The Tafsīr of Sūrat Al-Kahf (Chapter - 18)

Which was revealed in Makkah

What has been mentioned about the Virtues of this Sūrah and the first and last ten Āyāt, which provide protection from the Dajjāl

Imām Aḥmad recorded that Al-Barā' said: "A man recited Al-Kahf and there was an animal in the house which began acting in a nervous manner. He looked, and saw a fog or cloud overhead. He mentioned this to the Prophet ﷺ, who said:

Ḥadīthاقْرَأْ فُلَانُ، فَإِنَّهَا السَّكِينَةُ تَنْزِلُ عِنْدَ الْقُرْآنِ أَوْ تَنَزَّلَتْ لِلْقُرْآنِ

«Keep on reciting so and so, for this is the tranquillity which descends when one reads Qur'ān or because of reading Qur'ān;»^{1Aḥmad 4:281.}

This was also recorded in the Two Ṣaḥīḥs.^{2Fatḥ Al-Bāri 6:719, Muslim 1:548.} This man who recited it was Usayd bin Al-Ḥuḍayr, as we have previously mentioned in our Tafsīr of Sūrat Al-Baqarah.

Imām Aḥmad recorded from Abu Ad-Dardā' that the Prophet ﷺ said:

Ḥadīthمَنْ حَفِظَ عَشْرَ آيَاتٍ مِنْ أَوَّلِ سُورَةِ الْكَهْفِ عُصِمَ مِنَ الدَّجَّالِ

«Whoever memorizes ten Āyāt from the beginning of Sūrat Al-Kahf will be protected from the Dajjāl.»^{3Aḥmad 5:196.}

This was also recorded by Muslim, Abu Dāwud, An-Nasā'ī and At-Tirmidhi. According to the version recorded by At-Tirmidhi,

Ḥadīthمَنْ حَفِظَ ثَلَاثَ آيَاتٍ مِنْ أَوَّلِ الْكَهْفِ

«Whoever memorizes three Āyāt from the beginning of Al-Kahf.» He said, it is "Ḥasan Ṣaḥīḥ."^{4Muslim 1:555, Abu Dāwud 4:497, An-Nasā'ī in Al-Kubrā 6:236 & Tuḥfat Al-Aḥwadhi 8:195.}

In his Mustadrak, Al-Ḥākim recorded from Abu Sa'īd that the Prophet ﷺ said:

Ḥadīthمَنْ قَرَأَ سُورَةَ الْكَهْفِ فِي يَوْمِ الْجُمُعَةِ أَضَاءَ لَهُ مِنَ النُّورِ مَا بَيْنَهُ وَبَيْنَ الْجُمُعَتَيْنِ

«Whoever recites Sūrat Al-Kahf on Friday, it will illuminate him with light from one Friday to the next.»

Then he said: "This Ḥadīth has a Ṣaḥīḥ chain, but they (Al-Bukhāri and Muslim) did not record it."^{5Al-Ḥākim 2:368.} Al-Ḥāfiẓ Abu Bakr Al-Bayhaqi also recorded it in his Sunan from Al-Ḥākim, then he narrated with his own chain that the Prophet ﷺ said:

Ḥadīthمَنْ قَرَأَ سُورَةَ الْكَهْفِ كَمَا نَزَلَتْ، كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ

«Whoever recites Sūrat Al-Kahf as it was revealed, it will be a light for him on the Day of Resurrection.»^{6Al-Bayhaqi 3:249.}

Qur’anبِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ

In the Name of Allāh, the Most Gracious, the Most Merciful.

Qur’an 18:1–5ٱلْحَمْدُ لِلَّهِ ٱلَّذِىٓ أَنزَلَ عَلَىٰ عَبْدِهِ ٱلْكِتَٰبَ وَلَمْ يَجْعَل لَّهُۥ عِوَجَا قَيِّمًا لِّيُنذِرَ بَأْسًا شَدِيدًا مِّن لَّدُنْهُ وَيُبَشِّرَ ٱلْمُؤْمِنِينَ ٱلَّذِينَ يَعْمَلُونَ ٱلصَّٰلِحَٰتِ أَنَّ لَهُمْ أَجْرًا حَسَنًا مَّٰكِثِينَ فِيهِ أَبَدًا وَيُنذِرَ ٱلَّذِينَ قَالُوا۟ ٱتَّخَذَ ٱللَّهُ وَلَدًا مَّا لَهُم بِهِۦ مِنْ عِلْمٍ وَلَا لِـَٔابَآئِهِمْ كَبُرَتْ كَلِمَةً تَخْرُجُ مِنْ أَفْوَٰهِهِمْ إِن يَقُولُونَ إِلَّا كَذِبًا

«1. All praise is due to Allāh, Who has sent down to His servant the Book, and has not placed therein any crookedness.»

«2. (He has made it) straight to give warning of a severe punishment from Him, and to give good news to the believers, who do righteous deeds, that they shall have a fair reward.»

«3. They shall abide therein forever.»

«4. And to warn those who say, "Allāh has begotten a child."»

«5. No knowledge have they of such a thing, nor had their fathers. Mighty is the word that comes out of their mouths. They utter nothing but a lie.»

The Revelation of the Qur'ān brings both Good News and a Warning

In the beginning of this Tafsīr, we mentioned that Allāh, praises His Holy Self at the beginning and end of matters, for He is the One to be praised in all circumstances, all praise and thanks be to Him, in the beginning and in the end. He praises Himself for revealing His Mighty Book to His Noble Messenger Muḥammad ﷺ, which is the greatest blessing that Allāh has granted the people of this earth. Through the Qur'ān, He brings them out of the darkness into light. He has made it a Book that is straight, neither distorted nor confusion therein. It clearly guides to a straight path, plain and manifest, giving a warning to the disbelievers and good news to the believers. This is why Allāh says:

Qur’an 18:1وَلَمْ يَجْعَل لَّهُۥ عِوَجَا

«and has not placed therein any crookedness.» meaning, there is nothing twisted or confusing about it. But He has made it balanced and straightforward as He said;

Qur’an 18:2قَيِّمًا

«(He has made it) straight», meaning straightforward,

Qur’an 18:2لِّيُنذِرَ بَأْسًا شَدِيدًا مِّن لَّدُنْهُ

«to give warning of a severe punishment from Him,» meaning, to those who oppose His Prophet ﷺ and disbelieve in His Book, He issues a warning of severe punishment hastened in this world and postponed to the world Hereafter.

Qur’an 18:2مِّن لَّدُنْهُ

«from Him» means, from Allāh. For none can punish as He punishes and none is stronger or more reliable than Him.

Qur’an 18:2وَيُبَشِّرَ ٱلْمُؤْمِنِينَ

«and to give good news to the believers,» means, those who believe in this Qur'ān and confirm their faith by righteous actions.

Qur’an 18:2أَنَّ لَهُمْ أَجْرًا حَسَنًا

«that they shall have a fair reward.» means, a beautiful reward from Allāh.

Qur’an 18:3مَّٰكِثِينَ فِيهِ

«They shall abide therein» means, in what Allāh rewards them with, and that is Paradise, where they will live forever.

Qur’anأَبَدًا

«forever.» means, for always, never ending or ceasing to be.

Qur’an 18:4وَيُنذِرَ ٱلَّذِينَ قَالُوا۟ ٱتَّخَذَ ٱللَّهُ وَلَدًا

«And to warn those who say, "Allāh has begotten a child." » Ibn Isḥāq said: "These are the pagan Arabs, who said, 'We worship the angels who are the daughters of Allāh.' "^{1Aṭ-Ṭabari 17:595.}

Qur’an 18:5مَّا لَهُم بِهِۦ مِنْ عِلْمٍ

«No knowledge have they of such a thing,» meaning, this thing that they have fabricated and made up.

Qur’an 18:5وَلَا لِـَٔابَآئِهِمْ

«nor had their fathers.» meaning, their predecessors.

Qur’an 18:5كَبُرَتْ كَلِمَةً

«Mighty is the word» This highlights the seriousness and enormity of the lie they have made up. Allāh says:

Qur’an 18:5كَبُرَتْ كَلِمَةً تَخْرُجُ مِنْ أَفْوَٰهِهِمْ

«Mighty is the word that comes out of their mouths.» meaning, it has no basis apart from what they say, and they have no evidence for it apart from their own lies and fabrications. Hence Allāh says:

Qur’an 18:5إِن يَقُولُونَ إِلَّا كَذِبًا

«They utter nothing but a lie.»

Reason why this Sūrah was revealed Muḥammad bin Isḥāq mentioned the reason why this Sūrah was revealed. He said that an old man from among the people of Egypt who came to them some forty-odd years ago told him, from 'Ikrimah that Ibn 'Abbās said: "The Quraysh sent An-Naḍr bin Al-Ḥārith and 'Uqbah bin Abi Mu'iṭ to the Jewish rabbis in Al-Madīnah, and told them: 'Ask them (the rabbis) about Muḥammad, and describe him to them, and tell them what he is saying. They are the people of the first Book, and they have more knowledge of the Prophets than we do.' So they set out and when they reached Al-Madīnah, they asked the Jewish rabbis about the Messenger of Allāh ﷺ. They described him to them and told them some of what he had said. They said, 'You are the people of the Tawrāh and we have come to you so that you can tell us about this companion of ours.' They (the rabbis) said, 'Ask him about three things which we will tell you to ask, and if he answers them then he is a Prophet who has been sent (by Allāh); if he does not, then he is saying things that are not true, in which case how you will deal with him will be up to you. Ask him about some young men in ancient times, what was their story? For theirs is a strange and wondrous tale. Ask him about a man who travelled a great deal and reached the east and the west of the earth. What was his story? And ask him about the Rūḥ (soul or spirit) - what is it? If he tells you about these things, then he is a Prophet, so follow him, but if he does not tell you, then he is a man who is making things up, so deal with him as you see fit.' So An-Naḍr and 'Uqbah left and came back to the Quraysh, and said: 'O people of Quraysh, we have come to you with a decisive solution which will put an end to the problem between you and Muḥammad. The Jewish rabbis told us to ask him about some matters,' and they told the Quraysh what they were. Then they came to the Messenger of Allāh ﷺ and said, 'O Muḥammad, tell us,' and they asked him about the things they had been told to ask. The Messenger of Allāh ﷺ said,

Ḥadīthأُخْبِرُكُمْ غَدًا عَمَّا سَأَلْتُمْ عَنْهُ

«I will tell you tomorrow about what you have asked me.»

but he did not say 'If Allāh wills.' So they went away, and the Messenger of Allāh ﷺ stayed for fifteen days without any revelation from Allāh concerning that, and Jibrīl, peace be upon him, did not come to him either. The people of Makkah started to doubt him, and said, 'Muḥammad promised to tell

Qur’an 18:5–15مَّا لَهُم بِهِۦ مِنْ عِلْمٍ وَلَا لِـَٔابَآئِهِمْ كَبُرَتْ كَلِمَةً تَخْرُجُ مِنْ أَفْوَٰهِهِمْ إِن يَقُولُونَ إِلَّا كَذِبًا فَلَعَلَّكَ بَٰخِعٌ نَّفْسَكَ عَلَىٰٓ ءَاثَٰرِهِمْ إِن لَّمْ يُؤْمِنُوا۟ بِهَٰذَا ٱلْحَدِيثِ أَسَفًا إِنَّا جَعَلْنَا مَا عَلَى ٱلْأَرْضِ زِينَةً لَّهَا لِنَبْلُوَهُمْ أَيُّهُمْ أَحْسَنُ عَمَلًا وَإِنَّا لَجَٰعِلُونَ مَا عَلَيْهَا صَعِيدًا جُرُزًا أَمْ حَسِبْتَ أَنَّ أَصْحَٰبَ ٱلْكَهْفِ وَٱلرَّقِيمِ كَانُوا۟ مِنْ ءَايَٰتِنَا عَجَبًا إِذْ أَوَى ٱلْفِتْيَةُ إِلَى ٱلْكَهْفِ فَقَالُوا۟ رَبَّنَآ ءَاتِنَا مِن لَّدُنكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا فَضَرَبْنَا عَلَىٰٓ ءَاذَانِهِمْ فِى ٱلْكَهْفِ سِنِينَ عَدَدًا ثُمَّ بَعَثْنَٰهُمْ لِنَعْلَمَ أَىُّ ٱلْحِزْبَيْنِ أَحْصَىٰ لِمَا لَبِثُوٓا۟ أَمَدًا نَّحْنُ نَقُصُّ عَلَيْكَ نَبَأَهُم بِٱلْحَقِّ إِنَّهُمْ فِتْيَةٌ ءَامَنُوا۟ بِرَبِّهِمْ وَزِدْنَٰهُمْ هُدًى وَرَبَطْنَا عَلَىٰ قُلُوبِهِمْ إِذْ قَامُوا۟ فَقَالُوا۟ رَبُّنَا رَبُّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ لَن نَّدْعُوَا۟ مِن دُونِهِۦٓ إِلَٰهًا لَّقَدْ قُلْنَآ إِذًا شَطَطًا هَٰٓؤُلَآءِ قَوْمُنَا ٱتَّخَذُوا۟ مِن دُونِهِۦٓ ءَالِهَةً لَّوْلَا يَأْتُونَ عَلَيْهِم بِسُلْطَٰنٍۭ بَيِّنٍ فَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا

us the next day, and now fifteen days have gone by and he has not told us anything in response to the questions we asked.' The Messenger of Allāh ﷺ felt sad because of the delay in revelation, and was grieved by what the people of Makkah were saying about him. Then Jibrīl came to him from Allāh with the Sūrah about the companions of Al-Kahf, which also contained a rebuke for feeling sad about the idolators. The Sūrah also told him about the things they had asked him about, the young men and the traveler. The question about the Rūḥ was answered in the Āyah;

Qur’an 17:85وَيَسْـَٔلُونَكَ عَنِ ٱلرُّوحِ قُلِ ٱلرُّوحُ

«And they ask you concerning the Rūḥ (the spirit); say: "The Rūḥ..."» [17:85].^{2Aṭ-Ṭabari 17:592.}

Qur’an 18:6–8فَلَعَلَّكَ بَٰخِعٌ نَّفْسَكَ عَلَىٰٓ ءَاثَٰرِهِمْ إِن لَّمْ يُؤْمِنُوا۟ بِهَٰذَا ٱلْحَدِيثِ أَسَفًا إِنَّا جَعَلْنَا مَا عَلَى ٱلْأَرْضِ زِينَةً لَّهَا لِنَبْلُوَهُمْ أَيُّهُمْ أَحْسَنُ عَمَلًا وَإِنَّا لَجَٰعِلُونَ مَا عَلَيْهَا صَعِيدًا جُرُزًا

«6. Perhaps, you would kill yourself in grief, over their footsteps, because they believe not in this narration.» «7. Verily, we have made that which is on earth an adornment for it, in order that We may test which of them are best in deeds.»

«8. And verily, We shall make all that is on it bare, dry soil.»

Do not feel sorry because the Idolators do not believe Allāh consoles His Messenger ﷺ for his sorrow over the idolators because they would not believe and keep away from him. He also said:

Qur’an 35:8فَلَا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَٰتٍ

«So destroy not yourself in sorrow for them.» [35:8]

Qur’anوَلَا تَحْزَنْ عَلَيْهِمْ

«And grieve not over them.» [16:127]

Qur’an 26:3لَعَلَّكَ بَٰخِعٌ نَّفْسَكَ أَلَّا يَكُونُوا۟ مُؤْمِنِينَ

«It may be that you are going to kill yourself with grief, that they do not become believers.» [26:3] meaning, maybe you will destroy yourself with your grief over them. Allāh says:

Qur’an 18:6فَلَعَلَّكَ بَٰخِعٌ نَّفْسَكَ عَلَىٰٓ ءَاثَٰرِهِمْ إِن لَّمْ يُؤْمِنُوا۟ بِهَٰذَا ٱلْحَدِيثِ

«Perhaps, you would kill yourself in grief, over their footsteps, because they believe not in this narration.» meaning the Qur'ān.

Qur’an 18:6أَسَفًا

«in grief» Allāh is saying, 'do not destroy yourself with regret.' Qatādah said: "killing yourself with anger and grief over them."^{1Aṭ-Ṭabari 17 : 597-598.} Mujāhid said: "with anxiety."^{2Aṭ-Ṭabari 17 :598.} These are synonymous, so the meaning is: 'Do not feel sorry for them, just convey the Message of Allāh to them. Whoever goes the right way, then he goes the right way only for the benefit of himself. And whoever goes astray, then he strays at his own loss, so do not destroy yourself in sorrow for them.'

This World is the Place of Trial

Then Allāh tells us that He has made this world a temporary abode, adorned with transient beauty, and He made it a place of trial, not a place of settlement. So He says:

Qur’an 18:7إِنَّا جَعَلْنَا مَا عَلَى ٱلْأَرْضِ زِينَةً لَّهَا لِنَبْلُوَهُمْ أَيُّهُمْ أَحْسَنُ عَمَلًا

«Verily, we have made that which is on earth an adornment for it, in order that We may test which of them are best in deeds.»

Abu Maslamah narrated from Abu Nadrah from Abu Sa'īd that the Messenger of Allāh ﷺ said:

Ḥadīthإِنَّ الدُّنْيَا حُلْوَةٌ خَضِرَةٌ، وَإِنَّ اللَّهَ مُسْتَخْلِفُكُمْ فِيهَا فَنَاظِرٌ مَاذَا تَعْمَلُونَ، فَاتَّقُوا الدُّنْيَا، وَاتَّقُوا النِّسَاءَ، فَإِنَّ أَوَّلَ فِتْنَةِ بَنِي إِسْرَائِيلَ كَانَتْ فِي النِّسَاءِ

«This world is sweet and green, and Allāh makes you generations succeeding one another, so He is watching what you will do. Beware of (the beguilements of) this world and beware of women, for the first affliction that Children of Israel suffered from was that of women.»^{3Aḥmad 3:22.}

Then Allāh tells us that this world will pass away and come to an end, as He says:

Qur’an 18:8وَإِنَّا لَجَٰعِلُونَ مَا عَلَيْهَا صَعِيدًا جُرُزًا

«And verily, We shall make all that is on it bare, dry soil.»

means, 'after having adorned it, We will destroy it and make everything on it bare and dry, with no vegetation or any other benefit.'

Al-'Awfi reported from Ibn 'Abbās that this means everything on it would be wiped out and destroyed.^{4Aṭ-Ṭabari 17:599.} Mujāhid said: "a dry and barren plain."^{5Aṭ-Ṭabari 17:599.} Qatādah said, "A plain on which there are no trees or vegetation."^{6Aṭ-Ṭabari 17:600.}

Qur’an 18:9–11أَمْ حَسِبْتَ أَنَّ أَصْحَٰبَ ٱلْكَهْفِ وَٱلرَّقِيمِ كَانُوا۟ مِنْ ءَايَٰتِنَا عَجَبًا إِذْ أَوَى ٱلْفِتْيَةُ إِلَى ٱلْكَهْفِ فَقَالُوا۟ رَبَّنَآ ءَاتِنَا مِن لَّدُنكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا فَضَرَبْنَا عَلَىٰٓ ءَاذَانِهِمْ

Qur’an 18:11–12فِى ٱلْكَهْفِ سِنِينَ عَدَدًا ثُمَّ بَعَثْنَٰهُمْ لِنَعْلَمَ أَىُّ ٱلْحِزْبَيْنِ أَحْصَىٰ لِمَا لَبِثُوٓا۟ أَمَدًا

«9. Do you think that the people of Al-Kahf and Ar-Raqīm were a wonder among Our signs?» «10. When the young men fled for refuge to Al-Kahf. They said: "Our Lord! Bestow on us mercy from Yourself, and facilitate for us our affair in the right way!"» «11. Therefore, We covered up their hearing in Al-Kahf for a number of years.» «12. Then We raised them up, that We might test which of the two parties was best at calculating the time period they tarried.»

The Story of the People of Al-Kahf Here Allāh tells us about the story of the people of Al-Kahf in brief and general terms, then He explains it in more detail. He says:

Qur’an 18:9أَمْ حَسِبْتَ

«Do you think﴾ – O Muḥammad –

Qur’an 18:9أَنَّ أَصْحَٰبَ ٱلْكَهْفِ وَٱلرَّقِيمِ كَانُوا۟ مِنْ ءَايَٰتِنَا عَجَبًا

«that the people of Al-Kahf and Ar-Raqīm were a wonder among Our signs?» meaning, their case was not something amazing compared to Our power and ability, for the creation of the heavens and earth, the alternation of night and day and the subjugation of the sun, moon and heavenly bodies, and other mighty signs indicate the great power of Allāh and show that He is able to do whatever He wills. He is not incapable of doing more amazing things than the story of the people of the Cave. Similarly, Ibn Jurayj reported Mujāhid saying about,

Qur’an 18:9أَمْ حَسِبْتَ أَنَّ أَصْحَٰبَ ٱلْكَهْفِ وَٱلرَّقِيمِ كَانُوا۟ مِنْ ءَايَٰتِنَا عَجَبًا

«Do you think that the people of Al-Kahf and Ar-Raqīm were a wonder among Our signs?» "Among Our signs are things that are more amazing than this."^{1Aṭ-Ṭabari 17:601.} Al-'Awfi reported that Ibn 'Abbās said:

Qur’an 18:9أَمْ حَسِبْتَ أَنَّ أَصْحَٰبَ ٱلْكَهْفِ وَٱلرَّقِيمِ كَانُوا۟ مِنْ ءَايَٰتِنَا عَجَبًا

«Do you think that the people of Al-Kahf and Ar-Raqīm were a wonder among Our signs?»

"What I have given to you of knowledge, the Sunnah and the Book is far better than the story of the people of Al-Kahf and Ar-Raqīm."^{2Aṭ-Ṭabari 17:601.} Muḥammad bin Isḥāq said: "(It means) I have not shown My creatures a proof more amazing than the story of the people of the Al-Kahf and Ar-Raqīm."^{3Aṭ-Ṭabari 17:601.}

Al-Kahf refers to a cave in a mountain, which is where the young men sought refuge. With regard to the word Ar-Raqīm, Al-'Awfi reported from Ibn 'Abbās that it is a valley near Aylah.^{4Aṭ-Ṭabari 17:602.} This was also said [in another narration] by 'Aṭiyah Al-'Awfi and Qatādah. Aḍ-Ḍaḥḥāk said: "As for Al-Kahf, it is a cave in the valley,^{5Aṭ-Ṭabari 17:602.} and Ar-Raqīm is the name of the valley." Mujāhid said, "Ar-Raqīm refers to their buildings." Others said it refers to the valley in which their cave was.^{6Aṭ-Ṭabari 17:602.}

'Abdur-Razzāq recorded that Ibn 'Abbās said about Ar-Raqīm: "Ka'b used to say that it was the town." Ibn Jurayj reported that Ibn 'Abbās said, "Ar-Raqīm is the mountain in which the cave was." Sa'īd bin Jubayr said, "Ar-Raqīm is a tablet of stone on which they wrote the story of the people of the Cave, then they placed it at the entrance to the Cave."^{7Aṭ-Ṭabari 17:603.}

Qur’an 18:10إِذْ أَوَى ٱلْفِتْيَةُ إِلَى ٱلْكَهْفِ فَقَالُوا۟ رَبَّنَآ ءَاتِنَا مِن لَّدُنكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا

«(Remember) when the young men fled for refuge to Al-Kahf. They said: "Our Lord! Bestow on us mercy from Yourself, and facilitate for us our affair in the right way!"»

Here Allāh tells us about those young men who fled from their people for the sake of their religion, fearing persecution. So they fled taking refuge in the cave of a mountain, where they hid from their people. When they entered the cave, they asked Allāh to show mercy and kindness towards them,

Qur’an 18:10رَبَّنَآ ءَاتِنَا مِن لَّدُنكَ رَحْمَةً

«Our Lord! Bestow on us mercy from Yourself,» meaning, 'give us Your mercy and conceal us from our people.'

Qur’an 18:10وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا

«and facilitate for us our affair in the right way.» means, direct our matter well, i.e., grant us a good end. As was reported in the Ḥadīth:

Ḥadīthوَمَا قَضَيْتَ لَنَا مِنْ قَضَاءٍ فَاجْعَلْ عَاقِبَتَهُ رَشَدًا

«Whatever You have decreed for us, make its consequences good».^{8Aḥmad 6: 147.}

Qur’an 18:11فَضَرَبْنَا عَلَىٰٓ ءَاذَانِهِمْ فِى ٱلْكَهْفِ سِنِينَ عَدَدًا

«Therefore, We covered up their hearing in the cave for a number of years.» meaning, 'We caused them to sleep when they entered the cave, and they slept for many years.'

Qur’an 18:12ثُمَّ بَعَثْنَٰهُمْ

«Then We raised them up» from that slumber, and one of them went out with his Dirhams (silver coins) to buy them some food, as it will be discussed in more detail below. Allāh says:

Qur’an 18:12ثُمَّ بَعَثْنَٰهُمْ لِنَعْلَمَ أَىُّ ٱلْحِزْبَيْنِ

«Then We raised them up, that We might test which of the two parties» meaning, the two parties who disputed about them,

Qur’an 18:12أَحْصَىٰ لِمَا لَبِثُوٓا۟ أَمَدًا

«was best at calculating the time period that they tarried. » It was said that this refers to how long they stayed in the cave.

Qur’an 18:13–14نَّحْنُ نَقُصُّ عَلَيْكَ نَبَأَهُم بِٱلْحَقِّ إِنَّهُمْ فِتْيَةٌ ءَامَنُوا۟ بِرَبِّهِمْ وَزِدْنَٰهُمْ هُدًى وَرَبَطْنَا عَلَىٰ

Qur’an 18:14–16قُلُوبِهِمْ إِذْ قَامُوا۟ فَقَالُوا۟ رَبُّنَا رَبُّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ لَن نَّدْعُوَا۟ مِن دُونِهِۦٓ إِلَٰهًا لَّقَدْ قُلْنَآ إِذًا شَطَطًا هَٰٓؤُلَآءِ قَوْمُنَا ٱتَّخَذُوا۟ مِن دُونِهِۦٓ ءَالِهَةً لَّوْلَا يَأْتُونَ عَلَيْهِم بِسُلْطَٰنٍۭ بَيِّنٍ فَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا وَإِذِ ٱعْتَزَلْتُمُوهُمْ وَمَا يَعْبُدُونَ إِلَّا ٱللَّهَ فَأْوُۥٓا۟ إِلَى ٱلْكَهْفِ يَنشُرْ لَكُمْ رَبُّكُم مِّن رَّحْمَتِهِۦ وَيُهَيِّئْ لَكُم مِّنْ أَمْرِكُم مِّرْفَقًا

«13. We narrate unto you their story with truth: Truly, they were young men who believed in their Lord (Allāh), and We increased them in guidance.»

«14. And We made their hearts firm and strong when they stood up and said: "Our Lord is the Lord of the heavens and the earth, never shall we call upon any god other than Him; if we did, we should indeed have uttered an enormity in disbelief.»

«15. These our people have taken for worship gods other than Him. Why do they not bring for them a clear authority? And who does more wrong than he who invents a lie against Allāh.»

«16. (The young men said to one another:) "And when you withdraw from them, and that which they worship, except Allāh, then seek refuge in the cave; your Lord will open a way for you from His mercy and will make easy for you your affair."»

Their Belief in Allāh and their Retreat from their People

From here Allāh begins to explain the story in detail. He states that they were boys or young men, and that they were more accepting of the truth and more guided than the elders who had become stubbornly set in their ways and clung to the religion of falsehood. For the same reason, most of those who responded to Allāh and His Messenger ﷺ were young people. As for the elders of Quraysh, most of them kept to their religion and only a few of them became Muslims. So Allāh tells us that the people of the cave were young men. Mujāhid said, "I was informed that some of them wore some kind of earrings, then Allāh guided them and inspired them to fear Him, so they recognized His Oneness, and bore witness that there is no god besides Him."^{1Fatḥ Al-Bāri 1 :60.}

Qur’an 18:13وَزِدْنَٰهُمْ هُدًى

«and We increased them in guidance.» From this and other similar Āyāt, several scholars, such as Al-Bukhāri and others, understood that faith may increase, that it may vary in degrees, and that it may fluctuate.^{2Fatḥ Al-Bāri 6:426.} Allāh says:

Qur’an 18:13وَزِدْنَٰهُمْ هُدًى

«and We increased them in guidance.» as He said elsewhere:

Qur’an 47:17وَٱلَّذِينَ ٱهْتَدَوْا۟ زَادَهُمْ هُدًى وَءَاتَىٰهُمْ تَقْوَىٰهُمْ

«While as for those who accept guidance, He increases their guidance and bestows on them their Taqwā.» [47:17]

Qur’an 9:124فَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ فَزَادَتْهُمْ إِيمَٰنًا وَهُمْ يَسْتَبْشِرُونَ

«As for those who believe, it has increased their faith, and they rejoice.» [9:124],

Qur’an 48:4لِيَزْدَادُوٓا۟ إِيمَٰنًا مَّعَ إِيمَٰنِهِمْ

«...that they may grow more in faith along with their (present) faith.» [48:4] There are other Āyāt indicating the same thing. It has been mentioned that they were followers of the religion of Al-Masīḥ 'Īsā, 'Īsā bin Maryam, but Allāh knows best. It seems that they lived before the time of Christianity altogether, because if they had been Christians, the Jewish rabbis would not have cared about preserving because of their differences. We have mentioned above the report from Ibn 'Abbās that the Quraysh sent a message to the Jewish rabbis in Al-Madīnah to ask them for things with which they could test the Messenger of Allāh ﷺ, and they told them to ask him about these young men, and about Dhul-Qarnayn (the man who traveled much) and about the Rūḥ. This indicates that this story was something recorded in the books of the People of the Book, and that it came before Christianity. And Allāh knows best.

Qur’an 18:14وَرَبَطْنَا عَلَىٰ قُلُوبِهِمْ إِذْ قَامُوا۟ فَقَالُوا۟ رَبُّنَا رَبُّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ

«And We made their hearts firm and strong when they stood up and said: "Our Lord is the Lord of the heavens and the earth,»

Here Allāh is saying: 'We gave them the patience to go against their people and their city, and to leave behind the life of luxury and ease that they had been living.' Several of the earlier and later Tafsīr scholars have mentioned that they were sons of the kings and leaders of Byzantium, and that they went out one day to one of the festivals of their people. They used to gather once a year outside the city, and they would worship idols and offer sacrifices to them. They had an arrogant, tyrannical king who was called Decianus, who commanded and encouraged the people to do that. When the people went out to attend this gathering, these young men went out with their fathers and their people, and when they saw their people's actions with clear insight, they realized that the prostrations and sacrifices the people were offering to their idols should only be dedicated to Allāh, Who created the heavens and the earth. Each of them started to withdraw from his people and keep aloof from them. The first one of them to move away on his own went and sat in the shade of a tree, then another came and sat with him, then another came and sat with them, then four more followed suit one by one. None of them knew the others, but they were brought together by the One Who instilled faith in their hearts.

As it says in the Ḥadīth recorded by Al-Bukhāri with an incomplete chain of narrators from 'A'ishah (may Allāh be pleased with her), the Messenger of Allāh ﷺ said:

«الأَرْوَاحُ جُنُودٌ مُجَنَّدَةٌ، فَمَا تَعَارَفَ مِنْهَا ائْتَلَفَ وَمَا تَنَاكَرَ مِنْهَا اخْتَلَفَ،

«Souls are like recruited soldiers. Those that recognize one another will come together, and those that do not recognize one another will turn away from each another».^{3Muslim 4:2031.}

Muslim also recorded this in his Ṣaḥīḥ from the Ḥadīth of Suhayl from his father from Abu Hurayrah from the Messenger of Allāh ﷺ.^{4Fatḥ Al-Bāri 1:87.} People say that similar qualities or characteristics are what bring people together. So each of the young men was trying to conceal what he really believed from the others, out of fear of them, not knowing that they were like him. Then one of them said, "O people, you know by Allāh that only one thing is making you leave your people and isolate yourselves from them, so let each one of you say what it is in his case." Another said, "As for me, by Allāh I saw what my people are doing and I realized that it was false, and that the only One Who deserves to be worshipped Alone with out partner or associate is Allāh Who created everything, the heavens, the earth and everything in between." Another said, "By Allāh, the same thing happened to me." The others said the same, and they all agreed and became brothers in faith. They adopted a particular location as a place of worship and began worshipping Allāh there, but their people found out about them and told their king about them. The king ordered them to appear before him, and asked them about their beliefs. They told him the truth and called him to Allāh, as Allāh says about them:

Qur’an 18:14وَرَبَطْنَا عَلَىٰ قُلُوبِهِمْ إِذْ قَامُوا۟ فَقَالُوا۟ رَبُّنَا رَبُّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ لَن نَّدْعُوَا۟ مِن دُونِهِۦٓ إِلَٰهًا

«And We made their hearts firm and strong when they stood up and said: "Our Lord is the Lord of the heavens and the earth, never shall we call upon any god other than Him..."» "Never" (Lan) implies an absolute and eternal negation, meaning, 'this will never happen, and if we were to do that it would be false.' So Allāh says about them:

Qur’an 18:14لَّقَدْ قُلْنَآ إِذًا شَطَطًا

«...if we did, we should indeed have uttered an enormity in disbelief.» meaning, untruth and utter falsehood.

Qur’an 18:15هَٰٓؤُلَآءِ قَوْمُنَا ٱتَّخَذُوا۟ مِن دُونِهِۦٓ ءَالِهَةً لَّوْلَا يَأْتُونَ عَلَيْهِم بِسُلْطَٰنٍۭ بَيِّنٍ

«These, our people, have taken for worship gods other than Him (Allāh). Why do they not bring for them a clear authority?» meaning, why do they not produce some clear evidence and genuine proof for their behavior?

Qur’an 18:15فَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا

«And who does more wrong than he who invents a lie against Allāh.»

They said: 'but by saying that they are lying transgressors.' It was said that when they called their king to believe in Allāh, he refused, and warned and threatened them. He commanded them to be stripped of their clothing bearing the adornments of their people, then he gave them some time to think about the situation, hoping that they would return to their former religion. This was a way that Allāh showed kindness for them, because during that time they managed to escape from him and flee from persecution for the sake of their religion. This is what is prescribed in the Sharī'ah during times of trial and persecution - a person who fears for his religion should flee from his persecutors, as was reported in the Ḥadīth:

"يُوشِكُ أَنْ يَكُونَ خَيْرُ مَالِ أَحَدِكُمْ غَنَمًا يَتْبَعُ بِهَا شَعَفَ الْجِبَالِ وَمَوَاقِعَ الْقَطْرِ يَفِرُّ بِدِينِهِ مِنَ الْفِتَنِ"

«Soon there will come a time when the best wealth any of you can have will be sheep, which he can follow to the tops of the mountains and places where rain falls, (fleeing) for the sake of his religion from persecution.»^{5Fatḥ Al-Bāri 7:11.}

In such cases, it is allowed to seclude oneself from people, but this is not prescribed in any other case, because by such seclusion one loses the benefits of congregational and Friday prayers.

These young men were determined to flee from their people, and Allāh decreed that for them, as He says about them,

Qur’an 18:16وَإِذِ ٱعْتَزَلْتُمُوهُمْ وَمَا يَعْبُدُونَ إِلَّا ٱللَّهَ

«And when you withdraw from them, and that which they worship, except Allāh,»

meaning, when you depart from them and follow a different religion, opposing their worship of others besides Allāh, then separate from them in a physical sense too,

Qur’an 18:16فَأْوُۥٓا۟ إِلَى ٱلْكَهْفِ يَنشُرْ لَكُمْ رَبُّكُم مِّن رَّحْمَتِهِۦ

«then seek refuge in the cave; your Lord will open a way for you from His mercy» meaning, He will bestow His mercy upon you, by which He will conceal you from your people.

Qur’an 18:16وَيُهَيِّئْ لَكُم مِّنْ أَمْرِكُم مِّرْفَقًا

«and will make easy for you your affair.» means, He will give you what you need. So they left and fled to the cave where they sought refuge. Then their people noticed they were missing, and the king looked for them, and it was said when he could not find them that Allāh concealed them from him so that he could not find any trace of them or any information about them, as Allāh concealed His Prophet Muḥammad ﷺ and his Companion [Abu Bakr] Aṣ-Ṣiddīq, when they sought refuge in the cave of Thawr. The Quraysh idolators came in pursuit, but they did not find him even though they passed right by him. When the Messenger of Allāh ﷺ noticed that Aṣ-Ṣiddīq was anxious and said, "O Messenger of Allāh, if one of them looks down at the place of his feet, he will see us," he told him:

Ḥadīthيَا أَبَا بَكْرٍ مَا ظَنُّكَ بِاثْنَيْنِ اللهُ ثَالِثُهُمَا؟

«O Abu Bakr, what do you think of two who have Allāh as their third?» And Allāh said:

Qur’an 9:40إِلَّا تَنصُرُوهُ فَقَدْ نَصَرَهُ ٱللَّهُ إِذْ أَخْرَجَهُ ٱلَّذِينَ كَفَرُوا۟ ثَانِىَ ٱثْنَيْنِ إِذْ هُمَا فِى ٱلْغَارِ إِذْ يَقُولُ لِصَٰحِبِهِۦ لَا تَحْزَنْ إِنَّ ٱللَّهَ مَعَنَا فَأَنزَلَ ٱللَّهُ سَكِينَتَهُۥ عَلَيْهِ وَأَيَّدَهُۥ بِجُنُودٍ لَّمْ تَرَوْهَا وَجَعَلَ كَلِمَةَ ٱلَّذِينَ كَفَرُوا۟ ٱلسُّفْلَىٰ وَكَلِمَةُ ٱللَّهِ هِىَ ٱلْعُلْيَا وَٱللَّهُ عَزِيزٌ حَكِيمٌ

«If you help him not, for Allāh did indeed help him when the disbelievers drove him out, the second of the two; when they were in the cave, he said to his companion: "Do not grieve, surely, Allāh is with us." Then Allāh sent down His tranquillity upon him, and strengthened him with forces which you saw not, and made the word of those who disbelieved the lower, while the Word of Allāh became the higher; and Allāh is All-Mighty, All-Wise.﴿ [9:40]

The story of this cave (Thawr) is far greater and more wondrous than that of the people of the Cave.

Qur’an 18:17وَتَرَى ٱلشَّمْسَ إِذَا طَلَعَت تَّزَٰوَرُ عَن كَهْفِهِمْ ذَاتَ ٱلْيَمِينِ وَإِذَا غَرَبَت تَّقْرِضُهُمْ ذَاتَ ٱلشِّمَالِ وَهُمْ فِى فَجْوَةٍ مِّنْهُ ذَٰلِكَ مِنْ ءَايَٰتِ ٱللَّهِ مَن يَهْدِ ٱللَّهُ فَهُوَ ٱلْمُهْتَدِ وَمَن يُضْلِلْ فَلَن تَجِدَ لَهُۥ وَلِيًّا مُّرْشِدًا

«17. And you might have seen the sun, when it rose, declining to the right from their cave, and when it set, turning away from them to the left, while they lay in the midst of the cave. That is from the Āyāt of Allāh. He whom Allāh guides, he is the rightly-guided; but he whom He sends astray, for him you will find no guardian to lead him.»

The Location of the Cave

This indicates that the entrance to the cave faced north, because Allāh tells us that when the sun was rising, sunlight entered the cave

Qur’anذَاتَ ٱلْيَمِينِ

«the right», meaning that the shade decreased towards the right, as Ibn 'Abbās, Sa'īd bin Jubayr and Qatādah said:

Qur’an 18:17تَّزَٰوَرُ

«declining» means leaning.^{1Aṭ-Ṭabari 17:620.} Every time the sun rises on the horizon, its rays decline until there is nothing left in such a place when it reaches its zenith. So Allāh said,

Qur’an 18:17وَإِذَا غَرَبَت تَّقْرِضُهُمْ ذَاتَ ٱلشِّمَالِ

«and when it set, turning away from them to the left,» meaning, it entered their cave from the left of its entrance, which means from the west. This proves what we say, and it is clear to anyone who thinks about the matter and has some knowledge of astronomy and the paths of the sun, moon and stars. If the entrance of the cave faced east, nothing would have entered it when the sun set, and if it faced the direction of the Qiblah (in this case, south), nothing would have entered it at the time of sunrise or sunset, and the shadows would have leaned neither to the right nor the left. If it had faced west, nothing would have entered it at the time of sunrise, until after the sun had passed its zenith, and would have stayed until sunset. This supports what we have said, and to Allāh is the praise. Ibn 'Abbās, Mujāhid and Qatādah said that "turning away from them" means that it would shine on them and then leave them.^{2Aṭ-Ṭabari 17:621,622.} Allāh has told us this, and He wants us to understand it and ponder its meaning, but He did not tell us the location of this cave, i.e., in which country on earth it is, because there is no benefit for us in knowing that, and no legislative objective behind it. If there was any spiritual or religious interest that could be served by our knowing that, Allāh and His Messenger would have taught us about it, as the Prophet ﷺ said:

Ḥadīthمَا تَرَكْتُ شَيْئًا يُقَرِّبُكُمْ إِلَى الْجَنَّةِ وَيُبَاعِدُكُمْ مِنَ النَّارِ إِلَّا وَقَدْ أَعْلَمْتُكُمْ بِهِ

«I have not left anything that will bring you closer to Paradise and keep you further away from Hell but I have certainly taught you about it.»^{3'Abdur-Razzāq 11:125.} So Allāh has told us about the features of the cave, but He did not tell us where it is, and He said,

Qur’an 18:17وَتَرَى ٱلشَّمْسَ إِذَا طَلَعَت تَّزَٰوَرُ عَن كَهْفِهِمْ

«And you might have seen the sun, when it rose, declining from their cave.» Mālik narrated from Zayd bin Aslam, "Leaning."

Qur’an 18:17ذَاتَ ٱلْيَمِينِ وَإِذَا غَرَبَت تَّقْرِضُهُمْ ذَاتَ ٱلشِّمَالِ وَهُمْ فِى فَجْوَةٍ مِّنْهُ

«the right, and when it set, turning away from them to the left, while they lay in the midst of the cave.» meaning, the sun entered the cave without touching them, because if it had touched them, it would have burnt their

Qur’an 18:16–20وَإِذِ ٱعْتَزَلْتُمُوهُمْ وَمَا يَعْبُدُونَ إِلَّا ٱللَّهَ فَأْوُۥٓا۟ إِلَى ٱلْكَهْفِ يَنشُرْ لَكُمْ رَبُّكُم مِّن رَّحْمَتِهِۦ وَيُهَيِّئْ لَكُم مِّنْ أَمْرِكُم مِّرْفَقًا وَتَرَى ٱلشَّمْسَ إِذَا طَلَعَت تَّزَٰوَرُ عَن كَهْفِهِمْ ذَاتَ ٱلْيَمِينِ وَإِذَا غَرَبَت تَّقْرِضُهُمْ ذَاتَ ٱلشِّمَالِ وَهُمْ فِى فَجْوَةٍ مِّنْهُ ذَٰلِكَ مِنْ ءَايَٰتِ ٱللَّهِ مَن يَهْدِ ٱللَّهُ فَهُوَ ٱلْمُهْتَدِ وَمَن يُضْلِلْ فَلَن تَجِدَ لَهُۥ وَلِيًّا مُّرْشِدًا وَتَحْسَبُهُمْ أَيْقَاظًا وَهُمْ رُقُودٌ وَنُقَلِّبُهُمْ ذَاتَ ٱلْيَمِينِ وَذَاتَ ٱلشِّمَالِ وَكَلْبُهُم بَٰسِطٌ ذِرَاعَيْهِ بِٱلْوَصِيدِ لَوِ ٱطَّلَعْتَ عَلَيْهِمْ لَوَلَّيْتَ مِنْهُمْ فِرَارًا وَلَمُلِئْتَ مِنْهُمْ رُعْبًا وَكَذَٰلِكَ بَعَثْنَٰهُمْ لِيَتَسَآءَلُوا۟ بَيْنَهُمْ قَالَ قَآئِلٌ مِّنْهُمْ كَمْ لَبِثْتُمْ قَالُوا۟ لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ قَالُوا۟ رَبُّكُمْ أَعْلَمُ بِمَا لَبِثْتُمْ فَٱبْعَثُوٓا۟ أَحَدَكُم بِوَرِقِكُمْ هَٰذِهِۦٓ إِلَى ٱلْمَدِينَةِ فَلْيَنظُرْ أَيُّهَآ أَزْكَىٰ طَعَامًا فَلْيَأْتِكُم بِرِزْقٍ مِّنْهُ وَلْيَتَلَطَّفْ وَلَا يُشْعِرَنَّ بِكُمْ أَحَدًا إِنَّهُمْ إِن يَظْهَرُوا۟ عَلَيْكُمْ يَرْجُمُوكُمْ أَوْ يُعِيدُوكُمْ فِى مِلَّتِهِمْ وَلَن تُفْلِحُوٓا۟ إِذًا أَبَدًا

bodies and clothes. ║ سورة الكهف ٢٩٥ الجزء الخامس عشر ║ This was the view of Ibn ‘Abbās.^{4Aṭ-Ṭabari 17:620.}

Qur’an 18:17ذَٰلِكَ مِنْ ءَايَٰتِ ٱللَّهِ

«That is from the Āyāt of Allāh», how He guided them to this cave where He kept them alive, and the sun and wind entered the cave preserving their bodies. Allāh says,

Qur’an 18:17ذَٰلِكَ مِنْ ءَايَٰتِ ٱللَّهِ

«That is from the Āyāt of Allāh.» Then He says:

Qur’an 18:17مَن يَهْدِ ٱللَّهُ فَهُوَ ٱلْمُهْتَدِ

«He whom Allāh guides, he is the rightly-guided;» meaning that He is the One Who guided these young men to true guidance among their people, for the one whom Allāh guides is truly guided, and the one whom Allāh leaves astray will find no one to guide him.

Qur’an 18:18وَتَحْسَبُهُمْ أَيْقَاظًا وَهُمْ رُقُودٌ وَنُقَلِّبُهُمْ ذَاتَ ٱلْيَمِينِ وَذَاتَ ٱلشِّمَالِ وَكَلْبُهُم بَٰسِطٌ ذِرَاعَيْهِ بِٱلْوَصِيدِ لَوِ ٱطَّلَعْتَ عَلَيْهِمْ لَوَلَّيْتَ مِنْهُمْ فِرَارًا وَلَمُلِئْتَ مِنْهُمْ رُعْبًا

«18. And you would have thought them awake, whereas they were asleep. And We turned them on their right and on their left sides, and their dog stretching forth his two forelegs at the Waṣīd. Had you happened upon them, you would certainly have turned back from them in flight, and would certainly have been filled with awe of them.»

Their Sleep in the Cave

Some of the scholars mentioned that when Allāh caused them to sleep, their eyelids did not close, lest disintegration took hold of them. If their eyes remained open to the air, this would be better for the sake of preservation. Allāh says:

Qur’an 18:18وَتَحْسَبُهُمْ أَيْقَاظًا وَهُمْ رُقُودٌ

«And you would have thought them awake, whereas they were asleep.»

It was mentioned that when the wolf sleeps, it closes one eye and keeps one eye open, then it switches eyes while asleep.

Qur’an 18:18وَنُقَلِّبُهُمْ ذَاتَ ٱلْيَمِينِ وَذَاتَ ٱلشِّمَالِ

«And We turned them on their right and on their left sides,»

Ibn ‘Abbās said: “If they did not turn over, the earth would have consumed them.”^{1Aṭ-Ṭabari 17:620.}

Qur’an 18:18وَكَلْبُهُم بَٰسِطٌ ذِرَاعَيْهِ بِٱلْوَصِيدِ

«and their dog stretching forth his two forelegs at the Waṣīd»

Ibn ‘Abbās, Mujāhid, Sa‘īd bin Jubayr and Qatādah said: “The Waṣīd means the threshold.”^{2Aṭ-Ṭabari 17:624,625.} Ibn ‘Abbās said: “By the door.”^{3Aṭ-Ṭabari 17:625.} It was said: “On the ground.” The correct view is that it means on the threshold, i.e., at the door.

Qur’an 104:8إِنَّهَا عَلَيْهِم مُّؤْصَدَةٌ

«Verily, it shall be closed upon them» [104:8]

Their dog lay down at the door, as is the habit of dogs. Ibn Jurayj said, “He was guarding the door for them.”^{4Aṭ-Ṭabari 17:625.} It was his nature and habit to lie down at their door as if guarding them. He was sitting outside the door, because the angels do not enter a house in which there is a dog, as was reported in Aṣ-Ṣaḥīḥ, nor do they enter a house in which there is an image, a person in a state of ritual impurity or a disbeliever, as was narrated in the Ḥasan Ḥadīth.^{5Abu Dāwud 2:192-193 with different wording.} The blessing they enjoyed extended to their dog, so the sleep that overtook them overtook him too. This is the benefit of accompanying good people, and so this dog attained fame and stature. It was said that he was the hunting dog of one of the people which is the more appropriate view, or that he was the dog of the king's cook, who shared their religious views, and brought his dog with him. And Allāh knows best. Allāh says:

Qur’an 18:18لَوِ ٱطَّلَعْتَ عَلَيْهِمْ لَوَلَّيْتَ مِنْهُمْ فِرَارًا وَلَمُلِئْتَ مِنْهُمْ رُعْبًا

«Had you happened upon them, you would certainly have turned back from them in flight, and would certainly have been filled with awe of them.»

meaning that Allāh made them appear dreadful, so that no one could look at them without being filled with terror, because of the frightening appearance they had been given. This was so that no one would come near them or touch them until the appointed time when their sleep would come to an end as Allāh willed, because of the wisdom, clear proof and great mercy involved in that.

Qur’an 18:19–20وَكَذَٰلِكَ بَعَثْنَٰهُمْ لِيَتَسَآءَلُوا۟ بَيْنَهُمْ قَالَ قَآئِلٌ مِّنْهُمْ كَمْ لَبِثْتُمْ قَالُوا۟ لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ قَالُوا۟ رَبُّكُمْ أَعْلَمُ بِمَا لَبِثْتُمْ فَٱبْعَثُوٓا۟ أَحَدَكُم بِوَرِقِكُمْ هَٰذِهِۦٓ إِلَى ٱلْمَدِينَةِ فَلْيَنظُرْ أَيُّهَآ أَزْكَىٰ طَعَامًا فَلْيَأْتِكُم بِرِزْقٍ مِّنْهُ وَلْيَتَلَطَّفْ وَلَا يُشْعِرَنَّ بِكُمْ أَحَدًا إِنَّهُمْ إِن يَظْهَرُوا۟ عَلَيْكُمْ يَرْجُمُوكُمْ أَوْ يُعِيدُوكُمْ فِى مِلَّتِهِمْ وَلَن تُفْلِحُوٓا۟ إِذًا أَبَدًا

«19. Likewise, We woke them that they might question one another. A speaker among them said: "How long have you stayed (here)?" They said: "We have stayed a day or part of a day." They said: "Your Lord knows best how long you have stayed (here). So send one of you with this silver coin of yours to the town, and let him find out which is the Azkā food, and bring some of that to you. And let him be careful and let no man know of you."»

«20. "For, if they come to know of you, they will stone you or turn you back to their religion; and in that case you will never be successful."» Their awakening and sending One of Themselves to buy Food

Allāh says: ‘just as We caused them to sleep, We resurrected them with their bodies, hair and skin intact, and nothing lacking in their form and appearance.’ This was after three hundred and nine years. This is why they asked each other,

Qur’an 18:19كَمْ لَبِثْتُمْ

«How long have you stayed (here)?» meaning, ‘how long have you slept?’

Qur’an 18:19قَالُوا۟ لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ

«They said: "We have stayed a day or part of a day."»

because they entered the cave at the beginning of the day, and they woke up at the end of the day, which is why they then said,

Qur’an 18:19أَوْ بَعْضَ يَوْمٍ قَالُوا۟ رَبُّكُمْ أَعْلَمُ بِمَا لَبِثْتُمْ

«"...or a part of a day." They said: "Your Lord knows best how long you have stayed..."»

meaning, ‘Allāh knows best about your situation.’ It seems that they were not sure about how long they had slept, and Allāh knows best. Then they turned their attention to more pressing matters, like their need for food and drink, so they said:

Qur’an 18:19فَٱبْعَثُوٓا۟ أَحَدَكُم بِوَرِقِكُمْ

«So send one of you with this silver coin of yours»

They had brought with them some Dirhams (silver coins) from their homes, to buy whatever they might need, and they had given some in charity and kept some, so they said:

Qur’an 18:19فَٱبْعَثُوٓا۟ أَحَدَكُم بِوَرِقِكُمْ هَٰذِهِۦٓ إِلَى ٱلْمَدِينَةِ

«So send one of you with this silver coin of yours to the town,»

meaning to their city, which they had left. The definite article indicates that they were referring to a known city.

Qur’an 18:19فَلْيَنظُرْ أَيُّهَآ أَزْكَىٰ طَعَامًا

«and let him find out which is the Azkā food.» Azkā means “purest”, as Allāh says elsewhere,

Qur’an 24:21وَلَوْلَا فَضْلُ ٱللَّهِ عَلَيْكُمْ وَرَحْمَتُهُۥ مَا زَكَىٰ مِنكُم مِّنْ أَحَدٍ أَبَدًا

«And had it not been for the grace of Allāh and His mercy on you, not one of you would ever have been pure [Zakā] from sins» [24:21] and ﴿

Qur’an 87:14قَدْ أَفْلَحَ مَن تَزَكَّىٰ

﴾

﴿Indeed whosoever purifies himself [Tazakkā] shall achieve success.» [87:14]

From the same root also comes the word Zakāh, which makes one's wealth good and purifies it.

Qur’an 18:19وَلْيَتَلَطَّفْ

«And let him be careful» meaning when he goes out buying food and coming back. They were telling him to conceal himself as much as he could, ﴿

Qur’an 18:19–20وَلَا يُشْعِرَنَّ بِكُمْ أَحَدًا إِنَّهُمْ إِن يَظْهَرُوا۟ عَلَيْكُمْ يَرْجُمُوكُمْ

﴾

﴿and let no man know of you. For, if they come to know of you, they will stone you»

means, ‘if they find out where you are,’

Qur’an 18:20يَرْجُمُوكُمْ أَوْ يُعِيدُوكُمْ فِى مِلَّتِهِمْ

«they will stone you or turn you back to their religion;»

They were referring to the followers of Decianus, who they were afraid might find out where they were, and punish them with all kinds of torture until they made them go back to their former religion, or until they died, for if they agreed to go back to their (old) religion, they would never attain success in this world or the Hereafter. So they said:

Qur’an 18:20وَلَن تُفْلِحُوٓا۟ إِذًا أَبَدًا

«and in that case you will never be successful.﴾ ﴿

Qur’an 18:21وَكَذَٰلِكَ أَعْثَرْنَا عَلَيْهِمْ لِيَعْلَمُوٓا۟ أَنَّ وَعْدَ ٱللَّهِ حَقٌّ وَأَنَّ ٱلسَّاعَةَ لَا رَيْبَ فِيهَآ إِذْ يَتَنَٰزَعُونَ بَيْنَهُمْ أَمْرَهُمْ فَقَالُوا۟ ٱبْنُوا۟ عَلَيْهِم بُنْيَٰنًا رَّبُّهُمْ أَعْلَمُ بِهِمْ قَالَ ٱلَّذِينَ غَلَبُوا۟ عَلَىٰٓ أَمْرِهِمْ لَنَتَّخِذَنَّ عَلَيْهِم مَّسْجِدًا

﴾

﴿21. And thus We made their case known, that they might know that the promise of Allāh is true, and that there can be no doubt about the Hour. (Remember) when they (the people) disputed among themselves about their case, they said: "Construct a building over them; their Lord knows best about them," (then) those who won their point said: "We verily, shall build a place of worship over them."﴿

How the People of the City came to know about Them; building a Memorial over the Cave

Qur’an 18:21وَكَذَٰلِكَ أَعْثَرْنَا عَلَيْهِمْ

.

«And thus We made their case known,» means, 'We caused the people to find them.'

Qur’an 18:21لِيَعْلَمُوٓا۟ أَنَّ وَعْدَ ٱللَّهِ حَقٌّ وَأَنَّ ٱلسَّاعَةَ لَا رَيْبَ فِيهَآ

«that they might know that the promise of Allāh is true, and that there can be no doubt about the Hour.»

Several scholars of the Salaf mentioned that the people of that time were skeptical about the Resurrection. ‘Ikrimah said: “There was a group of them who said that the souls would be resurrected but not the bodies, so Allāh resurrected the people of the Cave as a sign and proof of resurrection.”^{1Tārīkh Aṭ-Ṭabari 2:9.} They mentioned that when they wanted to send one of their members out to the city to buy them something to eat, he disguised himself and set out walking by a different route, until he reached the city, which they said was called Daqsūs. He thought that it was not long since he left it, but in fact century after century, generation after generation, nation after nation had passed, and the country and its people had changed. He saw no local landmarks that he recognized, and he did not recognize any of the people, elite or commoners. He began to feel confused and said to himself, “Maybe I am crazy or deluded, maybe I am dreaming.” Then he said, “By Allāh, I am nothing of the sort, what I know I saw last night was different from this.” Then he said, “I had better get out of here.” Then he went to one of the men selling food, gave him the money he had and asked him to sell him some food. When the man saw the money he did not recognize it or its imprint, so he passed it to his neighbor and they all began to pass it around, saying, “Maybe this man found some treasure.” They asked him who he was and where he got this money. Had he found a treasure? Who was he? He said, “I am from this land, I was living here yesterday and Decianus was the ruler.” They accused him of being crazy and took him to the governor who questioned him about his circumstances, and he told him. He was confused about his situation. When he told them about it, they - the king and the people of the city - went with him to the cave, where he told them, “Let me go in first and let my companions know.” It was said that the people did not know how he entered it, and that the people did not know about their story. It was also said that they did enter the cave and see them, and the king greeted them and embraced them. Apparently he was a Muslim, and his name was Tedosis. They rejoiced at meeting him and spoke with him, then they bid farewell to him and went back to sleep, then Allāh caused them to die. And Allāh knows best.^{2Tārīkh Aṭ-Ṭabari 2:9.}

Qur’an 18:21وَكَذَٰلِكَ أَعْثَرْنَا عَلَيْهِمْ

«And thus We made their case known,» meaning, ‘just as We caused them to sleep then woke them up physically intact, We made their story known to the people of that time.’

Qur’an 18:21لِيَعْلَمُوٓا۟ أَنَّ وَعْدَ ٱللَّهِ حَقٌّ وَأَنَّ ٱلسَّاعَةَ لَا رَيْبَ فِيهَآ إِذْ يَتَنَٰزَعُونَ بَيْنَهُمْ أَمْرَهُمْ

«that they might know that the promise of Allāh is true, and that there can be no doubt about the Hour. (Remember) when they (the people) disputed among themselves about their case,»

meaning, about Resurrection. Some believed in it and some denied it, so Allāh made their discovery of the people of the cave evidence either in their favor or against them.

Qur’an 18:21فَقَالُوا۟ ٱبْنُوا۟ عَلَيْهِم بُنْيَٰنًا رَّبُّهُمْ أَعْلَمُ بِهِمْ

«they said: "Construct a building over them; their Lord knows best about them,"»

meaning, seal the door of their cave over them, and leave them as they are.

Qur’an 18:21قَالَ ٱلَّذِينَ غَلَبُوا۟ عَلَىٰٓ أَمْرِهِمْ لَنَتَّخِذَنَّ عَلَيْهِم مَّسْجِدًا

Qur’an 18:21–27وَكَذَٰلِكَ أَعْثَرْنَا عَلَيْهِمْ لِيَعْلَمُوٓا۟ أَنَّ وَعْدَ ٱللَّهِ حَقٌّ وَأَنَّ ٱلسَّاعَةَ لَا رَيْبَ فِيهَآ إِذْ يَتَنَٰزَعُونَ بَيْنَهُمْ أَمْرَهُمْ فَقَالُوا۟ ٱبْنُوا۟ عَلَيْهِم بُنْيَٰنًا رَّبُّهُمْ أَعْلَمُ بِهِمْ قَالَ ٱلَّذِينَ غَلَبُوا۟ عَلَىٰٓ أَمْرِهِمْ لَنَتَّخِذَنَّ عَلَيْهِم مَّسْجِدًا سَيَقُولُونَ ثَلَٰثَةٌ رَّابِعُهُمْ كَلْبُهُمْ وَيَقُولُونَ خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ رَجْمًۢا بِٱلْغَيْبِ وَيَقُولُونَ سَبْعَةٌ وَثَامِنُهُمْ كَلْبُهُمْ قُل رَّبِّىٓ أَعْلَمُ بِعِدَّتِهِم مَّا يَعْلَمُهُمْ إِلَّا قَلِيلٌ فَلَا تُمَارِ فِيهِمْ إِلَّا مِرَآءً ظَٰهِرًا وَلَا تَسْتَفْتِ فِيهِم مِّنْهُمْ أَحَدًا وَلَا تَقُولَنَّ لِشَا۟ىْءٍ إِنِّى فَاعِلٌ ذَٰلِكَ غَدًا إِلَّآ أَن يَشَآءَ ٱللَّهُ وَٱذْكُر رَّبَّكَ إِذَا نَسِيتَ وَقُلْ عَسَىٰٓ أَن يَهْدِيَنِ رَبِّى لِأَقْرَبَ مِنْ هَٰذَا رَشَدًا وَلَبِثُوا۟ فِى كَهْفِهِمْ ثَلَٰثَ مِا۟ئَةٍ سِنِينَ وَٱزْدَادُوا۟ تِسْعًا قُلِ ٱللَّهُ أَعْلَمُ بِمَا لَبِثُوا۟ لَهُۥ غَيْبُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ أَبْصِرْ بِهِۦ وَأَسْمِعْ مَا لَهُم مِّن دُونِهِۦ مِن وَلِىٍّ وَلَا يُشْرِكُ فِى حُكْمِهِۦٓ أَحَدًا وَٱتْلُ مَآ أُوحِىَ إِلَيْكَ مِن كِتَابِ رَبِّكَ لَا مُبَدِّلَ لِكَلِمَٰتِهِۦ وَلَن تَجِدَ مِن دُونِهِۦ مُلْتَحَدًا

«those who won their point said: "We verily, shall build a place of worship over them."» Those who said this were the people of power and influence, but were they good people or not? There is some debate on this point, because the Prophet ﷺ said:

Ḥadīthلَعَنَ اللهُ الْيَهُودَ وَالنَّصَارَى اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ وَصَالِحِيهِمْ مَسَاجِدَ

«Allāh has cursed the Jews and the Christians who took the graves of their Prophets and righteous people as places of worship»^{3Fatḥ Al-Bāri 1:634.} Warning against what they did. We have reported about the Commander of the faithful ‘Umar bin Al-Khaṭṭāb that when he found the grave of Dānyāl (Daniel) in Irāq during his period of rule, he gave orders that news of this grave should be withheld from the people, and that the inscription containing mention of battles etc., that they found there should be buried.^{4Al-Bidāyah Wan-Nihāyah 7:88.}

Qur’an 18:22سَيَقُولُونَ ثَلَٰثَةٌ رَّابِعُهُمْ كَلْبُهُمْ وَيَقُولُونَ خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ رَجْمًۢا بِٱلْغَيْبِ وَيَقُولُونَ سَبْعَةٌ وَثَامِنُهُمْ كَلْبُهُمْ قُل رَّبِّىٓ أَعْلَمُ بِعِدَّتِهِم مَّا يَعْلَمُهُمْ إِلَّا قَلِيلٌ فَلَا تُمَارِ فِيهِمْ إِلَّا مِرَآءً ظَٰهِرًا وَلَا تَسْتَفْتِ فِيهِم مِّنْهُمْ أَحَدًا

«22. They say they were three, the dog being the fourth among them; and they say they were five, the dog being the sixth, guessing at the unseen; and they say they were seven, and the dog being the eighth. Say: "My Lord knows best their number; none knows them but a few." So debate not except with the clear proof. And consult not any of them (about the people of the Cave).»

Their Number

Allāh tells us that people disputed over the number of the people of the Cave. The Āyah mentions three views, proving that there was no fourth suggestion. Allāh indicates that the first two opinions are invalid, by saying,

Qur’an 18:22رَجْمًۢا بِٱلْغَيْبِ

«guessing at the unseen», meaning that they spoke without knowledge, like a person who aims at an unknown target - he is hardly likely to hit it, and if he does, it was not on purpose.

Then Allāh mentions the third opinion, and does not comment on it, or He affirms it by saying,

Qur’an 18:22وَثَامِنُهُمْ كَلْبُهُمْ

«and the dog being the eighth.» indicating that this is correct and this is what happened.

Qur’an 18:22قُل رَّبِّىٓ أَعْلَمُ بِعِدَّتِهِم

«Say: "My Lord knows best their number..."»

indicating that the best thing to do in matters like this is to refer knowledge to Allāh, because there is no need to indulge in discussing such matters without knowledge. If we are given knowledge of a matter, then we may talk about it, otherwise we should refrain.

Qur’an 18:22مَّا يَعْلَمُهُمْ إِلَّا قَلِيلٌ

«none knows them but a few.» of mankind. Qatādah said that Ibn 'Abbās said: "I am one of the few mentioned in this Āyah; they were seven."^{1Aṭ-Ṭabari 17:642.} Ibn Jurayj also narrated that 'Aṭā' Al-Khurāsāni narrated from him, "I am one of those referred to in this Āyah," and he would say: "Their number was seven."^{2Aṭ-Ṭabari 17:642.} Ibn Jarīr recorded that Ibn 'Abbās said:

Qur’an 18:22مَّا يَعْلَمُهُمْ إِلَّا قَلِيلٌ

«none knows them but a few.» "I am one of the few, and they were seven." The chains of these reports narrated from Ibn 'Abbās, which say that they were seven, are Ṣaḥīḥ, and this is in accordance with what we have stated above.

Qur’an 18:22فَلَا تُمَارِ فِيهِمْ إِلَّا مِرَآءً ظَٰهِرًا

«So debate not except with the clear proof.»

meaning, gently and politely, for there is not a great deal to be gained from knowing about that.

Qur’an 18:22وَلَا تَسْتَفْتِ فِيهِم مِّنْهُمْ أَحَدًا

«And consult not any of them (about the people of the Cave).»

meaning, 'They do not have any knowledge about it except what they make up, guessing at the unseen; they have no evidence from an infallible source. But Allāh has sent you, O Muḥammad, with the truth in which there is no doubt or confusion, which is to be given priority over all previous books and sayings.'

Qur’an 18:23–24وَلَا تَقُولَنَّ لِشَا۟ىْءٍ إِنِّى فَاعِلٌ ذَٰلِكَ غَدًا إِلَّآ أَن يَشَآءَ ٱللَّهُ وَٱذْكُر رَّبَّكَ إِذَا نَسِيتَ وَقُلْ عَسَىٰٓ أَن يَهْدِيَنِ رَبِّى لِأَقْرَبَ مِنْ هَٰذَا رَشَدًا

«23. And never say of anything, "I shall do such and such thing tomorrow."»

«24. Except (with the saying), "If Allāh wills!" And remember your Lord when you forget and say: "It may be that my Lord guides me to a nearer way of truth than this."»

Saying "If Allāh wills" when determining to do Something in the Future

Here Allāh, may He be glorified, shows His Messenger ﷺ the correct etiquette when determining to do something in the future; this should always be referred to the will of Allāh, the Knower of the Unseen, Who knows what was and what is yet to be and what is not to be, and how it will be if it is to be. It was recorded in the Two Ṣaḥīḥs that Abu Hurayrah said that the Messenger of Allāh ﷺ said:

Ḥadīthقَالَ سُلَيْمَانُ بْنُ دَاوُدَ عَلَيْهِمَا السَّلَامُ: لَأَطُوفَنَّ اللَّيْلَةَ عَلَى سَبْعِينَ امْرَأَةً - وَفِي رِوَايَةٍ: تِسْعِينَ امْرَأَةً، وَفِي رِوَايَةٍ: مِائَةِ امْرَأَةٍ - تَلِدُ كُلُّ امْرَأَةٍ مِنْهُنَّ غُلَامًا يُقَاتِلُ فِي سَبِيلِ اللَّهِ، فَقِيلَ لَهُ - وَفِي رِوَايَةٍ قَالَ لَهُ الْمَلَكُ:- قُلْ إِنْ شَاءَ اللَّهُ، فَلَمْ يَقُلْ، فَطَافَ بِهِنَّ فَلَمْ تَلِدْ مِنْهُنَّ إِلَّا امْرَأَةً وَاحِدَةً نِصْفَ إِنْسَانٍ، فَقَالَ رَسُولُ اللَّهِ ﷺ: وَالَّذِي نَفْسِي بِيَدِهِ، لَوْ قَالَ إِنْ شَاءَ اللَّهُ لَمْ يَحْنَثْ، وَكَانَ دَرَكًا لِحَاجَتِهِ

وَفِي رِوَايَةٍ:

Ḥadīthوَلَقَاتَلُوا فِي سَبِيلِ اللَّهِ فُرْسَانًا أَجْمَعُونَ

«Sulaymān bin Dāwud (peace be upon them both) said: "Tonight I will go around to seventy women [according to some reports, it was ninety or one hundred women] so that each one of them will give birth to a son who will fight for the sake of Allāh." It was said to him, [according to one report, the angel said to him] "Say: 'If Allāh wills'", but he did not say it. He went around to the women but none of them gave birth except for one who gave birth to a half-formed child.» The Messenger of Allāh ﷺ said, «By the One in Whose hand is my soul, had he said, "If Allāh wills," he would not have broken his oath, and that would have helped him to attain what he wanted.» According to another report, «They would all have fought as horsemen in the cause of Allāh.»^{1Fatḥ Al-Bāri 6:41 Muslim 3:1275.}

At the beginning of this Sūrah we discussed the reason why this Āyah was revealed: when the Prophet ﷺ was asked about the story of the people of the Cave, he said, "I will tell you tomorrow." Then the revelation was delayed for fifteen days.^{2Aṭ-Ṭabari 17:592.}

Since we discussed this at length at the beginning of the Sūrah, there is no need to repeat it here.

Qur’an 18:24وَٱذْكُر رَّبَّكَ إِذَا نَسِيتَ

«And remember your Lord when you forget» It was said that this means, if you forget to say "If Allāh wills", then say it when you remember. This was the view of Abu Al-'Āliyah and Al-Ḥasan Al-Baṣri.^{3Aṭ-Ṭabari 17:645.} Hushaym reported from Al-A'mash from Mujāhid that concerning a man who swears an oath, Ibn 'Abbās said "He may say 'If Allāh wills' even if it is a year later." Ibn 'Abbās used to interpret this Āyah:

Qur’an 18:24وَٱذْكُر رَّبَّكَ إِذَا نَسِيتَ

«And remember your Lord when you forget»

in this way. Al-A'mash was asked, "Did you hear this from Mujāhid?" He said, "Layth bin Abi Sālim told it to me."^{4Aṭ-Ṭabari 17:645.} The meaning of Ibn 'Abbās' view, that a person may say "If Allāh wills", even if it is a year later, is that if he forgets to say it when he makes the oath or when he speaks, and he remembers it later, even a year later, the Sunnah is that he should say it, so that he will still be following the Sunnah of saying "If Allāh wills", even if that is after breaking his oath. This was also the view of Ibn Jarīr,^{5Aṭ-Ṭabari 17:646.} but he stated that this does not make up for breaking the oath or mean that one is no longer obliged to offer expiation. What Ibn Jarīr said is correct, and it is more appropriate to understand the words of Ibn Abbās in this way. And Allāh knows best.

Qur’an 18:23–24وَلَا تَقُولَنَّ لِشَا۟ىْءٍ إِنِّى فَاعِلٌ ذَٰلِكَ غَدًا إِلَّآ أَن يَشَآءَ ٱللَّهُ وَٱذْكُر رَّبَّكَ إِذَا نَسِيتَ

«And never say of anything, "I shall do such and such thing tomorrow." Except (with the saying), "If Allāh wills!" And remember your Lord when you forget»

Aṭ-Ṭabarāni recorded that Ibn 'Abbās said that this meant saying, "If Allāh wills."^{6Aṭ-Ṭabarāni in Al-Awsaṭ 7:4545.}

Qur’an 18:24وَقُلْ عَسَىٰٓ أَن يَهْدِيَنِ رَبِّى لِأَقْرَبَ مِنْ هَٰذَا رَشَدًا

«and say: "It may be that my Lord guides me to a nearer way of truth than this."»

meaning, 'if you (O Prophet) are asked about something you know nothing about, ask Allāh about it, and turn to Him so that He may guide you to what is right.' And Allāh knows best.

Qur’an 18:25–26وَلَبِثُوا۟ فِى كَهْفِهِمْ ثَلَٰثَ مِا۟ئَةٍ سِنِينَ وَٱزْدَادُوا۟ تِسْعًا قُلِ ٱللَّهُ أَعْلَمُ بِمَا لَبِثُوا۟ لَهُۥ غَيْبُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ أَبْصِرْ بِهِۦ وَأَسْمِعْ مَا لَهُم مِّن دُونِهِۦ مِن وَلِىٍّ وَلَا يُشْرِكُ فِى حُكْمِهِۦٓ أَحَدًا

«25. And they stayed in their cave three hundred years, adding nine.»

«26. Say: "Allāh knows best how long they stayed. With Him is the unseen of the heavens and the earth." How clearly He sees, and hears (everything)! They have no protector other than Him, and He makes none to share in His decision and His rule.»

The Length of their Stay in the Cave

Here Allāh tells His Messenger ﷺ the length of time the people of the Cave spent in their cave, from the time when He caused them to sleep until the time when He resurrected them and caused the people of that era to find them. The length of time was three hundred plus nine years in lunar years, which is three hundred years in solar years. The difference between one hundred lunar years and one hundred solar years is three years, which is why after mentioning three hundred, Allāh says, 'adding nine.'

Qur’an 18:26قُلِ ٱللَّهُ أَعْلَمُ بِمَا لَبِثُوا۟

«Say: "Allāh knows best how long they stayed..."»

'If you are asked about how long they stayed, and you have no knowledge of that and no revelation from Allāh about it, then do not say anything. Rather say something like this:

Qur’an 18:26ٱللَّهُ أَعْلَمُ بِمَا لَبِثُوا۟ لَهُۥ غَيْبُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ

«Allāh knows best how long they stayed. With Him is (the knowledge of) the Unseen of the heavens and the earth.»"

meaning, no one knows about that except Him, and whoever among His creatures He chooses to tell. What we have said here is the view of more than one of the scholars of Tafsīr, such as Mujāhid and others among the earlier and later generations.

Qur’an 18:25وَلَبِثُوا۟ فِى كَهْفِهِمْ ثَلَٰثَ مِا۟ئَةٍ سِنِينَ

«And they stayed in their cave three hundred years,»

Qatādah said, this was the view of the People of the Book, and Allāh refuted it by saying:

Qur’an 18:26قُلِ ٱللَّهُ أَعْلَمُ بِمَا لَبِثُوا۟

«Say: "Allāh knows best how long they stayed..."»

meaning, that Allāh knows better than what the people say.^{1Aṭ-Ṭabari 17:647.} This was also the view of Muṭarraf bin 'Abdullāh.^{2Aṭ-Ṭabari 17:648.} However, this view is open to debate, because when the People of the Book said that they stayed in the cave for three hundred years, without the extra nine, they were referring to solar years, and if Allāh was merely narrating what they had said, He would not have said,

Qur’an 18:25وَٱزْدَادُوا۟ تِسْعًا

«adding nine.»

The apparent meaning of the Āyah is that Allāh is stating the facts, not narrating what was said. This is the view of Ibn Jarīr (may Allāh have mercy on him). And Allāh knows best.

Qur’an 18:26أَبْصِرْ بِهِۦ وَأَسْمِعْ

«How clearly He sees, and hears (everything)!»

He sees them and hears them. Ibn Jarīr said, "The language used is an eloquent expression of praise."^{3Aṭ-Ṭabari 17:650.} The phrase may be understood to mean, how much Allāh sees of everything that exists and how much He hears of everything that is to be heard, for nothing is hidden from Him! It was narrated that Qatādah commented on this Āyah:

Qur’an 18:26أَبْصِرْ بِهِۦ وَأَسْمِعْ

«How clearly He sees, and hears (everything)!» "No one hears or sees more than Allāh."^{4Aṭ-Ṭabari 17:650.}

Qur’an 18:26مَا لَهُم مِّن دُونِهِۦ مِن وَلِىٍّ وَلَا يُشْرِكُ فِى حُكْمِهِۦٓ أَحَدًا

«They have no protector other than Him, and He makes none to share in His decision and His rule.»

meaning, He, may He be glorified, is the One Who has the power to create and to command, the One Whose ruling cannot be overturned; He has no adviser, supporter or partner, may He be exalted and hallowed.

Qur’an 18:27–28وَٱتْلُ مَآ أُوحِىَ إِلَيْكَ مِن كِتَابِ رَبِّكَ لَا مُبَدِّلَ لِكَلِمَٰتِهِۦ وَلَن تَجِدَ مِن دُونِهِۦ مُلْتَحَدًا وَٱصْبِرْ نَفْسَكَ مَعَ ٱلَّذِينَ يَدْعُونَ رَبَّهُم بِٱلْغَدَوٰةِ وَٱلْعَشِىِّ يُرِيدُونَ وَجْهَهُۥ وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ ٱلْحَيَوٰةِ ٱلدُّنْيَا وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُۥ عَن ذِكْرِنَا وَٱتَّبَعَ هَوَىٰهُ وَكَانَ أَمْرُهُۥ فُرُطًا

«27. And recite what has been revealed to you (O Muḥammad) of your Lord's Book. None can change His Words, and none will you find as refuge other than Him.»

«28. And keep yourself (O Muḥammad) patiently with those who call on their Lord morning and afternoon, seeking His Face; and let not your eyes overlook them, desiring the pomp and glitter of the life of the world; and obey not him whose heart We have made heedless of Our remembrance, and who follows his own lusts, and whose affair has been lost.»

The Command to recite the Qur'ān and to patiently keep Company with the Believers

Commanding His Messenger ﷺ to recite His Holy Book and convey it to mankind, Allāh says,

Qur’an 18:27لَا مُبَدِّلَ لِكَلِمَٰتِهِۦ

«None can change His Words,» meaning, no one can alter them, distort them or misinterpret them.

Qur’an 18:27وَلَن تَجِدَ مِن دُونِهِۦ مُلْتَحَدًا

«and none will you find as a refuge other than Him.»

It was reported that Mujāhid said, "A shelter,"^{1Aṭ-Ṭabari 17:651.} and that Qatādah said, "A helper or supporter."^{2Aṭ-Ṭabari 17:651.} Ibn Jarīr said: "Allāh is saying, 'if you O Muḥammad, do not recite what is revealed to you of the Book of your Lord, then you will have no refuge from Allāh.' "^{3Aṭ-Ṭabari 17:651.} As Allāh says:

Qur’an 5:67يَٰٓأَيُّهَا ٱلرَّسُولُ بَلِّغْ مَآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُۥ وَٱللَّهُ يَعْصِمُكَ مِنَ ٱلنَّاسِ

«O Messenger! Proclaim (the Message) which has been sent down to you from your Lord. And if you do not, then you have not conveyed His Message. Allāh will protect you from mankind.»[5:67]

Qur’an 28:85إِنَّ ٱلَّذِى فَرَضَ عَلَيْكَ ٱلْقُرْءَانَ لَرَآدُّكَ إِلَىٰ مَعَادٍ

«Verily, He Who has given you the Qur'ān, will surely bring you back to the place of return.» [28:85]

meaning, 'He will call you to account for the duty of conveying the Message which He entrusted you with.'

Qur’an 18:28وَٱصْبِرْ نَفْسَكَ مَعَ ٱلَّذِينَ يَدْعُونَ رَبَّهُم بِٱلْغَدَوٰةِ وَٱلْعَشِىِّ يُرِيدُونَ وَجْهَهُۥ

«And keep yourself patiently with those who call on their Lord morning and afternoon, seeking His Face;»

meaning, sit with those who remember Allāh, who say "Lā Ilāha Illallāh", who praise Him, glorify Him, declare His greatness and call on Him, morning and evening, all the servants of Allāh, whether rich or poor, strong or weak. It was said that this was revealed about the nobles of Quraysh when they asked the Prophet ﷺ to sit with them on his own, and not to bring his weak Companions with him, such as Bilāl, 'Ammār, Ṣuhayb, Khabbāb and Ibn Mas'ūd. They wanted him to sit with them on his own, but Allāh forbade him from doing that, and said,

Qur’an 6:52وَلَا تَطْرُدِ ٱلَّذِينَ يَدْعُونَ رَبَّهُم بِٱلْغَدَوٰةِ وَٱلْعَشِىِّ

«And turn not away those who invoke their Lord, morning and afternoon.» Allāh commanded him to patiently content himself with sitting with those people (the weak believers), and said:

Qur’an 18:28وَٱصْبِرْ نَفْسَكَ مَعَ ٱلَّذِينَ يَدْعُونَ رَبَّهُم بِٱلْغَدَوٰةِ وَٱلْعَشِىِّ

«And keep yourself patiently with those who call on their Lord morning and afternoon...» Imām Muslim recorded in his Ṣaḥīḥ that Sa'd bin Abi Waqqāṣ who said: "There was a group of six of us with the Prophet ﷺ. The idolators said, 'Tell these people to leave so they will not offend us.' There was myself, Ibn Mas'ūd, a man from Hudayl, Bilāl and two other men whose names I have forgotten. Allāh's Messenger ﷺ thought to himself about whatever Allāh willed he should think about, then Allāh revealed:

Qur’an 6:52وَلَا تَطْرُدِ ٱلَّذِينَ يَدْعُونَ رَبَّهُم بِٱلْغَدَوٰةِ وَٱلْعَشِىِّ يُرِيدُونَ وَجْهَهُۥ

«And turn not away those who invoke their Lord, morning and afternoon.» Only Muslim reported this; excluding Al-Bukhāri.^{4Muslim 4:1878.}

Qur’an 18:28وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ ٱلْحَيَوٰةِ ٱلدُّنْيَا

«and let not your eyes overlook them, desiring the pomp and glitter of the life of the world;» Ibn 'Abbās said, '(this means) do not favor others over them,^{5Aṭ-Ṭabari 18:6.} meaning do not seek the people of nobility and wealth instead of them.'

Qur’an 18:28وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُۥ عَن ذِكْرِنَا

«and obey not him whose heart We have made heedless of Our remembrance »

Qur’an 18:28–34وَٱصْبِرْ نَفْسَكَ مَعَ ٱلَّذِينَ يَدْعُونَ رَبَّهُم بِٱلْغَدَوٰةِ وَٱلْعَشِىِّ يُرِيدُونَ وَجْهَهُۥ وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ ٱلْحَيَوٰةِ ٱلدُّنْيَا وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُۥ عَن ذِكْرِنَا وَٱتَّبَعَ هَوَىٰهُ وَكَانَ أَمْرُهُۥ فُرُطًا وَقُلِ ٱلْحَقُّ مِن رَّبِّكُمْ فَمَن شَآءَ فَلْيُؤْمِن وَمَن شَآءَ فَلْيَكْفُرْ إِنَّآ أَعْتَدْنَا لِلظَّٰلِمِينَ نَارًا أَحَاطَ بِهِمْ سُرَادِقُهَا وَإِن يَسْتَغِيثُوا۟ يُغَاثُوا۟ بِمَآءٍ كَٱلْمُهْلِ يَشْوِى ٱلْوُجُوهَ بِئْسَ ٱلشَّرَابُ وَسَآءَتْ مُرْتَفَقًا إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ إِنَّا لَا نُضِيعُ أَجْرَ مَنْ أَحْسَنَ عَمَلًا أُو۟لَٰٓئِكَ لَهُمْ جَنَّٰتُ عَدْنٍ تَجْرِى مِن تَحْتِهِمُ ٱلْأَنْهَٰرُ يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍ وَيَلْبَسُونَ ثِيَابًا خُضْرًا مِّن سُندُسٍ وَإِسْتَبْرَقٍ مُّتَّكِـِٔينَ فِيهَا عَلَى ٱلْأَرَآئِكِ نِعْمَ ٱلثَّوَابُ وَحَسُنَتْ مُرْتَفَقًا وَٱضْرِبْ لَهُم مَّثَلًا رَّجُلَيْنِ جَعَلْنَا لِأَحَدِهِمَا جَنَّتَيْنِ مِنْ أَعْنَٰبٍ وَحَفَفْنَٰهُمَا بِنَخْلٍ وَجَعَلْنَا بَيْنَهُمَا زَرْعًا كِلْتَا ٱلْجَنَّتَيْنِ ءَاتَتْ أُكُلَهَا وَلَمْ تَظْلِم مِّنْهُ شَيْـًٔا وَفَجَّرْنَا خِلَٰلَهُمَا نَهَرًا وَكَانَ لَهُۥ ثَمَرٌ فَقَالَ لِصَٰحِبِهِۦ وَهُوَ يُحَاوِرُهُۥٓ أَنَا۠ أَكْثَرُ مِنكَ مَالًا وَأَعَزُّ نَفَرًا

means, those who are distracted by this world from being committed to the religion and from worshipping their Lord.

Qur’an 18:28وَكَانَ أَمْرُهُۥ فُرُطًا

«and whose affair (deeds) has been lost.» means, his actions and deeds are a foolish waste of time. Do not obey him or admire his way or envy what he has. As Allāh says elsewhere:

Qur’an 20:131وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَىٰ مَا مَتَّعْنَا بِهِۦٓ أَزْوَٰجًا مِّنْهُمْ زَهْرَةَ ٱلْحَيَوٰةِ ٱلدُّنْيَا لِنَفْتِنَهُمْ فِيهِ وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَىٰ

«And strain not your eyes in longing for the things We have given for enjoyment to various groups of them, the splendor of the life of this world, that We may test them thereby. But the provision of your Lord is better and more lasting.» [20:131]

Qur’an 18:29وَقُلِ ٱلْحَقُّ مِن رَّبِّكُمْ فَمَن شَآءَ فَلْيُؤْمِن وَمَن شَآءَ فَلْيَكْفُرْ إِنَّآ أَعْتَدْنَا لِلظَّٰلِمِينَ نَارًا أَحَاطَ بِهِمْ سُرَادِقُهَا وَإِن يَسْتَغِيثُوا۟ يُغَاثُوا۟ بِمَآءٍ كَٱلْمُهْلِ يَشْوِى ٱلْوُجُوهَ بِئْسَ ٱلشَّرَابُ وَسَآءَتْ مُرْتَفَقًا

«29. And say: "The truth is from your Lord." Then whosoever wills, let him believe; and whosoever wills, let him disbelieve. Verily, We have prepared for the wrongdoers, a Fire whose walls will be surrounding them. And if they ask for drink, they will be granted water like Al-Muhl, that will scald their faces. Terrible is the drink, and an evil Murtafaq!» The Truth is from Allāh, and the Punishment of Those Who do not believe in it Allāh says to His Messenger Muḥammad ﷺ: "Say to the people, 'What I have brought to you from your Lord is the truth, in which there is no confusion or doubt.'

"

Qur’an 18:29فَمَن شَآءَ فَلْيُؤْمِن وَمَن شَآءَ فَلْيَكْفُرْ

«Then whosoever wills, let him believe; and whosoever wills, let him disbelieve.» This is a type of threat and stern warning, after which Allāh says,

Qur’anإِنَّآ أَعْتَدْنَا

«Verily, We have prepared», meaning made ready,

Qur’anلِلظَّٰلِمِينَ

«for the wrongdoers,» meaning those who disbelieve in Allāh, His Messenger ﷺ and His Book,

Qur’an 18:29نَارًا أَحَاطَ بِهِمْ سُرَادِقُهَا

«a Fire whose walls will be surrounding them.» Ibn Jurayj said that Ibn 'Abbās said,

Qur’an 18:29أَحَاطَ بِهِمْ سُرَادِقُهَا

«a Fire whose walls will be surrounding them.» "A wall of fire."^{1Aṭ-Ṭabari 18:11.}

Qur’an 18:29وَإِن يَسْتَغِيثُوا۟ يُغَاثُوا۟ بِمَآءٍ كَٱلْمُهْلِ يَشْوِى ٱلْوُجُوهَ

«And if they ask for drink, they will be granted water like Al- Muhl, that will scald their faces.» Ibn 'Abbās said; "Al-Muhl is thick water which is similar to the sediment in oil."^{2Aṭ-Ṭabari 18:13.} Mujāhid said, "It is like blood and pus."^{3Aṭ-Ṭabari 18:13.} 'Ikrimah said, "It is the thing that is heated to the ultimate temperature." Others said: "It is everything that is melted."^{4Aṭ-Ṭabari 18:12.} Qatādah said, "Ibn Mas'ūd melted some gold in a grove, and when it became liquid and foam rose to the top, he said, this is the thing that is most like Al-Muhl."^{5Aṭ-Ṭabari 18:13.} Aḍ-Ḍaḥḥāk said: "The water of Hell is black, and it itself is black and its people are black."^{6Aṭ-Ṭabari 18:13.} There is nothing contradictory in these comments, for Al-Muhl includes all of these unpleasant characteristics, it is black, evil-smelling, thick and hot, as Allāh said,

Qur’an 18:29يَشْوِى ٱلْوُجُوهَ

«[it] will scald their faces.» meaning because of its heat. When the disbeliever wants to drink it and brings it close to his face, it will scald it so that the skin of his face falls off into it.

Sa'īd bin Jubayr said, "When the people of Hell get hungry, they will ask for relief from it, and they will be given the tree of Zaqqūm from which they will eat. The tree will tear off the skin of their faces, and if anyone who knew them were to pass by, he would recognize the skin of their faces in the tree. Then they will feel thirsty, so they will ask for drink, and they will be granted water like Al-Muhl, that is what has been heated to the ultimate temperature. When it is brought near their mouths, the flesh of their faces from which the skin has been torn off will be baked."^{7Aṭ-Ṭabari 18:14.} After describing this drink in these horrifying qualities, Allāh says:

Qur’an 18:29بِئْسَ ٱلشَّرَابُ

«Terrible is the drink,» meaning, how awful this drink is. Similarly, He says in another Āyah:

Qur’an 47:15وَسُقُوا۟ مَآءً حَمِيمًا فَقَطَّعَ أَمْعَآءَهُمْ

«and be given to drink boiling water so that it cuts up their bowels.» [47:15]

Qur’an 88:5تُسْقَىٰ مِنْ عَيْنٍ ءَانِيَةٍ

«They will be given to drink from a boiling spring.» [88:5]

Qur’an 55:44وَبَيْنَ حَمِيمٍ ءَانٍ

«They will go between it (Hell) and the fierce boiling water.» [55:44]

Qur’an 18:29وَسَآءَتْ مُرْتَفَقًا

«and an evil Murtafaq!» means, how evil a place is the Fire to dwell and rest and gather. As Allāh says elsewhere:

Qur’an 25:66إِنَّهَا سَآءَتْ مُسْتَقَرًّا وَمُقَامًا

«Evil indeed it (Hell) is as an abode and as a place to rest in.» [25:66]

Qur’an 18:30–31إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ إِنَّا لَا نُضِيعُ أَجْرَ مَنْ أَحْسَنَ عَمَلًا أُو۟لَٰٓئِكَ لَهُمْ جَنَّٰتُ عَدْنٍ تَجْرِى مِن تَحْتِهِمُ ٱلْأَنْهَٰرُ يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍ وَيَلْبَسُونَ ثِيَابًا خُضْرًا مِّن سُندُسٍ وَإِسْتَبْرَقٍ مُّتَّكِـِٔينَ فِيهَا عَلَى ٱلْأَرَآئِكِ نِعْمَ ٱلثَّوَابُ وَحَسُنَتْ مُرْتَفَقًا

«30. Verily, as for those who believed and did righteous deeds, certainly We shall not make the reward of anyone to be lost who does his (righteous) deeds in the most perfect manner.» «31. These! For them will be Jannātu 'Adn; wherein rivers flow beneath them; therein they will be adorned with bracelets of gold, and they will wear green garments of Sundus and Istabraq. They will be Muttaki'īn therein on Arā'ik. How good is the reward, and what an excellent Murtafaq!»

The Reward of those Who believe and do Righteous Deeds When Allāh mentions the state of those who are doomed, He follows that by mentioning the blessed who believed in Allāh and believed what His Messengers brought, those who did the righteous deeds that they commanded them to do. They will have Jannātu 'Adn. 'Adn means lasting.

Qur’an 18:31تَجْرِى مِن تَحْتِهِمُ ٱلْأَنْهَٰرُ

«wherein rivers flow beneath them,» means, from beneath its rooms and dwellings. Fir'awn said:

Qur’an 43:51وَهَٰذِهِ ٱلْأَنْهَٰرُ تَجْرِى مِن تَحْتِىٓ

«and these rivers flowing beneath me...» [43:51]

Qur’an 18:31يُحَلَّوْنَ

«they will be adorned» means, with jewelry.

Qur’an 18:31مِنْ أَسَاوِرَ مِن ذَهَبٍ

«with bracelets of gold,» Allāh says elsewhere:

Qur’anوَلُؤْلُؤًا وَلِبَاسُهُمْ فِيهَا حَرِيرٌ

«and pearls and their garments therein will be of silk» [22:23]. This is explained in more detail here, where Allāh says:

Qur’an 18:31وَيَلْبَسُونَ ثِيَابًا خُضْرًا مِّن سُندُسٍ وَإِسْتَبْرَقٍ

«and they will wear green garments of Sundus and Istabraq.» Sundus refers to a fine garment, like a shirt and the like, and Istabraq is thick and shiny velvet.

Qur’an 18:31مُّتَّكِـِٔينَ فِيهَا عَلَى ٱلْأَرَآئِكِ

«They will be Muttaki'īn therein on Arā'ik.» The word Muttaki'īn implies lying down, or it was said that it means sitting with one's legs crossed, which is closer to the meaning here. In a Ṣaḥīḥ Ḥadīth, the Prophet ﷺ said:

Ḥadīthأَمَّا أَنَا فَلَا آكُلُ مُتَّكِئًا

«As for me, I do not eat sitting with legs crossed (Muttaki'ān)».^{1Tuḥfat Al-Aḥwadhi 5:557.} Arā'ik is the plural of Arīkah, which is a bed under a canopy. And Allāh knows best.

Qur’an 18:31نِعْمَ ٱلثَّوَابُ وَحَسُنَتْ مُرْتَفَقًا

«How good is the reward, and what an excellent place of rest (Murtafaq)!» means, how blessed is Paradise as a reward for their good deeds. And what an excellent Murtafaq means, and how good a place to dwell and rest and stay. Previously, Allāh had said of Hell,

Qur’an 18:29بِئْسَ ٱلشَّرَابُ وَسَآءَتْ مُرْتَفَقًا

«Terrible is the drink, and an evil place of rest (Murtafaq)!» [18:29]. In a similar way, He contrasts the two (Paradise and Hell) in Sūrat Al-Furqān, where He says:

Qur’an 25:66إِنَّهَا سَآءَتْ مُسْتَقَرًّا وَمُقَامًا

«Evil indeed it (Hell) is as an abode, and as a place to rest in.» [25:66].

Then He mentions the qualities of the believers, then says:

Qur’an 25:75–76أُو۟لَٰٓئِكَ يُجْزَوْنَ ٱلْغُرْفَةَ بِمَا صَبَرُوا۟ وَيُلَقَّوْنَ فِيهَا تَحِيَّةً وَسَلَٰمًا خَٰلِدِينَ فِيهَا حَسُنَتْ مُسْتَقَرًّا وَمُقَامًا

«Those will be rewarded with the highest place because of their patience. Therein they shall be met with greetings and the word of peace and respect. Abiding therein excellent it is as an abode, and as a place to rest in.» [25:75-76]

Qur’an 18:32–36وَٱضْرِبْ لَهُم مَّثَلًا رَّجُلَيْنِ جَعَلْنَا لِأَحَدِهِمَا جَنَّتَيْنِ مِنْ أَعْنَٰبٍ وَحَفَفْنَٰهُمَا بِنَخْلٍ وَجَعَلْنَا بَيْنَهُمَا زَرْعًا كِلْتَا ٱلْجَنَّتَيْنِ ءَاتَتْ أُكُلَهَا وَلَمْ تَظْلِم مِّنْهُ شَيْـًٔا وَفَجَّرْنَا خِلَٰلَهُمَا نَهَرًا وَكَانَ لَهُۥ ثَمَرٌ فَقَالَ لِصَٰحِبِهِۦ وَهُوَ يُحَاوِرُهُۥٓ أَنَا۠ أَكْثَرُ مِنكَ مَالًا وَأَعَزُّ نَفَرًا وَدَخَلَ جَنَّتَهُۥ وَهُوَ ظَالِمٌ لِّنَفْسِهِۦ قَالَ مَآ أَظُنُّ أَن تَبِيدَ هَٰذِهِۦٓ أَبَدًا وَمَآ أَظُنُّ ٱلسَّاعَةَ قَآئِمَةً وَلَئِن رُّدِدتُّ إِلَىٰ رَبِّى لَأَجِدَنَّ خَيْرًا مِّنْهَا مُنقَلَبًا

«32. And put forward to them the example of two men: unto one of them We had given two gardens of grapes, and We had surrounded both with date palms; and had put between them green crops (cultivated fields).» «33. Each of those two gardens brought forth its produce, and failed not in the least therein, and We caused a river to gush forth in the midst of both.» «34. And he had Thamar, and he said to his companion in the course of discussion: "I am greater than you in wealth and have a mightier entourage."» «35. And he went into his garden while having been unjust to himself. He said: "I do not think that this will ever perish."» «36. "And I do not think the Hour will ever come, and if indeed I am brought back to my Lord, I surely, shall find better than this when I return to Him."» The Example of the Rich Idolators and the Poor Muslims After mentioning the idolators who were too arrogant to sit with the poor and weak among Muslims, showing off before them with their wealth and noble lineage, Allāh then gives a parable for them of two men, one of whom Allāh gave two gardens of grapes, surrounded with palm trees and cultivated with crops throughout. All of the trees and plants were abundantly fruitful, providing readily accessible, good quality produce. Allāh says:

Qur’an 18:33كِلْتَا ٱلْجَنَّتَيْنِ ءَاتَتْ أُكُلَهَا

«Each of those two gardens brought forth its produce,» meaning, produced its fruits,

Qur’an 18:33وَلَمْ تَظْلِم مِّنْهُ شَيْـًٔا

«and failed not in the least therein,» meaning, nothing at all was diminishing.

Qur’an 18:33وَفَجَّرْنَا خِلَٰلَهُمَا نَهَرًا

«and We caused a river to gush forth in the midst of both.» means, rivers were flowing through them here and there.

Qur’an 18:34وَكَانَ لَهُۥ ثَمَرٌ

«And he had Thamar,» It was said that what was meant here was wealth, and it was said that what was meant were fruits, which is the more apparent meaning here. This is also supported by the alternative recitation, Thumr, which is the plural of Thamrah (fruit) just as Khushb is the plural of Khashab (wood). Others recite it as Thamar.^{1Aṭ-Ṭabari 18:21.}

Qur’anفَقَالَ

«and he said» the owner of the two gardens

Qur’an 18:34لِصَٰحِبِهِۦ وَهُوَ يُحَاوِرُهُۥٓ

«to his companion in the course of discussion» means, while he was disputing with him and boasting to him and showing off,

Qur’an 18:34أَنَا۠ أَكْثَرُ مِنكَ مَالًا وَأَعَزُّ نَفَرًا

«I am greater than you in wealth and have a mightier entourage.»

meaning, 'I have more servants, attendants and children.' Qatādah said, "This, by Allāh, is the wish of the immoral to have a lot of wealth and a large entourage."^{2Aṭ-Ṭabari 18:22.}

Qur’an 18:35وَدَخَلَ جَنَّتَهُۥ وَهُوَ ظَالِمٌ لِّنَفْسِهِۦ

«And he went into his garden having been unjust to himself.»

meaning, in his disbelief, rebellion, arrogance and denial of the Hereafter.

Qur’an 18:35قَالَ مَآ أَظُنُّ أَن تَبِيدَ هَٰذِهِۦٓ أَبَدًا

«He said: "I do not think this will ever perish."»

Thus he was allowing himself to be deceived because of the plants, fruits and trees that he saw, and the rivers flowing through the different parts of his gardens. He thought that it could never come to an end or cease or be destroyed. This was because of his lack of understanding and the weakness of his faith in Allāh, and because he was enamored with this world and its adornments, and because he disbelieved in the Hereafter. So he said:

Qur’an 18:36وَمَآ أَظُنُّ ٱلسَّاعَةَ قَآئِمَةً

«"And I do not think the Hour will ever come..."» meaning, will ever happen

Qur’an 18:36وَلَئِن رُّدِدتُّ إِلَىٰ رَبِّى لَأَجِدَنَّ خَيْرًا مِّنْهَا مُنقَلَبًا

«and if indeed I am brought back to my Lord, I surely shall find better than this when I return to Him.»

meaning, 'if there is a Hereafter and a return to Allāh,. then I will have a better share than this with my Lord, for if it were not that I am dear to Him, He would not have given me all this.' As Allāh says elsewhere:

Qur’an 41:50وَلَئِن رُّجِعْتُ إِلَىٰ رَبِّىٓ إِنَّ لِى عِندَهُۥ لَلْحُسْنَىٰ

Qur’an 18:35–45وَدَخَلَ جَنَّتَهُۥ وَهُوَ ظَالِمٌ لِّنَفْسِهِۦ قَالَ مَآ أَظُنُّ أَن تَبِيدَ هَٰذِهِۦٓ أَبَدًا وَمَآ أَظُنُّ ٱلسَّاعَةَ قَآئِمَةً وَلَئِن رُّدِدتُّ إِلَىٰ رَبِّى لَأَجِدَنَّ خَيْرًا مِّنْهَا مُنقَلَبًا قَالَ لَهُۥ صَاحِبُهُۥ وَهُوَ يُحَاوِرُهُۥٓ أَكَفَرْتَ بِٱلَّذِى خَلَقَكَ مِن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ سَوَّىٰكَ رَجُلًا لَّٰكِنَّا۠ هُوَ ٱللَّهُ رَبِّى وَلَآ أُشْرِكُ بِرَبِّىٓ أَحَدًا وَلَوْلَآ إِذْ دَخَلْتَ جَنَّتَكَ قُلْتَ مَا شَآءَ ٱللَّهُ لَا قُوَّةَ إِلَّا بِٱللَّهِ إِن تَرَنِ أَنَا۠ أَقَلَّ مِنكَ مَالًا وَوَلَدًا فَعَسَىٰ رَبِّىٓ أَن يُؤْتِيَنِ خَيْرًا مِّن جَنَّتِكَ وَيُرْسِلَ عَلَيْهَا حُسْبَانًا مِّنَ ٱلسَّمَآءِ فَتُصْبِحَ صَعِيدًا زَلَقًا أَوْ يُصْبِحَ مَآؤُهَا غَوْرًا فَلَن تَسْتَطِيعَ لَهُۥ طَلَبًا وَأُحِيطَ بِثَمَرِهِۦ فَأَصْبَحَ يُقَلِّبُ كَفَّيْهِ عَلَىٰ مَآ أَنفَقَ فِيهَا وَهِىَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا وَيَقُولُ يَٰلَيْتَنِى لَمْ أُشْرِكْ بِرَبِّىٓ أَحَدًا وَلَمْ تَكُن لَّهُۥ فِئَةٌ يَنصُرُونَهُۥ مِن دُونِ ٱللَّهِ وَمَا كَانَ مُنتَصِرًا هُنَالِكَ ٱلْوَلَٰيَةُ لِلَّهِ ٱلْحَقِّ هُوَ خَيْرٌ ثَوَابًا وَخَيْرٌ عُقْبًا وَٱضْرِبْ لَهُم مَّثَلَ ٱلْحَيَوٰةِ ٱلدُّنْيَا كَمَآءٍ أَنزَلْنَٰهُ مِنَ ٱلسَّمَآءِ فَٱخْتَلَطَ بِهِۦ نَبَاتُ ٱلْأَرْضِ فَأَصْبَحَ هَشِيمًا تَذْرُوهُ ٱلرِّيَٰحُ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ مُّقْتَدِرًا

«But if I am brought back to my Lord, surely there will be for me the best with Him.» [41:50]

Qur’an 19:77أَفَرَءَيْتَ ٱلَّذِى كَفَرَ بِـَٔايَٰتِنَا وَقَالَ لَأُوتَيَنَّ مَالًا وَوَلَدًا

«Have you seen him who disbelieved in Our Āyāt and said: "I shall certainly be given wealth and children [if I will be alive again)."» [19:77] He took it for granted that Allāh would give him this, without any sound evidence for that. The reason why this Āyah was revealed was because of Al-'Āṣ bin Wā'il, as we will explain in the appropriate place, if Allāh wills. In Allāh we put our trust.

Qur’an 18:37–41قَالَ لَهُۥ صَاحِبُهُۥ وَهُوَ يُحَاوِرُهُۥٓ أَكَفَرْتَ بِٱلَّذِى خَلَقَكَ مِن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ سَوَّىٰكَ رَجُلًا لَّٰكِنَّا۠ هُوَ ٱللَّهُ رَبِّى وَلَآ أُشْرِكُ بِرَبِّىٓ أَحَدًا وَلَوْلَآ إِذْ دَخَلْتَ جَنَّتَكَ قُلْتَ مَا شَآءَ ٱللَّهُ لَا قُوَّةَ إِلَّا بِٱللَّهِ إِن تَرَنِ أَنَا۠ أَقَلَّ مِنكَ مَالًا وَوَلَدًا فَعَسَىٰ رَبِّىٓ أَن يُؤْتِيَنِ خَيْرًا مِّن جَنَّتِكَ وَيُرْسِلَ عَلَيْهَا حُسْبَانًا مِّنَ ٱلسَّمَآءِ فَتُصْبِحَ صَعِيدًا زَلَقًا أَوْ يُصْبِحَ مَآؤُهَا غَوْرًا فَلَن تَسْتَطِيعَ لَهُۥ طَلَبًا

«37. His companion said to him during his discussion: "Do you disbelieve in Him Who created you out of dust, then out of Nutfah,^{1A drop of sperm. Usually used to refer to the mixture of the male and female discharge.} then fashioned you into a man?"» «38. "But as for my part, (I believe) that He is Allāh, my Lord, and none shall I associate as partner with my Lord."»

«39. "It was better for you to say, when you entered your garden: 'That which Allāh wills! There is no power but with Allāh!' If you see me less than you in wealth, and children,"»

«40. "It may be that my Lord will give me something better than your garden, and will send on it Huṣbān from the sky, then it will be as a barren slippery earth."»

«41. "Or the water thereof becomes Ghawran so that you will never be able to seek it."»

The Response of the Poor Believer

Allāh tells us how the rich man's believing companion replied to him, warning and rebuking him for his disbelief in Allāh and allowing himself to be deceived.

Qur’an 18:37أَكَفَرْتَ بِٱلَّذِى خَلَقَكَ مِن تُرَابٍ

«Do you disbelieve in Him Who created you out of dust...?»

This is a denunciation, pointing out the seriousness of his rejection of his Lord Who created and formed man out of dust - that is, refering to Ādam - then made his offspring from despised liquid, as Allāh says:

Qur’an 2:28كَيْفَ تَكْفُرُونَ بِٱللَّهِ وَكُنتُمْ أَمْوَٰتًا فَأَحْيَٰكُمْ

«How can you disbelieve in Allāh? Seeing that you were dead and He gave you life» [2:28]

meaning, how can you reject your Lord and His clear signs to you, which every one recognizes in himself, for there is no one among His creatures who does not know that he was nothing, then he came to be, and his existence is not due to himself or any other creature. He knows that his existence is due to his Creator, beside Whom there is no other god, the Creator of all things. So the believer said:

Qur’an 18:38لَّٰكِنَّا۠ هُوَ ٱللَّهُ رَبِّى

«But as for my part, (I believe) that He is Allāh, my Lord,»

meaning, 'I do not say what you say; rather I acknowledge the Oneness and Lordship of Allāh,'

Qur’an 18:38وَلَآ أُشْرِكُ بِرَبِّىٓ أَحَدًا

«and none shall I associate as partner with my Lord.»

meaning, He is Allāh, the One Who is to be worshipped Alone, with no partner or associate. Then he said:

Qur’an 18:39وَلَوْلَآ إِذْ دَخَلْتَ جَنَّتَكَ قُلْتَ مَا شَآءَ ٱللَّهُ لَا قُوَّةَ إِلَّا بِٱللَّهِ إِن تَرَنِ أَنَا۠ أَقَلَّ مِنكَ مَالًا وَوَلَدًا

«It was better for you to say, when you entered your garden, 'That which Allāh wills! There is no power but with Allāh!' If you see me less than you in wealth, and children.»

Here he was urging and encouraging him to say that, as if he was saying, "When you entered your garden and looked at it and liked it, why would'nt you praise Allāh for the blessings He gave you and the wealth and children that He has given to you and not to others? Why did you not say 'That which Allāh wills! There is no power but with Allāh!?' " One of the Salaf said, "Whoever is delighted with something in his circumstances or his wealth or his children, let him say, 'That which Allāh wills! There is no power but with Allāh!' " This is based on this Āyah. It was reported in the Ṣaḥīḥ from Abu Mūsā that the Messenger of Allāh ﷺ said:

Ḥadīthأَلَا أَدُلُّكَ عَلَى كَنْزٍ مِنْ كُنُوزِ الْجَنَّةِ؟ لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ

«Shall I not tell you about some of the treasure of Paradise? Lā ḥawla wa lā quwwata illā billāh (There is no power or might but with Allāh).»^{2Fatḥ Al-Bāri 11:217, Muslim 4:2076.}

Qur’an 18:40فَعَسَىٰ رَبِّىٓ أَن يُؤْتِيَنِ خَيْرًا مِّن جَنَّتِكَ

«It may be that my Lord will give me something better than your garden,» in the Hereafter

Qur’an 18:40وَيُرْسِلَ عَلَيْهَا

«and will send on it» on your garden in this world, which you think will never come to an end or cease to be,

Qur’an 18:40حُسْبَانًا مِّنَ ٱلسَّمَآءِ

«Ḥusbān from the sky,» Ibn 'Abbās, Aḍ-Ḍaḥḥāk and Qatādah^{3Aṭ-Ṭabari 18:25.} said - and Mālik narrated that Az-Zuhri said - a punishment from heaven. The apparent meaning is that it is a mighty rain which would disrupt his garden and uproot its plants and trees. As he said:

Qur’an 18:40فَتُصْبِحَ صَعِيدًا زَلَقًا

«then it will be as a barren slippery earth.» meaning, smooth mud in which one cannot get a foothold. Ibn 'Abbās said, "Like land without vegetation, where nothing grows."^{4Aṭ-Ṭabari 18:26.}

Qur’an 18:41أَوْ يُصْبِحَ مَآؤُهَا غَوْرًا

«Or the water thereof becomes Ghawran»

means, it disappears into the earth, which is the opposite of flowing water that seeks the surface of the earth. So Ghā'ir is to go lower. as Allāh says:

Qur’an 67:30قُلْ أَرَءَيْتُمْ إِنْ أَصْبَحَ مَآؤُكُمْ غَوْرًا فَمَن يَأْتِيكُم بِمَآءٍ مَّعِينٍۭ

«Say: "Tell me! If your water were Ghawran, who then can supply you with flowing water?"» [67:30]

meaning, water that flows in all directions. And here Allāh says:

Qur’an 18:41أَوْ يُصْبِحَ مَآؤُهَا غَوْرًا فَلَن تَسْتَطِيعَ لَهُۥ طَلَبًا

«Or the water thereof (of the gardens) becomes deep-sunken (underground) so that you will never be able to seek it.»

Ghawr is from the same root as Ghā'ir and has a similar meaning, but is more intensive.

Qur’an 18:42–44وَأُحِيطَ بِثَمَرِهِۦ فَأَصْبَحَ يُقَلِّبُ كَفَّيْهِ عَلَىٰ مَآ أَنفَقَ فِيهَا وَهِىَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا وَيَقُولُ يَٰلَيْتَنِى لَمْ أُشْرِكْ بِرَبِّىٓ أَحَدًا وَلَمْ تَكُن لَّهُۥ فِئَةٌ يَنصُرُونَهُۥ مِن دُونِ ٱللَّهِ وَمَا كَانَ مُنتَصِرًا هُنَالِكَ ٱلْوَلَٰيَةُ لِلَّهِ ٱلْحَقِّ هُوَ خَيْرٌ ثَوَابًا وَخَيْرٌ عُقْبًا

«42. So his fruits were encircled (with ruin). And began Yuqallibu his hands over what he had spent upon it, while it was all destroyed on its trellises, and he could only say: "Would that I had ascribed no partners to my Lord!"»

«43. And he had no group of men to help him against Allāh, nor could he defend (or save) himself.»

«44. There (on the Day of Resurrection), Al-Walāyah will be for Allāh (Alone), the True God. He (Allāh) is the best for reward and the best for the final end.»

The Evil Results of Kufr

Allāh says:

Qur’an 18:42وَأُحِيطَ بِثَمَرِهِۦ

«So his fruits were encircled», meaning his wealth, or according to the other opinion, his crops. What is meant is that what this disbeliever was afraid of and what the believer had terrified him actually had happened. A storm struck his garden, a garden which he had erroneously thought would last forever, distracting him from thoughts of Allāh, may He be glorified.

Qur’an 18:42فَأَصْبَحَ يُقَلِّبُ كَفَّيْهِ عَلَىٰ مَآ أَنفَقَ فِيهَا

«And he began Yuqallibu his hands over what he had spent upon it,»

Qatādah said: "He was clasping his hands together in a gesture of regret and grief for the wealth he had lost."

Qur’an 18:42–43وَيَقُولُ يَٰلَيْتَنِى لَمْ أُشْرِكْ بِرَبِّىٓ أَحَدًا وَلَمْ تَكُن لَّهُۥ فِئَةٌ

«and he could only say: "Would that I had ascribed no partners to my Lord!" And he had no group of men»^{1Aṭ-Ṭabari 18:27.}

meaning a clan or children, as he had vainly boasted,

Qur’an 18:43–44يَنصُرُونَهُۥ مِن دُونِ ٱللَّهِ وَمَا كَانَ مُنتَصِرًا هُنَالِكَ ٱلْوَلَٰيَةُ لِلَّهِ ٱلْحَقِّ

«to help him against Allāh, nor could he defend himself. There, Al-Walāyah will be for Allāh, the True God.»

Here there are differences in recitation. Some of the reciters pause at the word there,

Qur’an 18:43–44وَمَا كَانَ مُنتَصِرًا هُنَالِكَ

«nor could he defend himself there.», i.e., at that time, when Allāh sends the punishment upon him, there will be no one to save him. Then they start the next phrase with Al-Walāyah;

Qur’an 18:44ٱلْوَلَٰيَةُ لِلَّهِ ٱلْحَقِّ

«Al-Walāyah will be for Allāh, the True God.» Some of them pause at the phrase

Qur’an 18:43وَمَا كَانَ مُنتَصِرًا

«nor could he defend himself» and start the next phrase;

Qur’an 18:44هُنَالِكَ ٱلْوَلَٰيَةُ لِلَّهِ ٱلْحَقِّ

«There, Al-Walāyah will be for Allāh, the True God.» There is a further difference in the recitation of the word Al-Walāyah. Some read it as Al-Walāyah, which gives the meaning that all allegiance will be to Allāh, i.e., on that Day everyone, believer or disbeliever, will return to Allāh, for allegiance and submission to Him when the punishment comes to pass. This is like the Āyah:

Qur’an 40:84فَلَمَّا رَأَوْا۟ بَأْسَنَا قَالُوٓا۟ ءَامَنَّا بِٱللَّهِ وَحْدَهُۥ وَكَفَرْنَا بِمَا كُنَّا بِهِۦ مُشْرِكِينَ

«So when they saw Our punishment, they said: "We believe in Allāh Alone and reject (all) that we used to associate with Him as partners."» [40:84] and Allāh says concerning the Fir'awn;

Qur’an 10:90–91حَتَّىٰٓ إِذَآ أَدْرَكَهُ ٱلْغَرَقُ قَالَ ءَامَنتُ أَنَّهُۥ لَآ إِلَٰهَ إِلَّا ٱلَّذِىٓ ءَامَنَتْ بِهِۦ بَنُوٓا۟ إِسْرَٰٓءِيلَ وَأَنَا۠ مِنَ ٱلْمُسْلِمِينَ ءَآلْـَٰٔنَ وَقَدْ عَصَيْتَ قَبْلُ وَكُنتَ مِنَ ٱلْمُفْسِدِينَ

«Till when drowning overtook him, he said: "I believe that none has the right to be worshipped but He in Whom the Children of Israel believe, and I am one of the Muslims." Now! While you refused to believe before and you were one of the mischief-makers.» [10:90-91]

Some others read it as Al-Wilāyah, meaning that on that Day the rule will belong to Allāh, the True God. Some read Haqqu (True) refering to Al-Wilāyah, as in the Āyah;

Qur’an 25:26ٱلْمُلْكُ يَوْمَئِذٍ ٱلْحَقُّ لِلرَّحْمَٰنِ وَكَانَ يَوْمًا عَلَى ٱلْكَٰفِرِينَ عَسِيرًا

«The sovereignty on that Day will be the true (sovereignty), belonging to the Most Gracious (Allāh), and it will be a hard Day for the disbelievers» [25:26]. Others it read Ḥaqqi referring to Allāh, may He be glorified, as in the Āyah:

Qur’an 6:62ثُمَّ رُدُّوٓا۟ إِلَى ٱللَّهِ مَوْلَىٰهُمُ ٱلْحَقِّ

«Then they are returned to Allāh, their True Protector.» [6:62] So Allāh says:

Qur’an 18:44هُوَ خَيْرٌ ثَوَابًا وَخَيْرٌ عُقْبًا

«He (Allāh) is the best to reward and the best for the final end.»

for deeds that were done for the sake of Allāh, their reward is good and their consequences are all good.

Qur’an 18:45–46وَٱضْرِبْ لَهُم مَّثَلَ ٱلْحَيَوٰةِ ٱلدُّنْيَا كَمَآءٍ أَنزَلْنَٰهُ مِنَ ٱلسَّمَآءِ فَٱخْتَلَطَ بِهِۦ نَبَاتُ ٱلْأَرْضِ فَأَصْبَحَ هَشِيمًا تَذْرُوهُ ٱلرِّيَٰحُ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ مُّقْتَدِرًا ٱلْمَالُ وَٱلْبَنُونَ زِينَةُ ٱلْحَيَوٰةِ ٱلدُّنْيَا وَٱلْبَٰقِيَٰتُ ٱلصَّٰلِحَٰتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ أَمَلًا

«45. And mention the parable of the worldly life: it is like the water which We send down from the sky, and the vegetation of the earth mingles with it, and becomes fresh and green. But (later) it becomes dry and broken pieces, which the winds scatter. And Allāh is able to do everything.»

«46. Wealth and children are the adornment of the life of this world. But the good righteous deeds that last, are better with your Lord for reward and better for hope.»

The Parable of the Worldly Life

Allāh says:

Qur’anوَٱضْرِبْ لَهُم

«And mention» O Muḥammad, to the people,

Qur’an 18:45مَّثَلَ ٱلْحَيَوٰةِ ٱلدُّنْيَا

«the parable of the worldly life», its transient nature and how it will eventually cease and come to an end.

Qur’an 18:45كَمَآءٍ أَنزَلْنَٰهُ مِنَ ٱلسَّمَآءِ فَٱخْتَلَطَ بِهِۦ نَبَاتُ ٱلْأَرْضِ

«it is like the water which We send down from the sky, and the vegetation of the earth mingles with it,»

It mingles with the seeds that are in the earth, so they grow and become good, producing bright, fresh flowers, then after that,

Qur’an 18:45فَأَصْبَحَ هَشِيمًا

«it becomes dry and broken pieces,» withered up,

Qur’an 18:45تَذْرُوهُ ٱلرِّيَٰحُ

«which the winds scatter.» tossing them about right and left.

Qur’an 18:45وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ مُّقْتَدِرًا

«And Allāh is able to do everything» He has the power to do this and that. In the Qur'ān Allāh often gives parables like this of the life of this world, as He says in Sūrah Yūnus,

Qur’an 10:24إِنَّمَا مَثَلُ ٱلْحَيَوٰةِ ٱلدُّنْيَا كَمَآءٍ أَنزَلْنَٰهُ مِنَ ٱلسَّمَآءِ فَٱخْتَلَطَ بِهِۦ نَبَاتُ ٱلْأَرْضِ مِمَّا يَأْكُلُ ٱلنَّاسُ وَٱلْأَنْعَٰمُ

«The parable of the worldly life is but that of water which We send down from the sky so by it arises the intermingled produce of the earth of which men and cattle eat...» [10:24] and in Sūrat Az-Zumar:

Qur’an 39:21أَلَمْ تَرَ أَنَّ ٱللَّهَ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَسَلَكَهُۥ يَنَٰبِيعَ فِى ٱلْأَرْضِ ثُمَّ يُخْرِجُ بِهِۦ زَرْعًا مُّخْتَلِفًا أَلْوَٰنُهُۥ

«See you not that Allāh sends down water from the sky, and causes it to penetrate the earth, then out from it comes crops of different colors.» [39:21] and in Sūrat Al-Ḥadīd:

Qur’an 57:20ٱعْلَمُوٓا۟ أَنَّمَا ٱلْحَيَوٰةُ ٱلدُّنْيَا لَعِبٌ وَلَهْوٌ وَزِينَةٌ وَتَفَاخُرٌۢ بَيْنَكُمْ وَتَكَاثُرٌ فِى ٱلْأَمْوَٰلِ وَٱلْأَوْلَٰدِ كَمَثَلِ غَيْثٍ أَعْجَبَ ٱلْكُفَّارَ نَبَاتُهُۥ

«Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children. (It is) like the parable of vegetation after rain, thereof the growth is pleasing to the tiller...» [57:20] and in the Ṣaḥīḥ Ḥadīth:

Ḥadīthالدُّنْيَا حُلْوَةٌ خَضِرَةٌ

«This world is sweet and green.»^{1Muslim 4 :2098.}

Between Wealth and Good Deeds

Qur’an 18:46ٱلْمَالُ وَٱلْبَنُونَ زِينَةُ ٱلْحَيَوٰةِ ٱلدُّنْيَا

«Wealth and children are the adornment of the life of this world.»

This is like the Āyah:

Qur’an 3:14زُيِّنَ لِلنَّاسِ حُبُّ ٱلشَّهَوَٰتِ مِنَ ٱلنِّسَآءِ وَٱلْبَنِينَ وَٱلْقَنَٰطِيرِ ٱلْمُقَنطَرَةِ مِنَ ٱلذَّهَبِ

«Beautified for men is the love of things they covet; women, children, vaulted hoards of gold...» [3:14].

Allāh says:

Qur’an 64:15إِنَّمَآ أَمْوَٰلُكُمْ وَأَوْلَٰدُكُمْ فِتْنَةٌ وَٱللَّهُ عِندَهُۥٓ أَجْرٌ عَظِيمٌ

«Your wealth and your children are only a trial, whereas Allāh! With Him is a great reward (Paradise).» [64:15]

turning towards Allāh and worshipping Him is better for you than keeping busy with them, and accumulating wealth for them and going to extremes in feeling pity and compassion for them. Allāh says:

Qur’an 18:46وَٱلْبَٰقِيَٰتُ ٱلصَّٰلِحَٰتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ أَمَلًا

«But the good righteous deeds that last, are better with your Lord for reward and better for hope.»

Ibn 'Abbās, Sa'īd bin Jubayr and others among the Salaf said that the good righteous deeds that last are the five daily prayers.^{2Aṭ-Ṭabari 18:32.} 'Atā' bin Abi Rabāḥ and Sa'īd bin Jubayr narrated from Ibn 'Abbās, "The good righteous deeds that last are 'Subḥān Allāh (glory be to Allāh)', 'Al-Ḥamdu Lillāh (praise be to Allāh)', 'Lā ilāha illallāh (there is none worthy of worship except Allāh)', and 'Allāhu Akbar (Allāh is Most Great).'"^{3Aṭ-Ṭabari 18:33.} The Commander of the faithful, 'Uthmān bin 'Affān was questioned, "Which are the good righteous deeds that last?" He replied, "They are: 'Lā ilāha illallāh, Subḥān Allāh, Al-Ḥamdu Lillāh, Allāhu Akbar and Lā hawla wa lā quwwata illā billāh hil-'Aliyil-'Aẓīm (there is no strength and no power except with Allāh the Exalted, the Almighty).'” This was recorded by Imām Aḥmad.^{4Aḥmad 1:71.}

Imām Aḥmad also recorded from a freed slave of the Messenger of Allāh ﷺ that he said:

Ḥadīthبَخٍ بَخٍ لِخَمْسٍ مَا أَثْقَلَهُنَّ فِي الْمِيزَانِ: لَا إِلَهَ إِلَّا اللهُ وَاللهُ أَكْبَرُ، وَسُبْحَانَ اللهِ، وَالْحَمْدُ للهِ، وَالْوَلَدُ الصَّالِحُ يُتَوَفَّى فَيَحْتَسِبُهُ وَالِدُهُ - وَقَالَ: - بَخٍ بَخٍ لِخَمْسٍ مَنْ لَقِيَ اللهَ مُسْتَيْقِنًا بِهِنَّ دَخَلَ الْجَنَّةَ: يُؤْمِنُ بِاللهِ وَالْيَوْمِ الْآخِرِ، وَبِالْجَنَّةِ وَالنَّارِ، وَبِالْبَعْثِ بَعْدَ الْمَوْتِ، وَبِالْحِسَابِ

«Well done! Well done for five things! (How heavy they will weigh in the balance! "Lā ilāha illallāh, Allāhu Akbar, Subḥān Allāh, and Al-Ḥamdu Lillāh," and a righteous son who dies and his parents seek the reward of Allāh.» And he said: «Well done! Well done for five things! Whoever meets Allāh believing in them, he will enter Paradise; if he believes in Allāh, the Last Day, Paradise and Hell, resurrection after death, and the Reckoning».^{5Aḥmad 4:237.}

Qur’anوَٱلْبَٰقِيَٰتُ ٱلصَّٰلِحَٰتُ

«the good righteous deeds that last,» 'Ali bin Abi Ṭalḥah reported that Ibn 'Abbās said, "This is the celebration of the remembrance of Allāh, saying 'Lā ilāha illallāh, Allāhu Akbar, Subḥān Allāh, Al-Ḥamdu Lillāh, Tabārak Allāh, Lā ḥawla wa lā quwwata illā billāh, Astaghfirallāh, Ṣallallāhu 'alā Rasūl-Allāh', and fasting, prayer, Ḥajj, Ṣadaqah (charity), freeing slaves, Jihād, maintaining ties of kinship, and all other good deeds. These are the righteous good deeds that last, which will remain in Paradise for those who do them for as long as heaven and earth remain."^{6Aṭ-Ṭabari 18:35.} Al-'Awfi reported from Ibn 'Abbās: "They are

Qur’an 18:46–53ٱلْمَالُ وَٱلْبَنُونَ زِينَةُ ٱلْحَيَوٰةِ ٱلدُّنْيَا وَٱلْبَٰقِيَٰتُ ٱلصَّٰلِحَٰتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ أَمَلًا وَيَوْمَ نُسَيِّرُ ٱلْجِبَالَ وَتَرَى ٱلْأَرْضَ بَارِزَةً وَحَشَرْنَٰهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا وَعُرِضُوا۟ عَلَىٰ رَبِّكَ صَفًّا لَّقَدْ جِئْتُمُونَا كَمَا خَلَقْنَٰكُمْ أَوَّلَ مَرَّةٍۭ بَلْ زَعَمْتُمْ أَلَّن نَّجْعَلَ لَكُم مَّوْعِدًا وَوُضِعَ ٱلْكِتَٰبُ فَتَرَى ٱلْمُجْرِمِينَ مُشْفِقِينَ مِمَّا فِيهِ وَيَقُولُونَ يَٰوَيْلَتَنَا مَالِ هَٰذَا ٱلْكِتَٰبِ لَا يُغَادِرُ صَغِيرَةً وَلَا كَبِيرَةً إِلَّآ أَحْصَىٰهَا وَوَجَدُوا۟ مَا عَمِلُوا۟ حَاضِرًا وَلَا يَظْلِمُ رَبُّكَ أَحَدًا وَإِذْ قُلْنَا لِلْمَلَٰٓئِكَةِ ٱسْجُدُوا۟ لِـَٔادَمَ فَسَجَدُوٓا۟ إِلَّآ إِبْلِيسَ كَانَ مِنَ ٱلْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِۦٓ أَفَتَتَّخِذُونَهُۥ وَذُرِّيَّتَهُۥٓ أَوْلِيَآءَ مِن دُونِى وَهُمْ لَكُمْ عَدُوٌّۢ بِئْسَ لِلظَّٰلِمِينَ بَدَلًا مَّآ أَشْهَدتُّهُمْ خَلْقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَلَا خَلْقَ أَنفُسِهِمْ وَمَا كُنتُ مُتَّخِذَ ٱلْمُضِلِّينَ عَضُدًا وَيَوْمَ يَقُولُ نَادُوا۟ شُرَكَآءِىَ ٱلَّذِينَ زَعَمْتُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُوا۟ لَهُمْ وَجَعَلْنَا بَيْنَهُم مَّوْبِقًا وَرَءَا ٱلْمُجْرِمُونَ ٱلنَّارَ فَظَنُّوٓا۟ أَنَّهُم مُّوَاقِعُوهَا وَلَمْ يَجِدُوا۟ عَنْهَا مَصْرِفًا

good words."^{7Aṭ-Ṭabari 18:35.} 'Abdur-Raḥmān bin Zayd bin Aslam said, "They are all righteous deeds."^{8Aṭ-Ṭabari 18:35.} This was also the view chosen by Ibn Jarīr, may Allāh have mercy on him.

Qur’an 18:47–49وَيَوْمَ نُسَيِّرُ ٱلْجِبَالَ وَتَرَى ٱلْأَرْضَ بَارِزَةً وَحَشَرْنَٰهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا وَعُرِضُوا۟ عَلَىٰ رَبِّكَ صَفًّا لَّقَدْ جِئْتُمُونَا كَمَا خَلَقْنَٰكُمْ أَوَّلَ مَرَّةٍۭ بَلْ زَعَمْتُمْ أَلَّن نَّجْعَلَ لَكُم مَّوْعِدًا وَوُضِعَ ٱلْكِتَٰبُ فَتَرَى ٱلْمُجْرِمِينَ مُشْفِقِينَ مِمَّا فِيهِ وَيَقُولُونَ يَٰوَيْلَتَنَا مَالِ هَٰذَا ٱلْكِتَٰبِ لَا يُغَادِرُ صَغِيرَةً وَلَا كَبِيرَةً إِلَّآ أَحْصَىٰهَا وَوَجَدُوا۟ مَا عَمِلُوا۟ حَاضِرًا وَلَا يَظْلِمُ رَبُّكَ أَحَدًا

«47. And (remember) the Day We shall cause the mountains to pass away, and you will see the earth as a levelled plain, and We shall gather them so that We will leave not one of them behind.»

«48. And they will be set before your Lord, aligned. (He will say :) "Now indeed, you have come to Us as We created you the first time. Nay, but you thought that We had appointed no meeting for you (with Us)."»

«49. And the Book will be produced, and you will see the criminals, fearful of that which is therein. They will say: "Woe to us! What sort of Book is this that leaves neither a small thing nor a large thing, but has recorded it with numbers!" And they will find all that they did, present, and your Lord treats no one with injustice.»

The Major Terrors of the Hour

Allāh tells us of the terrors of the Day of Resurrection, and the awesome things that will come to pass, as He says elsewhere:

Qur’an 52:9–10يَوْمَ تَمُورُ ٱلسَّمَآءُ مَوْرًا وَتَسِيرُ ٱلْجِبَالُ سَيْرًا

«On the Day when the heaven will shake with a dreadful shaking, And the mountains pass moving away.» [52:9-10]

meaning, they will move from their places and will vanish. As Allāh says:

Qur’an 27:88وَتَرَى ٱلْجِبَالَ تَحْسَبُهَا جَامِدَةً وَهِىَ تَمُرُّ مَرَّ ٱلسَّحَابِ

«And you will see the mountains and think them solid, but they shall pass away as the passing away of the clouds.» [27:88]

Qur’an 101:5وَتَكُونُ ٱلْجِبَالُ كَٱلْعِهْنِ ٱلْمَنفُوشِ

«And the mountains will be like carded wool.» [101:5]

Qur’an 20:105–107وَيَسْـَٔلُونَكَ عَنِ ٱلْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّى نَسْفًا فَيَذَرُهَا قَاعًا صَفْصَفًا لَّا تَرَىٰ فِيهَا عِوَجًا وَلَآ أَمْتًا

«And they ask you about the mountains, say: ''My Lord will pulverize them scattering [their dust]. To leave them as a barren plain. You will not see in it crookness or curve.» [20:105-107]

Allāh tells us that He will cause the mountains to vanish and be levelled, and the earth will be left as a smooth plain, a level surface with nothing crooked or curved therein, no valleys or mountains. So Allāh says:

Qur’an 18:47وَتَرَى ٱلْأَرْضَ بَارِزَةً

«and you will see the earth as a levelled plain,»

meaning clear and open, with no features that anyone may recognize and nothing for anyone to hide behind. All creatures will be visible to their Lord, and not one of them will be hidden from Him. Mujāhid and Qatādah said,

Qur’an 18:47وَتَرَى ٱلْأَرْضَ بَارِزَةً

«and you will see the earth as a levelled plain,»

"No one will be hidden or absent."^{1Aṭ-Ṭabari 18:36.} Qatādah said, "There will be no buildings and no trees."^{2Aṭ-Ṭabari 18:36.}

Qur’an 18:47وَحَشَرْنَٰهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا

«and we shall gather them, so that We will not leave one of them behind.»

means, 'We shall gather them all, the first of them and the last of them, and We shall not leave anyone behind, young or old.' As Allāh says:

Qur’an 56:49–50قُلْ إِنَّ ٱلْأَوَّلِينَ وَٱلْـَٔاخِرِينَ لَمَجْمُوعُونَ إِلَىٰ مِيقَٰتِ يَوْمٍ مَّعْلُومٍ

«Say: "(yes) verily, those of old, and those of later times. All will surely be gathered together for an appointed meeting of a known Day.» [56:49,50]

Qur’an 11:103ذَٰلِكَ يَوْمٌ مَّجْمُوعٌ لَّهُ ٱلنَّاسُ وَذَٰلِكَ يَوْمٌ مَّشْهُودٌ

«That is a Day whereon mankind will be gathered together, and that is a Day when all will be present» [11:103].

Qur’an 18:48وَعُرِضُوا۟ عَلَىٰ رَبِّكَ صَفًّا

«And they will be set before your Lord, aligned.»

This may mean that all of creation will stand before Allāh in one row, as Allāh says:

Qur’an 78:38يَوْمَ يَقُومُ ٱلرُّوحُ وَٱلْمَلَٰٓئِكَةُ صَفًّا لَّا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ ٱلرَّحْمَٰنُ وَقَالَ صَوَابًا

«The Day that Ar-Rūḥ (Jibrīl) and the angels will stand aligned, they will not speak except him whom the Most Gracious (Allāh) allows, and he will speak what is right» [78:38];

or it may mean that they will stand in rows, as Allāh says:

Qur’an 89:22وَجَآءَ رَبُّكَ وَٱلْمَلَكُ صَفًّا صَفًّا

«And your Lord comes with the angels in rows.» [89:22]

Qur’an 18:48لَّقَدْ جِئْتُمُونَا كَمَا خَلَقْنَٰكُمْ أَوَّلَ مَرَّةٍۭ

«Now indeed, you have come to Us as We created you the first time.»

This is a rebuke to those who denied the Hereafter, a reprimand before all creation. This is why Allāh says to them:

Qur’an 18:48بَلْ زَعَمْتُمْ أَلَّن نَّجْعَلَ لَكُم مَّوْعِدًا

«Nay, but you thought that We had appointed no meeting for you (with Us).»,

meaning, you did not think that this would happen to you or that it would come to pass.

Qur’an 18:49وَوُضِعَ ٱلْكِتَٰبُ

«And the Book will be produced,» the Book of deeds, which contains a record of everything, major or minor, significant or insignificant, great or small.

Qur’an 18:49فَتَرَى ٱلْمُجْرِمِينَ مُشْفِقِينَ مِمَّا فِيهِ

«and you will see the criminals, fearful of that which is therein.» of their evil deeds and reprehensible actions.

Qur’an 18:49وَيَقُولُونَ يَٰوَيْلَتَنَا

«They will say, "Woe to us!"» expressing words of regret for having wasted their lives.

Qur’an 18:49مَالِ هَٰذَا ٱلْكِتَٰبِ لَا يُغَادِرُ صَغِيرَةً وَلَا كَبِيرَةً إِلَّآ أَحْصَىٰهَا

«What sort of Book is this that leaves neither a small thing nor a large thing, but has recorded it with numbers!»

it has left no sin, major or minor, and no action, no matter how small, but it has recorded it with the utmost precision and accuracy.

Qur’an 18:49وَوَجَدُوا۟ مَا عَمِلُوا۟ حَاضِرًا

«And they will find all that they did, present,» everything, both good and evil, as Allāh says,

Qur’an 3:30يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَيْرٍ مُّحْضَرًا

«On the Day when every person will be confronted with all the good he has done» [3:30].

Allāh says:

Qur’an 75:13يُنَبَّؤُا۟ ٱلْإِنسَٰنُ يَوْمَئِذٍۭ بِمَا قَدَّمَ وَأَخَّرَ

«On that Day man will be informed of what he sent forward, and what he left behind.» [75:13]

And Allāh says:

Qur’an 86:9يَوْمَ تُبْلَى ٱلسَّرَآئِرُ

«The Day when all the secrets will be exposed.» [86:9]

meaning, everything that is hidden in people's hearts will become known. Imām Aḥmad recorded from Anas that the Prophet ﷺ said,

Ḥadīthلِكُلِّ غَادِرٍ لِوَاءٌ يَوْمَ الْقِيَامَةِ يُعْرَفُ بِهِ

«Every traitor will have a banner on the Day of Resurrection, by which he will be known.»^{3Aḥmad 3:142.}

It was also narrated in the Two Ṣaḥīḥs, where one narration says,

Ḥadīthيُرْفَعُ لِكُلِّ غَادِرٍ لِوَاءٌ يَوْمَ الْقِيَامَةِ عِنْدَ اسْتِهِ بِقَدْرِ غَدْرَتِهِ، يُقَالُ: هَذِهِ غَدْرَةُ فُلَانِ بْنِ فُلَانٍ

«On the Day of Resurrection, for every traitor a banner will be erected by his backside, and it will be said, "This is the betrayer of so-and-so the son of so-and-so."»^{4Fatḥ Al-Bāri 12:354, Muslim 3:1361.}

Qur’an 18:49وَلَا يَظْلِمُ رَبُّكَ أَحَدًا

«and your Lord treats no one with injustice.»

means, He will judge between His creatures for all of their deeds, and He will not treat any of His creatures with injustice. He will overlook and forgive and have mercy, and He will punish whomever He wills by His power, wisdom and justice. He will fill Hell with the disbelievers and those who have been disobedient. Then He will rescue the disobedient, and leave the disbelievers there for eternity. He is the Judge Who never wrongs or oppresses. Allāh says:

Qur’an 4:40إِنَّ ٱللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِن تَكُ حَسَنَةً يُضَٰعِفْهَا

«Surely, Allāh wrongs not even of the weight of a speck of dust, but if there is any good, He doubles it.» [4:40]

Qur’an 21:47وَنَضَعُ ٱلْمَوَٰزِينَ ٱلْقِسْطَ لِيَوْمِ ٱلْقِيَٰمَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْـًٔا

«And We shall set up Balances of justice on the Day of Resurrection, then none will be dealt with unjustly in anything.» Until His saying;

Qur’an 21:47حَٰسِبِينَ

«to take account» [21:47]

And there are many similar Ayāt. Imām Aḥmad recorded that 'Abdullāh bin Muḥammad bin 'Aqīl heard Jābir bin 'Abdullāh say, "I was told about a Ḥadīth which a man heard from the Prophet ﷺ, so I bought a camel and put my saddle on it, then I traveled on it for a month until I came to Ash-Shām,^{5Greater Syria.} where 'Abdullāh bin Unays was. I said to the doorkeeper, 'Tell him that Jābir is at the door.' He said, 'Jābir bin 'Abdullāh?' I said, 'Yes.' So he came out, still putting his garment on, and embraced me, and I embraced him, and said: 'I heard a Ḥadīth narrated by you, that you heard from the Messenger of Allāh ﷺ about reciprocal punishments. I was afraid that you or I would die before I could hear it.' He said, 'I heard the Messenger of Allāh ﷺ say:

Ḥadīthيَحْشُرُ اللهُ عَزَّ وَجَلَّ النَّاسَ يَوْمَ الْقِيَامَةِ - أَوْ قَالَ: الْعِبَادَ - عُرَاةً غُرْلًا بُهْمًا

«Allāh will gather the people - or His servants - on the Day of Resurrection, naked, uncircumcised and Buhman.» I asked, 'What is Buhman?' He said,

لَيْسَ مَعَهُمْ شَيْءٌ، ثُمَّ يُنَادِيهِمْ بِصَوْتٍ يَسْمَعُهُ مَنْ بَعُدَ كَمَا يَسْمَعُهُ مَنْ قَرُبَ: أَنَا الْمَلِكُ، أَنَا الدَّيَّانُ لَا يَنْبَغِي لِأَحَدٍ مِنْ أَهْلِ النَّارِ أَنْ يَدْخُلَ النَّارَ وَلَهُ عِنْدَ أَحَدٍ مِنْ أَهْلِ الْجَنَّةِ حَقٌّ حَتَّى أَقُصَّهُ مِنْهُ، وَلَا يَنْبَغِي لِأَحَدٍ مِنْ أَهْلِ الْجَنَّةِ أَنْ يَدْخُلَ الْجَنَّةَ وَلَهُ عِنْدَ رَجُلٍ مِنْ أَهْلِ النَّارِ حَقٌّ حَتَّى أُقِصَّهُ مِنْهُ حَتَّى اللَّطْمَةُ»

«They will have nothing with them. Then a voice will call out to them that will be heard by those far away just as easily as it will be heard by those near: "I am the Sovereign, I am the Judge. None of the people of Hell should enter Hell if he is owed something by one of the people of Paradise, until I have settled the matter, and none of the people of Paradise should enter Paradise if he is owed something by one of the people of Hell, until I settle the matter - even if it is only the case of a slap." »

We said, 'How will that be, when we have come before Allāh barefooted, naked, uncircumcised and having nothing with us?' He said,

«بِالْحَسَنَاتِ وَالسَّيِّئَاتِ»

«By [merit for] good deeds, and [recompense] for evil deeds.»^{6Aḥmad 3:495.}

Shu'bah narrated from Al-'Awwām bin Muzāḥim from Abu 'Uthmān from 'Uthmān bin 'Affān, may Allāh be pleased with him, that the Messenger of Allāh ﷺ said:

Ḥadīthإِنَّ الْجَمَّاءَ لَتَقْتَصُّ مِنَ الْقَرْنَاءِ يَوْمَ الْقِيَامَةِ

«The animal who lost a horn will settle the score with the one that has horns on the Day of Resurrection.»^{7Zawā'id Al-Musnad, 1:12.}

It was recorded by 'Abdullāh the son of Imām Aḥmad, and there are corroborating narrations through other routes.

Qur’an 18:50وَإِذْ قُلْنَا لِلْمَلَٰٓئِكَةِ ٱسْجُدُوا۟ لِـَٔادَمَ فَسَجَدُوٓا۟ إِلَّآ إِبْلِيسَ كَانَ مِنَ ٱلْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِۦٓ أَفَتَتَّخِذُونَهُۥ وَذُرِّيَّتَهُۥٓ أَوْلِيَآءَ مِن دُونِى وَهُمْ لَكُمْ عَدُوٌّۢ بِئْسَ لِلظَّٰلِمِينَ بَدَلًا

«50. And (remember) when We said to the angels: "Prostrate yourselves unto Ādam." So they prostrated themselves, except Iblīs. He was one of the Jinn; he disobeyed the command of his Lord. Will you then take him and his offspring as protectors and helpers rather than Me while they are enemies to you? What an evil is the exchange for the wrongdoers.» The Story of Ādam and Iblīs

Allāh points out to the Children of Ādam the enmity of Iblīs towards them and their father before them, and rebukes those who follow him and go against their Creator and Master. It is He who created them from nothing and sustains and nourishes them by His kindness, yet they still took Iblīs as their friend and declared their enmity towards Allāh. So Allāh says:

Qur’anوَإِذْ قُلْنَا لِلْمَلَٰٓئِكَةِ

«And (remember) when We said to the angels»,

meaning all the angels, as was mentioned in the beginning of Sūrat Al-Baqarah.^{1See volume one, the Tafsīr of Sūrat Al-Baqarah 2:36.}

Qur’anٱسْجُدُوا۟ لِـَٔادَمَ

«Prostrate yourselves unto Ādam» a prostration of respect and honour, as Allāh says:

Qur’an 15:28–29وَإِذْ قَالَ رَبُّكَ لِلْمَلَٰٓئِكَةِ إِنِّى خَٰلِقٌۢ بَشَرًا مِّن صَلْصَٰلٍ مِّنْ حَمَإٍ مَّسْنُونٍ فَإِذَا سَوَّيْتُهُۥ وَنَفَخْتُ فِيهِ مِن رُّوحِى فَقَعُوا۟ لَهُۥ سَٰجِدِينَ

«And (remember) when your Lord said to the angels, "I am going to create a human (Ādam) from dried (sounding) clay of altered mud. So, when I have fashioned him completely and breathed into him the soul which I created for him, then fall (you) down prostrating yourselves unto him.» [15:28-29]

Qur’an 18:50فَسَجَدُوٓا۟ إِلَّآ إِبْلِيسَ كَانَ مِنَ ٱلْجِنِّ

«So they prostrated themselves except Iblīs. He was one of the Jinn;»

meaning, his original nature betrayed him. He had been created from smokeless fire, whereas the angels had been created from light, as is stated in Ṣaḥīḥ Muslim where it is reported that 'Ā'ishah, may Allāh be pleased with her, said that the Messenger of Allāh ﷺ said:

Ḥadīthخُلِقَتِ الْمَلَائِكَةُ مِنْ نُورٍ، وَخُلِقَ إِبْلِيسُ مِنْ مَارِجٍ مِنْ نَارٍ، وَخُلِقَ آدَمُ مِمَّا وُصِفَ لَكُمْ

«The angels were created from light, Iblīs was created from smokeless fire, and Ādam was created from that which has been described to you.»^{2Muslim 4:2294.}

When matters are crucial, every vessel leaks that which it contains and is betrayed by its true nature. Iblīs used to do what the angels did and resembled them in their devotion and worship, so he was included when they were addressed, but he disobeyed and went against what he was told to do. So Allāh points out here that he was one of the Jinn, i.e., he was created from fire, as He says elsewhere:

Qur’anأَنَا۠ خَيْرٌ مِّنْهُ خَلَقْتَنِى مِن نَّارٍ وَخَلَقْتَهُۥ مِن طِينٍ

«I am better than he. You created me from fire, and You created him from clay.»[38:76]

Al-Ḥasan Al-Baṣri said, "Iblīs was not one of the angels, not even for a second. He was the origin of the Jinn just as Ādam, upon him be peace, was the origin of mankind." This was narrated by Ibn Jarīr with a Ṣaḥīḥ chain.^{3Aṭ-Ṭabari 18:506.}

Qur’an 18:50فَفَسَقَ عَنْ أَمْرِ رَبِّهِۦٓ

«he disobeyed the command of his Lord.»

meaning by stepping beyond the bounds of obedience to Allāh. Fisq (disobeying) implies going out or stepping beyond. When the date emerges from its flower, the verb used in Arabic is Fasaqat; the same verb is used to describe a mouse coming out of its hole when it comes out to do damage. Then Allāh says, rebuking those who follow and obey Iblīs:

Qur’an 18:50أَفَتَتَّخِذُونَهُۥ وَذُرِّيَّتَهُۥٓ أَوْلِيَآءَ مِن دُونِى

«Will you then take him and his offspring as protectors and helpers rather than Me»

meaning, instead of Me. This is why Allāh says:

Qur’an 18:50بِئْسَ لِلظَّٰلِمِينَ بَدَلًا

«What an evil is the exchange for the wrongdoers.»

This is like the Āyah in Sūrah Yā Sīn where, after mentioning the Resurrection and its terrors, and the ultimate end of the blessed and the doomed, Allāh then says:

Qur’an 36:59وَٱمْتَٰزُوا۟ ٱلْيَوْمَ أَيُّهَا ٱلْمُجْرِمُونَ

«(It will be said): "And O you the criminals! Get you apart this Day (from the believers).» until;

Qur’an 36:62أَفَلَمْ تَكُونُوا۟ تَعْقِلُونَ

«Did you not then understand?» [36:59-62]

Qur’an 18:51مَّآ أَشْهَدتُّهُمْ خَلْقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَلَا خَلْقَ أَنفُسِهِمْ وَمَا كُنتُ مُتَّخِذَ ٱلْمُضِلِّينَ عَضُدًا

«51. They did not witness the creation of the heavens and the earth nor their own creation, nor did I take those who mislead as 'Aḍudan.»

The gods of the Idolators did not witness the Creation of anything, not even Themselves

Allāh says: 'These whom you take as helpers instead of Me are creatures just like you. They do not possess anything and did not witness the creation of heaven and earth, because they did not exist at that time.' Allāh says, 'I am the One Who independently and exclusively creates and controls all things, and I have no partner, associate or advisor in that.' As Allāh says:

Qur’an 34:22–23قُلِ ٱدْعُوا۟ ٱلَّذِينَ زَعَمْتُم مِّن دُونِ ٱللَّهِ لَا يَمْلِكُونَ مِثْقَالَ ذَرَّةٍ فِى ٱلسَّمَٰوَٰتِ وَلَا فِى ٱلْأَرْضِ وَمَا لَهُمْ فِيهِمَا مِن شِرْكٍ وَمَا لَهُۥ مِنْهُم مِّن ظَهِيرٍ وَلَا تَنفَعُ ٱلشَّفَٰعَةُ عِندَهُۥٓ إِلَّا لِمَنْ أَذِنَ لَهُۥ

«Say: "Call upon those you claim besides Allāh, they possess not even a speck of dust in the heavens or on the earth, nor have they any share in either, nor is there for Him any assistant among them. Intercession with Him profits not except for him whom He permits.» [34:22-23]

Similarly Allāh says here:

Qur’an 18:51وَمَا كُنتُ مُتَّخِذَ ٱلْمُضِلِّينَ عَضُدًا

«nor did I take those who mislead as 'Aḍudan.» Mālik said: "Assistants."

Qur’an 18:52–53وَيَوْمَ يَقُولُ نَادُوا۟ شُرَكَآءِىَ ٱلَّذِينَ زَعَمْتُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُوا۟ لَهُمْ وَجَعَلْنَا بَيْنَهُم مَّوْبِقًا وَرَءَا ٱلْمُجْرِمُونَ ٱلنَّارَ فَظَنُّوٓا۟ أَنَّهُم مُّوَاقِعُوهَا وَلَمْ يَجِدُوا۟ عَنْهَا مَصْرِفًا

«52. And (remember) the Day He will say: "Call those (so-called) partners of Mine whom you claimed." Then they will cry unto them, but they will not answer them, and We shall put Mawbiq between them.»

«53. And the criminals shall see the Fire and apprehend that they are to fall therein. And they will find no way of escape from it.»

Their Partners are not able to respond and the Criminals are brought to the Fire Allāh tells us how He will address the idolators on the Day of Resurrection before all of creation, rebuking and scolding them,

Qur’an 18:52نَادُوا۟ شُرَكَآءِىَ ٱلَّذِينَ زَعَمْتُمْ

«Call those (so-called) partners of Mine whom you claimed.» meaning, in the world. Call them today to save you from the situation you are in! Allāh says:

Qur’an 6:94وَلَقَدْ جِئْتُمُونَا فُرَٰدَىٰ كَمَا خَلَقْنَٰكُمْ أَوَّلَ مَرَّةٍ وَتَرَكْتُم مَّا خَوَّلْنَٰكُمْ وَرَآءَ ظُهُورِكُمْ وَمَا نَرَىٰ مَعَكُمْ شُفَعَآءَكُمُ ٱلَّذِينَ زَعَمْتُمْ أَنَّهُمْ فِيكُمْ شُرَكَٰٓؤُا۟ لَقَد تَّقَطَّعَ بَيْنَكُمْ وَضَلَّ عَنكُم مَّا كُنتُمْ تَزْعُمُونَ

«And truly, you have come unto Us alone as We created you the first time. You have left what you were given behind your backs and We do see not with you your intercessors whom you claimed were your partners. Now all relations between you and them have been cut off, and all that you used to claim has vanished from you.» [6:94]

Qur’an 18:52فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُوا۟ لَهُمْ

«Then they will cry unto them, but they will not answer them.» As Allāh says:

Qur’an 28:64وَقِيلَ ٱدْعُوا۟ شُرَكَآءَكُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُوا۟ لَهُمْ

«And it will be said (to them): "Call upon those partners of yours," then they will call upon them, but they will not answer them.» [28:64] And the Āyah:

Qur’an 46:5وَمَنْ أَضَلُّ مِمَّن يَدْعُوا۟ مِن دُونِ ٱللَّهِ مَن لَّا يَسْتَجِيبُ لَهُۥٓ

«And who is more astray than one who calls others besides Allāh, such as will not answer him» [46:5] Until the end of the two Āyāt;

Qur’an 19:81–82وَٱتَّخَذُوا۟ مِن دُونِ ٱللَّهِ ءَالِهَةً لِّيَكُونُوا۟ لَهُمْ عِزًّا كَلَّا سَيَكْفُرُونَ بِعِبَادَتِهِمْ وَيَكُونُونَ عَلَيْهِمْ ضِدًّا

«And they have taken gods besides Allāh, that they may grant them honor. Nay, but they will deny their worship of them, and become opponents to them.» [19:81-82]

Qur’an 18:52وَجَعَلْنَا بَيْنَهُم مَّوْبِقًا

«and We shall put Mawbiq between them.» Ibn 'Abbās, Qatādah and others said: "Destruction."^{1Aṭ-Ṭabari 18:46.} The meaning is that Allāh is stating that these idolators will have no way of reaching the gods they claimed in this world. He will separate them in the Hereafter and neither party will have any means of reaching the other. There will be devastation, great horrors and other terrible things in between them. 'Abdullāh bin 'Amr understood the pronoun in the phrase "between them" to refer to the believers and the disbelievers,^{2Aṭ-Ṭabari 18:46.} meaning that the people of guidance and the people of misguidance will be separated. This then is like the Āyāt:

Qur’an 30:14وَيَوْمَ تَقُومُ ٱلسَّاعَةُ يَوْمَئِذٍ يَتَفَرَّقُونَ

«And on the Day when the Hour will be established - that Day shall (all men) be separated.» [30:14]

Qur’an 30:43يَوْمَئِذٍ يَصَّدَّعُونَ

«On that Day men shall be divided.» [30:43],

Qur’an 36:59وَٱمْتَٰزُوا۟ ٱلْيَوْمَ أَيُّهَا ٱلْمُجْرِمُونَ

«(It will be said), "And O you the criminals! Get you apart this Day (from the believers).» [36:59]

Qur’an 10:28وَيَوْمَ نَحْشُرُهُمْ جَمِيعًا ثُمَّ نَقُولُ لِلَّذِينَ أَشْرَكُوا۟ مَكَانَكُمْ أَنتُمْ وَشُرَكَآؤُكُمْ فَزَيَّلْنَا بَيْنَهُمْ

«And on the Day when We shall gather them all together, then We shall say to those who joined partners, "Stop in your place! You and your partners." Then We shall separate between them...» until,

Qur’anوَضَلَّ عَنْهُم مَّا كَانُوا۟ يَفْتَرُونَ

«And what they invented will vanish from them.» [10:28-30]

Qur’an 18:53وَرَءَا ٱلْمُجْرِمُونَ ٱلنَّارَ فَظَنُّوٓا۟ أَنَّهُم مُّوَاقِعُوهَا وَلَمْ يَجِدُوا۟ عَنْهَا مَصْرِفًا

«And the criminals shall see the Fire and apprehend that they are to fall therein. And they will find no way of escape from it.»

meaning when they see Hell with their own eyes, since it is being dragged forth by seventy thousand reins, each pulled by seventy thousand angels. When,

Qur’an 18:53وَرَءَا ٱلْمُجْرِمُونَ ٱلنَّارَ

«the criminals shall see the Fire»,

they will realize that they cannot escape being thrown into it, and that will only intesify their anxiety and distress, because the anticipation and fear of punishment is in itself a real punishment.

Qur’an 18:53وَلَمْ يَجِدُوا۟ عَنْهَا مَصْرِفًا

«And they will find no way of escape from it.»

means, they will have no way of fleeing, it will be inevitable.

Qur’an 18:54وَلَقَدْ صَرَّفْنَا فِى هَٰذَا ٱلْقُرْءَانِ لِلنَّاسِ مِن كُلِّ مَثَلٍ وَكَانَ ٱلْإِنسَٰنُ أَكْثَرَ شَىْءٍ جَدَلًا

«54. And indeed We have given every kind of example in this Qur'an for mankind. But, man is ever more quarrelsome than anything.»

Examples put forth in the Qur'ān

Allāh says, 'In this Qur'ān, We have explained to mankind and given clear details of matters so that they will not stray from the truth or be misled from the path of guidance. Despite this explanation, man is very quarrelsome and opposes truth with falsehood,' except for those whom Allāh guides to the path of salvation. Imām Aḥmad recorded that 'Ali bin Abi Ṭālib said that the Messenger of Allāh ﷺ came to visit him and Fāṭimah, the daughter of Allāh's Messenger at night, and said,

«أَلَا تُصَلِّيَانِ؟»

«Are you not going to pray?»

I said, "O Messenger of Allāh, our souls are in the Hand of Allāh. If He wills to wake us, He will wake us." When I said that, he went away without returning. Then I heard him as he was walking away, slapping his thigh and saying,

Qur’an 18:54وَكَانَ ٱلْإِنسَٰنُ أَكْثَرَ شَىْءٍ جَدَلًا

«But, man is ever more quarrelsome than anything.»"^{1Aḥmad 1:112.}

It was also recorded in the Two Ṣaḥīḥs.^{2Fatḥ Al-Bāri 3:13, Muslim 1:538.}

Qur’an 18:55–56وَمَا مَنَعَ ٱلنَّاسَ أَن يُؤْمِنُوٓا۟ إِذْ جَآءَهُمُ ٱلْهُدَىٰ وَيَسْتَغْفِرُوا۟ رَبَّهُمْ إِلَّآ أَن تَأْتِيَهُمْ سُنَّةُ ٱلْأَوَّلِينَ أَوْ يَأْتِيَهُمُ ٱلْعَذَابُ قُبُلًا وَمَا نُرْسِلُ ٱلْمُرْسَلِينَ إِلَّا مُبَشِّرِينَ وَمُنذِرِينَ وَيُجَٰدِلُ ٱلَّذِينَ كَفَرُوا۟ بِٱلْبَٰطِلِ لِيُدْحِضُوا۟ بِهِ ٱلْحَقَّ وَٱتَّخَذُوٓا۟ ءَايَٰتِى وَمَآ أُنذِرُوا۟ هُزُوًا

«55. And nothing prevents men from believing, while the guidance has come to them, and from asking forgiveness of their Lord, except that the ways of the ancients be repeated with them, or the torment be brought to them face to face.»

«56. And We send not the Messengers except as bearers of good news and warners. But those who disbelieve, argue with falsehood, in order to refute the truth thereby. And they take My Āyāt and that which they are warned for jest!»

The Rebellion of the Disbelievers

Allāh tells us about the rebellion of the disbelievers in ancient times and in more recent times, and how they rejected the obvious truth even when they witnessed clear signs and proofs. Nothing stopped them from following the truth except their demand to witness with their own eyes the punishment which they were being warned about. As some of them said to their Prophet:

Qur’an 26:187فَأَسْقِطْ عَلَيْنَا كِسَفًا مِّنَ ٱلسَّمَآءِ إِن كُنتَ مِنَ ٱلصَّٰدِقِينَ

«So cause a piece of the heaven to fall on us, if you are of the truthful!» [26:187], Others said:

Qur’an 29:29ٱئْتِنَا بِعَذَابِ ٱللَّهِ إِن كُنتَ مِنَ ٱلصَّٰدِقِينَ

«Bring Allāh's torment upon us if you are one of the truthful.» [29:29] The Quraysh said:

Qur’an 8:32ٱللَّهُمَّ إِن كَانَ هَٰذَا هُوَ ٱلْحَقَّ مِنْ عِندِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِّنَ ٱلسَّمَآءِ أَوِ ٱئْتِنَا بِعَذَابٍ أَلِيمٍ

«O Allāh! If this is indeed the truth from You, then rain down stones on us from the sky or bring upon us a painful torment.» [8:32]

Qur’an 15:6–7وَقَالُوا۟ يَٰٓأَيُّهَا ٱلَّذِى نُزِّلَ عَلَيْهِ ٱلذِّكْرُ إِنَّكَ لَمَجْنُونٌ لَّوْ مَا تَأْتِينَا بِٱلْمَلَٰٓئِكَةِ إِن كُنتَ مِنَ ٱلصَّٰدِقِينَ

«And they say: "O you to whom the Reminder has been sent down! Verily, you are a mad man! Why do you not bring angels to us if you are of the truthful?"» [15:6-7]. There are other Āyāt refering to the same thing. Then Allāh says:

Qur’an 18:55إِلَّآ أَن تَأْتِيَهُمْ سُنَّةُ ٱلْأَوَّلِينَ

«except that the ways of the ancients be repeated with them,» meaning, their overwhelming punishment, destroying every last one of them.

Qur’an 18:55أَوْ يَأْتِيَهُمُ ٱلْعَذَابُ قُبُلًا

«or the torment be brought to them face to face.» they see it with their own eyes, being directly confronted with it. Then Allāh says:

Qur’an 18:56وَمَا نُرْسِلُ ٱلْمُرْسَلِينَ إِلَّا مُبَشِّرِينَ وَمُنذِرِينَ

«And We send not the Messengers except as bearers of good news and warners.» before the punishment they give good news to those who believe in them and follow them, and warnings to those who reject them and oppose them. Then Allāh tells us about the disbelievers who argue:

Qur’an 18:56بِٱلْبَٰطِلِ لِيُدْحِضُوا۟ بِهِ ٱلْحَقَّ

«with falsehood, in order to refute the truth thereby.» they try to weaken the truth that the Messengers brought, but they cannot achieve that.

Qur’an 18:56وَٱتَّخَذُوٓا۟ ءَايَٰتِى وَمَآ أُنذِرُوا۟ هُزُوًا

«And they take My Āyāt and that which they are warned for jest! » they take the proof, evidence and miracles sent with the Messengers to warn them, and make them fear the punishment;

Qur’anهُزُوًا

«as a jest and mockery» and they make fun of them, which is the worst type of disbelief.

Qur’an 18:57–59وَمَنْ أَظْلَمُ مِمَّن ذُكِّرَ بِـَٔايَٰتِ رَبِّهِۦ فَأَعْرَضَ عَنْهَا وَنَسِىَ مَا قَدَّمَتْ يَدَاهُ إِنَّا جَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِىٓ ءَاذَانِهِمْ وَقْرًا وَإِن تَدْعُهُمْ إِلَى ٱلْهُدَىٰ فَلَن يَهْتَدُوٓا۟ إِذًا أَبَدًا وَرَبُّكَ ٱلْغَفُورُ ذُو ٱلرَّحْمَةِ لَوْ يُؤَاخِذُهُم بِمَا كَسَبُوا۟ لَعَجَّلَ لَهُمُ ٱلْعَذَابَ بَل لَّهُم مَّوْعِدٌ لَّن يَجِدُوا۟ مِن دُونِهِۦ مَوْئِلًا وَتِلْكَ ٱلْقُرَىٰٓ أَهْلَكْنَٰهُمْ لَمَّا ظَلَمُوا۟ وَجَعَلْنَا لِمَهْلِكِهِم مَّوْعِدًا

«57. And who does more wrong than he who is reminded of the Āyāt (signs) of his Lord, but turns away from them, forgetting what his hands have sent forth. Truly, We have set over their hearts Akinnah, lest they should understand this (the Qur'ān), and in their ears, deafness. And if you call them to guidance, even then they will never be guided.»

«58. And your Lord is Most Forgiving, Owner of mercy. Were He to call them to account for what they have earned, then surely, He would have hastened their punishment. But they have their appointed time, beyond which they will find no escape.»

«59. And these towns, We destroyed them when they did wrong. And We appointed a fixed time for their destruction.»

The Worst People are Those Who turn away after being reminded

Allāh says, 'Who among My creatures does more wrong than one who is reminded of the signs of Allāh then turns away from them,' i.e., ignores them and does not listen or pay attention to them.

Qur’an 18:57وَنَسِىَ مَا قَدَّمَتْ يَدَاهُ

«forgetting what his hands have sent forth.» means, bad deeds and evil actions.

Qur’an 18:57إِنَّا جَعَلْنَا عَلَىٰ قُلُوبِهِمْ

«Truly, We have set over their hearts» means, the hearts of these people,

Qur’anأَكِنَّةً

«Akinnah» means, coverings.

Qur’anأَن يَفْقَهُوهُ

«lest they should understand this,» means, so that they will not understand this Qur'ān and its clear Message

Qur’anوَفِىٓ ءَاذَانِهِمْ وَقْرًا

«and in their ears, deafness.» means that they will be deaf in an abstract way, to guidance.

Qur’an 18:57وَإِن تَدْعُهُمْ إِلَى ٱلْهُدَىٰ فَلَن يَهْتَدُوٓا۟ إِذًا أَبَدًا

«And if you call them to guidance, even then they will never be guided.»

Qur’an 18:58وَرَبُّكَ ٱلْغَفُورُ ذُو ٱلرَّحْمَةِ

«And your Lord is Most Forgiving, Owner of mercy.» means, 'your Lord, O Muḥammad, is forgiving and has great mercy.'

Qur’an 18:58لَوْ يُؤَاخِذُهُم بِمَا كَسَبُوا۟ لَعَجَّلَ لَهُمُ ٱلْعَذَابَ

«Were He to call them to account for what they have earned, then surely, He would have hastened their punishment.» This is like the Āyah:

Qur’an 35:45وَلَوْ يُؤَاخِذُ ٱللَّهُ ٱلنَّاسَ بِمَا كَسَبُوا۟ مَا تَرَكَ عَلَىٰ ظَهْرِهَا مِن دَآبَّةٍ

«And if Allāh were to punish men for that which they earned, He would not leave a moving creature on the surface of the earth.» [35:45]

Qur’an 13:6وَإِنَّ رَبَّكَ لَذُو مَغْفِرَةٍ لِّلنَّاسِ عَلَىٰ ظُلْمِهِمْ وَإِنَّ رَبَّكَ لَشَدِيدُ ٱلْعِقَابِ

«But verily, your Lord is full of forgiveness for mankind in spite of their wrongdoing. And verily, your Lord is (also) severe in punishment» [13:6]. And there are many Āyāt which say the same thing. Then Allāh tells us that He is patient, He conceals faults and forgives sins. He may guide some of them from wrongdoing to true guidance, and whoever continues in his evil ways, then there will come to him a Day when infants will turn grey and every pregnant female will shed her load. He says:

Qur’an 18:58بَل لَّهُم مَّوْعِدٌ لَّن يَجِدُوا۟ مِن دُونِهِۦ مَوْئِلًا

«But they have their appointed time, beyond which they will find no escape.» meaning, they will find no way out.

Qur’an 18:59وَتِلْكَ ٱلْقُرَىٰٓ أَهْلَكْنَٰهُمْ لَمَّا ظَلَمُوا۟

«And these towns, We destroyed them when they did wrong.» This refers to earlier nations in times past; 'We destroyed them because of their stubborn disbelief.'

Qur’an 18:59وَجَعَلْنَا لِمَهْلِكِهِم مَّوْعِدًا

«And We appointed a fixed time for their destruction.»

Qur’an 18:54–61وَلَقَدْ صَرَّفْنَا فِى هَٰذَا ٱلْقُرْءَانِ لِلنَّاسِ مِن كُلِّ مَثَلٍ وَكَانَ ٱلْإِنسَٰنُ أَكْثَرَ شَىْءٍ جَدَلًا وَمَا مَنَعَ ٱلنَّاسَ أَن يُؤْمِنُوٓا۟ إِذْ جَآءَهُمُ ٱلْهُدَىٰ وَيَسْتَغْفِرُوا۟ رَبَّهُمْ إِلَّآ أَن تَأْتِيَهُمْ سُنَّةُ ٱلْأَوَّلِينَ أَوْ يَأْتِيَهُمُ ٱلْعَذَابُ قُبُلًا وَمَا نُرْسِلُ ٱلْمُرْسَلِينَ إِلَّا مُبَشِّرِينَ وَمُنذِرِينَ وَيُجَٰدِلُ ٱلَّذِينَ كَفَرُوا۟ بِٱلْبَٰطِلِ لِيُدْحِضُوا۟ بِهِ ٱلْحَقَّ وَٱتَّخَذُوٓا۟ ءَايَٰتِى وَمَآ أُنذِرُوا۟ هُزُوًا وَمَنْ أَظْلَمُ مِمَّن ذُكِّرَ بِـَٔايَٰتِ رَبِّهِۦ فَأَعْرَضَ عَنْهَا وَنَسِىَ مَا قَدَّمَتْ يَدَاهُ إِنَّا جَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِىٓ ءَاذَانِهِمْ وَقْرًا وَإِن تَدْعُهُمْ إِلَى ٱلْهُدَىٰ فَلَن يَهْتَدُوٓا۟ إِذًا أَبَدًا وَرَبُّكَ ٱلْغَفُورُ ذُو ٱلرَّحْمَةِ لَوْ يُؤَاخِذُهُم بِمَا كَسَبُوا۟ لَعَجَّلَ لَهُمُ ٱلْعَذَابَ بَل لَّهُم مَّوْعِدٌ لَّن يَجِدُوا۟ مِن دُونِهِۦ مَوْئِلًا وَتِلْكَ ٱلْقُرَىٰٓ أَهْلَكْنَٰهُمْ لَمَّا ظَلَمُوا۟ وَجَعَلْنَا لِمَهْلِكِهِم مَّوْعِدًا وَإِذْ قَالَ مُوسَىٰ لِفَتَىٰهُ لَآ أَبْرَحُ حَتَّىٰٓ أَبْلُغَ مَجْمَعَ ٱلْبَحْرَيْنِ أَوْ أَمْضِىَ حُقُبًا فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوتَهُمَا فَٱتَّخَذَ سَبِيلَهُۥ فِى ٱلْبَحْرِ سَرَبًا

'We appointed for them a set time limit, not to be increased or decreased. The same applies to you, O idolators, so beware or what happened to them will happen to you too, for you have rejected the noblest Messenger and greatest Prophet, and you are not dearer to Us than them, so fear My punishment and wrath.'

Qur’an 18:60–65وَإِذْ قَالَ مُوسَىٰ لِفَتَىٰهُ لَآ أَبْرَحُ حَتَّىٰٓ أَبْلُغَ مَجْمَعَ ٱلْبَحْرَيْنِ أَوْ أَمْضِىَ حُقُبًا فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوتَهُمَا فَٱتَّخَذَ سَبِيلَهُۥ فِى ٱلْبَحْرِ سَرَبًا فَلَمَّا جَاوَزَا قَالَ لِفَتَىٰهُ ءَاتِنَا غَدَآءَنَا لَقَدْ لَقِينَا مِن سَفَرِنَا هَٰذَا نَصَبًا قَالَ أَرَءَيْتَ إِذْ أَوَيْنَآ إِلَى ٱلصَّخْرَةِ فَإِنِّى نَسِيتُ ٱلْحُوتَ وَمَآ أَنسَىٰنِيهُ إِلَّا ٱلشَّيْطَٰنُ أَنْ أَذْكُرَهُۥ وَٱتَّخَذَ سَبِيلَهُۥ فِى ٱلْبَحْرِ عَجَبًا قَالَ ذَٰلِكَ مَا كُنَّا نَبْغِ فَٱرْتَدَّا عَلَىٰٓ ءَاثَارِهِمَا قَصَصًا فَوَجَدَا عَبْدًا مِّنْ عِبَادِنَآ ءَاتَيْنَٰهُ رَحْمَةً مِّنْ عِندِنَا وَعَلَّمْنَٰهُ مِن لَّدُنَّا عِلْمًا

«60. And (remember) when Mūsā said to his boy-servant: "I will not give up until I reach the junction of the two seas or a Ḥuqub passes."»

«61. But when they reached the junction of the two seas, they forgot their fish, and it took its way through the sea as in a tunnel.»

«62. So when they passed further on, Mūsā said to his boy-servant: "Bring us our morning meal; truly, we have suffered Naṣaban in this, our journey."»

«63. He said: "Do you remember when we betook ourselves to the rock? I indeed forgot the fish; none but Shayṭān made me forget to remember it. It took its course into the sea in a strange (way)!"»

«64. [Mūsā] said: "That is what we have been seeking." So they went back retracing their footsteps.»

«65. Then they found one of Our servants, on whom We had bestowed mercy from Us, and whom We had taught knowledge from Us.»

The Story of Mūsā and Al-Khiḍr

The reason for Mūsā's conversation with the boy-servant, Yūsha' bin Nūn, was that he had been told about one of the servants of Allāh at the junction of the two seas, who had knowledge which Mūsā had not been granted, so he wanted to travel to meet him. So he said to that boy-servant of his:

Qur’an 18:60لَآ أَبْرَحُ

«I will not give up» meaning, I will keep on traveling,

Qur’an 18:60حَتَّىٰٓ أَبْلُغَ مَجْمَعَ ٱلْبَحْرَيْنِ

«until I reach the junction of the two seas» meaning, the place where the two seas met.

Qur’an 18:60أَوْ أَمْضِىَ حُقُبًا

«or a Ḥuqub passes.» meaning, even if I have to travel for a very long time. Ibn Jarīr (may Allāh have mercy on him) said, "Some of the scholars of the Arabic language said that Ḥuqub means a year in the dialect of [the tribe of] Qays,"^{1Aṭ-Ṭabari 18:56.} then he narrated that 'Abdullāh bin 'Amr said, "Ḥuqub means eighty years."^{2Aṭ-Ṭabari 18:56.} Mujāhid said, "Seventy years."^{3Aṭ-Ṭabari 18:56.} 'Ali bin Abi Ṭalḥah reported that Ibn 'Abbās said that it means a lifetime.^{4Aṭ-Ṭabari 18:57.} Qatādah and Ibn Zayd said likewise.^{5Aṭ-Ṭabari 18:57.}

Qur’an 18:61فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوتَهُمَا

«But when they reached the junction of the two seas, they forgot their fish,» He had been commanded to carry a salted fish with him, and it had been said to him, when you lose the fish, that will be a sign that you have reached the right place. So they set out and traveled until they reached the junction of the two seas, where there was a spring called 'Ayn Al-Ḥayāt (the Spring of Life). They went to sleep there, and the fish felt the drops of that water, so it came back to life. It was in a vessel with Yūsha', upon him be peace, and it jumped out of the vessel towards the sea. Yūsha' woke up and the fish fell into the water and started to swim through the water, leaving a track or channel behind it. Allāh said:

Qur’an 18:61فَٱتَّخَذَ سَبِيلَهُۥ فِى ٱلْبَحْرِ سَرَبًا

«and it took its way through the sea as in a tunnel.» meaning, like going through a tunnel on land. Ibn Jurayj said, "Ibn 'Abbās said, 'It left a trace as if it were a rock.'"^{6Aṭ-Ṭabari 18:57.}

Qur’an 18:62فَلَمَّا جَاوَزَا

«So when they had passed further on,» means, past the place where they had forgotten the fish. Forgetfulness is attributed to them both even though it was actually Yūsha' who forgot. This is like the Āyah:

Qur’an 55:22يَخْرُجُ مِنْهُمَا ٱللُّؤْلُؤُ وَٱلْمَرْجَانُ

«Out of them both come out pearl and coral.» [55:22], although they come from the salt water, according to one of the two opinions. When they had passed one stage beyond the place where they had forgotten the fish,

Qur’an 18:62قَالَ لِفَتَىٰهُ ءَاتِنَا غَدَآءَنَا لَقَدْ لَقِينَا مِن سَفَرِنَا هَٰذَا

«[Mūsā] said to his boy-servant: "Bring us our morning meal; truly, we have suffered in this, our journey»

meaning, their journey beyond the place where they should have stopped.

Qur’an 18:62نَصَبًا

«Naṣaban» means, exhaustion.

Qur’an 18:63قَالَ أَرَءَيْتَ إِذْ أَوَيْنَآ إِلَى ٱلصَّخْرَةِ فَإِنِّى نَسِيتُ ٱلْحُوتَ وَمَآ أَنسَىٰنِيهُ إِلَّا ٱلشَّيْطَٰنُ أَنْ أَذْكُرَهُۥ

«He said: "Do you remember when we betook ourselves to the rock? I indeed forgot the fish; none but Shayṭān made me forget to remember it..."»

Then he said,

Qur’an 18:63وَٱتَّخَذَ سَبِيلَهُۥ

«It took its course», meaning its path,

Qur’an 18:63–64فِى ٱلْبَحْرِ عَجَبًا قَالَ ذَٰلِكَ مَا كُنَّا نَبْغِ

«"...into the sea in a strange (way)!" [Mūsā] said: "That is what we have been seeking."»

meaning, this is what we have been looking for.

Qur’an 18:64فَٱرْتَدَّا

«So they went back »

Qur’an 18:64عَلَىٰٓ ءَاثَارِهِمَا

«their footsteps.»

Qur’an 18:65فَوَجَدَا عَبْدًا مِّنْ عِبَادِنَآ ءَاتَيْنَٰهُ رَحْمَةً مِّنْ عِندِنَا وَعَلَّمْنَٰهُ مِن لَّدُنَّا عِلْمًا

«Then they found one of Our servants, on whom We had bestowed mercy from Us, and whom We had taught knowledge from Us.»

This was Al-Khiḍr, peace be upon him, as is indicated by the authentic Ḥadīths narrated from the Messenger of Allāh ﷺ. Al-Bukhāri recorded that Sa'īd bin Jubayr said, "I said to Ibn 'Abbās: 'Nawf Al-Bikāli claims that Mūsā, the companion of Al-Khiḍr was not the Mūsā of the Children of Israel.' Ibn 'Abbās said, 'The enemy of Allāh has told a lie.' Ubayy bin Ka'b narrated that he heard the Messenger of Allāh ﷺ say, «إِنَّ مُوسَى قَامَ خَطِيبًا فِي بَنِي إِسْرَائِيلَ فَسُئِلَ: أَيُّ النَّاسِ أَعْلَمُ؟ قَالَ: أَنَا، فَعَتَبَ اللَّهُ عَلَيْهِ إِذْ لَمْ يَرُدَّ الْعِلْمَ إِلَيْهِ، فَأَوْحَى اللَّهُ إِلَيْهِ إِنَّ لِي عَبْدًا بِمَجْمَعِ الْبَحْرَيْنِ هُوَ أَعْلَمُ مِنْكَ. قَالَ مُوسَى: يَا رَبِّ وَكَيْفَ لِي بِهِ؟ قَالَ: تَأْخُذُ مَعَكَ حُوتًا فَتَجْعَلَهُ بِمِكْتَلٍ، فَحَيْثُمَا فَقَدْتَ الْحُوتَ فَهُوَ ثَمَّ، فَأَخَذَ حُوتًا فَجَعَلَهُ بِمِكْتَلٍ، ثُمَّ انْطَلَقَ وَانْطَلَقَ مَعَهُ فَتَاهُ يُوشَعُ بْنُ نُونٍ عَلَيْهِ السَّلَامُ، حَتَّى إِذَا أَتَيَا الصَّخْرَةَ وَضَعَا رُءُوسَهُمَا فَنَامَا، وَاضْطَرَبَ الْحُوتُ فِي الْمِكْتَلِ، فَخَرَجَ مِنْهُ فَسَقَطَ فِي الْبَحْرِ فَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ سَرَبًا، وَأَمْسَكَ اللَّهُ عَنِ الْحُوتِ جِرْيَةَ الْمَاءِ، فَصَارَ عَلَيْهِ مِثْلَ الطَّاقِ، فَلَمَّا اسْتَيْقَظَ، نَسِيَ صَاحِبُهُ أَنْ يُخْبِرَهُ بِالْحُوتِ، فَانْطَلَقَا بَقِيَّةَ يَوْمِهِمَا وَلَيْلَتَهُمَا حَتَّى إِذَا كَانَ مِنَ الْغَدِ قَالَ مُوسَى لِفَتَاهُ:

Qur’an 18:62ءَاتِنَا غَدَآءَنَا لَقَدْ لَقِينَا مِن سَفَرِنَا هَٰذَا نَصَبًا

«Mūsā got up to deliver a speech before the Children of Israel and he was asked, "Who is the most learned person among the people?" Mūsā replied, "I am." Allāh rebuked him because he did not refer the knowledge to Allāh. So Allāh revealed to him: "At the junction of the two seas there is a servant of Ours who is more learned than you." Mūsā asked, "O my Lord, how can I meet him?" Allāh said, "Take a fish and put it in a vessel and then set out, and where you lose the fish, you will find him." So Mūsā took a fish, put it in a vessel and set out, along with his boy-servant Yūsha' bin Nūn, peace be upon him, till they reached a rock (on which) they both lay down their heads and slept. The fish moved vigorously in the vessel and got out of it and fell into the sea and there it took its way through the sea (straight) as in a tunnel. Allāh stopped the flow of water on both sides of the way created by the fish, and so that way was like a tunnel. When Mūsā got up, his companion forgot to tell him about the fish, and so they carried on their journey during the rest of the day and the whole night. The next morning Mūsā said to his boy-servant,

«"Bring us our morning meal; truly, we have suffered much fatigue in this, our journey."»

وَلَمْ يَجِدْ مُوسَى النَّصَبَ حَتَّى جَاوَزَ الْمَكَانَ الَّذِي أَمَرَهُ اللَّهُ بِهِ، قَالَ لَهُ فَتَاهُ:

Qur’an 18:63أَرَءَيْتَ إِذْ أَوَيْنَآ إِلَى ٱلصَّخْرَةِ فَإِنِّى نَسِيتُ ٱلْحُوتَ وَمَآ أَنسَىٰنِيهُ إِلَّا ٱلشَّيْطَٰنُ أَنْ أَذْكُرَهُۥ وَٱتَّخَذَ سَبِيلَهُۥ فِى ٱلْبَحْرِ عَجَبًا

فَقَالَ: وَلِمُوسَى وَفَتَاهُ عَجَبًا، فَقَالَ:

Qur’an 18:64ذَٰلِكَ مَا كُنَّا نَبْغِ فَٱرْتَدَّا عَلَىٰٓ ءَاثَارِهِمَا قَصَصًا

قَالَ: فَرَجَعَا يَقُصَّانِ أَثَرَهُمَا حَتَّى انْتَهَيَا إِلَى الصَّخْرَةِ، فَإِذَا رَجُلٌ مُسَجًّى بِثَوْبٍ، فَسَلَّمَ عَلَيْهِ مُوسَى فَقَالَ الْخَضِرُ: وَأَنَّى بِأَرْضِكَ السَّلَامُ. فَقَالَ: أَنَا مُوسَى. فَقَالَ: مُوسَى بَنِي إِسْرَائِيلَ؟ قَالَ: نَعَمْ، قَالَ: أَتَيْتُكَ لِتُعَلِّمَنِي مِمَّا عُلِّمْتَ رُشْدًا

Qur’an 18:67قَالَ إِنَّكَ لَن تَسْتَطِيعَ مَعِىَ صَبْرًا

يَا مُوسَى إِنِّي عَلَى عِلْمٍ مِنْ عِلْمِ اللهِ عَلَّمَنِيهِ لَا تَعْلَمُهُ أَنْتَ وَأَنْتَ عَلَى عِلْمٍ مِنْ عِلْمِ اللهِ عَلَّمَكَهُ اللهُ لَا أَعْلَمُهُ.

Mūsā did not get tired till he had passed the place that Allāh had ordered him to look for. His boy-servant then said to him,

«"Do you remember when we betook ourselves to the rock? I indeed forgot the fish; none but Shayṭān made me forget to remember it. It took its course into the sea in a strange way."»

There was a tunnel for the fish and Mūsā and his boy-servant were amazed. Mūsā said,

«"That is what we have been seeking." So they went back retracing their footsteps."»

So they went back retracing their steps until they reached the rock. There they found a man covered with a garment. Mūsā greeted him. Al-Khiḍr said, "Is there such a greeting in your land?" Mūsā said, "I am Mūsā." He said, "Are you the Mūsā of the Children of Israel?" Mūsā said, "Yes," and added, "I have come to you so that you may teach me something of that knowledge which you have been taught." Al-Khiḍr said,

«"You will not be able to have patience with me.»

O Mūsā! I have some of Allāh's knowledge which He has bestowed upon me but you do not know it; and you too, have some of Allāh's knowledge which He has bestowed upon you, but I do not know it."

فَقَالَ مُوسَى:

Qur’an 18:69سَتَجِدُنِىٓ إِن شَآءَ ٱللَّهُ صَابِرًا وَلَآ أَعْصِى لَكَ أَمْرًا

قَالَ لَهُ الْخَضِرُ:

Qur’an 18:70فَإِنِ ٱتَّبَعْتَنِى فَلَا تَسْـَٔلْنِى عَن شَىْءٍ حَتَّىٰٓ أُحْدِثَ لَكَ مِنْهُ ذِكْرًا

فَانْطَلَقَا يَمْشِيَانِ عَلَى سَاحِلِ الْبَحْرِ فَمَرَّتْ سَفِينَةٌ، فَكَلَّمُوهُمْ أَنْ يَحْمِلُوهُمْ، فَعَرَفُوا الْخَضِرَ فَحَمَلُوهُمْ بِغَيْرِ نَوْلٍ، فَلَمَّا رَكِبَا فِي السَّفِينَةِ لَمْ يَفْجَأْ إِلَّا وَالْخَضِرُ قَدْ قَلَعَ لَوْحًا مِنْ أَلْوَاحِ السَّفِينَةِ بِالْقَدُّومِ، فَقَالَ لَهُ مُوسَى: قَدْ حَمَلُونَا بِغَيْرِ نَوْلٍ، فَعَمَدْتَ إِلَى سَفِينَتِهِمْ فَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا؟ لَقَدْ جِئْتَ شَيْئًا إِمْرًا

Qur’an 18:72قَالَ أَلَمْ أَقُلْ إِنَّكَ لَن تَسْتَطِيعَ مَعِىَ صَبْرًا

Qur’an 18:73قَالَ لَا تُؤَاخِذْنِى بِمَا نَسِيتُ وَلَا تُرْهِقْنِى مِنْ أَمْرِى عُسْرًا

Mūsā said, «"If Allāh wills, you will find me patient, and I will not disobey you in aught."»

Al-Khiḍr said to him, «"Then, if you follow me, ask me not about anything till I myself mention it to you."»

So they set out walking along the shore, until a boat passed by and they asked the crew to let them go on board. The crew recognized Al-Khiḍr and allowed them to go on board free of charge. When they went on board, suddenly Mūsā saw that Al-Khiḍr had pulled out one of the planks of the ship with an adz. Mūsā said to him, "These people gave us a free ride, yet you have broken their boat so that its people will drown! Verily, you have done a terrible thing!

«"Al-Khiḍr said, "Did I not tell you, that you would not be able to have patience with me?"»

«Mūsā said, "Call me not to account for what I forgot and be not hard upon me for my affair (with you)."»»

The Messenger of Allāh ﷺ said,

فَكَانَتِ الْأُولَى مِنْ مُوسَى نِسْيَانًا، قَالَ: وَجَاءَ عُصْفُورٌ فَوَقَعَ عَلَى حَرْفِ السَّفِينَةِ، فَنَقَرَ فِي الْبَحْرِ نَقْرَةً أَوْ نَقْرَتَيْنِ فَقَالَ لَهُ الْخَضِرُ: مَا عِلْمِي وَعِلْمُكَ فِي عِلْمِ اللَّهِ إِلَّا مِثْلُ مَا نَقَصَ هَذَا الْعُصْفُورُ مِنْ هَذَا الْبَحْرِ ثُمَّ خَرَجَا مِنَ السَّفِينَةِ فَبَيْنَمَا هُمَا يَمْشِيَانِ عَلَى السَّاحِلِ إِذْ أَبْصَرَ الْخَضِرُ غُلَامًا يَلْعَبُ مَعَ الْغِلْمَانِ، فَأَخَذَ الْخَضِرُ رَأْسَهُ فَاقْتَلَعَهُ بِيَدِهِ فَقَتَلَهُ، فَقَالَ لَهُ مُوسَى:

Qur’an 18:74–75أَقَتَلْتَ نَفْسًا زَكِيَّةًۢ بِغَيْرِ نَفْسٍ لَّقَدْ جِئْتَ شَيْـًٔا نُّكْرًا قَالَ أَلَمْ أَقُل لَّكَ إِنَّكَ لَن تَسْتَطِيعَ مَعِىَ صَبْرًا

«In the first instance, Mūsā asked Al-Khiḍr because he had forgotten his promise. Then a bird came and sat on the edge of the boat, dipping its beak once or twice in the sea. Al-Khiḍr said to Mūsā, "My knowledge and your knowledge, in comparison to Allāh's knowledge, is like what this bird has taken out of the sea." Then they both disembarked from the boat, and while they were walking on the shore, Al-Khiḍr saw a boy playing with other boys. Al-Khiḍr took hold of the boy's head and pulled it off with his hands, killing him. Mūsā said to him, «"Have you killed an innocent person who had killed none! Verily, you have committed a thing Nukr!" He said, "Did I not tell you that you would not be able to have patience with me?"»

قَالَ: وَهَذِهِ أَشَدُّ مِنَ الأُولَى،

Qur’an 18:76–77قَالَ إِن سَأَلْتُكَ عَن شَىْءٍۭ بَعْدَهَا فَلَا تُصَٰحِبْنِى قَدْ بَلَغْتَ مِن لَّدُنِّى عُذْرًا فَٱنطَلَقَا حَتَّىٰٓ إِذَآ أَتَيَآ أَهْلَ قَرْيَةٍ ٱسْتَطْعَمَآ أَهْلَهَا فَأَبَوْا۟ أَن يُضَيِّفُوهُمَا فَوَجَدَا فِيهَا جِدَارًا يُرِيدُ أَن يَنقَضَّ فَأَقَامَهُۥ

فَقَالَ مُوسَى: قَوْمٌ أَتَيْنَاهُمْ فَلَمْ يُطْعِمُونَا وَلَمْ يُضَيِّفُونَا

Qur’an 18:77–78لَوْ شِئْتَ لَتَّخَذْتَ عَلَيْهِ أَجْرًا قَالَ هَٰذَا فِرَاقُ بَيْنِى وَبَيْنِكَ سَأُنَبِّئُكَ بِتَأْوِيلِ مَا لَمْ تَسْتَطِع عَّلَيْهِ صَبْرًا

[The narrator] said, "The second blame was stronger than the first one".

«Mūsā said, "If I ask you anything after this, keep me not in your company; you have received an excuse from me." Then they both proceeded until they came to the people of a town. They asked them for food but they refused to entertain them. (Then) they found there a wall on the point of falling down.»

(Al-Khiḍr) set it up straight with his own hands. Mūsā said, "We came to these people, but they neither fed us nor received us as guests.

«If you had wished, surely, you could have taken wages for it!" (Al-Khiḍr) said: "This is the parting between you and I. I will tell you the interpretation of (those) things over which you were unable to be patient."»

The Messenger of Allāh ﷺ said:

Ḥadīthوَدِدْنَا أَنَّ مُوسَى كَانَ صَبَرَ حَتَّى يَقُصَّ اللَّهُ عَلَيْنَا مِنْ خَبَرِهِمَا

«We wish that Mūsā was patient so that Allāh would have told us more about both of them.»

Sa'īd bin Jubayr said: "Ibn 'Abbās used to recite [Āyah no. 79]

(وَكَانَ أَمَامَهُمْ مَلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ صَالِحَةٍ غَصْبًا)

(There was a king before them who seized every good- conditioned ship by force) and [Āyah no 80]

Qur’an 18:80وَأَمَّا ٱلْغُلَٰمُ فَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ

(As for the boy, he was a disbeliever and his parents were believers.)^{7Fatḥ Al-Bāri 8:262.}

Then (in another narration) Al-Bukhāri recorded a similar account which says:

فَخَرَجَ مُوسَى وَمَعَهُ فَتَاهُ يُوشَعُ بْنُ نُونٍ وَمَعَهُمَا الْحُوتُ، حَتَّى انْتَهَيَا إِلَى الصَّخْرَةِ، فَنَزَلَا عِنْدَهَا، قَالَ: فَوَضَعَ مُوسَى رَأْسَهُ فَنَامَ، قَالَ: وَفِي أَصْلِ الصَّخْرَةِ عَيْنٌ يُقَالُ لَهَا الْحَيَاةُ لَا يُصِيبُ مِنْ مَائِهَا شَيْءٌ إِلَّا حَيِيَ فَأَصَابَ الْحُوتَ مِنْ مَاءِ تِلْكَ الْعَيْنِ، فَتَحَرَّكَ وَانْسَلَّ مِنَ الْمِكْتَلِ فَدَخَلَ الْبَحْرَ، فَلَمَّا اسْتَيْقَظَ قَالَ مُوسَى لِفَتَاهُ:

Qur’an 18:62ءَاتِنَا غَدَآءَنَا

«...then Mūsā set out and with him was his boy-servant Yūsha' bin Nūn, and they had the fish with them. When they reached the rock, they camped there, and Mūsā lay down his head and slept. At the base of the rock there was a spring called Al-Ḥayāt; its water never touched a thing but it brought it to life. Some of its water touched the fish, so it began to move and jumped out of the vessel and into the sea. When he woke up, Mūsā said to his boy-servant:

«Bring us our morning meal.»»

Then he quoted the rest of the Ḥadīth.

Then a bird came and perched on the edge of the ship, and dipped its beak in the sea, and Al-Khiḍr said to Mūsā, "My knowledge and your knowledge and the knowledge of all of creation, in comparison to the knowledge of Allāh, is like what this bird has taken from the sea." Then he mentioned the rest of the report.^{8Fatḥ Al-Bāri 8:272.}

Qur’an 18:66–70قَالَ لَهُۥ مُوسَىٰ هَلْ أَتَّبِعُكَ عَلَىٰٓ أَن تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْدًا قَالَ إِنَّكَ لَن تَسْتَطِيعَ مَعِىَ صَبْرًا وَكَيْفَ تَصْبِرُ عَلَىٰ مَا لَمْ تُحِطْ بِهِۦ خُبْرًا قَالَ سَتَجِدُنِىٓ إِن شَآءَ ٱللَّهُ صَابِرًا وَلَآ أَعْصِى لَكَ أَمْرًا قَالَ فَإِنِ ٱتَّبَعْتَنِى فَلَا تَسْـَٔلْنِى عَن شَىْءٍ حَتَّىٰٓ أُحْدِثَ لَكَ مِنْهُ ذِكْرًا

«66. Mūsā said to him: "May I follow you so that you teach me something of that knowledge which you have been taught (by Allāh)?"» «67. He said: "Verily, you will not be able to have patience with me!"»

«68. "And how can you have patience about a thing which you know not?"»

«69. Mūsā said: "If Allāh wills, you will find me patient, and I will not disobey you in aught."»

«70. He said: "Then, if you follow me, ask me not about anything till I myself mention of it to you."»

Mūsā meeting with Al-Khiḍr and accompanying Him

Allāh tells us what Mūsā said to that learned man, who was Al-Khiḍr. He was one to whom Allāh had given knowledge that He had not given to Mūsā, just as He had given Mūsā knowledge that He had not given to Al-Khiḍr.

Qur’an 18:66قَالَ لَهُۥ مُوسَىٰ هَلْ أَتَّبِعُكَ

«Mūsā said to him: "May I follow you..."»

This is a question phrased in gentle terms, with no sense of force or coercion. This is the manner in which the seeker of knowledge should address the scholar.

Qur’an 18:66أَتَّبِعُكَ

«I follow you» means, I accompany you and spend time with you.

Qur’an 18:66عَلَىٰٓ أَن تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْدًا

«so that you teach me something of that knowledge which you have been taught» meaning, teach me something from that which Allāh has taught you so that I may be guided by it and learn something beneficial and do righteous deeds. At this point,

Qur’anقَالَ

«He said» meaning, Al-Khiḍr said to Mūsā,

Qur’anإِنَّكَ لَن تَسْتَطِيعَ مَعِىَ صَبْرًا

«Verily, you will not be able to have patience with me!» meaning, 'You will not be able to accompany with me when you see me doing things that go against your law, because I have knowledge from Allāh that He has not taught you, and you have knowledge from Allāh that He has not taught me. Each of us has responsibilities before Allāh that the other does not share, and you will not be able to stay with me,'

Qur’an 18:68وَكَيْفَ تَصْبِرُ عَلَىٰ مَا لَمْ تُحِطْ بِهِۦ خُبْرًا

«And how can you have patience about a thing which you know not?»

'For I know that you will denounce me justifiably, but I have knowledge of Allāh's wisdom and the hidden interests which I can see but you cannot.'

Qur’anقَالَ

«He said» meaning, Mūsā said:

Qur’an 18:69سَتَجِدُنِىٓ إِن شَآءَ ٱللَّهُ صَابِرًا

«If Allāh wills, you will find me patient,» with whatever I see of your affairs,

Qur’an 18:69وَلَآ أَعْصِى لَكَ أَمْرًا

«and I will not disobey you in aught.» means, 'I will not go against you in anything.' At that point, Al-Khiḍr, upon him be peace, set a condition:

Qur’an 18:70قَالَ فَإِنِ ٱتَّبَعْتَنِى فَلَا تَسْـَٔلْنِى عَن شَىْءٍ

«Then, if you follow me, ask me not about anything» do not initiate any discussion of the matter,

Qur’an 18:70حَتَّىٰٓ أُحْدِثَ لَكَ مِنْهُ ذِكْرًا

«till I myself mention of it to you.» meaning, 'until I initiate the discussion, before you ask me about it.'

Qur’an 18:71–73فَٱنطَلَقَا حَتَّىٰٓ إِذَا رَكِبَا فِى ٱلسَّفِينَةِ خَرَقَهَا قَالَ أَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا لَقَدْ جِئْتَ شَيْـًٔا إِمْرًا قَالَ أَلَمْ أَقُلْ إِنَّكَ لَن تَسْتَطِيعَ مَعِىَ صَبْرًا قَالَ لَا تُؤَاخِذْنِى بِمَا نَسِيتُ وَلَا تُرْهِقْنِى مِنْ أَمْرِى عُسْرًا

«71. So they both proceeded, till, when they boarded the boat, he (Khiḍr) damaged it. Mūsā said: "Have you damaged it wherein its people will drown? Verily, you have committed a thing Imr."» «72. He said: "Did I not tell you, that you would not be able to have patience with me?"»

«73. He said: "Call me not to account for what I forgot, and be not hard upon me for my affair (with you)."»

Damaging the Boat

Allāh tells us that Mūsā and his companion Al-Khiḍr set out having come to an agreement and reached an understanding. Al-Khiḍr had made the condition that Mūsā should not ask him about anything he found distasteful until he himself initiated the discussion and offered an explanation. So they went on board the ship, as described in the Ḥadīth quoted above - the crew recognized Al-Khiḍr and let them ride on board free of charge, as an honor to Al-Khiḍr. When the boat took them out to sea and they were far from the shore, Al-Khiḍr got up and damaged the boat, pulling out one of its planks and then patching it up again. Mūsā, peace be upon him, could not restrain himself from denouncing him, so he said:

Qur’an 18:71أَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا

«Have you damaged it wherein its people will drown? ﴾

The grammatical structure of the sentence in Arabic implies that this was the consequence, not the purpose, of his action.

Qur’an 18:71لَقَدْ جِئْتَ شَيْـًٔا إِمْرًا

«Verily, you have committed a thing Imr.» About 'Imr', Mujāhid said: "An evil thing."^{1Aṭ-Ṭabari 18:72.} Qatādah said, "An astounding thing."^{2Aṭ-Ṭabari 18:72.} At this point, reminding him of the previously-agreed condition, Al-Khiḍr said:

Qur’an 18:72أَلَمْ أَقُلْ إِنَّكَ لَن تَسْتَطِيعَ مَعِىَ صَبْرًا

«Did I not tell you, that you would not be able to have patience with me?»

meaning, 'this thing that I did deliberately is one of the things I told you not to denounce me for, because you do not know

Qur’an 18:62–74فَلَمَّا جَاوَزَا قَالَ لِفَتَىٰهُ ءَاتِنَا غَدَآءَنَا لَقَدْ لَقِينَا مِن سَفَرِنَا هَٰذَا نَصَبًا قَالَ أَرَءَيْتَ إِذْ أَوَيْنَآ إِلَى ٱلصَّخْرَةِ فَإِنِّى نَسِيتُ ٱلْحُوتَ وَمَآ أَنسَىٰنِيهُ إِلَّا ٱلشَّيْطَٰنُ أَنْ أَذْكُرَهُۥ وَٱتَّخَذَ سَبِيلَهُۥ فِى ٱلْبَحْرِ عَجَبًا قَالَ ذَٰلِكَ مَا كُنَّا نَبْغِ فَٱرْتَدَّا عَلَىٰٓ ءَاثَارِهِمَا قَصَصًا فَوَجَدَا عَبْدًا مِّنْ عِبَادِنَآ ءَاتَيْنَٰهُ رَحْمَةً مِّنْ عِندِنَا وَعَلَّمْنَٰهُ مِن لَّدُنَّا عِلْمًا قَالَ لَهُۥ مُوسَىٰ هَلْ أَتَّبِعُكَ عَلَىٰٓ أَن تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْدًا قَالَ إِنَّكَ لَن تَسْتَطِيعَ مَعِىَ صَبْرًا وَكَيْفَ تَصْبِرُ عَلَىٰ مَا لَمْ تُحِطْ بِهِۦ خُبْرًا قَالَ سَتَجِدُنِىٓ إِن شَآءَ ٱللَّهُ صَابِرًا وَلَآ أَعْصِى لَكَ أَمْرًا قَالَ فَإِنِ ٱتَّبَعْتَنِى فَلَا تَسْـَٔلْنِى عَن شَىْءٍ حَتَّىٰٓ أُحْدِثَ لَكَ مِنْهُ ذِكْرًا فَٱنطَلَقَا حَتَّىٰٓ إِذَا رَكِبَا فِى ٱلسَّفِينَةِ خَرَقَهَا قَالَ أَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا لَقَدْ جِئْتَ شَيْـًٔا إِمْرًا قَالَ أَلَمْ أَقُلْ إِنَّكَ لَن تَسْتَطِيعَ مَعِىَ صَبْرًا قَالَ لَا تُؤَاخِذْنِى بِمَا نَسِيتُ وَلَا تُرْهِقْنِى مِنْ أَمْرِى عُسْرًا فَٱنطَلَقَا حَتَّىٰٓ إِذَا لَقِيَا غُلَٰمًا فَقَتَلَهُۥ قَالَ أَقَتَلْتَ نَفْسًا زَكِيَّةًۢ بِغَيْرِ نَفْسٍ لَّقَدْ جِئْتَ شَيْـًٔا نُّكْرًا

the full story, and there is a reason and purpose for it that you do not know about.'

Qur’anقَالَ

«He said», meaning, Mūsā said:

Qur’an 18:73لَا تُؤَاخِذْنِى بِمَا نَسِيتُ وَلَا تُرْهِقْنِى مِنْ أَمْرِى عُسْرًا

«Call me not to account for what I forgot, and be not hard upon me for my affair (with you).» meaning, 'do not be harsh with me.' Hence it says in the Ḥadīth quoted above from the Messenger of Allāh ﷺ:

Ḥadīthكَانَتِ الأُولَى مِنْ مُوسَى نِسْيَانًا

«In the first instance, Mūsā asked Al-Khiḍr because he had forgotten his promise.»^{3Fatḥ Al-Bāri 8:262.}

Qur’an 18:74–76فَٱنطَلَقَا حَتَّىٰٓ إِذَا لَقِيَا غُلَٰمًا فَقَتَلَهُۥ قَالَ أَقَتَلْتَ نَفْسًا زَكِيَّةًۢ بِغَيْرِ نَفْسٍ لَّقَدْ جِئْتَ شَيْـًٔا نُّكْرًا قَالَ أَلَمْ أَقُل لَّكَ إِنَّكَ لَن تَسْتَطِيعَ مَعِىَ صَبْرًا قَالَ إِن سَأَلْتُكَ عَن شَىْءٍۭ بَعْدَهَا فَلَا تُصَٰحِبْنِى قَدْ بَلَغْتَ مِن لَّدُنِّى عُذْرًا

«74. Then they both proceeded till they met a boy, and he (Khiḍr) killed him. Mūsā said: "Have you killed an innocent person without Nafs? Verily, you have committed a thing Nukr!"»

«75. He said: "Did I not tell you that you can have no patience with me?"»

«76. He said: "If I ask you anything after this, keep me not in your company, you have received an excuse from me."»

The Story of killing the Boy

Qur’anفَٱنطَلَقَا

«Then they both proceeded,» means, after the first incident,

Qur’an 18:74حَتَّىٰٓ إِذَا لَقِيَا غُلَٰمًا فَقَتَلَهُۥ

«till they met a boy, and he (Khiḍr) killed him.» It has been stated previously that this boy was playing with other boys in one of the towns, and that Al-Khiḍr deliberately singled him out. He was the finest and most handsome of them all, and Al-Khiḍr killed him. When Mūsā, peace be upon him, saw that he denounced him even more fervently than in the first case, and said hastily:

Qur’an 18:74أَقَتَلْتَ نَفْسًا زَكِيَّةًۢ

«Have you killed an innocent person?»

meaning, a young person who had not yet committed any sin or done anything wrong, yet you killed him

Qur’an 18:74بِغَيْرِ نَفْسٍ

«without Nafs» with no reason for killing him.

Qur’an 18:74لَّقَدْ جِئْتَ شَيْـًٔا نُّكْرًا

«Verily, you have committed a thing Nukr!» meaning, something that is clearly evil.

Qur’an 18:75قَالَ أَلَمْ أَقُل لَّكَ إِنَّكَ لَن تَسْتَطِيعَ مَعِىَ صَبْرًا

«He said: "Did I not tell you that you can have no patience with me?"»

Once again, Al-Khiḍr reiterates the condition set in the first place, so Mūsā says to him:

Qur’an 18:76إِن سَأَلْتُكَ عَن شَىْءٍۭ بَعْدَهَا

«If I ask you anything after this,» meaning, 'if I object to anything else you do after this,'

Qur’an 18:76فَلَا تُصَٰحِبْنِى قَدْ بَلَغْتَ مِن لَّدُنِّى عُذْرًا

«keep me not in your company, you have received an excuse from me.»

'you have accepted my apology twice.' Ibn Jarīr narrated from Ibn 'Abbās that Ubayy bin Ka'b said: "Whenever the Prophet ﷺ mentioned anyone, he would pray for himself first. One day he said:

«رَحْمَةُ اللَّهِ عَلَيْنَا وَعَلَى مُوسَىٰ لَوْ لَبِثَ مَعَ صَاحِبِهِ لَأَبْصَرَ الْعَجَبَ، وَلٰكِنَّهُ قَالَ:

Qur’an 18:76إِن سَأَلْتُكَ عَن شَىْءٍۭ بَعْدَهَا فَلَا تُصَٰحِبْنِى قَدْ بَلَغْتَ مِن لَّدُنِّى عُذْرًا

»

«May the mercy of Allāh be upon us and upon Mūsā. If he had stayed with his companion he would have seen wonders, but he said, «'If I ask you anything after this, keep me not in your company, you have received an excuse from me.'»»^{1Aṭ-Ṭabari 18:77.}

Qur’an 18:77–78فَٱنطَلَقَا حَتَّىٰٓ إِذَآ أَتَيَآ أَهْلَ قَرْيَةٍ ٱسْتَطْعَمَآ أَهْلَهَا فَأَبَوْا۟ أَن يُضَيِّفُوهُمَا فَوَجَدَا فِيهَا جِدَارًا يُرِيدُ أَن يَنقَضَّ فَأَقَامَهُۥ قَالَ لَوْ شِئْتَ لَتَّخَذْتَ عَلَيْهِ أَجْرًا قَالَ هَٰذَا فِرَاقُ بَيْنِى وَبَيْنِكَ سَأُنَبِّئُكَ بِتَأْوِيلِ مَا لَمْ تَسْتَطِع عَّلَيْهِ صَبْرًا

«77. Then they both proceeded till when they came to the people of a town, they asked them for food, but they refused to entertain them. Then they found therein a wall about to collapse and he set it up straight. (Mūsā) said: "If you had wished, surely you could have taken wages for it!"»

«78. He said: "This is the parting between you and I, I will tell you the interpretation of (those) things over which you were not able to be patient."»

The Story of repairing the Wall

Allāh tells us that

Qur’anفَٱنطَلَقَا

«they both proceeded» after the first two instances,

Qur’an 18:77حَتَّىٰٓ إِذَآ أَتَيَآ أَهْلَ قَرْيَةٍ

«till when they came to the people of a town, ﴾

Ibn Jarīr narrated from Ibn Sīrīn that this was Al-Aylah.^{1Aṭ-Ṭabari 18:78.} According to the Ḥadīth;

Ḥadīthحَتَّىٰ إِذَا أَتَيَا أَهْلَ قَرْيَةٍ لِئَامًا

«When they came there, the people of the town were mean.»^{2Aḥmad 5:119.} i.e., miserly

Qur’an 18:77ٱسْتَطْعَمَآ أَهْلَهَا فَأَبَوْا۟ أَن يُضَيِّفُوهُمَا فَوَجَدَا فِيهَا جِدَارًا يُرِيدُ أَن يَنقَضَّ

«they asked them for food, but they refused to entertain them. Then they found therein a wall about to collapse and he (Khiḍr) set it up straight.»

means, he fixed it so it was standing upright properly. We have already seen in the Ḥadīth quoted above that he set it up with his own hands, supporting it until it was standing straight again, which is something extraordinary. At this point Mūsā said to him:

Qur’an 18:77لَوْ شِئْتَ لَتَّخَذْتَ عَلَيْهِ أَجْرًا

«If you had wished, surely you could have taken wages for it!»

meaning, because they did not entertain us as guests, you should not have worked for them for free.

Qur’an 18:78قَالَ هَٰذَا فِرَاقُ بَيْنِى وَبَيْنِكَ

«He said: "This is the parting between you and I»

meaning, because you said after the boy was killed that if you asked me anything after that, you would not accompany me any further. So this is the parting of the ways between me and you.

Qur’an 18:78سَأُنَبِّئُكَ بِتَأْوِيلِ

«I will tell you the interpretation» meaning explanation,

Qur’an 18:78مَا لَمْ تَسْتَطِع عَّلَيْهِ صَبْرًا

«of (those) things over which you were not able to be patient.»

Qur’an 18:79أَمَّا ٱلسَّفِينَةُ فَكَانَتْ لِمَسَٰكِينَ يَعْمَلُونَ فِى ٱلْبَحْرِ فَأَرَدتُّ أَنْ أَعِيبَهَا وَكَانَ وَرَآءَهُم مَّلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ غَصْبًا

«79. "As for the boat, it belonged to poor people working in the sea. So I wished to make a defective damage in it, as there was a king behind them who seized every boat by force."»

Interpretations of why the Ship was damaged

This is an explanation of what Mūsā found so hard to understand, and the appearence of which he condemned. Allāh showed Al-Khiḍr the hidden reasons, so he said, "I damaged the ship to make it faulty, because they used to pass by a king who was one of the oppressors, who

Qur’an 18:79يَأْخُذُ كُلَّ سَفِينَةٍ

«seized every boat», i.e., every good, sound boat

Qur’an 18:79غَصْبًا

«by force.» 'So I wanted to prevent him from taking this boat by making it appear faulty, so that its poor owners who had nothing else could benefit from it.' It was also said that they were orphans.

Qur’an 18:80–81وَأَمَّا ٱلْغُلَٰمُ فَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ فَخَشِينَآ أَن يُرْهِقَهُمَا طُغْيَٰنًا وَكُفْرًا فَأَرَدْنَآ أَن يُبْدِلَهُمَا رَبُّهُمَا خَيْرًا مِّنْهُ زَكَوٰةً وَأَقْرَبَ رُحْمًا

«80. "And as for the boy, his parents were believers, and we feared he would oppress them by rebellion and disbelief."»

«81. "So we intended that their Lord should exchange him for them for one better in righteousness and nearer to mercy."»

Interpretation of why the Boy was killed

Ibn 'Abbās narrated from Ubayy bin Ka'b that the Prophet ﷺ said:

Ḥadīthالْغُلَامُ الَّذِي قَتَلَهُ الْخَضِرُ طُبِعَ يَوْمَ طُبِعَ كَافِرًا

«The boy Al-Khiḍr killed was destined to be a disbeliever from the day he was created.»

It was recorded by Ibn Jarīr from Ibn 'Abbās.^{1Muslim 2380, Aṭ-Ṭabari 18:85.} He said:

Qur’an 18:80فَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ فَخَشِينَآ أَن يُرْهِقَهُمَا طُغْيَٰنًا وَكُفْرًا

«his parents were believers, and we feared he would oppress them by rebellion and disbelief»

Their love for him might make them follow him in disbelief. Qatādah said, "His parents rejoiced when he was born and grieved for him when he was killed. If he had stayed alive, he would have been the cause of their doom. So let a man be content with the decree of Allāh, for the decree of Allāh for the believer, if he dislikes it, is better for him than if He were to decree something that he likes for him."^{2Aṭ-Ṭabari 18:86.} An authentic Ḥadīth says;

Ḥadīthلَا يَقْضِي اللهُ لِلْمُؤْمِنِ مِنْ قَضَاءٍ إِلَّا كَانَ خَيْرًا لَهُ

«Allāh does not decree anything for the believer except it is good for him.»^{3Aḥmad 3:117.}

And Allāh says:

Qur’an 2:216وَعَسَىٰٓ أَن تَكْرَهُوا۟ شَيْـًٔا وَهُوَ خَيْرٌ لَّكُمْ

«and it may be that you dislike a thing which is good for you.» [2:216].

Qur’an 18:81فَأَرَدْنَآ أَن يُبْدِلَهُمَا رَبُّهُمَا خَيْرًا مِّنْهُ زَكَوٰةً وَأَقْرَبَ رُحْمًا

«So we intended that their Lord should exchange him for them for one better in righteousness and nearer to mercy.» A child who was better than this one, a child for whom they would feel more compassion. This was the view of Ibn Jurayj.^{4Aṭ-Ṭabari 18:86-87.}

Qur’an 18:82وَأَمَّا ٱلْجِدَارُ فَكَانَ لِغُلَٰمَيْنِ يَتِيمَيْنِ فِى ٱلْمَدِينَةِ وَكَانَ تَحْتَهُۥ كَنزٌ لَّهُمَا وَكَانَ أَبُوهُمَا صَٰلِحًا فَأَرَادَ رَبُّكَ أَن يَبْلُغَآ أَشُدَّهُمَا وَيَسْتَخْرِجَا كَنزَهُمَا رَحْمَةً مِّن رَّبِّكَ وَمَا فَعَلْتُهُۥ عَنْ أَمْرِى ذَٰلِكَ تَأْوِيلُ مَا لَمْ تَسْطِع عَّلَيْهِ صَبْرًا

«82. "And as for the wall, it belonged to two orphan boys in the town; and there was under it a treasure belonging to them; and their father was a righteous man, and your Lord intended that they should attain their age of full strength and take out their treasure as a mercy from your Lord. And I did them not of my own accord. That is the interpretation of those (things) over which you could not be patient.»

Interpretation of why the Wall was repaired for no Charge

In this Āyah there is a proof that the word Qaryah (village) may be used to refer to a city (Madīnah), because Allāh first says,

Qur’an 18:77حَتَّىٰٓ إِذَآ أَتَيَآ أَهْلَ قَرْيَةٍ

«till when they came to the people of a town (Qaryah)» [18:77], but here He says:

Qur’an 18:82فَكَانَ لِغُلَٰمَيْنِ يَتِيمَيْنِ فِى ٱلْمَدِينَةِ

«it belonged to two orphan boys in the town (Al-Madīnah);» This is like the Āyāt:

Qur’an 47:13وَكَأَيِّن مِّن قَرْيَةٍ هِىَ أَشَدُّ قُوَّةً مِّن قَرْيَتِكَ ٱلَّتِىٓ أَخْرَجَتْكَ

«And many a town (Qaryah), stronger than your town which has driven you out We have destroyed» [47:13] and;

Qur’an 43:31وَقَالُوا۟ لَوْلَا نُزِّلَ هَٰذَا ٱلْقُرْءَانُ عَلَىٰ رَجُلٍ مِّنَ ٱلْقَرْيَتَيْنِ عَظِيمٍ

«And they say: "Why is not this Qur'an sent down to some great man of the two towns (Al-Qaryatayn)?"﴾ [43:31] meaning Makkah and At-Ṭā'if. The meaning of the Āyah [18:82] is: "I repaired this wall because it belonged to two orphan boys in the city, and underneath it was some treasure belonging to them." 'Ikrimah, Qatādah and others said, "Underneath it there was some wealth that was buried for them."^{1Aṭ-Ṭabari 18:90.} This meaning is apparent from the context of the Āyah, and is the view chosen by Ibn Jarīr (may Allāh have mercy on him).

Qur’an 18:82وَكَانَ أَبُوهُمَا صَٰلِحًا

«their father was a righteous man,» indicates that a righteous person's offspring will be taken care of, and that the blessing of his worship will extend to them in this world and in the Hereafter. This will occur through his intercession for them, as well as their status being raised to the highest levels of Paradise, so that he may find joy in them. This was stated in the Qur'an and reported in the Sunnah. Sa'īd bin Jubayr narrated from Ibn 'Abbās: "They were taken care of because their father was a righteous man, although it is not stated that they themselves were righteous."^{2Aṭ-Ṭabari 18:90.}

Qur’an 18:82فَأَرَادَ رَبُّكَ أَن يَبْلُغَآ أَشُدَّهُمَا وَيَسْتَخْرِجَا كَنزَهُمَا

«your Lord intended that they should attain their age of full strength and take out their treasure»

Here will is attributed to Allāh, the Exalted, because no one else is able to bring them to the age of full strength and puberty except Allāh. In contrast, He said about the boy:

Qur’an 18:81فَأَرَدْنَآ أَن يُبْدِلَهُمَا رَبُّهُمَا خَيْرًا مِّنْهُ زَكَوٰةً

«So we intended that their Lord should exchange him for them for one better in righteousness »

and concerning the ship:

Qur’an 18:79فَأَرَدتُّ أَنْ أَعِيبَهَا

«So I wished to make a defective damage in it, » And Allāh knows best.

Was Al-Khiḍr a Prophet?

Qur’an 18:82رَحْمَةً مِّن رَّبِّكَ وَمَا فَعَلْتُهُۥ عَنْ أَمْرِى

«as a mercy from your Lord. And I did them not of my own accord.»

Meaning, 'These three things that I did, come from the mercy of Allāh for those we have mentioned, the crew of the ship, the parents of the boy and the two sons of the righteous man; I was only commanded to do these things that were enjoined upon me.' This is proof and evidence in support of those who say that Al-Khiḍr, peace be upon him, was a Prophet, along with the Āyah which we have already quoted:

Qur’an 18:65فَوَجَدَا عَبْدًا مِّنْ عِبَادِنَآ ءَاتَيْنَٰهُ رَحْمَةً مِّنْ عِندِنَا وَعَلَّمْنَٰهُ مِن لَّدُنَّا عِلْمًا

«Then they found one of Our servants, on whom We had bestowed mercy from Us, and whom We had taught knowledge from Us.» [18:65]

Why he was called Al-Khiḍr?

Imām Aḥmad recorded that Abu Hurayrah, may Allāh be pleased with him, said that the Prophet ﷺ said concerning Al-Khiḍr;

Ḥadīthإِنَّمَا سُمِّيَ خَضِرًا لِأَنَّهُ جَلَسَ عَلَى فَرْوَةٍ بَيْضَاءَ، فَإِذَا هِيَ تَهْتَزُّ مِنْ تَحْتِهِ خَضْرَاءَ

«He was called Al-Khiḍr because he sat on a barren Farwah that turned white, then it turned green (Khaḍrā') beneath him.»^{3Aḥmad 2:312.}

Imām Aḥmad also recorded this from 'Abdur-Razzāq.^{4Aḥmad 2:318.} It was also recorded in Ṣaḥīḥ Al-Bukhāri from Hammām from Abu Hurayrah that the Messenger of Allāh ﷺ said,

Ḥadīthإِنَّمَا سُمِّيَ الْخَضِرَ لِأَنَّهُ جَلَسَ عَلَى فَرْوَةٍ، فَإِذَا هِيَ تَهْتَزُّ مِنْ تَحْتِهِ خَضْرَاءَ

«He was called Al-Khiḍr because he sat on a barren Farwah and it turned green (Khaḍrā') beneath him.»^{5Fatḥ Al-Bāri 6:499.} The meaning of Farwah here is a patch of withered vegetation. This was the view of 'Abdur-Razzāq.^{6Aḥmad 2:318.} It was also said that it means the face of the earth.

Qur’an 18:82ذَٰلِكَ تَأْوِيلُ مَا لَمْ تَسْطِع عَّلَيْهِ صَبْرًا

«That is the interpretation of those (things) over which you could not be patient.»

meaning, 'this is the explanation of the things which you could not put up with or be patient with until I took the initiative of explaining them to you.' When he explained them and made them clear and solved the confusion, he used a milder form of the verb,

Qur’an 18:82تَسْطِع

«you could» When the matter was still confusing and very difficult, a more intensive form was used,

Qur’an 18:78سَأُنَبِّئُكَ بِتَأْوِيلِ مَا لَمْ تَسْتَطِع عَّلَيْهِ صَبْرًا

«I will tell you the interpretation of (those) things over which you were unable to be patient with» [18:78].

The intensity of the verbal form used reflects the intensity of the confusion felt. This is like the Āyah:

Qur’an 18:97فَمَا ٱسْطَٰعُوٓا۟ أَن يَظْهَرُوهُ

«So they (Ya'jūj and Ma'jūj) were not able to scale it» [18:97] which means ascending to its highest point,

Qur’an 18:97وَمَا ٱسْتَطَٰعُوا۟ لَهُۥ نَقْبًا

«nor are they able to dig through it» [18:97] which is more difficult than the former. The intensity of the verbal form used reflects the difficulty of the action, which has to do with the subtleties of meaning. And Allāh knows best. If one were to ask, what happened to the boy-servant of Mūsā who appears at the beginning of the story but then is not mentioned? The answer is that the objective of the story is what happened between Mūsā and Al-Khiḍr. Mūsā's boy-servant was with him, following him. It is clearly mentioned in the Ṣaḥīḥ Ḥadīths referred to above that he was Yūsha' bin Nūn, who was the one who became the leader of the Children of Israel after Mūsā, peace be upon him.

Qur’an 18:83–84وَيَسْـَٔلُونَكَ عَن ذِى ٱلْقَرْنَيْنِ قُلْ سَأَتْلُوا۟ عَلَيْكُم مِّنْهُ ذِكْرًا إِنَّا مَكَّنَّا لَهُۥ فِى ٱلْأَرْضِ وَءَاتَيْنَٰهُ مِن كُلِّ شَىْءٍ سَبَبًا

«83. And they ask you about Dhul-Qarnayn. Say: "I shall recite to you something of his story."» «84. Verily, We established him in the earth, and We gave him the means of everything.»

The Story of Dhul-Qarnayn Allāh says to His Prophet ﷺ,

Qur’anوَيَسْـَٔلُونَكَ

«And they ask you» O Muḥammad ﷺ,

Qur’an 18:83عَن ذِى ٱلْقَرْنَيْنِ

«about Dhul-Qarnayn.» i.e., about his story. We have already mentioned how the disbelievers of Makkah sent word to the People of the Book and asked them for some information with which they could test the Prophet ﷺ. They (the People of the Book) said, 'Ask him about a man who traveled extensively throughout the earth, and about some young men who nobody knows what they did, and about the Rūḥ (the soul),' then Sūrat Al-Kahf was revealed.

Dhul-Qarnayn had great Power

Qur’an 18:84إِنَّا مَكَّنَّا لَهُۥ فِى ٱلْأَرْضِ

«Verily, We established him in the earth,» means, 'We have given him great power, so that he had all that kings could have of might, armies, war equipment and siege machinery.' So he had dominion over the east and the west, all countries and their kings submitted to him, and all the nations, Arab and non-Arab, served him. Some of them said he was called Dhul-Qarnayn (the one with two horns) because he reached the two "Horns" of the sun, east and west, where it rises and where it sets.

Qur’an 18:84وَءَاتَيْنَٰهُ مِن كُلِّ شَىْءٍ سَبَبًا

«and We gave him the means of everything.»

Ibn 'Abbās, Mujāhid, Sa'īd bin Jubayr, 'Ikrimah, As-Suddi, Qatādah, Aḍ-Ḍaḥḥāk and others said, "This means knowledge."^{1Al-Bidāyah wan-Nihāyah 2:106, Aṭ-Ṭabari 18:94-95.} Qatādah also said,

Qur’an 18:84وَءَاتَيْنَٰهُ مِن كُلِّ شَىْءٍ سَبَبًا

«and We gave him the means of everything.»

"The different parts and features of the earth."^{2Al-Bidāyah wan-Nihāyah 2:106, Aṭ-Ṭabari 18:94-95.} Concerning Bilqīs, Allāh said,

Qur’an 27:23وَأُوتِيَتْ مِن كُلِّ شَىْءٍ

«she has been given all things» [27:23], meaning all things that monarchs like her are given. Thus too was Dhul-Qarnayn: Allāh gave him the means of all things, meaning the means and power to conquer all areas, regions and countries, to defeat enemies, suppress the kings of the earth and humiliate the people of Shirk. He was given all that a man like him would need. And Allāh knows best.

Qur’an 18:85–88فَأَتْبَعَ سَبَبًا حَتَّىٰٓ إِذَا بَلَغَ مَغْرِبَ ٱلشَّمْسِ وَجَدَهَا تَغْرُبُ فِى عَيْنٍ حَمِئَةٍ وَوَجَدَ عِندَهَا قَوْمًا قُلْنَا يَٰذَا ٱلْقَرْنَيْنِ إِمَّآ أَن تُعَذِّبَ وَإِمَّآ أَن تَتَّخِذَ فِيهِمْ حُسْنًا قَالَ أَمَّا مَن ظَلَمَ فَسَوْفَ نُعَذِّبُهُۥ ثُمَّ يُرَدُّ إِلَىٰ رَبِّهِۦ فَيُعَذِّبُهُۥ عَذَابًا نُّكْرًا وَأَمَّا مَنْ ءَامَنَ وَعَمِلَ صَٰلِحًا فَلَهُۥ جَزَآءً ٱلْحُسْنَىٰ وَسَنَقُولُ لَهُۥ مِنْ أَمْرِنَا يُسْرًا

«85. So he followed a way.» «86. Until, when he reached the setting place of the sun, he found it setting in a spring of Ḥami'ah. And he found near it a people. We said: "O Dhul-Qarnayn! Either you punish them or treat them with kindness."» «87. He said: "As for him who does wrong, we shall punish him, and then he will be brought back unto his Lord, Who will punish him with a terrible torment (Hell)."» «88. "But as for him who believes and works righteousness, he shall have the best reward, and we shall speak unto him mild words."»

His traveling and reaching the Place where the Sun sets (the West)

Qur’an 18:85فَأَتْبَعَ سَبَبًا

«So he followed a way.» Ibn 'Abbās said that he followed different routes to achieve what he wanted.^{1Aṭ-Ṭabari 18:99.}

Qur’an 18:85فَأَتْبَعَ سَبَبًا

«So he followed a way.»

Mujāhid said that he followed different routes, east and west.^{2Aṭ-Ṭabari 18:95.} According to one report narrated from Mujāhid, he said:

Qur’anسَبَبًا

«a way» means, "A route through the land."^{3Aṭ-Ṭabari 18:95.} Qatādah said, "It means he followed the routes and landmarks of the earth."^{4Aṭ-Ṭabari 18:99.}

Qur’an 18:86حَتَّىٰٓ إِذَا بَلَغَ مَغْرِبَ ٱلشَّمْسِ

«Until, when he reached the setting place of the sun,» means, he followed a route until he reached the furthest point that could be reached in the direction of the sun's setting, which is the west of the earth. As for the idea of his reaching the place in the sky where the sun sets, this is something impossible, and the tales told by storytellers that he traveled so far to the west that the sun set behind him are not true at all. Most of these stories come from the myths of the People of the Book and the fabrications and lies of their heretics.

Qur’an 18:86وَجَدَهَا تَغْرُبُ فِى عَيْنٍ حَمِئَةٍ

«he found it setting in a spring of Ḥami'ah» meaning, he saw the sun as if it were setting in the ocean. This is something which everyone who goes to the coast can see: it looks as if the sun is setting into the sea but in fact it never leaves its path in which it is fixed. Ḥami'ah is, according to one of the two views, derived from the word Ḥama'ah, which means mud. This is like the Āyah:

Qur’an 15:28إِنِّى خَٰلِقٌۢ بَشَرًا مِّن صَلْصَٰلٍ مِّنْ حَمَإٍ مَّسْنُونٍ

«"I am going to create a man (Ādam) from dried clay of altered Ḥama'h (mud)» [15:28],

which means smooth mud, as we have discussed above.

Qur’an 18:86وَوَجَدَ عِندَهَا قَوْمًا

«And he found near it a people.» meaning a nation. They mentioned that they were a great nation from among the sons of Ādam.

Qur’an 18:86قُلْنَا يَٰذَا ٱلْقَرْنَيْنِ إِمَّآ أَن تُعَذِّبَ وَإِمَّآ أَن تَتَّخِذَ فِيهِمْ حُسْنًا

«We (Allāh) said (by inspiration): "O Dhul-Qarnayn! Either you punish them or treat them with kindness"»

means, Allāh gave him power over them and gave him the choice: if he wanted to, he could kill the men and take the women and children captive, or if he wanted to, he could set them free, with or without a ransom. His justice and faith became apparent in the ruling he pronounced:

Qur’an 18:87أَمَّا مَن ظَلَمَ

«As for him who does wrong,» meaning who persists in his Kufr and in associating others in worship with his Lord,

Qur’an 18:87فَسَوْفَ نُعَذِّبُهُۥ

«we shall punish him,» Qatādah said, i.e., by killing him.^{5Aṭ-Ṭabari 18:98.}

Qur’an 18:87ثُمَّ يُرَدُّ إِلَىٰ رَبِّهِۦ فَيُعَذِّبُهُۥ عَذَابًا نُّكْرًا

«and then he will be brought back unto his Lord, Who will punish him with a terrible torment.»

meaning a severe, far-reaching and painful punishment. This

Qur’an 18:84–97إِنَّا مَكَّنَّا لَهُۥ فِى ٱلْأَرْضِ وَءَاتَيْنَٰهُ مِن كُلِّ شَىْءٍ سَبَبًا فَأَتْبَعَ سَبَبًا حَتَّىٰٓ إِذَا بَلَغَ مَغْرِبَ ٱلشَّمْسِ وَجَدَهَا تَغْرُبُ فِى عَيْنٍ حَمِئَةٍ وَوَجَدَ عِندَهَا قَوْمًا قُلْنَا يَٰذَا ٱلْقَرْنَيْنِ إِمَّآ أَن تُعَذِّبَ وَإِمَّآ أَن تَتَّخِذَ فِيهِمْ حُسْنًا قَالَ أَمَّا مَن ظَلَمَ فَسَوْفَ نُعَذِّبُهُۥ ثُمَّ يُرَدُّ إِلَىٰ رَبِّهِۦ فَيُعَذِّبُهُۥ عَذَابًا نُّكْرًا وَأَمَّا مَنْ ءَامَنَ وَعَمِلَ صَٰلِحًا فَلَهُۥ جَزَآءً ٱلْحُسْنَىٰ وَسَنَقُولُ لَهُۥ مِنْ أَمْرِنَا يُسْرًا ثُمَّ أَتْبَعَ سَبَبًا حَتَّىٰٓ إِذَا بَلَغَ مَطْلِعَ ٱلشَّمْسِ وَجَدَهَا تَطْلُعُ عَلَىٰ قَوْمٍ لَّمْ نَجْعَل لَّهُم مِّن دُونِهَا سِتْرًا كَذَٰلِكَ وَقَدْ أَحَطْنَا بِمَا لَدَيْهِ خُبْرًا ثُمَّ أَتْبَعَ سَبَبًا حَتَّىٰٓ إِذَا بَلَغَ بَيْنَ ٱلسَّدَّيْنِ وَجَدَ مِن دُونِهِمَا قَوْمًا لَّا يَكَادُونَ يَفْقَهُونَ قَوْلًا قَالُوا۟ يَٰذَا ٱلْقَرْنَيْنِ إِنَّ يَأْجُوجَ وَمَأْجُوجَ مُفْسِدُونَ فِى ٱلْأَرْضِ فَهَلْ نَجْعَلُ لَكَ خَرْجًا عَلَىٰٓ أَن تَجْعَلَ بَيْنَنَا وَبَيْنَهُمْ سَدًّا قَالَ مَا مَكَّنِّى فِيهِ رَبِّى خَيْرٌ فَأَعِينُونِى بِقُوَّةٍ أَجْعَلْ بَيْنَكُمْ وَبَيْنَهُمْ رَدْمًا ءَاتُونِى زُبَرَ ٱلْحَدِيدِ حَتَّىٰٓ إِذَا سَاوَىٰ بَيْنَ ٱلصَّدَفَيْنِ قَالَ ٱنفُخُوا۟ حَتَّىٰٓ إِذَا جَعَلَهُۥ نَارًا قَالَ ءَاتُونِىٓ أُفْرِغْ عَلَيْهِ قِطْرًا فَمَا ٱسْطَٰعُوٓا۟ أَن يَظْهَرُوهُ وَمَا ٱسْتَطَٰعُوا۟ لَهُۥ نَقْبًا

implies a confirmation of the Hereafter and the reward and punishment.

Qur’an 18:88وَأَمَّا مَنْ ءَامَنَ

«But as for him who believes», meaning 'who follows us in our call to worship Allāh Alone with no partner or associate,'

Qur’an 18:88فَلَهُۥ جَزَآءً ٱلْحُسْنَىٰ

«he shall have the best reward,» meaning in the Hereafter, with Allāh.

Qur’an 18:88وَسَنَقُولُ لَهُۥ مِنْ أَمْرِنَا يُسْرًا

«and we (Dhul-Qarnayn) shall speak unto him mild words.» Mujāhid said, '(words of) kindness.'^{6Aṭ-Ṭabari 18:99.}

Qur’an 18:89–91ثُمَّ أَتْبَعَ سَبَبًا حَتَّىٰٓ إِذَا بَلَغَ مَطْلِعَ ٱلشَّمْسِ وَجَدَهَا تَطْلُعُ عَلَىٰ قَوْمٍ لَّمْ نَجْعَل لَّهُم مِّن دُونِهَا سِتْرًا كَذَٰلِكَ وَقَدْ أَحَطْنَا بِمَا لَدَيْهِ خُبْرًا

«89. Then he followed (another) way,» «90. Until, when he came to the rising place of the sun, he found it rising on a people for whom We (Allāh) had provided no shelter against the sun.» «91. So (it was)! And We knew all about him (Dhul-Qarnayn).»

His Journey East

Allāh tells us that Dhul-Qarnayn then traveled from the west of the earth towards the east. Every time he passed a nation, he subjugated the people and called them to Allāh. If they obeyed him, all well and good, otherwise he would humiliate them and take their wealth and possessions. From every nation he took what his armies needed to fight the next nation. When he reached the place where the sun rises, as Allāh says,

Qur’an 18:90وَجَدَهَا تَطْلُعُ عَلَىٰ قَوْمٍ

«he found it rising on a people» meaning a nation,

Qur’an 18:90لَّمْ نَجْعَل لَّهُم مِّن دُونِهَا سِتْرًا

«for whom We (Allāh) had provided no shelter against the sun.»

meaning, they had no buildings or trees to cover them and shade them from the heat of the sun.

Qatādah said, "It was mentioned to us that they were in a land where nothing grew, so when the sun rose they would go into tunnels until it had passed its zenith, then they would come out to go about their daily lives and earn themselves a living."^{1Aṭ-Ṭabari 18:100.}

Qur’an 18:91كَذَٰلِكَ وَقَدْ أَحَطْنَا بِمَا لَدَيْهِ خُبْرًا

«So (it was)! And We knew all about him.»

Mujāhid and As-Suddi said, "This means that Allāh knew everything about him and his army, and nothing was hidden from Him, even though they came from so many different nations and lands. For,

Qur’an 3:5لَا يَخْفَىٰ عَلَيْهِ شَىْءٌ فِى ٱلْأَرْضِ وَلَا فِى ٱلسَّمَآءِ

«Truly, nothing is hidden from Allāh, in the earth or in the heaven.»[3:5]"^{2Aṭ-Ṭabari 18:101.}

Qur’an 18:92–93ثُمَّ أَتْبَعَ سَبَبًا حَتَّىٰٓ إِذَا بَلَغَ بَيْنَ ٱلسَّدَّيْنِ وَجَدَ مِن دُونِهِمَا قَوْمًا لَّا يَكَادُونَ يَفْقَهُونَ قَوْلًا

Qur’an 18:94–96قَالُوا۟ يَٰذَا ٱلْقَرْنَيْنِ إِنَّ يَأْجُوجَ وَمَأْجُوجَ مُفْسِدُونَ فِى ٱلْأَرْضِ فَهَلْ نَجْعَلُ لَكَ خَرْجًا عَلَىٰٓ أَن تَجْعَلَ بَيْنَنَا وَبَيْنَهُمْ سَدًّا قَالَ مَا مَكَّنِّى فِيهِ رَبِّى خَيْرٌ فَأَعِينُونِى بِقُوَّةٍ أَجْعَلْ بَيْنَكُمْ وَبَيْنَهُمْ رَدْمًا ءَاتُونِى زُبَرَ ٱلْحَدِيدِ حَتَّىٰٓ إِذَا سَاوَىٰ بَيْنَ ٱلصَّدَفَيْنِ قَالَ ٱنفُخُوا۟ حَتَّىٰٓ إِذَا جَعَلَهُۥ نَارًا قَالَ ءَاتُونِىٓ أُفْرِغْ عَلَيْهِ قِطْرًا

«92. Then he followed (another) way,»

«93. Until, when he reached between two mountains, he found before them a people who scarcely understood a word.»

«94. They said: "O Dhul-Qarnayn! Verily, Ya'jūj and Ma'jūj are doing great mischief in the land. Shall we then pay you a tribute in order that you might erect a barrier between us and them?"»

«95. He said: "That in which my Lord had established me is better. So help me with strength, I will erect between you and them a barrier."»

«96. "Give me Zubar of iron;" then, when he had filled up the gap between the two mountain-cliffs, he said: "Blow;" then when he had made them (red as) fire, he said: "Bring me Qiṭran to pour over them."»

His Journey to the Land of Ya'jūj and Ma'jūj, and building the Barrier

Allāh says of Dhul-Qarnayn:

Qur’anثُمَّ أَتْبَعَ سَبَبًا

«Then he followed (another) way» meaning, he traveled from the east of the earth until he reached a place between the two mountains which were next to one another with a valley in between, from which Ya'jūj and Ma'jūj (God and Magog) will emerge into the land of the Turks and spread mischief there, destroying crops and people. Ya'jūj and Ma'jūj are among the progeny of Ādam, peace be upon him, as was recorded in the Two Ṣaḥīḥs;

Ḥadīthإِنَّ اللهَ تَعَالَى يَقُولُ: يَا آدَمُ فَيَقُولُ: لَبَّيْكَ وَسَعْدَيْكَ فَيَقُولُ: ابْعَثْ بَعْثَ النَّارِ، فَيَقُولُ: وَمَا بَعْثُ النَّارِ؟ فَيَقُولُ: مِنْ كُلِّ أَلْفٍ تِسْعُمِائَةٍ وَتِسْعَةً وَتِسْعُونَ إِلَى النَّارِ وَوَاحِدٌ إِلَى الْجَنَّةِ، فَحِينَئِذٍ يَشِيبُ الصَّغِيرُ وَتَضَعُ كُلُّ ذَاتِ حَمْلٍ حَمْلَهَا. فَقَالَ: إِنَّ فِيكُمْ أُمَّتَيْنِ مَا كَانَتَا فِي شَيْءٍ إِلَّا كَثَّرَتَاهُ يَأْجُوجَ وَمَأْجُوجَ

"Allāh said: "O Ādam." Ādam said, "Here I am at Your service." Allāh said, "Send forth the group of Hellfire." Ādam said, "What is the group of Hellfire?" Allāh said: "Out of every thousand, nine hundred and ninety-nine will go to Hell and one will go to Paradise." At that time young men will turn grey and every pregnant female will drop her load. Among you are two nations who never come to anything but they overwhelm it with their huge numbers. (They are) Ya'jūj and Ma'jūj."^{1Fatḥ Al-Bāri 8:295, Muslim 1:201.}

Qur’an 18:93وَجَدَ مِن دُونِهِمَا قَوْمًا لَّا يَكَادُونَ يَفْقَهُونَ قَوْلًا

«he found before them a people who scarcely understood a word.»

he could not understand their speech, because they were so isolated from other people.

Qur’an 18:94قَالُوا۟ يَٰذَا ٱلْقَرْنَيْنِ إِنَّ يَأْجُوجَ وَمَأْجُوجَ مُفْسِدُونَ فِى ٱلْأَرْضِ فَهَلْ نَجْعَلُ لَكَ خَرْجًا

«They said: "O Dhul-Qarnayn! Verily, Ya'jūj and Ma'jūj are doing great mischief in the land. Shall we then pay you a tribute?"»

Ibn Jurayj reported from 'Atā' from Ibn 'Abbās that this meant a great reward,^{2Aṭ-Ṭabari 18:112.} i.e., they wanted to collect money among themselves to give to him so that he would create a barrier between them and Ya'jūj and Ma'jūj. Dhul-Qarnayn said with kindness, righteousness and good intentions,

Qur’an 18:95مَا مَكَّنِّى فِيهِ رَبِّى خَيْرٌ

«That in which my Lord had established me is better (than your tribute).»

meaning, the power and authority that Allāh has given me is better for me than what you have collected. This is like when Sulaymān (Solomon), peace be upon him, said:

Qur’an 27:36أَتُمِدُّونَنِ بِمَالٍ فَمَآ ءَاتَىٰنِۦَ ٱللَّهُ خَيْرٌ مِّمَّآ ءَاتَىٰكُم

«Will you help me in wealth? What Allāh has given me is better than that which He has given you!» [27:36] Similarly, Dhul-Qarnayn said: 'What I have is better than what you want to give me, but help me with strength,' i.e., with your labor and construction equipment,

Qur’an 18:95–96أَجْعَلْ بَيْنَكُمْ وَبَيْنَهُمْ رَدْمًا ءَاتُونِى زُبَرَ ٱلْحَدِيدِ

«I will erect between you and them a barrier. Give me Zubar of iron,»

Zubar is the plural of Zubrah, which means pieces or chunks of something. This was the view of Ibn 'Abbās, Mujāhid and Qatādah.^{3Aṭ-Ṭabari 18:114.} These pieces were like bricks or blocks, and it was said that each block weighed one Damascene Qinṭār^{4Qinṭār; a unit of weight equivalent to 256.4 kg. (Hans Wehr Dictionary of Modern Written Arabic). See the explanation of Sūrah Āl 'Imrān 3:14.} or more.

Qur’an 18:96حَتَّىٰٓ إِذَا سَاوَىٰ بَيْنَ ٱلصَّدَفَيْنِ

«then, when he had filled up the gap between the two mountain-cliffs,»

means, he put the blocks on top of one another, starting at the bottom, until he reached the tops of the mountains, filling the width and height of the gap. The scholars differed about the precise width and height.

Qur’an 18:96قَالَ ٱنفُخُوا۟

«he said: "Blow;"» means, he lit a fire until the whole thing was burning hot.

Qur’an 18:96قَالَ ءَاتُونِىٓ أُفْرِغْ عَلَيْهِ قِطْرًا

«he said: "Bring me Qiṭran to pour over them."»

Ibn 'Abbās, Mujāhid, 'Ikrimah, Aḍ-Ḍaḥḥāk, Qatādah and As-Suddi said it was copper. Some of them added that it was molten.^{5Aṭ-Ṭabari 18:116-117, Ad-Durr Al-Manthūr 5:460.} This is similar to the Āyah:

Qur’an 34:12وَأَسَلْنَا لَهُۥ عَيْنَ ٱلْقِطْرِ

«And We caused a fount of Qiṭran to flow for him» [34:12]. So it resembled a striped cloak. Then Allāh said:

Qur’an 18:97–99فَمَا ٱسْطَٰعُوٓا۟ أَن يَظْهَرُوهُ وَمَا ٱسْتَطَٰعُوا۟ لَهُۥ نَقْبًا قَالَ هَٰذَا رَحْمَةٌ مِّن رَّبِّى فَإِذَا جَآءَ وَعْدُ رَبِّى جَعَلَهُۥ دَكَّآءَ وَكَانَ وَعْدُ رَبِّى حَقًّا وَتَرَكْنَا بَعْضَهُمْ يَوْمَئِذٍ يَمُوجُ فِى بَعْضٍ وَنُفِخَ فِى ٱلصُّورِ فَجَمَعْنَٰهُمْ جَمْعًا

«97. So they could not scale it or dig through it.»

«98. He said: "This is a mercy from my Lord, but when the promise of my Lord comes, He shall Dakkā' it down to the ground. And the promise of my Lord is ever true.»

«99. And on that Day, We shall leave some of them to surge like waves on one another; and the Trumpet will be blown, and We shall collect them (the creatures) all together.»

The Barrier restrains Them, but It will be breached when the Hour draws nigh

Allāh tells us that Ya'jūj and Ma'jūj could not climb over the barrier or penetrate its lower portion. Varying forms of the verb are used here in the Arabic text to reflect the difficulty of the action referred to.

Qur’an 18:97فَمَا ٱسْطَٰعُوٓا۟ أَن يَظْهَرُوهُ وَمَا ٱسْتَطَٰعُوا۟ لَهُۥ نَقْبًا

«So they (Ya'jūj and Ma'jūj) could not scale it or dig through it.»

This indicates that they could not penetrate it or dig through it.

Imām Aḥmad recorded that Zaynab bint Jaḥsh, the wife of the Prophet ﷺ said, "The Prophet ﷺ woke from sleep, and he was red in the face. He said,

Ḥadīthلَا إِلَهَ إِلَّا اللهُ وَيْلٌ لِلْعَرَبِ مِنْ شَرٍّ قَدِ اقْتَرَبَ فُتِحَ الْيَوْمَ مِنْ رَدْمِ يَأْجُوجَ وَمَأْجُوجَ مِثْلُ هَذَا

«Lā ilāha illallāh! Woe to the Arabs from the evil that has approached (them). Today a hole has been opened in the barrier of Ya'jūj and Ma'jūj like this.»

and he made a circle with his index finger and thumb. I [Zaynab] said, 'O Messenger of Allāh, will we be destroyed even though there will be righteous people among us?' He said:

Ḥadīthنَعَمْ إِذَا كَثُرَ الْخَبَثُ

«Yes, if evil increases.»^{1Aḥmad 6:428.} This is a Ṣaḥīḥ Ḥadīth, both Al-Bukhāri and Muslim recorded it.^{2Fatḥ Al-Bāri 6:440, Muslim 4:2208.}

Qur’an 18:98قَالَ هَٰذَا رَحْمَةٌ مِّن رَّبِّى

«(Dhul-Qarnayn) said: "This is a mercy from my Lord..."» meaning, after it was built by Dhul-Qarnayn.

Qur’an 18:98قَالَ هَٰذَا رَحْمَةٌ مِّن رَّبِّى

«He said: This is a mercy from my Lord» for the people, when he placed a barrier between them and Ya'jūj and Ma'jūj, to stop them from spreading evil and corruption on earth.

Qur’an 18:98فَإِذَا جَآءَ وَعْدُ رَبِّى

«but when the promise of my Lord comes» means, when the true promise comes

Qur’an 18:98جَعَلَهُۥ دَكَّآءَ

«He shall Dakkā' it down to the ground.» means, will make it flat. The Arabs use Dakkā' to describe a female camel whose back is flat and has no hump. And Allāh says:

Qur’an 7:143فَلَمَّا تَجَلَّىٰ رَبُّهُۥ لِلْجَبَلِ جَعَلَهُۥ دَكًّا

«So when his Lord appeared to the mountain, He made it Dakkan» [7:143] meaning, level to the ground.

Qur’an 18:98وَكَانَ وَعْدُ رَبِّى حَقًّا

«And the promise of my Lord is ever true.» means, it will come to pass without a doubt.

Qur’an 18:99وَتَرَكْنَا بَعْضَهُمْ

«We shall leave some of them» meaning mankind, on that day, the day when the barrier will be breached and these people (Ya'jūj and Ma'jūj) will come out surging over mankind to destroy their wealth and property.

Qur’an 18:99وَتَرَكْنَا بَعْضَهُمْ يَوْمَئِذٍ يَمُوجُ فِى بَعْضٍ

«We shall leave some of them to surge like waves on one another;»

As-Suddi said: "That is when they emerge upon the people."^{3Ad-Durr Al-Manthūr 4:454.} All of this will happen before the Day of Resurrection and after the Dajjāl, as we will explain when discussing the Āyāt:

Qur’an 21:96–97حَتَّىٰٓ إِذَا فُتِحَتْ يَأْجُوجُ وَمَأْجُوجُ وَهُم مِّن كُلِّ حَدَبٍ يَنسِلُونَ وَٱقْتَرَبَ ٱلْوَعْدُ ٱلْحَقُّ

«Until, when Ya'jūj and Ma'jūj are let loose, and they swoop down from every Ḥadab. And the true promise shall draw near...» [21:96-97]

Qur’an 18:99وَنُفِخَ فِى ٱلصُّورِ

«and Aṣ-Ṣūr will be blown. ﴾Aṣ-Ṣūr, as explained in the Ḥadīth, is a horn that is blown into. The one who will blow into it is (the angel) Isrāfīl, peace be upon him, as has been explained in the Ḥadīth quoted at length above, and there are many Ḥadīths on this topic.^{4Tuḥfat Al-Aḥwadhi 9:116.} According to a Ḥadīth narrated from 'Aṭiyah from Ibn 'Abbās^{5Aṭ-Ṭabari 18:122.} and Abu Sa'īd, and attributed to the Prophet ﷺ,

Ḥadīthكَيْفَ أَنْعَمُ وَصَاحِبُ الْقَرْنِ قَدِ الْتَقَمَ الْقَرْنَ وَحَنَى جَبْهَتَهُ وَاسْتَمَعَ مَتَى يُؤْمَرُ؟

«How can I relax when the one with the Horn has put the Horn in his mouth and has knelt down, listening out for the command to be given to him?» They said, "What should we say?" He said:

Ḥadīthقُولُوا: حَسْبُنَا اللهُ وَنِعْمَ الْوَكِيلُ عَلَى اللهِ تَوَكَّلْنَا

«Say: "Allāh is Sufficient for us and the best Disposer of affairs, in Allāh have we put our trust."»^{6Tuḥfat Al-Aḥwadhi 7:117.}

Qur’an 18:99فَجَمَعْنَٰهُمْ جَمْعًا

«and We shall collect them (the creatures) all together.» means, 'We shall bring them all together for Reckoning.'

Qur’an 18:98–110قَالَ هَٰذَا رَحْمَةٌ مِّن رَّبِّى فَإِذَا جَآءَ وَعْدُ رَبِّى جَعَلَهُۥ دَكَّآءَ وَكَانَ وَعْدُ رَبِّى حَقًّا وَتَرَكْنَا بَعْضَهُمْ يَوْمَئِذٍ يَمُوجُ فِى بَعْضٍ وَنُفِخَ فِى ٱلصُّورِ فَجَمَعْنَٰهُمْ جَمْعًا وَعَرَضْنَا جَهَنَّمَ يَوْمَئِذٍ لِّلْكَٰفِرِينَ عَرْضًا ٱلَّذِينَ كَانَتْ أَعْيُنُهُمْ فِى غِطَآءٍ عَن ذِكْرِى وَكَانُوا۟ لَا يَسْتَطِيعُونَ سَمْعًا أَفَحَسِبَ ٱلَّذِينَ كَفَرُوٓا۟ أَن يَتَّخِذُوا۟ عِبَادِى مِن دُونِىٓ أَوْلِيَآءَ إِنَّآ أَعْتَدْنَا جَهَنَّمَ لِلْكَٰفِرِينَ نُزُلًا قُلْ هَلْ نُنَبِّئُكُم بِٱلْأَخْسَرِينَ أَعْمَٰلًا ٱلَّذِينَ ضَلَّ سَعْيُهُمْ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا أُو۟لَٰٓئِكَ ٱلَّذِينَ كَفَرُوا۟ بِـَٔايَٰتِ رَبِّهِمْ وَلِقَآئِهِۦ فَحَبِطَتْ أَعْمَٰلُهُمْ فَلَا نُقِيمُ لَهُمْ يَوْمَ ٱلْقِيَٰمَةِ وَزْنًا ذَٰلِكَ جَزَآؤُهُمْ جَهَنَّمُ بِمَا كَفَرُوا۟ وَٱتَّخَذُوٓا۟ ءَايَٰتِى وَرُسُلِى هُزُوًا إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ كَانَتْ لَهُمْ جَنَّٰتُ ٱلْفِرْدَوْسِ نُزُلًا خَٰلِدِينَ فِيهَا لَا يَبْغُونَ عَنْهَا حِوَلًا قُل لَّوْ كَانَ ٱلْبَحْرُ مِدَادًا لِّكَلِمَٰتِ رَبِّى لَنَفِدَ ٱلْبَحْرُ قَبْلَ أَن تَنفَدَ كَلِمَٰتُ رَبِّى وَلَوْ جِئْنَا بِمِثْلِهِۦ مَدَدًا قُلْ إِنَّمَآ أَنَا۠ بَشَرٌ مِّثْلُكُمْ يُوحَىٰٓ إِلَىَّ أَنَّمَآ إِلَٰهُكُمْ إِلَٰهٌ وَٰحِدٌ فَمَن كَانَ يَرْجُوا۟ لِقَآءَ رَبِّهِۦ فَلْيَعْمَلْ عَمَلًا صَٰلِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِۦٓ أَحَدًۢا

Qur’an 56:49–50قُلْ إِنَّ ٱلْأَوَّلِينَ وَٱلْـَٔاخِرِينَ لَمَجْمُوعُونَ إِلَىٰ مِيقَٰتِ يَوْمٍ مَّعْلُومٍ

«Say: "(Yes) verily, those of old, and those of later times. All will surely be gathered together for appointed meeting of a known Day.» [56:49-50]

Qur’an 18:47وَحَشَرْنَٰهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا

«and we shall gather them all together so as to leave not one of them behind.» [18:47]

Qur’an 18:100–102وَعَرَضْنَا جَهَنَّمَ يَوْمَئِذٍ لِّلْكَٰفِرِينَ عَرْضًا ٱلَّذِينَ كَانَتْ أَعْيُنُهُمْ فِى غِطَآءٍ عَن ذِكْرِى وَكَانُوا۟ لَا يَسْتَطِيعُونَ سَمْعًا أَفَحَسِبَ ٱلَّذِينَ كَفَرُوٓا۟ أَن يَتَّخِذُوا۟ عِبَادِى مِن دُونِىٓ أَوْلِيَآءَ إِنَّآ أَعْتَدْنَا جَهَنَّمَ لِلْكَٰفِرِينَ نُزُلًا

«100. And on that Day We shall present Hell to the disbelievers, plain to view.»

«101. (To) those whose eyes had been under a covering from My Reminder, and they could not bear to hear (it).»

«102. Do then those who disbelieved think that they can take My servants as Awliyā' [protectors] besides Me? Verily, We have prepared Hell as an entertainment for the disbelievers.»

Hell will be displayed before the Disbelievers on the Day of Resurrection

Allāh tells us what He will do to the disbelievers on the Day of Resurrection. He will show Hell to them, meaning He will bring it forth for them to see its punishment and torment before they enter it. This will intensify their distress and grief. In Ṣaḥīḥ Muslim it is recorded that Ibn Mas'ūd said, “The Messenger of Allāh ﷺ said,

Ḥadīthيُؤْتَى بِجَهَنَّمَ تُقَادُ يَوْمَ الْقِيَامَةِ بِسَبْعِينَ أَلْفَ زِمَامٍ، مَعَ كُلِّ زِمَامٍ سَبْعُونَ أَلْفَ مَلَكٍ

«Hell will be brought forth on the Day of Resurrection, pulled by means of seventy thousand reins, each of which will be held by seventy thousand angels.»^{1Muslim 4 :2184.}

Then Allāh says of them:

Qur’an 18:101ٱلَّذِينَ كَانَتْ أَعْيُنُهُمْ فِى غِطَآءٍ عَن ذِكْرِى

«(To) those whose eyes had been under a covering from My Reminder,»

meaning, they neglected it, turning a blind eye and a deaf ear to it, refusing to accept guidance and follow the truth. As Allāh says:

Qur’an 43:36وَمَن يَعْشُ عَن ذِكْرِ ٱلرَّحْمَٰنِ نُقَيِّضْ لَهُۥ شَيْطَٰنًا فَهُوَ لَهُۥ قَرِينٌ

«And whosoever turns away blindly from the remembrance of the Most Gracious, We appoint for him a Shayṭān to be a companion for him.» [43:36]

And here Allāh says:

Qur’an 18:101وَكَانُوا۟ لَا يَسْتَطِيعُونَ سَمْعًا

«and they could not bear to hear (it).» meaning, they did not understand the commands and prohibitions of Allāh. Then He says:

Qur’an 18:102أَفَحَسِبَ ٱلَّذِينَ كَفَرُوٓا۟ أَن يَتَّخِذُوا۟ عِبَادِى مِن دُونِىٓ أَوْلِيَآءَ

«Do then those who disbelieved think that they can take My servants as Awliyā' [protectors] besides Me?»

meaning, do they think that this is right for them and that it is going to benefit them?

Qur’an 19:82كَلَّا سَيَكْفُرُونَ بِعِبَادَتِهِمْ وَيَكُونُونَ عَلَيْهِمْ ضِدًّا

«Nay, but they will deny their worship of them, and become opponents to them» [19:82]. Allāh says that He has prepared Hell as their abode on the Day of Resurrection.

Qur’an 18:103–106قُلْ هَلْ نُنَبِّئُكُم بِٱلْأَخْسَرِينَ أَعْمَٰلًا ٱلَّذِينَ ضَلَّ سَعْيُهُمْ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا أُو۟لَٰٓئِكَ ٱلَّذِينَ كَفَرُوا۟ بِـَٔايَٰتِ رَبِّهِمْ وَلِقَآئِهِۦ فَحَبِطَتْ أَعْمَٰلُهُمْ فَلَا نُقِيمُ لَهُمْ يَوْمَ ٱلْقِيَٰمَةِ وَزْنًا ذَٰلِكَ جَزَآؤُهُمْ جَهَنَّمُ بِمَا كَفَرُوا۟ وَٱتَّخَذُوٓا۟ ءَايَٰتِى وَرُسُلِى هُزُوًا

«103. Say: "Shall We tell you the greatest losers in respect of (their) deeds?"» «104. "Those whose efforts have been wasted in this life while they thought that they were acquiring good by their deeds."» «105. "They are those who deny the Āyāt of their Lord and the meeting with Him. So their works are in vain, and on the Day of Resurrection, We shall assign no weight for them."» «106. "That shall be their recompense, Hell; because they disbelieved and took My Āyāt and My Messengers for jest."»

The Greatest Losers in respect of (Their) Deeds Al-Bukhāri recorded from 'Amr that Muṣ'ab who said: "I asked my father - meaning Sa'd bin Abi Waqqāṣ – about Allāh's saying,

Qur’an 18:103قُلْ هَلْ نُنَبِّئُكُم بِٱلْأَخْسَرِينَ أَعْمَٰلًا

«Say: "Shall We tell you the greatest losers in respect of (their) deeds?"»

'Are they the Ḥarūriyyah?' He said, 'No, they are the Jews and Christians. As for the Jews, they disbelieved in Muḥammad ﷺ, and as for the Christians, they disbelieved in Paradise and said that there is no food or drink there, and the Ḥarūriyyah are those who break Allāh's covenant after ratifying it.' Sa'd رضي الله عنه used to call them Al-Fāsiqīn (the corrupt).^{1Fatḥ Al-Bāri 8 :278.} 'Ali bin Abi Ṭālib,^{2Aṭ-Ṭabari 18 :128.} Aḍ-Ḍaḥḥāk and others said: "They are the Ḥarūriyyah," so this means, that according to 'Ali, may Allāh be pleased with him, this Āyah includes the Ḥarūriyyah just as it includes the Jews, the Christians and others. This does not mean that the Āyah was revealed concerning any of these groups in particular; it is more general than that, because the Āyah was revealed in Makkah, before the Qur'ān addressed the Jews and Christians, and before the Khawārij existed at all. So the Āyah is general and refers to everyone who worships Allāh in a way that is not acceptable, thinking that he is right in doing that and that his deeds will be accepted, but he is mistaken and his deeds will be rejected, as Allāh says:

Qur’an 88:2–4وُجُوهٌ يَوْمَئِذٍ خَٰشِعَةٌ عَامِلَةٌ نَّاصِبَةٌ تَصْلَىٰ نَارًا حَامِيَةً

«Some faces, that Day will be humiliated. Laboring, weary. They will enter in the hot blazing Fire.» [88:2-4]

Qur’an 25:23وَقَدِمْنَآ إِلَىٰ مَا عَمِلُوا۟ مِنْ عَمَلٍ فَجَعَلْنَٰهُ هَبَآءً مَّنثُورًا

«And We shall turn to whatever deeds they did, and We shall make such deeds as scattered floating particles of dust.» [25:23]

Qur’an 24:39وَٱلَّذِينَ كَفَرُوٓا۟ أَعْمَٰلُهُمْ كَسَرَابٍۭ بِقِيعَةٍ يَحْسَبُهُ ٱلظَّمْـَٔانُ مَآءً حَتَّىٰٓ إِذَا جَآءَهُۥ لَمْ يَجِدْهُ شَيْـًٔا

«As for those who disbelieved, their deeds are like a mirage in a desert. The thirsty one thinks it to be water, until he comes up to it, he finds it to be nothing» [24:39] And in this Āyah Allāh says:

Qur’an 18:103قُلْ هَلْ نُنَبِّئُكُم

«Say: "Shall We tell you..."» meaning, 'Shall We inform you;'

Qur’an 18:103بِٱلْأَخْسَرِينَ أَعْمَٰلًا

«the greatest losers in respect of (their) deeds?» Then Allāh explains who they are, and says:

Qur’an 18:104ٱلَّذِينَ ضَلَّ سَعْيُهُمْ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا

«Those whose efforts have been wasted in this life» meaning, they did deeds that do not count, deeds that are not in accordance with the prescribed way that is acceptable to Allāh.

Qur’an 18:104وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا

«while they thought that they were acquiring good by their deeds.» means, they thought that there was some basis for their deeds and that they were accepted and loved.

Qur’an 18:105أُو۟لَٰٓئِكَ ٱلَّذِينَ كَفَرُوا۟ بِـَٔايَٰتِ رَبِّهِمْ وَلِقَآئِهِۦ

«They are those who deny the Āyāt of their Lord and the meeting with Him.»

they denied the signs of Allāh in this world, the proofs that He has established of His Oneness and of the truth of His Messengers, and they denied the Hereafter.

Qur’an 18:105فَلَا نُقِيمُ لَهُمْ يَوْمَ ٱلْقِيَٰمَةِ وَزْنًا

«and on the Day of Resurrection, We shall assign no weight for them.»

means, 'We will not make their Balance heavy because it is empty of any goodness.' Al-Bukhāri recorded that Abu Hurayrah said that the Messenger of Allāh ﷺ said:

«إِنَّهُ لَيَأْتِي الرَّجُلُ الْعَظِيمُ السَّمِينُ يَوْمَ الْقِيَامَةِ لَا يَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ - وَقَالَ: - اقْرَءُوا إِنْ شِئْتُمْ:

Qur’an 18:105فَلَا نُقِيمُ لَهُمْ يَوْمَ ٱلْقِيَٰمَةِ وَزْنًا

»

«A huge fat man will come forward on the Day of Resurrection and he will weigh no more than the wing of a gnat to Allāh. Recite, if you wish :»

«and on the Day of Resurrection, We shall assign no weight for them»

It was also recorded by Muslim.^{3Fatḥ Al-Bāri 8 :279, Muslim 4 :2147.}

Qur’an 18:106ذَٰلِكَ جَزَآؤُهُمْ جَهَنَّمُ بِمَا كَفَرُوا۟

«That shall be their recompense, Hell; because they disbelieved»

means, 'We will punish them with that because of their disbelief and because they took the signs and Messengers of Allāh as a joke, mocking them and disbelieving them in the worst way.'

Qur’an 18:107–108إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ كَانَتْ لَهُمْ جَنَّٰتُ ٱلْفِرْدَوْسِ نُزُلًا خَٰلِدِينَ فِيهَا لَا يَبْغُونَ عَنْهَا حِوَلًا

«107. "Verily, those who believe and do righteous deeds, shall have the Gardens of Al-Firdaws for their entertainment."» «108. "Wherein they shall dwell (forever). No desire will they have for removal therefrom."»

The Reward of the Righteous Believers Allāh tells us about His blessed servants, those who believed in Allāh and His Messengers and accepted as truth what the Messengers brought. He tells us that they will have the Gardens of Al-Firdaws (Paradise). Abu Umāmah said, "Al-Firdaws is the center of Paradise."^{1Aṭ-Ṭabari 18 :130.} Qatādah said, "Al-Firdaws is a hill in Paradise, at its center, the best of it."^{2Aṭ-Ṭabari 18 :130.} This was also narrated from Samurah and attributed to the Prophet ﷺ,

Ḥadīthالْفِرْدَوْسُ رَبْوَةُ الْجَنَّةِ أَوْسَطُهَا وَأَحْسَنُهَا

«Al-Firdaws is a hill in Paradise, at its center, the best of it.» A similar report was narrated from Qatādah from Anas bin Mālik, and attributed to the Prophet ﷺ. All of the preceding reports were narrated by Ibn Jarīr, may Allāh have mercy on him.^{3Aṭ-Ṭabari 18 :134.} The following is in the Ṣaḥīḥ,

Ḥadīthإِذَا سَأَلْتُمُ اللهَ الْجَنَّةَ، فَاسْأَلُوهُ الْفِرْدَوْسَ فَإِنَّهُ أَعْلَى الْجَنَّةِ وَأَوْسَطُ الْجَنَّةِ، وَمِنْهُ تَفَجَّرُ أَنْهَارُ الْجَنَّةِ

«If you ask Allāh for Paradise, then ask Him for Al-Firdaws, for it is the highest part of Paradise, in the middle of Paradise, and from it spring the rivers of Paradise.»^{4Fatḥ Al-Bāri 13 :415.}

Qur’anنُزُلًا

«entertainment» means offered to them as hospitality.

Qur’an 18:108خَٰلِدِينَ فِيهَا

«Wherein they shall dwell (forever).» means, they will stay there and never leave.

Qur’an 18:108لَا يَبْغُونَ عَنْهَا حِوَلًا

«No desire will they have for removal therefrom.» means, they will never choose or want anything else. This Āyah tells us how much they love and desire it, even though one might imagine that a person who is to stay in one place forever would get tired and bored of it. But Allāh tells us that despite this eternal stay, they will never choose to change or move from where they are.

Qur’an 18:109قُل لَّوْ كَانَ ٱلْبَحْرُ مِدَادًا لِّكَلِمَٰتِ رَبِّى لَنَفِدَ ٱلْبَحْرُ قَبْلَ أَن تَنفَدَ كَلِمَٰتُ رَبِّى وَلَوْ جِئْنَا بِمِثْلِهِۦ مَدَدًا

«109. Say: "If the sea were ink for the Words of my Lord, surely, the sea would be exhausted before the Words of my Lord would be finished, even if We brought like it for its aid."»

The Words of the Lord can never be finished Allāh says: 'Say, O Muḥammad, if the water of the sea were ink for a pen to write down the words, wisdom and signs of Allāh, the sea would run dry before it all could be written down.

Qur’an 18:109وَلَوْ جِئْنَا بِمِثْلِهِۦ

«even if We brought like it» means, another sea, then another, and so on, additional seas to be used for writing. The Words of Allāh would still never run out. As Allāh says:

Qur’an 31:27وَلَوْ أَنَّمَا فِى ٱلْأَرْضِ مِن شَجَرَةٍ أَقْلَٰمٌ وَٱلْبَحْرُ يَمُدُّهُۥ مِنۢ بَعْدِهِۦ سَبْعَةُ أَبْحُرٍ مَّا نَفِدَتْ كَلِمَٰتُ ٱللَّهِ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ

«And if all the trees on the earth were pens and the sea (were ink), with seven seas behind it to increase it, yet the Words of Allāh would not be exhausted. Verily, Allāh is All-Mighty, All-Wise.» [31:27] Ar-Rabī' bin Anas said, "The parable of the knowledge of all of mankind, in comparison to the knowledge of Allāh, is that of a drop of water in comparison to all of the oceans." Allāh revealed that:

Qur’an 18:109قُل لَّوْ كَانَ ٱلْبَحْرُ مِدَادًا لِّكَلِمَٰتِ رَبِّى لَنَفِدَ ٱلْبَحْرُ قَبْلَ أَن تَنفَدَ كَلِمَٰتُ رَبِّى

«Say: "If the sea were ink for the Words of my Lord, surely, the sea would be exhausted before the Words of my Lord would be finished,»

Allāh says that even if those oceans were ink for the Words of Allāh, and all the trees were pens, the pens would be broken and the water of the sea would run dry, and the Words of Allāh would remain, for nothing can outlast them. For no one can comprehend the greatness of Allāh or praise Him as He deserves to be praised, except the One Who praises Himself. Our Lord is as He says He is and He is beyond what we can say. The blessings of this world, the beginning and end of it, in comparison to the blessings of the Hereafter, are like a mustard seed compared to the entire world.

Qur’an 18:110قُلْ إِنَّمَآ أَنَا۠ بَشَرٌ مِّثْلُكُمْ يُوحَىٰٓ إِلَىَّ أَنَّمَآ إِلَٰهُكُمْ إِلَٰهٌ وَٰحِدٌ فَمَن كَانَ يَرْجُوا۟ لِقَآءَ رَبِّهِۦ فَلْيَعْمَلْ عَمَلًا صَٰلِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِۦٓ أَحَدًۢا

«110. Say: "I am only a man like you. It has been revealed to me that your God is One God. So whoever hopes for the meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord."»

Muḥammad ﷺ is a Human Being and a Messenger, and the God is One Allāh says to His Messenger Muḥammad ﷺ,

Qur’an 18:110قُلْ

«Say» to these idolators who reject your message to them,

Qur’an 18:110إِنَّمَآ أَنَا۠ بَشَرٌ مِّثْلُكُمْ

«'I am only a man like you.» Whoever claims that I am lying, let him bring something like this that I have brought. For I did not know the Unseen, the matters of the past which you asked me about and I told you about, the story of the people of the Cave and of Dhul-Qarnayn, stories which are true - I did not know any of this except for what Allāh made known to me. And I tell you,

Qur’an 18:110أَنَّمَآ إِلَٰهُكُمْ

«that your God», Who calls you to worship Him,

Qur’an 18:110إِلَٰهٌ وَٰحِدٌ

«is One God», with no partner or associate.'

Qur’an 18:110فَمَن كَانَ يَرْجُوا۟ لِقَآءَ رَبِّهِۦ

«So whoever hopes for the meeting with his Lord,» i.e., hopes for a good reward and recompense,

Qur’an 18:110فَلْيَعْمَلْ عَمَلًا صَٰلِحًا

«let him work righteousness» meaning, in accordance with the prescribed laws of Allāh,

Qur’an 18:110وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِۦٓ أَحَدًۢا

«and associate none as a partner in the worship of his Lord.»

This is what is meant by seeking the pleasure of Allāh alone with no associate or partner. These are the two basic features of acceptable deeds: their intent is for the sake of Allāh alone, and are done in accordance with the way of the Messenger of Allāh ﷺ.

Imām Aḥmad recorded that Maḥmūd bin Labīd said that the Messenger of Allāh ﷺ said:

Ḥadīthإِنَّ أَخْوَفَ مَا أَخَافُ عَلَيْكُمُ الشِّرْكُ الْأَصْغَرُ

«What I fear the most for you is the small Shirk.»

"They said: What is the small Shirk, O Messenger of Allāh?" He said,

Ḥadīthالرِّيَاءُ، يَقُولُ اللهُ يَوْمَ الْقِيَامَةِ إِذَا جَزَى النَّاسَ بِأَعْمَالِهِمْ: اذْهَبُوا إِلَى الَّذِينَ كُنْتُمْ تُرَاءُونَ فِي الدُّنْيَا، فَانْظُرُوا هَلْ تَجِدُونَ عِنْدَهُمْ جَزَاءً؟

«Showing off (Ar-Riyā'). Allāh will say on the Day of Resurrection, when the people are rewarded or punished for their deeds, "Go to the one for whom you were showing off in the world and see if you will find any reward with him."»^{1Aḥmad 5 :428.}

Imām Aḥmad recorded that Abu Sa'īd bin Abi Faḍālah Al-Anṣāri, who was one of the Companions, said: "I heard the Messenger of Allāh ﷺ say,

Ḥadīthإِذَا جَمَعَ اللَّهُ الْأَوَّلِينَ وَالْآخِرِينَ لِيَوْمِ الْقِيَامَةِ لِيَوْمٍ لَا رَيْبَ فِيهِ نَادَى مُنَادٍ: مَنْ كَانَ أَشْرَكَ فِي عَمَلٍ عَمِلَهُ لِلَّهِ أَحَدًا فَلْيَطْلُبْ ثَوَابَهُ مِنْ عِنْدِ غَيْرِ اللَّهِ، فَإِنَّ اللَّهَ أَغْنَى الشُّرَكَاءِ عَنِ الشِّرْكِ

«Allāh will gather the first and the last on the Day of Resurrection, the Day concerning which there is no doubt. A voice will call out, "Whoever used to associate anyone with Allāh in the deeds which he did, let him seek his reward from someone other than Allāh, for Allāh is the least in need of any partner or associate.»^{2Aḥmad 4:215.}

It was also recorded by At-Tirmidhi and Ibn Mājah.^{3Tuḥfat Al-Aḥwadhi 8:599, Ibn Mājah 2:1406.}

This is the end of the Tafsīr of Sūrat Al-Kahf. Praise be to Allāh, the Lord of all that exists.