18. Surah Al-Kahf - The Cave (سورة الكهف)
Arabic Quran Recitation
English Quran Recitation
English and Arabic Quran Recitation
- Alhamdu lillaahil lazeee anzala 'alaa 'abdihil kitaaba wa lam yaj'al lahoo 'iwajaa
- Qaiyimal liyunzira baasan shadeedam mil ladunhu wa yubashshiral mu'mineenal lazeena ya'maloonas saalihaati anna lahum ajran hasanaa
- Maakiseena feehi abadaa
- Wa yunziral lazeena qaalut takhazal laahu waladaa
- Maa lahum bihee min 'ilminw wa laa li aabaaa'ihim; kaburat kalimatan takhruju min afwaahihim; iny yaqooloona illaa kazibaa
- Fala'allaka baakhi'un nafsaka 'alaaa aasaarihim illam yu'minoo bihaazal hadeesi asafaa
- Innaa ja'alnaa ma 'alal ardi zeenatal lahaa linabluwahum ayyuhum ahsanu 'amalaa
- Wa innaa la jaa'iloona maa 'alaihaa sa'eedan juruzaa
- Am hasibta anna Ashaabal Kahfi war Raqeemi kaanoo min Aayaatinaa 'ajabaa
- Iz awal fityatu ilal Kahfi faqaaloo Rabbanaaa aatinaa mil ladunka rahmatanw wa haiyi' lanaa min amrinaa rashadaa
- Fadarabnaa 'alaaa aazaanihim fil Kahfi seneena 'adadaa
- Summa ba'asnaahum lina'lama ayyul hizbaini ahsaa limaa labisooo amadaa (section 1)
- 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 shatataa
- 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 hukmihee ahadaa
- 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 ahsana 'amalaa
- 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 muntasiraa
- Hunaalikal walaayatu lillaahil haqq; huwa khairun sawaabanw wa khairun 'uqbaa (section 5)
- 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 6)
- 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 badalaa
- 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 (section 7)
- 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 qubulaa
- 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 maw'ilaa
- 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
- Falammaa balaghaa majma'a bainihimaa nasiyaa hootahumaa fattakhaza sabeelahoo fil bahri sarabaa
- Falammaa jaawazaa qaala lifataahu aatinaa ghadaaa'anaa laqad laqeena min safarinaa haazaa nasabaa
- Qaala ara'ayta iz awainaaa ilas sakhrati fa innee naseetul hoota wa maaa ansaaneehu illash Shaitaanu an azkurah; wattakhaza sabeelahoo fil bahri'ajabaa
- Qaala zaalika maa kunnaa nabghi; fartaddaa 'alaa aasaari him maa qasasaa
- Fa wajadaa 'abdam min 'ibaadinaaa aatainaahu Rahmatam min 'indinaa wa 'allamnaahu mil ladunnaa 'ilmaa
- Qaala lahoo Moosaa hal attabi'uka 'alaaa an tu'allimani mimmaa 'ullimta rushdaa
- Qaalaa innaka lan tastatee'a ma'iya sabraa
- Wa kaifa tasbiru 'alaa maa lam tuhit bihee khubraa
- Qaala satajiduneee in shaa 'al laahu saabiranw wa laaa a'see laka amraa
- Qaala fa init taba'tanee falaa tas'alnee 'an shai'in hattaaa uhdisa laka minhu zikraa (section 9)
- Fantalaqaa hattaaa izaa rakibaa fis safeenati kharaqahaa qaala akharaqtahaa litughriqa ahlahaa laqad ji'ta shai'an imraa
- Qaala alam aqul innaka lan tastatee'a ma'iya sabraa
- Qaala laa tu'aakhiznee bimaa naseetu wa laa turhiqnee min amree 'usraa
- Fantalaqaa hattaa izaa laqiyaa ghulaaman faqatalahoo qaala aqatalta nafsan zakiy yatam bighairi nafs; laqad ji'ta shai'an nukraa (End Juz 15)
- 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 ruhmaa
- 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
- Summa atba'a sababaa
- Hattaaa izaa balagha matli'ash shamsi wajdahaa tatlu'u alaa qawmil lam naj'al lahum min doonihaa sitraa
- Kazaalika wa qad ahatnaa bimaa ladaihi khubraa
- Summa atba'a sababaa
- Hattaaa izaa balagha bainas saddaini wajada min doonihimaa qawmal laa yakaa doona yafqahoona qawlaa
- Qaaloo yaa Zal qarnaini inna Yaajooja wa Maajooja mufsidoona fil ardi fahal naj'alu laka kharjan 'alaaa an taj'ala bainanaa wa bainahum saddaa
- Qaala maa makkannee feehi Rabbee khairun fa-a'eenoonee biquwwatin aj'al bainakum wa bainahum radmaa
- Aatoonee zubaral hadeed, hattaaa izaa saawaa bainas sadafaini qaalan fukhoo hattaaa izaa ja'alahoo naaran qaala aatooneee ufrigh 'alaihi qitraa
- Famas taa'ooo any yazharoohu wa mastataa'oo lahoo naqbaa
- Qaala haaza rahmatummir Rabbee fa izaa jaaa'a wa'du Rabbee ja'alahoo dakkaaa'a; wa kaana; wa du Rabbee haqqaa
- Wa taraknaa ba'dahum Yawma'iziny yamooju fee ba'dinw wa nufikha fis Soori fajama'naahum jam'aa
- Wa 'aradnaa jahannama Yawma'izil lilkaafireena 'ardaa
- Allazeena kaanat a'yunuhum fee ghitaaa'in 'an zikree wa kaanoo la yastatee'oona sam'aa (section 11)
- Afahasibal lazeena kafarooo any yattakhizoo 'ibaadee min dooneee awliyaaa'; innaaa a'tadnaa jahannama lil kaafireena nuzulaa
- Qul hal nunabbi'ukum bilakhsareena a'maalaa
- Allazeena dalla sa'yuhum fil hayaatid dunyaa wa hum yahsaboona annahum yuhsinoona sun'aa
- Ulaaa'ikal lazeena kafaroo bi aayaati Rabbihim wa liqaaa'ihee fahabitat a'maaluhum falaa nuqeemu lahum Yawmal Qiyaamati waznaa
- Zaalika jazaaa'uhum jahannamu bimaa kafaroo wattakhazooo Aayaatee wa Rusulee huzuwaa
- Innal lazeena aamanoo wa 'amilus saalihaati kaanat lahum Jannaatul Firdawsi nuzulaa
- Khaalideena feeha la yabghoona 'anhaa hiwalaa
- Qul law kaanal bahru midaadal li kalimaati Rabbee lanafidal bahru qabla an tanfada Kalimaatu Rabbee wa law ji'naa bimislihee madadaa
- Qul innamaaa ana basharum mislukum yoohaaa ilaiya annamaa ilaahukum Ilaahunw Waahid; faman kaana yarjoo liqaaa'a Rabbihee falya'mal 'amalan saalihanw wa laa yushrik bi'ibaadati Rabbiheee ahadaa (section 12)
- Praise be to Allah, Who hath sent to His Servant the Book, and hath allowed therein no Crookedness:
- (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,
- Wherein they shall remain for ever:
- Further, that He may warn those (also) who say, "Allah hath begotten a son":
- 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!
- Thou wouldst only, perchance, fret thyself to death, following after them, in grief, if they believe not in this Message.
- 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.
- Verily what is on earth we shall make but as dust and dry soil (without growth or herbage).
- Or dost thou reflect that the Companions of the Cave and of the Inscription were wonders among Our Sign?
- 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):
- Then We roused them, in order to test which of the two parties was best at calculating the term of years they had tarried!
- We relate to thee their story in truth: they were youths who believed in their Lord, and We advanced them in guidance:
- 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!
- "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?
- "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 and ease."
- 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 Way.
- 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.
- 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 them."
- (Some) say they were three, the dog being the fourth among them; (others) say they were five, the dog being the sixth,- doubtfully guessing at the unknown; (yet others) say they were seven, the dog being the eighth. Say thou: "My Lord knoweth best their number; It is but few that know their (real case)." Enter not, therefore, into controversies concerning them, except on a matter that is clear, nor consult any of them about (the affair of) the Sleepers.
- Nor say of anything, "I shall be sure to do so and so tomorrow"-
- 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."
- So they stayed in their Cave three hundred years, and (some) add nine (more)
- 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.
- 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.
- 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; no 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.
- 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!
- 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!
- 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 corn-fields.
- 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.
- (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."
- He went into his garden in a state (of mind) unjust to his soul: He said, "I deem not that this will ever perish,
- "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."
- 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?
- "But (I think) for my part that He is Allah, My Lord, and none shall I associate with my Lord.
- "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,
- "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!-
- "Or the water of the garden will run off underground so that thou wilt never be able to find it."
- So his fruits (and enjoyment) were encompassed (with ruin), and he remained twisting and turning his hands over what he had spent on his property, which had (now) tumbled to pieces to its very foundations, and he could only say, "Woe is me! Would I had never ascribed partners to my Lord and Cherisher!"
- Nor had he numbers to help him against Allah, nor was he able to deliver himself.
- There, the (only) protection comes from Allah, the True One. He is the Best to reward, and the Best to give success.
- 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.
- 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.
- 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.
- And they will be marshalled before thy Lord in ranks, (with the announcement), "Now have ye come to Us (bare) as We created you first: aye, ye thought We shall not fulfil the appointment made to you to meet (Us)!":
- 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.
- Behold! We said to the angels, "Bow down to Adam": They bowed down except Iblis. He was one of the Jinns, and he broke the Command of his Lord. Will ye then take him and his progeny as protectors rather than Me? And they are enemies to you! Evil would be the exchange for the wrong-doers!
- 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!
- 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.
- And the Sinful shall see the fire and apprehend that they have to fall therein: no means will they find to turn away therefrom.
- We have explained in detail in this Qur´an, for the benefit of mankind, every kind of similitude: but man is, in most things, contentious.
- 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?
- We only send the messengers 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!
- 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.
- But your Lord is Most forgiving, full of Mercy. If He were to call them (at once) to account for what they have earned, then surely He would have hastened their punishment: but they have their appointed time, beyond which they will find no refuge.
- 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."
- But when they reached the Junction, they forgot (about) their Fish, which took its course through the sea (straight) as in a tunnel.
- 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."
- 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!"
- Moses said: "That was what we were seeking after:" So they went back on their footsteps, following (the path they had come).
- 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.
- 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?"
- (The other) said: "Verily thou wilt not be able to have patience with me!"
- "And how canst thou have patience about things about which thy understanding is not complete?"
- Moses said: "Thou wilt find me, if Allah so will, (truly) patient: nor shall I disobey thee in aught."
- The other said: "If then thou wouldst follow me, ask me no questions about anything until I myself speak to thee concerning it."
- 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!"
- He answered: "Did I not tell thee that thou canst have no patience with me?"
- Moses said: "Rebuke me not for forgetting, nor grieve me by raising difficulties in my case."
- Then they proceeded: until, when they met a young man, he slew him. Moses said: "Hast thou slain an innocent person who had slain none? Truly a foul (unheard of) thing hast thou done!"
- He answered: "Did I not tell thee that thou canst have no patience with me?"
- (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."
- 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!"
- 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.
- "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.
- "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).
- "So we desired that their Lord would give them in exchange (a son) better in purity (of conduct) and closer in affection.
- "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."
- They ask thee concerning Zul-qarnain. Say, "I will rehearse to you something of his story."
- Verily We established his power on earth, and We gave him the ways and the means to all ends.
- One (such) way he followed,
- Until, when he reached the setting of the sun, he found it set in a spring of murky water: Near it he found a People: We said: "O Zul-qarnain! (thou hast authority,) either to punish them, or to treat them with kindness."
- He said: "Whoever doth wrong, him shall we punish; then shall he be sent back to his Lord; and He will punish him with a punishment unheard-of (before).
- "But whoever believes, and works righteousness,- he shall have a goodly reward, and easy will be his task as We order it by our Command."
- Then followed he (another) way,
- 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.
- (He left them) as they were: We completely understood what was before him.
- Then followed he (another) way,
- Until, when he reached (a tract) between two mountains, he found, beneath them, a people who scarcely understood a word.
- 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?
- 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 lead."
- Thus were they made powerless to scale it or to dig through it.
- He said: "This is a mercy from my Lord: But when the promise of my Lord comes to pass, He will make it into dust; and the promise of my Lord is true."
- 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.
- And We shall present Hell that day for Unbelievers to see, all spread out,-
- (Unbelievers) whose eyes had been under a veil from remembrance of Me, and who had been unable even to hear.
- 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.
- Say: "Shall we tell you of those who lose most in respect of their deeds?-
- "Those whose efforts have been wasted in this life, while they thought that they were acquiring good by their works?"
- 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.
- That is their reward, Hell, because they rejected Faith, and took My Signs and My Messengers by way of jest.
- As to those who believe and work righteous deeds, they have, for their entertainment, the Gardens of Paradise,
- Wherein they shall dwell (for aye): no change will they wish for from them.
- 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."
- 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.
1. الْحَمْدُ لِلَّهِ الَّذِي أَنْزَلَ عَلَىٰ عَبْدِهِ الْكِتَابَ وَلَمْ يَجْعَلْ لَهُ عِوَجًا
2. قَيِّمًا لِيُنْذِرَ بَأْسًا شَدِيدًا مِنْ لَدُنْهُ وَيُبَشِّرَ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا حَسَنًا
3. مَاكِثِينَ فِيهِ أَبَدًا
4. وَيُنْذِرَ الَّذِينَ قَالُوا اتَّخَذَ اللَّهُ وَلَدًا
5. مَا لَهُمْ بِهِ مِنْ عِلْمٍ وَلَا لِآبَائِهِمْ ۚ كَبُرَتْ كَلِمَةً تَخْرُجُ مِنْ أَفْوَاهِهِمْ ۚ إِنْ يَقُولُونَ إِلَّا كَذِبًا
6. فَلَعَلَّكَ بَاخِعٌ نَفْسَكَ عَلَىٰ آثَارِهِمْ إِنْ لَمْ يُؤْمِنُوا بِهَٰذَا الْحَدِيثِ أَسَفًا
7. إِنَّا جَعَلْنَا مَا عَلَى الْأَرْضِ زِينَةً لَهَا لِنَبْلُوَهُمْ أَيُّهُمْ أَحْسَنُ عَمَلًا
8. وَإِنَّا لَجَاعِلُونَ مَا عَلَيْهَا صَعِيدًا جُرُزًا
9. أَمْ حَسِبْتَ أَنَّ أَصْحَابَ الْكَهْفِ وَالرَّقِيمِ كَانُوا مِنْ آيَاتِنَا عَجَبًا
10. إِذْ أَوَى الْفِتْيَةُ إِلَى الْكَهْفِ فَقَالُوا رَبَّنَا آتِنَا مِنْ لَدُنْكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا
11. فَضَرَبْنَا عَلَىٰ آذَانِهِمْ فِي الْكَهْفِ سِنِينَ عَدَدًا
12. ثُمَّ بَعَثْنَاهُمْ لِنَعْلَمَ أَيُّ الْحِزْبَيْنِ أَحْصَىٰ لِمَا لَبِثُوا أَمَدًا
13. نَحْنُ نَقُصُّ عَلَيْكَ نَبَأَهُمْ بِالْحَقِّ ۚ إِنَّهُمْ فِتْيَةٌ آمَنُوا بِرَبِّهِمْ وَزِدْنَاهُمْ هُدًى
14. وَرَبَطْنَا عَلَىٰ قُلُوبِهِمْ إِذْ قَامُوا فَقَالُوا رَبُّنَا رَبُّ السَّمَاوَاتِ وَالْأَرْضِ لَنْ نَدْعُوَ مِنْ دُونِهِ إِلَٰهًا ۖ لَقَدْ قُلْنَا إِذًا شَطَطًا
15. هَٰؤُلَاءِ قَوْمُنَا اتَّخَذُوا مِنْ دُونِهِ آلِهَةً ۖ لَوْلَا يَأْتُونَ عَلَيْهِمْ بِسُلْطَانٍ بَيِّنٍ ۖ فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا
16. وَإِذِ اعْتَزَلْتُمُوهُمْ وَمَا يَعْبُدُونَ إِلَّا اللَّهَ فَأْوُوا إِلَى الْكَهْفِ يَنْشُرْ لَكُمْ رَبُّكُمْ مِنْ رَحْمَتِهِ وَيُهَيِّئْ لَكُمْ مِنْ أَمْرِكُمْ مِرْفَقًا
17. وَتَرَى الشَّمْسَ إِذَا طَلَعَتْ تَزَاوَرُ عَنْ كَهْفِهِمْ ذَاتَ الْيَمِينِ وَإِذَا غَرَبَتْ تَقْرِضُهُمْ ذَاتَ الشِّمَالِ وَهُمْ فِي فَجْوَةٍ مِنْهُ ۚ ذَٰلِكَ مِنْ آيَاتِ اللَّهِ ۗ مَنْ يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ ۖ وَمَنْ يُضْلِلْ فَلَنْ تَجِدَ لَهُ وَلِيًّا مُرْشِدًا
18. وَتَحْسَبُهُمْ أَيْقَاظًا وَهُمْ رُقُودٌ ۚ وَنُقَلِّبُهُمْ ذَاتَ الْيَمِينِ وَذَاتَ الشِّمَالِ ۖ وَكَلْبُهُمْ بَاسِطٌ ذِرَاعَيْهِ بِالْوَصِيدِ ۚ لَوِ اطَّلَعْتَ عَلَيْهِمْ لَوَلَّيْتَ مِنْهُمْ فِرَارًا وَلَمُلِئْتَ مِنْهُمْ رُعْبًا
19. وَكَذَٰلِكَ بَعَثْنَاهُمْ لِيَتَسَاءَلُوا بَيْنَهُمْ ۚ قَالَ قَائِلٌ مِنْهُمْ كَمْ لَبِثْتُمْ ۖ قَالُوا لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ ۚ قَالُوا رَبُّكُمْ أَعْلَمُ بِمَا لَبِثْتُمْ فَابْعَثُوا أَحَدَكُمْ بِوَرِقِكُمْ هَٰذِهِ إِلَى الْمَدِينَةِ فَلْيَنْظُرْ أَيُّهَا أَزْكَىٰ طَعَامًا فَلْيَأْتِكُمْ بِرِزْقٍ مِنْهُ وَلْيَتَلَطَّفْ وَلَا يُشْعِرَنَّ بِكُمْ أَحَدًا
20. إِنَّهُمْ إِنْ يَظْهَرُوا عَلَيْكُمْ يَرْجُمُوكُمْ أَوْ يُعِيدُوكُمْ فِي مِلَّتِهِمْ وَلَنْ تُفْلِحُوا إِذًا أَبَدًا
21. وَكَذَٰلِكَ أَعْثَرْنَا عَلَيْهِمْ لِيَعْلَمُوا أَنَّ وَعْدَ اللَّهِ حَقٌّ وَأَنَّ السَّاعَةَ لَا رَيْبَ فِيهَا إِذْ يَتَنَازَعُونَ بَيْنَهُمْ أَمْرَهُمْ ۖ فَقَالُوا ابْنُوا عَلَيْهِمْ بُنْيَانًا ۖ رَبُّهُمْ أَعْلَمُ بِهِمْ ۚ قَالَ الَّذِينَ غَلَبُوا عَلَىٰ أَمْرِهِمْ لَنَتَّخِذَنَّ عَلَيْهِمْ مَسْجِدًا
22. سَيَقُولُونَ ثَلَاثَةٌ رَابِعُهُمْ كَلْبُهُمْ وَيَقُولُونَ خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ رَجْمًا بِالْغَيْبِ ۖ وَيَقُولُونَ سَبْعَةٌ وَثَامِنُهُمْ كَلْبُهُمْ ۚ قُلْ رَبِّي أَعْلَمُ بِعِدَّتِهِمْ مَا يَعْلَمُهُمْ إِلَّا قَلِيلٌ ۗ فَلَا تُمَارِ فِيهِمْ إِلَّا مِرَاءً ظَاهِرًا وَلَا تَسْتَفْتِ فِيهِمْ مِنْهُمْ أَحَدًا
23. وَلَا تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ ذَٰلِكَ غَدًا
24. إِلَّا أَنْ يَشَاءَ اللَّهُ ۚ وَاذْكُرْ رَبَّكَ إِذَا نَسِيتَ وَقُلْ عَسَىٰ أَنْ يَهْدِيَنِ رَبِّي لِأَقْرَبَ مِنْ هَٰذَا رَشَدًا
25. وَلَبِثُوا فِي كَهْفِهِمْ ثَلَاثَ مِائَةٍ سِنِينَ وَازْدَادُوا تِسْعًا
26. قُلِ اللَّهُ أَعْلَمُ بِمَا لَبِثُوا ۖ لَهُ غَيْبُ السَّمَاوَاتِ وَالْأَرْضِ ۖ أَبْصِرْ بِهِ وَأَسْمِعْ ۚ مَا لَهُمْ مِنْ دُونِهِ مِنْ وَلِيٍّ وَلَا يُشْرِكُ فِي حُكْمِهِ أَحَدًا
27. وَاتْلُ مَا أُوحِيَ إِلَيْكَ مِنْ كِتَابِ رَبِّكَ ۖ لَا مُبَدِّلَ لِكَلِمَاتِهِ وَلَنْ تَجِدَ مِنْ دُونِهِ مُلْتَحَدًا
28. وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ ۖ وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ الْحَيَاةِ الدُّنْيَا ۖ وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُ عَنْ ذِكْرِنَا وَاتَّبَعَ هَوَاهُ وَكَانَ أَمْرُهُ فُرُطًا
29. وَقُلِ الْحَقُّ مِنْ رَبِّكُمْ ۖ فَمَنْ شَاءَ فَلْيُؤْمِنْ وَمَنْ شَاءَ فَلْيَكْفُرْ ۚ إِنَّا أَعْتَدْنَا لِلظَّالِمِينَ نَارًا أَحَاطَ بِهِمْ سُرَادِقُهَا ۚ وَإِنْ يَسْتَغِيثُوا يُغَاثُوا بِمَاءٍ كَالْمُهْلِ يَشْوِي الْوُجُوهَ ۚ بِئْسَ الشَّرَابُ وَسَاءَتْ مُرْتَفَقًا
30. إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ إِنَّا لَا نُضِيعُ أَجْرَ مَنْ أَحْسَنَ عَمَلًا
31. أُولَٰئِكَ لَهُمْ جَنَّاتُ عَدْنٍ تَجْرِي مِنْ تَحْتِهِمُ الْأَنْهَارُ يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِنْ ذَهَبٍ وَيَلْبَسُونَ ثِيَابًا خُضْرًا مِنْ سُنْدُسٍ وَإِسْتَبْرَقٍ مُتَّكِئِينَ فِيهَا عَلَى الْأَرَائِكِ ۚ نِعْمَ الثَّوَابُ وَحَسُنَتْ مُرْتَفَقًا
32. وَاضْرِبْ لَهُمْ مَثَلًا رَجُلَيْنِ جَعَلْنَا لِأَحَدِهِمَا جَنَّتَيْنِ مِنْ أَعْنَابٍ وَحَفَفْنَاهُمَا بِنَخْلٍ وَجَعَلْنَا بَيْنَهُمَا زَرْعًا
33. كِلْتَا الْجَنَّتَيْنِ آتَتْ أُكُلَهَا وَلَمْ تَظْلِمْ مِنْهُ شَيْئًا ۚ وَفَجَّرْنَا خِلَالَهُمَا نَهَرًا
34. وَكَانَ لَهُ ثَمَرٌ فَقَالَ لِصَاحِبِهِ وَهُوَ يُحَاوِرُهُ أَنَا أَكْثَرُ مِنْكَ مَالًا وَأَعَزُّ نَفَرًا
35. وَدَخَلَ جَنَّتَهُ وَهُوَ ظَالِمٌ لِنَفْسِهِ قَالَ مَا أَظُنُّ أَنْ تَبِيدَ هَٰذِهِ أَبَدًا
36. وَمَا أَظُنُّ السَّاعَةَ قَائِمَةً وَلَئِنْ رُدِدْتُ إِلَىٰ رَبِّي لَأَجِدَنَّ خَيْرًا مِنْهَا مُنْقَلَبًا
37. قَالَ لَهُ صَاحِبُهُ وَهُوَ يُحَاوِرُهُ أَكَفَرْتَ بِالَّذِي خَلَقَكَ مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ سَوَّاكَ رَجُلًا
38. لَٰكِنَّا هُوَ اللَّهُ رَبِّي وَلَا أُشْرِكُ بِرَبِّي أَحَدًا
39. وَلَوْلَا إِذْ دَخَلْتَ جَنَّتَكَ قُلْتَ مَا شَاءَ اللَّهُ لَا قُوَّةَ إِلَّا بِاللَّهِ ۚ إِنْ تَرَنِ أَنَا أَقَلَّ مِنْكَ مَالًا وَوَلَدًا
40. فَعَسَىٰ رَبِّي أَنْ يُؤْتِيَنِ خَيْرًا مِنْ جَنَّتِكَ وَيُرْسِلَ عَلَيْهَا حُسْبَانًا مِنَ السَّمَاءِ فَتُصْبِحَ صَعِيدًا زَلَقًا
41. أَوْ يُصْبِحَ مَاؤُهَا غَوْرًا فَلَنْ تَسْتَطِيعَ لَهُ طَلَبًا
42. وَأُحِيطَ بِثَمَرِهِ فَأَصْبَحَ يُقَلِّبُ كَفَّيْهِ عَلَىٰ مَا أَنْفَقَ فِيهَا وَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا وَيَقُولُ يَا لَيْتَنِي لَمْ أُشْرِكْ بِرَبِّي أَحَدًا
43. وَلَمْ تَكُنْ لَهُ فِئَةٌ يَنْصُرُونَهُ مِنْ دُونِ اللَّهِ وَمَا كَانَ مُنْتَصِرًا
44. هُنَالِكَ الْوَلَايَةُ لِلَّهِ الْحَقِّ ۚ هُوَ خَيْرٌ ثَوَابًا وَخَيْرٌ عُقْبًا
45. وَاضْرِبْ لَهُمْ مَثَلَ الْحَيَاةِ الدُّنْيَا كَمَاءٍ أَنْزَلْنَاهُ مِنَ السَّمَاءِ فَاخْتَلَطَ بِهِ نَبَاتُ الْأَرْضِ فَأَصْبَحَ هَشِيمًا تَذْرُوهُ الرِّيَاحُ ۗ وَكَانَ اللَّهُ عَلَىٰ كُلِّ شَيْءٍ مُقْتَدِرًا
46. الْمَالُ وَالْبَنُونَ زِينَةُ الْحَيَاةِ الدُّنْيَا ۖ وَالْبَاقِيَاتُ الصَّالِحَاتُ خَيْرٌ عِنْدَ رَبِّكَ ثَوَابًا وَخَيْرٌ أَمَلًا
47. وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً وَحَشَرْنَاهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا
48. وَعُرِضُوا عَلَىٰ رَبِّكَ صَفًّا لَقَدْ جِئْتُمُونَا كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ ۚ بَلْ زَعَمْتُمْ أَلَّنْ نَجْعَلَ لَكُمْ مَوْعِدًا
49. وَوُضِعَ الْكِتَابُ فَتَرَى الْمُجْرِمِينَ مُشْفِقِينَ مِمَّا فِيهِ وَيَقُولُونَ يَا وَيْلَتَنَا مَالِ هَٰذَا الْكِتَابِ لَا يُغَادِرُ صَغِيرَةً وَلَا كَبِيرَةً إِلَّا أَحْصَاهَا ۚ وَوَجَدُوا مَا عَمِلُوا حَاضِرًا ۗ وَلَا يَظْلِمُ رَبُّكَ أَحَدًا
50. وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ كَانَ مِنَ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ ۗ أَفَتَتَّخِذُونَهُ وَذُرِّيَّتَهُ أَوْلِيَاءَ مِنْ دُونِي وَهُمْ لَكُمْ عَدُوٌّ ۚ بِئْسَ لِلظَّالِمِينَ بَدَلًا
51. مَا أَشْهَدْتُهُمْ خَلْقَ السَّمَاوَاتِ وَالْأَرْضِ وَلَا خَلْقَ أَنْفُسِهِمْ وَمَا كُنْتُ مُتَّخِذَ الْمُضِلِّينَ عَضُدًا
52. وَيَوْمَ يَقُولُ نَادُوا شُرَكَائِيَ الَّذِينَ زَعَمْتُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُوا لَهُمْ وَجَعَلْنَا بَيْنَهُمْ مَوْبِقًا
53. وَرَأَى الْمُجْرِمُونَ النَّارَ فَظَنُّوا أَنَّهُمْ مُوَاقِعُوهَا وَلَمْ يَجِدُوا عَنْهَا مَصْرِفًا
54. وَلَقَدْ صَرَّفْنَا فِي هَٰذَا الْقُرْآنِ لِلنَّاسِ مِنْ كُلِّ مَثَلٍ ۚ وَكَانَ الْإِنْسَانُ أَكْثَرَ شَيْءٍ جَدَلًا
55. وَمَا مَنَعَ النَّاسَ أَنْ يُؤْمِنُوا إِذْ جَاءَهُمُ الْهُدَىٰ وَيَسْتَغْفِرُوا رَبَّهُمْ إِلَّا أَنْ تَأْتِيَهُمْ سُنَّةُ الْأَوَّلِينَ أَوْ يَأْتِيَهُمُ الْعَذَابُ قُبُلًا
56. وَمَا نُرْسِلُ الْمُرْسَلِينَ إِلَّا مُبَشِّرِينَ وَمُنْذِرِينَ ۚ وَيُجَادِلُ الَّذِينَ كَفَرُوا بِالْبَاطِلِ لِيُدْحِضُوا بِهِ الْحَقَّ ۖ وَاتَّخَذُوا آيَاتِي وَمَا أُنْذِرُوا هُزُوًا
57. وَمَنْ أَظْلَمُ مِمَّنْ ذُكِّرَ بِآيَاتِ رَبِّهِ فَأَعْرَضَ عَنْهَا وَنَسِيَ مَا قَدَّمَتْ يَدَاهُ ۚ إِنَّا جَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَنْ يَفْقَهُوهُ وَفِي آذَانِهِمْ وَقْرًا ۖ وَإِنْ تَدْعُهُمْ إِلَى الْهُدَىٰ فَلَنْ يَهْتَدُوا إِذًا أَبَدًا
58. وَرَبُّكَ الْغَفُورُ ذُو الرَّحْمَةِ ۖ لَوْ يُؤَاخِذُهُمْ بِمَا كَسَبُوا لَعَجَّلَ لَهُمُ الْعَذَابَ ۚ بَلْ لَهُمْ مَوْعِدٌ لَنْ يَجِدُوا مِنْ دُونِهِ مَوْئِلًا
59. وَتِلْكَ الْقُرَىٰ أَهْلَكْنَاهُمْ لَمَّا ظَلَمُوا وَجَعَلْنَا لِمَهْلِكِهِمْ مَوْعِدًا
60. وَإِذْ قَالَ مُوسَىٰ لِفَتَاهُ لَا أَبْرَحُ حَتَّىٰ أَبْلُغَ مَجْمَعَ الْبَحْرَيْنِ أَوْ أَمْضِيَ حُقُبًا
61. فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوتَهُمَا فَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ سَرَبًا
62. فَلَمَّا جَاوَزَا قَالَ لِفَتَاهُ آتِنَا غَدَاءَنَا لَقَدْ لَقِينَا مِنْ سَفَرِنَا هَٰذَا نَصَبًا
63. قَالَ أَرَأَيْتَ إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ فَإِنِّي نَسِيتُ الْحُوتَ وَمَا أَنْسَانِيهُ إِلَّا الشَّيْطَانُ أَنْ أَذْكُرَهُ ۚ وَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ عَجَبًا
64. قَالَ ذَٰلِكَ مَا كُنَّا نَبْغِ ۚ فَارْتَدَّا عَلَىٰ آثَارِهِمَا قَصَصًا
65. فَوَجَدَا عَبْدًا مِنْ عِبَادِنَا آتَيْنَاهُ رَحْمَةً مِنْ عِنْدِنَا وَعَلَّمْنَاهُ مِنْ لَدُنَّا عِلْمًا
66. قَالَ لَهُ مُوسَىٰ هَلْ أَتَّبِعُكَ عَلَىٰ أَنْ تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْدًا
67. قَالَ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا
68. وَكَيْفَ تَصْبِرُ عَلَىٰ مَا لَمْ تُحِطْ بِهِ خُبْرًا
69. قَالَ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ صَابِرًا وَلَا أَعْصِي لَكَ أَمْرًا
70. قَالَ فَإِنِ اتَّبَعْتَنِي فَلَا تَسْأَلْنِي عَنْ شَيْءٍ حَتَّىٰ أُحْدِثَ لَكَ مِنْهُ ذِكْرًا
71. فَانْطَلَقَا حَتَّىٰ إِذَا رَكِبَا فِي السَّفِينَةِ خَرَقَهَا ۖ قَالَ أَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا لَقَدْ جِئْتَ شَيْئًا إِمْرًا
72. قَالَ أَلَمْ أَقُلْ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا
73. قَالَ لَا تُؤَاخِذْنِي بِمَا نَسِيتُ وَلَا تُرْهِقْنِي مِنْ أَمْرِي عُسْرًا
74. فَانْطَلَقَا حَتَّىٰ إِذَا لَقِيَا غُلَامًا فَقَتَلَهُ قَالَ أَقَتَلْتَ نَفْسًا زَكِيَّةً بِغَيْرِ نَفْسٍ لَقَدْ جِئْتَ شَيْئًا نُكْرًا
75. قَالَ أَلَمْ أَقُلْ لَكَ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا
76. قَالَ إِنْ سَأَلْتُكَ عَنْ شَيْءٍ بَعْدَهَا فَلَا تُصَاحِبْنِي ۖ قَدْ بَلَغْتَ مِنْ لَدُنِّي عُذْرًا
77. فَانْطَلَقَا حَتَّىٰ إِذَا أَتَيَا أَهْلَ قَرْيَةٍ اسْتَطْعَمَا أَهْلَهَا فَأَبَوْا أَنْ يُضَيِّفُوهُمَا فَوَجَدَا فِيهَا جِدَارًا يُرِيدُ أَنْ يَنْقَضَّ فَأَقَامَهُ ۖ قَالَ لَوْ شِئْتَ لَاتَّخَذْتَ عَلَيْهِ أَجْرًا
78. قَالَ هَٰذَا فِرَاقُ بَيْنِي وَبَيْنِكَ ۚ سَأُنَبِّئُكَ بِتَأْوِيلِ مَا لَمْ تَسْتَطِعْ عَلَيْهِ صَبْرًا
79. أَمَّا السَّفِينَةُ فَكَانَتْ لِمَسَاكِينَ يَعْمَلُونَ فِي الْبَحْرِ فَأَرَدْتُ أَنْ أَعِيبَهَا وَكَانَ وَرَاءَهُمْ مَلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ غَصْبًا
80. وَأَمَّا الْغُلَامُ فَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ فَخَشِينَا أَنْ يُرْهِقَهُمَا طُغْيَانًا وَكُفْرًا
81. فَأَرَدْنَا أَنْ يُبْدِلَهُمَا رَبُّهُمَا خَيْرًا مِنْهُ زَكَاةً وَأَقْرَبَ رُحْمًا
82. وَأَمَّا الْجِدَارُ فَكَانَ لِغُلَامَيْنِ يَتِيمَيْنِ فِي الْمَدِينَةِ وَكَانَ تَحْتَهُ كَنْزٌ لَهُمَا وَكَانَ أَبُوهُمَا صَالِحًا فَأَرَادَ رَبُّكَ أَنْ يَبْلُغَا أَشُدَّهُمَا وَيَسْتَخْرِجَا كَنْزَهُمَا رَحْمَةً مِنْ رَبِّكَ ۚ وَمَا فَعَلْتُهُ عَنْ أَمْرِي ۚ ذَٰلِكَ تَأْوِيلُ مَا لَمْ تَسْطِعْ عَلَيْهِ صَبْرًا
83. وَيَسْأَلُونَكَ عَنْ ذِي الْقَرْنَيْنِ ۖ قُلْ سَأَتْلُو عَلَيْكُمْ مِنْهُ ذِكْرًا
84. إِنَّا مَكَّنَّا لَهُ فِي الْأَرْضِ وَآتَيْنَاهُ مِنْ كُلِّ شَيْءٍ سَبَبًا
85. فَأَتْبَعَ سَبَبًا
86. حَتَّىٰ إِذَا بَلَغَ مَغْرِبَ الشَّمْسِ وَجَدَهَا تَغْرُبُ فِي عَيْنٍ حَمِئَةٍ وَوَجَدَ عِنْدَهَا قَوْمًا ۗ قُلْنَا يَا ذَا الْقَرْنَيْنِ إِمَّا أَنْ تُعَذِّبَ وَإِمَّا أَنْ تَتَّخِذَ فِيهِمْ حُسْنًا
87. قَالَ أَمَّا مَنْ ظَلَمَ فَسَوْفَ نُعَذِّبُهُ ثُمَّ يُرَدُّ إِلَىٰ رَبِّهِ فَيُعَذِّبُهُ عَذَابًا نُكْرًا
88. وَأَمَّا مَنْ آمَنَ وَعَمِلَ صَالِحًا فَلَهُ جَزَاءً الْحُسْنَىٰ ۖ وَسَنَقُولُ لَهُ مِنْ أَمْرِنَا يُسْرًا
89. ثُمَّ أَتْبَعَ سَبَبًا
90. حَتَّىٰ إِذَا بَلَغَ مَطْلِعَ الشَّمْسِ وَجَدَهَا تَطْلُعُ عَلَىٰ قَوْمٍ لَمْ نَجْعَلْ لَهُمْ مِنْ دُونِهَا سِتْرًا
91. كَذَٰلِكَ وَقَدْ أَحَطْنَا بِمَا لَدَيْهِ خُبْرًا
92. ثُمَّ أَتْبَعَ سَبَبًا
93. حَتَّىٰ إِذَا بَلَغَ بَيْنَ السَّدَّيْنِ وَجَدَ مِنْ دُونِهِمَا قَوْمًا لَا يَكَادُونَ يَفْقَهُونَ قَوْلًا
94. قَالُوا يَا ذَا الْقَرْنَيْنِ إِنَّ يَأْجُوجَ وَمَأْجُوجَ مُفْسِدُونَ فِي الْأَرْضِ فَهَلْ نَجْعَلُ لَكَ خَرْجًا عَلَىٰ أَنْ تَجْعَلَ بَيْنَنَا وَبَيْنَهُمْ سَدًّا
95. قَالَ مَا مَكَّنِّي فِيهِ رَبِّي خَيْرٌ فَأَعِينُونِي بِقُوَّةٍ أَجْعَلْ بَيْنَكُمْ وَبَيْنَهُمْ رَدْمًا
96. آتُونِي زُبَرَ الْحَدِيدِ ۖ حَتَّىٰ إِذَا سَاوَىٰ بَيْنَ الصَّدَفَيْنِ قَالَ انْفُخُوا ۖ حَتَّىٰ إِذَا جَعَلَهُ نَارًا قَالَ آتُونِي أُفْرِغْ عَلَيْهِ قِطْرًا
97. فَمَا اسْطَاعُوا أَنْ يَظْهَرُوهُ وَمَا اسْتَطَاعُوا لَهُ نَقْبًا
98. قَالَ هَٰذَا رَحْمَةٌ مِنْ رَبِّي ۖ فَإِذَا جَاءَ وَعْدُ رَبِّي جَعَلَهُ دَكَّاءَ ۖ وَكَانَ وَعْدُ رَبِّي حَقًّا
99. وَتَرَكْنَا بَعْضَهُمْ يَوْمَئِذٍ يَمُوجُ فِي بَعْضٍ ۖ وَنُفِخَ فِي الصُّورِ فَجَمَعْنَاهُمْ جَمْعًا
100. وَعَرَضْنَا جَهَنَّمَ يَوْمَئِذٍ لِلْكَافِرِينَ عَرْضًا
101. الَّذِينَ كَانَتْ أَعْيُنُهُمْ فِي غِطَاءٍ عَنْ ذِكْرِي وَكَانُوا لَا يَسْتَطِيعُونَ سَمْعًا
102. أَفَحَسِبَ الَّذِينَ كَفَرُوا أَنْ يَتَّخِذُوا عِبَادِي مِنْ دُونِي أَوْلِيَاءَ ۚ إِنَّا أَعْتَدْنَا جَهَنَّمَ لِلْكَافِرِينَ نُزُلًا
103. قُلْ هَلْ نُنَبِّئُكُمْ بِالْأَخْسَرِينَ أَعْمَالًا
104. الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَيَاةِ الدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا
105. أُولَٰئِكَ الَّذِينَ كَفَرُوا بِآيَاتِ رَبِّهِمْ وَلِقَائِهِ فَحَبِطَتْ أَعْمَالُهُمْ فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا
106. ذَٰلِكَ جَزَاؤُهُمْ جَهَنَّمُ بِمَا كَفَرُوا وَاتَّخَذُوا آيَاتِي وَرُسُلِي هُزُوًا
107. إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ كَانَتْ لَهُمْ جَنَّاتُ الْفِرْدَوْسِ نُزُلًا
108. خَالِدِينَ فِيهَا لَا يَبْغُونَ عَنْهَا حِوَلًا
109. قُلْ لَوْ كَانَ الْبَحْرُ مِدَادًا لِكَلِمَاتِ رَبِّي لَنَفِدَ الْبَحْرُ قَبْلَ أَنْ تَنْفَدَ كَلِمَاتُ رَبِّي وَلَوْ جِئْنَا بِمِثْلِهِ مَدَدًا
110. قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ يُوحَىٰ إِلَيَّ أَنَّمَا إِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ ۖ فَمَنْ كَانَ يَرْجُو لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا
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 ayahs.
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 Friday?
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 Judgment.
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” (TMQ, 18:66).
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...” (TMQ, 18:98).
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 defender?
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 Muslim: 2946.
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 temptations.
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” (TMQ, 18:47).
“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, 18:48).
“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, 18:71-77).
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 and Temptations
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 temptations.
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.