🪶 Arabic Name: سورة الزمر (Surah Az-Zumar)

📝 Meaning: “The Troops” or “The Groups”

📍 Classification: Makki (Meccan), with some scholars noting specific verses that relate to the Hijra (Emigration).

🔢 Total Verses: 75

⏳ Chronological Order of Revelation: 59th Surah revealed (placing it in the late middle or early late Meccan period).

📖 Key Themes: The imperative of sincere, exclusive devotion to Allah (Ikhlas), a powerful refutation of polytheism (Shirk) and intercession, the signs of Allah in creation, the certainty of death and the Day of Judgment, and the unparalleled scope of divine mercy and forgiveness.

📖 Verse 39:1-2 — The Unimpeachable Source: This is No Human Book

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The Surah opens in a Makkah filled with accusations. The Quraysh are publicly labeling the Prophet Muhammad (ﷺ) a poet, a magician, or the author of the Qur’an himself. The opposition is entrenched, and the divine nature of the revelation is under constant attack. This opening is a direct, powerful rebuttal. It begins not with an argument but with a declaration of origin: “The revelation of the Book is from Allah, the Exalted in Might, the Wise.” This immediately frames the entire Surah as a divine communiqué, bypassing any debate about its human author. It then delivers the core command that flows from this divine authorship: “So worship Allah, [being] sincere to Him in religion.” The whole purpose is distilled into this one imperative.

Referenced Timeline: Contemporary Makkah (7th Century CE). It establishes the source and purpose of the revelation for its immediate audience.

The revelation of the Book is from Allah, the Exalted in Might, the Wise. Indeed, We have sent down to you the Book in truth, so worship Allah, [being] sincere to Him in religion. (39:1-2)

• Primary evidence: The authoritative tone and the immediate focus on the source of revelation and the demand for sincere worship are characteristic of late Meccan surahs, where the lines of belief and disbelief had been clearly drawn.
• Classical tafsir: Ibn Kathir emphasizes that this opening is a declaration that the Qur’an is preserved from any falsehood, sent down from the Lord of the Worlds. He connects the command to “worship Allah sincerely” with the subsequent verses that refute the polytheists’ claims about their idols, showing that the core of their error was a lack of this very sincerity.

• Location/Context: Makkah, amidst claims that the Qur’an was of human origin.
• Primary Actors: Allah (SWT) as the source of revelation, Prophet Muhammad (ﷺ) as the recipient, and the Quraysh as the audience.
• Function in Narrative: To establish the divine authority of the Qur’an and to state the Surah’s central theme: the command for sincere and exclusive worship of Allah.
• Evidence Level: High (based on thematic consistency and scholarly consensus).

🔗 Verse 39:3-4 — The Flawed Logic of Intercession: “Our Idols Just Bring Us Closer to God!”

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): This verse directly quotes the primary theological justification the Quraysh used for their idolatry. After the call for sincere religion, the Surah says, “Unquestionably, for Allah is the sincere religion.” It then exposes the pagans’ argument: “And those who take protectors besides Him [say], ‘We only worship them that they may bring us nearer to Allah in position.'” This wasn’t atheism; it was a sophisticated form of polytheism. They acknowledged a supreme God (Allah) but believed their idols were necessary intermediaries. The verse swiftly condemns this, promising that Allah will judge between them and calling them “liars and [persistent] disbelievers.” It then demolishes their logic with a simple question: If Allah had wanted a son, couldn’t He have chosen one from His own creation? The very idea is absurd and contradicts His absolute Oneness.

Referenced Timeline: Contemporary Makkah (7th Century CE). This is a direct quote and refutation of the Quraysh’s core religious belief.

And those who take protectors besides Him [say], “We only worship them that they may bring us nearer to Allah in position.” (39:3)

• Primary evidence: The specific argument about idols as intercessors to bring one “nearer to Allah” is the most well-documented theological position of the Meccan pagans, making this a direct and historically precise refutation.
• Classical tafsir: Al-Tabari explains that the pagans claimed their worship of idols was not to the idols themselves, but was a means to gain favor with Allah, much like a person seeks favor with a king through his ministers. Allah refutes this by declaring that He will judge this claim and has already deemed it a lie, as He never commanded such a thing.

• Location/Context: Makkah.
• Primary Actors: The Qurayshi polytheists.
• Function in Narrative: To identify and dismantle the central theological argument for idolatry (intercession), exposing it as a lie and a rational absurdity.
• Evidence Level: High (strong historical and textual basis).

🌌 Verse 39:5-6 — The Signs of Oneness: From the Cosmos to the Womb

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): After refuting their theological argument, the Surah presents empirical evidence for Tawhid from the natural world. The Quraysh are surrounded by signs, but they are not reflecting. These verses redirect their gaze. First, to the cosmic scale: “He created the heavens and the earth in truth. He wraps the night over the day and wraps the day over the night and has subjected the sun and the moon, each running [its course] for a specified term.” This points to a perfectly ordered, unified system under a single controller. Then, it zooms into the biological: “He created you from one soul… He creates you in the wombs of your mothers, creation after creation, within three darknesses.” This points to the miraculous, controlled process of human development. The conclusion is inescapable: “That is Allah, your Lord… There is no deity except Him. So how are you deluded?”

Referenced Timeline: The Continuous Present (Observable signs in cosmology and biology).

He creates you in the wombs of your mothers, creation after creation, within three darknesses. That is Allah, your Lord; to Him belongs dominion. There is no deity except Him. So how are you deluded? (39:6)

• Primary evidence: The use of natural signs (ayat) to argue for Tawhid is a foundational method of Qur’anic discourse, particularly in the Meccan period. The level of detail suggests a mature phase of the revelation.
• Classical tafsir: Ibn Kathir explains that the perfect and precise functioning of the cosmos, with no discord or contradiction, is the greatest proof of the Oneness of its Creator. He marvels at the verse on human creation, explaining the “three darknesses” and noting that this detailed knowledge of embryology is a sign of the Qur’an’s divine origin.

• Location/Context: Makkah.
• Primary Actors: Allah as the Creator, the natural world as His evidence.
• Function in Narrative: To provide empirical, observable proof for the Oneness of Allah, making the rejection of Tawhid seem not just sinful, but profoundly irrational.
• Evidence Level: High (quintessential Qur’anic argumentation).

🤲 Verse 39:7-8 — The Divine Independence & Human Hypocrisy

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The Surah now addresses the spiritual consequences of belief and disbelief, framing it in terms of God’s absolute self-sufficiency. “If you disbelieve, then indeed, Allah is free from need of you.” This was a crucial point for the Quraysh, who might have thought their worship was a favor to God. The verse clarifies that disbelief only harms the disbeliever. Conversely, “He is pleased with you for gratitude.” The verses then return to the theme of human hypocrisy: “And when adversity touches man, he calls upon his Lord, turning to Him in repentance. Then when He bestows on him a favor from Himself, he forgets what he was calling to before and attributes to Allah equals…” This is a sharp psychological portrait of the fair-weather faith of the polytheists. Their monotheism was crisis-activated, forgotten as soon as the crisis passed.

Referenced Timeline: The Continuous Present (describing a timeless human psychological tendency).

If you disbelieve, then indeed, Allah is free from need of you; and He is not pleased with disbelief for His servants. And if you are grateful, He is pleased with it for you. (39:7)

• Primary evidence: The focus on God’s self-sufficiency and the psychological critique of polytheistic practice are common themes in Meccan surahs designed to purify the concept of God.
• Classical tafsir: Al-Qurtubi discusses the theological implications, noting that while Allah is not pleased with disbelief, He still wills it to exist as part of the divine test. He is pleased with gratitude because it is the appropriate response of a servant to their Master. The description of the man in adversity is explained as a proof against the polytheists from their own actions.

• Location/Context: Makkah.
• Primary Actors: The hypocritical polytheist vs. the grateful believer.
• Function in Narrative: To clarify the purpose of worship (it is for human benefit, not God’s) and to expose the psychological inconsistency of the polytheists.
• Evidence Level: High (central theological and psychological argument).

🌙 Verse 39:9-10 — The Night Worshipper and the Call to Emigrate

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): This section presents a powerful contrast to the heedless hypocrite just described. It paints a picture of the true believer: “Is one who is devoutly obedient during periods of the night, prostrating and standing [in prayer], fearing the Hereafter and hoping for the mercy of his Lord, [like one who is not]?” The verse champions the quiet, sincere, night-worshipper over the arrogant disbeliever. It then pivots to a direct address to the believers who are suffering under the persecution of the Quraysh: “Say, ‘O My servants who have believed, fear your Lord.'” They are promised a “good in this world,” and then comes the crucial historical command: “And Allah’s earth is spacious. Indeed, the patient will be given their reward without account.” This was a clear signal to the oppressed Muslims that if they could not practice their faith freely in Makkah, they had a divine license—and even a command—to emigrate (make Hijra).

Referenced Timeline: Contemporary Makkah (7th Century CE). This is a direct instruction to the persecuted Muslim community.

And Allah’s earth is spacious. Indeed, the patient will be given their reward without account. (39:10)

• Primary evidence: The explicit mention that “Allah’s earth is spacious” is widely understood by virtually all commentators as a direct reference to emigration for the sake of faith. This provides a strong historical anchor for the verse in the late Meccan period of intense persecution.
• Classical tafsir: Ibn Kathir and other mufassirun state clearly that this verse is an encouragement for the believers to leave any land where they cannot establish their religion and move to another land where they can. The reward for the patience required to abandon one’s home, family, and wealth for the sake of Allah is described as limitless and immeasurable (“without account”).

• Location/Context: Makkah, during a time of severe persecution of Muslims.
• Primary Actors: The oppressed believers in Makkah.
• Function in Narrative: To provide a spiritual role model (the night worshipper), and to give a practical, divine command for relief from persecution through emigration (Hijra).
• Evidence Level: High (strong consensus on its connection to Hijra).

📣 Verse 39:11-15 — The Prophet’s Personal Declaration of Faith

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): After the general command to the believers, the focus shifts to the Prophet Muhammad (ﷺ) himself. He is instructed to declare his own personal mission and creed. “Say, ‘Indeed, I have been commanded to worship Allah, [being] sincere to Him in religion. And I have been commanded to be the first of the Muslims.'” This is his personal testimony. He then declares his fear of the punishment of a “momentous Day” if he were to disobey. This demonstrates that even the Prophet (ﷺ) is a servant of Allah, subject to His commands and judgment. He concludes by issuing a challenge to the polytheists: “So worship what you will besides Him.” This is not a statement of permission, but a declaration of dissociation (barā’ah), a final ultimatum that signals the futility of further debate with those who are determined to disbelieve.

Referenced Timeline: Contemporary Makkah (7th Century CE). This is a direct instruction to the Prophet on what to declare to his people.

Say, “Indeed, I have been commanded to worship Allah, [being] sincere to Him in religion. And I have been commanded to be the first of the Muslims.” (39:11-12)

• Primary evidence: The content, focusing on the Prophet’s (ﷺ) personal declaration and his dissociation from the polytheists, is characteristic of the later Meccan stage, where the Muslim community began to solidify its own identity in opposition to the pagan society.
• Classical tafsir: Ibn Kathir explains that “the first of the Muslims” means the first from this Ummah to submit to Allah’s commands. His declaration of fear of the Day of Judgment shows his complete servitude and humility before his Lord, serving as an example for all. The final challenge is not an approval of their shirk, but an expression of threat and warning.

• Location/Context: Makkah.
• Primary Actors: Prophet Muhammad (ﷺ), the Qurayshi polytheists.
• Function in Narrative: For the Prophet (ﷺ) to publicly declare his own unwavering commitment to sincere monotheism and to issue a final ultimatum to the polytheists.
• Evidence Level: High (classic Qur’anic instructional style).

🔥 Verse 39:16-20 — Two Destinies: Canopies of Fire vs. Glad Tidings

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): Following the ultimatum, the Surah vividly paints the two possible outcomes. The “losers” just mentioned are described in more detail: “They will have from above them canopies of Fire and from beneath them canopies.” It is a terrifying image of being completely engulfed in flames. This is the fate that Allah uses to “frighten His servants.” In stark contrast are those who “avoid Taghut [false deities]… and turn back to Allah.” For them are “good tidings.” The verses again contrast the one who is “protecting himself with his face from the evil of the punishment” with the one who is safe. The section ends by re-emphasizing that this guidance is from Allah, and whoever He leaves to stray has no guide.

Referenced Timeline: Eschatological Time (The Hereafter). This describes the contrasting fates in the afterlife.

But those who have avoided Taghut, lest they worship it, and turned back to Allah – for them are good tidings. So give good tidings to My servants. (39:17)

• Primary evidence: The sharp juxtaposition of the fates of the believers and disbelievers is a hallmark of Meccan surahs, aimed at clarifying the consequences of the choices facing the audience.
• Classical tafsir: Al-Qurtubi explains that the “canopies” (ẓulal) of fire emphasize that the punishment will come from every direction, leaving no escape. The “good tidings” for the believers are explained as the promise of Paradise in this life and the seeing of it with their own eyes in the next.

• Location/Context: Makkah.
• Primary Actors: The followers of Taghut vs. the servants of Allah.
• Function in Narrative: To provide a visceral, sensory depiction of the two final destinations, making the consequences of the choice presented in the previous verses undeniably clear.
• Evidence Level: High (classic Meccan rhetorical structure).

🌧️ Verse 39:21-23 — The Two Hearts: A Parable of Water and a Book that Gives Shivers

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The Surah now shifts to a beautiful parable to explain how divine guidance works. “Do you not see that Allah sends down rain from the sky… then brings forth thereby crops of varying colors…?” This parable of dead earth being brought to life by rain is a metaphor for a hard heart being brought to life by revelation. It then asks: “So is one whose breast Allah has expanded for Islam… [like one whose heart is hardened]?” The hardened hearts are pitied. The Surah then describes the revelation itself: “Allah has sent down the best statement: a consistent Book wherein is reiteration (Mathāni).” The physical and emotional effect of this book on the true believer is described: “The skins shiver therefrom of those who fear their Lord; then their skins and their hearts relax at the remembrance of Allah.”

Referenced Timeline: The Continuous Present (natural phenomena and the effect of the Qur’an on the believer).

Allah has sent down the best statement: a consistent Book wherein is reiteration. The skins shiver therefrom of those who fear their Lord; then their skins and their hearts relax at the remembrance of Allah. (39:23)

• Primary evidence: The self-referential description of the Qur’an and its intended effect on the listener is a common feature, used to guide the audience on how to engage with the revelation they are receiving.
• Classical tafsir: Commentators explain *Mathāni* in several ways: its verses are repeated in different surahs with new wisdom, it contains paired contrasts, and its recitation is repeated. They describe the reaction of the believers as the perfect balance of fear (khawf) of God’s majesty and justice, and hope (rajā’) in His mercy, leading to tranquility (sakīnah).

• Location/Context: Makkah.
• Primary Actors: The receptive believer vs. the one with a hardened heart.
• Function in Narrative: To explain the process and effect of divine guidance, using a parable from nature and a description of the Qur’an’s unique power.
• Evidence Level: High (thematic and stylistic consistency).

⚖️ Verse 39:24-31 — The Lessons of History and the Parable of the Divided Servant

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The Surah returns to the theme of historical precedent. It reminds the audience that “Allah made them taste disgrace in the worldly life” before the greater punishment of the Hereafter. It emphasizes that these lessons in the Qur’an are for people to take heed. Then, a powerful new parable is presented: “Allah presents an example: a man owned by several partners, quarreling, and a man belonging completely to one master. Are they equal in comparison?” The answer is a self-evident “No.” This parable is a direct metaphor for the state of the polytheist versus the monotheist. The polytheist is the slave to many masters (idols, desires, superstitions), each pulling him in a different direction, his life filled with confusion and conflict. The monotheist belongs to one Master, Allah, and has a clear, unified purpose and direction. The section ends by reminding the Prophet (ﷺ) and his opponents of their mortality: “Indeed, you are to die, and indeed, they are to die. Then indeed you, on the Day of Resurrection, before your Lord, will dispute.”

Referenced Timeline: Ancient History, The Continuous Present (the parable), and the Inevitable Future (death and judgment).

Allah presents an example: a man owned by several partners, quarreling, and a man belonging completely to one master. Are they equal in comparison? Praise be to Allah! But most of them do not know. (39:29)

• Primary evidence: The use of parables drawn from the social environment of the audience is a key Qur’anic teaching method. The reminder of the mortality of both the Prophet (ﷺ) and his enemies is a recurring theme to comfort him and warn them.
• Classical tafsir: Ibn Kathir explains that the slave with many masters represents the polytheist who worships various gods, each with competing demands, leaving him confused and without peace. The slave with one master is the sincere monotheist, who knows exactly who to turn to and has a clear, unified purpose in life. The verses on death are a reminder that all worldly disputes will end and be resolved with perfect justice by Allah.

• Location/Context: Makkah.
• Primary Actors: The polytheist (slave to many) vs. the monotheist (servant of One).
• Function in Narrative: To illustrate the psychological state of shirk vs. Tawhid through a powerful parable, and to remind all parties that death is the ultimate end to their worldly dispute.
• Evidence Level: High (thematic and rhetorical clarity).

🤥 Verse 39:32-37 — The Two Liars and the Two Truths

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The Surah now defines the ultimate crime and the ultimate virtue. “So who is more unjust than one who lies about Allah and denies the truth when it has come to him?” This refers to the Quraysh, who were both inventing lies about God (e.g., that He has partners) and denying the truth of the Qur’an. Their home is declared to be Hell. In perfect contrast: “And the one who has brought the truth and [they who] believed in it – those are the righteous.” The first is the Prophet Muhammad (ﷺ), and the second are his followers, the believers. They are promised everything they wish for from their Lord. The verses end with a promise of Allah’s sufficiency for His servant and a challenge to the polytheists’ powerless idols.

Referenced Timeline: Contemporary Makkah (7th Century CE). This is a direct commentary on the two parties in the Meccan conflict.

And the one who has brought the truth and [they who] believed in it – those are the righteous. They will have whatever they desire with their Lord. That is the reward of the doers of good. (39:33-34)

• Primary evidence: The clear division of the people of Makkah into two camps—the liars/deniers and the truthful/believers—reflects the polarized reality of the late Meccan period.
• Classical tafsir: Commentators identify “the one who has brought the truth” as Prophet Muhammad (ﷺ). There is some discussion about “who believed in it.” Some, like Ali ibn Abi Talib (RA), said it refers to Abu Bakr As-Siddiq (RA), whose name “As-Siddiq” means the one who confirms the truth. More broadly, it refers to all the believers who accept the message. The verse “Is not Allah sufficient…” is seen as a promise of divine protection (‘iṣmah) for the Prophet.

• Location/Context: Makkah.
• Primary Actors: The Prophet (ﷺ) and his followers vs. the Qurayshi leaders.
• Function in Narrative: To clearly define the two opposing sides of the conflict, to promise reward and protection to the believers, and to challenge the powerlessness of the idols.
• Evidence Level: High (strong thematic and historical context).

⚡ Verse 39:38-42 — The Powerless Gods and the Owner of Souls

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The Prophet (ﷺ) is instructed to issue another intellectual challenge to the polytheists. “And if you asked them, ‘Who created the heavens and the earth?’ they would surely say, ‘Allah.'” This exposes their fundamental contradiction: they admit Allah is the supreme Creator, yet they worship others. He is then told to ask them, “Have you considered that which you invoke besides Allah? If Allah intended me harm, could they remove His harm? Or if He intended me mercy, could they withhold His mercy?” The answer is self-evidently no. This proves their idols are powerless. The Prophet (ﷺ) is then told to declare his complete reliance on Allah and to tell his people to “work according to your position,” another ultimatum. The section ends with a profound statement on God’s power over life and death: “Allah takes the souls at the time of their death, and those that do not die [He takes] during their sleep…”

Referenced Timeline: Contemporary Makkah (7th Century CE) for the debate, and The Continuous Present for the reality of sleep and death.

Say, “Sufficient for me is Allah; upon Him rely the reliant.” (39:38)

• Primary evidence: Forcing the polytheists to admit Allah is the Creator and then showing their logical inconsistency is a recurring Qur’anic debate tactic.
• Classical tafsir: Commentators explain that this line of questioning is designed to leave the polytheists with no rational defense for their shirk. The verse on sleep and death is explained as a sign of God’s perfect power. He holds all souls; He releases those He wills to live another day and holds back those whose term has expired. This daily “rehearsal” for death is a constant reminder of our mortality and His sovereignty.

• Location/Context: Makkah.
• Primary Actors: Prophet Muhammad (ﷺ) and the Qurayshi polytheists.
• Function in Narrative: To expose the logical fallacies of polytheism through direct questioning and to use the universal experiences of sleep and death as proofs of God’s absolute power over souls.
• Evidence Level: High (thematic and logical consistency).

❤️ Verse 39:43-53 — The Most Hopeful Verse in the Qur’an

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): This section builds towards the Surah’s incredible climax of mercy. It begins by once again demolishing the idea of intercession, stating that it belongs entirely to Allah. It describes the visceral reaction of the disbelievers: when Allah alone is mentioned, their hearts are filled with disgust, but when their idols are mentioned, they rejoice. Then, after a powerful prayer and a warning about the terror of the Last Day, comes the verse considered by many to be the most hopeful in the entire Qur’an. This verse was revealed to address the despair felt by many. Some were Muslims who felt crushed by their past sins in the age of ignorance (Jahiliyyah). Others were polytheists who were afraid to convert because they believed their crimes (like murder or idolatry) were too great to be forgiven. To all of them, Allah gives this direct, personal, and breathtaking message: “Say, ‘O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful.'”

Referenced Timeline: Contemporary Makkah (7th Century CE). This is a direct pastoral and theological intervention for a community in a state of spiritual crisis.

Say, “O My servants who have transgressed against themselves, do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful.” (39:53)

• Primary evidence: The Asbab al-Nuzul traditions for this verse are strong and numerous, linking it directly to the concerns of both potential converts and existing Muslims in Makkah who were struggling with their past.
• Classical tafsir: Ibn Kathir calls this verse “a call to all of humanity, sinners and others, to repent and turn to Allah.” He emphasizes that it is a declaration that the Lord will forgive all sins for the one who repents from them, no matter how numerous or great they are, even if they are like the foam of the sea. It is a verse that definitively closes the door to despair.

• Location/Context: Makkah, to address the despair of sinners and encourage repentance.
• Primary Actors: All of humanity, specifically those who feel overwhelmed by their sins.
• Function in Narrative: To provide the ultimate message of hope and to open the door of repentance wide, serving as the merciful climax of the Surah’s argument.
• Evidence Level: High (strong Asbab al-Nuzul and scholarly consensus).

🏃‍♂️ Verse 39:54-67 — The Urgent Call: Turn Back Before It’s Too Late

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The message of hope in the previous verse is immediately followed by a call to urgent action. The door to mercy is open, but it will not be open forever. “And return [in repentance] to your Lord and submit to Him before the punishment comes to you; then you will not be helped.” The verses urge people to follow the “best of what has been sent down” (the Qur’an) before the punishment comes “suddenly while you do not perceive.” The Surah then lists the excuses a soul will make on the Day of Judgment: “Oh, how I regret what I neglected,” or “If only Allah had guided me,” or “If only I had another chance.” All these excuses will be rejected. The section concludes with a powerful verse on the majesty of God, stating that the deniers “have not appraised Allah with true appraisal,” for on the Day of Judgment, the entire earth will be within His grasp and the heavens will be rolled up in His right hand.

Referenced Timeline: Contemporary Makkah (the call to action) and Eschatological Time (the excuses on the Day of Judgment).

Lest a soul should say, “Oh, how I regret what I neglected in regard to Allah and that I was among the mockers.” (39:56)

• Primary evidence: The structure of offering mercy followed by an urgent call to action before a deadline is a common Qur’anic method for motivating change.
• Classical tafsir: Ibn Kathir explains that these verses command a swift turning to Allah. He lists the three excuses the soul will offer—regret for past neglect, blaming a lack of guidance, and wishing for a second chance—and shows how the Qur’an preemptively refutes them all, placing the responsibility squarely on the individual’s choices in this life.

• Location/Context: Makkah.
• Primary Actors: All of humanity, being called to repent.
• Function in Narrative: To follow the offer of mercy with an urgent call to action, warning against procrastination and future regret by quoting the excuses of the damned.
• Evidence Level: High (thematic flow and consistency).

🎺 Verse 39:68-75 — The Grand Finale: The Troops March to Their Fate

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): This is the breathtaking climax of the Surah, a detailed and cinematic depiction of the Final Day. It begins with the blowing of the Horn: “And the Horn will be blown, and whoever is in the heavens and whoever is on the earth will fall dead except whom Allah wills. Then it will be blown again, and at once they will be standing, looking on.” The scene is set: the earth will shine with the light of its Lord, the Book of Deeds will be laid open, the prophets and witnesses will be brought forth, and judgment will be passed with perfect truth. Then comes the event that gives the Surah its name: “And those who disbelieved will be driven to Hell in **troops (zumarā)**…” and “those who feared their Lord will be driven to Paradise in **troops (zumarā)**.” The gates of both are opened, and the inhabitants are greeted by their respective gatekeepers. The Surah ends with the angels surrounding the Throne, glorifying their Lord, and the final, conclusive declaration: “And it will be judged between them in truth, and it will be said, ‘Praise to Allah, Lord of the worlds!'”

Referenced Timeline: Eschatological Time (The Day of Judgment).

And those who feared their Lord will be driven to Paradise in troops until, when they have come to it while its gates are open and its keepers say, “Peace be upon you; you have become pure; so enter it to abide eternally therein.” (39:73)

• Primary evidence: The detailed, panoramic depiction of the eschaton is a feature of major Meccan surahs, serving as the ultimate warning and promise that underpins the entire message.
• Classical tafsir: Commentators have written volumes on these verses. They explain the two blowings of the Horn: the first for death, the second for resurrection. The “light of its Lord” is a real, divine light that will illuminate the earth on that Day. The “witnesses” are the angels who recorded deeds, and the limbs of the person themselves. The procession in troops is described as each community being led by its prophet or leader to their final abode.

• Location/Context: Makkah.
• Primary Actors: All of resurrected humanity, the angels, and the prophets.
• Function in Narrative: To provide a grand, conclusive, and awe-inspiring vision of the Day of Judgment, showing the final and just outcome of all the choices and beliefs discussed throughout the Surah.
• Evidence Level: High (thematic and narrative climax).