|
18. Al-Kahf
In the Name of Allâh, the
Most
Beneficent, the Most Merciful.
Related by An-Nawwas ibn
Sam'an:
'He who among you will
survive to see him (the Dajjal) should recite over him the opening
verses of Surah al-Kahf.' (Muslim)
Related by Abu Umamah al-Bahili:
Whoever enters his (the
Dajjal's) Hell, let him seek refuge with Allah and recite the opening
verse of Surat al-Kahf, and it will become cool and peaceful for him, as
the fire became cool and peaceful for Ibrahim. (Ibn Kathir)
1. All the praises and thanks be
to Allâh, Who has sent down to His slave (Muhammad
SAW)
the Book (the Qur'ân), and has not placed therein any crookedness.
2. (He has made it) Straight to
give warning (to the disbelievers) of a severe punishment from Him, and
to give glad tidings to the believers (in the Oneness of Allâh Islâmic
Monotheism), who work righteous deeds, that they shall have a fair
reward (i.e. Paradise).
3. They shall abide therein
forever.
4. And to warn those (Jews,
Christians, and pagans) who say, "Allâh has begotten a son (or offspring
or children)."
5. No knowledge have they of such
a thing, nor had their fathers. Mighty is the word that comes out of
their mouths [i.e. He begot (took) sons and daughters]. They utter
nothing but a lie.
6. Perhaps, you, would kill
yourself (O Muhammad
SAW)
in grief, over their footsteps (for their turning away from you),
because they believe not in this narration (the Qur'ân).
7. Verily! We have made that
which is on earth as an adornment for it, in order that We may test them
(mankind) as to which of them are best in deeds. [i.e.those who do good
deeds in the most perfect manner, that means to do them (deeds) totally
for Allâh's sake and in accordance to the legal ways of the Prophet
SAW
].
8. And verily! We shall make all
that is on it (the earth) a bare dry soil (without any vegetation or
trees, etc.).
THE PEOPLE OF THE CAVE
DISTANCED THEMSELVES UTTERLY FROM THE THOUGHT SYSTEM OF GOD DENIERS
9. Do you think that the people
of the Cave and the Inscription (the news or the names of the people of
the Cave) were a wonder among Our Signs?
10. (Remember) when the young men
fled for refuge (from their disbelieving folk) to the Cave, they said:
"Our Lord! Bestow on us mercy from Yourself, and facilitate for us our
affair in the right way!"
Note:As
a result of the pressure from those who denied Allah , the people of the
Cave felt a need to isolate themselves and completely separate
themselves from these people. Their finding refuge in the cave
symbolized this isolation. During this period,
Allah beneficently gave
them happiness and comfort and helped them in their affairs. But Allah’s
greatest support was to keep the believers away from those who denied
Him
The people of
the Cave found refuge in the cave and they prayed to Allah to lead their
way and spread his mercy among them. In sum, their only reason to seek
shelter in this cave was not only to wait but to develop themselves
during this sojourn. Muslims oppressed by totalitarian regimes during
the endtimes will also hide themselves away. This way they will hope
that Allah will spread his abundant mercy among them and make it easier
for them to fight against godless movements.
11. Therefore We covered up their
(sense of) hearing (causing them, to go in deep sleep) in the Cave for a
number of years.
12. Then We raised them up (from
their sleep), that We might test which of the two parties was best at
calculating the time period that they had tarried.
Note:The reason for
this state of sleep was their surrender to fate and peace, because
Allah,
who created the entire universe out of nothing, is arranging everything
that takes place in the world for the benefit of Muslims. In our own
time some Muslims are in a similar spiritual detachment. This way they
remain uncorrupted by the materialist ideologies that are trying to
distance people from their faith and also untouched by the violence to
which these ideologies lead. This way they can continue living a life
based on the way of the Qur’an without being affected by the moral
degeneration, cruelty and chaos caused by these materialist movements.
The secrecy of the people of Cave, as seen in this verse, continued for
some time. Later, these youths were roused at a time determined by
Allah.
13. We narrate unto you (O
Muhammad SAW)
their story with truth: Truly! They were young men who believed in their
Lord (Allâh), and We increased them in guidance.
THEY OPENLY EXPRESSED
THEIR BELIEFS TO THE KING
14. And We made their hearts firm
and strong (with the light of Faith in Allâh and bestowed upon them
patience to bear the separation of their kith and kin and dwellings,
etc.) when they stood up and said: "Our Lord is the Lord of the heavens
and the earth, never shall we call upon any ilâh (god) other than Him;
if we did, we should indeed have uttered an enormity in disbelief.
Note:This brave and resolute attitude
against the cruel, oppressive and authoritarian king is evidence that
they were true believers.
Allah creates everything in the best way and
nothing could do any harm to his creations unless he allows it. Since
they were aware of this, they were paragons of patience and
determination.
THEY PROCLAIMED ALLAH’S
RELIGION TO THEIR OWN NATION
15. "These our people have taken for
worship âliha (gods) other than Him (Allâh). Why do they not bring for
them a clear authority? And who does more wrong than he who invents a
lie against Allâh.
16. (The young men said to one
another): "And when you withdraw from them, and that which they worship,
except Allâh, then seek refuge in the Cave, your Lord will open a way
for you from His Mercy and will make easy for you your affair (i.e. will
give you what you will need of provision, dwelling, etc.)."
*Note:
Just as happened in the times of the people of the Cave, in our own
century Muslims are asking for evidence from those who worship something
besides God. Some people also believe in a pagan system which presents
material things and coincidences as divine. This system is none other
than Darwinism. Darwinism is a slander against religion, effectively
arguing that the entire universe was formed as the result of a series of
random coincidences. Darwinism claims that in nature only the strongest
can survive, and it is a thought system based on violence. Darwinists
claim that random coincidences formed living and non-living things, all
of which were in fact created through
Allah’s infinite power. Such claims
constitute a terrible slander against
Allah.
17. And you might have seen the
sun, when it rose, declining to the right from their Cave, and when it
set, turning away from them to the left, while they lay in the midst of
the Cave. That is (one) of the Ayât (proofs, evidences, signs) of Allâh.
He whom Allâh guides, is rightly guided; but he whom He sends astray,
for him you will find no Walî (guiding friend) to lead him (to the right
Path).
18. And you would have thought
them awake, while they were asleep. And We turned them on their right
and on their left sides, and their dog stretching forth his two forelegs
at the entrance [of the Cave or in the space near to the entrance of the
Cave (as a guard at the gate)]. Had you looked at them, you would
certainly have turned back from them in flight, and would certainly have
been filled with awe of them.
SOME LESSONS THAT MUST
BE DRAWN FROM THE LIVES OF PEOPLE OF THE CAVE
19. Likewise, We awakened them
(from their long deep sleep) that they might question one another. A
speaker from among them said: "How long have you stayed (here)?" They
said: "We have stayed (perhaps) a day or part of a day." They said:
"Your Lord (Alone) knows best how long you have stayed (here). So send
one of you with this silver coin of yours to the town, and let him find
out which is the good lawful food, and bring some of that to you. And
let him be careful and let no man know of you.
*Note:The verse points to the
importance of Muslims discussing a certain issue among themselves before
they reach a decision on it. The verse also refers to a conversation
among the people of the Cave about how long they actually spent in the
cave, with one saying, “Our Lord would know it better.” One important
thing here is that believers, when faced with an incomprehensible
situation, say “Allah knows best” and they leave things to
Allah’s divine
wisdom. Because only Allah knows the unseen world.
Verse 19 of the Surat al-Kahf offers more signs to the believers. First
of all, the believers ask the person who is going to run errands to buy
the purest food, not just any food. Secondly, they chose the city as the
place to buy food because the city would offer a wider selection and
therefore more choices. The verse also states that believers are always
polite and respectful. This is one of requirements of high morality
which Allah asks of those who believe in the Qur’an.
The Surat al-Kahf might be a sign that Muslims in the endtimes will
spend most of their times in their homes in order to not become targets
during this terrible rebellious period dominated by godless ideologies
such as communism and fascism. The verse might also indicate that the
believers will develop their theological knowledge during their long
sojourns within their homes. Our Prophet Mohammed, when asked to give
advice about the endtimes, said, “Be the protector of your household and
don’t leave your houses.”.(Muhammed B. Resul Al-Hüseyni, Kiyamet
Alametleri (The Signs of the Doomsday), Translator: Naim Erdogan, 7th
edition, Pamuk Yayinlari, p. 155-156)
THE PEOPLE OF THE CAVE HAD TO HIDE
THEMSELVES
20. "For if they come to know of you, they will stone you
(to death or abuse and harm you) or turn you back to their religion, and
in that case you will never be successful."
Note:In this verse, the expression
“stoning” marks a terrorist character. Some in our day who are
influenced by these godless ideologies have such a character. For
instance, terrorists who have adopted the communist ideology, solely
because of their enmity against the state, are throwing stones at and
attacking policemen and gendarmerie forces who self sacrificingly work
for their nation. They do this to weaken and intimidate the security
forces. In doing so, they aim to realize their godless ideals, drag the
nation into chaos and in this way set the stage to establish a communist
system.
Therefore, in the endtimes, it is extremely important that people should
steer clear from such blood-soaked ideologies, for these ideas would
bring nothing to the world but suffering. Moreover, they should not let
themselves be deceived by anti-religious provocation and they should
take care not to fall in with defeatists.
THE SURAT AL-KAHF CONTAINS IMPORTANT CLUES ABOUT THE SIGNS OF DOOMSDAY
21
Thus did We make their case known to the people, that they might know
that the promise of Allah is true, and that there can be no doubt about
the Hour of Judgment. Behold, they argued amongst themselves as to their
affair, and some said, "Construct a building over them": Their Lord
knows best about them. Those who prevailed in their affair said, "Let us
surely build a place of worship (masjid) over them."
* تفسير Tafsir al-Jalalayn
--------------------------------------------------------------------------------
{ وَكَذٰلِكَ أَعْثَرْنَا عَلَيْهِمْ لِيَعْلَمُوۤاْ أَنَّ وَعْدَ ٱللَّهِ
حَقٌّ وَأَنَّ ٱلسَّاعَةَ لاَ رَيْبَ فِيهَا إِذْ يَتَنَازَعُونَ بَيْنَهُمْ
أَمْرَهُمْ فَقَالُواْ ٱبْنُواْ عَلَيْهِمْ بُنْيَاناً رَّبُّهُمْ أَعْلَمُ
بِهِمْ قَالَ ٱلَّذِينَ غَلَبُواْ عَلَىٰ أَمْرِهِمْ لَنَتَّخِذَنَّ
عَلَيْهِمْ مَّسْجِداً }
And so, just as We aroused them, it was that We disclosed them, [to]
their people and the believers, that they, that is, their people, might
know that Allah's promise, of resurrection, is true: by virtue of the fact
that One Who has the power to make them sleep for [such] a long period
of time, or sustain them in that state without nourishment, also has the
power to resurrect the dead; and that, as for the Hour, there is no
doubt, no uncertainty, concerning it. Behold (idh adverbially qualifies
a'tharnā, 'We disclosed') they were disputing, that is, the believers
and the disbelievers, among themselves their affair, the affair of the
youths, with regard to building something around them [as a monument];
so they, the disbelievers, said, 'Build over them, that is, around them,
a building, to cover them up; their Lord knows them best.' Those who
prevailed regarding their affair, the affair of the youths, namely, the
believers, 'We will verily set up over them, around them, a place of
worship', for prayers to be performed therein.4 And this indeed took
place at the entrance of the cave.*Note:A
mosque/masjid near graves is alowed in Islam just like Prophet Muhammad
[salla lahu alaihi wa sallam]'s grave in Masjid e nabvi[The Prophet's
Mosque]
That the dwellers in the Cave are found by outside people might be a
sign that good people will eventually meet each other and that, even if
widely scattered and separated geographically, they will one day be
rejoined.
22. (Some) say they were three,
the dog being the fourth among them; (others) say they were five, the
dog being the sixth, guessing at the unseen; (yet others) say they were
seven, the dog being the eighth. Say (O Muhammad
SAW):
"My Lord knows best their number; none knows them but a few." So debate
not (about their number, etc.) except with the clear proof (which We
have revealed to you). And consult not any of them (people of the
Scripture, Jews and Christians) about (the affair of) the people of the
Cave.
|
*Note:Allah tells us
that people disputed over the number of the people of the Cave.
The Ayah mentions three views, proving that there was no fourth
suggestion. Allah indicates that the first two opinions are
invalid, by saying, (guessing at the unseen), meaning
that they spoke without knowledge, like a person who aims at an
unknown target -- he is hardly likely to hit it, and if he does,
it was not on purpose. Then Allah mentions the third opinion,
and does not comment on it, or He affirms it by saying, (and the dog being the eighth.)
indicating that this is correct and this is what happened.
(Say: "My Lord knows best their
number...'') indicating that the best thing to do in matters
like this is to refer knowledge to Allah, because there is no
need to indulge in discussing such matters without knowledge. If
we are given knowledge of a matter, then we may talk about it,
otherwise we should refrain. (none knows them but a few.) of
mankind. Qatadah said that Ibn `Abbas said: "I am one of the few
mentioned in this Ayah; they were seven. '' Ibn Jurayj also
narrated that `Ata' Al-Khurasani narrated from him, "I am one of
those referred to in this Ayah,'' and he would say: "Their
number was seven.'' Ibn Jarir recorded that Ibn `Abbas said: (none knows them but a few.) "I
am one of the few, and they were seven.'' The chains of these
reports narrated from Ibn `Abbas, which say that they were
seven, are Sahih, and this is in accordance with what we have
stated above. (So debate not except with the
clear proof.) meaning, gently and politely, for there is not a
great deal to be gained from knowing about that. (And consult not any of them
(about the people of the Cave).) meaning, `They do not have any
knowledge about it except what they make up, guessing at the
unseen; they have no evidence from an infallible source. But
Allah has sent you, O Muhammad, with the truth in which there is
no doubt or confusion, which is to be given priority over all
previous books and sayings. |
The phrase at the end of this verse,
“Enter not, therefore, into controversies surrounding them,” sets out
what discussions are suitable for the Qur’an. When discussing any
matter, believers should try to present evidence from the Qur’an. Those
who deny religion do just the opposite. Their only goal is to start an
argument and therefore display their enmity towards religion and
believers alike. In the Qur’an, Allah
says that some people give godless
examples for the “sole purpose of starting a discussion” (Surat
Az-Zukhruf, 58)
“Do not question concerning them any of them” means that believers
should not respect any information other than what is revealed to them
by Allah, for
Allah knows the unseen world. Erroneous stories told by people
based upon their comments and guesses have no value in the eyes of a
true believer. Therefore this verse forbids people from giving any
weight to made-up stories which are told by one person to another and
whose source is unknown.By Ibn Kathir.
SAY " INSHALLAH"[IF ALLAH WILLS]
23. And never say of anything, "I
shall do such and such thing tomorrow."
24. Except (with the saying), "If
Allâh will!" And remember your Lord when you forget and say: "It may be
that my Lord guides me unto a nearer way of truth than this."
HOW LONG THE PEOPLE OF THE CAVE STAYED
THERE
25. And they stayed in their Cave
three hundred (solar) years, and add nine (for lunar years).
*Note:This verse tells us that the people of the Cave spent 300 years there.
Soon before they were awoken, this period was extended by another
additional nine years, thus making a total of 309 years.
26. Say: "Allâh knows best how
long they stayed. With Him is (the knowledge of) the unseen of the
heavens and the earth. How clearly He sees, and hears (everything)! They
have no Walî (Helper, Disposer of affairs, Protector, etc.) other than
Him, and He makes none to share in His Decision and His Rule."
27. And recite what has been
revealed to you (O Muhammad
SAW)
of the Book (the Qur'ân) of your Lord (i.e. recite it, understand and
follow its teachings and act on its orders and preach it to men). None
can change His Words, and none will you find as a refuge other than Him.
28. And keep yourself (O Muhammad
SAW)
patiently with those who call on their Lord (i.e. your companions who
remember their Lord with glorification, praising in prayers, etc., and
other righteous deeds, etc.) morning and afternoon, seeking His Face,
and let not your eyes overlook them, desiring the pomp and glitter of
the life of the world; and obey not him whose heart We have made
heedless of Our Remembrance, one who follows his own lusts and whose
affair (deeds) has been lost.
29. And say: "The truth is from
your Lord." Then whosoever wills, let him believe, and whosoever wills,
let him disbelieve. Verily, We have prepared for the Zâliműn
(polytheists and wrong-doers, etc.), a Fire whose walls will be
surrounding them (disbelievers in the Oneness of Allâh). And if they ask
for help (relief, water, etc.) they will be granted water like boiling
oil, that will scald their faces. Terrible the drink, and an evil
Murtafaqâ (dwelling, resting place, etc.)!
30. Verily! As for those who
believe and do righteous deeds, certainly! We shall not suffer to be
lost the reward of anyone who does his (righteous) deeds in the most
perfect manner.
31. These! For them will be 'Adn
(Eden) Paradise (everlasting Gardens); wherein rivers flow underneath
them, therein they will be adorned with bracelets of gold, and they will
wear green garments of fine and thick silk. They will recline therein on
raised thrones. How good is the reward, and what an excellent Murtafaqâ
(dwelling, resting place, etc.)!
32. And put forward to them the
example of two men; unto one of them We had given two gardens of grapes,
and We had surrounded both with date-palms; and had put between them
green crops (cultivated fields etc.).
33. Each of those two gardens
brought forth its produce, and failed not in the least therein, and We
caused a river to gush forth in the midst of them.
34. And he had property (or
fruit) and he said to his companion, in the course of mutual talk: I am
more than you in wealth and stronger in respect of men." [See Tafsir
Qurtubî, Vol. 10, Page 403].
35. And he went into his garden
while in a state (of pride and disbelief) unjust to himself. He said: "I
think not that this will ever perish.
36. "And I think not the Hour
will ever come, and if indeed I am brought back to my Lord, (on the Day
of Resurrection), I surely shall find better than this when I return to
Him."
37. His companion said to him,
during the talk with him: "Do you disbelieve in Him Who created you out
of dust (i.e. your father Adam), then out of Nutfah (mixed semen drops
of male and female discharge), then fashioned you into a man?
38. "But as for my part (I
believe) that He is Allâh, my Lord and none shall I associate as partner
with my Lord.
39. It was better for you to say,
when you entered your garden: 'That which Allâh wills (will come to
pass)! There is no power but with Allâh[] '. If you see me
less than you in wealth, and children.
40. "It may be that my Lord will
give me something better than your garden, and will send on it Husbân
(torment, bolt, etc.) from the sky, then it will be a slippery earth.
41. "Or the water thereof (of the
gardens) becomes deep-sunken (underground) so that you will never be
able to seek it."
42. So his fruits were encircled
(with ruin). And he remained clapping his hands with sorrow over what he
had spent upon it, while it was all destroyed on its trellises, he could
only say: "Would I had ascribed no partners to my Lord!" [Tafsir Ibn
Kathîr]
43. And he had no group of men to
help him against Allâh, nor could he defend or save himself.
44. There (on the Day of
Resurrection), Al-Walâyah (the protection, power, authority and kingdom)
will be for Allâh (Alone), the True God. He (Allâh) is the Best for
reward and the Best for the final end. (Lâ ilâha ill-Allâh none has the
right to be worshipped but Allâh).
45. And put forward to them the
example of the life of this world, it is like the water (rain) which We
send down from the sky, and the vegetation of the earth mingles with it,
and becomes fresh and green. But (later) it becomes dry and broken
pieces, which the winds scatter. And Allâh is Able to do everything.
46. Wealth and children are the
adornment of the life of this world. But the good righteous deeds (five
compulsory prayers, deeds of Allâh's obedience, good and nice talk,
remembrance of Allâh with glorification, praises and thanks, etc.), that
last, are better with your Lord for rewards and better in respect of
hope.
47. And (remember) the Day We
shall cause the mountains to pass away (like clouds of dust), and you
will see the earth as a levelled plain, and we shall gather them all
together so as to leave not one of them behind.
48. And they will be set before
your Lord in (lines as) rows, (and Allâh will say): "Now indeed, you
have come to Us as We created you the first time. Nay, but you thought
that We had appointed no meeting for you (with Us)."
49. And the Book (one's Record)
will be placed (in the right hand for a believer in the Oneness of
Allâh, and in the left hand for a disbeliever in the Oneness of Allâh),
and you will see the Mujriműn (criminals, polytheists, sinners, etc.),
fearful of that which is (recorded) therein. They will say: "Woe to us!
What sort of Book is this that leaves neither a small thing nor a big
thing, but has recorded it with numbers!" And they will find all that
they did, placed before them, and your Lord treats no one with
injustice.
50. And (remember) when We said
to the angels; "Prostrate to Adam." So they prostrated except Iblîs
(Satan). He was one of the jinns; he disobeyed the Command of his Lord.
Will you then take him (Iblîs) and his offspring as protectors and
helpers rather than Me while they are enemies to you? What an evil is
the exchange for the Zâliműn (polytheists, and wrong-doers, etc).
51. I (Allâh) made them (Iblîs
and his offspring) not to witness (nor took their help in) the creation
of the heavens and the earth and not (even) their own creation, nor was
I (Allâh) to take the misleaders as helpers.
52. And (remember) the Day He
will say:"Call those (so-called) partners of Mine whom you pretended."
Then they will cry unto them, but they will not answer them, and We
shall put Maubiqa (a barrier, or enmity, or destruction, or a valley in
Hell) between them.
53. And the Mujriműn (criminals,
polytheists, sinners), shall see the Fire and apprehend that they have
to fall therein. And they will find no way of escape from there.
54. And indeed We have put forth
every kind of example in this Qur'ân, for mankind. But, man is ever more
quarrelsome than anything.
55. And nothing prevents men from
believing, now when the guidance (the Qur'ân) has come to them, and from
asking Forgiveness of their Lord, except that the ways of the ancients
be repeated with them (i.e. their destruction decreed by Allâh), or the
torment be brought to them face to face?
56. And We send not the
Messengers except as giver of glad tidings and warners. But those who
disbelieve, dispute with false argument, in order to refute the truth
thereby. And they treat My Ayât (proofs, evidences, verses, lessons,
signs, revelations, etc.), and that with which they are warned, as jest
and mockery!
57. And who does more wrong than
he who is reminded of the Ayât (proofs, evidences, verses, lessons,
signs, revelations, etc.) of his Lord, but turns away from them
forgetting what (deeds) his hands have sent forth. Truly, We have set
veils over their hearts lest they should understand this (the Qur'ân),
and in their ears, deafness. And if you (O Muhammad
SAW)
call them to guidance, even then they will never be guided.
58. And your Lord is Most
Forgiving, Owner of Mercy. Were He to call them to account for what they
have earned, then surely, He would have hastened their punishment. But
they have their appointed time, beyond which they will find no escape.
59. And these towns (population,
'Ad, Thaműd, etc.) We destroyed when they did wrong. And We appointed a
fixed time for their destruction.
THE STORY ABOUT THE PROPHETS MUSA AND AL-KHIDR
THE JOURNEY OF THE PROPHET MUSA AND HIS YOUNG SERVANT TO THE “PLACE
WHERE THE SEAS MEET”
60. And (remember) when Műsa
(Moses) said to his boy-servant: "I will not give up (travelling) until
I reach the junction of the two seas or (until) I spend years and years
in travelling."[]
*Note:The word “young” used in this verse might be meant to teach us to ask
for the help of young people when we take up a task and to act together
with them. We should encourage young people to use their energy,
dynamism, power and enthusiasm to perform good deeds so as to win
Allah’s
favor. A number of verses focus on this subject, and it is stated that
only a group of young people in the Prophet Musa’s tribe believed in
him.
Another point stressed in verse 60 of the Surat al-Kahf was the Prophet
Musa’s meeting place. The Prophet Musa wanted to meet someone in one of
his journeys and he set the meeting place as “the point where two seas
meet.” There are a number of locales in the world that fit Musa’s
description.
THE FISH BECAME A SIGN OF THE
EXACT MEETING PLACE
61. But when they reached the junction of
the two seas, they forgot their fish, and it took its way through the
sea as in a tunnel.
62. So when they had passed
further on (beyond that fixed place), Műsa (Moses) said to his
boy-servant: "Bring us our morning meal; truly, we have suffered much
fatigue in this, our journey."
63. He said:"Do you remember when
we betook ourselves to the rock? I indeed forgot the fish, none but
Shaitân (Satan) made me forget to remember it. It took its course into
the sea in a strange (way)!"
64. [Műsa (Moses)] said: "That is
what we have been seeking." So they went back retracing their footsteps.
*Note:The verses also tell us that the Prophet Musa and his young servant
brought fish to eat. But before the mealtime,
Allah made both of them
forget about this fish and the fish swam its way in the current away
from them. But this forgetfulness carried many blessings.Allah
made both Musa and his young servant forget about their food. The Prophet Musa
came to the area where the two seas met in order to meet a blessed
person. The Prophet Musa and his young servant had to travel for a long
period of time in order to reach this spot ordained by fate. But they
needed more detail in order to reach the exact meeting place, because
the area where two seas met was a large area indeed. Without knowing
exactly where in this large area they should go, finding the person they
were going to meet would be quite difficult. At this stage, we see the
blessing of the fish’s escape. This escape was a clear sign, because the
fish was given the task of supplying the details of this meeting place.
The spot where the fish escaped to due to the forgetfulness of Musa and
his servant alike was actually the exact meeting place.
Allah had ordained
this and He used the fish’s escape solely as a means.
THE MEETING OF THE PROPHET MUSA WITH THE BLESSED AND MERCIFUL PROPHET
AL-KHIDR
65. Then they found one of Our
slaves, unto whom We had bestowed mercy from Us, and whom We had taught
knowledge from Us.
*Note:Allah has endless mercy towards his people, he is all compassionate and
all merciful. Al-Khidr, who was going to meet the Prophet
Musa, had been blessed with Allah’s mercy.
Allah’s compassion and mercy
manifested itself in Al-Khidr.
Allah blessed Al-Khidr and made
him into an extraordinary man.
THE PROPHET MUSA ASKED FOR THE PROPHET
AL-KHIDR’S PERMISSION TO BECOME HIS DISCIPLE
66. Műsa (Moses) said to him
(Khidr) "May I follow you so that you teach me something of that
knowledge (guidance and true path) which you have been taught (by
Allâh)?"
*Note:These verses tell us that detailed knowledge had been revealed to the
Prophet Musa about this blessed person that he was to meet. There is a
great deal of evidence showing this. For instance, the Prophet Musa made
an effort to go to this spot, although it was quite far from where he
had started from, all because he was completely sure that he was going
to benefit greatly from this person he would meet. Therefore he decided
to suffer through all the difficulties of this long journey.
Moreover, the moment they met each other, the Prophet Musa recognized
Al-Khidr, and Musa sensed the other man’s greater morals and knowledge
and so asked to join him to seek knowledge. This shows that
Allah had
revealed to him beforehand that the Al-Khidr was a blessed person. (Allah
knows what is best.)
THE PROPHET AL-KHIDR’S RESPONSE TO THE PROPHET MUSA
67. He (Khidr) said: "Verily! You
will not be able to have patience with me!
68. "And how can you have
patience about a thing which you know not?"
*Note:The verses tell us that the Al-Khidr also had detailed information about
the Prophet Musa. From their conversations, we can also tell that the
Al-Khidr also knew certain things about the future as they had been
revealed to him by Allah.
Al-Khidr, immediately after hearing the Prophet Musa’s request, told
Musa that he was incapable of having patience with himself, Al-Khidr.
Although nothing really had passed between them, it is curious that the
Al-Khidr made such a remark without knowing how the Prophet Musa was
going to act. This is because Al-Khidr knew of the future, an ability
bestowed upon him by Allah. (Allah knows what is best.)
WITH THE WORDS “ALLAH WILLING” THE PROPHET MUSA MADE A PROMISE
69. Műsa (Moses) said: "If Allâh will, you will find me patient,
and I will not disobey you in aught."
*Note:We see from this verse that the Prophet Musa acts like a true Muslim.
Upon hearing the concerns of the Prophet Al-Khidr, he says “Inshallah”,
meaning “Allah willing,” a true expression of the believers’ submission to
Allah, indicating how we are actually helpless and powerless without
Allah’s
aid.
THE PROPHET AL-KHIDR TOLD THE PROPHET
MUSA TO HOLD BACK FROM ASKING ANY QUESTIONS UNTIL HE RAISED THE SUBJECT
70. He (Khidr) said: "Then, if
you follow me, ask me not about anything till I myself mention it to
you."
*Note:The story about the Prophets Musa and Al-Khidr underline the importance
of obeying prophets and other messengers of
Allah.
If the beneficial aim of a certain deed or statement is not immediately
clear, then Muslims should respectfully wait for their mentor to explain
it. Muslims who adopt this attitude will soon realize that the act was
very fitting and correct, and come to understand that actually it was
their initial reaction that was mistaken. The verses tell about these
blessed characters who act as exemplars, and these figures later explain
the deep meaning behind their acts, decisions and statements. For
instance, in one of the verses of the Surat al-Kahf Al-Khidr
said to the Prophet Musa, “until I speak to you about it,” thus implying
to Musa that he would later reveal the meaning of the initially
inexplicable events that Musa faced.
THE PROPHET AL-KHIDR MADE A HOLE IN THE SHIP
71. So they both proceeded, till,
when they embarked the ship, he (Khidr) scuttled it. Műsa (Moses) said:
"Have you scuttled it in order to drown its people? Verily, you have
committed a thing "Imra" (a Munkar - evil, bad, dreadful thing)."
*Note:This verse tells us that the Prophet Musa did not take his young friend
with him during his journey with the Al-Khidr. This choice might
signify great wisdom. First of all, this points to the importance of
paired education.
One of the incidents related in this verse is how when the two prophets
first met each other, Al-Khidr told the Prophet Musa that he
would not have patience with him. Al-Khidr was revealed this
information about the future, and the Prophet Musa questioned him about
it because it was in his fate. This is called a prophet’s “zelle,”
meaning lapse or error. These are mistakes made by prophets either as a
result of forgetfulness or simple errors. Each one of these “errors”
carries within it deep meaning and goodness. When and where these errors
will occur is pre-ordained. Through these verses,
Allah tells us of the
likelihood of such errors.
THE PROPHET MUSA ASKED THE PROPHET AL-KHIDR TO CONTINUE EDUCATING
HIM
72. He (Khidr) said: "Did I not tell you,
that you would not be able to have patience with me?"
73. [Műsa (Moses)] said: "Call me not to account for what I
forgot[], and be not hard upon me for my affair (with you)."
*Note:The
firmness of Al-Khidr’s words is stressed in these verses
from the Surat al-Kahf. Al-Khidr adopts a very certain tone
when he speaks of future events. He states that “the Prophet Musa will
certainly not have enough patience” with him and was not strong enough.
Allah makes people forget and also remember.
Allah
has total control over
the mental activities of all people who live. It was the Prophet Musa’s
fate both to forget and to ask a question that he shouldn’t have. No
person can help forgetting or stop himself from uttering a word if this
is part of his destiny.
Allah
makes the person of his choosing forget any
subject that he wishes. If he wishes, he can take away all his memory or
he can create in any mind knowledge that was not there before. All these
take place through
Allah’s wish.
By saying, “Do not constrain me to a difficult thing in my affair,” the
Prophet Musa meant that he didn’t want to stop his training with Al-Khidr.
MUSA BECAME ANGRY WHEN AL-KHIDR SLEW A CHILD
74. Then they both proceeded,
till they met a boy, he (Khidr) killed him. Műsa (Moses) said: "Have you
killed an innocent person who had killed none? Verily, you have
committed a thing "Nukra" (a great Munkar - prohibited, evil, dreadful
thing)!"
*Note:Despite his vows to the contrary, Musa cannot change his fate and cannot
help but ask questions. He became angry with Al-Khidr for the
actions, although he knew that Al-Khidr was a person acting under
Allah’s
instructions and he, Al-Khidr’s disciple.
This is another prophet’s error. But we should remember that it is
Allah
who gives life to all human beings and
Allah who takes it away. Unless
Allah
wishes it so, no person can kill another. Al-Khidr is a righteous person
who acts under Allah’s instruction. All of his deeds and all of his words
are instructed by Allah. Also, nobody besides
Allah
could actually know
whether the slain child was “an innocent person.” But Musa uttered these
words because Allah wished him to do so and it was in his destiny.
MUSA FOUND A SOLUTION TO
CONTINUE HIS TRAINING WITH AL-KHIDR
75. (Khidr) said: "Did I not tell you that
you can have no patience with me?"
76. [Műsa (Moses)] said: "If I
ask you anything after this, keep me not in your company, you have
received an excuse from me."
*Note:Allah
gives his people the strength of patience and when he wishes, he
takes it back. The Qur’an, in many suras, highlights this important
virtue of the believers but it is
Allah who gives them patience.
In verse 76, we understand that Al-Khidr was bothered by what Musa did.
Although in the beginning Al-Khidr said that Musa would fail to be
patient with him, Musa had protested that this was not true, but after
the two incidents he resolved to find a solution. Musa convinced
Al-Khidr not to stop training him.
PEOPLE DIDN’T WANT TO HAVE MUSA AND AL-KHIDR IN THEIR TOWN
77. Then they both proceeded, till, when
they came to the people of a town, they asked them for food, but they
refused to entertain them. Then they found therein a wall about to
collapse and he (Khidr) set it up straight. [Műsa (Moses)] said: If you
had wished, surely, you could have taken wages for it!"
*Note:So they went on until they reached the inhabitants of a town. They asked
them for food but they refused them hospitality. They found there a wall
about to fall down and he built it up. Musa said, 'If you had wanted,
you could have taken a wage for doing that.' (Surat al-Kahf, 77)
Musa and Al-Khidr continued their travels. In a certain town they passed
through, they were not welcomed with open arms. Thus they could see that
they were about to start a rough journey. The townspeople tried to avoid
having them in their town, and they failed to even offer them food.
In this verse,
Allah points to the benefit of accepting that one must bear
all sorts of hardship in order to find goodness and wisdom. Musa was
ready to bear all manner of difficulties in order to benefit from
Al-Khidr’s wisdom and advice. This actually is a piece of advice meant
for all believers. Muslims, when faced with a similar situation, should
be able to display the same determination and noble morality. The verse
also shows how Al-Khidr was an extremely dexterous and skillful man.
Al-Khidr’s making a hole in the ship secretly without anyone being aware
of it and his skillfulness and speed when repairing the wall also prove
this. In this verse,
Allah says, “he immediately built it,” stressing his
speed and experience. Al-Khidr also displayed great skill in making a
hole in the ship. He didn’t truly cripple the ship but instead made the
ship unattractive to the other side through minor damage. This shows
that Al-Khidr was very familiar with the materials that both the wall
and ship were made of.
Later in the same verse, Musa asks his third question of Al-Khidr,
namely was why he didn’t take any payment for repairing the wall.
Al-Khidr knew very well whether he should receive any pay or not,
because
Allah gave him that wisdom.
MUSA’S LAST QUESTION WAS A SIGN THAT IT WAS TIME FOR THEM TO PART
78. (Khidr) said: "This is the
parting between me and you, I will tell you the interpretation of
(those) things over which you were unable to hold patience.
*Note:In this verse, Al-Khidr tells Musa that he couldn’t have patience
because the reasons were not explained to him. Saying this, Al-Khidr
implies that Musa would have had patience if he had explained. That
means that Musa would have had patience with Al-Khidr, if Al-Khidr had
explained the reason behind his acts. Here, we should understand that we
should look for some goodness in anything that a prophet or a blessed
person refrains from explaining.
AL-KHIDR’S REASON FOR MAKING A HOLE IN
THE SHIP
79. "As for the ship, it belonged
to Masâkîn (poor people) working in the sea. So I wished to make a
defective damage in it, as there was a king after them who seized every
ship by force.
*Note:Children left to starvation in Stalin's era.
After announcing their separation, Al-Khidr starts explaining,
one-by-one, the reasons why he acted in a particular way. The first such
explanation is for his action making a hole in the ship. He had a few
good reasons for doing that. Al-Khidr, one of the enlightened people of
Allah,was also
compassionate and sympathetic to the people. He made a hole in a ship
belonging to poor people, people in need, so that their ship would look
unappealing to certain cruel people who would otherwise have seized
possession of the ship.
In making a hole in the ship, Al-Khidr acted with wisdom and foresight,
since the damage he wrought was easily repairable. However, it was
enough to deter the people who saw the ship from taking it by force. And
then when this threat had passed, the ship could easily be repaired.
ALLAH USED AL-KHIDR TO TAKE THE LIFE OF THE CHILD
80. "And as for the boy, his parents were
believers, and we feared lest he should oppress them by rebellion and
disbelief.
81. "So we intended that their Lord should change him for them
for one better in righteousness and near to mercy.
*Note:And as for the boy, his parents were
believers and We feared lest he should overwhelm them with insolence and
disbelief - for he is as [described] by the hadīth of Muslim, 'He was
[incorrigibly] disposed to disbelief, and had he lived [longer] this
[disposition of his] would have oppressed them, because of their love
for him, they would have followed him in such [a path of disbelief]'.Tafsir
al-Jalalayn
THE REASON WHY AL-KHIDR BUILT A
WALL FOR THE ORPHANS
82. "And as for the wall, it belonged to
two orphan boys in the town; and there was under it a treasure belonging
to them; and their father was a righteous man, and your Lord intended
that they should attain their age of full strength and take out their
treasure as a mercy from your Lord. And I did it not of my own accord.
That is the interpretation of those (things) over which you could not
hold patience."
*Note:l-Khidr was thinking of the future of these orphan children and making a
great investment for them. If he hadn’t repaired the wall, the wall
would have collapsed and the treasure belonging to the children’s father
would have been seen by others, and the treasure would have been
plundered by cruel people. This is why Al-Khidr built a safe place for
the treasure so that the treasure would be protected until the children
reach the cusp of adulthood. In this way he made an important
contribution to the children’s lives.
Al-Khidr says, “I did not do it of my own accord.” This is a statement
that shows that Allah makes everything and that everything is pre-ordained
by fate. This way he expressed that none of his acts was a result of his
own decision.
THE SURAT AL-KAHF
GIVES VITAL INFORMATION ABOUT DHU’I-QARNAYN
83. And they ask you about Dhul-Qarnain.
Say: "I shall recite to you something of his story."
*Note:The words “a reminder and advice” were extremely important in this verse
because, throughout history, many people interpreted Dhu’I-Qarnayn’s
stories in many different ways. However,
Allah states that telling Dhu’I-Qarnayn’s stories was a reminder and constituted advice to
believers.
DHU’I-QARNAYN HAD
POWER AND WAS ENLIGHTENED
84. Verily, We established him in
the earth, and We gave him the means of everything.
85. So he followed a way.
*Note:From these verses, we understand that in the country of Dhu’I-Qarnayn,
there were no problems. He had a very strong, rational and powerful
rule. By saying, “We granted him a course,”
Allah implies that Dhu’I-Qarnayn had been given the wisdom to find a remedy, a solution to
everything. With this Allah's
given talent, he was finding solutions to all
vexing problems and overcoming difficulties.
DHU’I-QARNAYN’S JOURNEY TO THE
WEST
86. Until, when he reached the setting
place of the sun, he found it setting in a spring of black muddy (or
hot) water. And he found near it a people. We (Allâh) said (by
inspiration): "O Dhul-Qarnain! Either you punish them, or treat them
with kindness."
*Note:“Until when he reached the place where the sun set, he found it going
down into a spring of black mud, and next to it he saw a tribe. We said:
O Dhu’I-Qarnayn! either give them a chastisement or do them a benefit.”
(Surat al-Kahf, 86)
Dhu’I-Qarnayn first went to the West. This area, which was defined as
the place where sun goes down, could be the far western end of the
world. In terms of Europe, this point could be Spain and Gibraltar. If
we’re thinking of Africa, the far western end of this continent would be
Mauritania and Senegal. It is possible that the verse could be pointing
to Africa. (Allah knows what is best).
This region was defined as a “spring of black mud.” In Arabic, this is
“aynin hami’e”. The word “ayn” means spring or fountain. “Hami’e” means
sticky black mud. A person who watches the sun set on the beach sees
this as the sun going under the sea. Or, if you look at a hill, it looks
as if the sun is sinking into the summit of the hill. It all depends on
your vantage point for watching the sunset.
When Dhu’I-Qarnayn reaches the area described in this verse, he meets a
group of people. Allah
tells him how he should behave towards them. Dhu’I-Qarnayn is asked to act lawfully.
Allah tells him to be good towards
members of this group who are good and to also act accordingly towards
others who are evil, cruel or rebellious. He himself is to decide on the
judgment. This tells us that Dhu’I-Qarnayn, besides being a president,
also had the authority of a judge. He practiced imprisonment, detention
or other kinds of punishment depending on that era’s penal code.
DHU’I-QARNAYN WAS NOT ONLY A
STATESMAN, BUT ALSO A SPIRITUAL GUIDE
87. He said: "As for him (a
disbeliever in the Oneness of Allâh) who does wrong, we shall punish
him; and then he will be brought back unto his Lord; Who will punish him
with a terrible torment (Hell).
88. "But as for him who believes (in
Allâh's Oneness) and works righteousness, he shall have the best reward,
(Paradise), and we (Dhul-Qarnain) shall speak unto him mild words (as
instructions)."
*Note:Dhu’I-Qarnayn spoke to Muslims of the afterlife. From these verses, we
understand that Dhu’I-Qarnayn was a Muslim ruler, his state was a Muslim
government, he was educating its people and he was ruling them in a
manner approved by Allah.
Dhu’I-Qarnayn always called on any new person he met to believe in
Allah
and to practice the worship laid out by the Qur’an. He talked to people
about the balance between this world and the afterlife and he encouraged
them choose the right way.
DHU’I-QARNAYN’S JOURNEY TO THE
EAST
89. Then he followed another way,
90. Until, when he came to the
rising place of the sun, he found it rising on a people for whom We
(Allâh) had provided no shelter against the sun.
91. So (it was)! And We knew all about him
(Dhul-Qarnain).
*Note:This time Dhu’I-Qarnayn went to the East. The verse could be pointing to
Korea, China, or northern China (Manchuria).
Dhu’I-Qarnayn meets “a tribe Allah gave no shelter from.” The word
“shelter” is “sitren” in Arabic, which comes from the Arabic verb
“setere,” meaning “to cover, to hide.” This shows us that the word
“shelter” here was used as “dress or covering.” Therefore this group of
people could be nomads who had no homes and were living in a flat
valley. They had no shelters, umbrellas or anything to protect from the
sun. They were probably working at night and living in an underground
shelter during the day. They had no clothing and they were living under
very primitive conditions.
Verse 91 says that Dhu’I-Qarnayn had “all the pure knowledge,” which is
the equivalent of the Arabic word of “hubr.” This means that he knew all
the nuances and had a grasp of reality.
DHU’I-QARNAYN’S THIRD JOURNEY
92. Then he followed (another)
way,
93. Until, when he reached between two
mountains, he found, before (near) them (those two mountains), a people
who scarcely understood a word.
*Note:During his third journey, Dhu’I-Qarnayn makes a u-turn and reaches an
area between the East and the West. This could be an area in the
Himalayas. Bediuzzaman Said Nursi also pointed to the same region,
writing, “Dhu’I-Qarnayn built a long wall between two mountains near the
Himalayas in order to stop attacks against an oppressed people, and this
wall was largely successful in holding back the attacks.”(Bediüzzaman
Said Nursi, 16. Lema, s. 101)
This verse tells us that the people of this tribe didn’t understand a
single word. This shows us that this tribe was using an unusual language
for communication.
However, Dhu’I-Qarnayn did succeed in communicating with this tribe.
Either he used his wisdom in order to understand and speak this
language, or he had people with him who understood this language. This
verse might indicate that Dhu’I-Qarnayn was accompanied by a team of
people specializing in languages.
Everywhere that Dhu’I-Qarnayn went, there was poverty and misery. Both
societies, those in the East and the West, were in need. The people
living in the East had no shelter to protect themselves from the sun.
The people living between the two mountains were extremely ignorant as
well as culturally and technologically backward. They were helpless to
protect themselves against outside threats. Therefore the country faced
a great danger of slipping into anarchy. They asked for Dhu’I-Qarnayn’s
help because of their poverty, ignorance and chaos.
PEOPLE ASKED FOR HELP FROM A
LEADER LIKE DHU’I-QARNAYN
94. They said: "O Dhul-Qarnain! Verily!
Ya'jűj and Ma'jűj (Gog and Magog)[] are doing great mischief
in the land. Shall we then pay you a tribute in order that you might
erect a barrier between us and them?"
*Note:This tribe facing hardship due to the acts of Gog and Magog asked
Dhu’I-Qarnayn for help, and they proposed paying him taxes in return for
his help. This tells us that Dhu’I-Qarnayn was governing a nation. Just
like the Prophet Sulayman, he had military power.
Just like the linguists who accompanied Dhu’I-Qarnayn, he also had
another team of aides who were experts in housing and construction
matters. From the people’s request for help, we can also tell that
Dhu’I-Qarnayn was interested in architecture and construction
technology. Some verses state that he was famous for his knowledge in
these areas. Because of his fame, some other statesmen asked for his
help in this area. All these characteristics of Dhu’I-Qarnayn help us to
understand the power of his state.
The respect he received from both the East and the West tells us that he
was ruling a state that dominated the world. We also can tell by reading
these verses that he was in charge of bringing peace, justice and
security to the earth. He felt responsible for the entire world, not
just his own country.
Dhu’I-Qarnayn’s story tells us that Islamic morality will dominate the
entire world in the endtimes.
DHU’I-QARNAYN REFUSED TO ACCEPT ANY GIFTS
FOR HIS SERVICES
95. He said: "That (wealth, authority and power) in which my Lord
had established me is better (than your tribute). So help me with
strength (of men), I will erect between you and them a barrier.
*Note:The Qur’an gives other examples of this virtue of the prophets.
Dhu’I-Qarnayn didn’t accept the material gifts he was offered for his
services, and he probably had a very good point in doing so. First of
all, by refusing any material recompense for his contributions, he
prevented any negative influence this might have had on the people,
since people’s respect and submission decreases when they make a
financial contribution to someone. This is human psychology. The verse
stresses that he offered his help as a gift in order to prevent such an
untoward situation. Secondly, such aid would increase the love and
loyalty of the people for him. Lastly, like the Prophet Sulayman,
Dhu’I-Qarnayn was the head of a very wealthy state and so didn’t need
anything in return for his services.
However, Dhu’I-Qarnayn asked these people to show their human support.
This way he was giving a number of responsibilities to his people. He
was teaching them art and science. He was helping them develop
culturally and technologically. He was also putting to use a human force
which had hitherto remained idle. This way he was avoiding unnecessary
expenditures from the state’s treasury and moreover helping these people
themselves grow capable in the defense of their own country. Such a
relationship based on respect and fairness would easily win the people’s
support and trust.
DHU’I-QARNAYN USED ADVANCED
CONSTRUCTION TECHNOLOGY
96. "Give me pieces (blocks) of iron,"
then, when he had filled up the gap between the two mountain-cliffs, he
said: "Blow," till when he had made it (red as) fire, he said: "Bring me
molten copper to pour over it."
*Note:The verse tells us that Dhu’I-Qarnayn, during the construction of the
barrier between the two mountains, used iron and melted copper (some
interpreters call it tar). Dhu’I-Qarnayn might have used today’s bridge
construction technology when he used the iron blocks to erect the
barrier. The iron pieces were put edge-to-edge and then welded to each
other. This way he formed a large barrier. He might have also built a
reinforced concrete bridge between the two mountains. He put additions
between the iron pieces that formed this bridge and then welded them
together. First the iron pieces were placed and then the melted copper
(or tar) was used like a glue to hold the iron pieces together. He also
formed a groove for this pasting process and the melted copper was
poured from this groove. (Allah knows what is best)
Tar-The verse talks about the“melted copper,” one meaning of which is “tar.”
Tar was a coating material that was used to protect the iron against
humidity and sea water, and it was obtained from pine trees and coal.
Dhu’I-Qarnayn poured this tar onto the iron and in this way prevented
the iron becoming oxidized and growing rusty. The same system is being
used today in modern reinforced concrete structures.
Dhu’I-Qarnayn may have combined the iron with tar poured on it with a
plaster formed by sand, lime, pebbles and water. This way he formed a
very strong barrier which would be difficult to break through. Under
normal conditions, a plaster made with sand and lime could easily be
broken, not when this plaster is fortified with iron. This was a
powerful deterrent to people who wanted to attack the wall. It was
extremely difficult for this structure to collapse or be destroyed or
for a hole to be forced through it. Unless
Allah wished it, it was
impossible for this barrier to collapse, since it was fortified with
straight and diagonal iron bars. Dhu’I-Qarnayn might have also used
technology which is today commonly used in the construction of dams.
This is a different method. A dam was needed between the two mountains
and if this dam was built with an opposite slant, it was impossible to
pass through this barrier.
DHU’I-QARNAYN’S BARRIER WAS NOT OVERCOME
97. So they [Ya'jűj and Ma'jűj
(Gog and Magog)] were made powerless to scale it or dig through it.
98. Dhul-Qarnain) said: "This is
a mercy from my Lord, but when the Promise of my Lord comes, He shall
level it down to the ground. And the Promise of my Lord is ever true."
*Note:Verse 97 shows that this was a high barrier. It was also very strong,
and people were unable to make a hole in it. This could be evidence that
this barrier was built using a technology similar to the one used in
today’s modern buildings.
Verse 98 tells us that immediately after the barrier was constructed,
Dhu’I-Qarnayn told his people that Allah was all compassionate and all
merciful. He said that this barrier was a sign of
Allah’s mercy, and he
knew that nobody could have built a structure like this if
Allah hadn’t
willed it. He wanted to prevent people from making the mistake of
thinking that this success belonged to them.
Verse 98 tells us that this barrier will endure until Doomsday. The word
“promise” in verse 98 refers to Doomsday, as the next verse makes clear.
This means that the barrier would last until Doomsday.
99. And on that Day [i.e. the Day
Ya'jűj and Ma'jűj (Gog and Magog) will come out], We shall leave them to
surge like waves on one another, and the Trumpet will be blown, and We
shall collect them all together.
100. And on that Day We shall
present Hell to the disbelievers, plain to view,
101. (To) Those whose eyes had
been under a covering from My Reminder (this Qur'ân), and who could not
bear to hear (it).
102. Do then those who disbelieve
think that they can take My slaves [i.e., the angels, Allâh's
Messengers, 'Iesa (Jesus), son of Maryam (Mary), etc.] as Auliyâ'
(lords, gods, protectors, etc.) besides Me? Verily, We have prepared
Hell as an entertainment for the disbelievers (in the Oneness of Allâh
Islâmic Monotheism)[].
103. Say (O Muhammad
SAW):
"Shall We tell you the greatest losers in respect of (their) deeds?
104. "Those whose efforts have
been wasted in this life while they thought that they were acquiring
good by their deeds![]
105. "They are those who deny the
Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) of
their Lord and the Meeting with Him (in the Hereafter). So their works
are in vain, and on the Day of Resurrection, We shall not give them any
weight.
106. "That shall be their
recompense, Hell; because they disbelieved and took My Ayât (proofs,
evidences, verses, lessons, signs, revelations, etc.) and My Messengers
by way of jest and mockery.
107. "Verily! Those who believe
(in the Oneness of Allâh Islâmic Monotheism) and do righteous deeds,
shall have the Gardens of Al-Firdaus (the Paradise) for their
entertainment.
108. "Wherein they shall dwell
(forever). No desire will they have to be removed therefrom."
109. Say (O Muhammad
SAW
to mankind). "If the sea were ink for (writing) the Words of my Lord,
surely, the sea would be exhausted before the Words of my Lord would be
finished, even if we brought (another sea) like it for its aid."
"Whoever among you reaches
Dajjal (Dadjdjal, the Evil Center), he should read far back and deeply
into the Surat al-Kahf. The end of this sura will be your salvation from
Dajjal."
(Abu Dawud)
.".. whoever suffers the tribulations of Hell (Dajjal), he should plea
to Allah for help and read the first verses of the Surat al-Kahf so that,
as happened to Abraham, the fires will act as a cool balm and will
provide safety."
(Sünen-i Ibni Mace)
.".. Whoever is tested and tempted by Dajjal's fire, he should plea for
Allah's aid and read the first verses of the Surat al-Kahf. This way
Dajjal's fire will be as a cool balm and will provide safety."
(Death-Doomsday-the Afterlife and Signs of the Endtimes, Imam Sa'rani,
Bedir Publications, p. 494)
The beginning of the fourteenth century in the Muslim calendar, which
overlaps with the end of the twentieth century or the beginning of the
twenty-first century in the Christian Gregorian calendar, is the figure
1980, which is a number obtained by multiplying the number of verses in
the Surat al-Kahf by its sequence number among the 114 suras in the
Qur’an, namely number 18. This number corresponds to the beginning of
the fourteenth century in the Muslim calendar.
Sura 18: the Surat al-Kahf (contains 110 verses) 18 x 110 = 1980.
Bediuzzaman Said Nursi also pointed to the same dates as marking the
beginning of the endtimes. He said, “These unjust people who are unaware
of the truth say: ‘Why did the companions of Prophet Mohammed, who had
vigilant hearts that take lessons from the full measure of the other
world as well as sharp foresight, think that the reality which was going
to take place 1,400 years later was going to happen soon?’ ” Nursi talks
about the time 1,400 years after the lives of the Prophet Mohammed’s
companions, and this coincides with the 1980s. Here, he didn’t say 1373,
or 1378 or 1398, he said exactly 1400, in the Muslim calendar.
The Surat al-Kahf has very good news for believers, namely the drawing
near of the endtimes as foretold by our prophet. Interpreted this way,
the sura points to the beginning of the endtimes for Islam, its
development and dominance over the world, which will end with the return
of the Prophet Jesus
Allah Knows Best
|