingly ironic rebuke. The very word (`siḥr`) they used to dismiss the Qur’an in this life is thrown back at them. The question forces them to confront the undeniable, physical reality of the punishment and the foolishness of their previous excuse.

Classical Exegesis (Tafsir)

In Surah At-Tur (52:15), this is the first of two sarcastic questions that will be posed to the disbelievers as they are being shown the Fire of Hell. “[It will be said], ‘Then is this magic, or do you not see?'” The commentators explain that this is a devastating rebuke. In this world, when they were confronted with the clear truth of the Qur’an, their primary excuse was to dismiss it as “magic.” Now, when they are confronted with the physical reality of the punishment they were warned about, they are mockingly asked if this, too, is mere “magic” or an illusion.

Thematic Context

This connects to the theme of the final, undeniable confrontation with reality. The surah systematically dismantles all the excuses and accusations of the disbelievers. This verse shows that on the Day of Judgment, their own words and excuses will be turned against them as a form of torment. The theme is one of perfect and ironic justice. The very term they used to deny the truth is now used to confirm their punishment.

Modern & Comparative Lens

The use of irony and sarcasm as a tool of divine rebuke is a powerful literary and theological device. It is a way of highlighting the utter foolishness of the disbelievers’ position. The question “Is this magic?” is the ultimate “gotcha” moment, the point at which their entire worldview is shown to have been a complete and disastrous delusion. It is a moment of terrible and irreversible clarity.

Practical Reflection & Application

This verse is a powerful warning against dismissing the truth with flimsy and arrogant excuses. We should be extremely careful not to belittle or mock the signs of God. The practical application is to engage with the divine message with seriousness and sincerity. We should respond to its arguments with our reason and our hearts, not with dismissive labels like “magic” or “fables,” lest those same labels be thrown back at us on the Day of Judgment.

31. Sullamun (سُلَّم) – A stairway

Linguistic Root & Etymology

Root: (س ل م) S-L-M

• Arabic Root: س-ل-م
• Core Meaning: The root sīn-lām-mīm (س ل م) means peace or submission, but also relates to ladders/stairs.
• Morphology & Derived Forms: `Sullam` (سُلَّم) is a noun for a ladder or stairway.
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah and once in Surah Al-An’am.

Linguistic and Contextual Explanation: The term sullamun (سُلَّمٌ) is used in a sarcastic challenge to the disbelievers: `am lahum sullamun yastamiʿūna fīh` (“Or do they have a stairway upon which they listen?”). The question mockingly asks if they have their own private stairway to heaven that allows them to eavesdrop on the divine council and gain their own knowledge of the unseen. The absurdity of the image highlights the baselessness of their claims to knowledge in opposition to revelation.

Classical Exegesis (Tafsir)

In the series of challenging questions in Surah At-Tur (52:38), the disbelievers are asked, “Or do they have a stairway by means of which they listen [to the secrets of heaven]?” The commentators explain that this is a sarcastic challenge. The disbelievers are making claims about the unseen and are rejecting the revelation that has come from the heavens. The verse mockingly asks if they have their own personal “stairway” to the heavens that allows them to listen in on the divine council and to get their own, contradictory information. If so, they should bring their proof.

Thematic Context

This connects to the theme of the baselessness of the disbelievers’ claims. The surah is a sustained argument that the only source of certain knowledge about the unseen is divine revelation. This verse challenges the disbelievers to produce their own source. The image of the “stairway to heaven” is a powerful one, highlighting the absurdity of a created being claiming to have access to divine secrets without a divine means.

Modern & Comparative Lens

The idea of a “stairway to heaven” is a powerful and ancient archetype for the human desire to ascend to the divine realm. This verse takes this archetype and uses it as a tool of rational critique. It is a powerful demand for epistemological accountability. It asks: “What is the source of your knowledge? On what basis do you make your claims?” This is a timeless and foundational question for any system of belief.

Practical Reflection & Application

This verse is a reminder to ground our own beliefs about the unseen in the only authentic source we have: the divine revelation of the Qur’an and the teachings of the Prophet. The practical application is to avoid making claims about religious matters without knowledge or proof. We should be humble and recognize that we do not have a personal “stairway to heaven,” and therefore we must rely with full trust on the clear guidance that has been sent down to us.

32. Sururin maṣfūfah (سُرُرٍ مَّصْفُوفَةٍ) – Thrones arranged in rows

Linguistic Root & Etymology

Root: (ص ف ف) Ṣ-F-F

• Arabic Root: ص-ف-ف
• Core Meaning: The root ṣād-fā’-fā’ (ص ف ف) means to arrange in a line, row, or rank.
• Morphology & Derived Forms: `Surur` (سُرُر) is the plural of `sarīr`, a throne or couch. `Maṣfūfah` (مَصْفُوفَة) is the feminine plural passive participle, “arranged in rows.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah.

Linguistic and Contextual Explanation: The phrase sururin maṣfūfah (سُرُرٍ مَّصْفُوفَةٍ) describes the seating arrangement in Paradise. The believers will be reclining on `surur` (thrones) that are `maṣfūfah` (arranged in orderly rows). The image conveys both honor (thrones) and perfect social harmony (arranged in rows, allowing for joyful communion), a key feature of the bliss of Paradise.

Classical Exegesis (Tafsir)

In Surah At-Tur (52:20), this is the first description of the state of the righteous in Paradise. “[They will be] reclining on thrones arranged in rows.” The commentators explain this as a depiction of their state of honor, comfort, and perfect social harmony. They are “reclining,” which is a posture of complete rest and royalty. Their “thrones” signify their honored status. The fact that they are “arranged in rows” signifies their beautiful and orderly community, where they can face one another and enjoy each other’s company.

Thematic Context

This connects to the theme of Paradise as a place of perfect peace and joyful social interaction. The surah emphasizes the social dimension of the afterlife. The bliss is not just in the individual blessings, but in the harmonious and loving community that the believers will form. The image of the thrones in rows is a powerful symbol of this honored and orderly society, a society of equals enjoying each other’s company in a state of perfect bliss.

Modern & Comparative Lens

The image of an honored feast or a royal court where the righteous are reclining on couches is a universal symbol of ultimate success and bliss. The Qur’anic description is notable for its emphasis on the orderly and social nature of this bliss (“in rows”). It is a vision of a perfect society, where individuals are honored and the community is in a state of perfect and beautiful harmony.

Practical Reflection & Application

This verse should give us a beautiful and motivating picture of the community we hope to be a part of in the Hereafter. The practical application is to strive to build a small reflection of that harmonious community in our own lives. We should work to make our families and our mosques places of love, order, and mutual respect, where believers can interact with the same spirit of joyful companionship that is promised to the people of Paradise.

33. Taʾmuruhum aḥlāmuhum bi-hādhā (أَمْ تَأْمُرُهُمْ أَحْلَامُهُم بِهَٰذَا) – Or do their intellects command them to this?

Linguistic Root & Etymology

Root: (ح ل م) Ḥ-L-M

• Arabic Root: ح-ل-م
• Core Meaning: The root ḥā’-lām-mīm (ح ل م) signifies reason, intellect, forbearance, and dreams.
• Morphology & Derived Forms: `Ta’muruhum` (تَأْمُرُهُمْ) means “it commands them.” `Aḥlāmuhum` (أَحْلَامُهُم) is “their intellects.”
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root appears 18 times.

Linguistic and Contextual Explanation: This question, am ta’muruhum aḥlāmuhum bi-hādhā (أَمْ تَأْمُرُهُمْ أَحْلَامُهُم بِهَٰذَا), sarcastically challenges the disbelievers’ claim to rationality. “Do their intellects command them to this?” The “this” refers to their contradictory accusations against the Prophet. The question implies that no sound intellect (`ḥulm`) could produce such illogical claims, thus exposing their rejection as being rooted in transgression (`ṭughyān`) rather than reason.

Classical Exegesis (Tafsir)

This sharp, rhetorical question in Surah At-Tur (52:32) challenges the disbelievers’ claims about the Prophet. The commentators explain that God is mockingly asking if it is their supposedly superior “intellects” that are commanding them to make such contradictory accusations (poet, madman, soothsayer). The obvious answer is no, because a sound intellect does not lead to such confused and inconsistent conclusions. The verse thus implies that the real source of their rejection is not reason, but their rebellious nature (being a “transgressing people”).

Thematic Context

This is a central part of the surah’s theme of exposing the complete irrationality of the disbelievers’ position. The surah uses a powerful and sustained rational critique to dismantle their claims. This verse is a direct attack on their pride in their own “reason,” showing that their conclusions are so illogical that they must be driven by something other than reason—namely, their own arrogance and desire.

Modern & Comparative Lens

This verse is a profound insight into the concept of “motivated reasoning,” where people use their intellect not to find the truth, but to justify their pre-existing biases and desires. It is a timeless critique of intellectual dishonesty. The verse is a powerful reminder that the faculty of reason, if not governed by a sincere desire for the truth, can be used to justify the most foolish and contradictory of positions.

Practical Reflection & Application

This verse is a call for us to be truly rational in our faith. The practical application is to engage in a sincere and honest examination of our own beliefs. We should ensure that our conclusions are based on solid evidence and coherent reasoning, and not on the “commands” of our own ego, our desires, or our cultural biases. It is a call to make our intellect a servant of the truth, not a servant of our selves.

34. Tamūru al-samāʾu mawrā (يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا) – The Day the heaven will sway violently

Linguistic Root & Etymology

Root: (م و ر) M-W-R

• Arabic Root: م-و-ر
• Core Meaning: The root mīm-wāw-rā’ (م و ر) means to shake, sway back and forth, or move in a state of violent agitation.
• Morphology & Derived Forms: `Tamūru` (تَمُورُ) is an imperfect verb. `Mawrā` (مَوْرًا) is the verbal noun used for emphasis.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root is unique to this verse.

Linguistic and Contextual Explanation: The phrase yawma tamūru-s-samā’u mawrā (يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا) describes a cataclysmic event on the Day of Judgment. The repetition of the root (`tamūru… mawrā`) emphasizes the totality of the action. The sky, a symbol of stability, will not just shake, but will be thrown into a violent, chaotic swaying motion, signaling the collapse of the cosmic order.

Classical Exegesis (Tafsir)

In Surah At-Tur (52:9), this is the first description of the cataclysmic events of the Day of Judgment. The commentators explain this as a depiction of the beginning of the end of the cosmic order. The heavens, which appear to us as stable and unchanging, will on that Day be thrown into a state of violent, chaotic motion. They will sway and reel like a drunken man, their perfect order completely undone by the power of God’s command.

Thematic Context

This connects to the surah’s theme of the certainty and the terror of the Day of Judgment. The surah opens with solemn oaths, and this verse begins to describe the very event that the oaths were sworn to affirm. The image of the heavens themselves being thrown into chaos is a powerful one, designed to shake the listener out of their complacency and to instill a sense of awe and fear for that Day.

Modern & Comparative Lens

The idea of a final “de-creation” or a cosmic cataclysm is a powerful apocalyptic image. The Qur’anic description is notable for its kinetic and dynamic energy. It is not a static end, but a violent and chaotic one. The verse is a powerful reminder of the fragility of the cosmic order that we take for granted. It suggests that the stability of the universe is not inherent, but is maintained by a divine command that can be withdrawn at any moment.

Practical Reflection & Application

This verse encourages us to reflect on the transient nature of the entire universe. If the heavens themselves will be thrown into violent motion, then how much more fragile are our own lives and our worldly possessions? The practical application is to not place our ultimate security in this created world, but in the eternal and unchanging Creator who holds the entire cosmos in His hand.

35. Taqawwalahu (تَقَوَّلَهُ) – He has fabricated it

Linguistic Root & Etymology

Root: (ق و ل) Q-W-L

• Arabic Root: ق-و-ل
• Core Meaning: The root qāf-wāw-lām (ق و ل) means to say or speak.
• Morphology & Derived Forms: `Taqawwalahu` (تَقَوَّلَهُ) is a Form V verb. This form often implies effortful action or false claim. Here, it means to fabricate speech and falsely attribute it to someone else.
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. The root `Q-W-L` is extremely common.

Linguistic and Contextual Explanation: The word taqawwalahu (تَقَوَّلَهُ) is used for the accusation that the Prophet “fabricated” the Qur’an. `Am yaqūlūna taqawwalah` (“Or do they say, ‘He has fabricated it?'”). The verb `taqawwala` is a specific and serious charge, implying not just lying, but the act of forgery—inventing a speech and falsely attributing it to God. The surah refutes this by challenging them to produce a similar discourse.

Classical Exegesis (Tafsir)

In the series of questions in Surah At-Tur (52:33), the disbelievers’ accusation against the Prophet is quoted: “Or do they say, ‘He has fabricated it’?” The commentators explain that this was one of the primary and most persistent accusations of the Quraysh. They claimed that the Qur’an was not a divine revelation, but was the Prophet’s own “fabricated” speech, which he then falsely attributed to God. The surah’s response is a sharp one: “Nay, but they do not believe.” Their accusation is not based on evidence; it is a product of their own refusal to believe.

Thematic Context

This connects to the theme of the divine origin of the Qur’an. The surah is a sustained defense of the revelation. The charge of “fabrication” is the central claim of the disbelievers. The surah refutes this not just by denying it, but by challenging them to produce something similar, and by exposing the irrationality and the arrogant motivations that underlie their accusation.

Modern & Comparative Lens

The question of the authorship of the Qur’an is the central issue in the academic study of Islam. This verse shows that this question is not a modern one; it was the primary question from the very beginning. The verse is a powerful statement from within the text itself about its own origin, diagnosing the charge of fabrication as a symptom of a pre-existing unwillingness to believe.

Practical Reflection & Application

This verse is a reminder of the gravity of the sin of “fabricating” speech and attributing it to God or His Prophet (i.e., fabricating hadith). It is one of the most serious of all falsehoods. The practical application is to be extremely diligent and honest in our transmission of religious knowledge. We must ensure that what we attribute to the Qur’an and the Sunnah is authentic and accurately understood, fearing the great sin of “taqawwul.”

36. Tasīru al-jibālu sayrā (وَتَسِيرُ الْجِبَالُ سَيْرًا) – And the mountains will move away

Linguistic Root & Etymology

Root: (س ي ر) S-Y-R

• Arabic Root: س-ي-ر
• Core Meaning: The root sīn-yā’-rā’ (س ي ر) means to travel, move, or journey.
• Morphology & Derived Forms: `Tasīru` (تَسِيرُ) is an imperfect verb. `Sayrā` (سَيْرًا) is the verbal noun used for emphasis.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root appears over 30 times.

Linguistic and Contextual Explanation: The phrase wa tasīru-l-jibālu sayrā (وَتَسِيرُ الْجِبَالُ سَيْرًا) describes the second cataclysmic event of the Final Day. The mountains, symbols of permanence, will `tasīr`—they will be set in motion and will “travel” from their places before being crushed to dust. The emphatic `sayrā` highlights the reality and magnitude of this “movement.”

Classical Exegesis (Tafsir)

In Surah At-Tur (52:10), this is the second cataclysmic event of the Day of Judgment. “And the mountains will move away with a [great] movement.” The commentators explain that the mountains, which are the ultimate symbols of stability and permanence on earth, will be uprooted from their foundations and will move and then be turned to dust. This is a sign of the complete and utter dissolution of the worldly order as we know it.

Thematic Context

This connects to the theme of the absolute power of God and the certainty of the Hereafter. The surah uses the most powerful symbols of stability in the universe—the heavens and the mountains—and shows that they will be completely undone by the divine command. This is designed to shatter the listeners’ attachment to and reliance on the physical world, and to turn their attention to the eternal and unchanging reality of the Creator.

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 powerful reminder of the impermanence of everything in this created world. If the mountains themselves will be set in motion and turned to dust, then what of our own small achievements and possessions? The practical application is to not place our ultimate trust or our sense of security in any created thing, but to place it only in the Creator of the mountains, who is the only eternal and unchanging reality.

37. At-Ṭūr (الطُّور) – The Mount

Linguistic Root & Etymology

Root: (ط و ر) Ṭ-W-R

• Arabic Root: ط-و-ر
• Core Meaning: The root ṭā’-wāw-rā’ (ط و ر) relates to a stage, phase, or boundary. `Ṭūr` (طُور) is a mountain.
• Occurrences in the Surah and in the whole Quran: The word gives the surah its name and appears once here. The root appears 17 times.

Linguistic and Contextual Explanation: The surah opens with an oath by Aṭ-Ṭūr (وَالطُّورِ). This is understood by all commentators to refer to Mount Sinai, the sacred mountain where God spoke to Moses. By swearing by this specific mountain, the surah immediately invokes a rich history of divine revelation, grounding its own message in the established tradition of the prophets and highlighting the sanctity of places where God has manifested His glory.

Classical Exegesis (Tafsir)

This is the first word of the surah and its namesake (52:1). “By the Mount.” The commentators are in unanimous agreement that this is an oath by a specific, sacred mountain: Mount Sinai, the mountain where God spoke to the Prophet Moses and where the Torah was revealed. The surah swears by this sacred location, a place of profound divine revelation, to affirm the truth of the revelation that is to follow in the Qur’an and the certainty of the Judgment it speaks of.

Thematic Context

The oath by “The Mount” connects to the theme of the continuity of divine revelation. By swearing by a location that is central to the Judeo-Christian tradition, the surah immediately grounds its message in a shared, sacred history. It is a sign that the message of the Qur’an is not an innovation, but is a continuation of the same truth that was revealed in the same sacred spaces to the prophets of the past.

Modern & Comparative Lens

Mountains have been seen as sacred places of theophany (divine manifestation) in many religious traditions around the world. Mount Sinai is one of the most sacred mountains in the Abrahamic faiths. The surah’s opening oath taps into this deep and universal human sense of the sacredness of high places. It uses this shared symbol of revelation to affirm the truth of its own message.

Practical Reflection & Application

This verse encourages us to see the natural world as being imbued with sacred history and spiritual significance. The practical application is to reflect on the great events that have taken place on this earth and to see in the enduring mountains a sign of the enduring nature of God’s truth. It is a call to see the world not just as a physical space, but as a theater of divine revelation and a book of signs.

38. Waylun (وَيْلٌ) – Woe

Linguistic Root & Etymology

Root: N/A

• Core Meaning: `Wayl` (وَيْل) is an Arabic exclamation of woe, doom, or destruction. It is a declaration of a state of utter ruin and misery.
• Occurrences in the Surah and in the whole Quran: The word appears once in this surah. It is a frequent term of condemnation in the Qur’an, appearing over 40 times.

Linguistic and Contextual Explanation: The word waylun (وَيْلٌ) is a powerful pronouncement of doom. `Fa-waylun yawma’idhin li-l-mukadhdhibīn` (“Then woe, that Day, to the deniers”). Following the description of the cataclysmic end of the world, this is the divine verdict upon those who denied its reality. It is a concise but terrifying declaration of their inevitable and miserable fate.

Classical Exegesis (Tafsir)

In Surah At-Tur (52:11), after the description of the cataclysmic end of the world, this powerful declaration is made. “Then woe, that Day, to the deniers.” The commentators explain that this is a divine curse and a statement of the inevitable and terrible fate that awaits those who deny the reality of that Day. It is the beginning of the surah’s direct confrontation with the disbelievers, a pronouncement of their certain doom.

Thematic Context

This connects to the theme of the two contrasting fates in the Hereafter. The surah is a warning, and the word “woe” is the essence of that warning. It stands in stark contrast to the peace and bliss that will be granted to the believers. The surah systematically proves the reality of the Day of Judgment and then declares “woe” to those who, despite all the evidence, choose to deny it.

Modern & Comparative Lens

The exclamation “Woe!” is a classic prophetic utterance, a feature of the speech of the prophets in the biblical tradition as well. It is not just a statement of fact, but a passionate cry of condemnation and a warning of impending disaster. It is a rhetorical device designed to shock the listener out of their complacency and to convey the full gravity of the situation.

Practical Reflection & Application

This verse is a solemn reminder of the terrible consequences of denying the truth. The practical application is to be grateful that we are among those who believe in that Day, not those who deny it. We should allow this verse to cultivate in us a healthy fear of the consequences of sin and a sincere desire to be among those who are saved from the “woe” of that Day.

39. Yatanāzaʿūna fīhā kaʾsan (يَتَنَازَعُونَ فِيهَا كَأْسًا) – They will pass to one another a cup

Linguistic Root & Etymology

Root: (ن ز ع) N-Z-ʿ

• Arabic Root: ن-ز-ع
• Core Meaning: The root nūn-zāy-ʿayn (ن ز ع) means to pull out or snatch.
• Morphology & Derived Forms: The Form VI verb `yatanāzaʿūn` (يَتَنَازَعُون) implies a reciprocal action. While the root can mean to “snatch,” here it signifies a friendly and playful “passing back and forth” of a cup.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah.

Linguistic and Contextual Explanation: This phrase, yatanāzaʿūna fīhā ka’san (يَتَنَازَعُونَ فِيهَا كَأْسًا), describes a joyful, convivial activity in Paradise. “They will pass to one another a cup.” The verb `yatanāzaʿūn` suggests a lively and friendly sharing, passing the cup from hand to hand in a joyous gathering. The cup contains a pure, heavenly wine that does not cause `laghw` (ill speech) or `ta’thīm` (sin), making the social act one of pure, unadulterated bliss.

Classical Exegesis (Tafsir)

In the description of the social life of Paradise in Surah At-Tur (52:23), this is one of their joyful activities. “They will pass to one another therein a cup [of wine] wherein there is no ill speech and no sin.” The commentators explain this as a depiction of a joyful and convivial gathering. They will share a pure, heavenly wine that, unlike worldly wine, does not lead to any of the negative consequences of intoxication, such as foolish talk (laghw) or sinful behavior (taʾthīm). It is a social act of pure, unadulterated pleasure.

Thematic Context

This connects to the theme of the perfected and purified nature of the joys of Paradise. The surah presents Paradise as a place where all the negative aspects of worldly enjoyment have been removed. The act of drinking and socializing is affirmed as a good thing, but it is purified of all its potential harms. This contrasts with the torments of Hell and the heedless “play” of the disbelievers in this world.

Modern & Comparative Lens

The image of a heavenly banquet where the righteous share a cup is a powerful archetype of communal bliss. The Qur’anic description is notable for its explicit emphasis on the purity of this act. The heavenly “cup” does not lead to a loss of control or a lowering of inhibitions into sin. This is a subtle but powerful critique of the use of intoxicants in this world, suggesting that they are a flawed and dangerous imitation of a true, pure joy that can only be found in the Hereafter.

Practical Reflection & Application

This verse encourages us to seek our enjoyment and our social connection in ways that are pure and wholesome. The practical application is to create a social life that is free from “ill speech and sin.” We should strive to make our gatherings places of good conversation, mutual kindness, and the remembrance of God. This is the way to create a small reflection of the pure, joyful gatherings of Paradise in our own lives.

40. Yudaʿʿūna ilā nāri jahannam daʿʿā (يُدَعُّونَ إِلَىٰ نَارِ جَهَنَّمَ دَعًّا) – They will be thrust into the fire of Hell with a shove

Linguistic Root & Etymology

Root: (د ع ع) D-ʿ-ʿ

• Arabic Root: د-ع-ع
• Core Meaning: The root dāl-ʿayn-ʿayn (د ع ع) means to push, shove, or thrust violently and with contempt.
• Morphology & Derived Forms: `Yudaʿʿūn` (يُدَعُّون) is a passive imperfect verb. `Daʿʿā` (دَعًّا) is the verbal noun used for emphasis.
• Occurrences in the Surah and in the whole Quran: The phrase appears once in this surah. The root appears again in Surah Al-Ma’un regarding the orphan.

Linguistic and Contextual Explanation: The phrase yudaʿʿūna ilā nāri jahannama daʿʿā (يَوْمَ يُدَعُّونَ إِلَىٰ نَارِ جَهَنَّمَ دَعًّا) describes the humiliating way the deniers will be brought to Hell. The repetition of the root (`yudaʿʿūn… daʿʿā`) intensifies the meaning. They will be “shoved with a violent shoving.” This is not a dignified entry but a contemptuous and forceful thrust, a physical manifestation of their disgrace and a fitting requital for their worldly arrogance.

Classical Exegesis (Tafsir)

In Surah At-Tur (52:13), this is the description of how the deniers will be brought to Hell. The commentators explain that this is a depiction of their ultimate humiliation. They will not just walk into Hell; they will be pushed, shoved, and thrown into it with great force and disdain by the angels of punishment. This violent and contemptuous “shove” is a direct and fitting requital for their arrogant and contemptuous rejection of the truth in this world.

Thematic Context

This connects to the theme of the utter powerlessness and humiliation of the disbelievers on the Day of Judgment. The surah has systematically dismantled their arrogant claims, and this verse shows the physical manifestation of their defeat. The theme is one of a complete inversion of their worldly status. The powerful and arrogant leaders of this world will be treated with the utmost contempt in the next. It is a scene of terrifying and absolute justice.

Modern & Comparative Lens

The image of being “thrust” or “shoved” is a powerful one of violence and humiliation. The Qur’an uses this visceral, physical imagery to convey the horror and the disgrace of the final punishment. It is a literary device designed to create a powerful and lasting emotional impact on the listener, to warn them away from the path that leads to such a terrible and undignified end.

Practical Reflection & Application

This verse is a powerful and sobering warning. It should motivate us to flee from the arrogance and denial that leads to such a humiliating fate. The practical application is to cultivate humility in our own lives. We should choose to humble ourselves before God in prostration in this life, so that we are not among those who are violently “humbled” and shoved into the Fire in the next.