Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Az-Zalzalah

Explore the profound message of Surah Az-Zalzalah with this comprehensive dictionary, glossary and vocabulary guide. This resource delves into the rich linguistic meanings of the key Arabic words that depict the cataclysmic events of the Day of Judgment. By examining the etymology, morphology, and Tafsir of powerful terms like Zilzāl (earthquake), ashtātā (scattered groups), and mithqāla dharrah (an atom’s weight), readers can gain a deeper appreciation for the surah’s core themes: the certainty of the resurrection and the absolute precision of divine justice.

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 Zalzalah and the Qur’an – showing where and how frequently the term appears in Surah Zalzalah 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 Zalzalah.

Modern & Comparative Lens – highlighting cross-cultural, linguistic, and contemporary insights.

Practical Reflection & Application – drawing lessons relevant to daily life and spirituality.

1. Aʿmālahum (أَعْمَالَهُمْ) – Their deeds

Linguistic Root & Etymology

The root is ʿ-M-L (ع-م-ل), which means to do or to act. Aʿmāl is the plural of ʿamal, a deed or an action. Aʿmālahum means “their deeds.”

The Arabic root is ع-م-ل.

• Morphology: Aʿmāl (أَعْمَال) is the plural of the verbal noun ʿamal (عَمَل). The suffix -hum is the third-person plural possessive pronoun, “their.”
• Extended Semantic Range: The root verb `ʿamila` means to do, to work, or to act. An `ʿamal` is any action or deed, which can be good or bad. In Islamic theology, `ʿamal` is a crucial concept, emphasizing that faith must be actualized through deeds.
• Occurrences in Qur’an: This is an extremely common root, appearing over 360 times, highlighting the Qur’an’s emphasis on action and accountability.

The phrase “to be shown their deeds” (`li-yuraw aʿmālahum`) is the central purpose of the final judgment. The surah’s climax establishes that every single deed (`ʿamal`), no matter how small, is meticulously recorded and will be presented for its doer to see. The judgment is not based on hearsay but on a direct confrontation with one’s own life’s work, their `aʿmāl`.

Classical Exegesis (Tafsir)

In Surah Az-Zalzalah (99:6), the surah states that on the Day of Judgment, the people will come forth “to be shown their deeds.” The commentators explain that this is a central and a foundational event of the final reckoning. Every single human being will be “shown” the complete and the perfect record of their entire life’s work. This showing is not just a reading of a list; it is a direct and a powerful confrontation with the reality of “their deeds,” both the good and the bad. The verses that follow are a direct and a powerful explanation of the meticulous nature of this showing.

Thematic Context

This connects to the central theme of the surah: the absolute and the perfect justice of the Day of Judgment. The surah is a sustained argument for the reality of a final accountability. The theme is that the final judgment is not a general or an approximate one. It is a detailed and an evidence-based one. The showing of “their deeds” is the ultimate and the most undeniable of all proofs. The surah is a call to be mindful of the “deeds” that we are preparing to be “shown.”

Modern & Comparative Lens

The concept of a final “life review” or a confrontation with one’s own “deeds” is a powerful eschatological and psychological archetype. The Qur’an’s vision of this is a particularly vivid one. It is a moment of ultimate and inescapable self-awareness, a moment when all the veils of self-deception are removed and the human being is made to see the true and the final reality of their own life’s work.

Practical Reflection & Application

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

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2. Akhbārahā (أَخْبَaraha) – Her news

Linguistic Root & Etymology

The root is KH-B-R (خ-ب-ر), which means to have knowledge of something. Akhbār is the plural of khabar, news or a report. Akhbārahā means “her news.”

The Arabic root is خ-ب-ر.

• Morphology: Akhbār (أَخْبَار) is the plural of the noun khabar (خَبَر). The suffix -hā is the third-person singular feminine possessive pronoun, “her,” referring to the Earth.
• Extended Semantic Range: The root signifies deep, intrinsic knowledge (`khubrah`) of something. A `khabar` is a piece of news or information based on this knowledge. One of Allah’s names is `Al-Khabīr` (The All-Aware).
• Occurrences in Qur’an: The root is common, appearing over 60 times.

The personification of the Earth reporting “her news” is a stunning image of total accountability. The ground, which silently witnessed every action performed upon it, will be given speech by God’s command and will bear witness for or against humanity. This concept eradicates any notion of a secret sin, as the very stage upon which the deeds were performed will become a key witness at the trial.

Classical Exegesis (Tafsir)

In Surah Az-Zalzalah (99:4), the surah states that on that Day, the earth “will report her news.” The commentators explain this as a magnificent and a terrifying event. The very ground beneath our feet, which was a silent witness to all of our deeds, will be given the ability to speak. It will “report its news,” testifying to every good and every evil deed that was ever committed upon its surface. The earth itself will become a primary witness in the divine court.

Thematic Context

This connects to the surah’s central theme of the absolute and the inescapable nature of the final accountability. The surah is a powerful refutation of the heedless worldview of the denier, who lives as if his actions are unobserved. The theme is one of a total and a perfect surveillance. It is not just the angels who are recording our deeds; the very earth itself is a witness that will one day “report its news.” There is no escape from the evidence.

Modern & Comparative Lens

The personification of the earth as a “witness” is a powerful and a beautiful one. It is a call to a deep, ecological consciousness that is rooted in a theological and a moral awareness. It is a rejection of a purely materialistic view of the earth as a dead and an inert object. The Qur’an portrays the earth as a living and a responsive reality that is an active participant in the moral drama of the universe.

Practical Reflection & Application

This verse should fundamentally change our relationship with the earth. The practical application is to live upon this earth with the constant awareness that it is a “witness” that is recording all of our actions. We should be ashamed to commit a sin upon the very ground that will one day “report its news.” It is a powerful motivation to fill the earth with the good deeds that we will be happy to hear it testify to on the Day of Judgment.

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3. Akhrajat (أَخْرَجَتِ) – It brings forth

Linguistic Root & Etymology

The root is KH-R-J (خ-ر-ج), which means to go out or to exit. The verb akhrajat (Form IV) means to bring forth or to expel.

The Arabic root is خ-ر-ج.

• Morphology: Akhrajat (أَخْرَجَتِ) is a third-person feminine singular perfect tense verb from Form IV. The base verb `kharaja` means “to go out.” Form IV, `akhraja`, is the causative form, meaning “to cause to go out,” “to bring out,” or “to expel.”
• Extended Semantic Range: The root is used for all forms of exiting or emergence. The verb `akhraja` is used for bringing forth plants from the earth, bringing people out of darkness into light, and, as here, bringing the dead out of their graves.
• Occurrences in Qur’an: This is a very common root, appearing over 200 times.

This verb paints a dynamic picture of the Resurrection. The Earth does not passively open; it actively `akhrajat` (expels or brings forth) its “burdens.” This act of expulsion signifies the end of the Earth’s role as a repository for the dead and the beginning of a new phase of existence. It is a powerful, divinely commanded event that initiates the gathering for judgment.

Classical Exegesis (Tafsir)

In Surah Az-Zalzalah (99:2), this is the second of the great events of the Final Day. “And the earth brings forth its burdens.” The commentators explain that this is a description of the universal resurrection. The “burdens” of the earth are the bodies of all the dead that it has held within it. On that Day, the earth will be commanded to “bring forth” all of its dead, as well as the treasures that are hidden within it. It is a powerful and a dynamic image of the final and the universal emptying of the graves.

Thematic Context

This is a key part of the surah’s powerful and cinematic depiction of the Day of Judgment. It connects to the theme of the universality of the resurrection. The “bringing forth” of the earth’s burdens is a sign that the final accountability is for all of humanity, from the first to the last. The theme is that the end of the world is not an end in itself; it is a prelude to this great event of the resurrection.

Modern & Comparative Lens

The image of the earth “giving up its dead” is a powerful and a central eschatological archetype in the Abrahamic faiths. The Qur’an’s use of the specific and the powerful verb “akhrajat” (brings forth) is a particularly vivid one. It conveys a sense of a powerful and a total upheaval, a great and a final “exhumation” of all of humanity.

Practical Reflection & Application

Contemplating the reality of the earth “bringing forth” its dead is a profound spiritual exercise. It is a reminder of our own mortality and the certainty of our final accounting. The practical application is to live our lives in a way that prepares us for that moment. We should strive to be among those who are “brought forth” from their graves with their faces shining with light, rushing towards the mercy of their Lord, not in a state of terror.

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4. Al-Arḍ (الْأَرْضُ) – The Earth

Linguistic Root & Etymology

The root is ʾ-R-Ḍ (أ-ر-ض). Al-Arḍ is the earth.

The Arabic root is أ-ر-ض.

• Morphology: Al-Arḍ (الْأَرْض) is a foundational feminine noun.
• Occurrences in Qur’an: The word `arḍ` is extremely common, appearing over 460 times, often paired with `samāwāt` (the heavens).

In Surah Az-Zalzalah, the Earth is not a passive backdrop but a central character in the eschatological drama. It is personified and acts upon God’s command: it is shaken (`zulzilat`), it brings forth its burdens (`akhrajat`), and it reports its news (`tuḥaddithu akhbārahā`). This portrayal presents a universe that is fully subservient to its Creator. The very ground on which humanity rebels is, itself, a perfectly obedient servant of God.

Classical Exegesis (Tafsir)

In Surah Az-Zalzalah, the “earth” is a central and an active protagonist in the drama of the Final Day. “When the earth is shaken with its [final] earthquake, and the earth brings forth its burdens… on that Day, it will report its news.” The commentators explain that the surah portrays the earth not as a passive stage, but as an active and a submissive servant of God. It “shakes,” it “brings forth,” and it “reports,” all in perfect and willing obedience to the command of its Lord. Its actions are a central and an integral part of the events of the Judgment.

Thematic Context

This connects to the surah’s central theme of the absolute and the overwhelming sovereignty of God. The theme is a powerful and a humbling one for the rebellious human being. The surah is showing that the entire, vast and mighty “earth” is in a state of perfect and willing submission to its Lord. The human being who refuses to submit is therefore a profound and an arrogant anomaly in a universe of obedience.

Modern & Comparative Lens

The personification of the “earth” as an active and a speaking witness is a powerful and a beautiful one. It is a rejection of a purely materialistic worldview that would see the earth as a dead and a random object. The Qur’an portrays the earth as a living and a responsive reality that is an active participant in the moral drama of the universe. This is a profound foundation for a deep, theological, and ecological consciousness.

Practical Reflection & Application

This verse should fundamentally change our relationship with the “earth.” The practical application is to live upon this earth with the constant awareness that it is a living and a conscious witness to all of our actions. We should be ashamed to commit a sin upon the very ground that will one day speak and report its news. It is a powerful motivation to fill the earth with the good deeds that we will be happy to hear it testify to on the Day of Judgment.

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5. Ashtātā (أَشْتَاتًا) – In scattered groups

Linguistic Root & Etymology

The root is SH-T-T (ش-ت-ت), which means to be separate or diverse. Ashtāt is the plural form, meaning diverse, separate, or scattered groups.

The Arabic root is ش-ت-ت.

• Morphology: Ashtāt (أَشْتَات) is the plural of `shatt` (شَتّ). It is used here in the accusative case as an adverb (`ḥāl`), meaning “in a state of being in separate groups.”
• Extended Semantic Range: The verb `shatta` means to be dispersed, scattered, or separated. The word implies not just being scattered, but being sorted into different and diverse categories.
• Occurrences in Qur’an: The root appears only 4 times in the Qur’an.

This word describes the transition from the chaos of the resurrection to the order of the judgment. Humanity will “come forth” (`yaṣduru`) from the gathering place `ashtātā`—not as one undifferentiated crowd, but sorted into distinct groups based on their faiths, deeds, and affiliations. The righteous will be in groups of light, and the wicked in groups of darkness. This “sorting” is the prelude to being shown their deeds.

Classical Exegesis (Tafsir)

In Surah Az-Zalzalah (99:6), the surah states that on that Day, “the people will come forth in scattered groups to be shown their deeds.” The commentators explain that the people will emerge from their graves and will be sorted and dispatched to the place of judgment in “separate groups” according to their beliefs and their deeds. The righteous will be in honored groups, and the wicked will be in humiliated groups. It is a depiction of the final and the absolute sorting of all of humanity.

Thematic Context

This connects to the surah’s central theme of the perfect and the orderly nature of the Day of Judgment. The surah is a refutation of the chaotic worldview of the deniers. The theme is that the final gathering is not a single, chaotic mob. It is an orderly and a perfectly sorted procession of “groups,” each one heading towards its just and fitting destination. The “scattering” from the graves leads to a perfect “sorting” into groups.

Modern & Comparative Lens

The image of humanity being sorted into “groups” on the Day of Judgment is a powerful and a universal one. It is a theological expression of the principle that “like attracts like.” It is a profound vision of a final and a perfectly just social re-ordering, where every soul will find itself in the company that is a perfect reflection of its own inner state.

Practical Reflection & Application

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

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6. Athqālahā (أَثْقَالَهَا) – Its burdens

Linguistic Root & Etymology

The root is TH-Q-L (ث-ق-ل), which means to be heavy. Athqāl is the plural of thiql, a heavy load or a burden. Athqālahā means “its burdens.”

The Arabic root is ث-ق-ل.

• Morphology: Athqāl (أَثْقَال) is the plural of the noun `thiql` (ثِقْل). The suffix -hā is the feminine possessive pronoun “its.”
• Extended Semantic Range: The root means to be heavy (`thaqīl`) or weighty. It can refer to physical weight or metaphorical weightiness, such as the “heavy word” (`qawlan thaqīlan`) of revelation. The `Thaqalān` are the “two weighty races,” humankind and jinn.
• Occurrences in Qur’an: The root appears 28 times.

The “burdens” of the Earth are primarily interpreted as the bodies of the dead it has held within it for centuries. The term `athqāl` (heavy loads) conveys the immensity of this trust. On the Day of Judgment, the Earth will be relieved of this great weight as it expels all its inhabitants for the resurrection. Some commentators also include the Earth’s mineral treasures as part of its `athqāl` that will be brought forth.

Classical Exegesis (Tafsir)

In Surah Az-Zalzalah (99:2), this is the description of what the earth will bring forth. “And the earth brings forth its burdens.” The commentators explain that the “burdens” of the earth are the bodies of all the dead that it has held within it since the beginning of time. On that Day, the earth will be commanded to give up these “heavy loads” and to expel all of the dead for the resurrection. It is a powerful and a dynamic image of the final and the universal emptying of the graves.

Thematic Context

This is a key part of the surah’s powerful and cinematic depiction of the Day of Judgment. It connects to the theme of the universality of the resurrection. The “bringing forth” of the earth’s burdens is a sign that the final accountability is for all of humanity, from the first to the last. The theme is that the end of the world is not an end in itself; it is a prelude to this great event of the resurrection.

Modern & Comparative Lens

The image of the earth “giving up its dead” is a powerful and a central eschatological archetype in the Abrahamic faiths. The Qur’an’s use of the specific and the powerful term “athqāl” (its burdens) is a particularly vivid one. It conveys a sense of a long and a heavy trust that the earth has been carrying, and that it will finally be relieved of on the Final Day.

Practical Reflection & Application

Contemplating the reality of the earth “bringing forth” its dead is a profound spiritual exercise. It is a reminder of our own mortality and the certainty of our final accounting. The practical application is to live our lives in a way that prepares us for that moment. We should strive to be among those who are brought forth from the earth with their faces shining with light, rushing towards the mercy of their Lord, not in a state of terror.

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7. Awḥā lahā (أَوْحَىٰ لَهَا) – He has inspired it

Linguistic Root & Etymology

The root is W-Ḥ-Y (و-ح-ي), which means to inspire or to send a revelation. The verb awḥā means “He has inspired.” Lahā means “to it.”

The Arabic root is و-ح-ي.

• Morphology: Awḥā (أَوْحَىٰ) is a third-person masculine singular perfect tense verb from Form IV.
• Extended Semantic Range: `Waḥy` is divine communication. While its highest form is the revelation sent to Prophets, the Qur’an uses the term for other forms of divine inspiration: to the mother of Moses, the disciples of Jesus, the angels, and even to animals like the bee. Here, it is used for an inanimate object, the Earth.
• Occurrences in Qur’an: The root appears over 70 times.

This phrase provides the reason for the Earth’s testimony: it will speak “because your Lord has inspired it.” This demonstrates God’s absolute sovereignty. He can command any part of His creation, animate or inanimate, to act according to His will, even in ways that defy its normal nature. The Earth’s testimony is not a natural phenomenon but a direct, divinely commanded miracle for the purpose of establishing perfect justice.

Classical Exegesis (Tafsir)

In Surah Az-Zalzalah (99:5), this is the reason given for the earth’s testimony. “On that Day, it will report its news, because your Lord has inspired it.” The commentators explain that the earth will not speak on its own accord. Its testimony will be a direct result of a divine “inspiration” or a command from its Lord. God will give the earth the ability to speak and will “inspire” it to report the full and the perfect truth of all that was done upon it. It is a sign of the absolute and the perfect control that God has over all of creation.

Thematic Context

This connects to the surah’s central theme of the absolute and the overwhelming sovereignty of God. The surah is a powerful and a humbling one for the rebellious human being. The theme is that the entire, vast and mighty cosmos is in a state of perfect and willing submission to its Lord. The earth’s speech is not an independent act, but is a direct and an obedient response to the divine “inspiration.” The universe is a perfect and an obedient witness for its King.

Modern & Comparative Lens

The concept of a “divine inspiration” being given to the inanimate creation is a powerful and a beautiful one. It is a rejection of a purely materialistic worldview that would see the earth as a dead and a random object. The Qur’an portrays the earth as a living and a responsive reality that is in a direct and a communicative relationship with its Creator. Its final testimony is the ultimate fulfillment of this relationship.

Practical Reflection & Application

This verse is a profound reminder of the absolute power of our Lord. The practical application is to live our lives with the awareness that we are in the presence of a Lord who can “inspire” the very ground beneath our feet to speak. This should fill our hearts with a healthy sense of awe and should motivate us to be among those who willingly listen to the “inspiration” that has been sent to us in the Qur’an, so that we may be saved from the testimony that the earth will give against the heedless.

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8. Dharratin (ذَرَّةٍ) – An atom’s weight

Linguistic Root & Etymology

A dharrah is a speck of dust, a mote that is visible in a ray of sunlight, or the smallest of all ants. It is the classical Arabic word for the smallest conceivable particle, an atom.

The root is DH-R-R (ذ-ر-ر).

• Morphology: Dharrah (ذَرَّة) is a noun for a single, minute particle.
• Extended Semantic Range: The root verb `dharra` means “to scatter” or “to sprinkle.” A `dharrah` is one of the tiny particles that are scattered, such as a speck of dust floating in a sunbeam. It represents the smallest perceivable unit of matter in the classical Arab worldview.
• Occurrences in Qur’an: The root appears about 12 times. The word `dharrah` is used 6 times, always in the context of `mithqāl dharrah` (“an atom’s weight”) to emphasize the perfect precision of God’s knowledge and justice.

The phrase `mithqāl dharrah` (“an atom’s weight”) is the powerful conclusion of the surah and the very standard of divine justice. It guarantees that no action is too small to be recorded and judged. This concept of “atomic” justice is absolute. Every fleeting thought that translates into a tiny action, good or evil, has a “weight” and will be brought to account, leaving no room for any deed to be lost or ignored.

Classical Exegesis (Tafsir)

In the final, powerful, and magnificent verses of Surah Az-Zalzalah (99:7-8), this is the standard of the divine justice. “So whoever does an atom’s weight of good will see it, and whoever does an atom’s weight of evil will see it.” The commentators explain that this is a statement of the absolute and the perfect precision of the final accounting. No deed, no matter how small, is ever lost or forgotten. Even the smallest of all possible good deeds, the weight of a “speck of dust,” will be brought forth and will be rewarded. And even the smallest of all possible evil deeds will be brought forth and will be accounted for. It is a statement of perfect and meticulous justice.

Thematic Context

This is the final and the culminating statement of the surah’s central theme: the absolute and the perfect justice of the Day of Judgment. The surah has presented the magnificent and the terrifying drama of the Final Day. These final two verses are the moral and the spiritual conclusion of that drama. The theme is that the entire, magnificent and terrifying upheaval of the cosmos is for the purpose of enacting this one, simple, and perfect principle of justice. It is the ultimate and the most powerful of all possible motivations for a righteous and an accountable life.

Modern & Comparative Lens

The concept of “atomic” justice, where even the smallest of all deeds is accounted for, is a profound and a powerful one. It is a statement of a moral and a spiritual universe that is perfectly and meticulously ordered. It is a powerful rejection of a chaotic or a heedless worldview. In a modern scientific age, the “atom” has become the symbol of the fundamental and the irreducible building block of reality. The Qur’an’s use of this concept is a timeless and a universal statement on the ultimate and the irreducible significance of our every single choice.

Practical Reflection & Application

This verse is a direct and a practical guide for our entire lives. The practical application is to be a person who is mindful of the “atom’s weight.” We should never belittle any good deed, no matter how small it may seem, and we should be extremely careful to avoid any evil deed, no matter how insignificant it may appear. This is the key to a life of true and meticulous piety. It is a call to be a person who is constantly seeking to add to their scale, even if it is just by an “atom’s weight.”

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9. Fa-man yaʿmal (فَمَن يَعْمَلْ) – So whoever does

Linguistic Root & Etymology

Fa-man is “So whoever.” Yaʿmal is “he does.”

The root of yaʿmal is ʿ-M-L (ع-م-ل).

• Morphology: The phrase consists of the consequential particle `fa-` (so/then), the relative pronoun `man` (whoever), and the jussive verb `yaʿmal` (does/works).
• Occurrences in Qur’an: The specific phrase `fa-man yaʿmal` is iconic to this surah and serves as the bedrock for the principle of individual accountability. The root `ʿ-M-L` appears over 360 times.

This phrase establishes the universal and impartial nature of divine justice. “So whoever…” is a completely general statement, applying to every single person without exception. The judgment is not based on group identity, lineage, or status, but solely on the `ʿamal` (deed) of the individual. This is a radical declaration of a perfect meritocracy where each person is the author of their own fate.

Classical Exegesis (Tafsir)

In the final, powerful verses of Surah Az-Zalzalah (99:7-8), this is the phrase that establishes the universal and the unconditional nature of the final judgment. “So whoever does an atom’s weight of good will see it, and whoever does an atom’s weight of evil will see it.” The commentators explain that the phrase “whoever does” is a statement of the absolute impartiality of the divine justice. The law of consequences applies to every single human being—believer and disbeliever, rich and poor, black and white—without any exception. It is a universal and an unbreakable law.

Thematic Context

This connects to the surah’s central theme of the absolute and the perfect justice of the Day of Judgment. The theme is that the final judgment is not based on one’s lineage, one’s race, or one’s social status. It is based on one thing, and one thing only: what one “does.” The surah is a powerful and a radical statement of a pure and a perfect meritocracy, where every soul will be judged solely on the basis of its own, individual deeds.

Modern & Comparative Lens

The principle of a universal and an impartial justice, where every person is judged by their own actions, is the highest ideal of all modern legal and ethical systems. This Qur’anic verse is a beautiful and a powerful, ancient statement of this very principle. It is a rejection of all forms of tribalism, of racism, and of elitism. It is a foundational text for a universal and a just humanism.

Practical Reflection & Application

This verse is a direct and a powerful call to a life of personal responsibility. The practical application is to focus on our own actions, knowing that we will be judged by what “we do,” not by our family name or our worldly status. It is a deeply empowering and a deeply sobering reality. It should motivate us to fill our own record with good deeds, with the full and certain confidence that the justice of our Lord is perfect, universal, and impartial.

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10. Idhā zulzilat (إِذَا زُلْزِلَتِ) – When [it] is shaken

Linguistic Root & Etymology

Idhā is “when.” Zulzilat (root: Z-L-Z-L (ز-ل-ز-ل)) is a passive verb from a quadriliteral root, meaning to be shaken with a continuous and a violent shaking. It is the verbal form of the word zilzāl (earthquake).

The Arabic root is ز-ل-ز-ل.

• Morphology: Zulzilat (زُلْزِلَتِ) is a third-person feminine singular passive perfect verb. The root’s reduplicated structure (`za-l-za-l`) is onomatopoeic, mimicking the sound and violent, repetitive motion of an earthquake.
• Extended Semantic Range: The root signifies a severe and continuous convulsion or shaking. The noun `zilzāl` means earthquake.
• Occurrences in Qur’an: The root appears 6 times, always referring to a mighty earthquake, either in this world or, as here, the final one on the Day of Judgment.

The surah opens with this powerful, auditory image. The verb choice is precise: not just a shake, but a `zilzāl`—a violent, continuous, all-encompassing convulsion. The surah immediately clarifies this is not just any earthquake but `zilzālahā` (“*her* earthquake”), the specific, unique, and ultimate earthquake destined for the planet, signaling the end of the current cosmic order.

Classical Exegesis (Tafsir)

This is the opening phrase of the surah and it gives the surah its name. “When the earth is shaken with its [final] earthquake.” The commentators explain that this is a description of the first of the great and terrible events of the Day of Judgment. The surah is describing the final and the ultimate earthquake, an earthquake of a magnitude that will encompass the entire planet and that will signal the end of the world as we know it. The verb is a powerful and an onomatopoeic one, the very sound of which evokes a sense of a violent and a repetitive “shaking.”

Thematic Context

This is the opening and the foundational event of the surah’s eschatological vision. It connects to the central theme of the complete and utter dissolution of the world order on the Day of Judgment. The surah begins with this most powerful and dramatic of all possible images. The theme is that the most stable and the most foundational of all the realities we know—the very earth beneath our feet—will be the first to be thrown into a state of violent and total chaos.

Modern & Comparative Lens

The image of a great, world-ending “earthquake” is a powerful apocalyptic archetype. The Qur’an’s use of this powerful and visceral image is designed to create a sense of the sheer, unimaginable scale of the final cosmic cataclysm. It is a profound and a timeless image of the complete and total end of the current physical order.

Practical Reflection & Application

This verse is a profound reminder of the impermanence of the very ground beneath our feet. It is a powerful cure for materialism. If the mighty earth itself will be “shaken” to its very core, then how fleeting are all of our own worldly structures and achievements? The practical application is to not place our ultimate security in the things of this earth, but to place it in the Lord of the earth, who is the only eternal and unchanging reality.

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11. Al-Insān (الْإِنسَانُ) – The Human Being

Linguistic Root & Etymology

Al-Insān refers to the human being.

The root is often considered to be A-N-S (أ-ن-س).

• Morphology: Al-Insān (الْإِنسَان) is a noun referring to the human being as a species.
• Extended Semantic Range: The root `A-N-S` means to be familiar, sociable, or to perceive. `Insān` is thus a social creature who finds `uns` (familiarity, intimacy) with others. An alternative etymology links it to the root of `nasiya` (to forget), highlighting the human’s forgetful nature, especially of their covenant with God.
• Occurrences in Qur’an: The word `insān` appears 65 times, often in contexts that describe the general human condition—created in the best form, but also prone to haste, ingratitude, argumentativeness, and, as in this surah, loss.

In the face of the cataclysm, it is `al-Insān` who questions. This term here likely refers to the disbelieving human, who spent his life denying the resurrection. Faced with its undeniable reality, his only response is a bewildered cry, “What is the matter with it?” It is the question of a person whose entire worldview has just been shattered.

Classical Exegesis (Tafsir)

In Surah Az-Zalzalah (99:3), the surah describes the state of the human being in the face of the final earthquake. “And the human being says, ‘What is the matter with it?'” The commentators explain that this is a depiction of the state of utter shock, confusion, and terror of the human being on that Day. The one who spent his entire life in a state of heedless denial of this very event will be so overwhelmed by its sudden and terrifying reality that his only response will be this one, single, bewildered question. It is the cry of a soul that is completely and utterly unprepared for the reality that has befallen it.

Thematic Context

This connects to the surah’s central theme of the certainty of the Hereafter. The surah is a sustained and a powerful argument against the deniers. The theme is one of a profound and a tragic irony. The very “human being” who used to ask in this life, “When is the Day of Judgment?”, will on that Day be asking, “What is the matter with the earth?” His state of arrogant questioning in this world will be transformed into a state of terrified questioning in the next.

Modern & Comparative Lens

The question “What is happening?” is the universal and the timeless cry of the human soul in the face of a sudden and an incomprehensible catastrophe. The Qur’an uses this raw and powerful human cry to make the reality of the Day of Judgment deeply and personally felt by the listener. It is a powerful literary and a psychological depiction of the state of ultimate existential shock.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to be among those who are prepared for that Day, so that we will not be among those who are in a state of terrified confusion. We should live our lives with a deep and a certain faith in the Hereafter, so that when the final earthquake comes, our hearts will be in a state of peace and submission, not in a state of shocked and bewildered questioning.

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12. Khayran (خَيْرًا) – Good

Linguistic Root & Etymology

The root is KH-Y-R (خ-ي-ر). Khayr means good.

The Arabic root is خ-ي-ر.

• Morphology: Khayran (خَيْرًا) is a noun in the accusative case, meaning “good” or “goodness.”
• Extended Semantic Range: The root signifies all that is good, better (`khayr` as a comparative), chosen (`ikhtiyār`), and beneficial. It is the direct opposite of `sharr` (evil).
• Occurrences in Qur’an: The root is very common, appearing over 190 times.

`Khayr` is a comprehensive term for all forms of good, from a single act of faith (`īmān`) to a small act of kindness. The verse is a divine guarantee that no act of `khayr`, no matter how small, is ever wasted. It will be recorded, weighed, and its doer will “see it” on the Day of Judgment. This is a profound motivation to constantly seek out opportunities to do good, however minor they may seem.

Classical Exegesis (Tafsir)

In the final verses of Surah Az-Zalzalah (99:7), a definitive statement is made. “So whoever does an atom’s weight of good will see it.” The commentators explain that “good” here is a comprehensive term that includes all righteous deeds: the acts of faith, the acts of worship, and the acts of kindness to others. The verse is a divine guarantee that no act of “good,” no matter how small or how hidden, is ever wasted or forgotten. It will be brought forth on the Day of Judgment and it will be seen and rewarded.

Thematic Context

This connects to the surah’s central theme of the perfect and the absolute justice of the final accounting. The surah is a powerful message of hope for the believers. The theme is that the relationship with God is a fruitful and a generous one. Every “good” that we do is meticulously recorded and will be a source of joy for us to see on that Day. This is the ultimate and the most powerful of all motivations for a life of goodness.

Modern & Comparative Lens

The concept that “no good deed goes unrewarded” is a universal ethical principle. The Qur’an’s statement is a particularly powerful and a precise one. The use of the “atom’s weight” as the standard is a profound statement on the meticulous and the all-encompassing nature of the divine justice. It is a rejection of a worldview where only the “big” and the public good deeds are of any value. In the divine scale, every atom of “good” counts.

Practical Reflection & Application

This verse should be a powerful motivation for us to be constant in doing “good,” no matter how small the deed may seem. The practical application is to never belittle any good deed. A smile, a kind word, the removal of a harmful object from the path—all of these are “atoms of good” that are being recorded and that we will be joyful to see on the Day of Judgment. It is a call to a life of continuous and joyful acts of goodness.

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13. Li-yuraw (لِيُرَوْا) – To be shown

Linguistic Root & Etymology

The root is R-ʾ-Y (ر-أ-ي), which means to see. The verb li-yuraw is a passive form, “so that they may be shown.”

The Arabic root is ر-أ-ي.

• Morphology: Li-yuraw (لِيُرَوْا) consists of the particle `li-` (for the purpose of/so that) and the passive subjunctive verb `yuraw` (“they are shown”). The verb is a passive form of `yarā` (to see).
• Occurrences in Qur’an: The root `R-ʾ-Y` is very common (over 320 times).

This phrase states the purpose for which humanity is gathered. They come forth `li-yuraw aʿmālahum`—”in order to be shown their deeds.” The judgment is not arbitrary. It is an evidence-based process where each individual will be confronted with the full and complete record of their own actions. This “showing” is the basis of the perfect justice that follows.

Classical Exegesis (Tafsir)

In Surah Az-Zalzalah (99:6), the surah states that on the Day of Judgment, the people will come forth “to be shown their deeds.” The commentators explain that this is a central and a foundational event of the final reckoning. Every single human being will be “shown” the complete and the perfect record of their entire life’s work. This showing is not just a reading of a list; it is a direct and a powerful confrontation with the reality of their deeds, both the good and the bad. The verses that follow are a direct and a powerful explanation of the meticulous nature of this showing.

Thematic Context

This connects to the central theme of the surah: the absolute and the perfect justice of the Day of Judgment. The surah is a sustained argument for the reality of a final accountability. The theme is that the final judgment is not a general or an approximate one. It is a detailed and an evidence-based one. The “showing” of their deeds is the ultimate and the most undeniable of all proofs. The surah is a call to be mindful of the deeds that we are preparing to be “shown.”

Modern & Comparative Lens

The concept of a final “life review” or a confrontation with one’s own deeds is a powerful eschatological and psychological archetype. The Qur’an’s vision of this is a particularly vivid one. It is a moment of ultimate and inescapable self-awareness, a moment when all the veils of self-deception are removed and the human being is made to see the true and the final reality of their own life’s work.

Practical Reflection & Application

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

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14. Mā lahā (مَا لَهَا) – What is the matter with it?

Linguistic Root & Etymology

Mā is “what?” Lahā is “is the matter with it?” This is a simple phrase composed of the interrogative particle `mā` (مَا) and the prepositional phrase `lahā` (لَهَا), which literally means “for her” or “to her,” but idiomatically means “what is wrong with her?” (referring to the Earth).

Classical Exegesis (Tafsir)

In Surah Az-Zalzalah (99:3), this is the cry of the human being in the face of the final earthquake. “And the human being says, ‘What is the matter with it?'” The commentators explain that this is a depiction of the state of utter shock, confusion, and terror of the human being on that Day. The one who spent his entire life in a state of heedless denial of this very event will be so overwhelmed by its sudden and terrifying reality that his only response will be this one, single, bewildered question. It is the cry of a soul that is completely and utterly unprepared for the reality that has befallen it.

Thematic Context

This connects to the surah’s central theme of the certainty of the Hereafter. The surah is a sustained and a powerful argument against the deniers. The theme is one of a profound and a tragic irony. The very “human being” who used to ask in this life, “When is the Day of Judgment?”, will on that Day be asking, “What is the matter with the earth?” His state of arrogant questioning in this world will be transformed into a state of terrified questioning in the next.

Modern & Comparative Lens

The question “What is happening?” is the universal and the timeless cry of the human soul in the face of a sudden and an incomprehensible catastrophe. The Qur’an uses this raw and powerful human cry to make the reality of the Day of Judgment deeply and personally felt by the listener. It is a powerful literary and a psychological depiction of the state of ultimate existential shock.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to be among those who are prepared for that Day, so that we will not be among those who are in a state of terrified confusion. We should live our lives with a deep and a certain faith in the Hereafter, so that when the final earthquake comes, our hearts will be in a state of peace and submission, not in a state of shocked and bewildered questioning.

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15. Mithqāla dharratin (مِثْقَالَ ذَرَّةٍ) – An atom’s weight

Linguistic Root & Etymology

Mithqāl is a weight. A dharrah is a speck of dust, a mote that is visible in a ray of sunlight, or the smallest of all ants. It is the classical Arabic word for the smallest conceivable particle, an atom.

The root for Mithqāl is TH-Q-L (ث-ق-ل) and for Dharrah is DH-R-R (ذ-ر-ر).

• Morphology: Mithqāl (مِثْقَال) is a noun for a unit of weight, derived from the root for “heavy.” Dharrah (ذَرَّة) is a noun for a tiny particle.

This phrase establishes the absolute precision of divine justice. Nothing is too small to be overlooked.

Classical Exegesis (Tafsir)

In the final, powerful, and magnificent verses of Surah Az-Zalzalah (99:7-8), this is the standard of the divine justice. “So whoever does an atom’s weight of good will see it, and whoever does an atom’s weight of evil will see it.” The commentators explain that this is a statement of the absolute and the perfect precision of the final accounting. No deed, no matter how small, is ever lost or forgotten. Even the smallest of all possible good deeds, the weight of a “speck of dust,” will be brought forth and will be rewarded. And even the smallest of all possible evil deeds will be brought forth and will be accounted for. It is a statement of perfect and meticulous justice.

Thematic Context

This is the final and the culminating statement of the surah’s central theme: the absolute and the perfect justice of the Day of Judgment. The surah has presented the magnificent and the terrifying drama of the Final Day. These final two verses are the moral and the spiritual conclusion of that drama. The theme is that the entire, magnificent and terrifying upheaval of the cosmos is for the purpose of enacting this one, simple, and perfect principle of justice. It is the ultimate and the most powerful of all possible motivations for a righteous and an accountable life.

Modern & Comparative Lens

The concept of “atomic” justice, where even the smallest of all deeds is accounted for, is a profound and a powerful one. It is a statement of a moral and a spiritual universe that is perfectly and meticulously ordered. It is a powerful rejection of a chaotic or a heedless worldview. In a modern scientific age, the “atom” has become the symbol of the fundamental and the irreducible building block of reality. The Qur’an’s use of this concept is a timeless and a universal statement on the ultimate and the irreducible significance of our every single choice.

Practical Reflection & Application

This verse is a direct and a practical guide for our entire lives. The practical application is to be a person who is mindful of the “atom’s weight.” We should never belittle any good deed, no matter how small it may seem, and we should be extremely careful to avoid any evil deed, no matter how insignificant it may appear. This is the key to a life of true and meticulous piety. It is a call to be a person who is constantly seeking to add to their scale, even if it is just by an “atom’s weight.”

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16. Nās (النَّاسُ) – The people

Linguistic Root & Etymology

An-Nās is a collective noun for people, mankind, or humanity.

The root is generally considered to be A-N-S (أ-ن-س).

• Morphology: An-Nās (النَّاس) is a collective noun.
• Extended Semantic Range: The root means “to be sociable” or “familiar.” `Insān` (a human being) is a social creature who finds `uns` (intimacy, familiarity) with others.
• Occurrences in Qur’an: The word `an-nās` appears 241 times, making it one of the most common collective nouns in the Book.

The surah uses the universal term `an-nās` to describe humanity coming forth for judgment. This emphasizes that the final reckoning is a universal event, applicable to all of “the people” without exception. All of humanity will be sorted into groups (`ashtātā`) to be shown their deeds.

Classical Exegesis (Tafsir)

In Surah Az-Zalzalah (99:6), the surah states that on that Day, “the people will come forth in scattered groups.” The commentators explain that this is a universal statement that encompasses all of “the people,” all of humanity from the first to the last. The “people” will be sorted and dispatched to the place of judgment in separate groups according to their beliefs and their deeds. The righteous will be in honored groups, and the wicked will be in humiliated groups. It is a depiction of the final and the absolute sorting of all of “the people.”

Thematic Context

This connects to the surah’s central theme of the universal and the inescapable nature of the Day of Judgment. The surah is a powerful refutation of any idea that the final reckoning is only for a specific group. The theme is that all of “the people” are subject to this one, final, and universal law of accountability. The surah is a universal message for all of “mankind.”

Modern & Comparative Lens

The Qur’an’s consistent use of the universal term “the people” is a key feature of its global and universalist worldview. It is a rejection of a tribal or a nationalistic religion. The message of accountability is not for one race or for one nation; it is for all of “the people.”

Practical Reflection & Application

This verse is a profound reminder of our shared humanity and our shared destiny. We are all a part of the great family of “the people,” and we are all journeying towards the same, final day of accounting. The practical application is to see all of “the people” with an eye of compassion and a desire for their guidance. We should be among those who work to bring all of “the people” to the path of salvation, so that on that Day, we may all be gathered in the beautiful and the honored “groups” of the righteous.

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17. Rabbaka (رَبَّكَ) – Your Lord

Linguistic Root & Etymology

Rabb is the Lord, Cherisher, and Sustainer. Ka is the suffix “your.”

The root is R-B-B (ر-ب-ب).

• Morphology: Rabb (رَبّ) is a noun for Lord. The suffix `-ka` (ـكَ) is the second-person masculine singular possessive pronoun.
• Extended Semantic Range: The name Rabb is deeply relational. It signifies not just a master, but the one who nurtures, sustains, provides for, and lovingly guides His creation towards its perfection. It is the root of the concept of tarbiyah (upbringing, education).
• Occurrences in Qur’an: Rabb is the most common attribute for God after Allāh, appearing over 970 times.

The phrase “because your Lord (`rabbaka`) has inspired it” directly addresses the Prophet Muhammad (and by extension, the reader). It frames the terrifying cosmic events not as chaotic forces, but as controlled actions initiated by a personal, nurturing Lord. This intimate address provides a subtle reassurance amidst the awesome depiction of the final day: the one in charge is `your Lord`.

Classical Exegesis (Tafsir)

In Surah Az-Zalzalah (99:5), the surah gives the reason for the earth’s testimony. “Because your Lord has inspired it.” The commentators explain that the use of the intimate and the personal term “your Lord” is a direct address to the Prophet Muhammad, and by extension, to every listener. The surah is reminding us that the magnificent and the terrifying events of the Final Day are not the actions of a distant and an unknown god. They are the direct and the purposeful actions of our own, personal “Lord,” the one who has created us and who sustains us. This is designed to make the event more personal and more profound.

Thematic Context

The theme of the personal and loving care of the “Lord” is central to the Qur’an. Even in this surah of immense and terrifying cosmic upheaval, the relationship is framed in this intimate term. The theme is that the final judgment is not an impersonal, cosmic accident. It is a direct and a personal event that is being administered by our own “Lord.” This is a source of awe for all, and a source of profound comfort for the believer.

Modern & Comparative Lens

The concept of God as a “personal Lord” is a central one in the Abrahamic faiths. The Arabic term “Rabb” is a particularly rich and a comprehensive one. It is not just a master, but also a loving caretaker and a guide. It is a relational term that is at the very heart of the Qur’an’s theology. It establishes a relationship that is based not just on power, but also on love, care, and a benevolent providence.

Practical Reflection & Application

This verse should frame our entire understanding of our own relationship with God. He is not just “the Lord”; He is “our Lord.” The practical application is to cultivate a deep and a personal relationship with our “Rabb.” We should turn to Him with our needs, we should seek His guidance, and we should trust in His loving care, with the same confidence and the same intimacy that is modeled in the Qur’an.

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18. Sharran (شَرًّا) – Evil

Linguistic Root & Etymology

The root is SH-R-R (ش-ر-ر). Sharr means evil.

The Arabic root is ش-ر-ر.

• Morphology: Sharran (شَرًّا) is a noun in the accusative case, meaning “evil.”
• Extended Semantic Range: `Sharr` is a comprehensive term for all that is evil, corrupt, harmful, and undesirable. It is the direct opposite of `khayr` (good).
• Occurrences in Qur’an: The root appears 31 times.

`Sharr` encompasses all forms of evil, from a major act of disbelief (`kufr`) to the smallest unkindness. The verse guarantees that no act of `sharr`, no matter how minuscule, will be forgotten. It will be recorded, weighed, and its doer will “see it” on the Day of Judgment. This serves as the ultimate deterrent, reminding humanity that even the smallest transgressions have consequences.

Classical Exegesis (Tafsir)

In the final verses of Surah Az-Zalzalah (99:8), a definitive statement is made. “And whoever does an atom’s weight of evil will see it.” The commentators explain that “evil” here is a comprehensive term that includes all sinful deeds: the acts of disbelief, the acts of injustice, and all the other sins, both major and minor. The verse is a divine guarantee that no act of “evil,” no matter how small or how hidden, is ever lost or forgotten. It will be brought forth on the Day of Judgment and it will be seen and will be accounted for.

Thematic Context

This connects to the surah’s central theme of the perfect and the absolute justice of the final accounting. The surah is a powerful warning to the deniers. The theme is that the divine justice is meticulous. Every “evil” that we do is being precisely recorded and will have a consequence. This is the ultimate and the most powerful of all possible deterrents from a life of sin.

Modern & Comparative Lens

The concept that “no evil deed goes unpunished” is a universal ethical principle. The Qur’an’s statement is a particularly powerful and a precise one. The use of the “atom’s weight” as the standard is a profound statement on the meticulous and the all-encompassing nature of the divine justice. It is a rejection of a worldview where only the “big” and the public evil deeds are of any consequence. In the divine scale, every atom of “evil” counts.

Practical Reflection & Application

This verse is a direct and a practical guide for our entire lives. The practical application is to be a person who is mindful of the “atom’s weight.” We should be extremely careful to avoid any evil deed, no matter how insignificant it may appear. We should be quick to repent from all of our sins, both the big and the small. This is the key to a life of true and meticulous piety.

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19. Tuḥaddithu (تُحَدِّثُ) – It will report

Linguistic Root & Etymology

The root is Ḥ-D-TH (ح-د-ث), which means to narrate or to report. The verb tuḥaddithu means “it will report” or “it will narrate.”

The Arabic root is ح-د-ث.

• Morphology: Tuḥaddithu (تُحَدِّثُ) is a third-person feminine singular imperfect tense verb from Form II. The base verb `ḥadatha` means “to happen.” Form II, `ḥaddatha`, means “to tell” or “to narrate” something that happened.
• Extended Semantic Range: The root refers to things that are new or that happen. A `ḥadīth` is a narration, a story, or a report (and is the technical term for the narrations of the Prophet Muhammad ﷺ).
• Occurrences in Qur’an: The root appears about 36 times.

The verb `tuḥaddithu` implies a detailed and clear narration. The Earth will not just give a signal; it will speak and “report” its news. This personification of the Earth as a narrator of events reinforces the theme of perfect accountability. Every action, performed in what was thought to be secrecy, has been recorded and will be “narrated” by the most intimate of witnesses.

Classical Exegesis (Tafsir)

In Surah Az-Zalzalah (99:4), the surah states that on that Day, the earth “will report her news.” The commentators explain this as a magnificent and a terrifying event. The very ground beneath our feet, which was a silent witness to all of our deeds, will be given the ability to speak. It will “report its news,” testifying to every good and every evil deed that was ever committed upon its surface. The earth itself will become a primary witness in the divine court.

Thematic Context

This connects to the surah’s central theme of the absolute and the inescapable nature of the final accountability. The surah is a powerful refutation of the heedless worldview of the denier, who lives as if his actions are unobserved. The theme is one of a total and a perfect surveillance. It is not just the angels who are recording our deeds; the very earth itself is a witness that will one day “report its news.” There is no escape from the evidence.

Modern & Comparative Lens

The personification of the earth as a “witness” is a powerful and a beautiful one. It is a call to a deep, ecological consciousness that is rooted in a theological and a moral awareness. It is a rejection of a purely materialistic view of the earth as a dead and an inert object. The Qur’an portrays the earth as a living and a responsive reality that is an active participant in the moral drama of the universe.

Practical Reflection & Application

This verse should fundamentally change our relationship with the earth. The practical application is to live upon this earth with the constant awareness that it is a “witness” that is recording all of our actions. We should be ashamed to commit a sin upon the very ground that will one day “report its news.” It is a powerful motivation to fill the earth with the good deeds that we will be happy to hear it testify to on the Day of Judgment.

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20. Yarah (يَرَهُ) – He will see it

Linguistic Root & Etymology

The root is R-ʾ-Y (ر-أ-ي), which means to see. The phrase yarahu means “he will see it.”

The Arabic root is ر-أ-ي.

• Morphology: Yarahu (يَرَهُ) is a verb phrase consisting of the jussive verb `yara` (“he sees”) and the object pronoun `-hu` (“it”).
• Occurrences in Qur’an: The root is very common, appearing over 320 times.

This verb concludes the principle of perfect justice. The consequence of every deed, good or bad, is that its doer `yarahu`—”will see it.” This “seeing” can mean seeing the deed itself in one’s record, seeing the direct consequence of the deed, or seeing the reward/punishment for it. It is a promise of a direct, undeniable, and personal confrontation with the outcome of one’s own actions. There will be no ambiguity and no doubt.

Classical Exegesis (Tafsir)

In the final, powerful verses of Surah Az-Zalzalah (99:7-8), this is the definitive promise and warning. “So whoever does an atom’s weight of good will see it, and whoever does an atom’s weight of evil will see it.” The commentators explain that this “seeing” is a direct and an undeniable confrontation with the reality of our deeds and their consequences. It is not a metaphorical or a vague “seeing.” On the Day of Judgment, we will literally “see” our deeds, either in our book of records or as a direct and a tangible reality. The sight of our good deeds will be a source of joy, and the sight of our evil deeds will be a source of terror.

Thematic Context

This connects to the surah’s central theme of the perfect and the absolute justice of the final accounting. The theme is one of a final and an undeniable disclosure. The surah has stated that the people will be “shown” their deeds, and this verse confirms that they will “see” them. The repetition and the parallelism of the phrase is a powerful rhetorical device that emphasizes the absolute and the meticulous nature of the divine justice. Nothing will be overlooked.

Modern & Comparative Lens

The concept of “seeing” one’s deeds is a powerful one. It is a vision of a final judgment that is not just an auditory or a legal process, but is a direct, visual, and experiential one. In a modern culture that is so dominated by the visual, the idea that we will one day have to “see” a replay of our own lives is a particularly powerful and a resonant one.

Practical Reflection & Application

This verse is a direct and a practical guide for our entire lives. The practical application is to be a person who is mindful of the “atom’s weight.” We should never belittle any good deed, no matter how small it may seem, with the full and certain confidence that we will one day be joyful to “see it.” And we should be extremely careful to avoid any evil deed, no matter how insignificant it may appear, knowing that we will one day have to “see it” with terror and with regret.

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21. Yaṣduru (يَصْدُرُ) – They will come forth

Linguistic Root & Etymology

The root is Ṣ-D-R (ص-د-ر), which means to come forth or to proceed from a place. The verb yaṣduru means “they will come forth” or “they will proceed.”

The Arabic root is ص-د-ر.

• Morphology: Yaṣduru (يَصْدُرُ) is a third-person masculine singular imperfect tense verb (though referring to `an-nās`, “the people”).
• Extended Semantic Range: The root means to come out or issue forth from a source. It is the root for `ṣadr` (chest, the source of breath) and `maṣdar` (a source or origin).
• Occurrences in Qur’an: The root is common. The verb `yaṣduru` appears here and in Surah Al-Qasas, where it describes shepherds bringing their flocks “away from” the water.

Here, `yaṣduru` describes the movement of people on the Day of Judgment. After being resurrected and gathered, they will “come forth” or “proceed” from the place of gathering to be shown their deeds and receive their judgment. It is an image of a great, divinely organized procession, where people are dispatched to their final reckoning.

Classical Exegesis (Tafsir)

In Surah Az-Zalzalah (99:6), the surah states that on that Day, “the people will come forth in scattered groups.” The commentators explain that this refers to the people “coming forth” or “proceeding” from the place of the gathering to their final destinations of Paradise or of Hell. It is a depiction of the final and the ultimate procession, the final march of humanity to their eternal abodes. They will come forth in “scattered groups,” the righteous with the righteous, and the wicked with the wicked.

Thematic Context

This connects to the surah’s central theme of the orderly and the final sorting of humanity on the Day of Judgment. The surah has described the chaotic upheaval of the earth and the resurrection. This verse describes the next, orderly stage. The theme is that the final judgment is not a chaotic end, but is an orderly process that culminates in this final “procession” of the different groups to their final and their fitting rewards.

Modern & Comparative Lens

The image of a final “procession” to one’s final destiny is a powerful and a universal eschatological archetype. The Qur’an’s use of the verb “yaṣduru” is a beautiful and a precise one. It is the same word that is used for a shepherd “leading his flock forth” from the watering hole. It is a profound and a powerful image of the final and the divinely-guided movement of humanity to their final homes.

Practical Reflection & Application

This verse is a profound reminder of our final journey. The practical application is to be among those who will “come forth” on that Day in the honored and the joyful company of the righteous. We should strive to be in the “group” of the believers in this life, so that we may be in their blessed procession on that Day. It is a call to choose our companions and our final destination wisely.

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22. Yawmaʾidhin (يَوْمَئِذٍ) – On that Day

Linguistic Root & Etymology

Yawmaʾidhin (يَوْمَئِذٍ) is a compound adverb of time that means “on that Day.” It is a combination of `yawm` (day), `idh` (when), and the `tanwīn` of replacement. It is a recurring Qur’anic term that refers specifically and powerfully to the Day of Judgment.

Classical Exegesis (Tafsir)

This phrase is used three times in the short surah of Az-Zalzalah, making it a central and a recurring refrain. “On that Day, it [the earth] will report her news.” “On that Day, the people will come forth in scattered groups.” “The command, that Day, is [entirely] with Allah.” The commentators explain that the repetition of this phrase is for the purpose of emphasis and of creating a sense of the momentous and the all-encompassing nature of this one, single “Day.” It is the Day upon which all of the events of the surah will unfold.

Thematic Context

This connects to the surah’s central theme of the absolute and the certain reality of the Day of Judgment. The surah is a sustained and a powerful argument for the truth of this “Day.” The repetition of “yawmaʾidhin” is a key rhetorical feature of the surah. It is a constant and a solemn reminder that all of the events that are being described will take place on this one, single, great, and final “Day.”

Modern & Comparative Lens

The concept of “that Day” or “The Day of the Lord” is a central and a defining feature of the Abrahamic eschatologies. It is a vision of a final and a climactic “Day” that will be the culmination of all of human history and the beginning of the eternal state. The Qur’an’s use of the term “yawmaʾidhin” is a powerful and a poetic one, a solemn and a recurring drumbeat that announces the coming of the final judgment.

Practical Reflection & Application

This verse is a profound reminder of the great and inevitable “Day” that awaits us all. The practical application is to live our lives with a constant awareness of “that Day.” We should make our choices and we should order our priorities in the light of the reality of “that Day.” This is the key to a life of purpose, of accountability, and of ultimate success.

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23. Zilzālahā (زِلْزَالَهَا) – Her [final] earthquake

Linguistic Root & Etymology

The root is a quadriliteral one, Z-L-Z-L (ز-ل-ز-ل), which is onomatopoeic and indicates a violent and a repetitive shaking. Zilzāl is an earthquake. Zilzālahā is “her earthquake,” referring to the final and the ultimate earthquake of the earth.

The Arabic root is ز-ل-ز-ل.

• Morphology: Zilzāl (زِلْزَال) is the verbal noun (masdar) of the quadriliteral verb `zalzala`. The suffix -hā makes it “her earthquake.”
• Occurrences in Qur’an: The root appears 6 times.

The possessive pronoun `hā` (“her”) is profoundly significant. It specifies that this is not just any earthquake; it is the Earth’s own, unique, and ultimate `zilzāl`. It is the one great convulsion that it was created to experience at the end of time. This personalizes the event and gives it a sense of final, preordained destiny, increasing the listener’s sense of awe.

Classical Exegesis (Tafsir)

In the opening verse of the surah (99:1), this is the description of the final earthquake. “When the earth is shaken with its [final] earthquake.” The commentators explain that the possessive pronoun “her” is a profound one. It means that this is not just any earthquake; it is *the* earthquake that the earth was destined to have, its final and its greatest of all possible convulsions. It is the earthquake that will signal the end of the world as we know it and the beginning of the final reckoning. It is a unique and a singular event.

Thematic Context

This is the opening and the foundational event of the surah’s eschatological vision. It connects to the central theme of the complete and utter dissolution of the world order on the Day of Judgment. The surah begins with this most powerful and dramatic of all possible images. The theme is that the most stable and the most foundational of all the realities we know—the very earth beneath our feet—will be the first to be thrown into a state of violent and total chaos.

Modern & Comparative Lens

The image of a great, world-ending “earthquake” is a powerful apocalyptic archetype. The Qur’an’s description of it as “her earthquake” is a particularly beautiful and a powerful one. It gives the event a sense of a pre-ordained and a personal destiny. It is a literary and a theological device to convey the sheer, unimaginable scale and the finality of the cosmic cataclysm.

Practical Reflection & Application

This verse is a profound reminder of the impermanence of the very ground beneath our feet. It is a powerful cure for materialism. If the mighty earth itself will be “shaken” with “her earthquake,” then how fleeting are all of our own worldly structures and achievements? The practical application is to not place our ultimate security in the things of this earth, but to place it in the Lord of the earth, who is the only eternal and unchanging reality.