18. al- Kahf, Mecca 69
The Quranic Text & Ali’s Version:
وَاضْرِبْ
لَهُم مَّثَلًا
رَّجُلَيْنِ...
18: 32. Set forth to them the parable of two men:
... جَعَلْنَا لِأَحَدِهِمَا جَنَّتَيْنِ مِنْ أَعْنَابٍ وَحَفَفْنَاهُمَا بِنَخْلٍ...
for one of them We provided two gardens of grapevines and surrounded them with date-palms:
... وَجَعَلْنَا بَيْنَهُمَا زَرْعًا ﴿٣٢﴾
in between the two We placed corn-fields.
C2375. Here is a simple parable of the contrast between two men.
- One was purse-proud, and forgot that what he had was from Allah, by way of a trust and a trial in this life.
- The other boasted of nothing: his trust was in Allah.
The worldly wealth of the first was destroyed, and he had nothing left. The second was the happier in the end.
كِلْتَا الْجَنَّتَيْنِ
آتَتْ أُكُلَهَا
وَلَمْ تَظْلِمْ
مِنْهُ شَيْئًا...
18: 33. Each of those gardens brought forth its produce, and failed not in the least therein:
... وَفَجَّرْنَا خِلَالَهُمَا نَهَرًا ﴿٣٣﴾
in the midst of them We caused a river to flow.
وَكَانَ
لَهُ ثَمَرٌ فَقَالَ
لِصَاحِبِهِ
وَهُوَ يُحَاوِرُهُ...
18: 34. (Abundant) was the produce this man had: he said to his companion, in the course of a mutual argument:
... أَنَا أَكْثَرُ مِنكَ مَالًا وَأَعَزُّ نَفَرًا ﴿٣٤﴾
"More wealth have I than you, and more honor and power in (my following of) men."
C2376. The two men began to compare notes.
The arrogant one was puffed up with his possessions, his income, and his large family and following, and thought in his self-complacency that it would last for ever.
He was also wrong in looking down on his Companion, who, though less affluent, was the better man of the two.
وَدَخَلَ جَنَّتَهُ
وَهُوَ ظَالِمٌ
لِّنَفْسِهِ...
18: 35. He went into his garden in a state (of mind) unjust to his soul:
C2377. It was not wealth that ruined him, but the attitude of his mind. He was unjust, not so much to his neighbour, as to his own soul. In his love of the material, he forgot or openly defied the spiritual.
As verse 37 shows, he took his companion with him, to impress him with his own importance, but the companion was unmoved.
... قَالَ مَا أَظُنُّ أَن تَبِيدَ هَذِهِ أَبَدًا ﴿٣٥﴾
He said, "I deem not that this will ever perish.
وَمَا أَظُنُّ
السَّاعَةَ
قَائِمَةً...
18: 36. "Nor do I deem that the Hour (of Judgment) will (ever) come:
... وَلَئِن رُّدِدتُّ إِلَى رَبِّي لَأَجِدَنَّ خَيْرًا مِّنْهَا مُنقَلَبًا ﴿٣٦﴾
even if I am brought back to my Lord, I shall surely find (there) something better in exchange."
C2378. Here comes out the grasping spirit of the materialist.
In his mind "better" means more wealth and more power, of the kind he was enjoying in this life, although in reality, even what he had, rested on hollow foundations and was doomed to perish and bring him down with it.
قَالَ
لَهُ صَاحِبُهُ
وَهُوَ يُحَاوِرُهُ...
18: 37. His companion said to him, in the course of the argument with him:
... أَكَفَرْتَ بِالَّذِي خَلَقَكَ مِن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ سَوَّاكَ رَجُلًا ﴿٣٧﴾
"Dost thou deny Him Who created thee out of dust, then out of a sperm-drop, then fashioned thee into a man?
C2379. The three stages of man's creation:
first dust, or clay, itself created out of nothing and forming the physical basis of his body; then, out of the produce of the earth as incorporated in the parents body, the sperm drop (with the corresponding receptive element), and then when the different elements were mixed in due proportion, and the soul was breathed into him, the fashioned man.
لَّكِنَّا
هُوَ اللَّهُ
رَبِّي وَلَا
أُشْرِكُ بِرَبِّي
أَحَدًا ﴿٣٨﴾
18: 38. "But (I think) for my part that He is Allah, my Lord, and none shall I associate with my Lord.
وَلَوْلَا إِذْ
دَخَلْتَ جَنَّتَكَ
قُلْتَ مَا شَاء
اللَّهُ لَا
قُوَّةَ إِلَّا
بِاللَّهِ...
18: 39. "Why didst thou not, as thou wentest into thy garden, say:
'Allah's Will (be done)!
There is no power but with Allah!'
C2380. The companion's argument divides itself into five parts.
1. He remonstrates against the proud man denying Allah.
2. He, from his own spiritual experience, proclaims that Allah is One and that He is good.
3. He points out to him the better way of enjoying Allah's gifts, with gratitude to Him.
4. He expresses contentment and satisfaction in Allah's dealings with him.
5. He gives a warning of the fleeting nature of this world's goods and the certainty of Allah's punishment for inordinate vanity.
... إِن تُرَنِ أَنَا أَقَلَّ مِنكَ مَالًا وَوَلَدًا ﴿٣٩﴾
If thou dost see me less than thee in wealth and sons,
فَعَسَى
رَبِّي أَن
يُؤْتِيَنِ
خَيْرًا مِّن
جَنَّتِكَ...
18: 40. "It may be that my Lord will give me something better than thy garden,
... وَيُرْسِلَ عَلَيْهَا حُسْبَانًا مِّنَ السَّمَاء فَتُصْبِحَ صَعِيدًا زَلَقًا ﴿٤٠﴾
and that He will send on thy garden thunderbolts (by way of reckoning) from heaven, making it (but) slippery sand! --
C2381. 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. (R).
أَوْ
يُصْبِحَ مَاؤُهَا
غَوْرًا فَلَن
تَسْتَطِيعَ
لَهُ طَلَبًا ﴿٤١﴾
18: 41. "Or the water of the garden will run off underground so that thou wilt never be able to find it."
وَأُحِيطَ
بِثَمَرِهِ
فَأَصْبَحَ
يُقَلِّبُ
كَفَّيْهِ عَلَى
مَا أَنفَقَ
فِيهَا...
18: 42. 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,
C2382. "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!
... وَهِيَ خَاوِيَةٌ عَلَى عُرُوشِهَا...
which had (now) tumbled to pieces to its very foundations,
... وَيَقُولُ يَا لَيْتَنِي لَمْ أُشْرِكْ بِرَبِّي أَحَدًا ﴿٤٢﴾
and he could only say,
"Woe is me! would I had never ascribed partners to my Lord and Cherisher!"
C2383. In this case, in his mind, there was his own Self and his Mammon as rivals to Allah!
وَلَمْ
تَكُن لَّهُ
فِئَةٌ يَنصُرُونَهُ
مِن دُونِ اللَّهِ
وَمَا كَانَ
مُنتَصِرًا ﴿٤٣﴾
18: 43. Nor had he numbers to help him against Allah, nor was he able to deliver himself.
C2384. He had built up connections and obligated dependents, 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!
هُنَالِكَ
الْوَلَايَةُ
لِلَّهِ الْحَقِّ...
18: 44. There, the (only) protection comes from Allah, the True One.
... هُوَ خَيْرٌ ثَوَابًا وَخَيْرٌ عُقْبًا ﴿٤٤﴾
He is the Best to reward, and the Best to give success.
C2385. 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.
Other versions:
18: 32
Asad And propound unto them the parable of two men, upon one of whom We had bestowed two vineyards,
Pickthall Coin for them a similitude: Two men, unto one of whom We had assigned two gardens of grapes, and We had surrounded both with date palms and had put between them tillage.
Transliteration Wa-drib lahum masalar rajulaini ja'alna_ li'ahadihima_ jannataini min a'na_biw wa hafafna_huma_ bi nakhliw wa ja'alna_ bainahuma_ zar'a_(n).
[ Ruby’s note: since these verses are to convey a message through a parable, it is critically important to note each expression and the sequence to understand what is being conveyed here.]
18: 33
Pickthall Each of the gardens gave its fruit and withheld naught thereof. And We caused a river to gush forth therein.
Transliteration Kiltal jannataini a_tat ukulaha_ wa lam tazlim minhu syai'a_(w), wa fajjarna_ khila_lahuma_ nahara_(w),
[Ruby’s note – two gardens of fruit are mentioned to reflect reward, result, output, etc. to compare it with life’s work or efforts one make to make it successful as to each one’s vision, dream or aspiration in this life.]
18: 34
Pickthall And he had fruit. And he said unto his comrade, when he spoke with him: I am more than thee in wealth, and stronger in respect of men.
Transliteration Wa ka_na lahu_ samar(un), faqa_la lisa_hibihi wa huwa yuha_wiruhu_ ana aksaru minka ma_law wa a'azzu nafara_(n).
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[ Ruby’s note – When one becomes very successful in worldly terms, one tends to become arrogant. He/she deliberately demonstrates arrogance among the fellow human beings to show how better off he/she is and to make others feel inferior to him/her. This wrong tendency is present is all human beings, unless it is subdued and vanquished through humility and wisdom resulting from understanding true nature of things: that God’s gifts should be seen also as responsibility in this life to do good work and share among fellow human beings. A human is a caretaker of the gifts given to him/her and therefore to exercise due diligence to dispose the responsibilities. These fundamental understanding should help to have the right mindset of gratitude, humility and equity towards other fellow human beings.]
18: 35
Pickthall And he went into his garden, while he (thus) wronged himself. He said: I think not that all this will ever perish.
Transliteration Wa dakhala jannatahu_ wa huwa za_limul li nafsih(i), qa_la ma_ azunnu an tabida ha_zihi abada_(w),
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[ Ruby’s note – This wrong state of mind to feel secure when success takes place and to think that these would entail true success that is one’s wellbeing and contentment with life, and that these earthly successes are end in itself, are there in humanity. These vices must be understood and dealt with voluntarily in order to be truly successful and not let these come and work against one’s true interests and well-being. ]
18: 36
Pickthall I think not that the Hour will ever come, and if indeed I am brought back unto my Lord I surely shall find better than this as a resort.
Transliteration Wa ma_ azunnus sa_'ata qa_'imataw wa la'ir rudittu ila_ rabbi la'ajidanna khairam minha_ munqalaba_(n).
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[ Ruby’s note – This is a dangerous and most wrong feeling leading toward self destruction: when one thinks himself/herself invincible and indestructible, the downfall comes, whether the perpetrator is an individual or a nation.]
18: 37
Pickthall And his comrade, while he disputed with him, exclaimed: Disbelieve you in Him Who created you of dust, then of a drop (of seed), and then fashioned thee a man?
Transliteration Qa_la lahu_ sa_hibuhu_ wa huwa yuha_wiruhu_ akafarta billazi khalaqaka min tura_bin summa min nutfatin summa sawwa_ka rajula_(n).
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[ Ruby’s note – The wise person is indicating that the true success of life should not be measured by superficial, transitory, contradictory, worldly yardsticks. Each one should be feeling a gratitude with what he/she got and work to make it better with humility and with a sense of purpose to serve God. And not to look down upon others more disadvantageous. It is possible that they are given better gifts and strengths through other important things. ]
18: 38
Pickthall But He is Allah, my Lord, and I ascribe unto my Lord no partner.
Transliteration La_kinna huwalla_hu rabbi wa la_ usyriku bi rabbi ahada_(n).
[ Ruby’s note – At all time God should be thanked because He is the Cause of all Causes, the Ultimate Disposer of all affairs, the Giver and the Sustainer. With every success and victory of life this should be borne in mind less it falls in the trap of wrong doing and downfall. This attitude and remembrance with all successes of life can turn the life truly successful. The Quran is mentioning this in many ways in many places. After every human success such as war or business endeavor, one is asked to thank God and remember God as the sole giver of that success. ]
18: 39
Asad …”Alas, …’whatever God wills [shall come to pass, for] there is not power save with God!’ Although, as you see, I have less wealth and offspring than you,
Pickthall If only, when thou enteredst thy garden, thou hadst said: That which Allah willeth (will come to pass)! There is no strength save in Allah! Though thou seest me as less than thee in wealth and children.
Transliteration Wa lau la_ iz dakhalta jannataka qulta ma_ sya_'alla_h(u), la_ quwwata illa_ billa_h(i), in tarani ana aqalla minka ma_law wa walada_(n).
18: 40
Asad yet it may well be that my Sustainer will give me something better than your garden – just as He may let loose a calamity out of heaven upon this [your garden], so that it becomes a heap of barren dust
Pickthall Yet it may be that my Lord will give me better than thy garden, and will send on it a bolt from heaven, and some morning it will be a smooth hillside,
Transliteration Fa 'asa_ rabbi ay yu'tiyani khairam min jannatika wa yursila 'alaiha_ husba_nam minas sama_'i fatusbiha sa'idan zalaqa_(n).
18: 41
Asad or its water sinks deep into the ground, so that you will never be able to find it again!”
Pickthall Or some morning the water thereof will he lost in the earth so that thou canst not make search for it.
Transliteration Au yusbiha ma_'uha_ gauran falan tastati'a lahu_ talaba_(n).
[Ruby’s note – These verses could be taken to mean that God can render a failure [even from the seemed most successful and invincible state] in various ways, often through unexpected events. All keys and control are in His disposition alone.]
18: 42
Asad And [thus it happened:] his fruitful gardens were encompassed [by ruin], and there he was, writing 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!”
Pickthall 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!
Transliteration Wa uhita bi samarihi fa asbaha yuqallibu kaffaihi 'ala_ ma_ anfaqa fiha_ wa hiya kha_wiyatun 'ala_ 'uru_syiha_ wa yaqu_lu ya_ laitani lam usyrik bi rabbi ahada_(n).
[Ruby’s note – Denial of such truth that God is the Cause of all Causes and that associating one’s success with one’s work, investment, power, influence, and worldly opportunity as the causes, is wrong. One’s actions in this life would emanate from a wrong concept of God and false sense of things, and would direct one toward falsehood and downfall. ]
18: 43
Pickthall And he had no troop of men to help him as against Allah, nor could he save himself.
Yuksel 18:43 He had no group which could help against God, and he would not have had victory.
Transliteration Wa lam takul lahu_ fi'atuy yansuru_nahu_ min du_nilla_hi wa ma_ ka_na muntasira_(n).
18: 44
Asad For thus it is: all protective power belongs to God alone, the True One. He is the best to grant recompense, and the best to determine what is to be.
Pickthall In this case is protection only from Allah, the True. He is best for reward, and best for consequence.
Yuksel 18:44 Such is the true authority of God. He is best to reward, and best to punish.*
Transliteration Huna_likal wala_yatu lilla_hil haqq(i), huwa khairun sawa_baw wa khairun 'uqba_(n).
[ Ali’s notes: 2380 The companion's argument divides itself into five parts. (1) He remonstrates against the proud man denying Allah. (2) He, from his own spiritual experience, proclaims that Allah is One and that He is good. (3) He points out to him the better way of enjoying Allah's gifts, with gratitude to Him. (4) He expresses contentment and satisfaction in Allah's dealings with him. (5) He gives a warning of the fleeting nature of this world's goods and the certainty of Allah's punishment for inordinate vanity. (18.39)
2381 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. (18.41)
2382 "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! (18.42)
2383 In this case, in his mind, there was his own Self and his Mammon as rivals to Allah! (18.42)
2384 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! (18.43)
2385 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. (18.44)]
