And hold firmly to the rope of Allah all together and do not become divided…(3:103)

Welcoming the Dwellers of Paradise

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يٰۤاَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ  ۖ (27) ارْجِعِىْۤ اِلٰى رَبِّكِ رَاضِيَةً مَّرْضِيَّةً (28) فَادْخُلِىْ فِىْ عِبٰدِى (29) وَادْخُلِىْ جَنَّتِى (30)

Quran Ayah Data not found….for Surah:89, Ayah:27 and Translation:24

Quran Surah:89 Ayah:27-30

“(As for an obedient man, it will be said to him,) “O content soul,28. come back to your Lord, well-pleased, well-pleasing. So, enter among My (special) servants. and enter My Paradise.”

In the verses appearing above, there has been depicted the portrait of the way the dweller of Paradise will be welcomed. It will be the angels who will first give him glad-tidingsand welcome him. Thereafter, Allah, the Almighty Himself will welcome him and make him among His chosen slaves as well as grant him the license to enter Paradise – so to speak – the dweller of Paradise will receive a king-size welcome. It will not be only the angles who will welcome him, but Allah, the Almighty Himself too welcome him. But, the way this portrait has been depicted here is really so meaningful.

First and foremost, the way he has been addressed as یۤاَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُcarries a deep sense. Rather than addressing him with the words ‘O dweller of Paradise!’ یۤاَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُhas been preferred here which does carry an important message in itself. In other words, the dweller of Paradise will be one who will possess a content soul. The word heart is referred to a living thing which is a sign of life.It is the heart due to which there is the razzle-dazzle of life. Allah, the Almighty has made the heart an abode of whims and wishes which later takesa practical shape.Since, the whims and wishes are just-like unbridledanimals, they exceed the limits taking no care of legal and illegal. Therefore, the soul which becomes a slave to the whims and wishes is called ‘نفس امّارہ’ (man’s inner-self inciting to evils). The heart itself is not evil, but it is the only whims and wishes which make it evil, while, it is naturally inclined towards avoiding the evils. Rather than liking the evils it curses one so that he avoids it.

Hence, when a man is inclined towards any evil, the soul pricks it so that he abstains from it. Due to the same intrinsic characteristic of heart it is called ‘self-reproaching conscience’, also known as the call of the conscience. It is the main characteristic and basic function of the heart. When a man does not pay his heed towards its call, it turns to be ‘a soul of blame’.

On the contrary, it safeguards it and gradually takes the shape of ‘the content soul’. But, it is obvious that for attaining this stage, one needs to have control over his heart and his whims and wishes, rather direct it towards the obedience of Allah’s commandments. One also needs to make his heart content on Allah’s will and pleasure. It is something that is known as ضبط النفس‘the control over the heart’which is so important that for the same thing observing fast was made obligatory.

It is for this reason that when a man keeps fast, he follows every commandment of Allah, the Almighty and be content on Allah’s will and pleasure sacrificing his wishes. It is when his heart attains the blessed status of نفس مطمئنّہ ‘a content soul’ and thus Paradise is destined to be his eternal abode. Hence, addressing it as ‘content soul’, the attention is drawn towards the same featurewho made him worthy of entering Paradise. So, one who desires Paradise, must do his best to possess the same characteristic. In fact, the blessed month of Ramadhan provides us with the same opportunity.

The interpretation of ارجعی too is really very meaningful.The word رجوعmeans to return or turn back. Thus, it imparts a message to a man that his real abode is to his Lord. It was the same place where he was first and now he has to return to the same place – so to speak – it depicts the portrait of one’s returning home.It reminds him that, in reality, the world was a temporary abode, now he has returned to his real and permanent abode.

The paraphrase رَاضِيَةً مَّرْضِيَّةً“well-pleased, well-pleasing”too is really more meaningful. Pleasure it self is really very great thing but one enjoys it only when it is two-sided, since one-sided pleasure is no way a means of pleasure. Taking for instance, if a father is pleased while his son is not, he will really experience no pleasure. Similarly, a husband is pleased but not his wife, there exists no joy of pleasure in such case. In the same way, there will be no joy if we are pleased with Allah, the Almighty but He is not with us. Hence, a content soul is given a glad-tiding to be pleased as Allah, too is pleased with him – so that – it enhances his joy and pleasure in Paradise and he experiences the real spirit of joy and pleasure in it.

Likewise, the paraphrase used as فَادْخُلِىْ فِىْ عِبٰدِى has made it more meaningful. Just consider, can anyone experience pleasure alone? Even if he tries to do so, can he get the real joy and pleasure in anything? No! Not at all! He can get the real pleasure only when he shares in it some of his near and dear ones. Just imagine, who enjoys more? Is it one who celebrates his festival in abroad or one who does so in his own native place along with his relatives? The same case is that of the pleasure experienced in Paradise. In fact, enjoying alone detracts the pleasure. It is for this reason that it is said, فَادْخُلِىْ فِىْ عِبٰدِى“Enter among My (special) servants (and enjoy with them).

There lies another more important meaning in the paraphrase فَادْخُلِىْ فِىْ عِبٰدِى,that is, rather than saying ‘enjoy with the people’, what is said here is ‘my My (special)servants’. Obviously, who can be the special servants of Allah, the Almighty except the Messengers, Siddiqeen (the sincere (lovers of Truth),the witnesses (who testify) andrighteous ones – so to speak –a man will be blessed with their company which itself is a greaestfvour of Allah, the Almighty.

In fact, even if a man is bestowed with a number of favours, but he is not feel comfortable if he does not have good fellows and neighbors in this world. It implies that the company of pious people is a greatest favour with which a dweller of Paradise will be blessed. Indeed, it does impart a message to us that we must be rather anxious and thoughtful to get the blessed company of the righteous ones, since it is not less than a greatest favour of Allah, the Almighty.

Now consider the word ‘My Paradise’ in the last paraphrase وَادْخُلِىْ جَنَّتِىwhich means enter a Paradise prepared by Him nor anyone else. Obviously, we cannot even imagine how splendid would be the Paradise prepared by Allah! Does not this imagination of its splendid urges us to strive for attaining it?

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