All praise is due to Allah, Who has sent to His Servant the Book, and has allowed therein no Crookedness:
Commentary of verses 18:1 to 18:5
The Quran is the corrected and final edition of earlier divine scriptures. Over time, those scriptures were complicated by unnecessary debates and distorted through human interference. The Quran is free from such flaws. It presents religion in its natural, pure, and simple form, and it directs people unwaveringly towards Allah.
Why does Allah reveal scriptures? So that people may understand His divine plan. Human life is a test. After death, everyone will be brought to account and sent either to the Fire or to the eternal gardens of Paradise. Allah wants everyone to know this before they die, so that no one can claim ignorance as an excuse.
One of the greatest causes of misguidance is taking someone other than Allah as a protector or supporter. This reaches its worst when people believe someone to be the son of God. All such beliefs are false. No one in the heavens or on earth holds any real power or authority except Allah.
Qaiyimal liyunzira baasan shadeedam mil ladunhu wa yubashshiral mu'mineenal lazeena ya'maloonas saalihaati anna lahum ajran hasanaa
[He has made it] Straight [and Clear] in order that He may warn [the godless] of a terrible Punishment from Him, and that He may give Glad Tidings to the Believers who work righteous deeds, that they shall have a goodly Reward,
Commentary of verses 18:1 to 18:5
The Quran is the corrected and final edition of earlier divine scriptures. Over time, those scriptures were complicated by unnecessary debates and distorted through human interference. The Quran is free from such flaws. It presents religion in its natural, pure, and simple form, and it directs people unwaveringly towards Allah.
Why does Allah reveal scriptures? So that people may understand His divine plan. Human life is a test. After death, everyone will be brought to account and sent either to the Fire or to the eternal gardens of Paradise. Allah wants everyone to know this before they die, so that no one can claim ignorance as an excuse.
One of the greatest causes of misguidance is taking someone other than Allah as a protector or supporter. This reaches its worst when people believe someone to be the son of God. All such beliefs are false. No one in the heavens or on earth holds any real power or authority except Allah.
R
مَّٰكِثِينَ فِيهِ أَبَدًۭا
Maakiseena feehi abadaa
Wherein they shall remain for ever:
Commentary of verses 18:1 to 18:5
The Quran is the corrected and final edition of earlier divine scriptures. Over time, those scriptures were complicated by unnecessary debates and distorted through human interference. The Quran is free from such flaws. It presents religion in its natural, pure, and simple form, and it directs people unwaveringly towards Allah.
Why does Allah reveal scriptures? So that people may understand His divine plan. Human life is a test. After death, everyone will be brought to account and sent either to the Fire or to the eternal gardens of Paradise. Allah wants everyone to know this before they die, so that no one can claim ignorance as an excuse.
One of the greatest causes of misguidance is taking someone other than Allah as a protector or supporter. This reaches its worst when people believe someone to be the son of God. All such beliefs are false. No one in the heavens or on earth holds any real power or authority except Allah.
Further, that He may warn those [also] who say, "Allah has begotten a son":
Commentary of verses 18:1 to 18:5
The Quran is the corrected and final edition of earlier divine scriptures. Over time, those scriptures were complicated by unnecessary debates and distorted through human interference. The Quran is free from such flaws. It presents religion in its natural, pure, and simple form, and it directs people unwaveringly towards Allah.
Why does Allah reveal scriptures? So that people may understand His divine plan. Human life is a test. After death, everyone will be brought to account and sent either to the Fire or to the eternal gardens of Paradise. Allah wants everyone to know this before they die, so that no one can claim ignorance as an excuse.
One of the greatest causes of misguidance is taking someone other than Allah as a protector or supporter. This reaches its worst when people believe someone to be the son of God. All such beliefs are false. No one in the heavens or on earth holds any real power or authority except Allah.
Maa lahum bihee min 'ilminw wa laa li aabaaa'ihim; kaburat kalimatan takhruju min afwaahihim; iny yaqooloona illaa kazibaa
No knowledge have they of such a thing, nor had their fathers. It is a grievous thing that issues from their mouths as a saying what they say is nothing but falsehood!
Commentary of verses 18:1 to 18:5
The Quran is the corrected and final edition of earlier divine scriptures. Over time, those scriptures were complicated by unnecessary debates and distorted through human interference. The Quran is free from such flaws. It presents religion in its natural, pure, and simple form, and it directs people unwaveringly towards Allah.
Why does Allah reveal scriptures? So that people may understand His divine plan. Human life is a test. After death, everyone will be brought to account and sent either to the Fire or to the eternal gardens of Paradise. Allah wants everyone to know this before they die, so that no one can claim ignorance as an excuse.
One of the greatest causes of misguidance is taking someone other than Allah as a protector or supporter. This reaches its worst when people believe someone to be the son of God. All such beliefs are false. No one in the heavens or on earth holds any real power or authority except Allah.
Fala'allaka baakhi'un nafsaka 'alaaa aasaarihim illam yu;minoo bihaazal hadeesi asafaa
You would only, perchance, fret thyself to death, following after them, in grief, if they believe not in this Message.
Commentary of verses 18:6 to 18:8
This passage reflects the emotional burden carried by a sincere preacher when people reject the clear truth. Despite logical reasoning and heartfelt sincerity, many still turn away—not due to lack of understanding, but due to worldly distractions. The glitter and comforts of this life captivate the heart, making it difficult to focus on what truly matters: the Hereafter, whose reality is not immediately visible.
Yet all worldly attractions are temporary. They exist only during the period of trial. Once that time ends, the earth will lose all its beauty and become barren. This serves as a reminder that the pleasures we chase are fleeting, and only faith and good deeds remain of value.
That which is on earth we have made but as a glittering show for the earth, in order that We may test them - as to which of them are best in conduct.
Commentary of verses 18:6 to 18:8
This passage reflects the emotional burden carried by a sincere preacher when people reject the clear truth. Despite logical reasoning and heartfelt sincerity, many still turn away—not due to lack of understanding, but due to worldly distractions. The glitter and comforts of this life captivate the heart, making it difficult to focus on what truly matters: the Hereafter, whose reality is not immediately visible.
Yet all worldly attractions are temporary. They exist only during the period of trial. Once that time ends, the earth will lose all its beauty and become barren. This serves as a reminder that the pleasures we chase are fleeting, and only faith and good deeds remain of value.
Wa innaa lajaa 'iloona maa 'alaihaa sa'aeedan juruzaa
Indeed what is on earth we shall make but as dust and dry soil [without growth or herbage].
Commentary of verses 18:6 to 18:8
This passage reflects the emotional burden carried by a sincere preacher when people reject the clear truth. Despite logical reasoning and heartfelt sincerity, many still turn away—not due to lack of understanding, but due to worldly distractions. The glitter and comforts of this life captivate the heart, making it difficult to focus on what truly matters: the Hereafter, whose reality is not immediately visible.
Yet all worldly attractions are temporary. They exist only during the period of trial. Once that time ends, the earth will lose all its beauty and become barren. This serves as a reminder that the pleasures we chase are fleeting, and only faith and good deeds remain of value.
Am hasibta anna Ashaabal Kahfi war Raqeemi kaanoo min Aayaatinaa 'ajabaa
Or do you reflect that the Companions of the Cave and of the Inscription were wonders among Our Sign?
Commentary of verse 18:9
When someone discovers the truth through divine guidance and begins sharing it, they often face strong resistance. This is partly because accepting truth requires humility and the setting aside of personal pride. Those in positions of social prestige find this particularly challenging, especially the People of the Book, who believed prophethood belonged exclusively to them.
Unable to accept that a prophet could arise from among the Arabs, they employed various tactics to undermine the new messenger. Among their theological objections was the concept of abrogation. Since some Quranic teachings differed from the Law of Moses, they questioned: 'Does God make errors that require correction? This proves your Prophet's message is invented, not divinely revealed.' This propaganda campaign became so intense that even some sincere Muslims began to have doubts and sought clarification from the Prophet.
Iz awal fityatu ilal Kahfi faqaaloo Rabbanaaa aatinaa mil ladunka rahmatanw wa haiyi' lanaa min amrinaa rashadaa
And [mention], the youths betook themselves to the Cave: they said, "Our Lord! bestow on us Mercy from Thyself, and dispose of our affair for us in the straight path!"
Commentary of verses 18:10 to 18:15
After embracing monotheism, the young believers engaged in lengthy debates with the leaders of their community. Despite their status and influence, these leaders could not produce any sound evidence for their polytheistic beliefs. The youth, recognising the absence of rational proof, remained firm in the truth they had accepted.
Had they been swayed by the reputation of these leaders, doubt may have crept in. But because they valued clear reasoning over social prestige, their conviction only grew stronger. They realised that outward greatness does not guarantee truth, and that those who lack sound argument stand on shaky ground, no matter how revered they may be.
Then We draw [a veil] over their ears, for a number of years, in the Cave, [so that they heard not]:
Commentary of verses 18:10 to 18:15
After embracing monotheism, the young believers engaged in lengthy debates with the leaders of their community. Despite their status and influence, these leaders could not produce any sound evidence for their polytheistic beliefs. The youth, recognising the absence of rational proof, remained firm in the truth they had accepted.
Had they been swayed by the reputation of these leaders, doubt may have crept in. But because they valued clear reasoning over social prestige, their conviction only grew stronger. They realised that outward greatness does not guarantee truth, and that those who lack sound argument stand on shaky ground, no matter how revered they may be.
Summa ba'asnaahum lina'lama ayyul hizbaini ahsaa limaa labisooo amadaa
Then We roused them, in order to test which of the two parties was best at calculating the term of years they had tarried!
Commentary of verses 18:10 to 18:15
After embracing monotheism, the young believers engaged in lengthy debates with the leaders of their community. Despite their status and influence, these leaders could not produce any sound evidence for their polytheistic beliefs. The youth, recognising the absence of rational proof, remained firm in the truth they had accepted.
Had they been swayed by the reputation of these leaders, doubt may have crept in. But because they valued clear reasoning over social prestige, their conviction only grew stronger. They realised that outward greatness does not guarantee truth, and that those who lack sound argument stand on shaky ground, no matter how revered they may be.
Nahnu naqussu 'alaika naba ahum bilhaqq; innahum fityatun aamanoo bi Rabbihim wa zidnaahum hudaa
We relate to you their story in truth: they were youths who believed in their Lord, and We advanced them in guidance:
Commentary of verses 18:10 to 18:15
After embracing monotheism, the young believers engaged in lengthy debates with the leaders of their community. Despite their status and influence, these leaders could not produce any sound evidence for their polytheistic beliefs. The youth, recognising the absence of rational proof, remained firm in the truth they had accepted.
Had they been swayed by the reputation of these leaders, doubt may have crept in. But because they valued clear reasoning over social prestige, their conviction only grew stronger. They realised that outward greatness does not guarantee truth, and that those who lack sound argument stand on shaky ground, no matter how revered they may be.
Wa rabatnaa 'alaa quloo bihim iz qaamoo faqaaloo Rabbunaa Rabbus samaawaati wal ardi lan nad'uwa min dooniheee ilaahal laqad qulnaaa izan shatataa
We gave strength to their hearts: And [mention], they stood up and said: "Our Lord is the Lord of the heavens and of the earth: never shall we call upon any god other than Him: if we did, we should indeed have uttered an enormity!
Commentary of verses 18:10 to 18:15
After embracing monotheism, the young believers engaged in lengthy debates with the leaders of their community. Despite their status and influence, these leaders could not produce any sound evidence for their polytheistic beliefs. The youth, recognising the absence of rational proof, remained firm in the truth they had accepted.
Had they been swayed by the reputation of these leaders, doubt may have crept in. But because they valued clear reasoning over social prestige, their conviction only grew stronger. They realised that outward greatness does not guarantee truth, and that those who lack sound argument stand on shaky ground, no matter how revered they may be.
Haaa'ulaaa'i qawmunat takhazoo min dooniheee aalihatal law laa yaatoona 'alaihim bisultaanim baiyin; faman azlamu mimmaniftaraa 'alal laahi kazibaa
"These our people have taken for worship gods other than Him: why do they not bring forward an authority clear [and convincing] for what they do? Who does more wrong than such as invent a falsehood against Allah?
Commentary of verses 18:10 to 18:15
After embracing monotheism, the young believers engaged in lengthy debates with the leaders of their community. Despite their status and influence, these leaders could not produce any sound evidence for their polytheistic beliefs. The youth, recognising the absence of rational proof, remained firm in the truth they had accepted.
Had they been swayed by the reputation of these leaders, doubt may have crept in. But because they valued clear reasoning over social prestige, their conviction only grew stronger. They realised that outward greatness does not guarantee truth, and that those who lack sound argument stand on shaky ground, no matter how revered they may be.
Wa izi'tazal tumoohum wa maa ya'budoona illal laaha faawooo ilal kahfi yanshur lakum Rabbukum mir rahmatihee wa yuhaiyi' lakum min amrikum mirfaqa
"When you turn away from them and the things they worship other than Allah, betake yourselves to the Cave: Your Lord will shower His mercies on you and disposes of your affair towards comfort and ease."
Commentary of verse 18:16
Having rejected Islam, the Jews grew alarmed at how warmly others received it. Considering themselves the sole arbiters of religious truth, they could not tolerate others believing what they themselves had denied. Their response was twofold: inciting the polytheists against Muslims, and attempting to confuse new converts with doubts, hoping they would return to their former beliefs.
This naturally provoked the Muslims, but Allah instructed them to exercise patience rather than retaliate impulsively. They were reminded to remain steadfast in prayer, which draws one closer to Allah, and to fulfil the obligation of zakat. A society where the wealthy share with the poor fosters compassion and genuine community bonds. The Jews would tell new Muslims to join them instead, claiming descent from prophets guaranteed them paradise. However, the Quran clarifies that entry into paradise depends on individual deeds, not tribal affiliation. True faith means devoting oneself to Allah above all else, allowing neither prejudice nor worldly interests to obstruct one's response to truth.
Wa tarash shamsa izaa tala'at tazaawaru 'an kahfihim zaatal yameeni wa izaa gharabat taqriduhum zaatash shimaali wa hum fee fajwatim minh; zaalika min Aayaatillaah; mai yahdil laahu fahuwal muhtad, wa mai yudlil falan tajida lahoo waliyyam murshidaa
You would have seen the sun, when it rose, declining to the right from their Cave, and when it set, turning away from them to the left, while they lay in the open space in the midst of the Cave. Such are among the verses of Allah: He whom Allah, guides is rightly guided;
but he whom Allah leaves to stray, for him will you find no protector to lead him to the Right Way.
Commentary of verses 18:17 to 18:18
Each community had invented its own standards to prove its superiority. The Israelites claimed authority through their prophetic lineage, Christians considered themselves chosen through God's 'beloved son', and the Makkan polytheists boasted of guardianship over the Sacred House. Every group justified itself whilst condemning others.
Yet their actions contradicted their claims. Despite pledging allegiance to divine scriptures, they had fractured into sects. They barred others from places of worship under the guise of protecting sanctity, when in reality they were destroying these spaces, for true desolation comes when worshippers are prevented from worship. A genuine worshipper would never deny others this fundamental right or persecute fellow seekers. When one truly recognizes Allah's greatness and one's own helplessness before Him, humility naturally follows. This manifests in how one treats others—with respect and without causing harm, let alone preventing them from worshipping their Creator.
Wa tahsabuhum ayqaazanw wa hum ruqood; wa nuqallibuhum zaatal yameeni wa zaatash shimaali wa kalbuhum baasitun ziraa'ayhi bilwaseed; lawit tala'ta 'alaihim la wallaita minhum firaaranw wa lamuli'ta minhum rubaa
You would have deemed them awake, whilst they were asleep, and We turned them on their right and on their left sides: their dog stretching forth his two fore-legs on the threshold: if you had come up on to them, you would have certainly turned back from them in flight, and would certainly have been filled with terror of them.
Commentary of verses 18:17 to 18:18
Each community had invented its own standards to prove its superiority. The Israelites claimed authority through their prophetic lineage, Christians considered themselves chosen through God's 'beloved son', and the Makkan polytheists boasted of guardianship over the Sacred House. Every group justified itself whilst condemning others.
Yet their actions contradicted their claims. Despite pledging allegiance to divine scriptures, they had fractured into sects. They barred others from places of worship under the guise of protecting sanctity, when in reality they were destroying these spaces, for true desolation comes when worshippers are prevented from worship. A genuine worshipper would never deny others this fundamental right or persecute fellow seekers. When one truly recognizes Allah's greatness and one's own helplessness before Him, humility naturally follows. This manifests in how one treats others—with respect and without causing harm, let alone preventing them from worshipping their Creator.
Wa kazaalika ba'asnaahum liyatasaaa'aloo bainahum; qaala qaaa'ilum minhum kam labistum qaaloo labisnaa yawman aw ba'da yawm; qaaloo Rabbukum a'almu bimaa labistum fab'asooo ahadakum biwariqikum haazihee ilal madeenati falyanzur ayyuhaaa azkaa ta'aaman falyaatikum birizqim minhu walyatalattaf wa laa yush'iranna bikum ahadaa
Such [being their state], we raised them up [from sleep], that they might question each other. Said one of them, "How long have you stayed [here]?" They said, "We have stayed [perhaps] a day, or part of a day." [At length] they [all] said, "Allah [alone] knows best how long you have stayed here..
Now send you then one of you with this money of yours to the town: let him find out which is the best food [to be had] and bring some to you, that [you may] satisfy your hunger therewith: And let him behave with care and courtesy, and let him not inform any one about you.
Commentary of verse 18:19
When a person devotes himself fully to truth, even at the cost of isolation, he draws closer to God. The Men of the Cave withdrew from society not out of weakness, but out of conviction. Their sacrifice brought them nearness to their Lord—so near that they felt His presence and received His support.
Though they lost comfort and companionship, what they gained was far greater. Living in a cave, they continued to worship, weep, and call upon Allah. Their hope in His mercy sustained them. Eventually, God caused them to fall into a deep, prolonged sleep—a miraculous rest ordained by His will.
Innahum iny yazharoo 'alaikum yarjumookum aw yu'eedookum fee millatihim wa lan tuflihooo izan abadaa
"For if they should come upon you, they would stone you or force you to return to their cult, and in that case you would never attain be successfulity."
Commentary of verse 18:20
During their mission, the Men of the Cave faced increasing opposition. Anticipating danger, they chose a spacious cave aligned in such a way that sunlight never entered it, keeping their presence hidden. When a person refuses to compromise on truth and turns to God with patience and trust, Allah opens a way forward that protects both faith and purpose.
God granted them this refuge not only for safety but for a greater purpose. Their long sleep and eventual awakening would serve as a clear sign of resurrection—a tangible proof that life after death is real, and that God has full power over time, life, and the unseen.
Wa kazaalika a'sarnaa 'alaihim liya'lamooo anna wa'dal laahi haqqunw wa annas Saa'ata laa raiba feehaa iz yatanaaza'oona bainahum amrahum faqaalub noo 'alaihim bunyaanaa; Rabbuhum a'lamu bihim; qaalal lazeena ghalaboo 'alaaa amrihim lanat takhizanna 'alaihim masjidaa
Thus did We make their case known to the people, that they might know that the promise of Allah is true, and that there can be no doubt about the Hour of Judgement. And [mention], they dispute among themselves as to their affair.
[Some] said, "Construct a building over them": Their Lord knows best about them: those who prevailed over their affair said, "Let us surely build a place of worship over them."
Commentary of verse 18:21
God ensured the preservation of the sleepers through miraculous means. They turned regularly in their sleep to prevent bodily decay, as the earth would otherwise have consumed them. A dog stood guard at the entrance, deterring intruders. The atmosphere inside the cave was made so awe-inspiring that anyone who attempted to enter would flee in fear at the first glimpse. Through these divine arrangements, the Men of the Cave remained protected throughout their long and extraordinary rest.
Sa yaqooloona salaasatur raabi'uhum kalbuhum wa yaqooloona khamsatun saadisuhum kalbuhum rajmam bilghaib; wa yaqooloona sab'atunw wa saaminuhum kalbuhum; qur Rabbeee a'lamu bi'iddatihim maa ya'lamuhum illaa qaleel; falaa tumaari feehim illaa miraaa'an zaahiranw wa laa tastafti feehim minhum ahadaa
[Some] say they were three, the dog being the fourth among them; [others] say they were five, the dog being the sixth, doubtfully guessing at the unknown; [yet others] say they were seven, the dog being the eighth. Say you: "My Lord knows best their number;
It is but few that know their [real case]." Enter not, therefore, into controversies concerning them, except on a matter that is clear, nor consult any of them about [the affair of] the Sleepers.
Commentary of verses 18:22 to 18:23
Another fundamental error was likening Allah to human beings. Since humans cannot be in two places simultaneously, people wrongly assumed Allah was similarly limited to one location. But Allah is everywhere. The direction prescribed for prayer is purely an organizational requirement; it does not mean Allah exists only in that direction and nowhere else.
This same misconception led people to attribute a son to Allah. Only those with needs beget children, but Allah is free from all imperfections and limitations. He is complete and self-sufficient. Such beliefs have no divine origin—they are human inventions born from misunderstanding the nature of the Divine.
Wa laa taqoolanna lishai'in innee faa'ilun zaalika ghadaa
Nor say of anything, "I shall be sure to do so and so tomorrow"-
Commentary of verses 18:22 to 18:23
Another fundamental error was likening Allah to human beings. Since humans cannot be in two places simultaneously, people wrongly assumed Allah was similarly limited to one location. But Allah is everywhere. The direction prescribed for prayer is purely an organizational requirement; it does not mean Allah exists only in that direction and nowhere else.
This same misconception led people to attribute a son to Allah. Only those with needs beget children, but Allah is free from all imperfections and limitations. He is complete and self-sufficient. Such beliefs have no divine origin—they are human inventions born from misunderstanding the nature of the Divine.
Illaaa any yashaaa'al laah; wazkur Rabbaka izaa naseeta wa qul 'asaaa any yahdiyani Rabbee li aqraba min haazaa rashadaa
Without adding, "So please Allah!" and call your Lord to mind when you forgettest, and say, "I hope that my Lord will guide me ever closer [even] than this to the right road."
Commentary of verses 18:24 to 18:26
According to early scholars such as Qatada and Mutrif ibn Abdullah, the mention of 300 or 309 years is simply a report of what people believed at the time, not a divine statement of fact. The People of the Book had circulated stories claiming the Men of the Cave remained there for 300 solar years—or 309 lunar years. The Quran records this widespread view but immediately refutes it, stating: 'God knows best how long they stayed.'
Modern research suggests the actual period was 196 solar years. This discovery confirms the Quran's divine origin. Had it been a human composition, it would likely have endorsed the popular belief of that era—a belief later proven incorrect. Instead, the Quran stood apart, refusing to accept conjecture without evidence.
Wa labisoo fee kahfihim salaasa mi'atin sineena wazdaadoo tis'aa
So they stayed in their Cave three hundred years, and [some] add nine [more]
Commentary of verse 18:25
Human life in this world is brief—a century at most, often far less. After death, many assume it is the end. But in reality, death is a transition. Everyone will be resurrected into a new world where they will receive either everlasting comfort or everlasting punishment.
This truth has always stirred debate. To remove all doubt about life after death, God has provided both logical arguments and physical evidence throughout history. The emergence of the Men of the Cave in the fifth century AD is one such powerful example. They entered their cave during the reign of the pagan emperor Decius around 250 AD. When they re-emerged in 447 AD, Christianity had spread across the Roman Empire under Constantine. Their return—after nearly two centuries—was verified by records and became a living proof of resurrection. Even Emperor Theodosus visited them on foot. Upon their death, a place of worship was built at the cave in their honour.
Qulil laahu a'lamu bimaa labisoo lahoo ghaibus samaawaati wal ardi absir bihee wa asmi'; maa lahum min doonihee minw waliyyinw wa laa yushriku fee hukmihee ahadaa
Say: "Allah knows best how long they stayed: with Him is [the knowledge of] the secrets of the heavens and the earth: how clearly He sees, how finely He hears [everything]! They have no protector other than Him; nor does He share His Command with any person whatsoever.
Commentary of verse 18:26
After the Men of the Cave re-emerged, people began arguing over trivial details. Some claimed they were three with a dog, others five, others seven. These debates missed the point entirely. When faith is alive, people focus on the essence of the message. But when spirituality declines, attention shifts to minor formalities and disputes over irrelevant details. A sincere believer avoids such arguments. If asked, they give a brief answer and move on, refusing to be distracted from what truly matters.
Watlu maaa oohiya ilaika min Kitaabi Rabbika laa mubaddila li Kalimaatihee wa lan tajida min doonihee multahadaa
And recite [and teach] what has been revealed to you of the Book of your Lord: none can change His Words, and none will you find as a refuge other than Him.
Commentary of verse 18:27
The Quraysh sent two men to Madinah to consult Jewish scholars about the Prophet Muhammad. The scholars suggested three questions to test him, one of which concerned the Men of the Cave. This story was known only to learned individuals through Syrian manuscripts—it was not common knowledge. When the Prophet was asked, he said he would answer the next day, expecting revelation through the angel Gabriel. However, Gabriel delayed for fifteen days before delivering Surah al-Kahf. This gave the Prophet's opponents a chance to spread doubts about his truthfulness.
Yet God pointed out that judging someone's prophethood over a single delay is absurd when far greater and clearer proofs exist. Today, the prophethood of Muhammad is an established, undeniable fact supported by overwhelming evidence.
Wasbir nafsaka ma'al lazeena yad'oona Rabbahum bilghadaati wal'ashiyyi yureedoona Wajhahoo wa laa ta'du 'aynaaka 'anhum tureedu zeenatal hayaatid dunyaa wa laa tuti' man aghfalnaa qalbahoo 'an zikrinaa wattaba'a hawaahu wa kaana amruhoo furutaa
And keep your soul content with those who call on their Lord morning and evening, seeking His Face; and let not yours eyes pass beyond them, seeking the pomp and glitter of this Life; no obey any whose heart We have permitted to neglect the remembrance of Us, one who follows his own desires, whose case has gone beyond all bounds.
Commentary of verses 18:27 to 18:28
In ancient Makkah, supporting the Prophet meant abandoning a system that benefited the elite and embracing a faith that seemed to offer little worldly gain. Believers became strangers in their own society, while those who rejected the truth enjoyed power and prestige. The believers' concern was the Hereafter; their opponents were focused on this world—and therefore more successful in material terms.
A preacher of truth must not be dazzled by the worldly success of those who oppose God's message. There can be no compromise on truth, no matter the cost. To abandon the Quran's call is to lose divine support entirely—leaving oneself without shade, without water, without refuge. As Ibn Jarir observed, if the Prophet failed to convey the Quran, he would have no protection from God's displeasure.
Wa qulil haqqu mir Rabbikum faman shaaa'a falyu minw wa man shaaa'a falyakfur; innaaa a'tadnaa lizzaalimeena Naaran ahaata bihim suraadiquhaa; wa iny yastagheesoo yaghaasoo bimaaa'in kalmuhli yashwil wujooh' bi'sash-sharaab; wa saaa'at murtafaqaa
Say, "The truth is from your Lord": Let him who will believe, and let him who will, reject [it]: for the wrongdoers We have prepared a Fire whose [smoke and flames], like the walls and roof of a tent, will hem them in: if they implore relief they will be granted water like melted brass, that will scald their faces, how dreadful the drink! How uncomfortable a couch to recline on!
Commentary of verse 18:29
Allah chose the Children of Israel for a vital mission: calling other nations to turn to Him and understand their accountability. Countless prophets—Abraham, Moses, David, Jesus, and many others—were sent to guide them. Over time, however, they began to view their special role as proof of ethnic superiority rather than sacred responsibility. This caused them to lose their position as bearers of divine truth.
The arrival of the Arab prophet marked the transfer of this responsibility to the Children of Ishmael. The truly pious among the Jews recognized the Prophet Muhammad's message as coming from the same divine source that had inspired earlier prophets. Those who denied him did so purely from prejudice, refusing to accept that another nation could receive divine favour.
They were warned that in the Hereafter, only sincere faith and righteous deeds will matter. Unlike this world, where one person can help another through intercession or compensation, in the next world Allah's justice will apply equally to all. Abraham himself became a leader only after enduring severe tests, demonstrating complete willingness to sacrifice everything for Allah. This same principle applies to every generation: leadership is earned through proven dedication, regardless of one's lineage.
Innal lazeena aamanoo wa 'amilus saalihaati innaa laa nudee'u ajra man ahsana 'amalaa
As to those who believe and work righteousness, indeed We shall not suffer to perish the reward of any who do a [single] righteous deed.
Commentary of verses 18:30 to 18:31
Those free from arrogance, self-interest, and superficiality recognise God's truth the moment it appears—even if it comes through an ordinary human being. They submit to it immediately, reshaping their lives around the truth rather than trying to reshape the truth around their lives. Such people are beloved to God. In the Hereafter, they will be showered with magnificent rewards.
Ulaaa'ika lahum Jannaatu 'Adnin tajree min tahtihimul anhaaru yuhallawna feehaa min asaawira min zahabinw wa yalbasoona siyaaban khudram min sundusinw wa istabraqim muttaki'eena feehaa 'alal araaa'ik; ni'mas sawaab; wa hasunat murtafaqaa
For them will be Gardens of perpetual residence; beneath them rivers will flow; they will be adorned therein with bracelets of gold, and they will wear green garments of fine silk and heavy brocade: They will recline therein on raised thrones. How good the recompense! How beautiful a couch to recline on!
Commentary of verses 18:30 to 18:31
Those free from arrogance, self-interest, and superficiality recognise God's truth the moment it appears—even if it comes through an ordinary human being. They submit to it immediately, reshaping their lives around the truth rather than trying to reshape the truth around their lives. Such people are beloved to God. In the Hereafter, they will be showered with magnificent rewards.
Wadrib lahum masalar rajulaini ja'alnaa li ahadihimaa jannataini min a'naabinw wa hafafnaahumaa binakhilinw wa ja'alnaa bainahumaa zar'aa
Set forth to them the parable of two men: for one of them We provided two gardens of grape-vines and surrounded them with date palms; in between the two We placed corn-fields.
Commentary of verses 18:32 to 18:36
Imagine a thriving garden suddenly destroyed by a natural disaster. This is the fate awaiting anyone who gains wealth and status in this world and becomes arrogant because of it. Worldly success is a test from God, not a personal achievement. But the unjust man mistakes it for his own doing. He looks down on those less fortunate. He convinces himself that his prosperity will never end—and even if this world ends, he assumes the next one will treat him just as well. He fails entirely to grasp the difference between a world of trial and a world of reward.
Kiltal jannataini aatat ukulahaa wa lam tazlim minhu shai'anw wa fajjarnaa khi laalahumaa naharaa
Each of those gardens brought forth its produce, and failed not in the least therein: in the midst of them We caused a river to flow.
Commentary of verse 18:33
The truth that comes from God is absolute and cannot be altered to suit personal whims. To demand changes to divine truth is to ask that the very standards of the test be rewritten—so one's own behaviour can be justified. This is not merely error; it is insolence piled upon wrongdoing. Those who insist on such arrogance should expect nothing less than the severest punishment.
Wa kaana lahoo samarun faqaala lisaahibihee wa huwa yuhaawiruhoo ana aksaru minka maalanw wa a'azzu nafaraa
[Abundant] was the produce this man had: he said to his companion, in the course of a mutual argument: "more wealth have I than you, and more honour and power in [my following of] men."
Commentary of verses 18:32 to 18:36
Imagine a thriving garden suddenly destroyed by a natural disaster. This is the fate awaiting anyone who gains wealth and status in this world and becomes arrogant because of it. Worldly success is a test from God, not a personal achievement. But the unjust man mistakes it for his own doing. He looks down on those less fortunate. He convinces himself that his prosperity will never end—and even if this world ends, he assumes the next one will treat him just as well. He fails entirely to grasp the difference between a world of trial and a world of reward.
Wa dakhala jannatahoo wa huwa zaalimul linafsihee qaala maaa azunnu an tabeeda haaziheee abadaa
He went into his garden in a state [of mind] unjust to his soul: He said, "I deem not that this will ever perish,
Commentary of verses 18:32 to 18:36
Imagine a thriving garden suddenly destroyed by a natural disaster. This is the fate awaiting anyone who gains wealth and status in this world and becomes arrogant because of it. Worldly success is a test from God, not a personal achievement. But the unjust man mistakes it for his own doing. He looks down on those less fortunate. He convinces himself that his prosperity will never end—and even if this world ends, he assumes the next one will treat him just as well. He fails entirely to grasp the difference between a world of trial and a world of reward.
Wa maaa azunnus Saa'ata qaaa'imatanw wa la'ir rudittu ilaa Rabbee la ajidanna khairam minhaa munqalabaa
"Nor do I deem that the Hour [of Judgement] will [ever] come: Even if I am brought back to my Lord, I shall surely find [there] something better in exchange."
Commentary of verses 18:32 to 18:36
Imagine a thriving garden suddenly destroyed by a natural disaster. This is the fate awaiting anyone who gains wealth and status in this world and becomes arrogant because of it. Worldly success is a test from God, not a personal achievement. But the unjust man mistakes it for his own doing. He looks down on those less fortunate. He convinces himself that his prosperity will never end—and even if this world ends, he assumes the next one will treat him just as well. He fails entirely to grasp the difference between a world of trial and a world of reward.
Qaala lahoo saahibuhoo wa huwa yuhaawiruhooo akafarta billazee khalaqaka min turaabin summa min nutfatin summa sawwaaka rajulaa
His companion said to him, in the course of the argument with him: "Do you deny Him Who created you out of dust, then out of a sperm-drop, then fashioned you into a man?
Commentary of verses 18:37 to 18:41
When Allah blesses someone with prosperity, gratitude should be their natural response. Yet without the right mindset, wealth becomes a source of pride and arrogance. Those with sound understanding, however, remain mindful of Allah even in hardship, content with what they have while trusting that He will provide more.
Life's realities—our vulnerability to illness, ageing, and loss—are reminders to remain humble. Even the resources we use to build our lives do not truly belong to us. These signs should prevent arrogance, but the transgressor ignores them. Only when everything is taken away does he realise his utter helplessness, and by then it is too late.
Laakinaa Huwal laahu Rabbee wa laa ushriku bi Rabbeee ahadaa
"But [I think] for my part that He is Allah, My Lord, and none shall I associate with my Lord.
Commentary of verses 18:37 to 18:41
When Allah blesses someone with prosperity, gratitude should be their natural response. Yet without the right mindset, wealth becomes a source of pride and arrogance. Those with sound understanding, however, remain mindful of Allah even in hardship, content with what they have while trusting that He will provide more.
Life's realities—our vulnerability to illness, ageing, and loss—are reminders to remain humble. Even the resources we use to build our lives do not truly belong to us. These signs should prevent arrogance, but the transgressor ignores them. Only when everything is taken away does he realise his utter helplessness, and by then it is too late.
Wa law laaa iz dakhalta jannataka qulta maa shaaa'al laahu laa quwwata illaa billaah; in tarani ana aqalla minka maalanw wa waladaa
"Why did you not, as you wentest into your garden, say: 'Allah's will [be done]! There is no power but with Allah!' If you do see me less than you in wealth and sons,
Commentary of verses 18:37 to 18:41
When Allah blesses someone with prosperity, gratitude should be their natural response. Yet without the right mindset, wealth becomes a source of pride and arrogance. Those with sound understanding, however, remain mindful of Allah even in hardship, content with what they have while trusting that He will provide more.
Life's realities—our vulnerability to illness, ageing, and loss—are reminders to remain humble. Even the resources we use to build our lives do not truly belong to us. These signs should prevent arrogance, but the transgressor ignores them. Only when everything is taken away does he realise his utter helplessness, and by then it is too late.
Fa'asaa Rabeee any yu'tiyani khairam min jannatika wa yursila 'alaihaa husbaanam minas samaaa'i fatusbiha sa'eedan zalaqaa
"It may be that my Lord will give me something better than your garden, and that He will send on your garden thunderbolts [by way of reckoning] from heaven, making it [but] slippery sand!-
Commentary of verses 18:37 to 18:41
When Allah blesses someone with prosperity, gratitude should be their natural response. Yet without the right mindset, wealth becomes a source of pride and arrogance. Those with sound understanding, however, remain mindful of Allah even in hardship, content with what they have while trusting that He will provide more.
Life's realities—our vulnerability to illness, ageing, and loss—are reminders to remain humble. Even the resources we use to build our lives do not truly belong to us. These signs should prevent arrogance, but the transgressor ignores them. Only when everything is taken away does he realise his utter helplessness, and by then it is too late.
Aw yusbiha maaa'uhaaa ghawran falan tastatee'a lahoo talabaa
"Or the water of Paradise will run off underground so that you will never be able to find it."
Commentary of verses 18:37 to 18:41
When Allah blesses someone with prosperity, gratitude should be their natural response. Yet without the right mindset, wealth becomes a source of pride and arrogance. Those with sound understanding, however, remain mindful of Allah even in hardship, content with what they have while trusting that He will provide more.
Life's realities—our vulnerability to illness, ageing, and loss—are reminders to remain humble. Even the resources we use to build our lives do not truly belong to us. These signs should prevent arrogance, but the transgressor ignores them. Only when everything is taken away does he realise his utter helplessness, and by then it is too late.
Wa uheeta bisamarihee faasbaha yuqallibu kaffaihi 'alaa maaa anfaqa feehaa wa hiya khaawiyatun 'alaa 'urooshihaa wa yaqoolu yaalaitanee lam ushrik bi Rabbeee ahadaa
So his fruits [and enjoyment] were encompassed [with ruin], and he remained twisting and turning his hands over what he had spent on his property, which had [now] tumbled to pieces to its very foundations, and he could only say, "Woe is me! Would I had never ascribed partners to my Lord!"
Commentary of verses 18:42 to 18:44
A person may invest wealth and effort into a project, expecting success and reward. But unexpected events can shatter those hopes entirely, and no human skill can prevent such outcomes. Allah repeatedly allows these situations to unfold so that people learn an essential lesson: nothing in this world truly matters except Him.
Wa lam takul lahoo fi'atuny yansuroonahoo min doonil laahi wa maa kaana muntasiraa
Nor had he numbers to help him against Allah, nor was he able to deliver himself.
Commentary of verses 18:42 to 18:44
A person may invest wealth and effort into a project, expecting success and reward. But unexpected events can shatter those hopes entirely, and no human skill can prevent such outcomes. Allah repeatedly allows these situations to unfold so that people learn an essential lesson: nothing in this world truly matters except Him.
Hunaalikal walaayatu lillaahil haqq; huwa khairun sawaabanw wa khairun 'uqbaa
There, the [only] protection comes from Allah, the True One. He is the Best to reward, and the Best to give success.
Commentary of verses 18:42 to 18:44
A person may invest wealth and effort into a project, expecting success and reward. But unexpected events can shatter those hopes entirely, and no human skill can prevent such outcomes. Allah repeatedly allows these situations to unfold so that people learn an essential lesson: nothing in this world truly matters except Him.
Wadrib lahum masalal hayaatid dunyaa kamaaa'in anzalnaahu minas samaaa'i fakhtalata bihee nabaatul ardi fa asbaha hasheeman tazroo hur riyaah; wa kaanal laahu 'alaa kulli shai'im muqtadiraa
Set forth to them the example of the life of this world: It is like the rain which we send down from the skies: the earth's vegetation absorbs it, but soon it becomes dry stubble, which the winds do scatter: it is [only] Allah who prevails over all things.
Commentary of verses 18:45 to 18:46
The world offers us vivid lessons about the Hereafter. When rain falls, the earth becomes lush and green, as though it will remain that way forever. Yet the seasons change, and the greenery withers and dies. The attractions of this life are no different—fleeting and temporary. The Day of Judgement will sweep them away as though they never existed.
What endures, however, are righteous deeds. Just as seeds planted in soil grow into a garden, remembrance and obedience to Allah cultivate a garden in the Hereafter—one that never fades. But only those who plant the seeds in this life will enjoy it there.
Almaalu walbanoona zeenatul hayaatid dunya wal baaqiyaatus saalihaatu khairun 'inda Rabbika sawaabanw wa khairun amalaa
Wealth and sons are allurements of the life of this world: But the things that endure, good deeds, are best in the sight of your Lord, as rewards, and best as [the foundation for] hopes.
Commentary of verses 18:45 to 18:46
The world offers us vivid lessons about the Hereafter. When rain falls, the earth becomes lush and green, as though it will remain that way forever. Yet the seasons change, and the greenery withers and dies. The attractions of this life are no different—fleeting and temporary. The Day of Judgement will sweep them away as though they never existed.
What endures, however, are righteous deeds. Just as seeds planted in soil grow into a garden, remembrance and obedience to Allah cultivate a garden in the Hereafter—one that never fades. But only those who plant the seeds in this life will enjoy it there.
Wa yawma nusaiyirul jibaala wa taral arda baariza tanw wa hasharnaahum falam nughaadir minhum ahadaa
One Day We shall remove the mountains, and you will see the earth as a level stretch, and We shall gather them, all together, nor shall We leave out any one of them.
Commentary of verses 18:47 to 18:48
The conditions of this world exist solely to test humanity. Once the trial period ends, everything will be stripped away. The earth will become barren, leaving nothing to boast about. The freedom we enjoy now is part of the test, but the Day of Judgement will bring it all to a sudden end.
On that Day, people will stand helpless before their Lord. A complete record of every life will be presented, and rewards or punishments will be given accordingly. In this world, we experience both freedom and helplessness. If we reflect on our limitations, we turn to Allah with humility. But if we focus only on our freedom, we become negligent and arrogant.
Wa 'uridoo 'alaa Rabbika saffaa, laqad ji'tumoonaa kamaa khalaqnaakum awala marrah; bal za'amtum allannaj'ala lakum maw'idaa
And they will be marshalled before your Lord in ranks, [with the announcement], "Now have you come to Us [bare] as We created you first: aye, you thought We shall not fulfil the appointment made to you to meet [Us]!":
Commentary of verses 18:47 to 18:48
The conditions of this world exist solely to test humanity. Once the trial period ends, everything will be stripped away. The earth will become barren, leaving nothing to boast about. The freedom we enjoy now is part of the test, but the Day of Judgement will bring it all to a sudden end.
On that Day, people will stand helpless before their Lord. A complete record of every life will be presented, and rewards or punishments will be given accordingly. In this world, we experience both freedom and helplessness. If we reflect on our limitations, we turn to Allah with humility. But if we focus only on our freedom, we become negligent and arrogant.
Wa wudi'al kitaabu fataral mujrimeena mushfiqeena mimmaa feehi wa yaqooloona yaa wailatanaa maa lihaazal kitaabi laa yughaadiru saghee ratanw wa laa kabeeratan illaaa ahsaahaa; wa wajadoo maa 'amiloo haadiraa; wa laa yazlimu Rabbuka ahadaa
And the Book [of Deeds] will be placed [before you]; and you will see the sinful in great terror because of what is [recorded] therein;
they will say, "Ah! woe to us! what a Book is this! It leaves out nothing small or great, but takes account thereof!" They will find all that they did, placed before them: And not one will your Lord treat with injustice.
Commentary of verse 18:49
The qiblah—the direction Muslims face during prayer—relates to form rather than essence. It provides organizational structure for worship. Allah can change it as He wills, for He is present in every direction. What matters is following His command, whatever that direction may be.
Before Islam, people prayed towards Jerusalem, which had come to be considered sacred and unchangeable. In the second year after the Prophet's migration to Madinah, he was commanded to face Makkah instead. Some struggled with this change, whilst opponents used it to spread rumours, questioning how this contradicted previous prophets, mocking the Prophet's seeming indecision, or claiming past prayers were now invalid.
True believers understood that what mattered was not the direction itself, but obedience to Allah's command. The revelation came seventeen months after the migration, whilst the Prophet was leading prayer. Immediately upon receiving it, he and his companions turned from Jerusalem to Makkah—a 160-degree turn—whilst still in prayer, demonstrating perfect submission to divine instruction.
Wa iz qulnaa lilma laaa'ikatis judoo li Aadama fasajadooo illaaa Ibleesa kaana minal jinni fafasaqa 'an amri Rabbih; afatattakhizoonahoo wa zurriyatahooo awliyaaa'a min doonee wa hum lakum 'aduww; bi'sa lizzaalimeena badalaa
And [mention]! We said to the angels, "Bow down to Adam": They bowed down except Iblis. He was one of the jinn, and he broke the Command of his Lord. Will you then take him and his progeny as protectors rather than Me? And they are enemies to you! Evil would be the exchange for the wrongdoers!
Commentary of verse 18:50
For thousands of years, prophets served as intermediaries, receiving divine guidance and conveying it to people. This chain ended with Prophet Muhammad, but the mission of conveying Allah's message continues. Each generation must hear the truth about life and divine commandments before passing away.
After the Prophet's death, this responsibility passed to the Muslim community. Muslims now occupy the position once held by prophets—standing between Allah and humanity. This is not a reward but a tremendous responsibility, meaning all Muslim planning must be oriented towards calling others to truth. Muslims should eagerly embrace this mission, making it their primary objective and being willing to sacrifice everything for it.
The change of qiblah symbolized the transfer of spiritual leadership from the Children of Israel to the followers of Muhammad. The Ka'bah will remain, until the end of time, the rallying point for the call to divine truth, with Muslims serving as a 'middle nation'—intermediaries between Allah and humanity. Their duty is to communicate Allah's word as the Prophet did. This is an eternal responsibility upon which Muslim success in this world and the Hereafter depends.
Maaa ash hattuhum khalqas samaawaati wal ardi wa laa khalqa anfusihim wa maa kuntu muttakizal mudilleena 'adudaa
I called them not to witness the creation of the heavens and the earth, nor [even] their own creation: nor is it for helpers such as Me to take as lead [men] astray!
Commentary of verse 18:51
The Prophet Muhammad changed nothing from previous prophetic practice until he received specific divine revelation. Following this principle, he initially adopted Jerusalem as the qiblah, as prophets since Solomon had done. Islam's arrival signalled both the removal of the Jews as torchbearers of true faith and the need to distinguish authentic faith from Jewish tradition, allowing it to emerge in pure, unmistakable form. The Prophet therefore eagerly awaited instruction to change the qiblah, which came in the second year after his migration.
Jewish prophets had foretold this change and passed the knowledge to their people, so Jewish scholars should have expected it. Yet only a few, like Abdullah ibn Salam and Mukhairiq, acknowledged this commandment's authenticity and recognized the Prophet Muhammad's truth. The majority refused because they were accustomed to following their own desires. They clung to romantic notions about their people's special status, making these the foundation of their beliefs. Those who prioritize personal desires over reason will never follow the path of truth. In their obstinacy, they sought satisfaction from denying Allah's signs—the very opposite of what Allah intended.
Wa Yawma yaqoolu naadoo shurakaaa'i yal lazeena za'amtum fada'awhum falam yastajeeboo lahum wa ja'alnaa bainahum maw biqaa
One Day He will say, "Call on those whom you thought to be My partners," and they will call on them, but they will not listen to them; and We shall make for them a place of common perdition.
Commentary of verses 18:52 to 18:53
The leaders and influences people rely on to deny the truth will offer no help on the Day of Judgement. Though they appear as allies now, they will turn on each other when reality is revealed, separated by an unbridgeable gulf. Those who feel safe and secure today will find themselves at the brink of Hell, with no way out.
Wa ra al mujrimoonan Naara fazannooo annahum muwaaqi'oohaa wa lam yajidoo 'anhaa masrifaa
And the Sinful shall see the fire and apprehend that they have to fall therein: no means will they find to turn away therefrom.
Commentary of verses 18:52 to 18:53
The leaders and influences people rely on to deny the truth will offer no help on the Day of Judgement. Though they appear as allies now, they will turn on each other when reality is revealed, separated by an unbridgeable gulf. Those who feel safe and secure today will find themselves at the brink of Hell, with no way out.
Wa laqad sarrafnaa fee haazal quraani linnaasi mn kulli masal; wa kaanal insaanu aksara shai'in jadalaa
We have explained in detail in this Qur'an, for the benefit of mankind, every kind of example: but man is, in most things, contentious.
Commentary of verses 18:54 to 18:55
In this life, the freedom granted for trial allows people to make endless excuses for rejecting the truth. They respond to clear arguments with empty objections or simply ignore them, demanding something else instead. An extreme example is when people, after hearing a prophet's message, dismiss it entirely and mockingly demand: 'Where is the punishment you warned us about? Bring it, and let us see.'
Wa maa mana'an naasa any yu'minooo iz jaaa'ahumul hudaa wa yastaghfiroo Rabbahum illaaa an taatiyahum sunnatul awwaleena aw yaatiyahumul 'azaabu qubulaa
And what is there to keep back men from believing, now that Guidance has come to them, nor from praying for forgiveness from their Lord, but that [they ask that] the ways of the ancients be repeated with them, or the Wrath be brought to them face to face?
Commentary of verse 18:55
Everything a person does is recorded by Allah's design—intentions, words, and actions are all imprinted on the fabric of existence. Though this record is invisible now, it will be revealed on the Day of Judgement. At that moment, people will be horrified to see that even the smallest deed, done in secret, has been preserved. The judgement will be based on undeniable facts, and each person will know with certainty that they are receiving exactly what they deserve.
Wa maa nursilul mursaleena illaa mubashshireena wa munzireen; wa yujaadilul lazeena kafaroo bilbaatili liyudhidoo bihil haqqa wattakhazooo Aayaatee wa maaa unziroo huzuwaa
We only send the messengers to give Glad Tidings and to give warnings: But the disbelievers dispute with vain argument, in order therewith to weaken the truth, and they treat My Signs as a jest, as also the fact that they are warned!
Commentary of verses 18:56 to 18:57
Allah's words are supported by sound reasoning, yet those who reject them cannot offer real counter-arguments. Instead, they resort to baseless claims and ridicule, hoping to discredit the message and its messenger. But they fail to see that it is they who lose credibility in the sight of Allah.
Human beings are given the ability to think so they can distinguish truth from falsehood. Yet when that ability is misused, it becomes impossible to see things as they truly are. Such people become blind despite having eyes, and deaf despite having ears.
Wa man azlamu mimman zukkira bi ayaati Rabbihee fa-a'rada 'anhaa wa nasiya maa qaddamat yadaah; innaa ja'alnaa 'alaa quloobihim akinnatan any yafqahoohu wa feee aazaanihim waqraa; wa in tad'uhum ilal hudaa falany yahtadooo izan abadaa
And who does more wrong than one who is reminded of the Signs of his Lord, but turns away from them, forgetting the [deeds] which his hands have sent forth? Indeed We have set veils over their hearts lest they should understand this, and over their ears, deafness, if you callest them to guidance, even then will they never accept guidance.
Commentary of verse 18:57
Satan was once a devout jinn who appeared righteous, but when commanded to bow before Adam, his pride prevented him. Anyone who refuses to submit to truth out of arrogance becomes Satan's companion, regardless of outward piety. True submission to God means humbling oneself before reality and truth. A genuinely humble person will always accept truth when confronted with it, but those who only appear pious while harbouring ego will refuse when it threatens their pride.
When truth calls and people reject it due to Satan's influence, they effectively replace God with false deities. They refuse to bow to truth for fear of losing face rather than out of fear of God. These are the worst transgressors, and they will soon discover that those they relied upon besides God cannot help them.
Wa Rabbukal Ghafooru zur rahmati law yu'aakhi zuhum bimaa kasaboo la'ajala lahumul 'azaab; bal lahum maw'idul lany yajidoo min doonihee maw'ilaa
But your Lord is Most forgiving, full of Mercy. If He were to call them [at once] to account for what they have earned, then surely He would have hastened their punishment: but they have their appointed time, beyond which they will find no refuge.
Commentary of verse 18:58
Those whom people worship or regard as powerful are utterly powerless, with no role in creating the universe or even themselves. By leading people astray, they prove themselves completely unworthy of trust. In a world governed by truth, how can such figures maintain influence when their sole purpose is to turn people away from it?
Wa tkal quraaa ahlak nahum lammaa zulamoo wa ja'alnaa limahlikihim maw'idaa
Such were the populations we destroyed when they committed iniquities; but we fixed an appointed time for their destruction.
Commentary of verses 18:58 to 18:59
When someone rejects truth without immediate punishment, it may lead to arrogance. This freedom from consequences is merely a trial period, not genuine liberty. The wise should study the fate of previous generations to learn how to live. Throughout history, nations and civilisations have risen and fallen. Earlier peoples were punished for their disobedience—why should later generations expect a different outcome?
Wa iz qaalaa Moosaa lifataahu laaa abrahu hattaaa ablugha majma'al bahrayni aw amdiya huqubaa
And [mention], Moses said to his attendant, "I will not give up until I reach the junction of the two seas or [until] I spend years and years in travel."
Commentary of verses 18:60 to 18:62
God manages worldly affairs through angels in ways invisible to us, causing doubts due to our limited understanding. To address this, God has granted certain chosen individuals glimpses of His unseen realm, enabling them to witness its wisdom and share it. The incident involving Moses represents such an exceptional event, offering him insight into God's hidden system.
Moses travelled between Egypt and Sudan with his young companion Joshua. God instructed him to continue until reaching where two seas met, where he would find someone—possibly an angel in human form—to accompany.
But when they reached the Junction, they forgot [about] their Fish, which took its course through the sea [straight] as in a tunnel.
Commentary of verses 18:60 to 18:62
God manages worldly affairs through angels in ways invisible to us, causing doubts due to our limited understanding. To address this, God has granted certain chosen individuals glimpses of His unseen realm, enabling them to witness its wisdom and share it. The incident involving Moses represents such an exceptional event, offering him insight into God's hidden system.
Moses travelled between Egypt and Sudan with his young companion Joshua. God instructed him to continue until reaching where two seas met, where he would find someone—possibly an angel in human form—to accompany.
When they had passed on [some distance], Moses said to his attendant: "Bring us our early meal; truly we have suffered much fatigue at this [stage of] our journey."
Commentary of verses 18:60 to 18:62
God manages worldly affairs through angels in ways invisible to us, causing doubts due to our limited understanding. To address this, God has granted certain chosen individuals glimpses of His unseen realm, enabling them to witness its wisdom and share it. The incident involving Moses represents such an exceptional event, offering him insight into God's hidden system.
Moses travelled between Egypt and Sudan with his young companion Joshua. God instructed him to continue until reaching where two seas met, where he would find someone—possibly an angel in human form—to accompany.
Qaala ara'ayta iz awainaaa ilas sakhrati fa innee naseetul hoota wa maaa ansaaneehu illash Shaitaanu an azkurah; wattakhaza sabeelahoo fil bahri'ajabaa
He replied: "Sawest you [what happened] when we betook ourselves to the rock? I did indeed forget [about] the Fish: none but Satan made me forget to tell [you] about it: it took its course through the sea in a marvellous way!"
Commentary of verses 18:63 to 18:70
Moses was told that upon reaching his destination, their food fish would slip into the water in an unusual way. This occurred, but his companion failed to inform him immediately. When Moses learned of it, he returned and found Khidr, the person he had journeyed to meet.
God had granted Khidr special knowledge and authority to influence worldly affairs extraordinarily. Because of this wisdom, his actions defied conventional norms. When Moses requested to accompany him, Khidr warned that Moses would struggle to endure what he would witness.
Qaala zaalika maa kunnaa nabgh; fartaddaa 'alaa aasaari him maa qasasaa
Moses said: "That was what we were seeking after:" So they went back on their footsteps, following [the path they had come].
Commentary of verses 18:63 to 18:70
Moses was told that upon reaching his destination, their food fish would slip into the water in an unusual way. This occurred, but his companion failed to inform him immediately. When Moses learned of it, he returned and found Khidr, the person he had journeyed to meet.
God had granted Khidr special knowledge and authority to influence worldly affairs extraordinarily. Because of this wisdom, his actions defied conventional norms. When Moses requested to accompany him, Khidr warned that Moses would struggle to endure what he would witness.
Fa wajadaa 'abdam min 'ibaadinaaa aatainaahu Rahmatam min 'indinaa wa 'allamnaahu mil ladunnaa 'ilmaa
So they found one of Our servants, on whom We had bestowed Mercy from Ourselves and whom We had taught knowledge from Our own Presence.
Commentary of verses 18:63 to 18:70
Moses was told that upon reaching his destination, their food fish would slip into the water in an unusual way. This occurred, but his companion failed to inform him immediately. When Moses learned of it, he returned and found Khidr, the person he had journeyed to meet.
God had granted Khidr special knowledge and authority to influence worldly affairs extraordinarily. Because of this wisdom, his actions defied conventional norms. When Moses requested to accompany him, Khidr warned that Moses would struggle to endure what he would witness.
Qaala lahoo Moosaa hal attabi'uka 'alaaa an tu'allimani mimmaa 'ullimta rushdaa
Moses said to him: "May I follow you, on the footing that you teach me something of the [Higher] Truth which you have been taught?"
Commentary of verses 18:63 to 18:70
Moses was told that upon reaching his destination, their food fish would slip into the water in an unusual way. This occurred, but his companion failed to inform him immediately. When Moses learned of it, he returned and found Khidr, the person he had journeyed to meet.
God had granted Khidr special knowledge and authority to influence worldly affairs extraordinarily. Because of this wisdom, his actions defied conventional norms. When Moses requested to accompany him, Khidr warned that Moses would struggle to endure what he would witness.
D
قَالَ إِنَّكَ لَن تَسْتَطِيعَ مَعِىَ صَبْرًۭا
Qaalaa innaka lan tastatee'a ma'iya sabraa
[The other] said: "Indeed you will not be able to have patience with me!"
Commentary of verses 18:63 to 18:70
Moses was told that upon reaching his destination, their food fish would slip into the water in an unusual way. This occurred, but his companion failed to inform him immediately. When Moses learned of it, he returned and found Khidr, the person he had journeyed to meet.
God had granted Khidr special knowledge and authority to influence worldly affairs extraordinarily. Because of this wisdom, his actions defied conventional norms. When Moses requested to accompany him, Khidr warned that Moses would struggle to endure what he would witness.
Wa kaifa tasbiru 'alaa maa lam tuhit bihee khubraa
"And how can you have patience about things about which your understanding is not complete?"
Commentary of verses 18:63 to 18:70
Moses was told that upon reaching his destination, their food fish would slip into the water in an unusual way. This occurred, but his companion failed to inform him immediately. When Moses learned of it, he returned and found Khidr, the person he had journeyed to meet.
God had granted Khidr special knowledge and authority to influence worldly affairs extraordinarily. Because of this wisdom, his actions defied conventional norms. When Moses requested to accompany him, Khidr warned that Moses would struggle to endure what he would witness.
Qaala satajiduneee in shaa 'al laahu saabiranw wa laaa a'see laka amraa
Moses said: "You will find me, if Allah so will, [truly] patient: nor shall I disobey you in aught."
Commentary of verses 18:63 to 18:70
Moses was told that upon reaching his destination, their food fish would slip into the water in an unusual way. This occurred, but his companion failed to inform him immediately. When Moses learned of it, he returned and found Khidr, the person he had journeyed to meet.
God had granted Khidr special knowledge and authority to influence worldly affairs extraordinarily. Because of this wisdom, his actions defied conventional norms. When Moses requested to accompany him, Khidr warned that Moses would struggle to endure what he would witness.
The other said: "If then you would follow me, ask me no questions about anything until I myself speak to you concerning it."
Commentary of verses 18:63 to 18:70
Moses was told that upon reaching his destination, their food fish would slip into the water in an unusual way. This occurred, but his companion failed to inform him immediately. When Moses learned of it, he returned and found Khidr, the person he had journeyed to meet.
God had granted Khidr special knowledge and authority to influence worldly affairs extraordinarily. Because of this wisdom, his actions defied conventional norms. When Moses requested to accompany him, Khidr warned that Moses would struggle to endure what he would witness.
So they both proceeded: until, when they were in the boat, he scuttled it. Said Moses: "Have you scuttled it in order to drown those in it? Truly a strange thing have you done!"
Commentary of verses 18:71 to 18:74
Damaging a sound boat and killing a child appear wrong, yet as later verses reveal, profound wisdom underlies these acts. What seemed harmful were actually beneficial deeds. This addresses the problem of evil: many things in this world appear wrong but are based on deep wisdom. Though this wisdom remains veiled in earthly life, in the hereafter it will be revealed, and people will understand that everything occurred according to perfect justice.
Qaala alam aqul innaka lan tastatee'a ma'iya sabraa
He answered: "Did I not tell you that you can have no patience with me?"
Commentary of verses 18:71 to 18:74
Damaging a sound boat and killing a child appear wrong, yet as later verses reveal, profound wisdom underlies these acts. What seemed harmful were actually beneficial deeds. This addresses the problem of evil: many things in this world appear wrong but are based on deep wisdom. Though this wisdom remains veiled in earthly life, in the hereafter it will be revealed, and people will understand that everything occurred according to perfect justice.
Qaala laa tu'aakhiznee bimaa naseetu wa laa turhiqnee min amree 'usraa
Moses said: "Rebuke me not for forgetting, nor grieve me by raising difficulties in my case."
Commentary of verses 18:71 to 18:74
Damaging a sound boat and killing a child appear wrong, yet as later verses reveal, profound wisdom underlies these acts. What seemed harmful were actually beneficial deeds. This addresses the problem of evil: many things in this world appear wrong but are based on deep wisdom. Though this wisdom remains veiled in earthly life, in the hereafter it will be revealed, and people will understand that everything occurred according to perfect justice.
Then they proceeded: until, when they met a young man, he slew him. Moses said: "Have you slain an innocent person who had slain none? Truly a foul [unheard of] thing have you done!"
Commentary of verses 18:71 to 18:74
Damaging a sound boat and killing a child appear wrong, yet as later verses reveal, profound wisdom underlies these acts. What seemed harmful were actually beneficial deeds. This addresses the problem of evil: many things in this world appear wrong but are based on deep wisdom. Though this wisdom remains veiled in earthly life, in the hereafter it will be revealed, and people will understand that everything occurred according to perfect justice.
Qaala alam aqul laka innaka lan tastatee'a ma'iya sabraa
He answered: "Did I not tell you that you can have no patience with me?"
Commentary of verses 18:75 to 18:78
When Moses and Khidr, God's beloved servants, sought hospitality in a town, the locals refused. This shows that righteousness and God's favour alone do not guarantee recognition or respect from others. Had the people recognised them, they would have welcomed them and received blessings, but their ordinary appearance led to dismissal—people failed to perceive their inner reality. Despite this inhospitable treatment, Khidr repaired a collapsing wall belonging to those same people. The truly pious do not act in retaliation but always according to justice and righteousness.
Qaala in sa altuka 'an shai'im ba'dahaa falaa tusaahibnee qad balaghta mil ladunnee 'uzraa
[Moses] said: "If ever I ask you about anything after this, keep me not in your company: then would you have received [full] excuse from my side."
Commentary of verses 18:75 to 18:78
When Moses and Khidr, God's beloved servants, sought hospitality in a town, the locals refused. This shows that righteousness and God's favour alone do not guarantee recognition or respect from others. Had the people recognised them, they would have welcomed them and received blessings, but their ordinary appearance led to dismissal—people failed to perceive their inner reality. Despite this inhospitable treatment, Khidr repaired a collapsing wall belonging to those same people. The truly pious do not act in retaliation but always according to justice and righteousness.
Fantalaqaa hattaaa izaaa atayaaa ahla qaryatinis tat'amaaa ahlahaa fa abaw any yudaiyifoohumaa fawajadaa feehaa jidaarany yureedu any yanqadda fa aqaamah; qaala law shi'ta lattakhazta 'alaihi ajraa
Then they proceeded: until, when they came to the inhabitants of a town, they asked them for food, but they refused them hospitality. They found there a wall on the point of falling down, but he set it up straight. [Moses] said: "If you had wished, surely you could have exacted some recompense for it!"
Commentary of verses 18:75 to 18:78
When Moses and Khidr, God's beloved servants, sought hospitality in a town, the locals refused. This shows that righteousness and God's favour alone do not guarantee recognition or respect from others. Had the people recognised them, they would have welcomed them and received blessings, but their ordinary appearance led to dismissal—people failed to perceive their inner reality. Despite this inhospitable treatment, Khidr repaired a collapsing wall belonging to those same people. The truly pious do not act in retaliation but always according to justice and righteousness.
Qaala haazaa firaaqu bainee wa bainik; sa unabi 'uka bitaaweeli maa lam tastati' 'alaihi sabraa
He answered: "This is the parting between me and you: now will I tell you the interpretation of [those things] over which you were unable to hold patience.
Commentary of verses 18:75 to 18:78
When Moses and Khidr, God's beloved servants, sought hospitality in a town, the locals refused. This shows that righteousness and God's favour alone do not guarantee recognition or respect from others. Had the people recognised them, they would have welcomed them and received blessings, but their ordinary appearance led to dismissal—people failed to perceive their inner reality. Despite this inhospitable treatment, Khidr repaired a collapsing wall belonging to those same people. The truly pious do not act in retaliation but always according to justice and righteousness.
Ammas safeenatu fakaanat limasaakeena ya'maloona fil bahri fa arattu an a'eebahaa wa kaana waraaa' ahum malikuny yaakhuzu kulla safeenatin ghasbaa
"As for the boat, it belonged to certain men in dire want: they plied on the water: I but wished to render it unserviceable, for there was after them a certain king who seized on every boat by force.
Commentary of verse 18:79
Just as darkness hides the difference between black and white until light reveals them, so divine revelation illuminates truth and falsehood for humanity. The scriptures sent to the prophets serve as beacons, showing clearly what is right and wrong, and what their consequences will be. Yet some people refuse to submit to this truth. Rather than accepting guidance, they want it bent to their will. God's light only confuses them, stirring hidden jealousy and pride. When they see themselves reflected in the divine message, their deep-seated prejudices take over. Though they have eyes, ears, and tongues, they neither see, hear, nor speak the truth. They cannot respond to God's call or recognise His signs. Instead of reflecting on what is presented to them, they dismiss it as unimportant or simply turn away.
Wa aammal ghulaamu fakaana abawaahu mu'minaini fakhasheenaaa any yurhiqa humaa tughyaananw wa kufraa
"As for the youth, his parents were people of Faith, and we feared that he would grieve them by obstinate rebellion and ingratitude [to Allah and man].
Commentary of verses 18:80 to 18:81
This incident reveals the various ways God aids His servants, even in matters they are unaware of and cannot pray about. People should always show patience and gratitude to God, hoping for good in all circumstances. God's infinite knowledge means He alone knows what is truly beneficial for His servants, whilst their limited understanding prevents them from fully grasping this.
Faradnaa any yubdila humaa Rabbuhumaa khairam minhu zakaatanw wa aqraba ruhmaa
"So we desired that their Lord would give them in exchange [a son] better in purity [of conduct] and closer in affection.
Commentary of verses 18:80 to 18:81
This incident reveals the various ways God aids His servants, even in matters they are unaware of and cannot pray about. People should always show patience and gratitude to God, hoping for good in all circumstances. God's infinite knowledge means He alone knows what is truly beneficial for His servants, whilst their limited understanding prevents them from fully grasping this.
Wa ammal jidaaru fakaana lighulaamaini yateemaini fil madeenati wa kaana tahtahoo kanzul lahumaa wa kaana aboohumaa saalihan fa araada Rabbuka any yablughaaa ashuddahumaa wa yastakhrijaa kanzahumaa rahmatam mir Rabbik; wa maa fa'altuhoo 'an amree; zaalika taaweelu maa lam tasti' 'alaihi sabra
"As for the wall, it belonged to two youths, orphans, in the Town; there was, beneath it, a buried treasure, to which they were entitled: their father had been a righteous man: So your Lord desired that they should attain their age of full strength and get out their treasure - a mercy [and favour] from your Lord. I did it not of my own accord.
Such is the interpretation of [those things] over which you were unable to hold patience."
Commentary of verse 18:82
When eating and drinking, a person should recognise these blessings as gifts from God and express gratitude. This awareness nurtures true devotion. However, when people hold false beliefs, their attention shifts to the supposed power of the objects themselves. What should inspire thankfulness instead becomes a source of misplaced reverence, leading them to honour creation rather than the Creator. Certain foods are forbidden by God not because they are sacred, but because they are impure or unlawful—such as carrion, blood, pork, or meat sacrificed to idols. In life-threatening emergencies, such as severe hunger or illness, consuming otherwise forbidden food becomes permissible. However, it must be taken only out of necessity, not for pleasure, and one must not exceed what is absolutely required.
Wa yas'aloonaka 'an Zil Qarnaini qul sa atloo 'alaikum minhu zikraa
They ask you concerning Zul-qarnain. Say, "I will rehearse to you something of his story."
Commentary of verses 18:83 to 18:84
Dhu'l-Qarnayn, meaning 'the one with two horns', is thought to refer to a ruler whose dominion stretched across vast territories from east to west. Many scholars believe this figure may have been Cyrus the Great, the Persian king who reigned in the 5th century BC. He was known for his extensive conquests across much of the ancient world and ultimately fell in battle. Despite his power, he ruled with justice and fairness.
Innaa makkannaa lahoo fil ardi wa aatainaahu min kulli shai'in sababaa
Indeed We established his power on earth, and We gave him the ways and the means to all ends.
Commentary of verses 18:83 to 18:84
Dhu'l-Qarnayn, meaning 'the one with two horns', is thought to refer to a ruler whose dominion stretched across vast territories from east to west. Many scholars believe this figure may have been Cyrus the Great, the Persian king who reigned in the 5th century BC. He was known for his extensive conquests across much of the ancient world and ultimately fell in battle. Despite his power, he ruled with justice and fairness.
I
فَأَتْبَعَ سَبَبًا
Fa atba'a sababaa
One [such] way he followed,
Commentary of verses 18:85 to 18:88
Dhu'l-Qarnayn likely travelled westward from Iran, eventually reaching the shores of Asia Minor and the Aegean Sea. The description of the sun setting in 'dark water' reflects the natural view from the coast at sunset, where the sun appears to sink into the sea. This marks the westernmost point of his conquests.
Rather than being a mere traveller, he arrived as a conqueror with full authority over the lands and peoples he subdued. Despite holding absolute power, Dhu'l-Qarnayn was renowned for his justice. He announced publicly that only wrongdoers would face punishment, while those who lived peacefully would be treated with fairness and respect. His rule was marked not by oppression, but by order and equity.
Hattaaa izaa balagha maghribash shamsi wajadahaaa taghrubu fee 'aynin hami'a tinw wa wajada 'indahaa qawmaa; qulnaa yaa Zal Qarnaini immaaa an tu'az ziba wa immaaa an tattakhiza feehim husnaa
Until, when he reached the setting of the sun, he found it set in a spring of murky water: Near it he found a People: We said: "O Zul-qarnain! (you have authority,) either to punish them, or to treat them with kindness."
Commentary of verses 18:85 to 18:88
Dhu'l-Qarnayn likely travelled westward from Iran, eventually reaching the shores of Asia Minor and the Aegean Sea. The description of the sun setting in 'dark water' reflects the natural view from the coast at sunset, where the sun appears to sink into the sea. This marks the westernmost point of his conquests.
Rather than being a mere traveller, he arrived as a conqueror with full authority over the lands and peoples he subdued. Despite holding absolute power, Dhu'l-Qarnayn was renowned for his justice. He announced publicly that only wrongdoers would face punishment, while those who lived peacefully would be treated with fairness and respect. His rule was marked not by oppression, but by order and equity.
Qaala amaa man zalama fasawfa nu'azzibuhoo summa yuraddu ilaa Rabbihee fa yu 'azzibuhoo azaaban nukraa
He said: "Whoever does wrong, him shall we punish; then shall he be sent back to his Lord; and He will punish him with a punishment unheard-of [before].
Commentary of verses 18:85 to 18:88
Dhu'l-Qarnayn likely travelled westward from Iran, eventually reaching the shores of Asia Minor and the Aegean Sea. The description of the sun setting in 'dark water' reflects the natural view from the coast at sunset, where the sun appears to sink into the sea. This marks the westernmost point of his conquests.
Rather than being a mere traveller, he arrived as a conqueror with full authority over the lands and peoples he subdued. Despite holding absolute power, Dhu'l-Qarnayn was renowned for his justice. He announced publicly that only wrongdoers would face punishment, while those who lived peacefully would be treated with fairness and respect. His rule was marked not by oppression, but by order and equity.
Wa ammaa man aamana wa 'amila saalihan falahoo jazaaa'anil husnaa wa sanaqoolu lahoo min amrinaa yusraa
"But whoever believes, and works righteousness, he shall have a goodly reward, and easy will be his task as We order it by our Command."
Commentary of verse 18:88
Khidr did not destroy the boat entirely but only made it temporarily faulty. The reason was that a tyrannical king further along the river was seizing all seaworthy vessels, likely for military use. By damaging the boat, Khidr ensured it would be overlooked and left with its rightful owners. This teaches a profound lesson: when faced with seemingly unfortunate events, one should trust in divine wisdom. What appears harmful at the moment may carry hidden benefit, even if we cannot yet see it. Patience and faith reveal that God's plan is always purposeful.
Y
ثُمَّ أَتْبَعَ سَبَبًا
Summa atba'a sababaa
Then followed he [another] way,
Commentary of verses 18:89 to 18:91
Dhu'l-Qarnayn then turned eastward, venturing beyond Iran until he reached a land where people lived in a primitive and uncivilised state. The phrase describing them as having 'no shelter from the sun' suggests they were nomadic tribes who dwelt in open land without proper housing or protection. Their way of life was simple and unrefined, lacking the structure and civilisation found in settled societies.
Until, when he came to the rising of the sun, he found it rising on a people for whom We had provided no covering protection against the sun.
Commentary of verses 18:89 to 18:91
Dhu'l-Qarnayn then turned eastward, venturing beyond Iran until he reached a land where people lived in a primitive and uncivilised state. The phrase describing them as having 'no shelter from the sun' suggests they were nomadic tribes who dwelt in open land without proper housing or protection. Their way of life was simple and unrefined, lacking the structure and civilisation found in settled societies.
[He left them] as they were: We completely understood what was before him.
Commentary of verses 18:89 to 18:91
Dhu'l-Qarnayn then turned eastward, venturing beyond Iran until he reached a land where people lived in a primitive and uncivilised state. The phrase describing them as having 'no shelter from the sun' suggests they were nomadic tribes who dwelt in open land without proper housing or protection. Their way of life was simple and unrefined, lacking the structure and civilisation found in settled societies.
R
ثُمَّ أَتْبَعَ سَبَبًا
Summa atba'a sababaa
Then followed he [another] way,
Commentary of verse 18:92
These accounts illustrate that Allah is continually watching over His creation. Although this world operates as a test, governed by natural laws of cause and effect, God intervenes when His greater purposes demand it. Sometimes His intervention appears constructive, at other times it may seem destructive. Yet every action, when viewed through the lens of divine wisdom, reflects His mercy. These interventions ensure that despite the workings of worldly causes, the ultimate objectives of creation are never compromised.
Until, when he reached [a tract] between two mountains, he found, beneath them, a people who scarcely understood a word.
Commentary of verses 18:92 to 18:94
Dhu'l-Qarnayn's third journey likely took him northeast, towards the mountainous regions beyond Iran. There he encountered a people so isolated that they could barely understand any language but their own. The 'two mountains' are thought to be part of the range lying between the Caspian and Black Seas. Savage tribes would pass through these mountain passes, raiding settled lands before retreating. To protect the people, Dhu'l-Qarnayn built a mighty barrier of iron between the mountains, blocking the invaders' path and securing the region from future attacks.
Qaaloo yaa Zal qarnaini inna Yaajooja wa Maajooja mufsidoona fil ardi fahal naj'alu laka kharjan 'alaaa an taj'ala bainanaa wa bainahum saddas
They said: "O Zul-qarnain! the Gog and Magog [People] do great corruption on earth: shall we then render you tribute in order that you might erect a barrier between us and them?
Commentary of verses 18:92 to 18:94
Dhu'l-Qarnayn's third journey likely took him northeast, towards the mountainous regions beyond Iran. There he encountered a people so isolated that they could barely understand any language but their own. The 'two mountains' are thought to be part of the range lying between the Caspian and Black Seas. Savage tribes would pass through these mountain passes, raiding settled lands before retreating. To protect the people, Dhu'l-Qarnayn built a mighty barrier of iron between the mountains, blocking the invaders' path and securing the region from future attacks.
Qaala maa makkannee feehi Rabbee khairun fa-a'eenoonee biquwwatin aj'al bainakum wa bainahum radmaa
He said: "[The power] in which my Lord has established me is better [than tribute]: Help me therefore with strength [and labour]: I will erect a strong barrier between you and them:
Commentary of verses 18:95 to 18:98
The Caucasus mountain range, stretching between the Caspian and Black Seas in present-day Russia, forms a natural divide between Europe and Asia. Through its passes, the wild tribes of Gog and Magog once raided northern Iran. Traces of an ancient wall remain in the region to this day, believed by many to be the very barrier erected by Dhu'l-Qarnayn for defence. Building such an impenetrable structure might easily inspire pride, yet Dhu'l-Qarnayn remained humble. He acknowledged that the true power lay not in his achievements, but in the might of Allah. He understood that human capability is insignificant compared to the majesty of God.
"Bring me blocks of iron." At length, when he had filled up the space between the two steep mountain-sides, He said, "Blow [with your bellows]" Then, when he had made it [red] as fire, he said: "Bring me, that I may pour over it, molten lead."
Commentary of verses 18:95 to 18:98
The Caucasus mountain range, stretching between the Caspian and Black Seas in present-day Russia, forms a natural divide between Europe and Asia. Through its passes, the wild tribes of Gog and Magog once raided northern Iran. Traces of an ancient wall remain in the region to this day, believed by many to be the very barrier erected by Dhu'l-Qarnayn for defence. Building such an impenetrable structure might easily inspire pride, yet Dhu'l-Qarnayn remained humble. He acknowledged that the true power lay not in his achievements, but in the might of Allah. He understood that human capability is insignificant compared to the majesty of God.
Famas taa'ooo any yazharoohu wa mastataa'oo lahoo naqbaa
Thus were they made powerless to scale it or to dig through it.
Commentary of verses 18:95 to 18:98
The Caucasus mountain range, stretching between the Caspian and Black Seas in present-day Russia, forms a natural divide between Europe and Asia. Through its passes, the wild tribes of Gog and Magog once raided northern Iran. Traces of an ancient wall remain in the region to this day, believed by many to be the very barrier erected by Dhu'l-Qarnayn for defence. Building such an impenetrable structure might easily inspire pride, yet Dhu'l-Qarnayn remained humble. He acknowledged that the true power lay not in his achievements, but in the might of Allah. He understood that human capability is insignificant compared to the majesty of God.
Qaala haaza rahmatummir Rabbee fa izaa jaaa'a wa'du Rabbee ja'alahoo dakkaaa'a; wa kaana; wa du Rabbee haqqaa
He said: "This is a mercy from my Lord: But when the promise of my Lord comes to pass, He will make it into dust; and the promise of my Lord is true."
Commentary of verses 18:95 to 18:98
The Caucasus mountain range, stretching between the Caspian and Black Seas in present-day Russia, forms a natural divide between Europe and Asia. Through its passes, the wild tribes of Gog and Magog once raided northern Iran. Traces of an ancient wall remain in the region to this day, believed by many to be the very barrier erected by Dhu'l-Qarnayn for defence. Building such an impenetrable structure might easily inspire pride, yet Dhu'l-Qarnayn remained humble. He acknowledged that the true power lay not in his achievements, but in the might of Allah. He understood that human capability is insignificant compared to the majesty of God.
Wa taraknaa ba'dahum Yawma'iziny yamooju fee ba'dinw wa nufikha fis Soori fajama'naahum jam'aa
On that day We shall leave them to surge like waves on one another: the trumpet will be blown, and We shall collect them all together.
Commentary of verses 18:99 to 18:101
When the Day of Judgement arrives, the world as we know it will cease to exist. The familiar boundaries formed by mountains and rivers will vanish, and masses of people will surge like ocean waves. In this life, Hell is made known through the inner sight of the heart, yet many refuse to perceive it. On that Day, it will become visible to the physical eyes of all. However, such clarity will only benefit those who heeded divine guidance in their earthly lives. For the arrogant and the disbelievers, the unveiling of Hell will serve only to confirm their fate and seal their destiny in eternal punishment.
Wa 'aradnaa jahannama Yawma'izil lilkaafireena 'ardaa
And We shall present Hell that day for Disbelievers to see, all spread out,
Commentary of verses 18:99 to 18:101
When the Day of Judgement arrives, the world as we know it will cease to exist. The familiar boundaries formed by mountains and rivers will vanish, and masses of people will surge like ocean waves. In this life, Hell is made known through the inner sight of the heart, yet many refuse to perceive it. On that Day, it will become visible to the physical eyes of all. However, such clarity will only benefit those who heeded divine guidance in their earthly lives. For the arrogant and the disbelievers, the unveiling of Hell will serve only to confirm their fate and seal their destiny in eternal punishment.
Allazeena kaanat a'yunuhum fee ghitaaa'in 'an zikree wa kaanoo la yastatee'oona sam'aa
[Disbelievers] whose eyes had been under a veil from remembrance of Me, and who had been unable even to hear.
Commentary of verses 18:99 to 18:101
When the Day of Judgement arrives, the world as we know it will cease to exist. The familiar boundaries formed by mountains and rivers will vanish, and masses of people will surge like ocean waves. In this life, Hell is made known through the inner sight of the heart, yet many refuse to perceive it. On that Day, it will become visible to the physical eyes of all. However, such clarity will only benefit those who heeded divine guidance in their earthly lives. For the arrogant and the disbelievers, the unveiling of Hell will serve only to confirm their fate and seal their destiny in eternal punishment.
Afahasibal lazeena kafarooo any yattakhizoo 'ibaadee min dooneee awliyaaa'; innaaa a'tadnaa jahannama lilkaafi reena nuzulaa
Do the Disbelievers think that they can take My servants as protectors besides Me? Indeed We have prepared Hell for the Disbelievers for [their] entertainment.
Commentary of verse 18:102
The fighting referred to here relates to the time of the Prophet Muhammad. His opponents in Makkah not only expelled him and his followers from their homeland but also refused to let them live peacefully in Madinah. Despite the Muslims causing no harm, they were repeatedly attacked and had no choice but to defend themselves. When aggression is initiated by an enemy, believers are permitted to respond in self-defence. However, Islam does not allow Muslims to start hostilities. Only defensive warfare is lawful, and even that must be formally declared by a recognised Islamic state.
Say: "Shall we tell you of those who lose most in respect of their deeds?-
Commentary of verses 18:103 to 18:106
People often measure success by worldly wealth and status, convinced their achievements are secure. But this is a fundamental error. True success is defined by the Hereafter, not fleeting worldly gains. To consider earthly prosperity as ultimate success is to ignore God's plan entirely—replacing divine wisdom with our own short-sighted ambitions.
God presents His signs, yet those consumed by worldly concerns remain blind to them. Arguments for the Hereafter hold no weight for hearts lost in material pursuits. Even standing beside a guide offers no benefit if the mind refuses to listen. Those who dismiss God's words cannot expect divine favour or recognition. Only those who look beyond this life can grasp its true purpose.
Allazeena dalla sa'yuhum fil hayaatid dunyaa wa hum yahsaboona annahum yuhsinoona sun'aa
"Those whose efforts have been wasted in this life, while they thought that they were acquiring good by their works?"
Commentary of verses 18:103 to 18:106
People often measure success by worldly wealth and status, convinced their achievements are secure. But this is a fundamental error. True success is defined by the Hereafter, not fleeting worldly gains. To consider earthly prosperity as ultimate success is to ignore God's plan entirely—replacing divine wisdom with our own short-sighted ambitions.
God presents His signs, yet those consumed by worldly concerns remain blind to them. Arguments for the Hereafter hold no weight for hearts lost in material pursuits. Even standing beside a guide offers no benefit if the mind refuses to listen. Those who dismiss God's words cannot expect divine favour or recognition. Only those who look beyond this life can grasp its true purpose.
Ulaaa'ikal lazeena kafaroo bi aayaati Rabbihim wa liqaaa'ihee fahabitat a'maaluhum falaa nuqeemu lahum Yawmal Qiyaamati waznaa
They are those who deny the Signs of their Lord and the fact of their having to meet Him [in the Hereafter]: vain will be their works, nor shall We, on the Day of Judgement, give them any weight.
Commentary of verses 18:103 to 18:106
People often measure success by worldly wealth and status, convinced their achievements are secure. But this is a fundamental error. True success is defined by the Hereafter, not fleeting worldly gains. To consider earthly prosperity as ultimate success is to ignore God's plan entirely—replacing divine wisdom with our own short-sighted ambitions.
God presents His signs, yet those consumed by worldly concerns remain blind to them. Arguments for the Hereafter hold no weight for hearts lost in material pursuits. Even standing beside a guide offers no benefit if the mind refuses to listen. Those who dismiss God's words cannot expect divine favour or recognition. Only those who look beyond this life can grasp its true purpose.
Zaalika jazaaa'uhum jahannamu bimaa kafaroo wattakhazooo Aayaatee wa Rusulee huzuwaa
That is their reward, Hell, because they disbelieved, and took My Signs and My Messengers by way of jest.
Commentary of verses 18:103 to 18:106
People often measure success by worldly wealth and status, convinced their achievements are secure. But this is a fundamental error. True success is defined by the Hereafter, not fleeting worldly gains. To consider earthly prosperity as ultimate success is to ignore God's plan entirely—replacing divine wisdom with our own short-sighted ambitions.
God presents His signs, yet those consumed by worldly concerns remain blind to them. Arguments for the Hereafter hold no weight for hearts lost in material pursuits. Even standing beside a guide offers no benefit if the mind refuses to listen. Those who dismiss God's words cannot expect divine favour or recognition. Only those who look beyond this life can grasp its true purpose.
As to those who believe and work righteous deeds, they have, for their entertainment, Paradises of Paradise,
Commentary of verses 18:107 to 18:108
Living with faith and righteousness requires immense sacrifice—trading visible worldly pleasures for an unseen, promised Paradise. This reflects the hardest of all tests: recognising truth through reason alone and committing fully to it without compulsion. Such conviction demands complete sincerity and spiritual courage. Those who achieve this level of awareness and act upon it truly deserve eternal gardens of comfort and joy, where they will dwell forever in peace.
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خَٰلِدِينَ فِيهَا لَا يَبْغُونَ عَنْهَا حِوَلًۭا
Khaalideena feeha la yabghoona 'anhaa hiwalaa
Wherein they shall dwell [for aye]: no change will they wish for from them.
Commentary of verses 18:107 to 18:108
Living with faith and righteousness requires immense sacrifice—trading visible worldly pleasures for an unseen, promised Paradise. This reflects the hardest of all tests: recognising truth through reason alone and committing fully to it without compulsion. Such conviction demands complete sincerity and spiritual courage. Those who achieve this level of awareness and act upon it truly deserve eternal gardens of comfort and joy, where they will dwell forever in peace.
Qul law kaanal bahru midaadal lik Kalimaati Rabbee lanafidal bahru qabla an tanfada Kalimaatu Rabbee wa law ji'naa bimislihee madadaa
Say: "If the ocean were ink [wherewith to write out] the words of my Lord, sooner would the ocean be exhausted than would the words of my Lord, even if we added another ocean like it, for its aid."
Commentary of verses 18:109 to 18:110
The heart of worship is the fear and consciousness of God. During pilgrimage, minor errors in ritual order or attending to personal matters do not invalidate the journey, so long as one maintains the true spirit of Hajj: deep reverence, constant remembrance of God, sincere prayer, gratitude, and complete submission to Him. What matters is avoiding anything that contradicts this spirit. Pilgrims must not feel superior to others or boast about their ancestors' achievements. Hajj is for glorifying God alone, not oneself. Pride and self-praise have no place in a journey that teaches the equality of all people before the One Supreme Creator. If this lesson is not absorbed during pilgrimage, there is little chance it will be practised in everyday life.
Say: "I am but a man like yourselves, [but] the inspiration has come to me, that your Allah is one Allah: whoever expects to meet his Lord, let him work righteousness, and, in the worship of his Lord, admit no one as partner.
Commentary of verses 18:109 to 18:110
The heart of worship is the fear and consciousness of God. During pilgrimage, minor errors in ritual order or attending to personal matters do not invalidate the journey, so long as one maintains the true spirit of Hajj: deep reverence, constant remembrance of God, sincere prayer, gratitude, and complete submission to Him. What matters is avoiding anything that contradicts this spirit. Pilgrims must not feel superior to others or boast about their ancestors' achievements. Hajj is for glorifying God alone, not oneself. Pride and self-praise have no place in a journey that teaches the equality of all people before the One Supreme Creator. If this lesson is not absorbed during pilgrimage, there is little chance it will be practised in everyday life.