Category Archives: Tafseerul Qur’an

Secrets of Surah Al Kahf

Secrets of Surah Al Kahf

Sura El-KehfEver wondered why Prophet Muhammad (sallallahu ‘alayhi wa sallam) asked us to recite Surah Al-Kahf every Friday?

This surah has four stories in it, let’s explore what lessons can be learned from them:

1. The people of the cave

It’s the story of young men who lived in a disbelieving town, so they decided to migrate for the sake of Allah and run away. Allah rewards them with mercy in the cave and protection from the sun – they woke up and found the entire village believers.

Lesson: Trial of faith

2. The owner of two gardens

A story of a man whom Allah blessed with two beautiful gardens, but the man forgot to thank the one who blessed him with everything and he even dared to doubt Allah regarding the afterlife. So his garden was destroyed – he regretted, but was too late and his regret did not benefit him.

Lesson: Trial of wealth

3. Musa (‘alayhissalam) and Khidr (‘alayhissalam)

When Musa (‘alayhissalam) was asked “who’s the most knowledgeable of the people of Earth?” Musa (‘alayhissalam)) said that it was him as he assumed he was the only prophet on Earth at the time. But Allah revealed to him that there’s someone who knows more than him about certain things. Musa (‘alayhissalam) traveled looking for him learned how divine wisdom can sometimes be hidden in matters which we perceive as bad.

Lesson: Trial of knowledge

4. Dhul-Qarnayn

Allah mentions the story of a great king who was given knowledge and power travelling the world helping people and spreading all that’s good. He was able to overcome the problem of Yajooj-Majooj by building a massive dam with the help of people whom he could not even understand.

Lesson: Trial of power

In the middle of the surah, Allah mentions Iblees as the one who stirs these trials:

And [mention] when We said to the angels, “Prostrate to Adam,” and they prostrated, except for Iblees. He was of the jinn and departed from the command of his Lord. Then will you take him and his descendants as allies other than Me while they are enemies to you? Wretched it is for the wrongdoers as an exchange. 18:150

In many hadith, the messenger of Allah (sallallahu ‘alayhi wa sallam) mentions that the one who reads and memorises verses of Surah Al Kahf will be protected from the trials of the Dajjal.

Abu Darda’ (radi Allahu ‘anhu) narrates that the prophet (sallallahu ‘alayhi wa sallam) said: He who memorizes the first ten verses of Surah Al Kahf will be protected from the trial of the Dajjal. In another narration, it is the last ten verses of Surah Al-Kahf. (Muslim)

Now let us see what the relationship is between Surat al-Kahf and the Dajjal:

Dajjal will appear before the day of judgement with 4 trials:

A) He will ask people to worship him and not Allah: Trial of faith.
B) He will be given powers to start/stop rain and tempt people with his wealth: Trial of with his wealth.
C) He will trial people with the “knowledge” and news he gives them: Trial of knowledge.
D) He will control huge parts of the Earth: Trial of power.

How to Survive these Trials

Allah mentions in the surah how we can survive these trials:

1. Good companionship

And keep yourself patient [by being] with those who call upon their Lord in the morning and the evening, seeking His countenance. And let not your eyes pass beyond them, desiring adornments of the worldly life, and do not obey one whose heart We have made heedless of Our remembrance and who follows his desire and whose affair is ever [in] neglect. 18:28

2. Knowing the truth of this world

And present to them the example of the life of this world, [its being] like rain which We send down from the sky, and the vegetation of the earth mingles with it and [then] it becomes dry remnants, scattered by the winds. And Allah is ever, over all things, Perfect in Ability. 18:45

3. Humility

[Moses] said, “You will find me, if Allah wills, patient, and I will not disobey you in [any] order.”18:69

4. Sincerity

Say, “I am only a man like you, to whom has been revealed that your god is one God. So whoever would hope for the meeting with his Lord – let him do righteous work and not associate in the worship of his Lord anyone.” 18:110

5. Calling to Allah

And recite, [O Muhammad], what has been revealed to you of the Book of your Lord. There is no changer of His words, and never will you find in other than Him a refuge. 18:27

6. Remembering the Hereafter

And [warn of] the Day when We will remove the mountains and you will see the earth prominent, and We will gather them and not leave behind from them anyone. And they will be presented before your Lord in rows, [and He will say], “You have certainly come to Us just as We created you the first time. But you claimed that We would never make for you an appointment.”And the record [of deeds] will be placed [open], and you will see the criminals fearful of that within it, and they will say, “Oh, woe to us! What is this book that leaves nothing small or great except that it has enumerated it?” And they will find what they did present [before them]. And your Lord does injustice to no one. 18:47-49



Ibn Kathir writes in his commentary on Surah Al-Kahf:

Al-Bara reported: A man recited Surah Al-Kahf and there was an animal in the house which began acting in a nervous manner. He looked and saw a fog or cloud overhead. He mentioned this to the Prophet, peace and blessings be upon him, and the Prophet said:
اقْرَأْ فُلَانُ فَإِنَّهَا السَّكِينَةُ تَنَزَّلَتْ عِنْدَ الْقُرْآنِ أَوْ تَنَزَّلَتْ لِلْقُرْآنِ
Continue reciting. Verily, that was tranquility which came down for the recitation of the Quran. Source: Sahih Muslim 795, Grade: Sahih
The man who recited it was Usaid ibn Al-Hudayr. Abu Ad-Darda reported: The Prophet, peace and blessings be upon him, said:
 مَنْ حَفِظَ عَشْرَ آيَاتٍ مِنْ أَوَّلِ سُورَةِ الْكَهْف عُصِمَ مِنْ الدَّجَّالِ
Whoever memorizes ten verses from the beginning of Surah Al-Kahf will be protected from the False Messiah. Source: Sahih Muslim 809, Grade: Sahih
This was also recorded by Muslim, Abu Dawud, An-Nasa’i and At-Tirmidhi. According to the version recorded by At-Tirmidhi: مَنْ حَفِظَ ثَلَاثَ آيَاتٍ مِنْ أَوَّلِ الْكَهْف
Whoever memorizes three verses from the beginning of Surah Al-Kahf. Source: Sunan At-Tirmidhi 2886, Grade: Sahih
At-Tirmidhi said it is “good and authentic’ (hasan sahih). In his Mustadrak, Al-Hakim recorded from Abu Sa’eed that the Prophet, peace and blessings be upon him, said:
مَنْ قَرَأَ سُورَةَ الْكَهْفِ فِي يَوْمِ الْجُمُعَةِ أَضَاءَ لَهُ مِنَ النُّورِ مَا بَيْنَ الْجُمُعَتَيْنِ
Whoever recites Surah Al-Kahf on the day of Friday will have a light for him between this Friday and the next. Source: Sunan Al-Kubra 5856, Grade: Hasan
Al-Hakim said, “This tradition has an authentic chain of narration, but Al-Bukhari and Muslim did not record it.”
Al-Hafiz Abu Bakr Al-Bayhaqi also recorded it in his Sunan from Al-Hakim, then he narrated with his own chain that the Prophet, peace and blessings be upon him, said:
مَنْ قَرَأَ سُورَةَ الْكَهْفِ كَمَا أُنْزِلَتْ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ
Whoever recites Surah Al-Kahf as it was revealed will have light on the Day of Resurrection. Source: Sunan Al-Kubra 5856, Grade: Hasan
قَالَ الْإِمَامُ أَحْمَدُ حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ حَدَّثَنَا شُعْبَةُ عَنْ أَبِي إِسْحَاقَ قَالَ سَمِعْتُ الْبَرَاءَ يَقُولُ قَرَأَ رَجُلٌ الْكَهْفَ وَفِي الدَّارِ دَابَّةٌ فَجَعَلَتْ تَنْفِرُ فَنَظَرَ فَإِذَا ضَبَابَةٌ أَوْ سَحَابَةٌ قَدْ غَشِيَتْهُ فَذَكَرَ ذَلِكَ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ اقْرَأْ فُلَانُ فَإِنَّهَا السَّكِينَةُ تَنَزَّلَتْ عِنْدَ الْقُرْآنِ أَوْ تَنَزَّلَتْ لِلْقُرْآنِ
أَخْرَجَاهُ فِي الصَّحِيحَيْنِ مِنْ حَدِيثِ شُعْبَةَ بِهِ وَهَذَا الرَّجُلُ الَّذِي كَانَ يَتْلُوهَا هُوَ أُسَيْدُ بْنُ الْحُضَيْرِ كَمَا تَقَدَّمَ فِي تَفْسِيرِ الْبَقَرَةِ
وَقَالَ الْإِمَامُ أَحْمَدُ حَدَّثَنَا يَزِيدُ أَخْبَرَنَا هَمَّامُ بْنُ يَحْيَى عَنْ قَتَادَةَ ، عَنْ سَالِمِ بْنِ أَبِي الْجَعْدِ عَنْ مَعْدَانَ بْنِ أَبِي طَلْحَةَ عَنْ أَبِي الدَّرْدَاءِ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ حَفِظَ عَشْرَ آيَاتٍ مِنْ أَوَّلِ سُورَةِ الْكَهْفِ عُصِمَ مِنَ الدَّجَّالِ
رَوَاهُ مُسْلِمٌ وَأَبُو دَاوُدَ وَالنَّسَائِيُّ وَالتِّرْمِذِيُّ مِنْ حَدِيثِ قَتَادَةَ بِهِ وَلَفْظُ التِّرْمِذِيِّ مَنْ حَفِظَ الثَّلَاثَ الْآيَاتَ مَنْ أَوَّلِ الْكَهْفِ وَقَالَ حَسَنٌ صَحِيحٌ
وَقَدْ أَخْرَجَهُ الْحَاكِمُ فِي مُسْتَدْرِكِهِ عَنْ أَبِي بَكْرٍ مُحَمَّدِ بْنِ الْمُؤَمَّلِ حَدَّثَنَا الْفُضَيْلُ بْنُ مُحَمَّدٍ الشَّعْرَانِيُّ حَدَّثَنَا نُعَيْمُ بْنُ حَمَّادٍ حَدَّثَنَا هُشَيْمٌ حَدَّثَنَا أَبُو هَاشِمٍ عَنْ أَبِي مِجْلَزٍ عَنْ قَيْسِ بْنِ عَبَّادٍ عَنْ أَبِي سَعِيدٍ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ مَنْ قَرَأَ سُورَةَ الْكَهْفِ فِي يَوْمِ الْجُمُعَةِ أَضَاءَ لَهُ مِنَ النُّورِ مَا بَيْنَهُ وَبَيْنَ الْجُمُعَتَيْنِ ثُمَّ قَالَ هَذَا حَدِيثٌ صَحِيحُ الْإِسْنَادِ وَلَمْ يُخَرِّجَاهُ

وَهَكَذَا رَوَاهُ الْحَافِظُ أَبُو بَكْرٍ الْبَيْهَقِيُّ فِي سُنَنِهِ عَنِ الْحَاكِمِ ثُمَّ قَالَ الْبَيْهَقِيُّ وَرَوَاهُ يَحْيَى بْنُ كَثِيرٍ عَنْ شُعْبَةَ عَنْ أَبِي هَاشِمٍ بِإِسْنَادِهِ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ قَرَأَ سُورَةَ الْكَهْفِ كَمَا أُنْزِلَتْ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ

Tersir sure El-Kehf (Tafseer Suarh Al-KAhf) 2

Tersir sure El-Kehf 18 \ Pećina, objavljena u Meki i ima 110 ajeta


Sura El-KehfU prvom dijelu smo govorili o vrijednosti ove sure, i govorili smo o prvih pet ajeta. Rekli smo kako je zahvala Allahu dž,š, na svakom početku i na svakom kraju, i da Allah dž,š, hvali Svoju svetu bit. Zatim smo govorili o onima kojima se prijeti, koji su Mu pripisali sina, kako ih Kur’an opominje i prijeti im za tu laž, te smo govorili o velikom obećanju koje je pripremljeno onimo koji vjeruju i rade dobra djela. Večeras ako Bog da govrimo o još tri ajeta ove sure, a to su; 6,7,8: Pa zar ćeš ti za njima od tuge ubiti se, ako oni u govor (Kur’an) ovaj neće da povjeruju? Sve što je na Zemlji Mi smo kao ukras njoj stvorili da iskušamo ljude ko će se od njih ljepše vladati, a Mi ćemo nju i golom ledinom učiniti.

Allah dž,š, oraspoložuje svoga Poslanika a,s, u njegovom žaljenju za idolopoklonicima koji su ostavili vjeru u Allaha i odaljili se od nje. Pa zar ćeš ti za njima od tuge ubiti se, ako oni u govor ovaj neće da povjeruju.  Allah dž,š, kaže u suri Fatir 8: Pa ne izgaraj od žalosti za njima; Allah, doista, dobro zna sve što oni rade.

Zatim uzvišeni veli u suri Nahl 127: I ne tuguj za njima, i neka ti nije teško zbog spletkarenja. Zatim kaže u suri Šu’ara 3; Zar ćeš ti sebe uništiti zato što ovi neće da postanu vjernici?

Dakle o Allahov miljeniče! Ne žalosti se zbog njihovog kufra i nevjerstva, ti njima prenesi ovaj Kur’an (poruku) pa ko hoće neka vjeruje u njega a ko neće, na svoju štetu, zato se ne žalosti zbog njihove propasti.

Sve što je na Zemlji Mi smo kao ukras njoj stvorili da iskušamo ljude ko će se od njih ljepše vladati. Allah dž,š, je učinio ovaj dunjaluk prolaznim boravkom, kratkotrajnim ukrasom i dunjaluk je kuća iskušenja! Uzvišeni kaže u suri Junus 24; A kad se Zemlja ukrasi svojim ruhom i okiti i kad stanovnici njezini pomisle da su oni toga gospodari, dođe zapovijed Naša, noću ili danju, i Mi to pokosimo, kao da prije ničeg nije ni bilo.

Ebu Seid r,a, prenosi da je Poslanik a,s, rekao; Dunjaluk je sladak i izazovan, a Allah vas je na njemu postavio kao namjesnike da vidi kako ćete postupati. Zato se čuvajte dunjaluka i čuvajte se žena, jer prva smutnja kod sinova Israilovih bila je zbog žena. Musa a,s, savjetujući svoje drugove, rekao je: ”Dunjaluk je most pa ga pređite, a nemojte se na njemu zadržavati”.

Još jedna važna napomena je da vjernici moraju da očekuju ”način modernog života ili modernog življenja” kao što će se pojaviti u periodu Dedžalovog sistema i modernog života kroz razna iskušenja (moderna iskušenja) jer će dunjaluk blistati, kako vidimo da blista više nego je to bilo ranije, tehnološki napredak i utjecaj tehnike na ljudski svakodnevni život, kao što je putovanje, komunikacija, dobijanje informacija, itd..

Kako vidimo da tehnika svakim danom napreduje, i svaki dan je u intezivnijem porastu tako da će na ljude još više utjecati i na sami njihov tok života (bezvoljno), ali nemojmo zaboraviti da će sutra sve to nestati, i da će sve biti uništeno. Svakako da će Dedžal iskoristiti ovu tehniku protiv čovječnosti, i vodit će veliku bitku kojom će stavljati ljude na razne kušnje, i odvodit će narod u zabludu, a najveća zabluda je bezbožstvo (nevjerovanje u Boga). To je najveća iluzija savremenog vremena, i zato ova sura nas uči da budemo oprezni, oprezni na smutnju i veliku LAŽ koju će Dedžal ponuditi ljudskom rodu.

Zato ne treba se ukrašavati ovosvjetskim ukrasima koji su prolazni s jedne strane a i zabluda s druge, jer kada čovjek postane materijalizovan i kad počne da razmišlja samo o materijalizmu onda će biti lahko Dedžalu da ga zavede jer će postati slijep i koristit će samo spoljašnji ili eksternalni vid, koji je ustvari dedžalov vid.

A svakako oni koji se odaju meterijalizmu, koji se odreknu vjere u Jednog Boga, oni gledaju na jedno oko, dok oni koji imaju imalo ili koliko i trun imana oni će ga moći prepoznati i pročitat će da je KAFIR. Ovo će svako moći pročitati nema veze što je nepismen i što nezna abecedu, jer ako ima vjeru to je njegova abeceda.

Allah dž,š, kaže: Mi ćemo nju (zemlju) i golom ledinom učiniti. Pošto je dunjaluk lijep, sladak, nagizdan, namirisan, ukrašen, Allah dž,š, je moćan i kadar da ga učini raševinom i ništavim. Površina zemlje će biti gola ledina, pustoš na kojoj neće ništa biti od stabala niti rastinja.

Allah dž,š, nam govori da je od vode sve živo stvorio,u suri Enbija 30: I da Mi od vode sve živo stvaramo? I zar neće vjerovati?

Moramo biti oprezni na nestašicu vode na ovom svijetu a već se pojavila. Poslanik a,s, nam je nagovjestio da su Je’džudž i Me’džudž žedni narodi i da će kada budu prolazili pored jezera čitavo jezero presušiti (popiti), koliko danas narod vodi računa o vodi, a rijeke polahko, pa i jezera presušuju!

Danas moderni tehnološki svjet pokušava da zamjeni i da ponudi drugu alternativu vjerovanja a to je vjerovanje u bogohulije (ili bez-božstvo) novi način življenja, biti slobodan čovjek, (jednostavno, sasvim moderni život) koji će ljude toliko zamlatiti i odvesti u potpuno bezbožtvo, zabludu i iluziju, dakle nudi se narodu da vjeruje u nešto drugo (u materiju) mimo Allaha Stvoritelja Jednog Jedinog.

Molim Allaha dž,š, da nam podari uputu i da izdržimo na putu upute, Amin ja Rabbel Alemin.

Imam Sedin Agić

Maj-25-2013 /15-Redžeb-1434

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The virtues of Surah al-Baqarah and Ali Imran

Abu Hurayra r,a, said that the Prophet a,s, said: Do not turn your houses into graves.. Verly, Shaytan does not enter where Surat Al-Baqarah is recited. (Imam Tirmizi)

لا تجعلوا بيوتكم قبوراً فان البيت الذب تُقرأ فيه سورة البقرة لا يدخله الشيطان

Abdullh ibn Masu’ud said: Shaytan flees from the house where Surat al-Baqarah is heard

Ibn Masu’ud said: Shaytan departed the house where surat Al-Baqarah is being recited, and as he leaves he passes gas

Abu Huraira said: The Messenger of Allah sent an expedition force comprising of many men and asked each about what they memorized of the Qur’an. The prophet a,s, came to one of the  youngest men among them and asked him: What have you memorized (of the Qur’an) young man? He said: I memorized such and such surah’s and also Baqarah. The prophet said you memorized surah Baqarah? he said yes! the prophet said: Then you are their commander

Imam Ahmad narrated from Abdullah bin Buraydah that his father said: I was sitting with the Prophet, peace and blessings be upon him, and I heard him say:

تَعَلَّمُوا سُورَةَ الْبَقَرَةِ فَإِنَّ أَخْذَهَا بَرَكَةٌ، وَتَرْكَهَا حَسْرَةٌ، وَلَا تَسْتَطِيعُهَا الْبَطَلَة

Learn Surah Al-Baqarah because there is blessing in learning it, there is sorrow in ignoring it, and the sorceresses cannot memorize it.

He kept silent for a while and then said:

تَعَلَّمُوا سُورَةَ الْبَقَرَةِ وَآلَ عِمْرَانَ فَإِنَّهُمَا الزَّهْرَاوَانِ، يُظِلَّانِ صَاحِبَهُمَا يَوْمَ الْقِيَامَةِ كَأَنَّهُمَا غَمَامَتَانِ أَوْ غَيَايَتَانِ أَوْ فِرْقَانِ مِنْ طَيْرٍ صَوَافَّ، وَإِنَّ الْقُرآنَ يَلْقى صَاحِبَهُ يَوْمَ الْقِيَامَةِ حِينَ يَنْشَقُّ عَنْهُ قَبْرُهُ كَالرَّجُلِ الشَّاحِبِ فَيَقُولُ لَهُ: هَلْ تَعْرِفُنِي؟ فَيَقُولُ: مَا أَعْرِفُكَ. فَيَقُولُ: أَنَا صَاحِبُكَ الْقُرْآنُ الَّذِي أَظْمَأْتُكَ فِي الْهَوَاجِرِ وَأَسْهَرْتُ لَيْلَكَ وَإِنَّ كُلَّ تَاجِرٍ مِنْ وَرَاءِ تِجَارَتِهِ، وَإِنَّكَ الْيَوْمَ مِنْ وَرَاءِ كُلِّ تِجَارَةٍ فَيُعْطَى الْمُلْكَ بِيَمِينِهِ وَالْخُلْدَ بِشِمَالِهِ وَيُوضَعُ عَلَى رَأْسِهِ تَاجُ الْوَقَارِ، وَيُكْسَى وَالِدَاهُ حُلَّتَانِ لَا يَقُومُ لَهُمَا أَهْلُ الدُّنْيَا، فَيَقُولَانِ: بِمَا كُسِينَا هَذَا؟ فَيُقَالُ: بِأَخْذِ وَلَدِكُمَا الْقُرْآنَ ثُمَّ يُقَالُ: اقْرَأْ وَاصْعَدْ فِي دَرَجِ الْجَنَّةِ وَغُرَفِهَا، فَهُوَ فِي صُعُودٍ مَا دَامَ يَقْرأُ هَذًّا كَانَ أَوْ تَرْتِيلًا

Learn Surah Al-Baqarah and Ali Imran because they are two lights and they shade their people on the Day of Resurrection just as two clouds, two spaces of shade or two lines of birds. On the Day of Resurrection, the Quran will meet its companion in the shape of a pale-faced man when his grave is opened. The Quran will ask him, “Do you know me?” The man will say, “I do not know you.” The Quran will say, “I am your companion, the Quran, which has brought you thirst during the heat and made you stay up during the night. Every merchant has his certain trade. But, this Day, you are behind all types of trade.” Kingship will then be given to him in his right hand, eternal life in his left hand and the crown of grace will be placed on his head. His parents will also be granted two garments that the people of this world could never afford. They will say, “Why were we granted these garments?” It will be said, “Because your son was carrying the Quran.” It will be said (to the reciter of the Quran), “Read and ascend through the levels of Paradise.” He will go on ascending as long as he recites, whether reciting slowly or quickly. [Musnad Ahmad, Number 22441, Hasan]

Ibn Majah also recorded part of this Hadith from Bishr bin Al-Muhajir, and this chain of narrators is good according to the criteria of Imam Muslim. A part of this Hadith is also supported by other Hadiths. For instance, 

Imam Ahmad recorded that Abu Umamah Al-Bahili said that he heard the Messenger of Allah, peace be upon him, said:

اقْرَأُوا الْقُرْآنَ فَإِنَّهُ شَافِعٌ لِأَهْلِهِ يَوْمَ الْقِيَامَةِ اقْرَأُوا الزَّهْرَاوَيْنِ، الْبَقَرَةَ وَآلَ عِمْرَانَ، فَإِنَّهُمَا يَأْتِيَانِ يَوْمَ الْقِيَامَةِ كَأَنَّهُمَا غَمَامَتَانِ، أَوْ كَأَنَّهُمَا غَيَايَتَانِ أَوْ كَأَنَّهُمَا فِرْقَانِ مِنْ طَيْرٍ صَوَافَّ، يُحَاجَّانِ عَنْ أَهْلِهِمَا يَوْمَ الْقِيَامَة

Read the Quran, because it will intercede on behalf of its people on the Day of Resurrection. Read the two lights, Al-Baqarah and Ali Imran, because they will come in the shape of two clouds, two shades or two lines of birds on the Day of Resurrection and will argue on behalf of their people on that Day.

The Prophet, peace and blessings be upon him, then said:

اقْرَأُوا الْبَقَرَةَ فَإِنَّ أَخْذَهَا بَرَكَةٌ وَتَرْكَهَا حَسْرَةٌ وَلَا تَسْتَطِيعُهَا الْبَطَلَة

Recite Surah Al-Baqarah because there is blessing in it, there is sorrow in ignoring it, and the sorceresses cannot memorize it. [Sahih Muslim, Book 4, Number 1757]

In addition, Imam Muslim narrated this tradition in the Book of Prayer.

Imam Ahmad narrated from An-Nawwas bin Sam’an said that the Prophet, peace and blessings be upon him, said:

يُؤْتَى بِالقُرْآنِ يَوْمَ الْقِيَامَةِ وَأَهْلِهِ الَّذِينَ كَانُوا يَعْمَلُونَ بِهِ تَقْدَمُهُم سُورَةُ الْبَقَرَةِ وَآلُ عِمْرَان

On the Day of Resurrection, the Quran and its people who acted upon it will be brought forth, preceded by Surah Al-Baqarah and Ali Imran.

An-Nawwas said: The Prophet, peace and blessings be upon him, set three examples for these two Surahs and I did not forget these examples ever since. He said:

كَأَنَّهُمَا غَمَامَتَانِ، أَوْ ظُلَّتَانِ سَودَاوَانِ بَيْنَهُمَا شَرْقٌ، أَوْ كَأَنَّهُمَا فِرْقَانِ مِنْ طَيْرٍ صَوَافَّ، يُحَاجَّانِ عَنْ صَاحِبِهِمَا

They will come like two clouds, two dark shades or two lines of birds arguing on behalf of their people. [Musnad Ahmad, Number 17185, Hasan]

Some of the scholars said: that it contains a thousand news incidents, a thousand commands, and a thousand prohibitions.

Ibn Kathir writes in his commentary on Surah Al-Baqarah

Ibn Kathir writes in his commentary on Surah Al-Baqarah:

Allah Almighty said:

يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ فِرَاشًا وَالسَّمَاءَ بِنَاءً وَأَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَّكُمْ ۖ فَلَا تَجْعَلُوا لِلَّهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ

 O mankind, worship your Lord, who created you and those before you, that you may become righteous, who made for you the earth as a bed and the sky as a ceiling and sent down from the sky, rain and brought forth thereby fruits as provision for you. So do not attribute to Allah equals while you know. [Surah Al-Baqarah 2:21-22]

Several scholars like Ar-Razi and others, used this verse as an argument for the existence of the Creator, and it is a most worthy method of argument. Indeed, whoever ponders over the things that exist, the higher and lower creatures, their various shapes, colors, behavior, benefits and ecological roles, then he will realize the ability, wisdom, knowledge, perfection and majesty of the Creator. Once a desert Arab was asked about the evidence of Allah’s existence, so he responded:

يَا سُبْحَانَ اللَّهِ إِنَّ الْبَعْرَةَ لَتَدُلُّ عَلَى الْبَعِيرِ وَإِنَّ أَثَرَ الْأَقْدَامِ لَتَدُلُّ عَلَى الْمَسِيرِ فَسَمَاءٌ ذَاتُ أَبْرَاجٍ وَأَرْضٌ ذَاتُ فِجَاجٍ وَبِحَارٌ ذَاتُ أَمْوَاجٍ أَلَا يَدُلُّ ذَلِكَ عَلَى وُجُودِ اللَّطِيفِ الْخَبِيرِ

O, glory be to Allah! The camel’s dung testifies to the existence of the camel, and the track testifies to the fact that someone was walking. A sky that holds the stars, a land that has fairways and a sea that has waves? Does not all of this testify to the existence of the Most Kind, Most Knowledgeable?

Hence, whoever gazes at the sky in its immensity, its expanse, and the various kinds of planets in it, some of which appear stationary in the sky – whoever gazes at the seas that surround the land from all sides, and the mountains that were placed on the earth to stabilize it, so that whoever lives on land, whatever their shape and color, are able to live and thrive – whoever reads Allah’s statement:

أَلَمْ تَرَ أَنَّ اللَّهَ أَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجْنَا بِهِ ثَمَرَاتٍ مُّخْتَلِفًا أَلْوَانُهَا ۚ وَمِنَ الْجِبَالِ جُدَدٌ بِيضٌ وَحُمْرٌ مُّخْتَلِفٌ أَلْوَانُهَا وَغَرَابِيبُ سُودٌ وَمِنَ النَّاسِ وَالدَّوَابِّ وَالْأَنْعَامِ مُخْتَلِفٌ أَلْوَانُهُ كَذَٰلِكَ ۗ إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ ۗ إِنَّ اللَّهَ عَزِيزٌ غَفُورٌ

Do you not see that Allah sends down rain from the sky, and We produce thereby fruits of varying colors? And in the mountains are tracts, white and red of varying shades and some extremely black. And among people and moving creatures and grazing livestock are various colors similarly. Only those fear Allah, from among His servants, who have knowledge. Indeed, Allah is Exalted in Might and Forgiving. [Surah Al-Fatir 35:27-28]

Whoever thinks about the running rivers that travel from area to area bringing benefit, whoever ponders over what Allah has created on earth; various animals and plants of different tastes, scents, shapes and colors that are a result of unity between land and water. Whoever thinks about all of this then he will realize that these facts testify to the existence of the Creator, His perfect ability, wisdom, mercy, kindness, generosity and His overall compassion for His creation. There is no deity worthy of worship except Allah, nor is there a Lord besides Him, upon Him we rely and to Him we turn in repentance. There are numerous verses in the Quran on this subject.

And Allah gives to whom He wills without limit

Allah said: “And Allah gives to whom He wills without limitو الله يرزق من يشاء بغير حساب. this ayah indicates that Allah gives sustenance to whomever He wills of His servants without count or limit in this and in the Hereafter. Hadith has stated (that Allah said) : “O son of Adam! spend (in Allah’s cause) and I (Allah) will spent on you”. ابن آدم أنفق أُنفق عليك. (reported by Al-Humaydi 2:459.

The Prophet said: “O Bilal! spend and do not fear deprivation from the Owner of the Throne“. (reported by Ima At-Tabarani 10:192.    أنفق بلال و ل تخش من ذي العرش اقلالا

Allah said: “and whatsoever you spend of anything (in Allah’s cause) He will replace it“. و ما أنفقتم من شيء فهو يخلفه

In addition, it is reported in the Sahih (that Prophet said) : “Every day two angels come down from heavens and one of them says: O Allah! Compensate every person who spends in Your cause, and the other (angel) says: O Allah! Destroy every miser“.  Reported By Imam Ibn Hajar Al-Asqalani, Fathul Bari 3:357.

” يَقُولُ ابْنُ آدَمَ : مَالِي مَالِي ، وَهَلْ لَكَ مِنْ مَالِكَ إِلا مَا أَكَلْتَ فَأَفْنَيْتَ ، أَوْ تَصَدَّقْتَ فَأَمْضَيْتَ ، أَوْ لَبِسْتَ فَأَبْلَيْتَ ”

Also in Sahih, Prophet said: “The son of Adam says, My money, my money! Yet, what is your money except that which you eat and use up, wear and tear, and spend in charity and thus keep (in your record). Other that that, it will go away and will be left for the people (the inheritors). Imam Muslim 4:2273.

in addition, Imam Ahmad reported that Prophet said: “The dunya (life of this world) is the residence of those who have no residence, the wealth of those who have no wealth, and it is harvested by those who have no sense of reason“. Imam Ahmad 6:71.  الدنيا دار من لا دار له ، و مال من لا مال له ، و لها يجمع من لا عقل له

Imam Sedin Agic

Tafseer Ibn Katheer

Explanation of Surat Al-‘Asr

Explanation of Surat Al-‘Asr

By Suhaib Webb

Its Name

The early Muslims called it Al-`Asr. The great scholar of Qur’an, at-Tabari, God have mercy on him, narrated with a sound chain from ‘Ubayd Allah the son of Husayn, “Whenever two of the Prophet’s companions would meet, they would not disperse until they read Surat al-‘Asr.” Also, in most of the books dedicated to explaining the Qur’an (tafsir), this name is given to the surah (chapter). This is also the case with the existent copies of the Qur’an, new and old- this name is used. However, in some books of tafsir, and in Sahih al-Bukhari, it is named “I swear by `Asr,” emphasizing the letter of oath, i.e. (By), found at the beginning of the chapter.



Time of Revelation, Number of Verses, and Order

The majority of scholars (jumhur) hold that it was sent in the Meccan Period. The famous scholars, Qatadah, Mujahid, and Muqatil contend that it was revealed in Medinah. This opinion is also attributed to the great Companion of the Prophet (peace and blessings be upon him), Ibn `Abbas. Imam as-Suytti, in his book Al-Itqan fi `Ulum al-Qur’an, did not mention it as a chapter that has more than one name.

Scholars agree that it consists of three verses, making it, Surat al-Kawthar, and Surat an-Nasr the shortest chapters in the Qur’an.

It was the thirteenth chapter revealed to the Prophet (peace and blessings be upon him) after Surat Al-Inshirah and before Surat Al-‘Adiyat.



Reason for Revelation

Imam Ar-Razi states that the pagan Meccans used to say, “Muhammad is a loser.” Thus, this chapter was sent.



Usage in History

  1. This chapter was recited by `Amr, the son of al-`As, when he was asked by Musaylmah the Liar to read something that was sent to the Prophet (peace and blessings be upon him).
  2. It was written on a letter from Zaid ibn Ali, the son of al-Hussain ibn Ali ibn Abi Talib, to the people of Mosul.



Goals of the Surah

The surah

  1. Affirms great loss for those who reject God’s message after it reached them correctly, and for those who accepted it but failed to live according to it.
  2. States the promise of success and felicity for those who believe in God, coupling that with acts of righteousness.
  3. Shows the blessings of working together, and,
  4. The blessings of truth,and,
  5. The importance of patience.




Scholars note that this chapter contains the universals of Islam. For that reason, the Companions (may Allah be pleased with them) would not leave each other until they read it.

Imam ash-Shafi’i has some wonderful things to say about it,

“If people were to ponder on this chapter, it would amaze them.”

“If this was the only chapter sent to humanity, it would suffice them.”

“People are negligent of this chapter.”



Verse One

By al-‘Asr!” (Al-`Asr, 103:1)

Allah, the Most High, is swearing by time. The letter (By)  found at the beginning of this verse represents an oath and its purpose is to emphasis the importance its object. In this case, Al-`Asr.

There are a number possibilities for what (al-`Asr) means:

1. The Time from the End of Noon until Sunset

The word `Asr signifies the time period between shortly after noon, when a person’s shadow is equal in height to his body, until the sun begins to turn red as it sets. It is the time in which many people return from work, their day comes to an end and they are reminded of life’s fluctuations. Thus, if we accept this interpretation, it is very similar to other chapters that swear by certain times of the day, reminding of God’s blessings and mercies. Also, one is reminded that the end of the day’s events are simply a preparation for the end of one’s life. Or, it is a reminder of old age – the morning being one’s youth and the sunset, a metaphor for the end of one’s life.

2. The Afternoon (`Asr) Prayer

It could also be an oath by the `Asr Prayer. This prayer is one of the five daily Prayers enjoined upon Muslims by God. It is held in high esteem due to a number of texts that mention its virtues. Most scholars say that the verse, (And guard the middle prayer) (Al-Baqarah 2:238), is in reference to it. There are also a number of Prophetic traditions that illustrate its importance: “Whoever missed the ‘Asr Prayer, it is though he lost his family and his wealth,” (Muslim) and “A person who observes the two cool Prayers, i.e., the morning Prayer and the afternoon Prayer (Al-`Asr), will enter Paradise.” (Al-Bukhari)

If we accept this contention, then the word Al-`Asr here is a pronoun known to most as the prayer itself, not a specific time period.

3. Time in Its Entirety

It is possible that Al-`Asr here means every era from the time of Adam to the last Day.

4. A Specific Era

When used in the possessive form, its universal meaning is restricted to a certain time or person, `Asr of Prophet Abraham or the `Asr of the Ottomans. In light of that, many scholars said that ‘Al-`Asr here means the era (`asr) of Prophet Muhammad (peace and blessings be upon him). Then, its understanding would be like me saying, this day, if I said to you, “This day I did…” . in Arabic it is called (al-’Ahad al-Huduri).

This is supported by the theory of Imam ar-Razi, who said, “Allah swore by the era of the Prophet in this verse, He swore by the place he resided when He said, “And you are free of obligations in this city” (Al-Balad 90:1) and He swore by his life when He said, (By your life.) (Al-Hijr 15:72)

It is also possible the meaning here is the time of God’s final revelation to humanity, Islam since it, like the afternoon, is the last in a succession of other things, in this case light. This is supported by the statement of the Prophet (peace and blessings be upon him) who said,

“The likeness of the Muslims to the Jews and Christians is like a man who hired a laborer to work for him the entire day. The Jews worked half a day [until noon], then said, ‘We have no need for your payment and the work we have done is nullified.’ Thus, he looked to hire another group saying, ‘Finish the rest of the day’s labor and I will recompense you as I promised the others.’ They worked until the afternoon [`Asr], then said, “We have no need for your reward, and the work we have done is nullified.’ Then, he hired another group who will work from the afternoon until sunset, completing the task he prescribed, attaining the rewards of the other two groups.” (Al-Bukhari)

Faith and good deeds are causes for one to be successful in the Hereafter.

When looking at the rest of the chapter and its contents, this meaning seem more probable because the chapter address two types of people: the people of Islam and the people who rejected it. The first are excused from the threat of loss in the Hereafter, while the second are eligible for it.



Verse Two

(Certainly, humanity is [stepped] in loss.) (Al-`Asr 103:2)


It could mean the pagan Meccans mentioned above or those who received the message during the time of the Prophet (peace and blessings be upon him), and those who will receive it after him.


Khusar –or loss- is the opposite of profit but carries with it the meaning of bankruptcy. It’s meaning here is in the Hereafter and not in this life. It could also mean that they wasted their main capital, their time. In other words, instead of using this life to gain, by faith and works, they bargained it away with disbelief and sin. This life, as noted by Ibn al-Jawzi, is a crop to be cultivated in the next. al-Busti wrote in his poem ‘Unwan al-Hikam,

“A person’s increase is his worldly life is deficiency

His profit, which is not purely for good, is loss.”

Allah says,

(Their business earned no profit and they were not guided.) (Al-Baqarah 2:16)

Loss also is used in the indefinite form. Ar-Razi says this signifies something frightening or an attack on those who attacked the Prophet (peace and blessings be upon him). Based on the first interpretation, the meaning is, “All of humanity is in a state of loss known solely to Allah!”


The prepositional phrase [Eng. In] is used with “loss” here to show complete loss, and its meaning is stronger than saying “la khasir” (Certainly lost). The word fi carries the meaning of containment. For example, we say, “The water was [in] the pot.” So, just as the water was contained by the pot, these people are contained by loss! It also, implies that their loss is deep, just as water sits deep in a pot. This will be addressed further in the chapter called “The Elephant” in shaa’ Allah (God willingly).



Verse Three

(Except those who believe and do good deeds. And cooperate on truth. And cooperate on patience.) (Al-`Asr 103:3)

The verse starts with an exception article, reminding the listener that the first ruling still applies, but not to those about to be mentioned. The exception article function is a connected restricter (khas mutasil), dividing humanity into two groups, those who will lose in the Hereafter, and those who will succeed. One can only imagine the delight of the early Muslims when this chapter was sent. Surrounded by hardships and with the storms of tests a trials awaiting them, this chapter was certainly a breath of fresh air that gave life to their hearts.


This is a demonstrative pronoun whose function is to restrict the ruling, success, to those who attain the qualities mentioned after it.

“Who believe”

This is the pattern of the Qur’an, especially in the early chapters, the details of belief are left alone and the general ideals of faith are addressed. It is possible that “faith” was left unexplained here because the Prophet’s community was still in its infancy. Thus, the concept was presented before its particulars. Our community must insure that when teaching faith we are responsible, pragmatic, and positive. Ibn Al-Jawzi censured those who went to the masses, teaching them about God’s attributes and the particulars of creed, before the fundamental beliefs had settled in their hearts. Sheikh ‘Abd ar-Rahman al-Hijazi used to say to us, “There is a difference between studying creed and cultivating it.”

“Good Deeds”

This word is also used in a general way, signifying the absence of details to the budding Muslim community. For those who understand its meanings, it implies three things: observing the orders of Allah, leaving the prohibited, and repenting for any lapses in the first two. For that reason, the promise of loss and success are understood to be in the Hereafter- one should not be impressed by the delights of those who reject God in this life.



What is clear from this verse is that faith and good deeds are causes for one to be successful in the Hereafter. It is also understood that their opposites are causes for one to be a loser. This includes those who reject God and those who, although they accept faith, fail to observe its mandates without repenting.

(And cooperate on truth. And cooperate on patience.)

Both of these qualities are parts of the universal, “Good deeds.” In addition, “patience” is part of “truth.” In Arabic, this style is employed if a person wants to show something’s importance in its relationship to a whole. This happens in English a lot, especially in sports: “Presenting the L.A Lakers and Kobe Bryant.” While Kobe is part of the Lakers, he is singled out because of his importance to the whole. Here, calling to the “truth” is singled out from “good deeds” and “patience” from the “truth” to show their importance to the whole!


The form of this verb signifies cooperation. Thus, the meaning is to cooperate together towards bothh and patience. Cooperation covers all acts of life, even learning. Scholars of fiqh said, “It is recommended for a person to study in group.” Ponder! trut

Who can escape the Fire?

Who can escape the Fire?

Hell-Fire is filled with torments and punishments beyond our imagination, but the main characteristic of Hell is fire. Many of the various names of Hell show us different aspects of this Fire, giving us a complete picture of how terrible and terrifying it really is.

Of these names is Sa’eer, Allah (swt) commands the Prophet ﷺ, “and warn of the Day of Assembly, about which there is no doubt. A party will be in Paradise and a party in al-Sa’eer.” (Qur’an, 42:7)

Sa’eer comes from a word which means to set something ablaze. It means to make a fire bigger and to keep it burning. Sa’eer refers to a fire that has been set ablaze, it is not dying out or almost finishing. It is not an ordinary fire that is set on the stove; it is fierce, it is furious and severe in its flames.

Allah (swt) depicts to us the situation of the Companions of the Fire: “Their refuge is Hell; every time it subsides We increase them in blazing fire (sa’eer).” (Qur’an, 17:97) There is nothing in life that is permanent; even the pain of a wound will diminish one day? The Fire of Hell, however, will never diminish.

Whenever the Fire is about to die out, Allah (swt) says He will increase them in their burning and the Fire will never be extinguished. Each time the punishment lessens because their skins are completely burned, their skins will be replaced and their ability to burn will be renewed. When those in Hell-Fire think they have a break from this punishment, they will be increased in it.

Not only will they be increased in this punishment, but they will never be removed from it, nor will they receive any assistance: “Abiding therein forever, they will not find a protector or a helper.” (Qur’an, 33:65) They will not find anyone to help them in the task of trying to get out of the Fire, nor any defender to come and save them from the punishment.

Allah (swt) says the inhabitants of Hell will be, “In samoom and boiling water.” (Qur’an, 56:42)

Samoom is another name of Hell-Fire which describes the fierce, flame-like wind of Hell-Fire. Samoom literally means poison, and it is used to describe a wind that is scorching and extremely hot; as if the heat is penetrating inside you. It is also the name of a hot sandstorm. Samoom carries three meanings:

1- Extreme heat

2- That which can kill the other

3- Smokeless fire

Samoom is a heat storm that is poisonous in its effect and goes through the pores of a person, burning their skins. Have you ever been in a sandstorm? Or In extreme scorching wind? How does it feel?

The believers will specifically thank Allah (swt) for protecting them from the punishment of Samoom; as they feared it in the dunya (world): They will say: “Before, we were afraid (of the punishment of Allah) in the midst of our families. So Allah has been gracious to us, and has saved us from the torment of the Samoom (Scorching Fire and Wind).” (Qur’an, 52:26-27)

While the fires we see now have an orange color, the Fire of Hell will be dark and gloomy, and the flames will not give off light. The Prophet ﷺ said, “The Fire of Hell was burned for 1000 years until it became red. It was then burned for 1000 years till it became white. It was then burned for 1000 years till it became black. It is now intense black in color.” (At- Tirmidhi)

Allah (swt) tells us that the disbelievers will never be removed from the Fire, “Every time they want to get out of Hellfire from anguish, they will be returned to it, and [it will be said], “Taste the punishment of the Burning Fire!” (Qur’an, 22:22) Fudayl ibn Ayyadh also said about this ayah, “I swear by Allah they will not escape from the Fire; their feet are chained, their hands fettered and the flames will raise them up while the hooks (of Hell) lower them down again.”

The name of Hell-Fire, Saqar, also illustrates for us another horrifying aspect of this Fire.

Allah (swt) says about the state of the criminals on the Day of Judgment: “The Day they will be dragged on their faces into the Fire (it will be said to them): “Taste the touch of Saqar!” (Qur’an, 54:48) The criminals will be humiliated by being dragged on their faces–the most honorable part of our bodies and it will be said to them: ‘taste the touch of saqar!’ When we think of ‘taste’, it gives us the connotation of experiencing something slowly. So those in Hell will taste the Fire: they will endure it bit by bit, slowly and painfully.

Imagine the difference of feeling the heat of an oven, and opening the door and experiencing the heat directly on your face. The criminals will feel the Fire directly; they will receive this torment firsthand in a slow and penetrating manner.

Saqar, which means to burn, appears four times in the Qur’an. The root meaning of Saqar means to injure and change the form of something by heat and to scorch something.  Other root meanings include:

  • Extreme heat of the sun which causes the appearance to change.
  • An intensely hot day
  • Violent strokes of the sun

The use of saqar gives two meanings: Firstly, extreme heat that will cause alteration in the complexion and skin. (Have you ever received a sun burn?). Secondly, extreme heat that will cause pain. (Have you ever received a headache after a long day in the heat?)

From this literal definition, we learn that Saqar is extreme heat that melts, changes the nature and appearance of something, and in particular, changes the skin and surface; as well as extreme heat that causes pain and discomfort.

Allah (swt) asks us in Surah Muddaththir,

“And what will make you know (exactly) what Saqar is?” (Qur’an, 74:27)

Then He gives us the definition of Saqar:

It spares not, nor does it leave!” (Qur’an,74:28)

Saqar does not let anything remain: Everything that goes into this fire will be burned.

And it does not leave behind: This fire will affect everyone and no part of them will be left untouched by the fire.

Furthermore it is: “Burning and blackening the skins!” (Qur’an, 74:29)

This Saqar is lawwaahah: laaha is when skin darkens due to exposure to heat, fire, and also from hard work and thirst. This Fire will have a terrible effect on the skin of human beings, leaving their skins crisp and black. The structure of this word shows us the continuous effect of the Saqar, it not only burns once, but it continues to burn the skins again and again.

As if this description was not enough to strike fear into our hearts, Allah (swt) ends these ayaat (verses) with a reminder:

Over it are nineteen.” (Qur’an, 74:30)

Upon it are 19 angels, stern and strong, who do not disobey the command of Allah (swt).

Who then, can escape from Saqar?


  • Tafsir ibn Kathir
  • Lisan al-Arab dictionary
  • Al-Huda Institute’s Ta’leem al-Qur’an course

Understanding Paradise

Understanding Paradise

A place like we have never seen. A place we can hardly imagine. A place of no sadness, no hardships, no heartache. Eternal bliss. A place that we crave and that craves us. Allah subahanahu wa ta`ala (exalted is He) has blessed us with a gift beyond measure that makes every struggle we have ever had to endure worthwhile.

Jannah. Paradise.

Understanding Paradise

Paradise is the ultimate achievement, the epitome of success and the greatest of rewards. Allah (swt) rewards His obedient servants with Paradise—a reward we only earn through His Mercy. The Prophet ﷺ (peace be upon him) said: “No one of you will be saved because of his deeds.” They (the Companions) said: “Not even you, O Messenger of Allah?” He said: “Not even me, unless Allah bestows mercy upon me,” (Bukhari).

While the translation of this narration says, “unless Allah bestows mercy upon me,” the Arabic word has a deeper meaning. “Yataghamadani” literally means “to completely submerge me.”1 It gives the meaning of envelopment, engulfment, covering and immersing. Paradise is so magnificent that we can only enter it if Allah (swt) drowns us in His Mercy.

In a prophetic narration, Allah (swt) said to Paradise, “You are My Mercy which I bestow on whoever I wish of My servants,” (Bukhari).

On the Day of Judgment, Allah (swt) will bring Jannah in the presence of the Believers. He (swt) says, “And Paradise will be brought near to the righteous, not far,” (Qur’an, 50:31). After enduring the hardships of this worldly life and the grave, then seeing the horrors of the Day of Judgment, Allah (swt) eases the hearts of the Believers by bringing their final destination close to them before they enter it.2 Imagine you are a traveler on a long and arduous journey. When you come closer and closer to your destination, you forget the hardships you’ve endured because your end is in sight. Now imagine the state of the Believers at this time—instead of walking to jannah on their own, jannah will come to them!

Jannah is beyond our imagination. The Messenger ﷺ narrated that Allah (swt) said, “I have prepared for My righteous slaves that which no eye has seen, no ear has heard and has never crossed the mind of any human being.” The gardens, fruits, mansions, drinks, trees and rivers of Paradise are not like those we see now; rather they only share a similar name. Jannah is far greater than anything our minds can ever envision. It is beyond our wildest dreams.

Jannah, Al-Firdaws, ‘Adn, and Dar al-Salaam

Jannah in itself has many names, signifying its utmost importance. Simply by looking at the meanings of a few of these names our hearts become attached to our hopeful abode, knowing that if this is the beauty that exists within each of her names, what then of the actuality of jannah?

The most well-known name of jannah is jannah itself. It appears more than 50 times in the Qur’an.

Allah (swt) says:

“And as for those who were [destined to be] prosperous, they will be in al-jannah [Paradise], abiding therein as long as the heavens and the earth endure, except what your Lord should will – a bestowal uninterrupted.” (Qur’an, 11:108)

The root of this word has several meanings. Of them are:

  • To be hidden. The name for a fetus is known as “jinan” because it is hidden in its mother’s womb. Also, from this root is “jinn” because they are a hidden creation.
  • A garden with many trees and vegetation.

Allah (swt) has hidden jannah from us in this world, but we still believe in it. It motivates us more to strive for it. When a gift is described to us before we see it, it excites us more and makes us happier when we finally receive it. Allah (swt) and His Messenger ﷺ have given us beautiful descriptions of jannah to motivate us to do good deeds and to make it more special when we enter it, insha’ Allah (God willing).

The next name, al-firdaws, is the name of the highest place in jannah. The Prophet ﷺ said, “When you ask Allah (for something), ask for al-firdaws which is the best and highest part of Paradise,” (Bukhari).

It is used in two places in the Qur’an, one of which is this verse in Surah Kahf (Chapter of the Cave): “Indeed, those who have believed and done righteous deeds – they will have al-Firdaws [the Gardens of Paradise] as a lodging, wherein they abide eternally. They will not desire from it any transfer.” (Qur’an, 18:107-108)

The word firdaws is said to be of a non-Arabic origin, literally meaning vastness. The scholars give multiple meanings and descriptions of firdaws: a combined meaning of a trellised garden, specifically with grapevines, as well as fruits and vegetation of all kinds.3

The fact that Paradise is a garden is emphasized with both of these names highlighting the beauty that gardens have. Nowadays, the mere sight of greenery, flowers and trees brings about calmness and tranquility to the heart. Paradise is a place full of green trees, beautiful flowers, and trellised gardens. Not only beautiful in appearance, but also beautiful in the emotions it triggers.

Another name of jannah is `adn. `Adn is known as the proper name of Paradise, and included within the name is a meaning of many gardens – jannat. Jannah is not just one big garden; it also contains many, many gardens within it. Allah (swt) says, “[Therein are] jannat `adn [gardens of perpetual residence] which the Most Merciful has promised His servants in the unseen. Indeed, His promise has ever been coming,” (Qur’an, 19:61).

`Adn literally means a place of residence. A word from the same root, ma`din, means a place that people stay in during summer and winter. `Adn also refers specifically to the middle of a garden where rivers meet, producing more trees and vegetation around it. Again, we see the characteristic of gardens and vegetation within this name of Paradise.

Jannah is also called dar al-salaam:

And Allah invites to dar al-salaam [the Home of Peace] and guides whom He wills to a straight path.” (Qur’an, 10:25)

In another verse, Allah (swt) says about the Righteous, “For them will be dar al-salaam with their Lord,” (Qur’an, 6:127).

Al-Salaam is one of the Majestic Names of Allah (swt). It has two meanings: the One free of all faults and deficiencies (The Perfection) and the Giver of Peace and Security.4 From these similar meanings, jannah is called dar al-salaam because it is a place free of all grief, death, worries, tensions, fatigues, enmities, and hatred; and it is a place of safety. It is also called dar al-salaam because Allah (swt), Al-Salaam, will greet its inhabitants as they enter. He (swt) says, “[…] their greeting therein will be, ‘Peace,’” (Qur’an 10:10). Similarly, the Angels will also greet them: “And the angels will enter upon them from every gate, [saying], ‘Peace be upon you [assalaamu `alaykum] for what you patiently endured. And excellent is the final home,’” (Qur’an, 13:23-24).

Yet another meaning of dar al-salaam is that it is a place where its speech is salaam—meaning free of all negative and evil talk. As Allah (swt) describes, “They will not hear therein ill speech or commission of sin – Only a saying: ‘Peace, peace,’” (Qur’an, 56:25-26).

It is dar al-salaam because there will be no enmity nor hatred among the inhabitants of Paradise. The Prophet ﷺ said, “They will neither have differences nor hatred amongst themselves; their hearts will be as if one heart,” (Bukhari). Allah (swt) says, “And We will remove whatever is in their breasts of resentment, [so they will be] brothers, on thrones facing each other,” (Qur’an, 15:47).

Allah (swt) says about the Believer who dies in a good state, “Then [the angels will say], “Peace for you; [you are] from the companions of the right,” (Qur’an, 56:91). The believer will have salaam (peace): they will leave this worldly life in a good state, with the Angels giving them glad tidings of Paradise, protection from the Fire, and the ultimate pleasure of their Lord.

  1. Lisan al-Arab [↩]
  2. Tafsir al-Sa’di [↩]
  3. Sharh Abyat al-Jannah min Nooniyyah ibn Qayyim al-Jawziyyah by Imam al-Alusi [↩]
  4. Ibn Kathir [↩]