Al-Mutaffifin (The Defrauders)

Overview

• Revelation: Meccan
• Verses: 36
• Theme: Condemnation of fraud in weights and measures, contrasting the fate of the wicked (fujjar) who deny the Day of Judgment with the righteous (abrar) who will enjoy Paradise.
• Grammar Focus: Exclamatory constructions (waylun), rhetorical questions (a-la), emphasis particles (inna, kalla), described noun patterns (kitabun marqum), idafa constructions, contrast structures, temporal adverbs (yawma’idhin), active participles as substantives.

Structural Overview

Verse-by-Verse Analysis

Verse 1

Word-by-Word Breakdown

Nahw-Sarf-Balagha Synthesis

Nahw (Syntax): This is an exclamatory nominal sentence (jumlah ismiyyah) where waylun serves as the mubtada’ (subject) in the nominative, and the predicate (khabar) is omitted (mahdhuf). The implied meaning is “waylun waaqi’un lil-mutaffifin” (destruction befalls the defrauders). The prepositional phrase lil-mutaffifin functions as the predicate in the place of the omitted khabar, with li indicating designation or belonging.

Sarf (Morphology): The word mutaffifin is an active participle (ism fa’il) of the Form II pattern (mufaʿʿil), from the root ta-fa-fa, meaning to give less than due in measurement. The Form II doubling of the middle radical intensifies the meaning, suggesting habitual and deliberate cheating. The sound masculine plural ending -in reflects the genitive case required by the preposition li.

Balagha (Rhetoric): Opening with waylun creates immediate dramatic impact — a doom declaration before the audience even knows the subject. The indefiniteness of waylun (with tanwin) amplifies the threat, implying an unquantifiable, unbounded destruction. Delaying the identification of the condemned to the end of the sentence (lil-mutaffifin) builds suspense and places emphasis on the crime itself through the active participle, which characterizes the perpetrators by their defining action rather than their identity.

Verse 2

Word-by-Word Breakdown

Nahw-Sarf-Balagha Synthesis

Nahw (Syntax): Alladhina introduces a relative clause (sila al-mawsul) that functions as an adjective (na’t) describing al-mutaffifin from verse 1. Inside the relative clause, idha is a temporal conditional particle introducing the shart (condition) clause with the past tense iktalu, while the jawab (answer) is the present tense yastawfuna. The prepositional phrase ‘ala l-nasi indicates the party from whom measure is taken.

Sarf (Morphology): Two derived verb forms appear in contrast: iktalu is Form VIII (ifta’ala) from the root k-y-l (to measure), where the ta-infix adds a reflexive meaning — “to take measure for oneself.” Yastawfuna is Form X (istaf’ala) from the root w-f-y (to fulfill), where the sin-ta prefix means “to seek/demand the full amount.” Both forms emphasize the self-serving direction of the action — receiving and demanding for oneself.

Balagha (Rhetoric): The verse defines the crime through its structure: the relative clause (alladhina) acts as a portrait, painting the defrauder in action. Using the temporal idha rather than in for the conditional implies certainty and regularity — this is not an occasional lapse but habitual behavior. The juxtaposition of two elevated verb forms (VIII and X) for the act of taking exposes the elaborate lengths these people go to when enriching themselves, setting up the devastating contrast with verse 3 where they give short measure using simple Form I and IV verbs.

Verse 3

Word-by-Word Breakdown

Nahw-Sarf-Balagha Synthesis

Nahw (Syntax): This verse mirrors verse 2 in its conditional structure: wa-idha introduces the temporal condition with two past tense verbs (kaluhum and wazanuhum) coordinated by aw (or), while the present tense yukhsirun serves as the jawab (answer to the condition). The attached pronoun hum on both verbs functions as the direct object (maf’ul bihi), referring to the people being measured or weighed for.

Sarf (Morphology): The contrast in verb forms between verses 2 and 3 is telling. Verse 2 used Forms VIII and X (elaborate, self-directed), but here the measuring verbs are simple Form I: kalu (to measure) and wazanu (to weigh). The key verb is Form IV yukhsirun from the root kh-s-r, where the Form IV pattern (af’ala) adds causative meaning: not merely “to lose” but “to cause loss/deficiency to others.” The causative form makes the cheating an active, deliberate choice.

Balagha (Rhetoric): The parallelism between verses 2 and 3 is the heart of the surah’s opening argument. When they receive, they use elaborate forms (iktalu, yastawfun) suggesting careful, thorough self-enrichment. When they give, they use simple forms (kalu, wazanu) suggesting minimal effort and deliberate shortchanging. The conjunction aw (or) between kalu and wazanu covers both types of commerce — whether measuring volume or weighing mass, they cheat in both. The verse exposes hypocrisy through grammatical asymmetry: sophisticated taking versus careless giving.

Verse 4

Word-by-Word Breakdown

Nahw-Sarf-Balagha Synthesis

Nahw (Syntax): The verse opens with a-la, a compound of the interrogative hamza (a) and the negative particle la, forming a rhetorical question that expects an affirmative answer. The verb yazunnu takes ula’ika as its subject (fa’il) and the entire anna clause as its direct object (maf’ul bihi). Within the anna clause, hum is the ism of anna (accusative), and mab’uthun is the khabar of anna (nominative with damma).

Sarf (Morphology): Yazunnu is a Form I doubled (geminate) verb from the root za-n-n, where the second and third radicals are identical, causing the characteristic shadda. Mab’uthun is a passive participle (ism maf’ul) of Form I from the root b-’-th, following the maf’ul pattern. The passive participle conveys a state of being acted upon — “ones who will be raised” by a divine agent.

Balagha (Rhetoric): The rhetorical question a-la yazunnu is far more powerful than a simple statement (“they should think”). It expresses astonishment at their failure to consider resurrection, implying the evidence is so overwhelming that disbelief is inexplicable. The choice of yazunnu (to think/suppose) rather than ya’lamu (to know) is deliberate — even the mere supposition of resurrection should be enough to deter fraud, yet they fail even at the level of considering the possibility. The distant demonstrative ula’ika distances the speaker from these people, expressing contempt.

Verse 5

Word-by-Word Breakdown

Nahw-Sarf-Balagha Synthesis

Nahw (Syntax): This is a prepositional phrase (jar wa-majrur) functioning as an adjunct to the passive participle mab’uthun from verse 4, specifying the purpose of resurrection: “raised for a tremendous Day.” The preposition li indicates purpose or destination. The adjective ‘azimin agrees with yawmin in all four categories: case (genitive/majrur), number (singular), gender (masculine), and definiteness (indefinite with tanwin).

Sarf (Morphology): The word yawm follows the standard fa’l pattern from the root y-w-m. The adjective ‘azim follows the fa’il pattern from the root ‘-z-m, a common pattern for descriptive adjectives conveying inherent qualities. The indefinite tanwin on both words (yawmin ‘azimin) leaves the Day unspecified, adding an element of mystery and dread.

Balagha (Rhetoric): Placing this prepositional phrase in its own verse — separated from the main clause of verse 4 — creates a dramatic pause. The listener hears “raised…” and then must wait for the answer: “for a tremendous Day.” This enjambment across verse boundaries mirrors the suspense of waiting for the Day itself. The indefiniteness of yawmin ‘azimin is rhetorically significant: it does not say “the Day” (definite, known) but “a Day” — so tremendous that even naming it would not capture its magnitude.

Verse 6

Word-by-Word Breakdown

Nahw-Sarf-Balagha Synthesis

Nahw (Syntax): Yawma functions either as badal (apposition) replacing yawmin ‘azimin or as an adverbial accusative of time (zarf zaman), further specifying when the resurrection occurs. It is mansub with fatha because it is a non-declinable adverb when annexed to a verbal sentence. The verbal clause yaqumu l-nasu is a mudaf ilayh clarifying which day. Li-rabbi l-‘alamina is a double idafa construction: rabb (first mudaf) is annexed to al-‘alamin (mudaf ilayh).

Sarf (Morphology): Yaqumu is a Form I hollow verb from the root q-w-m, with the middle weak radical waw appearing in its full form in the present tense. Al-‘alamin is a sound masculine plural from ‘alam (world/realm), taking the -in ending in the genitive case as the second term of idafa. The term encompasses all realms of creation.

Balagha (Rhetoric): The present tense yaqumu is used for a future event (the Day of Judgment) to create a sense of immediacy and certainty — the scene is so inevitable that it is presented as if happening now. The image of all of mankind standing (yaqumu) before the Lord evokes a courtroom scene where the accused rise before the judge. The grand idafa rabb al-‘alamin (Lord of all worlds) at the end of this introductory section reminds the defrauders that the One they will face owns all scales and measures — a pointed rebuke to those who cheat in their own petty transactions.

Verse 7

Word-by-Word Breakdown

Nahw-Sarf-Balagha Synthesis

Nahw (Syntax): Kalla is an emphatic particle of rebuttal that marks a major structural transition. Inna governs kitaba as its ism (accusative with fatha), while the prepositional phrase la-fi sijjinin serves as the khabar of inna (in nominative position). The la before fi is the lam of emphasis (lam al-tawkid) that reinforces inna — together they create the strongest assertion pattern in Arabic: inna…la. The idafa kitab al-fujjar consists of kitab (mudaf) and al-fujjar (mudaf ilayh, genitive with kasra).

Sarf (Morphology): Fujjar is a broken plural on the fu”al intensive pattern from the root f-j-r, denoting habitual wickedness and transgression. Sijjin is debated: some derive it from the root s-j-n (to imprison), following the fi”il intensive pattern, suggesting a place of extreme confinement. Others consider it a proper noun. Kitab follows the fi’al pattern from k-t-b, here meaning a recorded register of deeds.

Balagha (Rhetoric): The particle kalla creates a sharp break from the preceding rhetorical question, as if slamming a door on further discussion. The double emphasis (inna + la) is reserved for statements of absolute certainty — the fate of the wicked is not a possibility but a guaranteed destination. The choice of the word sijjin, with its phonetic echoes of sijn (prison), evokes confinement and degradation through sound symbolism alone, even before its meaning is explained. This verse establishes the template that will be mirrored exactly in verse 18 for the righteous.

Verse 8

Word-by-Word Breakdown

Nahw-Sarf-Balagha Synthesis

Nahw (Syntax): This verse uses the “ma adraka” formula, a fixed Quranic rhetorical structure. The first ma is an interrogative pronoun functioning as the mubtada’ (subject), while adraka is a Form IV verb with ka (you) as the direct object. The second ma is also interrogative, functioning as the mubtada’ of a nominal sentence, with sijjinun as its khabar (predicate, nominative with damma tanwin). The entire second clause (ma sijjinun) is the maf’ul bihi (object) of adraka.

Sarf (Morphology): Adraka is Form IV (af’ala) from the root d-r-k (to perceive/reach), where the Form IV adds a causative dimension: “to cause someone to know/perceive.” The past tense is used even though the question addresses the present, indicating that no prior knowledge could have prepared the listener for what sijjin truly is.

Balagha (Rhetoric): The “ma adraka” formula appears 13 times in the Quran and always signals something beyond human comprehension. By asking “what can make you know?”, the Quran implies that no earthly experience can prepare one for the reality of sijjin. This identical formula will appear in verse 19 for ‘illiyyin, creating a perfect grammatical mirror — both the lowest and highest destinations are equally beyond human imagination. The question is left partially unanswered: verse 9 says it is “an inscribed record,” but the full nature of sijjin remains veiled, preserving the mystery that the question establishes.

Verse 9

Word-by-Word Breakdown

Nahw-Sarf-Balagha Synthesis

Nahw (Syntax): This is a nominal sentence (jumlah ismiyyah) where kitabun serves as the khabar (predicate) of an implied mubtada’ (huwa, referring to sijjin). Marqumun functions as a na’t (adjective) modifying kitabun, agreeing in case (nominative/marfu’ with damma tanwin), gender (masculine), number (singular), and definiteness (indefinite). This construction is the “described noun” (mawsuf-sifa) pattern.

Sarf (Morphology): Kitabun follows the fi’al pattern from the root k-t-b (to write), functioning as a noun of place or instrument — that in which things are written. Marqumun is a passive participle (ism maf’ul) of Form I from the root r-q-m (to inscribe, mark, number), following the maf’ul pattern. The passive form indicates the register has been inscribed by a divine agent without naming that agent.

Balagha (Rhetoric): The brevity of this verse — just two words — stands in stark contrast to the expansive “ma adraka” question of verse 8. After building mystery about what sijjin could possibly be, the answer arrives with understated simplicity: “an inscribed register.” The indefiniteness of both words (kitabun marqumun rather than al-kitab al-marqum) focuses on the category and quality rather than identifying a specific book, emphasizing the concept of permanent divine record-keeping. This exact phrase will recur in verse 20 for ‘illiyyin, further cementing the mirror structure.

Verse 10

Word-by-Word Breakdown

Nahw-Sarf-Balagha Synthesis

Nahw (Syntax): This verse echoes the structure of verse 1 (waylun + li construction) but adds the temporal adverb yawma’idhin between the subject and the prepositional predicate. Waylun is the mubtada’ (nominative with damma tanwin), yawma’idhin is a zarf zaman (adverbial accusative of time, mansub with fatha), and lil-mukadhdhibin is the khabar (prepositional phrase). The compound yawma’idhin consists of yawma (day, accusative) annexed to idhin (then, genitive with tanwin of compensation for the omitted mudaf ilayh clause).

Sarf (Morphology): Mukadhdhibin is an active participle (ism fa’il) of Form II from the root k-dh-b (to lie/deny). The Form II pattern (mufaʿʿil) with its doubled middle radical intensifies the base meaning: not merely lying but actively and repeatedly denying. The sound masculine plural ending -in reflects the genitive case governed by the preposition li.

Balagha (Rhetoric): Repeating waylun from verse 1 creates a refrain effect, but with escalation. Verse 1 condemns the defrauders (mutaffifin), while verse 10 condemns the deniers (mukadhdhibin) — the scope widens from a specific economic crime to the broader spiritual crime of rejecting truth. The insertion of yawma’idhin (that Day) anchors the woe to a specific time — the Day of Judgment — transforming an abstract warning into a concrete, dated appointment with destruction.

Verse 11

Word-by-Word Breakdown

Nahw-Sarf-Balagha Synthesis

Nahw (Syntax): Alladhina is a relative pronoun functioning as na’t (adjective) describing al-mukadhdhibin from verse 10, matching it in the genitive case. The relative clause (sila) is yukadhdhibuna bi-yawmi l-din. The preposition bi governs yawm (genitive with kasra), and yawm is the first term of an idafa with al-din as the second term (mudaf ilayh, also genitive with kasra).

Sarf (Morphology): Yukadhdhibuna is a Form II present tense verb from the root k-dh-b. The Form II pattern (fa”ala/yufaʿʿilu) doubles the middle radical, adding an intensive or declarative nuance: not simply “to lie” (Form I kadhaba) but “to actively declare something false, to persistently deny.” Al-din from the root d-y-n carries multiple meanings: recompense, judgment, religion, and accountability. Here it primarily means recompense/judgment.

Balagha (Rhetoric): The relative clause progressively reveals the identity of the mukadhdhibin — they are specifically those who deny the Day of Recompense. This progression from the general (deniers) to the specific (deniers of the Day of Judgment) narrows the focus. The choice of yawm al-din rather than yawm al-qiyama or yawm al-hisab emphasizes the concept of recompense — the very thing the defrauders seek to escape. They cheat in measures because they deny a Day when all measures will be settled. The wordplay connects economic fraud directly to theological denial.

Verse 12

Word-by-Word Breakdown

Nahw-Sarf-Balagha Synthesis

Nahw (Syntax): This verse employs the negative exception construction (ma…illa), also called al-hasr (restriction). Ma negates the verb yukadhdhibu, and illa introduces the exception: kullu mu’tadin athimin. The subject (fa’il) is kullu, which forms an idafa with mu’tadin (mudaf ilayh, genitive with kasra tanwin). Athimin is a na’t (adjective) modifying mu’tadin, also in the genitive (majrur with kasra tanwin). The pronoun bihi refers back to yawm al-din.

Sarf (Morphology): Mu’tadin is an active participle (ism fa’il) of Form VIII from the root ‘-d-w (to transgress), following the mufta’il pattern. The Form VIII reflexive nuance suggests one who willfully transgresses. Athimin follows the fa’il intensive adjective pattern from the root a-th-m (to sin), denoting someone who is habitually and deeply sinful — more than just a sinner (muthim), but characteristically immersed in sin.

Balagha (Rhetoric): The hasr (restriction) construction (ma…illa) delivers a powerful logical argument: denial of the Day of Judgment is not a rational conclusion reached by reasonable people — it is exclusively the domain of transgressors and habitual sinners. By pairing two descriptions (mu’tadin athim), the verse identifies both the outward action (transgression against others) and the inward state (deep-seated sinfulness). This dual characterization implies that theological denial and moral corruption are inseparable — each one feeds the other in a cycle of wickedness.

Verse 13

Word-by-Word Breakdown

Nahw-Sarf-Balagha Synthesis

Nahw (Syntax): The temporal conditional particle idha introduces the shart clause with the passive verb tutla. Ayatuna is the na’ib al-fa’il (deputy subject of the passive verb), nominative with damma. The prepositional phrase ‘alayhi indicates the recipient. Qala is the jawab (answer clause), and its direct object is the quoted nominal sentence: asatiru l-awwalin, where asatiru is the mubtada’ with an implied khabar (hiya or hadhihi — “these are legends of the ancients”).

Sarf (Morphology): Tutla is the present passive of a Form I defective (naqis) verb from the root t-l-w (to recite/follow), ending in alif maqsura due to the weak final radical. The passive construction removes the agent — the focus is on the verses being recited, not who recites them. Asatir is a broken plural of ustura (legend/myth), following an irregular plural pattern typical of quadriliteral or extended nouns.

Balagha (Rhetoric): The passive voice tutla creates dramatic irony: divine verses are being actively delivered to the transgressor, yet he dismisses them with the single contemptuous phrase “legends of the ancients.” The shift to direct speech (qala asatiru l-awwalin) lets the audience hear the actual words of dismissal, making the arrogance palpable. The idafa asatir al-awwalin was a stock dismissal used by the Quraysh, appearing repeatedly in the Quran — its quotation here exposes the intellectual laziness of the deniers, who cannot formulate an original objection but simply repeat a tired cliche.

Verse 14

Word-by-Word Breakdown

Nahw-Sarf-Balagha Synthesis

Nahw (Syntax): Kalla is an emphatic rebuttal particle, and bal is an adversative particle of correction — together they form one of the strongest refutation combinations in Arabic: “Absolutely not! Rather…” The verb rana governs the prepositional phrase ‘ala qulubihim (upon their hearts). The subject (fa’il) of rana is the relative pronoun ma, and the relative clause is kanu yaksibun. Within this clause, kanu takes the waw pronoun as its ism (nominative) and the present tense yaksibuna as its khabar (accusative position).

Sarf (Morphology): Rana is a Form I hollow verb from the root r-y-n (to cover, rust, stain), a rare root in the Quran appearing only here. The kana + mudari’ construction (kanu yaksibun) is a standard Arabic device for expressing habitual past action: “they used to earn/commit.” Yaksibun is Form I from k-s-b (to earn/acquire), used broadly for both good and evil acquisitions.

Balagha (Rhetoric): The metaphor of rana (rusting/staining) over hearts is one of the most vivid in the Quran and is the basis of a famous hadith about spiritual deterioration. The verse does not say their hearts were created defective — it says the rust accumulated from what they “used to earn” (habitual past), implying a gradual process of moral corrosion through repeated sinful choices. The kalla bal combination rejects the excuse of “legends of the ancients” (v13) and reveals the real reason for their denial: not intellectual objection, but spiritual blindness caused by their own accumulated sins.

Verse 15

Word-by-Word Breakdown

Nahw-Sarf-Balagha Synthesis

Nahw (Syntax): Kalla again serves as a rebuttal/transition particle. Inna governs hum as its ism (accusative), while the khabar is la-mahjubun (nominative with damma). The prepositional phrase ‘an rabbihim is fronted (muqaddam) before the khabar for emphasis, indicating the source of their separation. Yawma’idhin is a zarf zaman (temporal adverb) in the accusative, inserted between the fronted phrase and the khabar to specify when this veiling occurs.

Sarf (Morphology): Mahjubun is a passive participle (ism maf’ul) of Form I from the root h-j-b (to veil, screen, partition). The maf’ul pattern indicates a state of being acted upon: they are veiled, screened off, by a force external to themselves. The la prefix before mahjubun is the lam of emphasis (lam al-tawkid), required in the khabar of inna for emphatic assertion.

Balagha (Rhetoric): This verse is considered one of the most theologically significant in the Quran for the concept of ru’yat Allah (the vision of Allah). If the wicked are specifically punished by being “veiled from their Lord,” the logical corollary is that the righteous will be granted the vision of their Lord — a point scholars derive by mafhum al-mukhalafa (understanding by contrast). The fronting of ‘an rabbihim places maximum emphasis on what they are separated from: not from paradise, not from reward, but from their Lord Himself. This is presented as the ultimate punishment, worse even than the Hellfire mentioned in the following verse.

Verse 16

Word-by-Word Breakdown

Nahw-Sarf-Balagha Synthesis

Nahw (Syntax): Thumma is a sequential conjunction indicating ordered sequence with a time gap — after being veiled, then this. Inna governs hum as its ism (accusative), and the khabar is la-salu l-jahim. The la is the emphatic lam reinforcing inna. Salu is the first term of an idafa construction with al-jahim as the second term (mudaf ilayh, genitive with kasra). The plural salu retains the waw because it is a sound masculine plural functioning as a mudaf.

Sarf (Morphology): Salu is the plural active participle (ism fa’il) of Form I from the root s-l-y (to burn, to enter fire). The singular form is salin, and the plural salu (with waw) follows the sound masculine plural pattern. As an active participle, it indicates an ongoing state of burning/entering fire. Al-jahim from the root j-h-m (to blaze fiercely) is an intensive noun form describing the intense fire of Hell.

Balagha (Rhetoric): The use of thumma (then, with delay) rather than wa (and, simultaneous) creates a sequence of escalating punishments: first veiling from Allah (v15), then burning in Hellfire (v16), then verbal rebuke (v17). Each layer adds to the previous one. The active participle salu (ones who burn) rather than a finite verb (yaslunahaa) presents the burning as their permanent defining state, not a temporary action. The idafa salu l-jahim fuses the people with the fire — they become “the burners of Hellfire” as an identity, not merely people who happen to be in fire.

Verse 17

Word-by-Word Breakdown

Nahw-Sarf-Balagha Synthesis

Nahw (Syntax): Thumma again sequences the events. Yuqalu is a present passive verb (fi’l mudari’ majhul) used impersonally — the agent who speaks is not identified. The quoted speech begins with hadha (demonstrative pronoun, mubtada’, nominative) and alladhi (relative pronoun, khabar, nominative). The relative clause is kuntum bihi tukadhdhibun: kuntum has tum as the ism of kana (nominative), bihi is a prepositional phrase (fronted for emphasis before the verb), and tukadhdhibun is the khabar of kana (accusative position).

Sarf (Morphology): Yuqalu is the present passive of Form I from q-w-l (to say), a hollow verb whose middle radical waw appears as a long alif in the passive (quila/yuqalu). Tukadhdhibun is Form II present tense, 2nd person masculine plural, from k-dh-b, with the doubled middle radical intensifying the denial. The shift from 3rd person (innahum, v15-16) to 2nd person (kuntum) within the same passage is called iltifat (person shift).

Balagha (Rhetoric): The passive yuqalu (it will be said) leaves the speaker unidentified — whether angels, or a divine voice, or the fire itself speaking. This ambiguity amplifies the humiliation: the source of the rebuke does not even need to be named. The shift to direct 2nd person address (kuntum, tukadhdhibun) transforms the narrative from description to confrontation, forcing the deniers to face their own words. The demonstrative hadha (this) gestures to the punishment they are experiencing in real time, creating an unbearable connection between their past denial and their present suffering.

Verse 18

Word-by-Word Breakdown

Nahw-Sarf-Balagha Synthesis

Nahw (Syntax): This verse is structurally identical to verse 7, forming the central mirror of the surah. Kalla functions as a transitional particle, pivoting from the fujjar section to the abrar section. Inna governs kitaba as its ism (accusative with fatha), and the khabar is the prepositional phrase la-fi ‘illiyyin. The la is the emphatic lam reinforcing inna. The idafa kitab al-abrar has kitab as mudaf and al-abrar as mudaf ilayh (genitive with kasra).

Sarf (Morphology): Abrar is a broken plural of barr (righteous, pious) from the root b-r-r, following the af’al pattern. This is the same plural pattern as fujjar (fu”al from f-j-r), creating morphological symmetry between the two groups. ‘Illiyyin derives from the root ‘-l-w (to be high, elevated) and follows the fi”il pattern with the plural ending -in/-un, structurally parallel to sijjin from s-j-n. Both location names use the same morphological template but with opposite meanings.

Balagha (Rhetoric): The grammatical mirroring is the surah’s most powerful rhetorical device. Verse 7 says “kalla inna kitaba l-fujjari la-fi sijjin” and verse 18 says “kalla inna kitaba l-abrari la-fi ‘illiyyin” — the only words that change are the people (fujjar/abrar) and the place (sijjin/‘illiyyin). This identical grammatical scaffolding carrying opposite content demonstrates that divine justice operates with perfect symmetry: the same system that condemns the wicked elevates the righteous. The kalla here performs its fourth and final appearance in the surah, each time marking a structural hinge point.

Verse 19

Word-by-Word Breakdown

Nahw-Sarf-Balagha Synthesis

Nahw (Syntax): This verse replicates the exact syntactic structure of verse 8. The first ma is interrogative (mubtada’), adraka is a Form IV past verb with ka as the direct object (maf’ul bihi), and the second ma ‘illiyyun is a nominal sentence functioning as the second maf’ul bihi of adraka. The nominative form ‘illiyyun (with damma and waw) appears here as the khabar of the second ma, contrasting with the genitive ‘illiyyin in verse 18.

Sarf (Morphology): ‘Illiyyun appears in the nominative form here (as predicate of a nominal sentence) versus the genitive ‘illiyyin in verse 18 (as object of the preposition fi). This demonstrates the sound masculine plural declension: -un for nominative, -in for genitive/accusative. The root ‘-l-w gives the meaning of elevation and height, and the intensive fi”il pattern with the plural ending suggests multiple elevated levels or the highest of high places.

Balagha (Rhetoric): The repetition of the “ma adraka” formula for both sijjin (v8) and ‘illiyyin (v19) places both destinations on the same plane of incomprehensibility — both are beyond human understanding, one in its depth of degradation, the other in its height of honor. This rhetorical parallelism prevents the listener from trivializing either destination. The question also creates a moment of anticipation before the answer (v20), mirroring the dramatic structure of v8-9.

Verse 20

Word-by-Word Breakdown

Nahw-Sarf-Balagha Synthesis

Nahw (Syntax): Identical to verse 9: kitabun is the khabar of an implied mubtada’ (huwa, referring to ‘illiyyin), and marqumun is the na’t (adjective) modifying kitabun in case (nominative), gender (masculine), number (singular), and definiteness (indefinite with tanwin). This exact repetition creates a structural bracket with verse 9.

Sarf (Morphology): Both words are morphologically identical to their verse 9 counterparts. Kitabun (fi’al pattern, root k-t-b) and marqumun (maf’ul passive participle pattern, root r-q-m). The repetition demonstrates that the divine record-keeping system is uniform — the same care and permanence applies to recording both the wicked and the righteous.

Balagha (Rhetoric): The verbatim repetition of kitabun marqumun for both sijjin and ‘illiyyin is the rhetorical climax of the mirror structure. The same two-word phrase answers both “what is sijjin?” and “what is ‘illiyyin?” — both are inscribed, permanent, unalterable records. However, the abrar section (v18-21) adds verse 21 (yashhaduhu l-muqarrabun, “witnessed by those brought near”), which has no parallel in the sijjin section. This asymmetry within the symmetry is deliberate: the righteous record receives an additional honor (angelic witnessing) that the wicked record does not.

Verse 21

Word-by-Word Breakdown

Nahw-Sarf-Balagha Synthesis

Nahw (Syntax): This is a verbal sentence (jumlah fi’liyyah) where yashhaduhu is the verb with the attached pronoun hu as its direct object (maf’ul bihi, accusative), referring to the kitab of the abrar. Al-muqarrabun is the subject (fa’il), nominative with damma and waw (sound masculine plural). The verb is singular (yashhadu) while the subject is plural (al-muqarrabun), which is permissible in Arabic when the verb precedes its subject.

Sarf (Morphology): Yashhadu is a Form I present tense verb from the root sh-h-d (to witness, testify, be present). Al-muqarrabun is a passive participle (ism maf’ul) of Form II from the root q-r-b (to be near), following the mufa”al pattern. The Form II passive participle indicates “those who have been brought near” — implying divine agency in their proximity. The sound masculine plural ending -un shows nominative case as the fa’il.

Balagha (Rhetoric): This verse has no parallel in the sijjin section (v7-9), making it the crucial asymmetry within the surah’s mirror structure. While both records are “inscribed” (marqum), only the record of the righteous receives the honor of being witnessed by the muqarrabun (the angels or elite souls closest to Allah). This additional verse breaks the expected pattern to emphasize that divine mercy exceeds divine punishment — the righteous receive more than the wicked lose. The passive participle muqarrabun (those brought near, not those who came near) emphasizes that closeness to Allah is a divine gift, not a human achievement.

Verse 22

Word-by-Word Breakdown

Nahw-Sarf-Balagha Synthesis

Nahw (Syntax): Inna governs al-abrara as its ism (accusative with fatha). The khabar is the prepositional phrase la-fi na’imin, where la is the emphatic lam and fi na’imin is a jar wa-majrur (prepositional phrase). This is the third inna + la construction in the surah (after v7 and v18), and the first to describe a state of reward rather than a record’s location.

Sarf (Morphology): Al-abrar is the broken plural of barr (righteous) from the root b-r-r, following the af’al pattern typically used for adjectives and colors. Na’im from the root n-’-m follows the fa’il pattern, denoting a state of bliss, comfort, and ease. The indefiniteness of na’imin (with tanwin) suggests bliss of an unquantifiable, unbounded nature — not “the bliss” (a known, limited quantity) but “a bliss” beyond description.

Balagha (Rhetoric): After the structural parallel of the records (v7-9 vs. v18-20), the surah now diverges to describe the actual experience of the righteous — a section that has no counterpart for the wicked (who were simply told they would burn). The inna + la emphasis asserts the certainty of this reward with the same grammatical force used for the certainty of the punishment. The use of fi (in) rather than ‘ala (upon) or ‘inda (with) suggests total immersion in bliss — the righteous do not merely receive reward, they are enveloped by it.

Verse 23

Word-by-Word Breakdown

Nahw-Sarf-Balagha Synthesis

Nahw (Syntax): The prepositional phrase ‘ala l-ara’iki is fronted (muqaddam) before the verb yanzuruna. This fronting serves as a hal (circumstantial clause) or a locative adjunct describing the state of the righteous while they observe. Yanzuruna is a present tense verbal sentence with the waw pronoun as the embedded subject (fa’il). The object of yanzuruna is omitted (mahdhuf), leaving open what exactly they are observing.

Sarf (Morphology): Al-ara’ik is a broken plural of arika (couch, throne, canopy-covered seat), a noun denoting luxury furniture. Yanzuruna is Form I from the root n-z-r (to look, observe, gaze), in the present tense with the masculine plural waw. The present tense conveys an ongoing, continuous action — they are perpetually observing, not just glancing.

Balagha (Rhetoric): The omission of the object of yanzuruna is deliberate and powerful. What are they observing? Scholars suggest they gaze at the delights of Paradise, at one another, or — most significantly — at their Lord. This ambiguity allows all interpretations simultaneously, expanding the verse’s meaning beyond any single reading. The image of reclining on couches while gazing conveys complete security and leisure, the opposite of the anxiety and humiliation that awaits the wicked. This verse will reappear verbatim as verse 35, creating a structural echo that frames the surah’s closing section.

Verse 24

Word-by-Word Breakdown

Nahw-Sarf-Balagha Synthesis

Nahw (Syntax): Ta’rifu is a present tense verb addressed to a 2nd person singular (you), marking an iltifat (shift in person) from the 3rd person description of the abrar. The prepositional phrase fi wujuhihim is an adverbial modifier indicating the location where the radiance is recognized. Nadrata is the direct object (maf’ul bihi, accusative with fatha), and it forms the first term of an idafa with al-na’im (mudaf ilayh, genitive with kasra).

Sarf (Morphology): Ta’rifu is Form I from the root ‘-r-f (to know, recognize), here in the 2nd person masculine singular present tense. Wujuh is a broken plural of wajh (face) from the root w-j-h. Nadra from the root n-d-r means radiance, freshness, or bloom — it describes the visible glow that results from inner well-being. Al-na’im is the same word from verse 22, creating a lexical link between the righteous being “in bliss” (fi na’im) and the visible “radiance of bliss” (nadrat al-na’im) on their faces.

Balagha (Rhetoric): The shift to 2nd person address (ta’rifu — “you recognize”) draws the listener directly into the scene as a witness. The idafa nadrat al-na’im (radiance of bliss) creates a causal chain: inner bliss produces outward radiance visible on their faces. This contrasts with verse 14, where sins “stained” (rana) the hearts of the wicked — in both cases, the inner spiritual state manifests visibly, but in opposite directions. The verse makes Paradise tangible and verifiable: bliss is not merely felt but seen by others.

Verse 25

Word-by-Word Breakdown

Nahw-Sarf-Balagha Synthesis

Nahw (Syntax): Yusqawna is a present passive verb (fi’l mudari’ majhul) with the waw pronoun as the na’ib al-fa’il (deputy subject, nominative). The preposition min introduces the source of the drink (partitive min), governing rahiqin (genitive with kasra tanwin). Makhtum is a na’t (adjective) modifying rahiq, agreeing in case (genitive), gender (masculine), number (singular), and definiteness (indefinite with tanwin).

Sarf (Morphology): Yusqawna derives from the root s-q-y (to give drink) in the passive voice, where the alif before the waw is the passive marker. Rahiq is a rare noun meaning pure, unadulterated wine or nectar. Makhtum is a passive participle (ism maf’ul) of Form I from the root kh-t-m (to seal), following the maf’ul pattern. The passive indicates the wine was sealed by a divine agent, preserving its purity until the moment of serving.

Balagha (Rhetoric): The passive voice yusqawna (they are given drink) rather than the active yashrabuna (they drink) conveys honor — the righteous are served, not self-serving. This contrasts sharply with the mutaffifin of verse 1, who grab full measure for themselves. The described noun construction rahiqin makhtum (sealed pure wine) evokes exclusivity and preservation — this drink has been sealed since creation, awaiting its rightful recipients. The wine of Paradise, unlike worldly wine, carries no intoxication or harm, and the seal of musk (v26) further elevates it from a mere drink to a sensory experience.

Verse 26

Word-by-Word Breakdown

Nahw-Sarf-Balagha Synthesis

Nahw (Syntax): The first clause is a nominal sentence: khitamuhu (mubtada’, nominative with damma; hu is possessive pronoun) and miskun (khabar, nominative with damma tanwin). The second clause begins with wa-fi dhalika (prepositional phrase fronted for emphasis), followed by fa-l-yatanafasi (fa consequential + lam al-amr + jussive verb, majzum with kasra due to the consonant cluster). Al-mutanafisun is the fa’il (subject, nominative with damma and waw).

Sarf (Morphology): Khitam from the root kh-t-m (to seal) on the fi’al pattern means “seal” or “conclusion/last part.” Yatanafasi is Form VI (tafa’ala) from the root n-f-s (soul, self, desire), conveying mutual/reciprocal action: to compete with one another. The lam al-amr (lam of command) before the jussive creates a 3rd person imperative: “let them compete.” Al-mutanafisun is the active participle of Form VI (mutafa’il pattern), meaning “the ones who compete with each other.”

Balagha (Rhetoric): The nominal sentence khitamuhu misk (its seal is musk) transforms the end of the drink into its finest feature — unlike earthly wine that leaves a bitter aftertaste, this wine concludes with the finest fragrance. The exhortation fa-l-yatanafasi l-mutanafisun is a masterpiece of rhetorical emphasis through cognate accusative-like repetition: the verb and subject share the same root (tanafasa/mutanafisun), creating an emphatic echo. The choice of Form VI (reciprocal competition) rather than simple striving implies that the pursuit of Paradise is a communal endeavor where each person’s effort inspires others.

Verse 27

Word-by-Word Breakdown

Nahw-Sarf-Balagha Synthesis

Nahw (Syntax): This is a nominal sentence (jumlah ismiyyah) with mizajuhu as the mubtada’ (subject, nominative with damma; hu is possessive pronoun referring to the rahiq). The khabar (predicate) is the prepositional phrase min tasnim. The preposition min indicates the source or origin of the mixture.

Sarf (Morphology): Mizaj from the root m-z-j (to mix, blend) on the fi’al pattern means “mixture” or “blend” — the base ingredient mixed into the wine. Tasnim from the root s-n-m (to be elevated, to flow from above) follows the taf’il verbal noun pattern, suggesting a spring that flows from a high elevated source. The word appears only here in the entire Quran.

Balagha (Rhetoric): The verse continues the sensory description of Paradise’s drink by specifying its source. The name tasnim itself carries rhetorical weight: its root (s-n-m, to be elevated) suggests a spring that pours down from the highest place, physically embodying the concept of ‘illiyyin (elevation). The use of a nominal sentence rather than a verbal one (muzija min tasnim) presents the mixture as an eternal, unchanging fact rather than a one-time action. The brevity of this verse — just three words — stands in contrast to the elaborate description surrounding it, giving tasnim an air of mystery appropriate to its unique status.

Verse 28

Word-by-Word Breakdown

Nahw-Sarf-Balagha Synthesis

Nahw (Syntax): ‘Aynan is in the accusative (mansub with fatha tanwin), functioning either as tamyiz (specification) clarifying the nature of tasnim, or as badal (apposition) from tasnim. The clause yashrabu biha l-muqarrabun is a relative clause (sifa sentence) describing the spring: yashrabu is the verb, biha is a prepositional phrase (bi instrumental, meaning “from it” or “with it”), and al-muqarrabun is the subject (fa’il, nominative with damma and waw).

Sarf (Morphology): ‘Ayn from the root ‘-y-n has multiple meanings (eye, spring, essence), and here it means a spring or fountain. The fatha tanwin marks the accusative of specification. Yashrabu is Form I from sh-r-b (to drink), and the preposition bi is used instrumentally (drinking by means of the spring). Al-muqarrabun is the same passive participle from v21, reinforcing the connection between the witnessing of the record and the privilege of drinking from this spring.

Balagha (Rhetoric): This verse closes the abrar’s reward section by identifying the most exclusive privilege: the muqarrabun (those brought nearest to Allah) drink directly from tasnim unmixed, while others receive it blended into the rahiq. This hierarchy within Paradise mirrors the surah’s theme of precise measurement — but here, divine generosity replaces human fraud. The recurrence of al-muqarrabun from verse 21 creates a thematic ring: those who witness the record of the righteous (v21) are the same ones who drink from its purest spring (v28), linking documentation of deeds with reward.

Verse 29

Word-by-Word Breakdown

Nahw-Sarf-Balagha Synthesis

Nahw (Syntax): Inna governs alladhina as its ism (accusative). The relative clause ajramu defines alladhina. The khabar of inna is the entire verbal clause kanu mina lladhina amanu yadhhakun. Within this, kanu has the waw pronoun as ism of kana (nominative), and the clause mina lladhina amanu yadhhakun is the khabar of kana (accusative position). The preposition min before alladhina amanu indicates the target of the laughter — they laugh “at” or “from” the believers.

Sarf (Morphology): Ajramu is Form IV (af’ala) from the root j-r-m (to commit a crime), where Form IV adds a causative nuance: to commit or perpetrate crimes actively. Amanu is Form IV from a-m-n (to be safe), meaning to believe/trust — the Form IV adds a declarative meaning: to declare faith. Yadhhakun is Form I from d-h-k (to laugh), in the present tense indicating ongoing habitual action when paired with kana.

Balagha (Rhetoric): The surah shifts from eschatological scenes to a worldly flashback, describing what the criminals did to believers in this life. The inna particle introduces this section with the same emphatic certainty used for the descriptions of Paradise and Hell — the mockery of believers is presented as an established, documented fact. The kana + mudari’ construction (kanu yadhhakun) indicates not a single incident but a pattern of habitual mockery. Placing the believers (alladhina amanu) as the object of the preposition min (from/at) reduces them grammatically to targets, reflecting their social position as objects of ridicule — a position the surah will dramatically reverse in verse 34.

Verse 30

Word-by-Word Breakdown

Nahw-Sarf-Balagha Synthesis

Nahw (Syntax): Wa-idha introduces a temporal conditional clause with marru (past tense) as the shart (condition) and yataghamazun (present tense) as the jawab (answer). The prepositional phrase bihim specifies those the criminals pass by (the believers). The present tense in the jawab, despite describing past events, creates vivid narrative immediacy (hikaya).

Sarf (Morphology): Marru is Form I from the geminate root m-r-r (to pass by), where the doubled final radical appears as a shadda. Yataghamazun is Form VI (tafa’ala) from the root gh-m-z (to wink, nudge, gesture mockingly). The Form VI pattern conveys reciprocal action: they were winking and nudging at each other, sharing derisive glances mutually. This is one of the rare Form VI verbs in the Quran.

Balagha (Rhetoric): The verse escalates the mockery from open laughter (v29) to conspiratorial gesturing (v30) — the criminals do not merely laugh openly but exchange private signals of contempt behind the believers’ backs. The Form VI reciprocal pattern (yataghamazun) is especially pointed: their mockery is a shared, communal activity that bonds the criminals together in their contempt. The temporal idha clause presents this as a regular occurrence: every time they passed by believers, the winking and nudging would begin. The verse captures the social psychology of bullying — group reinforcement through shared mockery.

Verse 31

Word-by-Word Breakdown

Nahw-Sarf-Balagha Synthesis

Nahw (Syntax): Wa-idha introduces the temporal condition with inqalabu (past tense) as the shart. The prepositional phrase ila ahlihim specifies the destination of their return. The jawab (answer) is the second inqalabu, with fakihina as a hal (circumstantial accusative, mansub with kasra due to sound masculine plural). The hal describes their state at the time of the action: they returned while being in a state of jesting/glee.

Sarf (Morphology): Inqalabu is Form VII (infa’ala) from the root q-l-b (to turn, flip, reverse). Form VII adds a reflexive/passive nuance: to turn oneself around, to go back, to return. The repetition of the same verb in both the condition and answer clauses is a rhetorical device. Fakihin is an adjective/active participle from the root f-k-h (to be joyful, to jest), in the sound masculine plural accusative/genitive form (-in ending), functioning as hal.

Balagha (Rhetoric): The repetition of inqalabu in both the condition and the answer clause (“when they returned… they returned jesting”) creates a deliberate rhetorical redundancy that emphasizes the completeness of their arrogance — their entire journey from and to home is characterized by mockery. The hal construction fakihina reveals that the mockery was not confined to the moment of encounter but accompanied them home, where they continued entertaining their families with stories of ridiculing the believers. The Form VII verb inqalaba carries an ironic foreshadowing: its root q-l-b means “to overturn/reverse,” hinting at the reversal of fortunes that the surah will deliver in verses 34-36.

Verse 32

Word-by-Word Breakdown

Nahw-Sarf-Balagha Synthesis

Nahw (Syntax): Wa-idha introduces the temporal condition with ra’awhum (past tense) as the shart and qalu as the jawab. Within the direct speech, inna governs ha’ula’i (demonstrative pronoun) as its ism (accusative), and la-dallun is the khabar (nominative with damma and waw for sound masculine plural). The la is the emphatic lam reinforcing inna, creating the same double emphasis pattern used throughout the surah.

Sarf (Morphology): Ra’aw is a Form I past tense from the root r-’-y (to see), a defective verb with a hamza as the second radical and a ya as the third. The waw ending indicates the masculine plural subject, and hum is the attached object pronoun. Dallun is an active participle of Form I from the root d-l-l (to go astray, to be lost), on the fa’ll pattern with a doubled lam. The sound masculine plural form is dallun (nominative).

Balagha (Rhetoric): The criminals’ direct speech uses the same inna + la emphasis pattern that the Quran itself uses for divine truths — they speak with the certainty reserved for revelation, yet their words are entirely false. This creates dramatic irony: the criminals wield the grammar of certainty to assert a falsehood (that the believers are astray), while the Quran uses that same grammar to assert the truth (that the criminals will be punished). The near demonstrative ha’ula’i (these) indicates contemptuous proximity, as if pointing fingers. The verse completes the trilogy of mockery: laughter (v29), winking (v30), returning home jesting (v31), and now open verbal condemnation (v32).

Verse 33

Word-by-Word Breakdown

Nahw-Sarf-Balagha Synthesis

Nahw (Syntax): Wa-ma introduces a negated verbal sentence: ma negates the passive verb ursilu. The waw pronoun in ursilu serves as the na’ib al-fa’il (deputy subject, nominative). The prepositional phrase ‘alayhim specifies over whom they claimed guardianship. Hafizina is a hal (circumstantial accusative, mansub with kasra for sound masculine plural), describing the state in which they were not sent — “as guardians.”

Sarf (Morphology): Ursilu is Form IV (uf’ilu) from the root r-s-l (to send), in the past passive voice. The Form IV passive adds the meaning “to be dispatched, to be commissioned” — they were not officially commissioned by anyone. Hafizin is an active participle of Form I from h-f-z (to guard, preserve, watch over), in the sound masculine plural accusative/genitive form.

Balagha (Rhetoric): This verse delivers a devastating rebuttal through understatement. Rather than directly calling the criminals liars or fools, the Quran simply points out a procedural fact: they were not sent as guardians over the believers. No one appointed them. No one authorized them to judge. The passive voice ursilu (they were not sent) emphasizes the absence of any divine or legitimate mandate for their behavior. The use of hafizin (guardians/watchers) is bitterly ironic — the same people who cannot guard their own scales honestly (v1-3) presume to guard others’ spiritual state. The verse strips their mockery of all pretension to authority.

Verse 34

Word-by-Word Breakdown

Nahw-Sarf-Balagha Synthesis

Nahw (Syntax): Fa introduces the result/consequence (fa al-fa’iyyah), marking the dramatic reversal. Al-yawma is an adverbial accusative of time (zarf zaman, mansub with fatha), specifying the Day of Judgment. Alladhina amanu is the mubtada’ (subject, nominative), with the relative clause amanu defining them. The prepositional phrase mina l-kuffari indicates the target of laughter. Yadhhakun is the khabar (predicate) — a present tense verb with the waw pronoun as embedded subject.

Sarf (Morphology): Al-kuffar is a broken plural of kafir (disbeliever) from the root k-f-r, following the fu”al intensive pattern — the same pattern as fujjar (v7). The verb yadhhakun is identical to the form used in verse 29, Form I present tense from d-h-k. The word al-yawma with the definite article refers to a specific, known day — the Day of Judgment, as opposed to the indefinite yawm used earlier for general time references.

Balagha (Rhetoric): This verse is the rhetorical climax of the surah’s reversal theme. Verse 29 stated “inna lladhina ajramu kanu mina lladhina amanu yadhhakun” (the criminals used to laugh at the believers), and verse 34 inverts it to “fa-l-yawma lladhina amanu mina l-kuffari yadhhakun” (today the believers laugh at the disbelievers). The same verb (yadhhakun), the same preposition (min), the same sentence structure — but the roles are reversed. The fa (so/therefore) draws the causal connection: because (v29-33) they mocked, therefore (v34) the tables turn. This is the surah’s answer to the defrauders of verse 1: all cheated measures are ultimately balanced by divine justice.

Verse 35

Word-by-Word Breakdown

Nahw-Sarf-Balagha Synthesis

Nahw (Syntax): Syntactically identical to verse 23: the prepositional phrase ‘ala l-ara’iki is fronted before the verb yanzuruna. The waw pronoun in yanzuruna serves as the embedded subject (fa’il). The object of yanzuruna is again omitted (mahdhuf), but in this context — following verse 34 about believers laughing at disbelievers — the implied object shifts to include watching the punishment of those who mocked them.

Sarf (Morphology): Every word is morphologically identical to verse 23. Al-ara’ik (broken plural of arika), yanzuruna (Form I present from n-z-r with masculine plural waw). The repetition is deliberate — the same words in the same forms creating a verbal echo across the surah.

Balagha (Rhetoric): The verbatim repetition of verse 23 in verse 35 is a powerful structural device called tard (echo/refrain). In verse 23, “on couches, observing” described the righteous enjoying Paradise’s delights. In verse 35, the same words gain a new dimension: after the reversal of verse 34, the righteous are now observing from their couches as those who once mocked them face their punishment. The same physical posture (reclining, gazing) takes on a dramatically different emotional register: from peaceful contemplation to vindicated observation. The Quran does not change a single letter — the context changes the meaning entirely.

Verse 36

Word-by-Word Breakdown

Nahw-Sarf-Balagha Synthesis (Verse 36)

Nahw (Syntax): Hal is an interrogative particle introducing a rhetorical question expecting an affirmative answer. Thuwwiba is a Form II past passive verb with al-kuffaru as its na’ib al-fa’il (deputy subject, nominative with damma). Ma is a relative pronoun functioning as the second maf’ul bihi (accusative) — “what” they used to do. The clause kanu yaf’alun is a kana + mudari’ construction: kanu has the waw pronoun as ism (nominative), and yaf’alun is the khabar of kana (accusative position), expressing habitual past action.

Sarf (Morphology): Thuwwiba is Form II (fu”ila passive) from the root th-w-b (to reward, recompense, return). The Form II doubling intensifies the meaning: not merely requited but fully and thoroughly requited. The passive voice conceals the agent (Allah), maintaining divine majesty. Yaf’alun is Form I from f-’-l (to do), the most general verb of action, encompassing all their deeds without specifying any one — a comprehensive accounting.

Balagha (Rhetoric): The surah closes with a rhetorical question rather than a statement, which is far more powerful: it invites the audience to draw the conclusion themselves. The choice of thuwwiba (to be rewarded) is bitterly ironic — the root th-w-b normally carries positive connotations (thawab = reward), but here it is used for punishment, creating verbal irony: the disbelievers have been “rewarded” for their deeds, but their reward is destruction. The generality of yaf’alun (what they used to do) encompasses everything: the cheating in measures (v1-3), the denial of resurrection (v4), the dismissal of revelation (v13), and the mockery of believers (v29-33). This single closing question retroactively unifies all the surah’s themes under one verdict of comprehensive, perfectly calibrated divine justice.

Practice Exercises

Key Vocabulary

Grammar Summary