Surah 18. Al-Kahf

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

  - Mohammad Asad

Or its' water may dry out and you may never be able to find it."

  - Muhammad Farooq-i-Azam Malik

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

  - Mustafa Khattab

Or some morning the water thereof will he lost in the earth so that thou canst not make search for it.

  - Marmaduke Pickthall

"Or the water of the garden will run off underground so that thou wilt never be able to find it." ²³⁸¹

  - Abdullah Yusuf Ali

The punishment was that of thunderbolts (husbanan), but the general meaning of the word includes any punishment by way of a reckoning (hisab), and I think that an earthquake is also implied, as it alters water-courses, diverts channels underground, throws up silt and sand, and covers large areas with ruin.

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

  - Mohammad Asad

It so happened that all his fruit produce was destroyed and the vines tumbled down upon their trellises, so he wrung his hands with grief for all that he had spent on it. He cried: "I wish I had not associated anyone with my Rabb!"

  - Muhammad Farooq-i-Azam Malik

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

  - Mustafa Khattab

And his fruit was beset (with destruction). Then began he to wring his hands for all that he had spent upon it, when (now) it was all ruined on its trellises, and to say: Would that I had ascribed no partner to my Lord!

  - Marmaduke Pickthall

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 and Cherisher!" ^{2382 2383}

  - Abdullah Yusuf Ali

"Fruits", "spent" , "twisting of the hands", should all be understood in a wide metaphorical sense, as well as the literal sense. He had great income and satisfaction, which were all gone. What resources he had lavished on his property! His thoughts had been engrossed on it; his hopes had been built on it; it had become the absorbing passion of his life. If he had only looked to Allah, instead of to the ephemeral goods of this world!

In this case, in his mind, there was his own Self and his Mammon as rivals to Allah!

for now he had nought⁴⁷ to succour him in God's stead, nor could he succour himself.

  - Mohammad Asad

Lit.. "he had no host whatever".

He was so helpless that he could neither find anyone to help him beside Allah, nor could he himself avert that catastrophe

  - Muhammad Farooq-i-Azam Malik

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

  - Mustafa Khattab

And he had no troop of men to help him as against Allah, nor could he save himself.

  - Marmaduke Pickthall

Nor had he numbers to help him against Allah nor was he able to deliver himself. ²³⁸⁴

  - Abdullah Yusuf Ali

He had built up connections and obliged dependants, and was proud of having his "quiver full". But where were all things when the reckoning came? He could not help himself; how could others be expected to help him!

For thus it is: all protectve power belongs to God alone, the True One. He is the best to grant recompense, and the best to determine what is to be.⁴⁸

  - Mohammad Asad

Lit., "the best as regards the consequence".

it was then that he realized that the real protection comes only from Allah. His is the best reward and His is the best requital.

  - Muhammad Farooq-i-Azam Malik

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

  - Mustafa Khattab

In this case is protection only from Allah, the True. He is best for reward, and best for consequence.

  - Marmaduke Pickthall

There the (only) protection comes from Allah the True One. He is the Best to reward and the Best to give success. ²³⁸⁵

  - Abdullah Yusuf Ali

All else is vanity, uncertainty, the sport of Time. The only hope or truth is from Allah. Other rewards and other successes are illusory: the best Reward and the best Success come from Allah.

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

  - Mohammad Asad

O Prophet! Give them the similitude of the life of this world. It is like the vegetation of the earth that flourishes with the rain from the sky, but afterwards the same vegetation turns into dry stubble which is blown away by the winds. Allah is the One Who has power over everything.

  - Muhammad Farooq-i-Azam Malik

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

  - Mustafa Khattab

And coin for them the similitude of the life of the world as water which We send down from the sky, and the vegetation of the earth mingleth with it and then becometh dry twigs that the winds scatter. Allah is Able to do all things.

  - Marmaduke Pickthall

Set forth to them the similitude 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. ²³⁸⁶

  - Abdullah Yusuf Ali

Rain-water is a good thing in itself, but it does not last, and you can build no solid foundations on it. It is soon absorbed in the earth, and produces the flourishing appearance of grass and vegetation-for a time. Soon these decay, and become as dry stubble, which the least wind from any quarter will blow about like a thing of no importance. The water is gone, and so is the vegetation to which it lent a brave show of luxuriance temporarily. Such is the life of this world, contrasted with the inner and real Life, which looks to the Hereafter-Allah is the only enduring Power we can look to, supreme over all.

Wealth and children are an adornment of this world's life: but good deeds, the fruit whereof endures forever, are of far greater merit in thy Sustainer's sight, and a far better source of hope.⁴⁹

  - Mohammad Asad

Lit., "are better in thy Sustainer's sight as regards merit, and better as regards hope". The expression al-baqiyat as-salihat ("good deeds, the fruit whereof endures forever") occurs in the Qur'an twice - in the above verse as well as in {19: 76}.

Likewise, wealth and children are an attraction of this worldly life; yet honorable deeds that last forever are better rewarded by your Rabb and hold for you a better hope of salvation.

  - Muhammad Farooq-i-Azam Malik

Wealth and children are the adornment of this worldly life, but the everlasting good deeds are far better with your Lord in reward and in hope.¹

  - Mustafa Khattab

 This refers to good deeds that will benefit the believer in the Hereafter such as prayers or praises of Allah such as saying: ‘Subḥâna-Allâh’ (Glory be to Allah), ‘Alḥamdulillâh’ (Praise be to Allah), ‘Lâ ilâha illa-Allâh’ (There is no god ˹worthy of worship˺ except Allah), and ‘Allâhu akbar’ (Allah is the Greatest).

Wealth and children are an ornament of life of the world. But the good deeds which endure are better in thy Lord's sight for reward, and better in respect of hope.

  - Marmaduke Pickthall

Wealth and sons are allurements of the life of this world: but the things that endure Good Deeds are best in the sight of thy Lord as rewards and best as (the foundation for) hopes. ²³⁸⁷

  - Abdullah Yusuf Ali

Other things are fleeting: but Good Deeds have a lasting value in the sight of Allah. They are best as (or for) rewards in two ways: (1) they flow from us by the Grace of Allah, and are themselves rewards for our Faith: (2) they become the foundation of our hopes for the highest rewards in the Hereafter.

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

  - Mohammad Asad

You should prepare for that Day when We will set the mountains in motion and you will see the earth as a barren waste; when We shall assemble mankind all together, leaving not even a single soul behind.

  - Muhammad Farooq-i-Azam Malik

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

  - Mustafa Khattab

And (bethink you of) the Day when We remove the hills and ye see the earth emerging, and We gather them together so as to leave not one of them behind.

  - Marmaduke Pickthall

One Day We shall remove the mountains and thou wilt see the earth as a level stretch and We shall gather them all together nor shall We leave out any one of them. ²³⁸⁸

  - Abdullah Yusuf Ali

On the Day of Judgment none of our present landmarks will remain.

And they will be lined up before thy Sustainer, [and He will say:⁵⁰ ] "Now, indeed, you have come unto Us [in a lonely state], even as We created you in the first instance⁵¹ - although you were wont to assert that We would never appoint for you a meeting [with Us]!"

  - Mohammad Asad

I.e., to those who in their lifetime denied the truth of resurrection.

Cf. 6:94 .

They all will be brought before your Rabb standing in rows and Allah will say: "Well! You see that you have returned to Us as We created you at first: even though you claimed that We had not fixed any time for the fulfillment of this promise of meeting with Us!"

  - Muhammad Farooq-i-Azam Malik

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

  - Mustafa Khattab

And they are set before thy Lord in ranks (and it is said unto them): Now verily have ye come unto Us as We created you at the first. But ye thought that We had set no tryst for you.

  - Marmaduke Pickthall

And they will be marshalled before thy Lord in ranks (with the announcement) "Now have ye come to Us (bare) as We created you first: aye ye thought We shall not fulfil the appointment made to you to meet (Us)!": ^{2389 2390}

  - Abdullah Yusuf Ali

We shall stand as we were created, with none of the adventitious possessions that we collected in this life, which will all have vanished.

The sceptics will now at length be convinced of the Reality which will be upon them.

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

  - Mohammad Asad

Then the book of their deeds will be placed before them. At that time you will see the sinners in great terror because of what is recorded therein. They will say: "Woe to us! What kind of a book is this? It leaves out nothing small or large: all is noted down!" They will find all that they did recorded therein. Your Rabb will not be unjust to anyone in the least.

  - Muhammad Farooq-i-Azam Malik

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

  - Mustafa Khattab

And the Book is placed, and thou seest the guilty fearful of that which is therein, and they say: What Kind of a book is this that leaveth not a small thing nor a great thing but hath counted it! And they find all that they did confronting them, and thy Lord wrongeth no one.

  - Marmaduke Pickthall

And the Book (of Deeds) will be placed (before you); and thou wilt 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 thy Lord treat with injustice. ²³⁹¹

  - Abdullah Yusuf Ali

Personal responsibility, for all deeds in this life will then be enforced. But it will be done with perfect justice. Expressed in the forms of this world, it will amount to a clear statement of all we did in this life; the record will be put before us to convince us. As it will be a perfect record, with no omissions and no wrong entries, it will be perfectly convincing. Where there is punishment, it has been earned by the wrong-doer's own deeds, not imposed on him unjustly.

AND [remember that] when We told the angels, "Prostrate yourselves before Adam,"⁵² they all prostrated themselves, save Iblis: he too was one of those invisible beings,⁵³ but then he turned away from his Sustainer's command. Will you, then, take him and his cohorts⁵⁴ for [your] masters instead of Me, although they are your foes? How vile an exchange on the evildoers' part!⁵⁵

  - Mohammad Asad

This short reference to the oft-repeated allegory of God's command to the angels to "prostrate themselves before Adam" is meant, in the above context, to stress man's inborn faculty of conceptual thinking (see {2: 31-34} and the corresponding notes) and, thus, his ability and obligation to discern between right and wrong. Since man's deliberate choice of a morally wrong course - of which the preceding passages speak - is almost invariably due to his exaggerated attachment to the allurements of worldly life, attention is drawn here to the fact that this attachment is the means by which Satan (or Iblis) induces man to forgo all moral considerations and thus brings about his spiritual ruin.

Denoting, in this instance, the angels (see Appendix III).

Lit., "his offspring" - a metonym for all who follow him.

Lit., "for the evildoers". As regards Satan's symbolic "rebellion" against God, see note [26] on 2:34 and note [31] on 15:41 .

When We said to the angels: "Prostrate yourself before Adam," all prostrated themselves except Iblees (Shaitan), who was one of the Jinns and chose to disobey the command of his Rabb. Would you then take him and his children as your protectors rather than Me, even though they are your enemies? What a bad substitute the wrongdoers have chosen!

  - Muhammad Farooq-i-Azam Malik

And 'remember' when We said to the angels, 'Prostrate before Adam,' so they all did- but not Iblîs,¹ who was one of the jinn, but he rebelled against the command of his Lord. Would you then take him and his descendants as patrons instead of Me, although they are your enemy? What an evil alternative for the wrongdoers 'to choose'!

  - Mustafa Khattab

 See footnote for 2:34.

And (remember) when We said unto the angels: Fall prostrate before Adam, and they fell prostrate, all save Iblis. He was of the Jinn, so he rebelled against his Lord's command. Will ye choose him and his seed for your protecting friends instead of Me, when they are an enemy unto you? Calamitous is the exchange for evil doers!

  - Marmaduke Pickthall

Behold! We said to the angels "Bow down to Adam": they bowed down except Iblis. He was one of the Jinns and he broke the Command of his Lord. Will ye 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! ^{2392 2393 2394 2395}

  - Abdullah Yusuf Ali

Cf. ii. 34, where the story is told of the fall of mankind through Adam. Here the point is referred to in order to bring home the individual responsibility of the erring soul. Iblis is your enemy; you have been told his history; will you prefer to go to him rather than to the merciful Allah, your Creator and Cherisher? What a false exchange you would make!'

Cf. vi. 100, n. 929.

Satan's progeny: we need not take the epithet only in a literal sense. All his followers are also his progeny.

Out of the limited free-will that man has, if he were to choose Evil instead of Good, Satan instead of Allah, what a dreadful choice it would be! It would really be an evil exchange. For man is Allah's creature, cared for and cherished by Him. He abandons his Cherisher to become the slave of his enemy!

I did not make them witnesses of the creation of the heavens and the earth, nor of the creation of their own selves;⁵⁶ and neither do I [have any need to] take as My helpers those [beings] that lead [men] astray.⁵⁷

  - Mohammad Asad

I.e., "since they are but created beings, and not co-existent with Me, how can you take them for your masters?"-an allusion to the beings, real or imaginary, to which men ascribe divine qualities, either consciously or (as in the case of one's submission to the "whisperings of Satan") by subconscious implication.

Since God is almighty, all-knowing and self-sufficient, the belief that any being or power could have a "helping" share in His divinity, or could "mediate" between Him and man, causes the latter to go utterly astray.

I did not call them to witness the creation of the heavens and the earth, nor their own creation, nor do I take those who lead mankind astray as My supporters.

  - Muhammad Farooq-i-Azam Malik

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

  - Mustafa Khattab

I made them not to witness the creation of the heavens and the earth, nor their own creation; nor choose I misleaders for (My) helpers.

  - Marmaduke Pickthall

I called them not to witness the creation of the heavens and the earth nor (even) their own creation: nor is it for Me to take as helpers such as lead (men) astray! ²³⁹⁶

  - Abdullah Yusuf Ali

Allah wants man's good: how can He take Evil for His partner?

Hence, [bear in mind] the Day on which He will say, "Call [now] unto those beings whom you imagined to have a share in My divinity!"⁵⁸ - whereupon they will invoke them, but those [beings] will not respond to them: for We shall have placed between them an unbridgeable gulf.⁵⁹

  - Mohammad Asad

Lit., "those partners of Mine whom you supposed [to exist]": see note [15] on 6:22 .

Or: "a gulf [or "a barrier"] of perdition": an allusion to the wide gulf of unreality that separates those sinners from the blasphemous figments of their imagination or, more probably, the gulf that separates them from the saintly persons whom they were wont to worship despite the fact that the latter had never made any claim to divine status (Zamakhshari and Razi in one of their alternative interpretations, with specific mention of Jesus and Mary).

On the Day of Judgement Allah will say to them: "Call on those whom you thought to be My partners." They will call them but will receive no answer; and We shall cause animosity between them.

  - Muhammad Farooq-i-Azam Malik

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

  - Mustafa Khattab

And (be mindful of) the Day when He will say: Call those partners of Mine whom ye pretended. Then they will cry unto them, but they will not hear their prayer, and We shall set a gulf of doom between them.

  - Marmaduke Pickthall

One Day He will say "Call on those whom ye 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. ²³⁹⁷

  - Abdullah Yusuf Ali

Some Commentators construe: "And We shall make a partition between them": i.e., the Evil ones will not even be seen by their misguided followers, much as the latter may go on calling on them.

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

  - Mohammad Asad

The criminals will see the fire and realize that they are going to fall into it; but will find no place to escape.

  - Muhammad Farooq-i-Azam Malik

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

  - Mustafa Khattab

And the guilty behold the Fire and know that they are about to fall therein, and they find no way of escape thence:

  - Marmaduke Pickthall

And the Sinful shall see the Fire and apprehend that they have to all therein; no means will they find to turn away therefrom.

  - Abdullah Yusuf Ali

THUS, INDEED, have We given in this Qur'an many facets to every kind of lesson [designed] for [the benefit of] mankind.⁶⁰ However, man is, above all else, always given to contention:

  - Mohammad Asad

Cf. note [104] on {17: 89}, explaining my translation of mathal, in this context, as "lesson".

We have given all kinds of examples in this Qur'an to make the people understand this Message, but man is exceedingly contentious.

  - Muhammad Farooq-i-Azam Malik

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

  - Mustafa Khattab

And verily We have displayed for mankind in this Qur'an all manner of similitudes, but man is more than anything contentious.

  - Marmaduke Pickthall

We have explained in detail in this Qur'an for the benefit of mankind every kind of similitude: but man is in most things contentious. ²³⁹⁸

  - Abdullah Yusuf Ali

If men had not cultivated the habit of contention and obstinacy, they would have found that the parables and similitudes of Scripture had fully met their difficulties, and they would gladly have obeyed the call of Allah.

for, what is there to keep people from attaining to faith now that guidance has come unto them, and from asking their Sustainer to forgive them their sins - unless it be [their wish] that the fate of the [sinful] people of ancient times should befall them [as well], or that the [ultimate] suffering should befall them in the hereafter?⁶¹

  - Mohammad Asad

Lit., "face to face" or "in the future" (Zamakhshari) - both these meanings of qubulan being comprised in the concept of "the hereafter" or "the life to come".

Nothing can prevent men from believing and seeking the forgiveness of their Rabb now that Guidance has come to them, unless they are waiting for the fate of former peoples to overtake them or the scourge to be brought to them face to face.

  - Muhammad Farooq-i-Azam Malik

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

  - Mustafa Khattab

And naught hindereth mankind from believing when the guidance cometh unto them, and from asking for forgiveness of their Lord, unless (it be that they wish) that the judgment of the men of old should come upon them or (that) they should be confronted with the Doom.

  - Marmaduke Pickthall

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? ²³⁹⁹

  - Abdullah Yusuf Ali

But man's obstinacy or contrariness asks or calls for a repetition of what happened to the wicked and those who rejected Faith in ancient times. Out of curiosity, or by way of challenge, they seem to court the Punishment and ask that it be brought to pass at once. But it will come soon enough, and then they will think it too early! Cf. xiii. 6 and n. 1810.