Residence & Status
إِنَّهَا سَآءَتْ مُسْتَقَرًّۭا وَمُقَامًۭا ٦٦
It is certainly an evil place to settle and reside.”
— Dr. Mustafa Khattab, The Clear Quran
بے شک وہ برا ٹھکانا ہے اور برا مقام ہے
— Maulana Wahiduddin Khan
Regarding the punishment of Hell, the Believers seek refuge in Allah from ending up there. Two words that describe the permanence of the situation are مُسْتَقَرًّۭا and مُقَامًۭا .
Few ayaat later, regarding those who pray for 'قُرَّةَ اَعۡيُنٍ' :
خَـٰلِدِينَ فِيهَا ۚ حَسُنَتْ مُسْتَقَرًّۭا وَمُقَامًۭا ٧٦
staying there forever. What an excellent place to settle and reside!
— Dr. Mustafa Khattab, The Clear Quran
وہ ان میں ہمیشہ رہیں گے وہ خوب جگہ ہے ٹھہرنے کی اور خوب جگہ ہے رہنے کی
— Maulana Wahiduddin Khan
Regarding the الۡغُرۡفَةَ (lofty, hollow chamber) that the patient will be rewarded with, it is also described with the same words: مُسْتَقَرًّۭا and مُقَامًۭا .
قُرَّةَ and مُسْتَقَرًّۭا share the same root. قُرَّةَ اَعۡيُنٍ is generally translated as coolness / joy / comfort of the eyes.
In Surah al-Qamar (The Moon), it states:
وَكَذَّبُوا۟ وَٱتَّبَعُوٓا۟ أَهْوَآءَهُمْ ۚ وَكُلُّ أَمْرٍۢ مُّسْتَقِرٌّۭ ٣
And they denied and followed their inclinations. But for every matter is a [time of] settlement.
— Saheeh International
They have rejected (the Truth) and followed their desires, while every matter has to settle (at some time).
— T. Usmani
اور انھوں نے جھٹلادیااور اپنی خواہشوں کی پیروی کی اور ہر کام کا وقت مقرر ہے
— Maulana Wahiduddin Khan
مُسْتَقَرًّۭا
Looking up the use of the triliteral root across The Quran:
The triliteral root qāf rā rā (ق ر ر) occurs 38 times in the Quran, in eight derived forms:
- five times as the form I verb taqarra (تَقَرَّ)
- four times as the form IV verb aqrar (أَقْرَرْ)
- once as the form X verb is'taqarra (ٱسْتَقَرَّ)
- nine times as the noun qarār (قَرَار)
- three times as the noun qurrat (قُرَّة)
- three times as the noun qawārīrā (قَوَارِيرَا)
- three times as the form X active participle mus'taqirr (مُّسْتَقِرّ)
- 10 times as the form X passive participle mus'taqarr (مُسْتَقَرّ)
In Surah Ibrahim, the example of a tree's roots illustrate the concept:
وَمَثَلُ كَلِمَةٍ خَبِيثَةٍۢ كَشَجَرَةٍ خَبِيثَةٍ ٱجْتُثَّتْ مِن فَوْقِ ٱلْأَرْضِ مَا لَهَا مِن قَرَارٍۢ ٢٦
And the parable of an evil word is that of an evil tree, uprooted from the earth, having no stability.
— Dr. Mustafa Khattab, The Clear Quran
اور کلمۂ خبیثہ کی مثال ایک خراب درخت کی ہے جو زمین کے اوپر ہی سے اکھاڑ لیا جائے اس کو کوئی ثبات نہ ہو
— Maulana Wahiduddin Khan
Six ayaat later, the concept of permanence is again described:
جَهَنَّمَ يَصْلَوْنَهَا ۖ وَبِئْسَ ٱلْقَرَارُ ٢٩
In Hell they will burn. What an evil place for settlement.
— Dr. Mustafa Khattab, The Clear Quran
جهنم، وہ اس میں داخل ہوں گے اور وہ کیسا برا ٹھکانا ہے
— Maulana Wahiduddin Khan
Exploring other uses of this triliteral root, we come across 'glass', sometimes mistranslated as 'crystal':
قِيلَ لَهَا ٱدْخُلِى ٱلصَّرْحَ ۖ فَلَمَّا رَأَتْهُ حَسِبَتْهُ لُجَّةًۭ وَكَشَفَتْ عَن سَاقَيْهَا ۚ قَالَ إِنَّهُۥ صَرْحٌۭ مُّمَرَّدٌۭ مِّن قَوَارِيرَ ۗ قَالَتْ رَبِّ إِنِّى ظَلَمْتُ نَفْسِى وَأَسْلَمْتُ مَعَ سُلَيْمَـٰنَ لِلَّهِ رَبِّ ٱلْعَـٰلَمِينَ ٤٤
Then she was told, “Enter the palace.” But when she saw the hall, she thought it was a body of water, so she bared her legs. Solomon said. “It is just a palace paved with crystal.” ˹At last˺ she declared, “My Lord! I have certainly wronged my soul. Now I ˹fully˺ submit myself along with Solomon to Allah, the Lord of all worlds.”
— Dr. Mustafa Khattab, The Clear Quran
She was told, "Enter the palace." But when she saw it, she thought it was a body of water and uncovered her shins [to wade through]. He said, "Indeed, it is a palace [whose floor is] made smooth with glass." She said, "My Lord, indeed I have wronged myself, and I submit with Solomon to Allāh, Lord of the worlds."
— Saheeh International
اس سے کہا گیا کہ محل میں داخل ہو پس جب اس نے اس کو دیکھا تو اس کو خیال کیا کہ وہ گہرا پانی ہے اور اپنی دونوں پنڈلیاں کھول دیں سلیمان نے کہا، یہ تو ایک محل ہے جو شیشوں سے بنایا گیا ہے اس نے کہا کہ اے میرے رب، میں نے اپنی جان پر ظلم کیا اور میں سلیمان کے ساتھ ہوکر اللہ رب العالمین پر ایمان لائی
— Maulana Wahiduddin Khan
Going back a few ayaat in the same surah, Solomon (Sulaiman عليه السلام) asks for the mighty throne of the Queen of Saba to be transported to his palace before she arrives. A courtier who had been given from the knowledge of The Book (alKitab) was able to transport it in the blink of an eye. The word used to describe it (مُسْتَقِرًّا) shares the same triliteral root:
قَالَ ٱلَّذِى عِندَهُۥ عِلْمٌۭ مِّنَ ٱلْكِتَـٰبِ أَنَا۠ ءَاتِيكَ بِهِۦ قَبْلَ أَن يَرْتَدَّ إِلَيْكَ طَرْفُكَ ۚ فَلَمَّا رَءَاهُ مُسْتَقِرًّا عِندَهُۥ قَالَ هَـٰذَا مِن فَضْلِ رَبِّى لِيَبْلُوَنِىٓ ءَأَشْكُرُ أَمْ أَكْفُرُ ۖ وَمَن شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِۦ ۖ وَمَن كَفَرَ فَإِنَّ رَبِّى غَنِىٌّۭ كَرِيمٌۭ ٤٠
But the one who had knowledge of the Scripture said,[1] “I can bring it to you in the blink of an eye.” So when Solomon saw it placed before him, he exclaimed, “This is by the grace of my Lord to test me whether I am grateful or ungrateful. And whoever is grateful, it is only for their own good. But whoever is ungrateful, surely my Lord is Self-Sufficient, Most Generous.”
— Dr. Mustafa Khattab, The Clear Quran
[1] This refers to ’Aṣif ibn Barkhiya, a knowledgeable and righteous assistant of Solomon.
Said one who had knowledge from the Scripture, "I will bring it to you before your glance returns to you." And when [Solomon] saw it placed before him, he said, "This is from the favor of my Lord to test me whether I will be grateful or ungrateful. And whoever is grateful - his gratitude is only for [the benefit of] himself. And whoever is ungrateful - then indeed, my Lord is Free of need and Generous."
— Saheeh International
جس کے پاس کتاب کا ایک علم تھا اس نے کہا، میں آپ کے پلک جھپکنے سے پہلے اس کو لادوں گا پھر جب اس نے تخت کو اپنے پاس رکھا ہوا دیکھا تو اس نے کہا، یہ میرے رب کا فضل ہے تاکہ وہ مجھے جانچے کہ میں شکر کرتا ہوں یاناشکری اور جو شخص شکر کرے تو وہ اپنے ہی ليے شکر کرتا ہے اور جو شخص ناشکری کرے تو میرا رب بے نیاز ہے، کرم کرنے والا ہے
— Maulana Wahiduddin Khan
قَالَ نَكِّرُوا۟ لَهَا عَرْشَهَا نَنظُرْ أَتَهْتَدِىٓ أَمْ تَكُونُ مِنَ ٱلَّذِينَ لَا يَهْتَدُونَ ٤١
˹Then˺ Solomon said, “Disguise her throne for her so we may see whether she will recognize ˹it˺ or she will not be able to.”
— Dr. Mustafa Khattab, The Clear Quran
He said, "Disguise for her her throne; we will see whether she will be guided [to truth] or will be of those who is not guided."
— Saheeh International
سلیمان نے کہا کہ اس کے تخت کا روپ بدل دو، دیکھیں وہ سمجھ پاتی ہے یاوہ ان لوگوں میں سے ہوجاتی ہے جن کو سمجھ نہیں
— Maulana Wahiduddin Khan
Now, glass is a substance about which people used to debate whether to classify it as an amorphous solid or a superfluid. It is probably more correct to think of it as nearly solid, but not liquid.
Spacetime is also mathematically thought to be fluid. However, it is just a concept.
If the fabric of spacetime is analogous to glass, then perhaps similar rules might apply. Actual transportation of an object, in the blink of an eye, means that its location in both time and space has been changed, in reality. That implies the ability to bend the laws of physics from inside the system. This is different from replicating, like 3D printing. The throne was actually removed from its location and transported instantly. A blink of an eye is a fraction of a second. Knowledge from alKitab means knowing some of the word(s) /phrase(s) that can cause changes. A fraction of a second is not sufficient time to speak a sentence. May be just a word or two, to execute a command, for example: (Q16:40, Q40:68 (كُنْ 'kun') and Q54:50 ( وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ )). Both, Solomon (Sulaiman عليه السلام) and Queen of Sheba (Saba) had been given from Everything. Both had some knowledge, yet what was with Solomon (Sulaiman عليه السلام) was greater. She admits it when she declares that she is no longer a Sun-worshipper, stating: رَبِّ إِنِّى ظَلَمْتُ نَفْسِى , and submitting along with Solomon (Sulaiman عليه السلام) to Allah, the Lord-Sustainer of all worlds. So, coming back to this courtier's miraculous ability, to move the spacetime location of an object, is a matter of willing the change. If it is a matter of will, then perhaps we are talking about the nafs. Islam is about submitting personal will to the Will of Allah سُبْحَانَهُ وَتَعَالَى .
Islam is the way to find a good place of settlement with Allah سُبْحَانَهُ وَتَعَالَى in the Hereafter.
Not submitting to the Will of Allah سُبْحَانَهُ وَتَعَالَى leads to a terrible settlement in the Hereafter.
To Allah سُبْحَانَهُ وَتَعَالَى is the final return:
إِلَىٰ رَبِّكَ يَوْمَئِذٍ ٱلْمُسْتَقَرُّ ١٢
On that Day all will end up before your Lord.
— Dr. Mustafa Khattab, The Clear Quran
To your Lord, that Day, is the [place of] permanence.
— Saheeh International
اس دن تیرے رب ہی کے پاس ٹھکانا ہے
— Maulana Wahiduddin Khan
..................................................................
مُقَامًۭا
Q75:12 is presenting an insight into the Day of Qiyamah. That Day everyone will be standing in front of Allah سُبْحَانَهُ وَتَعَالَى .
Referring back to Surah anNaml, when Solomon (Sulaiman عليه السلام) asks for the mighty throne of the Queen of Saba to be transported to his palace before she arrives, a courtier who was an 'ifrit' from the 'jinn' offers to transport it. The words he uses are:
قَالَ يَـٰٓأَيُّهَا ٱلْمَلَؤُا۟ أَيُّكُمْ يَأْتِينِى بِعَرْشِهَا قَبْلَ أَن يَأْتُونِى مُسْلِمِينَ ٣٨
[Solomon] said, "O assembly [of jinn], which of you will bring me her throne before they come to me in submission?"
— Saheeh International
He said, “O chieftains, which one of you will bring her throne to me before they come to me submissively?”
— T. Usmani
سلیمان نے کہا کہ اے دربار والو، تم میں سے کون اس کا تخت میرے پاس لاتا ہے اس سے پہلے کہ وہ لوگ مطیع ہوکر میرے پاس آئیں
— Maulana Wahiduddin Khan
قَالَ عِفْرِيتٌۭ مِّنَ ٱلْجِنِّ أَنَا۠ ءَاتِيكَ بِهِۦ قَبْلَ أَن تَقُومَ مِن مَّقَامِكَ ۖ وَإِنِّى عَلَيْهِ لَقَوِىٌّ أَمِينٌۭ ٣٩
A powerful one from among the jinn said, "I will bring it to you before you rise from your place, and indeed, I am for this [task] strong and trustworthy."
— Saheeh International
A stalwart of the Jinn said, “I will bring it to you before you rise up from your place, and for this (task) I am powerful, reliable.”
— T. Usmani
جنوں میں سے ایک دیو نے کہا، میں اس کو آپ کے پاس لے آؤں گا اس سے پہلے کہ آپ اپنی جگہ سے اٹھیں ، اور میں اس پر قدرت رکھنے والا، امانت دار ہوں
— Maulana Wahiduddin Khan
Prophet-King Solomon (Sulaiman عليه السلام)'s place (مَّقَامِكَ) was the mighty throne that had been bestowed upon him.
In Surah alIsra, regarding prayers (ٱلصَّلَوٰةَ) and reality (ٱلْحَقُّ), it states:
أَقِمِ ٱلصَّلَوٰةَ لِدُلُوكِ ٱلشَّمْسِ إِلَىٰ غَسَقِ ٱلَّيْلِ وَقُرْءَانَ ٱلْفَجْرِ ۖ إِنَّ قُرْءَانَ ٱلْفَجْرِ كَانَ مَشْهُودًۭا ٧٨
Establish prayer at the decline of the sun [from its meridian] until the darkness of the night[1] and [also] the Qur’ān [i.e., recitation] of dawn.[2] Indeed, the recitation of dawn is ever witnessed.
— Saheeh International
[1]i.e., the period which includes the ẓuhr, aṣr, maghrib, and ʿishā’ prayers.
[2]i.e., the fajr prayer, in which the recitation of the Qur’ān is prolonged.
(O Prophet,) establish Salāh between the decline of the sun and the darkness of the night, and (establish) the recital at dawn. Surely, the recital at dawn is well attended.
— T. Usmani
نماز قائم کرو سورج ڈھلنے کے بعد سے رات کے اندھیرے تک اور خاص کر فجر کی قرأت بے شک فجر کی قرأت مشہود ہوتی ہے
— Maulana Wahiduddin Khan
وَمِنَ ٱلَّيْلِ فَتَهَجَّدْ بِهِۦ نَافِلَةًۭ لَّكَ عَسَىٰٓ أَن يَبْعَثَكَ رَبُّكَ مَقَامًۭا مَّحْمُودًۭا ٧٩
And from [part of] the night, pray[1] with it [i.e., recitation of the Qur’ān] as additional [worship] for you; it is expected that[2] your Lord will resurrect you to a praised station.[3]
— Saheeh International
[1]Literally, 'arise from sleep for prayer'
[2]This is a promise from Allāh (subḥānahu wa taʿālā) to Prophet Muḥammad (ﷺ).
[3]The position of intercession by permission of Allāh and the highest degree in Paradise.
And during the night, wake up for Salāh of tahajjud , an additional prayer for you. It is very likely that your Lord will place you at Praised Station.
— T. Usmani
اور رات کو تہجد پڑھو، یہ نفل ہے تمھارے ليے امید ہے کہ تمھارا رب تم کو مقام محمود پر کھڑا کرے
— Maulana Wahiduddin Khan
وَقُل رَّبِّ أَدْخِلْنِى مُدْخَلَ صِدْقٍۢ وَأَخْرِجْنِى مُخْرَجَ صِدْقٍۢ وَٱجْعَل لِّى مِن لَّدُنكَ سُلْطَـٰنًۭا نَّصِيرًۭا ٨٠
And say, "My Lord, cause me to enter a sound entrance[1] and to exit a sound exit[2] and grant me from Yourself a supporting authority."
— Saheeh International
[1]From Makkah, or from the grave at the time of resurrection.
[2]Into Madīnah at the time of emigration, or into the grave.
And say, “O my Lord, make me enter a rightful entrance and make me exit a rightful exit, and grant me from Your Own a power, favored (by You).”
— T. Usmani
اور کہو کہ اے میرے رب، مجھ کو داخل کر سچا داخل کرنا اور مجھ کو نکال سچا نکالنا اور مجھ کو اپنے پاس سے مددگار قوت عطا کر
— Maulana Wahiduddin Khan
وَقُلْ جَآءَ ٱلْحَقُّ وَزَهَقَ ٱلْبَـٰطِلُ ۚ إِنَّ ٱلْبَـٰطِلَ كَانَ زَهُوقًۭا ٨١
And say, "Truth has come, and falsehood has departed. Indeed is falsehood, [by nature], ever bound to depart."
— Saheeh International
And say, “Truth has come and falsehood has vanished. Falsehood is surely bound to vanish.”
— T. Usmani
اور کہہ کہ حق آیا اور باطل مٹ گیا بے شک باطل مٹنے ہی والا تھا
— Maulana Wahiduddin Khan
وَنُنَزِّلُ مِنَ ٱلْقُرْءَانِ مَا هُوَ شِفَآءٌۭ وَرَحْمَةٌۭ لِّلْمُؤْمِنِينَ ۙ وَلَا يَزِيدُ ٱلظَّـٰلِمِينَ إِلَّا خَسَارًۭا ٨٢
And We send down of the Qur’ān that which is healing and mercy for the believers, but it does not increase the wrongdoers except in loss.
— Saheeh International
We reveal the Qur’ān, which is cure and mercy for the believers; and it adds nothing to the unjust but loss.
— T. Usmani
اور ہم قرآن میں سے اتارتے ہیں جس میں شفا اور رحمت ہے ایمان والوں کے ليے، اور ظالموں کے ليے اس سے نقصان کے سوا اور کچھ نہیں بڑھتا
— Maulana Wahiduddin Khan
وَإِذَآ أَنْعَمْنَا عَلَى ٱلْإِنسَـٰنِ أَعْرَضَ وَنَـَٔا بِجَانِبِهِۦ ۖ وَإِذَا مَسَّهُ ٱلشَّرُّ كَانَ يَـُٔوسًۭا ٨٣
And when We bestow favor upon man [i.e., the disbeliever], he turns away and distances himself; and when evil touches him, he is ever despairing.
— Saheeh International
When We bestow Our favor upon man, he avoids (to recognize it) and keeps himself far aside (from obedience), and when some evil touches him, he is in total despair.
— T. Usmani
اور آدمی پر جب ہم انعام کرتے ہیں تو وہ اعراض کرتا ہے اور پیٹھ موڑ لیتا ہے اور جب اس کو تکلیف پہنچتی ہے تو وہ نا امید ہوجاتا ہے
— Maulana Wahiduddin Khan
قُلْ كُلٌّۭ يَعْمَلُ عَلَىٰ شَاكِلَتِهِۦ فَرَبُّكُمْ أَعْلَمُ بِمَنْ هُوَ أَهْدَىٰ سَبِيلًۭا ٨٤
Say, "Each works according to his manner, but your Lord is most knowing of who is best guided in way."
— Saheeh International
Say, “Everyone acts in his own style. So, your Lord knows best which one is better guided in his way.”
— T. Usmani
کہوکہ ہر ایک اپنے طریقہ پر عمل کر رہا ہے اب تمھارا رب ہی بہتر جانتا ہے کہ کون زیادہ ٹھیک راستہ پر ہے
— Maulana Wahiduddin Khan
So, between prayers (ٱلصَّلَوٰةَ) and reality (ٱلْحَقُّ), we find the mention of a praised station (مَقَامًۭا مَّحْمُودًۭا). Surah alIsra begins with the mention of Allah سُبْحَانَهُ وَتَعَالَى taking His Slave on the Night Journey, to show him some of the great signs, and the Ascension (known as Mairaj (meeting with Allah سُبْحَانَهُ وَتَعَالَى)), mentioned in Q17:93 (لِرُقِيِّكَ).
Looking up the use of the triliteral root of مُقَامًۭا across The Quran:
The triliteral root qāf wāw mīm (ق و م) occurs 660 times in the Quran, in 22 derived forms:
- 33 times as the form I verb qāma (قَامَ)
- 54 times as the form IV verb aqāma (أَقَامَ)
- 10 times as the form X verb is'taqāmu (ٱسْتَقَٰمُ)
- four times as the noun aqwam (أَقْوَم)
- once as the noun qawām (قَوَام)
- three times as the noun qawwāmīn (قَوَّٰمِين)
- 383 times as the noun qawm (قَوْم)
- 70 times as the noun qiyāmat (قِيَٰمَة)
- once as the adjective qiyam (قِيَم)
- five times as the adjective qayyim (قَيِّم)
- twice as the nominal qayyimat (قَيِّمَة)
- three times as the adjective qayyūm (قَيُّوم)
- 14 times as the noun maqām (مَقَام)
- 17 times as the active participle qāim (قَآئِم)
- five times as the active participle qāimat (قَآئِمَة)
- once as the form II verbal noun taqwīm (تَقْوِيم)
- twice as the form IV verbal noun iqām (إِقَام)
- once as the form IV verbal noun iqāmat (إِقَامَت)
- 10 times as the form IV active participle muqīm (مُّقِيم)
- three times as the form IV passive participle muqām (مُقَام)
- once as the form IV passive participle muqāmat (مُقَامَة)
- 37 times as the form X active participle mus'taqīm (مُّسْتَقِيم)
Here is a screenshot from the page:
Q75:1 takes an oath by the Day of Qiyamah, and Q75:6 mentions that people question what is the Day of Qiyamah. Q75:12 is presenting an insight into the Day of Qiyamah (إِلَىٰ رَبِّكَ يَوْمَئِذٍ ٱلْمُسْتَقَرُّ). That Day everyone will be standing in front of Allah سُبْحَانَهُ وَتَعَالَى , the Real King, for final settlement and placement. Their place of residence and their status there: مُسْتَقَرًّۭا وَمُقَامًۭا .
The Quran emphasises sincerity to Allah's Deen, defines it in three ayaat, names it the Deen-e-Qayimah, and urgently exhorts reverting to the true Deen before the Promised Day arrives.
A King decrees Laws and judges accordingly. Allah سُبْحَانَهُ وَتَعَالَى has decreed His Laws, and they are not subject to change. We, as subjects of Allah سُبْحَانَهُ وَتَعَالَى , are required to change our wills according to Allah's Will. Our submission to Allah's سُبْحَانَهُ وَتَعَالَى Will will be the determining factor regarding our place of standing, our muqam (مُقَامًۭا) in the Hereafter.
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Last updated on: April 01, 2025
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