Nahnu naqussu 'alaika naba ahum bilhaqq; innahum fityatun aamanoo bi
Rabbihim wa zidnaahum hudaa
Wa rabatnaa 'alaa quloo bihim iz qaamoo faqaaloo Rabbunaa Rabbus
samaawaati wal ardi lan nad'uwa min dooniheee ilaahal laqad qulnaaa izan
Haaa'ulaaa'i qawmunat takhazoo min dooniheee aalihatal law laa yaatoona
'alaihim bisultaanim baiyin; faman azlamu mimmaniftaraa 'alal laahi kazibaa
Wa izi'tazal tumoohum wa maa ya'budoona illal laaha faawooo ilal kahfi
yanshur lakum Rabbukum mir rahmatihee wa yuhaiyi' lakum min amrikum mirfaqa
Wa tarash shamsa izaa tala'at tazaawaru 'an kahfihim zaatal yameeni wa
izaa gharabat taqriduhum zaatash shimaali wa hum fee fajwatim minh; zaalika
min Aayaatillaah; mai yahdil laahu fahuwal muhtad, wa mai yudlil falan
tajida lahoo waliyyam murshidaa (section 2)
Wa tahsabuhum ayqaazanw wa hum ruqood; wa nuqallibuhum zaatal yameeni wa
zaatash shimaali wa kalbuhum baasitun ziraa'ayhi bilwaseed; lawit tala'ta 'alaihim
la wallaita minhum firaaranw wa lamuli'ta minhum rubaa
Wa kazaalika ba'asnaahum liyatasaaa'aloo bainahum; qaala qaaa'ilum
minhum kam labistum qaaloo labisnaa yawman aw ba'da yawm; qaaloo Rabbukum
a'lamu bimaa labistum fab'asooo ahadakum biwariqikum haazihee ilal madeenati
falyanzur ayyuhaaa azkaa ta'aaman falyaatikum birizqim minhu walyatalattaf
wa laa yush'iranna bikum ahadaa
Innahum iny yazharoo 'alaikum yarjumookum aw yu'eedookum fee millatihim
wa lan tuflihooo izan abadaa
Wa kazaalika a'sarnaa 'alaihim liya'lamooo anna wa'dal laahi haqqunw wa
annas Saa'ata laa raiba feehaa iz yatanaaza'oona bainahum amrahum faqaalub
noo 'alaihim bunyaanaa; Rabbuhum a'lamu bihim; qaalal lazeena ghalaboo 'alaaa
amrihim lanat takhizanna 'alaihim masjidaa
Sa yaqooloona salaasatur raabi'uhum kalbuhum wa yaqooloona khamsatun
saadisuhum kalbuhum rajmam bilghaib; wa yaqooloona sab'atunw wa saaminuhum
kalbuhum; qur Rabbeee a'lamu bi'iddatihim maa ya'lamuhum illaa qaleel; falaa
tumaari feehim illaa miraaa'an zaahiranw wa laa tastafti feehim minhum
ahadaa (section 3)
Wa laa taqoolanna lishai'in innee faa'ilun zaalika ghadaa
Illaaa any yashaaa'al laah; wazkur Rabbaka izaa naseeta wa qul 'asaaa
any yahdiyani Rabbee li aqraba min haazaa rashadaa
Wa labisoo fee kahfihim salaasa mi'atin sineena wazdaadoo tis'aa
Qulil laahu a'lamu bimaa labisoo lahoo ghaibus samaawaati wal ardi absir
bihee wa asmi'; maa lahum min doonihee minw waliyyinw wa laa yushriku fee
Watlu maaa oohiya ilaika min Kitaabi Rabbika laa mubaddila li
Kalimaatihee wa lan tajida min doonihee multahadaa
Wasbir nafsaka ma'al lazeena yad'oona Rabbahum bilghadaati wal'ashiyyi
yureedoona Wajhahoo wa laa ta'du 'aynaaka 'anhum tureedu zeenatal hayaatid
dunyaa wa laa tuti' man aghfalnaa qalbahoo 'an zikrinaa wattaba'a hawaahu wa
kaana amruhoo furutaa
Wa qulil haqqu mir Rabbikum faman shaaa'a falyu'minw wa man shaaa'a
falyakfur; innaaa a'tadnaa lizzaalimeena Naaran ahaata bihim suraadiquhaa;
wa iny yastagheesoo yughaasoo bimaaa'in kalmuhli yashwil wujooh'
bi'sash-sharaab; wa saaa'at murtafaqaa
Innal lazeena aamanoo wa 'amilus saalihaati innaa laa nudee'u ajra man
Ulaaa'ika lahum Jannaatu 'Adnin tajree min tahtihimul anhaaru yuhallawna
feehaa min asaawira min zahabinw wa yalbasoona siyaaban khudram min
sundusinw wa istabraqim muttaki'eena feehaa 'alal araaa'ik; ni'mas sawaab;
wa hasunat murtafaqaa (section 4)
Wadrib lahum masalar rajulaini ja'alnaa li ahadihimaa jannataini min
a'naabinw wa hafafnaahumaa binakhilinw wa ja'alnaa bainahumaa zar'aa
Kiltal jannataini aatat ukulahaa wa lam tazlim minhu shai'anw wa
fajjarnaa khi laalahumaa naharaa
Wa kaana lahoo samarun faqaala lisaahibihee wa huwa yuhaawiruhoo ana
aksaru minka maalanw wa a'azzu nafaraa
Wa dakhala jannatahoo wa huwa zaalimul linafsihee qaala maaa azunnu an
tabeeda haaziheee abadaa
Wa maaa azunnus Saa'ata qaaa'imatanw wa la'ir rudittu ilaa Rabbee la
ajidanna khairam minhaa munqalabaa
Qaala lahoo saahibuhoo wa huwa yuhaawiruhooo akafarta billazee khalaqaka
min turaabin summa min nutfatin summa sawwaaka rajulaa
Laakinaa Huwal laahu Rabbee wa laa ushriku bi Rabbeee ahadaa
Wa law laaa iz dakhalta jannataka qulta maa shaaa'al laahu laa quwwata
illaa billaah; in tarani ana aqalla minka maalanw wa waladaa
Fa'asaa Rabeee any yu'tiyani khairam min jannatika wa yursila 'alaihaa
husbaanam minas samaaa'i fatusbiha sa'eedan zalaqaa
Aw yusbiha maaa'uhaaa ghawran falan tastatee'a lahoo talabaa
Wa uheeta bisamarihee faasbaha yuqallibu kaffaihi 'alaa maaa anfaqa
feehaa wa hiya khaawiyatun 'alaa 'urooshihaa wa yaqoolu yaalaitanee lam
ushrik bi Rabbeee ahadaa
Wa lam takul lahoo fi'atuny yansuroonahoo min doonil laahi wa maa kaana
Hunaalikal walaayatu lillaahil haqq; huwa khairun sawaabanw wa khairun 'uqbaa
Wadrib lahum masalal hayaatid dunyaa kamaaa'in anzalnaahu minas samaaa'i
fakhtalata bihee nabaatul ardi fa asbaha hasheeman tazroo hur riyaah; wa
kaanal laahu 'alaa kulli shai'im muqtadiraa
Almaalu walbanoona zeenatul hayaatid dunya wal baaqiyaatus saalihaatu
khairun 'inda Rabbika sawaabanw wa khairun amalaa
Wa yawma nusaiyirul jibaala wa taral arda baariza tanw wa hasharnaahum
falam nughaadir minhum ahadaa
Wa 'uridoo 'alaa Rabbika saffaa, laqad ji'tumoonaa kamaa khalaqnaakum
awala marrah; bal za'amtum allannaj'ala lakum maw'idaa
Wa wudi'al kitaabu fataral mujrimeena mushfiqeena mimmaa feehi wa
yaqooloona yaa wailatanaa maa lihaazal kitaabi laa yughaadiru saghee ratanw
wa laa kabeeratan illaaa ahsaahaa; wa wajadoo maa 'amiloo haadiraa; wa laa
yazlimu Rabbuka ahadaa (Section
Wa iz qulnaa lilma laaa'ikatis judoo li Aadama fasajadooo illaaa Ibleesa
kaana minal jinni fafasaqa 'an amri Rabbih; afatattakhizoonahoo wa
zurriyatahooo awliyaaa'a min doonee wa hum lakum 'aduww; bi'sa lizzaalimeena
Maaa ash hattuhum khalqas samaawaati wal ardi wa laa khalqa anfusihim wa
maa kuntu muttakizal mudilleena 'adudaa
Wa Yawma yaqoolu naadoo shurakaaa'i yal lazeena za'amtum fada'awhum
falam yastajeeboo lahum wa ja'alnaa bainahum maw biqaa
Wa ra al mujrimoonan Naara fazannooo annahum muwaaqi'oohaa wa lam
yajidoo 'anhaa masrifaa
Wa laqad sarrafnaa fee haazal quraani linnaasi min kulli masal; wa kaanal
insaanu aksara shai'in jadalaa
Wa maa mana'an naasa any yu'minooo iz jaaa'ahumul hudaa wa yastaghfiroo
Rabbahum illaaa an taatiyahum sunnatul awwaleena aw yaatiyahumul 'azaabu
Wa maa nursilul mursaleena illaa mubashshireena wa munzireen; wa
yujaadilul lazeena kafaroo bilbaatili liyudhidoo bihil haqqa wattakhazooo
Aayaatee wa maaa unziroo huzuwaa
Wa man azlamu mimman zukkira bi ayaati Rabbihee fa-a'rada 'anhaa wa
nasiya maa qaddamat yadaah; innaa ja'alnaa 'alaa quloobihim akinnatan any
yafqahoohu wa feee aazaanihim waqraa; wa in tad'uhum ilal hudaa falany
yahtadooo izan abadaa
Wa Rabbukal Ghafooru zur rahmati law yu'aakhi zuhum bimaa kasaboo
la'ajala lahumul 'azaab; bal lahum maw'idul lany yajidoo min doonihee
Wa tilkal quraaa ahlak nahum lammaa zulamoo wa ja'alnaa limahlikihim
maw'idaa (section 8)
Wa iz qaalaa Moosaa lifataahu laaa abrahu hattaaa ablugha majma'al
bahrayni aw amdiya huqubaa
Qaala alam aqul laka innaka lan tastatee'a ma'iya sabraa
Qaala in sa altuka 'an shai'im ba'dahaa falaa tusaahibnee qad balaghta
mil ladunnee 'uzraa
Fantalaqaa hattaaa izaaa atayaaa ahla qaryatinis tat'amaaa ahlahaa fa
abaw any yudaiyifoohumaa fawajadaa feehaa jidaarany yureedu any yanqadda fa
aqaamah; qaala law shi'ta lattakhazta 'alaihi ajraa
Qaala haazaa firaaqu bainee wa bainik; sa unabi 'uka bitaaweeli maa lam
tastati' 'alaihi sabraa
Ammas safeenatu fakaanat limasaakeena ya'maloona fil bahri fa arattu an
a'eebahaa wa kaana waraaa' ahum malikuny yaakhuzu kulla safeenatin ghasbaa
Wa aammal ghulaamu fakaana abawaahu mu'minaini fakhasheenaaa any yurhiqa
humaa tughyaananw wa kufraa
Faradnaa any yubdila humaa Rabbuhumaa khairam minhu zakaatanw wa aqraba
Wa ammal jidaaru fakaana lighulaamaini yateemaini fil madeenati wa kaana
tahtahoo kanzul lahumaa wa kaana aboohumaa saalihan fa araada Rabbuka any
yablughaaa ashuddahumaa wa yastakhrijaa kanzahumaa rahmatam mir Rabbik; wa
maa fa'altuhoo 'an amree; zaalika taaweelu maa lam tasti' 'alaihi sabra (section 10)
Wa yas'aloonaka 'an Zil Qarnaini qul sa atloo 'alaikum minhu zikraa
Innaa makkannaa lahoo fil ardi wa aatainaahu min kulli shai'in sababaa
Fa atba'a sababaa
Hattaaa izaa balagha maghribash shamsi wajadahaaa taghrubu fee 'aynin
hami'a tinw wa wajada 'indahaa qawmaa; qulnaa yaa Zal Qarnaini immaaa an
tu'az ziba wa immaaa an tattakhiza feehim husnaa
Qaala amaa man zalama fasawfa nu'azzibuhoo summa yuraddu ilaa Rabbihee
fa yu 'azzibuhoo azaaban nukraa
Wa ammaa man aamana wa 'amila saalihan falahoo jazaaa'anil husnaa wa
sanaqoolu lahoo min amrinaa yusraa
1. Praise be to Allah, Who hath sent to His Servant the Book, and hath
allowed therein no Crookedness:
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,
3. Wherein they shall remain for ever:
4. Further, that He may warn those (also) who say, "(Allah) hath begotten a
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!
6. Thou wouldst only, perchance, fret thyself
to death, following after them, in grief, if they believe not in this Message.
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.
8. Verily what is on earth we shall make but as dust and dry soil (without
growth or herbage).
9. Or dost thou reflect that the Companions of the
Cave and of the Inscription were wonders among Our Sign?
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!"
Then We draw (a veil) over their ears, for a number of years, in the Cave, (so
that they heard not):
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!
13. We relate to thee their story in truth: they were youths who believed in
their Lord, and We advanced them in guidance:
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!
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.
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 disposes of your affair towards comfort
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, guides is rightly guided; but he whom Allah
leaves to stray,- for him wilt thou find no protector to lead him to the Right
18. Thou wouldst have deemed them awake, whilst they were asleep,
and We turned them on their right and on their left sides: their dog stretching
forth his two fore-legs 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.
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 your hunger therewith: And let him behave
with care and courtesy, and let him not inform any one about you.
"For if they 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."
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
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
23. Nor say of anything, "I shall be sure to do so and so
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."
25. So they stayed in their
Cave three hundred years, and (some) add nine (more)
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.
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.
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.
29. Say, "The truth is from your Lord": Let him who will believe, and let
him who will, reject (it): for the wrong-doers We have prepared a Fire whose
(smoke and flames), like the walls 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!
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.
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!
32. Set forth
to them the parable of two men: for one of them We provided two gardens of
grape-vines and surrounded them with date palms; in between the two We placed
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 honour
and power in (my following of) men."
35. He went into his garden in a
state (of mind) unjust to his soul: He said, "I deem not that this will ever
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."
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?
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,
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
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
43. Nor had he numbers to help him against Allah, nor was he
able to deliver himself.
44. There, the (only) protection comes from
Allah, the True One. He is the Best to reward, and the Best to give success.
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.
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.
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.
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
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.
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 wrong-doers!
51. I called them not to
witness the creation of the heavens and the earth, nor (even) their own
creation: nor is it for helpers such as Me to take as lead (men) astray!
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.
53. And the Sinful shall see the fire
and apprehend that they have to fall therein: no means will they find to turn
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,
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?
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!
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.
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 earned, then surely He would have hastened their
punishment: but they have their appointed time, beyond which they will find no
59. Such were the populations we destroyed when they committed
iniquities; but we fixed an appointed time for their destruction.
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."
61. But when they reached the Junction, they forgot (about) their Fish, which
took its course through the sea (straight) as in a tunnel.
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."
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 marvellous way!"
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.
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?"
67. (The other) said: "Verily thou wilt not
be able to have patience with me!"
68. "And how canst thou have patience
about things about which thy understanding is not complete?"
said: "Thou wilt find me, if Allah so will, (truly) patient: nor shall I disobey
thee in aught."
70. The other said: "If then thou wouldst follow me, ask
me no questions about anything until I myself speak to thee concerning it."
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!"
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."
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!"
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!"
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.
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.
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).
81. "So we desired that
their Lord would give them in exchange (a son) better in purity (of conduct) and
closer in affection.
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 favour) 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."
83. They ask thee concerning Zul-qarnain. Say, "I will rehearse to you
something of his story."
84. Verily We established his power on earth,
and We gave him the ways and the means to all ends.
85. One (such) way he
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
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
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
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.
91. (He left them) as
they were: We completely understood what was before him.
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.
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?
95. He said: "(The power) in which my Lord
has established me is better (than tribute): Help me therefore with strength
(and labour): I will erect a strong barrier between you and them:
"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
97. Thus were they made powerless to scale it or to dig through
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
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.
100. And We shall present Hell that day for Unbelievers to see, all spread
101. (Unbelievers) whose eyes had been under a veil from
remembrance of Me, and who had been unable even to hear.
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
104. "Those whose efforts have been wasted in this life, while
they thought that they were acquiring good by their works?"
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.
106. That is their reward, Hell, because
they rejected Faith, and took My Signs and My Messengers by way of jest.
107. As to those who believe and work righteous deeds, they have, for their
entertainment, the Gardens of Paradise,
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."
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.
Surat Al-Kahf is a Makkan surah. It was revealed after surat Al-Ghaashiyah,
but in the order of the Qur’an it comes after surat Al-Isra’. It consists of 110
Threads for One Fabric
Surat Al-Kahf consists of four stories: The story of the people of the cave;
that of the man with the two gardens; that of Prophet Musa (AS) (Moses) and
Al-Khidr; and that of Dhul Qarnain. Several ayahs follow each story for further
comment. Thus some questions are to be raised : What do these stories then have
in common? Why is the surah named surat Al-Kahf? Why should it be read every
The Advantages and Rewards for whoever reads surat Al-Kahf
The Prophet (SAWS) said, “He who reads surat Al-Kahf on Friday, Allah will light
for him radiance that stretches from his feet to the holy Ka’ba.”4.
The Prophet (SAWS) also said, “…and he who reads the last ten ayahs of surat
Al-Kahf, Al-Dajjal will not be able to harm him.”5.
And in another Hadith, “…whoever among you encounters him – Al-Dajjal – should
read upon him the opening ayahs of surat Al-Kahf.”6.
What is Al-Dajjal’s relationship with surat Al-Kahf and what do the stories
within the surah have in common? Let’s then have a brief survey of the four
above mentioned stories.
The cave of mercy
The first story talks about young men who believed in Allah (SWT) and called to
Him despite the fact that the tribe they lived in was ruled by an unjust king
who did not believe in Allah SWT). The young men presented their religion
(surrender to Allah as an only One Lord) to their people, but the the latter
rejected them. Allah (SWT) says what can be translated as, “And We made their
hearts firm and strong (with the light of Faith in Allah and bestowed upon them
patience to bear the separation of their kith and kin and dwellings) when they
stood up and said: “Our Lord is the Lord of the heavens and the earth, never
shall we call upon any iIlah (god) other than Him; if we did, we should indeed
have uttered an enormity in disbelief. These our people have taken for worship
illah (gods) other than Him (Allah). Why do they not bring for them a clear
authority? And who does more wrong than he who invents a lie against Allah...
but no one knows its true meanings except Allah” (TMQ, 18:14-15).
The young men began to call people to Allah (SWT), but they were denied and
oppressed. Thus, Allah (SWT) inspired them to seek refuge in the Cave. Allah
(SWT) says what can be translated as, “…then seek refuge in the Cave; your Lord
will open a way for you from His Mercy and will make easy for you your affair
(i.e. will give you what you will need of provision, dwelling)… but no one knows
its true meanings except Allah” (TMQ, 18:16).
Allah (SWT) supported them with great miracles: they dwelled in the cave for
“three hundred (solar) years, adding nine (for lunar years)” (TMQ, 18:25). Allah
(SWT) says what can be translated as, “…And you might have seen the sun, when it
rose, declining to the right from their Cave, and when it set, turning away from
them to the left, while they lay in the midst of the Cave…but no one knows its
true meanings except Allah” (TMQ, 18:17).
“And you would have thought them awake, whereas they were asleep. And We turned
them on their right and on their left sides…” (TMQ, 18: 18). All of these
miracles were accomplished for the sake of protecting these young men. In fact,
they awoke 309 years later to find that the people around them had become
believers and that they were now part of a new society, filled with faith.
Arrogance challenging faith
The second story is that of a man upon whom Allah (SWT) bestowed His blessings
and bounty. The man became absorbed in his new fortune, forgetting completely
who granted it to him, and responding with challenge and doubt. Allah (SWT) says
what can be translated as, “And put forward to them the example of two men: unto
one of them We had given two gardens of grapes, and We had surrounded both with
date-palms; and had put between them green crops (cultivated fields)…And he went
into his garden while in a state (of pride and disbelief) unjust to himself. He
said: “I think not that this will ever perish… but no one knows its true
meanings except Allah” (TMQ, 18:32-35). Money had seduced him and distracted him
from turning to Allah (SWT). “And I think not the Hour will ever come, and if
indeed I am brought back to my Lord, (on the Day of Resurrection), I surely
shall find better than this when I return to Him.” His companion said to him
during the talk with him: “Do you disbelieve in Him Who created you out of dust
(i.e. your father Adam), then out of Nutfah (mixed semen drops of male and
female discharge), then fashioned you into a man?” (TMQ, 18:36-37). The fate of
the man whose money left him arrogant and conceited: “So his fruits were
encircled (with ruin). And he remained clapping his hands (with sorrow) over
what he had spent upon it, while it was all destroyed on its trellises, and he
could only say: “Would that I had ascribed no partners to my Lord” (TMQ, 18:42).
How to behave with regard to Allah’s predestination of events
The third story is that of Prophet Musa (AS) and Al-Khidr. Prophet Musa (AS) was
asked by his people about who was the most knowledgeable on earth. Prophet Musa
(AS) replied that he himself was. He thought that he had enough knowledge to
earn that title, especially because he was one of Allah’s favored Prophets.
However, Allah (SWT) revealed to him that there was a learned man elsewhere. For
this reason, He commanded him (AS) to go to where the two seas met. Musa (AS),
accompanied by a boy servant, traveled a great distance until he was overcome by
fatigue. He then told his servant, “Truly, we have suffered much fatigue in
this, our journey” (TMQ, 18:62).
He was extremely exhausted by the time he met up with the righteous and more
knowing man. The type of knowledge that man had is in fact the trust in Allah’s
predestination: the way Allah predetermines and arranges the course of events in
life. There is also wisdom in Allah’s predestination which makes necessary for
one to know for certain that Allah alone handles life matters. This knowledge,
in short, is learning how to know Allah (SWT) in the correct way in so far as
His handling of life matters is concerned.
Before Prophet Musa (AS) could accompany Al-Khidr on his journey, the latter set
forth a few conditions. Allah (SWT) says what can be translated as, “Ask me not
about anything till I myself mention of it to you… but no one knows its true
meanings except Allah” (TMQ, 18:70). Prophet Musa (AS) replied, “If Allah wills,
you will find me patient, and I will not disobey you in aught” (TMQ, 18:69).
The trip was marked by three incidents which seem very negative or
malicious at first glance:
1- The ship Al-Khidr pierced because there was an unjust king who was taking
away every ship by force.
2- The child Al-Khidr killed because he was not dutiful towards his parents who
were righteous. His disobedience caused them too much trouble.
3- The wall Al-Khidr rebuilt because it was damaged in part, without recompense
for his work especially in a town he wasn’t warmly welcomed. In fact, a treasure
belonging to two orphan boys was buried beneath it. It would have been stolen
had he (Al Khidr) not built the wall.
Allah’s wisdom seems to be not apparent at first glance in the way the three
above-cited incidents are arranged; Al-Khidr’s acts seem not to be justified.
This is to prove to the believers that Allah (SWT) may handle matters in ways we
may not understand. Consequently, we may neither grasp the wisdom behind this
nor appreciate the goodness or the positive effects this may have on our life.
This is the type of knowledge, not found in any book, that Allah (SWT) wishes to
teach not only to Prophet Musa (AS) but to us as well.
Verily, We established him in the earth
The last story is that of Dhul-Qarnain, the just king who spread truth, justice
and goodness on earth. He had also the material means (scientific and
technological) needed to achieve success and progress in life.
Allah (SWT) says what can be translated as, “Verily, We established him in the
earth, and We gave him the means of everything…but no one knows its true
meanings except Allah” (TMQ, 18:84). The king traveled eastwards and westwards
to spread guidance on earth and fill it with justice and righteousness. On his
journeys, he reached people who scarcely understand a saying. They said to him,
“O Dhul-Qarnain! Verily Ya’juj and Ma’juj (Gog and Magog) are doing great
mischief in the land. Shall we then pay you a tribute in order that you might
erect a barrier between us and them?” (TMQ, 18:94).
Despite the fact that he was capable of building the barrier alone, he asked for
help so that they may learn a lesson from it. Allah (SWT) says what can be
translated as, “So help me with strength (of men), I will erect between you and
them a barrier…but no one knows its true meanings except Allah” (TMQ, 18:95). He
built the barrier, which has remained standing until today. However, we do not
know where the barrier actually is, and thus will not be able to know where
Ya’juj and Ma’juj’s are located until their appearance before the Day of
The connection between the four stories
We must remember that the Qur’an does not just narrate stories in quite a random
manner; they rather form an integral structure and serve a specific meaning. For
example, the story of Prophet Musa (AS) does not mention the Pharaoh or the
miracle of the stick because the meaning intended in this case is different from
that found in either of those stories. What is then the thread which ties the
four aforementioned stories together?
The stories talk about the major trials and temptations in human life:
1- The trial of religion: the case of people’s evil acts towards a believer in
the form of harm, torture or threats which may cause his loss of faith,
deviation from religion or fear. This was the trial the people of the cave
experienced and passed.
2- The trial of wealth: this was the trial of the man with the two gardens, who
was so proud of his wealth that he considered the hereafter not to be true.
Allah (SWT) says what can be translated as, “And I think not the Hour will ever
come, and if indeed I am brought back to my Lord, (on the Day of Resurrection),
I surely shall find better than this when I return to Him…but no one knows its
true meanings except Allah “ (TMQ, 18:36).
3- The trial of knowledge: The case of a man who boasts of the knowledge he
possesses to the extent that he feels arrogant and hence forgets about modesty.
Such a man may learn things of no benefit to him or to his community. Or else he
may misuse the knowledge he was granted in a way that may harm him or the
society in which he lives. The trial of knowledge is illustrated in the story of
Prophet Musa (AS) and Al-Khidr. Prophet Musa (AS) thought that no one on earth
was more knowledgeable than him. However, once he realized that this was untrue,
he traveled a long distance to meet the more knowing man and to learn from him
in a truly respectful and modest relation of a pupil to his teacher. Allah (SWT)
says what can be translated as, “Musa said to him (Khidr): “May I follow you so
that you teach me something of that knowledge (guidance and true path) which you
have been taught (by Allah)? But no one knows its true meanings except Allah”
4- The trial of power: The example of a man who, given all the means to achieve
material and technological success to push civilization forward and to gain
authority and power, denies Allah, abuses power and oppresses his people. In
contrast to this sets the story of Dhul-Qarnain. The latter is presented as a
just king who attributes his wealth and power to Allah (SWT) alone. Allah (SWT)
says what can be translated as, “He said: “As for him (a disbeliever in the
Oneness of Allah) who does wrong, we shall punish him, and then he will be
brought back unto his Lord, Who will punish him with a terrible torment (Hell).
“But as for him who believes (in Allah’s Oneness) and works righteousness, he
shall have the best reward, (Paradise), and we (Dhul-Qarnain) shall speak unto
him mild words (as instructions)…but no one knows its true meanings except
Allah” (TMQ, 18:87-88). Dhul-Qarnain said: “This is a mercy from my Lord...”
The stimulus of temptation
The four basic trials and temptations mentioned above represent the thread that
tie the four stories together in surat Al-Kahf. Half-way in the surah, between
the first two stories and the two remaining others, we are told that the
stimulus of temptation is the enemy of Allah (SWT), namely, Iblis (Satan). Allah
(SWT) says what can be translated as, “Will you then take him (Iblîs) and his
offspring as protectors and helpers rather than Me while they are enemies to
you? What an evil is the exchange for the Zâlimûn (polytheists, and
wrong-doers)...but no one knows its true meanings except Allah” (TMQ, 18:50).
Who, in their right mind, would take Allah’s enemy and theirs as a master and
Protection from temptation
The main idea of the surah is protection from temptation. As it is mentioned in
the Hadith before, the surah safeguards one from the greatest trial in the
history of Mankind, from Prophet Adam (AS) until the Day of Judgment. It is that
of Al-Dajjal. In this respect, the Prophet (SAWS) says: “Between the creation of
Adam and the Day of Judgment, there exists no greater trial than that of
Al-Dajjal.”7 A question is then to be raised : What is the connection between
the trial of Al-Dajjal and the four aforementioned trials and temptations?
Al-Dajjal will appear before the Day of Judgment and present the four
temptations. He will try to push people to abandon their faith and will ask them
to worship him and not Allah (SWT). Allah (SWT) will give him the ability to
perform miracles: Al-Dajjal then may promise to bring to life one’s mother and
father if one rejects Allah (SWT) and believes in him instead. Everybody will be
tempted except those blessed by Allah (SWT). Al-Dajjal has the temptation of
wealth: he simply commands the sky to rain down on a particular piece of land
and vegetation then flourishes. He will be able to transform a barren desert
land into a beautiful green garden. He also has the temptation of knowledge: he
captivates people with what he knows which leads some of them to believe in him.
Finally, he has the temptation of power: he subjugates people to his strength
and authority in many parts of the earth except Makkah and Al-Madinah. These are
serious temptations that all Muslims, in all parts of the land and throughout
all of time, must beware of. Reading surat Al-Kahf and understanding the 7
meanings within it, especially the four stories and the divine messages they
carry can do this.
Objectives of the surah: Protection from trial and temptation
The four stories in the surah are linked together through the string of trials.
Each story is followed by comments which point out the lessons to be learned
from it and how we can protect ourselves from trials and temptations. This is
the magnificence of the Qur’an; it does not tell stories for their own sake but
to serve the end of the surah namely protection from trials and temptations and
to emphasize the lessons to be learned after each story. In this respect, the
whole thrust of the surah is to make the following message crystal clear:
protecting oneself from the various forms of temptation. One may wonder how this
can be made.
1- The importance of having righteous companions
The first trial is that of religion which was mentioned in the story of the
people of the cave. In order for one to remain steadfast in one’s religious
conduct and be protected from this trial, surat Al-Kahf advises:
a) Be in righteous company: “And keep yourself (O Muhammad, SAWS) patiently with
those who call on their Lord (i.e. your companions who remember their Lord with
glorification, praising in prayers, and other righteous deeds) morning and
afternoon, seeking His Face; and let not your eyes overlook them, desiring the
pomp and glitter of the life of the world” (TMQ, 18:28). Having good companions
in life and striving to keep such companionship helps one to remain committed to
his religious principles.
b) Remembering the hereafter: The hereafter is the ultimate destiny of both
believers and disbelievers. By thinking continuously about it the Muslim
protects himself from the various temptations he experiences “Verily, We have
prepared for the Zâlimûn (polytheists and wrong-doers.), a Fire whose walls will
be surrounding them (disbelievers in the Oneness of Allah). And if they ask for
help (relief, water), they will be granted water like boiling oil that will
scald their faces. Terrible is the drink, and an evil Murtafaq (dwelling,
resting place.)!”(TMQ, 18:29).
2- Avoidance of Becoming Attached to this Life
There are two lessons to be learned regarding protection from the trial of
wealth to which the man with the two gardens was subjected:
1. Understanding the true purpose of this life: This is mentioned very clearly
in the Ayah coming immediately after the story of the man with the two gardens.
“And put forward to them the example of the life of this world.” I hereby invite
you, my Muslim brothers, to take a long and contemplating look, , at the type of
life you are attached to : “it is like the water (rain) which We send down from
the sky,” so what happened to it “And the vegetation of the earth mingles with
it,” so simply and so quickly and what else “But (later) it becomes dry and
broken pieces, which the winds scatter. And Allah is Able to do everything”
(TMQ, 18:45). The ayah lays out a picture in which we see quick flashes from the
beginning of life to its middle and then to its end. The stages pass by quickly,
and are tied together by the Arabic letter “fa” (meaning ‘and’) [And …mingles...
becomes dry and broken pieces] which implies quick vanishing and thus refer to
the nature of life itself. This life is passing; do not become attached to it,
my brother in Islam, if you really want to be protected from trials and
2. Remembering the hereafter: Remember in particular the time you will stand in front of Allah, The
Compeller. It is as if remembering the hereafter is a basic requirement one
should meet in order to be protected from all trials (the trial of religion as
well as that of wealth): “And (remember) the Day We shall cause the mountains to
pass away (like clouds of dust), and you will see the earth as a leveled plain,
and we shall gather them all together so as to leave not one of them behind”
“And they will be set before your Lord in (lines as) rows, (and Allah will say):
“Now indeed, you have come to Us as We created you the first time…” (TMQ,
“And the Book (one’s Record) will be placed (in the right hand for a believer in
the Oneness of Allah, and in the left hand for a disbeliever in the Oneness of
Allah), and you will see the Mujrimun (criminals, polytheists, sinners), fearful
of that which is (recorded) therein. They will say: “Woe to us! What sort of
Book is this that leaves neither a small thing nor a big thing, but has recorded
it with numbers!” And they will find all that they did, placed before them, and
your Lord treats no one with injustice” (TMQ, 18:49).
To be granted protection from the trial of knowledge, one must be humble first
to Allah (SWT) then in case one is a learner, to the teacher (the example of
Musa’s relation to Al Khidr). This can be found in ayah 69: “Musa said (to Al
Khidr) despite the fact that he was one of the favored Prophets of Allah (SWT)
and the only one to speak with Him directly: “If Allah wills, you will find me
patient, and I will not disobey you in aught.” (TMQ, 18:69). So beware of
arrogance which may stem from the fact that you have high academic degrees, that
you have encyclopedic knowledge or that you have learnt the Qur’an by heart .
This may keep you from being humble to Allah (SWT).
The trial of power can be overcome through sincerity and humility to Allah (SWT)
and by attributing one’s power and strength to Him: “(Dhul-Qarnain) said: “This
is a mercy from my Lord…” (TMQ, 18:98).
The surah warns those who associate partners with Allah on the one hand and
those who are not sincere in their acts of worship (SWT) on the other. Allah
says what can be translated as : “Say (O Muhammad): “Shall We tell you the
greatest losers in respect of (their) deeds? “Those whose efforts have been
wasted in this life while they thought that they were acquiring good by their
deeds. “They are those who deny the Ayat (proofs, evidence, ayahs, lessons,
signs, revelations, etc.) of their Lord and the Meeting with Him (in the
Hereafter). So their works are in vain, and on the Day of Resurrection, We shall
assign no weight for them” (TMQ, 18:103-105). This ayah is directed towards the
polytheists, it warns them against associating partners with Allah (SWT). It
concludes with the instruction for the believers to be sincere in their worship
of Allah (SWT) alone. The Ayah addresses both categories in a parallel way.
“So whoever hopes for the Meeting with his Lord, let him work righteousness and
associate none as a partner in the worship of his Lord” (TMQ, 18:110).
Whoever seeks Allah’s full acceptance of his deeds in the hereafter must satisfy
to the following conditions : his work in this life must be done correctly in
conformity with the Sunnah (sayings and deeds of Prophet Muhammad SAWS), and
must be wholly dedicated to Allah (SWT). These two conditions are mentioned in
the closing ayah of surat Al-Kahf.
The magnificence of the surah
Throughout the surah, we see many comments and brilliant remarks that increase
our love and attachment to the Qur’an and to this surah, and at the same time
serve the objective and core idea of the surah.
A lot of movement and positiveness
It is noticeable that there is a lot of movement in the surah. All of the
stories in the surah deal with lively people who have constructive plans:
ranging from the people of the cave who left their homes and their families and
sought refuge in the cave (“…then seek refuge in the Cave”), to Prophet Musa’
(AS) journey to the junction of the two seas until he was worn out (“truly, we
have suffered much fatigue in this, our journey”). We also see much movement
when he accompanied Al-Khidr on his journey: “So they both proceeded, till, when
they embarked the ship, he (Al-Khidr) scuttled it… Then they both proceeded,
till they met a boy, and he (Al-Khidr) killed him… Then they both proceeded,
till, when they came to the people of a town, they asked them for food…” (TMQ,
Movement is also apparent in the story of Dhul-Qarnain: “So he followed a way”
(TMQ, 18:85). Not only that, but he traveled the earth from east to west:
“Until, when he came to the rising place of the sun...Until, when he reached
between two mountains” (TMQ, 18:90-93). And he directed the people he was
helping: “So help me with strength (of men)” (TMQ, 18:95). They did not simply
stand there and watch him building the barrier, they were asked to assist him
for it will make them acquire a certain know-how.
This all goes to prove that we can protect ourselves from trials and temptations
by being active and positive and not by giving in and being passive. If a person
is harmed or hurt in a particular place or region on earth, he should move to
another place for the sake of practicing his religion. It is for this reason
that Islam decrees immigration for the sake of preserving one’s religion
(faith). The surah hints at this issue through the story of the people of the
cave: the latters “immigrated” and sought refuge in the cave.
It is a pleasant matter that this surah is to be read on Friday which is a
holiday for the Muslims. Instead of being idle and lazy on that day, the Muslims
should read it and thus learn how to be active and positive because passivity
makes them easily a prey to trials and temptations.
The Qur’an and protection from trials and temptations
It is interesting to note that the surah starts and ends with reference to the
the Qur’an because it is a shield against temptation provided that we read it
and understand the core ideas and objectives of its surahs.
“All the praises and thanks be to Allah, Who has sent down to His slave
(Muhammad, SAWS) the Book (the Qur’an), and has not placed therein any
crookedness” (TMQ, 18:1).
“Say (O Muhammad, SAWS, to mankind): “If the sea were ink for (writing) the
Words of my Lord, surely, the sea would be exhausted before the Words of my Lord
would be finished...” (TMQ, 18:109).
In other words, nothing surpasses Allah’s (SWT) words and actions. The first and
foremost helper and protector is His Book: allusions to this truth are made both
before and after the four trials and temptations.
Da’wa (missionary activity meaning the Call to Allah) and Protection From Trials
Another interesting point in the surah is the fact that the four stories
mentioned in it involve all of the aspects of the Call to Allah (SWT) :
Young men calling a king (the people of the cave).
A man calling his companion (the man with the two gardens).
A teacher calling his pupil (Al-Khidr and Prophet Musa (AS).
A king calling his people (Dhul-Qarnain).
This carries a very important meaning : the call to Allah (SWT) along with one’s
attachment to the Qur’an act significantly to protect one from trials and
Believing in the unseen
We notice that the mentioning of the unseen is found in many parts of the
stories in the surah. The story of the people of the cave is full of
obscurities: how long they stayed in the cave, the location of the cave, and
their number. There is an entire ayah (ayah 22) that evokes the controversy
about their number …why?
There is also a certain vagueness about the location of the barrier built by
Dhul-Qarnain, and where Ya’juj and Ma’juj will appear, as well as the actions of
Al-Khidr and Prophet Musa’ (AS) questions…why is this so?
It is as if the surah reminds us that Allah alone knows the unseen, that
situations in life appear in a way we don’t understand. The surah hence urges us
to have trust in Allah and surrender to Him so that we can be assured protection
from temptation insh’Allah (if Allah wills).
The cave of da’wa
There remains one last question: Why is the surah called surat Al-Kahf?
By simply hearing the word ‘cave’, a person may feel afraid, terrified and
confused. So when the phrase “seek refuge in the cave” is uttered, two things
are associated in his mind: darkness and the feeling of fear in such a dark
place. However, Allah (SWT) makes the cave mentioned in the ayah a safe place
and sends down his mercy upon the young men : “…then seek refuge in the Cave;
your Lord will open a way for you from His Mercy” (TMQ, 18:16).
Allah (SWT), who alone knows the unseen, predetermines the course of events in a
way Man totally ignores and can never predict as in the case of the young men
who sought refuge in the deserted cave and ignored what will happen to them.
surat Al-Kahf (the cave) was called so in order to make Man aware of his
ignorance of the unseen and to tell the Muslim : “leave the unseen to Allah and
put your trust in Him. Just as the young men sought refuge in the cave and Allah
sent down his mercy upon them, do seek refuge in the ‘cave of Da’wa (the call to
Allah) and surrender your situation to Allah (SWT) so that He will spread for
you of His mercy and pave the way for you to obtain whatever you like.