Surah al-Kahf (18): text, translations and tafsir

All praise is for Allah Who has revealed the Book to His servant, allowing no crookedness in it,

Praise be to Allah Who has revealed to His servant the Book devoid of all crookedness;^[1]

^[1] That is, there is nothing intricate or complicated in it that may be beyond anyone’s understanding nor is there anything that deviates from the straight path of the truth and thus cause hesitation in the mind of a truth loving person.

[All] praise is [due] to Allāh, who has sent down upon His Servant [Muḥammad (ﷺ)] the Book and has not made therein any deviance.^[779]

^[779] From the truth or the straight path.

ALL PRAISE is due to God, who has bestowed. this divine writ from on high upon His servant, and has not allowed any deviousness to obscure its meaning:

All praise be to Allah Who has sent down upon His slave the Book, and has not allowed any crookedness therein^[1],

^[1] From the straight path or from the truth.

Praise of the attributes of perfection and majesty and for the outer and inner favours is for Allah alone, who revealed the Qur’ān to His servant and Messenger, and did not put any crookedness or diversion from the truth in this Qur’ān.

˹making it˺ perfectly upright, to warn ˹the disbelievers˺ of a severe torment from Him; to give good news to the believers—who do good—that they will have a fine reward,

an unerringly Straight Book, meant to warn of a stern punishment from Allah, and to proclaim, to those who believe and work righteous deeds, the tiding that theirs shall be a good reward

[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 [i.e., Paradise]

[a divine writ] unerringly straight, meant to warn [the godless] of a severe punishment from Him, and to give unto the believers who do good works the glad tiding that theirs shall be a goodly reward-

an upright Book, to warn of severe punishment from Him^[2], and to give glad tidings to the believers who do righteous deeds, that they will have a good reward,

^[2] i.e., a painful punishment that awaits them in the Hereafter, and in this life such as in the battle at the hands of the believers.

But rather He made it straight without any contradiction or discrepancy in it, to frighten those who deny the truth of a severe punishment which awaits them from Allah, and to tell the believers who do good actions what will please them, namely that there is a good reward for them which no other reward compares with.

in which they will remain forever;

wherein they shall abide for ever;

In which they will remain forever

[a state of bliss] in which they. shall dwell beyond the count of time.

wherein they will abide forever;

Living in this reward forever, without it being cut off from them.

and to warn those who claim, “Allah has offspring.”

and also to warn those who say: "Allah has taken to Himself a son,"^[1]

^[1] “Those who say” includes the Christians, the Jews and the mushrik Arabs who assigned offspring to Allah.

And to warn those who say, "Allāh has taken a son."

Furthermore, [this divine writ is meant] to warn all those who assert, "God has taken unto Himself a son."

and to warn those who say, “Allah has begotten a son^[3].”

^[3] Such as the Jews and Christians, and the Arab pagans who claimed that angels are Allah’s daughters.

And it frightens the Jews, Christians and some of the idolaters who said: Allah has taken a son.

They have no knowledge of this, nor did their forefathers. What a terrible claim that comes out of their mouths! They say nothing but lies.

a thing about which they have no knowledge,^[1] neither they nor their ancestors. Dreadful is the word that comes out of their mouths. What they utter is merely a lie.

^[1] “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.

They have no knowledge of it,^[780] nor had their fathers. Grave is the word that comes out of their mouths; they speak not except a lie.

^[780] i.e., they could not have had knowledge of something which is not true.

No knowledge whatever have they of Him, and neither had their forefathers: dreadful -is this saying that comes out of their mouths, [and] nothing but falsehood do they utter!

They have no knowledge of it, nor did their forefathers^[4]. What a monstrous word that comes out of their mouths! They say nothing but lies.

^[4] Of the reality of their false claims about Him.

These fabricators have no knowledge of their claim that Allah has a son and nor did their fathers whom they followed in this regard have any knowledge. This statement which has escaped their mouths without any understanding is heinous. They only speak a lie which has no basis or support.

Now, perhaps you ˹O Prophet˺ will grieve yourself to death over their denial, if they ˹continue to˺ disbelieve in this message.

(O Muhammad), if they do not believe in this Message,^[1] you will perhaps torment yourself to death with grief, sorrowing over them.

^[1] 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).

Then perhaps you would kill yourself through grief over them, [O Muḥammad], if they do not believe in this message, [and] out of sorrow.

But wouldst thou, perhaps, torment thyself to death with grief over them if they are not willing to believe in this message?

Perhaps you will grieve yourself to death [O Prophet] over them^[5] if they do not believe in this message^[6].

^[5] To the extent of almost wasting yourself away.
^[6] i.e., the Qur’an.

Then perhaps, O Messenger, you will end up destroying yourself out of grief and remorse if they do not believe this Qur’ān. But do not do this, as giving them guidance is not your responsibility; you are only responsible for conveying.

We have indeed made whatever is on earth as an adornment for it, in order to test which of them is best in deeds.

Surely We have made all that is on the earth an embellishment for it in order to test people as to who of them is better in conduct.

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.

Behold, We have willed that all beauty on earth be a means by which We put men to a test, [showing] which of them are best in conduct;

We have made all that is on earth as an adornment for it, so that We may test them as to which of them is best in deeds.

Surely, I have made the creation on the face of this earth an adornment for it, so I can test them to see which of them does the best actions which please Allah and which of them is worst in actions, so that I may reward everyone with what they deserve.

And We will certainly reduce whatever is on it to barren ground.

In the ultimate, We shall reduce all that is on the earth to a barren plain.^[1]

^[1] 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.

And indeed, We will make that which is upon it [into] a barren ground.

and, verily, [in time] We shall reduce all that is on it to barren dust!

And We will surely turn all that is on it into a barren land^[7].

^[7] It shows the transient nature of life in this world, so one should invest in it for what comes after death.

And I am going to turn the creation on the face of this earth into dust free from vegetation, and this will be after the lifespan of the creation on earth expires, so let them take heed from this.

Have you ˹O Prophet˺ thought that the people of the cave and the plaque were ˹the only˺ wonders of Our signs?

Do you think that the people of the Cave^[1] and the Inscription^[2] were one of Our wondrous signs?^[3]

^[1] The Arabic word Kahf literally means a vast cave.
^[2] 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. Abul Kalam Azad, in his commentary, Tarjmanul-Quran, has 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 he has 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.
^[3] 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.

Or have you thought that the companions of the cave and the inscription were, among Our signs, a wonder?^[781]

^[781] Rather, it is only one of the many wonders of Allāh.

[AND SINCE the life of this world is but a test, dost thou [really] think that [the parable of] the Men of the Cave and of [their devotion to] the scriptures could be deemed more wondrous than any [other] of Our messages?

Do you think that the people of the Cave and the Inscription were of Our only wondrous signs^[8]?

^[8] Rather, there are many other wonders of Allah such as the creation of heavens and earth.

Do not think, O Messenger, that the story of the people of the cave and the tablet on which their names were written are from our amazing signs. In fact, other signs such as creating the heavens and earth are more amazing.

˹Remember˺ when those youths took refuge in the cave, and said, “Our Lord! Grant us mercy from Yourself and guide us rightly through our ordeal.”

When those youths sought refuge in the Cave and said: "Our Lord! Grant us mercy from Yourself and provide for us rectitude in our affairs."

[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."

When those youths took refuge in the cave, they prayed: "O our Sustainer! Bestow on us grace from Thyself, and endow us, whatever our [outward] condition, with consciousness of what is right!"

When the youths took refuge in the Cave, and said, “Our Lord, grant us mercy from Yourself, and show us the right way in our ordeal^[9].”

^[9] The youths have sought refuge in the cave for the sake of their religion, so they asked Allah to keep them firm on the straight path.

Remember, O Messenger, when the believing youngsters took refuge in the cave, fleeing with their religion. Then they said in their supplication to their Lord: Our Lord, give us mercy from Yourself, by forgiving our sins and saving us from our enemies, and grant us guidance towards the right path and correctness in the matter of migrating from the disbelievers and in faith.

So We caused them to fall into a dead sleep in the cave for many years,

We lulled them to sleep in that cave for a number of years

So We cast [a cover of sleep] over their ears within the cave for a number of years.

And thereupon We veiled their ears in the cave for many a year,

Then We caused them to fall into a deep sleep in the cave for many years.

Then after they went and took refuge in the cave, I put a barrier on their ears from hearing, and I put them to sleep for many years.

then We raised them so We may show which of the two groups would make a better estimation of the length of their stay.

and then roused them so that We might see which of the two parties could best tell the length of their stay.

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.

and then We awakened Christianity was no longer persecuted and had even become the official religion of the Roman Empire. The ancient coin (dating from the reign of Decius) with which the young man wanted to pay for his purchases immediately aroused curiosity; people began to question the stranger, and the story of the Men of the Cave and their miraculous sleep came to light. them: [and We did all this] so that We might mark out [to the world] which of the two points of view showed a better comprehension of the time-span during which they had remained in this state.

Then We awakened them so that We may see which of the two parties would be more precise in calculating the length of their stay.

Then after their lengthy sleep I woke them up to demonstrate which of the two groups disputing their duration of stay in the cave knows this duration best.

We relate to you ˹O Prophet˺ their story in truth. They were youths who truly believed in their Lord, and We increased them in guidance.

We narrate to you their true story.^[1] They were a party of young men who had faith in their Lord, and We increased them in guidance^[2]

^[1] 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.
^[2] 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.

It is We who relate to you, [O Muḥammad], their story in truth. Indeed, they were youths who believed in their Lord, and We increased them in guidance.

[And now] We shall truly relate to thee their story: Behold, they were young men who had attained to faith in their Sustainer: and [so] We deepened their consciousness of the right way

We relate to you their story in truth. They were youths who believed in their Lord, and We gave them more guidance.

I am informing you, O Messenger, of their affair, truthfully without any doubt. Surely, they were youngsters who believed in their Lord and obeyed Him, and I increased them in guidance and firmness on the truth.

And We strengthened their hearts when they stood up and declared, “Our Lord is the Lord of the heavens and the earth. We will never call upon any god besides Him, or we would truly be uttering an outrageous lie.”

and strengthened their hearts when they stood up and proclaimed: "Our Lord is the Lord of the heavens and the earth. We shall call upon no other god beside Him; (for if we did so), we shall be uttering a blasphemy."

And We bound [i.e., 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.

and endowed their hearts with strength, so that they stood up and said [to one another]: "Our Sustainer is the Sustainer of the heavens and the earth. Never shall we invoke any deity other than Him: [if we did,] we should indeed have uttered an enormity!

We strengthened their hearts when they stood up and proclaimed, “Our Lord is the Lord of the heavens and earth. We will never call upon any god other than Him, or we would be uttering an outrageous lie^[10].”

^[10] i.e., too far away from the Truth.

And I strengthened their hearts with faith and firmness on it, and to be patient in leaving one’s homeland for its sake, when they stood to proclaim their faith in Allah alone in front of the disbelieving king, and they said: The Lord I believe in and worship is the Lord of the heavens and earth. I will never worship the gods you have falsely claimed besides Him. I will have said an unjust and far-off statement if I worship others besides Him.

˹Then they said to one another,˺ “These people of ours have taken gods besides Him. Why do they not produce a clear proof of them? Who then does more wrong than those who fabricate lies against Allah?

(Then they conferred among themselves and said): "These men, our own people, have taken others as gods beside Him: why do they not bring any clear evidence that they indeed are gods? Who can be more unjust than he who foists a lie on Allah?

These, our people, have taken besides Him deities. Why do they not bring for [worship of] them a clear evidence? And who is more unjust than one who invents about Allāh a lie?"

These people of ours have taken to worshipping [other] deities instead of Him, without being able to adduce any reasonable evidence in support of their beliefs; and who could be more wicked than he who invents a lie about God?

These people of ours have taken besides Him other gods. Why do they not bring clear proof about them? Who does greater wrong than one who fabricates lies against Allah?

Then they turned to each other saying: These are our people who have taken deities which they worship besides Allah. They do not have any clear proof for worshipping them, so there is no greater oppressor than one who falsely attributes a partner to Allah.

Since you have distanced yourselves from them and what they worship besides Allah, take refuge in the cave. Your Lord will extend His mercy to you and accommodate you in your ordeal.”

And now that you have dissociated yourselves from them and from whatever they worship beside Allah, go and seek refuge in the Cave.^[1] Your Lord will extend His mercy to you and will provide for you the means for the disposal of your affairs."

^[1] 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.

[The youths said to one another], "And when you have withdrawn from them and that which they worship other than Allāh, retreat to the cave. Your Lord will spread out for you of His mercy and will prepare for you from your affair facility."

Hence, now that you have withdrawn from them and from all that they worship instead of God, take refuge in that cave: God will spread His grace over you, and will endow you - whatever your [outward] condition - with all that your souls may need!

When you have distanced yourselves from them and what they worship other than Allah, take refuge in the cave; your Lord will extend His mercy to you and make for you an easy way out of your ordeal.”

Now that you have moved away from your people, and have left what they worship instead of Allah, and you have worshipped Allah alone, then take refuge in the cave fleeing to protect your religion. Allah, may He be glorified, will shower His mercy on you to protect you from your enemies, and will make for you an easy means of livelihood that you could benefit from in place of the life that you had when living amongst your people.

And you would have seen the sun, as it rose, inclining away from their cave to the right, and as it set, declining away from them to the left, while they lay in its open space. That is one of the signs of Allah. Whoever Allah guides is truly guided. But whoever He leaves to stray, you will never find for them a guiding mentor.

Had you seen them in the Cave^[1] it would have appeared to you that when the sun rose, it moved away from their Cave to the right; and when it set, it turned away from them to the left, while they remained in a spacious hollow in the Cave.^[2] This is one of the Signs of Allah. Whomsoever Allah guides, he alone is led aright; and whomsoever Allah lets go astray, you will find for him no guardian to direct him.

^[1] It has not been mentioned that in accordance with this mutual resolve, they left the city and went to a secret cave in the mountains in order to escape from death or forced apostasy.
^[2] 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. 1

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 [lying] within an open space thereof. That was from the signs of Allāh. He whom Allāh guides is the [rightly] guided, but he whom He sends astray - never will you find for him a protecting guide.

And [for many a year] thou might have seen the sun, on its rising, incline away from their cave on the right, and, on its setting, turn aside from them on the left, while they lived on in that spacious chamber, [bearing witness to] this of God's messages: He whom God guides, he alone has found the right way; whereas for him whom He lets go astray thou canst never find any protector who would point out the right way.

You would have seen the sun when it rose, it would incline away from their Cave to the right; and when it set, it would turn away from them to the left^[11], while they were in its open space. That was one of the signs of Allah. Whoever Allah guides is rightly guided, and whoever He causes to stray, you will never find for him a protecting guide.

^[11] As such they would get all the air and ventilation they needed to sustain.

They thus fulfilled the instruction and Allah put them to sleep and protected them from their enemy. You - O one who looks at them - will see the sun when it rises from the east inclining away from their cave to the right of one entering it; and at the time of sunset it moves away from the cave towards the left but does not strike it directly. They are therefore in perpetual shade unaffected by the heat of the sun. They are in a wide space within the cave where the air they require reaches them. The abovementioned occurrences viz. their taking refuge in the cave, their being put to sleep, the sun’s deviation from them, the spaciousness in the cave and their salvation from their people are all wondrous acts of Allah that indicate His power. Whoever Allah guides to the path of guidance, such a person is rightly guided in reality. Whoever Allah forsakes and lets go astray, then you will never find anyone to help and guide him to the right path. This is because guidance is in Allah’s Hands and not in his.

And you would have thought they were awake, though they were asleep. We turned them over, to the right and left, while their dog stretched his forelegs at the entrance. Had you looked at them, you would have certainly fled away from them, filled with horror.

On seeing them you would fancy them to be awake though they were asleep; and We caused them to turn their sides to their right and to their left,^[1] and their dog sat stretching out its forelegs on the threshold of the Cave. Had you looked upon them you would have certainly fled away from them, their sight filling you with terror.^[2]

^[1] 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.
^[2] 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.

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.

And thou wouldst have thought that they were awake, whereas they lay asleep. And We caused them to turn over repeatedly, now to the right, now to the left; and their dog [lay] on the threshold, its forepaws outstretched. Hadst thou come upon them [unprepared], thou wouldst surely have turned away from them in flight, and wouldst surely have been filled with awe of them.

You would have thought they were awake, although they were asleep. We turned them over on their right and left sides, when their dog stretched its forelegs at the entrance. If you had seen them, you would have fled away from them, filled with horror^[12].

^[12] Should anyone were to see them, he would see a group of awake men with a dog standing guarding them, and would surely be filled with horror, which was a factor in preserving them, so no one would dare to draw close to them.

You - O one who looks at them - will think they are awake, because their eyes are open, though in actual fact they are asleep. I turn them over in their sleep, sometimes to the right and sometimes to the left, so that the earth does not consume their bodies. Their dog that accompanied them stretches out its forelegs at the entrance of the cave. If you had come across them and seen them, you would have turned and run away being afraid of them, and your soul would have been filled with fear of them.

And so We awakened them so that they might question one another. One of them exclaimed, “How long have you remained ˹asleep˺?” Some replied, “Perhaps a day, or part of a day.” They said ˹to one another˺, “Your Lord knows best how long you have remained. So send one of you with these silver coins of yours to the city, and let him find which food is the purest, and then bring you provisions from it. Let him be ˹exceptionally˺ cautious, and do not let him give you away.

Likewise, We roused them^[1] in a miraculous way that they might question one another. One of them asked: "How long did you remain (in this state)?" The others said: "We remained so for a day or part of a day." Then they said: "Your Lord knows better how long we remained in this state. Now send one of you to the city with this coin of yours and let him see who has the best food, and let him buy some provisions from there. Let him be cautious and not inform anyone of our whereabouts.

^[1] They were awakened from their sleep in the same miraculous way that was employed in sending them to sleep and keeping them hidden from the outer world.

And similarly,^[782] 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.

^[782] By the will of Allāh.

And so, [in the course of time,] We awakened them; and they began to ask one another [as to what had happened to them]. One of them asked: "How long have you remained thus?" [The others] answered: "We have remained thus a day, or part of a day." Said they [who were endowed with deeper insight]: "Your Sustainer knows best how long you have thus remained. Let, then, one of you go with these silver coins to the town, and let him find out what food is purest there, and bring you thereof [some] provisions. But let him behave with great care and by no means make anyone aware of you:

Similarly, We awakened them so that they might question one another. One of them said, “How long have you been here?” They said, “We have been here for a day or part of a day.” They said, “Your Lord knows best how long have you been here. Send one of you with these silver coins of yours to the city, and let him see who has the most pure food and bring some provision from it. And be cautious and let no one know about you.

Just as I did to them the wondrous acts that I have mentioned, I awakened them after a long period of time and they began to ask one another about the period that they had spent asleep. One of them responded: I remained asleep for one day or part of one day. One of them, to whom it was not clear how long they had spent asleep, responded: Your Lord knows best about the period you had remained asleep, so entrust the knowledge of that to Him and get busy with what concerns you. Send one of you with these silver coins to the city we know and let him see which of the inhabitants of that city are most pure in their food and earnings. He should proceed with caution when entering and leaving and when dealing. He must also be tactful and not let anyone find out where you are, because that will result in great harm.

For, indeed, if they find out about you, they will stone you ˹to death˺, or force you back into their faith, and then you will never succeed.”

For if they should come upon us, they will stone us to death or force us to revert to their faith whereafter we shall never prosper."

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."

for, behold, if they should come to know of you, they might stone you to death or force you back to their faith-in which case you would never attain to any good!"

For if they find out about you, they will stone you or force you back to their religion, and then you will never succeed.”

If your people discover you and find out where your whereabouts, they will kill you by stoning you, or they will force you to return to their deviated creed that you used to follow before Allah favoured you by guiding you to the true religion. If you return to that you will never succeed - not in this world nor in the Hearafter. Instead, you will suffer a great loss in both places on account of your leaving the true religion to which Allah had guided you and your returning to that deviated creed.

That is how We caused them to be discovered so that their people might know that Allah’s promise ˹of resurrection˺ is true and that there is no doubt about the Hour. When the people disputed with each other about the case of the youth ˹after their death˺, some proposed, “Build a structure around them. Their Lord knows best about them.” Those who prevailed in the matter said, “We will surely build a place of worship over them.”

Thus did We make their case known to the people of the city^[1] so that they might know that Allah's promise is true, and that there is absolutely no doubt that the Hour will come to pass.^[2] But instead of giving thought to this, they disputed with one another concerning the People of the Cave, some saying: "Build a wall over them.^[3] Their Lord alone knows best about them." But those who prevailed over their affairs^[4] said: "We shall build a place of worship over them."^[5]

^[1] 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.
^[2] 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.
^[3] 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.
^[4] 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.
^[5] 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.

And similarly, We caused them to be found that they [who found them] would know that the promise of Allāh is truth and that of the Hour there is no doubt. [That was] when they^[783] 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."^[784]

^[783] The people of the city.
^[784] i.e., we will make this site a place of worship.

AND IN THIS way have We drawn [people's] attention to their story, so that they might know - whenever they debate among themselves as to what happened to those [Men of the Cave] that God's promise [of resurrection] is true, and that there can be no doubt as to [the coming of] the Last Hour. And so, some [people] said: "Erect a building in their memory; God knows best what happened to them." Said they whose opinion prevailed in the end: "Indeed, we must surely raise a house of worship in their memory!"

This is how We made their case known so that the people might know that the promise of Allah is true and that there is no doubt about the Hour. When they were disputing among themselves^[13] concerning their matter [of resurrection], they said, “Build a structure over them. Their Lord knows best about them.” Those who prevailed in their matter said, “We will surely build over them a place of worship.”

^[13] i.e., the inhabitants of the city.

Just as I did those wondrous acts, of putting them to sleep and awakening them after many years, indicating My Power, I caused them to be discovered by the people of their city, so that those people would know that the promise of Allah to help the believers and of resurrection is true, and that the rising is coming without doubt. After the matter of the people of the cave was exposed and they had passed away, those who discovered them differed: What should they do with regard to them? One group said: Build over the entrance of the cave a building that will serve as a barrier and will preserve them. Their Lord knows best about their condition and their condition requires that they have some special status in His sight. The influential people who did not have knowledge or a proper call said: I will set up over them a place of worship in their honour and as a memoir of their location.

Some will say, “They were three, their dog was the fourth,” while others will say, “They were five, their dog was the sixth,” ˹only˺ guessing blindly. And others will say, “They were seven and their dog was the eighth.” Say, ˹O Prophet,˺ “My Lord knows best their ˹exact˺ number. Only a few people know as well.” So do not argue about them except with sure knowledge, nor consult any of those ˹who debate˺ about them.

Some will say concerning them: "They were three and their dog, the fourth"; and some will say: "They were five, and their dog, the sixth" � all this being merely guesswork; and still others will say: "They were seven, and their dog, the eighth."^[1] Say: "My Lord knows their number best. Only a few know their correct number. So do not dispute concerning their number, but stick to what is evident, and do not question anyone about them."^[2]

^[1] 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.
^[2] 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.

They [i.e., people] 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 Muḥammad], "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^[785] and do not inquire about them among [the speculators] from anyone."

^[785] i.e., one from the Qur’ān, which is the only sure argument.

[And in times to come] some will say, "[They were] three, the fourth of them being their dog," while others will say, "Five, with their dog as the sixth of them" -idly guessing at something of which they can have no knowledge -and [so on, until] some will say, "[They were] seven, the eighth of them being their dog." Say: "My Sustainer knows best how many they were. None but a few have any [real] knowledge of them. Hence, do not argue about them otherwise than by way of an obvious argument, and do not ask any of those [story-tellers] to enlighten thee about them."

Some will say, “They were three, their dog was the fourth,” while others will say, “They were five, their dog was the sixth,” – merely guessing at the unseen. And others will say, “They were seven, their dog was the eighth.” Say, “My Lord knows best their number; no one knows about them except a few^[14]. So do not argue about them except in a brief manner, nor ask anyone about them.”

^[14] i.e., that which is the sure argument, one in the Qur’an.

Some of those who delve into their incident will say about their number: They were three and their dog was the fourth amongst them. Others will say: They were five and their dog was the sixth amongst them. Both groups only said this as a guess without any proof. Some of them will say: They were seven and their dog was the eighth amongst them. Say, O Messenger: Your Lord knows best about their number. No one knows their number except for a few people whom Allah has informed about their number. So do not dispute with regard to their number or any other matter of theirs with the people of the scripture or with others except with an obvious argument and without delving into the matter, limiting it to the revelation that has come down to you with respect to them. Do not ask any of them about the details of their matter, because they do not know about it.

And never say of anything, “I will definitely do this tomorrow,”

And never say about anything: "I shall certainly do this tomorrow"

And never say of anything, "Indeed, I will do that tomorrow,"

AND NEVER say about anything, "Behold, I shall do this tomorrow,"

And never say about anything, “I will surely do this tomorrow^[15],”

^[15] For you do not know whether you will be able to do it or you will be diverted from it.

Do not say - O Prophet - about anything that you want to do tomorrow: “I am going to do this tomorrow,” because you do not know whether you will do it or you will be prevented from doing so? This is a directive for every Muslim.

without adding, “if Allah so wills!” But if you forget, then remember your Lord, and say, “I trust my Lord will guide me to what is more right than this.”

unless Allah should will it. And should you forget (and make such a statement), remember your Lord and say: "I expect my Lord to guide me^[1] to what is nearer to rectitude than this."

^[1] 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, InshaAllah. 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.

Except [when adding], "If Allāh 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."

without (adding], "if God so wills." And if thou shouldst forget [thyself at the time, and become aware of it later], call thy Sustainer to mind and say: "I pray that my Sustainer guide me, even closer than this, to a consciousness of what is right!"

without adding, “if Allah wills.” And remember your Lord if you forget, and say, “My Lord will hopefully guide me to something closer to what is right^[16].”

^[16] As soon as one remembers not saying inshā’ Allah concerning doing something in the future, he should say it. Also when one forgets something, he should mention Allah so as to remember things.

Unless you suspend doing so on Allah’s will by saying: I will do it - if Allah wills - tomorrow. Remember your Lord by saying: “If Allah wills” - if you forget to say it - and say: I have hope that my Lord will guide me to something closer than this in guidance and success.

They had remained in their cave for three hundred years, adding nine.

They remained in the Cave for three hundred years; and others added nine more years.^[1]

^[1] 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.

And they remained in their cave for three hundred years and exceeded by nine.^[786]

^[786] i.e., 309 lunar years.

AND [some people assert], "They remained in their cave three hundred years"; and some have added nine [to that number].

They remained in their cave for three hundred years, plus nine^[17].

^[17] i.e., 309 years.

The people of the cave remained in their cave for three hundred and nine years.

Say, ˹O Prophet,˺ “Allah knows best how long they stayed. With Him ˹alone˺ is ˹the knowledge of˺ the unseen of the heavens and the earth. How perfectly He hears and sees! They have no guardian besides Him, and He shares His command with none.”

Say: "Allah knows best how long they remained in it, for only He knows all that is hidden in the heavens and the earth. How well He sees; how well He hears! The creatures have no other guardian than Him; He allows none to share His authority."

Say, "Allāh 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."

Say: "God knows best how long they remained [there]. His [alone] is the knowledge of the hidden reality of the heavens and the earth: how well does He see and hear! No guardian have they apart from Him, since He allots to no one a share in His rule!"

Say, “Allah knows best how long they remained. To Him belongs [the knowledge of] the unseen of the heavens and earth. How well He sees and how well He hears^[18]! They have no protector besides Him, and He shares His command with none.”

^[18] i.e., Nothing can escape Allah’s Sight and Hearing.

Say - O Messenger: Allah knows best about how long they remained in the cave and He has told us about the period they remained there. No statement can be considered after Allah’s, may He be glorified. To Him alone, may He be glorified, belongs everything hidden in the heavens and on earth. He created and knows all of it. How well He sees! May He be glorified! He sees everything. How well He hears! He hears everything. They have no one to take charge of their matter besides Him. He does not share His rule with anyone. He alone passes judgement.

Recite what has been revealed to you from the Book of your Lord. None can change His Words, nor can you find any refuge besides Him.

(O Prophet),^[1] recite to them from the Book of your Lord what has been revealed to you for none may change His words; (and were you to make any change in His words) you will find no refuge from Him.^[2]

^[1] After relating the story of the sleepers of the cave, the Quran begins to review the condition of the Muslims of Makkah at the time of the revelation of the Surah.
^[2] 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 divsion. 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).

And recite, [O Muḥammad], 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.

AND CONVEY [to the world] whatever has been revealed to thee of thy Sustainer's writ. There is nothing that could alter His words; and thou canst find no refuge other than with Him.

Recite what has been revealed to you from the Book of your Lord. None can change His Words, and you will never find any refuge except with Him^[19].

^[19] There is no escape from the punishment of Allah, should the Message not be conveyed, recited, and followed accordingly.

Read - O Messenger - and practice the Qur’ān that Allah has revealed to you. Nothing can change His words, because they are completely true and just. You will not find any refuge to resort to or place of protection to take cover in besides Him.

And patiently stick with those who call upon their Lord morning and evening, seeking His pleasure. Do not let your eyes look beyond them, desiring the luxuries of this worldly life. And do not obey those whose hearts We have made heedless of Our remembrance, who follow ˹only˺ their desires and whose state is ˹total˺ loss.

Keep yourself content with those who call upon their Lord, morning and evening, seeking His pleasure, and do not let your eyes pass beyond them. Do you seek the pomp and glitter of the world?^[1] Do not follow him^[2] whose heart We have caused to be heedless of Our remembrance, and who follows his desires, and whose attitude is of excess.^[3]

^[1] 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).
^[2] That is, do not yield to what he says, nor submit to him, nor fulfill his desire, nor follow his bidding.
^[3] 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.

And keep yourself patient [by being] with those who call upon their Lord in the morning and the evening, seeking His face [i.e., acceptance]. 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.^[787]

^[787] Or "in excess," exceeding the limits of Allāh.

And contain thyself in patience by the side of all who at morn and at evening invoke their Sustainer, seeking His countenance, and let not thine eyes pass beyond them in quest of the beauties of this world's life; and pay no heed to any whose heart We have rendered heedless of all remembrance of Us because he had always followed [only] his own desires, abandoning all that is good and true.

Be patient with those who call upon their Lord morning and evening, seeking His pleasure. Do not turn your eyes away from them, desiring the adornments of the life of this world. And do not obey one whose heart We have made heedless of Our remembrance, who follows his desires and whose affairs [deeds] are at loss.

Remain and be close with your poor companions who sincerely call on their Lord in worship and supplication at the beginning and at the end of the day. Do not let your eyes overlook them intending to sit with people of affluence and prestige. Do not follow the one whose heart I have made neglectful of Our remembrance by sealing it and who instructed you to remove the poor from your gathering giving preference to following his desire over following His Lord. His actions and deeds are thus foolish, excessive and in vain.

And say, ˹O Prophet,˺ “˹This is˺ the truth from your Lord. Whoever wills let them believe, and whoever wills let them disbelieve.” Surely We have prepared for the wrongdoers a Fire whose walls will ˹completely˺ surround them. When they cry for aid, they will be aided with water like molten metal, which will burn ˹their˺ faces. What a horrible drink! And what a terrible place to rest!

And proclaim: "This is the Truth from your Lord. Now let him who will, believe; and let him who will, disbelieve.^[1] We have prepared a Fire for the wrong-doers whose billowing folds encompass them.^[2] If they ask for water, they will be served with a drink like dregs of oil^[3] that will scald their faces. How dreadful a drink, and how evil an abode!

^[1] 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 Tauhid 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.
^[2] 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.
^[3] 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.

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.

And say: "The truth [has now come] from your Sustainer: let, then, him who wills, believe in it, and let him who wills, reject it." Verily, for all who sin against themselves [by rejecting Our truth] We have readied a fire whose billowing folds will encompass them from all sides; and if they beg for water, they will be given water [hot] like molten lead, which will scald their faces: how dreadful a drink, and how evil a place to rest!

Say, “The truth is from your Lord. Whoever wills may believe, and whoever wills may disbelieve.” We have prepared for the wrongdoers a Fire which will encompass them like the walls. If they cry for relief, they will be relieved with water like boiling oil that will scald the faces. What a terrible drink, and what a terrible resting place!

Say - O Messenger: to those who neglect Allah’s remembrance due to the heedlessness of their hearts: What I have brought to you is the truth. It is from Allah and not from me. I cannot accede to your request to chase away the believers. Whoever amongst you wishes to have faith in this truth then let him do so for he will be pleased by the reward. Whoever amongst you wants to reject it let him do so, for he will be grieved by the punishment that awaits him. I have prepared for those who wrong themselves, by choosing disbelief, a huge fire whose walls will surround them and as a result they will not be able to escape from it. If they had to seek relief of water on account of the severe thirst they experience, they will be given water like murky oil that will be extremely hot and will scald their faces due to its heat. What a terrible drink is this drink that will be provided for their relief! It will not quench their thirst but will make it worse and it will not put out the flames burning their faces. What a miserable destination and place of residence is the fire!

As for those who believe and do good, We certainly never deny the reward of those who are best in deeds.

As for those who believe and do good We shall not cause their reward to be lost.

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.

[But,] behold, as for those who attain to faith and do righteous deeds-verily, We do not fail to requite any who persevere in doing good:

Those who believe and do righteous deeds, We will not let the reward of those who do good deeds to go to waste.

Those who have faith in Allah and do righteous actions have done Ill and they will receive a huge reward. I do not let the reward of those who do Ill go to waste. Instead, I give them their reward in full without any reduction.

It is they who will have the Gardens of Eternity, with rivers flowing under their feet. There they will be adorned with bracelets of gold, and wear green garments of fine silk and rich brocade, reclining there on ˹canopied˺ couches. What a marvellous reward! And what a fabulous place to rest!

They shall dwell in the Gardens of Eternity, beneath which streams flow. There they will be adorned with bracelets of gold,^[1] will be arrayed in green garments of silk and rich brocade, and will recline on raised couches.^[2] How excellent is their reward, and how nice their resting-place!"

^[1] 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.
^[2] 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.

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.

theirs shall be gardens of perpetual bliss - [gardens] through which running waters flow - wherein they will be adorned with bracelets of gold and will wear green garments of silk and brocade, [and] wherein upon couches they will recline:" how excellent a recompense, and how goodly a place to rest!

It is they who will have Gardens of Eternity, under which rivers flow. They will be adorned therein with golden bracelets and will wear green garments of fine silk and brocade, reclining on adorned couches. What an excellent reward, and what a pleasant resting place!

Those who are described as having faith and doing righteous actions will receive gardens to reside in, with the sweet rivers of paradise flowing beneath their homes. They will be adorned with bracelets of gold and they will wear green garments of fine and thick silk. They will recline on couches decorated with beautiful coverings. Theirs will be an excellent reward and paradise will be an excellent home and place for them to reside in.

Give them ˹O Prophet˺ an example of two men. To ˹the disbelieving˺ one We gave two gardens of grapevines, which We surrounded with palm trees and placed ˹various˺ crops in between.

(O Muhammad), propound a parable to them.^[1] 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.

^[1] 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.

And present to them an example of two men: We granted to one of them two gardens of grapevines, and We bordered them with palm trees and placed between them [fields of] crops.

AND PROPOUND unto them the parable of two men, upon one of whom We had bestowed two vinyards, and surrounded them with date-palms, and placed a field of grain in-between.

Give them an example of two men^[20]: to one of them We gave two gardens of grapevines and surrounded them with palm trees, and placed between them crops^[21].

^[20] i.e., one was a believer and the second a disbeliever; the disbeliever owned two gardens.
^[21] The arrogant and wealthy disbelievers of Makkah looked down upon the poor believers and demanded that the Prophet ﷺ) expel them should he want them to sit and listen to him.

Strike - O Messenger - an example of two men: a disbeliever and a believer. I gave the disbeliever two gardens, which I surrounded with date-palms; and in the vacant land I grew crops.

Each garden yielded ˹all˺ its produce, never falling short. And We caused a river to flow between them.

Both the vineyards yielded abundant produce without failure and We caused a stream to flow in their midst

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.

Each of the two gardens yielded its produce and never failed therein in any way, for We had caused a stream to gush forth in the midst of each of them.

Each garden yielded its produce and did not fall short in the least, and We caused a stream to flow through them.

Each garden produced its fruit of dates, grapes and crops and did not fall short thereof in anything, but bore it in full. I caused a river to flow between the two gardens so that they could be irrigated easily.

And he had other resources ˹as well˺. So he boasted to a ˹poor˺ companion of his, while conversing with him, “I am greater than you in wealth and superior in manpower.”

so the owner had fruit in abundance and he said to his neighbour, while conversing with him: "I have greater wealth than you and I am stronger than you in numbers."

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."

And so [the man] had fruit in abundance. And [one day] he said to his friend, bandying words with him, "More wealth have I than thou, and mightier am I as regards [the number and power of my] followers!"

And he had abundant fruit. He said to his companion, as he was conversing with him, “I am greater than you in wealth and superior in followers.”

The owner of the two gardens had other wealth and fruit and he said to his friend, as he spoke to him in conceit to make an impact on him, “I have more wealth than you, more support and a stronger family.”

And he entered his property, while wronging his soul, saying, “I do not think this will ever perish,

Then he entered his vine-yard^[1] and said, wronging himself: "Surely, I do not believe that all this will ever perish.

^[1] 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.

And he entered his garden while he was unjust to himself.^[788] He said, "I do not think that this will perish - ever.

^[788] i.e., proud and ungrateful to Allāh.

And having [thus] sinned against himself, he entered his garden, saying, "I do not think that this will ever perish!

He entered his garden, having wronged himself^[22], and said, “I do not think that this will ever perish,

^[22] By being proud and disbeliever.

The disbeliever entered his garden along with the believer to show it to him, whilst he was wronging himself by his disbelief and conceit. The disbeliever said: I do not think that this garden that you see will ever perish, because I have taken all measures for its survival.

nor do I think the Hour will ˹ever˺ come. And if in fact I am returned to my Lord, I will definitely get a far better outcome than ˹all˺ this.”

Nor do I believe that the Hour of Resurrection will ever come to pass. And even if I am returned to my Lord, I shall find a better place than this."^[1]

^[1] That is, I don’t think there is any life after death, but supposing there be one, I shall fare even better there than in my present life, for my prosperity is a clear proof that I am a favorite of God.

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."

And neither do I think that the Last Hour will ever come. But even if [it should come, and] I am brought before my Sustainer, I will surely find something even better than this as [my last] resort!"

nor do I think that the Hour will ever come. Even if I am brought back to my Lord, I will surely find something better than this^[23].”

^[23] He thought should there be a tiny possibility of resurrection, based on his wrongful calculation that he was honored in this life because Allah loved him. Hence he fell into the fallacy that if he ever return to Him, he should only expect greater honoring, or he might have said that deridingly.

I also do not think that the rising will occur. Life will simply continue. If it does occur and I happened to be resurrected and be returned to my Lord, then I will find that what I will go back to after resurrection will be better than this garden of mine. My being rich in this world means that I will be rich after resurrection as well.

His ˹believing˺ companion replied, while conversing with him, “Do you disbelieve in the One Who created you from dust, then ˹developed you˺ from a sperm-drop, then formed you into a man?

While conversing with him his neighbour exclaimed: "Do you deny Him Who created you out of dust, then out of a drop of sperm, and then fashioned you into a complete man?^[1]

^[1] 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.

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?

And his friend answered him in the course of their argument: "Wilt thou blaspheme against Him who has created thee out of dust, and then out of a drop of sperm, and in the end has fashioned thee into a [complete] man?

His companion said, while conversing with him, “Do you disbelieve in He Who created you from dust, then from a sperm-drop, then fashioned you into a well-proportioned man^[24]?

^[24] The One Who created such a magnificent creation in the first place is able to recreate the creatures.

His believing friend said to him whilst having this conversation: Do you reject the One Who created your father, Adam, from dust. Then He created you from sperm. Then He made you into a male human being and proportioned your limbs making you complete? The One who has power to do all of that is able to resurrect you.

But as for me: He is Allah, my Lord, and I will never associate anyone with my Lord ˹in worship˺.

As for myself, Allah alone is my Lord, and I associate none with my Lord in His Divinity.

But as for me, He is Allāh, my Lord, and I do not associate with my Lord anyone.

But as for myself, [I. know that] He is God, my Sustainer; and I cannot attribute divine powers to any but my Sustainer."

As for me: He is Allah, my Lord, and I do not associate anyone with my Lord.

But I do not profess this statement of yours. I simply say: He, Allah, may He be glorified, is my Lord, who has showered us with His blessings, and I do not associate anyone with Him in worship.

If only you had said, upon entering your property, ‘This is what Allah has willed! There is no power except with Allah!’ Even though you see me inferior to you in wealth and offspring,

When you entered your vineyard, why did you not say: 'Whatever Allah wills shall come to pass, for there is no power^[1] save with Allah!' If you find me less than yourself in wealth and children

^[1] That is, If we are able to do anything, it is by the help and support of Allah alone.

And why did you, when you entered your garden, not say, 'What Allāh willed [has occurred]; there is no power except in Allāh'? Although you see me less than you in wealth and children,

And [he continued:] "Alas, if thou hadst but said, on entering thy garden, `Whatever God wills [shall come to pass, for] there is no power save with God!' Although, as thou seest, I have less wealth and offspring than thou,

If only you had said, when you entered your garden, ‘This is by Allah’s Will; there is no power except with Allah.’ Even though you see me as inferior to you in wealth and children,

If only, when you entered your garden, you had said: As Allah wills. No one has any power except through Allah. He is the One Who does as He pleases and He is the One of strength- if you regard me as someone poorer than you and one with less children.

perhaps my Lord will grant me ˹something˺ better than your garden, and send down upon your garden a thunderbolt from the sky, turning it into a barren waste.

it may well be that my Lord will give me something better than your vineyard, and send a calamity upon your vineyard from the heavens and it will be reduced to a barren waste,

It may be that my Lord will give me [something] better than your garden and will send upon it a [disastrous] penalty from the sky, and it will become a smooth, dusty ground,

yet it may well be that my Sustainer will give me something better than thy garden -just as He may let loose a calamity out of heaven upon this [thy garden], so that it becomes a heap of barren dust

it may well be that my Lord will give me something better than your garden, and send upon your garden a thunderbolt from the heaven, turning it into a barren land.

I anticipate that Allah will give me something better than your garden and that He will send on your garden a punishment from the sky, making it a barren piece of land on which feet will slip due to its being so smooth.

Or its water may sink ˹into the earth˺, and then you will never be able to seek it out.”

or the water of your vineyard will be drained deep into the ground so that you will not be able to seek it out."

Or its water will become sunken [into the earth], so you would never be able to seek it."

or its water sinks deep into the ground, so that thou wilt never be able to find it again!"

Or its water may sink, so you will never be able to get it back.”

Or its water may sink so deep into the ground that you will never be able to reach it again in any way. Once the water sinks deep, the garden will not survive.

And so all his produce was ˹totally˺ ruined, so he started to wring his hands for all he had spent on it, while it had collapsed on its trellises. He cried, “Alas! I wish I had never associated anyone with my Lord ˹in worship˺!”

Eventually all his produce was destroyed and he began to wring his hands in sorrow at the loss of what he had spent on it, and on seeing it fallen down upon its trellises, saying: "Would I had not associated anyone with my Lord in His Divinity."

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."^[789]

^[789] He attributed his prosperity to himself rather than to Allāh and disbelieved in the account of the Hereafter.

And [thus it happened:] his fruitful gardens were encompassed [by ruin], and there he was, wringing his hands over all that he had spent on that which now lay waste, with its trellises caved in; and he could but say, "Oh, would that I had not attributed divine powers to any but my Sustainer!"

Eventually, all his produce was destroyed and he started wringing his hands [in dismay] over what he had spent on it, as it had collapsed on its trellises, and he said, “Oh, would that I had not associated anyone with my Lord!”

What the believer anticipated occurred. Destruction engulfed the fruit of the disbeliever’s garden and the disbeliever began wringing his hands on account of extreme regret and remorse over the money that he had spent on its maintenance and upkeep, whilst the garden had fallen over the supports on which the grapevines are spread out and he was saying: I wish I had believed in my Lord alone, and I had not associated anyone with Him in worship.

And he had no manpower to help him against Allah, nor could he ˹even˺ help himself.

And there was no host, beside Allah, to help him, nor could he be of any help to himself.

And there was for him no company to aid him other than Allāh, nor could he defend himself.

-for now he had nought to succour him in God's stead, nor could he succour himself.

He had none to support him against Allah, nor could he support himself.

This disbeliever had no group to protect him from the punishment that fell on him, whereas he was the one who used to boast about his group. He himself too could not stop Allah from destroying his garden.

At this time, support comes ˹only˺ from Allah—the True ˹Lord˺. He is best in reward and best in outcome.

(Then he knew) that all power of protection rests with Allah, the True One. He is the best to reward, the best to determine the end of things.

There^[790] the authority is [completely] for Allāh, the Truth. He is best in reward and best in outcome.

^[790] i.e., at such a time or on the Day of Judgement.

For thus it is: all protective power belongs to God alone, the True One. He is the best to grant recompense, and the best to determine what is to be.

In that situation^[25], the authority only rests with Allah, the True God. He is best in reward and best in outcome.

^[25] i.e., on the Day of Judgment.

In that situation, victory is for Allah alone. He, may He be glorified, is best in rewarding His friends who have faith, as He multiplies the reward for them, and He is best in outcome for them.

And give them a parable of this worldly life. ˹It is˺ like the plants of the earth, thriving when sustained by the rain We send down from the sky. Then they ˹soon˺ turn into chaff scattered by the wind. And Allah is fully capable of ˹doing˺ all things.

(O Prophet), propound to them the parable of the present life: it is like the vegetation of the earth which flourished luxuriantly when it mingled with the water that We sent down from the sky, but after that the same vegetation turned into stubble which the winds blew about. Allah alone has the power over all things.^[1]

^[1] 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.

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^[791] and [then] it becomes dry remnants, scattered by the winds. And Allāh is ever, over all things, Perfect in Ability.

^[791] Absorbs it, growing lush and thick.

AND PROPOUND unto them the parable of the life of this world: [it is] like the water which We send down from the skies, and which is absorbed by the plants of the earth: but [in time] they turn into dry. stubble which the winds blow freely about. And it is God [alone] who determines all things.

Give them the example of the life of this world: it is like the plants of the earth, thriving when sustained by the rain We send down from the sky, but soon they turn into chaff scattered by the winds. Allah has full power over all things.

Strike - O Messenger - an example for those who are deceived by the world. In its temporality and fleeting existence it is similar to rain water that I sent down from the sky. On account of this water the vegetation of the earth grew and ripened. Then this vegetation is broken down into pieces and the wind carries it away to far-lying places and the earth once again becomes as it was previously. Allah has full power over all of that. Nothing is outside His ability. He gives life to whatever He wishes and causes whatever He wishes to perish.

Wealth and children are the adornment of this worldly life, but the everlasting good deeds are far better with your Lord in reward and in hope.

Wealth and children are an adornment of the life of the world. But the deeds of lasting righteousness are the best in the sight of your Lord in reward, and far better a source of hope.

Wealth and children are [but] adornment of the worldly life. But the enduring good deeds are better to your Lord^[792] for reward and better for [one's] hope.

^[792] i.e., in His sight or evaluation.

Wealth and children are an adornment of this, world's life: but good deeds, the fruit whereof endures forever, are of far greater merit in thy Sustainer's sight, and a far better source of hope.

Wealth and children are the adornments of the life of this world, but the lasting righteous deeds are better with your Lord in reward and better in hope.

Wealth and children are things of adornment in this worldly life. Wealth will only be of benefit in the afterlife if it is spent on that which pleases Allah. Actions and statements that are pleasing to Allah are better in reward than all the beauty in the world. That is the best thing a person can have hope in, because the beauty of the world will perish while the reward for actions and statements that are pleasing to Allah will last.

˹Beware of˺ the Day We will blow the mountains away, and you will see the earth laid bare. And We will gather all ˹humankind˺, leaving none behind.

Bear in mind the Day when We shall set the mountains in motion^[1] and you will find the earth void and bare.^[2] On that Day We shall muster all men together, leaving none of them behind.^[3]

^[1] 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.
^[2] “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.
^[3] 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.

And [warn of] the Day when We will remove the mountains and you will see the earth exposed,^[793] and We will gather them and not leave behind from them anyone.

^[793] i.e., flattened and bare.

Hence, [bear in mind] the Day, on which We shall cause the mountains to disappear and thou shalt behold the earth void and bare: for [on that Day] We will [resurrect the dead and] gather them all together, leaving out none of them.

And [beware of] the Day when We will move the mountains away, and you will see the earth laid bare^[26]; We will gather them all and not leave behind anyone of them.

^[26] i.e., flattened.

Remember the day when I will remove the mountains from their places, and you will see the earth as an open plain as all the mountains, trees and buildings on it will be gone. I will gather all created things together and resurrect them, leaving no one.

They will be presented before your Lord in rows, ˹and the deniers will be told,˺ “You have surely returned to Us ˹all alone˺ as We created you the first time, although you ˹always˺ claimed that We would never appoint a time for your return.”

They shall be brought before your Lord, all lined up, and shall be told: "Now, indeed, you have come before Us in the manner We created you in the first instance,^[1] although you thought that We shall not appoint a tryst (with Us)."

^[1] 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.

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."

And they will be lined up before thy Sustainer, [and He will say:] "Now, indeed, you have come unto Us [in a lonely state], even as We created you in the first instances - although you were wont to assert that We would never 'appoint for you a meeting [with Us]!"

They will be presented before your Lord in rows, “Now you have come to Us as We created you the first time^[27], although you claimed that We would never appoint a time for your return.”

^[27] Nude, uncircumcised, and lonely.

People will be presented to your Lord in rows and He will take them to account. It will be said to them: Now you have come to Us individually, barefoot and naked as I created you the first time. Although you claimed that you will never be resurrected and that I will not set for you a time and place in which I will recompense you for your actions.

And the record ˹of deeds˺ will be laid ˹open˺, and you will see the wicked in fear of what is ˹written˺ in it. They will cry, “Woe to us! What kind of record is this that does not leave any sin, small or large, unlisted?” They will find whatever they did present ˹before them˺. And your Lord will never wrong anyone.

And then the Record of their deeds shall be placed before them and you will see the guilty full of fear for what it contains, and will say: "Woe to us! What a Record this is! It leaves nothing, big or small, but encompasses it." They will find their deeds confronting them. Your Lord wrongs no one.^[1]

^[1] “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.

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 the record [of everyone's deeds] will be laid open; and thou wilt behold the guilty filled with dread at what [they see] therein; and they will exclaim: "Oh, woe unto us! What a record is this! It leaves out nothing, be it small or great, but takes everything into account!" For they will find all that they ever wrought [now] facing them, and [will know that] thy Sustainer does not wrong anyone.

And the record [of deeds] will be placed before them, and you will see the wicked scared of what it contains. They will say, “Woe to us! What is this book that leaves nothing, small or big, except that it has recorded it?” They will find all what they did before them, and your Lord does not wrong anyone.

The book of deeds will be placed. Some people will take the book in their right hands and some will take it in their left hands. You - O man - will see the disbelievers fearful of its contents, because they are aware of the disbelief and sins that they sent forward. They will say: May we be destroyed! What is with this book that leaves no action of ours, small or big, but it has recorded and enumerated it? They will find all the sins they had done in their worldly life written and recorded. Your Lord - O Messenger - does not wrong anyone. He does not punish anyone for no reason and He does not reduce the reward of those who follows Him.

And ˹remember˺ when We said to the angels, “Prostrate before Adam,” so they all did—but not Iblîs, who was one of the jinn, but he rebelled against the command of his Lord. Would you then take him and his descendants as patrons instead of Me, although they are your enemy? What an evil alternative for the wrongdoers ˹to choose˺!

And recall when We said to the angels: "Prostrate yourselves before Adam"; all of them fell prostrate, except Iblis.^[1] He was of the jinn and so disobeyed the command of his Lord.^[2] Will you, then, take him and his progeny as your guardians rather than Me although they are your open enemies? What an evil substitute are these wrong-doers taking!

^[1] 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.
^[2] 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.

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 [i.e., disobeyed] 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.

AND [remember that] when We told the angels, "Prostrate yourselves before Adam," they all prostrated themselves, save Iblis: he [too] was one of those invisible beings, but then he turned away from his Sustainer's command. Will you, then, take him and his cohorts for (your], masters instead of Me, although they are your foe? How vile an exchange on the evildoers' part!

And [remember] when We said to the angels, “Prostrate before Adam,” so they all prostrated except Iblīs, who was one of the jinn, but he disobeyed the command of his Lord. Will you then take him and his progeny as protectors instead of Me^[28], even though they are your enemies^[29]? What a terrible exchange for the wrongdoers!

^[28] Demons could possess their idols and communicate through them; they also used to seek refuge from the evil of the jinn by appraising them and slaughtering sacrifices for them.
^[29] Satan along with his fellow demons continues to lead people astray from the right Path.

Remember - O Messenger - when I said to the angels: Prostrate to Adam as a salutation. So all of them prostrated to him in fulfilment of the instruction of their Lord besides Iblis. He was one of the Jinn and was not an angel. He refused and was too proud to prostrate. Thus he went against following His Lord. Will you - O people - then take him and his children as friends with whom you align yourselves instead of Me, whilst they are your enemies! How do you take your enemies to be your friends? How bad and ugly is the act of the wrongdoers who make Satan their friend instead of befriending Allah!

I never called them to witness the creation of the heavens and the earth or ˹even˺ their own creation, nor would I take the misleaders as helpers.

I did not call them to witness the creation of the heavens and the earth, nor in their own creation.^[1] I do not seek the aid of those who lead people astray.

^[1] 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.

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.

I did not make them witnesses of the creation of the heavens and the earth, nor of the creation of their own selves; and neither do I [have any need to] take as My helpers those [beings] that lead [men] astray.

I did not call them to witness the creation of the heavens and earth, nor even the creation of their own selves, and I would not take those who misguide others as helpers^[30].

^[30] Allah, the source of guidance, would not take false deities who are the main cause of misguidance as helpers.

These whom you have taken as friends instead of me are all servants like you. I did not make them witness the creation of the heavens and the earth when I created them. In fact, they were not even existent then. I did not make some of them witness the creation of others. I am alone in creation and planning. I would not take those human and jinn satans who lead others astray as my assistants as I am in no need of any assistants.

And ˹beware of˺ the Day He will say, “Call upon those you claimed were My associate-gods.” So they will call them, but will receive no response. And We will make them ˹all˺ share in the same doom.

What will such people do on the Day when the Lord will say: "Now call upon all those whom you believed to be My partners?"^[1] Thereupon they will call upon them, but they will not respond to their call; and We shall make them a common pit of doom,^[2]

^[1] 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.
^[2] 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.

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.

Hence, [bear in mind] the Day on which He will say, "Call [now] unto those beings whom you imagined to have a share in My divinity!" - whereupon they will invoke them, but those [beings] will not respond to them: for We shall have placed between them an unbridgeable gulf.

And [beware of] the Day when He will say, “Call upon those whom you claimed to be My partners.” So they will call them, but they will not respond to them^[31], and We will make them share the same doom.

^[31] The false deities they took besides Allah will let them down when they need them most on Judgment Day.

Mention to them - O Messenger - the Day of Judgement, when Allah will say to those who had associated partners with Him in the world: Call My partners whom you claimed were partners to me so that they can help you. They will call them, but they will not answer their call and they will not come to their assistance. I will place between the worshippers and those whom they worshipped a pit of destruction, which will be for both groups, and this is the fire of Hell.

The wicked will see the Fire and realize that they are bound to fall into it, and will find no way to avoid it.

and the guilty shall behold the Fire and know that they are bound to fall into it, and will find no escape from it.

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.

And those who were lost in sin will behold the fire, and will know that they are bound to fall into it, and will find no way of escape therefrom.

The wicked will see the Fire and realize that they are bound to fall into it, and they will find no escape from it.

The idolaters will see the fire and they will be completely certain that they are going to fall into it. They will not find any place to escape to from it.

We have surely set forth in this Quran every ˹kind of˺ lesson for people, but humankind is the most argumentative of all beings.

And surely We have explained matters to people in the Qur'an in diverse ways, using all manner of parables. But man is exceedingly contentious.

And We have certainly diversified in this Qur’ān for the people from every [kind of] example; but man has ever been, most of anything, [prone to] dispute.

THUS, INDEED, have We given in this Qur'an many facets to every kind of lesson [designed] for [the benefit of] mankind. However, man is, above all else, always given to contention:

We have surely diversified in this Qur’an every kind of example for people^[32], but man is the most quarrelsome of all beings^[33].

^[32] So that people may become mindful and be guided.
^[33] Humans always defend their position instead of yielding to the truth. It pertains to disbelievers more than anyone else.

I have explained in different ways, in this Qur’ān that was revealed to Muhammad (peace be upon him), many types of examples so that they will take a lesson and pay heed. But the thing that is most apparent in man - especially the disbeliever - is to wrongfully argue.

And nothing prevents people from believing when guidance comes to them and from seeking their Lord’s forgiveness except ˹their demand˺ to meet the same fate of earlier deniers or that the torment would confront them face to face.

What is it that prevented mankind from believing when the guidance came to them, and from asking forgiveness of their Lord, except that they would like to be treated as the nations of yore, or that they would like to see the scourge come upon them face to face?^[1]

^[1] 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.

And nothing has prevented the people from believing when guidance came to them and from asking forgiveness of their Lord except that there [must] befall them the [accustomed] precedent of the former peoples^[794] or that the punishment should come [directly] before them.

^[794] Who denied the truth brought by Allāh's messengers.

for, what is there to keep people from attaining to faith now that guidance has come unto them, and from asking their Sustainer to forgive them their sins - unless it be [their wish] that the fate of the [sinful] people of ancient times should befall them [as well], or that the [ultimate] suffering should befall them in the hereafter?

Nothing prevents people from believing when guidance comes to them and from seeking forgiveness from their Lord except that the fate of the earlier nations should come to them, or that the punishment should come before their eyes.

Nothing prevented the obstinate disbelievers from having faith in what Muhammad (peace be upon him) brought from his Lord. Lack of explanation did not prevent them from seeking Allah’s forgiveness for their sins, for many examples were given to them in the Qur’ān and clear proofs came to them. The only thing that prevented them was their stubborn request for the punishment of the previous communities to be imposed on them and for them to see the punishment that they were promised.

We do not send the messengers except as deliverers of good news and warners. But the disbelievers argue in falsehood, ˹hoping˺ to discredit the truth with it, and make a mockery of My revelations and warnings.

We raise Messengers only to give good news and to warn.^[1] But the unbelievers resort to falsehood in order to rebut the truth with it, and scoff at My revelations and My warnings.

^[1] This verse has two meanings.

And We send not the messengers except as bringers of good tidings and warners. And those who disbelieve dispute by [using] falsehood to [attempt to] invalidate thereby the truth and have taken My verses, and that of which they are warned, in ridicule.

But We send [Our] message-bearers only as heralds of glad tidings and as warners - whereas those who are bent on denying the truth contend [against them] with fallacious arguments, so as to render void the truth thereby, and to make My messages and warnings a target of their mockery.

We do not send the messengers except as bearers of glad tidings and warners. But those who disbelieve seek to undermine the truth with false arguments, and they take My verses and warnings in ridicule.

I do not send any of Our Messengers except to give good news to the people of faith and obedience and to warn the people of disbelief and disobedience. They do not have the authority to make hearts accept the guidance. Those who disbelieved in Allah dispute with the Messengers despite their having clear proof, in an attempt to use their falsehood to remove the truth that was sent down to Muhammad (peace be upon him). They made the Qur’ān and what they were warned of a joke and mockery.

And who does more wrong than those who, when reminded of their Lord’s revelations, turn away from them and forget what their own hands have done? We have certainly cast veils over their hearts—leaving them unable to comprehend this ˹Quran˺—and deafness in their ears. And if you ˹O Prophet˺ invite them to ˹true˺ guidance, they will never be ˹rightly˺ guided.

Who is more wicked than the man who, when he is reminded by the revelations of his Lord, turns away from them and forgets (the consequence of) the deeds wrought by his own hands? We have laid veils over their hearts lest they understand the message of the Qur'an, and We have caused heaviness in their ears. Call them as you may to the Right Path, they will not be ever guided aright.^[1]

^[1] 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.

And who is more unjust than one who is reminded of the verses of his Lord but turns away from them and forgets what his hands have put forth? Indeed, We have placed over their hearts coverings, lest they understand it, and in their ears deafness. And if you invite them to guidance - they will never be guided, then - ever.

And who could be more wicked than he to whom his Sustainer's messages are conveyed and who thereupon turns away from them, forgetting all [the evil] that his hands may have wrought? Behold, over their hearts have We laid veils which prevent them from grasping the truth, and into their ears, deafness; and though thou call them onto the right path, they will never allow themselves to be guided.

Who could be more wrong than one who is reminded of the verses of his Lord, but he turns away from them and forgets what his hands have sent forth? We have placed veils on their hearts so that they cannot understand it, and deafness in their ears. Even if you call them to guidance, they will never be guided.

There is no one more oppressive that the person who was reminded of the verses of his Lord, but he did not pay any attention to the threat of punishment contained therein and he turned away from taking a lesson, forgetting the disbelief and sins he had done in his worldly life without repenting. I have placed on the hearts of people with this description covers that prevent them from understanding the Qur’ān, and in their ears deafness so that they cannot listen to it acceptingly. If you call them to faith they will never respond to what you call them towards as long as there are covers on their hearts and deafness in their ears.

Your Lord is the All-Forgiving, Full of Mercy. If He were to seize them ˹immediately˺ for what they commit, He would have certainly hastened their punishment. But they have an appointed time, from which they will find no refuge.

Your Lord is All-Forgiving, full of mercy. Had He wished to take them to task for their doings, He would have hastened in sending His scourge upon them. But He has set for them a time-limit which they cannot evade.^[1]

^[1] 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.

And your Lord is the Forgiving, the possessor of mercy. If He were to impose blame upon them for what they earned, He would have hastened for them the punishment. Rather, for them is an appointment from which they will never find an escape.

Yet, [withal,] thy Sustainer is the Truly-Forgiving One, limitless in His grace. Were He to take them [at once] to task for whatever [wrong] they commit, He would indeed bring about their speedy punishment [then and there]: but nay, they have a time-limit beyond which they shall find no redemption

But your Lord is the All-Forgiving, Lord of Mercy. If He were to take them to task for what they did, He would have hastened their punishment. Yet there is an appointed time for them from which they will find no escape.

In order for the Prophet (peace be upon him) not to look forward to a hasty punishment for those who rejected him, Allah said to him: Your Lord - O Messenger - is One Who forgives the sins of those who repent, and One Whose Mercy encompasses everything. It is out of His mercy that he grants respite to sinners in order for them to repent to Him. If He was to punish these people who turn away, He would have hastened the punishment for them in the worldly life. But He is tolerant and merciful. He delayed the punishment so that they repent. They have an appointed time and place in which they will be recompensed for their disbelief and turning away if they do not repent, from which they will find no escape.

Those ˹are the˺ societies We destroyed when they persisted in wrong, and We had set a time for their destruction.

All the townships afflicted with scourge are before your eyes.^[1] When they committed wrong, We destroyed them. For the destruction of each We had set a definite term.

^[1] 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.

And those cities - We destroyed them when they wronged, and We made for their destruction an appointed time.

as [was the case with all] those communities that We destroyed when they went on and on doing wrong: for We had set a time-limit for their destruction.

Those are the towns We destroyed when they persisted in wrongdoing, and We set an appointed time for their destruction.

Those disbelieving towns close to you such as the towns of the people of Hud, Salih and Shuayb —I destroyed them when they wronged themselves by disbelief and sins, and I set for their destruction an appointed time.

And ˹remember˺ when Moses said to his young assistant, “I will never give up until I reach the junction of the two seas, even if I travel for ages.”

(And recount to them the story of Moses) when Moses said to his servant: "I will journey on until I reach the point where the two rivers meet, though I may march on for ages."^[1]

^[1] 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.

And [mention] when Moses said to his boy [i.e., servant], "I will not cease [traveling] until I reach the junction of the two seas or continue for a long period."

AND LO! [In the course of his wanderings,] Moses said to his servant: "I shall not give up until I reach the junction of the two seas, even if I [have to] spend untold years [in my quest]!"

And [remember] when Moses said to his servant, “I will not give up until I reach the junction of the two seas, or I travel for ages.”

Remember - O Messenger - when Moses (peace be upon him) said to his servant, Joshua the son of Nun: I will continue travelling until I reach the place where the two seas meet, or I will travel until such time that I meet the righteous servant and I learn from him.

But when they ˹finally˺ reached the point where the seas met, they forgot their ˹salted˺ fish, and it made its way into the sea, slipping away ˹wondrously˺.

But when they reached the point where the two rivers meet, they forgot their fish, and it took its way into the sea, as if through a tunnel.

But when they reached the junction between them, they forgot their fish, and it took its course into the sea, slipping away.

But when they reached the junction between the two [seas], they forgot all about their fish, and it took its way into the sea and disappeared from sight.

But when they reached the junction of the two seas, they forgot their fish, which made its way into the sea, slipping away.

So they both travelled and when they reached the place where the two seas meet, they forgot the fish that they had carried as provision. Allah gave life to that fish and it made a pathway in the sea like a tunnel, with which the water did not come together.

When they had passed further, he said to his assistant, “Bring us our meal! We have certainly been exhausted by today’s journey.”

When they had journeyed further on, Moses said to his servant: "Bring us our repast. We are surely fatigued by today's journey."

So when they had passed beyond it, [Moses] said to his boy, "Bring us our morning meal. We have certainly suffered in this, our journey, [much] fatigue."

And after the two had walked some distance, [Moses] said to his servant: "Bring us our mid-day meal; we have indeed suffered hardship on this [day of] our journey!"

When they traveled further, he said to his servant, “Bring us our morning meal; this journey has truly exhausted us.”

When they passed that place, Moses (peace be upon him) said to his servant: Bring us our lunch, we have experienced extreme tiredness in this journey.

He replied, “Do you remember when we rested by the rock? ˹That is when˺ I forgot the fish. None made me forget to mention this except Satan. And the fish made its way into the sea miraculously.”

The servant said: "Did you see what happened? When we betook ourselves to the rock to take rest, I forgot the fish � and it is only Satan who caused me to forget to mention it to you � so that it made its way into the sea in a strange manner."

He said, "Did you see when we retired to the rock? Indeed, I forgot [there] the fish. And none made me forget it except Satan - that I should mention it. And it took its course into the sea amazingly."

Said [the servant]: "Wouldst thou believe it? When we betook ourselves to that rock for a rest, behold, I forgot about the fish-and none but Satan made me thus forget it - and it took its way into the sea! How strange!"

He said, “You remember when we rested by the rock, I forgot the fish; it was none who made me forget to mention it except Satan, and it made its way into the sea amazingly.”

The boy said: Do you remember what happened when we rested by the rock? I forgot to tell you about the fish. It was only Satan who made me forget to mention it to you. The fish came to life and it amazingly found its way into the sea.

Moses responded, “That is ˹exactly˺ what we were looking for.” So they returned, retracing their footsteps.

Moses said: "That is what we were looking for."^[1] So the two turned back, retracing their footsteps,

^[1] 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.

[Moses] said, "That is what we were seeking." So they returned, following their footprints.

[Moses] exclaimed: "That [was the place] which we were seeking!, And the two turned back, retracing their footsetps,

Moses said, “That is exactly what we were looking for.” So they turned back, retracing their footsteps.

Moses (peace be upon him) said to his servant: That is what we were looking for, for that is the sign of the place of the righteous servant. So they turned back retracing their steps, so that they do not lose the way until they reached the rock and from there the entry point of the fish.

There they found a servant of Ours, to whom We had granted mercy from Us and enlightened with knowledge of Our Own.

and there they found one of Our servants upon whom We had bestowed Our mercy, and to whom We had imparted a special knowledge from Ourselves.^[1]

^[1] The name of this servant has been stated to be Khidr in all the authentic books of traditions. Thus there is no reason why it should be considered at all that his name was Elijah, as some people have asserted under the influence of the Israelite traditions. Their assertion is incorrect not only because it contradicts the assertion of the Prophet peace be upon him) but it is also absurd because Prophet Elijah peace be upon him) was born several hundred years after Prophet Moses peace be upon him). Though the Quran does not mention the name of the attendant of Prophet Moses peace be upon him), according to some traditions he was Joshua, the son of Nun, who succeeded him.

And they found a servant from among Our servants [i.e., al-Khiḍr] to whom We had given mercy from Us and had taught him from Us a [certain] knowledge.

and found one of Our servants, on whom We had bestowed grace from Ourselves and unto whom We had imparted knowledge [issuing] from Ourselves.

There they found one of Our slaves^[34] upon whom We bestowed Our mercy^[35] and We taught him from Our Own knowledge^[36].

^[34] i.e., Al-Khidr.
^[35] i.e., Prophethood or being a righteous servant of Allah.
^[36] i.e., the knowledge that Allah gave him such as knowledge of some unseen events, of which others were unaware.

When they reached the place at which the fish was lost, they found there one of My righteous servants (who was Khidr peace be upon him), to whom I had given mercy, and to whom I had taught knowledge that people were not aware of, which is what is contained in this story.

Moses said to him, “May I follow you, provided that you teach me some of the right guidance you have been taught?”

Moses said to him: "May l follow you that you may teach me something of the wisdom which you have been taught?"

Moses said to him, "May I follow you on [the condition] that you teach me from what you have been taught of sound judgement?"

Moses said unto him: "May I follow thee on the understanding that thou wilt impart to me something of that consciousness of what is right which has been imparted to thee?"

Moses said to him, “May I follow you so that you may teach me some knowledge that you have been taught?”

Moses humbly and politely said to him: May I follow you so that you can teach me some of the knowledge that Allah has taught you which constitutes guidance to the truth?

He said, “You certainly cannot be patient ˹enough˺ with me.

He answered: "You will surely not be able to bear with me.

He said, "Indeed, with me you will never be able to have patience.

[The other] answered: "Behold, thou wilt never be able to have patience with me –

He said, “You will never be able to have patience with me.”

Khidr said: You will not be able to bear patience over what you see of my knowledge, because it will not correspond with your knowledge.

And how can you be patient with what is beyond your ˹realm of˺ knowledge?”

For how can you patiently bear with something you cannot encompass in your knowledge?"

And how can you have patience for what you do not encompass in knowledge?"

for how couldst thou be patient about something that thou canst not comprehend within the compass of (thy] experience?"

How can you have patience with that which you have no knowledge about?”

How will you bear patience over the actions that you see for which you do not know the proper reason, because you judge them according to the limit of your knowledge?!

Moses assured ˹him˺, “You will find me patient, Allah willing, and I will not disobey any of your orders.”

Moses replied: "You shall find me, if Allah wills, patient; and I shall not disobey you in anything."

[Moses] said, "You will find me, if Allāh wills, patient, and I will not disobey you in [any] order."

Replied [Moses]: "Thou wilt find me patient, if God so wills; and I shall not disobey thee in anything!"

Moses said, “You will find me patient, if Allah wills; and I will not disobey any of your orders.”

Moses said: You will find me, Allah willing, to be patient over those actions of yours that I see and committed to following you. I will not go against any instruction that you give me.

He responded, “Then if you follow me, do not question me about anything until I ˹myself˺ clarify it for you.”

He said: "Well, if you follow me, do not ask me concerning anything until I myself mention it to you."

He said, "Then if you follow me, do not ask me about anything until I make to you about it mention [i.e., explanation]."

Said [the sage]: "Well, then, if thou art to follow me, do not question me about aught [that I may do] until I myself give thee an account thereof."

He said, “Then if you follow me, do not ask me about anything until I mention it to you.”

Khidr said to Moses: If you follow me, then do not ask me about anything that you see me doing until I myself tell you the reason.

So they set out, but after they had boarded a ship, the man made a hole in it. Moses protested, “Have you done this to drown its people? You have certainly done a terrible thing!”

Then the two went forth until, when they embarked on the boat, he made a hole in it, whereupon Moses exclaimed: "Have you made a hole in it so as to drown the people in the boat? You have certainly done an awful thing."

So they set out, until when they had embarked on the ship, he [i.e., al-Khiḍr] tore it open. [Moses] said, "Have you torn it open to drown its people? You have certainly done a grave thing."

And so the two went on their way, till (they reached the seashore; and] when they disembarked from the boat [that had ferried them across], the sage made a hole in it-[whereupon Moses] exclaimed: "Hast thou made a hole in it in order to drown the people who may be [travelling] in it? Indeed, thou hast done a grievous thing!"

So they both set out, until when they boarded a ship, he made a hole in it. Moses said, “Did you make a hole in it to drown its people? You have done something terrible!”

When they agreed to that, they set out to the seashore where they came across a ship, which they boarded for free as an honour to Khidr. Khidr then made a hole in the ship by removing one of its planks. Moses said to him: Did you make a hole in the ship whose owners let us board for free in the hope that they may drown. You have done something confusing and puzzling.

He replied, “Did I not say that you cannot have patience with me?”

He replied: "Did I not tell you that you will not be able to patiently bear with me?"

[Al-Khiḍr] said, "Did I not say that with me you would never be able to have patience?"

He replied: "Did I not tell thee that thou wilt never be able to have patience with me?"

He said, “Did I not tell you that you will never be able to have patience with me?”

Khidr said to Moses: Did I not say: You will not be able to bear patience over what you see me doing?!

Moses pleaded, “Excuse me for forgetting, and do not be hard on me.”

Moses said: "Do not take me to task at my forgetfulness, and do not be hard on me."

[Moses] said, "Do not blame me for what I forgot and do not overwhelm me in my matter with difficulty."

Said [Moses]: "Take-me not to task for my having forgotten [myself], and be not hard on me on account of what I have done!"

Moses said, “Do not take me to task for what I forgot, and do not make it too difficult for me to follow you.”

Moses (peace be upon him) said to Khidr: Do not take me to task on account of my breaking the pledge forgetfully and do not make it difficult and hard for me to accompany you.

So they proceeded until they came across a boy, and the man killed him. Moses protested, “Have you killed an innocent soul, who killed no one? You have certainly done a horrible thing.”

Then the two went forth until they met a lad whom he slew, whereupon Moses exclaimed: "What! Have you slain an innocent person without his having slain anyone? Surely you have done a horrible thing."

So they set out, until when they met a boy, he [i.e., al-Khiḍr] killed him. [Moses] said, "Have you killed a pure soul for other than [having killed] a soul? You have certainly done a deplorable thing."

And so the two went on, till, when they met a young man, [the sage] slew him -(whereupon Moses] exclaimed: "Hast thou slain an innocent human being without [his having taken] another man's life? Indeed, thou hast done a terrible thing!"

Then they proceeded until they met a boy, and the man killed him. Moses said, “Did you kill an innocent soul who killed none? You have done something monstrous!”

After they disembarked from the ship they set out walking along the seashore, when they saw a young boy who was still not an adult playing with the other boys. Khidr killed him and Moses said to him: Did you kill a pure soul that is still a minor for no sin? You have really done something evil!!

He answered, “Did I not tell you that you cannot have patience with me?”

He said: "Did I not tell you that you will not be able to patiently bear with me?"

[Al-Khiḍr] said, "Did I not tell you that with me you would never be able to have patience?"

He replied: "Did I not tell thee that thou wilt never be able to have patience with me?"

The man said, “Did I not tell you that you will never be able to have patience with me?”

Khidr said to Moses (peace be upon him): “I had said To You: O Moses, you will never be able to bear the matter I will carry out”.

Moses replied, “If I ever question you about anything after this, then do not keep me in your company, for by then I would have given you enough of an excuse.”

Moses said: "Keep me no more in your company if I question you concerning anything after this. You will then be fully justified."

[Moses] said, "If I should ask you about anything after this, then do not keep me as a companion. You have obtained from me an excuse."

Said [Moses]: "If, after this, I should ever question thee, keep me not in thy company: [for by] now thou hast heard enough excuses from me."

Moses said, “If I ask you about anything after this, do not keep me in your company, for then you would be excused concerning me.”

Moses (peace be upon him) said to Khidr: “Forgive me a second time. But if I ask you about anything after this time, then leave me, for you would have reached the limit, for which you can be excused for leaving my company, as I would have opposed your command three times”.

So they moved on until they came to the people of a town. They asked them for food, but the people refused to give them hospitality. There they found a wall ready to collapse, so the man set it right. Moses protested, “If you wanted, you could have demanded a fee for this.”

Then the two went forth until when they came to a town, they asked its people for food, but they refused to play host to them. They found in that town a wall that was on the verge of tumbling down, and he buttressed it, whereupon Moses said: "If you had wished, you could have received payment for it."

So they set out, until when they came to the people of a town, they asked its people for food, but they refused to offer them hospitality. And they found therein a wall about to collapse, so he [i.e., al-Khiḍr] restored it. [Moses] said, "If you wished, you could have taken for it a payment."

And so the two went on, till, when they came upon some village people, they asked them for food; but those [people] refused them all hospitality. And they saw in that (village] a wall which was on the point of tumbling down, and [the sage] rebuilt it [whereupon Moses] said: "Hadst thou so wished, surely thou couldst [at least] have obtained some payment for it?"

Then they went on until they came to the people of a town^[37]. They asked its people for food, but they refused to offer them hospitality. They found there a wall that was about to collapse, but he repaired it. Moses said, “If you wished, you could have taken some payment for it.”

^[37] Who were extremely mean folk.

They then walked until they came to the people of a village from whom they asked for food, but the people of the village refused to feed them and fulfil the right of hospitality towards them. Then they found a wall in the village which was tilting, and about to fall and break. So Khidr fixed it until it was straight, so Moses (peace be upon him) said to Khidr: “If you wanted to take a wage for fixing it, you could have, as we need it after they have refused to host us”.

He replied, “This is the parting of our ways. I will explain to you what you could not bear patiently.

He said: "This brings me and you to a parting of ways. Now I shall explain to you the true meaning of things about which you could not remain patient.

[Al-Khiḍr] said, "This is parting between me and you. I will inform you of the interpretation of that about which you could not have patience.

[The sage] replied: "This is the parting of ways between me and thee. [And now] I shall let thee know the real meaning of all [those events] that thou wert unable to bear with patience:,

The man said, “This is the parting of ways between me and you. I will inform you of the interpretation of that which you could not bear with patience.

Khidr said to Moses: “This objection to my not taking a wage for erecting the wall is the point of separation between me and you. I shall inform you of the explanation of what you saw me doing but which you were unable to bear.

“As for the ship, it belonged to some poor people, working at sea. So I intended to damage it, for there was a ˹tyrant˺ king ahead of them who seizes every ˹good˺ ship by force.

As for the boat it belonged to some poor people who worked on the river, and I desired to damage it for beyond them lay the dominion of a king who was wont to seize every boat by force.

As for the ship, it belonged to poor people working at sea. So I intended to cause defect in it as there was after them a king who seized every [good] ship by force.

"As for that boat, it belonged to some needy people who toiled upon the sea -and I desired to damage it because (I knew that] behind them was a king who is wont to seize every boat by brute force.

“As for the ship, it belonged to some poor people who worked at sea. I wanted to make it defective because there was a king ahead of them who seized every [good] ship by force.

As for the ship which you criticised me for breaking, it belonged to some weak people who worked on the sea and who were unable to protect it. So I wanted to make it defective by what I did to it, so that it would not be taken by a king who was ahead of them and who would forcefully take possession of every good ship from its owners but leave every defective ship.

“And as for the boy, his parents were ˹true˺ believers, and we feared that he would pressure them into defiance and disbelief.

As for the lad, his parents were people of faith, and we feared lest he should plague them with transgression and disbelief,

And as for the boy, his parents were believers, and we feared that he would overburden them by transgression and disbelief.

"And as for that young man, his parents were [true] believers - whereas we had every reason to fear that he would bring bitter grief upon them by [his] overweening wickedness and denial of all truth:

“As for the boy, his parents were believers, and we feared that he would overburden them with his rebellion and disbelief^[38].

^[38] Even though the parents were believers, the son was to become a disbeliever, and it was feared that he would make them fall into disbelief out of their love for him.

As for the boy you criticised me for killing, his parents were believers but he was an unbeliever according to Allah’s knowledge. So I feared that if he grew up, he would cause them to disbelieve in Allah out of their intense love for him or their intense need towards him.

So we hoped that their Lord would give them another, more virtuous and caring in his place.

and we desired that their Lord should grant them another in his place, a son more upright and more tender hearted.

So we intended that their Lord should substitute for them one better than him in purity and nearer to mercy.

and so we desired that their Sustainer grant them in his stead [a child] of greater purity than him, and closer [to them] in loving tenderness.

So we hoped that their Lord would give them another in his place, more righteous and tender-hearted.

So I wanted Allah to replace them with a child better than him in religion, piety and purity from sins, and more merciful to his parents.

“And as for the wall, it belonged to two orphan boys in the city, and under the wall was a treasure that belonged to them, and their father had been a righteous man. So your Lord willed that these children should come of age and retrieve their treasure, as a mercy from your Lord. I did not do it ˹all˺ on my own. This is the explanation of what you could not bear patiently.”

As for the wall, it belonged to two orphan boys in the city, and under it there was a treasure that belonged to them. Their father was a righteous man and your Lord intended that they should come of age and then bring forth their treasure as a mercy from your Lord; I did not do this of my own bidding. This is the true meaning of things with which you could not keep your patience."^[1]

^[1] In connection with this story, a very hard problem arises to which an answer must be found. Two of the three things done by Khidr are obviously against those commandments of the law which have always been in force since the creation of man. No law allows anyone the right to damage the property of another and kill an innocent person. So much so that if a man were to know by inspiration that some usurper would illegally seize a certain boat, and that a certain boy would be involved in a rebellion and unbelief, even then no law, sent down by Allah, makes it lawful that one should bore a hole in the boat and kill the innocent boy by virtue of his inspiration. If in answer to this, one were to say that Khidr committed these two acts by the commands of Allah, this does not solve the problem, for the question is not this “By whose command did Khidr commit these acts”, but it is this “What was the nature of these commands”? This is important because Khidr did these acts in accordance with divine command, for he himself says that these acts of his were not done by his own authority, but were moved by the mercy of Allah, and Allah Himself has testified this by saying “We gave him a special knowledge from Ourselves”. Thus it is beyond any doubt that these acts were done by the command of Allah, but the question about the nature of the command remains there, for it is obvious that these commands were not legal because it is not allowed by any divine law, and the fundamental principles of the Quran also do not allow that a person should kill another person without any proof of his guilt. Therefore we shall have to admit that these commands belonged to one of those decrees of Allah in accordance with which one sick person recovers, while another dies one becomes prosperous and the other is ruined. If the commands given to Khidr were of this nature, then one must come to the conclusion that Khidr was an angel or some other kind of Allah’s creation) who is not bound by the divine law prescribed for human beings, for such commands as have no legal aspect, can be addressed to angels only. This is because the question of the lawful or the unlawful cannot arise about them they obey the commands of Allah without having any personal power. In contrast to them, a man shall be guilty of a sin whether he does any such thing inadvertently by intuition or by some inspiration, if his act goes against some divine commandment. This is because a man is bound to abide by divine commandments as a man, and there is no room whatsoever in the divine law that an act may become lawful for a man merely because he had received an instruction by inspiration and had been informed in a secret way of the wisdom of that unlawful act.

And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure for them, and their father had been righteous. So your Lord intended that they reach maturity and extract their treasure, as a mercy from your Lord. And I did it not of my own accord. That is the interpretation of that about which you could not have patience."

"And as for that wall, it belonged to two orphan boys [living] in the town, and beneath it was [buried] a treasure belonging to them [by right]. Now their father had been a righteous man, and so thy Sustainer willed it that when they come of age they should bring forth their treasure by thy Sustainer's grace. "And I did not do (any of] this of my own accord: this is the real meaning of all [those events] that thou wert unable to bear with patience."

As for the wall, it belonged to two orphan boys in the city, and there was a treasure under it that belonged to them. Their father was a righteous man, so your Lord willed that they should reach their maturity and retrieve their treasure^[39], as a mercy from your Lord; I did not do it of my own accord. This is the interpretation of that which you could not bear with patience.”

^[39] Had they not mended the wall, it would have subsequently fallen; they, being young, weak, and surrounded by mean people, would certainly have lost their treasure.

As for the wall which I fixed but you criticised me for fixing, it belonged to two young boys in the town we went to and whose father had passed away. Beneath the wall some wealth of theirs was buried. And the father of these two boys was pious. So your Lord intended, O Moses, that they reach the age of discerning and grow up, and take out their wealth which was buried underneath it, because if the wall were to fall now, their wealth would become exposed and go to waste. And this plan was your Lord’s mercy on them. And I did not do this of my own judgment. This is the explanation of what you were unable to bear”.

They ask you ˹O Prophet˺ about Ⱬul-Qarnain. Say, “I will relate to you something of his narrative.”

(O Muhammad), they ask you about Dhu al-Qarnayn.^[1] Say: "I will give you an account of him."^[2]

^[1] It is quite obvious that the conjunction wao joins this story with the previous story of Khidr. Thus it is a selfevident proof that the previous two stories of the sleepers of the cave and Moses and Khidr were also related in answer to the queries of the disbelievers of Makkah who, in consultation with the people of the Book, had put these questions to Muhammad peace be upon him) as a test of his Prophethood.
^[2] The identification of Zul-Qarnain has been a controversial matter from the earliest times. In general the commentators have been of the opinion that he was Alexander the Great but the characteristics of Zul-Qarnain described in the Quran are not applicable to him. However, now the commentators are inclined to believe that Zul- Qarnain was Cyrus, an ancient king of Iran. We are also of the opinion that probably Zul-Qarnain was Cyrus, but the historical facts, which have come to light up to this time, are not sufficient to make any categorical assertion.

And they ask you, [O Muḥammad], about Dhul-Qarnayn. Say, "I will recite to you about him a report."

AND THEY will ask thee about the Two-Horned One. Say: "I will convey unto you something by which he ought to be remembered."

They ask you about Dhul-Qarnayn^[40]. Say, “I will tell you something about him.”

^[40] The Two-Horned Sovereign, about whom the Quraysh pagans asked the Prophet ﷺ), along with that of the Companions of the Cave, testing his prophethood. He was named thus because he reached the rising point and the setting point of the sun; or two generations qarns) of people passed away during his reign; or he had two long locks of hair; or his crown had two horns.

And the idolaters and Jews ask you to test you, O Messenger, regarding the one who had two horns (Dhu’l-Qarnayn). Say: I shall tell you some of his story which you can take lessons from and be reminded by.

Surely We established him in the land, and gave him the means to all things.

We granted him power in the land and endowed him with all kinds of resources.

Indeed, We established him upon the earth, and We gave him from everything a way [i.e., means].

Behold, We established him securely on earth, and endowed him with [the knowledge of] the right means to achieve anything [that he might set out to achieve];

We established him on earth and gave him the means to achieve everything^[41].

^[41] Such as soldiers, weaponry, etc.

I gave him position on earth and granted him of everything which is of relevance to his goals, a path by which he can reach his objective.

So he travelled a course,

He set out (westwards) on an expedition,

So he followed a way

and so he chose the right means [in whatever he did].

He pursued a course^[42],

^[42] Utilizing these means.

So he took the means and paths leading to his objective that I had granted him, and then headed West.

until he reached the setting ˹point˺ of the sun, which appeared to him to be setting in a spring of murky water, where he found some people. We said, “O Ⱬul-Qarnain! Either punish them or treat them kindly.”

until when he reached the very limits where the sun sets,^[1] he saw it setting in dark turbid waters;^[2] and nearby he met a people. We said: "O Dhu al-Qarnayn, you have the power to punish or to treat them with kindness."^[3]

^[1] “The setting place of the sun” does not mean the place of the setting of the sun. According to Ibn Kathir, it means that he marched to the west conquering one country after the other till he reached the last boundary of the land, beyond which there was ocean.
^[2] “He found it setting in a muddy spring” If Zul Qarnain was Cyrus, then that place would be the western limit of Asia Minor and the black waters would be the Aegean Sea. This interpretation is supported by the use of the word ain instead of bahr in the Quran.
^[3] “We said” does not necessarily mean that Allah directly revealed to him these words, and that Zul-Qarnain was a Prophet or was the one who received inspiration from Allah, and the same is the reasonable conjecture. This concerns the time when Zul-Qarnain had taken possession of the land as a conqueror and the conquered people were utterly at your mercy. Then Allah posed a question before his conscience, as if to say Now is the time of your trial. These people are utterly at your mercy, and you have the option either to behave unjustly towards them or to treat them generously.

Until, when he reached the setting of the sun [i.e., the west], he found it [as if] setting in a body of dark water,^[795] and he found near it a people. We [i.e., Allāh] said, "O Dhul-Qarnayn, either you punish [them] or else adopt among them [a way of] goodness."

^[795] Another meaning is "a body of hot water."

[And he marched westwards] till, when he came to the setting of the sun, it appeared to him that it was setting in a dark, turbid sea; and nearby he found a people [given to every kind of wrongdoing]. We said: "O thou Two-Horned One! Thou mayest either cause [them] to suffer or treat them with kindness!"

until when he reached the far west, he found the sun setting in a dark body of water, and he found some people nearby. We said, “O Dhul-Qarnayn, either punish them or treat them with kindness.”

And he travelled on earth until he reached the end of the land towards the setting place of the sun, seeing it as though it was setting in a hot spring of black clay. And he found an unbelieving people by the setting place of the sun. So I said to him, to test him: “O Dhu’l-Qarnayn, you can either punish these people by killing them or through other means, or you can be good to them”.

He responded, “Whoever does wrong will be punished by us, then will be returned to their Lord, Who will punish them with a horrible torment.

He said: "We will chastise him who does wrong, whereafter he will be returned to his Lord and He will chastise him grievously.

He said, "As for one who wrongs,^[796] we will punish him. Then he will be returned to his Lord, and He will punish him with a terrible punishment [i.e., Hellfire].

^[796] Persists in disbelief and rebellion.

He answered: "As for him who does wrong [unto others] - him shall we, in time, cause to suffer; and thereupon he shall be referred to his Sustainer, and He will cause him to suffer with unnameable suffering.

He said, “As for one who does wrong^[43], we will punish him, then he will be brought back to his Lord, and He will punish him grievously.

^[43] By persisting in disbelief and associating partners with Allah.

Dhu’l-Qarnayn said: “As for the one who associates partners with Allah and persists in this, I shall punish him by killing him in this life, then he will return to his Lord on the Day of Judgment and He shall then punish him with a terrible punishment.

As for those who believe and do good, they will have the finest reward, and we will assign them easy commands.”

But as for him who believes and acts righteously, his will be a goodly reward and we shall enjoin upon him only mild commands."

But as for one who believes and does righteousness, he will have a reward of the best [i.e., Paradise], and we [i.e., Dhul-Qarnayn] will speak to him from our command with ease."

But as for him who believes and does righteous deeds - he will have the ultimate good [of the life to come] as his reward; and [as for us,] we shall make binding on him [only] that which is easy to fulfill."

But he who believes and does righteous deeds, he will have the best reward^[44], and we will enjoin upon him to do what is easy.”

^[44] i.e., Paradise.

And as for the one who believes in Allah and does good deeds, for him is paradise, as a reward from your Lord for his faith and good deeds. And I shall say to him of my command that which contains ease and lenience”.

Then he travelled a ˹different˺ course

Then he set out on another expedition

Then he followed a way

And once again he chose the right means [to achieve a right end].

Then he pursued another course,

Then he took a path different to his first route, heading towards the direction of the sunrise.

until he reached the rising ˹point˺ of the sun. He found it rising on a people for whom We had provided no shelter from it.

until he reached the limit where the sun rises and he found it rising on a people whom We had provided no shelter from it.^[1]

^[1] That is, when he advanced towards the east, conquering one country after the other, he reached a territory where the limits of the civilized world had come to an end and beyond which was the territory of barbaric people, who had no shelter at all of tents or buildings.”

Until, when he came to the rising of the sun [i.e., the east], he found it rising on a people for whom We had not made against it any shield.

[And then he marched eastwards] till, when he came to the rising of the sun he found that it was rising on a people for whom We had provided no coverings against it:

until when he reached the far east, he found the sun rising on a people for whom We provided no shelter from it^[45].

^[45] They had nothing to shade them from the sun; trees, mountains, or buildings.

And he travelled until when he reached the place where the sun rises, he found it rising on a people I had not given any houses or the shade of trees to protect them from the sun.

So it was. And We truly had full knowledge of him.

Thus was the state of those people, and We encompassed in knowledge all concerning Dhu al- Qarnayn.

Thus.^[797] And We had encompassed [all] that he had in knowledge.

^[797] Such was the affair of Dhul-Qarnayn.

thus [We had made them, and thus he left them; and We did encompass with Our knowledge all that he had in mind

So it was, and We had full knowledge about him^[46].

^[46] i.e., Dhul-Qarnayn.

This is the matter of Dhu’l-Qarnayn, and My knowledge has encompassed the power and strength he had.

Then he travelled a ˹third˺ course

Then he set out on another expedition

Then he followed a way

And once again he chose the right means (to achieve a right end].

Then he pursued another course,

Then he followed a path different to the first two, spreading between the East and West.

until he reached ˹a pass˺ between two mountains. He found in front of them a people who could hardly understand ˹his˺ language.

until when he reached a place between the two mountains,^[1] he found beside the mountains a people who scarcely understood anything.^[2]

^[1] The “two mountains” must have been parts of that mountain range which runs between the Caspian Sea and the Black Sea as stated in Ayat 96). This must be so because beyond them was the territory of Gog and Magog.
^[2] That is, it was difficult to communicate with them their language was almost foreign to Zul-Qarnain and his companions, and, as they were quite barbaric, none could understand their language, nor were they acquainted with any foreign language.

Until, when he reached [a pass] between two mountains, he found beside them a people who could hardly understand [his] speech.

[And he marched on] till, when he reached [a place] between the two mountain-barriers, he found beneath them a people who could scarcely understand a word [of his language].

until when he reached [a valley] between the two mountains, he found beyond them a people who could barely understand a word^[47].

^[47] They could not speak except their own language.

And he travelled until he reached a gap between two mountains, and he found before them a people who could barely understand the speech of others.

They pleaded, “O Ⱬul-Qarnain! Surely Gog and Magog are spreading corruption throughout the land. Should we pay you tribute, provided that you build a wall between us and them?”

They said: "O Dhu al-Qarnayn, Gog and Magog^[1] are spreading corruption in this land. So shall we pay you taxes on the understanding that you will set up a barrier between us and them?"

^[1] As has already been pointed out in E.N. 62), Gog and Magog were the wild tribes of North Eastern Asia which, from the very early times had been making inroads on settled kingdoms and empires in Asia and Europe and ravaging them. According to Genesis Chapter 10), they were the descendants of Japheth, the son of Noah, and the Muslim historians have also accepted this. And according to the book of Ezekiel Chapters 38, 39), they inhabited the territories of Meshech Moscow) and Tubal Tubalsek). According to the Israelite historian Josephus, they were the Scythians and their territory spread to the north and the east of the Black Sea. According to Jerome, Magog inhabited the territory to the north of Caucasia near the Caspian Sea.

They said, "O Dhul-Qarnayn, indeed Gog and Magog^[798] are [great] corrupters in the land. So may we assign for you an expenditure that you might make between us and them a barrier?"

^[798] Savage tribes who had ravaged large parts of central Asia, committing every kind of atrocity.

They said: "O thou Two-Horned One! Behold, Gog and Magog" are spoiling this land. May we, then, pay unto thee a tribute on the understanding that thou wilt erect a barrier between us and them?"

They said, “O Dhul-Qarnayn, Gog and Magog are spreading corruption in the land. Can we give you some payment in return for you to construct a barrier between us and them?”

They said: “O Dhu’l-Qarnayn, Gog and Magog (meaning two great nations from the children of Adam) are causing corruption on earth by killing and so forth, so can we give you some wealth so you can make a barrier between us and them?”

He responded, “What my Lord has provided for me is far better. But assist me with resources, and I will build a barrier between you and them.

He answered: "Whatever my Lord has granted me is good enough. But help me with your labour and I will erect a rampart between you and them.^[1]

^[1] That is, as a ruler it is my duty to protect you from the ravages of your enemies therefore it is not lawful for me to levy any extra taxes on you for this purpose. The treasury that Allah has placed in my custody suffices for this purpose. You shall, however, have to help me with your manual labor.

He said, "That in which my Lord has established me is better [than what you offer], but assist me with strength [i.e., manpower]; I will make between you and them a dam.

He answered: "That wherein my Sustainer has so securely established me is better [than anything that you could give me]; hence, do but help me with [your labour's] strength, [and] I shall erect a rampart between you and them!

He said, “What my Lord has given me is better. But help me with manpower, I will construct a barricade between you and them.

Dhu’l-Qarnayn said: “The kingdom and strength my Lord has given me is better than any wealth you can give me, so support me with men and tools. I shall make a barrier between you and them.

Bring me blocks of iron!” Then, when he had filled up ˹the gap˺ between the two mountains, he ordered, “Blow!” When the iron became red hot, he said, “Bring me molten copper to pour over it.”

Bring me ingots of iron." Then after he had filled up the space between the two mountain-sides, he said: "(Light a fire) and ply bellows." When he had made it (red like) fire, he said: "Bring me molten copper which I may pour on it."

Bring me bars of iron" - until, when he had leveled [them] between the two mountain walls, he said, "Blow [with bellows]," until when he had made it [like] fire, he said, "Bring me, that I may pour over it molten copper."

Bring me ingots of iron!" Then, after he had [piled up the iron and] filled the gap between the two mountain-sides, he said: "[Light a fire and] ply your bellows!" At length, when he had made it [glow like] fire, he commanded: "Bring me molten copper which I may pour upon it."

Bring me iron blocks” – until when he leveled between the two mountainsides, he said, “Blow [with bellows],” until when he fired them up to extreme heat, he said, “Bring me molten copper to pour over it.”

Bring pieces of iron”. They brought them to him, so he began building with them between the two mountains, until when he had made them level with his building, he said to the workers: “Light these pieces”, until when the iron pieces turned red, he said: “Bring copper to pour on top of it”.

And so the enemies could neither scale nor tunnel through it.

Such was the rampart that Gog and Magog could not scale, nor could they pierce it.

So they [i.e., Gog and Magog] were unable to pass over it, nor were they able [to effect] in it any penetration.

And thus [the rampart was built, and] their enemies were unable to scale it, and neither were they able to pierce it.

Thus they could not climb over it nor could they pierce it^[48].

^[48] They could not climb the dam for its smooth surface as well as it was as high as the mountains, and could not pierce it for its fortitude.

So Gog and Magog were unable to climb over it due to its height nor were they able to make a hole in it from beneath due to its hardness.

He declared, “This is a mercy from my Lord. But when the promise of my Lord comes to pass, He will level it to the ground. And my Lord’s promise is ever true.”

Dhu al-Qarnayn said: "This is a mercy from my Lord: but when the time of my Lord's promise shall come, He will level the rampart with the ground.^[1] My Lord's promise always comes true."^[2]

^[1] That is, though I have built a very strong iron wall, as far as it was possible for me, it is not ever lasting, for it will last only as long as Allah wills, and will fall down to pieces when the time of my Lord’s promise shall come. Then no power in the world shall be able to keep it safe and secure.
^[2] As regards to the time of Allah’s promise, it has two meanings. 1) It may mean the time of the destruction of the wall. 2) It may also mean the time of the death and destruction of everything destined by Allah at the end of the world i.e. the Hour of Resurrection.

[Dhul-Qarnayn] said, "This is a mercy from my Lord; but when the promise of my Lord^[799] comes [i.e., approaches], He will make it level, and ever is the promise of my Lord true."

^[799] i.e., the Hour of Resurrection.

Said [the King]: "This is a mercy from my Sustainer! Yet when the time appointed by my Sustainer shall come, He will make this [rampart] level with the ground: and my Sustainer's promise always comes true!"

He said, “This is a mercy from my Lord. But when the promise of my Lord comes to pass^[49], He will raze it to the ground. The promise of my Lord is ever true.”

^[49] Before the Day of Judgment.

Dhu’l-Qarnayn said: “This barrier is a mercy from my Lord. It will come between Gog and Magog and causing corruption on earth, and it will stop them from it. Then when the time which Allah has appointed for their release comes before the Final Hour, He will level it to the ground. And the promise of Allah to level it to the ground and to release Gog and Magog is established and will not be broken”.

On that Day, We will let them surge ˹like waves˺ over one another. Later, the Trumpet will be blown, and We will gather all ˹people˺ together.

And on that Day^[1] We shall let some of them surge like waves against others, and the Trumpet shall be blown. Then We shall gather them all together.

^[1] “That Day” “The Day of Resurrection”. As if to continue the theme of life after death to which Zul-Qarnain referred as the time of my Lord’s promise, the Quran has added verses 99-101) to it.

And We will leave them that day^[800] surging over each other, and [then] the Horn will be blown, and We will assemble them in [one] assembly.

^[800] The day the dam is destroyed.

AND ON that Day" We shall [call forth all mankind and] leave them to surge like waves [that dash] against one another; and the trumpet [of judgment] will be blown, and We shall gather them all together.

On that Day^[50] We will let some of them surge like waves over others, and the Trumpet will be blown, then We will gather them all together.

^[50] When the dam is destroyed.

And I shall leave Gog and Magog to crowd and mix with one another on the day the barrier breaks, due to their large numbers. And the Trumpet will be blown a second time, then I shall bring them all back to life. I shall gather their bones and meat which had scattered, then I shall bring them to the gathering place.

On that Day We will display Hell clearly for the disbelievers,

That will be the Day We shall place Hell before the unbelievers

And We will present Hell that Day to the disbelievers, on display -

And on that Day We shall place hell, for all to see, before those who denied the truth-

On that Day We will show Hell to the disbelievers clearly^[51],

^[51] Before they enter it on the Day of Judgment.

And I shall present Hellfire to the unbelievers without any confusion, so they can see it clearly.

those who turned a blind eye to My Reminder and could not stand listening ˹to it˺.

whose eyes had become blind against My admonition and who were utterly disinclined to hear it.

Those whose eyes had been within a cover [removed] from My remembrance,^[801] and they were not able to hear.^[802]

^[801] i.e., Allāh's signs or the Qur’ān.
^[802] They refused to listen to the Qur’ān or to understand it.

those whose eyes had been veiled against any remembrance of Me because they could not bear to listen [to the voice of truth]!

those whose eyes were blind to My signs^[52] and they were unable to hear [the truth]^[53].

^[52] Or of the Qur’an.
^[53] To believe in it.

I shall present it to the disbelievers who were blind to the remembrance of Allah in the world, due to the veil which barred them from it, and they were unable to listen to and accept the verses of Allah.

Do the disbelievers think they can ˹simply˺ take My servants as lords instead of Me? We have surely prepared Hell as an accommodation for the disbelievers.

Do the unbelievers,^[1] then, believe that they can take any of My creatures as their guardians beside Me?^[2] Verily We have prepared Hell to welcome the unbelievers.

^[1] This is the conclusion of the whole Surah and is not connected with the story of Zul-Qarnain only but with the subject matter of this Surah as a whole. That theme was enunciated at the beginning of the Surah Ayats 1-8) The Prophet peace be upon him) invited his people. 1) To give up shirk and adopt the doctrine of Tauhid instead. 2) To give up the worship of the world and to believe in the life of the Hereafter. But the chiefs of his people, who were puffed up with their wealth and grandeur, not only rejected his invitation but also persecuted and insulted those righteous people who had accepted his invitation. The discourse deals with the same themes and utilizes in an excellent manner the three stories which were related in answer to the questions put by the opponents of Islam as a test of his Prophethood.
^[2] That is, do they still stick to their presumption even after hearing all this and believe that their attitude will be profitable for them?

Then do those who disbelieve think that they can take My servants instead of Me as allies? Indeed, We have prepared Hell for the disbelievers as a lodging.

Do they who are bent on denying the truth think, perchance, that they could take [any of] My creatures for protectors against Me? Verily, We have readied hell to welcome all who [thus] deny the truth!

Do the disbelievers think that they can take My slaves as allies instead of Me? We have prepared Hell as a dwelling place for the disbelievers.

So did those who disbelieved in Allah think to make My servants among the angels, messengers and satans, gods besides me? I have prepared Hellfire as a residing place for the disbelievers.

Say, ˹O Prophet,˺ “Shall we inform you of who will lose the most deeds?

Say, (O Muhammad): "Shall We tell you who will be the greatest losers in respect of their works?

Say, [O Muḥammad], "Shall we [believers] inform you of the greatest losers as to [their] deeds?

Say: "Shall we tell you who are the greatest losers in whatever they may do?

Say, “Shall we inform you of the greatest losers in terms of their deeds?

Say - O Messenger: Shall we tell you, O people, which people are the biggest losers in their actions?

˹They are˺ those whose efforts are in vain in this worldly life, while they think they are doing good!”

It will be those whose effort went astray^[1] in the life of the world and who believe nevertheless that they are doing good.

^[1] This verse has two meanings. The one is the same that we have adopted in the translation. The other meaning is this Those who confined all their endeavors to the worldly life. That is, whatever they did, they did for this world without paying any regard to God and the Hereafter. As they considered the worldly life to be the real life, they made the success and prosperity in this world their sole aim and object. Even if they professed the existence of Allah, they never paid any heed to the two implications of this profession to lead their lives in a way to please Allah and to come out successful on the Day they shall have to render an account of what they did in this world. This was because they considered themselves to be mere rational animals who were absolutely independent and free from every kind of responsibility and had nothing else to do but to enjoy the good things of the world like animals in a meadow.

[They are] those whose effort is lost in worldly life, while they think that they are doing well in work."

"[It is] they whose labour has gone astray in [the pursuit of no more than] this world's life, and who none the less think that they are doing good works:

Those whose efforts in the life of this world are wasted, while they think that they are doing well^[54].”

^[54] For they follow other than their Lord’s path, and justify their deviant actions until they finally believe that they are on the right path.

Those who will see on the Day of Judgment that the effort they used to make in the world has gone to waste, whilst they thought they were doing well in their effort and that they will benefit from their actions. The reality was the exact opposite.

It is they who reject the signs of their Lord and their meeting with Him, rendering their deeds void, so We will not give their deeds any weight on Judgment Day.

Those are the ones who refused to believe in the revelations of their Lord and that they are bound to meet Him. Hence, all their deeds have come to naught, and We shall assign no weight to them on the Day of Resurrection.^[1]

^[1] “So worthless will be their deeds” in the sense that they will be of no avail to them in the life after death, even though they might have considered them as their great achievements but the fact is that they will lose all their value as soon as the world shall come to an end. When they will go before their Lord, and all their deeds shall be placed in the scales, they will have no weight at all whether they had built great palaces, established great universities and libraries, set up great factories and laboratories, constructed highways and railways, in short, all their inventions, industries, sciences and arts and other things of which they were very proud in this world, will lose their weights in the scales. The only thing which will have weight there will be that which had been done in accordance with the divine instructions and with the intention to please Allah. It is, therefore, obvious that if all of one’s endeavors were confined to the worldly things and the achievement of worldly desires whose results one would see in this world, one should not reasonably expect to see their results in the Hereafter, for they would have gone waste with the end of this world. It is equally obvious, that only the deeds of the one, who performed them strictly in accordance with His instructions to win His approval with a view to avail of their results in the Hereafter, will find that his deeds had weight in the scales. On the contrary, such a one will find that all his endeavors in the world had gone waste.

Those are the ones who disbelieve in the verses of their Lord and in [their] meeting Him, so their deeds have become worthless; and We will not assign to them on the Day of Resurrection any weight [i.e., importance].

it is they who have chosen to deny their Sustainer's messages and the truth; that they are deseined to meet Him." Hence, all their [good] deeds come to nought, and no weight shall We assign to them on Resurrection Day.

It is those who disbelieve in the verses of their Lord and their meeting with Him; their deeds will be nullified, and We will give no weight to them on the Day of Resurrection^[55].

^[55] It shows the ghastly fate of the disbelievers.

They are those who disbelieve in the signs of their Lord that prove His oneness and disbelieved in meeting Him, hence their actions became void due to their denial, and so they will not have any value with Allah on the Day of Judgment.

That is their reward: Hell, for their disbelief and mockery of My signs and messengers.

Hell is their recompense for disbelieving and their taking My revelations and My Messengers as objects of jest.

That is their recompense - Hell - for what they denied and [because] they took My signs and My messengers in ridicule.

That will be their recompense - [their] hell -for having denied the truth and made My messages and My apostles a target of their mockery.

That is their recompense: Hell, because of their disbelief and taking My verses and messengers in ridicule.

That recompense which is prepared for them is Hellfire, due to their denying Allah and making His revealed verses and His messengers a mockery.

Indeed, those who believe and do good will have the Gardens of Paradise as an accommodation,

As for those who believe and do good works, the Gardens of Paradise shall be there to welcome them;

Indeed, those who have believed and done righteous deeds - they will have the Gardens of Paradise^[803] as a lodging,

^[803] i.e., the highest part of Paradise, al-Firdaus.

[But,] verily, as for those who attain to faith and do righteous deeds - the gardens of paradise will be there to welcome them;

As for those who believe and do righteous deeds, they will have gardens of Paradise^[56] as a dwelling place^[57],

^[56] i.e., al-Firdaus the highest level of Paradise.
^[57] It shows the regal fate of the believers.

Those who have faith in Allah and do good actions will have the highest of gardens, as a place to honour them.

where they will be forever, never desiring anywhere else.

there they will abide for ever, with no desire to be removed from there."^[1]

^[1] “No desire will they have to be removed there from” because they will find no place and no condition better than those in Paradise.

Wherein they abide eternally. They will not desire from it any transfer.

therein will they abide, [and] never will they desire any change therefrom.

abiding therein forever, never desiring to leave.

Staying therein forever, they will not want to move from there, as no reward can come close to it.

Say, ˹O Prophet,˺ “If the ocean were ink for ˹writing˺ the Words of my Lord, it would certainly run out before the Words of my Lord were finished, even if We refilled it with its equal.”

Say: "If the sea were to become ink to record the Words^[1] of my Lord, indeed the sea would be all used up before the Words of my Lord are exhausted, and it would be the same even if We were to bring an equal amount of ink."

^[1] By “words” are meant the marvelous works, the excellences and the wonders of His Power and Wisdom.

Say, "If the sea were ink for [writing] the words^[804] of my Lord, the sea would be exhausted before the words of my Lord were exhausted, even if We brought the like of it in [continual] supplement."

^[804] The words of Allāh's unlimited knowledge or words describing His attributes and His grandeur or praise of Him subḥānahu wa taʿālā).

SAY: "If all the sea were ink for my Sustainer's words, the sea would indeed be exhausted ere my Sustainer's words are exhausted! And [thus it would be] if we were to add to it sea upon sea."

Say, “If the ocean were ink for [writing] the Words of my Lord, the ocean would surely run dry before the Words of my Lord^[58] are finished, even if We brought its like to resupply it.”

^[58] i.e., His unlimited Knowledge, or words describing His Attributes and His Grandeur.

Say - O Messenger: the words of my Lord are many. If the ocean were to be ink to write them with, the ocean water would finish before His words come to an end, and if I were to bring more oceans they would also finish.

Say, ˹O Prophet,˺ “I am only a man like you, ˹but˺ it has been revealed to me that your God is only One God. So whoever hopes for the meeting with their Lord, let them do good deeds and associate none in the worship of their Lord.”

Say (O Muhammad): "I am no more than a human being like you; one to whom revelation is made: 'Your Lord is the One and Only God.' Hence, whoever looks forward to meet his Lord, let him do righteous works, and let him associate none with the worship of his Lord."

Say, "I am only a man like you, to whom has been revealed that your god is one God. So whoever would hope for the meeting with his Lord - let him do righteous work and not associate in the worship of his Lord anyone."

Say [O Prophet]: "I am but a mortal man like all of you. It has been revealed unto me that your God is the One and Only God. Hence, whoever looks forward [with hope and awe] to meeting his Sustainer [on Judgment Day], let him do righteous deeds, and let him not ascribe unto anyone or anything a share in the worship due to his Sustainer!"

Say, “I am only a man like you; it has been revealed to me that your God is One God. So whoever hopes for the meeting with his Lord, let him do righteous deeds and associate none in the worship of his Lord.”

Say - O Messenger: I am only a human like you, to whom it is revealed that your true god is One God who has no partner, namely Allah. Whoever fears meeting his Lord should do actions which conform with the sacred law, being sincere to his Lord in them, and should not associate any partner to his Lord in worship.