18. Surah Al-Kahf

39. 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.

40. That is, If we are able to do anything, it is by the help and support of Allah alone.

41. 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.

42. 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. 43.“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. 44. 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.

45. 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.

46.“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.

47. 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. 48. 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.

49. 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.

50. 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. 51. 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.

52. This is to warn the people that the Quran has left no stone unturned in making the truth plain. It has employed all kinds of arguments, parables, similitude and used all the possible effective ways to appeal to the heart and the mind of man, and adopted the best possible style. If, in spite of this, they do not accept the truth, it is obvious that they are waiting for God’s scourge like the one that visited the former communities to make them realize their error.

53. This verse has two meanings. (1) We send Our Messengers to forewarn the people before the coming of the judgment of the good results of obedience and the evil consequences of disobedience. But these foolish people are not taking advantage of these forewarnings and insist on seeing the same evil end from which the Messengers desire to save them. (2) If they insist on meeting with the scourge, they should not demand this from the Messenger because the Messenger is sent not to bring a scourge but to warn the people beforehand to escape from it.

54. Allah puts a covering over the heart of a person and makes his ears hard of hearing the truth when he adopts the attitude of contention, dispute, wrangling and argumentation towards the admonition of a well wisher and tries to defeat the truth with the weapons of falsehood and cunning. Naturally this attitude produces in him obduracy and obstinacy so that he turns a deaf ear towards guidance, and is unwilling to realize his error before seeing his evil end. For such people pay no heed to admonition and warning and insist on falling into the abyss of perdition: then and then alone they are convinced that it was perdition towards which they were rushing headlong.

55. This is to warn the foolish people that they should not be deluded by the respite that is given to them and presume that they will never be taken to task whatever they may go on doing. They forget that Allah gives them respite because He is Forgiving and Forbearing and does not punish the evil doers on the spot, for His Mercy demands that the evil doers should be given respite so that they may mend their ways.

56. The ruined habitations were of Saba, Thamud, Midian and the people of Prophet Lot, which were visited by the Quraish during their trade journeys, and which were quite well known to other Arabs also.

57. Though this story was told in answer to the question of the disbelievers, it has been used to impress a very important truth on the minds of both the disbelievers and the believers. It is this: those people who draw their conclusions only from the seeming aspects of events, make a very serious error in their deductions, for they only see what is apparent and do not go deep into the divine wisdom that underlies them. When they daily see the prosperity of the tyrants and the afflictions of the innocent people, the affluence of the disobedient people and the indigence of the obedient people, the enjoyments of the wicked people and the adversity of the virtuous people, they get involved in mental conflicts, nay, they become victims of misunderstandings because they do not comprehend the wisdom behind them. The disbelievers and the tyrants conclude from this that the world is functioning without any moral laws and has no sovereign, and, if there is one, he must be senseless and unjust: therefore one may do whatever he desires for there is none to whom one shall be accountable. On the other hand, when the believers see those things, they become so frustrated and disheartened that sometimes their faiths are put to a very hard trial. It was to unravel the wisdom behind this mystery that Allah slightly lifted the curtain from the reality governing His factory, so that Moses (peace be upon him) might see the wisdom behind the events that are happening day and night and how their seeming aspect is quite different from the reality. Now let us consider the question: When and where did this event take place? The Quran says nothing about this. There is a tradition related by Aufi in which he cites a saying of Ibn Abbas to this effect: This event happened after the destruction of Pharaoh when Prophet Moses (peace be upon him) had settled his people in Egypt. But this is not supported by other more authentic traditions from Ibn Abbas which have been cited in the collection of Bukhari and other books of traditions, nor is there any other source which may prove that Prophet Moses (peace be upon him) ever settled in Egypt after the destruction of Pharaoh. On the contrary, the Quran says explicitly that Prophet Moses (peace be upon him) passed his entire life after exodus from Egypt in the desert (Sinai and At-Tih). Therefore the tradition from Aufi cannot be accepted. However, if we consider the details of this story, two things are quite obvious. (1) These things would have been demonstrated to Prophet Moses (peace be upon him) in the earlier period of his Prophethood because such things are needed in the beginning of Prophethood for the teaching and training of the Prophets. (2) As this story has been cited to comfort the believers of Makkah, it can be reasonably concluded that these demonstrations would have been shown to Prophet Moses (peace be upon him), when the Israelites were encountering the same conditions as the Muslims of Makkah did at the time of the revelation of this Surah. On the basis of these two things, we are of the opinion (and correct knowledge is with Allah alone) that this event relates to the period when the persecution of the Israelites by Pharaoh was at its height and, like the chiefs of the Quraish, Pharaoh and his courtiers were deluded by delay in the scourge that there was no power above them to take them to task, and like the persecuted Muslims of Makkah, the persecuted Muslims of Egypt were crying in their agony, as if to say: Our Lord, how long will the prosperity of these tyrants and our adversity continue. So much so that Prophet Moses (peace be upon him) himself cried out: Our Lord, Thou hast bestowed on Pharaoh and his nobles splendor and possessions in the worldly life; O our Lord, hast Thou done this that they might lead astray the people from Thy Way. (Surah Younus, Ayat 88). If our conjecture is correct, then it may be concluded that probably this event took place during Prophet Moses’(peace be upon him) journey to Sudan, and by the confluence of the rivers is meant the site of the present city of Khartum where the Blue Nile and the White Nile meet together. The Bible does not say anything about this event but the Talmud does relate this though it assigns it to Rabbi Jochanan, the son of Levi, instead of to Prophet Moses (peace be upon him), and according to it the other person was Elijah who had been taken up alive to heaven and joined with the angels for the purpose of the administration of the world. (The Talmud Selections by H. Polano, pp. 313- 16). It is just possible that like the events, which happened before the exodus, this event also might not have remained intact but during the passage of centuries changes and alterations might have been made in it. But it is a pity that some Muslims have been so influenced by the Talmud that they opine that in this story Moses does not refer to Prophet Moses (peace be upon him) but to some other person bearing the same name. They forget that every tradition of the Talmud is not necessarily correct, nor have we any reason to suppose that the Quran has related the story concerning some unknown person bearing the name Moses. Above all, when we learn from an authentic tradition related by Ubayy-bin-Kaab that the Prophet (peace be upon him) himself made it clear that in this story, by Moses is meant Prophet Moses (peace be upon him), there is absolutely no reason why any Muslim should consider any statement of the Talmud at all. The Orientalists have, as usual, tried to make a research into the sources of this story and have pointed out that The Quranic story may be traced back to three main sources. (1) The Gilgamesh Epic. (2) The Alexander Romance. (3) The Jewish Legend of Elijah and Rabbi Joshua hen Levi (Encyclopaedia of Islam new edition and Shorter Erlcyclopaedia of Islam under the heading Al Khadir). This is because these malicious scholars decide beforehand that their scientific research must lead to the conclusion that the Quran is not a revealed book: therefore they have, anyhow or other, to produce a proof that whatever Muhammad (peace be upon him) has presented as revelation, has been plagiarized from such and such sources. In this these people brazen facedly use facts and quotations so cunningly and cleverly as to achieve their mean end and one begins to have nausea at their research. If that is research what these bigoted forgers make, then one is compelled to curse their knowledge and research. We ask them to answer our questions in order to expose their research: (I) What proof do they have to make the claim that the Quran has based a certain statement on the contents of a couple of ancient books? Obviously it will not be research to build this claim on the scant basis that a certain statement made in the Quran is similar to the one found in these books. (2) Do they possess any knowledge that at the time of the revelation of the Quran there was a library at Makkah from which the Prophet (peace be upon him) collected material for the Quran? This question is pertinent because if a list were to be made of the numerous books in different languages, which they allege were sources of the stories and statements contained in the Quran, it will become long enough for a big library. Do they have any proof that Muhammad (peace be upon him) had arranged for such translators as translated into Arabic those books from different languages for his use? If it is not so and their allegation is based on a couple of journeys which the Prophet (peace be upon him) made outside Arabia, a question arises: How many books did the Prophet (peace be upon him) copy or commit to memory during these trade journeys before his Prophethood? And how is it that even a day before he claimed to be a Prophet, no sign at all was displayed in his conversation that he had gathered such information as was revealed in the Quran afterwards? (3) How is it then that the contemporary disbelievers of Makkah and the Jews and the Christians, who like them, were always in search of such a proof, could not put forward even a single instance of plagiarism? They had a good reason to produce an instance of this because they were being challenged over and over again to refute the claim that the Quran was a revealed book and it had no other source than divine knowledge and that if they said that it was a human work, they were to prove this by bringing the like of it. Though this challenge had broken the back of the contemporary opponents of Islam, they could not point out even a single plausible source that might prove reasonably that the Quran was based on it. In the light of these facts one may ask: Why had the contemporaries of the Prophet (peace be upon him) failed in their research and how have the opponents of Islam succeeded in their attempt today after the passage of more than a thousand years? (4) The last and the most important question is: Does it not show that it is bigotry and malice that has misled the opponents of Islam to discard the possibility that the Quran may be a revealed book of Allah and to concentrate all their efforts to prove that it is not so at all? The tact that its stories are similar to those contained in the former books, could be considered equally in this light that the Quran was a revealed book and was relating them in order to correct those errors that had crept into them during the passage of time. Why should their research be confined to prove that those books are the real source of the stories of the Quran and not to consider the other possibility that the Quran itself was a revealed book? An impartial person who will consider these questions will inevitably arrive at the conclusion that the research which the orientalists have presented in the name of knowledge is not worth any serious consideration.

58. That is, the same was the sign of the place of our destination. This shows that Prophet Moses (peace be upon him) had taken this journey at Allah’s behest to meet His servant. He had been told that he would meet the servant at the place where the fish would disappear.