Showing posts with label Adam. Show all posts
Showing posts with label Adam. Show all posts

Friday 18 October 2019

Surah Al-Kahf - The Cave: 18th Chapter of Quran - Part II

Sürah Al Kahf " الكهف " is the eighteenth surah with 110 ayahs with 12 rukus, part of the 15-16th Juzʼ  of the Holy Qur'an. This Surah takes its name from verse 9 in which the word (al-kahf) occurs.

The last Sürah Al Isrāʼ began with singing the glory and praises of Allah: and ended on the same note, concluding the argument. This Sürah takes up the same theme from another point of view, and opens with the same note, "Praise be to Allah".

As already explained in the Overview of the Sürah, the exegesis / tafseer has been divided into four parts, each part containing important historical events as mentioned in the Sürah as under:

  • Part I   : Ruku / Sections 1-4 [Verses 1-31] - Story of Sleepers of the Cave
  • Part II  : Ruku / Sections 5-7 [Verses 32-53] - Story of two men and their garden
  • Part III : Ruku / Sections 8-10 [Verses 54-82] - Story of Moses and Khidr
  • Part IV: Ruku / Sections 11-12 [Verses 83-111] - Story of Dhul-Qarnain
Let us now read the translation and exegesis / tafseer in English of the Surah segmented into portions as per the subject matter. For Arabic Text, please refer to the references given at the end and may also listen to its recitation in Arabic with English subtitles:

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ 
"In the name of Allah, the Most Gracious, the Most Merciful"

Ruku / Section 5 [32-44]

In verses 32–44 the surah discusses a parable of two men, one of whom had been given blessings from God and the other being poor. The rich one wronged his soul and started showing off with his wealth and noble lineage, and was punished. While the poor showed his faith in Allah and was rewarded..
( 32 )   (O Muhammad), propound a parable to them. There were two men of whom We bestowed upon one of the two vineyards, surrounding both of them with date-palms and putting a tillage in between.
In order to understand the significance of this parable we should keep in view( Ayat 28 )in which arrogant chiefs of Makkah were told that the poor companions of the Prophet (peace be upon him) would not be discarded to please them.

Yousaf Ali Explanation:
Here is a simple parable of the contrast between two men. One was purse-proud, and forgot that what he had was from Allah, by way of a trust and a trial in this life. The other boasted of nothing: his trust was in Allah. The worldly wealth of the first was destroyed, and he had nothing left. The second was the happier in the end.
( 33 )   Each of the two gardens produced its fruit and did not fall short thereof in anything. And We caused to gush forth within them a river.( 34 )   And he had fruit, so he said to his companion while he was conversing with him, "I am greater than you in wealth and mightier in [numbers of] men."
The two men began to compare notes. The arrogant one was puffed up with his possessions, his income, and his large family and following, and thought in his self- complacency that it would last for ever. He was also wrong in looking down on his Companion, who, though less affluent, was the better man of the two.
( 35 )   And he entered his garden while he was unjust to himself. He said, "I do not think that this will perish - ever.
He considered his gardens to be Paradise. Thus he behaved like those mean persons who, when rise to power and wealth, are always involved in the misunderstanding that they are enjoying Paradise in this world, therefore they do not stand in need of any other Paradise.

Yousaf Ali Explanation:
It was not wealth that ruined him, but the attitude of his mind. He was unjust, not so much to his neighbour, as to his own soul. In his love of the material, he forgot or openly defied the spiritual. As verse 37 shows, he took his companion with him, to impress him with his own importance, but the companion was unmoved.
( 36 )   And I do not think the Hour will occur. And even if I should be brought back to my Lord, I will surely find better than this as a return."
( 37 )   His companion said to him while he was conversing with him, "Have you disbelieved in He who created you from dust and then from a sperm-drop and then proportioned you [as] a man?
This shows that unbelief in Allah is not confined to the denial of the existence of God in so many words, but arrogance, pride, vanity and the denial of the Hereafter are also kufr. Although that person did not deny the existence of Allah, he professed it as is apparent from his words (And if I am brought back to my Lord), yet in spite of his profession, his neighbor charged him with unbelief in Allah. This is because the person, who considers his wealth and his grandeur etc. to be the fruits of his own power and capability and not the favors of Allah, and who thinks that they are everlasting and none can take than away from him and that he is not accountable to anyone, is guilty of unbelief in Allah, even though he might profess belief in Him, for he acknowledges Allah as a Being and not as his Master, Owner and Sovereign. In fact, belief in Allah demands not merely the profession of His existence but also the acknowledgment of His Sovereignty, Mastery, Rule and the like.

Yousaf Ali Explanation:
The three stages of man's creation: first dust, or clay, itself created out of nothing and forming the physical basis of his body; then, out of the produce of the earth as incorporated in the parents body, the sperm drop (with the corresponding receptive element), and then when the different elements were mixed in due proportion, and the soul was breathed into him, the fashioned man. Cf. lxxxvii. 2, and xv. 28-29.
( 38 )   But as for me, He is Allah, my Lord, and I do not associate with my Lord anyone.
( 39 )   And why did you, when you entered your garden, not say, 'What Allah willed [has occurred]; there is no power except in Allah '? Although you see me less than you in wealth and children,
Yousaf Ali Explanation:
The companion's argument divides itself into five parts. (1) He remonstrates against the proud man denying Allah. (2) He, from his own spiritual experience, proclaims that Allah is One and that He is good. (3) He points out to him the better way of enjoying Allah's gifts, with gratitude to Him. (4) He expresses contentment and satisfaction in Allah's dealings with him. (5) He gives a warning of the fleeting nature of this world's goods and the certainty of Allah's punishment for inordinate vanity.
( 40 )   It may be that my Lord will give me [something] better than your garden and will send upon it a calamity from the sky, and it will become a smooth, dusty ground,( 41 )   Or its water will become sunken [into the earth], so you would never be able to seek it."
The punishment was that of thunderbolts (husbanan), but the general meaning of the word includes any punishment by way of a reckoning (hisab), and I think that an earthquake is also implied, as it alters water-courses, diverts channels underground, throws up silt and sand, and covers large areas with ruin.
( 42 )   And his fruits were encompassed [by ruin], so he began to turn his hands about [in dismay] over what he had spent on it, while it had collapsed upon its trellises, and said, "Oh, I wish I had not associated with my Lord anyone."
"Fruits", "spent" , "twisting of the hands", should all be understood in a wide metaphorical sense, as well as the literal sense. He had great income and satisfaction, which were all gone. What resources he had lavished on his property! His thoughts had been engrossed on it; his hopes had been built on it; it had become the absorbing passion of his life. If he had only looked to Allah, instead of to the ephemeral goods of this world!

In this case, in his mind, there was his own Self and his Mammon (wealth regarded as an evil influence or false object of worship and devotion) as rivals to Allah!
( 43 )   And there was for him no company to aid him other than Allah, nor could he defend himself.
He had built up connections and obliged defendants, and was proud of having his "quiver full". But where were all things when the reckoning came? He could not help himself; how could others be expected to help him!
( 44 )   There the authority is [completely] for Allah, the Truth. He is best in reward and best in outcome.
All else is vanity, uncertainty, the sport of Time. The only hope or truth is from Allah. Other rewards and other successes are illusory: the best Reward and the best Success come from Allah.

The entire Quran is full of reminders to mankind by giving them examples to make them understand, but humankind has always been ungrateful In these two sections, ruckus 6 and 7, it is being said that life of this world is like vegetation that flourishes but then dries up and withers away, blown in the wind.  Here one day gone the next.  Your wealth and your children are only adornments in this life, but your good deeds hold the promise of everlasting reward.

Here the example of prostration of angels to Adam and refusal of Ibless to comply with has also been cited and emphasized that the  wrongdoers will see the Fire and realize what is going to happen.  There is no escape.  

The messengers are sent to bring good tidings and to warn the people, yet there are those who make fun and ridicule these warnings.  There is no one more unjust than the one who is reminded of the verses, proofs and lessons sent by His Lord but turns away from them and forgets the evil he has done.  They will have veils cast over their hearts and their ears are deaf.  There is an appointed time for their punishment.

Ruku / Section 6 [45-49 ]
( 45 )   And present to them the example of the life of this world, [its being] like rain which We send down from the sky, and the vegetation of the earth mingles with it and [then] it becomes dry remnants, scattered by the winds. And Allah is ever, over all things, Perfect in Ability.
Allah has power over everything. He gives life and also death, He causes the rise and the downfall. It is by His command that the seasons change. Therefore, O disbelievers, if you are enjoying prosperity today, you should be under no delusion that this condition will remain forever. That God, by Whose command these things have been bestowed on you, has the power to snatch away all this by another command.

Yousaf Ali Explanation:
Rain-water is a good thing in itself, but it does not last, and you can build no solid foundations on it. It is soon absorbed in the earth, and produces the flourishing appearance of grass and vegetation-for a time. Soon these decay, and become as dry stubble, which the least wind from any quarter will blow about like a thing of no importance. The water is gone, and so is the vegetation to which it lent a brave show of luxuriance temporarily. Such is the life of this world, contrasted with the inner and real Life, which looks to the Hereafter-Allah is the only enduring Power we can look to, supreme over all.
( 46 )   Wealth and children are [but] adornment of the worldly life. But the enduring good deeds are better to your Lord for reward and better for [one's] hope.
Other things are fleeting: but Good Deeds have a lasting value in the sight of Allah. They are best as (or for) rewards in two ways: (1) they flow from us by the Grace of Allah, and are themselves rewards for our Faith: (2) they become the foundation of our hopes for the highest rewards in the Hereafter.
( 47 )   And [warn of] the Day when We will remove the mountains and you will see the earth prominent, and We will gather them and not leave behind from them anyone.
The mountains will begin to move about like clouds when the gravitation of the earth shall be brought to an end. The Quran has described the same thing in ( Surah An- Namal, Ayat 88 ) in this way: When you see the mountains, you consider them to be firmly fixed, but they shall be floating about like clouds at that time.

“You will see the earth as a leveled plain”: You will find no vegetation and no building on it and it will become a barren plain. It is the same thing that has been stated in (Ayat 8) of this chapter.

That is, We will muster together every human being from the first man, Adam, to the last one born in the last moment of the Day of Resurrection: even that child which had breathed the first breath after its birth, shall be resurrected and all shall be mustered at one and the same tune.

Or in other words, on the Day of Judgment none of our present landmarks will remain.
( 48 )   And they will be presented before your Lord in rows, [and He will say], "You have certainly come to Us just as We created you the first time. But you claimed that We would never make for you an appointment."
This thing will be addressed to those who denied the Hereafter, as if to say: Well, now you see that the information given by the Prophets has come out to be true. They told you that Allah would bring you to life again as He first brought you out from the wombs of your mothers but you disbelieved in it. Now say whether you have been brought to life for the second time or not. Or in other words, on the Day of Judgment none of our present landmarks will remain.

Yousaf Ali Explanation:
We shall stand as we were created, with none of the adventitious possessions that we collected in this life, which will all have vanished. The sceptics will now at length be convinced of the Reality which will be upon them.
( 49 )   And the record [of deeds] will be placed [open], and you will see the criminals fearful of that within it, and they will say, "Oh, woe to us! What is this book that leaves nothing small or great except that it has enumerated it?" And they will find what they did present [before them]. And your Lord does injustice to no one.
“And your Lord does not do injustice to anyone”: Neither will an evil deed, not committed by someone, have been recorded in his conduct register, nor shall anyone be punished more than one deserved for his crime, nor shall an innocent person be punished at all.

Yousaf Ali Explanation:
Personal responsibility, for all deeds in this life will then be enforced. But it will be done with perfect justice. Expressed in the forms of this world, it will amount to a clear statement of all we did in this life; the record will be put before us to convince us. As it will be a perfect record, with no omissions and no wrong entries, it will be perfectly convincing. Where there is punishment, it has been earned by the wrong-doer's own deeds, not imposed on him unjustly.

Ruku / Section 7 [50-53]
( 50 )   And [mention] when We said to the angels, "Prostrate to Adam," and they prostrated, except for Iblees. He was of the jinn and departed from the command of his Lord. Then will you take him and his descendants as allies other than Me while they are enemies to you? Wretched it is for the wrongdoers as an exchange.
The reference to the story of Adam and Iblis has been made here to warn the erring people of their folly. It is an obvious folly that people should discard their Prophets, who were their well wishers, and get entangled in the snare set by their eternal enemy, Iblis, who has been jealous of man ever since he refused to bow down before Adam and became accursed.

It was possible for Iblis to disobey Allah because he was not one of the angels but one of the jinns. It must be noted that the Quran is very explicit that the angels are inherently obedient.
(1) They do not show arrogance; they fear their Lord Who is above them, and do whatever they are bidden. (Surah An-Nahal, Ayat 50).
(2) They do not disobey the command that is given to them by their Lord and do whatever they are bidden to do. (Surah At-Tahrim, Ayat 6).
In contrast to the angels, the jinns have been, like human beings, given the option to obey or not to obey. Therefore they have been given the power to believe or disbelieve, to obey or not to obey. This thing has been made explicit here by saying that Iblis was one of the jinns, so he deliberately chose the way of disobedience. Incidentally, this verse removes all those misunderstandings that are generally found among the common people that Iblis was one of the angels and not an ordinary angel but the instructor of the angels. As regards to the difficulty that arises because of this statement of the Quran: When We said to the angels, bow down before Adam. They bowed down but Iblis did not, it should be noted that the command to the angels was meant for all those on the earth who were under the administration of the angels so that they should also be made submissive to man. Accordingly all these creatures bowed along with the angels but Iblis refused to bow down along with them.

Yousaf Ali Explanation:
Cf. Surah ii. Al Baqarah: 34, where the story is told of the fall of mankind through Adam. Here the point is referred to in order to bring home the individual responsibility of the erring soul. Iblis is your enemy; you have been told his history; will you prefer to go to him rather than to the merciful Allah, your Creator and Cherisher? What a false exchange you would make!'

Satan's progeny: we need not take the epithet only in a literal sense. All his followers are also his progeny.

Out of the limited free-will that man has, if he were to choose Evil instead of Good, Satan instead of Allah, what a dreadful choice it would be! It would really be an evil exchange. For man is Allah's creature, cared for and cherished by Him. He abandons his Cherisher to become the slave of his enemy!
( 51 )   I did not make them witness to the creation of the heavens and the earth or to the creation of themselves, and I would not have taken the misguiders as assistants.
This thing has been asserted to impress on the disbelievers that the satans were not entitled to their submission and worship, for they had no share at all in the creation of the heavens and the earth, nay, they themselves were the creation of Allah: therefore Allah alone was worthy of worship.

Allah wants man's good: how can He take Evil for His partner?
( 52 )   And [warn of] the Day when He will say, "Call 'My partners' whom you claimed," and they will invoke them, but they will not respond to them. And We will put between them [a valley of] destruction.
This theme has already been stated at several places in the Quran. This is to impress that it is shirk to discard the commandments and the guidance of Allah and to follow the orders and guidance of any other than Allah, though one may not be professing with his tongue that there is any partner of Allah: nay, if one might be cursing others but at the same time following their orders instead of divine commandments, even then that one shall be guilty of shirk. For instance, we see that everyone in this world curses satans but still follows them. According to the Quran, in spite of cursing them, if people follow satans, they shall be guilty of setting up satans as partners with Allah. Though this will not be shirk in so many words, it will be tantamount to the practice of shirk and the Quran denounces this as shirk.

Generally the commentators have assigned two meanings to this. The one is the same that we have adopted in our translation and the other is this: We will cause enmity between them. That is: Their friendship in this world shall be turned into bitter enmity in the Hereafter.

Yousaf Ali Explanation:
Some Commentators construe: "And We shall make a partition between them": i.e., the Evil ones will not even be seen by their misguided followers, much as the latter may go on calling on them.
( 53 )   And the criminals will see the Fire and will be certain that they are to fall therein. And they will not find from it a way elsewhere.
With the explanation of verse 53, we come to the end of Part II of the exegesis of Sürah Al-Kahf. Our next post, that is Part III, (Ruku / Sections 8-10 [Verses 54-82]) will about yet another important story - The story of Moses and Khidr!!

You may now like to listen to Arabic recitation of Sürah Al-Kahf with English subtitles:

You may refer to our post "114 Chapters (Sūrahs) of the Holy Qur'an" for translation, meaning and summary / exegesis of other chapters (Though not complete but building up from 30th Juzʼ / Part backwards for chapters in 30th Juzʼ / Part are shorter and easier to understand). 

Photo | References: | 1 | 2 | 3 | 4 | 5 | 6 | 7 |
Reading the Holy Quran should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully.

An effort has been made to gather explanation / exegesis of the surahs of the Holy Qur'an from authentic sources and then present a least possible condensed explanation of the surah. In that:
  • The plain translation has been taken from the Holy Quran officially published by the Kingdom of Saudi Arabia. [1]
  • The exegesis of the chapters of the Holy Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. [2] 
In order to augment and add more explanation as already provided by [2], additional input has been interjected from following sources:
In addition the references of  other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook

Please share this page to your friends and family members through Facebook, WhatsApp or any means on Social Media so that they can also be benefited by it and better understand Islam and the Holy Qur'an - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

Sunday 2 December 2018

Prophet Idris as mentioned in the Holy Quran - Was he Biblical Enoch?

In the series of posts on Prophets mentioned in the Holy Qur'an, today we share the very scant mention of Prophet Idrīs and some correlations that some Muslim scholars make with the Biblical Prophet Enoch.

As mentioned before, there is only very scant information available in the Holy Qur'an as for Prophet Idris, may Allah's blessing on him, is concerned. However he is mentioned as a pious and upright man, man of truth and patience. 
And [mention] Ishmael and Idrīs and Dhul-Kifl; all were of the patient..[Surah Al Anbya 21:85] 
(56) And mention in the Book, Idrīs. Indeed, he was a man of truth and a prophet. (57) And We raised him to a high station.[Surah Maryam 19:56-57] 
So who was Prophet Idrīs? Well going by the information available in the Holy Qur'an, this is all what is given. However, in some history books, Prophet Idrīs has been described as the immediate descendant of Prophet Adam. Some relate him from the 5th generation of Prophet Adm and consider him to be the first prophet after Prophet Adam.

From the verse 56-57 of Surah Maryam, the 19th chapter of Qur'an, some scholars deduce that Prophet Idrīs was raised to the Heavens without his biological death "And We raised him to a high station." But only Allah knows the truth. 

Islamic tradition has unanimously identified Idris with the biblical Enoch, although many Muslim scholars of the classical and medieval periods also held that Idris and Hermes Trismegistus were the same person. [Hermes Trismegistus is the purported author of the Hermetic Corpus, a series of sacred texts that are the basis of Hermeticism.] In some history books, it is mentioned that After Idrīs, his son and successor Mehthusaleh continued in Allah’s path, calling His servants to him; his lifespan is said to have been 919 years. Methusaleh’s son Lamaq succeeded him and lived 780 years.

In the Hadith books, a mention of Prophet Idrīs is available which is related to the heavenly journey of Holy Prophet Muhammad (ﷺ).  

A companion of the Prophet of Allah, Abu Dharr has been reported as saying: “Four – that is, messengers – were Syrians; Adam, Shiith, Nuh, and Idrīs, who was the first to write with a pen. Allah revealed 3 scrolls to him.”  (Tabari). From this hadith and saying of the Prophet Muhammad (ﷺ) we  know of the quality of writing of Prophet Idrīs and him being the first one to have written with a pen. These attributes remain consistent with the identification of Enoch with Idris, as these attributes make it clear that Idris would have most probably lived during the Generations of Adam, the same era during which Enoch lived.

Prophet Idrīs is generally accepted to be the same as Enoch. Many of the early Qur'anic commentators, such as Tabari and Al-Baizawi identified Idris with Enoch. Al-Baizawi said: "Idrīs was of the posterity of Seth and a forefather of Noah, and his name was Enoch (ar. Uhnukh). However, later scholars do not concur with this identification because they argue that it lacks definitive proof. As Qur'anic translator Abdullah Yusuf Ali says in note 2508 of his translation:
Idrīs is mentioned twice in the Quran, viz., here and in Chapter 21, verse 85, where he is mentioned as among those who patiently persevered. His identification with the Biblical Enoch, may or may not be correct. Nor are we justified in interpreting verse 57 here as meaning the same thing as in Genesis, v.24 ("God took him"), that he was taken up without passing through the portals of death. All we are told is he was a man of truth and sincerity, and a prophet, and that he had a high position among his people.
As per Biblical details, Enoch is of the Antediluvian period in the Hebrew Bible. Enoch was son of Jared and fathered Methuselah. This Enoch is not to be confused with Cain's son Enoch (Genesis 4:17).

Whether Prophet Idrīs was Enoch or not, no one is very sure of the claims. For us, it is suffice to conclude that Idrīs was one of the very earlier prophets, perhaps second to Prophet Adam, and we should revere him as a prophet, whether related to Enoch or not. Allah knows the best.

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If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook

Please share this page to your friends and family members through Facebook, WhatsApp or any means on Social Media so that they can also be benefited by it and better understand Islam and the Holy Qur'an - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

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