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:
Exegesis by Maulana Mufti Muhammad Sharif, revised by Justice Mufti Muhammad Taqi Usmani
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.
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Thailand, one of the most attractive touristic destinations in the South East Asia, is generally a Buddhist dominated country, with Islam as second largest religion. According to the 2015 census, Thailand has 2,892,311 Muslims, or 4.29% of the total population, with the largest concentrations being in Bangkok and throughout the southern region. In the southern region, According to the National Statistics Office, in 2005, Muslims in Southern Thailand made up 30.4 percent of the general population above the age 15. However, unofficial figures quote a 5-6% Muslim population in the country. Most Thai Muslims belong to the branch of Sunni Islam. Thailand's Muslim population is diverse, for they have migrated to this part of the world from China, Pakistan, India, Cambodia, Bangladesh, Malaysia, and Indonesia, beside including ethnic Thais, while about two-thirds of Muslims in Thailand are Thai Malays. Many Thai Muslims are ethnically and linguistically Thai, who are either hereditary Muslims, Muslims by intermarriage, or recent converts to the faith. Ethnic Thai Muslims live mainly in the central and southern provinces. A sizable number of Rohingya refugees who managed to escape the atrocities committed by the Myanmar army are scattered throughout Thailand's refugee camps, rural fishing villages, as well as in many small towns and cities close to the Myanmar border. The National Council for Muslims, consisting of at least five persons (all Muslims) and appointed by royal proclamation, advises the ministries of education and interior on Islamic matters. Chularatchamontri is the title of Shaykh al-Islām in Thailand, who is appointed by the king upon advice of the prime minister. He has the authority to administer all Islamic affairs in the nation and to provide advice on Islamic affairs to governmental agencies. Chularatchamontri vacates his office upon death, resignation and removal by the king upon the advice of the prime minister.
Unlike many other non Muslim countries, where mosques for Muslims are not very sufficient viz a viz their percentage of the population, there are are a large number of mosques in Thailand. Of the , 3,494 mosques, most are located in Southern Thailand, with up to 170 with Bangkok itself.
Darun Aman Mosque or Ban Haw Mosque, is the biggest mosque in Chiang Rai Province. The mosque was one of the mosques in northern Thailand built by Hui people, known as Chin Haw in Thai. [Photo: Wikimedia Commons]
Thailand also maintains several hundred Islamic schools at the primary and secondary levels, as well as Islamic banks, including the Islamic Bank of Thailand, shops and other institutions. Much of Thailand's packaged food is tested and labelled halal if applicable.
Muslims in Thailand enjoy support from King. Each year the King or his representative presides over celebrations commemorating the Prophet Muhammad's birthday. The King has also provided funds for translating the Koran into Thai.According to the Thai government: “All in all, Muslim Thais enjoy full state support and are free to teach and practice their religion.
Despite government patronage, Muslims are said to be relatively poor, ill-educated and under represented in the government and live mostly in the south, which has lower incomes and higher crime rates compared to the rest of the country. Muslims usually have lower incomes A significant number of Muslim Thais, mostly from southern Thailand, work in the Middle East as laborers and servants the same way some Indonesians, Bangladeshis and Muslim Indians.
Thai Muslims leave after Eid al-Fitr prayers at a mosque in Pattani Province. [Photo: AP ]
There are signs of a deeper Islamization all over Thailand, from the shopping centres where you see many more women wearing Islamic dress, to the landscapes of towns and cities where many new mosques and Islamic schools can be seen springing up. Many Muslim households display Arabic verses of the Al Quran outside their homes. From the business perspective, Thailand has become very innovative within the commerce sector through the development of ‘Halal’ tourism, ‘Halal’ hotels and resorts, Islamic banking, Islamic micro-finance, ‘Halal’ housing and condominium projects, as well as food and beverage products. There is a general awareness developing among Muslim entrepreneurs about ethical business opportunities, utilizing the ‘Tawhid’ as an ethical business model.
The growing percentage of Muslim population within Thailand will have a number of effects upon Thai society over the coming years. Just as the South was Thai-ized in the period 1902-1944, now Thailand is being Islamized in a way never seen before. And according to some, represents just as much of a challenge as the rich and poor divide of Thailand, which has had such a profound influence on the political scene over the last decade. Muslims in Thailand enjoy and celebrate their religious as well as social festivals and events just like other Muslims anywhere in the world. Herein under watch a colourful video of a wedding of a Muslim couple in Thailand:
Author's Note: The data for this post has been collected from the references as given below. If any one differs with the material contained in this post, one may consult the references and their authors. If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.
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Al Wāsi‘ " ٱلْوَاسِعُ " - The All-Embracing, The Omnipresent, The Vast, The All Sufficent, The All Prevailing, The Boundless. This attribute of Allah has vast meanings for He is The One whose expansive essence holds and embraces all of creation. A Creator Who has created boundless creations has to be All Prevailing to keep His creations under His fold:
"The East and the West belong to Allah. To whichever direction you turn, you will be turning to Allah. Allah is All-Embracing, All-Knowing." [Surah 2 Al Baqarah: 115] Many believe God to be confined to His throne up in the seven skies. But they just cannot fathom the instant presence of Him at any point in time for He is Boundless and no matter in which direction one seeks Him, He is there. He is everywhere and He is neither limited, mean, narrow-minded, nor poor in resources. All such notions about God, which arise from considering Him as essentially similar to human beings, are erroneous. God's realm is boundless and so is His vision and the range of His benevolence and mercy. Moreover, God's knowledge is all-embracing. He knows who remembers Him, as well as where, when and why he does that.
"Satan frightens you with poverty and bids you to commit indecency whereas Allah promises you His forgiveness and bounty. Allah is Munificent, All-Knowing." [Surah 2 Al Baqarah: 268] Good and evil draw us opposite ways and by opposite motives, and the contrast is well marked out in charity. When we think of doing some real act of kindness or charity, we are assailed with doubts and fear of impoverishment; but Evil supports any tendency to selfishness, greed, or even to extravagant expenditure for show, or self-indulgence, or unseemly appetites. On the other hand, God draws us on to all that is kind and good, for that way lies the forgiveness of our sins, and greater real prosperity and satisfaction. No kind or generous act ever ruined anyone. It is false generosity that is sometimes shown as leading to ruin. As God knows all our motives and cares for all, and has everything in His power, it is obvious which course a wise man will choose. But wisdom is rare, and it is only wisdom that can appreciate true well-being and distinguish it from the false appearance of well-being. For the faint hearted, who get scared by the machinations of the Satan / Iblees that of they follow the path of Truth, they would be left behind, stripped of wealth and honour with a view to entice them to indecency and malpractices, this verse is strong in Divine rebuttal in which Allah assures His servants of forgiveness and unlimited bounties and rewards. For certainly He, the Al Wāsi‘ is Munificent, All Knowing ( Al Alīm " ٱلْعَلِيمُ "yet another attribute of Allah).
" Wāsi‘" is from the root w-s-' which in classical Arabic means: (1) to be sufficient in capacity or size, wide, spacious (2) to be ample, plentiful, bountiful, rich, and (3) to comprehend, embrace, include, take in, pervade. Thus The One whose power, knowledge, mercy and generosity are boundless. The word wasi' occurs in the Qur'an in three contexts. (1) The first context is the narrow-mindedness and mean outlook of certain people, in contrast to which God is not 'narrow'. (2) The second context is the denunciation of miserliness, meanness and niggardliness, in contrast to which God is Generous and Munificent. (3) The third context is the ascription of finite, limited concepts to God as a result of their limited imagination, whereas the truth is that God is infinite. The following verse from Surah 5 Al Maida: 54 is yet another strong reminder for people who have a weak faith and who may give in to flashy life of the world and throw away the restrictions that Allah imposes on His servants so that He could reward them for their forbearance. But if the believers after believing follow the path of worldly pleasure and deviate from Allah's path, Allah reminds them of His wrath:
"Believers! If any of you should ever turn away from your faith, remember that Allah will raise up a people whom He loves, and who love Him; a people humble towards the believers, and firm towards the unbelievers; who will strive hard in the way of Allah and will not fear the reproach of the reproacher. This is the favour of Allah which He grants to whom He wills. Allah is vast in resources, All-Knowing." In following the religion of Allah, in implementing His injunctions, in judging things to be either right or wrong according to the criteria of the faith, the believer will be afraid of nothing. He will be impervious to opposition, reproach, denunciation, name-calling and scorn. Even when public opinion happens to be hostile, and his efforts to follow Islam single him out for the scorn of the whole world, the man of faith will still follow the way which he recognizes in his heart to be true. And it is for such believers who are firm in their belief and love Allah more than anything that Allah grants His favours to them for He is Vast in resources. Al-Wasi` thus is Allah Who can enrich everyone who is indigent, Whose mercy encompasses everything. His authority never ends; His benevolence is unlimited; His domain is endless. He never stops giving; He is never distracted by knowing something from knowing another, nor by one issue from taking care of another. His knowledge encompasses everything. You may refer to our post "99 Attributes of Allah" for complete list of 99 attributes of Allah Almighty with meaning and explanation.
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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 1 [1-12 ] The first Ruku mentions Quran as a straightforward and uncomplicated book. A book revealed by Allah that that does not deviate from the straight path. In the opening section, Allah warns of a severe punishment, but also gives good news to those who do good deeds of an excellent and everlasting reward. It warns those who declare that Allah has an offspring by telling them that they have no evidence of such a monstrous lie. Prophet Muhammad (peace be upon him) is told that he should not despair if people do not believe in the Divine revelations brought to them through him. For earth has been filled with attractive things in order to test people and in the end everything will be reduced to dust. From verse onward, the story of the people of the cave sets in with a note "Do you think that the story about the sleepers in the cave is a wonder?" The young men sought refuge in the cave, praying that God, the most merciful, would guide them to a way out of their predicament. God put them into a deep sleep and awakened them after a long period of time. How long they had been sleeping is argued about by believers and nonbelievers alike but now God reveals the truth of the matter. Specifically speaking, verses 1-6 are specially for those who say Allah has begotten a son and it is being said that they are uttering a monstrous lie:
( 1 ) [All] praise is [due] to Allah, who has sent down upon His Servant the Book and has not made therein any deviance.
The theme of the last Sürah 17. Al Isrāʼ: 111, that Allah is good and worthy of all praise from His creatures, to whom He has granted a clear revelation, is continued in this Sürah too. The spirit of man makes gradual progress upwards, through the grace and mercy of Allah.
Some people's idea of a Sacred Book is that it should be full of mysteries-dark corners, ambiguous expressions, words so far removed from human speech that they cover anything or nothing. Pagan oracles were couched in language which suggested one meaning to the hearer and claimed to have the very opposite meaning in the light of events which actually happened subsequently. They were distinctly crooked, not straight. In the next verse the word "Straight" (qaiyim) is used to characterize the Qur'an, in contrast to this word "crooked" ('Iowa).
The same theme is repeated in next Sürah 19. Maryam verse 36: "(Jesus had said): "Indeed Allah is my Lord and your Lord, so serve Him alone. This is the Straight Way."
That is as opposed to the crooked superstitions which take refuge in all sorts of metaphysical sophistries to prove three in one and one in three. In the Qur'an there is no crookedness (xviii. 1). Christ's teaching was simple, like his life, but the Christians have made it crooked.
( 2 ) [He has made it] straight, to warn of severe punishment from Him and to give good tidings to the believers who do righteous deeds that they will have a good reward
Qaiyim: straight, that which has no bends and no corners to mystify people, that which speaks clearly and unambiguously, that which guides to the right path. [ Cf. Surah 9. At-Tauba 36, where the adjective is used for a straight usage, in contrast to usages, which tend to mystify and deceive people.] The Qur'an is above all things straight, clear, and perspicuous. Its directions are plain for everyone to understand. Any book that deals with the highest mysteries of spiritual life must necessarily have portions whose full meaning is clearer to some minds than to others not so well prepared. But here there is nowhere any mystification, any desire to wrap up things in dark sayings repugnant to human reason. Allah's purpose is to give clear warning of spiritual dangers and lead up to the highest bliss.
( 4 ) And to warn those who say, "Allah has taken a son."
The warning is not only needed for those who deny Allah or deny His Message, but also for those whose false ideas of Allah degrade religion in supposing that Allah begot a son, for Allah is One and is High above any ideas of physical reproduction.
( 5 ) a thing about which they have no knowledge, neither they nor their ancestors. Dreadful is the word that comes out of their mouths. What they utter is merely a lie.
“Dreadful is the word” That one is the son of God, or Allah has adopted that one as a son. This has been declared to be dreadful because it was not based o any knowledge that Allah has a son or has adopted a son. They had merely exaggerated their love for someone and invented such a relationship. And they do not realize that it is a dreadful blasphemy, impudence and fabrication that they are uttering in regards to Allah, the Lord of the worlds.
Yousaf Ali Explanation:
The attribution of a son "begotten" to Allah has no basis in fact or in reason. It is only a "word" or "saying" that issues out of their mouths. It is not even a dogma that is reasoned out or can be explained in any way that is consistent with the sublime attributes of Allah.
( 6 ) Then perhaps you would kill yourself through grief over them, [O Muhammad], if they do not believe in this message, [and] out of sorrow.
This refers to the real cause of the anxiety of the Prophet (peace be upon him) at the time of the revelation of this Surah. It clearly shows that the Prophet (peace be upon him) did not grieve at the persecution from which he and his companions were suffering but at the deviation and moral degeneration of his people. What was consuming him was that, though he was trying to bring them out from their disgraceful state, they persisted in it. He was grieved because he was convinced that their deviation would inevitably lead them to destruction and scourge of Allah. Therefore he was working day and night to save them but it appeared that they were bent upon incurring the chastisement of Allah. The Prophet (peace be upon him) himself has described this state of his mind in a tradition to this effect: I may describe this thing in a parable. A person kindled a fire to spread light but the moths persist in falling over it to burn themselves alive. He tries to save them from the fire but the moths reduce his efforts to failure. The same is true of me and you. I hold you by your skirts to keep you away from the fire, but you are bent upon falling into it. (Bukhari, Muslim).
Though apparently it is merely stated that it may be that you will consume your life for their sake out of sorrow, it also contains a sort of consolation for the Prophet (peace be upon him), as if to say: As you are not responsible for forcing them to believe, why should you consume yourself for their sake. Your only duty is to give good news and warning and not to turn people into believers. Therefore, you may go on carrying out your mission of giving good news to the believers and warning of the bad consequences to the disbelievers.
Yousaf Ali Explanation:
In a reasonable world the preaching of a reasonable Faith like that of Islam would win universal acceptance. But the world is not altogether reasonable. It caused great distress to the unselfish Preacher of Islam that his Message met with so much opposition. He wanted to point the way to salvation. He only got, in the Makkans period, abuse from the chiefs of the Makkans-abuse and persecution, not only for himself but for the Truth which he was preaching. A heartless stout than his might have been appalled at what seemed the hopeless task of reclaiming the world from falsehood, superstition, selfishness, wrong, and oppression. He is here consoled, and told that he was not to fret himself to death: he was nobly doing his duty, and, as after-events showed, the seed of Truth was already germinating, although this was not visible at the time. Besides, these "chiefs" and "leaders" were only strutting in false plumes: their glory was soon to fade for ever.
( 7 ) Indeed, We have made that which is on the earth adornment for it that We may test them [as to] which of them is best in deed.
This world's goods-,worldly power, glory, wealth, position, and all that men scramble for,-are but a fleeting show. The possession or want of them does not betoken a man's real value or position in the coming world, the world which is to endure. Yet they have their uses. They test a man's sterling quality. He who becomes their slave loses rank in the next world. He who uses them if he gets them, and does not fall into despair if he does not get them, shows his true mettle and quality. His conduct proclaims him.
( 8 ) And indeed, We will make that which is upon it [into] a barren ground.
(Ayat 6 )was addressed to the Prophet (peace be upon him), but ( Ayats 7-8 ) have been directed to the disbelievers indirectly, as if to say: You must understand it clearly that all the things that you see in the world and which allure you, are a transitory adornment which has been arranged merely to test you, but it is a pity that you have been involved in the misunderstanding that all these things have been created to cater for your pleasure and enjoyment. That is why the only aim and object of life you have set before you is: Eat, drink and be merry. As a result of this you do not pay any attention to your true and real well wisher. You must understand it well that these things have not been provided for pleasure but are actually a means of testing you. You have been placed among them to see which of you is allured by these from the real aim of life and which of you keeps steadfast in the worship of Allah, for which you have been sent to the world. All these things and means of pleasure shall come to an end on the Day, your examination is over and nothing will remain on the earth because it will be turned into a bare plain.
( 9 ) Or have you thought that the companions of the cave and the inscription were, among Our signs, a wonder?
The surah takes its name from the Arabic word Kahf which literally means a vast cave. And from here the story of People / Sleepers of the Cave commences.
There is a difference of opinion about the meaning of arraqim. Some companions and their followers opined that it was the name of that habitation where this event took place and that it was situated somewhere between Aylah and Palestine. There are other commentators who take it to mean the inscription that had been set up at the cave as a memorial to the sleepers of the cave. Some have preferred the first meaning and opined that it is the same place which has been called Rekem in the Bible (Joshua, 18: 27). Then he identifies it with the ancient historical city of Petra. But they have not considered the fact that Rekem, as mentioned in the Bible, belonged to the children of Benjamin and according to the Book of Joshua, the territory of this clan was situated to the west of river Jordan and the Dead Sea and that the ruins of Petra are situated to the south of Jordan. That is why the modern archaeologists do not believe that Petra and Rekem are one and the same place. (Please refer to Encyclopedia Britannica, 1946, Vol XVII, page 658). We are also of the opinion that by Arraqim is meant the inscription.
This question has been posed to expose the skeptical attitude of the disbelievers towards the “Sleepers of the Cave,” as if to say: Do you think that Allah, Who has created the heavens and the earth, does not have the power to keep a few persons in a state of sleep for a couple of hundred years and then to raise them up same as they were at the time of going to sleep. If you ever had pondered over the wonderful creation of the sun and the moon and the earth, you would never have expressed any doubt that such a thing was anything difficult for Allah.
Yousaf Ali Explanation:
A wonderful story or allegory is now referred to. Its lessons are: (1) the relativity of Time, (2) the unreality of the position of oppressor and oppressed, persecutor and persecuted, on this earth, (3) the truth of the final Resurrection, when true values will be restored, and (4) the potency of Faith and Prayer to lead to the Right.
The unbelieving Quraish were in the habit of putting posers to the holy Prophet-questions which they got from Christians and Jews, which they thought the Prophet would be unable to answer. In this way they hoped to discredit him. One of these questions was about the floating Christian story of the Seven Sleepers of Ephesus. The Prophet not only told them the main story but pointed out the variations that were current, and rebuked men for disputing about such details (xviii. 22). Most important of all, he treated the story (under inspiration) as a parable, pointing to lessons of the highest value. This is Revelation in the highest sense of the term. The story is recapitulated in n. 2337 below.
Raqim = Inscription. So interpreted by the Jalalain, and the majority of Commentators agree. also connect to explanation of verse 10 below. Others think it was the name of the dog: see xviii. 18 below.
( 10 ) [Mention] when the youths retreated to the cave and said, "Our Lord, grant us from Yourself mercy and prepare for us from our affair right guidance."
The youths hid in the cave, but they trusted Allah, and made over their whole case to Him in prayer. Then they apparently fell asleep, and knew nothing of what was happening in the world outside.
( 11 ) Then We drew (a veil) over their ears for a number of years in the cave (so that they heard not):
Drew (a veil) over their ears: i.e., sealed their ears, so that they heard nothing. As they were in the Cave they saw nothing. So they were completely cut off from the outer world. It was as if they had died, with their knowledge and ideas remaining at the point of time when they had entered the Cave. It is as if a watch stops at the exact moment of some accident, and any one taking it up afterwards can precisely fix the time of the accident. The same way the watches were found after the atomic bomb exploded on Japanese city of Hiroshima, stopped at the exact time when the explosion took place.
( 12 ) Then We awakened them that We might show which of the two factions was most precise in calculating what [extent] they had remained in time.
Yousaf Ali Explanation:
Awakened them: or raised them up from their sleep or whatever condition they had fallen into (xviii, 18), so that they began to perceive the things around them, but only with the memories of the time at which they had ceased to be in touch with the world.
When they awoke to consciousness, they had lost all count of time. Though they had all entered together, and lain together in the same place for the same length of time, their impressions of the time they had passed were quite different. Time is thus related to our own internal experiences. We have to learn the lesson that men as good as ourselves may yet differ as to their reactions to certain facts, and that in such matters disputes are unseemly. It is best to say, "Allah knows best" (xviii. 19).
Ruku / Section 2 [13-17 ] Verse 13 on details of the People of Cave is related:
( 13 ) It is We who relate to you, [O Muhammad], their story in truth. Indeed, they were youths who believed in their Lord, and We increased them in guidance.
The oldest evidence of this story is found in a homily written in Syriac by Jacob of Sarug, a Christian priest of Syria, who was born in A.D. 452, a few years after the death of the companions of the cave. The homily which describes the legend in great detail was composed by him in or about A.D. 474. On the one hand, this same Syriac version came into the hands of our early commentators, and Ibn Jarir Tabari cited it in his commentary with various authorities. And on the other hand, it reached Europe where its translations and abridged versions were published in Greek and Latin. The abridged story as told by Gibbon in Chapter 33 of his The Decline and Fall of the Roman Empire under the heading, “The Seven Sleepers”, so closely resembles the story told by our commentators that both the versions seem to have been drawn from the same source. For instance, the name of the king, whose persecutions made the Seven Christian youths of Ephesus take refuge in the cave, was Emperor Decius according to Gibbon. He ruled the Roman Empire from A.D. 249 to 251 and whose reign is very notorious because of his persecution of the followers of Prophet Jesus (peace be upon him), while our commentators call him Decanus or Decaus, etc. The city, where this event happened was Aphesus or Aphesos according to our commentators, while according to Gibbon it was Ephesus, which was the biggest Roman city and seaport on the west coast of Asia Minor. The ruins of this city can still be seen 20 to 25 miles south of the modern Turkish city of Izmir. Again the name of the king, during whose reign the companions of the cave awoke, was Tezusius according to the Muslim commentators and Theodosius II according to Gibbon. He ruled over Rome from A.D. 408 to 450, after the Roman Empire had accepted Christianity.
The resemblance between the two versions is so close that even the name of the companion whom the sleepers sent to the city to buy food after waking up has been mentioned as Jamblicha by the Muslim scholars and Jamblichus by Gibbon. The details of the story in both the versions are also similar which are briefly as follows.
When during the reign of the Emperor Decius, the followers of Prophet Jesus (peace be upon him) were being mercilessly persecuted, the seven Christian youths hid themselves in a cave and fell into a sleep. Then in the 38th year of the reign of the Emperor Theodosius II (approximately in A.D. 445 or 446) they awoke when the entire Roman Empire had become Christian. Thus, they slept in the cave for nearly 196 years.
On this ground some orientalists have rejected that the above mentioned story is the same as that given in the Quran because the period of their stay in the cave according to the Quran (Ayat 25) was 309 years. We have, however, answered this objection in the explanation of verse 25 below.
There are a few minor differences between the Quranic and Syriac versions, on the basis of which Gibbon has charged the Prophet (peace be upon him) with ignorance. However, the Syriac version, on the basis of whose authenticity he has committed this gross insolence, was even according to him written thirty to forty years after the event by a Syrian. He has not taken the trouble to consider the fact that verbal versions of events do change a bit during such a long time while they are communicated from one country to the other. Therefore it is wrong to take such a version of the story for granted and literally true and to charge the Quran with discrepancy for any main difference with it. Such an attitude is worthy only of those people who are so blinded by religious prejudices that they discard even the most ordinary demands of reason.
The city of Ephesus where the event of the sleepers of the cave took place, was built about 11th century B.C. and became a great center of idol worship, its chief deity being the moon goddess, Diana, whose temple was regarded as a wonder of the ancient world. Most of her devotees belonged to Asia Minor and the Roman Empire also had accepted her as one of its deities. After Prophet Jesus (peace be upon him) when his message started reaching different parts of the Roman Empire, a few youths of Ephesus also gave up idol worship and accepted God as their only Lord. Gregory of Tours has collected details about these Christian youths in his Meraculorum Liber, which are briefly as follows.
They were seven youths. When the Emperor Decius heard of their change of faith, he summoned them and questioned them about their new religion. In spite of knowing that the Emperor was deadly against the followers of Christ, they frankly admitted before him that their Lord is the Lord of the earth and heavens, and that they recognized none else as Deity for if they did so, they would be committing a grave sin. The Emperor became furious to hear this, and warned that he would have them killed, but then considering their tender age, he granted them three days in which they were counseled to revert to their old faith, otherwise they would be put to death.
The seven youths took advantage of the situation and fled the city to conceal themselves in a cave in the mountains. On the way a dog also followed them. At last they found a spacious cave as a suitable refuge and hid in it and the dog sat at the entrance. Being tired they soon fell into a deep slumber. This happened in about 250 A.D. After about 197 years, in 447 A.D., during the reign of Emperor Theodosius II, they awoke suddenly when the whole Roman Empire had embraced Christianity and the Ephesians had given up idolatry.
At this time a fierce controversy was going on among the Romans regarding the reality of the life after death and Resurrection, and the Emperor himself was anxious to eradicate somehow the disbelief in the life after death from the minds of his people. So much so that one day he prayed that God in His mercy may show a sign which may help restore and correct the people’s belief. In precisely the same days the seven sleepers awoke in the cave.
After waking up, the youths started asking one another about how long they might have slept. Some said it might have been a day, others said it was a part of a day. When they reached no conclusion, they stopped arguing, leaving the knowledge of the exact period to God.
Then they sent Jean, a companion, to the city with a few silver coins to buy food, and warned him to be on his guard lest the people should recognize him, for they feared that if they were discovered the Ephesians would force them to bow before Diana. But when Jean came to the city he was astonished to see that the world had changed. The entire population had embraced Christianity, and there was nobody in the city to worship Diana. He came to a shop and wanted to buy a few loaves of bread. When he paid in a coin bearing the image of Emperor Decius, the shopkeeper could not believe his eyes and asked the stranger from where he had obtained that coin. When the young man said that it was his own, a dispute began between them and soon a crowd gathered around them, and the matter reached the chief officer of the city. The officer himself was puzzled and wanted to know the whereabouts of the treasure house from where the young man had taken the coin, but the latter insisted that it belonged to him. The officer did not believe him because he thought that a young man like him could not possibly possess a centuries old coin which had not even been seen by the elders in the city. When Jean came to know that the Emperor Decius had died, he was pleasantly surprised. He told the crowd that he and his six companions had fled the city only the other day and taken refuge in a cave to escape Decius’ persecution. The officer was greatly surprised and followed the young man to see the cave where his companions lay in hiding. And a great crowd followed behind them. When they came to the cave, it was fully established that the youths really belonged to the Emperor Decius’ period. Consequently, Emperor Theodosius was informed and he also visited the cave to receive grace. Then the seven youths went back into the cave and lay down and breathed their last. Seeing this clear sign the people’s belief in the life after death was restored, and a monument was ordered to be built over the cave by the Emperor.
The story of the sleepers of the cave as narrated above, corresponds so closely with that mentioned in the Quran that the seven youths can easily be regarded as Ashab-i- Kahf (the companions of the cave). Some people, however, have raised the objection that this story concerns a city of Asia Minor, and the Quran does not discuss or refer to any event that might have taken place outside Arabia, therefore it would be against the Quranic style and spirit to label this Christian story as the story of Ashab-i-Kahf. In our opinion this objection is not correct. The Quran means to impress and warn the Arabs by relating stories concerning the various ancient tribes who had transgressed from the right path and with whom they were familiar, whether they lived and flourished inside Arabia or outside it. It is for this very reason that a mention has been made of the ancient history of Egypt in the Quran, whereas Egypt has never been a part of Arabia. The question is that when the history of Egypt can be mentioned in the Quran, why cannot Rome and the Roman history with which the Arabs were as familiar as with the Egyptian history? The Roman frontiers adjoined the northern Hijaz and the Arab caravans traded with the Romans almost throughout the year. Then there were a number of Arab tribes who were directly under Roman domination and the Roman Empire was in no way unknown to the Arabs, a fact which is fully borne out by Surah Ar-Room. Another thing which should be borne in mind is that the story of the sleepers of the cave has been related in the Quran in response to a query raised by the disbelievers of Makkah, who had been prompted by the Jews and Christians to question the Prophet (peace be upon him) on such matters as were wholly unknown to the Arabs in order to test his Prophethood.
That is, when they had believed sincerely, Allah increased their faith in the guidance and enabled them to become firm and steadfast on the way of the truth even at the risk of their lives rather than surrender before falsehood.
Note: According to the Holy Qur’an's usual pattern , it does not state the historical or geographical details, as to which period or to where this incident took place. Therefore, commentators and historians have disclosed their different views on the basis of historical narrations. So while a section of scholars refers to a place in city of Ephesus in Turkey, another research refer this place to be near Aaman, Jordan. The Photos that appear normally on the net are of the latter disclosure. However, there also photos of the cave located in the city of Ephesus. Herein under are photos of both places. Only Allah knows which the exact site of the Ashab al Kahf:
( 14 ) And We made firm their hearts when they stood up and said, "Our Lord is the Lord of the heavens and the earth. Never will we invoke besides Him any deity. We would have certainly spoken, then, an excessive transgression.
So that they were not afraid to speak out openly, and protest the truth of the Unity which they clearly saw in their own minds and hearts.
We may suppose them to have taken their stand and made a public protest before they betook themselves to the Cave (xviii. 16). The story really begins at xviii. 13, and the verses xviii. 9-12 may be considered as introductory. As the emphasis is on spiritual lessons, the facts stated in the introductory part are passed over lightly in the story.
( 15 ) These, our people, have taken besides Him deities. Why do they not bring for [worship of] them a clear authority? And who is more unjust than one who invents about Allah a lie?"
Besides the heathen gods, the cult of the Emperors also became fashionable in the Roman Empire in the first three centuries of the Christian Era. The statue of Diana (Artemis) at Ephesus had been one of the wonders of the ancient world. The city was a great seaport and the capital of Roman Asia. We may therefore imagine how the heathen cults must have flourished there. St. Paul spent three years preaching there, and was mobbed and assaulted, and compelled to leave (Acts, xix. 1-4).
( 16 ) [The youths said to one another], "And when you have withdrawn from them and that which they worship other than Allah, retreat to the cave. Your Lord will spread out for you of His mercy and will prepare for you from your affair facility."
Yousaf Ali Explanation:
When these God worshiping youths fled the habitations to take refuge in the hills, the city of Ephesus was the principal center of idol worship and sorcery in Asia Minor. There was a great temple dedicated to the goddess Diana, which was well known in the whole world and attracted devotees from far places. The sorcerers, workers of magic and occult arts, soothsayers and amulet writers of Ephesus were well known and their black business had spread throughout Syria and Palestine, even as far as Egypt. The Jews also had a big share in it, who attributed this art to Prophet Solomon. (Cyclopedia of Biblical Literature under Ephesus). The predicament in which the righteous people living in an environment of idolatry and superstition were involved can well be imagined from the remark of the companions of the cave that occurs in( Ayat 20): If they succeed in over powering us, they will surely stone us to death or force us back into their faith.
( 17 ) And [had you been present], you would see the sun when it rose, inclining away from their cave on the right, and when it set, passing away from them on the left, while they were [laying] within an open space thereof. That was from the signs of Allah. He whom Allah guides is the [rightly] guided, but he whom He leaves astray - never will you find for him a protecting guide.
This is to show that the mouth of the cave faced the north. That is why the light of the sun could not enter inside the cave and the one who passed by it could not see who was inside it.
Yousaf Ali Explanation:
In the latitude of Ephesus, 38 degrees north, i.e., well above the sun's northern declination, a cave opening to north, would never have the heat of the sun within it, as the sunny side would be the south. If the youths lay on their backs with their faces looking to the north, i.e., towards the entrance of the Cave, the sun would rise on their right side, declining to the south, and set on their left sides, leaving them cool and comfortable.
The youths, having faith and trust in Allah, found safety and refuge in the Cave. They were protected from the persecution and violence of the heathen. Their prayer (xviii. 16) was heard.
Ruku / Section 3 [18-22 ]
( 18 ) And you would think them awake, while they were asleep. And We turned them to the right and to the left, while their dog stretched his forelegs at the entrance. If you had looked at them, you would have turned from them in flight and been filled by them with terror.
That is, if someone could have looked at the seven persons from outside and seen them turning from one side to the other at intervals, he would have thought that they were not asleep but were relaxing themselves. Allah had so arranged their refuge that none dared go inside the cave and know about them for it was pitch dark in the cave and the dog was keeping watch at the entrance. If someone ever looked into the cave and saw the sleepers, he took them for some robbers and at once turned on his heels. This was the reason why their refuge remained a secret to the outer world for such a long period.
Yousaf Ali Explanation:
Perhaps their eyes were open, even though their senses were sealed in sleep. They turned about on their sides as men do in sleep. The name of their dog is traditionally known as Qitmir, but see explanation of verse 9 above.
This graphic picture of the sleepers explains the human mechanism by which their safety was ensured by Allah from their Pagan enemies.
( 19 ) And similarly, We awakened them that they might question one another. Said a speaker from among them, "How long have you remained [here]?" They said, "We have remained a day or part of a day." They said, "Your Lord is most knowing of how long you remained. So send one of you with this silver coin of yours to the city and let him look to which is the best of food and bring you provision from it and let him be cautious. And let no one be aware of you.
They now give up barren controversy and come to the practical business of life. But their thoughts are conditioned by the state of things that existed when they entered the Cave. The money they carried was the money coined in the reign of the monarch who persecuted the Religion of Unity and favoured the false cults of Paganism.
Best food:, i.e., purest, most wholesome, perhaps also most suitable for those who rejected idol worship, i.e., not dedicated to idols. For they still imagined the world in the same state in which they had known it before they entered the Cave.
( 20 ) Indeed, if they come to know of you, they will stone you or return you to their religion. And never would you succeed, then - ever."
They think that the world had not changed, and that the fierce persecution they knew. was still raging, under which a man had to pay by his life for his religious faith, if he could not conform to Pagan worship.
That is, never succeed in keeping your religion. To become a renegade, to give up the Truth which you have won, simply on account of the fear of men, is the most despicable form of cowardice, and would rightly close the door of salvation if strict justice were to be done. But even then Allah's Mercy comes to the coward's aid so long as the door of repentance is open.
( 21 ) And similarly, We caused them to be found that they [who found them] would know that the promise of Allah is truth and that of the Hour there is no doubt. [That was] when they disputed among themselves about their affair and [then] said, "Construct over them a structure. Their Lord is most knowing about them." Said those who prevailed in the matter, "We will surely take [for ourselves] over them a masjid."
The secret of their sleep was revealed when one of them went to Ephesus to buy food for them and offered a coin of the period of Emperor Decius. As it was a changed world, he naturally attracted attention for he was wearing a costume of 300 year old fashion and spoke a language different from that in vogue. This was because during those two centuries the language, culture, dress etc. had undergone a marked change. So the shopkeeper looked askance at him and, according to a Syriac tradition, he suspected that he had dug up some ancient treasure. Accordingly, he gathered some people of his neighborhood and they took him before the ruler. On questioning, it was discovered that he was one of those followers of Christ, who had fled the city 300 years ago to save their faith. As most of the population had embraced Christianity, the news immediately spread throughout the city and a big crowd of the people along with the Christian Roman Ruler, arrived at the cave. It was then that the sleepers of the cave came to know that they had slept for about three hundred years. So after making salutations to their Christian brothers they lay down and their souls left their bodies.
According to the Syriac tradition, at the time of this occurrence, hot discussions were going on in Ephesus about Resurrection and the Hereafter. Though the people had embraced Christianity under the influence of the Roman Empire, yet traces of shirk and idolatry of the Romans and the effects of the Greek philosophy were still very powerful. So in spite of the Christian creed of the Hereafter, many people denied this, or at least were skeptical about this. To add to this the Sadducee sect of the Jews, who formed a great part of the population of the city, openly denied the Hereafter and professed to base this on the Torah. The Christian scholars, however, could not put forward any strong arguments to refute them: so much so that the reports of the polemical discussion given in Matthew, Mark and Luke, attributed to Prophet Jesus (peace be upon him), are admittedly very weak even according to the Christian scholars. (Please refer to Matthew 22: 23-33, Mark 12: 18- 27, Luke 20: 27-40). That is why the disbelievers in the Hereafter were having the upper hand and even the believers were being involved in doubts about it. It was at that time that the sleepers of the cave were raised up and furnished an absolute proof of the life after death and turned the scales in favor of the believers in this dispute.
It appears from the context that this was the saying of the righteous people from among the Christians. They were of the opinion that a wall should be raised at the entrance of the cave in order to let the sleepers remain in the same condition in which they were, for they argued that their Lord alone knew best about their rank and position and the reward they deserved.
The people “those who prevailed in their matter” were the Roman rulers and the priests of the Christian Church, who did not let the righteous Christians have their way. This was because by the middle of the fifth century, the common people, especially the orthodox among the Christians, had become fully involved in shirk and the worship of saints and tombs. They used to visit the tombs of the saints to worship them and kept the statues of Jesus, Mary and the apostles in their churches: so much so that a few years before the rising up of the sleepers of the cave, in 431 A.D., a great council of the representatives of the Christian world had been held in Ephesus itself, in which it was resolved that the creed of the divinity of Christ and of Mary as the mother of God, should be included in the articles of the Christian Church. If we keep in view the year 431, it becomes clear that by “those who prevailed in their matter” are meant the leaders of the Church and the officers of the government, who had the reins of the religious and political powers in their hands. In fact these were the people who were the upholders of shirk and who decided that a mausoleum should be built over the cave of the sleepers to make it a place of worship.
It is an irony that some people among the Muslims have misconstrued this verse of the Quran so as to make it lawful for themselves to build mausoleums, monuments and mosques over the tombs of the righteous persons and saints. The Quran has, in fact, pointed out the deviation of the workers of iniquity who prevailed upon others and built a place of worship over the cave of the sleepers, who were indeed a sign of Resurrection and of the life after death. But they abused this good opportunity and produced another means of practicing shirk.
One fails to understand how anyone can deduce from this verse an argument for the legality of building mosques over the tombs of the righteous people, when the Prophet (peace be upon him) has categorically prohibited this.
(1) Allah has cursed those women who visit tombs and those people who build mosques over them and burn lights over them (Ahmad, Tirmizi, Abu Dawud, Nasai, Ibn Majah).
(2) Beware that the people, who have passed before you, made the tombs of their Prophets the places of their worship. I forbid you to do that. (Muslim).
(3) Allah has cursed the Jews and the Christians, for they made the tombs of their Prophets the places of their worship. (Ahmad, Bukhari, Muslim, Nasai).
(4) The behavior of those people was strange: if a righteous person from among them, died they would build a mosque over his grave and draw his pictures. They will be treated as worst criminals on the Day on Resurrection. (Ahmad, Bukhari, Muslim, Nasai).
Thus, it is clear from the above sayings of the Prophet (peace be upon him) that building of the places of worship over the tombs is utterly unlawful. The Quran has merely stated as a historical fact the sinful act of the Christian priests and the Roman rulers and has not sanctioned such a thing. Therefore no God fearing person can turn this into an argument for building mosques over the tombs.
Incidentally, it will be worthwhile to cite a statement of Rev. T. Arundell who published his discoveries in Asia Minor in 1834. He says that he had seen the remains of the Mausoleums of Mary and the seven sleepers on a hillock near the remains of the ancient city of Ephesus.
( 22 ) They will say there were three, the fourth of them being their dog; and they will say there were five, the sixth of them being their dog - guessing at the unseen; and they will say there were seven, and the eighth of them was their dog. Say, [O Muhammad], "My Lord is most knowing of their number. None knows them except a few. So do not argue about them except with an obvious argument and do not inquire about them among [the speculators] from anyone."
This shows that about three hundred years after this event, at the time of the revelation of the Quran, different stories had become current among the Christians about the sleepers of the cave, but generally these stories had no authentic source behind them. This was because that was not the age of the press in which authentic books might have been published. Therefore naturally the stories of events were carried from place to place by means of oral traditions, and with the passage of time many tales of fiction got mixed up with the real story.
This is meant to impress that the real thing in this story is not the number of the sleepers but the lessons it teaches. (1) A true believer should not on any account turn away from the truth and bow before falsehood. (2) A believer should not merely rely on the material means but on Allah. He should trust in God and follow the right way, even though the outward adverse circumstances might appear to be unfavorable. (3) It is wrong to suppose that Allah is bound by any so called law of nature, for He is able to do anything He wills even though that might seem to be against some common experience. He has the power to change any so called law of nature, whenever and wherever He wills and bring about any extraordinary supernatural thing. So much so that He can raise up anyone who might have been asleep for two hundred years, as if he had slept only for a few hours, without letting any change take place in his appearance, dress, health, indeed in anything, during the passage of time. (4) This teaches us that Allah has the power to bring to life all the generations past, present and future all together as asserted by the Prophets and divine Scriptures. (5) It teaches us that ignorant people have always been perverting the signs of Allah which are sent for the right guidance of the people. That is how the miracle of the sleepers of the cave, which had been shown as a proof of the Hereafter, had been turned into a means of shirk, as if they were some saints who had been sent only for this purpose.
It is obvious from the above mentioned real lessons, which one can learn from the story of the sleepers, that a wise man will pay his attention to these things and not divert it in search of their number, their names, the color of their dog and the like. Only those people, who have no interest for the reality but for superficial things, will spend their time and energy in making investigations about such things. That is why Allah instructed the Prophet (peace be upon him): You should not enter into useless and irrelevant discussions about such things even if other people try to involve you in them. Instead of wasting your time in such useless things, you should concentrate your attention only on your mission. That is why Allah has not Himself told their exact number lest it should encourage such people as are always hankering after useless things.
Yousaf Ali Explanation:
The controversy in after ages raged about the number of the Sleepers: were they three or five or seven? People answered, not from knowledge, but from conjecture. Gibbon's version, which has now become best known, makes the number of Sleepers seven. The point was immaterial: the real point was the spiritual lesson.
The true significance of the story is known only to a few. Most men discuss futile details, which are not in their knowledge. It is unprofitable to enter such immaterial controversies and many others that have been waged about Religion by shallow men from time immemorial. Yet, if there is a matter of clear knowledge from experience that matters, we must openly proclaim it, that the world may be brought to listen to Allah's Truth.
Vulgar story-mongers as such know little of the true significance of stories and parables. We have a clear exposition in the Qur'an. What need is there to go into details of the number of men in the Cave, or of the time they remained there?
Ruku / Section 4 [23-31]
( 23 ) And never say of anything, "Indeed, I will do that tomorrow,"( 24 ) Except [when adding], "If Allah wills." And remember your Lord when you forget [it] and say, "Perhaps my Lord will guide me to what is nearer than this to right conduct."
This is a parenthetical clause which has been inserted here because of its relevancy to the preceding verse, in which it was asserted that the correct number of the sleepers of the cave is known only to Allah and a research into it is a useless task. Therefore one should refrain from investigating into unimportant things, nor enter into discussions about them. This has led to the instruction contained in the parenthetical clause for the benefit of the Prophet (peace be upon him) and the believers who have been told never to make a positive assertion like this: I will do this thing tomorrow, for you do not know whether you will be able to do that thing or not: you have neither the knowledge of the unknown nor have full powers to do what you like. If ever inadvertently you utter anything like this, you should at once remember your Lord and say, In Sha Allah, that is If Allah Wills. Besides this you do not know whether there will be any good for you in the thing about which you say: I will do this. It is possible that you may do another thing better than that. Therefore you should trust in God and say: I hope that my Lord will guide me in this matter with that thing which is nearer to the right way for me.
Yousaf Ali Explanation:
Verses 23 and 24 are parenthetical. We must never rely upon our own resources so much as to forget Allah. If by any chance we do forget, we must come back to Him and keep Him in remembrance, as did the Companions of the Cave.
In geometry the perfect circle is an ideal. Any given circle that we draw is not so perfect that we cannot draw one closer to the ideal. So in our life, there is always the hope of drawing closer and closer to Allah.
( 25 ) And they remained in their cave for three hundred years and exceeded by nine.
This sentence is connected with the theme preceding the parenthetical clause like this. Some people will say: “They were three and the fourth was their dog...”, and some people will say that they remained in the cave for three hundred years and some others would add nine more years (to the reckoning of the period). We are of the opinion that the number of the years, 300 or 309, has not been stated by Allah Himself but Allah has cited these as sayings of the people. This opinion is based on this succeeding sentence: Allah knows best about the period of their stay there. If the number of years, given in (Ayat 25), had been from Allah, this succeeding sentence would have been meaningless. Abdullah bin Abbas has also opined that this is not the saying of Allah but that of the people which has been cited as a part of the story.
Yousaf Ali Explanation:
This verse should be read with the next verse. In the floating oral tradition the duration of time in the Cave was given differently in different versions. When the tradition was reduced to writing, some Christian writers (e.g., Simeon Metaphrastes) named 372 years, some less. In round numbers 300 years in the solar Calendar would amount to 309 in the lunar Calendar. But the next verse points out that all these are mere conjectures: the number is known to Allah alone. The authority on which Gibbon relies mentions two definite reigns, that of Decius (249-251 A.D.) and that of Theodosius 11 (408-450 A.D.). Taking 250 and 450, we get an interval of 200 years. But the point of the story does not lie in the name of any given Emperor, but in the fact that the beginning of the period coincided with an Emperor who persecuted: the Emperor's name at the end of the period may be taken as approximately correct, because the story was recorded within two generations afterwards. One of the worst Emperors to persecute the Christians was Nero who reigned from 54 to 68. If we took the end of his reign (A.D. 68) as the initial point, and (say) 440 A.D. as the final point, we get the 372 years of Simeon Metaphrastes. But none of these writers knew any more than we do. Our best course is to follow the Quranic injunction, "Say, Allah knows best how long they stayed" (xviii. 26). There is also a rebuke implied: 'do not imitate these men who love mischievous controversies!' After all, we are given the narrative more as a parable than as a story.
( 26 ) Say, "Allah is most knowing of how long they remained. He has [knowledge of] the unseen [aspects] of the heavens and the earth. How Seeing is He and how Hearing! They have not besides Him any protector, and He shares not His legislation with anyone."
Yousaf Ali Explanation:
Who are "they" in this sentence? They may be the Companions of the Cave, for they put themselves under the protection of Allah, and disowned all attribution of partners to Him. Or "they" may refer to the people in general who go wrong and become "Mushriks" i.e., attribute imaginary partners to Allah.
His Command: i.e., Allah's sovereignty of the world, or in His Judgment on the Day of Judgment.
After relating the story of the sleepers of the cave, from verse 27 onward the Quran begins to review the condition of the Muslims of Makkah at the time of the revelation of the Surah.
( 27 ) And recite, [O Muhammad], what has been revealed to you of the Book of your Lord. There is no changer of His words, and never will you find in other than Him a refuge.
This does not mean at all that, God forbid, the Prophet (peace be upon him) was inclined to make any changes in the Quran to please the disbelievers of Makkah and was thinking of some formula of compromise with the chiefs of the Quraish which necessitated a warning that he was not authorized to do so. As a matter of tact, though this was apparently addressed to the Prophet (peace be upon him), it was really meant for the disbelievers that they should not entertain any hope whatsoever for anything like this, as if to say: You must understand it once and for all that Our Messenger is not authorized to make any changes in Our revelation, for he has to precisely convey it just as it is sent down to him. If you want to accept it, you will have to accept it in its entirety as it is being sent by the Lord of the Universe. And if you want to reject it, you may do so but you must understand it well that no modification, even in the least, will be made in it to please you. This was the answer to the repeated demand of the disbelievers: If you do insist, O Muhammad (peace be upon him), that we should accept your message in its entirety, then make certain modifications in it to accommodate some creeds and customs of our forefathers, and we will accept your message. This is our offer for a compromise and this will save our people from division. This demand of the disbelievers has been cited in the Quran at several places and the same answer has been given, e.g. When Our clear revelations are recited to them, those who do not expect to meet Us, say: Bring another Quran in its stead or make some amendments in it. (Surah Younus, Ayat 15).
( 28 ) And keep yourself patient [by being] with those who call upon their Lord in the morning and the evening, seeking His countenance. And let not your eyes pass beyond them, desiring adornments of the worldly life, and do not obey one whose heart We have made heedless of Our remembrance and who follows his desire and whose affair is ever [in] neglect.
Though these words have also been addressed to the Prophet (peace be upon him), they are really meant for the chiefs of the Quraish. According to a tradition related by Ibn Abbas, the chiefs of the Quraish would say to the Prophet (peace be upon him) that they considered it below their dignity to sit with such people as Bilal, Suhaib, Ammar, Khabbab, Ibn-Masud and the like who generally remained in his company, and that if he should send them away, they would be willing to attend his meetings in order to learn about his message.
At this Allah revealed this verse: And keep yourself whole heartedly content with those who pray to their Lord morning and evening in order to win His approval and do not turn your attention away from them: Do you desire to discard these sincere but poor people so that the chiefs of the Quraish, the well to do people, should come and sit near you? This was meant to warn the chiefs of the Quraish to this effect: Your wealth, your pomp and show of which you are so proud has no value at all in the sight of Allah and His Messenger (peace be upon him). Nay, those poor people are really more worthy in their sight, for they are sincere and always remember Allah. The same was the attitude of the chiefs of Prophet Noah’s (peace be upon him) people, who said: And we also see that none but the meanest and the most shallow of our people have become your followers. Upon this, Noah (peace be upon him) replied: I am not going to drive away those who have believed in me, nor can I say about those whom you disdain that Allah has not bestowed any good on them. (Surah Al-Anbia Ayats 27, 29, (31).
That is, do not yield to what he says, nor submit to him, nor fulfill his desire, nor follow his bidding.
The original Arabic text may also mean: Who discards the truth, breaks all moral limits and rushes on headlong. But in both cases it comes to this: The one, who is neglectful of Allah and becomes a slave of his lust, inevitably transgresses all limits and becomes a victim of immoderation. Therefore the one who will submit to him, will also follow the same way and wander about in deviation after him.
Yousaf Ali Explanation:
Cf. vi. 52. The true servants of Allah are those whose hearts are turned to Him morning, noon, and night, and who seek not worldly gain, but Allah's Grace, Allah's own Self, His Presence and nearness. Even if they are poor in this world's goods, their society gives far more inward and spiritual satisfaction than worldly grandeur or worldly attractions.
For those who stray from Allah's path, Allah's Grace is ever anxious: it seeks to reclaim them and bring them back to the path. If such a one resists, and follows his own lusts, a point is reached when his case becomes hopeless. Allah's Grace does not then reach him, and he is abandoned to his pride and insolence. Beware of following the example or advice of such a one or seeking his society, or hankering after his wretched idols.
( 29 ) And say, "The truth is from your Lord, so whoever wills - let him believe; and whoever wills - let him disbelieve." Indeed, We have prepared for the wrongdoers a fire whose walls will surround them. And if they call for relief, they will be relieved with water like murky oil, which scalds [their] faces. Wretched is the drink, and evil is the resting place.
This verse makes it quite plain that the story of the sleepers of the cave has been related to tell the opponents of Islam: This is the truth from your Lord. Now whosoever wills, he may accept it and whosoever wills, he may reject it. But people must understand that no compromise will be made in regard to the truth just as the sleepers of the cave did not make any compromise with regard to their creed. They did not make any compromise in regard to the doctrine of Tawhid after they had believed in it and categorically declared: Our Lord is the One Who alone is the Lord of the heavens and the earth. After this declaration they did not in any way accede to the making of any compromise with their people, who had gone astray. But they firmly declared: We will not give Him up and pray to other deities, because it will be the most improper thing, if we did so. After making this declaration they left their people and deities and took refuge in the cave without taking any provisions with them. After this when they woke up, the only thing about which they showed any anxiety, was that their people might not succeed in forcing them back to their own faith. After relating these things, the Quran addresses the Prophet (peace be upon him) to the effect (though these words are really meant for the opponents of Islam): It is absolutely out of question whether any compromise can be made with mushriks and disbelievers. Present the truth intact to them whether they accept it or not. If they do not accept it, they themselves will meet with an evil end. As regards to those, who have accepted the truth, (whether they be youngsters or poor, indigent people or slaves or laborers) they are really those people who have a worth with Allah, and they alone will be honored. Therefore you should not discard them and prefer the chiefs and the rich people who may be neglectful of Allah and be slaves of their own desires, even though they might be possessors of worldly grandeur.
The Arabic word Suradiq literally means sides of a tent but, as used in the case of Hell, it may mean its external boundaries to which its flames and heat may reach. According to some commentators, it applies to the future tense “its walls will be surrounding them” so as to refer to the flames of Hell in the Hereafter. But we are of the opinion that its flames have already encircled, in this very world, these workers of iniquity, who have turned away from the truth and that they cannot escape them.
The Arabic word muhul has several lexical meanings. According to some people, it means the residue of oil; according to others, it is lava which is formed by the melting of things in the earth; according to some others, it is molten matter and according to others, it is pus and blood.
Yousaf Ali Explanation:
Our choice in our limited Free-will involves a corresponding personal responsibility. We are offered the Truth: again and again is it pressed on our attention. If we reject it, we must take all the terrible consequences which are prefigured in the Fire of Hell. Its flames and roof will completely enclose us like a tent. Ordinarily there is water to quench the heat of thirst: here the only drink will be like molten brass, thick, heavy, burning, sizzling. Before it reaches the mouth of the unfortunates, drops of it will scald their faces as it is poured out.
( 30 ) Indeed, those who have believed and done righteous deeds - indeed, We will not allow to be lost the reward of any who did well in deeds.
The righteous will be rewarded, as has been said again and again, beyond their merits: [Also see Surah xxviii. 84: Surah xxx. 39.] Not a single good deed of theirs will lose its reward, and the mercy of Allah will blot out their sins.
( 31 ) Those will have gardens of perpetual residence; beneath them rivers will flow. They will be adorned therein with bracelets of gold and will wear green garments of fine silk and brocade, reclining therein on adorned couches. Excellent is the reward, and good is the resting place.
The dwellers of Paradise will be adorned with bracelets of gold like the kings of ancient times. This will be to show that they will be adorned like the kings of this world, whereas an unbeliever and wicked king will be disgraced there.
The Arabic word araaik is plural of arikah which is that kind of throne that is covered with an umbrella. This is also to show that in Paradise the believers will sit on thrones like the kings of this world.
Yousaf Ali Explanation:
Heaven is figured by all the pictures of ease and comfort which we can imagine in our present state: Gardens: perpetual springs of crystal water, which we can see as in a landscape from above; the finest and most costly ornaments; the most beautiful clothes to wear; green is the colour mentioned, because it is the most refreshing to the eye, and fits in well with the Garden; the wearer takes the choice of fine silk or heavy brocade; and for rest and comfort, high thrones of dignity on which the blessed ones recline.
This picture is in parallel contrast to the picture of Misery in the last verse.
With the explanation of verse 31, we come to the end of Part I of the exegesis of Sürah Al-Kahf. Our next post, that is Part II, (Ruku / Sections 5-7 [Verses 32-53]) will be about the story of two men and their garden. 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 | 8 | 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:
Exegesis by Maulana Mufti Muhammad Sharif, revised by Justice Mufti Muhammad Taqi Usmani
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.
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