Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Az-Zumar

1. A-laysa Allāh bi-kāfin ʿabdah (أَلَيْسَ اللَّهُ بِكَافٍ عَبْدَهُ) – Is not Allah sufficient for His servant?

Linguistic Root & Etymology

This phrase combines the interrogative a-laysa (“is not?”), the divine name Allah, the particle bi-kāfin (from the root K-F-Y (ك-ف-ي), meaning to be sufficient or adequate), and ʿabdah (from ʿ-B-D (ع-ب-د), meaning His servant). The rhetorical question powerfully affirms that God’s sufficiency for His devoted servant is an absolute reality.

Classical Exegesis (Tafsir)

In Surah Az-Zumar (39:36), this question is a direct address to the Prophet Muhammad and, by extension, to all believers. Classical commentators see this as a verse of immense comfort and reassurance. It was revealed at a time when the Prophet was facing threats and intimidation from the Quraysh, who tried to frighten him with the power of their false gods. The verse serves as a divine shield, reminding the believer that if Allah is on their side, providing for them and protecting them, then no other power in existence matters or can harm them.

Thematic Context

This is the cornerstone of the theme of tawakkul (trust and reliance on God) which is a key aspect of the sincere devotion (ikhlāṣ) that the surah champions. It directly challenges the logic of shirk (polytheism), which is rooted in the fear of created things and the hope of their intercession. The surah argues that such fears are baseless, as only Allah has power, and His sufficiency is the only guarantee a believer needs.

Modern & Comparative Lens

This verse speaks to the universal human search for security. In a modern world filled with anxiety—financial, social, political—this question challenges us to find our ultimate security in a transcendent source. It is the Islamic formulation of the principle found in Psalm 27, “The Lord is my light and my salvation; whom shall I fear?” It posits that true freedom from fear is achieved through the realization of God’s absolute sufficiency.

Practical Reflection & Application

Whenever you feel anxious, overwhelmed, or threatened by worldly powers or problems, repeat this question to your own heart: “Is not Allah sufficient for me?” This practice is a powerful spiritual tool to replace fear with trust, and anxiety with tranquility. It is a reminder to turn to the source of all power for help, rather than being intimidated by the creations.

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2. Aḥsan al-ḥadīth (أَحْسَنَ الْحَدِيثِ) – The Most Beautiful Message

Linguistic Root & Etymology

Aḥsan (root: Ḥ-S-N (ح-س-ن)) is the superlative, meaning “the best” or “most beautiful.” Al-Ḥadīth (root: Ḥ-D-TH (ح-د-ث)) means speech, a narrative, or a message. The phrase means “the best of all speech” or “the most beautiful of all messages.”

Classical Exegesis (Tafsir)

This phrase in Surah Az-Zumar (39:23) is a direct description of the Qur’an itself. “Allah has sent down the most beautiful message: a book, consistent and mutually reinforcing…” The commentators explain that the Qur’an is the “most beautiful” because of its perfect eloquence, its profound wisdom, its comprehensive guidance, and its divine source. Its beauty is not just aesthetic but also moral and spiritual. It is the most truthful, just, and beneficial speech that humanity can ever receive.

Thematic Context

This verse is a cornerstone of the Qur’anic theme of the nature of revelation. It presents the Qur’an as the pinnacle of communication. The surah emphasizes listening to and following guidance, and this verse defines the supreme quality of that guidance. It is described as consistent (mutashābihan) and paired (mathānī), highlighting its internal coherence and its use of contrasts and parallels to teach its lessons.

Modern & Comparative Lens

The claim of being the “most beautiful message” is a claim to supreme literary and spiritual excellence (a concept known as iʿjāz, or inimitability). This has been the subject of extensive literary analysis for centuries. In a world of information overload and competing “messages,” the Qur’an presents itself as the ultimate standard of truth and beauty. This challenges the listener to compare its message with all other ideologies and narratives.

Practical Reflection & Application

This verse should shape our relationship with the Qur’an. We should approach it not as a dry text but as the “most beautiful message,” seeking to appreciate its literary elegance, its psychological depth, and its spiritual wisdom. The practical application is to engage with the Qur’an with an open heart and a discerning mind, allowing its beauty to penetrate our souls and to have the profound effect described in the rest of the verse: making our skins shiver and our hearts soften.

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3. ʿĀlim al-ghaybi wa-al-shahādah (عَالِمَ الْغَيْبِ وَالشَّهَادَةِ) – The Knower of the Unseen and the Seen

Linguistic Root & Etymology

ʿĀlim (root: ʿ-L-M (ع-ل-م)) is “the Knower.” Al-Ghayb (root: GH-Y-B (غ-ي-ب)) is that which is hidden, absent, or beyond the reach of the senses—the unseen. Al-Shahādah (root: SH-H-D (ش-ه-د)) is that which is witnessed, present, and observable—the seen.

Classical Exegesis (Tafsir)

This divine attribute appears in Surah Az-Zumar (39:46) in the context of a prayer the Prophet is taught to say. He is to call upon God as the “Originator of the heavens and the earth, Knower of the unseen and the seen,” and ask Him to judge between His servants. The commentators explain that this attribute emphasizes God’s perfect and comprehensive knowledge. Nothing is hidden from Him. He knows the secret motivations of the heart (the unseen) as well as the public actions of the limbs (the seen), making Him the only one qualified to be the ultimate, just judge.

Thematic Context

This connects to the theme of divine justice and the certainty of the Day of Judgment. The surah repeatedly emphasizes that God will judge between people concerning their disputes. His qualification as the perfect judge is based on His perfect knowledge. Unlike human judges who can be deceived, God’s knowledge is absolute, ensuring that His final judgment will be based on the complete truth of every matter.

Modern & Comparative Lens

The concept of divine omniscience is a cornerstone of monotheistic theology. This Qur’anic phrase is a comprehensive expression of it, covering both the empirical world (shahādah) and the metaphysical or hidden world (ghayb). It presents a universe that is fully intelligible to its Creator, leaving no room for randomness or unobserved realities from His perspective. This provides a foundation for a universe governed by purpose and law.

Practical Reflection & Application

Recognizing that we live our lives before the “Knower of the unseen and the seen” is the foundation of murāqabah, or the consciousness that God is always watching. This should inspire us to strive for integrity, ensuring that our private inner state (ghayb) is as pure as our public actions (shahādah). It is a powerful motivation to be sincere and to avoid hypocrisy, knowing that nothing is hidden from our Lord.

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4. Anībū ilā rabbikum (أَنِيبُوا إِلَىٰ رَبِّكُمْ) – Turn in repentance to your Lord

Linguistic Root & Etymology

Anībū is the plural command form of the verb anāba (root: A-W-B (أ-و-ب)), which means to turn back or to return. It implies not just a simple return, but a return with devotion and repentance. Ilā rabbikum means “to your Lord.” The command is a call for a complete and sincere return to God.

Classical Exegesis (Tafsir)

This command appears in Surah Az-Zumar (39:54) immediately after the famous verse of hope, “Do not despair of the mercy of Allah.” The commentators explain that this is the practical step that one must take to avail oneself of that mercy. The door to God’s forgiveness is wide open, but one must actively walk through it. This “turning” involves leaving the path of sin, regretting past misdeeds, and resolving to obey God in the future. It is a call to action.

Thematic Context

This connects to the central theme of repentance and the call to pure devotion. The surah repeatedly warns of the consequences of disbelief and sin, but it also provides the clear path to salvation. The sequence is crucial: first, the declaration of infinite mercy to remove despair (qunūṭ); second, the command to turn back (inābah); and third, the command to submit (islām). This provides a complete roadmap for redemption.

Modern & Comparative Lens

The concept of “turning” (metanoia in Greek) or conversion is central to many religious and spiritual paths. It signifies a fundamental reorientation of one’s life and priorities. The Qur’anic term inābah emphasizes a return to one’s origin, a turning back to the Lord who created and sustains us. It is a journey from alienation back to intimacy with the Divine. In psychology, this could be compared to a moment of profound insight that leads to a transformative change in behavior.

Practical Reflection & Application

This verse is a direct and urgent call to every person. It is not a suggestion but a command. It reminds us that no matter how far we have strayed, the path back is always open. The practical application is to make “turning to our Lord” a continuous process. It is not a one-time event but a daily habit of self-correction, seeking forgiveness, and re-centering our lives on our relationship with God.

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5. Arḍ Allāh wāsiʿah (أَرْضُ اللَّهِ وَاسِعَةٌ) – The earth of Allah is spacious

Linguistic Root & Etymology

Arḍ means “earth” or “land.” Allāh is the name of God. Wāsiʿah (root: W-S-ʿ (و-س-ع)) means spacious, wide, or vast.

Classical Exegesis (Tafsir)

In Surah Az-Zumar (39:10), as part of the address to the believers, God says, “…The earth of Allah is spacious. Indeed, the patient will be given their reward without account.” The classical commentators have overwhelmingly interpreted this as an encouragement, or even an obligation, for migration (hijrah). If a believer finds themselves in a land where they are persecuted and unable to practice their religion freely, they should not despair. They should leave that place and migrate to another land where they can live in accordance with their faith, for God’s earth is vast and provides other opportunities.

Thematic Context

This verse connects the themes of faith, perseverance, and freedom. It establishes a powerful principle: loyalty to God takes precedence over loyalty to a geographical location. The surah emphasizes sincere devotion, and if that devotion is being compromised by one’s environment, then one must change that environment. It links the spaciousness of the earth to the boundless reward for the patient, suggesting that the act of migration for the sake of faith is a supreme act of patience that will be rewarded without limit.

Modern & Comparative Lens

The principle of migration to escape persecution and seek freedom is a foundational story in many cultures and religions, most notably the Exodus of the Israelites from Egypt. This verse provides a universal Islamic sanction for this act. In the modern context of refugees and asylum seekers, this verse has profound resonance. It frames the act of leaving one’s homeland under duress not as a tragedy alone, but as a potential act of faith, with the promise that God’s vast earth contains other places of refuge.

Practical Reflection & Application

This verse offers a powerful shift in perspective. It encourages us not to feel trapped by our circumstances or our location. If our environment—be it a physical place, a job, or a social circle—is spiritually toxic and preventing us from living a life that is true to our principles, this verse gives us the courage to seek a change. It is a call to be proactive in creating an environment where our faith can flourish, trusting that “God’s earth is spacious.”

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6. Ashraqat al-arḍ bi-nūri Rabbihā (وَأَشْرَقَتِ الْأَرْضُ بِنُورِ رَبِّهَا) – And the earth will shine with the light of its Lord

Linguistic Root & Etymology

Ashraqat (root: SH-R-Q (ش-ر-ق)) means to shine, to illuminate, or to rise (like the sun). Al-arḍ is “the earth.” Bi-nūri (root: N-W-R (ن-و-ر)) means “with the light of.” Rabbihā means “her Lord.”

Classical Exegesis (Tafsir)

This is a magnificent description of the scene on the Day of Judgment from Surah Az-Zumar (39:69). “And the earth will shine with the light of its Lord.” The commentators explain that on this day, the familiar light of the sun and moon will be gone. The earth of the gathering will be illuminated by a completely different light: the divine light of God’s glory and justice. This is not the light of His essence, which cannot be seen, but the light of His truth and majesty, which will make all things clear. This divine illumination is what will allow for the perfect and just proceedings of the final judgment.

Thematic Context

This verse is the centerpiece of the surah’s eschatological vision. It connects to the theme of ultimate clarity and the triumph of truth. In the darkness and confusion of the world, truths can be hidden. On the Day of Judgment, the “light of the Lord” will dispel all shadows, expose all secrets, and make justice manifest for all to see. It is the ultimate “enlightenment.”

Modern & Comparative Lens

The imagery of divine light banishing darkness is a powerful and universal spiritual metaphor, found in many traditions from Platonism to Zoroastrianism and the Gospel of John. The Qur’anic vision is unique in its specific application to the Day of Judgment. It is a day of ultimate epistemology, where all questions are answered and all realities are laid bare by a divine light that is synonymous with truth and justice. It represents the end of all ambiguity.

Practical Reflection & Application

This verse should inspire in us a deep yearning for the truth and a commitment to living in its light. We should strive to bring the “light of our Lord”—the light of guidance from the Qur’an—into our own lives and our own small corners of the earth. The practical application is to live a life of transparency and integrity, so that when the ultimate light shines on that day, we have nothing to hide and can stand joyfully in its radiance.

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7. Aslimū lahū (وَأَسْلِمُوا لَهُ) – And submit to Him

Linguistic Root & Etymology

Aslimū is the plural command form of the verb aslama (root: S-L-M (س-ل-م)), which means to submit, to surrender, or to enter into a state of peace. It is the verb from which the word “Islam” is derived. Lahū means “to Him.” The command is a call to enter into a state of complete submission to God.

Classical Exegesis (Tafsir)

This command in Surah Az-Zumar (39:54) follows the call to “turn in repentance to your Lord” (anībū). The classical commentators explain that this represents a deeper stage of the return to God. Inābah (turning back) is the first step, while islām (submission) is the state of complete surrender and alignment of one’s will with God’s will that follows. It means to hand over the reins of one’s life to God, trusting completely in His wisdom and authority.

Thematic Context

This is the practical culmination of the surah’s central message. The entire surah calls for sincere devotion (ikhlāṣ) and pure monotheism (tawḥīd), and the ultimate expression of both is the act of islām—submission. It is the antidote to the arrogance of Iblis and the heedlessness of the polytheists. The surah presents a clear choice: either submit to the one true God or face the consequences of rebellion.

Modern & Comparative Lens

The concept of “submission” or “surrender” to a higher power is the core of many spiritual paths, often misunderstood as a passive or weak state. The Islamic concept of islām, however, is an active, conscious, and empowering choice. It is the liberating act of freeing oneself from servitude to the ego, desires, and created things, and finding true peace and purpose in aligning oneself with the ultimate reality. It is a surrender that leads to true strength and freedom.

Practical Reflection & Application

This command calls for a deep, internal transformation. It is about moving beyond the rituals of religion to the inner state of true submission. The practical application is to consciously practice surrendering our will to God’s will in our daily decisions. When faced with a choice, we can ask, “What does God want from me in this situation?” and then strive to follow that path, even if it goes against our own desires. This is the essence of living Islam.

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8. Awwal al-muslimīn (أَوَّلُ الْمُسْلِمِينَ) – The first of the Muslims

Linguistic Root & Etymology

Awwal means “first.” Al-Muslimīn (root: S-L-M (س-ل-м)) is the plural of “Muslim,” meaning “one who submits.” The phrase means “the first of those who submit.”

Classical Exegesis (Tafsir)

In Surah Az-Zumar (39:12), the Prophet Muhammad is commanded to declare, “And I am commanded to be the first of the Muslims.” The commentators explain this in several ways. In the context of his own community, he is the first to believe in and submit to the revelation he has received. He is their leader and foremost example. In a broader sense, it means to be at the forefront of submission, to be the most dedicated and complete in one’s surrender to God. Every prophet was the “first of the Muslims” for his respective community.

Thematic Context

This declaration connects to the theme of the Prophet’s role as a model for humanity. The surah emphasizes following the guidance that has been sent down, and here the Prophet declares that he himself is the first and foremost follower of that guidance. It refutes any notion that he is seeking power or is above the law he brings. He is a servant first, and his leadership stems from being the best of the “submitters.”

Modern & Comparative Lens

The principle of “leading from the front” is a key tenet of effective leadership. This verse portrays the Prophet not as a distant lawgiver, but as the first and most committed adherent of his own message. This builds authenticity and trust. It establishes a model of prophetic leadership that is based on personal example and a shared journey of submission, rather than a hierarchical command structure.

Practical Reflection & Application

This verse should inspire us to strive for excellence in our own faith. In our own families, friendships, and communities, we should aim to be “the first of the Muslims”—the first to do good, the first to forgive, the first to uphold justice, the first to submit to God’s command. It is a call to take initiative in righteousness and to lead by example, no matter what our formal position may be.

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9. Awrathanā al-arḍ (أَوْرَثَنَا الْأَرْضَ) – He has made us inherit the land

Linguistic Root & Etymology

Awrathanā (root: W-R-TH (و-ر-ث)) means “He made us inherit.” Al-Arḍ means “the land.” The inheritance here refers to being given possession and dominion over a place.

Classical Exegesis (Tafsir)

This is part of the joyful exclamation of the people of Paradise upon entering it, as described in Surah Az-Zumar (39:74). They will say, “All praise is for Allah, who has been true to His promise and has made us inherit the land.” The commentators explain that “the land” here refers to the land of Paradise. It is described as an “inheritance” to signify that it is a rightful possession granted to them by God, a permanent home that they have received as a result of the “price” they paid in faith and good deeds. It also signifies the transfer of ownership from the previous, unworthy inhabitants (the disbelievers) to the new, worthy ones.

Thematic Context

This connects to the theme of divine promise and reward. The surah contrasts the fates of the two groups, and this verse is the triumphant declaration of the righteous upon receiving their promised reward. The concept of “inheritance” frames Paradise not as a temporary visit, but as a permanent home, a patrimony restored. It is the ultimate fulfillment of the promise made to all the prophets and their followers.

Modern & Comparative Lens

The idea of a “promised land” or a sacred inheritance is a powerful archetype in many religious traditions, most notably in the story of the Israelites. The Qur’an universalizes this concept, making the “promised land” not a specific geographical territory on Earth, but the eternal, spiritual reality of Paradise. The inheritance is not based on lineage but on piety.

Practical Reflection & Application

This verse should fill our hearts with hope and aspiration. We are all working towards our “inheritance.” The practical application is to live a life that makes us worthy heirs of this beautiful land. It means fulfilling our part of the covenant with God through faith and good deeds, with the confident hope that He will be true to His promise and grant us our rightful home in the Hereafter.

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10. ʿAzīzin dhī intiqām (عَزِيزٍ ذِي انتِقَامٍ) – The Almighty, the Lord of Retribution

Linguistic Root & Etymology

ʿAzīz (root: ʿ-Z-Z (ع-ز-ز)) means Almighty, Mighty, or Invincible. Dhī means “possessor of.” Intiqām (root: N-Q-M (ن-ق-م)) means retribution, vengeance, or righteous requital. It is not uncontrolled anger but a just and powerful response to persistent evil and rebellion.

Classical Exegesis (Tafsir)

This formidable description of God appears in Surah Az-Zumar (39:37), following a declaration of His power to guide and misguide. “Is not Allah the Almighty, the Lord of Retribution?” The classical commentators explain that this pair of attributes serves as a powerful warning. His might (ʿizzah) means that His will can never be frustrated, and His being the “Lord of Retribution” means that those who defy His will and oppress His servants will not escape justice. It is a statement of ultimate divine power and ultimate divine justice.

Thematic Context

This connects to the surah’s theme of divine sovereignty and accountability. The surah contrasts God’s mercy for the repentant with His severe justice for the arrogant. The attribute al-ʿAzīz establishes His absolute power to carry out His will, while dhū-intiqām ensures that justice will be served. It provides both a threat to the oppressors and a promise of vindication for the oppressed.

Modern & Comparative Lens

The concept of a God of justice who enacts retribution against evil is a key aspect of the Abrahamic conception of the divine, often misunderstood as mere wrath. The term intiqām is better understood as “requital” or the establishment of equilibrium. It is the necessary cosmic rebalancing that follows acts of transgression. This serves as the ultimate theological foundation for justice, guaranteeing that no act of tyranny will go unpunished.

Practical Reflection & Application

For the oppressed, this name of God is a source of immense hope and patience, a reminder that the ultimate vindicator is the Almighty Himself. For those in positions of power, it is a sobering warning against abuse and injustice. The practical application for all is to cultivate a healthy awe of God’s justice, which should motivate us to be just in our own dealings and to stand against injustice wherever we see it.

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11. Az-Zumar (الزُّمَر) – The Troops

Linguistic Root & Etymology

The root is Z-M-R (ز-م-ر). A zumrah is a group, a company, a crowd, or a troop of people. The plural, zumar, refers to multiple such groups.

Classical Exegesis (Tafsir)

This word gives the surah its name and appears in the dramatic description of the Day of Judgment (39:71, 73). “And those who disbelieved will be driven to Hell in troops (zumaran)… And those who feared their Lord will be led to Paradise in troops (zumaran).” The commentators explain that people will be gathered and driven to their final destinations not as a chaotic mob, but in organized groups. They will be sorted and grouped with others of their own kind—the prophets with their followers, the tyrants with their cohorts, and every community with its leader.

Thematic Context

The imagery of the “troops” is the climactic scene of the surah, bringing its central theme of sorting and separation to a powerful conclusion. The theme is that our affiliations and the company we keep in this world will determine the “troop” we belong to in the next. The surah repeatedly contrasts the two paths and the two groups, and this scene is the final, physical manifestation of that division. It is a scene of ultimate order and divine justice.

Modern & Comparative Lens

The idea of being judged as part of a community is a powerful social concept. While salvation is individual, the Qur’an emphasizes that we are social beings who will be resurrected with our communities. Sociologically, this speaks to the power of group identity and shared values. The scene of the “troops” suggests that we will be with those whose worldview and life choices we shared. It is a dramatic depiction of the eternal consequences of our social and ideological allegiances.

Practical Reflection & Application

This verse should make us reflect deeply on the “troop” we belong to in this life. Who are our role models? Who are our companions? Whose path are we following? The practical application is to consciously choose to be in the “troop” of the righteous—the prophets, the truthful, the martyrs, and the pious. This means aligning our lives with their example, so that on that Day, we will be led with their blessed company to Paradise.

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12. Bushrā (الْبُشْرَىٰ) – The Good Tidings

Linguistic Root & Etymology

The root is B-SH-R (ب-ش-ر), which means to bring good news that makes the face light up with joy. Al-Bushrā is the “good news” or the “glad tidings” itself.

Classical Exegesis (Tafsir)

In Surah Az-Zumar (39:17), God commands the Prophet to “give good tidings (fa-bashshir) to My servants.” The content of these “good tidings” is for those who avoid false deities and turn to God. The commentators explain that the bushrā is the comprehensive good news of forgiveness for their sins, acceptance of their deeds, and the ultimate reward of Paradise in the Hereafter. It is the promise of complete success and happiness.

Thematic Context

This connects to the role of the Prophet as a “bringer of good tidings” (bashīr) and a “warner” (nadhīr). The surah contains many stern warnings, but it is beautifully balanced with this promise of “good tidings.” The theme is that the message of Islam is ultimately one of hope and good news for those who listen and obey. The surah clearly lays out the conditions for receiving this bushrā: shunning falsehood and turning to God.

Modern & Comparative Lens

The concept of a “gospel” or “good news” is central to the Christian tradition. The Qur’anic concept of bushrā is similar in that it refers to the salvific good news from God. However, in the Islamic context, the “good news” is inextricably linked to a set of clear conditions and actions: sincere monotheism and repentance. It is a promise, but one that requires a human response.

Practical Reflection & Application

This verse should fill our hearts with hope and make us eager to be among the recipients of this divine “good news.” The verse gives us a clear, two-part recipe for receiving it: abandon all forms of false worship, and turn your heart completely to God. The practical application is to live a life that embodies these two principles, with the joyful anticipation of receiving the bushrā from our Lord.

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13. Dīn al-Khāliṣ (الدِّينُ الْخَالِصُ) – The Pure Religion

Linguistic Root & Etymology

Al-Dīn (root: D-Y-N (د-ي-ن)) means religion, devotion, or judgment. Al-Khāliṣ (root: KH-L-Ṣ (خ-ل-ص)) means pure, clear, and sincere, free from any adulteration.

Classical Exegesis (Tafsir)

This key phrase appears in Surah Az-Zumar (39:3). After refuting the polytheists’ excuse for using intermediaries, the verse declares, “Unquestionably, for Allah is the pure religion.” The commentators explain that God only accepts a devotion (dīn) that is “pure” (khāliṣ)—that is, exclusively for Him, without any partners, intermediaries, or divided loyalties. Any worship that is admixed with devotion to another being is impure and rejected.

Thematic Context

This is the thesis statement of the entire surah. The central message of Az-Zumar is the call to this “pure religion.” The surah contrasts the pure devotion of the prophets and true believers with the impure, divided devotion of the polytheists. The parables, the scenes of judgment, and the verses on creation all serve to establish the necessity and the beauty of making one’s religion purely for God alone.

Modern & Comparative Lens

The call for a “pure religion” is a call for spiritual authenticity and integrity. It is a critique of syncretism and any form of worship that compromises the absolute oneness of God. In a modern context, this can be seen as a call to purify one’s “ultimate concern” from the “impurities” of materialism, nationalism, or any other “-ism” that competes with God for our ultimate allegiance. It is a call to a life of undivided purpose.

Practical Reflection & Application

This verse provides the ultimate standard for our worship. We must constantly strive to make our religion “pure” for God. This means purifying our intentions from seeking the praise of others (riyāʾ) and purifying our beliefs from any trace of associating partners with God (shirk). The practical application is a lifelong commitment to sincerity (ikhlāṣ), the very essence of the “pure religion.”

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14. Farraṭtu fī janb Allāh (فَرَّطتُ فِي جَنبِ اللَّهِ) – I fell short in my duty to Allah

Linguistic Root & Etymology

Farraṭtu (root: F-R-Ṭ (ف-ر-ط)) means to neglect, to fall short, or to be remiss in one’s duty. Fī janb Allāh literally means “in the side of Allah,” but idiomatically it means “in what is due to Allah” or “in the cause/duty of Allah.”

Classical Exegesis (Tafsir)

This is the cry of the regretful soul on the Day of Judgment, as imagined in Surah Az-Zumar (39:56). A soul will exclaim, “Oh, my sorrow for what I fell short of in my duty to Allah and for being among the mockers.” The commentators explain this as the ultimate expression of remorse. The soul recognizes its own negligence. “Duty to Allah” is a comprehensive term that includes believing in Him, obeying His commands, and worshipping Him sincerely. The soul realizes too late that it failed in the very purpose of its existence.

Thematic Context

This connects to the surah’s theme of urgency and the call to repentance before it is too late. This imagined cry of regret is a powerful warning, designed to awaken the listener to their own duties before they are in a position to make this same lament. It highlights that the greatest loss on that Day will be the realization of one’s own self-inflicted failure to fulfill one’s spiritual obligations.

Modern & Comparative Lens

The fear of looking back on one’s life with regret is a universal human anxiety. This verse gives that anxiety a specific, spiritual focus. The greatest regret is not worldly failure, but spiritual negligence. In modern terms, it is the ultimate “fear of missing out”—the realization that one has missed the entire point of life and the opportunity for eternal success. The phrase powerfully captures the pain of a wasted life.

Practical Reflection & Application

This verse should motivate us to avoid ever having to say these words. The practical application is to be proactive in fulfilling our “duty to Allah” now. This means taking our prayers, our moral responsibilities, and our relationship with God seriously. It is a call to conduct a daily self-assessment: “Am I falling short in my duty to Allah today?” and to rectify any shortcomings before they accumulate into a mountain of regret.

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15. Fāṭir al-samāwāti wa-al-arḍ (فَاطِرَ السَّمَاوَاتِ وَالْأَرْضِ) – Originator of the heavens and the earth

Linguistic Root & Etymology

Fāṭir (root: F-Ṭ-R (ف-ط-ر)) is an active participle meaning Originator, Creator, or Initiator. The root means to split, cleave, or bring something into existence for the first time from nothing. Al-samāwāt is “the heavens,” and al-arḍ is “the earth.”

Classical Exegesis (Tafsir)

The Prophet is taught to begin his prayer of judgment with this name of God in Surah Az-Zumar (39:46): “Say: O Allah! Originator of the heavens and the earth…” The classical commentators explain that this name is used to emphasize God’s unique creative power. He is the one who initiated the entire cosmos from a state of non-existence. This act of primary creation is the ultimate proof of His power and His right to be the sole judge, as the one who originates something knows it best.

Thematic Context

This attribute connects to the surah’s core theme of Tawḥīd, which is often argued through proofs from creation. The surah begins by affirming that the book is from God, the Creator, and this prayer reaffirms that creative power as the basis for His authority to judge. The one who “split” the universe into existence is the only one who can “split” truth from falsehood in the final judgment.

Modern & Comparative Lens

The concept of creation ex nihilo (from nothing) is a key theological doctrine. The term Fāṭir beautifully captures this idea of a powerful, initial act of creation that brought the universe into being. This resonates with the modern cosmological understanding of the Big Bang, which posits a definite beginning for the universe from a singularity. The term speaks to the power behind that initial “cleaving” of space and time.

Practical Reflection & Application

Calling upon God as the “Originator” is a powerful way to begin our own supplications. It helps to put our problems into perspective. The Being who brought the entire universe into existence from nothing is surely capable of resolving our comparatively small personal affairs. It inspires awe and strengthens our faith in the power of our prayers, reminding us that we are addressing the ultimate creative force.

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16. Fī bulūni ummahātikum (فِي بُطُونِ أُمَّهَاتِكُمْ) – In the wombs of your mothers

Linguistic Root & Etymology

Fī means “in.” Buṭūn is the plural of baṭn, meaning belly or womb. Ummahātikum means “your mothers.”

Classical Exegesis (Tafsir)

This phrase from Surah Az-Zumar (39:6) specifies the location of the miraculous process of human creation. “He creates you in the wombs of your mothers, creation after creation, in three darknesses.” The commentators see this as a powerful sign of God’s intimate power and knowledge. He manages the complex stages of embryonic development in a place that is completely hidden from human eyes, highlighting His absolute control over the processes of life.

Thematic Context

This is a key piece of evidence in the surah’s argument for Tawḥīd based on the signs of creation. It is an appeal to a universal and personal miracle that every human being has experienced. The theme is that the one who could fashion us with such intricacy in the hidden darkness of the womb is the only one worthy of worship, and is surely capable of re-creating us after death.

Modern & Comparative Lens

The science of embryology has unveiled the incredible complexity of fetal development, a process far more intricate than could have been imagined at the time of the Qur’an’s revelation. This scientific knowledge only serves to amplify the sense of wonder and miracle indicated by the verse. The Qur’an’s focus on this hidden, internal process of creation is a testament to its profound and accurate insights.

Practical Reflection & Application

Reflecting on our own creation “in the wombs of our mothers” is a powerful spiritual exercise. It should instill a deep sense of gratitude for our mothers who carried us, and an even deeper sense of awe for the Creator who fashioned us. It is a reminder of our fragile beginnings and our complete dependence on God. This reflection is a direct path to humility and gratitude.

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17. Ghafūr al-Raḥīm (الْغَفُورُ الرَّحِيمُ) – The All-Forgiving, the Most Merciful

Linguistic Root & Etymology

Al-Ghafūr (root: GH-F-R (غ-ف-ر)) is an intensive form meaning the one who forgives abundantly and repeatedly. Al-Raḥīm (root: R-Ḥ-M (ر-ح-م)) means the one who is constantly and actively Merciful.

Classical Exegesis (Tafsir)

This pair of divine names concludes the most hopeful verse of the Qur’an (39:53). After declaring that He “forgives all sins,” God seals this promise with the statement, “Indeed, it is He who is the All-Forgiving, the Most Merciful.” The commentators explain that these names are the guarantee behind the promise. He forgives all sins because His very nature is to be forgiving (al-Ghafūr), and this forgiveness stems from His all-encompassing mercy (al-Raḥīm).

Thematic Context

These names are the heart of the surah’s theme of divine mercy. They provide the ultimate reason why one should never despair. The surah presents God’s justice and His mercy, and these names clarify that His fundamental disposition is one of forgiveness and compassion for those who turn to Him. They are the ultimate source of hope in the surah and in the life of a believer.

Modern & Comparative Lens

The emphasis on a God who is both forgiving and merciful is a central tenet of the Abrahamic faiths. This particular pairing of names is very common in the Qur’an and highlights two dimensions of this attribute. Al-Ghafūr refers to the act of pardoning the sin, while al-Raḥīm refers to the act of bestowing grace and mercy after the pardon. It is not just a removal of the negative, but a granting of the positive.

Practical Reflection & Application

These names should be a constant source of comfort and a motivation for repentance. When we sin, we should remember that we are calling upon a Lord who is al-Ghafūr, whose forgiveness is greater than our sin, and al-Raḥīm, whose mercy we hope to receive after we are forgiven. The practical application is to call upon God using these beautiful names in our prayers for forgiveness, with full confidence in His nature as described here.

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18. Ghuraf (غُرَف) – Lofty Chambers

Linguistic Root & Etymology

The root is GH-R-F (غ-ر-ف), which means to scoop up water with the hand. From this comes ghurfah, a high room, a lofty chamber, or an upper story, as if it has been “scooped up” from the ground. Ghuraf is the plural.

Classical Exegesis (Tafsir)

In Surah Az-Zumar (39:20), the reward of the righteous is described: “But for those who have feared their Lord are lofty chambers (ghurafun), with other lofty chambers built high above them, with rivers flowing beneath.” The commentators describe these as the palaces and mansions of Paradise. They are “lofty” both physically and in status. The detail of “chambers above chambers” signifies immense luxury, space, and a multi-leveled, magnificent dwelling place.

Thematic Context

This imagery is part of the surah’s detailed contrast between the fates of the righteous and the wicked. While the disbelievers will have “canopies of fire” above and below them, the righteous will have these beautiful, multi-storied mansions. The theme is that the reward is not just a general state of bliss, but includes a beautiful, secure, and honored home, fulfilling the human need for a place of belonging and peace.

Modern & Comparative Lens

The “lofty chamber” or mansion is a universal symbol of success and status. The Qur’an uses this familiar symbol to convey the honor and luxury that await the believers. In a modern context, with multi-story buildings being commonplace, the image of “chambers above chambers” can be easily visualized. It speaks to an existence that is elevated, spacious, and beautiful in every respect.

Practical Reflection & Application

This verse encourages us to build our “lofty chambers” in Paradise through our actions in this world. The Prophet taught that righteous deeds build one’s home in the Hereafter. The practical application is to view our good deeds—our prayers, our charity, our kindness—as the bricks and mortar with which we are constructing our eternal home. It transforms our acts of worship from simple duties into an exciting and creative act of building our future.

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19. Ḥāffīna min ḥawl al-ʿArsh (حَافِّينَ مِنْ حَوْلِ الْعَرْشِ) – Surrounding the Throne

Linguistic Root & Etymology

Ḥāffīna (root: Ḥ-F-F (ح-ف-ف)) is an active participle meaning those who are surrounding or encircling something. Min ḥawl means “from around.” Al-ʿArsh is the Divine Throne.

Classical Exegesis (Tafsir)

This is the final, majestic scene of Surah Az-Zumar (39:75). After the judgment is completed and the people of Paradise and Hell have entered their abodes, the Prophet will see “the angels surrounding the Throne, exalting their Lord with praise.” The commentators describe this as the eternal state of the highest angels. They encircle the Throne of God’s majesty in a state of perpetual worship, glorifying Him and affirming the perfection of His judgment. It is the final scene of the cosmic court, now at peace after the just decree has been passed.

Thematic Context

This concluding image provides a powerful sense of cosmic closure and ultimate order. The surah, which began with the theme of the angels in their ranks, ends with this vision of the angels in their ultimate station. The theme is the triumph of divine justice and the establishment of a perfect, final order. The praise of the angels is the universe’s final verdict, affirming that the judgment that has just occurred was perfectly just and true.

Modern & Comparative Lens

The imagery of a divine throne surrounded by a celestial choir of angels is a powerful archetype of heavenly majesty found in many religious and artistic traditions (e.g., the visions of Isaiah and Ezekiel). The Qur’anic scene is the culmination of a detailed judicial process. The angels are not just singing; their praise is a response to the perfect execution of justice that they have just witnessed. It is a scene of both majesty and moral resolution.

Practical Reflection & Application

This final verse leaves the reader with a profound sense of awe and a vision of the ultimate reality. It should inspire in us a desire to be among those who praise God. While we cannot see the angels surrounding the Throne, we can join them in our own way. The practical application is to make the praise and glorification of God (tasbīḥ and ḥamd) a constant part of our lives, so that our worship on earth is a small echo of the perpetual worship that fills the heavens.

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20. Ḥasratā (يَا حَسْرَتَا) – Oh, my sorrow

Linguistic Root & Etymology

The root is Ḥ-S-R (ح-س-ر), which means to be regretful, grieved, or remorseful. Ḥasrah is a noun meaning intense regret or sorrow. The final “-ā” is an exclamation of grief. The phrase is a cry of the deepest and most painful regret.

Classical Exegesis (Tafsir)

This is the first part of the cry of the negligent soul on the Day of Judgment in Surah Az-Zumar (39:56): “Lest a soul should say: ‘Oh, my sorrow (yā ḥasratā) for what I fell short of in my duty to Allah…'” The commentators explain this as the cry of a soul that now sees the reality of the Hereafter and the magnitude of its loss. It is the sorrow of a wasted opportunity, the grief of realizing that one has traded eternal bliss for fleeting worldly pleasures through one’s own negligence.

Thematic Context

This imagined cry of regret is a central part of the surah’s warning. The theme is preventative: God is telling us now what the regretful will say then, so that we can take action to avoid becoming one of them. It powerfully conveys the emotional consequences of heedlessness. The punishment is not just physical; it is the profound psychological torment of eternal regret.

Modern & Comparative Lens

The emotion of regret is a powerful motivator and a source of great psychological pain. This verse personifies that emotion in the ultimate sense. It is a depiction of what modern psychology might call “existential regret”—the realization that one has failed to live an authentic or meaningful life. The Qur’an frames this ultimate regret in spiritual terms: the failure to fulfill one’s duty to one’s Creator.

Practical Reflection & Application

This verse should be a powerful wake-up call. To avoid saying “yā ḥasratā” on that Day, we must address our shortcomings today. The practical application is to live a life of mindfulness and proactive repentance. Whenever we commit a sin or neglect a duty, we should feel a small “ḥasrah” now—a healthy sense of regret that leads us to seek forgiveness immediately—rather than allowing it to accumulate into the overwhelming, useless regret of the Hereafter.

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21. Ijtanaū al-ṭāghūt (اجْتَنَبُوا الطَّاغُوتَ) – They have avoided the false deity

Linguistic Root & Etymology

Ijtanaū (root: J-N-B (ج-ن-ب)) means to avoid, to shun, or to keep one’s side (janb) away from something. It implies a complete and deliberate avoidance. Al-Ṭāghūt (root: Ṭ-GH-Y (ط-غ-ي), to transgress) refers to anything that is worshipped besides God, whether it be an idol, a person, a desire, or Satan himself. It is the epitome of transgression.

Classical Exegesis (Tafsir)

This phrase is used in Surah Az-Zumar (39:17) to describe the first quality of those who will receive “good tidings” (al-bushrā). “So give good tidings to My servants, those who… have avoided the worship of al-ṭāghūt and have turned back to Allah.” The commentators explain that this is the negative aspect of faith (negating all false gods) that must precede the positive aspect (affirming and turning to the one true God). True monotheism requires both a rejection and an affirmation.

Thematic Context

This connects to the surah’s central theme of pure and exclusive devotion to Allah. The first step on the path of sincerity is to consciously shun and avoid all forms of shirk and all false objects of worship. The surah systematically dismantles the logic of polytheism, and this verse describes the practical action of the believer in response: a complete and total avoidance of it.

Modern & Comparative Lens

The concept of Ṭāghūt is a comprehensive term for any “tyrannical power” that demands the ultimate allegiance that rightfully belongs only to God. In modern political and social thought, this can be extended to include totalitarian ideologies, oppressive political systems, or the “tyranny” of consumerism or the ego. “Avoiding the Ṭāghūt” thus becomes a revolutionary act of liberation from all forms of false authority.

Practical Reflection & Application

This verse gives us a clear two-step formula for spiritual success. Step one: identify and shun the “false deities” in our own lives. What are the things that compete with God for our ultimate loyalty, love, and obedience? Step two: turn our full attention and devotion to God. The practical application is to perform this spiritual “weeding” of our hearts regularly, uprooting any budding “ṭāghūt” so that the plant of pure faith can flourish.

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22. Ishmaʾazzat qulūb (اشْمَأَزَّتْ قُلُوبُ) – The hearts are filled with aversion

Linguistic Root & Etymology

The root is SH-M-Z (ش-م-ز). The intensive verb form ishmaʾazza means to shrink, to feel a strong aversion, or to be filled with disgust. Qulūb is the plural of qalb (heart).

Classical Exegesis (Tafsir)

This powerful phrase in Surah Az-Zumar (39:45) describes the psychological reaction of the disbelievers to the message of Tawḥīd. “And when Allah is mentioned alone, the hearts of those who do not believe in the Hereafter are filled with aversion.” The commentators explain that their hearts had become so accustomed to polytheism that the pure mention of the one God, without any of their intermediary deities, was disgusting to them. Conversely, when their idols were mentioned, they rejoiced. This is a diagnosis of a deeply inverted spiritual state.

Thematic Context

This is a profound psychological insight into the nature of disbelief, a central theme of the surah. It shows that the rejection of Tawḥīd is not an intellectual position but a deep-seated emotional and spiritual disease. The heart, which should naturally find peace in the remembrance of the one God, has become so corrupted that it finds that very remembrance repulsive. It is the ultimate spiritual allergy.

Modern & Comparative Lens

This describes a phenomenon that could be compared to cognitive dissonance or a deeply ingrained prejudice. It is the state where a person’s entire worldview is so structured around a certain belief (or disbelief) that any contradictory information is met not with curiosity, but with a visceral, negative emotional reaction. It is a sign of a “closed heart” or a mind that is no longer open to the truth.

Practical Reflection & Application

This verse is a spiritual litmus test. We should examine our own hearts: What is our emotional reaction when Allah is mentioned alone? Do our hearts find peace and joy, or do they feel constricted? What about when worldly things are mentioned? The practical application is to cultivate a heart that loves the remembrance of God above all else, and to constantly purify it from any attachments that would cause it to feel “aversion” to the pure truth of Tawḥīd.

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23. Kadhaba ʿalā Allāh (كَذَبَ عَلَى اللَّهِ) – He has lied against Allah

Linguistic Root & Etymology

Kadhaba (root: K-DH-B (ك-ذ-ب)) means to lie. ʿAlā Allāh means “upon Allah” or “against Allah.” The phrase refers to the act of fabricating lies and attributing them to God.

Classical Exegesis (Tafsir)

In Surah Az-Zumar (39:32, 60), this is described as the epitome of injustice. “So who is more unjust than one who lies against Allah and denies the truth when it has come to him?” The commentators explain that “lying against Allah” is the root of all polytheism and disbelief. It includes claiming that God has partners, daughters, or sons; inventing religious laws that God did not authorize; or claiming to be a prophet when one is not. It is the most heinous of all falsehoods because it corrupts the very foundation of reality.

Thematic Context

This connects to the surah’s central theme of truth versus falsehood. The surah presents the Qur’an as the ultimate truth from God. In contrast, all forms of shirk are based on the ultimate lie against God. The surah systematically deconstructs these lies and establishes the truth of pure Tawḥīd. The Day of Judgment is presented as the day when the faces of those who “lied against Allah” will be blackened with shame.

Modern & Comparative Lens

The principle of condemning those who “lie against God” is a powerful safeguard for the purity of a religious tradition. It is a warning against religious innovation (bidʿah) and the exploitation of religion for personal gain. In a broader sense, it is a critique of any ideology that falsely claims divine sanction for its own oppressive or unjust agenda. It is a call for absolute integrity in all matters related to God.

Practical Reflection & Application

This verse is a solemn warning to be extremely careful when speaking about God or His religion. We must ensure that what we attribute to Islam is based on authentic knowledge from the Qur’an and the Sunnah, not on our own opinions or cultural inventions. The practical application is to commit to seeking knowledge from reliable sources and to speak about our faith with humility and precision, fearing the grave injustice of “lying against Allah.”

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24. Khalaqakum min nafsin wāḥidah (خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ) – He created you from a single soul

Linguistic Root & Etymology

Khalaqakum means “He created you.” Min is “from.” Nafsin wāḥidah means “a single soul/self.”

Classical Exegesis (Tafsir)

This phrase in Surah Az-Zumar (39:6) establishes the common origin of all humanity. “He created you from a single soul, then made from it its mate.” The commentators unanimously identify the “single soul” as Adam. This verse is presented as a sign of God’s creative power and wisdom. The entire diversity of the human race has emerged from this one, common origin. It is a proof of the unity of the Creator and the unity of His creation.

Thematic Context

This connects to the theme of Tawḥīd (divine oneness) by pointing to the unity of human origin. It serves as a powerful argument against racism, tribalism, and nationalism. If all of humanity shares a single origin, then any claims of superiority based on race or lineage are baseless. The verse lays the foundation for the Qur’anic principle of the brotherhood of all mankind.

Modern & Comparative Lens

The scientific concept of a common ancestry for all human beings (Mitochondrial Eve and Y-chromosomal Adam) is a remarkable parallel to the theological concept of creation from a “single soul.” While the mechanisms are described differently, the core idea—a unified origin for all people—is the same. The verse provides a powerful spiritual basis for the modern ideal of a single, unified human family.

Practical Reflection & Application

This verse should fundamentally shape how we view and interact with other people. It is a reminder that every person we meet, regardless of their race, ethnicity, or background, is our relative, descended from the same “single soul.” The practical application is to treat all people with the respect and dignity that befits a member of our own extended family, and to actively work against the forces of racism and prejudice that seek to divide our one human family.

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25. Khalqan min baʿdi khalqin (خَلْقًا مِّن بَعْدِ خَلْقٍ) – Creation after creation

Linguistic Root & Etymology

Khalqan (root: KH-L-Q (خ-ل-ق)) is “a creation” or “a stage of creation.” Min baʿdi khalqin means “after another creation.” The phrase denotes a sequential, multi-staged process.

Classical Exegesis (Tafsir)

This phrase in Surah Az-Zumar (39:6) describes the process of embryonic development in the womb. The commentators explain that this refers to the distinct stages of human creation: from a drop of fluid, to a clinging clot, to a lump of flesh, then the formation of bones, then the clothing of bones with flesh, and finally the breathing of the soul into the body. It is not an instantaneous creation but a gradual, divinely-guided process of transformation.

Thematic Context

This connects to the theme of God as the wise and masterful creator. It shows that His creation is not haphazard but follows a precise and orderly plan. This gradual, staged process of creation is presented as a sign of His wisdom and power. It is a direct refutation of the idea of creation by random chance. The existence of this intricate and repeatable process points to a purposeful designer.

Modern & Comparative Lens

This description of sequential stages of creation is remarkably consistent with the modern scientific understanding of embryology. The development from zygote to embryo to fetus involves a clear sequence of distinct stages. The Qur’an’s description of “creation after creation” is an accurate reflection of this biological reality, and is often cited by Muslims as a proof of its divine origin.

Practical Reflection & Application

This verse invites us to marvel at the miracle of life’s development. It teaches us to see the processes of nature not as random, but as a manifestation of a divine, orderly plan. This reflection should deepen our faith in the Creator who manages every stage of our existence, from the womb to the grave and beyond. It is a powerful reminder of the wisdom and intricacy inherent in all of God’s creation.

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26. Khasira anfusahum wa ahlīhim (خَسِرُوا أَنفُسَهُمْ وَأَهْلِيهِمْ) – They have lost themselves and their families

Linguistic Root & Etymology

Khasirū (root: KH-S-R (خ-س-ر)) means to lose, to be in a state of loss, or to be ruined. Anfusahum means “their own selves.” Wa ahlīhim means “and their families.”

Classical Exegesis (Tafsir)

In Surah Az-Zumar (39:15), the Prophet is told to inform the disbelievers that the true losers on the Day of Judgment are those who “lose themselves and their families.” The commentators explain this profound concept of loss. “Losing oneself” means losing the very purpose of one’s existence and ending up in the eternal punishment of Hell. “Losing one’s families” can mean two things: either being permanently separated from their believing family members who are in Paradise, or being in Hell together with their disbelieving family members who followed them into ruin. In either case, it is the ultimate and irreversible loss of all that is valuable.

Thematic Context

This verse provides the Qur’anic definition of true loss. The surah is structured around a choice with two outcomes: success or loss. This verse makes it clear that worldly losses are insignificant compared to the ultimate, eschatological loss. The theme is a call to re-evaluate our priorities. True success is saving oneself and one’s family from this great loss, and true failure is leading them into it.

Modern & Comparative Lens

The concept of “losing oneself” is a powerful existential idea. It refers to a life lived inauthentically, leading to a state of alienation and meaninglessness. The Qur’an gives this concept an eternal dimension. The ultimate loss is not just a psychological state but an objective reality in the Hereafter. The inclusion of “their families” highlights the social and intergenerational consequences of our choices.

Practical Reflection & Application

This verse should be a powerful motivator for us to take our own salvation, and that of our families, seriously. It is not enough to save ourselves; we have a responsibility towards our loved ones. The practical application is to make our homes centers of faith and learning, to gently guide our families towards the path of righteousness, and to make sincere supplication for them, so that we can be united with them in Paradise and not be among those who “lose themselves and their families.”

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27. Khazanatuhā (خَزَنَتُهَا) – Its Keepers

Linguistic Root & Etymology

The root is KH-Z-N (خ-ز-ن), which means to store, to guard, or to keep something in a treasury. A khāzin is a keeper, a guard, or a treasurer. Khazanatuhā is the plural form, meaning “its keepers” or “its guards.”

Classical Exegesis (Tafsir)

This term refers to the angelic guards of both Hell and Paradise in Surah Az-Zumar (39:71, 73). When the “troops” of disbelievers arrive at Hell, “its keepers” will open the gates and rebuke them. When the “troops” of the righteous arrive at Paradise, “its keepers” will open the gates and greet them with the salutation of peace, “Salāmun ʿalaykum.” The commentators describe these angels as powerful beings tasked with managing the affairs of the final abodes.

Thematic Context

The presence of the “keepers” adds to the orderly and judicial atmosphere of the Day of Judgment. The entrances to Hell and Paradise are not open gateways but are guarded and controlled. The keepers act as the official representatives of the divine court. Their dialogue with the new arrivals—a harsh rebuke for the people of Hell, a warm welcome for the people of Paradise—serves as the first official pronouncement of their eternal status.

Modern & Comparative Lens

The archetype of a “gatekeeper” to the afterlife is found in many mythologies (e.g., Cerberus in Greek mythology, Saint Peter in Christian tradition). The Qur’anic depiction of the khazanah is unique in its emphasis on their role as agents of the divine will who articulate the justice and mercy of God. Their words are not their own, but are a reflection of the final, just verdict.

Practical Reflection & Application

The welcoming words of the keepers of Paradise—”Peace be upon you, you have done well”—should be an aspiration for every believer. It is the first greeting we hope to hear in the Hereafter. The practical application is to live a life that is “good” and “pure” (ṭibtum), so that we may be deserving of this angelic welcome. It is a reminder to focus on the character and deeds that will earn us a favorable reception at the gates of Paradise.

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28. Kitāban mutashābihan mathānī (كِتَابًا مُّتَشَابِهًا مَّثَانِيَ) – A book, consistent and mutually reinforcing

Linguistic Root & Etymology

Kitāban is “a book.” Mutashābihan (root: SH-B-H (ش-ب-ه)) means similar, consistent, or harmonious. It describes something where one part resembles and corresponds to another. Mathānī (root: TH-N-Y (ث-ن-ي)) means paired, repeated, or mutually reinforcing. It comes from the number two (ithnayn).

Classical Exegesis (Tafsir)

This is a key description of the Qur’an in Surah Az-Zumar (39:23). “Allah has sent down the best message: a book, consistent (mutashābihan) and mutually reinforcing (mathānī).” The commentators explain mutashābihan to mean that the entire Qur’an is consistent in its quality, truthfulness, and eloquence; one part confirms the other, and there are no contradictions. They explain mathānī to mean that its themes, stories, and warnings are often repeated and presented in paired contrasts (like Paradise and Hell, believers and disbelievers) to reinforce the message.

Thematic Context

This verse highlights the theme of the perfection and internal coherence of the divine revelation. It presents the Qur’an not as a random collection of sayings, but as a deeply integrated and masterfully structured text. Its consistency proves its divine origin, and its use of repetition and pairing is a deliberate pedagogical strategy designed to have the most profound effect on the human heart.

Modern & Comparative Lens

Modern literary and structural analyses of the Qur’an have increasingly focused on these very qualities. The concept of ring composition and the intricate thematic and linguistic parallels throughout the text are areas of active academic research. The verse can be seen as a self-referential statement about the Qur’an’s own literary structure, inviting a deep and holistic reading of the text.

Practical Reflection & Application

This verse teaches us how to approach the Qur’an. We should read it with an appreciation for its consistency and its paired teachings. When we see a concept or story repeated, we should not see it as redundant, but as an opportunity to understand it from a new angle. The practical application is to study the Qur’an as a whole, allowing one part of the book to explain another, and to reflect on the wisdom behind its use of contrasts to teach deep truths.

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29. Lā taqnaṭū min raḥmat Allāh (لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ) – Do not despair of the mercy of Allah

Linguistic Root & Etymology

Lā taqnaṭū is a prohibition from the root Q-N-Ṭ (ق-ن-ط), which means to despair, to lose hope, or to give up. It is a state of hopelessness that is deeper than simple sadness. Min raḥmat Allāh means “of the mercy of Allah.”

Classical Exegesis (Tafsir)

This is the centerpiece of what is often called the most hopeful verse in the entire Qur’an, Surah Az-Zumar (39:53). God commands the Prophet to deliver this message to His servants who have transgressed against themselves: “Say, ‘O My servants who have transgressed against themselves, do not despair of the mercy of Allah. Indeed, Allah forgives all sins.'” The commentators describe this as the widest door of hope. The prohibition against despair is absolute. No matter how many or how great one’s sins are, the mercy of God is greater, and the door to forgiveness is never closed for the one who turns back to Him.

Thematic Context

This verse is the pinnacle of the surah’s theme of divine mercy. While the surah contains stern warnings, this verse reveals the fundamental reality that underlies everything: God’s mercy encompasses all things. It is the perfect balance to the warnings about judgment. It ensures that the fear of God’s justice does not lead to paralyzing despair, but to a hopeful and active repentance. It is the core of the message of salvation.

Modern & Comparative Lens

The prohibition against despair is a profound psychological and spiritual principle. Despair is a spiritually toxic state that prevents growth and change. This verse is a powerful therapeutic intervention, directly addressing the soul that feels it is “too far gone” to be saved. The concept of a divine mercy that is greater than any sin is a cornerstone of Abrahamic theology and provides a powerful basis for hope and the possibility of a new beginning.

Practical Reflection & Application

This verse should be memorized and kept in the heart of every believer. It is the ultimate antidote to the whispers of Satan, who seeks to make us despair after we sin. The practical application is simple and profound: never, ever give up hope in God’s mercy. No matter what you have done, the path back is open. Use this verse as a source of strength to stand up after you fall, seek forgiveness, and start anew.

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30. Mathwan lil-kāfirīn (مَثْوًى لِّلْكَافِرِينَ) – An abode for the disbelievers

Linguistic Root & Etymology

Mathwan (root: TH-W-Y (ث-و-ي)) means a dwelling, a lodging, or a place of residence. Lil-kāfirīn means “for the disbelievers” or “for the ungrateful.”

Classical Exegesis (Tafsir)

After describing the injustice of those who lie against God and deny the truth, Surah Az-Zumar (39:32, 60) asks the rhetorical question, “Is there not in Hell an abode for the disbelievers?” The commentators explain that this is an affirmation of divine justice. The state of eternal punishment is the fitting and just residence for those who spent their lives in denial and ingratitude. Their choice of disbelief in this world leads to their designated “abode” in the next.

Thematic Context

This connects to the theme of the ultimate consequences of disbelief. The surah repeatedly contrasts the final homes of the two groups. Hell is presented as the designated “dwelling place” for those who chose to reject their Creator. The term mathwan emphasizes its nature as a permanent residence, not a temporary station. It is the final and eternal consequence of their choices.

Modern & Comparative Lens

The concept of a final “abode” determined by one’s actions and beliefs is central to most eschatological systems. The Qur’anic phrasing presents Hell not as an arbitrary punishment, but as the logical and fitting destination for a particular way of being. It is the environment that corresponds to a soul that has oriented itself around disbelief and ingratitude.

Practical Reflection & Application

This verse is a sobering reminder that our beliefs and actions in this life are determining our eternal “address.” The practical application is to live a life of faith and gratitude, thereby ensuring that our designated “abode” is not the one prepared for the ungrateful, but the one prepared for the righteous. It is a call to choose our final home now.

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31. Mayyitun (مَيِّتٌ) – One who is to die

Linguistic Root & Etymology

The root is M-W-T (م-و-ت), which means to die. Mayyitun is an active participle used in the sense of a future certainty: “one who will surely die” or “bound to die.”

Classical Exegesis (Tafsir)

In a powerful and direct address in Surah Az-Zumar (39:30), God speaks to the Prophet Muhammad: “Indeed, you are one who is to die (innaka mayyitun), and indeed, they are ones who are to die.” The classical commentators highlight the profound impact of this verse. It is a confirmation of the Prophet’s complete humanity and a reminder that, like all mortals, his time on earth was finite. It also served to prepare the early Muslims for his eventual passing and to remind the disbelievers that both they and the Prophet they opposed would soon stand before God for judgment.

Thematic Context

This verse connects to the theme of the humanity of the prophets and the universality of death. It refutes any tendency to deify the Prophet. He is a mortal messenger, and the message itself is what is eternal. The verse also links directly to the subsequent theme of the final judgment: death is the great equalizer that brings all disputes to an end and ushers everyone into the divine court where they will “dispute before their Lord.”

Modern & Comparative Lens

The Qur’an’s explicit and repeated emphasis on the mortality of its Prophet is a distinctive feature of its theology. It stands in contrast to religious traditions where the central figure may be considered divine or immortal. This verse is a powerful statement of Islamic prophetology, which grounds the prophetic role in human reality. The message is divine, but the messenger is human.

Practical Reflection & Application

This verse is one of the most powerful reminders of our own mortality (memento mori). If the most beloved of creation to God was told “you are to die,” then what of us? It should dismantle our pride and our attachment to this world. The practical application is to live every day with an awareness of our finite time, motivating us to make the most of our lives in preparation for the inevitable meeting with our Lord.

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32. Mukhliṣan lahu dīnī (مُخْلِصًا لَّهُ دِينِي) – Sincere to Him in my religion

Linguistic Root & Etymology

Mukhliṣan (root: KH-L-Ṣ (خ-ل-ص)) is an active participle meaning “making something pure or sincere.” Lahu means “to Him.” Dīnī means “my religion” or “my devotion.” The phrase means “making my devotion purely and exclusively for Him.”

Classical Exegesis (Tafsir)

This phrase is the core of the personal declaration the Prophet is commanded to make in Surah Az-Zumar (39:11, 14). “Say, ‘Indeed, I have been commanded to worship Allah, being sincere to Him in my religion.'” The commentators explain that sincerity (ikhlāṣ) here means to purify one’s worship from any trace of shirk (polytheism). It is to direct one’s intention, devotion, and servitude to Allah alone, without associating any partners or seeking the approval of any other being.

Thematic Context

Sincerity (ikhlāṣ) is arguably the single most important theme of Surah Az-Zumar. The surah is often considered a discourse on ikhlāṣ. This personal declaration by the Prophet sets the standard. The entire surah revolves around this principle, contrasting the “sincere religion” with the diluted, polytheistic religion of the disbelievers who worship others to “bring them nearer to Allah.” The surah rejects any such compromise, demanding a devotion that is pure and direct.

Modern & Comparative Lens

The concept of “sincerity” or “authenticity” is a highly prized modern value. The Islamic concept of ikhlāṣ gives this value a specific theological direction. It is not just about being true to oneself, but about being true to one’s relationship with God. It means purifying our motivations from the “social shirk” of seeking praise from others (riyāʾ) and directing our actions to the one audience that truly matters.

Practical Reflection & Application

This verse provides the ultimate formula for the acceptance of our deeds. Any act of worship, no matter how outwardly perfect, is worthless without sincerity. The practical application is to constantly check our intentions before, during, and after any good deed. We should ask ourselves: “Am I doing this purely for Allah?” Striving for ikhlāṣ is the central, lifelong struggle of the spiritual path.

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33. Muttaqīn (الْمُتَّقِينَ) – The God-conscious

Linguistic Root & Etymology

This is the active participle from the verb ittaqā (root: W-Q-Y (و-ق-ي)), which means to guard or protect oneself. Al-Muttaqīn are those who have taqwā—a state of God-consciousness that leads them to protect themselves from God’s displeasure by performing what He commands and avoiding what He forbids.

Classical Exegesis (Tafsir)

In Surah Az-Zumar (39:33-34), this term describes those who accept the truth. After mentioning the one who “brings the truth” (the Prophet) and the one who “confirms it,” the surah says, “Those are the God-conscious (al-muttaqīn).” The commentators explain that true taqwā is manifested in the recognition and acceptance of the truth when it comes. The muttaqīn are contrasted with the arrogant who deny the truth. Their reward is that they will have whatever they wish for with their Lord.

Thematic Context

The muttaqīn are the heroes of the surah. They are the ones who listen to the message and follow it, who are devout in the night, and who will be led in honored troops to Paradise. The theme of the surah is a call to become one of the muttaqīn. Their defining characteristic is a conscious, protective awareness of God that guides all their choices.

Modern & Comparative Lens

Taqwā is often translated as “fear of God,” but a more accurate translation is “God-consciousness” or “piety.” It is not a paralyzing fear but a state of loving awe and vigilance that promotes righteous behavior. It is the core ethical and spiritual disposition in Islam. The concept of “mindfulness” in modern psychology shares some similarities, though taqwā is specifically mindfulness of the divine presence and its moral implications.

Practical Reflection & Application

The ultimate goal of all Islamic practices is to cultivate taqwā. This verse shows that a key sign of taqwā is an open and receptive heart to the truth. The practical application is to pray for taqwā and to practice it by being conscious of God in our daily lives. Before we act or speak, we can pause and ask, “Is this action in line with my consciousness of God?” This practice is the path to becoming one of the muttaqīn.

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34. Qānaṭ (قَنَطَ) – He despaired

Linguistic Root & Etymology

The root is Q-N-Ṭ (ق-ن-ط), which means to despair or to lose all hope. It is a strong term, indicating a state of profound hopelessness.

Classical Exegesis (Tafsir)

This word describes the fickle nature of the human being in Surah Az-Zumar (39:8, 49). When adversity touches the ungrateful man, he calls upon God, but when the adversity is removed, he forgets God and falls into despair if another hardship befalls him. The commentators explain that this is the reaction of the person whose heart has no stable anchor of faith. Their emotional state is entirely dependent on their external circumstances. This is contrasted with the believer, who is commanded “do not despair” (lā taqnaṭū).

Thematic Context

This connects to the surah’s theme of the psychological difference between the believer and the disbeliever. The believer’s hope is in God’s mercy, which is constant. The disbeliever’s hope is in worldly things, which are fleeting. Therefore, when worldly fortune changes, the disbeliever falls into despair. The surah contrasts this state of despair with the believer’s constant hope, which is rooted in the command, “Do not despair of the mercy of Allah.”

Modern & Comparative Lens

This verse provides a sharp psychological diagnosis of a reactive and unstable personality. Modern psychology emphasizes the importance of resilience—the ability to remain hopeful and functional in the face of adversity. The verse suggests that true resilience is a product of faith. It is the belief in a source of mercy that transcends worldly circumstances that prevents a person from falling into the destructive state of despair.

Practical Reflection & Application

This verse is a mirror in which we can examine our own reactions to hardship. When we face a difficulty, is our first reaction to lose hope and despair, or is it to turn to God with patience and hope? The practical application is to train our hearts to be resilient through faith, to remember God’s mercy in times of trial, and to consciously choose hope over despair, knowing that despair is a characteristic of those who are disconnected from the ultimate source of all good.

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35. Qānitun ānāʾa al-layl (قَانِتٌ آنَاءَ اللَّيْلِ) – Devoutly obedient in periods of the night

Linguistic Root & Etymology

Qānitun (root: Q-N-T (ق-ن-ت)) is one who is devoutly obedient, humble, and constant in their worship. Ānāʾa is the plural of inan, meaning a period of time or an hour. Al-Layl means “the night.” The phrase describes one who spends hours of the night in worship.

Classical Exegesis (Tafsir)

This is the description of the ideal worshipper in Surah Az-Zumar (39:9), who is contrasted with the heedless disbeliever. “Is one who is devoutly obedient during periods of the night, prostrating and standing… [like one who is not]?” The commentators explain this as a reference to the one who performs the voluntary night prayers (tahajjud). Their worship is not a fleeting moment but covers “periods” of the night. The quality of being qānit signifies that their worship is done with deep humility and steadfastness.

Thematic Context

This connects to the theme of sincere, active faith. The surah emphasizes that true belief is not a passive claim but is demonstrated through acts of devotion. The night prayer is highlighted as a particularly sincere form of worship because it is done in private, away from the eyes of others, when the believer sacrifices sleep for the sake of communion with their Lord. It is a hallmark of the true servant described in the surah.

Modern & Comparative Lens

The practice of nocturnal vigils for prayer and meditation is a feature of deep piety in virtually all major religious traditions. It is recognized as a time of special spiritual intimacy and reduced distraction. This verse presents this universal practice as a key differentiator between the one who is truly knowledgeable and devout, and the one who is not.

Practical Reflection & Application

This verse is a powerful encouragement to establish a habit of night prayer, even if it is brief. It presents this practice as a defining characteristic of the truly righteous. The practical application is to set aside a small portion of the night, even just before the dawn prayer, for a personal and intimate conversation with God, combining recitation, prostration, and heartfelt supplication. This practice is a key to spiritual growth.

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36. Quḍiya baynahum bi-al-ḥaqq (وَقُضِيَ بَيْنَهُم بِالْحَقِّ) – And it will be judged between them with truth

Linguistic Root & Etymology

Quḍiya is the passive verb from the root Q-Ḍ-Y (ق-ض-ي), meaning “it was judged” or “a verdict was passed.” Baynahum means “between them.” Bi-al-ḥaqq means “with the truth” or “with justice.”

Classical Exegesis (Tafsir)

This phrase appears twice in the magnificent closing scenes of Surah Az-Zumar (39:69, 75). It describes the nature of the final judgment. “And it will be judged between them with truth, and they will not be wronged.” The commentators emphasize that the judgment on that Day will be one of perfect and absolute justice. It will be based on “the truth” (al-ḥaqq)—the undeniable evidence recorded in the books of deeds and witnessed by the prophets and the angels. There will be no possibility of error, bias, or favoritism.

Thematic Context

This is the culmination of the surah’s theme of divine justice. The surah warns of the Day of Accounting, and this verse describes the perfect quality of that accounting. The repetition of the phrase emphasizes its certainty and importance. It is the ultimate reassurance for the oppressed and the ultimate warning for the oppressor. The final verdict will be based on nothing but the pure, unadulterated truth.

Modern & Comparative Lens

The ideal of a judgment based on “truth” and without any injustice is the foundation of all legal systems. The verse presents the divine court as the perfect ideal that human courts can only aspire to. The phrase speaks to a deep human longing for a world where justice is not just a relative concept but an absolute reality, where every action is seen for what it is and is judged accordingly.

Practical Reflection & Application

This verse should give us comfort that no good deed will ever be overlooked and no injustice will ever be forgotten. It should also make us scrupulous in our own dealings. The practical application is to strive to live by “al-ḥaqq” in our own lives—to be truthful in our speech, just in our actions, and fair in our judgments—in preparation for the Day when we will be judged by these same perfect standards.

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37. Rajulan fīhi shurakāʾu mutashākisūn (رَجُلًا فِيهِ شُرَكَاءُ مُتَشَاكِسُونَ) – A man owned by quarreling partners

Linguistic Root & Etymology

Rajulan is “a man.” Fīhi means “in him” or “over him.” Shurakāʾ (root: SH-R-K (ش-ر-ك)) are “partners.” Mutashākisūn (root: SH-K-S (ش-ك-س)) means disagreeing, quarreling, or being ill-tempered with one another.

Classical Exegesis (Tafsir)

This is the first half of a powerful parable in Surah Az-Zumar (39:29). God strikes a comparison between a polytheist and a monotheist. The polytheist is compared to a slave “owned by quarreling partners,” each giving him conflicting orders, pulling him in different directions, and leaving him in a state of confusion and misery. The commentators explain that this is the perfect analogy for the inner state of a person who worships multiple gods or is devoted to multiple worldly goals. Their life is full of contradiction, conflict, and anxiety.

Thematic Context

This parable is a brilliant illustration of the surah’s central theme: the psychological and spiritual consequences of shirk versus tawḥīd. It argues for monotheism not just on theological grounds, but on practical, psychological ones. Shirk leads to inner fragmentation and chaos, while tawḥīd leads to inner peace and integrity.

Modern & Comparative Lens

This parable is a masterful piece of psychological insight. It perfectly describes the state of a person with divided loyalties or a life without a single, unifying purpose. In modern terms, this is the person torn between the conflicting demands of their career, their desires, their social pressures, and their conscience. Their inner world is a battlefield of “quarreling partners,” leading to stress and a lack of peace.

Practical Reflection & Application

This parable encourages us to examine our own inner state. Do we feel like the slave of “quarreling partners,” constantly torn between conflicting goals and desires? The message is that the only path to inner peace and integrity is to become the servant of a single master. The practical application is to consciously unify our life’s purpose, making the pleasure of the one God the ultimate goal that harmonizes all our other pursuits.

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38. Rajulan salaman li-rajul (وَرَجُلًا سَلَمًا لِّرَجُلٍ) – A man belonging entirely to one man

Linguistic Root & Etymology

Wa rajulan is “and a man.” Salaman (root: S-L-M (س-ل-م)) means to be at peace with, to be devoted to, or to belong wholly and exclusively to someone. Li-rajul means “to one man.”

Classical Exegesis (Tafsir)

This is the second half of the parable in Surah Az-Zumar (39:29), presenting the state of the monotheist. He is compared to a slave “belonging entirely to one master.” The commentators explain that this man’s life is one of clarity, purpose, and peace. He knows who his master is, he knows what is expected of him, and he has a single, clear direction. His loyalties are not divided, and his heart is at rest. The verse then asks the rhetorical question, “Are they equal in comparison?” The answer is self-evidently no.

Thematic Context

This is the beautiful illustration of the state of pure tawḥīd, the central theme of the surah. A life devoted to the one God is a life of inner harmony, peace (salām), and integrity. The parable makes the abstract theological concept of monotheism tangible and shows its profound psychological benefits. Sincere devotion to the one God is the key to a unified and purposeful self.

Modern & Comparative Lens

The modern search for “purpose” and “authenticity” is a search for the state described in this parable. Psychologists speak of the importance of having a clear set of values and a life mission to achieve mental well-being. This parable presents pure monotheism as the ultimate framework for achieving that state of psychological and spiritual wholeness. It is a life where one’s “entire being” is aligned with a single, benevolent, and transcendent purpose.

Practical Reflection & Application

This parable presents us with a clear choice for our lives. We can live in the chaotic state of divided loyalties, or we can find peace by making ourselves “belong entirely to one master.” The practical application is to simplify our lives by making the worship and obedience of Allah our single, overarching priority. When we do this, all other aspects of our life—our work, our family, our personal goals—find their proper place and harmony, just like the servant who has one clear set of instructions from one good master.

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39. Sājidan wa qāʾiman (سَاجِدًا وَقَائِمًا) – Prostrating and standing

Linguistic Root & Etymology

Sājidan (root: S-J-D (с-ж-д)) is the active participle for one who is prostrating (in sujūd). Wa qāʾiman (root: Q-W-M (ق-و-م)) is the active participle for one who is standing (in qiyām).

Classical Exegesis (Tafsir)

This phrase in Surah Az-Zumar (39:9) describes the posture of the ideal worshipper. The surah asks rhetorically if the one who is “devoutly obedient during periods of the night, prostrating and standing, fearing the Hereafter and hoping for the mercy of his Lord” is equal to one who is not. The commentators explain that this paints a vivid picture of the person engaged in the night prayer (tahajjud), alternating between the key physical postures of worship—standing in recitation and prostrating in humble submission.

Thematic Context

This verse connects to the theme of the characteristics of the true servants of God. The surah contrasts the arrogant disbelievers with the humble believers. This verse gives a snapshot of the believer’s private life of devotion. Their faith is not just a public declaration; it is manifested in their willingness to sacrifice sleep to stand before their Lord in the intimacy of the night. This action is driven by the two wings of faith: fear of the Hereafter and hope in God’s mercy.

Modern & Comparative Lens

The practice of nocturnal vigils and prayers is a feature of deep piety in many contemplative traditions. The Qur’anic description is notable for its emphasis on the combination of physical action (“prostrating and standing”) and internal states (“fearing” and “hoping”). It presents a holistic model of worship that engages the body, the mind, and the emotions in a unified act of devotion.

Practical Reflection & Application

This verse is a beautiful inspiration to establish the practice of the night prayer, even if it is just a few minutes before the dawn prayer. It sets a high standard for devotion. The practical application is to strive to be among those who dedicate a portion of their night to a direct and personal conversation with their Lord, finding in the quiet hours a unique opportunity to cultivate the essential spiritual states of fear and hope.

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40. Salāmun ʿalaykum (سَلَامٌ عَلَيْكُمْ) – Peace be upon you

Linguistic Root & Etymology

Salām (root: S-L-M (с-л-м)) means peace, safety, and security. ʿAlaykum means “upon you.” This is the universal Islamic greeting.

Classical Exegesis (Tafsir)

In the majestic scene of the arrival of the righteous at Paradise in Surah Az-Zumar (39:73), this is the first thing they will hear. When the gates are opened, “its keepers will say, ‘Peace be upon you (salāmun ʿalaykum); you have done well.'” The commentators describe this as the ultimate greeting of honor, welcome, and security. It is a declaration from the angels that the time of fear and hardship is over, and the believers have now entered the abode of eternal, perfect peace.

Thematic Context

This is the fulfillment of the promise of peace that is central to the Qur’anic vision of Paradise (Dār al-Salām, the Abode of Peace). It connects to the theme of the final, blessed outcome of a life of piety. The greeting affirms that their struggle was worthwhile and has now culminated in this perfect state of security. The angelic greeting is the first taste of the eternal bliss that awaits them.

Modern & Comparative Lens

The greeting of “peace” is a common feature in many cultures and religions. The Islamic greeting is particularly profound as it is considered a prayer—a supplication for the other person to be granted peace and security by God. This verse elevates this daily greeting to its highest, celestial expression. It is the official welcome into the divine presence.

Practical Reflection & Application

This verse should add a new layer of meaning to our daily greeting of “as-salāmu ʿalaykum.” When we say these words to a fellow believer, we are not just saying hello; we are echoing the greeting of the angels at the gates of Paradise. We are making a prayer that the person be granted the ultimate peace of which this worldly greeting is just a small reminder. It turns a social custom into a profound act of worship and hope.

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41. Sayyiʾātu mā kasabū (سَيِّئَاتُ مَا كَسَبُوا) – The evil of what they earned

Linguistic Root & Etymology

Sayyiʾāt is the plural of sayyiʾah (root: S-W-A (с-у-а)), which means an evil deed or a sin. Mā kasabū (root: K-S-B (к-с-б)) means “what they earned.” The concept of “earning” sins emphasizes that they are the direct result of a person’s own choices and actions.

Classical Exegesis (Tafsir)

This phrase appears multiple times in Surah Az-Zumar (e.g., 39:48, 51), describing the moment of reckoning. On the Day of Judgment, “the evil of what they earned will become apparent to them.” The commentators explain that the true, ugly nature of their sins and their terrible consequences, which they were heedless of in the world, will be made clear to them. The punishment is not something external and arbitrary; it is the natural, inevitable result of the “evil” they themselves “earned.”

Thematic Context

This connects directly to the theme of personal responsibility and divine justice. The surah emphasizes that no one will be wronged. People will only face the consequences of their own “earnings.” This refutes any idea of fatalism or inherited sin. The justice of God is that He will make every soul see the true nature of its own actions and face the results. The punishment is simply the unveiling of the reality of their deeds.

Modern & Comparative Lens

The concept of “earning” one’s fate is a principle of moral causality similar to the concept of karma in Eastern traditions. It posits that our actions are not isolated events but are “investments” that yield a future return, for good or for evil. The phrase “the evil of what they earned” suggests that sins have an intrinsic quality of “evil” that will be made manifest, like a seed that grows into a poisonous fruit.

Practical Reflection & Application

This verse is a powerful reminder that we are the “earners” of our own destiny. We should be mindful of the “moral balance sheet” we are creating every day. The practical application is to be vigilant about the “evil deeds” we might be earning, and to quickly erase them through repentance and good deeds before their ugly reality “becomes apparent to us” on the Day when it is too late.

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42. Shakūr (شَكُور) – The Appreciative

Linguistic Root & Etymology

The root is SH-K-R (ш-к-р), which means to be thankful or grateful. Shakūr is an intensive form, meaning one who is exceedingly grateful or appreciative. When applied to God, it means He is the one who appreciates and rewards even the smallest of good deeds.

Classical Exegesis (Tafsir)

This divine attribute is mentioned in Surah Az-Zumar (39:7) in the context of belief and disbelief. “If you disbelieve, then indeed, Allah is free from need of you… And if you are grateful, He is pleased with it for you.” The commentators explain that while God does not need our gratitude, He is Shakūr—He loves and appreciates gratitude from His servants and rewards it generously. He is also described as Ghafūr (All-Forgiving) in this verse, indicating that He forgives ingratitude when one repents, and appreciates gratitude when one offers it.

Thematic Context

This connects to the theme of God’s relationship with His servants. It is not a one-way relationship of command and obedience. It is a reciprocal relationship where God responds to the state of His servant’s heart. He is displeased by ingratitude (kufr) but pleased by gratitude (shukr). The attribute al-Shakūr shows that God is not an indifferent deity but a responsive Lord who values and rewards the efforts of His servants.

Modern & Comparative Lens

The concept of God as “Appreciative” is a beautiful and intimate one. It portrays the divine nature not as aloof and demanding, but as engaged and responsive. It suggests that our good deeds have a positive effect on our relationship with God. In human relationships, appreciation is a key factor in building love and connection. The Qur’an uses this same principle to describe our relationship with our Creator.

Practical Reflection & Application

Knowing that our Lord is al-Shakūr should be a powerful motivation to be grateful. It means that no small act of thankfulness—a simple “al-ḥamdulillāh,” a prayer of gratitude, or an act of charity—is ever wasted. God Himself “appreciates” it and will reward it far beyond its measure. The practical application is to make gratitude (shukr) a constant state of our hearts and tongues, knowing that it is a quality that is beloved and generously rewarded by our Appreciative Lord.

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43. Ṣidq (الصِّدْقِ) – The Truth

Linguistic Root & Etymology

The root is Ṣ-D-Q (ص-д-қ), which means to be truthful, to be sincere, or to be proven right. Al-Ṣidq is the noun, meaning truth, truthfulness, or sincerity. It is the opposite of kadhib (lying).

Classical Exegesis (Tafsir)

In Surah Az-Zumar (39:32-33), a fundamental contrast is drawn. There is the one who “lies against Allah and denies the truth (al-ṣidq) when it comes to him,” and there is the one who “brings the truth and confirms it.” The commentators are in consensus that “the truth” here refers to the message of the Qur’an and the core tenets of Islam, especially the belief in one God and the Hereafter. To deny it is the greatest injustice, while to bring it and believe in it is the quality of the God-conscious.

Thematic Context

The theme of Truth (al-Ṣidq) versus Falsehood (al-Kadhib) is central to the surah. The surah presents itself as the ultimate truth and systematically refutes the falsehoods of polytheism. The human response to this presentation of truth is what determines their eternal destiny. The surah is a call to align oneself with al-ṣidq in belief, word, and deed.

Modern & Comparative Lens

The concept of “truth” is a major subject of philosophical inquiry. The Qur’anic concept of al-ṣidq is not just about factual accuracy but also about moral and spiritual reality. It is a comprehensive term for reality as it truly is, as established by the Creator. The surah’s message is that aligning oneself with this ultimate Truth is the key to a successful and meaningful existence.

Practical Reflection & Application

This verse encourages us to be people of truth. This has two dimensions. First, we must be receptive to “the Truth” when it comes to us from God’s revelation. Second, we must be truthful (ṣādiq) in our own lives—in our speech, in our dealings, and in fulfilling our promises. The practical application is to make truthfulness a core-defining value of our character, knowing that it is a defining quality of the people of Paradise.

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44. Sīqa (سِيقَ) – Are driven

Linguistic Root & Etymology

Sīqa is the passive form of the verb sāqa (root: S-W-Q (с-у-қ)), which means to drive, to urge, or to herd, especially animals.

Classical Exegesis (Tafsir)

This powerful verb is used to describe the movement of the two groups on the Day of Judgment in Surah Az-Zumar (39:71, 73). “And those who disbelieved will be driven (sīqa) to Hell… And those who feared their Lord will be led (sīqa) to Paradise.” The commentators note the subtle but profound difference in the use of the same verb. For the people of Hell, it implies a harsh, forceful, and humiliating herding, as they are driven against their will. For the people of Paradise, it implies a noble and honored procession, as a king’s court is “led” or “escorted” to a place of honor. The verb is the same, but the tone and the reality are completely different.

Thematic Context

This is the central verb of the climatic scene of the “troops.” It vividly portrays the movement towards the final destinations. The theme is the helplessness of creation on that Day; everyone will be moved by divine command. However, the nature of that movement—whether it is a disgraceful driving or an honored escort—is determined by one’s deeds in this life. It is a scene of ultimate divine power and perfect, differentiated justice.

Modern & Comparative Lens

The use of a single verb with two different connotations depending on the subject is a sophisticated literary device. It highlights the Qur’an’s linguistic precision. The image of humanity being “driven” or “led” to its final fate is a powerful one, suggesting the inexorable and irresistible force of the divine decree on that Day.

Practical Reflection & Application

This verse should make us reflect on which procession we want to be a part of. Do we want to be among those who are harshly “driven,” or among those who are honorably “led”? The practical application is to live a life of piety and God-consciousness, so that on that Day, our journey to our final home will be a dignified and joyful procession, not a forced march of humiliation and regret.

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45. Talīnu julūduhum wa qulūbuhum (تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ) – Their skins and their hearts soften

Linguistic Root & Etymology

Talīnu (root: L-Y-N (л-й-н)) means to become soft, gentle, or pliant. Julūduhum is “their skins.” Wa qulūbuhum is “and their hearts.”

Classical Exegesis (Tafsir)

This phrase in Surah Az-Zumar (39:23) describes the second stage of the effect of the Qur’an on true believers. The first stage is that their “skins shiver” from awe and fear of God’s majesty and warnings. The second stage, described here, is that “their skins and their hearts soften to the remembrance of Allah.” The commentators explain that after the initial awe, the heart is filled with tranquility, hope, and love at the mention of God’s mercy and promise. The softening of the “skin” signifies a state of physical calm and serenity that follows the initial shiver.

Thematic Context

This connects to the theme of the transformative power of the divine word. The Qur’an has a holistic effect, engaging the body, the emotions, and the soul. The ideal response to the Qur’an is this balanced combination of fear (which causes the shiver) and hope (which causes the softening). It is a movement from awe to intimacy, from majesty (jalāl) to beauty (jamāl). This psychological process is presented as the essence of divine guidance.

Modern & Comparative Lens

This verse provides a sophisticated description of a profound religious experience. Modern psychology of religion studies the physiological effects of spiritual practices, such as changes in heart rate and skin conductivity (related to “shivering” and “softening”). The verse describes a psychosomatic reality where the spiritual state of the heart has a direct and tangible effect on the physical body. It is a state of complete psycho-spiritual harmony.

Practical Reflection & Application

This verse gives us a goal for our own interaction with the Qur’an. We should aim to have this “soft heart” that is receptive to God’s remembrance. If our hearts feel hard and unmoved by the Qur’an, this verse encourages us to diagnose the problem and seek a cure. The practical application is to listen to and recite the Qur’an with full presence of mind and heart, praying for a heart that both fears God’s warnings and softens at the mention of His mercy.

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46. Tanzīl al-Kitāb (تَنزِيلُ الْكِتَابِ) – The sending down of the Book

Linguistic Root & Etymology

Tanzīl is the verbal noun from the verb nazzala (Form II of the root N-Z-L (н-з-л)). This root means “to descend.” The intensive Form II implies a sending down that is gradual, piecemeal, and for a great purpose. Al-Kitāb means “the Book.”

Classical Exegesis (Tafsir)

Surah Az-Zumar opens with this powerful declaration (39:1): “The sending down of the Book is from Allah, the Almighty, the All-Wise.” The commentators emphasize that the word tanzīl signifies that the Qur’an was not invented by the Prophet Muhammad but is a revelation sent down from a higher source. Its origin is explicitly stated: from Allah, who is characterized by might (which guarantees He can protect His book) and wisdom (which guarantees the book’s content is perfect).

Thematic Context

This opening statement establishes the primary theme of the surah: the divine authority of the revelation. The entire surah is a discourse on the content of this “sent down Book,” particularly its central message of pure monotheism. The verse serves as the foundation upon which all subsequent arguments are built. If one accepts this premise—that the book is from God—then one must accept its message.

Modern & Comparative Lens

The concept of a “sent down” scripture is central to the Abrahamic understanding of revelation. It posits a transcendent source of truth that enters the human world. The term tanzīl, implying a gradual descent, is also significant. It reflects the Islamic belief that the Qur’an was revealed over a period of 23 years, perfectly suited to the needs and circumstances of the nascent Muslim community. This contrasts with the idea of a book being delivered all at once.

Practical Reflection & Application

This verse should instill in us a profound sense of reverence when we open the Qur’an. We should remember that we are not reading a normal book; we are engaging with a message that has been “sent down” from the Lord of the worlds. This should shape our etiquette and our attitude. The practical application is to approach the Qur’an with humility, seeking to receive its guidance, just as the first community received its gradual “sending down.”

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47. Taqshaʿirru minhu julūd (تَقْشَعِرُّ مِنْهُ جُلُودُ) – The skins shiver from it

Linguistic Root & Etymology

The root is a rare four-letter root, Q-SH-ʿ-R (қ-ш-ъ-р). The verb iqshaʿarra means to shiver, to tremble, or for the hair on the skin to stand on end due to intense fear or awe. Minhu means “from it.” Julūd is the plural of jild, skin.

Classical Exegesis (Tafsir)

This is the first part of the description in Surah Az-Zumar (39:23) of the physical effect of the Qur’an on those who fear their Lord. “The skins of those who fear their Lord shiver from it.” The commentators explain this as a visceral, physical reaction to hearing the verses of God’s majesty, power, and His warnings of punishment. It is not a metaphorical statement but describes a genuine physiological response—goosebumps, a trembling—that indicates a heart that is truly in awe of God.

Thematic Context

This connects to the theme of the powerful, transformative impact of divine revelation. It shows that the Qur’an is not meant to be a purely intellectual text; it is meant to be experienced by the whole person—body and soul. This physical reaction of awe is presented as the hallmark of a receptive and God-fearing heart. It is the first stage of a process that is completed by the “softening” of the heart and skin.

Modern & Comparative Lens

The phenomenon of “aesthetic chills” or frisson—the experience of goosebumps and shivers in response to powerful music or art—is a subject of study in modern psychology and neuroscience. The verse is a remarkable early description of this powerful psychosomatic experience in a spiritual context. It describes a state where the divine word has such a profound impact that it produces a measurable physiological effect.

Practical Reflection & Application

This verse challenges us to assess the level of our own engagement with the Qur’an. Does it have the power to move us? Do we feel a sense of awe when we recite or hear its verses? It is a call to cultivate a heart that is sensitive and receptive to the majesty of God’s word. The practical application is to listen to the Qur’an with concentration and an open heart, praying that God grants us a faith that is so profound that our very skin responds to His message.

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48. Takhtaṣimūn (تَخْتَصِمُونَ) – You will dispute

Linguistic Root & Etymology

The root is KH-Ṣ-M (х-с-м), which means to dispute, to argue, or to be an adversary. The verb ikhtaṣama (Form VIII) means to dispute or quarrel with one another. Takhtaṣimūn is the second-person plural form: “you all will dispute.”

Classical Exegesis (Tafsir)

In Surah Az-Zumar (39:31), after affirming that the Prophet and his people will all die, God declares, “Then indeed, on the Day of Resurrection, before your Lord, you will dispute.” The commentators explain that this refers to the final litigation in the divine court. All the unresolved disputes of this world—between the prophets and their nations, between the oppressed and their oppressors, between the believers and the disbelievers—will be brought before God for a final and just resolution. Everyone will have a chance to present their case, but God, the ultimate judge, will decide with perfect truth.

Thematic Context

This connects to the theme of the Day of Judgment as the ultimate court of justice. It gives a purpose to the unresolved conflicts and injustices of this world. The surah reassures the believers that their arguments are not in vain and that a day is coming when their case will be heard before the most just of judges. It also warns the disbelievers that their denial and mockery will be the subject of a final, inescapable litigation.

Modern & Comparative Lens

The idea of a final, divine adjudication of all human conflicts is a powerful concept that provides a basis for hope in the face of worldly injustice. It is the ultimate expression of the belief that truth will prevail. The image of humanity “disputing” before its Lord is a dramatic one, portraying the Day of Judgment not as a silent, mechanical process, but as a dynamic and interactive legal proceeding.

Practical Reflection & Application

This verse should make us very careful about the disputes and arguments we engage in in this life. We should ensure that our position is based on truth and justice, because we will one day have to defend that same position before our Lord. The practical application is to strive to resolve our conflicts in this world with justice and fairness, and to avoid oppressing or wronging anyone, knowing that any unresolved claim will be brought up in the court of the Hereafter.

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49. Thamaniyata azwāj (ثَمَانِيَةَ أَزْوَاجٍ) – Eight pairs

Linguistic Root & Etymology

Thamāniyah means “eight.” Azwāj (root: Z-W-J (з-у-ж)) means pairs or mates. The term can mean eight individuals that make up four pairs.

Classical Exegesis (Tafsir)

In the context of the signs of creation in Surah Az-Zumar (39:6), the verse states that God “sent down for you of the livestock eight pairs.” The commentators explain that this refers to the eight categories of domestic livestock that were central to the life of the Arabs and humanity in general: a male and female of sheep, goats, cattle, and camels. The phrase “sent down” is understood to mean that God created them and made them subservient and accessible to humanity as a special provision.

Thematic Context

This connects to the theme of God’s blessings and His purposeful design in creation. The specific mention of these eight types of animals highlights the divine providence that has perfectly supplied humanity with its needs for food, drink, clothing, and transport. It is presented as a clear and tangible sign of a benevolent creator, for which humanity should be grateful and to whom they should direct their worship.

Modern & Comparative Lens

The domestication of these specific animals was a pivotal moment in the development of human civilization, forming the basis of pastoral and agricultural societies. The Qur’an highlights this key feature of human-animal interaction as a divine gift. The verse speaks to the intricate and beneficial relationship that exists between humanity and the natural world, a relationship that is framed as being divinely ordained.

Practical Reflection & Application

This verse encourages us to see the animals that provide us with sustenance not as mere commodities, but as specific and wondrous provisions from God. It should cultivate a sense of gratitude every time we consume meat or dairy products. The practical application is to treat livestock animals with kindness and to be thankful for the immense benefits we derive from them, recognizing them as one of the great signs of God’s masterful and merciful creation.

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50. Ṭibtum (طِبْتُمْ) – You have done well / You are pure

Linguistic Root & Etymology

The root is Ṭ-Y-B (т-й-б), which means to be good, pure, wholesome, or pleasant. The verb ṭāba means to be or become good. Ṭibtum is the second-person plural past tense: “you have become good” or “you have done well.”

Classical Exegesis (Tafsir)

This is part of the beautiful angelic welcome to the people of Paradise in Surah Az-Zumar (39:73). The keepers of Paradise will greet them, saying, “Peace be upon you; you have done well (ṭibtum)! So enter it, to abide eternally.” The commentators explain that this is a comprehensive declaration of their state. It means: your deeds were good, your words were pure, your hearts were wholesome, and your long journey has now come to a pleasant and good end. It is a divine certification of their goodness and purity.

Thematic Context

This word is the summary of the successful outcome of a life of faith. The surah calls to sincere devotion and piety, and the word ṭibtum is the final seal of approval upon a life lived in accordance with that call. It connects to the theme of purification; the believers have been purified by their faith and trials, and are now declared “pure” and worthy of entering the abode of purity.

Modern & Comparative Lens

The concept of being “good” or “pure” is a universal spiritual aspiration. The Qur’anic term ṭayyib is a holistic one, encompassing spiritual purity, moral goodness, and a state of being wholesome and pleasant. The angelic declaration is the ultimate validation, a statement that the person has achieved a state of complete spiritual and moral well-being.

Practical Reflection & Application

The greeting “ṭibtum” should be our aspiration. We should strive to live a life that is “ṭayyib“—good and pure—in every aspect. This means earning a pure livelihood, speaking good words, having pure thoughts, and doing good deeds. The practical application is to make the pursuit of this holistic “goodness” the goal of our lives, so that we may be deserving of hearing these beautiful words from the angels at the gates of Paradise.

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51. Tuʾfakūn (تُؤْفَكُونَ) – You are turned away

Linguistic Root & Etymology

This is a passive verb from the root A-F-K (а-ф-к), which means to turn something away from its true nature, to lie, or to fabricate. The passive form means “to be turned away” or “to be deluded.”

Classical Exegesis (Tafsir)

In Surah Az-Zumar (39:6), after listing the profound signs of creation—from the single soul to the development in the womb—God asks the rhetorical question, “So how are you turned away (fa-annā tuʾfakūn)?” The commentators explain that this is an expression of astonishment at human irrationality. After witnessing such clear and undeniable proofs of the one Creator, how is it possible for a rational person to be “turned away” from the truth and deluded into worshipping other things? It implies that their disbelief is not a reasoned position but a form of delusion.

Thematic Context

This connects to the surah’s theme of the clarity of the divine signs. The surah argues that the truth of Tawḥīd is self-evident to anyone who reflects on creation. Therefore, disbelief is not a neutral stance but a deviation, a “turning away” from the obvious reality. The passive voice (“you are turned away”) also implies an external influence, such as Satan or societal pressure, that deludes a person and turns them from the straight path.

Modern & Comparative Lens

This question is a timeless critique of ideology and cognitive bias. It speaks to the human capacity to ignore overwhelming evidence in order to cling to a preconceived belief. It is the lament of any rational person observing others who are “turned away” by propaganda, superstition, or flawed reasoning, despite the clear facts before them.

Practical Reflection & Application

This verse should make us grateful for the gift of guidance and fearful of the possibility of being “turned away.” It is a reminder that faith is not something to be taken for granted. The practical application is to constantly pray for steadfastness and to ask God to protect us from the deluding influences that seek to “turn us away” from the truth. It is a call to be vigilant and to constantly ground our faith in the clear signs of God.

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52. Ūlū al-albāb (أُولُو الْأَلْبَابِ) – The People of Understanding

Linguistic Root & Etymology

Ūlū means “possessors of.” Al-Albāb is the plural of lubb (root: L-B-B (л-б-б)), which means the kernel, the pith, the core, or the essence. Ūlū al-albāb is a Qur’anic term for those who possess deep insight and intellect, who can grasp the core essence of matters beyond the superficial surface.

Classical Exegesis (Tafsir)

This term appears multiple times in Surah Az-Zumar (e.g., 39:9, 18, 21), and it refers to the ideal audience for the Qur’anic message. The lessons from the parables and signs of nature are specifically a “reminder for the people of understanding.” The commentators explain that these are not just intelligent people, but those who use their intellect in a sound and sincere way to seek the truth. They are the ones who listen to all speech and follow the best of it, and who can see the divine wisdom behind the phenomena of the created world.

Thematic Context

This connects to the surah’s theme of the importance of reason and reflection in faith. The surah is filled with rational arguments, parables, and signs. The term ūlū al-albāb indicates that faith is not meant to be a blind imitation, but a conviction arrived at through thoughtful contemplation. The Qur’an is a message that fully engages the intellect of those who are willing to use it.

Modern & Comparative Lens

The emphasis on “people of understanding” is a powerful counter-narrative to the idea that faith requires a suspension of reason. The Qur’an consistently honors the intellect as a tool for arriving at spiritual truth. This resonates with the philosophical tradition of “faith seeking understanding.” The ideal believer is portrayed not as a simple-minded follower, but as a person of deep insight and critical discernment.

Practical Reflection & Application

This verse should inspire us to strive to be among the ūlū al-albāb. This means not being content with a superficial understanding of our faith. The practical application is to cultivate the habit of deep reflection (tadabbur) when reading the Qur’an, to study the signs of God in the universe, and to use our intellect to deepen our conviction and understanding. It is a call to be a thoughtful, intelligent believer.

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53. Wuffiyat kullu nafsin mā ʿamilat (وُفِّيَتْ كُلُّ نَفْسٍ مَّا عَمِلَتْ) – Every soul will be paid in full for what it did

Linguistic Root & Etymology

Wuffiyat is the passive verb from the root W-F-Y (у-ф-й), meaning to pay a debt in full or to fulfill a promise completely. Kullu nafsin means “every soul.” Mā ʿamilat means “what it did” or “what it worked for.”

Classical Exegesis (Tafsir)

This is a declaration of perfect justice on the Day of Judgment in Surah Az-Zumar (39:70). It comes in the middle of the description of the final court scene. “And every soul will be paid in full for what it did; and He is most knowing of what they do.” The commentators emphasize the word “paid in full” (wuffiyat). It signifies that there will be no reduction or miscalculation in anyone’s reward or punishment. Every single good deed will be fully compensated, and every single evil deed will be fully accounted for. The justice will be meticulous and complete.

Thematic Context

This is a central statement of the theme of divine justice and accountability. It is the core principle upon which the entire Day of Judgment operates. It is the ultimate reassurance that no effort is ever wasted and no crime is ever forgotten. This perfect recompense is guaranteed by God’s perfect knowledge, as the verse itself concludes.

Modern & Comparative Lens

The principle of perfect causality—that every action has an equal and corresponding consequence—is a concept found in both science and philosophy. This verse applies that principle to the moral and spiritual realm. It is a statement of the ultimate law of moral consequences. The imagery of being “paid in full” is a powerful commercial metaphor, suggesting a final, perfectly balanced audit of one’s life’s “earnings.”

Practical Reflection & Application

This verse should give us both immense hope and a profound sense of responsibility. It gives us hope that even the smallest, unseen good deed will be “paid in full” with a generous reward. It gives us a sense of responsibility, knowing that even the smallest sin will be fully accounted for. The practical application is to be meticulous in our own actions, striving to maximize our good “earnings” and to minimize our bad “debts” in preparation for this final, full accounting.

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54. Wuḍiʿa al-kitāb (وَوُضِعَ الْكِتَابُ) – And the Book will be set in place

Linguistic Root & Etymology

Wuḍiʿa is the passive verb from the root W-Ḍ-ʿ (у-д-ъ), meaning “it was placed” or “it was set down.” Al-Kitāb means “the Book.”

Classical Exegesis (Tafsir)

In the grand scene of the Day of Judgment in Surah Az-Zumar (39:69), after the earth shines with the light of its Lord, the next step is that “the Book will be set in place.” The commentators explain that “the Book” here refers to the records of deeds. This could be the comprehensive record of all of humanity, or the individual record placed in each person’s hand. Its being “set in place” signifies the official start of the legal proceedings. The evidence is now on the table, and the accounting is about to begin.

Thematic Context

This connects to the theme of the meticulous and documented nature of divine justice. The judgment is not based on a whim or a vague memory; it is based on a precise and detailed record. The placement of the Book is a key moment in the eschatological timeline, marking the transition from the gathering of creation to the process of individual and collective judgment. It emphasizes that our lives are being recorded in detail.

Modern & Comparative Lens

The concept of a “Book of Life” or a record of one’s deeds is a powerful element in the eschatology of the Abrahamic faiths. In a modern, digital age, the idea of our lives being comprehensively recorded is more relatable than ever. Our digital footprint creates a “book” of our communications, purchases, and movements. The verse suggests a spiritual equivalent of this, a perfect and indelible record of our moral and ethical choices.

Practical Reflection & Application

This verse should make us conscious that we are authoring our own “book” every day through our actions, words, and intentions. We should strive to fill this book with entries that we would be happy to see “set in place” and read out on the Day of Judgment. The practical application is to live a life of integrity, as if a scribe is recording our every move, because, in a spiritual sense, one is.

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55. Yaḥdharu al-ākhirah (يَحْذَرُ الْآخِرَةَ) – He is wary of the Hereafter

Linguistic Root & Etymology

Yaḥdharu (root: Ḥ-DH-R (х-д-р)) means to be wary of, to be cautious of, or to fear something. Al-Ākhirah is the Hereafter, the final life.

Classical Exegesis (Tafsir)

This is one of the key motivations of the ideal worshipper described in Surah Az-Zumar (39:9). The one who is devoutly praying in the night is doing so because he “is wary of the Hereafter and hopes for the mercy of his Lord.” The commentators explain that this “wariness” is not a state of paralyzing terror but a healthy, motivating fear and caution. It is the awareness of the gravity of the Day of Judgment and the punishment of Hell that motivates him to be vigilant in his worship and to avoid sin.

Thematic Context

This connects to the theme of the two wings of faith: fear (khawf) and hope (rajāʾ). The perfect believer is balanced between the two. His wariness of the Hereafter keeps him from becoming complacent and sinful, while his hope in God’s mercy keeps him from despairing. This verse beautifully captures this essential psychological balance that drives the spiritual life.

Modern & Comparative Lens

The balance between fear of consequences and hope for reward is a fundamental principle of motivation in psychology. This verse applies this principle to the spiritual realm. A healthy “wariness” of the final outcome is presented not as a negative or morbid obsession, but as a rational and prudent motivator for ethical and spiritual diligence. It is the spiritual equivalent of being cautious to avoid a known danger.

Practical Reflection & Application

This verse encourages us to cultivate this balanced spiritual state. We should not allow our hope in God’s mercy to make us lax, nor our fear of His punishment to make us despair. The practical application is to regularly reflect on both the warnings and the promises of the Qur’an. Reading about Hell should make us “wary,” and reading about Paradise should make us hopeful. This balanced diet of reflection keeps the heart healthy and motivated on its journey to God.

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56. Yaghfiru al-dhunūb jamīʿan (يَغْفِرُ الذُّنُوبَ جَمِيعًا) – He forgives all sins

Linguistic Root & Etymology

Yaghfiru (root: GH-F-R (г-ф-р)) means to forgive, to cover, and to protect from punishment. Al-Dhunūb is the plural of dhanb, a sin or a fault. Jamīʿan means “all” or “altogether.”

Classical Exegesis (Tafsir)

This is the central clause of the most hopeful verse of the Qur’an (39:53). After telling the transgressors not to despair, God gives the reason: “Indeed, Allah forgives all sins altogether.” The commentators stress the absolute and unconditional nature of this statement, with one crucial condition mentioned elsewhere: that the forgiveness is for those who repent and turn to God before death. The verse is a declaration of the infinite, all-encompassing nature of divine forgiveness. No sin is too great for God to forgive if the servant is sincere in their repentance.

Thematic Context

This is the ultimate expression of the theme of divine mercy in the surah. It is the core of the “good news” that balances the surah’s stern warnings. It demolishes the biggest barrier to repentance, which is the feeling that one’s sins are too great to be forgiven. The surah champions sincere devotion, and this verse clarifies that the path to that sincerity is always open through the gate of forgiveness.

Modern & Comparative Lens

The concept of an all-encompassing divine forgiveness for the repentant is a cornerstone of the Abrahamic faiths. This verse is one of its most powerful and explicit statements. It stands in contrast to theological systems that may require complex intermediaries or sacraments for forgiveness. The Qur’anic message is direct: turn to God sincerely, and He forgives. It is a message of profound grace.

Practical Reflection & Application

This verse is a direct cure for guilt and despair. It is a divine promise that we should hold onto with certainty. The practical application is to never let the magnitude of our sins prevent us from turning to God. We should repent with the full confidence that we are turning to a Lord whose forgiveness is vaster than our faults. This verse gives us the strength to always seek a fresh start.

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57. Yatawaffā al-anfus (يَتَوَفَّى الْأَنفُسَ) – He takes the souls

Linguistic Root & Etymology

Yatawaffā (root: W-F-Y (у-ф-й)) means to take something back in full. It is the same root as “to pay in full” (wuffiyat). When applied to the soul, it means God is recalling the soul, taking it back in its entirety. Al-Anfus is the plural of nafs, meaning soul or self.

Classical Exegesis (Tafsir)

This verse in Surah Az-Zumar (39:42) provides a profound insight into the nature of death and sleep. “Allah takes the souls at the time of their death, and those that do not die, during their sleep.” The commentators explain that sleep and death are two forms of the same act of “taking the soul.” In death, the soul is taken and held until the resurrection. In sleep, the soul is taken temporarily and then sent back upon waking. This reveals that our consciousness and life are in God’s hands every single night.

Thematic Context

This connects to the themes of God’s absolute sovereignty over life and death, and sleep as a sign (āyah) of God’s power. It serves as a powerful proof for the resurrection. The argument is that if God can “resurrect” us every morning by returning our souls after the “mini-death” of sleep, then surely He can resurrect us after the major death. Sleep is a daily, personal proof of God’s power to give and take life.

Modern & Comparative Lens

The nature of consciousness and what happens during sleep is still a subject of profound scientific and philosophical mystery. The Qur’anic description provides a metaphysical framework for understanding it. It portrays sleep as a temporary departure of the soul from the body, a state somewhere between life and death. This idea of sleep as a “little death” is a concept found in many spiritual traditions.

Practical Reflection & Application

This verse should transform our understanding of sleep. It is not just a biological function but a nightly return of our soul to its Creator. The practical application is to follow the prophetic practice of making supplications before sleeping and upon waking. Before sleeping, we entrust our soul to God. Upon waking, we thank Him for returning it to us. This turns the mundane act of sleeping into a profound act of remembrance and submission.

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58. Yukhawwifu Allāh bihi ʿibādah (يُخَوِّفُ اللَّهُ بِهِ عِبَادَهُ) – Allah frightens His servants with it

Linguistic Root & Etymology

Yukhawwifu (root: KH-W-F (х-у-ф)) is a verb meaning to make someone afraid or to frighten. Bihi means “with it.” ʿIbādah means “His servants.”

Classical Exegesis (Tafsir)

In Surah Az-Zumar (39:16), after describing the terrifying punishment of Hell with “canopies of fire” from above and below, this statement is made. “That is what Allah frightens His servants with. O My servants, then fear Me!” The commentators explain that the purpose of these terrifying descriptions is not to induce despair, but to serve as a merciful warning. God, out of His care for His servants, “frightens” them with the description of the consequences so that they will take the necessary steps to avoid them. It is like a loving parent frightening a child about the danger of a real fire to keep them safe.

Thematic Context

This connects to the theme of fear (khawf) as a necessary component of faith. The surah repeatedly warns of the torments of Hell. This verse explains the divine wisdom behind these warnings. The “frightening” is a pedagogical tool, a divine mercy designed to awaken the heedless and motivate them to seek the path of safety. It is a threat born of love.

Modern & Comparative Lens

The use of “fear appeals” in communication is a well-known psychological technique used to motivate changes in behavior (e.g., public health campaigns showing the effects of smoking). This verse presents the Qur’anic warnings in this light. It is a divine persuasive strategy. The “fear” is not meant to be a permanent state of terror, but a catalyst that propels a person towards the safety of God-consciousness (taqwā).

Practical Reflection & Application

This verse should change how we react to the verses of warning in the Qur’an. We should see them not as a cause for despair, but as a merciful “frightening” from our loving Lord who wants to save us from a real danger. The practical application is to allow this healthy fear to motivate us to be more vigilant in our duties and more careful to avoid sin, thanking God for the warning that gives us the chance to change course.

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59. Yusabbiḥūna bi-ḥamdi Rabbihim (يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ) – They exalt [Him] with praise of their Lord

Linguistic Root & Etymology

Yusabbiḥūna (root: S-B-Ḥ (с-б-х)) means “they glorify” or “they exalt.” Bi-ḥamdi (root: Ḥ-M-D (х-м-д)) means “with the praise of.” Rabbihim means “their Lord.” The phrase describes the act of combining glorification (declaring God’s perfection) and praise (expressing gratitude for His blessings).

Classical Exegesis (Tafsir)

This phrase describes the perpetual worship of the angels in the final scene of Surah Az-Zumar (39:75). “And you will see the angels surrounding the Throne, exalting [Him] with praise of their Lord.” The commentators explain that this is their eternal and joyful state. The combination of tasbīḥ (glorification) and ḥamd (praise) is considered the most complete form of remembrance. Tasbīḥ is to negate any flaw from God, and ḥamd is to affirm every perfection for Him.

Thematic Context

This is the final sound and image of the surah. It brings the entire narrative to a close in a state of perfect, cosmic worship. The theme is that the ultimate end-state of all of reality is the praise and glorification of God. The just judgment has been passed, the righteous are rewarded, the wicked are punished, and the final response of the highest creation is this continuous symphony of praise. It affirms the ultimate triumph of the divine order.

Modern & Comparative Lens

The idea of a “celestial music” or a “harmony of the spheres” is an ancient philosophical and spiritual concept. This verse provides the Islamic expression of this idea. The “sound” of the heavens is the perpetual praise of God. It presents a vision of the universe as a dynamic and vibrant chorus of worship, with the angels leading the glorification at the very center of creation.

Practical Reflection & Application

This verse gives us the ultimate formula for remembrance and praise. The phrase “Subḥānallāhi wa bi-ḥamdih” (Glory be to Allah and with His praise), which is a cornerstone of Muslim supplications, is a direct reflection of this angelic practice. The practical application is to make this combined praise a regular part of our own worship, seeking to align our small voices with the grand, cosmic chorus of the angels surrounding the Throne.

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60. Zawjahā (زَوْجَهَا) – Its Mate

Linguistic Root & Etymology

The root is Z-W-J (з-у-ж), which means to pair or to join. A zawj is one part of a pair or a mate. Zawjahā means “her mate” or “her spouse.”

Classical Exegesis (Tafsir)

In the context of the creation of humanity, Surah Az-Zumar (39:6) states, “He created you from a single soul (nafsin wāḥidah), then made from it its mate (zawjahā).” The commentators are in consensus that the “single soul” refers to Adam, and “its mate” refers to Eve (Hawwa). This verse establishes the common origin and the paired nature of humanity. Eve was created “from” Adam, not in the sense of being a lesser being, but signifying their shared essence and their fundamental connection as a pair.

Thematic Context

This connects to the theme of creation as a sign of God’s power and wisdom. The origin of humanity from a single source is presented as a proof of Tawḥīd. The creation of humanity in pairs is the basis for procreation and the continuation of the species, all part of a divine plan. It establishes the fundamental unity and equality of men and women in their origin.

Modern & Comparative Lens

The story of the creation of Adam and Eve is a foundational narrative in the Abrahamic traditions. The Qur’anic phrasing “from it” (minhā) has been a subject of much discussion in modern Islamic thought, particularly in feminist exegesis. While traditional interpretations often understood this as creation from Adam’s rib, many modern scholars argue that it signifies creation from the same “nature” or “essence,” emphasizing equality rather than derivation.

Practical Reflection & Application

This verse is a beautiful reminder of the sacredness of the marital bond and the fundamental unity of humanity. It should inspire a sense of respect and partnership between men and women, as they originate from a single source and were created to be mates for each other. The practical application is to honor the institution of marriage and to treat one’s spouse with the love and mercy that befits a relationship rooted in such a profound, divine act of creation.

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61. Ẓulalun min al-nār (ظُلَلٌ مِّنَ النَّارِ) – Canopies of the Fire

Linguistic Root & Etymology

Ẓulal is the plural of ẓullah (root: Ẓ-L-L (з-л-л)), which means a covering, a canopy, or a shade. Min al-nār means “of the Fire.”

Classical Exegesis (Tafsir)

This terrifying image is used in Surah Az-Zumar (39:16) to describe the punishment of the losers in the Hereafter. “They will have canopies of the Fire above them and canopies below them.” The commentators explain that they will be completely engulfed in the Fire, with layers of it acting as their “shades” or “coverings” from every direction. The word “canopy” (ẓullah), which is normally associated with pleasant shade, is used ironically to describe layers of torment, heightening the horror.

Thematic Context

This connects to the theme of the all-encompassing nature of the punishment for disbelief. It is not a partial or temporary affliction but a complete and permanent state of being, surrounded by torment. This imagery stands in stark, deliberate contrast to the “lofty chambers” (ghuraf) of the people of Paradise. It is part of the surah’s powerful use of parallelism and contrast to illustrate the two final destinies.

Modern & Comparative Lens

The image of being covered by fire from above and below is a powerful archetype of total entrapment and inescapable suffering. It is a visceral depiction of a state of absolute horror. The ironic use of “canopy” is a sophisticated rhetorical device, turning a symbol of comfort into a symbol of torment, thereby emphasizing the complete inversion of reality in Hell.

Practical Reflection & Application

This verse is one of the “frightening” verses that God uses to warn His servants out of mercy. Contemplating it should motivate us to flee from the deeds that lead to such a fate. The practical application is to seek refuge in God’s mercy from the Fire and to strive to build a “canopy” of good deeds over ourselves that will provide a true and pleasant shade on the Day of Judgment.

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62. Ẓulumātin thalāth (ظُلُمَاتٍ ثَلَاثٍ) – Three Darknesses

Linguistic Root & Etymology

Ẓulumāt is the plural of ẓulmah (root: Ẓ-L-M (з-л-м)), meaning darkness. Thalāth means “three.”

Classical Exegesis (Tafsir)

In the context of human embryology, Surah Az-Zumar (39:6) states that God creates humanity “in the wombs of your mothers, creation after creation, in three darknesses.” The classical commentators have identified these “three darknesses” as the darkness of the belly, the darkness of the womb, and the darkness of the placenta or amniotic sac. The verse highlights the miraculous process of human development, which takes place in a protected but completely dark and hidden environment.

Thematic Context

This is a key part of the surah’s argument for Tawḥīd from the signs of creation. It points to the intimate and intricate power of God, who can fashion a perfect human being in such a complex and hidden environment. The theme is that the one who can manage this delicate process in utter darkness is surely the one who deserves to be worshipped. It is a sign of His perfect knowledge, power, and gentle care (luṭf).

Modern & Comparative Lens

This verse is often cited as an example of the scientific accuracy of the Qur’an. Modern embryology confirms that the fetus develops within the three protective layers of the abdominal wall, the uterine wall, and the amniotic sac. The Qur’an’s description of this process, revealed centuries before the advent of modern science, is seen as a sign of its divine origin. It is a remarkably precise description of the embryonic environment.

Practical Reflection & Application

Reflecting on our own creation “in three darknesses” should be a source of profound awe and humility. It is a reminder of our complete helplessness at the beginning of our existence and our total dependence on a creator who nurtured and fashioned us when we could do nothing for ourselves. This reflection should lead to a deep sense of gratitude and a stronger connection to our creative Lord.

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63. Zulfā (زُلْفَىٰ) – Nearness

Linguistic Root & Etymology

The root is Z-L-F (з-л-ф), which means to draw near or to approach. Zulfā is a noun signifying nearness, proximity, or a high station.

Classical Exegesis (Tafsir)

In Surah Az-Zumar (39:3), the polytheists are quoted as justifying their idol worship by saying, “We only worship them that they may bring us nearer to Allah in station (zulfā).” The commentators explain that this was the core of their flawed logic. They did not deny Allah as the ultimate Creator, but they believed they were unworthy of approaching Him directly. So they worshipped intermediaries (idols representing angels or saints) to act as a “connection” to bring them closer to God. The surah vehemently rejects this entire concept, stating that sincere religion is for Allah alone.

Thematic Context

This is the central argument that the surah seeks to dismantle. The theme is the direct and unmediated relationship between a servant and God. The desire for “nearness” (zulfā) is a valid spiritual aspiration, but the method of the polytheists was fundamentally corrupt. The surah argues that true nearness is achieved not through intermediaries, but through pure, sincere, and direct devotion (ikhlāṣ) to Allah alone.

Modern & Comparative Lens

The use of intermediaries (saints, priests, or other figures) to “get closer” to God is a common feature in many religions. Islam, as presented in this surah, radically rejects this. The path to God is direct. This principle has profound implications, creating a spiritual egalitarianism where every individual has a direct line of communication with the Divine, without the need for a clerical hierarchy or intercessors. The desire for zulfā is fulfilled by becoming a true ʿabd (servant), not by seeking connections.

Practical Reflection & Application

This verse is a crucial reminder to keep our relationship with God direct. We should make our prayers directly to Him, seek forgiveness directly from Him, and place our hopes directly in Him. While we should respect righteous scholars and saints, we must never elevate them to the status of intermediaries. The practical application is to purify our worship from any hint of seeking nearness through anyone other than Allah Himself, through the means He Himself has prescribed.