Al-Kahf

And from his own narration on the authority of Ibn 'Abbas that he said regarding the meaning of Allah's words (Praise be to Allah): '(Praise be to Allah) He says: gratitude is Allah's and divinity is His (Who hath revealed the Scripture) who has sent Gabriel with the Qur'an (unto His slave) Muhammad (pbuh) (and hath not placed therein any crookedness) He did not reveal it as different from the Torah, the Gospel or other Scriptures, as far as divine Oneness and the attributes and description of Muhammad (pbuh) are concerned. This verse was revealed about the Jews when they claimed that the Qur'an was different from all previous Scriptures,

((But hath made it) straight) and it is also said that this means: custodian over all other Scriptures, (to give warning) so that Muhammad (pbuh) gives warning by means of the Qur'an (of stern punishment from Him, and to bring) and so that Muhammad brings the Qur'an (unto the) sincere (believers who do good works) between them and their Lord (the news that theirs will be a fair reward) they will have a fair reward in Paradise.

(Wherein they will abide for ever) they will abide in this reward forever: never to die or be removed from it;

(And to warn) and so that Muhammad (pbuh) warns by means of the Qur'an (those who say: Allah hath chosen a son) i.e. the Jews, Christians and idolaters,

((A thing) whereof they have no knowledge) they have no proof or argument for what they claim, (nor (had) their fathers) nor did their fathers have any knowledge. (Dreadful is the word) dreadful is the word of idolatry (that cometh out of their mouths) that is uttered by their mouth. (They speak naught but a lie) about Allah.

(Yet it may be, if they believe not in this statement) if they do not believe in this Qur'an, (that thou) O Muhammad (wilt torment thy soul) kill yourself (with grief over their footsteps) for them.

(Lo! We have placed all that is in the earth) of male and female (as an ornament thereof) as an embellishment for the earth (that we may try them) that We may test them: (which of them is best in conduct) which of them is more sincere in works. It is also said that this means: We have made all that which is on earth of plants, trees, beasts, and comfort an ornament for the earth so that We test them which of them is more unattached to, and shunning of, this world.

(And lo! We shall make) change (all that is therein) of ornament into (a barren mound) a smooth dust with no vegetation.

(Or deemest thou) O Muhammad (that the People of the Cave and the Inscription) whereof the names of these youth and their story were inscribed; it is also said that the inscription refers to the valley where this cave was; and it is also said that it refers to a city (are a wonder among Our portents) such as the sun, the moon, the sky, the earth, the stars, the oceans and even that which is more wonderous than this?

(When the young men fled for refuge to the Cave) when a group of youth entered the Cave (and said) when they entered the cave: (Our Lord!) O our Lord! (Give us mercy from Thy presence) i.e. make us hold firmly to your religion (and shape for us right conduct in our plight) make for us a way out.

(Then We sealed up their hearing) We cast sleep over them, such that they slept (in the Cave for a number of years) 309 years.

(And afterward We raised them up) We woke them up just as We sent them to sleep (that We might know) We might see (which of the two parties) the believers or the disbelievers (would best calculate the time) the duration (that they had tarried) in the Cave.

(We narrate unto thee) We exposit to you (their story with truth. Lo! they were young men who believed in their Lord, and We increased them in guidance) in insight into the matter of their religion; it is also said that this means: We made them firm in their faith.

(And We made firm their hearts) We preserved their hearts with faith; it is also said that: We inspired them to hold fast to patience (when they stood forth) when they left the disbelieving emperor Decius (Duqyanus) (and said: Our Lord is the Lord of the heavens and the earth. We cry unto) we worship (no god beside Him, for then should we utter an enormity) for then we would be telling lies and falsehood about Allah.

(These, our people, have chosen (other) gods) they have worshipped idols (beside Him though they bring no clear warrant) a clear proof ((vouchsafed) to them) that Allah commanded them to worship them. (And who doth greater wrong than he who inventeth a lie concerning Allah) that He has a partner?

(And when ye withdraw from them) and when you leave them and their religion (and that which they worship) of idols beside Allah, therefore worship none (except Allah, then seek refuge in the Cave) enter this Cave; (your Lord will spread for you) He will bestow upon you (of His mercy) of His blessings (and will prepare for you a pillow in your plight) He will prepare for you that which will be kind towards you tomorrow. All this was said by the group of youth.

(And thou mightest have seen the sun when it rose move away) decline (from their cave to the right) the right of the Cave, (and when it set go past them on the left) the left of the Cave, (and they were in the cleft thereof) on a side of the Cave; it is also said that this means: they were in a space which was reached by the light of day. (That) which I have mentioned of their story (was (one) of the portents of Allah) of the marvels of Allah. (He whom Allah guideth) to His religion, (he indeed is led aright) to his religion, (and he whom He sendeth astray, for him thou wilt not find a guiding friend) who might lead him to the guidance.

(And thou wouldst have deemed them) O Muhammad (waking) not sleeping (though they were asleep, and we caused them to turn over to the right and the left) once each year so that the earth does not eat away their flesh, (and their dog) Qatmir (stretching out his paws on the threshold) at the entrance of the Cave. (If thou hadst observed them closely) in that state (thou hadst assuredly turned away from them in flight, and hadst been filled with awe of them) and you would have been sacred of them.

(And in like manner We awakened them), after 309 years, (that they might question one another) so that they might talk to one another. (A speaker from among them) this is their chief and leader: Maxmillian (Maksilmina) (said: How long have ye tarried) in this Cave after you slept? (They said: We have tarried a day) and when they left the cave and saw that the sun did set yet, they said: (or some part of a day. (Others) said) i.e. Maxmillian: (Your Lord best knoweth what ye have tarried) after you slept. (Now send one of you) Yamblichus (Yamlikha) (with this your silver coin unto the city) of Ephesus (Afsus), (and let him see what food is purest there) the largest quantity; it is also said that this means: the best of bread and most lawful slaughtered meat (and bring you a supply thereof. Let him be courteous) when buying (and let no man) let no Magian (know of you) find out about you.

(For they, if they) the Magians (should come to know of you, will stone you) kill you (or turn you back to their religion) Zoroastrianism; (then ye will never prosper) you will never escape from Allah's punishment.

(And in like manner We disclosed them (to the people of the city)) the city of Ephesus, the believers among them and the disbelievers, and their king of the time was a believer called Yustafad, the king Decius had died long before that (that they might know) both the believers and disbelievers (that the promise of Allah) resurrection after death (is true) takes place, (and that, as for the Hour, there is no doubt concerning it. When (the people of the city) disputed of their case among themselves) when their words differed among themselves, (they said) i.e. the disbelievers said: (Build over them a building) a church because they are followers of our religion; (their Lord knoweth best concerning them. Those who won their point said) those whose argument did not prevail, i.e. the believers: (We verily shall build a place of worship over them) because they are followers of our religion; their difference being about this point.

((Some) will say) the Christians of Najran, al-Sayyid and his followers who were Nestorians, will say: (They were three) they were three young men in the Cave, (their dog) Qatmir (the fourth, and (some) say) al-'Aqib and his followers who were Jacobite Christians will say: (Five) they were five young men, (their dog the sixth, guessing at random) without having definite knowledge; (and (some) say) the followers of al-Malik who were Melkites: (Seven) they were seven young men, (and their dog the eighth. Say) to them, O Muhammad: (My Lord is best aware of their number. None knoweth them save a few) among the believers. Ibn 'Abbas, may Allah be pleased with him and with his father, said: " I am among those few: they were eight young men, and the dog ". (So contend not concerning them) so do not argue with them concerning the number of the sleepers of the Cave (except with an outward contending) unless you recite the Qur'an to them outwardly, (and ask not any of them to pronounce concerning them) do not ask any one of them about their number; enough is what Allah has clarified to you.

(And say not) O Muhammad (of anything: Lo! I shall do that tomorrow) or I shall say that tomorrow,

(Except if Allah will) unless you second it by saying: if Allah will. (And remember thy Lord) without exception (when thou forgettest) even if it is after a while, (and say: It may be that my Lord guideth me) and lead me (unto a nearer way of truth than this) a more correct and certain way than this. This verse was revealed about the Prophet (pbuh) for he said to the idolaters of Mecca when they asked him about the spirit: " tomorrow, I will answer you " , and he forgot to say " if Allah wills ".

(And (it is said) they tarried in their Cave three hundred years and add nine) before Allah made them wake up.

(Say) O Muhammad: (Allah is best aware how long they tarried) after that. (His is the Invisible of the heavens and the earth) His is that which is hidden from the servants. (How clear of sight is He and keen of hearing!) so hear and know what I see and know about them and their matter (They have no protecting friend beside Him) they have no one to protect them beside Allah; it is also said that this means: the people of Mecca have no close one to benefit them against Allah's chastisement, (and He maketh none to share in His government) in His dominion of the Unseen.

(And recite that which hath been revealed unto thee of the Scripture of thy Lord) He says: recite to them the Qur'an, neither increasing nor decreasing anything from it. (There is none who can change His words, and thou wilt find no refuge beside Him) beside Allah.

(Restrain thyself along with those who cry unto their Lord) who worship their Lord (at morn and evening) the reference here is to Salman al-Farisi and his fellow believers, (seeking His Countenance) by worshipping Him they seek only Allah's Countenance and good pleasure; (and let not your eyes overlook them, desiring the pomp of the life of the world) the embellishment of this worldly life; (and obey not him whose heart We have made heedless of Our remembrance) of Our divine Oneness, (who followeth his own lust) by worshipping the idols (and whose case) and whose words (hath been abandoned) at a loss. This verse was revealed about 'Uyaynah Ibn Hisn al-Fazari.

(Say) to 'Uyaynah: ((It is) the Truth) there is no deity except Allah (from the Lord of you (all). Then whosoever will, let him believe, and whosoever will, let him disbelieve) this is a threat from Allah; it is also said that this means: for whomever Allah wants faith, he will believe; and for whomever He does not want faith, he will not believe. (Lo! We have prepared for disbelievers) for 'Uyaynah and his host (Fire. Its tent encloseth them) the extent of the Fire surrounds them. (If they ask for showers) if they ask for water to drink, (they will be showered with water like molten lead) like boiling oil or hot liquid silver (which burneth the faces. Calamitous the drink and ill the resting place!) evil is their dwelling; He says: evil is the abode of their companions: the satans and the disbelievers.

(Lo! as for those who believe) in Muhammad (pbuh) and in the Qur'an (and do good works) between them and their Lord, (Lo! We suffer not the reward of one whose work is goodly to be lost) We thwart not the reward of him whose works are sincere.

(As for such, theirs will be Gardens of Eden) the compartment of the All-Merciful, (wherein rivers) rivers of wine, water, honey and milk (flow beneath them) i.e. beneath their trees and habitations; (therein) in Paradise (they will be given armlets of gold and will wear green robes of finest silk and gold embroidery, reclining upon) sitting in Paradise on (thrones therein) on canopies. (Blest the reward) in Paradise, (and fair the resting place!) He says: fair is the abode: the abode of their companions: the prophets and righteous.

(Coin for them a similitude) explain to the people of Mecca, the description of: (Two men) two brothers from the Children of Israel, one of whom is a believer, Yehuda, and the other a disbeliever, Abufatrus, (unto one of whom) the disbeliever (We had assigned two gardens of grapes, and We had surrounded both with date-palms and had put between them) between the gardens (tillage) a plantation.

(Each of the gardens gave its fruit) every year (and withheld naught thereof. And We caused a river to gush forth therein) in their middle.

(And he had fruit) the garden had fruits; or according to a different reading: wealth. (And he said unto his comrade) the believer: Yehuda, (when he spake with him) bragging to him about his wealth: (I am more than thee in wealth, and stronger about men) I have more servants.

(And he went into his garden, while he (thus) wronged himself) through his disbelief. (He said: I think not that all this will ever perish).

(I think not that the Hour will ever come) will ever take place, (and if indeed I am brought back unto my Lord) as you claim (I surely shall find better than this) garden (as a resort) as a returning place.

(And his comrade) the believer, (while he disputed with him) such that he may renounce his disbelief, (exclaimed: Disbelievest thou in Him Who created thee of dust) He created you from Adam and Adam is from dust, (then of a drop (of seed)) of your father, (and then fashioned you a man) of an upright stature?

(But) I say (He is Allah, my Lord) my Creator and Provider, (and I ascribe unto my Lord no partner) among idols.

(If only, when thou enteredst thy garden, thou hadst said: That which Allah willeth (will come to pass)!) this is from Allah and not from me. (There is no strength save in Allah!) this is only through Allah's power, not through my own power. (Though thou seest me as less than you in wealth and children) and servants in the life of this world.

(Yet it may be) 'may be' when used in connection to Allah denotes a requisite (that my Lord will give me) in the Hereafter (better than your garden) in the life of this world, (and will send on it) on your garden (a bolt) of fire (from heaven, and some morning it will be a smooth hillside) smooth dust,

(Or some morning the water thereof) the water of the garden (will be lost in the earth) will sink in the earth, out of reach (so that thou canst not make search for it) so that you cannot access it.

(And his fruit was beset (with destruction)) his garden was destroyed; or, according to another reading: his wealth was destroyed. (Then began he to wring his hands) out of regret (for all that he had spent upon it) upon the garden; it is also said that this means: upon all the fruits it contained, (when (now) it was all ruined on its trellises, and to say) on the Day of Judgement: (Would that I had ascribed no partner to my Lord!) would that I had ascribed no idols to my Lord!

(And he had no troop of men to help him as against Allah) i.e. against Allah's punishment, (nor could he save himself) from Allah's punishment.

(In this case is protection only from Allah) i.e. on the Day of Judgement, dominion and sovereignty belong only to Allah, (the True) the Just. (He is best for reward) He is the best of those who reward, (and best for consequence) and the One who gives the best outcome.

(And coin for them) explain to the people of Mecca (the similitude of the life of the world) in its permanence and evanescence (as water) as rain (which We send down from the sky, and the vegetation of the earth mingleth with it) the water mixes with the vegetation of the earth (and then becometh dry twigs that the winds scatter) such that nothing remains of it. Likewise, the life of this world will vanish and nothing of its adornment will remain. (Allah is Able to do all things) He is Able to make the life of this world vanish and the Hereafter subsist.

Allah then mentions the comfort that the life of this world contains, saying: (Wealth and children are an ornament of life of the world) but they do not last just as dry twigs do not. (But the good deeds which endure) the five daily prayers; it is also said that the reference here is to: that which is lasting in reward. Good deeds include the saying of: " Glory be to Allah, praise be to Allah, there is no deity save Allah and Allah is the greatest " , (are better in thy Lord's sight for reward) for recompense, (and better about hope) the prayer is the best work by means of which the servants can be helpful.

(And (bethink you of) the Day when We remove the hills) from the face of the earth (and ye see the earth emerging) from beneath mountains, (and We gather them) for the Resurrection (together so as to leave not one of them behind).

(And they are set before thy Lord) they were led before your Lord (in ranks) all together, and Allah says to them: (Now verily have ye come unto Us as We created you at the first) without wealth or children. (But you thought) you said in the life of the world (that We had set no tryst for you) that We had set no appointed term for the Resurrection.

(And the Book is placed) on people's right and left hands; the scrolls fell on people's hands like snow flakes, (and thou seest the guilty) the idolaters and the hypocrites (fearful of that which is therein) in the Book, (and they say: What Kind of a book is this that leaveth not a small thing) of our deeds (nor a great thing) it is said that the small thing is a smile and the great thing is laughter (but has counted it) except that it is preserved and written down! (And they find all that they did) of good or evil (confronting them) written down, (and thy Lord wrongeth no one) He does not decrease the good deeds of anyone nor increase the evil deeds of anyone; it is also said that this means: He does not diminish the good deeds of the believer nor leave the evil deeds of the unbeliever.

(And (remember) when We said unto the angels) who were on the earth: (Fall prostrate before Adam) a prostration of greeting, (and they fell prostrate, all save Iblis) their leader. (He was of the jinn) of the tribe of the jinn, (so he rebelled against his Lord's command) he disobeyed his Lord and refused to prostrate to Adam. (Will ye choose him) will you worship him (and his seed for your protecting friends) as lords (instead of Me) instead of Allah, (when they are an enemy unto you) whose enmity is quite manifest? (Calamitous is the exchange) in worship; it is also said that this means: evil is that which they exchanged: they exchanged the worship of Allah with the worship of Satan; and it is also said: they exchanged the protecting friendship of Allah with the protecting friendship of Satan (for evil-doers) for idolaters!

(I made them not) i.e. the angels and the satans (to witness the creation of the heavens and the earth) when I created them, (nor their own creation) when I created them; it is also said that this means: I did not seek the help of angels and satans to create the heavens and the earth or to create them; (nor choose I misleaders) the disbelievers, the Jews, Christians and idol worshippers (for (My) helpers).

(And (be mindful of) the Day) which is the Day of Judgement (when He will say) to idol worshippers: (Call those partners of Mine) i.e. your deities (whom ye pretended) whom you worshipped and claimed they were My partners so that they defend you against my chastisement. (Then they will cry unto them, but they will not hear their prayer) they did not respond to them, (and We shall set a gulf of doom between them) We shall set a valley of fire between the worshippers and those who were worshipped; it is also said that this means: We set destruction between them in the Hereafter instead of the love and affection which was between them in the life of this world.

(And the guilty) and the idolaters (behold the Fire and know) and are ascertained (that they are about to fall therein) that they shall enter the Fire, (and they find no way of escape thence):

(And verily We have displayed) We have explained (for mankind) for the people of Mecca (in this Qur'an all manner of similitudes) all forms of threats and promises in order that they take heed and, hence, believe, (but man) Ubayy Ibn Khalaf al-Jumahi (is more than anything contentious) in respect to falsehood; it is also said that this means: no one is more contentious than man.

(And naught hindereth mankind) the people of Mecca, those who sponsored the army that fought against Muslims at Badr (from believing) in Muhammad (pbuh), and in the Qur'an (when the guidance) Muhammad (pbuh) and the Qur'an (cometh unto them, and from asking for forgiveness of their Lord) repent of disbelief and accept faith, (unless (it be that they wish) that the judgement of the men of old should come upon them) unless the destruction of the people of old should seize them (or (that) they should be confronted) on the Day of Badr (with the Doom) with the sword.

(We send not the messengers save as bearers of good news) Paradise for the believers (and warners) against hell for the disbelievers. (Those who disbelieve) in the scriptures and messengers (contend with falsehood) with idolatry (in order to refute) to nullify (the Truth) and guidance (thereby. And they take Our revelations) Our scriptures and messengers (and that wherewith they are threatened) of chastisement (as a jest) and mockery.

(And who doth greater wrong) none is more wrong (than he who hath been reminded of the revelations of his Lord) he who has been admonished with the revelations of his Lord, (yet turneth away from them) in denial (and forgetteth what his hands send forward) and forgets the sins committed by his hands? (Lo! on their hearts We have placed coverings so that they understand not) the Truth and guidance, (and in their ears a deafness) so that they hear not the Truth and guidance. (And though thou) O Muhammad (call them to the guidance) to Allah's divine Oneness, (in that case they can never be led aright) they will not believe.

(Thy Lord is the Forgiver, Full of Mercy) in that He defers His chastisement. (If He took them to task (now) for what they earn) for their idolatry, (He would hasten on the doom for them) in this worldly life; (but theirs is an appointed term) for their destruction (from which) from Allah's chastisement (they will find no escape) they will find no refuge.

(And (all) those townships!) And all the people of the townships of old (We destroyed them when they did wrong) when they disbelieved, (and We appointed a fixed time for their destruction).

Allah then mentioned the story of Moses with Khidr. It so happened that it came to Moses's mind that there is no servant on the face of the earth who is more knowledgeable than him. And so Allah said to Moses: " I have a servant on earth who is more obedient to Me and more knowledgeable than you, and this servant is Khidr ". Moses said: " O Lord! Guide me to him ". He said: " Take with you salted fish and walk along the sea shores until you find a rock in which there is the fountain of life. Sprinkle some of the water on the fish until it comes back to life. There you will meet Khidr ". Allah said: (And when Moses said unto his servant) his servant was Shajardah Joshua ben Nun, an Israelite nobleman. He was his servant in the sense that he kept his company and served him: (I will not give up until I reach the point where the two rivers meet) where sea water meets with river water, i.e. where the Persian Gulf and the Mediterranean Sea meet, (though I march on for ages) or I will continue going on for years.

(And when they reached the point where the two met) between the two seas, (they forgot their fish) they forgot the matter of their fish, (and it took its way into the waters, being free).

(And when they had gone further) from the rock, (he said unto his servant) Shajardah: (Bring us our breakfast. Verily we have found fatigue in this our journey).

(He said) Joshua said: (Didst thou see) O Moses, (when we took refuge on the rock, and I forgot the fish) the matter of the fish (and none but Satan caused me to forget to mention it) to you, (it took its way into the waters by a marvel) it was dry land.

(He said) Moses said: (This is that which we have been seeking) as an indication from Allah to Khidr (they retraced their steps again) they went back, following their own footsteps.

(Then found they) at the rock (one of Our slaves) i.e. Khidr, (unto whom We had given mercy from Us) He says: We favoured him with prophethood, (and had taught him knowledge from Our presence) the knowledge of future events.

(Moses said unto him: May I follow thee) may I keep your company, (to the end that thou mayst teach me right conduct of that which thou hast been taught) that you may teach me guidance and that which is right?

(He said) O Moses: (Lo! thou canst not bear with me) for you may see me doing something that you will not be able to bear.

When Moses said he will be able to bear anything, Khidr said: (How canst thou) O Moses (bear with that whereof thou canst not compass any knowledge) that the explanation of which you have not been given?

(He said: Allah willing, thou shalt find me) O Khidr (patient) in relation to that which I see from you (and I shall not in aught gainsay thee) I will not disobey your command.

(He said) Khidr said: (Well, if thou go with me) if you keep my company, O Moses, (ask me not concerning aught) about what I do (till I myself mention of it unto you) until I proceed to explain it to you.