Surah al-Kahf

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيْمِ

In the name of God, the Most-Gracious, the Ever-Merciful.

اَلْحَمْدُ لِلَّهِ الَّذِیْ أَنزَلَ عَلَى عَبْدِهِ الْكِتَابَ وَلَمْ يَجْعَلْ لَّهُ عِوَجَا. قَيِّمًا لِّيُنْذِرَ بَأْسًا شَدِيْدًا مِّنْ لَّدُنْهُ وَيُبَشِّرَ الْمُؤْمِنِيْنَ الَّذِيْنَ يَعْمَلُوْنَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا حَسَنًا. مَّاكِثِيْنَ فِيْهِ أَبَدًا. وَّيُنْذِرَ الَّذِيْنَ قَالُوا اتَّخَذَ اللَّهُ وَلَدًا. مَا لَهُمْ بِهِ مِنْ عِلْمٍ وَلَا لِآبَائِهِمْ كَبُرَتْ كَلِمَةً تَخْرُجُ مِنْ أَفْوَاهِهِمْ إِنْ يَّقُوْلُوْنَ إِلَّا كَذِبًا.

Gratitude is for God alone1 Who has revealed this Book to His servant and did not leave any complexity in it.2 Correct in every way and clear so that it can inform the rejecters3 of a stern torment from Him and give glad tidings to those who have accepted faith and done righteous deeds that for them is a very nice reward wherein4 they will abide in it forever. Inform those people who say: “God has children.”5 They do not have any knowledge of this. Their forefathers too had none. This is a very grave thing that they utter from their mouths. In reality, they are just telling lies. (1-5)

فَلَعَلَّكَ بَاخِعٌ نَّفْسَكَ عَلَى آثَارِهِمْ إِن لَّمْ يُؤْمِنُوْا بِهَذَا الْحَدِيْثِ أَسَفًا. إِنَّا جَعَلْنَا مَا عَلَى الْأَرْضِ زِيْنَةً لَّهَا لِنَبْلُوَهُمْ أَيُّهُمْ أَحْسَنُ عَمَلًا. وَإِنَّا لَجَاعِلُوْنَ مَا عَلَيْهَا صَعِيْدًا جُرُزًا.

Then if they do not profess faith in this word, you may well take your life because of sorrow while venturing after them.6 Whatever is on the earth, We have made it its adornment so that We test people that who among them does good deeds. [They have been lured by this adornment,7 even though one day] We [will totally destroy] all the things on earth, making [it] a barren field. (6-8)

أَمْ حَسِبْتَ أَنَّ أَصْحَابَ الْكَهْفِ وَالرَّقِيْمِ كَانُوْا مِنْ آيَاتِنَا عَجَبًا. إِذْ أَوَى الْفِتْيَةُ إِلَى الْكَهْفِ فَقَالُوْا رَبَّنَا آتِنَا مِنْ لَّدُنْكَ رَحْمَةً وَّهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا. فَضَرَبْنَا عَلَى آذَانِهِمْ فِی الْكَهْفِ سِنِيْنَ عَدَدًا. ثُمَّ بَعَثْنَاهُمْ لِنَعْلَمَ أَيُّ الْحِزْبَيْنِ أَحْصَى لِمَا لَبِثُوْا أَمَدًا.

Do you think that the people of the cave and raqim8 were among a very strange sign from among Our signs.9 The time when those youth took refuge in the cave; then prayed [to their Lord:] “Our Lord! Bless us with mercy from Yourself specially and in this matter of Ours provide us with guidance.”10 At this, We lulled them to sleep for many years in the cave.11 Then We woke them up to see12 which of the two groups has correctly counted the period of their stay.13 (9-12)

نَحْنُ نَقُصُّ عَلَيْكَ نَبَأَهُمْ بِالْحَقِّ إِنَّهُمْ فِتْيَةٌ آمَنُوْا بِرَبِّهِمْ وَزِدْنَاهُمْ هُدًى. وَّرَبَطْنَا عَلَى قُلُوْبِهِمْ إِذْ قَامُوْا فَقَالُوْا رَبُّنَا رَبُّ السَّمَاوَاتِ وَالْأَرْضِ لَنْ نَدْعُوَ مِنْ دُونِهِ إِلَهًا لَّقَدْ قُلْنَا إِذًا شَطَطًا. هَؤُلَاءِ قَوْمُنَا اتَّخَذُوْا مِنْ دُونِهِ آلِهَةً لَوْلَا يَأْتُونَ عَلَيْهِمْ بِسُلْطَانٍ بَيِّنٍ فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِبًا.

Let Us relate to you their anecdote in truth.14 They were a few youngsters who professed faith in their Lord15 and We increased them in their guidance16 and strengthened their hearts at that time when they [launched a campaign in favour of monotheism] and declared: “Our Lord is He Who is the Lord of the heavens and the earth. We shall not call upon anyone except Him as God and if we do this, we would say what is totally against the truth. These are the people of our nation who have made some others besides Him as deities. Why do they not present clear evidence in their favour? Then who be will more unjust than them who invent falsehood against God?”17 (13-15)

وَإِذِ اعْتَزَلْتُمُوْهُمْ وَمَا يَعْبُدُوْنَ إِلَّا اللَّهَ فَأْوُوا إِلَى الْكَهْفِ يَنْشُرْ لَكُمْ رَبُّكُمْ مِنْ رَحْمَتِهِ وَيُهَيِّئْ لَكُمْ مِنْ أَمْرِكُمْ مِرفَقًا.

 [They continued to invite people to this call until people sought to kill them. Then they were given glad tidings that] when you have separated yourselves from them and from those who they worship, go and seek refuge in a certain cave. Your God will spread His mercy for you and will provide you in this matter of yours whatever you need.18 (16)

وَتَرَى الشَّمْسَ إِذَا طَلَعَتْ تَزَاوَرُ عَنْ كَهْفِهِمْ ذَاتَ الْيَمِيْنِ وَإِذَا غَرَبَتْ تَقْرِضُهُمْ ذَاتَ الشِّمَالِ وَهُمْ فِیْ فَجْوَةٍ مِنْهُ ذَلِكَ مِنْ آيَاتِ اللَّهِ مَنْ يَّهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ وَمَنْ يُضْلِلْ فَلَنْ تَجِدَ لَهُ وَلِيًّا مُرْشِدًا.

You should have seen the sun when it rises, it declines from the right of their cave and when it sets, it moves away to the left side and they lie in its open space.19 This is from among the signs of God. He who is guided by God, is the one guided and he whom God leads astray [according to His law,20] you will not find for him any helping guide. (17)

وَتَحْسَبُهُمْ أَيْقَاظًا وَّهُمْ رُقُوْدٌ وَنُقَلِّبُهُمْ ذَاتَ الْيَمِيْنِ وَذَاتَ الشِّمَالِ وَكَلْبُهُمْ بَاسِطٌ ذِرَاعَيْهِ بِالْوَصِيْدِ لَوِ اطَّلَعْتَ عَلَيْهِمْ لَوَلَّيْتَ مِنْهُمْ فِرَارًا وَلَمُلِئْتَ مِنْهُمْ رُعْبًا.

You would have thought that they are awake [had you seen them] even though they were asleep. We would keep turning them on their right and left and their dog sat at the cave entrance with hands outstretched. Had you caught their glimpse, you would have turned and fled and you would have been awe-struck by them.21 (18)

وَكَذَلِكَ بَعَثْنَاهُمْ لِيَتَسَآءَلُوْا بَيْنَهُمْ قَالَ قَآئِلٌ مِّنْهُمْ كَمْ لَبِثْتُمْ قَالُوْا لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ قَالُوْا رَبُّكُمْ أَعْلَمُ بِمَا لَبِثْتُمْ فَابْعَثُوْا أَحَدَكُمْ بِوَرِقِكُمْ هَذِهِ إِلَى الْمَدِيْنَةِ فَلْيَنْظُرْ أَيُّهَا أَزْكَى طَعَامًا فَلْيَأْتِكُمْ بِرِزْقٍ مِنْهُ وَلْيَتَلَطَّفْ وَلَا يُشْعِرَنَّ بِكُمْ أَحَدًا. إِنَّهُمْ إِنْ يَّظْهَرُوْا عَلَيْكُمْ يَرْجُمُوكُمْ أَوْ يُعِيْدُوكُمْ فِیْ مِلَّتِهِمْ وَلَنْ تُفْلِحُوْا إِذًا أَبَدًا.

 [The way We had made them sleep with Our power] in a similar way, We woke them that they may mutually question one another as a result.22 One of them asked: “How much time would you have stayed here?” They replied: “We must have stayed for a day or even less.” They said: “Only your Lord knows best the period you stayed.23 Well, send anyone among you to the city with this currency;24 then he should fully scrutinize in which part of the city pure food is found25 and should bring from it some edibles. He should go there in secrecy and not let anyone know about you. For if they are informed about you, they will stone you to death or will force you to their religion and if this happens, you will never succeed.”26 (19-20)

وَكَذَلِكَ أَعْثَرْنَا عَلَيْهِمْ لِيَعْلَمُوْا أَنَّ وَعْدَ اللَّهِ حَقٌّ وَّأَنَّ السَّاعَةَ لَا رَيْبَ فِيْهَا إِذْ يَتَنَازَعُوْنَ بَيْنَهُمْ أَمْرَهُمْ فَقَالُوا ابْنُوْا عَلَيْهِمْ بُنْيَانًا رَبُّهُمْ أَعْلَمُ بِهِمْ قَالَ الَّذِيْنَ غَلَبُوْا عَلَى أَمْرِهِمْ لَنَتَّخِذَنَّ عَلَيْهِمْ مَسْجِدًا.

In a similar way, We informed people about them27 [through Our power] so that they know that the promise of God is true and there is no doubt in the advent of the Hereafter.28 Just think when people were disputing among themselves about them.29 So, some people said: “Build a monument on their cave [and do not investigate further]. Their Lord knows their circumstances better.”30 On the contrary, those who held the dominant opinion in their matter, said: “We will build a mosque on their cave.”31 (21)

سَيَقُولُونَ ثَلَاثَةٌ رَّابِعُهُمْ كَلْبُهُمْ وَيَقُوْلُوْنَ خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ رَجْمًا بِالْغَيْبِ وَيَقُوْلُوْنَ سَبْعَةٌ وَّثَامِنُهُمْ كَلْبُهُمْ قُلْ رَّبِّیْ أَعْلَمُ بِعِدَّتِهِمْ مَا يَعْلَمُهُمْ إِلَّا قَلِيْلٌ فَلَا تُمَارِ فِيْهِمْ إِلَّا مِرَآءً ظَاهِرًا وَّلَا تَسْتَفْتِ فِيْهِمْ مِنْهُمْ أَحَدًا. وَلَا تَقُولَنَّ لِشَيْءٍ إِنِّیْ فَاعِلٌ ذَلِكَ غَدًا. إِلَّا أَنْ يَّشَآءَ اللَّهُ وَاذْكُرْ رَّبَّكَ إِذَا نَسِيْتَ وَقُلْ عَسَى أَنْ يَّهْدِيَنِ رَبِّیْ لِأَقْرَبَ مِنْ هَذَا رَشَدًا(٢٤)

Now these people will say: “They were three and the fourth was their dog,” and [some among them] will say: “five and the sixth was their dog.” Mere conjecture and some will say: “seven and the eighth was their dog.” Say: “My Lord knows better their number. Few people know them.” Thus [O Prophet!] Do not debate about them except if you have to say something to divert them and you should also not ask about them from any of them32 – and [listen] do not say about any matter: “I will do it tomorrow.” [You cannot do anything] except if God intends.”33 And when you forget, immediately remember your Lord and say: “Hopefully, my Lord will guide me to the truth in even lesser time than this.”34 (22-24)

وَلَبِثُوا فِیْ كَهْفِهِمْ ثَلَاثَ مِائَةٍ سِنِيْنَ وَازْدَادُوْا تِسْعًا. قُلِ اللَّهُ أَعْلَمُ بِمَا لَبِثُوْا لَهُ غَيْبُ السَّمَاوَاتِ وَالْأَرْضِ أَبْصِرْ بِهِ وَأَسْمِعْ مَا لَهُمْ مِّنْ دُونِهِ مِنْ وَّلِیٍّ وَّلَا يُشْرِكُ فِیْ حُكْمِهِ أَحَدًا.

 [Similarly, they will say:] “They remained in their cave for three hundred years and a further nine as well.”35 Say: “God best knows the time of their stay. It is He Who knows the unseen of the heavens and the earth.”36 How amazing is He in seeing and hearing! No one except Him is their guardian and He does not allow anyone share to His authority.37 (25-26)

وَاتْلُ مَآ أُوحِیَ إِلَيْكَ مِنْ كِتَابِ رَبِّكَ لَا مُبَدِّلَ لِكَلِمَاتِهِ وَلَنْ تَجِدَ مِنْ دُونِهِ مُلْتَحَدًا. وَاصْبِرْ نَفْسَكَ مَعَ الَّذِيْنَ يَدْعُوْنَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِیِّ يُرِيدُوْنَ وَجْهَهُ وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ الْحَيَاةِ الدُّنْيَا وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُ عَنْ ذِكْرِنَا وَاتَّبَعَ هَوَاهُ وَكَانَ أَمْرُهُ فُرُطًا. وَقُلِ الْحَقُّ مِنْ رَبِّكُمْ فَمَنْ شَاءَ فَلْيُؤْمِنْ وَّمَنْ شَآءَ فَلْيَكْفُرْ إِنَّآ أَعْتَدْنَا لِلظَّالِمِيْنَ نَارًا أَحَاطَ بِهِمْ سُرَادِقُهَا وَإِنْ يَّسْتَغِيثُوْا يُغَاثُوْا بِمَآءٍ كَالْمُهْلِ يَشْوِی الْوُجُوهَ بِئْسَ الشَّرَابُ وَسَاءَتْ مُرْتَفَقًا.

[Do not give them any importance O Prophet!] and recite to people the Book of God that is being revealed to you. None can change the laws of God. [If] you [want something contrary to these laws,] you will find no one except Him as a refuge.38 Attach yourself deeply to people who call God morning and evening to please Him. Your eyes must not turn away from them because of the allurements of worldly life and do not pay heed to what they say who We have made heedless to Our remembrance and who are engrossed in their desires and whose matter has exceeded the limits.39 Tell them: “This only is the truth from your Lord.40 So, whoever wants can profess faith and whoever wants can reject.” [However, bear in mind that] We have prepared for the unjust a fire whose tall tents embrace them. If they call out for water, their pleadings will be answered by water which will be like molten brass. It will roast faces. What nasty water and what an evil abode. (27-29)

إِنَّ الَّذِيْنَ آمَنُوْا وَعَمِلُوا الصَّالِحَاتِ إِنَّا لَا نُضِيْعُ أَجْرَ مَنْ أَحْسَنَ عَمَلًا. أُولَئِكَ لَهُمْ جَنَّاتُ عَدْنٍ تَجْرِیْ مِنْ تَحْتِهِمُ الْأَنْهَارُ يُحَلَّوْنَ فِيْهَا مِنْ أَسَاوِرَ مِنْ ذَهَبٍ وَّيَلْبَسُونَ ثِيَابًا خُضْرًا مِنْ سُنْدُسٍ وَّإِسْتَبْرَقٍ مُّتَّكِئِيْنَ فِيْهَا عَلَى الْأَرَائِكِ نِعْمَ الثَّوَابُ وَحَسُنَتْ مُرْتَفَقًا (٣١)

As for those who accepted faith and did righteous deeds, We shall certainly not lay waste the reward of the deeds of those who did befitting deeds. For them shall be orchards of eternal residence such that rivers will be flowing beneath them. There they shall be made to wear gold bracelets. They will adorn green attires of sundus and istabraq, sitting in it reclining on couches. What a wonderful reward and what a blissful abode.41 (30-31)

وَاضْرِبْ لَهُمْ مَثَلًا رَجُلَيْنِ جَعَلْنَا لِأَحَدِهِمَا جَنَّتَيْنِ مِنْ أَعْنَابٍ وَّحَفَفْنَاهُمَا بِنَخْلٍ وَّجَعَلْنَا بَيْنَهُمَا زَرْعًا. كِلْتَا الْجَنَّتَيْنِ آتَتْ أُكُلَهَا وَلَمْ تَظْلِمْ مِّنْهُ شَيْئًا وَّفَجَّرْنَا خِلَالَهُمَا نَهَرًا. وَّكَانَ لَهُ ثَمَرٌ فَقَالَ لِصَاحِبِهِ وَهُوَ يُحَاوِرُهُ أَنَا أَكْثَرُ مِنْكَ مَالًا وَّأَعَزُّ نَفَرًا. وَدَخَلَ جَنَّتَهُ وَهُوَ ظَالِمٌ لِّنَفْسِهِ قَالَ مَا أَظُنُّ أَنْ تَبِيْدَ هَذِهِ أَبَدًا. وَّمَا أَظُنُّ السَّاعَةَ قَآئِمَةً وَّلَئِنْ رُّدِدْتُّ إِلَى رَبِّیْ لَأَجِدَنَّ خَيْرًا مِنْهَا مُنْقَلَبًا.

Mention before them an example.42 There were two people.43 To one of them, We gave two orchards44 of grapes and had surrounded it from all sides with date-palms and placed between them pieces of cultivatable land. Both orchards would bear a lot of fruit; they would not diminish it. And in their centre We had made a stream to flow. When its time to bear fruit arrived, he argued with his companion: “I have more wealth than you and my group is also powerful.”45 He entered his orchard [saying these words] while he was being unjust to his soul. He said: “I do not think that this will ever perish and I do not suppose that the Day of Judgement will ever come. However, even if I am returned to my Lord, I will find a better place to where I return.” (32-36)

قَالَ لَهُ صَاحِبُهُ وَهُوَ يُحَاوِرُهُ أَكَفَرْتَ بِالَّذِیْ خَلَقَكَ مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ سَوَّاكَ رَجُلًا. لَكِنَّا هُوَ اللَّهُ رَبِّیْ وَلَا أُشْرِكُ بِرَبِّیْ أَحَدًا. وَلَوْلَآ إِذْ دَخَلْتَ جَنَّتَكَ قُلْتَ مَا شَآءَ اللَّهُ لَا قُوَّةَ إِلَّا بِاللَّهِ إِنْ تَرَنِیْ أَنَا أَقَلَّ مِنْكَ مَالًا وَّوَلَدًا. فَعَسَى رَبِّیْ أَنْ يُّؤْتِيَنِ خَيْرًا مِّنْ جَنَّتِكَ وَيُرْسِلَ عَلَيْهَا حُسْبَانًا مِنَ السَّمَآءِ فَتُصْبِحَ صَعِيدًا زَلَقًا. أَوْ يُصْبِحَ مَاؤُهَا غَوْرًا فَلَنْ تَسْتَطِيعَ لَهُ طَلَبًا.

His companion, while conversing with him, replied: “Are you denying the Being Who created you from clay, then with a drop of fluid, then made you a complete human being.46 [Say whatever you may] but [I think that] my Lord is precisely that God and I do not associate any partners with my Lord.47 When you were entering your orchard, why did you not say: ‘Whatever God has willed;48 no one has any power without God.’ If you see me as having lesser wealth and children than you,49 then it may well be that my Lord gives me a better orchard than yours and send a calamity on your orchard from the heavens so that it becomes a barren land or its water goes into the earth; then you are not able to find it in any way.” (37-41)

وَأُحِيْطَ بِثَمَرِهِ فَأَصْبَحَ يُقَلِّبُ كَفَّيْهِ عَلَى مَا أَنْفَقَ فِيْهَا وَهِیَ خَاوِيَةٌ عَلَى عُرُوشِهَا وَيَقُوْلُ يَا لَيْتَنِیْ لَمْ أُشْرِكْ بِرَبِّیْ أَحَدًا. وَلَمْ تَكُنْ لَّهُ فِئَةٌ يَّنْصُرُوْنَهُ مِنْ دُونِ اللَّهِ وَمَا كَانَ مُنْتَصِرًا. هُنَالِكَ الْوَلَايَةُ لِلَّهِ الْحَقِّ هُوَ خَيْرٌ ثَوَابًا وَخَيْرٌ عُقْبًا.

 [Thus, this is what happened] and its fruit was ruined [by torment]. So, whatever he had spent on the orchard, he ended up wringing his hand on it in grief. His orchard had fallen down on its fences and he was saying: “Alas! Would that I had not associated any partner with God!”50 He did not have any group which could have helped him against God51 and neither could he himself take [its] revenge. At that time,52 all authority was with God, the true God. [In reality,] only His reward is better and best is the fate He ordains. (42-44)

وَاضْرِبْ لَهُمْ مَّثَلَ الْحَيَاةِ الدُّنْيَا كَمَآءٍ أَنْزَلْنَاهُ مِنَ السَّمَآءِ فَاخْتَلَطَ بِهِ نَبَاتُ الْأَرْضِ فَأَصْبَحَ هَشِيْمًا تَذْرُوْهُ الرِّيَاحُ وَكَانَ اللَّهُ عَلَى كُلِّ شَيْءٍ مُقْتَدِرًا. الْمَالُ وَالْبَنُوْنَ زِيْنَةُ الْحَيَاةِ الدُّنْيَا وَالْبَاقِيَاتُ الصَّالِحَاتُ خَيْرٌ عِنْدَ رَبِّكَ ثَوَابًا وَخَيْرٌ أَمَلًا. وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً وَحَشَرْنَاهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا. وَعُرِضُوْا عَلَى رَبِّكَ صَفًّا لَقَدْ جِئْتُمُونَا كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ بَلْ زَعَمْتُمْ أَلَّنْ نَجْعَلَ لَكُمْ مَوْعِدًا. وَوُضِعَ الْكِتَابُ فَتَرَى الْمُجْرِمِيْنَ مُشْفِقِيْنَ مِمَّا فِيْهِ وَيَقُوْلُوْنَ يَا وَيْلَتَنَا مَالِ هَذَا الْكِتَابِ لَا يُغَادِرُ صَغِيْرَةً وَّلَا كَبِيرَةً إِلَّا أَحْصَاهَا وَوَجَدُوْا مَا عَمِلُوْا حَاضِرًا وَلَا يَظْلِمُ رَبُّكَ أَحَدًا.

Recount to them the example of that worldly life [they have been allured by]. It is like water that We sent down from the heavens [as rain]. Then the earth’s vegetation became lush green because of it; then it turned into stubble that is scattered by winds. God has power over all things.53 This wealth and sons54 are pleasures of this worldly life. [In reality,] with your Lord those deeds are better with regard to their reward which are good and lasting and also ones on which hopes can be pinned. Bear in mind the day when We will make the mountains move and you will see that the earth has become totally bare and We will bring them together; then We will not leave any of them. And everyone will be brought before your Lord in rows – indeed you have come before us the way We created you the first time. In fact, you had thought that We will never fix a time of promise for you – At that time, the register of deeds will be placed in front. Then you will see the wrongdoers fearing what is [written] in it and they will say: “Alas our misfortune! What kind of a register is this that it has not omitted any thing small or big from writing it down?” They found before them all that they had done in [their worldly life], and your Lord will not be unjust to anyone [on that Day]. (45-49)

وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوْا إِلَّا إِبْلِيسَ كَانَ مِنَ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ أَفَتَتَّخِذُوْنَهُ وَذُرِّيَّتَهُ أَوْلِيَآءَ مِنْ دُونِیْ وَهُمْ لَكُمْ عَدُوٌّ بِئْسَ لِلظَّالِمِيْنَ بَدَلًا. مَا أَشْهَدْتُهُمْ خَلْقَ السَّمَاوَاتِ وَالْأَرْضِ وَلَا خَلْقَ أَنْفُسِهِمْ وَمَا كُنْتُ مُتَّخِذَ الْمُضِلِّيْنَ عَضُدًا.

Remember when We directed the angels: “Prostrate before Adam.” They prostrated except Iblis. He was among the jinn.55 So, he evaded the directive of his Lord. Now, leaving Me, are you making him and his progeny as your guardian, even though they are your open enemy?56 What an evil substitute these wrongdoers are adopting!57 [They are making them My associates58 whereas], I called none of these [devils] at the time of creating the heavens and the earth nor at the time of their own creation. I am not One Who makes those who lead astray as My helpers.59 (50-51)

وَيَوْمَ يَقُوْلُ نَادُوا شُرَكَآئِیَ الَّذِيْنَ زَعَمْتُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيْبُوْا لَهُمْ وَجَعَلْنَا بَيْنَهُمْ مَوْبِقًا. وَرَأَى الْمُجْرِمُوْنَ النَّارَ فَظَنُّوا أَنَّهُمْ مُّوَاقِعُوْهَا وَلَمْ يَجِدُوْا عَنْهَا مَصْرِفًا.

[What will they do] on the day God says: “Now call those who you regarded as My associates.” So, they will call them, but they will not reply. We will place before them a ditch of destruction and these wrongdoers will see its fire and will know that they are about to fall in it and will not find any way to escape from it. (52-53)

وَلَقَدْ صَرَّفْنَا فِیْ هَذَا الْقُرْآنِ لِلنَّاسِ مِنْ كُلِّ مَثَلٍ وَكَانَ الْإِنْسَانُ أَكْثَرَ شَیْءٍ جَدَلًا. وَمَا مَنَعَ النَّاسَ أَنْ يُّؤْمِنُوْا إِذْ جَآءَهُمُ الْهُدَى وَيَسْتَغْفِرُوْا رَبَّهُمْ إِلَّا أَنْ تَأْتِيَهُمْ سُنَّةُ الْأَوَّلِيْنَ أَوْ يَأْتِيَهُمُ الْعَذَابُ قُبُلًا. وَمَا نُرْسِلُ الْمُرْسَلِيْنَ إِلَّا مُبَشِّرِيْنَ وَمُنْذِرِيْنَ وَيُجَادِلُ الَّذِيْنَ كَفَرُوْا بِالْبَاطِلِ لِيُدْحِضُوْا بِهِ الْحَقَّ وَاتَّخَذُوْآ آيَاتِیْ وَمَآ أُنْذِرُوْا هُزُوًا. وَمَنْ أَظْلَمُ مِمَّنْ ذُكِّرَ بِآيَاتِ رَبِّهِ فَأَعْرَضَ عَنْهَا وَنَسِیَ مَا قَدَّمَتْ يَدَاهُ إِنَّا جَعَلْنَا عَلَى قُلُوبِهِمْ أَكِنَّةً أَنْ يَّفْقَهُوْهُ وَفِیْ آذَانِهِمْ وَقْرًا وَإِنْ تَدْعُهُمْ إِلَى الْهُدَى فَلَنْ يَّهْتَدُوْا إِذًا أَبَدًا. وَرَبُّكَ الْغَفُوْرُ ذُوْ الرَّحْمَةِ لَوْ يُؤَاخِذُهُمْ بِمَا كَسَبُوا لَعَجَّلَ لَهُمُ الْعَذَابَ بَلْ لَهُمْ مَوْعِدٌ لَنْ يَجِدُوْا مِنْ دُوْنِهِ مَوْئِلًا. وَتِلْكَ الْقُرَى أَهْلَكْنَاهُمْ لَمَّا ظَلَمُوْا وَجَعَلْنَا لِمَهْلِكِهِمْ مَوْعِدًا.

We have mentioned all kinds of warnings60 in various ways in this Qur’an to guide people, but human beings are very quarrelsome.61 When guidance has come to them, the only thing stopping them from accepting faith and seeking forgiveness is that the fate met by the previous ones also manifests for them or the torment appears before them.62 [Tell them that] We only send messengers as bearers of glad tidings and warnings63 and such are these disbelievers that they frivolously dispute the truth with the help of evil so that through it they are able to defeat the truth.64 And they have made My revelations a piece of jest and that also of which they have been warned. Who can be more unjust than they who when reminded through their Lord’s revelations turn away their faces and forget the earning of their hands65 that they have sent forward. We have put covers on their hearts [because of this attitude] so that they are not able to understand this [Qur’an] and have made their ears hard of hearing so that they are not able to listen to it.66 However much you may call them to guidance, they will never be guided in this state. In reality, your Lord is very forgiving and merciful. Had He wanted to seize them [right now] because of their deeds, He would have immediately sent them a torment. Yet a time has been appointed for them. [When it comes,] they will not be able to find any refuge against it. These cities are [in front of you].67 When their people became oppressive, We destroyed them and We had appointed a time for their destruction. (54-59)

وَإِذْ قَالَ مُوسَى لِفَتَاهُ لَا أَبْرَحُ حَتَّى أَبْلُغَ مَجْمَعَ الْبَحْرَيْنِ أَوْ أَمْضِیَ حُقُبًا. فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوْتَهُمَا فَاتَّخَذَ سَبِيْلَهُ فِی الْبَحْرِ سَرَبًا. فَلَمَّا جَاوَزَا قَالَ لِفَتَاهُ آتِنَا غَدَاءَنَا لَقَدْ لَقِيْنَا مِنْ سَفَرِنَا هَذَا نَصَبًا. قَالَ أَرَأَيْتَ إِذْ أَوَيْنَآ إِلَى الصَّخْرَةِ فَإِنِّیْ نَسِيْتُ الْحُوْتَ وَمَآ أَنْسَانِيْهُ إِلَّا الشَّيْطَانُ أَنْ أَذْكُرَهُ وَاتَّخَذَ سَبِيْلَهُ فِی الْبَحْرِ عَجَبًا. قَالَ ذَلِكَ مَا كُنَّا نَبْغِ فَارْتَدَّا عَلَى آثَارِهِمَا قَصَصًا. فَوَجَدَا عَبْدًا مِّنْ عِبَادِنَا آتَيْنَاهُ رَحْمَةً مِّنْ عِنْدِنَا وَعَلَّمْنَاهُ مِنْ لَّدُنَّا عِلْمًا.

[Be patient on their attitude O Prophet! and for this bear in mind the incident] when Moses said to his student:68 “I will keep walking until I reach the place where two seas meet69 or keep walking for years in this way.”70 So, when they reached the place where the two seas meet, they forgot their fish71 [fried for breakfast] and it went forth by tunneling towards the sea. When they moved forward, Moses (sws) said to his student: “Bring our food now. We are very tired because of this journey of Ours.” The student replied: “What should I say.72 When we were stationed near that large rock, at that time I forgot the fish and it was Satan who made me negligent of remembering it73 and it took to the sea in a strange way.”74 Moses said: “It was that very place we were searching for.”75 Thus they returned tracing their footsteps. So, they found there a servant from among Our servants whom We had specially blessed and bestowed on him a special [type of] knowledge from Ourselves.76 (60-65)

قَالَ لَهُ مُوْسَى هَلْ أَتَّبِعُكَ عَلَى أَنْ تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْدًا. قَالَ إِنَّكَ لَنْ تَسْتَطِيْعَ مَعِیَ صَبْرًا. وَكَيْفَ تَصْبِرُ عَلَى مَا لَمْ تُحِطْ بِهِ خُبْرًا. قَالَ سَتَجِدُنِیْ إِنْ شَآءَ اللَّهُ صَابِرًا وَّلَآ أَعْصِیْ لَكَ أَمْرًا.

Moses requested him: “If you allow me, I will be your companion on the condition that you teach me from the knowledge77 given to you?” He replied: “You will not be able to bear with me and how at all can you be patient at what is beyond your sphere of knowledge?” Moses said: “God willing, you will find me patient and I will not disobey you in any matter.” (66-69)

قَالَ فَإِنِ اتَّبَعْتَنِیْ فَلَا تَسْأَلْنِیْ عَنْ شَيْءٍ حَتَّى أُحْدِثَ لَكَ مِنْهُ ذِكْرًا. فَانْطَلَقَا حَتَّى إِذَا رَكِبَا فِی السَّفِيْنَةِ خَرَقَهَا قَالَ أَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا لَقَدْ جِئْتَ شَيْئًا إِمْرًا. قَالَ أَلَمْ أَقُلْ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِیَ صَبْرًا. قَالَ لَا تُؤَاخِذْنِیْ بِمَا نَسِيتُ وَلَا تُرْهِقْنِیْ مِنْ أَمْرِیْ عُسْرًا.

He said: “Then if you have to accompany me, do not ask me about anything until I speak to you myself.” At last, both set off until when [at one place] they boarded a ship, that person made a hole in it. Moses said: “You have made a hole in it that you may drown all the people of the ship? You have done a very strange thing!” He replied: “Did I not say to you that you will not be able to bear with me?” Moses said: “Do not hold me accountable for what I forgot and please do not be stern with me in my matter.” (70-73)

فَانْطَلَقَا حَتَّى إِذَا لَقِيَا غُلَامًا فَقَتَلَهُ قَالَ أَقَتَلْتَ نَفْسًا زَكِيَّةً بِغَيْرِ نَفْسٍ لَقَدْ جِئْتَ شَيْئًا نُكْرًا. قَالَ أَلَمْ أَقُلْ لَّكَ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِیَ صَبْرًا. قَالَ إِنْ سَأَلْتُكَ عَنْ شَيْءٍ بَعْدَهَا فَلَا تُصَاحِبْنِیْ قَدْ بَلَغْتَ مِنْ لَّدُنِّیْ عُذْرًا. فَانْطَلَقَا حَتَّى إِذَآ أَتَيَآ أَهْلَ قَرْيَةٍ اسْتَطْعَمَآ أَهْلَهَا فَأَبَوْا أَنْ يُّضَيِّفُوْهُمَا فَأَبَوْا أَنْ يُّضَيِّفُوهُمَا فَوَجَدَا فِيْهَا جِدَارًا يُّرِيْدُ أَنْ يَنْقَضَّ فَأَقَامَهُ قَالَ لَوْ شِئْتَ لَاتَّخَذْتَ عَلَيْهِ أَجْرًا. قَالَ هَذَا فِرَاقُ بَيْنِیْ وَبَيْنِكَ سَأُنَبِّئُكَ بِتَأْوِيلِ مَا لَمْ تَسْتَطِعْ عَلَيْهِ صَبْرًا.

Then both set off until when they met a boy [on the way], he killed that boy. Moses said: “You have slain an innocent person even though he has not slain anyone? You have done something terrible.” He said: “Did I not say to you that you will not be able to bear with me?” Moses said: “If now I ask you something, you may not keep me with you. You would have reached an excuse from me.” At this, both journeyed ahead until when they reached the inhabitants of a city they asked them to provide food. But they refused their hospitality. Then they saw a wall there that was about to fall. So, he restored it. Moses said: “If you wanted, you could have asked for some compensation.”78 He replied: “Now this is parting of ways between you and me. I will now tell you the reality behind the acts on which could not exercise patience.79 (74-78)

أَمَّا السَّفِينَةُ فَكَانَتْ لِمَسَاكِيْنَ يَعْمَلُوْنَ فِی الْبَحْرِ فَأَرَدْتُّ أَنْ أَعِيْبَهَا وَكَانَ وَرَآءَهُمْ مَّلِكٌ يَّأْخُذُ كُلَّ سَفِيْنَةٍ غَصْبًا.

As for the ship, it belonged to some poor people who would earn their living in the sea. So, I intended80 to make it defective [because] there lived a king ahead who would snatch every ship.81 (79)

وَأَمَّا الْغُلَامُ فَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ فَخَشِينَآ أَنْ يُّرْهِقَهُمَا طُغْيَانًا وَّكُفْرًا. فَأَرَدْنَا أَنْ يُّبْدِلَهُمَا رَبُّهُمَا خَيْرًا مِّنْهُ زَكَاةً وَّأَقْرَبَ رُحْمًا.

In the case of the boy, both his parents were believers. So, We feared82 that [after growing up] he may not harass them because of his rebelliousness and disbelief. So, We wanted that their Lord bless them with a child in his place who is more pure and more affectionate than him. (80-81)

وَأَمَّا الْجِدَارُ فَكَانَ لِغُلَامَيْنِ يَتِيمَيْنِ فِی الْمَدِينَةِ وَكَانَ تَحْتَهُ كَنْزٌ لَّهُمَا وَكَانَ أَبُوْهُمَا صَالِحًا فَأَرَادَ رَبُّكَ أَنْ يَّبْلُغَآ أَشُدَّهُمَا وَيَسْتَخْرِجَا كَنْزَهُمَا رَحْمَةً مِنْ رَّبِّكَ وَمَا فَعَلْتُهُ عَنْ أَمْرِیْ ذَلِكَ تَأْوِيْلُ مَا لَمْ تَسْطِعْ عَلَيْهِ صَبْرًا.

And the matter of the wall was that it belonged to two orphans of the city. Beneath it was their treasure, and their father was a pious person. [It was he who had buried the treasure.] So, your Lord wanted83 that they reach maturity and take out their treasure themselves.84 This happened because of your God’s grace. And all this that I did was not out of my own will. This is the reality behind the acts on which you could not show patience.”85 (82)

وَيَسْأَلُونَكَ عَنْ ذِی الْقَرْنَيْنِ قُلْ سَأَتْلُوْ عَلَيْكُمْ مِنْهُ ذِكْرًا. إِنَّا مَكَّنَّا لَهُ فِی الْأَرْضِ وَآتَيْنَاهُ مِنْ كُلِّ شَيْءٍ سَبَبًا. فَأَتْبَعَ سَبَبًا. حَتَّى إِذَا بَلَغَ مَغْرِبَ الشَّمْسِ وَجَدَهَا تَغْرُبُ فِیْ عَيْنٍ حَمِئَةٍ وَّوَجَدَ عِنْدَهَا قَوْمًا قُلْنَا يَا ذَا الْقَرْنَيْنِ إِمَّآ أَنْ تُعَذِّبَ وَإِمَّا أَنْ تَتَّخِذَ فِيْهِمْ حُسْنًا. قَالَ أَمَّا مَنْ ظَلَمَ فَسَوْفَ نُعَذِّبُهُ ثُمَّ يُرَدُّ إِلَى رَبِّهِ فَيُعَذِّبُهُ عَذَابًا نُكْرًا. وَأَمَّا مَنْ آمَنَ وَعَمِلَ صَالِحًا فَلَهُ جَزَاءً الْحُسْنَى وَسَنَقُوْلُ لَهُ مِنْ أَمْرِنَا يُسْرًا.

They are also asking you about Dhu al-Qarnayn.86 Tell them: “I will narrate to you now some of his account.”87 We had given him authority in the land and had blessed him with means and resources of all kinds. Then [once] he prepared for an expedition until when he reached the place where the sun sets, he saw that the sun was setting in a pond of black mud,88 and he met a nation near it. We said: “O Dhu al-Qarnayn! [It is up to you] whether you punish them or treat them kindly.”89 He replied: “The oppressive among them we shall punish. Then he will be returned to his Lord. So, He too will sternly punish him. On the contrary, he who embraces faith and does righteous deeds, for him in return is a good reward [with his Lord] and We will also gently deal with him.”90 (83-88)

ثُمَّ أَتْبَعَ سَبَبًا. حَتَّى إِذَا بَلَغَ مَطْلِعَ الشَّمْسِ وَجَدَهَا تَطْلُعُ عَلَى قَوْمٍ لَمْ نَجْعَلْ لَهُمْ مِنْ دُونِهَا سِتْرًا. كَذَلِكَ وَقَدْ أَحَطْنَا بِمَا لَدَيْهِ خُبْرًا.

Then he prepared for a second expedition until when he reached the place where the sun rises,91 he saw that it was rising on a nation for which We had placed no barrier between them and the sun.92 This is precisely what happened93 and We full well knew whatever Dhu al-Qarnayn had.94 (89-91)

ثُمَّ أَتْبَعَ سَبَبًا. حَتَّى إِذَا بَلَغَ بَيْنَ السَّدَّيْنِ وَجَدَ مِنْ دُونِهِمَا قَوْمًا لَا يَكَادُوْنَ يَفْقَهُوْنَ قَوْلًا. قَالُوْا يَا ذَا الْقَرْنَيْنِ إِنَّ يَأْجُوْجَ وَمَأْجُوْجَ مُفْسِدُوْنَ فِی الْأَرْضِ فَهَلْ نَجْعَلُ لَكَ خَرْجًا عَلَى أَنْ تَجْعَلَ بَيْنَنَا وَبَيْنَهُمْ سَدًّا. قَالَ مَا مَكَّنِّي فِيْهِ رَبِّیْ خَيْرٌ فَأَعِينُونِیْ بِقُوَّةٍ أَجْعَلْ بَيْنَكُمْ وَبَيْنَهُمْ رَدْمًا. آتُونِیْ زُبَرَ الْحَدِيْدِ حَتَّى إِذَا سَاوَى بَيْنَ الصَّدَفَيْنِ قَالَ انْفُخُوْا حَتَّى إِذَا جَعَلَهُ نَارًا قَالَ آتُونِیْ أُفْرِغْ عَلَيْهِ قِطْرًا. فَمَا اسْطَاعُوا أَنْ يَّظْهَرُوْهُ وَمَا اسْتَطَاعُوْا لَهُ نَقْبًا. قَالَ هَذَا رَحْمَةٌ مِنْ رَبِّیْ فَإِذَا جَآءَ وَعْدُ رَبِّیْ جَعَلَهُ دَكَّآءَ وَكَانَ وَعْدُ رَبِّیْ حَقًّا.

He then prepared for another expedition95 until when he reached [a pass] between two mountains,96 he found at this side of them people who could not understand anything.97 They requested: “O Dhu al-Qarnayn! Gog and Magog98 spread disorder in this land;99 so, is it possible that if we can arrange expenses for you and you make a barrier between us and them?” He replied: “Whatever my Lord has given in my control is sufficient.100 You may however help me with your might. I shall construct a wall between you and them.101 Bring me slabs of iron.” [So, these were provided to him] until when he filled the gap102 between the two mountains, he said: “Blow!” Until when he made it into fire, he commanded: “Bring me some molten brass that I may pour over it.” So, [it became such a wall that] Gog and Magog could neither climb it now nor create a fissure in it. Dhu al-Qarnayn said: “This is my God’s blessing. Then when the time of the fulfillment of my Lord’s promise arrives, He will level it to the ground and true is the promise of my Lord.”103 (92-98)

وَتَرَكْنَا بَعْضَهُمْ يَوْمَئِذٍ يَّمُوْجُ فِیْ بَعْضٍ وَّنُفِخَ فِی الصُّوْرِ فَجَمَعْنَاهُمْ جَمْعًا. وَّعَرَضْنَا جَهَنَّمَ يَوْمَئِذٍ لِلْكَافِرِيْنَ عَرْضًا. الَّذِيْنَ كَانَتْ أَعْيُنُهُمْ فِیْ غِطَآءٍ عَنْ ذِكْرِیْ وَكَانُوْا لَا يَسْتَطِيْعُوْنَ سَمْعًا.

On that Day,104 We will leave people so that they will be striking one another like waves do,105 and the trumpet shall be sounded and in this way, We will gather all of them.106 On that Day, We will bring forth Hell before those disbelievers whose eyes were covered from remembering Me107 and they did not have the strength to listen. (99-101)

أَفَحَسِبَ الَّذِيْنَ كَفَرُوْا أَنْ يَّتَّخِذُوْا عِبَادِیْ مِنْ دُونِیْ أَوْلِيَآءَ إِنَّآ أَعْتَدْنَا جَهَنَّمَ لِلْكَافِرِيْنَ نُزُلًا.

Then do these disbelievers think that they will make My servants to be their guardian except Me?108 [This is only a false notion.] For the hospitality of such disbelievers, We have prepared Hell. (102)

قُلْ هَلْ نُنَبِّئُكُمْ بِالْأَخْسَرِيْنَ أَعْمَالًا. اَلَّذِيْنَ ضَلَّ سَعْيُهُمْ فِی الْحَيَاةِ الدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُوْنَ صُنْعًا. أُولَئِكَ الَّذِيْنَ كَفَرُوْا بِآيَاتِ رَبِّهِمْ وَلِقَآئِهِ فَحَبِطَتْ أَعْمَالُهُمْ فَلَا نُقِيْمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا. ذَلِكَ جَزَاؤُهُمْ جَهَنَّمُ بِمَا كَفَرُوا وَاتَّخَذُوْا آيَاتِیْ وَرُسُلِیْ هُزُوًا.

Tell them: “Should We inform you who the greatest losers are with regard to deeds? They all of whose efforts were wasted in the life of the world while they thought that they were doing very noble deeds. It is these people who denied their Lords revelations as well as meeting Him. So, their deeds went waste. Now on the Day of Judgment We will not give them any weight. Their reward is this Hell because they have denied it and made fun of My revelations and My messengers. (103-106)

إِنَّ الَّذِيْنَ آمَنُوْا وَعَمِلُوا الصَّالِحَاتِ كَانَتْ لَهُمْ جَنَّاتُ الْفِرْدَوْسِ نُزُلًا. خَالِدِيْنَ فِيْهَا لَا يَبْغُوْنَ عَنْهَا حِوَلًا .

However, those who have accepted faith and did righteous deeds, for them is the hospitality of the orchards of Paradise. They will abide in it forever; they will never want to leave them.109 (107-108)

قُلْ لَّوْ كَانَ الْبَحْرُ مِدَادًا لِّكَلِمَاتِ رَبِّیْ لَنَفِدَ الْبَحْرُ قَبْلَ أَنْ تَنْفَدَ كَلِمَاتُ رَبِّیْ وَلَوْ جِئْنَا بِمِثْلِهِ مَدَدًا.

 [They demand signs.] Tell them [O Prophet!]: “If the sea becomes ink to write down the signs110 of my Lord, the sea would run dry before the signs of my Lord run out even if We add to it another similar sea.” (109)

قُلْ إِنَّمَا أَنَا بَشَرٌ مِّثْلُكُمْ يُوْحَى إِلَيَّ أَنَّمَا إِلَهُكُمْ إِلَهٌ وَّاحِدٌ فَمَنْ كَانَ يَرْجُوْا لِقَآءََ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَّلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا.

Tell them: “[Who do you ask for the signs?] I am also a human being like you. I receive the revelation that your God is only one God. So, he who is hopeful of meeting his Lord should do righteous deeds and not associate anyone with God in worshipping Him.” (110)

__________________________

1. Ie., solely for Him. This style is meant to express a mandatory right of someone as a confession and an acknowledgement. This style has been adopted at several instances in the Qur’an.

2. The implication is that there is nothing in it with regard to its words and meanings which is incomprehensible nor is there any slightest deviation in its guidance from the straight path so that an upright person may not end up rejecting it.

3. These words are suppressed because the word مُؤْمِنِيْنَ ahead indicates their presence.

4. The pronoun in فِيْهِ points to the consequence of reward ie. a grand  paradise which will be the consequence of good reward.

5. This is a mention of the specific after the general and both the Idolaters of Arabia and the Christians are included in it. This is because the former regarded the angels to be daughters of God and the latter regarded Jesus (sws) to be his son.

6. This is an assurance sounded to the Prophet (sws) in a very fond and affectionate way: if people do not accept faith, it is not because there is something amiss in discharging his duty; the fact is that he has gone overboard in taking pains and bearing agony in this task whereas his sole obligation was only to give them glad tidings and warn them; he should rest assured that he has done the needful; he has no responsibility beyond this. It is evident from this how sensitive and conscientous the Prophet (sws) was in discharging his duty.

7. The reason for not accepting faith is brought to the surface here. Imam Amin Ahsan Islahi writes: 

… This world is a place of trial and test. In it, God is testing who using his intellect and brains seeks the Hereafter, and who following his desires ends up seeking this world. For the purpose of the test, God has adorned the face of this earth with make-up that is deceptively pleasing to the eye. There is great lure and attraction in wealth and children, in orchards and gardens, in fields and crops, in cars and villas, in buildings and castles, in positions of high social and political status of this world. All its pleasures are at hand and easy to attain while its pains are hidden. On the other hand, all the successes of the Hereafter are as yet concealed from the eyes, and those who seek them are immediately faced with a lot of hardships in this world. Indeed this is a severe trial. Not every slave to his passions can come through it. Only those will sail through it who are perspicacious enough not to be misled by these worldly lures which may attempt to deceive them in one guise or another and are never prepared to lose the favours of the Hereafter by getting caught in the lures and attractions of this world. As for those who have who have blinded their eyes of intellect and heart and have become slaves of their desires, they are not ready to lose the immediate gains to acquire the deferred gains of the Hereafter even though every speck of this universe bears witness to them. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 558)  

8. If this refers to the same group known as “The Seven Sleepers” in Christian history, then this incident took place in the city of Ephesus which was a famous city of the ancient world located on the western coast of Turkey. Its great ruins can be seen even today. This city was a centre of idol worship and Diana, the moon goddess, was worshipped here. It was her temple which was regarded among the ancient wonders of the world. At that time, Desius ruled the area. He was the head of the Roman empire from 249 to 251 AD. It was around this time that the followers of Jesus (sws) reached there with his message. The emperor himself was an idol worshipper. He could not tolerate the promotion of the religion of monotheism. Those who accepted it were generally persecuted. The youth in this incident belonged to noble families and after accepting it probably became the advocates of this religion around 250 AD. They presented its message openly with such force that the whole society became their enemies and the danger arose that they would be stoned to death. At this, these youth went out of the city and took refuge in a cave. In Arabic, the word kahf refers to a wide cave. For this reason, they are called the Companions of the Cave (ashab al-kahf).

The People of the Book of Arabia called them ashab al-raqim. Some scholars think that the word raqim means marqum (what is written) and from here they extrapolate that it refers to the name-plate of the cave of these companions of the cave. Some others regard it to be a tablet of iron on which their names and circumstances were written at the order of the king and placed in the royal treasure. However, this word is not conventionally used for a name-plate or a tablet in Arabic. For this reason, in my opinion, the correct view in this regard is of those scholars who opine that raqim is the name of the building which was constructed on the cave as a memorial for them  and which is mentioned ahead in the Qur’an.

9. This address is general in nature. This style of singular address is used when each person among the addressees is meant to be addressed. It is evident from the verse that the Quraysh were wonder-struck after hearing about this incident from the People of the Book. It is quite probable that it was at their suggestion that they posed it as a test question to the Prophet (sws). It is indicated in verses 22-24 ahead that this incident was narrated to them as a consequence of their question. However, the Qur’an has narrated it in truth while cleansing it from the myths that surrounded it in such a way that it is in full consonance with the  subject of the surah, thereby becoming a very strong means of warning. The implication is that people regard the story of the Seven Sleepers to be very eerie. The fact is that it is a sign among the signs God has provided for the protection of the advocates of His religion. Such signs have manifested themselves earlier also and God willing will manifest at that time too in favour of the truthful they are persecuting.

10. Ie., as soon as they entered the cave, they supplicated to God to provide them with guidance and perseverance. This is because besides a sense of honour, they were also blessed with the radiance of wisdom and knew full well what believers should do in such circumstances.

11. The actual words are: فَضَرَبْنَا عَلَى آذَانِهِمْ. This is an idiom of the Arabic language and means to affectionately lull someone to sleep. It has probably originated because while putting children to sleep they are patted on their ears.

12. The actual word is: لِنَعْلَمَ. In it, the letter ل is to express the consequence. Ie., so that the matter ultimately reaches the consequence stated ahead and this incident becomes a sign of life after death for people.

13. Ie., they themselves or the people of that city from which they had come out and taken refuge in the cave.

14. Earlier, the Qur’an had summarized this incident so that the real purpose was highlighted right at the beginning. Now, details are being provided. It is stated that it is being narrated with full truth (بِالْحَقِّ) and with full deference to its purpose.

15. Ie., professed faith in God alone because professing faith in God while associating partners with Him is in fact disbelief. Imam Amin Ahsan Islahi writes: 

... The word فِتْيَةٌ  must be taken note of. By pointing to the fact that these people were the youth, the Qur’an has directed the attention of the youth who had professed faith in the Prophet (sws) to seek a lesson from this account. Moreover, they should follow their footsteps in the cause of delivering their message while disregading the enmity of their nation. God will help them at every stage. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 569) 

16. How did this increase take place? The words رَبَطْنَا عَلَی قُلُوْبِهِمْ ahead explain it: they nurtured their faith and as its reward the Almighty strengthened their hearts and in this way increased the guidance they had.

17. The way the word هؤُلآءِ is used in the verse and the use of the indirect address is an expression of disgust from these youngsters for the beliefs of their nation. This disgust shows their extra-ordinary attachment to and their immense satisfaction for monotheism.

18. This is an expression of the guidance they received from their Lord at that stage and they were intuitively guided to leave their nation as there was no other option left for them. This guidance is generally given on such precarious occasions to the believers. The incidents of Mary (sws) and the mother of Moses (sws) are two such examples. Before the termination of the institution of prophethood, this was given in a somewhat perceptible way. Also evident from this is that when enemies of faith seek to kill a prophet, then this is the time of migration for the believers. Thus when they decide to migrate the provision for this journey is provided by the Almighty Himself.

19. Ie., such was the cave provided to them by the Almighty that air, light and warmth continued to enter it but the heat of the sun could not make its way in it. It is stated ahead that this is a sign from among the signs of God. Imam Amin Ahsan Islahi writes: 

... Through His planning, the Almighty provided for His servants a cave where all needs of life were available without any effort. It looked that even the sun would pass by it with respect and regard so that it may not intrude in their rest but at the same time serve their needs. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 569) 

20. Ie., according to His law that only they are led astray who because of their misdeeds deserve to be led astray.

21. These are the details of the arrangement made by the Almighty to protect them: they were put to sleep and to safeguard their bodies angels continued to turn them on their sides; morever, such an ambience was created around them that onlookers would think that they were strange people; perhaps thiefs, robbers, monks, soothsayers or belonging to jinnkind; they may seem to them that they are not sleeping; only resting for a while and the way their dog is sitting at the entrance of the cave, it may well be because he is protecting them.

22. The followers of Jesus (sws) mentioned earlier left the city of Ephesus and took refuge in a cave sometime in 250 AD. It has also be alluded to that at that time the pagan king Desius ruled Rome. These people slept for around 196 years and woke up in the 48th year of the era of king Theodosius in 446 or 447 AD. During this time, the Roman king Constantine (272-337 AD) had converted to Christianity because of the efforts of Christian preachers. As a result, the religion of Jesus (sws) spread in the whole of the Roman empire. Thus when they woke up, Christianity was the dominant religion everywhere.

23. Ie., the same situation arose which will arise when people will be given a new life after waking up from Barzakh.

24. The actual word is وَرِق. It means “silver.” Since at that time it was used for sale and purchase both in the form of a coin and and as a metal, it has been translated as “currency.”

25. The actual word is أَيُّهَا. Ie.,  أي أطراف المدينة or أي نواحي المدينة and pure food refers to halal food. They said this because the society they had left did not care for food that was allowed and not allowed. Thus such food could only have been found in an area where people had this sensitivity in them.

26. It can be estimated from these words what forced these youth to leave their city and take refuge in the cave. What further can be known is the extent of oppression and persecution they were facing. For this very reason, I have indicated in the translation of verse 16 that they were asked to migrate once people sought to kill them.

27. Ie., created such circumstances that the attention of people was drawn to them and after investigation they were fully convinced that those people did not belong to their times. The way this incident is recorded in Christian history referred to earlier is as follows: when the person who was sent to buy food presented a coin of the times of king Theodosius, the shop owner thought that he had brought the coin to him from some old treasure. At this, both started to argue with one another. People started to gather until the matter reached the authorities. Questions were asked there and when the person heard that a long time had passed since the death of king Theodosius, he was bewildered. For some time he remained wonder-struck and then narrated his story. The authorities also were amazed to hear his account and were taken by him to the cave where his companions were hiding. A big contingent of people was with them. When they reached there it became fully evident that they were in fact people of the times of Theodosius. The then Roman Emperor Constantine then came to them on foot and sought blessings from them. It is said that after this all the seven youngsters went and lay down in the cave and suddenly died.

28. If this incident belongs to the same time period as the one mentioned in historical narratives, then the need for this palpable argument probably arose because at that time Christianity was engaged in debate with Greek philosophy and Roman idol worship. Thus the Almighty showed this sign so that besides intellectual arguments a visual argument was also presented in favour of life after death. The purpose was that this basic tenet and article of faith should not be reduced to a topic of philosophical hair-splitting for the thousands who had converted to Christianity. It is evident from the Bible and the Qur’an that such visual proofs have been presented before this period also at various times.

29. Ie., they were disputing among themselves which group is more worthy of being ascribed to them, what should be done with them and who should take this decision. Imam Amin Ahsan Islahi writes: 

... This oppressive world has always dealt with the advocates of truth in such a manner. During their lives they were pelted with stones but after death their statues were worshipped. A similar thing happened with these people as well: various groups claimed their nearness with them. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 575) 

30. They said these words to end the dispute: the views and ideology of the cave dwellers as well as their status should not be made a subject of debate and dispute and in fact their matter should be consigned to God; a memorial monument should be constructed for them which will preserve that place. There is a governing noun (mudaf) suppressed in the verse رَبُّهُمْ أَعْلَمُ بِهِمْ ie., ربهم أعلم بأحوالهم.

31. Ie., construct a place for worshipping God because these people believed in Him solely, took refuge in the cave only because of Him and it was He Who showed this great sign through them. The actual words used for this are: عَلَيْهِمْ مَّسْجِدًا. Here also a governing noun (mudaf) is suppressed ie. علی كهفهم. Same is the case with ابْنُوْا عَلَيْهِمْ بُنْيَانًا. It has been a tradition among the righteous that whenever a memorial is to be built, it is built in the form of a mosque so that people who come here remember God and prostrate before Him alone.

32. The implication is that the instead of receiving conviction about the Hereafter – the aspect because of which the incident of the dwellers of the cave has been narrated – these people will engage in such questions about them as their number and period of sleep in the cave. They will try to involve the Prophet (sws) also in these debates. However, he should not the slightest incline himself to these and just pass by them by giving a brief answer. His Lord has also ignored such things so that their useless interest in such things does not receive any impetus and the real lesson of the incident always remains before the eyes.

33. Ie., when they test the Prophet (sws) by asking him such questions as who the dwellers of the caves were and what was their story, he should not promise them from his ownself. It is possible that about a certain question the wisdom of God entails that an answer not be given or given later. For this reason, he should not make an unconditional promise by relying on divine revelation. In fact, all promises should be made conditional to the will of God.

34. Ie., if he utters something without realizing it, he should immediately get hold of himself and also inform those who he has promised that the decision rests with God. He can defer this matter and if He intends He can guide them in even lesser time than the Prophet (sws) has promised them. All this is in His authority. He will do as He wants in accordance with His wisdom. As for the Prophet (sws), he neither has the knowledge of the unseen nor does he have absolute authority that he may do whatever he wants for the expedience of his preaching.

35. The presence of a conjunction at the beginning of this sentence and after this the sentence قُلِ اللهُ أَعْلَمُ بِمَا لَبِثُوْا clearly indicates that this was one opinion of the people mentioned earlier. What is implied is that just as these people will speculate about their number, in the same way they will claim about their stay in the cave that they slept for 309 years.

36. It is evident from this that God did not verify their claim; in fact, regarded it to be baseless. Researchers of the current times have also reached the conclusion that the dwellers of the cave mentioned in Chrisitan traditions stayed in the cave for about 196 years and not 309. The Qur’an is the word of God. Had it been a word of a human being, there was no reason to reject something that had become famous among people.

37. In the previous sentence, the extent of God’s knowledge was touched upon. Here the Qur’an has taken a step ahead and negated all polytheistic beliefs.

38. Ie., people will receive guidance from the laws instituted by God for providing guidance and in accordance with them will be led astray. No one can guide anyone against these laws and no one should even desire it.

39. Here by addressing the Prophet (sws), the affluent and arrogant of the Quraysh are warned that God’s messenger does not need their pampering. His cherished companions are the ones and should be the ones who call out to their Lord morning and evening. Thus, the Prophet (sws) too is urged that his responsibility is to convey God’s message faithfully and not the slightest give importance to the wealth, authority and social status of his addressees.

40. The inchoative (mubtada’) is suppressed in this sentence. Ie., هذا هو الحق.

41. Earlier the afflictions of the dwellers of Hell have been mentioned. Now, the picture of Paradise is depicted. The Qur’an has cited all these things in the forms of parables and similes giving due consideration to the taste and knowledge of the addressees. Thus regarding the reward of the believers only those things are highlighted which the affluent of those times cherished and relished.

42. Ie., before the arrogant Quraysh so that they can see their own inner and outer selves in its reflection and also the fate of the clash that existed at that time.

43. One, to whom the Almighty had given two orchards and the second who was his companion and is mentioned ahead.

44. Ie., not one but two. This is an expression of completion of favours.

45. This sentence shows that his companion counselled him to be grateful to God on all that he has been blessed with by Him, otherwise it was likely that he would have to face God’s wrath. However, in response he began to argue with his companion asking him to look at his wealth in contrast to his own. He further contended that his companion had nothing and in spite of that he was trying to scare him and that whatever he had was a clear testimony to the fact that his own attitude was more correct than his.

46. This is the counter argument on his rejection of the Hereafter put forth by his believing companion. The companion had full cognizance of and true faith in God. He thus asked him why the God Who had all those manifestations of power would not raise him to life after death. This only meant that he was in reality denying God Himself.

47. Imam Amin Ahsan Islahi writes: 

... This is an expression of the faith of the believer. It is evident from it that faith in God does not merely mean to believe in Him but it is essential that God be regarded as one’s Lord and Master. If a person believes in God but regards someone else to be his Lord, then he is a polytheist and such polytheism is also disbelief. If a person shows conceit on his wealth and status and regards them to be a consequence of his abilities and of his personal entitlement and also arrogantly thinks that no one can take away these things from him, then this also is polytheism because such a person regards himself to have a share in God’s kingdom. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 586) 

48. Ie., whatever he has is God’s blessing and acquired by God’s will.

49. The actual words are: إِنْ تَرَنِیْ أَنَا أَقَلَّ مِنْكَ مَالًا وَّوَلَدًا. Here the word اَنَا distances the two objects. Examples of this usage can be seen in classical Arabic literature and in our language as well.

50. Ie., he realized all this when he had lost everything. Imam Amin Ahsan Islahi writes: 

... The wrecked orchard was before him like a corpse and he was sorrowfully rubbing his hands on its carcass: whatever he had spent on maintaining it had gone down the drain, let alone earning any benefit from it. At that time, he remembered the advice of his friend and longingly expressed he wished that he had not associated anyone with God. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 588) 

This last sentence means that he wished that he had not worshipped his wealth, power and splendour as deities and in had in fact regarded all these things to be a blessing from His Lord and been grateful to Him.

51. This is a reference to the group which has been mentioned earlier by the words أَعَزُّ نَفَرًا.

52. Ie., the time of the torment arrived.

53. Thus one day at His behest the spring of this world will see its autumn. They have become its slave thinking it to be eternal. The fact is that nothing of it will remain.

54. In tribal life, besides wealth, sons had extra-ordinary importance. The group that is mentioned earlier is primarily constituted of boys and precisely for this reason people would desire children in abundance.

55. Ie., he was not an angel but belonged to jinnkind. This exception clearly shows that when the directive of prostration was given, it included the jinn together with the angels. Since they occupied a sub-status to the angels, they were not mentioned in words.

56. Ie., their enemies since the very first day and in spite of seeing their enmity they are giving them this status.

57. This sentence expresses both sorrow and amazement and is uttered while not directly addressing them.

58. Just as the idolaters of Arabia worshipped angels by regarding them to be daughters of God in a similar way they had also connected the jinn with God and would worship them in various ways. Imam Amin Ahsan Islahi, writes: 

... They regarded every mountain and valley to be in charge of a devil and jinn and in order to protect themselves from their evil they would worship them and present offerings to them. Some jinn were considered so dangerous that in order to please them these unfortunate people would even sacrifice their children. They thought that if one of the children was not sacrificed to please one of the jinn, he would consume all of them. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 596) 

59. The sentence is sarcastic in style. The implication is that God never sought their help in any of His tasks but such is the matter of people that they generously ascribe them to be partners of God as if all the creatures of the heavens and the earth had come into existence by their cooperation.

60. The actual word is مَثَل. It refers to things which are stated in the form of parables and through them people have been warned of the realities of the unknown world. Thus “warning” is a consequence of this word. The translation has been done in accordance with this.

61. This sentence is said as a generalization but the direction of address is towards the addressees with whom discussion is under progress.

62. Ie., as far as proof and reasoning are concerned, nothing more remains to be presented to them. The Qur’an has warned them in various ways and explained everything from several angles. Since they do not intend to believe, they insist that they will only believe when they see the torment. In the words of Imam Amin Ahsan Islahi, the Qur’an wants to bestow on them divine favours but they demand divine torment. What is the remedy for such wretched people! They do not know that when God’s torment appears it will not go away after merely giving them a glimpse; it will in fact totally ravish them. So what will they believe in after this?

63. Ie., warn people of the good consequences of obedience and evil consequences of disobedience. However, instead of benefitting from this, these foolish people are showing haste for the evil consequences from which God’s messenger actually wants to protect them.

64. Ie., when they do not find any worthwhile argument to refute the warnings of the Qur’an, they indulge in such frivolous arguments to defeat them as the reason for delay of the torment with which they are being threatened and for what is keeping it from manifesting itself. The word بَاطِل is used in the verse for these baseless arguments.

65. Ie., forget that they persistently deserve God’s punishment because of what they have done.

66. The actual words are: إِنَّا جَعَلْنَا عَلَى قُلُوبِهِمْ أَكِنَّةً أَنْ يَّفْقَهُوْهُ وَفِیْ آذَانِهِمْ وَقْرًا. Here before the letter أَن words to the effect من or كراهة are suppressed in accordance with linguistic principles of Arabic. Similarly, on the basis of parallelism, words like أن يسمعوه are suppressed after فِیْ آذَانِهِمْ وَقْرًا. They have been expressed in the translation.

67. This is a reference to the ruined remains of the cities of Madyan, the Thamud, the people of Lot (sws) and the people of Saba’. People of Arabia would pass by them in their journeys.

68. The actual word is فَتَی. It means a young lad. It is evident from the way Moses (sws) converses with him that he was not merely his servant; but was more of his student and associate. Viewed thus, its translation as “student” is very appropriate.

69. This incident could also have taken place in a dream. Since the dreams and visions of prophets of God are absolutely true (بالحق), it is evident from the Qur’an and the Bible that at times they are narrated the way incidents of real life are narrated. The incident of the night journey is related at the beginning of Surah Bani Isra’il precisely in this manner. However, later in the same surah, the Qur’an has specified that it was a dream shown to the Prophet (sws). Nevertheless, if this incident is thought to have taken place in the real world, then the place where two seas meet can only be near the area where currently the city of Khurtum exists. Here two main tributaries of the river Nile: the White Sea and the Red Sea meet. It has been rightly pointed out by Abu al-A‘la al-Mawdudi in his Tafhim al-Qur’an that this can only be the place where two seas meet in the areas where Moses (sws) spent all his life. 

70. Evident from every word of this sentence is the strong determination and interest Moses (sws) had for this journey. Imam Amin Ahsan Islahi writes: 

... Moses (sws) said that either he will reach the place he has been directed to reach where the two seas meet or spend years and years to find that destination. The implication is that only if his associate has the strength to accompany Moses (sws) in this journey should he do so. Otherwise Moses (sws) would depart for this cherished journey with the determination of either finding his destination or losing his life in the process. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 605) 

71. The word غَدَآء is used ahead for this. This word is not appropriate at all for non-roasted fish or fish that is alive. Hence this is a clear indication that the fish was roasted.

72. The actual word is أَرَءَيْتَ. It expresses the hesitation of the speaker. The translation keeps this aspect into consideration.

73. These are very elegant words of apology by his associate.

74. This incident happened in somewhat the following way: when both reached the place where the two seas met, they stopped to rest near a large rock. When they moved on from that place, the student forgot to take along the fish. When he remembered after a while, he returned to fetch it. As soon as he reached that place, he saw that the fried fish was making its way into the sea writhing on the way. So strange was this spectacle that the student did not disclose it to Moses (sws) thinking that he might get angry.

75. It is evident from this that Moses (sws) had been told that his destination was the place where the fish prepared for breakfast would become alive and make its way to the sea. Thus he became very excited when he heard his student say this.

76. According to historical narratives, his name is Khidr. The tasks he did as mentioned ahead show that he was probably from among the angels who had met Moses (sws) in the form of a human being and was deputed by God for tasks such as the one that are cited ahead.

77. The actual word is: رُشْد. It means “knowledge and wisdom.” However, here it means the special knowledge given to him about the secrets of the universe.

78. The implication was that the dwellers of the city were so mean that they refused hospitality even though they were asked for it, but why did Moses (sws) set right their wall. Why did he put in hard work for those wretched people without charging them? He could have taken some remuneration for it from which they could have bought some food.

79. It is evident from this that the decision to part ways was not taken merely because Moses (sws) was left with no excuse but also because the purpose for which the journey was undertaken had been achieved.

80. It is clarified ahead that he did this at the behest of God but here he has ascribed it to himself. This was probably because the directive was to save the ship from being snatched away by the king. As for the plan to realize this purpose, it was Khidr’s own. Thus he ascribed it to himself.

81. Ie., he was seizing these ships for one of his military campaigns.

82. Here too the nature of the directive is similar to the previous one: he had been directed only to kill that boy since he would become a disbeliever. At this, he concluded that this was actually a favour of God to his parents so that the boy was not able to torment them through his rebelliousness. Thus the word used for this is خَشِيْنَا. It is used not in reference to God but in relation to his opinion that he had formed. The reason for using the plural tense is that he was representing the whole group of angels which is deputed various tasks to run the affairs of this universe. Using the plural tense because of belonging to a  category is common in our language also.

83. The actual words are: فَاَرَادَ  رَبُّکَ. This directive was given the way it is cited ahead and he complied with it. Thus it can be seen that here the verb أَرَادَ is used directly for God.

84. The implication is that the favour was not done to the mean people who did not even have the courtesy to provide food to a guest. It was in fact done to the orphans so that their treasure was not seized by those mean people in case the wall was razed to the ground and was done because their father was a pious person.

85. This incident is a vast treasure trove of wisdom. The principles of instruction regarding patience and contentment that become evident from it are explained by Imam Amin Ahsan Islahi. He writes: 

Firstly, whatever happens in this world happens with God’s permission and according to His will and planning. Not a particle of this world can move from its place without His permission. 

Secondly, God is absolute in wisdom and goodness. Hence none of His intentions are devoid of wisdom and goodness. If He gives respite to advocates of evil, it is not because He likes evil or is helpless before it but because of a greater good. Similarly, if He inflicts the righteous with trials, it is not without a reason. He opens ways of a greater good for them. 

Thirdly, the knowledge of human beings has limited access. Hence they cannot find out the wisdom behind every plan of God. All the secrets of His plans and intentions will be known only in the Hereafter. The correct attitude that human beings must follow in this world is to show patience and gratitude on all decisions of God and discharge their obligations. He should also rest assured that the bliss hidden in the trials of today will manifest themselves with splendour tomorrow. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 599)

86. The literal meaning of this word is “one having two horns.” Here it probably refers to Cyrus, the ancient Persian king. His actual name was Koresh. He was deputed as the governor of a small kingdom Anshan of his father, Cambysess. As soon as he assumed power, he had to face the attack of the ruler of Media. He turned out to be the victor. After this, he embarked upon a series of conquests and within a short time he conquered all the major kingdoms of his times and his own empire gradually spread to both ends (east and west) of the world. It can thus be said that all the civilized world of his time was practically under his sway. Prior to this, no empire was so vast and had such splendour.

He was a pious and just king. In the prophecy of the prophet Isaiah he is called Koresh. This is a slightly changed form of Cyrus which is the Greek pronunciation of the name Khurso. It is said:

This is what the Lord says to his anointed, to Cyrus, whose right hand I take hold of to subdue nations before him and to strip kings of their armor. (Isaiah, 45:1)

A revelation of the prophet Daniel is cited in the Bible in which he says:

I looked up, and there before me was a ram with two horns, standing beside the canal, and the horns were long. One of the horns was longer than the other but grew up later. I watched the ram as it charged toward the west and the north and the south. No animal could stand against it, and none could rescue from its power. (Daniel, 8:3-4)

Gabriel informed Daniel that the meaning of this revelation was that the two horns refer to two kingdoms of Media and Persia which shall be conquered by the promised king. It is perhaps for this reason that the Jews of Arabia called Cyrus as Dhu al-Qarnayn since he had subjugated both these kingdoms. This “bearer of two horns” was very popular among the Jews because it was his onslaught which finally routed the kingdom of Babylon and liberated the Israelites from its slavery. As a result, it became possible for the Jews to rebuild the Temple and the Bayt al-Maqdis. In the recent past, a statue of Cyrus has been discovered near Pasargadae. It was installed in the times of Ardashir 1. Two horns can be seen jutting out of his crown. It may well be that these two horns also represent what has just been described.

Among his campaigns mentioned ahead, two (the eastern and the western ones) are known in history because his conquests had expanded to Asia Minor and the shores of Syria in the west and to Balkh in the east. However, there is no trace of his northern and southern campaigns in history. Yet the Qur’an mentions them in a very explicit way. Nonetheless, there are certain indications found in their favour as well because according to history Cyrus’ empire extended to the Caucasus in the north.

87. The verse begins by the word: سَأَتْلُوْا and for “account” the word used is ذِكْر. Deliberation shows that there is an appeal concealed in this. Imam Amin Ahsan Islahi writes: 

... The implication is that since they have asked, the Prophet (sws) will narrate a part of his account from which a lesson can be learnt. It is hoped that they will listen intently and benefit from it. The meaning of reminding and learning a lesson found in the word ذِكْر is not concealed from the eyes of those having a literary taste. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 616) 

88. It is evident from this that in the previous sentence reaching the place where the sun sets in fact means the end of the land expanse. Beyond it was the sea where the sunset appeared as if the sun was drowning in a pond of black mud. It has been called a pond because on the western coast of Asia Minor the Agean sea takes the form of small gulfs. This in other words means that towards the west all the known world of that time had come under the sway of Dhu al-Qarnayan in that campaign. Imam Amin Ahsan Islahi writes: 

This is a reference to the first campaign of Cyrus which was launched from his capital city Ecbatana (present day Hamadan). In this campaign, he conquered Media (present day Iraq and Syria) and Lydia (present day Turkey). He defeated Croesus the ruler of Lydia in its capital city Sardis (near Samarna). Crosus had the support of the governments of Babylon, Egypt and Sparta. In this campaign, Cyrus reached as far as the Mediterranean Sea. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 617) 

89. This is a statement of the authority and power of Dhu al-Qarnayn as portrayed by the situation. It is not necessary that these words be spoken by God. The word قَوْل is used in Arabic in this way as well. The implication is that as a consequence of this conquest God has given him such power and authority that he can do anything with these people. No one can interfere in his jurisdiction. This is similar to what was expressed for Solomon in the following words of verse 39 of Surah Ṣu‘ad: فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسَابٍ. It certainly does not mean that God had given him the permission to be just or unjust.

90. Just as the previous statement was an expression of the situation, this is an expression of what was practically done. In others words, he bore witness to this through his attitude and behaviour. The word قَوْل in سَنَقُوْلُ لَهُ مِنْ أَمْرِنَا يُسْرًا. is precisely in the same meaning. This verse sheds light on the faith and beliefs of Dhu al-Qarnayn. Imam Amin Ahsan Islahi writes: 

Also evident from these verses is that Dhu al-Qarnayn was a righteous king who believed in one God and in the Hereafter. This fact is also corroborated by history. Cyrus lived in the times of Zoroaster and was his follower. In the real teachings of Zoroaster, one can find indications of true belief in one God and in the Hereafter. It is known that like other religions this religion too later went through interpolations and in fact the doctrine of dualism became dominant in it. Dara pays gratitude to Ahwar Mazda (God) in his tablets and regards his kingdom to be a result of His grace and favours. He also prays to God to give him the strength to adhere to the right path. Obviously, this religiosity was transferred to him by Dhu al-Qarnayn. Dhu al-Qarnayn greatly revered the prophets of the Israelites. This reverence also strengthened his religious inclinations. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 619) 

91. Ie., just as he had reached the western most end of land, similarly he also reached the eastern most expanse of land.

92. The implication was that they were totally wild and uncivilized. They did not even make camps for themselves, let alone construct buildings. They lived as nomads in open lands in which there was no obstruction between them and the sun. Historians say that this refers to the wild and uncivilized tribes of Makran, Qandhar and Balkh who in those times had disrupted peace at the eastern borders of Persia. Ultimately, Dhu al-Qarnayn had to sort them out, as a result of which those areas also became part of his empire.

93. Ie., it practically happened that after conquering various areas he reached the end of the civilized world of those times and expanded his empire from the west to the east.

94. This sentence is similar to what is said to Abraham (sws) in verse 51 of Surah al-Anbiya’ thus:  وَلَقَدْ آتَيْنَا إِبْرَاهِيْمَ رُشْدَهُ مِنْ قَبْلُ وَكُنَّا بِه عَالِمِيْنَ. The implication is that if Dhu al-Qarnayn reached such heights, it was because he had the ability. He had a grand empire and he was fully equipped with the acumen needed to govern such an empire. At the same time, he also had the moral traits which a caring and considerate king should have. God fully knew these noble traits of his. 

95. This is a mention of the third expedition. He did not face any resistance in it. Perhaps because of this reason, historians do not mention this campaign. However, they do say that after the conquest of Babylon he embarked on a journey towards the south east. It can be estimated from this that his destination probably was towards Turkistan in the Caspian sea.

96. It is mentioned ahead that beyond these two mountains was the area of Gog and Magog. Hence this can only mean that they refer to the mountain range which lies are between Caspian sea and the Black sea.

97. Ie., their language was alien to Dhu al-Qarnayn and his companions. The reason for this perhaps was that they were confined to their own territory and had no connection with others who lived outside their territory.

98. Both of them are from the progeny of Noah’s son Japeth which inhabits the northern areas of Asia. In the scripture of Ezekiel, they are introduced as the rulers of Rosh, Meshek and Tobal. Ezekiel says: 

The word of the Lord came to me: Son of man, set your face against Gog, of the land of Magog, the chief prince of Rosh, Meshek and Tubal; prophesy against him. (Ezekiel, 38, 1-2) 

Son of man, prophesy against Gog and say: This is what the Sovereign Lord says: I am against you, Gog, chief prince of Meshek and Tubal. I will turn you around and drag you along. I will bring you from the far north and send you against the mountains of Israel. (Ezekiel, 39, 1-2) 

99. They were wild tribes of those times and since ancient times would attack civilized territories to plunder them. They would attack Persia through Turkistan and through the pass of the Caucasus mountains just mentioned.

100. The actual word is خَيْر. It contains a reference to two things: one that it is sufficient and the other that it is very pure. It has no adulteration of looted wealth in it.

101. Remnants of such an ancient wall are found in the Darial pass of the Caucasus mountain range. Explorers mention it in their travelogues. This wall was 50 miles long, 29 feet high and 10 feet wide. Imam Amin Ahsan Islahi writes:

... It is mentioned in historical narratives that the Abbasid caliph Wathiq deputed a team of 50 people to research about this wall. This team was able to locate it. People ascribe this wall to Darial Naushayrwan but evidence is more in favour of Cyrus building it. For example, this much has been verified that the northern border of Cyrus’ empire extended to the Caucasus mountains. Conquering such a vast area could only have been possible when it had been militarily attacked. Even today a city and a river by the name of Koresh exists in the Caucasus mountains. The iron wall is called Gorgan which is an altered version of Koresh. This wall has been built with metal between two mountains and its lower part has an outlet for rain water. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 621) 

102. The actual words are: سَاوَى بَيْنَ الصَّدَفَيْنِ. The word صَدَف means a cover (khawl) and vacuum. Here it is used in the dual form in order to point to both its edges.

103. Here the Qur’an has very nicely connected the incident of Dhu al-Qarnayn with the subject of the surah. The implication is that like mean people he did not say that this is an abiding feat of his; on the contrary, he very humbly ascribed it to His Lord’s mercy and favour. Imam Amin Ahsan Islahi writes: 

Earlier readers have seen in the parable of two people that when conceited people of this world enter the lush orchard of their success, they inebriatingly say: مَا أَظُنُّ أَن تَبِيدَ هَٰذِهِ أَبَدًا (I cannot even imagine that this orchard will ever be destroyed). After this, the mentality of a grateful servant of God is referred to: he thanks God for the greatest of his achievements and keeps in remembrance the certain promise of the Hereafter. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 4, 622) 

104. I.e., on the day the promise of God manifests itself. Earlier the statement of Dhu al-Qarnayn has been cited that after seeing the grand wall he had constructed he had said that when the promise of his Lord manifests itself, he will raze it to ground. Here the Qur’an has coordinated the discourse to this statement and one can see how eloquently it has done this.

105. This is a portrayal of the time when God and Magog will come out of their territories and attack people from every high ground. It has been mentioned earlier that they are from the progeny of Japheth, one of Noah’s sons and that their real place of origin is Central Asia. Verse 96 of Surah al-Anbiya’ mentions their attack. There it is clearly stated that the Day of Judgement will emerge from this global onslaught of theirs. Viewed thus, it is as if the onslaught of Gog and Magog and the the Hereafter are events of the same day.

106. The word جَمْعًا refers to the fact that no one will be able to escape this fate. The small and the big, the common man and the scholar, the worshippers and the worshipped all shall be seized by it.

107. Ie., the Hell they were reminded of and were not able to see it with their eyes of intellect, they will now see it with their physical eyes.

108. Make their guardian so that they are able to liberate themselves from God’s grasp because of their recommendation.

109. This is stated to assure them that they will never get bored in God’s Paradise. Everyday a new world of interest activity will open for them in which they will keep rising in ranks and will keep receiving new and novel favours.

110. The actual word is: كَلِمَات. It is the pural of كَلِمَة  which means “word.” However, here it refers to the wonders of providence which we continue to observe in the world within us and in the one around us.