Surah Al-Baqarah: Verses 34-38 — Iblis’s Disobedience and Adam’s (AS) Repentance
Introduction
Continuing from the creation of Adam (peace be upon him), today’s verses introduce us for the first time to mankind’s greatest enemy — Iblis. The enmity that would define human existence began with a single sin of Iblis, and with the violation of a single command of Allah by Adam and Hawwa (peace be upon them both). From this event springs the battlefield on which we now live — a battle whose outcome will end in either Paradise or Hellfire.
Two nations inhabit the earth — mankind and the jinn. And within these two nations exist two camps — the party of Allah and the party of Iblis. The sole mission of Iblis and his forces is to drag as many humans and jinn into Hellfire as possible, and toward this goal they exert every possible effort.
Two things must be observed very carefully from this discussion: the nature of Iblis’s sin and his reaction to it, and the nature of Adam and Hawwa’s disobedience and their reaction to it. None of us is free from disobeying Allah at some point in our lives — sin occurs because of our inherent weakness. The real question is: after sinning, which path will our reaction follow — the path of Iblis, or the path of Adam?
1. The Name of Iblis and His Core Nature
The name “Iblis” derives from “ablasa,” meaning to become despairing, to fall into hopelessness. This name itself contains the secret of his reaction — any reaction rooted in despair and hopelessness falls into the category of Iblis’s reaction, and no good ever comes from that path.
In contrast, Adam’s (AS) reaction belonged to an entirely different category — a beautiful blend of remorse and hope. Iblis’s reaction was to justify himself and then despair. Adam’s reaction was, “I have sinned” — genuine remorse, followed by hope for forgiveness. Between these two lies a difference as vast as heaven and earth. Unless we grasp this core principle of sin and post-sin reaction, we will fail this test of worldly life.
2. Verse 34: The Command to Prostrate and Iblis’s Refusal
Arabic Text: وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ أَبَىٰ وَاسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ
Translation: “And [remember] when We said to the angels, ‘Prostrate before Adam,’ and they prostrated, except Iblis. He refused and was arrogant, and he became among the disbelievers.”
Did Iblis Receive the Command?
A question naturally arises — Allah addressed the angels, and Iblis belongs to the jinn, so why was he obligated to prostrate? Other parts of the Quran, particularly Surah Al-A’raf (7:12), make clear that Iblis too received this command: “What prevented you from prostrating when I commanded you?” Iblis never claimed he hadn’t received the command; rather, his argument was different — he considered himself superior to Adam. Either he received the command by virtue of being among the angels at the time, or he was addressed separately.
Iblis’s Reasoning: Justifying Disobedience Through Philosophy
Iblis said, “I am better than him — You created me from fire and him from clay” (Surah Al-A’raf 7:12). To justify disobeying Allah’s clear command, Iblis constructed a philosophical argument — and this same pattern recurs among many of us today. When a command of Allah or His Messenger ﷺ confronts us, we ask, “Why should this be forbidden?” — someone might say, “Why do I need to wear hijab? I already dress modestly, why cover my hair?” This is precisely Iblis’s philosophy — “I am better than this, so why should I submit?”
The example of riba (interest): This same mentality appears today regarding interest — “I put money in the bank, the bank invests it in business, and shares the profit with me — what’s wrong with that?” But the moment the return becomes guaranteed — a fixed rate regardless of profit or loss — it becomes riba, no matter what name it is given (interest, profit-sharing, or otherwise). A Muslim’s task is to accept what Allah and His Messenger ﷺ have prohibited — there is no need for excessive intellectualizing to find loopholes.
Islam Means Submission
The core spirit of the word “Islam” is not peace — though peace is a fruit of embracing Islam — its core spirit is submission. When a command from Allah or His Messenger ﷺ comes before us, the response should not be “why,” but immediate acceptance upon hearing it. Afterward, if one seeks to understand the wisdom behind that command for greater peace of mind, this increases faith — but submission must come first, before seeking the wisdom.
Arrogance (Kibr) — A Terrifying Danger
What accompanied Iblis’s disobedience was arrogance — “aba” (he refused) and “istakbara” (he was arrogant). When disobedience is mixed with arrogance, it can become disbelief. Even a single command disobeyed, if underlain by the mindset “I am superior, so this command does not apply to me,” constitutes arrogance.
The Messenger of Allah ﷺ said, “Whoever has an atom’s weight of arrogance in his heart will not enter Paradise” (Sahih Muslim). When asked whether a person who likes his clothes and shoes to be beautiful is being arrogant, the Prophet ﷺ defined arrogance through two elements:
First, “batarul haqq” — rejecting the truth, refusing to submit before the truth. Even when the evidence of the Quran and Sunnah is firmly established, refusing out of arrogance to accept it.
Second, “ghamtun nas” — belittling people. Looking down on someone — whether a household worker, a driver, or a guard. Everyone should examine their own life on this point — do we ever, in our hearts, consider someone inferior because of their profession, education, or social standing? This tendency hides in many hearts, undetected simply because it never finds an occasion to surface, yet it reveals itself in various situations.
Becoming Among the Disbelievers
The verse concludes, “wa kana minal kafirin” (and he became among the disbelievers). Scholars offer two explanations of “kana” here — one group holds that it means Iblis was already known in Allah’s knowledge to be among the disbelievers. Another group (including Ibn Kathir’s preferred view) holds that “kana” here signifies becoming — that through this very event, he became one of the disbelievers.
Iblis’s Lack of Remorse
Iblis’s arrogance was so intense that he never sought an opportunity to repent, never attempted to seek forgiveness. This is precisely where the difference between him and Adam (AS) becomes as vast as heaven and earth.
The Nature of the Prostration: Honorific, Not Worship
The angels’ prostration was an act of obedience and worship directed toward Allah in response to His command, but it constituted honor shown toward Adam (AS) — not worship of Adam. In the law of previous prophets, honorific prostration was permissible — as in Surah Yusuf (12:100), where Yusuf’s (AS) parents and brothers prostrated before him purely as a gesture of honor. But in the law of Prophet Muhammad ﷺ, even this form of prostration has been forbidden — now no one may prostrate before anyone else, even for the purpose of honor.
3. Verse 35: Dwelling in Paradise and the Forbidden Tree
Arabic Text: وَقُلْنَا يَا آدَمُ اسْكُنْ أَنتَ وَزَوْجُكَ الْجَنَّةَ وَكُلَا مِنْهَا رَغَدًا حَيْثُ شِئْتُمَا وَلَا تَقْرَبَا هَٰذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الظَّالِمِينَ
Translation: “And We said, ‘O Adam, dwell, you and your wife, in Paradise, and eat freely from it wherever you wish, but do not approach this tree, lest you become among the wrongdoers.'”
The Command of Abundance and Ease
The word “raghadan” carries two meanings — eating with ease and without hardship, and eating in abundance. In other words, on one hand there was to be no difficulty in obtaining food, and on the other, the provision was endless. “Haythu shi’tuma” (wherever you two wish) — Allah granted Adam and Hawwa complete freedom to eat from any location in Paradise, from any food, with only a single exception.
One Prohibition, and the “Do Not Even Approach” Principle
Notably, Allah did not merely say, “Do not eat from this tree,” but rather, “Do not even approach this tree.” When Allah forbids something haram, He forbids along with it everything that could lead toward that haram — just as Surah Bani Isra’il (17:32) states, “Do not even approach zina (adultery/fornication)” — meaning lowering the gaze and avoiding anything that might arouse desire toward it. Similarly, there was no need even to linger near this tree.
Discussion of the Tree’s Identity Is Unnecessary
What species this tree was is not mentioned in the Quran, and to the best of our knowledge, it is not mentioned in any authentic hadith either. What appears in the tafsir of the Salaf on this matter largely stems from Isra’iliyyat — and per the four principles discussed earlier (narrating Isra’iliyyat is permissible, but such reports cannot be affirmed as true or false without evidence, the Companions who narrated them deserve good opinion, and not every minute detail should be assumed accurate), despite five, six, or seven differing opinions existing on this matter, there is no need to spend excessive time on it. The real goal of life should be to deeply understand and apply the entire Quran — not to dwell on unnecessary details.
Human Nature: Failing Even a Single Prohibition
This event reveals a fundamental trait of humanity — our forefather Adam (AS) was given only a single prohibition, and yet he could not maintain even that one restriction. This is human nature — and it is precisely why disobedience and lapses will occur in our own lives too. But what matters is the reaction that follows.
The Meaning and Scope of “Zulm” (Wrongdoing)
The verse states that violating the prohibition would place them “among the wrongdoers” (zalimin). In Arabic, “zulm” means placing something out of its proper place, transgressing a boundary. Every sinner is, in this sense, a wrongdoer — because he makes himself deserving of Allah’s punishment, which is in truth a wrong against his own self. This is why the Quran calls the sinner “nafsi” (one who wrongs his own soul).
The Three Categories of Believers
Allah, in the Quran (Surah Fatir 35:32), divides believing servants into three categories: those who wrong their own souls (zalimun li-nafsihi — sinful yet believing), those who are moderate (muqtasid — fulfilling obligatory duties but falling short in voluntary acts of worship), and those who race ahead in good deeds (sabiqun bil-khayrat — the highest category, who fulfill obligations, excel in voluntary worship, and avoid disliked and doubtful matters, their entire lives oriented toward the Hereafter).
4. Verse 36: Satan’s Whispering and the Expulsion from Paradise
Arabic Text: فَأَزَلَّهُمَا الشَّيْطَانُ عَنْهَا فَأَخْرَجَهُمَا مِمَّا كَانَا فِيهِ ۖ وَقُلْنَا اهْبِطُوا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ ۖ وَلَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَىٰ حِينٍ
Translation: “But Satan caused them both to slip therefrom and removed them from that [state] in which they had been. And We said, ‘Descend, [being] to one another enemies. And for you on earth is a place of settlement and provision for a time.'”
Slipping Through Whispers
Satan did not force Adam and Hawwa out of Paradise by compulsion or coercion; rather, he caused their slip through waswasah (whispered temptation) — the detailed account of which appears in Surah Al-A’raf and Surah Ta-Ha. Satan merely enticed them in various ways, exerting no force whatsoever — this teaches us that Satan’s power lies not in compelling human beings, but in tempting them.
“Mata'” — The Meaning of Worldly Provision
“Mata'” refers to whatever people enjoy, or whatever provides temporary benefit. The entire world is “mata’ud dunya” — temporary provision for enjoyment. A significant hadith states, “The world is provision, and the best provision of the world is a righteous wife” — because a righteous wife not only brings peace to her husband in this world, but also helps him walk the path toward Paradise.
“For a Time” — A Message of Hope
The phrase “ila hin” (until a specified time) carries a clear assurance — though Allah sent them down to earth as a consequence of their action, this is not permanent, and should the conditions be fulfilled, a return to Paradise remains possible.
5. Verse 37: Adam’s Repentance Accepted
Arabic Text: فَتَلَقَّىٰ آدَمُ مِن رَّبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ ۚ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ
Translation: “Then Adam received from his Lord [some] words, and He forgave him. Indeed, He is the Accepting of Repentance, the Merciful.”
Kalimat — What Were These Words?
Adam (AS) received “kalimat” (words) from his Lord — these words constituted a specific supplication for forgiveness, mentioned in Surah Al-A’raf (7:23): “Rabbana zalamna anfusana, wa illam taghfir lana wa tarhamna, lanakunanna minal khasirin” — “Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers.”
Allah taught Adam these words, and Adam accepted them and sought forgiveness through them. This shows the extent of Allah’s grace — rather than destroying His servant after a sin, He Himself taught him the very language of seeking forgiveness.
“Fataba Alayhi” — Whose Repentance, Toward Whom?
This verse contains an extremely important grammatical and exegetical subtlety. In “fataba alayhi,” whose repentance is being described — Adam’s, or Allah’s? The answer is: this describes Allah’s turning [in forgiveness], not Adam’s turning [in repentance].
In Arabic, the preposition used with “taba” (to turn/repent) determines the meaning:
- When describing a human being’s repentance, “ila” is used — as in “tubtu ilallah” (I have repented to Allah).
- When describing Allah’s turning toward His servant (i.e., His granting forgiveness), “ala” is used — as in “Rabbi tub alayya” (My Lord, turn toward me in forgiveness).
In this verse, “fataba alayhi” — the word “alayhi” is composed of “ala” + “hi” (toward him), which confirms this describes Allah’s turning toward His servant, not the servant’s repentance toward Allah.
Allah’s Two Kinds of “Tawbah”
Allah’s turning (tawbah) toward His servant occurs in two stages, with the servant’s own repentance situated between them:
The first turning: Allah turns toward His servant by granting him the ability (tawfiq) to repent — planting the seed of remorse in the heart, generating the desire to repent. In our own lives, we can find many sins committed day after day with no thought of repentance ever crossing our minds, until suddenly one day remorse begins to stir within — this inspiration is Allah’s first turning toward the servant.
The second turning: When the servant repents, Allah accepts that repentance and forgives him — this is the second turning.
Were Allah not to encompass us between these two acts of turning, we would never even have the opportunity to repent ourselves. This is Allah’s boundless grace.
The Five Conditions of Repentance
In light of this verse, the complete conditions of tawbah deserve to be remembered:
First, genuine remorse — true regret in the heart.
Second, abandoning the sin — merely voicing an apology while continuing the sin does not constitute complete repentance. True tawbah requires actually giving up the sin.
Third, a firm resolve never to return to it in the future.
Fourth, fulfilling any applicable expiation (kaffarah) — for example, if a fast is broken through marital relations during the day in Ramadan, one must free a slave; if that is not possible, fast two consecutive lunar months; if that too is not possible, feed sixty poor people — this expiation must be fulfilled.
Fifth, if a person’s right has been violated, restoring it and seeking their forgiveness — this is the most difficult condition. For example, if someone seized another’s land twenty years ago and now wishes to repent, simply returning the land is not sufficient — the victim’s losses over those twenty years (such as the rental income that property might have generated) must also be compensated, and forgiveness must be sought for the psychological suffering caused. In practice, such complete repentance is rarely seen. Allah’s own right may be forgiven simply by seeking His forgiveness, but a wronged human being’s right remains outstanding until the Day of Judgment unless resolved in this world. Therefore, one must be extremely cautious about violating the rights of others.
The Boundlessness of Forgiveness for Sin
Regarding repentance, Allah has set no numerical limit — repeated sin can be met with repeated repentance, with no fixed ceiling. Reflecting on this reveals that Allah is incomparably more merciful than any human being — and from this realization is born love for Allah and hope in His mercy.
The Ultimate Difference Between Two Paths
Adam and Hawwa’s reaction was to offer no excuses whatsoever — no “I did this because of that” justification — simply an honest acknowledgment: “This is my fault, my mistake, no excuse.” This is Adam’s path. In contrast, Iblis’s path was self-justification — “What’s wrong with this, I didn’t do it for that reason.” The true benefit of studying the Quran lies precisely here — Allah is showing us which path to take after a sin.
6. Verse 38: Descent to Earth and the Promise of Guidance
Arabic Text: قُلْنَا اهْبِطُوا مِنْهَا جَمِيعًا ۖ فَإِمَّا يَأْتِيَنَّكُم مِّنِّي هُدًى فَمَن تَبِعَ هُدَايَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
Translation: “We said, ‘Descend from it, all of you. And when guidance comes to you from Me, whoever follows My guidance — there will be no fear concerning them, nor will they grieve.'”
A Conditional Assurance
Alongside sending them down to earth, Allah gave a tremendous assurance — that guidance would come, and whoever follows it would have neither fear nor grief.
Khawf and Huzn — Two Kinds of Distress
Scholars explain that “khawf” (fear) refers to apprehension about the future, while “huzn” (grief) refers to sorrow over something in the past. These two together form the root of all human distress. Following guidance brings security from future fear and freedom from past sorrow — both together — which constitutes the true definition of success, security, and happiness.
The Fate of Those Who Reject
Arabic Text (concluding portion of the verse): وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ
Translation: “But those who disbelieve and deny Our signs — those are the companions of the Fire; they will abide therein eternally.”
Those who reject guidance and deny the signs become “ashab” (companions/inhabitants) of the Fire — and they will remain there eternally, never to emerge.
7. Practical Lessons
First, the true test of a human being lies in their reaction after committing a sin. Not Iblis’s path (self-justification and despair), but Adam’s path (honest acknowledgment, remorse, and hope in forgiveness) must be followed.
Second, arrogance is an extremely dangerous spiritual disease — manifesting in two forms: rejecting the truth and belittling people. Each person should examine their own heart to see whether they are free of both forms.
Third, constructing personal philosophies to question “why” before Allah’s commands is an Iblisian tendency. The path of the true believer is to submit first, and seek wisdom afterward.
Fourth, one must be extremely careful about violating the rights of others — this is the most difficult condition of repentance, and its resolution is far more complex than seeking forgiveness for a wrong against Allah alone.
Fifth, the promise that following guidance removes fear and grief is a tremendous source of motivation — one that should keep us steadfastly upon Allah’s path at all times.
8. Complete Grammar Analysis
Verse 34
وَإِذْ قُلْنَا لِلْمَلَائِكَةِ — “Idh” is a temporal particle used to invoke remembrance; “qulna” (We said) — when “qala” takes the pronoun suffix “-na,” it becomes “qulna,” a standard Arabic rule (used when Allah speaks of Himself with the royal plural of majesty).
اسْجُدُوا لِآدَمَ — “Usjudu” is a command form (fi’l amr), derived from the root “sajada” (he prostrated); with the plural “-u” suffix it becomes a plural command, “prostrate.” “Li Adama” — the preposition “lam” here indicates the prostration was directed toward Adam (had it been for Allah, it would read “usjudu lillah”).
فَسَجَدُوا إِلَّا إِبْلِيسَ — “Fa” here indicates immediacy (ta’qib) — that is, they prostrated at once upon the command. “Illa” is the exceptive particle.
أَبَىٰ وَاسْتَكْبَرَ — “Aba” (he refused) and “istakbara” (he was arrogant) are both past-tense verbs (fi’l madi).
وَكَانَ مِنَ الْكَافِرِينَ — “Kana” is a “naqisah” verb (an incomplete verb taking a subject and predicate); “minal kafirin” here uses “min” in the sense of inclusion/categorization (bayan al-jins).
Verse 35
وَقُلْنَا يَا آدَمُ اسْكُنْ — “Uskun” is a command form, derived from the root “sakana” (to dwell); singular command, “you dwell.”
أَنتَ وَزَوْجُكَ الْجَنَّةَ — “Anta” (you) and “zawjuka” (your wife) together form the subject of “uskun.” “Al-jannata” is an object of location (maf’ul fih), in the accusative case.
وَكُلَا مِنْهَا رَغَدًا — “Kula” — “kul” (you eat, singular) with an added alif becomes the dual form “kula” (you two eat). Arabic has three number forms — singular, dual, and plural; alif marks the dual, waw marks the plural. “Raghadan” is a circumstantial accusative (hal).
حَيْثُ شِئْتُمَا — “Haythu” is a locative noun. “Shi’tuma” — the verb “sha’a” (to wish) with the dual subject pronoun suffix “-tuma.”
وَلَا تَقْرَبَا هَٰذِهِ الشَّجَرَةَ — “La taqraba” — the original form was “taqrabani” (you two will approach), but with the prohibitive “la” attached, the final nun drops, yielding “la taqraba” — “do not you two approach.”
فَتَكُونَا مِنَ الظَّالِمِينَ — This “fa” is causal (sababiyyah) — indicating the consequence of the prohibition. “Takuna” — originally “takunani,” but after the causal fa, the nun drops, giving “takuna.”
Verse 36
فَأَزَلَّهُمَا الشَّيْطَانُ عَنْهَا — “Azalla” (caused to slip) is a Form IV verb, “huma” (them both) is the direct object. “Anha” — the preposition “an” expresses separation/removal (being taken away from Paradise).
فَأَخْرَجَهُمَا مِمَّا كَانَا فِيهِ — This “fa” is explanatory (tafsiliyyah) — clarifying the nature of the slip. “Akhraja” (he expelled) is a Form IV verb. “Mimma” = “min” + “ma” (from that which). “Kana fihi” — though “kana” lacks the dual alif here, context indicates both are meant.
وَقُلْنَا اهْبِطُوا — “Ihbitu” is a plural command form, derived from the root “habata” (to descend).
بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ — “Ba’dukum” (a part of you) and “liba’din” (to another part) — the preposition “lam” expresses the relationship of enmity.
وَلَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَىٰ حِينٍ — “Mustaqarrun” and “mata’un” are both delayed subjects (mubtada), “lakum” is the fronted predicate (khabar). “Ila hinin” indicates a specified duration.
Verse 37
فَتَلَقَّىٰ آدَمُ مِن رَّبِّهِ كَلِمَاتٍ — “Talaqqa” (received) is a Form V verb; “Adamu” is the subject, “kalimatin” is the object (indefinite plural of “kalimah”).
فَتَابَ عَلَيْهِ — “Taba” is a past-tense verb; “alayhi” = “ala” + “hi” — the use of “ala” confirms this describes Allah’s tawbah (turning in forgiveness toward the servant), not the servant’s repentance toward Allah (which would use “ila”).
إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ — “Huwa” is an emphatic additional pronoun, reinforcing the statement (tawkid). “Tawwab” is an intensive form (sighat mubalaghah, “the One who accepts repentance repeatedly”), “Rahim” is an intensive form (“the profoundly Merciful”).
Verse 38
قُلْنَا اهْبِطُوا مِنْهَا جَمِيعًا — “Jami’an” is a circumstantial accusative (hal), indicating that “all of you” descend together.
فَإِمَّا يَأْتِيَنَّكُم مِّنِّي هُدًى — “Fa” is a sentence-initial particle (fa isti’nafiyyah). “Imma” = “in” (conditional) + an additional “ma” (reinforcing the connection between condition and result). “Ya’tiyannakum” — the base verb “ya’ti” (it comes), with the emphatic heavy nun (nun tawkid thaqilah) attached, becomes “ya’tiyanna.” “Minni” = “min” + “i” (with ya attached, “from Me”).
فَمَن تَبِعَ هُدَايَ — “Man” is a conditional pronoun (ism shart). “Tabi’a” (he followed) is a past-tense verb, functioning as the condition’s verb. “Hudaya” = “huda” + “ya” (My guidance).
فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ — This “fa” is the response to the condition (jawab ash-shart). “La khawfun” — “la” is the categorical negator (la nafiyah lil-jins), expressing the complete absence of fear. “Yahzanuna” is a plural present-tense verb, negated by “la.”
وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا — “Kadhdhabu” is a Form II verb (intensive denial), “bi ayatina” — the preposition “ba” marks the object of the verb.
أُولَٰئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ — “Ula’ika” is a distal demonstrative pronoun, plural. “Ashabu” is the plural of “sahib” (companion). “Khaliduna” is the plural active participle form, expressing permanence.
Conclusion
This discussion of verses 34-38 presents two entirely opposite paths before us — the path of Iblis, marked by arrogance, self-justification, and despair; and the path of Adam (AS), marked by honest acknowledgment, remorse, and hope in Allah’s mercy. Sin will occur in our lives — this is human nature. But which path we choose after sinning determines our ultimate destination.
We ask Allah to protect us from the path of Iblis and grant us the ability to repent sincerely as Adam (AS) did — “Rabbana zalamna anfusana, wa illam taghfir lana wa tarhamna, lanakunanna minal khasirin.” Ameen.