In the name of Allah, Most
Gracious, Most Merciful
Holy Quran Surah 18 Al Kahf (The Cave)
Interpretation of the Meanings of the Noble
Quran in English Language by A.Yusuf Ali
1 Praise be to Allah Who hath sent to His Servant the Book and hath
allowed therein no Crookedness: 2325 2326
2 (He hath made it) Straight (and Clear) in order that He may warn
(the godless) of a terrible Punishment from Him and that He may give Glad
Tidings to the Believers who work righteous deeds that they shall have a goodly
Reward. 2327
3 Wherein they shall remain forever: 2328
4 Further that He may warn those (also) who say "Allah hath
begotten a son": 2329
5 No knowledge have they of such a thing
nor had their fathers. It is a grievous
thing that issues from their mouths as a saying. What they say is nothing but falsehood! 2330
6 Thou wouldst only perchance fret thyself to death following
after them in grief if they believe not in this Message. 2331
7 That which is on earth We have made but
as a glittering show for the earth in order that We may test them as to which
of them are best in conduct. 2332
8 Verily what is on earth We shall make
but as dust and dry soil (without growth or herbage). 2333
9 Or dost thou reflect that the Companions of the Cave and of the
Inscription were wonders among Our Signs? 2334 2335 2336
10 Behold the youths betook themselves to the Cave: they said
"Our Lord! bestow on us Mercy from Thyself and
dispose of our affair for us in the right way! 2337 2338
11 Then We drew (a veil) over their ears for
a number of years in the cave (so that they heard not): 2339
12 Then We roused them in order to test
which of the two parties was best at calculating the term of years they had
tarried! 2340 2341
Transliteration
Ayah 1 
Yusuf Ali Praise be to
Allah Who hath sent to His Servant the Book and hath allowed therein no
Crookedness:
Transliteration Al hamdu lilla_hil lazi anzala 'ala_
'abdihil kita_ba wa lam yaj'al lahu_ 'iwaja_(n).
Ayah 2
Yusuf Ali (He hath made it) Straight (and Clear)
in order that He may warn (the godless) of a terrible Punishment from Him and
that He may give Glad Tidings to the Believers who work righteous deeds that
they shall have a goodly Reward.
Transliteration Qayyimal liyunzira ba'san syadidam
mil ladunhu wa yubasysyiral mu'mininal lazina ya'malu_nas sa_liha_ti anna lahum
ajran hasana_(m),
Ayah 3
Yusuf Ali Wherein they shall remain forever:
Transliteration Ma_kisina fihi abada_(w),
Ayah 4
Yusuf Ali Further that He may warn those (also)
who say "Allah hath begotten a son":
Transliteration Wa yunziral lazina
qa_lu-ttakhazalla_hu walada_(m),
Ayah 5
Yusuf Ali No knowledge have they of such a
thing nor had their fathers. It is a
grievous thing that issues from their mouths as a saying. What they say is nothing but falsehood!
Transliteration Ma_ lahum bihi min 'ilmiw wa la_
li'a_ba_'ihim, kaburat kalimatan takhruju min afwa_hihim, iy yaqu_lu_na illa_
kaziba_(n).
Ayah 6
Yusuf Ali Thou wouldst only perchance fret
thyself to death following after them in grief if they believe not in this
Message.
Transliteration Fa la'allaka ba_khi'un nafsaka 'ala_
a_sa_rihim il lam yu'minu_
bi ha_zal hadisi asafa_(n).
Ayah 7
Yusuf Ali That which is on earth We have made but
as a glittering show for the earth in order that We may test them as to which
of them are best in conduct.
Transliteration Inna_ ja'alna_ ma_ 'alal ardi zinatal
laha_ linabluwahum ayyuhum ahsanu 'amala_(n).
Ayah 8
Yusuf Ali Verily what is on earth We shall make but as dust and dry soil (without growth or
herbage).
Transliteration Wa inna_ laja_'ilu_na ma_ 'alaiha_ sa'idan juruza_(n).
Ayah 9
Yusuf Ali Or dost thou reflect that the Companions
of the Cave and of the Inscription were wonders among Our Signs?
Transliteration Am hasibta anna asha_bal kahfi war raqimi
ka_nu_ min a_ya_tina_ 'ajaba_(n).
Ayah 10
Yusuf Ali Behold the youths betook themselves
to the Cave: they said "Our Lord! bestow on us
Mercy from Thyself and dispose of our affair for us in the right way!
Transliteration Iz awal fityatu ilal kahfi faqa_lu_
rabbana_ a_tina_ mil ladunka rahmataw wa hayyi' lana_ min amrina_ rasyada_(n).
Ayah 11
Yusuf Ali Then We drew (a veil) over their ears
for a number of years in the cave (so that they heard not):
Transliteration Fa darabna_ 'ala_ a_za_nihim fil
kahfi sinina 'adada_(n).
Ayah 12
Yusuf Ali Then We roused them in order to test
which of the two parties was best at calculating the term of years they had
tarried!
Transliteration Summa ba'asna_hum lina'lama ayyul
hizbaini ahsa_ lima_ labisu_ amada_(n).
Introduction
Name
This
Surah takes its name from v. 9 in which the word (al-kahf) occurs.
Period of Revelation
This
is the first of those Surahs which were sent down in the third stage of
Prophethood at Makkah. We have already divided the life of the Holy Prophet at
Makkah into four stages in the Introduction to Chapter 6. According to that
division the third stage lasted from the fifth to the tenth year of
Prophethood. What distinguishes this stage from the second and the fourth
stages is this. During the second stage the Quraish mainly resorted to
ridiculing, scoffing, threatening, tempting, raising objections and making
false propaganda against the Holy Prophet and his followers in order to
suppress the Islamic Movement. But during the third stage they employed the
weapons of persecution, manhandling and economic pressure for the same purpose.
So much so that a large number of the Muslims had to emigrate from
It
appears from the theme of the Surah that it was revealed at the beginning of
the third stage when in spite of persecutions and opposition, migration to
Habash had not yet taken place. That is why the story of
"Ashab-i-Kahf" (the Sleepers of the Cave) has been related to comfort
and encourage the persecuted Muslims and to show them how the righteous people
have been saving their Faith in the past.
Subject and Topics
This
Surah was sent down in answer to the three questions which the mushriks
of Makkah, in consultation with the people of the Book, had put to the Holy
Prophet in order to test him. These were:
1. Who were "the Sleepers of the
Cave"?
2. What is the real story of Khidr?
3. What do you know about Zul- Qarnain?
As
these three questions and the stories involved concerned the history of the Christians
and the Jews, and were unknown in Hijaz, a choice of these was made to test
whether the Holy Prophet possessed any source of the knowledge of the hidden
and unseen things. Allah, however, not only gave a complete answer to their
questions but also employed the three stories to the disadvantage of the
opponents of Islam in the conflict that was going on at that time at Makkah
between Islam and unbelief.
The
questioners were told that "the Sleepers of the Cave" believed in the
same doctrine of Tauhid which was being put forward in the Quran and
that their condition was similar to the condition of the persecuted Muslims of
Makkah. On the other hand, the persecutors of the Sleepers of the Cave had
behaved in the same way towards them as the disbelievers of the Quraish
were behaving towards the Muslims. Besides this, the Muslims have been taught
that even if a Believer is persecuted by a cruel society, he should not bow
down before falsehood but emigrate from the place all alone, if need be, with
trust in God. Incidentally the disbelievers of Makkah were told that the story
of the Sleepers of the Cave was a clear proof of the creed of the Hereafter,
for this showed that Allah has the power to resurrect anyone He wills even
after a long sleep of death as He did in case of the Sleepers of the Cave.
The
story of the Sleepers of the Cave has also been used to warn the chiefs of
Makkah who were persecuting the small newly formed Muslim Community. At the
same time, the Holy Prophet has been instructed that he should in no case make
a compromise with their persecutors nor should he consider them to be more
important than his poor followers. On the other hand, those chiefs have been
admonished that they should not be puffed up with the transitory life of
pleasure they were then enjoying but should seek after those excellences which
are permanent and eternal.
The
story of Khidr and Moses has been related in such a way as to supply the answer
to the question of the disbelievers and to give comfort to the Believers as
well. The lesson contained in this story is this: You should have full faith in
the wisdom of what is happening in the Divine Factory in accordance with the
will of Allah. As the reality is hidden from you, you are at a loss to
understand the wisdom of what is happening, and sometimes if it appears that
things are going against you, you cry out, "How and why has this happened?". The fact is that if the curtain be removed from the
"unseen", you would yourselves come to know that what is happening
here is for the best. Even if sometimes it appears that something is going
against you, you will see that in the end it also produces some good results
for you.
The
same is true of the story of zul-Qarnain for it also admonishes the
questioners, as if to say, "O you vain chiefs of Makkah you should learn a
lesson from zul-Qarnain. Though he was a great ruler, a great conqueror and the
owner of great resources, yet he always surrendered to his Creator, whereas you
are rebelling against Him even though you are insignificant chieftains in
comparison with him. Besides this, though zul-Qarnain built one of the
strongest walls for protection, yet his real trust was in Allah and not in the
'wall'. He believed that the wall could protect him against his enemies as long
as it was the will of Allah and that there would be cracks and holes in it,
when it would be His will; whereas you who possess only insignificant fortified
abodes and dwellings in comparison with him, consider yourselves to be
permanently safe and secure against all sorts of calamities."
While
the Quran turned the tables on the questioners who had tried to
"expose" the Holy Prophet, in the end of the Surah the same things
have been reiterated that were stated at its beginning: "Tauhid and
the Hereafter are absolutely true and real and for your own good you should
accept these doctrines, mend your ways in accordance with them and live in this
world with this conviction that you are accountable to Allah: otherwise you
shall ruin your life and all your doings shall be set at naught."
Notes
2325 See
n. 2324 to xvii. 111. The theme of the last Sura, that Allah is good and worthy
of all praise from His creatures, to whom He has granted a clear revelation, is
continued in this Sura. The spirit of man makes gradual progress upwards,
through the grace and mercy of Allah. (18.1)
2326 Some
people's idea of a Sacred Book is that it should be full of mysteries-dark
corners, ambiguous expressions, words so far removed from human speech that
they cover anything or nothing. Pagan oracles were couched in language which
suggested one meaning to the hearer and claimed to have the very opposite
meaning in the light of events which actually happened subsequently. They were
distinctly crooked, not straight. In the next verse the word "Straight"
(qaiyim) is used to characterize the Qur-an, in contrast to this word
"crooked" ('iwaj). See also xix. 36 n. 2488.
(18.1)
2327 Qaiyim:
straight, that which has no bends and no corners to mystify people, that which
speaks clearly and unambiguously, that which guides to the right path. Cf. ix.
36, where the adjective is used for a straight usage, in contrast to usages,
which tend to mystify and deceive people. The Qur-an is
above all things straight, clear, and perspicuous. Its directions are plain for
everyone to understand. Any book that deals with the highest mysteries of
spiritual life must necessarily have portions whose full meaning is clearer to
some minds than to others not so well prepared. But here there is nowhere any
mystification, any desire to wrap up things in dark sayings repugnant to human
reason. Allah's purpose is to give clear warning of spiritual dangers and lead
up to the highest bliss. (18.2)
2328 Cf. iv. 122, xliii. 71,
lxv. 11, xcviii. 8. (18.3)
2329 The
warning is not only needed for those who deny Allah or deny His Message, but
also for those whose false ideas of Allah degrade religion in supposing that
Allah begot a son, for Allah is One and is High above any ideas of physical
reproduction. (18.4)
2330 The
attribution of a son "begotten" to Allah has no basis in fact or in
reason. It is only a "word" or "saying" that issues out of
their mouths. It is not even a dogma that is reasoned out or can be explained
in any way that is consistent with the sublime attributes of Allah. (18.5)
2331 In a
reasonable world the preaching of a reasonable Faith like that of Islam would
win universal acceptance. But the world is not altogether reasonable. It caused
great distress to the unselfish Preacher of Islam that his Message met with so
much opposition. He wanted to point the way to salvation. He only got, in the
Makkans period, abuse from the chiefs of the Makkans-abuse and persecution, not
only for himself but for the Truth which he was preaching. A heart less stout
than his might have been appalled at what seemed the hopeless task of
reclaiming the world from falsehood, superstition, selfishness, wrong, and
oppression. He is here consoled, and told that he was not to fret himself to
death: he was nobly doing his duty, and, as after-events showed, the seed of
Truth was already germinating, although this was not visible at the time.
Besides, these "chiefs" and "leaders" were only strutting
in false plumes: their glory was soon to fade for ever. (18.6)
2332 This
world's goods-,worldly power, glory, wealth, position,
and all that men scramble for,-are but a fleeting show. The possession or want
of them does not betoken a man's real value or position in the coming world,
the world which is to endure. Yet they have their uses. They test a man's sterling
quality. He who becomes their slave loses rank in the next world. He who uses
them if he gets them, and does not fall into despair if he does not get them,
shows his true mettle and quality. His conduct proclaims him. (18.7)
2333 The
fairest sights on the earth will become as dust and waste when this earth
vanishes, and true spiritual values are restored. (18.8)
2334 A
wonderful story or allegory is now referred to. Its lessons are: (1) the
relativity of Time, (2) the unreality of the position of oppressor and
oppressed, persecutor and presecuted, on this earth, (3) the truth of the final
Resurrection, when true values will be restored, and (4) the potency of Faith
and Prayer to lead to the Right. (18.9)
2335 The
unbelieving Quraish were in the habit of putting posers to the holy
Prophet-questions which they got from Christians and Jews, which they thought
the Prophet would be unable to answer. In this way they hoped to discredit him.
One of these questions was about the floating Christian story of the Seven
Sleepers of Ephesus. The Prophet not only told them the main story but pointed
out the variations that were current, and rebuked men for disputing about such
details (xviii. 22). Most important of all, he treated the story (under
inspiration) as a parable, pointing to lessons of the highest value. This is
Revelation in the highest sense of the term. The story is recapitulated in n.
2337 below. (18.9)
2336 Raqim
= Inscription. So interpreted by the Jalalain, and the majority of Commentators
agree. See n. 2337, below. Others think it was the name of the dog: see xviii. 18, and n. 2350 below. (18.9)
2337 The
bare Christian story (without the spiritual lessons taught in the Qur-an) is
told in Gibbon's Decline and Fall of the
2338 The
youths hid in the cave, but they trusted in Allah, and made over their whole
case to Him in prayer. Then they apparently fell asleep, and knew nothing of what
was happening in the world outside. (18.10)
2339 Drew
(a veil) over their ears: i.e., sealed their ears, so that they heard nothing.
As they were in the Cave they saw nothing. So they were completely cut off from
the outer world. It was as if they had died, with their knowledge and ideas
remaining at the point of time when they had entered the Cave. It is as if a
watch stops at the exact moment of some accident, and any one taking it up
afterwards can precisely fix the time of the accident. (18.11)
2340 Roused
them: or raised them up from their sleep or whatever condition they had fallen
into (xviii, 18), so that they began to perceive the things around them, but
only with the memories of the time at which they had ceased to be in touch with
the world. (18.12)
2341 When
they awoke to consciousness, they had lost all count of time. Though they had
all entered together, and lain together in the same place for the same length
of time, their impressions of the time they had passed were quite different.
Time is thus related to our own internal experiences. We have to learn the
lesson that men as good as ourselves may yet differ as to their reactions to
certain facts, and that in such matters disputes are unseemly. It is best to
say, "Allah knows best" (xviii. 19). (18.12)
Holy Quran Surah 18 Al Kahf (The Cave)
Interpretation of the Meanings of the Noble
Quran in English Language by A.Yusuf Ali
13 We relate to thee their story in truth: they were youths who
believed in their Lord and We advanced them in
guidance: 2342
14 We gave strength to their hearts: Behold they
stood up and said: "Our Lord is the Lord of the heavens and of the earth:
never shall we call upon any god other than Him: if we did; we should indeed
have uttered an enormity!" 2343 2344
15 "These our people have taken for worship gods other than Him:
why do they not bring forward an authority clear (and convincing) for what they
do? Who doth more wrong than such as invent a falsehood against Allah? 2345
16 "When ye turn away from them and the things they worship
other than Allah betake yourselves to the Cave: your Lord will shower his
mercies on you and dispose of your affair towards comfort and ease." 2346
17 Thou wouldst 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 open space in the midst of the Cave.
Such are among the Signs of Allah: he whom Allah guided; but he whom
Allah leaves to stray for him wilt thou find no protector to lead him to the
Transliteration
Ayah 13
Yusuf Ali We relate to thee their story in truth:
they were youths who believed in their Lord and We advanced them in guidance:
Transliteration Nahnu naqussu 'alaika naba'ahum bil haqq(i), innahum fityatun a_manu_ bi rabbihim wa zidna_hum
huda_(w),
Ayah 14
Yusuf Ali We gave strength to their hearts:
Behold they stood up and said: "Our Lord is the Lord of the heavens and of
the earth: never shall we call upon any god other than Him: if we did; we
should indeed have uttered an enormity!"
Transliteration Wa rabatna_ 'ala_ qulu_bihim iz
qa_mu_ faqa_lu_ rabbuna_ rabbus sama_wa_ti wal ardi lan nad'uwa min du_nihi
ila_hal laqad qulna_ izan syatata_(n).
Ayah 15
Yusuf Ali "These our people have taken for
worship gods other than Him: why do they not bring forward an authority clear
(and convincing) for what they do? Who doth more wrong than such as invent a
falsehood against Allah?
Transliteration Ha_'ula_'i qaumuna-ttakhazu_ min
du_nihi a_lihah(tan), lau la_ ya'tu_na 'alaihim bi
sulta_nim bayyin(in), faman azlamu mim man-iftara_ nalalla_hi kaziba_(n).
Ayah 16
Yusuf Ali "When ye turn away from them and
the things they worship other than Allah betake yourselves to the Cave: your
Lord will shower his mercies on you and dispose of your affair towards comfort
and ease."
Transliteration Wa iz-i'tazaltumu_hum wa ma_
ya'budu_na illalla_ha fa'wu_ ilal kahfi yansyur lakum rabbukum mir rahmatihi wa
yuhayyi' lakum min amrikum mirfaqa_(n).
Ayah 17
Yusuf Ali Thou wouldst 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 open space in the midst of the
Cave. Such are among the Signs of Allah:
he whom Allah guided; but he whom Allah leaves to stray for him wilt thou find
no protector to lead him to the
Transliteration Wa tarasy syamsa iza_ tala'at
taza_waru 'an kahfihim za_tal yamini wa iza_ garabat taqriduhum za_tasy
syima_li wa hum fi fajwatim minh(u), za_lika min a_ya_tilla_h(i), may
yahdilla_hu fa huwal muhtadi wa may yudlil falan tajida lahu_ waliyyam
mursyida_(n).
Notes
2342 Their
Faith carried them higher and higher on the road to Truth. Faith is cumulative.
Each step leads higher and higher, by the grace and mercy of Allah. (18.13)
2343 So
that they were not afraid to speak out openly, and protest the truth of the
Unity which they clearly saw in their own minds and hearts. (18.14)
2344 We
may suppose them to have taken their stand and made a public protest before
they betook themselves to the Cave (xviii. 16). The story really begins at
xviii. 13, and the verses xviii. 9-12 may be
considered as introductory. As the emphasis is on spiritual lessons, the facts
stated in the introductory part are passed over lightly in the story. (18.14)
2345 Besides
the heathen gods, the cult of the Emperors also became fashionable in the
2346 That
is, 'do not be afraid of anything: put your whole case in the hands of Allah:
at present you are being persecuted; he will solve your difficulties and give
you ease and comfort'. The public protest ends at verse 15. In verse 16 they
are taking counsel among themselves. After they go into the Cave, verse 17
introduces us to the scene where they are lying in the midst of the Cave in
tranquil confidence in Allah. (18.16)
2347 In
the latitude of
2348 The youths,
having faith and trust in Allah, found safety and refuge in the Cave. They were
protected from the persecution and violence of the heathen. Their prayer
(xviii. 16) was heard. (18.17)
Holy Quran Surah 18 Al Kahf (The Cave)
Interpretation of the Meanings of the Noble
Quran in English Language by A.Yusuf Ali
18 Thou wouldst have deemed them awake whilst they were asleep and We turned them on their right and their left sides: their
dog stretching forth his two forelegs on the threshold: if thou hadst come up
on to them thou wouldst have certainly turned back from them in flight and
wouldst certainly have been filled with terror of them. 2349 2350 2351
19 Such (being their state) We raised them
up (from sleep) that they might question each other. Said one of them "How
long have ye stayed (here)?" They said "We have stayed
(perhaps) a day or part of a day." (At length) they (all) said "Allah
(alone) knows best how long ye have stayed here...Now send ye then one of you
with this money of yours to the town: let him find out which is the best food
(to be had) and bring some to you that (ye may) satisfy hunger herewith: and
let him behave with care and courtesy and let him not inform anyone about you. 2352 2353 2354
20 "For if thy should come upon you
they would stone you or force you to return to their cult and in that case ye
would never attain prosperity." 2355 2356
21 Thus did We make their case known to the
people that they might know that the promise of Allah is true and that there
can be no doubt about the Hour of Judgment.
Behold they dispute among themselves as to their affair. (Some) said "Construct a building over
them": their Lord knows best about them: those who prevailed over their
affair said "Let us surely build a place of worship over them." 2357 2358
22 (Some) say they were three the dog being the fourth among them;
(others) say they were five the dog being the sixth doubtfully guessing at the
unknown; (yet others) say they were seven the dog being the eighth. Say thou: "My Lord knoweth best their
number; it is but few that know their (real case)." Enter not therefore
into controversies concerning them except on a matter that is clear nor consult
any of them about (the affair of) the Sleepers. 2359 2360 2361 2362
Transliteration
Ayah 18
Yusuf Ali Thou wouldst have deemed them awake
whilst they were asleep and We turned them on their right and their left sides:
their dog stretching forth his two forelegs on the threshold: if thou hadst
come up on to them thou wouldst have certainly turned back from them in flight
and wouldst certainly have been filled with terror of them.
Transliteration Wa tahsabuhum aiqa_zaw wa hum
ruqu_d(uw), wa nuqallibuhum za_tal yamini wa za_tasy syima_l(i), wa kalbuhum
ba_situn zira_'aihi bil wasid(i), law-ittala'ta 'alaihim lawallaita minhum
fira_raw wa lamuli'ta minhum ru'ba_(n).
Ayah 19
Yusuf Ali Such (being their state) We raised them up (from sleep) that they might question each
other. Said one of
them "How long have ye stayed (here)?" They said "We have
stayed (perhaps) a day or part of a day." (At length) they (all) said
"Allah (alone) knows best how long ye have stayed here...Now send ye then
one of you with this money of yours to the town: let him find out which is the
best food (to be had) and bring some to you that (ye may) satisfy hunger
herewith: and let him behave with care and courtesy and let him not inform
anyone about you.
Transliteration Wa kaza_lika ba'asna_hum liyatasa_'alu_
bainahum, qa_la qa_'ilum minhum kam labistum, qa_lu_ labisna_ yauman au ba'da
yaum(in), qa_lu_ rabbukum a'lamu bima_ labistum, fa-b'asu_ ahadakum bi
wariqikum ha_zihi ilal madinati falyanzur ayyuha_ azka_ ta'a_man falya'tikum bi
rizqim minhu walyatalattaf wa la_
yusy'iranna bikum ahada_(n).
Ayah 20
Yusuf Ali "For if thy
should come upon you they would stone you or force you to return to
their cult and in that case ye would never attain prosperity."
Transliteration Innahum iy yazharu_ 'alaikum
yarjumu_kum au yu'idu_kum fi millatihim wa lan tuflihu_ izan abada_(n).
Ayah 21
Yusuf Ali Thus did We
make their case known to the people that they might know that the promise of
Allah is true and that there can be no doubt about the Hour of Judgment. Behold they dispute among themselves as to
their affair. (Some) said
"Construct a building over them": their Lord knows best about them:
those who prevailed over their affair said "Let us surely build a place of
worship over them."
Transliteration Wa kaza_lika a'sarna_ 'alaihim
liya'lamu_ anna wa'dalla_hi haqquw wa
annas sa_'ata la_ raiba fiha_, iz yatana_za'u_na bainahum amrahum faqa_lu-bnu_
'alaihim bunya_na_(n), rabbuhum a'lamu bihim, qa_lal lazina galabu_ 'ala_
amrihim lanattakhizanna 'alaihim masjida_(n).
Ayah 22
Yusuf Ali (Some) say they were three the dog
being the fourth among them; (others) say they were five the dog being the
sixth doubtfully guessing at the unknown; (yet others) say they were seven the
dog being the eighth. Say thou: "My
Lord knoweth best their number; it is but few that know their (real case)."
Enter not therefore into controversies concerning them except on a matter that
is clear nor consult any of them about (the affair of) the Sleepers.
Transliteration Sayaqu_lu_na sala_satur ra_bi'uhum
kalbuhum, wa yaqu_lu_na khamsatun sa_disuhum kalbuhum rajmam bil gaib(i), wa yaqu_lu_na sab'atuw wa sa_minuhum kalbuhum, qur
rabbi a'lamu bi 'iddatihim ma_ ya'lamuhum illa_ qalil(un), fala_ tuma_ri fihim
illa_ mira_'an za_hira_(w), wa la_ tastafti fihim minhum ahada_(n).
Notes
2349 Perhaps
their eyes were open, even though their senses were sealed in sleep. They
turned about on their sides as men do in sleep. (18.18)
2350 The
name of their dog is traditionally known as Qitmir, but see n. 2336 above. (18.18)
2351 This
graphic picture of the sleepers explains the human mechanism by which their
safety was ensured by Allah from their Pagan enemies. (18.18)
2352 This
is the point of the story. Their own human impressions
were to be compared, each with the other. They were to be made to see that with
the best goodwill and the most honest enquiry they might reach different
conclusions; that they were not to waste their time in vain controversies, but
to get on to the main business of life; and that Allah alone had full knowledge
of the things that seem to us so strange, or inconsistent, or inexplicable, or
that produce different impressions on different minds. If they entered the Cave
in the morning and woke up in the afternoon, one of them might well think they
had been there only a few hours-only part of a day. This relative or fallacious
impression of Time also gives us an inkling of the state when there will be no
Time, of the Resurrection when all our little impressions of this life will be
corrected by the final Reality. This mystery of time has puzzled many
contemplative minds. Cf. "Dark time that haunts us with
the briefness of our days" (Thomas Wolfe in "Of Time and the
River"). (18.19)
2353 They
now give up barren controversy and come to the practical business of life. But
their thoughts are conditioned by the state of things that existed when they
entered the Cave. The money they carried was the money coined in the reign of
the monarch who persecuted the Religion of Unity and favoured the false cults
of Paganism. (18.19)
2354 Best
food:, i.e., purest, most wholesome, perhaps also most
suitable for those who rejected idol worship, i.e., not dedicated to idols. For they still imagined the world in the same state in which they
had known it before they entered the Cave. (18.19)
2355 They
think that the world had not changed, and that the fierce persecution they
knew. was still raging, under which a man had to pay
by his life for his religious faith, if he could not conform to Pagan worship.
(18.20)
2356 That
is, never succeed in keeping your religion. To become a renegade, to give up
the Truth which you have won, simply on account of the fear of men, is the most
despicable form of cowardice, and would rightly close the door of salvation if
strict justice were to be done. But even then Allah's Mercy comes to the
coward's aid so long as the door of repentance is open. (18.20)
2357 Thus:
in this way, by these means, i.e., by the sending out of one of the Sleepers
with the old money to the town to buy provisions. His old-fashioned dress,
appearance, and speech, and the old uncurrent money which he brought, at once
drew the attention of people to him. When they learnt his story, they realised
that Allah, Who can protect His servants thus and raise them up from sleep
after such a long time, has power to raise up men for the Resurrection, and
that His promise of goodness and mercy to those who serve Him is true and was
exemplified in this striking way. On the other hand, to the men of the Cave
themselves, it became clear that Allah can change the situation before we are
aware, and our hope in Him is not futile, and that even when we are on the
brink of despair, a revolution is surely working in the world before the world
itself realises it. (18.21)
2358 The
perversity of man is such that as soon as ever a glimpse of truth becomes
manifest, men fall into controversies about it. The Sleepers could not judge
about the duration of their stay in the Cave, but they wisely left the matter
and attended to the urgent business of their lives. The townsfolk could not
agree as to the significance of the event; they fell to discussing immaterial
details. What sort of a memorial should they raise?-a house or a place of
worship or a tablet? The place of worship was built. But the real significance
was missed until explained in the Qur-an. (18.21)
2359 The
controversy in after ages raged about the number of the Sleepers: were they
three or five or seven? People answered, not from knowledge, but from
conjecture. Gibbon's version, which has now become best known, makes the number
of Sleepers seven. The point was immaterial: the real point was the spiritual
lesson. (18.22)
2360 The
true significance of the story is known only to a few. Most men discuss futile
details, which are not in their knowledge. (18.22)
2361 It
is unprofitable to enter such immaterial controversies and many others that
have been waged about Religion by shallow men from time immemorial. Yet, if
there is a matter of clear knowledge from experience that matters, we must
openly proclaim it, that the world may be brought to listen to Allah's Truth. (18.22)
2362 Vulgar
story-mongers as such know little of the true significance of stories and
parables. We have a clear exposition in the Qur-an. What need is there to go
into details of the number of men in the Cave, or of the time they remained
there? (18.22)
Holy Quran Surah 18 Al Kahf (The Cave)
Interpretation of the Meanings of the Noble
Quran in English Language by A.Yusuf Ali
23 Nor say of anything "I shall be sure to do so and so
tomorrow"
24 Without adding "So please Allah!" And call thy Lord to
mind when thou forgettest and say "I hope that my Lord will guide me ever
closer (even) than this to the right road." 2363 2364
25 So they stayed in their Cave three hundred years and (some) add
nine (more). 2365
26 Say: "Allah knows best how long they stayed: with Him is (the
knowledge of) the secrets of the heavens and the earth: how clearly He sees how
finely He hears (everything)! They have no protector other than Him; nor does
He share His Command with any person whatsoever. 2366 2367
27 And recite (and teach) what has been revealed to thee of the Book
of thy Lord: none can change His Words and none wilt thou find as a refuge
other than Him. 2368
28 And keep thy soul content with those who call on their Lord morning
and evening seeking his Face; and let not thine eyes pass beyond them seeking
the pomp and glitter of this Life; nor obey any whose heart We have permitted
to neglect the remembrance of Us one who follows his own desires whose case has
gone beyond all bounds. 2369 2370
29 Say "The Truth is from your Lord": let him who will
believe and let him who will reject (it): for the wrongdoers We have prepared a
Fire whose (smoke and flames) like the wall and roof of a tent will hem them
in: if they implore relief they will be granted water like melted brass that
will scald their faces. How dreadful the
drink! How uncomfortable a couch to recline on! 2371
30 As to those who believe and work righteousness verily We shall not suffer to perish the reward of any who do a
(single) righteous deed. 2372
31 For them will be Gardens of Eternity; beneath them rivers will
flow; they will be adorned therein with bracelets of gold and they will wear green
garments of fine silk and heavy brocade; they will recline therein on raised
thrones. How good the recompense! How
beautiful a couch to recline on! 2373 2374
Transliteration
Ayah 23
Yusuf Ali Nor say of anything "I shall be
sure to do so and so tomorrow"
Transliteration Wa la_ taqa_lanna lisyai'in inni
fa_'ilun za_lika gada_(n),
Ayah 24
Yusuf Ali Without adding "So please Allah!"
And call thy Lord to mind when thou forgettest and say "I hope that my
Lord will guide me ever closer (even) than this to the right road."
Transliteration Illa_ ay yasya_'alla_h(u), wa-zkur rabbaka iza_ nasita wa qul 'asa_ ay yahdiyani
rabbi li'aqraba min ha_za_ rasyada_(n).
Ayah 25
Yusuf Ali So
they stayed in their Cave three hundred years and (some) add nine (more).
Transliteration Wa labisu_ fi kahfihim sala_sa
mi'atin sinina wa-zda_du_ tis'a_(n).
Ayah 26
Yusuf Ali Say: "Allah knows best how long
they stayed: with Him is (the knowledge of) the secrets of the heavens and the
earth: how clearly He sees how finely He hears (everything)! They have no
protector other than Him; nor does He share His Command with any person
whatsoever.
Transliteration Qulilla_hu a'lamu bima_ labisa_, lahu_
gaibus sama_wa_ti wal ard(i), absir bihi wa asmi', ma_
lahum min du_nihi miw waliyy(in), wa la_ yusyriku fi hukmihi ahada_(n).
Ayah 27
Yusuf Ali And recite (and teach) what has been
revealed to thee of the Book of thy Lord: none can change His Words and none
wilt thou find as a refuge other than Him.
Transliteration Wa-tlu ma_ u_hiya ilaika min kita_bi rabbik(a), la_ mubaddila likalima_tih(i), wa lan tajida min
du_nihimultahada_(n).
Ayah 28
Yusuf Ali And keep thy soul content with those
who call on their Lord morning and evening seeking his Face; and let not thine
eyes pass beyond them seeking the pomp and glitter of this Life; nor obey any
whose heart We have permitted to neglect the remembrance of Us one who follows
his own desires whose case has gone beyond all bounds.
Transliteration Wa-sbir nafsaka ma'al lazina yad'u_na
rabbahum bil gada_ti wal 'asyiyyi yurida_na wajhahu_ wa la_ ta'du 'aina_ka
'anhum, turidu zinatal haya_tid dunya_, wa la_ tuti' man agfalna_ qalbahu_ 'an
zikrina_ wa-ttaba'a hawa_hu wa ka_na amruhu_ furuta_(n).
Ayah 29
Yusuf Ali Say "The Truth is from your
Lord": let him who will believe and let him who will reject (it): for the
wrongdoers We have prepared a Fire whose (smoke and flames) like the wall and
roof of a tent will hem them in: if they implore relief they will be granted
water like melted brass that will scald their faces. How dreadful the drink! How uncomfortable a
couch to recline on!
Transliteration Wa qulil haqqu mir rabbikum, faman
sya_'a falyu'miw wa man sya_'a falyakfur, inna_ a'tadna_ liz za_limina na_ra_(n), aha_ta bihim sura_diquha_, wa iy yastagisu_ yuga_su bi
ma_'in kal muhli yasywil wuju_h(a), bi'sasy syara_b(u), wa sa_'at
murtafaqa_(n).
Ayah 30
Yusuf Ali As to those who believe and work
righteousness verily We shall not suffer to perish the
reward of any who do a (single) righteous deed.
Transliteration Innal lazina a_manu_ wa 'amilus
sa_liha_ti inna_ la_ nudi'u ajra man ahsana 'amala_(n).
Ayah 31
Yusuf Ali For them will be Gardens of Eternity;
beneath them rivers will flow; they will be adorned therein with bracelets of
gold and they will wear green garments of fine silk and heavy brocade; they
will recline therein on raised thrones.
How good the recompense! How beautiful a couch to recline on!
Transliteration Ula_'ika lahum janna_tu 'adnin tajri
min tahtihimul anha_ru yuhallauna fiha_ min asa_wira min zahabiw wa yalbasu_na
siya_ban khudram min sundusiw wa istabraqim muttaki'ina fiha_ 'alal ara_'ik(i),
ni'massawa_b(u), wa hasunat murtafaqa_(n).
Notes
2363 Verses
23 and 24 are parenthetical. We must never rely upon our own resources so much
as to forget Allah. If by any chance we do forget, we must come back to Him and
keep Him in remembrance, as did the Companions of the Cave. (18.24)
2364 In geometry
the perfect circle is an ideal. Any given circle that we draw is not so perfect
that we cannot draw one closer to the ideal. So in our life, there is always
the hope of drawing closer and closer to Allah. (18.24)
2365 This
verse should be read with the next verse. In the floating oral tradition the
duration of time in the Cave was given differently in different versions. When
the tradition was reduced to writing, some Christian writers (e.g., Simeon
Metaphrastes) named 372 years, some less. In round numbers 300 years in the
solar Calendar would amount to 309 in the lunar Calendar. But the next verse
points out that all these are mere conjectures: the number is known to Allah
alone. The authority on which Gibbon relies mentions two definite reigns, that
of Decius (249-251 A.D.) and that of Theodosius 11 (408-450 A.D.). Taking 250
and 450, we get an interval of 200 years. But the point of the story does not
lie in the name of any given Emperor, but in the fact that the beginning of the
period coincided with an Emperor who persecuted: the Emperor's name at the end
of the period may be taken as approximately correct, because the story was
recorded within two generations afterwards. One of the worst Emperors to
persecute the Christians was Nero who reigned from 54 to 68. If we took the end
of his reign (A.D. 68) as the initial point, and (say) 440 A.D. as the final
point, we get the 372 years of Simeon Metaphrastes. But none of these writers
knew any more than we do. Our best course is to follow the Quranic injunction,
"Say, Allah knows best how long they stayed" (xviii. 26). There is
also a rebuke implied: 'do not imitate these men who love mischievous
controversies!' After all, we are given the narrative more as a parable than as
a story. (18.25)
2366 Who are
"they" in this sentence? They may be the Companions of the Cave, for
they put themselves under the protection of Allah, and disowned all attribution
of partners to Him. Or "they" may refer to the people in general who
go wrong and become "Mushriks" i.e., attribute imaginary partners to
Allah. (18.26)
2367 His
Command: i.e., Allah's sovereignty of the world, or in His Judgment on the Day
of Judgment. (18.26)
2368 His
Words: His Commands, Decrees, Orders. (18.27)
2369 Cf. vi. 52 and n. 870. The true servants
of Allah are those whose hearts are turned to Him morning, noon, and night, and
who seek not worldly gain, but Allah's Grace, Allah's own Self, His Presence
and nearness. Even if they are poor in this world's goods, their society gives
far more inward and spiritual satisfaction than worldly grandeur or worldly
attractions. (18.28)
2370 For
those who stray from Allah's path, Allah's Grace is ever anxious: it seeks to
reclaim them and bring them back to the path. If such a one resists, and
follows his own lusts, a point is reached when his case becomes hopeless.
Allah's Grace does not then reach him, and he is abandoned to his pride and
insolence. Beware of following the example or advice of such a one or seeking
his society, or hankering after his wretched idols. (18.28)
2371 Our
choice in our limited Free-will involves a corresponding personal
responsibility. We are offered the Truth: again and again is it pressed on our
attention. If we reject it, we must take all the terrible consequences which
are prefigured in the Fire of Hell. Its flames and roof will completely enclose
us like a tent. Ordinarily there is water to quench the heat of thirst: here
the only drink will be like molten brass, thick, heavy, burning, sizzling.
Before it reaches the mouth of the unfortunates, drops of it will scald their
faces as it is poured out. (18.29)
2372 The
righteous will be rewarded, as has been said again and again, beyond their
merits: xxviii. 84: xxx. 39. Not a single good deed of theirs will lose its
reward, and the mercy of Allah will blot out their sins. (18.30)
2373 Heaven
is figured by all the pictures of ease and comfort which we can imagine in our
present state: Gardens: perpetual springs of crystal water, which we can see as
in a landscape from above; the finest and most costly ornaments; the most
beautiful clothes to wear; green is the colour mentioned, because it is the
most refreshing to the eye, and fits in well with the Garden; the wearer takes
the choice of fine silk or heavy brocade; and for rest and comfort, high
thrones of dignity on which the blessed ones recline. (18.31)
2374 This
picture is in parallel contrast to the picture of Misery in the last verse. (18.31)
Holy Quran Surah 18 Al Kahf (The Cave)
Interpretation of the Meanings of the Noble
Quran in English Language by A.Yusuf Ali
32 Set forth to them the parable of two men: for one of them We provided two gardens of grapevines and surrounded them
with date-palms: in between the two We placed corn-fields. 2375
33 Each of those gardens brought forth its produce and failed not in
the least therein: in the midst of them We caused a
river to flow.
34 (Abundant) was the produce this man had: he said to his companion
in the course of a mutual argument: "More wealth have
I than you and more honor and power in (my following of) men." 2376
35 He went into his garden in a state (of mind) unjust to his soul:
He said "I deem not that this will ever perish. 2377
36 "Nor do I deem that the Hour (of Judgment) will (ever) come:
even if I am brought back to my Lord I shall surely find (there) something
better in exchange." 2378
37 His companion said to him in the course of the argument with him:
"Dost thou deny Him Who created thee out of dust then out of a sperm-drop
then fashioned thee into a man? 2379
38 "But (I think) for my part that He is Allah my Lord and none
shall I associate with my Lord.
39 "Why didst thou not as thou wentest into thy garden say:
`Allah's Will (be done)! There is no power but with
Allah!' If thou dost see me less than thee in wealth and sons 2380
40 "It may be that my Lord will give me something better than
thy garden and that He will send on thy garden thunderbolts (by way of
reckoning) from heaven making it (but) slippery sand!
41 "Or the water of the garden will run off underground so that
thou wilt never be able to find it." 2381
42 So his fruits (and enjoyment) were encompassed (with ruin) and he
remained twisting and turning his hands over what he had spent on his property
which had (now) tumbled to pieces to its very foundations and he could only say
"Woe is me! would I had never ascribed partners
to my Lord and Cherisher!" 2382 2383
43 Nor had he numbers to help him against Allah nor was he able to
deliver himself. 2384
44 There the (only) protection comes from Allah the True One. He is the Best to reward and the Best to give
success. 2385
Transliteration
Ayah 32
Yusuf Ali Set forth to them the parable of two
men: for one of them We provided two gardens of
grapevines and surrounded them with date-palms: in between the two We placed
corn-fields.
Transliteration Wa-drib lahum masalar rajulaini ja'alna_ li'ahadihima_
jannataini min a'na_biw wa hafafna_huma_ bi nakhliw wa ja'alna_ bainahuma_
zar'a_(n).
Ayah 33
Yusuf Ali Each of those gardens brought forth
its produce and failed not in the least therein: in the midst of them We caused a river to flow.
Transliteration Kiltal jannataini a_tat ukulaha_ wa
lam tazlim minhu syai'a_(w), wa fajjarna_
khila_lahuma_ nahara_(w),
Ayah 34
Yusuf Ali (Abundant) was the produce this man
had: he said to his companion in the course of a mutual argument: "More
wealth have I than you and more honor and power in (my
following of) men."
Transliteration Wa ka_na lahu_ samar(un),
faqa_la lisa_hibihi wa huwa yuha_wiruhu_ ana aksaru minka ma_law wa a'azzu
nafara_(n).
Ayah 35
Yusuf Ali He went into his garden in a state
(of mind) unjust to his soul: He said "I deem not that this will ever
perish.
Transliteration Wa dakhala jannatahu_ wa huwa
za_limul li nafsih(i), qa_la ma_ azunnu an tabida
ha_zihi abada_(w),
Ayah 36
Yusuf Ali "Nor do I deem that the Hour (of
Judgment) will (ever) come: even if I am brought back to my Lord I shall surely
find (there) something better in exchange."
Transliteration Wa ma_ azunnus sa_'ata qa_'imataw wa
la'ir rudittu ila_ rabbi la'ajidanna khairam minha_ munqalaba_(n).
Ayah 37
Yusuf Ali His companion said to him in the
course of the argument with him: "Dost thou deny Him Who created thee out
of dust then out of a sperm-drop then fashioned thee into a man?
Transliteration Qa_la lahu_ sa_hibuhu_ wa huwa
yuha_wiruhu_ akafarta billazi khalaqaka min tura_bin summa min nutfatin summa
sawwa_ka rajula_(n).
Ayah 38
Yusuf Ali "But (I think) for my part that
He is Allah my Lord and none shall I associate with my Lord.
Transliteration La_kinna huwalla_hu rabbi wa la_
usyriku bi rabbi ahada_(n).
Ayah 39
Yusuf Ali "Why didst thou not as thou
wentest into thy garden say: `Allah's Will (be done)!
There is no power but with Allah!' If thou dost see me less than thee in wealth
and sons
Transliteration Wa lau la_ iz dakhalta jannataka
qulta ma_ sya_'alla_h(u), la_ quwwata illa_
billa_h(i), in tarani ana aqalla minka ma_law wa walada_(n).
Ayah 40
Yusuf Ali "It may be that my Lord will
give me something better than thy garden and that He will send on thy garden
thunderbolts (by way of reckoning) from heaven making it (but) slippery sand!
Transliteration Fa 'asa_ rabbi ay yu'tiyani khairam
min jannatika wa yursila 'alaiha_ husba_nam minas sama_'i fatusbiha sa'idan
zalaqa_(n).
Ayah 41
Yusuf Ali "Or the water of the garden will
run off underground so that thou wilt never be able to find it."
Transliteration Au yusbiha ma_'uha_ gauran falan
tastati'a lahu_ talaba_(n).
Ayah 42
Yusuf Ali So his fruits (and enjoyment) were
encompassed (with ruin) and he remained twisting and turning his hands over
what he had spent on his property which had (now) tumbled to pieces to its very
foundations and he could only say "Woe is me! would
I had never ascribed partners to my Lord and Cherisher!"
Transliteration Wa uhita bi samarihi fa asbaha
yuqallibu kaffaihi 'ala_ ma_ anfaqa fiha_ wa hiya kha_wiyatun 'ala_ 'uru_syiha_
wa yaqu_lu ya_ laitani lam usyrik bi rabbi ahada_(n).
Ayah 43
Yusuf Ali Nor had he numbers to help him against
Allah nor was he able to deliver himself.
Transliteration Wa lam takul lahu_ fi'atuy
yansuru_nahu_ min du_nilla_hi wa ma_ ka_na muntasira_(n).
Ayah 44
Yusuf Ali There the (only) protection comes
from Allah the True One. He is the Best
to reward and the Best to give success.
Transliteration Huna_likal wala_yatu lilla_hil haqq(i), huwa khairun sawa_baw wa khairun 'uqba_(n).
Notes
2375 Here
is a simple parable of the contrast between two men. One was purse-proud, and
forgot that what he had was from Allah, by way of a trust and a trial in this
life. The other boasted of nothing: his trust was in Allah. The worldly wealth
of the first was destroyed, and he had nothing left. The second was the happier
in the end. (18.32)
2376 The
two men began to compare notes. The arrogant one was puffed up with his
possessions, his income, and his large family and following, and thought in his
self- complacency that it would last for ever. He was also wrong in looking
down on his Companion, who, though less affluent, was the better man of the
two. (18.34)
2377 It
was not wealth that ruined him, but the attitude of his mind. He was unjust,
not so much to his neighbour, as to his own soul. In his love of the material,
he forgot or openly defied the spiritual. As verse 37 shows, he took his
companion with him, to impress him with his own importance, but the companion
was unmoved. (18.35)
2378 Here
comes out the grasping spirit of the materialist. In his mind
"better" means more wealth and more power, of the kind he was
enjoying in this life, although in reality, even what he had, rested on hollow
foundations and was doomed to perish and bring him down with it. (18.36)
2379 The
three stages of man's creation: first dust, or clay, itself created out of
nothing and forming the physical basis of his body; then, out of the produce of
the earth as incorporated in the parents body, the sperm drop (with the
corresponding receptive element), and then when the different elements were
mixed in due proportion, and the soul was breathed into him, the fashioned man.
Cf. lxxxvii. 2, and xv. 28-29. (18.37)
2380 The
companion's argument divides itself into five parts. (1) He remonstrates
against the proud man denying Allah. (2) He, from his own spiritual experience,
proclaims that Allah is One and that He is good. (3)
He points out to him the better way of enjoying Allah's gifts, with gratitude
to Him. (4) He expresses contentment and satisfaction in Allah's dealings with
him. (5) He gives a warning of the fleeting nature of this world's goods and
the certainty of Allah's punishment for inordinate vanity. (18.39)
2381 The
punishment was that of thunderbolts (husbanan), but the general meaning of the
word includes any punishment by way of a reckoning (hisab), and I think that an
earthquake is also implied, as it alters water-courses, diverts channels
underground, throws up silt and sand, and covers large areas with ruin. (18.41)
2382 "Fruits",
"spent" , "twisting of the hands",
should all be understood in a wide metaphorical sense, as well as the literal
sense. He had great income and satisfaction, which were all gone. What
resources he had lavished on his property! His thoughts had been engrossed on
it; his hopes had been built on it; it had become the absorbing passion of his
life. If he had only looked to Allah, instead of to the ephemeral goods of this
world! (18.42)
2383 In
this case, in his mind, there was his own Self and his Mammon as rivals to
Allah! (18.42)
2384 He
had built up connections and obliged dependants, and was proud of having his
"quiver full". But where were all things when the reckoning came? He
could not help himself; how could others be expected to help him! (18.43)
2385 All
else is vanity, uncertainty, the sport of Time. The only hope or truth is from
Allah. Other rewards and other successes are illusory: the best Reward and the
best Success come from Allah. (18.44)
Holy Quran Surah 18 Al Kahf (The Cave)
Interpretation of the Meanings of the Noble
Quran in English Language by A.Yusuf Ali
45 Set forth to them the
similitude of the life of this world: it is like the rain which We send down from the skies: the earth's vegetation absorbs
it but soon it becomes dry stubble which the winds do scatter: it is (only)
Allah Who prevails over all things. 2386
46 Wealth and sons are
allurements of the life of this world: but the things that endure Good Deeds
are best in the sight of thy Lord as rewards and best as (the foundation for)
hopes. 2387
47 One Day We shall remove the mountains and thou wilt see the earth as
a level stretch and We shall gather them all together nor shall We leave out
any one of them. 2388
48 And they will be
marshalled before thy Lord in ranks (with the announcement) "Now have ye
come to Us (bare) as We created you first: aye ye thought We shall not fulfil
the appointment made to you to meet (Us)!": 2389 2390
49 And the Book (of Deeds)
will be placed (before you); and thou wilt see the sinful in great terror
because of what is (recorded) therein; they will say "Ah! woe to us! what a book is this! It
leaves out nothing small or great but takes account thereof!" They will
find all that they did placed before them: and not one
will thy Lord treat with injustice. 2391
Transliteration
Ayah 45
Yusuf Ali Set forth to them the similitude of
the life of this world: it is like the rain which We
send down from the skies: the earth's vegetation absorbs it but soon it becomes
dry stubble which the winds do scatter: it is (only) Allah Who prevails over
all things.
Transliteration Wa-drib lahum masalal haya_tid dunya_
kama_'in anzalna_hu minas sama_'i fa-khtalata bihi naba_tul ardi fa asbaha
hasyiman tazru_hur riya_h(u), wa ka_nalla_hu 'ala_
kulli syai'im muqtadira_(n).
Ayah 46
Yusuf Ali Wealth and sons are allurements of
the life of this world: but the things that endure Good Deeds are best in the
sight of thy Lord as rewards and best as (the foundation for) hopes.
Transliteration Al ma_lu wal banu_na zinatul haya_tid
dunya_, wal ba_qiya_tus sa_liha_tu khairun 'inda rabbika sawa_baw wa khairun
amala_(n).
Ayah 47
Yusuf Ali One Day We shall remove the mountains
and thou wilt see the earth as a level stretch and We
shall gather them all together nor shall We leave out any one of them.
Transliteration Wa yauma nusayyirul jiba_la wa taral
arda ba_rizataw wa hasyarna_hum falam nuga_dir minhum ahada_(n).
Ayah 48
Yusuf Ali And they will be marshalled before
thy Lord in ranks (with the announcement) "Now have ye come to Us (bare)
as We created you first: aye ye thought We shall not fulfil the appointment
made to you to meet (Us)!":
Transliteration Wa 'uridu_ 'ala_ rabbika saffa_(n), laqad ji'tumu_na_ kama_ khalaqna_kum awwala
marrah(tim), bal za'amtum allan naj'ala lakum mau'ida_(n).
Ayah 49
Yusuf Ali And the Book (of Deeds) will be placed
(before you); and thou wilt see the sinful in great terror because of what is
(recorded) therein; they will say "Ah! woe to us!
what a book is this! It leaves out nothing small or
great but takes account thereof!" They will find all that they did placed before them: and not one will thy Lord treat with
injustice.
Transliteration Wa wudi'al kita_bu fataral mujrimina
musyfiqina mimma_ fihi wa yaqu_lu_na ya_ wailatana_ ma_li ha_zal kita_bi la_
yuga_diru sagirataw wa la_ kabiratan illa_ ahsa_ha_, wa wajadu_ ma_ 'amilu_
ha_dira_(n), wa la_ yazlimu rabbuka ahada_(n).
Notes
2386 Rain-water
is a good thing in itself, but it does not last, and you can build no solid
foundations on it. It is soon absorbed in the earth, and produces the
flourishing appearance of grass and vegetation-for a time. Soon these decay,
and become as dry stubble, which the least wind from any quarter will blow
about like a thing of no importance. The water is gone, and so is the
vegetation to which it lent a brave show of luxuriance temporarily. Such is the
life of this world, contrasted with the inner and real Life, which looks to the
Hereafter-Allah is the only enduring Power we can look to, supreme over all. (18.45)
2387 Other
things are fleeting: but Good Deeds have a lasting value in the sight of Allah.
They are best as (or for) rewards in two ways: (1) they flow from us by the
Grace of Allah, and are themselves rewards for our Faith: (2) they become the
foundation of our hopes for the highest rewards in the Hereafter. (18.46)
2388 On
the Day of Judgment none of our present landmarks will remain. (18.47)
2389 We
shall stand as we were created, with none of the adventitious possessions that
we collected in this life, which will all have vanished. (18.48)
2390 The
sceptics will now at length be convinced of the Reality which will be upon
them. (18.48)
2391 Personal
responsibility, for all deeds in this life will then be enforced. But it will be
done with perfect justice. Expressed in the forms of this world, it will amount
to a clear statement of all we did in this life; the record will be put before
us to convince us. As it will be a perfect record, with no omissions and no
wrong entries, it will be perfectly convincing. Where there is punishment, it
has been earned by the wrong-doer's own deeds, not imposed on him unjustly. (18.49)
Holy Quran Surah 18 Al Kahf (The Cave)
Interpretation of the Meanings of the Noble
Quran in English Language by A.Yusuf Ali
50 Behold! We said to the angels "Bow down to Adam": they
bowed down except Iblis. He was one of
the Jinns and he broke the Command of his Lord.
Will ye then take him and his progeny as protectors rather than Me? And they are enemies to you! Evil would be the exchange
for the wrongdoers! 2392 2393 2394 2395
51 I called them not to witness the creation of the heavens and the
earth nor (even) their own creation: nor is it for Me
to take as helpers such as lead (men) astray! 2396
52 One Day He will say "Call on those whom ye thought to be My partners" and they will call on them but they will
not listen to them; and We shall make for them a place of common perdition. 2397
53 And the Sinful shall see the Fire and apprehend that they have to
all therein; no means will they find to turn away therefrom.
Transliteration
Ayah 50
Yusuf Ali Behold! We said to the angels
"Bow down to Adam": they bowed down except Iblis. He was one of the Jinns and he broke the
Command of his Lord. Will ye then take
him and his progeny as protectors rather than Me? And
they are enemies to you! Evil would be the exchange for the wrongdoers!
Transliteration Wa iz qulna_ lil mala_'ikati-sjudu_
li'a_dama fasajadu_ illa_ iblis(a), ka_na minal jinni fafasaqa 'an amri
rabbih(i), afatattakhizu_nahu_ wa zurriyyatahu_ auliya_'a min du_ni wa hum
lakum 'aduww(un), bi'sa liz za_limina badala_(n).
Ayah 51
Yusuf Ali I called them not to witness the
creation of the heavens and the earth nor (even) their
own creation: nor is it for Me to take as helpers such as lead (men) astray!
Transliteration Ma_ asyhattuhum khalqas sama_wa_ti
wal ardi wa la_ khalqa anfusihim, wa ma_ kuntu muttakhizal mudillina
'aduda_(n).
Ayah 52
Yusuf Ali One Day He will say "Call on
those whom ye thought to be My partners" and they
will call on them but they will not listen to them; and We shall make for them
a place of common perdition.
Transliteration Wa yauma yaqu_lu na_du_ syuraka_'iyal
lazina za'amtum fa da'auhum falam yastajibu_ lahum wa ja'alna_ bainahum maubiqa_(n).
Ayah 53
Yusuf Ali And the Sinful shall see the Fire and
apprehend that they have to all therein; no means will they find to turn away
therefrom.
Transliteration Wa ra'al mujrimu_nan na_ra fa zannu_
annahum muwa_qi'uha_ wa
lam yajidu_ 'anha_ masrifa_(n).
Notes
2392 Cf.
ii. 34, where the story is told of the fall of mankind
through Adam. Here the point is referred to in order to bring home the
individual responsibility of the erring soul. Iblis is your enemy; you have
been told his history; will you prefer to go to him rather than to the merciful
Allah, your Creator and Cherisher? What a false exchange you would make!' (18.50)
2393 Cf. vi. 100, n. 929. (18.50)
2394 Satan's
progeny: we need not take the epithet only in a literal sense. All his
followers are also his progeny. (18.50)
2395 Out
of the limited free-will that man has, if he were to choose Evil instead of
Good, Satan instead of Allah, what a dreadful choice it would be! It would
really be an evil exchange. For man is Allah's creature, cared for and
cherished by Him. He abandons his Cherisher to become the slave of his enemy! (18.50)
2396 Allah
wants man's good: how can He take Evil for His partner? (18.51)
2397 Some
Commentators construe: "And We shall make a
partition between them": i.e., the Evil ones will not even be seen by
their misguided followers, much as the latter may go on calling on them. (18.52)
Holy Quran Surah 18 Al Kahf (The Cave)
Interpretation of the Meanings of the Noble
Quran in English Language by A.Yusuf Ali
54 We have explained in detail in this Qur'an for the benefit of
mankind every kind of similitude: but man is in most things contentious. 2398
55 And what is there to keep back men from
believing now that Guidance has come to them nor from praying for forgiveness
from their Lord but that (they ask that) the ways of the ancients be repeated
with them or the Wrath be brought to them face to face? 2399
56 We only send the Apostles to give glad tidings and to give warnings:
but the Unbelievers dispute with vain argument in order therewith to weaken the
truth and they treat My Signs as a jest as also the fact that they are warned! 2400
57 And who doth more wrong than one who is reminded of the Signs of
his Lord but turns away from them forgetting the (deeds) which his hands have
sent forth? Verily We have set veils over their hearts
lest they should understand this and over their ears deafness. If thou callest them to guidance even then
will they never accept guidance. 2401
58 But your Lord is Most Forgiving Full of Mercy. If He were to call them (at once) 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 refuge. 2402
59 Such were the populations We destroyed
when they committed iniquities; but We fixed an appointed time for their
destruction. 2403
Transliteration
Ayah 54
Yusuf Ali We have explained in detail in this Qur'an
for the benefit of mankind every kind of similitude: but man is in most things
contentious.
Transliteration Wa laqad sarrafna_ fi ha_zal qur'a_ni
lin na_si min kulli masal(in), wa ka_nal insa_nu
aksara syai'in jadala_(n).
Ayah 55
Yusuf Ali And what is there to keep back men
from believing now that Guidance has come to them nor from praying for
forgiveness from their Lord but that (they ask that) the ways of the ancients
be repeated with them or the Wrath be brought to them face to face?
Transliteration Wa ma_ mana'an na_sa ay yu'minu_ iz
ja_'ahumul huda_ wa yastagfiru_ rabbahum illa_ ay ta'tiyahum sunnatul awwalina au
ya'tiyahumul 'azu_bu qubula_(n).
Ayah 56
Yusuf Ali We only send the Apostles to give glad
tidings and to give warnings: but the Unbelievers dispute with vain argument in
order therewith to weaken the truth and they treat My Signs as a jest as also
the fact that they are warned!
Transliteration Wa ma_ nursilul mursalina illa_
mubasysyirina wa munzirin(a), wa yuja_dilul lazina kafaru_ bil ba_tili liyudhidu_ bihil
haqqa wa-ttakhazu_ a_ya_ti wa ma_ unziru_ huzuwa_(n).
Ayah 57
Yusuf Ali And who doth more wrong than one who
is reminded of the Signs of his Lord but turns away from them forgetting the
(deeds) which his hands have sent forth? Verily We
have set veils over their hearts lest they should understand this and over
their ears deafness. If thou callest
them to guidance even then will they never accept guidance.
Transliteration Wa man azlamu mim man zukkira bi
a_ya_ti rabbihi fa a'rada 'anha_ wa nasiya ma_ qaddamat yada_h(u), inna_
ja'alna_ 'ala_ qulu_bihim akinnatan ay yafqahu_hu wa fi a_za_nihim waqra_(n),
wa in tad'uhum ilal huda_ falay yahtada_ izan abada_(n).
Ayah 58
Yusuf Ali But your Lord is Most Forgiving Full
of Mercy. If He were to call them (at
once) 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 refuge.
Transliteration Wa rabbukal gafu_ru zur rahmah(ti),
lau yu'a_khizuhum bima_ kasabu_ la'ajjala lahumul 'aza_b(a), bal lahum mau'idul
lay yajidu_ min du_nihi mau'ila_(n).
Ayah 59
Yusuf Ali Such were the populations We destroyed
when they committed iniquities; but We fixed an appointed time for their
destruction.
Transliteration Wa tilkal qura_ ahlakna_hum lamma_ zalamu_ wa
ja'alna_ limahlikihim mau'ida_(n).
Notes
2398 If
men had not cultivated the habit of contention and obstinacy, they would have found
that the parables and similitudes of Scripture had fully met their
difficulties, and they would gladly have obeyed the call of Allah. (18.54)
2399 But
man's obstinacy or contrariness asks or calls for a repetition of what happened
to the wicked and those who rejected Faith in ancient times. Out of curiosity,
or by way of challenge, they seem to court the Punishment and ask that it be
brought to pass at once. But it will come soon enough, and then they will think
it too early! Cf. xiii. 6 and n. 1810. (18.55)
2400 The
Prophets of Allah are not sent to humour us with dialectics or satisfy the
vulgar curiosity for miracles or dark unusual things. There is no
"crookedness" (xviii. 1) in their preaching. They come to preach the
Truth,-not in an abstract way, but with special reference to our conduct. They
give us the good news of salvation lest we despair in the presence of Sin, and
to warn us clearly of the dangers of Evil. Vain controversies about words only
weaken their mission, or turn it into ridicule. The ungodly have a trick also
of treating the earnest preaching to them itself as a jest and ridiculing it. (18.56)
2401 Considering
the power of sin, and how it gets hold of the hearts of men, and considering
all the wrongs that men have done, it is the height of folly and injustice on
their part to turn away from warnings which are given expressly for their good.
But a stage of callousness is reached, when, by their own choice, they have
rendered themselves impervious to Allah's Grace. At that stage a veil is put
over their hearts and they are left alone for a time, that
they may commune with themselves and perhaps repent and seek Allah's Mercy
again. If they do not, it is their own loss. See next verse. (18.57)
2402 Min
duni-hi: should we take the pronoun to refer to "the appointed time"
or to "your Lord" mentioned at the beginning of the verse? Most
Commentators take the former view, and I have translated accordingly. But I
agree with those who take the latter view, and the better translation would be:
"But they have their appointed time, and except with Allah, they will find
no refuge." That means that even during the period allowed them, when they
are left to wander astray as they have rejected Allah's Grace, Allah's Mercy is
open to them if they will repent and return; but nothing but Allah's Mercy can
save them. (18.58)
2403 The
instances of exemplary Punishment in former times were also subject to this
rule, that Allah gives plenty of rope to the wicked, in case they might turn,
repent, and obtain His Mercy. (18.59)
Holy Quran Surah 18 Al Kahf (The Cave)
Interpretation of the Meanings of the Noble
Quran in English Language by A.Yusuf Ali
60 Behold Moses said to his attendant "I will not give up until
I reach the junction of the two seas or (until) I spend years and years in
travel." 2404 2405 2406
61 But when they reached the Junction they forgot (about) their Fish
which took its course through the sea (straight) as in a tunnel. 2407 2408
62 When they had passed on (some distance) Moses said to his
attendant: "Bring us our early meal; truly we have suffered much fatigue
at this (stage of) our journey." 2409
63 He replied: "Sawest thou (what happened) when we betook
ourselves to the rock? I did indeed forget (about) the Fish: none but Satan
made me forget to tell (you) about it: it took its course through the sea in a
marvelous way!" 2410
64 Moses said: "That was what we were seeking after": so
they went back on their footsteps following (the path they had come).
65 So they found one of Our servants on whom
We had bestowed Mercy from Ourselves and whom We had taught knowledge from Our
own presence. 2411 2412
66 Moses said to him: "May I follow thee on the footing that
thou teach me something of the (Higher) Truth which thou hast been
taught?" 2413
67 (The other) said: "Verily thou wilt not be able to have
patience with me! 2414
68 "And how canst thou have patience about things about which
thy understanding is not complete?" 2415
69 Moses said: "Thou wilt find me if Allah so will
(truly) patient: nor shall I disobey thee in aught." 2416
70 The other said: "If then thou wouldst follow me ask me no
questions about anything until I myself speak to thee
concerning it."
Transliteration
Ayah 60
Yusuf Ali Behold Moses said to his attendant
"I will not give up until I reach the junction of the two seas or (until)
I spend years and years in travel."
Transliteration Wa iz qa_la mu_sa_ lifata_hu la_
abrahu hatta_ abluga majma'al bahraini au amdiya huquba_(n).
Ayah 61
Yusuf Ali But when they reached the Junction
they forgot (about) their Fish which took its course through the sea (straight)
as in a tunnel.
Transliteration Falamma_ balaga majma'a bainihima_
nasiya_ hu_tahuma_ fa-ttakhaza sabilahu_ fil bahri saraba_(n).
Ayah 62
Yusuf Ali When they had passed on (some
distance) Moses said to his attendant: "Bring us our early meal; truly we
have suffered much fatigue at this (stage of) our journey."
Transliteration Falamma_ ja_waza_ qa_la lifata_hu
a_tina_ gada_'ana_, laqad laqina_ min safarina_ ha_za_ nasaba_(n).
Ayah 63
Yusuf Ali He replied: "Sawest thou (what
happened) when we betook ourselves to the rock? I did indeed forget (about) the
Fish: none but Satan made me forget to tell (you) about it: it took its course
through the sea in a marvelous way!"
Transliteration Qa_ ara'aita iz awaina_ ilas sakhrati
fa inni nasitul hu_t(a), wa ma_ ansa_nihu illasy
syaita_nu anazkurah(u_), wa-ttakhaza
sabilahu_ fil bahri 'ajaba_(n).
Ayah 64
Yusuf Ali Moses said: "That was what we
were seeking after": so they went back on their footsteps following (the
path they had come).
Transliteration Qa_la za_lika ma_ kunna_ nabg(i), fa-rtadda
'ala_ a_sa_rihima_ qasasa_(n),
Ayah 65
Yusuf Ali So they found one of Our servants on
whom We had bestowed Mercy from Ourselves and whom We had taught knowledge from
Our own presence.
Transliteration Fa wajada_ 'abdam min'iba_dina_
a_taina_hu rahmatam min 'indina_ wa 'allamna_hu mil ladunna_ 'ilma_(n).
Ayah 66
Yusuf Ali Moses said to him: "May I follow
thee on the footing that thou teach me something of the (Higher) Truth which
thou hast been taught?"
Transliteration Qa_la lahu_ mu_sa_ hal attabi'uka 'ala_ an tu'allimani mimma_
'ullimta rusyda_(n).
Ayah 67
Yusuf Ali (The other) said: "Verily thou
wilt not be able to have patience with me!
Transliteration Qa_la innaka lan tastati'a ma'iya
sabra_(n).
Ayah 68
Yusuf Ali "And how canst thou have
patience about things about which thy understanding is not complete?"
Transliteration Wa kaifa tasbiru 'ala_ ma_ lam tuhit
bihi khubra_(n).
Ayah 69
Yusuf Ali Moses said: "Thou wilt find me
if Allah so will (truly) patient: nor shall I disobey thee in aught."
Transliteration Qa_la satajiduni in sya_'alla_hu
sa_biraw wa la_ a'si laka amra_(n).
Ayah 70
Yusuf Ali The other said: "If then thou
wouldst follow me ask me no questions about anything until I myself speak to
thee concerning it."
Transliteration Qa_la fa in-ittaba'tani fala_
tas'alni 'an syai'in hatta_ uhdisa laka minhu zikra_(n).
Notes
2404 This
episode in the story of Moses is meant to illustrate four points. (1) Moses was
learned in all the wisdom of the Egyptians. Even so that wisdom did not
comprehend everything, even as the whole stock of the knowledge of the present
day, in the sciences and the arts, and in literature, (if it could be supposed
to be gathered in one individual), does not include all knowledge. Divine
knowledge, as far as man is concerned, is unlimited. Even after Moses received
his divine mission, his knowledge was not so perfect that it could not receive
further additions. (2) Constant effort is necessary to keep our knowledge
square with the march of time, and such effort Moses is shown to be making. (3)
The mysterious man he meets (xviii. 65 and n. 2411), to whom Tradition assigns
the name of Khidhr (literally, Green), is the type of that knowledge which is
ever in contact with life as it is actually lived. (4) There are paradoxes in
life; apparent loss may be real gain; apparent cruelty may be real mercy; returning
good for evil may really be justice and not generosity (xviii. 79-82). Allah's
wisdom transcends all human calculation. (18.60)
2405 The
most probable geographical location (if any is required in a story that is a
parable) is where the two arms of the Red Sea join together, viz., the Gulf of
'Aqaba and the Gulf of Suez. They enclose the
2406 Huqub
means a long but indefinite space of time. Sometimes it is limited to 80 years.
(18.60)
2407 literally, 'the Junction of (the space)
between the two,' i.e., the point at which the two seas were united. (18.61)
2408 Moses
was to go and find a servant of Allah, who would instruct him in such knowledge
as he had not already got. He was to take a fish with him. The place where he
was to meet his mysterious Teacher would be indicated by the fact that the fish
would disappear when he got to that place. (18.61)
2409 When
they came to the Junction of the Seas, Moses forgot about the fish, and his
attendant forgot to tell him of the fact that he had seen the fish escaping
into the sea in a marvellous way. They passed on, but the stages now became
heavier and heavier, and more fatiguing to Moses. (18.62)
2410 The
attendant actually saw the fish swimming away in the sea, and yet
"forgot" to tell his master. In his case the "forgetting"
was more than forgetting. Inertia had made him refrain from telling the
important news. In such matters inertia is almost as bad as active spite, the
suggestion of Satan. (18.63)
2411 One
of Our servants: his name is not mentioned in the Qur-an, but Tradition gives
it as Khidhr. Round him have gathered a number of picturesque folk tales, with
which we are not here concerned. "Khidhr" means "Green":
his knowledge is fresh and green, and drawn out of the living sources of life
for it is drawn from Allah's own Knowledge. He is a mysterious being, who has
to be sought out. He has the secrets of some of the paradoxes of Life, which
ordinary people do not understand, or understand in a wrong sense, as we shall
see further on. The nearest equivalent figure in the literature of the People
of the Book is Melchizedek or Melchisedek (the Greek form in the New
Testament). In Gen. xiv. 18-20, he appears as king of
2412 Khidhr
had two special gifts from Allah: (1) Mercy from Him, and (2) Knowledge from
Him too. The first freed him from the ordinary incidents of daily human life;
and the second entitied him to interpret the inner meaning and mystery of
events, as we shall see further on. (18.65)
2413 Moses,
not understanding the full import of what he was asking, makes a simple
request. He wants to learn something of the special Knowledge which Allah had
bestowed on Khidhr. (18.66)
2414 Khidhr
smiles, and says that there will be many things which Moses will see with him,
which Moses will not completely understand and which will make Moses impatient.
The highest knowledge often seems paradoxical to those who have not the key to
it. (18.67)
2415 Khidhr
does not blame Moses. Each one of us can only follow our own imperfect lights
to the best of our judgment, but if we have Faith, we are saved many false steps.
(18.68)
2416 Moses
has Faith. He adopts the true attitude of the learner to the Teacher, and
promises to obey in all things, with the help of Allah. The Teacher is
doubtful, but permits him to follow him on condition that he asks no questions
about anything until the Teacher himself mentions it first. (18.69)
Holy Quran Surah 18 Al Kahf (The Cave)
Interpretation of the Meanings of the Noble
Quran in English Language by A.Yusuf Ali
71 So they both proceeded: until when they were in the boat he
scuttled it. Said
Moses: "Hast thou scuttled it in order to drown those in it? Truly
a strange thing hast thou done!" 2417
72 He answered: "Did I not tell thee that thou canst have no
patience with me?"
73 Moses said: "Rebuke me not for forgetting nor grieve me by
raising difficulties in my case."
74 Then they proceeded: until when they met a young man he slew him.
Moses said: "Hast thou slain an innocent person who had slain none? Truly
a foul (unheard-of) thing hast thou done!" 2418
75 He answered: "Did I not tell thee that thou canst have no
patience with me?"
76 (Moses) said: "If ever I ask thee about anything after this
keep me not in thy company: then wouldst thou have received (full) excuse from
my side."
77 Then they proceeded: until when they came to the inhabitants of a
town they asked them for food but they refused them hospitality. They found
there a wall on the point of falling down but he set it up straight. (Moses) said: "If thou hadst wished
surely thou couldst have exacted some recompense for it!" 2419 2420
78 He answered: "This is the parting between me and thee: now
will I tell thee the interpretation of (those things) over which thou wast
unable to hold patience. 2421
79 As for the boat it belonged to certain men in dire want: they
plied on the water: I but wished to render it unserviceable for there was after
them a certain king who seized on every boat by force. 2422
80 "As for the youth his parents were people of Faith and we
feared that he would grieve them by obstinate rebellion and ingratitude (to
Allah and man). 2423
81 "So we desired that their Lord would give them in exchange (a
son) better in purity (of conduct) and closer in affection. 2424
82 "As for the wall it belonged to two youths orphans in the
Town; there was beneath it a buried treasure to which they were entitled: their
father had been a righteous man: so thy Lord desired that they should attain
their age of full strength and get out their treasure a mercy (and favor) from thy Lord. I did it not of my own accord. Such is the
interpretation of (those things) over which thou wast unable to hold
patience." 2425 2426 2427
Transliteration
Ayah 71
Yusuf Ali So they both proceeded: until when they
were in the boat he scuttled it. Said Moses: "Hast thou scuttled it in order to drown those in
it? Truly a strange thing hast thou done!"
Transliteration Fa-ntalaqa_, hatta_ iza_ rakiba_ fis
safinati kharaqaha_, qa_la akharaqtaha_ litugriqa ahlaha_, laqad ji'ta syai'an imra_(n).
Ayah 72
Yusuf Ali He answered: "Did I not tell thee
that thou canst have no patience with me?"
Transliteration Qa_la alam aqul innaka lan tastati'a
ma'iya sabra_(n).
Ayah 73
Yusuf Ali Moses said: "Rebuke me not for
forgetting nor grieve me by raising difficulties in my case."
Transliteration Qa_la la_ tu'a_khizni bima_ nasitu wa la_
turhiqni min amri 'usra_(n).
Ayah 74
Yusuf Ali Then they proceeded: until when they met
a young man he slew him. Moses said: "Hast thou slain an innocent person
who had slain none? Truly a foul (unheard-of) thing hast thou done!"
Transliteration Fa-ntalaqa_, hatta_ iza_ laqiya_
gula_man faqatalah(u_), qa_la aqatalta nafsan
zakiyyatam bi gairi nafs(in), laqad ji'ta syai'an nukra_(n).
Ayah 75
Yusuf Ali He answered: "Did I not tell thee
that thou canst have no patience with me?"
Transliteration Qa_la alam aqul laka in naka lan tastati'a ma'iya sabra_
Ayah 76
Yusuf Ali (Moses) said: "If ever I ask
thee about anything after this keep me not in thy company: then wouldst thou
have received (full) excuse from my side."
Transliteration Qa_la in sa
altuka 'an sai im ba'daha_ fala_ tusha_hibni qad balaghta mil ladun ni 'udzra_
Ayah 77
Yusuf Ali Then they proceeded: until when they came
to the inhabitants of a town they asked them for food but they refused them
hospitality. They found there a wall on the point of falling down but he set it
up straight. (Moses) said: "If thou
hadst wished surely thou couldst have exacted some recompense for it!"
Transliteration Fanthalaqa_ hat ta_ iza_ ataya_ ahla
qaryatinis tat'ama_ ahlaha_ fa abau ay yudhay yifu_huma_ fawajada_ fiha_
jida_ray yuridu ay yanqad dafa aqa_mah qa_la lau syi'ta lat takhazta 'alaihi
ajra_
Ayah 78
Yusuf Ali He answered: "This is the
parting between me and thee: now will I tell thee the interpretation of (those
things) over which thou wast unable to hold patience.
Transliteration Qa_la ha_za_ fira_qu baini wa bainik sa unab bi uka bita wili ma_ lam tasti 'alaihi
shabra_
Ayah 79
Yusuf Ali As for the boat it belonged to
certain men in dire want: they plied on the water: I but wished to render it
unserviceable for there was after them a certain king who seized on every boat
by force.
Transliteration Am mas safinatu faka_nat limasa_kina
ya'malu_na fil bahri fa aratu an a'ibaha_ wa ka_na
wara_ ahum ma likuy ya'khudzu kul la safinatin gasba_
Ayah 80
Yusuf Ali "As for the youth his parents
were people of Faith and we feared that he would grieve them by obstinate
rebellion and ingratitude (to Allah and man).
Transliteration Wa am mal gula_mu faka_na abawa_hu
mu'minaini fakhasyina_ ay yurhi qahuma_ thughya_naw wa kufra_
Ayah 81
Yusuf Ali "So we desired that their Lord
would give them in exchange (a son) better in purity (of conduct) and closer in
affection.
Transliteration Fa aradna_ ay yubdilahuma_ rab
buhuma_ khairam minhu zaka_taw wa aqraba ruhma_
Ayah 82
Yusuf Ali "As for the wall it belonged to
two youths orphans in the Town; there was beneath it a buried treasure to which
they were entitled: their father had been a righteous man: so thy Lord desired
that they should attain their age of full strength and get out their
treasure a mercy (and favor) from thy
Lord. I did it not of my own accord.
Such is the interpretation of (those things) over which thou wast unable to
hold patience."
Transliteration Wa am mal jida_ru faka_na lighula_maini
yatimaini fil madinati wa ka_na tahtahu_ kanzul lahuma_ wa ka_na abu_huma_
sa_liha_ fa ara_da rabbuka ay yablugha_ asyud dahuma_ wa yastakhrija_
kanzahuma_ rahmatam mir rab bik wa ma_ fa'altuhu_ an amri za_lika ta'wilu ma_
lam tasti 'alaihi sabra_
Notes
2417 The
explanation follows in xviii. 79. (18.71)
2418 The
explanation follows in xviii. 80-81. (18.74)
2419 The
inhabitants were churlish. They broke the universal Eastern rule of hospitality
to strangers, and thus showed themselves beyond the pale of ordinary human
courtesies. Note that they would have been expected to offer hospitality of
themselves, unasked. Here Moses and his companion actually had to ask for
hospitality and were refused point-blank. (18.77)
Holy Quran Surah 18 Al Kahf (The Cave)
Interpretation of the Meanings of the Noble
Quran in English Language by A.Yusuf Ali
83 They ask thee concerning Zul-qarnain. Say "I will rehearse to you something of
his story." 2428
84 Verily We established his power on earth
and We gave him the ways and the means to all ends. 2429
85 One (such) way he followed
86 Until when he reached the setting of the sun He found it set in a spring
of murky water: near it he found a People: We said: "O Zul-qarnain! (thou
hast authority) either to punish them or to treat them with kindness." 2430 2431
87 He said: "Whoever doth wrong him shall we punish; then shall
he be sent back to his Lord; and He will punish him with a punishment
unheard-of (before). 2432
88 "But whoever believes and works righteousness he shall have a
goodly reward and easy will be his task as we order it by our command." 2433
89 Then followed he (another) way.
90 Until when he came to the rising of the sun he found it rising on
a people for whom We had provided no covering
protection against the sun. 2434 2435
91 (He left them) as they were: We completely understood what was
before him. 2436
92 Then followed he (another) way
93 Until when he reached (a tract) between two mountains he found
beneath them a people who scarcely understood a word. 2437 2438
94 They said: "O Zul-qarnain! the Gog
and Magog (people) do great mischief on earth: shall we then render thee tribute
in order that thou mightest erect a barrier between us and them?" 2439
95 He said: "(The power) in which my Lord has established me is
better (than tribute): help me therefore with strength (and labor): I will
erect a strong barrier between you and them: 2440
96 "Bring me blocks of iron." At length when he had filled
up the space between the two steep mountain sides he said "Blow (with your
bellows)." Then when he had made it (red) as fire he said: "Bring me
that I may pour over it molten lead." 2441 2442
97 Thus were they made powerless to scale it or to dig through it. 2443
98 He said: "This is a mercy from my Lord: but when the promise
of my Lord comes to pass He will make it into dust; and the promise of My Lord
is true." 2444
99 On that day We shall leave them to surge
like waves on one another; the trumpet will be blown and We shall collect them
all together. 2445
100 And We shall present Hell that day for
Unbelievers to see all spread out 2446
101 (Unbelievers) whose eyes had
been under a veil from Remembrance of Me and who had been unable even to hear. 2447
Transliteration
Ayah 83
Yusuf Ali They ask thee concerning
Zul-qarnain. Say "I will rehearse
to you something of his story."
Transliteration Wa yas alu_naka 'an dzil qarnain qul sa
atlu_ alaikum minhu zikra_
Ayah 84
Yusuf Ali Verily We established his power on
earth and We gave him the ways and the means to all
ends.
Transliteration In na_ mak
Ayah 85
Yusuf Ali One (such) way he followed
Transliteration Fa atba'a sababa_
Ayah 86
Yusuf Ali Until when he reached the setting of the
sun He found it set in a spring of murky water: near it he found a People: We
said: "O Zul-qarnain! (thou hast authority) either to punish them or to
treat them with kindness."
Transliteration Hat ta_ iza_ balagha magribas samsi
wajadaha_ taghrubu fi ainin hami atiw wa wajada
'indaha_ qauma_ qulna_ ya_ zal qarnaini im ma_ an tu'az ziba wa im ma_ an tat
takhiza fihim husna_
Ayah 87
Yusuf Ali He said: "Whoever doth wrong him
shall we punish; then shall he be sent back to his Lord; and He will punish him
with a punishment unheard-of (before).
Transliteration Qa_la am ma_ man zalama fasaufa nu'az
zibuhu_ sum ma yurad du ila_ rab bihi fayu'az zibuhu_ aza_ban nukra_
Ayah 88
Yusuf Ali "But whoever believes and works
righteousness he shall have a goodly reward and easy will be his task as we
order it by our command."
Transliteration Wa am ma_ man a_mana wa amila sha_lihan
falahu_ jaza_ anil husna_ wa sanaqu_lu lahu_ min amrina_ yusra_
Ayah 89
Yusuf Ali Then followed he (another) way.
Transliteration Sum ma atba'a sababa_
Ayah 90
Yusuf Ali Until when he came to the rising of the
sun he found it rising on a people for whom We had provided no covering
protection against the sun.
Transliteration Hat ta_ iza_ balagha mathli'as samsi
wajadaha_ tathlu'u ala_ qaumil lamnaj'al lahum min du_niha_ sitra_
Ayah 91
Yusuf Ali (He left them) as they were: We
completely understood what was before him.
Transliteration Kaza_lik wa
qad ahathna_ bima_ ladaihi khubra_
Ayah 92
Yusuf Ali Then followed he (another) way
Transliteration Sum ma atba'a sababa_
Ayah 93
Yusuf Ali Until when he reached (a tract) between
two mountains he found beneath them a people who scarcely understood a
word.
Transliteration Hat ta_ iza_ balagha bainas sad daini
wajada min du_nihima_ qaumal la_ yaka_du_na yafqahu_na qaula_
Ayah 94
Yusuf Ali They said: "O Zul-qarnain! the Gog and Magog (people) do great mischief on earth: shall
we then render thee tribute in order that thou mightest erect a barrier between
us and them?"
Transliteration Qa_lu_ ya_ zal qarnaini in na yaju_ja wa ma'ju_ja mufsidu_na fil ardi fahal naj'alu
laka kharjan 'ala_ an taj'ala bainana_ wa bainahum sad da_
Ayah 95
Yusuf Ali He said: "(The power) in which
my Lord has established me is better (than tribute): help me therefore with
strength (and labor): I will erect a strong barrier between you and them:
Transliteration Qa_la ma_ mak
Ayah 96
Yusuf Ali "Bring me blocks of iron."
At length when he had filled up the space between the two steep mountain sides
he said "Blow (with your bellows)." Then when he had made it (red) as
fire he said: "Bring me that I may pour over it molten lead."
Transliteration A_tu_ni zubaral hadid hat ta_ iza_
sa_wa_ bainas sadafain qa_lan fukhu_ hat ta_ idza_ ja'alahu_
na_ran qa_la a_tu_ni ufrig 'alaihi qithra_
Ayah 97
Yusuf Ali Thus were they made powerless to
scale it or to dig through it.
Transliteration Famas tha_'u_ ay yazharu_hu wa mas tata_'u_ lahu_ naqba_
Ayah 98
Yusuf Ali He said: "This is a mercy from
my Lord: but when the promise of my Lord comes to pass He will make it into
dust; and the promise of My Lord is true."
Transliteration Qa_la ha_dza_ rahmatum mir rab bi fa
idza_ ja_ a wa'du rab bi ja'alahu_ dak ka_ wa ka_na
wa'du rab bi haq qa_
Ayah 99
Yusuf Ali On that day We
shall leave them to surge like waves on one another; the trumpet will be blown
and We shall collect them all together.
Transliteration Wa tarakna_ ba'dhahum yauma idziy
yamu_ju fi ba'diw wa nufikha fis su_ri fajama'na_hum jam'a_
Ayah 100
Yusuf Ali And We shall present Hell that day
for Unbelievers to see all spread out
Transliteration Wa 'aradhna_ jahan nama yauma idzil
lil ka_firina 'ardha_
Ayah 101
Yusuf Ali (Unbelievers) whose eyes had been under
a veil from Remembrance of Me and who had been unable even to hear.
Transliteration Nil lazina ka_nat a'yunuhum fi
gita_in 'an zikri wa ka_nu_ la_ yastati'una sam'a_
Notes
2428 Literally,
"the Two-horned one", the King with the Two Horns, or the Lord of the
Two Epochs. Who was he? In what age, and where did he live? The Qur-an gives us
no material on which we can base a positive answer. Nor is it necessary to find
an answer, as the story is treated as a Parable. Popular opinion identifies
Zul-qarnain with Alexander the Great. An alternative suggestion is an ancient
Persian king, or a pre-historic Himyarite King. Zul-qarnain was a most powerful
king, but it was Allah, Who, in His universal Plan, gave him power and provided
him with the ways and means for his great work. His sway extended over East and
West, and over people of diverse civilisations. He was just and righteous, not
selfish or grasping. He protected the weak and punished the unlawful and the
turbulent. Three of his expeditions are described in the text, each embodying a
great ethical idea involved in the possession of kingship or power. (18.83)
2429 Great
was his power and great were his opportunities ("ways and means"),
which he used for justice and righteousness. But he recognised that his power
and opportunities were given to him as a trust by Allah. He had faith, and did
not forget Allah. (18.84)
2430 This
is the first of the three episodes here mentioned, his expedition to the west.
"Reaching the setting of the sun" does not mean the extreme west, for
there is no such thing. West and East are relative terms. It means a western
expedition terminated by a "spring of murky water." This has puzzled
Commentators, and they have understood this to mean the dark, tempestuous sea.
If Zul-qarnain is Alexander the Great, the reference is easily understood to be
to Lychnitis (now Ochrida), west of
2431 He
had great power and a great opportunity. He got authority over a turbulent and
unruly people. Was he going to be severe with them and chastise them, or was he
going to seek peace at any price, i.e., to wink at violence and injustice so
long as it did not affect his power? He chose the better course, as described
in the next verse. To protect the weak and the innocent, he punished the guilty
and the headstrong, but he remembered always that the true Punishment would
come in the Hereafter-the true and final justice before the throne of Allah. (18.86)
2432 Though
most powerful among kings, he remembered that his power was but human, and
given by Allah. His punishments were but tentative, to preserve the balance of
this life as he could appraise it. Even if his punishment was capital
("wrong doer sent back to his Lord") it was nothing compared to the
dire consequences of sin, in the final Justice of Allah. (18.87)
2433 He
never said like Pharaoh, "I am your Lord Most High!" (lxxix. 24). On
the contrary his punishments were humbly regulated as not being final, and he
laid more stress on the good he could do to those who lived normal lives in
faith and righteousness. His rule was easy to them: he imposed no heavy tasks
because of his power, but gave every opportunity to rich and poor for the
exercise of virtue and goodness. Such is the spiritual lesson to be learned
from the first episode. (18.88)
2434 We
now come to the second episode. This is an expedition to the east. "Rising
of the sun" has a meaning corresponding to "setting of the sun"
in xviii. 86, as explained in n. 2430. (18.90)
2435 The
people here lived very simple lives. Perhaps the climate was hot, and they
required neither roofs over their heads, nor much clothing to protect them from
the sun. What did he do with them? See next note. (18.90)
2436 They
were a primitive people. He did not fuss over their primitiveness, but left
them in the enjoyment of peace and tranquillity in their own way. In this he
was wise. Power is apt to be intolerant and arrogant, and to interfere in
everything that does not accord with its own glorification. Not so Zul-qarnain.
He recognised his own limitations in the sight of Allah: man never completely
understands his own position, but if he devoutly looks to Allah, he will live
and let live. This is the spiritual lesson from the second episode. (18.91)
2437 Cf.
xxi. 96. (18.93)
2438 It
does not mean that they had no speech. It means that they did not understand
the speech of the Conqueror. But they had parleys with him (through interpreters),
as is evident from the verses following (xviii. 94-98). (18.93)
2439 What
we are mainly concerned with is its interpretation. The Conqueror had now
arrived among a people who were different in speech and race from him, but not
quite primitive, for they were skilled in the working of metals, and could
furnish blocks (or bricks) of iron, melt metals with bellows or blow-pipes, and
prepare molten lead (xviii. 96). Apparently they were a peaceable and
industrious race, much subject to incursions from wild tribes who are called
Gog and Magog. Against these tribes they were willing to purchase immunity by
paying the Conqueror tribute in return for protection. The permanent protection
they wanted was the closing of a mountain gap through which the incursions were
made. (18.94)
2440 Zul-qarnain
was not greedy and did not want to impose a tribute to be carried away from an
industrious population. He understood the power which Allah had given him, to
involve duties and responsibilities on his part-the duty of protecting his
subjects without imposing too heavy a taxation on them. He would provide the
motive force and organising skill. Would they obey him and provide the material
and labour, so that they could close the gap with a strong barrier, probably
with well-secured gates? The word radm, translated "Barrier," does
not necessarily mean a wall, but rather suggests a blocked door or entrance. (18.95)
2441 I
understand the defences erected to have been a strong barrier of iron, with
iron Gates. The jambs of the Gates were constituted with blocks or bricks of
iron, and the interstices filled up with molten lead, so as to form an
impregnable mass of metal. It may be that there was a stone wall also, but that
is not mentioned. There was none in the Iron Gate near
2442 Made
it (red) as fire. What does "it" refer to? Probably to the iron,
either in sheets or blocks, to be welded with the molten lead. (18.96)
2443 The
iron wall and gates and towers were sufficiently high to prevent their being
scaled and sufficiently strong with welded metal to resist any attempt to dig
through them. (18.97)
2444 After
all the effort which Zul-qarnain has made for their protection, he claims no
credit for himself beyond that of discharging his duty as a ruler. He turns
their attention to Allah, Who has provided the ways and means by which they can
be helped and protected. But all such human precautions are apt to become
futile. The time must come when they will crumble into dust. Allah has said so
in His Revelation; and His word is true. And so the lesson from the third
episode is: Take human precautions and do all in your power to protect
yourselves from evil. But no protection is complete unless you seek the help
and grace of Allah. The best of our precautions must crumble to dust when the
appointed Day arrives. (18.98)
2445 And
so we pass on to the Last Days before the Great Summons comes from Allah. All
human barriers will be swept away. There will be tumultuous rushes. The Trumpet
will be blown, and the Judgment will be set on foot. (18.99)
2446 If
men had scoffed at Faith and the Hereafter, their eyes will be opened now, and
they will see the terrible Reality. (18.100)
2447 Those
very men who refused to see the many Signs of Allah which in this world convey
His Message and to hear the Word of the Lord when it came to them, will then
see without any mistake the consequences fully brought up before them. (18.101)
Holy Quran Surah 18 Al Kahf (The Cave)
Interpretation of the Meanings of the Noble
Quran in English Language by A.Yusuf Ali
102 Do the Unbelievers think that they can take my servants as
protectors besides Me? Verily We have prepared Hell for the Unbelievers for
(their) entertainment.
103 Say: "Shall we tell you of those who lose most in respect of
their deeds? 2448
104 "Those whose efforts have been wasted in this life while they
thought that they were acquiring good by their works?" 2449
105 They are those who deny the Signs of their Lord and the fact of
their having to meet Him (in the Hereafter): vain will be their works nor shall
We on the Day of Judgment give them any Weight. 2450
106 That is their reward Hell; because they rejected Faith and took My
Signs and My Messengers by way of jest. 2451
107 As to those who believe and work righteous deeds they have for their
entertainment the Gardens of Paradise 2452
108 Wherein they shall dwell (for aye): no change will they wish for
from them.
109 Say: "If the ocean were ink (wherewith to write out) the words
of my Lord sooner would the ocean be exhausted than would the words of my Lord
even if we added another ocean like it for its aid." 2453
110 Say: "I am but a man like yourselves (but) the inspiration has
come to me that your Allah is one Allah: whoever expects to meet his Lord let
him work righteousness and in the worship of his Lord admit no one as
partner." 2454
Transliteration
Ayah 102
Yusuf Ali Do the Unbelievers think that they
can take my servants as protectors besides Me? Verily We have prepared Hell for
the Unbelievers for (their) entertainment.
Transliteration Afahasibal lazina kafaru_ ay yat
takhizu_ iba_di min du_ni auliya_ in na_ a'tadna_ jahan nama lilka_firina
nuzula_
Ayah 103
Yusuf Ali Say: "Shall we tell you of those
who lose most in respect of their deeds?
Transliteration Qul hal nunab bi ukum bil akhsarina
a'ma_la_
Ayah 104
Yusuf Ali "Those whose efforts have been
wasted in this life while they thought that they were acquiring good by their
works?"
Transliteration Al lazina dhal la sa'yuhum fil
haya_tid dun ya_ wa hum yahsabu_na an nahum yuhsinu_na shun'a_
Ayah 105
Yusuf Ali They are those who deny the Signs of
their Lord and the fact of their having to meet Him (in the Hereafter): vain
will be their works nor shall We on the Day of Judgment give them any Weight.
Transliteration Ula_ ikal lazina kafaru_ bi a_ya_ti
rab bihim wa liqa_ ihi fahabitat a'ma_luhum fala_ nuqimu lahum yaumal qiya_mati
wazna_
Ayah 106
Yusuf Ali That is their reward Hell; because
they rejected Faith and took My Signs and My Messengers by way of jest.
Transliteration Za_lika jaza_uhum jahan namu bima_
kafaru_ wat takhadzu_ a_ya_ti wa rusuli huzuwa_
Ayah 107
Yusuf Ali As to those who believe and work
righteous deeds they have for their entertainment the Gardens of Paradise
Transliteration In nal lazina a_manu_ wa 'amilus
sa_liha_ti ka_nat lahum jan na_tul firdausi nuzula_
Ayah 108
Yusuf Ali Wherein they shall dwell (for aye):
no change will they wish for from them.
Transliteration Kha_lidina fiha_ la_ yabghu_na 'anha_
hiwala_
Ayah 109
Yusuf Ali Say: "If the ocean were ink
(wherewith to write out) the words of my Lord sooner would the ocean be
exhausted than would the words of my Lord even if we added another ocean like
it for its aid."
Transliteration Qul lau ka_nal bahru mida_dal
likalima_ti rab bi lanafidal bahru qabla antanfada kalima_tu rab bi wa lau ji
na_ bimitslihi madada_
Ayah 110
Yusuf Ali Say: "I am but a man like
yourselves (but) the inspiration has come to me that your Allah is one Allah:
whoever expects to meet his Lord let him work righteousness and in the worship
of his Lord admit no one as partner."
Transliteration Qul in nama_ ana basyarum mitslukum
yu_ha_ ilay ya an nama_ ila_hukum ila_huw wa_hid faman ka_na yarju_ liqa_ a rab
bihi falya'mal amalan sa_lihaw wa la_ yusrik bi'iba_dati rab bihi ahada_
Notes
2448 That
is, those who prided themselves on their works in this life, and now find that
those works are of no avail. Their loss is all the greater because they had a misplaced
confidence in their own deeds or in the assistance of false
"protectors". Allah is the only Protector: no one else's protection
is of any use. (18.103)
2449 Many
people have such a smug sense of self-righteousness that while they go on doing
wrong, they think that they are acquiring merit. So, in charity, all the
elements that make for outward show or selfishness (as to get some worldly
advantage) nullify the deed of charity. In the same way hypocrites sometimes
affect to be surprised that their declared effort for somebody's good is not
appreciated, when they are really seeking some hidden gain or false glory for
themselves. The sincere are only those who believe in their spiritual
responsibility and act as in Allah's sight. (18.104)
2450 What
weight can be attached to works behind which the motives are not pure, or are
positively evil? They are either wasted or count against those who seek to pass
them off as meritorious! (18.105)
2451 False
motives, pretence, deception, and hypocrisy, flourish because people do not
take the higher life seriously. In effect they treat it as a jest. Signs and
Messengers are sent as a special and personal Mercy from Allah, and for such
things the first person singular is used as in this verse, even when it involves
a sudden transition from the first person plural as in the last verse. (18.106)
2452 Firdaus
in Persian means an enclosed place, a park. In technical theological language
the word is used for the inner circle of Heaven, or the highest Heaven, the
destination of those who perfectly fulfil both requirements, viz.; a sound
faith, and perfectly righteous conduct. Small faults in either respect are
forgiven; the Mercy of Allah steps in. (18.107)
2453 The
Words and Signs and Mercies of Allah are in all Creation, and can never be
fully set out in human language, however extended our means may be imagined to
be. (18.109)
2454 Righteousness
and true respect for Allah-which excludes the worship of anything else, whether
idols, or deified men, or forces of nature, or faculties of man, or Self-these
are the criteria of true worship. (18.110)
End of Surah Al-Kahf