Surah Zukhruf Glossary: Key Arabic Terms, Names & Meanings Explained

By Published On: September 13, 2025Last Updated: September 18, 202516854 words84.3 min read

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In the name of God

Comprehensive Glossary & Vocabulary Guide For Surah Az-Zukhruf

1. ʿAdūwun mubīn (عَدُوٌّ مُّبِينٌ) – A Clear Enemy

Linguistic Root & Etymology

This phrase combines ʿaduww (root: ʿ-D-W (ع-د-و), to be hostile) and mubīn (root: B-Y-N (ب-ي-ن), to be clear). Together, they signify an enemy whose hostility is manifest and openly declared, not hidden or ambiguous.

Classical Exegesis (Tafsir)

In Surah Az-Zukhruf (43:62), Jesus (ʿĪsā) is reported as having warned the Children of Israel, “And do not let Satan avert you. Indeed, he is to you a clear enemy.” The classical understanding identifies Satan (al-Shayṭān) as this unambiguous adversary. His enmity is “clear” because it was established from the time of Adam and his entire mission is to mislead humanity away from the straight path. The verse presents Satan as the primary obstacle to accepting the pure monotheism that Jesus, like all prophets, brought.

Thematic Context

This connects to the surah’s theme of identifying the true sources of guidance and misguidance. The surah contrasts the divine revelation with the whispers of Satan. The believers are guided by the “clear book,” while the disbelievers are influenced by the “clear enemy.” The verse underscores that the spiritual struggle is not against a vague or unknown force, but against a declared adversary whose methods and goals are made clear by the revelation.

Modern & Comparative Lens

The concept of a primordial, malevolent tempter is a shared feature of the Abrahamic traditions. In a modern psychological context, the “clear enemy” can be interpreted as the internal, self-destructive impulses (the ego or lower self) that are predictably hostile to our spiritual growth. Its “clarity” lies in its consistent pattern of promoting arrogance, despair, and distraction from what is truly important.

Practical Reflection & Application

Recognizing the “clear enemy” is the first step in spiritual self-defense. It means being mindful of the thoughts and suggestions that lead us toward materialism, arrogance, discord, and despair. The practical application is to consciously choose the opposite path—humility, gratitude, unity, and hope—thereby defeating the strategy of our declared adversary.

2. ʿAliyyun Ḥakīm (عَلِيٌّ حَكِيمٌ) – Most High, All-Wise

Linguistic Root & Etymology

ʿAliyy (root: ʿ-L-W (ع-ل-و)) is an intensive form meaning The Most High, The Exalted. Ḥakīm (root: Ḥ-K-M (ح-ك-م)) means The All-Wise, The Judge. It denotes perfect wisdom in decree and action.

Classical Exegesis (Tafsir)

In Surah Az-Zukhruf (43:4), the source of the Qur’an, the “Mother of the Book” (Umm al-Kitāb), is described as being “with Us, exalted and full of wisdom (la-ʿaliyyun ḥakīm).” The commentators explain that this describes the rank and nature of the divine writ. It is “Most High,” meaning it is of a lofty, inviolable, and sublime status, far beyond any human writing. And it is “All-Wise,” meaning its every command, story, and statement is based on perfect and profound wisdom.

Thematic Context

These attributes are foundational to the surah’s theme of the divine origin and authority of the Qur’an. The surah is a sustained argument for the truth of the revelation. By describing the source text as “Most High, All-Wise,” the verse establishes the absolute credibility of the message from the outset. It challenges the disbelievers’ dismissal of the Qur’an by pointing to its sublime and wise origins.

Modern & Comparative Lens

The pairing of “highness” (transcendence) and “wisdom” (immanent intelligence) presents a comprehensive vision of the Divine. It is not just a distant, lofty being, but one whose loftiness is expressed through perfect wisdom that orders the cosmos and guides humanity. This concept of the divine word being inherently “wise” invites a deep, reflective engagement with the text, seeking the underlying wisdom in its teachings.

Practical Reflection & Application

This verse should shape our attitude when we approach the Qur’an. We should remember that we are engaging with a text that is “Most High” and “All-Wise.” This should instill in us a sense of reverence and an eagerness to learn. The practical application is to read the Qur’an not just for rules, but for ḥikmah (wisdom), seeking to understand the profound principles that underlie its specific guidance.

3. Al-Anʿām (الْأَنْعَام) – Livestock

Linguistic Root & Etymology

From the root N-ʿ-M (ن-ع-م), signifying blessings, the term Al-Anʿām refers to grazing livestock like camels, cattle, sheep, and goats, which are considered a key divine blessing.

Classical Exegesis (Tafsir)

In Surah Az-Zukhruf (43:12), the creation of livestock is mentioned alongside the creation of ships as a sign of God’s mercy. “And who created the species, all of them, and has made for you of ships and livestock that which you ride.” The commentators highlight how God has provided for humanity’s transport needs on both sea and land. The livestock are presented as a divinely-created “vehicle,” a sign of His careful providence and His subjugation of the natural world for human benefit.

Thematic Context

This is part of the surah’s broader argument for Tawḥīd based on the signs of God in creation. The ability to ride upon the backs of powerful animals is not taken for granted; it is presented as a specific divine grace and a reason for gratitude. The verse immediately following commands the rider to remember this blessing and to glorify the one who made it possible, directly linking the created sign to the required response of worship.

Modern & Comparative Lens

The domestication of animals was a foundational event for human civilization. The Qur’an frames this not as a mere human achievement, but as a divinely-facilitated blessing. In a modern world of mechanical transport, this verse is a reminder of the original, organic “technologies” provided by God. It fosters an appreciation for the intricate ways in which the natural world has been designed to support and sustain human life.

Practical Reflection & Application

This verse encourages us to see all forms of transport as a blessing from God. When we get into a car or onto a bus, we can recall the original blessing of the livestock and the ships, and say the prayer mentioned in the subsequent verses: “Glory be to the One who has subjected this to us…” This simple practice transforms a mundane daily activity into a moment of conscious gratitude and remembrance.

4. Āsafūnā (آسَفُونَا) – They angered Us

Linguistic Root & Etymology

The root is A-S-F (أ-س-ف), which means to feel intense grief or anger. The verb āsafūnā means “they provoked Our anger” or “they caused Us grief.”

Classical Exegesis (Tafsir)

This powerful word is used in Surah Az-Zukhruf (43:55) to describe God’s response to the persistent rebellion of Pharaoh and his people. “And when they angered Us, We took retribution from them and drowned them all.” The commentators approach such verses, which attribute an emotion like anger to God, with care. It is not an anger like human anger, which is an uncontrolled passion. Rather, it is a divine attribute signifying God’s intense displeasure with persistent, arrogant evil, which then necessitates the response of just retribution. Their actions had reached a point that made the enactment of His justice inevitable.

Thematic Context

This connects to the theme of divine justice and the consequences of arrogance. The story of Pharaoh is the primary historical example in the surah of a people who were given every chance but persisted in their rebellion. The verse makes it clear that God’s forbearance has a limit. When a people’s actions consistently provoke the “anger” of God, they cross a point of no return, and punishment becomes a certainty.

Modern & Comparative Lens

The concept of “divine wrath” or anger is a feature of many theological systems, representing the idea that God is not morally neutral but has a just and powerful opposition to evil. While some modern theologies prefer to speak only of God’s love, the Qur’anic portrayal insists on a God who is also just. His “anger” is the necessary corollary of His love for justice. It is the righteous indignation of the ultimate moral authority in the face of tyranny and rebellion.

Practical Reflection & Application

This verse is a sobering reminder of the gravity of sin, especially persistent and arrogant sin. It should instill in us a healthy fear of displeasing our Lord. The practical application is to be quick to repent and to never become complacent in our disobedience, lest our actions accumulate to a point where they “anger” our Lord and necessitate a severe response. It is a call to always remain within the sphere of His mercy.

5. Asiwirrun min dhahab (أَسْوِرَةٌ مِّن ذَهَبٍ) – Bracelets of gold

Linguistic Root & Etymology

Asiwirrun is the plural of siwār, meaning a bracelet or armlet. Min dhahab means “of gold.”

Classical Exegesis (Tafsir)

In Surah Az-Zukhruf, bracelets of gold are mentioned in two contrasting contexts. First, Pharaoh mockingly questions Moses’s authenticity, saying “Then why are not bracelets of gold bestowed on him…?” (43:53). For Pharaoh, golden bracelets were a sign of kingship and authority. Second, they are described as part of the reward for the believers in Paradise (43:71). The commentators explain the irony: the very thing that the tyrant saw as the ultimate sign of worldly authority is a standard part of the adornment for the humble believers in the eternal life.

Thematic Context

This connects directly to the surah’s central theme of critiquing false, materialistic values. Pharaoh’s criterion for prophethood was wealth and golden ornaments. The surah dismantles this worldview, showing it to be foolish and superficial. By making golden bracelets a reward in Paradise, it shows that these things are not evil in themselves, but they are worthless as a measure of a person’s true value or authority in the eyes of God.

Modern & Comparative Lens

The use of “bling” or expensive adornments as a sign of status and power is a timeless and cross-cultural phenomenon. Pharaoh’s argument is the classic materialistic dismissal of a spiritual message: “If you’re so important, where’s your gold?” The surah’s response is a profound re-evaluation of wealth. It is insignificant as a measure of worth in this life, but it becomes a part of the reward for piety in the next, completely stripped of its arrogant worldly connotations.

Practical Reflection & Application

This verse is a powerful reminder not to judge people’s worth or sincerity based on their worldly possessions. We should not be impressed by the “bracelets of gold” of the arrogant, nor should we look down on the pious who may lack worldly wealth. The practical application is to cultivate a value system that is based on piety (taqwā) and character, not on superficial material wealth.

6. Awwal al-ʿābidīn (أَوَّلُ الْعَابِدِينَ) – The first of the worshippers

Linguistic Root & Etymology

Awwal means “first.” Al-ʿĀbidīn (root: ʿ-B-D (ع-ب-د)) is the plural of ʿābid, meaning a worshipper or a servant.

Classical Exegesis (Tafsir)

In Surah Az-Zukhruf (43:81), the Prophet is commanded to issue a powerful hypothetical challenge to the polytheists: “Say, [O Muhammad], ‘If the Most Merciful had a son, then I would be the first of the worshippers [of that son].'” The commentators explain that this is a rhetorical argument of the highest degree. It is not an admission of possibility, but a statement of ultimate submission. The Prophet is saying that his commitment to worshipping God correctly is so absolute that if, hypothetically, God declared He had a son, he would be the first to obey. Since he, the most devoted servant, knows with certainty through revelation that this is not true, it proves that their claim is a complete falsehood.

Thematic Context

This connects to the theme of pure and uncompromising Tawḥīd. It is the ultimate statement of the Prophet’s sincerity and the certainty of his knowledge. His servitude is not based on his own ideas or desires, but on pure submission to what God has actually revealed. It is a powerful method of debate, using a hypothetical concession to prove the firmness of one’s own position and the baselessness of the opponent’s claim.

Modern & Comparative Lens

This is a sophisticated form of logical argumentation known as a conditional proof or reductio ad absurdum. The argument is: “If P were true, then Q would follow. But Q is absurd (or I, the most knowledgeable person on the matter, know it to be false). Therefore, P is false.” It is a powerful expression of the certainty of the Prophet’s monotheistic conviction.

Practical Reflection & Application

This verse teaches us about the nature of true submission. It should be so complete that we are ready to follow God’s command, whatever it may be. It also teaches us to base our religious beliefs on clear and certain proof from the revelation, not on the claims and inventions of others. Our standard should be: “What has God actually said?” and to be the first to submit to that, and that alone.

7. Baldatan maytan (بَلْدَةً مَّيْتًا) – A dead land

Linguistic Root & Etymology

Baldah is a land, a town, or a region. Maytan is an adjective meaning “dead.”

Classical Exegesis (Tafsir)

In Surah Az-Zukhruf (43:11), the act of sending down rain is described: “…and We give life thereby to a dead land (baldatan maytan). Thus will you be brought forth.” The commentators explain that this is one of the primary analogies in the Qur’an for the resurrection. God points to a recurring, observable miracle: a parched, barren, and lifeless land that is completely revived and brought to life with vegetation after the sending of rain. This tangible revival is presented as the proof for the seemingly more difficult act of reviving dead human beings.

Thematic Context

This connects to the surah’s theme of arguing for the reality of the Hereafter through the signs in the natural world. The surah repeatedly refutes the disbelievers’ denial of being “brought forth” (tukrijūn) from their graves. The revival of the “dead land” is the definitive empirical evidence that the One who does this can, and will, do that. The argument is simple, powerful, and accessible to all.

Modern & Comparative Lens

The hydrological cycle and the process of germination are scientific marvels. The Qur’an frames this natural process as a profound theological sign. The metaphor of a “dead land” can also be extended to the human heart. A heart that is spiritually “dead” due to heedlessness and sin can be revived by the “rain” of divine revelation, bringing forth the fruits of faith and good deeds.

Practical Reflection & Application

This verse encourages us to look at the natural world with a contemplative eye. Every time we see a barren landscape turn green after rain, we are witnessing a miniature resurrection. We should use these observations to strengthen our faith in God’s promise of the Hereafter. It is a practical way to see the proof of the unseen in the world we see every day.

8. Baynī wa baynaka buʿd al-mashriqayn (بَيْنِي وَبَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ) – Between me and you the distance of the two easts

Linguistic Root & Etymology

Baynī wa baynaka means “between me and you.” Buʿd means “distance.” Al-Mashriqayn is the dual form of mashriq (east), meaning “the two easts” or “the two points of sunrise.”

Classical Exegesis (Tafsir)

This is the cry of the misguided soul on the Day of Judgment to his evil companion (qarīn) in Surah Az-Zukhruf (43:38). “Until, when he comes to Us, he says [to his companion], ‘Oh, I wish that between me and you was the distance of the two easts!'” The commentators explain “the two easts” as the distance between the point of sunrise in the summer and the point of sunrise in the winter, or more generally, the distance from the far east to the far west. It is an idiom for the greatest possible distance imaginable. The person wishes for an impossible separation from the very companion they were intimate with in this life.

Thematic Context

This connects to the theme of the disintegration of worldly alliances in the Hereafter. The friendship that was based on shared disbelief and sin turns into the most bitter enmity. This cry of regret is the ultimate disavowal of that evil companionship. It powerfully illustrates the disastrous consequence of choosing one’s friends poorly. The one who was a source of pleasure in this world becomes the source of ultimate pain in the next.

Modern & Comparative Lens

This is a powerful depiction of the moment of regret when one realizes the toxic influence a “friend” has had on one’s life. The wish for an impossible distance is a poignant expression of that regret. The verse is a timeless warning about the power of peer pressure and the importance of choosing companions who elevate us, rather than those who lead us to ruin.

Practical Reflection & Application

This verse is a stark reminder to evaluate our close friendships. Are our companions bringing us closer to God or further away? Will we be happy to be with them on the Day of Judgment, or will we wish for the “distance of the two easts” to be between us? The practical application is to consciously choose righteous company and to gently distance ourselves from friendships that are based on heedlessness and sin.

9. Biʾsa al-qarīn (فَبِئْسَ الْقَرِينُ) – What an evil companion!

Linguistic Root & Etymology

Biʾsa is a particle of condemnation, meaning “how evil!” Al-Qarīn (root: Q-R-N (ق-ر-ن)) is a close, constant companion.

Classical Exegesis (Tafsir)

This is the divine commentary that concludes the verse about the person wishing for an impossible separation from their evil companion in Surah Az-Zukhruf (43:38). After quoting the person’s cry of regret, God Himself declares, “And what an evil companion!” The commentators explain this as a divine affirmation of the person’s lament. It is God’s own verdict on the nature of this satanic companionship. It is the worst possible friendship one could have.

Thematic Context

This connects to the theme of divine judgment on worldly relationships. The surah makes it clear that our associations are not a morally neutral matter. This verse is a direct condemnation of any companionship that is based on turning away from the remembrance of God. It reinforces the warning by adding a divine exclamation point to the human cry of regret.

Modern & Comparative Lens

The concept of a “toxic friendship” is a major topic in modern psychology and self-help literature. This verse is a powerful, ancient articulation of this idea. A “biʾsa al-qarīn” is the archetypal toxic companion, whose influence is spiritually and ultimately existentially destructive. The verse validates the feeling of regret one has after realizing the harm caused by such a relationship.

Practical Reflection & Application

This divine declaration should make us resolute in avoiding evil company. It is not a light matter in the eyes of God. The practical application is to have the courage to end “evil companionships” in our lives. We should pray to God to protect us from such friends and to bless us with righteous companions who will be a source of joy in this life and the next, not a cause for eternal regret.

10. Dhikrun laka wa li-qawmik (ذِكْرٌ لَّكَ وَلِقَوْمِكَ) – A reminder for you and for your people

Linguistic Root & Etymology

Dhikr (root: DH-K-R (ذ-ك-ر)) means a reminder, a remembrance, but also honor, renown, or a mention. Laka means “for you,” and li-qawmik means “and for your people.”

Classical Exegesis (Tafsir)

In Surah Az-Zukhruf (43:44), after commanding the Prophet to hold fast to the revelation, God says of the Qur’an, “And indeed, it is a reminder/honor for you and for your people.” The commentators have explained the word dhikr here in two complementary ways. First, the Qur’an is a “reminder” of the truth for the Prophet and his people. Second, it is a source of immense “honor” and “renown” for them. By adhering to this book, the Arabs, who were a marginal people, would become leaders and gain a noble reputation throughout the world and in the Hereafter.

Thematic Context

This connects to the theme of the great value and blessing of the divine revelation. The surah emphasizes that the Qur’an is a precious gift. This verse defines the nature of that gift: it is both a source of spiritual guidance (a reminder) and a source of worldly and otherworldly honor. This serves as a powerful motivation for the Prophet’s people to embrace the message.

Modern & Comparative Lens

The historical impact of the Qur’an on the Arab people and the world is a testament to the truth of this verse. The revelation did indeed become a source of immense honor and renown, catapulting its adherents to the forefront of a major world civilization. The verse makes a bold, verifiable prediction about the transformative social and political power of the divine word when it is sincerely adopted by a people.

Practical Reflection & Application

This verse reminds us that our honor as a community is directly linked to our relationship with the Qur’an. When we adhere to its teachings, we are honored by God. When we neglect it, we lose our honor. The practical application is to hold fast to the Qur’an, to study it, to live by it, and to share its message, seeing it not as a burden but as the ultimate source of our individual and collective honor.

11. Fāsiqīn (فَاسِقِينَ) – The defiantly disobedient

Linguistic Root & Etymology

The root is F-S-Q (ف-س-ق), which means to go out from or to deviate. It was originally used to describe a date that comes out of its skin. A fāsiq is one who has “gone out” of the bounds of obedience. It implies a conscious and defiant transgression.

Classical Exegesis (Tafsir)

In Surah Az-Zukhruf (43:54), this word is used to describe the people of Pharaoh. After Pharaoh “made a fool of his people, they obeyed him. Indeed, they were a people defiantly disobedient (fāsiqīn).” The commentators explain that their obedience to Pharaoh in his disbelief was a sign of their own inherent corruption. They were not innocent victims; they were a people whose own nature was inclined towards deviation, which is why they so readily followed their misguided leader.

Thematic Context

This connects to the theme of shared responsibility between leaders and followers. The surah does not place the blame solely on Pharaoh. His people are also condemned because they were “fāsiqīn” and thus receptive to his foolish message. The theme is that tyranny can only flourish when the people themselves are morally and spiritually corrupt and are willing to obey a defiant leader.

Modern & Comparative Lens

This verse is a profound insight into the sociology of tyranny. It highlights the symbiotic relationship between a corrupt leader and a corrupt populace. A tyrant “makes a fool” of his people through propaganda and appeals to their base desires, and they obey because their own “fisq” (corruption) makes them receptive to his call. It is a timeless diagnosis of how authoritarianism takes root.

Practical Reflection & Application

This verse is a warning against blind obedience and a call to personal integrity. We should never obey any leader or authority figure in an act of clear disobedience to God. The practical application is to cultivate a strong moral compass so that we are not easily “made fools of” by corrupt leaders. We must ensure that our own hearts are not in a state of “fisq,” which would make us vulnerable to their misguidance.

12. Ḥā Mīm (حم) – Ha, Meem

Linguistic Root & Etymology

Ḥā Mīm consists of two letters of the Arabic alphabet, Ḥāʾ (ح) and Mīm (م). These are among the ḥurūf muqaṭṭaʿāt (disjointed letters) that begin a group of seven consecutive surahs, with Zukhruf being the third in the series.

Classical Exegesis (Tafsir)

As with all the disjointed letters, the classical commentators’ primary position is to affirm that their meaning is a divine secret. They are a sign of the Qur’an’s miraculous nature. Various secondary interpretations have been offered as reflections, but the dominant and safest position is to consign their knowledge to God.

Thematic Context

The letters Ḥā Mīm serve as a powerful and mysterious opening, immediately signaling the divine origin of the text. They function to capture the listener’s attention and prepare them for the weighty message that is to follow. As the opening of a series of surahs known as the “Ḥawāmīm,” they link Surah Az-Zukhruf to a broader thematic group within the Qur’an.

Modern & Comparative Lens

The mystery of the disjointed letters continues to be a subject of academic and linguistic study. While theories abound, no conclusive explanation has been found, which reinforces the traditional Islamic view that they are a divine secret. Their presence at the start of these powerful surahs serves as a reminder of the limits of human reason in the face of divine revelation. It is a built-in sign of intellectual humility.

Practical Reflection & Application

The letters Ḥā Mīm teach us to approach the Qur’an with a sense of awe and a willingness to accept that we will not understand everything. It encourages a posture of humble studentship. The practical application is to embrace the mystery as part of the beauty of the divine text, allowing it to open our hearts to the profound truths that are found in the clear verses that follow.

13. Ḥilyah (حِلْيَة) – Adornment

Linguistic Root & Etymology

The root is Ḥ-L-Y (ح-ل-ي), which means to be sweet or pleasant. Ḥilyah refers to an ornament, a trinket, or jewelry—something that adorns and beautifies.

Classical Exegesis (Tafsir)

In Surah Az-Zukhruf (43:18), this word is used in the context of the polytheists’ absurd claim that the angels were the “daughters of God.” The surah refutes this with a rhetorical question: “Then is one who is brought up in adornments (fī l-ḥilyah) while being unclear in a dispute [attributed to God]?” The commentators explain that “one who is brought up in adornments” is a description of a female, who in that culture was typically raised with a focus on beauty and adornment, and was not generally expected to be a clear and forceful debater. The argument is: How can you attribute to God a creation (a daughter) with these stereotypical feminine qualities, which you yourselves look down upon?

Thematic Context

This is part of the surah’s powerful critique of the illogical and contradictory beliefs of the polytheists. The theme is the deconstruction of their misogynistic worldview. They despised having daughters for themselves, yet they attributed “daughters” to God. The verse uses their own cultural stereotypes about women to expose the foolishness of their theological claim. It is a brilliant ad hominem argument that turns their own prejudices against them.

Modern & Comparative Lens

This verse has been a subject of much discussion in modern Islamic feminist thought. While it appears to use a stereotype, its rhetorical function is to critique the very culture that produced that stereotype. It is not affirming that women are “unclear in a dispute,” but is using the pagan Arabs’ own low opinion of females to show how illogical it is for them to then attribute female offspring to the Divine. It is a deconstruction of patriarchal hypocrisy.

Practical Reflection & Application

This verse is a powerful lesson in argumentation and a condemnation of hypocrisy. It teaches us to be consistent in our beliefs and to not hold double standards. The practical application is to examine our own hearts for any prejudices or hypocritical beliefs, where we might despise something for ourselves but have no problem attributing it to others or to a different context. It is a call for intellectual and moral consistency.

14. Ibn Maryam (ابْن مَرْيَمَ) – The son of Mary

Linguistic Root & Etymology

Ibn means “son,” and Maryam is the name Mary. This is the matronymic title of Jesus (ʿĪsā).

Classical Exegesis (Tafsir)

In Surah Az-Zukhruf (43:57), the surah describes the reaction of the Quraysh when “the son of Mary was presented as an example.” The commentators explain that when the Qur’an stated that anything worshipped besides God will be fuel for Hellfire, the Quraysh mockingly said, “Then what about Jesus? The Christians worship him, so he must be in Hellfire too!” They used Jesus as a polemical example. The surah describes them as raising a clamor at this, happy to have found what they thought was a contradiction.

Thematic Context

This connects to the theme of the baseless and disingenuous arguments of the disbelievers. The story of Jesus is brought up not for sincere inquiry, but as a tool for “disputation” (jadalan). The surah then proceeds to clarify the true status of Jesus: he was a servant of God, blessed with prophethood, and a sign for the Children of Israel. He was a “servant whom We blessed,” not a god to be worshipped.

Modern & Comparative Lens

The status of Jesus is a central point of dialogue and debate between Islam and Christianity. This verse gives a glimpse into the earliest moments of this debate. The Qur’an consistently affirms the virgin birth and the prophetic status of Jesus, the “son of Mary,” while just as consistently rejecting his divinity. The surah’s response is a model of clarifying the Islamic position with firmness and clarity.

Practical Reflection & Application

This verse teaches us how to deal with polemical and disingenuous arguments. We should not be drawn into the “noise” and clamor, but should respond with clear and principled statements of our beliefs. The practical application is to seek clear knowledge about the core tenets of our faith, so that when they are challenged, we can respond with the calm confidence and clarity that the Qur’an itself demonstrates.

15. Imāman (إِمَامًا) – A leader / model

Linguistic Root & Etymology

The root is A-M-M (أ-م-م), which means to be in front or to lead. An imām is a leader, a guide, a model, or a scripture that leads the way.

Classical Exegesis (Tafsir)

In Surah Az-Zukhruf (43:22), the polytheists justify their blind following by saying, “Indeed, we found our fathers upon a path, and we are, in their footsteps, rightly guided.” This is a recurring theme of misguided adherence to tradition. The term *imām* is used in other parts of the Qur’an (e.g., 46:12 regarding the book of Moses) to denote a guiding scripture. The polytheists, however, have made their fallible ancestors their “imams” or models for guidance instead of the divine revelation.

Thematic Context

This connects to the surah’s core theme of contrasting true guidance with false guidance. The surah presents the Qur’an as the ultimate *imām* (guide). The polytheists reject this divine guide and instead choose the flawed “imams” of their forefathers. The surah systematically dismantles this logic, arguing that if the forefathers were themselves misguided, then following them is simply a path to collective ruin.

Modern & Comparative Lens

The problem of “blind following” (taqlīd) versus “reasoned adherence” (taḥqīq) is a central debate in Islamic intellectual history. This verse critiques the unthinking adherence to tradition for its own sake. It is a call for a critical and reasoned faith, where the ultimate authority is the divine guidance, not the cultural practices of one’s ancestors. It champions a universal truth over a parochial tradition.

Practical Reflection & Application

This verse encourages us to be critical thinkers in our religious practice. We should respect our heritage and our scholars, but our ultimate allegiance must be to the Qur’an and the Sunnah. The practical application is to seek the evidence and reasoning behind our religious practices and beliefs. We should follow our righteous predecessors not blindly, but because they themselves were following the true *imām*—the divine revelation.

16. Intaqamnā minhum (فَانتَقَمْنَا مِنْهُمْ) – We took retribution from them

Linguistic Root & Etymology

Intaqamnā is a verb from the root N-Q-M (ن-ق-م), meaning to dislike something and to punish it. It means “We took retribution” or “We enacted a just requital.” Minhum means “from them.”

Classical Exegesis (Tafsir)

This phrase appears twice in Surah Az-Zukhruf. First, after mentioning the past nations who rejected their prophets (43:25), and second, after describing the rebellion of Pharaoh (43:55). In both cases, the commentators explain this as the enactment of divine justice. After a period of sending messengers, giving clear signs, and exercising forbearance, the persistent and arrogant rejection of the truth necessitated a divine response of just retribution, which resulted in their destruction.

Thematic Context

This connects to the theme of the historical consequences of disbelief. The surah uses the stories of past nations as a powerful warning. The phrase “We took retribution from them” is a recurring refrain that emphasizes a consistent pattern in history. The theme is that there is a moral law in the universe, and nations that persistently violate this law will ultimately face the consequences. This serves as a direct and ominous warning to the Quraysh.

Modern & Comparative Lens

The concept of divine retribution is a key aspect of the theology of justice in the Abrahamic faiths. It asserts that God is not indifferent to evil and that history is a moral arena where actions have consequences. This stands in contrast to a purely secular or materialistic view of history, which may see the rise and fall of nations as a product of purely economic or political forces, devoid of any moral dimension.

Practical Reflection & Application

This verse is a reminder of the seriousness of divine justice. It should foster in us a healthy fear of the consequences of persistent and arrogant sin, both on an individual and a collective level. The practical application is to be quick to repent and to work against injustice and corruption in our own communities, lest we become deserving of a similar divine “retribution.”

17. Istakhaffa qawmahu (فَاسْتَخَفَّ قَوْمَهُ) – He made a fool of his people

Linguistic Root & Etymology

Istakhaffa (root: KH-F-F (خ-ف-ف)) is a verb that means to find something light, to treat it with contempt, or to make it foolish and fickle. Qawmahu means “his people.” The phrase means “he made his people light-minded” or “he made them out to be fools.”

Classical Exegesis (Tafsir)

This powerful phrase in Surah Az-Zukhruf (43:54) describes Pharaoh’s method of control over the Egyptians. “Thus he made a fool of his people, and they obeyed him.” The commentators explain that Pharaoh, through his propaganda, his appeals to their nationalistic pride, and his displays of wealth, treated his people with contempt and made them intellectually and morally “light.” He manipulated them into a state of foolishness where they were willing to accept his absurd claim to be their supreme lord. They obeyed him because he had successfully corrupted their ability to think critically.

Thematic Context

This is a key part of the surah’s theme of the psychology of tyranny and the critique of false leaders. The surah shows that tyranny is not just about physical force; it is about intellectual and spiritual manipulation. Pharaoh’s power was based on his ability to “lighten” the minds of his people, to make them prefer foolishness over the weighty truth brought by Moses. The verse places the blame on both the manipulator and the willingly manipulated.

Modern & Comparative Lens

This is a timeless and remarkably modern description of the techniques of demagoguery and propaganda. The verb istakhaffa perfectly captures the process by which a tyrant or a media apparatus can manipulate a population by appealing to their basest instincts and making them allergic to critical thought. It is a profound insight into the sociology of authoritarianism.

Practical Reflection & Application

This verse is a powerful call to intellectual and spiritual vigilance. We must never allow anyone to “make fools of us.” The practical application is to cultivate critical thinking skills, to be wary of leaders who appeal to our arrogance and base desires, and to always weigh the claims of others against the clear and “weighty” standard of the divine revelation. We must refuse to have our minds “made light.”

18. Jadalan (جَدَلًا) – For the sake of argument

Linguistic Root & Etymology

The root is J-D-L (ج-د-ل), meaning to argue contentiously. Jadalan is the verbal noun, meaning disputation or argument, often for the sake of winning rather than finding the truth.

Classical Exegesis (Tafsir)

In Surah Az-Zukhruf (43:58), the disbelievers’ motive for bringing up Jesus as an example is exposed: “They did not present him [as an example] to you except for argument (jadalan). Nay, but they are a contentious people.” The commentators explain that their question was not a sincere inquiry. They were not genuinely confused. Their goal was simply to engage in a polemical dispute, to score points, and to create confusion in order to undermine the Prophet’s message. Theirs was an act of intellectual dishonesty.

Thematic Context

This connects to the surah’s theme of the disingenuous nature of the opposition to the truth. The surah consistently portrays the disbelievers’ arguments as being rooted not in reason, but in arrogance, blind following, and, here, a love for contentious debate. This verse distinguishes between sincere questioning, which is encouraged, and insincere argumentation (jadal), which is a sign of a diseased heart.

Modern & Comparative Lens

This is a timeless description of arguing in bad faith. In modern discourse, this is the person who engages in “whataboutism” or brings up endless red herrings, not to understand the issue, but to derail the conversation and create a stalemate. The verse makes a sharp psychological diagnosis: this behavior is a sign of a “contentious people” (qawmun khaṣimūn), people who love conflict more than they love truth.

Practical Reflection & Application

This verse is a crucial guide for our own communication, especially in matters of faith. We must always check our intentions. Are we asking a question to genuinely understand, or are we arguing for the sake of argument? The practical application is to engage in dialogue with sincerity and good faith, and to recognize and disengage from conversations when it becomes clear that the other party is only interested in “jadal.”

19. Juzʾan (جُزْءًا) – A part

Linguistic Root & Etymology

The root is J-Z-A (ج-ز-أ), which means to be a part or a portion of something. A juzʾ is a part, a component, or a portion.

Classical Exegesis (Tafsir)

In Surah Az-Zukhruf (43:15), the surah condemns the absurdity of the polytheists’ belief: “But they have attributed to Him from His servants a part.” The commentators explain that this refers to their claim that the angels were the “daughters of God.” By doing so, they took a “part” of His creation (the angels) and made them a “part” of the Creator’s own being, as if He were a composite being who procreates. This is described as a sign of manifest ingratitude (kafūrun mubīn).

Thematic Context

This connects to the core theme of God’s absolute oneness and transcendence (Tawḥīd). The surah argues that God is a single, indivisible, and self-sufficient being. The idea of Him having a “part” or an offspring is a fundamental violation of this principle. It is a form of anthropomorphism that reduces the Creator to the level of His creation. The verse exposes the logical and theological absurdity of this belief.

Modern & Comparative Lens

The theological principle of divine simplicity—that God is not composed of parts—is a cornerstone of classical monotheistic theology in Islam, Judaism, and Christianity. This verse is a powerful Qur’anic statement of this principle. It refutes any doctrine that would compromise the absolute, indivisible oneness of the divine essence, such as the Christian doctrine of the Trinity or the pagan idea of a divine family.

Practical Reflection & Application

This verse is a call to purify our conception of God from any form of anthropomorphism or composition. We must believe in a God who is absolutely One, unique, and unlike His creation. The practical application is to rely on the descriptions God has given of Himself in the revelation, and to avoid any human-made analogies or concepts that would attribute “parts” or partners to the transcendent Creator.

20. Kafūrun mubīn (كَفُورٌ مُّبِينٌ) – A clear disbeliever/ingrate

Linguistic Root & Etymology

Kafūr is an intensive form from the root K-F-R (ك-ف-ر), which means to cover or conceal. It signifies one who is an obstinate disbeliever or is exceedingly ungrateful, as they “cover up” the truth and the blessings they have received. Mubīn means clear or manifest.

Classical Exegesis (Tafsir)

In Surah Az-Zukhruf (43:15), after mentioning the polytheists’ act of attributing a “part” (offspring) to God, the verse concludes, “Indeed, mankind is a clear ingrate.” The commentators explain that this act is the ultimate expression of human ingratitude. After God has created man and given him countless blessings, man responds by “covering up” the truth of His oneness and inventing lies about His nature. This ingratitude is not subtle or hidden; it is manifest and obvious in the foolishness of their beliefs.

Thematic Context

This connects to the theme of disbelief as a form of ingratitude. The surah is filled with reminders of God’s blessings—the rain, the livestock, the ships, the pairs. The rejection of the Giver of these blessings is thus not just an intellectual error but a profound moral and spiritual failure. It is the act of a “clear ingrate.”

Modern & Comparative Lens

The link between disbelief and ingratitude is a key insight of Islamic psychology. It suggests that a grateful heart is a receptive heart, while an ungrateful heart is closed to the truth. This resonates with modern psychological findings on the benefits of gratitude for overall well-being and a positive outlook. The verse diagnoses the root of the spiritual disease of disbelief as a fundamental failure to appreciate the blessings of existence.

Practical Reflection & Application

This verse is a warning against the danger of ingratitude. The practical application is to make gratitude (shukr) a central and active part of our lives. By consciously recognizing and giving thanks for the blessings of God, both big and small, we protect ourselves from the state of the “clear ingrate” and we open our hearts to a deeper and more sincere faith.

21. Kāẓimun (كَاظِمٌ) – One who is choked with grief

Linguistic Root & Etymology

The root is K-Ẓ-M (ك-ظ-م), which means to suppress or choke back one’s rage or grief. A kāẓim is one who is filled with suppressed sorrow.

Classical Exegesis (Tafsir)

In Surah Az-Zukhruf (43:17), this word describes the reaction of a pagan Arab when he is given the news of the birth of a daughter. “And when one of them is given good tidings of that which he attributes to the Most Merciful [i.e., a daughter], his face becomes dark, and he is choked with grief (kāẓimun).” The commentators explain this as a depiction of their profound hypocrisy. They happily attributed daughters to God, but when they themselves had a daughter, they were filled with shame and suppressed sorrow.

Thematic Context

This is a central part of the surah’s critique of the polytheists’ misogyny and their contradictory beliefs. The theme is the exposure of their intellectual and moral hypocrisy. The verse uses their own visceral, negative reaction to having a daughter to dismantle their theological claim that the angels were God’s daughters. It is a powerful ad hominem argument that highlights the darkness of their hearts and the injustice of their culture.

Modern & Comparative Lens

This verse is a powerful Qur’anic condemnation of female infanticide and the cultural devaluing of women. The word kāẓimun is a sharp psychological portrait of the internal state of a person trapped in a prejudiced and unjust worldview. It is a timeless critique of patriarchal hypocrisy. Modern Islamic feminists have highlighted this verse as a clear example of the Qur’an’s critique of the patriarchal norms of its time.

Practical Reflection & Application

This verse is a powerful reminder to cherish and honor daughters, and to reject any cultural prejudice that values sons over daughters. The practical application is to treat male and female children with equal love, justice, and respect, and to be grateful to God for the gift of a daughter, seeing her as a blessing, not a burden. It is a call to purify our hearts from any trace of the pre-Islamic ignorance that this verse so powerfully condemns.

22. Khālidūn (خَالِدُون) – Those who abide eternally

Linguistic Root & Etymology

The root is KH-L-D (خ-ل-د), meaning to be permanent or to abide forever. Khālidūn are those who are immortal or who will abide in a state eternally.

Classical Exegesis (Tafsir)

In the description of Paradise in Surah Az-Zukhruf (43:71), after mentioning the trays of gold and the delights for the eyes, the verse concludes by telling the believers, “…and you will abide therein eternally (khālidūn).” The commentators emphasize that this is the ultimate perfection of the reward. The bliss of Paradise would be incomplete if there were any fear of it ending. The quality of being eternal is what makes the joy absolute and secure.

Thematic Context

This connects to the surah’s central theme of contrasting the temporary nature of this world with the permanence of the Hereafter. The word khālidūn is the definitive statement of that permanence. The surah seeks to orient the listener’s desires towards this eternal abode, arguing that it is the only goal worthy of a lifetime of striving. The same word is also used to describe the stay of the disbelievers in Hell, emphasizing the eternal nature of both outcomes.

Modern & Comparative Lens

The human longing for permanence and the fear of cessation is a fundamental existential reality. The doctrine of eternal life speaks directly to this longing. The Qur’anic emphasis on being “khālidūn” provides a powerful sense of hope and ultimate security. It is the ultimate answer to the problem of human mortality and the transient nature of all worldly happiness.

Practical Reflection & Application

Reflecting on the reality of being “khālidūn” in the next life should profoundly impact our priorities in this life. It encourages us to invest in the deeds that will secure a beautiful eternal existence. The practical application is to live with the “long view,” making choices not just for our temporary comfort in this world, but for our eternal happiness in the abode where we will live forever.

23. Kitāb al-Mubīn (الْكِتَابِ الْمُبِينِ) – The Clear Book

Linguistic Root & Etymology

Al-Kitāb means “The Book.” Al-Mubīn (root: B-Y-N (ب-ي-ن)) means clear, manifest, and self-explanatory.

Classical Exegesis (Tafsir)

Surah Az-Zukhruf (43:2) opens with a divine oath: “By the Clear Book.” The commentators explain that this refers to the Qur’an itself. It is “clear” in multiple senses: its language is clear Arabic, its message is unambiguous, and it clearly separates truth from falsehood, guidance from misguidance. The oath swears by the Qur’an’s own inherent clarity to affirm the truth of the message it contains.

Thematic Context

This is a foundational theme of the surah. The surah repeatedly argues that disbelief is not due to any lack of clarity in the revelation. The Book is “clear,” so any failure to understand or accept it is due to the spiritual diseases of the recipient (arrogance, blind following, etc.), not any deficiency in the message. The entire surah is a demonstration of the Book’s clarity in explaining the truth and refuting falsehood.

Modern & Comparative Lens

The claim of a sacred text to be “clear” is a significant one. It is a statement of its accessibility and its confidence in its own message. This principle has been central to various movements in Islamic history that have called for a direct engagement with the Qur’an by all believers, arguing against the idea that its meaning is obscure and accessible only to a clerical elite. It is a statement of the scripture’s self-sufficiency.

Practical Reflection & Application

This verse should inspire confidence in us as we read the Qur’an. We should approach it with the trust that it is a “Clear Book” and that its core message of guidance is accessible to the sincere heart. The practical application is to read the Qur’an with the intention of seeking this clarity, praying that God opens our hearts to understand its clear verses and to live by its manifest guidance.

24. Mālik (مَالِكُ) – Malik

Linguistic Root & Etymology

The root is M-L-K (م-ل-ك), meaning to own or to rule. Mālik is a name, likely referring to an angel who is a “master” or “keeper.”

Classical Exegesis (Tafsir)

In Surah Az-Zukhruf (43:77), this is the name of the chief angelic guardian of Hell. The surah describes the desperate plea of the inhabitants of the Fire: “And they will call out, ‘O Mālik, let your Lord put an end to us!'” The commentators explain that their suffering will be so immense that they will beg for the relief of annihilation. Mālik’s devastating reply is, “Indeed, you will remain.” His response confirms the eternity of their state and the futility of their plea.

Thematic Context

This dialogue is a powerful and terrifying part of the surah’s depiction of the Hereafter. It connects to the theme of the finality and inescapability of the divine judgment. The character of Mālik represents the stern, unyielding nature of the divine law of justice. His refusal to grant their request for oblivion is a confirmation that the punishment is eternal and that the time for mercy is over.

Modern & Comparative Lens

The personification of the guardian of the underworld is an archetype found in many mythologies (e.g., Hades or Pluto). The Qur’anic depiction of Mālik is unique in that he is not an independent deity of the underworld, but a powerful angel who is a stern and obedient servant of the one God, carrying out the divine decree with perfect and emotionless justice. His dialogue is a dramatic device to convey the horror of eternal, conscious punishment.

Practical Reflection & Application

This verse is a profound and terrifying warning. The plea to Mālik is the cry of a soul that has lost all hope. This should motivate us to do everything in our power to avoid ever being in a position to make such a plea. The practical application is to seize the opportunity of this life to seek God’s mercy and forgiveness, so that our calls in the Hereafter will be calls of joy, not the desperate, unanswered cry to the guardian of Hell.

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

Linguistic Root & Etymology

Maqalīd is the plural of miqlād, an Arabicized word from Persian, meaning a key or a treasure. The phrase means “the keys/treasures of the heavens and the earth.”

Classical Exegesis (Tafsir)

In Surah Az-Zukhruf (43:85, from Az-Zumar 39:63), this phrase is used to describe God’s absolute sovereignty. “To Him belong the keys of the heavens and the earth.” The commentators explain that this is a powerful metaphor for complete ownership and control. Just as one who holds the keys to a house has control over everything in it, God holds the “keys” to all the treasures, resources, and affairs of the entire universe. He is the ultimate treasurer and controller of all things.

Thematic Context

This connects to the theme of God as the sole provider and controller of sustenance (rizq). The following verse often mentions His power to extend and restrict provision. His holding of the “keys” is the reason why He is the only one who can give and withhold. This is a powerful argument against seeking provision from any source other than Him. It establishes His absolute economic and cosmic sovereignty.

Modern & Comparative Lens

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

Practical Reflection & Application

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

26. Mathalan (مَثَلًا) – An example / A precedent

Linguistic Root & Etymology

The root is M-TH-L (م-ث-ل), which means to be like or similar to something. A mathal is an example, a parable, a likeness, or a precedent.

Classical Exegesis (Tafsir)

In Surah Az-Zukhruf (43:56), after drowning Pharaoh and his people, God says, “And We made them a precedent (salafan) and an example (mathalan) for the later generations.” The commentators explain that their story is not just a historical account; it has been preserved as a timeless “example” or “parable” for all of humanity. They are the ultimate case study of the fate of arrogant tyranny and the consequence of rejecting God’s clear signs. Their story serves as a permanent, powerful lesson.

Thematic Context

This connects to the surah’s theme of learning from history. The surah uses the stories of past nations to warn the Quraysh. This verse explicitly states the divine purpose behind preserving these stories: they are meant to be a “mathal” for reflection. The theme is that history has clear moral patterns, and by studying the “example” of those who came before, we can learn how to avoid their disastrous end.

Modern & Comparative Lens

The use of historical “examples” or “case studies” is a fundamental pedagogical method. The Qur’an uses this method extensively. The story of Pharaoh is presented as the ultimate negative “case study” in leadership and faith. The verse asserts that history is not just a collection of facts, but a source of profound moral and spiritual lessons for those who reflect.

Practical Reflection & Application

This verse encourages us to read historical accounts in the Qur’an not as mere stories, but as “examples” pregnant with lessons for our own lives. The practical application is to reflect on the story of Pharaoh and his people and to identify the root causes of their downfall—arrogance, blind following, materialism—and to be vigilant in avoiding these same pitfalls in our own individual and collective lives.

27. Mihādan (مِهَادًا) – A cradle / A resting place

Linguistic Root & Etymology

The root is M-H-D (م-ه-د), which means to make smooth, level, or comfortable. A mahd is a cradle, and a mihād is a bed or a smooth, prepared resting place.

Classical Exegesis (Tafsir)

In Surah Az-Zukhruf (43:10), God is described as the One “who has made the earth for you a resting place (mihādan).” The commentators explain that this is a sign of God’s perfect design and mercy. The earth is not a chaotic, hostile environment; it has been made like a smooth and comfortable “cradle” or “bed” for humanity, perfectly suited for life. Its level plains, its manageable terrain, and its stability are all part of this divine preparation.

Thematic Context

This is part of the surah’s argument for Tawḥīd from the signs of creation. It is an appeal to the human experience of the earth as a habitable and accommodating home. The theme is that this comfortable environment is not an accident. The fact that the earth is a “mihād” is a clear sign of a benevolent Creator who has prepared it specifically for His creatures. This should lead to gratitude and worship.

Modern & Comparative Lens

The scientific concept of the “habitable zone” or the “Goldilocks principle” affirms that the Earth’s conditions are exquisitely fine-tuned to support life. This scientific reality is a powerful modern commentary on the Qur’anic concept of the earth as a “mihād.” The verse encourages an ecological consciousness, an appreciation for the delicate and perfectly balanced systems that make our planet a comfortable “cradle” for life.

Practical Reflection & Application

This verse should inspire in us a deep sense of gratitude for our planet. We should not take the stability and comfort of the earth for granted. The practical application is to live as grateful inhabitants of this “cradle.” This means practicing environmental stewardship, avoiding corruption and waste, and preserving the beauty and balance of the home that God has so graciously prepared for us.

28. Millati Ābāʾinā (مِلَّةِ آبَائِنَا) – The religion of our fathers

Linguistic Root & Etymology

Millah means a creed, a religion, or a way. Ābāʾinā means “our fathers” or “our ancestors.”

Classical Exegesis (Tafsir)

In Surah Az-Zukhruf (43:22-23), this is the standard, recurring excuse of the polytheists throughout history when confronted with the message of Tawḥīd. “Nay, but they say, ‘Indeed, we found our fathers upon a path, and we are, in their footsteps, rightly guided.'” The commentators explain that this is the argument from blind imitation (taqlīd). They have no rational or scriptural proof for their beliefs; their only justification is that it is the “religion of their fathers.” They elevate ancestral tradition to the level of divine authority.

Thematic Context

This is a central theme that the surah seeks to dismantle. The surah champions a faith based on revelation and reason, and it powerfully critiques a faith based on blind imitation of tradition. The argument is that if the fathers were themselves misguided, then following them is simply a guarantee of remaining misguided. The surah calls for a courageous intellectual and spiritual break from any ancestral tradition that contradicts the divine truth.

Modern & Comparative Lens

The tension between tradition and reform is a recurring dynamic in all cultures and religions. This verse is a powerful critique of a stagnant traditionalism that refuses to engage with reason or revelation. It is a call for a “reasoned tradition,” where the practices of the ancestors are followed only insofar as they are aligned with the ultimate truth. It is a foundational principle for religious reform and renewal.

Practical Reflection & Application

This verse encourages us to ensure that our own faith is based on conviction, not just cultural inheritance. We should love and respect our heritage, but our ultimate allegiance must be to the truth. The practical application is to seek knowledge and to understand the “why” behind our beliefs and practices. We should follow the “religion of our righteous fathers” not because it is old, but because it is true.

29. Mublisūn (مُبْلِسُون) – Those in despair

Linguistic Root & Etymology

The root is B-L-S (ب-ل-س), which means to despair, to be struck dumb with grief, or to be overwhelmed by regret. A mublis is one who is in a state of silent, hopeless despair. Iblis, the devil, is named from this root, as he is in a state of eternal despair of God’s mercy.

Classical Exegesis (Tafsir)

In Surah Az-Zukhruf (43:75), this word describes the state of the disbelievers in the Fire of Hell. “The punishment will not be lightened for them, and they therein will be in despair (mublisūn).” The commentators explain this as the ultimate psychological torment. It is not just physical pain, but the complete and utter loss of all hope. They are in a state of permanent, silent grief, with no expectation of relief or escape.

Thematic Context

This connects to the theme of the finality of the Hereafter. The surah presents this worldly life as the time for hope and the possibility of change. The Hereafter, for the disbelievers, is the abode of hopelessness. Their state of being mublisūn is the direct consequence of their rejecting the message of hope and mercy in this life. It is the final, irreversible state of the soul that has been permanently cut off from its source.

Modern & Comparative Lens

Despair is recognized in psychology as one of the most destructive of all emotional states. It is a state of complete helplessness and hopelessness. This verse describes the ultimate, eternal form of this state. It is a powerful depiction of hell not just as a place of fire, but as a place of absolute and unending psychological despair. It is the death of the soul’s ability to hope.

Practical Reflection & Application

This verse is a powerful motivation to cling to hope in God’s mercy in this life. We must never allow ourselves to fall into the state of despair, as it is the state of the people of Hell and the quality of Iblis himself. The practical application is to constantly renew our hope through repentance, supplication, and reflection on God’s mercy, and to seek refuge in Him from the spiritually fatal disease of despair.

30. Mubrimūn (مُبْرِمُون) – Those who determine a matter

Linguistic Root & Etymology

The root is B-R-M (ب-ر-م), which means to twist a rope firmly or to decide a matter definitively. A mubrim is one who resolves upon or determines a matter with finality.

Classical Exegesis (Tafsir)

In Surah Az-Zukhruf (43:79), after describing the disbelievers’ plotting, a rhetorical question is posed: “Or have they determined an affair? Then indeed, We are the ones who determine.” The commentators explain that the disbelievers are making their firm and final plans to oppose the Prophet and extinguish the light of Islam. God’s response is that if they think they can “determine” the final outcome, they are mistaken, because God is the ultimate and true “determiner” of all affairs. His plan will always override their plots.

Thematic Context

This connects to the theme of divine sovereignty versus human plotting. The surah repeatedly emphasizes the futility of the schemes of the disbelievers. This verse is a direct challenge to their sense of power and control. They may make their plans, but God is the ultimate planner. The theme is a reassurance to the believers that the final outcome is not in the hands of their enemies, but in the hands of their all-powerful Lord.

Modern & Comparative Lens

This is a classic theological expression of the principle that “man proposes, God disposes.” It speaks to the limits of human agency in the face of a divine will or a larger historical providence. It is a statement of faith in the ultimate triumph of the divine plan, regardless of the apparent power and cleverness of human plots.

Practical Reflection & Application

This verse encourages us to place our ultimate trust in God’s plan, not in our own or others’ planning. While we must plan and strive, we should do so with the humility of knowing that the final outcome is “determined” by God. The practical application is to align our own plans with what is pleasing to God, and then to trust in Him as the ultimate “determiner,” which frees us from the anxiety of needing to control every outcome.

31. Munqalibūn (مُنقَلِبُونَ) – Those who are returning

Linguistic Root & Etymology

The root is Q-L-B (ق-ل-ب), which means to turn or to return. A munqalib is one who is returning to a place.

Classical Exegesis (Tafsir)

This word is the conclusion of the beautiful prayer recited upon mounting a steed or a vehicle, taught in Surah Az-Zukhruf (43:14). After glorifying God for subjugating the transport, the rider declares, “And indeed, to our Lord we will be returning (munqalibūn).” The commentators explain that this is a profound spiritual practice. The physical act of embarking on a journey is used as a reminder of the ultimate journey of life, which will end in a “return” to God. It transforms a worldly act into a moment of eschatological reflection.

Thematic Context

This connects to the theme of remembering the Hereafter in the midst of worldly blessings. The surah repeatedly critiques those who are deluded by the temporary enjoyments of this life. This prayer is a practical tool for preventing that delusion. By remembering the final “return” every time we embark on a simple journey, we keep our ultimate destination in mind and maintain our spiritual perspective.

Modern & Comparative Lens

The idea of a physical journey being a metaphor for the spiritual journey of life is a universal archetype. This prayer is a perfect encapsulation of that archetype. It is a practice of mindfulness that links a mundane activity (travel) to the ultimate existential reality (the return to God). It is a beautiful example of how Islamic spirituality seeks to sanctify all aspects of daily life.

Practical Reflection & Application

The practical application of this verse is straightforward and powerful: memorize and recite this prayer whenever we begin a journey, whether by car, plane, or any other means. This simple act serves as a regular and potent reminder of our mortality and our ultimate return to our Creator. It helps to keep our hearts humble and our minds focused on our true purpose, even as we go about our worldly affairs.

32. Muntaqimūn (مُنتَقِمُونَ) – Those who take retribution

Linguistic Root & Etymology

This is the active participle from the root N-Q-M (ن-ق-م), meaning to take retribution or to enact a just requital. Muntaqimūn are those who carry out this retribution.

Classical Exegesis (Tafsir)

In Surah Az-Zukhruf (43:41), God tells the Prophet that whether He takes his soul before their punishment or shows him their demise, “indeed, We will take retribution from them (fa-innā minhum muntaqimūn).” The commentators explain this as a divine guarantee of justice. The Prophet’s duty is only to warn. The timing and nature of the retribution are in God’s hands, but its arrival is certain. God Himself is the ultimate “taker of retribution” against those who persist in wrongdoing.

Thematic Context

This connects to the theme of the certainty of divine justice. It is a reassurance to the Prophet and the believers that the injustices they are suffering will not go unpunished. The verse serves to console the believers and to warn the disbelievers. It places the ultimate power not in the hands of the believers to take revenge, but in the hands of God to enact a perfect and inescapable justice.

Modern & Comparative Lens

The attribute of God as the “Avenger” or the “Vindicator” is a key aspect of His role as the ultimate judge in the Abrahamic traditions. It is the guarantee that the moral order of the universe will be upheld. This attribute, al-Muntaqim, is not about capricious revenge, but about the necessary and just act of holding tyrants and transgressors accountable for their crimes.

Practical Reflection & Application

This verse is a source of immense patience for the oppressed. When we are wronged and are unable to achieve justice in this world, we can take comfort in the knowledge that God is the ultimate Muntaqim and that no injustice will be overlooked. The practical application is to entrust our cases to Him, to refrain from taking the law into our own hands, and to have firm faith that His perfect justice will ultimately prevail.

33. Muqrinīn (مُقْرِنِينَ) – The ones who could subdue

Linguistic Root & Etymology

The root is Q-R-N (ق-ر-ن), which can mean to join or to be able to manage or subdue something. A muqrin is one who has the power and ability to control or subdue something.

Classical Exegesis (Tafsir)

This word is part of the prayer upon mounting a transport in Surah Az-Zukhruf (43:13). The rider declares, “…and we would not have been able to subdue it (lahu muqrinīn) [on our own].” The commentators explain that this is a crucial acknowledgment of human weakness and divine grace. The ability to control a powerful animal like a camel or to manage a complex vessel like a ship is not due to our own inherent power. It is a gift from God, who has made these things subservient to us.

Thematic Context

This connects to the theme of recognizing God’s blessings and the folly of human arrogance. The surah critiques those who take their power and wealth for granted. This prayer is a practical tool to instill the opposite attitude: humility. It is a conscious recognition that our mastery over the natural world is a delegated and dependent power, not an intrinsic one.

Modern & Comparative Lens

This verse is a profound statement about the relationship between humanity and technology. In a modern context, when we control a powerful car or an airplane, this verse is a reminder that we are only able to do so because of the physical laws and the intellectual capacity that God has created. Our ability to “subdue” these powerful forces is not a sign of our independence from God, but a sign of His grace upon us.

Practical Reflection & Application

This verse encourages a state of profound humility in the face of our own technological achievements. The practical application is to recite this prayer when we use any form of transport, consciously acknowledging that our ability to control these powerful machines is a gift from God. This practice protects us from the arrogance that can come with technological power and keeps our hearts in a state of gratitude.

34. Musrifīn (مُّسْرِفِينَ) – The extravagant / transgressors

Linguistic Root & Etymology

The root is S-R-F (س-ر-ف), meaning to exceed the proper bounds. A musrif is one who is extravagant, wasteful, or who transgresses the limits set by God.

Classical Exegesis (Tafsir)

In the opening verses of Surah Az-Zukhruf (43:5), God asks a rhetorical question: “Should We then turn the Reminder away from you, disregarding you, because you are a transgressing people (qawman musrifīn)?” The commentators explain that this is a statement of God’s immense mercy. Even though the people were deep in transgression and seemingly unworthy of guidance, God did not give up on them. He continued to send the Reminder out of His grace, unwilling to abandon them to their self-destructive path.

Thematic Context

This connects to the theme of God’s persistent mercy in the face of human transgression. The surah is a powerful argument directed at these “transgressors.” The verse establishes from the outset that the very existence of the revelation is an act of mercy towards a people who did not deserve it. The theme is that God’s grace initiates the relationship; He sends guidance even before it is sought.

Modern & Comparative Lens

The concept of isrāf (transgression/extravagance) is a comprehensive one. In a modern context, it is particularly resonant in discussions of consumerism and environmentalism. A “qawm musrif” is a society that lives beyond its means, wastes its resources, and transgresses the natural and moral boundaries. The verse is a powerful reminder that such a society is in dire need of a “Reminder” to bring it back to a state of balance.

Practical Reflection & Application

This verse should fill us with gratitude for the gift of the Qur’an, recognizing that it was sent to us out of pure mercy, despite our many transgressions. The practical application is to take this Reminder seriously and to strive to not be among the “musrifīn.” This means living a life of moderation, avoiding wastefulness in our resources, and staying within the just and balanced limits set by our Lord.

35. Mustamsik bi-lladhī ūḥiya ilayk (فَاسْتَمْسِكْ بِالَّذِي أُوحِيَ إِلَيْكَ) – So hold fast to that which has been revealed to you

Linguistic Root & Etymology

Istamsik is a command from the root M-S-K (م-س-ك), meaning to hold or to grasp. The Form X verb istamsaka means to hold fast, to grasp firmly, or to adhere strongly. Bi-lladhī ūḥiya ilayk means “to that which has been revealed to you.”

Classical Exegesis (Tafsir)

In Surah Az-Zukhruf (43:43), after reassuring the Prophet of the ultimate demise of his enemies, God gives him this direct and powerful command. “So hold fast to that which has been revealed to you. Indeed, you are on a straight path.” The commentators explain that in the face of all the opposition, mockery, and doubt, the key to success and steadfastness is to cling firmly to the certainty of the divine revelation. It is the anchor in the storm. The Prophet is commanded to make the Qur’an his ultimate source of strength and guidance.

Thematic Context

This connects to the theme of the authority and sufficiency of the revelation. The surah argues that the Qur’an is the clear and wise guide from God. This verse is the practical instruction that follows from that premise. The theme is that the solution to all the confusion and hostility of the world is to “hold fast” to the rope of God’s word. This act of “holding fast” is what keeps a believer on the straight path.

Modern & Comparative Lens

The metaphor of “holding fast” to a sacred text or a set of principles is a powerful image of integrity and steadfastness. In a world of shifting values and moral relativism, this verse is a call for a firm and principled adherence to a transcendent source of truth. It is a command to be anchored and unwavering in one’s convictions, based on the certainty of the divine message.

Practical Reflection & Application

This verse is a direct command to every believer. In our own times of confusion, doubt, or when we are faced with opposition to our faith, the solution is the same: “hold fast to that which has been revealed.” The practical application is to make the Qur’an the central anchor of our lives. We should read it regularly, study its meanings, and, most importantly, “hold fast” to its teachings in our daily conduct. It is our lifeline and our guide on the straight path.

36. Nuqayyiḍ lahu shayṭānan (نُقَيِّضْ لَهُ شَيْطَانًا) – We appoint for him a devil

Linguistic Root & Etymology

Nuqayyiḍ (root: Q-Y-Ḍ (ق-ي-ض)) means to appoint, to assign, or to destine something for someone. Lahu means “for him.” Shayṭānan means “a devil” or “a satan.”

Classical Exegesis (Tafsir)

This is part of a terrifying verse in Surah Az-Zukhruf (43:36) describing the consequence of turning away from God. “And whoever is blind to the remembrance of the Most Merciful – We appoint for him a devil, so he is to him a constant companion (qarīn).” The commentators explain that this is a divine law. When a person willfully and persistently turns away from God’s guidance, they create a spiritual vacuum. As a consequence of their own choice, God allows a devil to fill that vacuum and become their intimate advisor and companion, who then leads them further astray.

Thematic Context

This connects to the theme of the consequences of rejecting the revelation. The surah makes it clear that there is no neutral ground. One is either in the company of the remembrance of God or in the company of the devil. The act of “turning away” (yaʿshū) from God’s remembrance is not a victimless crime; it has the direct and terrible consequence of being assigned an evil companion who will seal one’s doom.

Modern & Comparative Lens

This verse is a profound statement of spiritual causality. It can be understood in a psychological context as the principle that “nature abhors a vacuum.” When a person’s life is devoid of a higher, noble purpose (the remembrance of God), it becomes susceptible to negative and destructive influences (the “devil”). It is a powerful metaphor for how a lack of spiritual direction can lead to a downward spiral of negative behavior, guided by one’s “inner demons” or “evil companions.”

Practical Reflection & Application

This verse is one of the most powerful warnings in the Qur’an about the danger of heedlessness. The practical application is to never allow ourselves to “be blind” to the remembrance of God. We must make dhikr (remembrance) a constant and central part of our lives through prayer, recitation of the Qur’an, and mindfulness of God. This is the spiritual shield that prevents an evil “qarīn” from being appointed to us.

37. Qarīnun (قَرِين) – A Constant Companion

Linguistic Root & Etymology

The root is Q-R-N (ق-р-н), which means to join or to link. A qarīn is an intimate, inseparable companion.

Classical Exegesis (Tafsir)

In Surah Az-Zukhruf (43:36), the devil who is appointed to the one who turns away from God becomes his “constant companion (qarīnun).” The commentators explain that this is a devil who becomes intimately attached to the person, whispering evil suggestions, beautifying their sins, and blocking them from the path of good. This companionship is so close that the person may not even recognize the source of their evil thoughts, believing them to be their own.

Thematic Context

The qarīn is a central figure in the surah’s theme of misguidance. The surah presents two types of companions: the evil qarīn (the devil) who leads to Hell, and the righteous companions in Paradise. The story of the man on the Day of Judgment who wishes for the greatest possible distance between himself and his qarīn is the ultimate illustration of the tragic end of this evil companionship.

Modern & Comparative Lens

The concept of a personal “tempter” or an “evil genius” is a recurring archetype. In a psychological sense, the qarīn can be understood as a person’s “shadow self” or the embodiment of their own worst impulses, which, when indulged, becomes a dominant and destructive part of their personality. The Qur’an gives this internal reality an external, metaphysical dimension.

Practical Reflection & Application

This verse is a stark warning about the company we keep, both external and internal. The practical application is to be vigilant against the whispers of our own internal “qarīn” by constantly seeking refuge in God. It is also a powerful reminder to choose our human companions wisely, as they can either be a “good qarīn” who helps us on the path to God, or an evil one who pulls us towards destruction.

38. Qurʾānan ʿArabiyyan (قُرْآنًا عَرَبِيًّا) – An Arabic Qur’an

Linguistic Root & Etymology

Qurʾānan means “a Recitation.” ʿArabiyyan means “in the Arabic language.”

Classical Exegesis (Tafsir)

In Surah Az-Zukhruf (43:3), the surah emphasizes the linguistic nature of the revelation: “Indeed, We have made it an Arabic Qur’an that you might understand.” The commentators explain that the choice of the Arabic language was a mercy and a proof. It was a mercy to the first recipients, the Arabs, so they could understand it directly. And it was a proof against them, as it left them with no excuse of a language barrier. The clarity and eloquence of its Arabic was a sign of its divine origin.

Thematic Context

This connects to the theme of the clarity and accessibility of the revelation. The surah argues against the disbelievers’ claims that the message is incomprehensible. The fact that it is in their own mother tongue is a primary piece of evidence against them. The theme is that God communicates with humanity in a clear and understandable way, removing all excuses for rejection.

Modern & Comparative Lens

The Arabic nature of the Qur’an is a defining feature of Islam. It has made Arabic a global liturgical language and has preserved the language in its classical form. Theologically, it affirms the principle that God’s eternal word can be manifested in a human language. While translations are necessary and convey the meaning, the original Arabic text is considered the literal and inimitable word of God, possessing unique linguistic and spiritual qualities.

Practical Reflection & Application

This verse encourages Muslims to connect with the Qur’an in its original Arabic language to the best of their ability. While relying on translations is essential for non-Arabic speakers, learning even the basics of the Arabic language can open up a deeper appreciation for the beauty, depth, and nuances of the divine message. It is an invitation to experience the revelation in the very form in which it was sent down.

39. Ṣafḥan (صَفْحًا) – Disregarding

Linguistic Root & Etymology

The root is Ṣ-F-Ḥ (ص-ف-ح), which means to turn the page, to turn away from, or to pardon. The verbal noun ṣafḥan means a turning away, a disregarding, or a pardoning.

Classical Exegesis (Tafsir)

In the opening verses of Surah Az-Zukhruf (43:5), God asks a powerful rhetorical question: “Should We then take the Reminder away from you, disregarding you (ṣafḥan), because you are a transgressing people?” The commentators explain this as a statement of God’s profound mercy. The logical response to the people’s transgression might have been for God to simply “turn away” from them and leave them to their misguidance. But out of His grace, He did not do this. He continued to send the Reminder, refusing to give up on them.

Thematic Context

This connects to the theme of the persistent mercy of God in sending revelation. The surah is a powerful message sent to a people who were deep in transgression. This verse clarifies that the very existence of the surah is an act of mercy. It is a sign that God has not “disregarded” them, but is still calling them back to the path of guidance. This sets a merciful tone for the warnings that are to follow.

Modern & Comparative Lens

This verse addresses a key theological question: Why does God continue to offer guidance to those who seem to reject it? The answer given is one of pure, unmerited grace. It portrays a God who is proactive in His mercy, who does not wait for people to be worthy before sending them guidance. This is a powerful statement against any theology that might suggest that God only cares for the already-pious.

Practical Reflection & Application

This verse should fill our hearts with immense gratitude for the Qur’an. We should recognize that we are the recipients of a Reminder that could have been withheld from us. The practical application is to never take the gift of guidance for granted. We should respond to this divine act of “not disregarding us” with our own act of not disregarding His message. We should turn towards it with our full attention and gratitude.

40. Salafan (سَلَفًا) – A precedent

Linguistic Root & Etymology

The root is S-L-F (س-ل-ف), which means to precede or to pass by. Salaf refers to those who have passed before, the predecessors or ancestors. As a concept, it means a precedent.

Classical Exegesis (Tafsir)

In Surah Az-Zukhruf (43:56), after their drowning, Pharaoh and his people are described as having been made “a precedent (salafan) and an example for the later generations.” The commentators explain that they became the “predecessors” in disbelief and punishment. Their story serves as the ultimate historical precedent for the fate of arrogant societies that reject God’s messengers. They went first, and their end serves as a clear lesson for all who come after.

Thematic Context

This connects to the surah’s theme of learning lessons from history. The surah presents history as a series of moral case studies. The term salafan frames the story of Pharaoh not just as an event in the past, but as a timeless and cautionary precedent. The theme is that the laws of divine justice are unchanging, and the fate of our “predecessors” is a clear indication of what will happen to those who follow their path.

Modern & Comparative Lens

The concept of “precedent” is central to legal and historical reasoning. This verse applies this concept to moral and spiritual history. It encourages a view of history where the past is not a dead subject, but a living source of wisdom and warning. The story of Pharaoh is thus not just about a specific Egyptian king, but is the archetypal “precedent” for the rise and fall of tyranny.

Practical Reflection & Application

This verse encourages us to study the precedents of history with a discerning eye. We should look at the stories of past nations and individuals, both good and bad, and extract the lessons they offer. The practical application is to choose our “predecessors” wisely. We should strive to follow the precedent of the righteous salaf (the prophets and their followers), and to learn from and avoid the disastrous precedent set by figures like Pharaoh.

41. Ṣiḥāfin min dhahab (بِصِحَافٍ مِّن ذَهَبٍ) – Trays of gold

Linguistic Root & Etymology

Ṣiḥāf is the plural of ṣaḥfah, a large platter or tray. Min dhahab means “of gold.”

Classical Exegesis (Tafsir)

This is part of the luxurious description of Paradise in Surah Az-Zukhruf (43:71). “They will be circulated among them with trays of gold and cups.” The commentators explain that this is a depiction of the royal and honored treatment of the believers in Paradise. They will be served the most delicious foods and drinks in vessels of the most precious materials, signifying their high status and the immense generosity of their Host, the Lord of the worlds.

Thematic Context

This connects to the surah’s theme of the true and false criteria for value. In this world, the disbelievers mock the prophets for their lack of gold. The surah turns this value system on its head. In the Hereafter, gold is not a measure of status, but is the common material for the serving dishes of the humble believers. The surah thus re-appropriates the symbol of worldly luxury and makes it a feature of the reward for piety.

Modern & Comparative Lens

The imagery of a heavenly banquet served on golden dishes is a powerful and universal symbol of ultimate bliss and honor. It is an appeal to the human aesthetic sense and the desire for beauty and luxury. The Qur’an uses this familiar imagery to make the abstract concept of Paradise tangible and desirable, while simultaneously critiquing the materialistic obsession with these same materials in this life.

Practical Reflection & Application

This verse is a reminder that the true “gold standard” is piety. By living a life of faith and good deeds, we are investing in a future where even the most precious worldly materials will be at our service. The practical application is to not be envious of the “trays of gold” of the wealthy in this world, but to strive for the deeds that will earn us the eternal and infinitely more valuable “trays of gold” in the next.

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

Linguistic Root & Etymology

Ṣirāṭ is a clear, wide path. Mustaqīm (root: Q-W-M (ق-و-م)) means straight, upright, and direct.

Classical Exegesis (Tafsir)

In Surah Az-Zukhruf (43:43), after commanding the Prophet to hold fast to the revelation, God reassures him, “Indeed, you are on a straight path.” Later (43:61), Jesus is quoted as saying, “So follow me. This is a straight path.” The commentators explain that the “straight path” is the religion of pure monotheism and righteous conduct that was brought by all the prophets. It is the most direct and correct route to God’s pleasure and salvation. The surah affirms that both Muhammad and Jesus guided to this same, single path.

Thematic Context

This connects to the surah’s theme of the unity of the divine message. The surah argues that there is only one “straight path,” which has been the consistent message of all prophets throughout history. The divisions and deviations are human inventions. The surah is a call to return to this singular, unified path of pure submission to God.

Modern & Comparative Lens

The metaphor of a “Straight Path” or “The Way” is a universal symbol for a righteous and purposeful life. The Islamic concept of the ṣirāṭin mustaqīm is characterized by its clarity, its divine origin, and its comprehensive nature, covering all aspects of human life. The surah’s emphasis that both Jesus and Muhammad are on this same path is a powerful statement of continuity in the prophetic tradition.

Practical Reflection & Application

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

43. Subḥān alladhī sakhkhara lanā (سُبْحَانَ الَّذِي سَخَّرَ لَنَا) – Glory be to the One who has subjected this to us

Linguistic Root & Etymology

Subḥān is a declaration of God’s perfection. Alladhī means “the one who.” Sakhkhara (root: S-KH-R (س-خ-ر)) means to subjugate, to tame, or to make something subservient for a specific purpose. Lanā means “to us” or “for us.”

Classical Exegesis (Tafsir)

This is the opening of the prayer that Surah Az-Zukhruf (43:13) teaches believers to recite when they have settled comfortably on a form of transport (livestock or ships). “Glory be to the One who has subjected this to us, and we would not have been able to do it on our own.” The commentators explain that this is a powerful act of remembrance. It is a conscious acknowledgment that our ability to control and use these powerful creations is not from ourselves, but is a specific grace and subjugation from God. The glorification (tasbīḥ) is the proper response to this wondrous sign.

Thematic Context

This connects to the theme of recognizing God’s blessings in the midst of everyday life. The surah critiques those who take their blessings for granted and become arrogant. This prayer is a practical tool to cultivate the opposite state: conscious gratitude. It transforms the mundane act of travel into a profound act of worship and a reminder of God’s power and mercy.

Modern & Comparative Lens

This prayer is a beautiful expression of what can be called “technological humility.” In an age where we control machines of immense power—cars, trains, airplanes—this prayer is a powerful reminder that our ability to do so is dependent on the laws of physics, the resources of the earth, and the intellect that God has given us. It is the perfect antidote to the arrogance that can come with technological mastery.

Practical Reflection & Application

The practical application of this verse is clear: we should memorize this prayer and make it a habit to recite it whenever we begin a journey. This simple act has a profound effect on the heart. It keeps us humble, makes us grateful, and connects our worldly activities to our ultimate spiritual purpose and destination.

44. Umm al-Kitāb (أُمِّ الْكِتَابِ) – The Mother of the Book

Linguistic Root & Etymology

Umm means “mother,” “source,” or “origin.” Al-Kitāb means “the Book.” The phrase signifies the original, foundational source-text.

Classical Exegesis (Tafsir)

In Surah Az-Zukhruf (43:4), the Qur’an is described as originating from this source. “And indeed, it is, in the Mother of the Book with Us, exalted and full of wisdom.” The commentators identify the “Mother of the Book” as the Preserved Tablet (al-Lawḥ al-Maḥfūẓ), the primordial, celestial scripture in which all of God’s decrees and revelations are inscribed. The Arabic Qur’an that was revealed to the Prophet is a transcription from this eternal, sublime source.

Thematic Context

This connects to the theme of the divine and eternal origin of the revelation. It establishes the Qur’an’s authority by tracing it back to this ultimate, uncreated source. The theme is that the message is not a new invention or a temporary policy, but a timeless truth derived from the very foundation of all knowledge. This gives the revelation an immense weight and authority.

Modern & Comparative Lens

The concept of a “heavenly book” or a divine, pre-existent scripture is a powerful theological idea. It can be compared to the Platonic idea of eternal “Forms” or the concept of the eternal Torah in Jewish mystical thought. It posits that revealed truths are not created in time but are expressions of an eternal, transcendent reality. The “Mother of the Book” is the ultimate source of all truth.

Practical Reflection & Application

Knowing that the Qur’an we hold in our hands is a manifestation of the “Mother of the Book” should fill us with immense reverence. It is our direct link to that sublime and eternal source of wisdom. The practical application is to treat the physical Qur’an with respect and to approach its message with the understanding that we are engaging with a timeless and profound reality that originates from the very presence of God.

45. Ummatan wāḥidatan (أُمَّةً وَاحِدَةً) – A single community

Linguistic Root & Etymology

Ummah means a community or a nation. Wāḥidah means “single” or “one.”

Classical Exegesis (Tafsir)

In Surah Az-Zukhruf (43:33), a powerful statement is made about the insignificance of worldly wealth. “And if it were not that mankind would become a single community [of disbelievers], We would have made for those who disbelieve in the Most Merciful – for their houses – ceilings and stairways of silver…” The commentators explain the profound meaning: worldly wealth is so worthless in God’s sight that He would have given it exclusively to the disbelievers, were it not for the fact that this would be such a powerful trial that it might tempt all of humanity to become a single community of disbelief, chasing after this world.

Thematic Context

This is the most powerful statement in the surah on the theme of the worthlessness of materialism. It radically devalues worldly wealth as a sign of God’s favor. The theme is that God’s distribution of wealth in this world is not a reflection of His love; it is a test. The fact that believers also receive wealth is a mercy from God to prevent them from falling into a great trial. This completely shatters the materialistic worldview of Pharaoh and the Quraysh.

Modern & Comparative Lens

This verse is a direct challenge to the “prosperity gospel” found in some religious movements, which equates wealth with divine favor. The Qur’an here makes the opposite argument: if wealth were the true measure of God’s love, He would give it exclusively to His enemies to further entrap them in this world. It is a radical call for a value system based on the Hereafter, not on worldly riches.

Practical Reflection & Application

This verse should fundamentally change our perspective on wealth. We should never feel that our poverty is a sign of God’s displeasure, nor that our wealth is a sign of His approval. Both are simply tests. The practical application is to cultivate a healthy detachment from material wealth, to be grateful when it is given, to be patient when it is withheld, and to always remember that the true currency in the sight of God is faith and righteous deeds, not silver and gold.

46. Yaʿshū ʿan dhikr al-Raḥmān (يَعْشُ عَن ذِكْرِ الرَّحْمَٰنِ) – He is blind to the remembrance of the Most Merciful

Linguistic Root & Etymology

Yaʿshū (root: ʿ-SH-W (ع-ش-و)) means to be dim-sighted, to be unable to see at night, or, by extension, to be willfully blind or heedless of something. ʿAn dhikr al-Raḥmān means “from the remembrance of the Most Merciful.”

Classical Exegesis (Tafsir)

This is the initial condition that leads to the terrifying consequence of being assigned a devil as a companion, as described in Surah Az-Zukhruf (43:36). “And whoever is blind to the remembrance of the Most Merciful…” The commentators explain that this is not a physical blindness but a spiritual one. It is the person who deliberately ignores, turns away from, and is heedless of the Qur’an and the signs of God. This act of willful blindness is the choice that opens the door for satanic influence.

Thematic Context

This connects to the theme of the consequences of rejecting revelation. The surah presents the “remembrance of the Most Merciful” (the Qur’an) as the source of light and life. The act of being “blind” to it is the root cause of all misguidance. The verse establishes a direct causal link: turning away from God’s remembrance leads directly to being turned over to the companionship of the devil.

Modern & Comparative Lens

This is a profound statement of spiritual psychology. It describes the state of “spiritual atrophy.” When a person neglects their spiritual faculties and is “blind” to the transcendent dimension of life, their personality becomes dominated by lower, more destructive influences. The “remembrance of the Most Merciful” is presented as the essential nourishment for the soul, without which the soul becomes vulnerable to disease and corruption.

Practical Reflection & Application

This verse is a stark warning about the danger of spiritual neglect. We must never allow ourselves to become “blind” to the remembrance of God. The practical application is to make dhikr (remembrance) a central and non-negotiable part of our daily lives. This includes the five daily prayers, the recitation of the Qur’an, and the constant mindfulness of God in all our affairs. This is the spiritual “light” that keeps the darkness of satanic influence at bay.

47. Zukhruf (زُخْرُف) – Ornaments of Gold

Linguistic Root & Etymology

The root is Z-KH-R-F (ز-خ-ر-ف). Zukhruf refers to gold, but more specifically to ornamentation, embellishment, or the superficial, glittering adornment of something. It often carries a connotation of being deceptive or illusory.

Classical Exegesis (Tafsir)

This word gives the surah its name and is a central concept within it (43:35). In the context of the worthlessness of worldly wealth, the surah states that if it wouldn’t be a trial for humanity, God would have given the disbelievers houses of silver “and of gold (wa-zukhrufan).” The commentators explain that zukhruf here represents the pinnacle of worldly, superficial glitter. The surah uses this concept to critique the materialistic values of the disbelievers who are deceived by such adornments, like Pharaoh who pointed to his own wealth as a proof of his superiority over Moses.

Thematic Context

The theme of zukhruf is the core of the surah’s critique of materialism. The surah systematically deconstructs the idea that worldly ornament is a sign of true value. It contrasts the fleeting “gold” of this world with the eternal rewards of the next. The entire worldview of the disbelievers is shown to be based on a foolish obsession with this superficial glitter, which has blinded them to the real, substantive truths of the revelation.

Modern & Comparative Lens

Zukhruf is the perfect Qur’anic term for the modern phenomenon of “bling” and the culture of consumerism, which elevates superficial appearance and material wealth to the level of ultimate values. The surah’s critique is a timeless warning against the deceptive allure of a life dedicated to the acquisition and display of worldly “ornaments.” It is a call to seek substance over style, and eternal reality over fleeting illusion.

Practical Reflection & Application

This verse encourages us to develop a healthy and critical detachment from the “ornaments” of this world. We should not be deceived by the superficial glitter of wealth, fame, or fashion. The practical application is to cultivate a value system that is based on the inner realities of faith and character, not the outer appearances of worldly success. It is a call to seek the true, lasting “gold” of a pure heart and righteous deeds.

48. Ẓalamtum (ظَلَمْتُمْ) – You have done wrong

Linguistic Root & Etymology

The root is Ẓ-L-M (ظ-ل-م), meaning darkness. The verb ẓalamtum means “you all have done wrong,” “you have been unjust,” or “you have transgressed.”

Classical Exegesis (Tafsir)

In Surah Az-Zukhruf (43:39), this is the divine verdict given to the disbelievers on the Day of Judgment when they wish to be separated from their evil companions. They will be told, “And never will it benefit you that Day, when you have done wrong (idh ẓalamtum), that you are sharing in the punishment.” The commentators explain that finding oneself in the company of one’s fellow wrongdoers will be of no comfort at all. Their shared state of sin (ẓulm) in this world now leads to a shared state of punishment, which is a source of further misery, not consolation.

Thematic Context

This connects to the theme of the consequences of injustice (ẓulm). The primary injustice mentioned in the surah is shirk. The verse shows that this wrongdoing has consequences not just for the individual, but for the group. The alliance based on wrongdoing in this life becomes an alliance in suffering in the next. The theme is one of shared and inescapable accountability.

Modern & Comparative Lens

The saying “misery loves company” is a common psychological observation. This verse presents a situation where this is not true. The shared punishment of the wrongdoers does not alleviate their suffering but likely intensifies it, as they will be engaged in blaming and cursing one another. It is a powerful depiction of a state where even the presence of one’s former allies is a source of torment.

Practical Reflection & Application

This verse is a powerful warning against finding comfort in sinning just because “everyone else is doing it.” The fact that our companions are sharing in our wrongdoing will be of no benefit to us in the Hereafter. The practical application is to have the courage to stand for what is right, even if it means standing alone. We should seek to be in the company of the righteous, so that our shared state in the Hereafter will be one of shared joy, not shared misery.

Image showing Quran and Surah Shura Written On ItSurah Shura Glossary: Key Arabic Terms, Names & Meanings Explained
Image showing Quran and Surah Dukhan Written On ItSurah Dukhan Glossary: Key Arabic Terms, Names & Meanings Explained

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Written by : TheLastDialogue

A Synthesis of Religions. O Mankind I am presenting you the case of God,, يا أيّها الجنس البشري؛أنا أقدم لكم "قضية الله, ¡Oh humanidad! Les estoy presentando el caso de Dios, O люди, я представляю вам дело Божие, ای بشر من سخنان خدا را به تو عرضه می کنم., Ey insanlık, ben sana Tanrı'nın davasını sunuyorum, 哦人类，我向你展示上帝的情形, اے بنی نوع انسان میں آپ کے سامنے خدا کا مقدمہ رکھتا ہوں

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