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سُورَةُ إِبۡرَاهِيمَ · 14:23
MeccanRevelation order ٧٢Juzʾ ١٣Page ٢٥٨

وَأُدْخِلَ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ جَنَّٰتٍۢ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَا بِإِذْنِ رَبِّهِمْ ۖ تَحِيَّتُهُمْ فِيهَا سَلَٰمٌ

٢٣
Saheeh International · EN

And those who believed and did righteous deeds will be admitted to gardens beneath which rivers flow, abiding eternally therein by permission of their Lord; and their greeting therein will be, "Peace!"

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Introduction

This is āyah 23 of Sūrat Ibrahim (Abraham), the 72nd sūrah in the traditional order of revelation. It was revealed in the Meccan period and sits within Juzʾ 13. Meccan verses tend to address faith, the oneness of God, and the hereafter.

This introduction is a starting point — the community and Bilal will enrich it over time.

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Revelation & occasion

Asbāb al-Nuzūl
Period
Meccan
Order revealed
72 of 114
Surah
Ibrahim (14)
Occasion of revelation · Al-Wahidi

Those who have faith and do wholesome deeds were given entry into the Garden....Their greeting therein is “Peace!” The meaning is that tomorrow the faithful and the friends will be brought into paradise, the house of victory, subsistent bliss, and everlasting kingship. The outward meaning of the word were given entry is that this decree was issued on the first day at the Beginningless Covenant and that the faithful were brought into paradise on the day when the decree was issued. It is not a new want that He puts into effect; it is a beginningless deed that He makes appear. He does not caress them today, for He caressed them in the Beginningless and finished the work. The worshipper is always looking toward the Endless, fearing what will be done to him tomor- row. The recognizer is always looking toward the Beginningless, burning because of what may have been done to him then. He who looks toward the Endless sees only bowing and prostrating. He who looks toward the Beginningless sees only ecstasy and finding; absent from seeing himself, he sees neither self nor anything from himself. He sees only the Real and knows only the Real. He who looks at the Endless accepts what he is given and is content with it. He who looks at the Beginningless accepts nothing and is not content with any robe of honor. If he were adorned with every robe of honor in the two realms of being, he would be more naked with every robe. If the whole realm of being were made into a table placed before his heart, he would find no savor in the feast. Both realms of being were made a morsel and placed in Abū Yazīd's maw full of pain, but he gave no mark of surfeit. He kept on shouting out, “I am a captive of face-to-face vision, how can I be content with reports?! I am seeking hard cash, how can hope suffice me?!” Without You, O repose of my spirit, how can I live? If You are not in my embrace, how can I be happy? And those who have faith and do wholesome deeds were given entry into the Garden. They will be settled down tomorrow in the paradises. There is not just one paradise, for there are eight, and not just eight degrees but one hundred.

Commentary

Tafsir

4 works

Hafiz Ibn Kathir

And Shaytan will say when the matter has been decided: "Verily, Allah promised you a promise of truth. And I too promised you, but I betrayed you. I had no authority over you except that I called you, and you responded to me. So blame me not, but blame yourselves. I cannot help you, nor can you help me. I deny your former act in associating me (Shaytan) as a partner with Allah (by obeying me in the life of the world). Verily, there is a painful torment for the wrongdoers. (22)And those who believed and did righteous deeds, will be made to enter Gardens under which rivers flow, - to dwell therein for ever (i.e. in Paradise), with the permission of their Lord. Their greeting therein will be: "Salam (peace!). (23) Shaytan disowns His Followers on the Day of Resurrection Allah narrates to us what Iblis will say to his followers after Allah finishes with the judgement between His servants, …
Provenance

Chains of transmission

Oral — isnād

  1. ~610–632 CERevelation & memorisation

    Received by the Prophet ﷺ and preserved by the ḥuffāẓ (memorisers) among the Companions.

  2. 1st century AHMutawātir transmissionawaiting curation

    Carried by mass-transmission through the generations of qurrāʾ.

  3. TodayLiving chainsawaiting curation

    Continuous ijāzah chains link reciters today back to the Prophet ﷺ.

Verified isnād chains for this āyah will be added by curators.

Written — the manuscript record

  1. ~650 CEʿUthmānic codicesawaiting curation

    The standardised muṣḥaf sent to the great cities (e.g. the Topkapı and Samarqand codices).

  2. 8th–10th c.Early Ḥijāzī & Kūfic foliosawaiting curation

    Surviving leaves in Birmingham, Sanaa, Paris (BnF) and beyond.

  3. Modern printModern printawaiting curation

    The 1924 Cairo edition → today: the standard printed muṣḥaf used worldwide.

A curated chain of manuscript images for this exact āyah — roughly one per century — is coming. Help us source and verify them.

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And now — what do you think?

The text, its history and the classical commentary are laid out above. Share your own understanding, ask a question, or reason with others.

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Provenance

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