النص المفهرس

599
Surah Al-Kahf : 18 : 21
who had ordered that such a tablet should be inscribed to declare them
as proclaimed offenders, to preserve their names and addresses and to
have them arrested on sight. Some other reports say that there were peo-
ple in the royal court who disapproved of idol-worship by heart and took
the People of Kahf as votaries of truth. But, they did not have the cou-
rage to declare it openly. What they did was to have this tablet inscribed
to be kept as memorabilia. The name of this tablet was Raqim because
of which the People of Kahf were also called the People of Raqim.
So, this king knew something about this event and at that time he
was busy praying to Allah that He would somehow make his people be-
lieve that making dead bodies rise again was not beyond His most per-
fect power.
Therefore, when he inquired into the background of Tamlikha, he
was convinced that the man was one of the People of Kahf. He said that
he used to pray to Allah in the hope that He would somehow make him
fortunate enough to meet the people who had run away from Daqyanus
for the sake of their faith. Now that Allah had perhaps heard his prayer,
he was grateful. May be there is, in this event, some decisive proof that
makes people believe in the rising of the dead. After saying this, he
asked this man to take him to the Cave from where he had come.
The king arrived there with a retinue of people from the city. When
the Cave came close, Tamlikha asked the king to wait there for a while
so that he could go in and inform his companions about the situation. He
would tell them that the king was there to meet them along with his peo-
ple and that the king was a believer, a monotheist and so were his peo-
ple. If he failed to do that, and the king appeared there unannounced, it
was likely that they might take him to be their enemy like the previous
one. When Tamlikha went in the Cave, he related the whole story before
his companions. They were pleased. They greeted the king showing due
respect for him. Then they returned to their Cave. And as most narra-
tives have it, when Tamlikha related the whole story before his compan-
ions, they died and could not meet the king. At this stage, Abu Hayyan
has reported a narrative in al-Bahr al-Muhit which says that after the
meeting, the People of the Cave took leave of the king and the visiting ci-
tizens and went into the Cave. It was at that time that Allah Ta'ala sent
death to them. Allah knows best the reality as it is.

600
Surah Al-Kahf : 18 : 21
However, the people of the city now had before them a marvel of Di-
vine power manifested so decisively and clearly. They came to believe in
the working of that power. They saw living human beings kept alive for
three hundred years without food and things essential in life. And then,
they also saw them raised intact, healthy and fit after having been kept
asleep for such a long time. With all this in view, why should it be at all
difficult for that power to make these bodies come alive after having met
their death? Through this event, their perception that the resurrection of
bodies was a far out proposition stood refuted. They now realized that
taking the Power of the master of the universes on the analogy of the
power of human beings was an act of ignorance by itself.
A hint was made towards this very aspect in the words: dunddes, sirang
so that they realize that Allah's promise is true and) حَقِّ وَانَّ السَّاعَةَ لاَرَيُبَ فِيُهَا
that there is no doubt about the Hour). It means, 'Allah raised the
People of Kahf after having kept them asleep for a long time so that
others realized that His promise to raise the dead on the Last Day of
Qiyamah was true, and that there was no doubt about the coming of the
Qiyamah.'
People differed after the death of Aşhab al-Kahf
As for the holiness of the People of Kahf, everyone agreed about that
and thought of making a memorial for them close to the Cave. However,
there was a difference of opinion on the nature of the building. Some re-
ports tell us that idol-worshippers, still left in the city, also used to visit
the site. They proposed that it should be a public welfare building. But,
the king and the official in his government were believers who played a
dominant role in public affairs. They proposed that they should make a
mosque over there so that it serves as a memorial to them and also be-
comes the cause of saving people from idol-worship in the future. At this
place in the Qur'an, the reference to this difference of opinion is hemmed
in by the sentence: ~ ~ l'al;") (Their Lord knows them best).
Regarding the meaning of this sentence, Tafsir al-Bahr al-Muhit has
mentioned two probabilities. (1) This was said by the same people from
the city present there, because when a memorial was proposed after
their death, people thought of inscribing a tablet mentioning the names
and the details about the people of the Cave for the memory of whom the
building was to be dedicated. And so they started talking variously

601
Surah Al-Kahf : 18 : 22
about the background details concerning the People of Kahf. In the end,
when their differences remained unresolved, they said: "o "'l " (their
Lord knows them best). After saying that, they turned to the main job at
hand which was raising a building in their memory. Those who were
dominant decided to make a mosque. (2) Then, the probability that this
was said by Allah Ta'ala also exists here as it warns people who in-
dulged in mutual disputations around baseless issues during that time.
They are being told here that they do not know the reality and they do
not have the sources to arrive at that knowledge. Why, then, would they
waste their precious time in futile argumentation? Then, it is also pos-
sible that the warning was beamed at Jews and others who used the
crutch of this event to indulge in baseless debates during the blessed
time of the Holy Prophet 5. Pure and High is Allah who knows best.
Ruling
This event tells us that making a masjid for Salah near the graves of
men of Allah is no sin. As for the Hadith in which words of curse have ap-
peared against those who make the graves of prophets a masjid, it
means making the graves as such a place of sajdah or prostration -
which is, by consensus, Shirk, and Haram. (Mazhari)
Verse 22
سَيَقُولُونَ ثَلْتَةٌ رَّابِعُهُمُ كَلْبُهُمُ وَيَقُولُونَ خَمُسَةٌ سَادِسُهُمُ كَلْبُهُمُ
رَجُمًا) بِالْغَيْبِ ، وَيَقُوُلُونَ سَبْعَةٌ وَّنَّامِنُهُمُ كَلَبُهُمُ - قُلُ رَّبِّىُ اَعْلَمُ
بِعِدَّتِهِمْ مَّا يَعْلَمُهُمْ إِلاَّ قَلِيْلٌّةٌ فَلاَ تُمَارِ فِيُهِمُ إِلَّ مِرَّاءً ظَاهِرًا مٌ وَلاً
تَسْتَفْتِ فِيُهِمُ مِّنْهُمْ آَحَدًّا﴿﴾﴾
Some will say, "Three, the fourth of them being their
dog," and some will say, "Five, the sixth of them being
their dog, just making conjectures." And others will say,
"Seven, the eighth of them is their dog." Say, "My Lord
knows best about their number." No one knows them
except a few, so do not argue about them except an
apparent argumentation. And do not ask anyone of
these about them. [22]
Commentary
The verse opens with the word: ' (sayaqulun: Some will say).

602
Surah Al-Kahf : 18 : 22
Who are these people who will say? There are two probabilities therein.
(1) They could be the people who had differed among themselves during
the time of the People of Kahf about their name and lineage, already
mentioned in the previous verse. Out of these very people, some had
made the first statement, some others, the second and still others, the
third. (Mentioned in al-Bahr al-Muhit from al-Mawardi)
(2) The second probability is that the pronoun in 'sayaqulun' could
be reverting back to the Christians of Najran who had argued with the
Holy Prophet
about the number of the People of Kahf. They had three
sects among them. One sect was called Malkaniyah. They made the first
statement about the number, that is, gave the number as three. The sec-
ond sect was Ya'qubiyah. They went by the second statement, that is,
they were five. The third sect was Nasturiyah. They made the third
statement, saying that they were seven. However, some said that this
third statement was that of Muslims. What finally happened was that
the third statement turned out to be true as it appears from the hint
given by the Qur'an*, and the word of the Holy Prophet . (Al-Bahr
al-Muhiț)
The use of the conjunction waw:(and) in: At, (wa thaminuhum: and
the eighth of them) is worth noticing here. At this place, three state-
ments have been reported about the number of the People of Kahf -
three, five and seven - and after each, their dog has been counted. But,
no conjunction 'waw' has been introduced in between their number and
the count of the dog in the first two statements. The sentence: 15, 25
" (Three, the fourth of them being their dog) and the sentence: aus
Let's jest (Five, the sixth of them being their dog) appear without that
conjunction 'waw.' But, the arrangement is different in the third state-
ment. Here, the word: , (Seven) is followed by a connective 'waw' at-
tached to the text of: 15 -64, (and the eighth of them is their dog).
Giving its reason, commentators say that early Arabs used to count
up to seven digits, after which the number that followed was counted as
separate, similar to its present counterpart, the number 9 where units
end and the tens begin. Therefore, while counting from three to seven,
*. The hint is that the former two views about their number have been termed by the
Qur'an as 'conjectures' while the third view has appeared without such a comment.
(Muhammad Taqi Usmani)

603
Surah Al-Kahf : 18 : 22
they would not use the connective 'waw.' To give a number after seven,
they would state it separately with the help of a connective 'waw' - and
for this reason, this 'waw' (and) was called the 'waw' (and) of 'thaman'
(eight). (Mazhari and others)
The names of the People of Kahf
The fact of the matter is that the names of the People of Kahf do not
stand proved authentically from any Şahin Hadith. Names given in exe-
getical and historical reports differ. The closest out of these is the report
given on the authority of Sayyidna 'Abdullah ibn 'Abbas 4ee
by al-Țabara-
ni in al-Mu'jim al-Ausat with sound chains of narrators. The names
given there are:
مُكْسَلُمِينا Muksalmina
تَمْلِيُخَا Tamlikha
مَرْطُوُنسُ Martunis
سنونس Sanunis
سَارينونس Sarinunis
ذونواس Dhu Niwas
كَعسططيونس Ka'astitiunis
Basic rule in debatable matters: Avoid long-drawn
argumentation
Referring to the animated efforts to determine the number of the Peo-
فَلاَ ثُمَارِ فِيهِمْ إِلاَّ مِرَّاءً ظَاهرًا ص وَلاَ تَسْتَفُتِ :ple of Kahf, and other matters, the text says
Calpe (So do not argue about them except [with] an apparent argu-
mentation. And do not ask anyone of these about them). The rule of con-
duct, a golden legacy of the Qur'an, taught in these two sentences to the
Holy Prophet
are, in fact, significant guiding principles for the
learned among the Muslim community. The thing to do when difference
arises on any issue is to state what is necessary clearly. If people, even
after that, elect to pursue a course of unnecessary debate, one should
offer cursory comments in the light of the earlier presentation and con-
clude the debate. Any effort to dig deeper to affirm one's claim or to
make the extra effort to refute the assertion of debaters should be
avoided - for nothing good would really come out of it. Moreover, any fur-
ther prolongation of the debate and altercation would result in uncalled
for waste of time as well as pose the danger of mutual bickering.

604
Surah Al-Kahf : 18 : 23 - 26
The second line of guidance given in the other sentence is that the op-
timum information given to him through Divine revelation about the Peo-
ple of Kahf should be taken as perfectly sufficient and satisfactory for all
practical purposes. Let him not worry about finding more and asking oth-
ers. As for asking others, it could have another aspect too. May be, the
question asked is to expose their ignorance or to disgrace them. This too
would be contrary to the high morals prophets have. Therefore, restraint
was placed on asking both kinds of questions, either for additional inves-
tigation, or to prove the addressee ignorant and disgrace him.
Verses 23 - 26
وَلاَ تَقُوْلَنَّ لِشَاىُءٍ إِنِّىُ فَاعِلٌ ذَلِكَ غَدًا ﴿ٌ﴾ إِلَّ انُ يَّشَآءَ اللّهُ:
وَاذْكُرُ رَّبَّكَ إِذَا نَسِيْتَ وَقُلُ عَسى أَنْ يَّهُدِيَنِ رَبِّىُ ◌َِقْرَبَ مِنْ هذَا
رَشَدًا ﴿٢٤﴾ وَلَبِثُوا فِىُ كَهُفِهِمُ ثَلْثَ مِائَةٍ سِنِيْنَ وَازْدَادُوْا تِسْعًا ﴿٢٥﴾
قُلِ اللّهُ أَعْلَمُ بِمَا لَبِثُوا لَهَ غَيْبُ السَّمُوْتِ وَالْأَرْضِ * أَبْصِرُبِهِ
وَأَسُمِعُ* مَالَهُمُ مِّنُ دُوُنِهِ مِنْ وَّلِيٍ، وَلاَ يُشْرِكُ فِىُ حُكُمِةٍ أَحَدًا ﴿ ٢٦﴾
And never say about anything, "I am going to do this to-
morrow," [23] unless (you say - 'if) Allah wills.' And re-
member your Lord if you forget, and say, "I hope my
Lord will lead me to what is closer, than this, in guid-
ance." [24]
And they stayed in their Cave for three hundred years
and added nine. [25]
Say, "Allah knows best how long they stayed. To Him be-
longs the unseen of the heavens and the earth - how well
He sees and how well He hears! They have no supporter
other than Him and He lets no one share His authority."
[26]
Commentary
The story of Ashab al-Kahf is due to end on the four verses cited
above. In the first two of these, the Holy Prophet
and his Ummah has
been taught to say 'Insha'Allah Ta'ala' along with the promise or affirma-
tion of doing something in the future. Because, who knows if one does or

605
Surah Al-Kahf : 18 : 23 - 26
does not live, and even if one does, will one be able to do or not to do
that? Therefore, a believer should be confident about it in his or her
heart, and confess to it verbally as well that in the event of making a
commitment to do something next day, what will be said will be: 'If Allah
Ta'ala wills, I shall do this thing tomorrow.' This is what the saying of In-
sha'Allah means.
In the third verse (25), a decision has been given on a controversy.
This was a debate in which people had held different opinions during the
time of the People of Kahf, and equally different were the sayings of the
Jews and Christians of the contemporary period about it, that is, the pe-
riod of time they kept sleeping in the Cave. It was stated in the verse
that those were three hundred and nine years. This is, so to say, a clarifi-
cation of the statement made briefly at the beginning of the story: Ga
So We veiled their hearing [putting them to) عَلَى ذَانِهِمُ فِى الْكَهُفِ سِنِيْنَ عَدَدًا
sleep] in the Cave for a number of years - 11).
After that, those who still differ with it have been warned once again
that they are not the ones who know the reality of things as they are.
The One who knows it all is none else but Allah with whom rests the
knowledge of all that is unseen in the heavens and the earth. He is All
Hearing. He is All Seeing. The time duration of three hundred nine
years given by Him should be enough for their satisfaction.
Saying 'Insha'Allah' on doing something in the future
The background of the revelation of the first two verses has been
reported in Lubab from Sayyidna 'Abdullah ibn 'Abbas 4se in the
following manner. When the people of Makkah acting as coached by the
Jews, asked the Holy Prophet
about the story of Ashab al-Kahf etc.,
he promised to answer that next day without having said Insha'Allah.
The least shortcoming issuing forth from the close ones brings some or
the other notice of caution. Therefore, no revelation came for the next
fifteen days. Naturally, the Holy Prophet & was grieved and the
Mushriks of Makkah had their opportunity to laugh and ridicule. After
this interval of fifteen days, when the answer to the questions asked was
revealed, these two verses were revealed along with it as a measure of
guidance. They told him that, should he need to say something about
what he was going to do the next day, he should invariably affirm it by
saying Insha'Allah, for everything depends on the intention and will of

606
Surah Al-Kahf : 18 : 23 - 26
Allah Ta'ala. These two verses, it will be noted, have been introduced at
the end of the story of the People of Kahf.
Ruling
Firstly, these two verses (23,24) tell us that saying Insha'Allah in the
given situation is mustahabb (recommended). Secondly, they tell us that,
should this part of the statement be left unsaid inadvertently, then, one
may say it at the time one remembers. This injunction relates to the par-
ticular matter for which these verses have been revealed. It means that
the purpose is simply to say this word to invoke Divine blessing and to
confess to one's servitude and not to make the statement contingent or
conditional. Therefore, it does not follow from here that one would do the
same in buying and selling transactions and contracts where conditions
are imposed and on this rests the contract between parties. Is it possible
to impose a condition whenever one remembers later in case one had for-
gotten to include the condition at the time of signing the original
contract? The difference of some jurists exists in this issue details of
which appear in books of Fiqh.
As for the period of sleep in the Cave given as three hundred nine
years in the third verse (27), this statement concerning the time dura-
tion, as evident from the sequential arrangement of the Qur'an, is but
from Allah Ta'ala. Ibn Kathir has declared this to be the position of the
majority of commentators, earlier and later. Abu Hayyan and al-Qurtubi
have also adopted this view. But, they have also reported another saying
from Qatadah and others. It holds that this statement of three hundred
nine years is also the saying of some of those who had differed and that
the saying of Allah was what was said later: ('At Aler auf (Allah knows
best how long they stayed - 26). The reason is, had the earlier statement
giving the duration as three hundred nine years been the word of Allah,
there would have been no occasion for saying: آللَّهُ أَعُلَمُ بمَا لَبثُوا (Allah knows
best how long they stayed) after that. But, the majority of commentators
have said that both these sentences are the word of Allah. The first one
describes reality as it is. The second one warns those who differ with it.
They have been told that once the statement giving the duration has
come from Allah, accepting it is mandatory. Since He is the One who re-
ally knows, trying to differ with Him on the basis of mere conjectures
and opinions is (to make an understatement) unreasonable.

607
Surah Al-Kahf : 18 : 23 - 26
The question that arises here is about the manner in which the Holy
Qur'an has described the duration of stay. First it mentions three hun-
dred years. After that, it has said that added to those three hundred
there are nine. The number three hundred nine was not given initially.
According to commentators, there is a reason for it. Since the Jews and
Christians followed the Solar Calendar, their count remained three hun-
dred years. And since Islam goes by the Lunar Calendar in which three
more years are added every hundred years, therefore, three hundred
years of Solar Calendar become nine more years in accordance with the
Lunar Calendar. It was to tell the difference between the two years that
this expressive diction was employed.
Yet another question arises here about the People of Kahf. During
their time and then within the blessed period of the Holy Prophet #3, the
Jews and Christians had their differences about two things - the number
of the People of Kahf and the duration of their sleep in the Cave. The
Qur'an does describe both. However, it has done so with a difference.
The number was not mentioned explicitly. Rather, only a hint has been
given by not refuting the view which was correct. But, the fixed duration
was declared in very clear words: وَلَبِتُوا فِىُ كَهُفِهِمُ ثَلْثَ مِائَةٍ سِنِينَ وَازْدَادُوا تِسُعًا (And
they stayed in their Cave for three hundred years and added nine -25).
The reason is that this very remarkable diction of the Qur'an strongly
suggests that this debate on the number of the people of Kahf is virtual-
ly useless. No worldly or religious issue relates to or depends on it. Yes,
this unusual sleep for such a long period of time, being healthy and fit
without food and drink and then sitting up in good shape after such a
long time is certainly a working model of Resurrection. That there is a
Day of Judgement and that there is a Hereafter can be argued on this ba-
sis. Therefore, the period of sleep was stated very clearly.
People who deny the extraordinary miracles, or people who are in the
habit of explaining them away overawed by the objections of modern day
Jewish and Christian orientalists, have not spared even the Qur'an. For
example, in the case of this verse (25), they have tried to use the explana-
tion of Qatadah as a prop to reject the duration of three hundred nine
years as the saying of those very people who were differing among them-
selves. But, they have erred. The statement: Ku (for a number of
years - 11) which appears in an earlier sentence of the Qur'an cannot be

608
Surah Al-Kahf : 18 : 27 - 31
called the saying of anyone other than Allah Ta'ala! To prove the miracu-
lous nature of the event even this much is sufficient that someone re-
mains asleep for years and years and then rises and sits up all intact, fit
and alive. Allah knows best.
Verses 27 - 31
وَأَتُلُ مَآ أُوْحِىَ إِلَيْكَ مِنْ كِتَابِ رَبِّكَُ لاَمُبَدِّلَ لِكَلِمْتٌِّ وَلَنْ تَجِدَ
مِنْ دُوُنِهِ مُلْتَحَدًا (٢٧) وَاصْبِرُ نَفُسَكَ مَعَ الَّذِيْنَ يَدْعُوُنَ رَبَّهُمُ
بِالْغَدْوةِ وَالْعَشِيّ يُرِيُدُوْنَ وَجُهَهُ وَلاَ تَعُدُ عَيْنُكَ عَنُهُمْ تُرِيُّدُ زِيْنَةً
الْحَيْوَةِ الدُّنْيَاءِ وَلاَ تُطِعُ مَنُ أَغْفَلْنَا قَلْبَهُ عَنُ ذِكْرِنَا وَاتَّبَعَ هَوْنْهُ
وَكَانَ أَمْرُهُ، فُرُطًا ﴿٢٨﴾ وَقُلِ الْحَقُّ مِنْ رَبِّكُمُ نَ فَمَنُ شَآءَ فَلْيُؤْمِنُ
وَّمَنُ شَآءَ فَلْيَكُفُرُ إِنَّا أَعْتَدْنَا لِلظَّلِمِيْنَ نَارًا " أَحَاطَ بِهِمْ سُرَادِقُهَا ء
وَإِنُ يَّسْتَغِيَُّوا يُغَاثُوا بِمَآءٍ كَالْمُهُلٍ يَشُوِى الْوُجُوُهَ * بِئْسَ الشَّرَابُ ط
وَسَآءَتُ مُرْتَفَقًّا ﴿٢٩﴾ إِنَّالَّذِيْنَ امَنُوا وَعَمِلُوا الصُلِحْتِ إِنَّا لِأَتُضِيْعُ
آجُرَ مَنْ أَحُسَنَ عَمَلاً ﴿٢﴾ أُولَئِكَ لَهُمُ حَنْتُ عَدْنٍ تَحُرِىُ مِنْ
تَحْتِهِمُ الْأَنْهَرُ يُحَلَّوُنَ فِيْهَا مِنْ أَسَاوِرَمِنُ ذَهَبٍ وَيَلْبَسُوُنَ ثِيَابًا
خُضُرًا مِّنُ سُنُدُسٍ وَّإِسْتَبِرَقٍ مُّتَكِيُنَ فِيْهَا عَلَى الْآَرَآبِكِ * نِعُمَ
الثَّوَابُ، وَحَسُنَتُ مُرْتَفَقًا ﴿٣١)
And recite what has been revealed to you of the Book of
your Lord. There is no one to change His words and you
will never find a refuge beside Him. [27]
And keep yourself content with those who call their
Lord morning and evening, seeking His pleasure, and
let not your eyes overlook them seeking the splendor of
the worldly life. And do not obey the one whose heart
We have made heedless of Our remembrance, and who
has followed his desire and whose behavior has ex-
ceeded the limits. [28]

609
Surah Al-Kahf : 18 : 27 - 31
And say, "The truth is from your Lord. Now, whoever so
wills may believe and whoever so wills may deny."
Surely, We have prepared for the unjust a fire, whose
tent envelops them. And if they beg for help, they shall
be helped with water like oily dregs scalding the faces.
And vile is the drink and evil is the Fire as a
resting-place. [29] As for those who believe and do
righteous deeds - of course, We do not waste the reward
of those who are good in deeds. [30] Those are the ones
for whom there are eternal gardens the rivers flowing
beneath them. They will be adorned therein with
bracelets of gold, and they will be dressed in green
garments made of fine silk and thick silk, reclining
therein on couches. Excellent is the reward and
beautiful is the Garden as a resting- place. [31]
Commentary
Da'wah and Tabligh admit of no discrimination
Some events have been mentioned in the background of the revela-
tion of the verse: 3Le Wor, (And keep yourself content - 28). It is possible
that all of them became the cause of this instruction. Al-Baghawi reports
that 'Uyainah ibn Hin al-Fazari, the chief of Makkah paid a visit to the
Holy Prophet 3. Sitting there with him was Sayyidna Salman al-Farisi
who was one of the poor Sahabah. His dress was tattered and his
looks, that of a derwish. Then, there were some other poor and humble
people like him sitting within the gathering. 'Uyainah said, 'these are
the people who stop us from coming to you and listening to you. We can-
not sit with such broken-down people. You should remove them from
your gathering, or you should, at the least, have one separate gathering
for us and another, for them.
Ibn Marduwayh reports on the authority of Sayyidna 'Abdullah ibn
'Abbas see that Umaiyyah ibn Khalaf al-jumahi advised the Holy Proph-
et
that he should not have poor and broken-down Muslims as those
close to him. Instead of that, he should prefer to have the chiefs of Mak-
kah and the Quraysh tribe with him. If these people embraced the relig-
ion brought by him, it will advance the cause of religion.
Pursuant to events of this nature, came the Divine instruction that
firmly stopped him from accepting their advice. Not only that he should
not remove them from his company, in fact, the command given reads:
suk Hol, (wasbir nafsak: translated as 'and keep yourself content'). If

610
Surah Al-Kahf : 18 : 27 - 31
translated literally, it could mean 'keep yourself tied with them,' not in
the sense of not leaving them anytime, but meaning that he should at-
tend to and relate to these very people, seeking their advice in essential
matters and working in association with them alone. Why should he do
that and what was the wisdom behind it? The words that follow spell the
reason out. They call their Lord morning and evening, remembering Him
under all conditions. And what they do is exclusively for the good pleas-
ure of Allah. All these conditions around them are conditions that at-
tract the help and support of Allah Ta'ala. And such are the people to
whom comes the help of Allah. So, let them not worry about the loss of
worldly support for the final victory shall be theirs.
The reason why he was prevented from accepting the advice of the
Quraysh chiefs has been given towards the end of the verse. It was said
that their hearts were heedless of the remembrance of Allah, everything
they did was subservient to their physical desires and these conditions
guaranteed that they would stand alienated far from the mercy and sup-
port of Allah Ta'ala.
At this point, someone may doubt that this advice was reasonably
practicable. A separate gathering for them would have not hurt. In fact,
it would have made it easier to convey the message of Islam to them and
equally easier for them to accept it. But, the creation of such a division
would have amounted to seating the rebellious rich on a pedestal of hon-
or, an action that could have broken the hearts of poor Muslims or damp-
ened their courage. Allah Ta'ala, in His ultimate wisdom, would not put
up with anything like this. Instead of that, the ground rule of Da wah
and Tabligh given by Him was that there should be no discrimination or
distinction against or for anyone in it. Allah knows best.
Ornaments for the People of Jannah
It has been mentioned in verse 31: 42 3,1 4 (They will be adorned ther-
ein) that men inmates of Jannah will also be adorned with bracelets of
gold. The question it may bring up is that wearing ornaments is neither
becoming for men, nor can these be called beauty and embellishment in
any relative sense. If bracelets were put on them in Jannah, may be they
make them look awful.
The answer is that embellishment and beauty are subservient to

611
Surah Al-Kahf : 18 : 32 - 44
practice or custom as recognized in a society. What is considered to be
embellishment and beauty in one country or region could more than
often be detested in other countries and regions. And this could be the
other way round as well. Similarly, something is taken to be an embel-
lishment in a given period of time. Comes another time and it becomes a
blemish. When ornaments and silk dresses will come to be established
as embellishment and beauty for men of Jannah too, no one is going to
feel strange with it there. That which puts restraints on us here is a law
of this world which stipulates that it is not permissible for men to wear
any ornament of gold, even a ring or chain for watch made of gold. Simi-
larly, silk clothes are not permissible for men. This will not be the law of
Jannah. That is a universe of existence separate from this entire uni-
verse of our experience. It cannot be imagined on the analogy of anyth-
ing in and around us on this basis alone.
Verses 32 - 44
وَاضُرِبُ لَهُمُ مَّثَلاً رَّجُلَيْنِ جَعَلْنَا لِأَحَدِهِمَا حَنْتَيْنِ مِنْ أَعْنَابٍ
وَّحَفَفُنْهُمَا بِنَخُلِ وَّجَعَلْنَا بَيْنَهُمَا زَرُعًا ﴿ُ﴾ كِلْنَا الْجَنْتَيْنِ اتَتُ
أُكُلَهَا وَلَمُ تَظْلِمُ مِّنْهُ شَيْئاً ا وَّفَجَّرْنَا خِلْلَهُمَا نَهَرًّا (٣)﴾ وَكَانَ لَه"
ثَّمَرٌِّ فَقَالَ لِصَاحِبِهِ وَهُوَيُحَاوِرُ أَنَا أَكْثَرُ مِنْكَ مَالاً وَّ أَعَزُّنَفَرًا ﴿٣٤﴾
وَدَخَلَ جَنَّتَهُ وَهُوَ ظَالِمٌ لِّنَفُسِهِ، قَالَ مَآ أَظُنُّ اَنُ تَبِيُدَ هُذِهٍ أَبَدًا ﴿٣٥)
وَمَآ أَظُنُّ السَّاعَةَ قَائِمَةً " وَلَئِنُ رُدِدُتُّ إِلَى رَبِىُ لَاَ جِدَنَّ خَيْرًا مِنْهَا
مُنْقَلَبًا ﴿ٌ﴾ قَالَ لَه، صَاحِبُهُ، وَهُوَ يُحَاوِرُه، اَكَفَرُتَ بِالَّذِىُ خَلَقَكَ
مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ سَوَّكَ رَجُلاً (ٌ﴾ لكِنَّا هُوَاللّهُ رَّبِّىُ وَلَا
أُشُرِكُ بِرَبِّىَّ أَحَدًا (٣٨)﴾ وَلَوْلَآ إِذْ دَخَلُتَ جَنَّتَكَ قُلُتَ مَا شَآءَ اللَّهُ لا
الأَقُوَّةَ إِلَّ بِاللهِ إِنْ تَرَنِ أَنَا أَقَلَّ مِنْكَ مَالاَ وَّوَلَدًا ﴿ٌ) فَعَسَى رَبِّىَّ آَنُ
يُؤْثِيَنٍ خَيْرًا مِّنُ حَنَّتِكَ وَيُرُسِلَ عَلَيْهَا حُسْبَانًا مِّنَ السَّمَاءِ فَتُصْبِحَ
صَعِيدًا زَلَقًّا (٢)﴾ اَوْيُصُبحَ مَآؤُهَا غَوْرًا فَلَنْ تَسْتَطِيُعَ لَهُ طَلَبًا ﴿٤١)

612
Surah Al-Kahf : 18 : 32 - 44
وَأُحِيْطَ بَثَمَرَهٍ فَاصْبَحَ يُقَلِّبُ كَفَيْهِ عَلَى مَآ أَنْفَقَ فِيُهَا وَهِىَ حَاوِيَةٌ
عَلَى عُرُوُشِهَا وَيَقُولُ يَلَيْنَنِىْ لَمْ أُشْرِكُ بِرَبِّىَّ أَحَدًا ﴿٢﴾ وَلَمْ تَكُنْ لَّهِ،
فِئَةٌ يَّنْصُرُوْنَهُ مِنُ دُونِ اللّهِ وَمَا كَانَ مُنْتَصِرًا ﴿٢﴾﴾ هُنَالِكَ الْوَلاَيَةُ لِلّهِ
الْحَقُِّ هُوَ خَيْرٌ نَّوَابًا وَّخَيّرٌ عُقْبًا (أَ﴾﴾
And give them an example. There were two men; We
gave one of them two gardens of grapes and We sur-
rounded them both with date-palms and placed tillage
between them. [32] Both the gardens brought forth their
fruit and suppressed nothing from it and We caused a
stream to flow through them. [33]
And he had wealth. So, he said to his companion while
conversing with him, "I am greater than you in wealth
and stronger in manpower." [34] And he entered his gard-
en while he was unjust to himself. He said, "I do not
think that this will ever perish [35] and I do not think
that the Hour is to come. And even if I am sent back to
my Lord, I will surely find a better place than this to re-
turn to." [36] Said his companion as he was conversing
with him, "Do you disbelieve in Him who created you
from dust, then from a drop, then He fashioned you into
a man? [37] As for me, I believe the fact that Allah is my
Lord and I do not associate anyone with my Lord. [38]
And why, when you entered your garden, did you not
say, '(Everything is) as Allah wills. There is no power ex-
cept with Allah'? If you see me less than you in wealth
and children, [39] then, I hope my Lord will give me
(what is) better than your garden and send to yours a
punishment from the heavens and it becomes a barren
land." [40] Or, its water becomes deep-sunk so that you
will never be able to search it out. [41] And its produce
was struck by destruction from all sides and he stood
wringing his hands (in anguish) over what he had in-
vested therein while it was fallen down on its trellises
and he was saying, "I wish I had not ascribed any part-
ner to my Lord!" [42] And there were no supporters who
could come to his help, other than Allah, nor was he
able to help himself. [43] Here is that the power of protec-
tion rests with Allah - The True One. He is the best in re-
warding and best in requiting. [44]

613
Surah Al-Kahf : 18 : 32 - 44
Commentary
The word: ثُمَر (thamar) in:ٌوَكَانَ لَهُ ثُمَر (And he had wealth - 34) means
the fruit of trees as well as wealth, in an absolute sense. At this place,
Sayyidna Ibn 'Abbas 450, Mujahid and Qatadah have taken it in the
later sense (Ibn Kathir) According to the Lexicon, al-Qamus, this word is
used to denote the fruit of the tree and wealth of all kinds. This tells us
that not only did he own gardens and farms, he also had gold, silver and
other luxuries. Even his words reported by the Qur'an: Val Biti (I am
greater than you in wealth -34) also express the same sense. (Ibn Kathir)
About the statement : ◌ِمَاشَآءَ اللّهُ لاَقُوَّةَ إِلاَّ باللَّه :"[Everything is] as Allah
wills. There is no power except with Allah," it has been reported in
Shu'ab al-'Iman on the authority of Sayyidna Anas 4
that the Holy
Prophet z said, "whoever sees something, likes it - and says 'masha'Al-
lahu la quwwata illa bil-lah' - nothing will harm it (that is, what he
likes will stay protected).' And it appears in other reports, 'whoever re-
cites this kalimah when he likes something he sees, it will stay protected
against the evil eye.'
The gist of the arguments of these two persons, as explained by
Maulana Ashraf Ali Thanavi in Khulaşa-e-Tafsir
These verses have described the event of two persons one of whom
had a lot of wealth and, proud of it, he refused to accept that there is any
life after death, and if there is one, he claimed, he will be given more
wealth and reward therein. His argument was that if Allah was not
pleased with him, he would not have this amount of wealth in this
world.
The other person, though less than him in wealth, was a true believ-
er. He refuted the argument of the former one by saying that the worldly
wealth is not a sign of one's being close to Allah, because the worldly ben-
efits are given by Allah, in one way or the other, even to the disbelievers
and sinful persons, rather to the snakes, scorpions and beasts. It is a hor-
rible mistake to presume that they are the signs of one's being approved
by Allah. Therefore, neither your wealth is the proof of your behaviour
being approved by Allah, nor my lesser wealth is a proof of disapproval
by Him. Allah's approval or disapproval depends on one's faith and
deeds alone and not on the amount of wealth one has.

614
Surah Al-Kahf : 18 : 45 - 49
The word: UG (husbana) in verse 40 has been explained by Qatadah
as 'punishment' in an absolute sense, by Sayyidna Ibn 'Abbas 4ee as 'fire'
and by some as 'stoning.' As for what appears after that in the Qur'an:
l' (And its produce was struck by destruction from all sides - 42), it
obviously means that some major calamity hit his gardens, wealth and
things of luxury reducing everything to ruins. The Qur'an does not men-
tion any particular calamity explicitly. It appears that, some fire came
down from the skies and burnt the whole thing - as it appears in the Taf-
sir of 'husban' by Sayyidna Ibn 'Abbas who has explained it as 'fire.' And
Allah knows best.
Verses 45 - 49
وَاضْرِبُ لَهُمُ مَّثَلَ الْحَيْوةِ الدُّنْيَا كَمَآءٍ أَنْزَلْنُهُ مِنَ السَّمَاءِ فَاخْتَلَطَ بِهِ
نَبَاتُ الْأَرْضِ فَاصْبَحَ هَشِيْمًا تَذُرُؤُهُ الرِّيْحُ، وَكَانَ اللهُ عَلَى كُلِّ
شَىْءٍ مُّقْتَدِرًا ﴿٤٥﴾ الْمَالُ وَالْبَنُوُنَ زِيْنَةُ الْحَيْوةِ الدُّنْيَاءِ وَالْبَقِيتُ
الصُّلِحَتُ خَيْرٌ عِنْدَ رَبِّكَ ثَوَابًا وَّخَيْرٌ أَمَلاً ﴿٤٦﴾ وَيَوْمَ نُسَيِّرُ الْجِبَالَ
وَتَرَى الْأَرْضَ بَارِزَةً " وَّحَشَرُنُهُمْ فَلَمُ نُغَادِرُ مِنُهُمُ أَحَدًا ﴿٢﴾
وَعُرِضُوا عَلَى رَبّكَ صَفَّاء لَقَدُ جِئْتُمُوْنَا كَمَا خَلَقُنْكُمْ أَوَّلَ مَرَّةٍ ذَ
بَلُ زَعَمْتُمْ أَنُ نَّجُعَلَ لَكُمُ مَّوْعِدًا ﴿٤﴾ وَوُضِعَ الْكِتْبُ فَتَرَى
الْمُجُرِمِينَ مُشُفِقِيْنَ مِمَّ فِيْهِ وَيَقُوْلُوُنَ يُوَيُلْتَنَا مَالِ هذَا الْكِتْبِ
لاَيُغَادِرُ صَغِيْرَةً وَّ لاَ كَبِيُرَةً إِلَّ أَحْصُهَا وَوَجَدُوا مَا عَمِلُوا حَاضِرَاطٍ
وَلاَ يَظْلِمُ رَبُّكَ أَحَدًا ﴿٤﴾
And give them the example of the worldly life; it is like
water We sent down from the sky, then mingled with it
was the vegetation of the earth, and then it turned into
chaff that the winds blow about. And Allah has power
over everything. [45] Wealth and children are the embel-
lishment of the worldly life and the everlasting virtues
are better with your Lord in respect of reward and bet-
ter to hope for. [46]

615
Surah Al-Kahf : 18 : 45 - 49
And (visualize) the Day We shall make mountains move
and you see the earth exposed and We shall gather them
together so as not to leave a single one of them. [47] And
they shall be presented lined-up, before your Lord. Lo!
You have come to Us just as We had created you at first.
Instead, you claimed that We will not have for you an ap-
pointed time. [48] And placed there would be the book
(of record), then you will see the guilty scared of what is
therein and saying, "Woe to us! What a book is this! It
has missed nothing, minor or major, but has taken into
account. And they will find what they did all there. And
your Lord will not wrong anyone. [49]
Commentary
The meaning of 'everlasting virtues' ('al-bagyat al-salihat'- 34)
The Musnad of Ahmad, Ibn Hibban and Hakim have reported on the
authority of Sayyidna Abu Sa'id al-Khudri
that the Holy Prophet
said, "Accumulate 'everlasting virtues' as much as you can." It was said,
سُبْحَانَ اللهِ لَآ إِلهَ إِلاَّ اللَّهُ الْحَمُدُ لِلَّهِ اللّهُ أَكْبَرُ وَلاَ حَوْلَ وَلاَ : What are they?" He said, "Saying"
UL VI :43 (Pure is Allah. There is no god but Allah. All praise belongs to Al-
lah. Allah is great and there is no power and no strength except with Al-
lah). Hakim has called this Hadith - Sahih. And al-'Uqaili reports on the
authority of Sayyidna Nu'man ibn Bashir see that the Holy Prophet
said, "ُسُبْحَانَ اللَّهِ وَالْحَمُدُ لِلْهِ وَلَآ إِلهَ إِلاَّ اللّهُ وَاللهُ اكُبَر (Pure is Allah and all praise be-
longs to Allah and there is no god but Allah and Allah is great): These
are the 'everlasting virtues." The same has been reported by al-Tabara-
ni from Sayyidna Sa'd ibn 'Ubadah 40. And the Şahin of Muslim and Tir-
midhi have reported on the authority of Sayyidna Abu Hurairah see that
سُبْحَانَ اللهِ وَالْحَمُدُ لِلَّهِ وَلاَ إِلهَ إِلاَّ اللَّهُ وَاللَّهُ أَكُبَرُ :the Holy Prophet _ said, "I like saying
(Pure is Allah and all praise belongs to Allah and there is no god but
Allah and Allah is great) better than everything under the Sun."
Sayyidna Jabir 4
-la haula wa laquw) لاَحَوُلَ وَلاَ قُوَّةَ إِلاَّ باللَّهِ : said, "Recite بطي
wata illa bil-lah: There is no power and there is no strength except with
Allah) a lot, because it removes ninety nine types of ailments out of
which anxiety is the least painful."
Thus, according to the Tafsir of 'everlasting virtues' in this verse by
Sayyidna Ibn 'Abbas 4ge, 'Ikrimah and Mujahid, it means the very recita-
tion of these words. And Said ibn Jubayr, Masruq and Ibrahim said that
'everlasting virtues' denote five daily prayers.

616
Surah Al-Kahf : 18 : 45 - 49
And there is another report from Sayyidna Ibn 'Abbas 4ee which says
that 'al-baqyat al-salihat' or 'everlasting virtues' in this verse means
righteous deeds in a general sense. Included therein are the words men-
tioned above, and the five prayers, and all other righteous deeds as well.
This explanation has also been reported from early commentator
Qatadah. (Mazharī)
This also happens to be the drive of the meaning in terms of the
words of the Qur'an for these words literally convey the sense of the righ-
teous deeds that are to keep surviving. And it is obvious that all deeds
that qualify as righteous and sincere are abiding and everlasting in the
sight of Allah. Ibn Jarir and al-Qurtubi have preferred this particular
Tafsir.
Sayyidna 'Ali
said, 'Cultivation is of two kinds. Wealth and chil-
dren are the cash crops of the mortal world while 'everlasting virtues'
are the deferred crops of the Hereafter.' Hasan al-Basri said, 'Everlast-
ing virtues are one's intention as the acceptance of righteous deeds de-
pends on it.'
'Ubaid ibn 'Umair رضى اللّه عنه said, 'Everlasting virtues are righteous
daughters for they are, for their parents, the greatest treasure-troves of
reward from Allah.' This is supported by a narration of Sayyidah
A'ishah رضى الله عنها according to which the Holy Prophet
¿ has been
reported to have said, "I saw a man from my ummah under orders to be
taken to Hell. Thereupon, his righteous daughters clung to him and
started wailing and crying and plaintively supplicating: O Allah, spare
him for he was very kind to us in the mortal world and he worked very
hard to raise us in our family. Allah Ta'ala, in His mercy, forgave him.
(Qurțubī)
Visualize the Day of Resurrection
The address to everyone on that fateful Day of Qiyamah shall be: Ja
Lo! You have come to Us [empty-handed, without) جْتُمُوْنَا كَمَا خَلَقُنْكُمْ أَوَّلَ مَرَّةٍ
any of those things you proudly possessed] just as We had created you at
first - 47). Al-Bukhari, Muslim and Tirmidhi report on the authority of
Sayyidna Ibn 'Abbas
e that the Holy Prophet mg once gave a Khutbah
in which he said, "O people! On the Day of Qiyamah, you will come walk-
ing bare-footed, bare-bodied, before your Lord and the one to be donned

617
Surah Al-Kahf : 18 : 45 - 49
with a dress first shall be Ibrahim, peace be on him." Hearing this, Sayyi-
dah 'A'ishah ws dl , asked, Ya Rasulallah, is it that all men and
women shall be naked, and seeing each other?' He said, "That day, every-
one will be gripped by such preoccupation and anxiety that no one will
have any occasion to cast a look towards any one - all eyes shall be
raised upwards."
According to al-Qurtubi, the statement appearing in a Hadith that
the dead will meet each other in Barzakh dressed in their shrouds is not
contradictory of this Hadith, because that is the case of Grave and Bar-
zakh (post-death ~ pre-resurrection state) while the present one con-
cerns the plains of Resurrection. And there are some Hadith reports to
the effect that the deceased person will rise on the Day of Resurrection
in the dress he or she was buried. Sayyidna 'Umar 4
said, 'Give good
kafn (shroud) to the deceased among you because they will rise on the
Last Day dressed in these.' Some commentators have interpreted the re-
port as relating to Shahids (martyrs who are buried in their dress).
Then, there are others who have said that it is possible that some people
rise dressed on the Day of Resurrection and some others, without it. In
this way, both kinds of reports conjoin. (Mazhari)
Recompense (al-jaza') is the Deed (al-'amal) itself
Towards the end of verse 49, it was said: وَوَجَدُوا مَا عَمِلُوا حَاضِرًا (And they
will find what they did all there). Commentators generally explain its
sense by saying that they will find the recompense of their deeds present
there. My respected teacher, Maulana Sayyid Muhammad Anwar Shah
Kashmiri, used to say that there is no need for this interpretation here.
Countless Hadith narratives prove that these very deeds of the mortal
world will become the recompense - reward or punishment - of the Here-
after. Their forms will transform there. Righteous deeds will transform
into the blessings of Paradise and evil deeds will turn into the Hell-fire,
snakes and scorpions.
It appears in Ahadith that the wealth of those who do not pay Zakah
will come to them in the grave in the form of a big snake. The thing will
bite them saying, Wl ff (and maluk: I am your wealth). The righteous
deed, transformed into an elegant human visitor will come to mollify
one's terrible loneliness in the grave. Sacrificial animals will provide the
ride over the Bridge of Sirat. Sins committed will be placed on top of

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Surah Al-Kahf : 18 : 50 - 59
everyone's heads as their burdensome wherewithal on the Day of Resur-
rection.
About devouring what belongs to the orphans by unfair means, it
was said in the Qur'an: إِنَّمَا يَأْكُلُونَ فِىُ بُطُونِهِمُ نَارًا (they only eat fire into their
bellies - 4:10). All such Qur'anic verses and Hadith narratives are gener-
ally interpreted as figures of speech. But, in the light of the view given
above, none of these need a figure of speech to explain. Everything stays
intrinsically real, as is.
The Qur'an has equated the unlawful consumption of an orphan's
property with fire. So, the reality is that it is nothing but fire even at
that time. But, in order to experience its effect, the condition is that one
must pass away from this mortal world. It is like someone calling a
matchbox by the name of fire, which is correct. But, in order that it be-
comes fire, it remains subject to the condition of friction. Similarly, if
someone says that petrol or gas is fire, he would be considered as right -
though, it would actually materialize only when the condition of being
touched by a tiny flame of fire is fulfilled.
The outcome is that one's deed - whatever good or bad one does in
the moral world - will take the form of reward and punishment in the
Hereafter. That will be a time when its marks of identification will be-
come different from that of the mortal world and take a form of its own.
And Allah alone knows best.
Verses 50 - 59
وَإِذْ قُلْنَا لِلْمَلْتِكَةِ اسْجُدُوا لِأَدَمَ فَسَحَدُوْا إِلَّ اِبْلِيُسَ ﴿ كَانَ مِنَ
الْجِنِّ فَفَسَقَ عَنْ آَمُرِ رَبِّه + اَفَتَّخِذُوْنَهُ وَذُرِيَتَهَ، أَوْلِيَآءَ مِنْ دُونِىُ وَهُمُ
لَكُمُ عَدُوِّدُ بُسَ لِلظَّلِمِيْنَ بَدَلاَ ﴿٠﴾ مَآ أَشْهَدُّهُمُ خَلْقَ السَّمُوْتِ
وَالْأَرْضِ وَلاَخَلْقَ أَنْفُسِهِمُ « وَمَا كُنْتُ مُتَّخِذَ الْمُضِيْنَ عَضُدًا
﴿٥١﴾ وَيَوْمَ يَقُوُلُ نَادُوا شُرَكَاءِىَ الَّذِيْنَ زَعَمْتُمْ فَدَعَوُهُمُ فَلَمُ
يَسْتَجِيبُوا لَهُمُ وَجَعَلْنَا بَيْنَهُمُ مَّوْبِقًا ﴿٥٢﴾ وَرَأَ الْمُحُرِمُونَ النَّارَ فَظُنُّوْا