Friday Special Islam Quran Tafsir Surah Kahf

Tafsir Surah Kahf: Ayah 6-8


Allah [SWT] continues,

Perhaps, you, would kill yourself in grief, over their footsteps because they believe not in this narration. (6)

فَلَعَلَّكَ, fa means then, la’ala means perhaps and ka means you. The word la’ala signifies the expected result or consequence. So it is expected that: بَاخِعٌ نَفْسَكَ , baakhi’un nafsaka, you are to destroy yourself, speaking to the Prophet [SAWS]. Baakhi’un is from ba khaa ayn and it literally means to slaughter, to kill. The statement, baakhi’un nafsaka is when someone “worries to death” with grief and anger.

عَلَىٰ آثَارِهِمْ , alaa aathaarihim, upon their traces. Aathaar is plural of athar and it literally means a tract, trace or mark. Meaning that the Prophet [SAWS] is so grieved, in so much distress, why? <<إِنْ لَمْ يُؤْمِنُوا بِهَـٰذَا الْحَدِيثِ>> , if they do not believe in this narration (the Qur’an). Allahumma sali wa sallim alaa nabiyyinaa Muhammad. SubhanAllah, the Prophet [SAWS] wanted them to believe so much so that he was about to kill himself with grief.

Allah [SWT] ends this ayah with: أَسَفًا, asafa, due to grief. This is from hamza seen fa and it literally means extreme anger. It is sorrow that someone feels at ones departure. This grief causes restlessness and regret. That is the kind of feelings the Prophet [SAWS] had when people disbelieved in him: grief, restlessness, regret to the point that he would want to kill himself! Of course, this was just the state of his feelings and as we know, suicide is completely forbidden in Islam.

Allah [SWT] answers in the next ayah why they don’t believe:

Indeed We have made that which is on earth as an adornment for it, in order that We may test them (mankind) as to which of them are best in deeds. (7)

Allah [SWT] has made on this earth zeenah, adornments–distractions that cause people to disbelieve. Allah [SWT] says, whatever is on the earth:

  • the creation of Allah (nature, animals, humans etc)
  • man made with Allah’s creation (cars, money etc)

So whatever is on this earth is glitter and adornment. It is a test to see who–with all this adornment, will be the best in deeds. Then, Allah [SWT] brings us to reality:

And indeed We shall make all that is on it (the earth) a bare dry soil. (8)

SubhanAllah, although this earth now is spread with adornments, so lush and beautiful, one day it will ALL be destroyed. No matter how much wealth one gathers, no matter how much time they spend adorning this earth, Allah [SWT] will make it, without a doubt, صَعِيدًا جُرُزًا, sa’eedan juruzan. صَعِيدًا, sa’eedan means the top surface of the earth, the ground or soil. And جُرُزًا, juruzan, from jeem ra zay and it literally means to cut something off. The earth will become juruzan, it will become barren. After having all of this zeenah, Allah [SWT] will destroy it all.

WAllahu alam.

Complete Tafsir Surah Kahf here.

Friday Special Quran Tafsir Surah Kahf

Tafsir Surah Kahf: Ayah 4-5


And to warn those who say, “Allah has begotten a son. (4)

This Qur’an is also a warning for those who say Allah has begotten a son, this ayah is being addressed to the disbelievers who say this. Why are these people specifically mentioned here separately? It is because majority of the people in the world are involved in attributing a child to Allah ta’ala. At the time of the Prophet sal Allahu alayhi wa sallam, the pagans of Makkah said that the angels were the daughters of Allah. The Jews as well claim that Uzair is the son of Allah, and the Christians say Esa alayhi salaam is the son of Allah.

In the beginning of this surah, Allah mentions three reasons as to why the Qur’an has been sent. Firstly, to warn of a severe punishment. Secondly, to give glad tidings to the righteous believers and thirdly, to specifically warn those who claim a child to Allah ta’ala. From this we learn that there are two types of warning, a general warning–to all of mankind, and a specific warning–to those who ascribe partners to Allah. Those who do shirk have nullified their deeds because they go against the first condition of acceptable deeds, which is sincerity to Allah.

Allah says about them in the next ayah:

No knowledge have they of such a thing, nor had their fathers. Mighty is the word that comes out of their mouths. They utter nothing but a lie. (5)

They do not have any knowledge of what they are saying. When there is no knowledge, only ignorance prevails. The only reason they say Allah has taken a son is because their forefathers said it, so Allah refutes this claim and says neither they nor their forefathers have knowledge. Furthermore, their claim of Allah having a son is a false and fabricated claim, and their daleel (proof) for this claim is that it was said by their forefathers. Just as shirk nullifies their deed; they also do not fulfill the second condition of following the Prophet sal Allahu alayhi wa sallam, but rather they follow their forefathers.

Allah ta’ala says, <<كَبُرَتْ كَلِمَةً>> , kaburat kalimatan, tremendous is this claim of Allah having a son. Allah ta’ala says in surah Maryam 90-91, the heavens almost rupture therefrom and the earth splits open and the mountains collapse in devastation, that they attribute to the Most Merciful a son. It is the biggest and greatest lie to ascribe a partner to Allah ta’ala.
<<إِنْ يَقُولُونَ إِلَّا كَذِبًا>>, they speak nothing but a lie. Kathibaa is the word for lie, and it means something that is contrary to reality. Notice how Allah ta’ala talks about these people: they have NO knowledge, so what they are saying is deemed as a lie, so to speak without knowledge can take one to the level of lying. A lesson for us in this ayah is to not speak without knowledge, to say “I don’t know” and to refrain from exaggeration, because we will be questioned on the Day of Judgment for our actions and statements.

WAllahu alam.

Complete Tafsir Surah Kahf here.

Fasting Hadith Islam Ramadan

Losing the Rewards – Qawl Az-zoor


Doing good deeds is so easy. But hanging on to the hasanat (rewards) that one earns from them is so hard. Here is one of the ways we lose the hasanat of fasting:

قال رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏من لم يدع قول ‏ ‏الزور ‏ ‏والعمل به فليس لله حاجة في أن يدع طعامه وشرابه ‏

The Prophet sal Allahu alayhi wa sallam said, whoever does not leave qawl az zoor and working in accordance to it, Allah is not in need of his leaving his food and his drink.


What is qawl az-zoor? Zoor means: the top part of the chest and to bend. Qawl az Zoor are statement that are twisted/bended/folded, so it’s statement away from the truth. It is a very comprehensive word that contains many meanings, and it is usually translated as false testimony, but in this hadeeth, it has a different meaning which is: saying anything haraam that is displeasing to Allah. Some examples include:

  • lying or false speech
  • backbiting
  • gossip
  • using foul language
  • spreading rumors
  • complaining and negativitiy

The hadeeth continues to say: “and working in accordance to it”, which means to act upon qawl az zoor, for example, like cheating or stealing or any other action that is haraam.

The Prophet sal Allahu alayhi wa sallam said: الصيام ‏ ‏جنة, fasting is a shield [Bukhari]. Fasting is not just about leaving food and drink, it is a shield for us from all kinds of vices–in speech and action. The purpose of fasting is about inner purification and development, as Allah says in the ayah of fasting [Surah Baqarah: 183].

Taqwa is the fear and consciousness of Allah that protects us from committing sins and to obey Him as He commanded. We are warned in this hadeeth that indulging in qawl az zoor can greatly reduce our reward of fasting, and may not even be accepted by Allah. One of the salaf used to say: “The weakest of fasts is that in which only food and drink is left out.”

How to Counter Qawl az Zoor

Friday Special Quran Tafsir Surah Kahf

Tafsir Surah Kahf: Ayah 2-3


It is straight to give warning of a severe punishment from Him, and to give glad tidings to the believers, who work righteous deeds, that they shall have a fair reward. (2)

The first ayah negates any fault, and this second ayah confirms what the Qur’an really is…Qayyiman, one completely straight. Qayyiman is from qaaf wow meem or qaum, and this means to stand. Remember this definition: Qayyiman is one that IS straight and LEADS to that which is straight.

The Qur’an is Qayyiman in 3 ways:

  • It is Mustaqeem: One that is straight.
  • It is Mu’tadil: One that is balanced.
  • It stands firm for the benefit of people. Its commands are a source of benefit.

Why is the Qur’an Qayyiman? <<لِيُنْذِرَ بَأْسًا شَدِيدًا مِنْ لَدُنْهُ>>, so as to warn of a severe punishment from near Him. يُنْذِرَ, yunthira is from noon thaal ra, nathr and this means to warn. Nathr is to give news that arouses fear, and has an effect on the person. So when one hears a warning, they should become fearful and seek to change.
The warning is of: <<بَأْسًا شَدِيدًا>>, ba’san shadeedan, a severe punishment. Ba’san is from ba hamza seen and it literally means violence, difficulty and also power/might. Shadeedan is from sheen daal daal and it means something that is severe. This ba’san shadeedan is referring to the Hellfire, which is severely harsh and violent to those who enter it. There are so many in this world who do not know of the Qur’an, and this is a reminder for the believers to spread the message of the Qur’an and to be fearful themselves of the punishment of Hellfire.

One of the ways the Qur’an is qayyiman is because its mu’tadil (balanced). We can see this when Allah [SWT] says, <<وَيُبَشِّرَ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا حَسَنًا>> and to give glad tidings to the believers, those who work righteous deeds that for them is a good reward.

This ayah is an example of how the Qur’an is balanced; Allah [SWT] mentions both the punishment and the reward. The word for glad tidings is يُبَشِّرَ, from ba sheen ra which literally means skin. However, when used for good news it means to give news that makes one happy and this happiness is evident on their skin, like smiling, getting goosebumps or glowing skin. Do you feel that way when Allah [SWT] mentions something good for the believers?

This Qur’an gives this feelings to: Al-Mu’mineen, the believers, those with emaan in their heart and it is affirmed by their actions. These believers, <<يَعْمَلُونَ الصَّالِحَاتِ>>, they work righteous deeds, and these deeds comply with the two conditions: sincerity and conformity (with the Sunnah). Allah [SWT] says, <<أَنَّ لَهُمْ أَجْرًا حَسَنًا>>, indeed only for them is good reward. These believers receive a good reward because they did the work.

The word for reward is أَجْرًا ajar, and this means a payment or payback, a wage that someone gets in return for the work they have done. Ajar is what the person deserves. They deserve this reward that is حَسَنًا hasana, one good and one that is best. What is this reward? Jannah, the best payment. They did good so they receive good in return.

Abiding therein forever. (3)

Allah [SWT] continues, the believers will be: مَاكِثِينَ maakitheena, ones dwelling, abiding. This is from meem kaaf thaa and it means to remain somewhere for a long period of time. فِيهِ feehi, in it, they will be in their ajaran hasanan, أَبَدًا, forever.

Allah [SWT] could have said, maakitheena feehi, and it would have meant that the believers would be in Jannah for a long time, rather, Allah [SWT] adds abada to add even more emphasis: the believers will remain in their ajaran hasana (Paradise) for eternity.

Complete Tafsir Surah Kahf here.

Friday Special Quran Tafsir Surah Kahf

Tafsir Surah Kahf: Ayah 1


Suratul Kahf: Kahf is from kaaf haa fa, it means a cave that is in a mountain, and it is very wide and open. There is also the word ghaar for cave (like ghaar hira, cave hira) and this is a cave that is a tight and small space.

All the praises and thanks be to Allah, Who has sent down to His slave the Book (the Quran), and has not placed therein any crookedness.

Allah azza wa jal begins this surah with Hamd, praise of Himself. Hamd is from ha meem daal. Hamd is to mention the good attribute of a person, such an attribute that is the at the level of perfection. Hamd is based on mahabbah (love) and ta’dheem (greatness). It is not a fake praise, i.e. not done to please the person or with no significance, fake praise is known as madh in Arabic. Hamd implies admiration, love and magnifying the praise of mahmood (one who is praised). Hamd is sincere, true praise, the mahmood deserves it.

The one doing hamd is doing submission to the one being praised–out of humility. Hamd also includes sincere gratitude and mentioning the kamaal (perfect, best) traits of someone. Alhamdulillah appears 38 times in the Qur’an, 5 of them at the beginning of surahs. When a surah begins with hamd, it implies three interpretations:

  1. Firstly, to tell, to make it known that: alhamdulillah, all praise and thanks is for Allah. like to announce it.
  2. Secondly, when we open something we begin with hamd (like a khutbah).
  3. Thirdly, it teaches us how we should praise Allah, and that we must praise Him.

A side note: Allah ta’ala is Al-Hameed, how is this different from mahmood? Mahmood is one who is praised only when they are praised by someone. Hameed is One who is ALWAYS deserving of praise, NO MATTER if He is praised or not. Allah ta’ala is the Most Praiseworthy, whether we do hamd of Him or not. Allahu Akbar!

So Allah ta’ala begins with Alhamdulillah, why is hamd for Him? Because He is: <<الَّذِي أَنْزَلَ عَلَىٰ عَبْدِهِ الْكِتَابَ>> , the One who sent down upon His servant the Book. Notice that Allah ta’ala doesn’t call the Prophet sal Allahu alayhi wa sallam His Messenger, or His Prophet, or a warner, but He calls him: servant. Therefore, the most honorable name that one can be called is Abdullah or Amatullah, servant of Allah.

Moreover, Allah ta’ala is calling him His slave out of love. Remember that this surah was revealed in the Makkan period, when the Prophet sal Allahu alayhi wa sallam was facing such opposition, being called an abd brings comfort. Abdihi, His slave, has been used in the Qur’an for three instances:

  1. In reference to sending down the Qur’an. For example: (25:1), (18:1)
  2. In defense of the Prophet sal Allahu alayhi wa sallam (2:23)
  3. When referring to a great favor that Allah gave Him. (17:1) The Prophet’s rank has been raised with the Israa (ascension to the heavens) and the Qur’an, and he is still an ‘abd–not a king or a ruler.

Al-Kitaab is from kaaf ta ba, and it literally means to collect and combine something. So a kitaab is a collection of messages. Al-Kitaab refers to the Qur’an.

Then Allah continues, <<وَلَمْ يَجْعَلْ لَهُ عِوَجًا>> , and He did not make therein any crookedness. The word for crookedness is عِوَجًا, ewajaa, from ayn wow jeem and this is an amazing word. It means crookedness or deviance in something. Ewaj is used for something that has been bent. There are two words from this root of ayn wow jeem:

  • 1st one is ‘ewaj, which is conceptual or intangible crookedness. It’s the type of crookedness that someone has in their character, when they are not behaving “straight” or “normal”.
  • 2nd word is ‘awaj. And this means something that was straight, but became crooked. This type of crookedness is very easy and obvious to notice.

Allah azza wa jal uses the first word in the ayah, ‘ewaj, not ‘awaj. This means that the Qur’an has no crooked information, not even the slightest form. Subhan Allah, this first ayah is negating ANY fault whatsoever in the Qu’ran.

How is the Qur’an not crooked? There is no distortion amongst the verses, the words are just as Allah revealed them. The Qur’an has been preserved by writing, by memorization to the point that we even know HOW the Prophet [SAWS] recited the Qur’an…each word, each letter, even each syllable! There is no deviation in the teachings or the information, there is no contradiction in it, and there is nothing in the Qur’an contrary to the truth.

WAllahu alam – And Allah knows best.

Complete Tafsir Surah Kahf here.

Hadith Islam Prayer Revive A Sunnah Salah

Revive a Sunnah: Switching Tashahhuds


Do you sometimes wonder on how to increase your concentration and humbleness in prayer? I do.

Salah (prayer) should not be a mechanical chore. To eliminate a sense of “chore-ness” from the salah, here’s something that the Prophet sal Allahu alayhi wa sallam taught: switching tashahhuds[1] in prayer and learning new duaas for prayer instead of always repeating the same duaas. Just as we should read different surahs in prayer, we should read different adkhaar (remembrances).

It is reported in Bukhari and Muslim that the Prophet sal Allahu alayhi wa sallam would teach the Sahaba “the tashahhud the way he taught them Surahs of the Qur’an”.

Most likely, all of us know the same Tahiyyah which is the tashahhud narrated to us by ibn Mas’ood radi Allahu anhu, he said:

“The Messenger of Allah sal Allahu alayhi wa sallam taught me the tashahhud, [with] my palm between his palms, the way he taught me Surahs of the Qur’an:

All compliments, prayers, and pure words are due to Allah. Peace be on you, O Prophet, and also the mercy of Allah and His blessings. Peace be on us, and on the righteous slaves of Allah. I bear witness that none has the right to be worshipped except Allah, and I bear witness that Muhammad is His slave and messenger.”

[Narrated in Bukhari and Muslim]

But did you know that other companions were also taught different duaas for tashahhud? For example, take a look at the tashahhud of ibn Abbass radi Allahu anhuma, he said:

“The Messenger of Allah sal Allahu alayhi wa sallam used to teach us the tashahhud the way he taught us the Qur’an; he used to say,

All compliments, blessed words, prayers, pure words are due to Allah. Peace be on you, O Prophet, and also the mercy of Allah and His blessings. Peace be on us and on the righteous slaves of Allah. I bear witness that none has the right to be worshipped except Allah, and [I bear witness] that Muhammad is the Messenger of Allah (in one narration: … is His slave and messenger).”

[Narrated in Sahih Muslim]

Revive A Sunnah Sunnah Tazkiyyah

Revive a Sunnah: Give a Gift



Are you looking to get closer to that special someone at the masjid or school, but just don’t know how to do it? Want to become closer to your teacher or mentor, but words just aren’t enough? Looking to make your parents’, siblings’ or spouse’s day? Do it the sunnah way:

The Prophet sal Allahu alayhi wa sallam said, تهادوا، تحابوا, exchange gifts, as that will lead to increasing your love to one another.


A’ishah radi Allahu anha narrated that the Prophet sal Allahu alayhi wa sallam used to accept gifts and reward people for giving them.


Giving gifts is one way that we can become closer to our fellow muslims, and strengthen the bond between us. It is a great sunnah that we can revive, inshaAllah.

If someone does give you a gift, how should you respond?

The Prophet sal Allahu alayhi wa sallam said, Whoever has a favour done for him and says ‘Jazaak Allahu khayran‘ has done his utmost to thank him.


Quran Revive A Sunnah

Revive a Sunnah: Recitation After Waking Up


One of the most beautiful set of verses in the Qur’an are the last 10 verses of Surah Al-e-Imran (surah no. 3). In these verses, Allah ta’ala discusses the qualities of Ulul Albaab, the people who possess understanding. It is also a sunnah of the Prophet [SAWS] to recite these verses when he would wake up from his sleep.

Ibn Abbas radi Allahu anhu narrates:

One night I stayed overnight in the house of my aunt Maymoonah, and said to myself, “I will watch the prayer of Allah’s Apostle.” My aunt placed a cushion for Allah’s Apostle and he slept on it in its length-wise direction and woke-up rubbing the traces of sleep off his face and then he recited the last ten verses of Surah Al-e-Imran till he finished it. Then he went to a hanging water skin and took it, performed the ablution and then stood up to offer the prayer.

[Full hadith found in saheeh Al-Bukhari and Muslim]

To listen and read the verses with translation, click here.