Tafsir of Surah al-Kahf: Ayah 99-106

We shall leave them muddling with one another. And the Trumpet will be blown and We shall gather them all together. 

We shall plainly show Hell on that day to the disbelievers. 

Those who turned a blind eye to My admonition and could not stand listening to it. 

Do those who disbelieve think that they can take My slaves as guardians instead of Me? Indeed, We have prepared Hell as a dwelling for the disbelievers.

Say, ‘Shall we tell you the greatest losers in respect of their deeds?’

They are those whose efforts are in vain in this worldly life while they think they are doing good deeds. 

They are those who disbelieve in the proofs of their Lord and meeting with Him; thus, their deeds have become void and We shall not give them weight on the Day of Judgment.

That will be their recompense, Hell, for they disbelieved and made a mockery of My proofs and messengers. [Surah al-Kahf: 99-106]

The Punishment of Disbelievers 

After narrating the story of Dhul-Qarnayn, the surah mentions the horrors of the Day of Judgment and the punishment of the disbelievers in the Hereafter so that people may be admonished, learn lessons, and repent of their sins. 

Tafsir

We shall leave them muddling with one another. And the Trumpet will be blown and We shall gather them all together. [99]

We, Allah, according to Our wisdom, will, and ability, shall leave Gog and Magog muddling with one another, confused and perplexed after building the dam. They will not be able to find any place from which they can penetrate to the dam. Thus, they will become in a state of muddling and disorder. Some scholars maintain that Gog and Magog will be muddling when the time for their getting out of their place and spreading on earth comes. 

The scholars of Tafsir have three opinions on the pronoun ‘them’, (We shall leave them muddling with one another…). The first is that it refers to Gog and Magog. The second is that it refers to the disbelievers. The third is that it refers to all creatures, human beings, and the jinn. According to the second and third opinion, ‘On that day…’ refers to the Day of Judgment.  

All three opinions are possible; however, the most possible one is that ‘On that day…' refers to the time when Allah will make the dam level to the ground. On that day, Gog and Magog will muddle with one another. Then the Trumpet will be blown, which will be one of the major sings of the occurrence of the Day of Judgment. 

(And the Trumpet will be blown and We shall gather them all together.)

 Gog and Magog will be left muddling with one another. Then Allah will command the angel, Israfil, to blow the Trumpet. All creatures will be gathered together for reckoning on the Day of Judgment.

The scholars discuss the issue of coming out of Gog and Magog when interpreting ayah (99). Some scholars believe that Gog and Magog have already come out and their proof is the following narration. Zaynab bin Jahash, may Allah be pleased with her, narrated that Messenger Muhammad came to her frighteningly. He said, ‘None has the right to be worshipped but Allah. Woe to the Arabs! There is evil that is about to come! Today, a hole has been made in the dam of Gog and Magog as this.’ Then he made a circle with his two fingers. Zaynab said, ‘Will we be destroyed though there are righteous people among us? He said, ‘Yes, if the evil becomes widespread.’  One of the scholars who held this opinion is Sheikh Muhammad al-Qasmy. He said that the most probable meaning of the coming out of Gog and Magog is the coming out of the Tatar, who are descendants of Gog and Magog. They attacked the nations in the seventh century and caused great corruption. 

The Quran has not given a specific time for the coming of the promise of Allah. ‘Dhul-Qarnayn said, (This dam is a mercy from my Lord. When the promise of my Lord comes, He will level it to the ground. The promise of my Lord will ever true.) [Al-Kahf: 98] This statement does not say that the promise of Allah is destroying the dam and making it level. Maybe the promise of Allah took place when the Tatar attacked the nations and caused corruption on the earth.

On the other hand, some scholars believe that Gog and Magog have not come out yet. They maintain that their coming out will be one of the major signs of the occurrence of the Day of Judgment. One of the scholars, who supports this opinion, is Sheikh Muhammad al-Ameen ash-Shanqyty.  His opinion is probably correct since Messenger Muhammad said in an authentic narration that the coming out of Gog and Magog would be one of the signs of the Day of Judgment. In this narration, Messenger Muhammad stated that Allah would tell Jesus about the coming out of Gog and Magog after he kills the liar messiah. 

We shall plainly show Hell on that day to the disbelievers. [100]

This ayah mentions the torment Allah has prepared for the disbelievers. On the Day of Judgment, Allah will gather all creatures. The disbelievers will plainly see Hell and its horrors. Specifying the disbelievers by seeing Hell is good news to the believers. 

Then the following ayah mentions why the disbelievers will deserve severe torment in Hell. 

Those who turned a blind eye to My admonition and could not stand listening to it. [101]

The disbelievers will plainly see Hell on the Day Judgment as their eyes turned away from seeing Allah’s proofs and refused to reflect on them in the worldly life. Moreover, they did not ponder on the proofs of Allah, denoting His Oneness, to learn from them, which would lead them to worship Him alone, obey His commands, and avoid His prohibitions. They also could not bear listening to the proofs mentioned in the Quran because they were heedless and willingly chose to follow Satan’s footsteps.

 After referring to the severe punishment that has been prepared for the disbelievers on the Day of Judgment, a condemning remark is mentioned.

Do those who disbelieve think that they can take My slaves as guardians instead of Me? Indeed, We have prepared Hell as a dwelling for the disbelievers. [102]

Do those, who disbelieve in Allah and worship other gods than Him, such as the angels, Jesus, the Messenger of Allah, and idols, think that these false gods will benefit them, or protect them from the punishment of Allah? No, they will never benefit them. 

(Indeed, We have prepared Hell as a dwelling for the disbelievers.)

 Indeed, Allah has prepared Hell as a dwelling for the disbelievers. They will dwell therein forever because they disbelieve in Allah.

Say, ‘Shall we tell you the greatest losers in respect of their deeds?’ [103]

O Messenger! Say to those who stubbornly argue with you, ‘Shall we tell you the greatest losers in respect of their deeds. They will not attain rewards for their deeds; rather, they will be punished and suffer severe torment. They are like a seller, who sold a commodity to gain profit, but he lost his business.

They are those whose efforts are in vain in this worldly life while they think they are doing good deeds. [104]

The losers, who will lose their deeds, are those whose deeds are not in conformity with the guidance and teachings that Allah revealed to His Messengers in the worldly life. Their deeds are misguided, but they mistakenly think that they are doing good deeds.    

Such people have compound ignorance. A person, who does wrong things and knows that he is wrong, may be guided to the truth. On the other hand, a person, who does wrong deeds and he believes that he is doing good deeds, is certainly following misguidance and will hardly be guided to the right path.

They are those who disbelieve in the proofs of their Lord and meeting with Him; thus, their deeds have become void and We shall not give them weight on the Day of Judgment. [105]

The reason why the disbelievers will be losers is that they denied proofs denoting the Oneness of Allah and disbelieved in resurrection and reckoning On the Day of Judgment. Thus, their deeds that they thought would benefit them will be void. Therefore, they will have no value on the Day of Judgment and no reward for their deeds. They will be ignored and their just recompense will be Hell.  

That will be their recompense, Hell, for they disbelieved and made a mockery of My proofs and messengers. [106]

The recompense of the disbelievers will be making their deeds void and entering Hell because they disbelieved in the Oneness of Allah and made a mockery of Allah’s proofs and His Messengers. 

Learned Lessons 

• Affirming resurrection and gathering all creatures on the Day of Judgment for the reckoning.

• Hell will be clearly shown to the disbelievers as they did not reflect on the proofs denoting the Oneness of Allah and could not bear listening to them.

• The disbelievers are wrong when they think that worshipping gods other than Allah, such as Messenger Jesus and the angels, will benefit them on the Day of Judgment.

• The disbelievers are wrong when they believe that they will not be punished for sins. No! Allah will punish them. He has prepared Hell for them, wherein they will severe torment. 

• The greatest losers of the fruits of their deeds that they did to attain rewards are those who disbelieve in Allah and His messengers.

• Some people do deeds, believing that they are good ones, though they are void.

English Translation of Surah al-Kahf

English Translation of Surah al-Kahf

Tafsir of Surah al-Kahf Ayah: 60-70

Introduction to Tafsir of Surah al-Isra

Happy Life: Quran Surah an-Na-Nahl Ayah 97

Tafsir of Surah al-Kahf: 83-98

They ask you about Dhul-Qarnayn. Say, ‘I shall relate to you some of his story.’
Indeed, We established him on earth and gave him the means to achieve everything. 
So he followed a certain way.
When he reached where the sun sets, he found it as if it were setting in a hot, muddy spring and he found nearby some people. We say, ‘O Dhul-Qarnayn! You either torment them or treat them kindly.’ 
He said, ‘As for him who wrongs, we shall punish him. Then he will be returned to his Lord and He will punish him with horrible torment.’
As for him who believes and does righteous deeds, he will have a good reward and we will say to him what is easy of our command. 
Then he followed another way.
When he reached where the sun rises, he found it rising over people for whom We provided no shelter against it. 
Thus, We had full knowledge of what he had. 
Then he followed another way.
When he reached a place between two mountains, he found behind them a people who could barely understand other people’s language.
They said, ‘O Dhul-Qarnayn! Indeed, Gog and Magog are causing corruption on earth. Shall we assign a payment to you provided that you build a barrier between them and us?’
He said, ‘What my Lord has given me of establishment is better than your payment. Help me with supporting power and I will build a dam between you and them.’
‘Bring me bars of iron.’ When he leveled between the two mountains, he said, ‘Set a fire.’ When he made it extremely hot, he said, ‘Bring me molten copper to pour over it.’
Thus they were unable to scale it nor were they able to pierce it. 
He said, ‘This is a mercy from my Lord. When the promise of my Lord comes, He will level it to the ground. And my Lord’s promise is ever true.’ [Surah al-Kahf: 83-98]

The Story of Dhul-Qarnayn

    The ayat narrate the fourth and final story in surah al-Kahf. It is the story of Dhul-Qarnayn. 

They ask you about Dhul-Qarnayn. Say, ‘I shall relate to you some of his story.’ [83]

    After mentioning a story whose goal was traveling for the sake of knowledge, the ayat mention a story about traveling for the sake of fighting for Allah’s sake. Mentioning the first one indicates the sublime rank of knowledge because knowledge is the source of all happiness and the cornerstone of every matter. 

    The people who asked the question were the disbelievers of Quraysh, who were instructed by the Jews to do so. 

    It has been mentioned earlier that the Jews told the disbelievers of Quraysh to ask Messenger Muhammad about three things: Ask him what happened to young people who deserted their people; ask him about a man who traveled around the world; and ask him about the true nature of the soul.

    The scholars differ about the identity of Dhul-Qarnayn. Maybe the most correct opinion is that his name was abu Karyb al-Hamyry because the kings of Yemen used to be called ‘Dhu’, e.g. Dhu-Nawas. 

    Dhul-Qarnayn, who is mentioned in the Quran, definitely is not Alexander of Macedon because he was heathen whereas Dhul-Qarnayn mentioned in the Quran believed in Allah and resurrection on the Day of Judgment.

    He was probably called Dhul-Qarnayn because his conquests reached the farthest east and the farthest west.

     The Quranic text does not mention anything about the time or place of Dhul-Qarnayn, which is a typical characteristic of its historical narrations. They are not meant for themselves; rather, the goal is the lesson learned from the stories, which is usually attained without defining the time or the place of the narration. 

Interpretation

They ask you about Dhul-Qarnayn. Say, ‘I shall relate to you some of his story.’ [83]

    O Muhammad! Your people are asking you about the news and condition of Dhul-Qarnayn. 

    Tell them, ‘I will narrate to you some of his news, which I knew through the revelation of the Quran, and which serve as an admonition to you.

Indeed, We established him on earth and gave him the means to achieve everything. [84]

    Allah established Dhul-Qarnayn on earth, i.e. Allah gave him the means that made him powerful and influential in different parts of the earth. Thus, he was able to do whatever he wanted to do. Moreover, Allah gave him the means that strengthened his kingdom, such as means of transportation, soldiers, and means of construction.

So he followed a certain way. [85]

    Dhul-Qarnayn wanted to strengthen his kingdom, so he resourcefully used the means that would enable him to go to the place where the sun sets in the west.

 When he reached where the sun sets, he found it as if it were setting in a hot, muddy spring and he found nearby some people. We say, ‘O Dhul-Qarnayn! You either torment them or treat them kindly.’ [86]

    Dhul-Qarnayn kept on traveling until he reached the westward of the earth where the sun sets. He saw the sun as if it were setting in a place wherein a hot and muddy spring was located.

    If there is water between someone and the sun’s horizon, it is normal that he will see it as if it were rising and setting in the water. 

(…and he found nearby some people. We say, ‘O Dhul-Qarnayn! You either torment them or treat them kindly.’)

     He found in a place nearby that the sun sets some people. Allah told him by inspiration that he would have to choose between two things regarding them: either he would torment them by killing or other means if they insisted on disbelief in Allah, or he would be kind to them, and patiently invite them to believe in the Oneness of Allah.

     Then the ayat narrate Dhul-Qarnayn’s response, which indicates his sound thinking.

He said, ‘As for him who wrongs, we shall punish him. Then he will be returned to his Lord and He will punish him with horrible torment.’ [87]

     Dhul-Qarnayn said, ‘As for the person who transgresses and wrongs by insisting on disbelief in Allah, we will torture him by killing in the worldly life. Then he will be returned to Allah, the Creator, in the Hereafter, and He will exact upon him severe punishment in Hell.

As for him who believes and does righteous deeds, he will have a good reward and we will say to him what is easy of our command. [88]

     Dhul-Qarnayn declared the reward of whoever believed in Allah.

      He said, ‘As for he who believes in the Oneness of Allah and obeys Him, Allah will give him a good reward, i.e. Paradise. We will command him what is easy for him and treat him kindly.’

     Dhul-Qarnayn followed a wise way in his ruling. This indicates his strong faith, certainty, and pure soul.  He would deal severely with the unjust so that they would fear, amend their faults, and not transgress. On the other hand, he would deal kindly with the righteous and respond leniently to their righteousness. Such is the personality of the righteous rulers every time and place. They are severe with the unjust, and kind and lenient with the righteous. 

Then he followed another way. [89]

     After Dhul-Qarnayn achieved his goal in the west where the sun sets, he resourcefully followed another path and went to the east where the sun rises. 

When he reached where the sun rises, he found it rising over people for whom We provided no shelter against it. [90]

    Dhul-Qarnayn kept on traveling eastward until he reached an open area where the sun rises. He found there some people, who had nothing that could screen them from the heat of the sun, no clothes, buildings, mountains, nor trees. 

Thus, We had full knowledge of what he had. [91]

     Thus, Allah fully knew whatever resources of power and authority, e.g. soldiers, equipment…etc. that Dhul-Qarnayn had. 

Then he followed another way. [92]

     After reaching the place of setting and rising of the sun, Dhul-Qarnayn resourcefully set out on another journey to a place between the east and west. 

When he reached a place between two mountains, he found behind them a people who could barely understand other people’s language. [93]

     Dhul-Qarnayn kept on traveling until he reached a place between two mountains. He found behind the two mountains some people, who could barely understand the language of other people, and other people could not also understand their language. However, Dhul-Qarnayn could understand and knew their needs as Allah, Exalted is He, granted him means of achieving his goals. 

They said, ‘O Dhul-Qarnayn! Indeed, Gog and Magog are causing corruption on earth. Shall we assign a payment to you provided that you build a barrier between them and us?’ [94]

     The inhabitants of the area between the two mountains talked to Dhul-Qarnayn. He understood their speech as Allah gave him means of achieving his goals, or through a translator. 

     They said, ‘O Dhul-Qarnayn! Gog and Magog, two human tribes, are causing corruption on the earth by killing, destruction, injustice, etc. Will we assign a payment to you provided that you build a dam between us and Gog and Magog to prevent them from coming to us?’ 

      The manner in which those people addressed Dhul-Qarnayn indicates their good manner and their trust in him.

      Zaynab bin Jahash, the wife of Messenger Muhammad, may Allah be pleased with her, narrated that one day Messenger Muhammad came to her frighteningly. He said, ‘None has the right to be worshipped but Allah alone. Woe to the Arabs! There is that evil is about to come. Today, a hole has been made in the dam of Gog and Magog as this.’ Then he made a circle with his two fingers. Zaynab said, ‘Will we be destroyed though there are righteous people among us? He said, ‘Yes, if the evil becomes widespread.’ 

He said, ‘What my Lord has given me of establishment is better than your payment. Help me with supporting power and I will build a dam between you and them.’[95]

     The reply of Dhul-Qarnayn indicates his strong faith, and eagerness to support the truth and fight falsehood. 

     He said, ‘What Allah granted me of wealth and power is better than the payment you offered me to build the dam between you and Gog and Magog. Help me with whatever support you can and I will build the dam to prevent Gog and Magog from coming to you.’

      Dhul-Qarnayn had beneficial knowledge, expertise, capabilities, humbleness, generosity, and strong faith. He attributed the blessings he enjoyed to the One who granted them to him, i.e. Allah, Exalted is He.     Moreover, he did not exploit the people’s need to take their wealth; rather, he offered to help them for free. 

     After Dhul-Qarnayn agreed to build the dam, he began to implement their request.

‘Bring me bars of iron.’ When he leveled between the two mountains, he said, ‘Set a fire.’ 

When he made it extremely hot, he said, ‘Bring me molten copper to pour over it.’ [96]

      He said to the people, ‘Bring me plenty of bars of iron.’ When they brought him the iron, he leveled between the two mountains sides. Then he asked them to set the iron on fire. When the iron became extremely hot, he asked them to bring molten copper and poured it over the hot iron. He added the copper to the iron to increase the hardness and strength of the iron.

    In this manner, Dhul-Qarnayn honored the request of the people who asked him to build a dam for them to protect them from Gog and Magog, who were corrupt. 

     Then ayat mention that by this accomplishment of Dhul-Qarnayn, Gog and Magog have been unable to penetrate this barrier. 

Thus they were unable to scale it nor were they able to pierce it. [97]

     Gog and Magog could not scale the dam, nor could they pierce it because it was very high and strong. By building this dam, Dhul-Qarnayn protected neighboring nations from the corruption of Gog and Magog.

      After completing this great project, Dhul-Qarnayn stood, thanking Allah, Exalted is He, who granted him the power and means to achieve it. His conduct is the normal behavior of the truthful, and thankful leaders. 

He said, ‘This is a mercy from my Lord. When the promise of my Lord comes, He will level it to the ground. And my Lord’s promise is ever true.’ [98]

     Dhul-Qarnayn said, ‘Whatever things I did are some of the manifestations of the mercy of Allah, my Lord, whose mercy encompasses everything. When the time determined by Allah to the end of the worldly life, or the time of the coming out of Gog and Magog comes, Allah will cause this dam to collapse and will be leveled to the ground. Indeed, the promises of Allah, e.g. rewarding the good-doers, punishing the evildoers, is true. It will ever be fulfilled.’

     Thus ends the story of Dhul-Qarnayn. It represents a model of a good, righteous ruler to whom Allah gave authority on the earth, and gave him means of achieving things. He traveled to the west and east, but he did not become despotic, nor arrogant, nor did he become tyrannical, nor haughty. Moreover, he did not exploit the resources of the conquered people to gain material gains and take advantage of the individuals, communities, and countries. On the contrary, he spread justice, and peace, and treated the people kindly and justly.

Learned Lessons

• Establishing someone on the earth is a bounty that Allah grants to whomever of His slaves He wants.

• One of the characteristics of the truthful believers is to support the truth and resist and fight falsehood.

• Some of the characteristics of the just ruler are deterring the oppressors from oppression, and being kind to the righteous and the weak, and giving them a helping hand.

• One of the signs of good ethics is to help the needy.

• It is recommended that the helper of the needy should not ask compensation for his help; rather, it is better to seek the reward from Allah, Exalted is He.

• One of the signs of the truthful is attributing all bounties and blessings to Allah alone. They always thank Him for them.

• Dhul-Qarnayn is one of the kings who ruled in the past. Allah granted him a vast kingdom, wisdom, and beneficial knowledge. We do not categorically specify his identity. We only believe in the information narrated in the Quran about him.

• Allah, Exalted is He, granted Dhul-Qarnayn means of achieving his goals. The Quran informs us about three journeys that he carried out.

• (They said, ‘O Dhul-Qarnayn! Indeed, Gog and Magog are causing corruption on the earth. Shall we assign a payment to you so that you will build a barrier between them and us?’). This ayah indicates that prisons should be built to detain the corruptors and prevent them from doing what they want. 

• The righteous and sincere people are eager to achieve beneficial works for Allah’s sake and do not wait for compensation from people. When the people offered Dhul-Qarnayn a payment for building the dam, his reply was that what Allah granted of resources and establishment was better than their payment.

• Iron and copper are fundamental metals for the industry in the past and modern-day.

English Translation of Surah al-Kahf

English Translation of Surah al-Kahf 

Tafsir of Surah al-Kahf 71-78

Happy Life: Quran Surah an-Nahl Ayah 97

Tafsir Surah of al-Kahf: Ayah 79-82

As for the ship, it belonged to poor people, working at sea. I wanted to make it defective, as there was before them a king who seizes every ship by force. 

As for the boy, his parents were believers. We feared that he would be a cause of their transgression and disbelief. 

So we wanted that their Lord should give them instead of him a child who is more virtuous and more dutiful than him. 

As for the wall, it belonged to two orphan boys in the city. There was a treasure under it belonging to them and their father was righteous. 

Therefore, your Lord wanted that they should fully grow up and extract their treasure, as a mercy from your Lord. I did not do it of my own accord. That is the interpretation of what you could not bear patiently. [Surah al-Kahf: 79-82]

Tafsir 

The Story of Moses and al-Khadr (3) 

The story of Moses and al-Khadr is concluded with the interpretation of the wisdom behind the three incidents.

As for the ship, it belonged to poor people, working at sea. I wanted to make it defective, as there was before them a king who seizes every ship by force. [79] 

Al-Khadr told Moses about the wisdom behind making a hole in the ship. He said that the ship belonged to poor people working at sea. They were weak and could not defend themselves and the ship was their means for earning their living. 

There was a tyrant king, who would forcefully seize good ships. Therefore, al-Khadr wanted to make a defect in the ship by making a hole in it, so that the tyrant king would not seize it. Thus, he intended to help the poor people, not drown the ship’s passengers. 

The small defect that al-Khadr made in the ship was the very reason protecting its owners from greater harm, i.e. being seized by the tyrant king. 

Then al-Khadr told Moses about the rationale for the second incident.

As for the boy, his parents were believers. We feared that he would be a cause of their transgression and disbelief. [80] 

So we wanted that their Lord should give them instead of him a child who is more virtuous and more dutiful than him. [81]

The parents of the boy whom al-Khadr killed were believers. Al-Khadr knew that the boy would be a cause for his parents’ transgression and disbelief, as Allah informed him that the boy would be a disbeliever if he was to grow up. Therefore, he feared that their love for their son might lead them to disbelieve in Allah and transgress because love of offspring is instinctive. The conduct of al-Khadr was to close the door of harm. It is known that what leads to the attainment of interest is itself interest.

Qatada, may Allah have mercy on him, mentioned the boy, whom al-Khadr killed, and said, ‘His parents were happy when he was born and sad when he was killed. If he remained alive, he would be the cause of their destruction. Thus, a man should be pleased with the decree of Allah, as what Allah decrees for the believer regarding what he hates is better than His decree regarding things he loves.’ 

By killing the boy, al-Khadr hoped that Allah would grant his parents another son who would be better than that boy in respect of righteousness and dutifulness. 

Then the ayat mention the wisdom behind the third and final incident.

As for the wall, it belonged to two orphan boys in the city. There was a treasure under it belonging to them and their father was righteous. Therefore, your Lord wanted that they should fully grow up and extract their treasure, as a mercy from your Lord. I did not do it of my own accord. That is the interpretation of what you could not bear patiently. [82]

Moses disapproved of repairing the wall by al-Khadr because the villagers refused to entertain them. Apparently, the conduct of al-Khadr was illogical, as he helped people, who refused to help him.  

The wall belonged to two orphan boys, living in the city. Their father was a righteous man. There was a treasure under the wall belonging to the orphans. Therefore, Allah, out of His mercy, wanted to preserve the treasure for them until they would fully grow up and extract the treasure by themselves. 

(I did not do it of my own accord. That is the interpretation of what you could not bear patiently.)    

Finally, al-Khadr told Moses that he had not done the things Moses disapproved of his own accord; rather, he did them because Allah had commanded him to do them. 

The rationale for the things that Moses objected to and could not bear patiently became clear to him in this stage of the story. Moses could not endure them patiently because Allah, Exalted is He, did not inform him of the rationale as He informed al-Khadr. 

Learned Lessons

• No matter how much knowledge a person has, he should keep on seeking knowledge.

• Traveling for seeking knowledge is one of the attributes of the wise. Moses, though he was one of the Messengers of Allah endowed with strong will, exerted a great effort to meet al-Khadr to learn from his knowledge. Commenting on this ayah, al-Qurtuby said, ‘The story of Moses’ traveling to seek knowledge is an example of the scholars’ travel to gain more knowledge, and using beneficial means to achieve such a goal such as having a servant, and companionship. It is also an example of seizing the opportunity to meet the righteous and scholars even if their homelands are far. Such an attitude was the methodology of the righteous predecessors. Therefore, the travelers to gain knowledge attain great success and their efforts were fruitful. Their knowledge became firmer and stronger, and their reputation and reward became greater. Al-Bukhari narrated that Jabir bin Abdullah, the companion of Messenger Muhammad, traveled for a month to meet Abdullah bin Unays to learn one hadith of Messenger Muhammad from him.’ 

• It is permissible to express natural human feelings, such as hunger, thirst, fatigue, and forgetfulness. Moses said to his servant, ‘Bring us our morning meal. Indeed, we have suffered fatigue in our journey.’

• The statement that Moses’ servant said, ‘and none has made me forget that but Satan.’ Indicates politeness as he attributed forgetfulness to Satan even it was decreed by Allah, Exalted is He.

• (They found one of Our slaves whom We gave mercy from Us, and taught knowledge from Us.). There are two kinds of knowledge: Acquired knowledge that a man attains by diligent effort, after the help of Allah, Exalted is He, and knowledge that Allah grants to whomever He wants of His slaves, e.g. knowledge Allah gave to al-Khadr.

• (Moses said to him, ‘May I follow you provided that you teach me some of the right guidance you have been taught?’). The student should be humble with his teacher to learn from him comfortably. 

• (He said, ‘Indeed, you will never be able to bear with me patiently.) There is no problem if the scholar politely refuses to teach someone, who asked him to teach him if the scholar believes that the student cannot endure patiently to learn for some reasons; for example, the student cannot bear patiently things the scholar may do that the student believes are wrong. 

• (How can you have patience with what you do not know about?). Knowledge of the causes of certain behaviors helps to endure them patiently. Al-Khadr mentioned to Moses the cause for impatience, i.e., Moses would not know the causes of the apparently questionable conducts of al-Khadr.

• (He said, ‘God willing, you will find me patient and I will not disobey any of your orders.’). One of the signs of righteousness and fear of Allah, Exalted is He, is mentioning that things will not happen except by the will of Allah when intending to do them.

• (He said, ‘If you follow me, do not ask me about anything until I clarify it for you.’). The scholar may stipulate a condition(s) before teaching a student. 

• The three things that al-Khadr did were choosing the lesser harm to prevent greater harm. They appear to be harmful, and logically Moses was right to disapprove of them. However, they are in reality good things that al-Khadr did since Allah, the Omniscient, told him the wisdom behind them.

• (As for the ship, it belonged to poor people working at sea…). It is permissible to do small harm to prevent greater harm. Making a hole in the ship is harm, but it is lesser harm than seizing it by the tyrant king. Killing the boy is evil, but it is lesser harm than the evil that would happen if he lived (leading his parents to disbelieve).

• (As for the wall, it belonged to two orphan boys…). It is permissible that one does things in the property of other people without taking their permission on condition that it benefits them. For example, if one sees a fire in the property of some people, he may extinguish it without the owner’s permission. 

• (…and their father was righteous.). Righteousness of the parents benefits their offspring. The ayah indicates that the righteous man preserved his offspring, and the blessing of his worship helped them in the worldly life as well as it will help them in the Hereafter when they would be raised to a greater rank to be with their father so that he would be delight by their presence. 

• Refusing to accommodate the guests is abominable behavior by custom, reason, and religion. Offering accommodation may become obligatory if the guests are subject to danger. Maybe Moses and al-Khadr were very hungry, which was the cause of Moses’ anger. 

• It is permissible for a hungry person to ask for food if he cannot find something to eat. Therefore, the villagers deserved blame because they refused to entertain hungry people.

• The harm caused by repairing the wall, i.e. fatigue, is less than the harm may be caused by its destruction, which would cause the loss of the orphans’ treasure. 

• (Al-Khadr said to Moses, ‘This is the time of parting between you and me. I will inform you about the interpretation of what you could not bear patiently.’). A friend should not desert his friend without telling him/her the reasons for separation. Al-Khadr told Moses the reasons for leaving him. On the other hand, harmony and agreement, not regarding things involve disobedience to Allah, are the most helpful causes for strong and continuous companionship. Likewise, disagreement and incompatibility lead to separation.

• Miracles that happen to some righteous people are confirmed by the ayat of the Quran and authentic prophetic narrations. Allah has informed in surah al-Imran that Mary, may Allah have mercy on her, used to receive food in her place of worship though she was not a prophet. Moreover, according to the opinion of those who believe that al-Khadr was a righteous man, and not a prophet, the things he did were miracles since he did them because he had special knowledge that Allah, Exalted is He, bestowed on him.

• It is learned from the story of Moses and al-Khadr that discussion and dialogue to reach the truth and attain more knowledge, as long as they are done politely and in good faith, do not negatively affect friendship; rather, they strengthen it.

Problems Addressed in the Story of Moses and al-Khadr

• Social Oppression: This problem has been addressed in the story of the tyrant king and the poor owners of the ship. The tyrant king represents a usurper, who illegally takes the property of the poor, without being blamed by anyone.

• Familial Problem: This problem has been addressed in the story of killing the to-be-corrupt boy, whom al-Khadr killed because Allah informed him that if he grew up, he would lead his parents to disbelieve in Allah, Exalted is He. 

• Ethical Problem: This problem has been addressed in the story of the inhabitants of the village, who refused to accommodate two hungry strangers, seeking their entertainment. Their behavior indicates corrupt ethics, as custom, reason, and faith encouragingly require people to help each other, especially, in times of need.

English Translation of Surah al-Kahf

Tafsir of Surah al-Kahf Ayah: 71-78

Tafsir of Surah al-Kahf Ayah 60-70

Tafsir of Surah al-Kahf: Ayah 54-59

The Story of Moses and al-Khidr [Part 2]

Tafsir of Surah al-Kahf Ayah 71-78

They set out; when they found a ship, they boarded it. He made a hole therein. He said, ‘Have you made a hole therein to drown its people? Indeed, you have committed a grave thing.’

He said, ‘Did I not say that you would never be able to bear with me patiently.’

He said, ‘Do not blame me for what I forgot and do not make me suffer difficulty in my affair.’

Then they set out; when they met a boy, he killed him. Moses said, ‘Have you killed an innocent soul unlawfully? Indeed, you have committed a grave matter.’

He said, ‘Did I not say to you, Moses, would never be able to bear with me patiently.’

He said, ‘If I ask you about anything after this, do not keep me in your company.  Indeed, you have a sufficient excuse to part with me.’

Then they set out; when they reached a village, they asked its inhabitants for food, but they refused to entertain them. They found therein a wall that was about to fall, and he repaired it. Moses said, ‘If you wished you could ask for some wage for doing so.’

He said, ‘This is the time of parting between you and me. I will inform you about the interpretation of what you could not have patience with.’ [Surah al-Kahf: 71-78]

Tafsir

The Story of Moses and al-Khidr (2)

The surah then narrates the three things that al-Khidr did and Moses could not have patience with them. 

The First Incident

They set out; when they found a ship, they boarded it. He made a hole therein. He said, ‘Have you made a hole therein to drown its people? Indeed, you have committed a grave thing.’ [71]

He said, ‘Did I not say that you would never be able to bear with me patiently.’ [72]

He said, ‘Do not blame me for what I forgot and do not make me suffer difficulty in my affair.’ [73]

Moses and al-Khidr set out along the seashore, looking for a ship. When they found one, they boarded it. Then al-Khidr made a hole in the ship. Moses disapprovingly said, ‘Have you made a hole in it to drown its passengers. Indeed you have committed a grave matter.’ 

Moses meant that making a hole in the ship would endanger the lives of its passengers, which is a grave act.
Al-Khidr replied, ‘Did I not say that you would never be able to bear with me patiently.’
Al-Khidr said so because he knew that Moses could not remain silent if he saw him doing things that he did not know the wisdom behind them.
 Apologizing for his disapproval of what al-Khidr did, Moses said, ‘Do not blame me for what I forgot and do not make me suffer difficulty in my affair.’
Moses apologized for forgetting that al-Khidr told him not to ask about things that he would do and that might appear blameworthy.
Moses said to al-Khidr: ‘Do not blame me for forgetting your condition, and do not be so hard on me.’
Moses acknowledged his mistake, as he objected to what al-Khidr did and that he did not wait until al-Khidr would tell him clarification about it.
Thus, He asked al-Khidr to forgive him, and not to be hard on him. 

Though Moses was determined to be patient and accepted the condition of al-Khidr, he was unable to remain silent when he saw the strange thing that al-Khidr did, for which there was no acceptable interpretation. His behavior agreed with human nature that reacts differently with what it perceived theoretically in real-life experience. He promised to be patient and not ask about what he would see, but when the matter became a reality, he could not fulfill his promise and expressed objection. 

The Second Incident

Then they set out; when they met a boy, he killed him. Moses said, ‘Have you killed an innocent soul unlawfully? Indeed, you have committed a grave matter.’ [74]

He said, ‘Did I not say to you, Moses, would never be able to bear with me patiently.’ [75]

He said, ‘If I ask you about anything after this, do not keep me in your company.  Indeed, you have a sufficient excuse to part with me.’ [76]

After Moses and al-Khidr left the ship, and al-Khidr accepted Moses' apology, they went on their journey. Then they met a boy and Al-Khidr killed him. At such a moment, Moses could not bear with what he saw, or restrain his anger. Disapprovingly and angrily, Moses said, ‘Have you killed an innocent soul unlawfully? Indeed, you have committed a grave matter.’

Al-Khidr reminded Moses of his promise that he would not ask about anything until things would be clarified to him.
 Al-Khidr said, ‘Did I not say to you, Moses, would never be able to bear with me patiently?’

In the Arabic version the word ‘laka i.e. you’, which is translated as ‘Moses’ was used. It was added for emphasis. It is as if al-Khidr was saying to Moses, ‘O Moses! Indeed, I told you…’
At this point, Moses reconsidered his position. He realized that he did not comply with the terms of his agreement with al-Khidr two times. Therefore, he willingly asked him to give him a final opportunity, after which al-Khidr will be absolved from his promise to Moses to accompany him. 
He said, ‘If I ask you about anything after this, do not keep me in your company.  Indeed, you have a sufficient excuse to part with me.’
Moses said to al-Khidr, ‘If I ask you about anything after this time, do not keep me in your company. Indeed, you have reached the highest degree of excuse, after which you will have the right not to accompany me as I violated your instructions twice.’ 

The reaction of Moses indicates how deeply he regretted his behavior with al-Khidr. 
Messenger Muhammad said, ‘We wished that Moses was patient so that Allah would tell us more about their story.’ 

The Third and Final Incident

Then they set out; when they reached a village, they asked its inhabitants for food, but they refused to entertain them. They found therein a wall that was about to fall, and he repaired it. Moses said, ‘If you wished you could ask for some wage for doing so.’ [77]

He said, ‘This is the time of parting between you and me. I will inform you about the interpretation of what you could not have patience with.’ [78]

Moses and al-Khidr went on walking and reached a village. They asked its inhabitants for food, but they refused to entertain them.
While Moses and al-Khidr were going about in the village, they found a wall that was about to fall. Al-Khidr repaired it, but he did not ask for a wage from the villagers for doing so. Moses could not bear with this situation because the villagers were stingy and refused to accommodate them, but al-Khidr helped them without asking for compensation. The conduct of al-Khidr was strange and perplexing. 

Moses said to al-Khidr, ‘If you wished, you could ask for some wage for repairing the wall.’ He said so because they were hungry and the villagers refused to entertain them. Asking for compensation was natural conduct in such a situation.
However, this request was the end of the companionship between al-Khidr and Moses. Al-Khidr said to Moses,
He said, ‘This is the time of parting between you and me. I will inform you about the interpretation of what you could not have patience with.’

Al-Khidr told Moses that the time for separation came as Moses told him earlier ‘If I ask you about anything after this, do not keep me in your company.’ 
However, al-Khidr told Moses that he would inform him about the interpretation of the things that he could not bear patiently. 

English Translation of Surah al-Kahf

Tafsir of Surah al-Kahf: Ayah 50-53

Tafsir of Surah al-Kahf: Ayah 54-59

Tafsir of Surah al-Kahf Ayah 60-70

Tafsir of Surah al-Kahf Ayah 60-70

Mention when Moses said to his servant, ‘I shall not give up walking until I reach the junction of the two seas, or go on walking for ages.’ 

When they reached the junction of the two seas, they forgot their fish, and it swiftly made its way into the sea. 

When they passed the place, he said to his servant, ‘Bring us our morning meal. Indeed, we have suffered fatigue in our journey.’ 

He said, ‘Do you remember when we rested by the rock? I forgot the fish there. None made me forget to mention it but Satan, and it made its way into the sea amazingly.’

He said, ‘That is what we were seeking.’ And they returned retracing their footsteps.

Then they found one of Our slaves whom We granted mercy from Us, and whom We taught knowledge from Us. 

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

He said, ‘Indeed, you will never be able to bear with me patiently.’

How can you have patience with what you do not know about? 

He said, ‘God willing, you will find me patient and I will not disobey any of your orders.’ 

He said, ‘If you follow me, do not ask me about anything until I clarify it for you.’ [Surah al-Kahf: 60-70]

The Story of Prophet Moses and al-Khadr (1)

Relationship

After Allah mentioned the story of the youth of the cave, confirming His ability to resurrect the dead on the Day of Judgment, He mentioned examples demonstrating that real power does not come from great wealth and authority but belief in Him.
In the following ayat, Allah mentions the story of Prophet Moses and the righteous man, al-Khadr, aiming to give an example of humility materialized in the fact that Moses, as a prophet of Allah, had great knowledge but sought to have al-Khadr as a tutor, which shows that humbleness is better than haughtiness. 

Imam ar-Razy said,
Note that this is the third story Allah mentions in this surah. It states that Moses went to al-Khadr to learn from him. Though is an independent subject, it establishes the aim of the two previous stories. The benefit of this story concerning refuting the claims of the disbelievers of Mecca, who were proud of their wealth and supporters, was that though Moses had great knowledge, performed many righteous deeds, had a great rank, and characterized by traits of perfect nobility, he went to al-Khadr to learn from him, showing humbleness. This denotes that humbleness is better than haughtiness. As for the benefit of the story in light of the story of the youth of the cave is that the Jews said to the disbelievers of Mecca, ‘If Muhammad tells you about this story, he is a prophet; otherwise, he is not.’ Their statement is invalid because it is not necessary that Messenger Muhammad should know all stories and events even if he was a prophet of Allah.  Being a truthful prophet sent by Allah, Moses did not refuse to obey the command of Allah and went to al-Khadr to learn from him. Accordingly, this story is an independent story, but it is beneficial in establishing the aims of the two previous stories. 

The Story of Prophet Moses and al-Khadr in the Sunnah of  Prophet Muhammad

Ubayy bin Ka’b narrated that Messenger Muhammad said, ‘Once Moses stood up, addressing the children of Israel. He was asked ‘Who is the most knowledgeable person?’ He said, ‘I am.’ Allah reproached him as he did not attribute absolute knowledge to Him, Exalted is He. Allah told Moses that there was a man who was more knowledgeable than he was. ‘There is one of My slaves at the junction of the two seas, who is more knowledgeable than you are.’ Moses said, ‘O Allah! How can I meet him?’ Allah said, ‘Take a fish, put it in a basket, and you will find him where you would lose the fish.’ Moses took a fish, put it in a basket, and proceeded with his servant, Joshua. They reached a rock and slept. Then the fish went out of the basket. It made its way into the sea. Allah stopped the flow of water over the fish, and it became like an arch. They traveled the rest of the night and the following day. On that day, Moses said to his servant, ‘Bring us our morning meal. Indeed, we have suffered fatigue in our journey.’ Moses did not feel tired until he passed the place that Allah commanded him to head. His servant said, ‘Do you remember when we rested by the rock? I forgot to tell you about the fish. It had made its way into the sea amazingly.’ Moses said, ‘That is what we were seeking.’ Then they returned retracing their footsteps until they reached the rock. They found a man lying and covered with a garment. Moses greeted him. The man said, ‘How peace will be in this land where there is no peace?’ Moses said, ‘I am Moses.’ The man said, ‘Moses of the Children of Israel.’ Moses said, ‘Yes. I have come to you so that you may teach me knowledge guiding to the truth.’ The man said, ‘O Moses! I have knowledge that Allah taught me, which you do not know, and you have knowledge that Allah taught you, which I do not know.’ Moses said, ‘May I accompany you?’ The man said, ‘You will be unable to bear patiently with me. How can you have patience with what you do not know about?’ Moses said, ‘You will find me patient and I will not disobey any of your orders.’ Then, they set out, walking along the seashore. A ship passed by them, and they asked the crew of the ship to take them on board. The crew recognized al-Khadr so they took them on board without a fare. When they were on board, a bird came, stood on the edge of the ship, and dipped its beak once or twice in the sea. Al-Khadr said, ‘O Moses! My knowledge and that of yours have not decreased the knowledge of Allah but as much as this bird has decreased the water of the sea with its beak.’ Then al-Khadr took an ax and plucked out a board from the ship. Moses did not notice what happened until the board was plucked out. Moses said, ‘What have you done? Those people took us on board without fare. You have intentionally made a hole in their ship to drown its passengers. Indeed, you have committed a grave matter.’ Al-Khadr said, ‘Have I not told you that you would not be able to bear patiently with me?’ Moses said, ‘Do not blame me for what I have forgotten, and do not be hard on me.’ Moses forgetfully did this first objection. When they left the sea, they passed by a boy playing with other boys. Al-Khadr took hold of the boy’s head and plucked it with his hands (Just as if he were plucking something). Moses said, ‘Have you killed an innocent soul that did not kill anyone. Indeed, you have committed a horrible thing.’ Al-Khadr said, ‘Have I not told you that you would not be able to bear patiently with me?’ Moses said, ‘If I ask you about anything after this, do not accompany me. Indeed, you have a justifiable reason for not accompanying me.’ Then they both went on until they came across some villagers. They asked them to give them some food, but they refused to entertain them. Moses and al-Khadr found a wall that was about to fall. Al-Khadr mended the wall. Moses said, ‘We asked these people to entertain us, and they refused, and then you mended their wall. If you will, you can ask them to give you a wage for repairing it.’ Al-Khadr said, ‘This is the time for parting between you and me. I will tell you about what you were unable to bear patiently.’ Messenger Muhammad said, ‘We wished that Moses was patient so that Allah would tell us more about their story.’ 

Tafsir

Mention when Moses said to his servant, ‘I shall not give up walking until I reach the junction of the two seas, or go on walking for ages.’ [60]

Moses is the son of Imran. He is one of the Messengers of Allah, who was characterized by a strong will. He was a descendent of Prophet Jacob. 
The servant of Moses was Joshua son of Nun. 

O Messenger! Mention to your people when Moses said to his boy-servant Joshua, ‘Accompany me in my journey. I will not give up walking until I reach the junction of the two seas and achieve my goal, or keep on walking for ages.’ 

The ayah indicates that Moses was determined to reach the junction of two seas no matter what difficulty he might encounter, and no matter how long it would take him to reach it.

Apparently, the cause of Moses’ determination was what was narrated that once Moses stood up, addressing the children of Israel. He was asked ‘Who is the most knowledgeable person?’ He said, ‘I am.’ Allah reproached him, as he did not attribute absolute knowledge to Him, Exalted is He. Allah told Moses that there was a man who was more knowledgeable than he was. 

When they reached the junction of the two seas, they forgot their fish, and it swiftly made its way into the sea. [61]

After Moses set out to the junction of the two seas with Joshua and reached it, they forgot their fish in that place. The fish came back to life and made its way into the sea. 

Moses was commanded to carry salted fish with him. He was told that where he would lose the fish, he would meet al-Khadr. When Moses and his servant reached the junction of the two seas, the fish, which was in a basket, jumped into the sea and made its way into the sea as if it was swimming through a tunnel. 

When they passed the place, he said to his servant, ‘Bring us our morning meal. Indeed, we have suffered fatigue in our journey.’ [62]

When Moses and his servant passed the junction of the two seas, Moses said to his servant, ‘Bring us our morning meal, i.e. the slated fish, which was in the basket.’ Moses gave the reason for his request saying that they were very tired. 

He said, ‘Do you remember when we rested by the rock? I forgot the fish there. None made me forget to mention it but Satan, and it made its way into the sea amazingly.’ [63]

The servant astonishingly said to Moses, ‘Do you remember when we rested by the rock at night at the junction of the two seas. I forgot to tell you a strange thing that happened to the fish. The fish came back to life. It jumped into the sea, and made its way into the sea amazingly.’

(None made me forget to mention it but Satan.)

The servant mentioned the reason why he forgot to tell Moses about the fish. He said, ‘None caused me to tell you what happened to the fish but Satan. He makes people forget important things.’

He said, ‘That is what we were seeking.’ And they returned retracing their footsteps. [64]

Moses realized that they passed the place where he would meet the righteous man. 

Moses said, ‘What you mentioned regarding forgetting the fish is what we were seeking. The righteous man that we wanted to meet is where we lost the fish.’ 

They returned retracing their footsteps to the place where they came from. 

Then the Quran narrates what happened after Moses and his servant returned to the place from which they came.

Then they found one of Our slaves whom We granted mercy from Us, and whom We taught knowledge from Us. [65]

They found at the junction of the two seas a righteous man, whom Allah gave great mercy and knowledge. The righteous man was al-Khadr as authentic prophetic narrations mention. 

(Then they found one of Our slaves…)

Allah, Exalted is He, described the man whom Moses met as ‘one of Our slaves’, i.e. being a slave of Allah. Being slaves of Allah is the greatest rank and the noblest goal for which human beings have been created. It indicates that al-Khadr was a diligent worshipper of Allah, which is an essential characteristic of scholars. 

The scholars differ about the identity al-Khadr. Some scholars believe that he was a prophet, and some believe that he was a righteous man, whom Allah granted special knowledge. Imam ar-Razy said that most scholars believed that he was a prophet. 

After a lengthy discussion of the issue, Sheik Muhammad al-Ameen ash-Shanqyty said, ‘… killing of the child and making a hole in the ship by al-Khadr, and his statement ‘I did not do that of my accord…’ give clear evidence of his prophet-hood. One of the things supporting this opinion is that Moses was humble with him, and requested to accompany him so that he would learn from him.’ 

Then the ayat narrate what happened between Moses and al-Khadr.

Moses said to him, ‘May I follow you provided that you teach me some of the right guidance you have been taught?’ [66]

Moses said to al-Khadr, ‘May I accompany you so that you teach me some of the knowledge that Allah taught you. I hope that it will guide me in my life, and help me to attain beneficial religious knowledge.’

We notice that Moses talked respectfully with al-Khadr when he asked for permission for companionship, put himself in the position of a learner, and request to follow him to attain guidance. 

Some scholars say that this ayah indicates that the student follows the teacher even if they have different ranks.

No one should think that when Moses learned from al-Khadr, that al-Khadr was better than Moses. Rather, the scholar sometimes may learn from someone who has less knowledge than that he has if Allah gives one of them knowledge that the other does not have. 

He said, ‘Indeed, you will never be able to bear with me patiently.’ [67]

Al-Khadr said to Moses, ‘You will never be able to bear with me patiently if you accompany me.’

You will not be able to accompany me because you will see me do things disagreeing with your law. I have knowledge that Allah taught me, and you have knowledge that Allah taught you. Each one of us is required to do certain things, which the other is not required. 

How can you have patience with what you do not know about? [68]

Al-Khadr gave the reason why Moses would not be able to accompany him.

O Moses! How can you have patience with what I will do that appears to be unacceptable, but in reality, you do not know their real objective as Allah has not informed you about them.

In other words, al-Khadr was saying to Moses that he was certain that Moses would not be able to patiently remain with him since he would see things that could not logically be accepted. However, he was commanded to do them because there were real benefits behind doing them, which Moses did not know. 

He said, ‘God willing, you will find me patient and I will not disobey any of your orders.’ [69]

Moses was insistently eager to learn beneficial knowledge. Thus, he politely said to al-Khadr, ‘God willing, you will find me patient and I will not disobey any of your orders.’ 

First, Moses mentioned that the matter depended on Allah’s Will. Then he promised that he would be patient when accompanying al-Khadr.

He said, ‘If you follow me, do not ask me about anything until I clarify it for you.’ [70]

To emphasize the matter, al-Khadr said to Moses, ‘If you follow me, and then you see me doing things that you disapprove as they appear to contradict justice, do not protest, nor discuss the matter with me; rather, do not do anything until I tell the matter in the appropriate time.’

English Translation of Surah al-Kahf

Introduction to Tafsir of Surah al-Kahf

Tafsir of Surah al-Kahf: Ayah 54-59

Tafsir of Surah al-Kahf: Ayah 1-8