Friday Special Islam Quran Tafsir Surah Kahf

Tafsir Surah Kahf: Ayah 9-10

Bismillah. Now begins the story of Kahf (after which the Surah is named).

Do you think that the people of the Cave and the Inscription were a wonder among Our Signs? (9)

Allah [SWT] calls the dwellers of the cave, أَصْحَابَ, ashaab (plural of saahib) and it means a companion. They were in the cave for such a long period and were living in it that they are companions to it.
وَالرَّقِيمِ , and the inscription. Raqeem is from ra qaaf meem, and it literally means to write and that which is written. There is a difference of opinion what this word means in the ayah, there are two strong opinions:

  • the slate or tablet which contains the story of the cave, or the names written on it.
  • it is a proper name. It is the name of the cave or the name of the city which they fled from.

Allah [SWT] asks the Prophet [SAWS], and all of us as well, do you see this ayat (sign, referring to the story) as, عَجَبًا, one amazing? ‘ajaban is from ayn jeem ba and it means something that is surprising or amazes the person, like to a point of shock and astonishment. (Aside: think of the hadeeth: ‘ajaban amrul mu’min! Amazing is the affair of the believer!) Is this story ‘ajaban, amazing, meaning are you surprised by how Allah [SWT] dealt with the companions of cave, when He controls everything in the heavens and earth and can do much more amazing things than their story? Indeed He is the Owner of Great Power and Ability (Qudrah).

(Remember) when the young men fled for refuge to the Cave, they said: “Our Lord! Bestow on us mercy from Yourself, and facilitate for us our affair in the right way!” (10)

When Allah [SWT] begins an ayah with إِذْ, ith, it means: to mention, remember and recall. So remember when أَوَى, awaa, they sought refuge. This is from hamza wow ya and it literally means to descend. From this the meaning is derived to seek refuge, to retire, to rest. They sought refuge in the cave, running away from the disbelief and persecution of their people.

The companions of the cave were الْفِتْيَةُ, young men, the age for a fataa (singular form of fityah) is a youth younger than 25.

While they were running from their people and seeking refuge in the cave they were saying: رَبَّنَا آتِنَا مِنْ لَدُنْكَ>> <<رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا, O our Rabb, Bestow on us mercy from Yourself, and facilitate for us our affair in the right way! These youth do not say, min doonika, from near you, but they say: لَدُنْكَ , and this is closer than dooni, from very close and near to You, our Rabb, grant us: رَحْمَةً, rahmah, and in this ayah it means: guidance, forgiveness, provision.
Their duaa continues,<<وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا>>, and facilitate for us our affair in the right way.
هَيِّئْ, hayyi’, is from ha ya hamza and it means a state or appearance of something. It means to provide the means for something, or to prepare something, to make it ready. So the youth are calling out, O our Rabb, provide for us, grant us the means, take care of أَمْرِنَا , amrinaa, our affair. Subhan Allah, they left their people fleeing persecution for believing in Allah, they are young, no provisions, they don’t know what to do so they turn to Allah, o our Rabb, prepare our affair and take care of it, in which way?

رَشَدًا, the right way. from ra sheen daal and it is opposite of ghayy, which means deviation. Rush means to follow the right way, be well guided or directed, true direction. O our Rabb, take care of our affairs in the right way.

WAllahu alam.

Complete Tafsir Surah Kahf here.

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.

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.

Friday Special Hadith Islam

Friday Specials: Making Lots of Dua


If Allah [SWT] told you “Wish for something and I’ll give it to you”, what would you wish for?

Make that wish list and then ask Allah [SWT] to grant those wishes on Fridays (and other times too). The reason? Friday has a time period where Allah [SWT] accepts duas.

Narrated Aboo Hurayrah [RA]:

The Apostle of Allah [SAWS] talked about Friday and said, “There is an hour (opportune time) on Friday and if a Muslim gets it while praying and asks something from Allah, then Allah will definitely meet his demand.” And he (the Prophet) pointed out the shortness of that time with his hands.

[Reported by Bukhari and Muslim]

Some scholars say that this time occurs after Asr prayer. They base it on the following saying of the Prophet [SAWS].

Narrated Anas ibn Maalik [RA]:

The Prophet [SAWS] said, “Seek the hour in which there is hope that prayers will be answered, on Friday after Asr prayer, until the sun goes down.”

[Reported by Tirmidhi]

Friday Special Hadith Islam

Friday Specials: Looking at the Imam


Often I have observed brothers not looking at the Imam – instead looking at their feet or the wall or something else – during the Friday khutbah. But, one of the things we should do is to look at the Imam during his khutbah.

Abdullah ibn Mas’ood [RA] said:

When the Messenger of Allaah [SAWS] mounted the minbar, we would turn our faces towards him.

[Reported by Tirmidhi]

Also, it’s important to come close to the Imam, instead of hanging out in the corners to rest against the walls.

Abu Sa’eed al-Khudri [RA] said:

The Messenger of Allaah [SAWS] sat on the minbar and we sat around him.

[Reported by al-Bukhaari]

Adab Friday Special Hadith Islam

Friday Specials: May I Have Your Attention, Please!


Abu Ad-Dardaa said: “The Messenger of Allah [SAWS] was on the Minbar, addressing the people, and he [SAWS] recited a particular aayah. Ubay Ibn Ka’b was sitting next to me, so I asked him: “When was that aayah revealed?” He refused to speak to me, until the Messenger of Allah [SAWS] came down from the minbar, and then he said to me: “You have nothing from the Friday Prayer but your vain speech.”

When the Prophet [SAWS] had finished, I went to him and informed him of what has happened, and he [SAWS] said: “Ubay has spoken the truth, if you hear the Imaam speaking, be quiet until he is finished.”


Talking during the khutbah of Friday is something that can ruin our prayer. We shouldn’t even say or reply to the greetings of Salam during the khutbah. Moreover, we can’t even tell a person to keep quiet because the Prophet [SAWS] mentioned – as recorded in Sahih Muslim – that this constitutes laghw or idle/vain talk.

In fact, laghw can be anything that distracts you from the khutbah, like playing with the furball on the carpet, or playing with lint in your socks, etc. So, let’s try to cut out the laghw and pay full attention of the khateeb, in sha Allah. Friday prayer gets noticably better and more enjoyable.

Friday Special Hadith Islam Sunnah

Friday Specials: Salawaat on the Prophet [SAWS]


The Prophet [SAWS] said: “Surely, among the best of your days is Friday; so increase in invoking Allah’s prayer upon me during it, for your invocations for Allah’s prayer upon me will be displayed to me.

So the companions [RA] asked: “O Messenger of Allah! How will our (invocation for Allah’s) Salaat (upon you) be displayed to you when you have disintegrated (i.e. your body turned to dust in the grave)?”

He replied, “Verily, Allaah azza wa jal has made forbidden for the earth (the consumption of) the bodies of the Prophets – may Allah’s prayer be upon them.”

[Sunan Abi Dawood]

Sending prayers on the Prophet [SAWS] – also known as Salawaat ala Rasool Allah or Durood shareef – is one of the greatest acts of worship. It’s a sign of emaan and an indicator of our love of the Prophet [SAWS]. Thus, It should be done regularly, and on Friday, it should be intensified.

What is Sending Prayers on the Prophet?

Allah’s prayer is a sending down of blessings.

Such as our statement “Allahumma Salli ‘ala Muhammad“. The literal translation is “O Allah ‘pray’ on Muhammad”, but the meaning is “O Allah, send your peace and blessings on Muhammad”.

[Shaikh Muhammad Al-Shareef]

Why Should I Send Prayers on the Prophet [SAWS]?

  • It’s a sign of emaan (faith)

Allah and His angels send blessings on the Prophet: O you who believe! Send your blessings on him, and salute him with all respect.


  • It’s an indicator of our love of the Prophet [SAWS]

None of you believes until I am more beloved to him than his father, his son, and all people.


  • It’s easy and worth a lot of good deeds

Whoever supplicates Allah to send salaat on me once, Allah will send salaat upon him ten times.


How to Send Prayers on the Prophet [SAWS]?