18.Surah Al Kahf
The Quranic Text & Ali’s Version:
18: 9. Or dost thou reflect
C2334. A wonderful story or allegory is now referred to. Its lessons are:
- the relativity of Time,
- the unreality of the position of oppressor and oppressed, persecutor and persecuted, on this earth,
- the truth of the final Resurrection, when true values will be restored, and
- the potency of Faith and Prayer to lead to the Right.
Wonderful though such things may seem to be, they happen every day on Allah's earth!
... أَنَّ أَصْحَابَ الْكَهْفِ ...
that the Companions of the Cave
C2335. The unbelieving Quraish were in the habit of putting posers to the holy Prophet-questions which they got from Christians and Jews, which they thought the Prophet would be unable to answer. In this way they hoped to discredit him.
One of these questions was about the floating Christian story of the Seven Sleepers of Ephesus. The Prophet not only told them the main story but pointed out the variations that were current, and rebuked men for disputing about such details (18:22).
Most important of all, he treated the story (under inspiration) as a parable, pointing to lessons of the highest value. This is Revelation in the highest sense of the term.
The story is recapitulated in n. 2337 below.
... وَالرَّقِيمِ كَانُوا مِنْ آيَاتِنَا عَجَبًا ﴿٩﴾
and of the Inscription were wonders among Our Signs?
C2336. Raqim: Inscription. So interpreted by the Jalalayn, and the majority of Commentators agree. See n. 2337 below.
Others think it was the name of the dog: see 18:18, and n. 2350 below.
إِذْ أَوَى
الْفِتْيَةُ
إِلَى الْكَهْفِ
فَقَالُوا...
18: 10. Behold, the youths betook themselves to the Cave: they said,
C2337. The bare Christian story (without the spiritual lessons taught in the Quran) is told in Gibbon's Decline and Fall of the Roman Empire (end of chapter 33).
In the reign of a Roman Emperor who persecuted the Christians, seven Christian youths of Ephesus left the town and hid themselves in a cave in a mountain near by. They fell asleep, and remained asleep for some generations or centuries. When the wall which sealed up the cave was being demolished, the youths awoke.
They still thought of the world in which they had previously lived. They had no idea of the duration of time. But when one of them went to the town to purchase provisions, he found that the whole world had changed. The Christian religion, instead of being persecuted was fashionable: in fact it was now the State religion. His dress and speech, and the money which he brought, seemed to belong to another world. This attracted attention. The great ones of the land visited the Cave, and verified the tale by questioning the man's Companions.
When the story became very popular and circulated throughout the Roman Empire, we may well suppose that an Inscription was put up at the mouth of the Cave. See verse 9 and n. 2336.
This inscription was probably to be seen for many years afterwards, as Ephesus was a famous city on the west coast of Asia Minor, about forty to fifty miles south of Smyrna. Later on, the KhalifahWathiq (842-846 A.C.) sent an expedition to examine and identify the locality, as he did about the Dhul al Qarnayn barrier in Central Asia (Appendix VI at the end of this Surah).
A popular story circulating from mouth to mouth would necessarily be vague as to dates and vary very much in details. Somewhere about the 6th century A.C. a Syriac writer reduced it to writing. He suggested that the youths were seven in number; that they went to sleep in the reign of the Emperor Decius (who reigned from 249 to 251 A.D., and who was a violent persecutor of Christianity); and that they awoke in the reign of Theodosius 11, who reigned from 408 to 450 A.D. In our literature Decius is known as Daqyanus (from the adjectival Latin from Decianus), and the name stands as a symbol of injustice and oppression, and also of things old fashioned and out-of-date, as res Decianae must have been two or three centuries after Decius.
... رَبَّنَا آتِنَا مِن لَّدُنكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا ﴿١٠﴾
"Our Lord! bestow on us Mercy from Thyself, and dispose of our affair for us in the right way!
C2338. The youths hid in the cave, but they trusted in Allah, and made over their whole case to Him in prayer.
Then they apparently fell asleep, and knew nothing of what was happening in the world outside.
فَضَرَبْنَا
عَلَى آذَانِهِمْ ...
18: 11. Then We drew (a veil) over their ears,
C2339. Drew (a veil) over their ears: i.e., sealed their ears, so that they heard nothing. As they were in the Cave they saw nothing. So they were completely cut off from the outer world.
It was as if they had died, with their knowledge and ideas remaining at the point of time when they had entered the Cave. It is as if a watch stops at the exact moment of some accident, and any one taking it up afterwards can precisely fix the time of the accident.
... فِي الْكَهْفِ سِنِينَ عَدَدًا ﴿١١﴾
for a number of years, in the cave, (so that they heard not):
18: 12. Then We roused them,
C2340. Roused them: or raised them up from their sleep or whatever condition they had fallen into (18:18),
so that they began to perceive the things around them, but only with the memories of the time at which they had ceased to be in touch with the world.
... لِنَعْلَمَ أَيُّ الْحِزْبَيْنِ أَحْصَى لِمَا لَبِثُوا أَمَدًا ﴿١٢﴾
in order to test which of the two parties was best at calculating the term of years they had tarried!
C2341. When they awoke to consciousness, they had lost all count of time. Though they had all entered together, and lain together in the same place for the same length of time, their impressions of the time they had passed were quite different.
Time is thus related to our own internal experiences. We have to learn the lesson that men as good as ourselves may yet differ as to their reactions to certain facts, and that in such matters disputes are unseemly. It is best to say. "Allah knows best" (18:19).
نَحْنُ
نَقُصُّ عَلَيْكَ
نَبَأَهُم
بِالْحَقِّ...
18: 13. We relate to thee their story in truth:
... إِنَّهُمْ فِتْيَةٌ آمَنُوا بِرَبِّهِمْ وَزِدْنَاهُمْ هُدًى ﴿١٣﴾
they were youths who believed in their Lord, and We advanced them in guidance:
C2342. Their Faith carried them higher and higher on the road to Truth. Faith is cumulative. Each step leads higher and higher, by the grace and mercy of Allah.
وَرَبَطْنَا
عَلَى قُلُوبِهِمْ ...
18: 14. We gave strength to their hearts:
C2343. So that they were not afraid to speak out openly, and protest the truth of the Unity which they clearly saw in their own minds and hearts.
... إِذْ قَامُوا فَقَالُوا...
Behold, they stood up and said:
C2344. We may suppose them to have taken their stand and made a public protest before they betook themselves to the Cave (18:16).
The story really begins at 18:13, and the verses 18:9-12 may be considered as introductory.
As the emphasis is on spiritual lessons, the facts stated in the introductory part are passed over lightly in the story.
... رَبُّنَا رَبُّ السَّمَاوَاتِ وَالْأَرْضِ لَن نَّدْعُوَ مِن دُونِهِ إِلَهًا...
"Our Lord is the Lord of the heavens and of the earth: never shall we call upon any god other than Him:
... لَقَدْ قُلْنَا إِذًا شَطَطًا ﴿١٤﴾
if we did; we should indeed have uttered an enormity!"
هَؤُلَاء
قَوْمُنَا
اتَّخَذُوا
مِن دُونِهِ
آلِهَةً...
18: 15. "These our people have taken for worship gods other than Him:
C2345. Besides the heathen gods, the cult of the Emperors also became fashionable in the Roman Empire in the first three centuries of the Christian Era. The statue of Diana (Artemis) at Ephesus had been one of the wonders of the ancient world.
The city was a great seaport and the capital of Roman Asia. We may therefore imagine how the heathen cults must have flourished there.
St. Paul spent three years preaching there, and was mobbed and assaulted, and compelled to leave (Acts, 19:1-4).
... لَّوْلَا يَأْتُونَ عَلَيْهِم بِسُلْطَانٍ بَيِّنٍ...
why do they not bring forward an authority clear (and convincing) for what they do?
... فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِبًا ﴿١٥﴾
Who doth more wrong than such as invent a falsehood against Allah?
وَإِذِ
اعْتَزَلْتُمُوهُمْ
وَمَا يَعْبُدُونَ
إِلَّا اللَّهَ
فَأْوُوا إِلَى
الْكَهْفِ...
18: 16. "When ye turn away from them and the things they worship other than Allah betake yourselves to the Cave:
... يَنشُرْ لَكُمْ رَبُّكُم مِّن رَّحمته ويُهَيِّئْ لَكُم مِّنْ أَمْرِكُم مِّرْفَقًا ﴿١٦﴾
your Lord will shower His mercies on you and dispose of your affair towards comfort and ease."
C2346. That is,
'do not be afraid of anything: put your whole case in the hands of Allah: at present you are being persecuted; he will solve your difficulties and give you ease and comfort'.
The public protest ends at verse 15. In verse 16 they are taking counsel among themselves. After they go into the Cave, verse 17 introduces us to the scene where they are lying in the midst of the Cave in tranquil confidence in Allah.
وَتَرَى الشَّمْسَ
إِذَا طَلَعَت
تَّزَاوَرُ
عَن كَهْفِهِمْ
ذَاتَ الْيَمِينِ...
18: 17. Thou wouldst have seen the sun, when it rose, declining to the right from their Cave,
C2347. In the latitude of Ephesus, 38* north, i.e., well above the sun's northern declination, a cave opening to north, would never have the heat of the sun within it, as the sunny side would be the south.
If the youths lay on their backs with their faces looking to the north, i.e., towards the entrance of the Cave, the sun would rise on their right side, declining to the south, and set on their left sides, leaving them cool and comfortable.
... وَإِذَا غَرَبَت تَّقْرِضُهُمْ ذَاتَ الشِّمَالِ...
and when it set, turning away from them to the left,
... وَهُمْ فِي فَجْوَةٍ مِّنْهُ...
while they lay in the open space in the midst of the Cave.
... ذَلِكَ مِنْ آيَاتِ اللَّهِ...
Such are among the Signs of Allah:
... مَن يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِي...
he whom Allah guides is rightly guided;
C2348. The youths, having faith and trust in Allah, found safety and refuge in the Cave.
They were protected from the persecution and violence of the heathen. Their prayer (18:16) was heard.
... وَمَن يُضْلِلْ فَلَن تَجِدَ لَهُ وَلِيًّا مُّرْشِدًا ﴿١٧﴾
but he whom Allah leaves to stray -- for him wilt thou find no protector to lead him to the Right Way.
وَتَحْسَبُهُمْ
أَيْقَاظًا
وَهُمْ رُقُودٌ...
18: 18. Thou wouldst have deemed them awake, whilst they were asleep,
C2349. Perhaps their eyes were open, even though their senses were sealed in sleep. They turned about on their sides as men do in sleep.
... وَنُقَلِّبُهُمْ ذَاتَ الْيَمِينِ وَذَاتَ الشِّمَالِ...
and We turned them on their right and their left sides:
... وَكَلْبُهُم بَاسِطٌ ذِرَاعَيْهِ بِالْوَصِيدِ...
their dog stretching forth his two forelegs on the threshold:
C2350. The name of their dog is traditionally known as Qitmir, but see n. 2336 above.
... لَوِ اطَّلَعْتَ عَلَيْهِمْ لَوَلَّيْتَ مِنْهُمْ فِرَارًا وَلَمُلِئْتَ مِنْهُمْ رُعْبًا ﴿١٨﴾
if thou hadst come up on to them, thou wouldst have certainly turned back from them in flight, and wouldst certainly have been filled with terror of them.
C2351. This graphic picture of the sleepers explains the human mechanism by which their safety was ensured by Allah from their Pagan enemies.
وَكَذَلِكَ
بَعَثْنَاهُمْ
لِيَتَسَاءلُوا
بَيْنَهُمْ...
18: 19. Such (being their state), We raised them up (from sleep) that they might question each other.
C2352. This is the point of the story.
Their own human impressions were to be compared, each with the other. They were to be made to see that with the best goodwill and the most honest enquiry they might reach different conclusions; that they were not to waste their time in vain controversies, but to get on to the main business of life; and that Allah alone had full knowledge of the things that seem to us so strange, or inconsistent, or inexplicable, or that produce different impressions on different minds.
If they entered the Cave in the morning and woke up in the afternoon, one of them might well think they had been there only a few hours-only part of a day. This relative or fallacious impression of Time also gives us an inkling of the state when there will be no Time, of the Resurrection when all our little impressions of this life will be corrected by the final Reality.
This mystery of time has puzzled many contemplative minds. Cf. "Dark time that haunts us with the briefness of our days" (Thomas Wolfe in "Of Time and the River").
... قَالَ قَائِلٌ مِّنْهُمْ كَمْ لَبِثْتُمْ...
Said one of them, "How long have ye stayed (here)?"
... قَالُوا لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ...
They said, "We have stayed (perhaps) a day, or part of a day."
... قَالُوا رَبُّكُمْ أَعْلَمُ بِمَا لَبِثْتُمْ...
(At length) they (all) said, "Allah (alone) knows best how long ye have stayed here...
... فَابْعَثُوا أَحَدَكُم بِوَرِقِكُمْ هَذِهِ إِلَى الْمَدِينَةِ...
Now send ye then one of you with this money of yours to the town:
C2353. They now give up barren controversy and come to the practical business of life. But their thoughts are conditioned by the state of things that existed when they entered the Cave.
The money they carried was the money coined in the reign of the monarch who persecuted the. Religion of Unity and favoured the false cults of Paganism.
... فَلْيَنظُرْ أَيُّهَا أَزْكَى طَعَامًا فَلْيَأْتِكُم بِرِزْقٍ مِّنْهُ...
let him find out which is the best food (to be had) and bring some to you, that (ye may) satisfy hunger herewith:
C2354. Best food:, i.e., purest, most wholesome perhaps also most suitable for those who rejected idol worship, i.e., not dedicated to idols.
For they still imagined the world in the same state in which they had known it before they entered the Cave.
... وَلْيَتَلَطَّفْ وَلَا يُشْعِرَنَّ بِكُمْ أَحَدًا ﴿١٩﴾
and let him behave with care and courtesy, and let him not inform anyone about you.
إِنَّهُمْ
إِن يَظْهَرُوا
عَلَيْكُمْ
يَرْجُمُوكُمْ
أَوْ يُعِيدُوكُمْ
فِي مِلَّتِهِمْ...
18: 20. "For if thy should come upon you, they would stone you or force you to return to their cult,
C2355. They think that the world had not changed, and that the fierce persecution they knew. was still raging, under which a man had to pay by his life for his religious faith, if he could not conform to Pagan worship.
... وَلَن تُفْلِحُوا إِذًا أَبَدًا ﴿٢٠﴾
and in that case ye would never attain prosperity."
C2356. That is, never succeed in keeping your religion.
To become a renegade, to give up the Truth which you have won, simply on account of the fear of men, is the most despicable form of cowardice, and would rightly close the door of salvation if strict justice were to be done. But even then Allah's Mercy comes to the coward's aid so long as the door of repentance is open.
18: 21. Thus
C2357. Thus: in this way, by these means, i.e., by the sending out of one of the Sleepers with the old money to the town to buy provisions. His old-fashioned dress, appearance, and speech, and the old uncurrent money which he brought, at once drew the attention of people to him .
When they learnt his story, they realized that Allah, Who can protect His servants thus and raise them up from sleep after such a long time, has power to raise up men for the Resurrection, and that His promise of goodness and mercy to those who serve Him is true and was exemplified in this striking way.
On the other hand, to the men of the Cave themselves, it became clear that Allah can change the situation before we are aware, and our hope in Him is not futile, and that even when we are on the brink of despair, a revolution is surely working in the world before the world itself realises it.
... أَعْثَرْنَا عَلَيْهِمْ لِيَعْلَمُوا أَنَّ وَعْدَ اللَّهِ حَقٌّ...
did We make their case known to the people, that they might know that the promise of Allah is true,
... وَأَنَّ السَّاعَةَ لَا رَيْبَ فِيهَا...
and that there can be no doubt about the Hour of Judgment.
... إِذْ يَتَنَازَعُونَ بَيْنَهُمْ أَمْرَهُمْ...
Behold they dispute among themselves as to their affair.
C2358. The perversity of man is such that as soon as ever a glimpse of truth becomes manifest, men fall into controversies about it.
The Sleepers could not judge about the duration of their stay in the Cave, but they wisely left the matter and attended to the urgent business of their lives.
The townsfolk could not agree as to the significance of the event; they fell to discussing immaterial details.
What sort of a memorial should they raise?
a house or a place of worship or a tablet?
The place of worship was built. But the real significance was missed until explained in the Quran.
... فَقَالُوا ابْنُوا عَلَيْهِم بُنْيَانًا...
(Some) said, "Construct a building over them":
... رَّبُّهُمْ أَعْلَمُ بِهِمْ...
their Lord knows best about them:
... قَالَ الَّذِينَ غَلَبُوا عَلَى أَمْرِهِمْ لَنَتَّخِذَنَّ عَلَيْهِم مَّسْجِدًا ﴿٢١﴾
those who prevailed over their affair said, "Let us surely build a place of worship over them."
سَيَقُولُونَ
ثَلَاثَةٌ
رَّابِعُهُمْ
كَلْبُهُمْ...
18: 22. (Some) say they were three, the dog being the fourth among them;
... وَيَقُولُونَ خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ رَجْمًا بِالْغَيْبِ...
(others) say they were five, the dog being the sixth -- doubtfully guessing at the unknown;
C2359. The controversy in after ages raged about the number of the Sleepers: were they three or five or seven?
People answered, not from knowledge, but from conjecture.
Gibbon's version, which has now become best known, makes the number of Sleepers seven.
The point was immaterial: the real point was the spiritual lesson.
... وَيَقُولُونَ سَبْعَةٌ وَثَامِنُهُمْ كَلْبُهُمْ...
(yet others) say they were seven, the dog being the eighth.
... قُل رَّبِّي أَعْلَمُ بِعِدَّتِهِم مَّا يَعْلَمُهُمْ إِلَّا قَلِيلٌ...
Say thou: "My Lord knoweth best their number; it is but few that know their (real case)."
C2360. The true significance of the story is known only to a few. Most men discuss futile' details, which are not in their knowledge.
... فَلَا تُمَارِ فِيهِمْ إِلَّا مِرَاء ظَاهِرًا ...
Enter not, therefore, into controversies concerning them, except on a matter that is clear,
C2361. It is unprofitable to enter such immaterial controversies and many others that have been waged about Religion by shallow men from time immemorial.
Yet, if there is a matter of clear knowledge from experience that matters, we must openly proclaim it, that the world may be brought to listen to Allah's Truth.
... وَلَا تَسْتَفْتِ فِيهِم مِّنْهُمْ أَحَدًا ﴿٢٢﴾
nor consult any of them about (the affair of) the Sleepers.
C2362. Vulgar story-mongers as such know little of the true significance of stories and parables. We have a clear exposition in the Quran.
What need is there to go into details of the number of men in the Cave, or of the time they remained there?
وَلَبِثُوا
فِي كَهْفِهِمْ
ثَلَاثَ مِائَةٍ
سِنِينَ وَازْدَادُوا
تِسْعًا ﴿٢٥﴾
18: 25. So they stayed in their Cave three hundred years, and (some) add nine (more).
C2365. This verse should be read with the next verse.
In the floating oral tradition the duration of time in the Cave was given differently in different versions. When the tradition was reduced to writing, some Christian writers (e.g., Simeon Metaphrates) named 372 years, some less.
In round numbers 300 years in the solar Calendar would amount to 309 in the lunar Calendar. But the next verse points out that all these are mere conjectures: the number is known to Allah alone.
The authority on which Gibbon relies mentions two definite reigns, that of Decius (249-251 A.D.) and that of Theodosius 11 (408-450 A.D.). Taking 250 and 450, we get an interval of 200 years. But the point of the story does not lie in the name of any given Emperor, but in the fact that the beginning of the period coincided with an Emperor who persecuted: the Emperor's name at the end of the period may be taken as approximately correct, because the story was recorded within two generations afterwards.
One of the worst Emperors to persecute the Christians was Nero who reigned from 54 to 68. If we took the end of his reign (A.D. 68) as the initial point, and (say) 440 A.D. as the final point, we get the 372 years of Simeon Metaphrates.
But none of these writers knew any more than we do. Our best course is to follow the Quranic injunction, "Say, Allah knows best how long they stayed" (18:26).
There is also a rebuke implied: 'do not imitate these men who love mischievous controversies!' After all, we are given the narrative more as a parable than as a story.
قُلِ
اللَّهُ أَعْلَمُ
بِمَا لَبِثُوا...
18: 26. Say:
"Allah knows best how long they stayed:
... لَهُ غَيْبُ السَّمَاوَاتِ وَالْأَرْضِ...
with Him is (the knowledge of) the secrets of the heavens and the earth:
... أَبْصِرْ بِهِ وَأَسْمِعْ...
how clearly He sees, how finely He hears (everything)!
... مَا لَهُم مِّن دُونِهِ مِن وَلِيٍّ ...
They have no protector other than Him;
C2366. Who are "they" in this sentence?
- They may be the Companions of the Cave, for they put themselves under the protection of Allah, and disowned all attribution of partners to Him. Or
- "they" may refer to the people in general who go wrong and become "Mushriks" i.e., attribute imaginary partners to Allah.
... وَلَا يُشْرِكُ فِي حُكْمِهِ أَحَدًا ﴿٢٦﴾
nor does He share His Command with any person whatsoever.
C2367. His Command: i.e., Allah's sovereignty of the world, or in His Judgment on the Day of Judgment.
وَاتْلُ مَا
أُوحِيَ إِلَيْكَ
مِن كِتَابِ
رَبِّكَ...
18: 27. And recite (and teach) what has been revealed to thee of the Book of thy Lord:
... لَا مُبَدِّلَ لِكَلِمَاتِهِ وَلَن تَجِدَ مِن دُونِهِ مُلْتَحَدًا ﴿٢٧﴾
none can change His Words,
C2368. His Words: His Commands, Decrees, Orders.
and none wilt thou find as a refuge other than Him.
وَقُلِ
الْحَقُّ مِن
رَّبِّكُمْ...
18: 29. Say, "The Truth is from your Lord":
... فَمَن شَاء فَلْيُؤْمِن وَمَن شَاء فَلْيَكْفُرْ...
let him who will, believe, and let him who will, reject (it):
C2371. Our choice in our limited Free-will involves a corresponding personal responsibility. We are offered the Truth: again and again is it pressed on our attention,
If we reject it, we must take all the terrible consequences which are prefigured in the Fire of Hell. Its flames and roof will completely enclose us like a tent. Ordinarily there is water to quench the heat of thirst: here the only drink will be like molten brass, thick, heavy, burning, sizzling. Before it reaches the mouth of the unfortunates, drops of it will scald their faces as it is poured out.
... إِنَّا أَعْتَدْنَا لِلظَّالِمِينَ نَارًا أَحَاطَ بِهِمْ سُرَادِقُهَا...
for the wrongdoers We have prepared a Fire whose (smoke and flames), like the wall and roof of a tent, will hem them in:
... وَإِن يَسْتَغِيثُوا يُغَاثُوا بِمَاء كَالْمُهْلِ يَشْوِي الْوُجُوهَ...
if they implore relief they will be granted water like melted brass that will scald their faces.
... بِئْسَ الشَّرَابُ وَسَاءتْ مُرْتَفَقًا ﴿٢٩﴾
How dreadful the drink!
How uncomfortable a couch to recline on!
Other versions:
18: 9 [al-Kahf Mecca 69]
Asad do you think that the Men of the Cave and of the scriptures could be deemed more wondrous than any of Our Messages?
Yusuf Ali Or dost thou reflect that the Companions of the Cave and of the Inscription were wonders among Our Signs?
Pickthall Or deem you that the People of the Cave and the Inscription are a wonder among Our portents?
Transliteration Am hasibta anna asha_bal kahfi war raqimi ka_nu_ min a_ya_tina_ 'ajaba_(n).
[ see Asad’s ntoe 7 – 12]
[ Ali’s notes: 2334 A wonderful story or allegory is now referred to. Its lessons are: (1) the relativity of Time, (2) the unreality of the position of oppressor and oppressed, persecutor and presecuted, on this earth, (3) the truth of the final Resurrection, when true values will be restored, and (4) the potency of Faith and Prayer to lead to the Right. (18.9)
2335 The unbelieving Quraish were in the habit of putting posers to the holy Prophet-questions which they got from Christians and Jews, which they thought the Prophet would be unable to answer. In this way they hoped to discredit him. One of these questions was about the floating Christian story of the Seven Sleepers of Ephesus. The Prophet not only told them the main story but pointed out the variations that were current, and rebuked men for disputing about such details (xviii. 22). Most important of all, he treated the story (under inspiration) as a parable, pointing to lessons of the highest value. This is Revelation in the highest sense of the term. The story is recapitulated in n. 2337 below. (18.9)
2336 Raqim = Inscription. So interpreted by the Jalalain, and the majority of Commentators agree. See n. 2337, below. Others think it was the name of the dog: see xviii. 18, and n. 2350 below. (18.9)]
18: 10
Asad When those youths took refuge in the cave, they prayed: “ O our Sustainer! Bestow on us grace from Thyself, and endow us, whatever our condition, with consciousness of what is right!”
Yusuf Ali Behold 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 right way!
Pickthall When the young men fled for refuge to the Cave and said: Our Lord! Give us mercy from Thy presence and shape for us right conduct in our plight.
Transliteration Iz awal fityatu ilal kahfi faqa_lu_ rabbana_ a_tina_ mil ladunka rahmataw wa hayyi' lana_ min amrina_ rasyada_(n).
[ Asad ntoe 9: I.e., God caused them to remain cut off – physically or metaphorically – from the sounds the bustle of the outside world. The classical commentators take the above phrase to mean that God “ veiled their ears with sleep”.
18: 11
Yusuf Ali Then We drew (a veil) over their ears for a number of years in the cave (so that they heard not):
Pickthall Then We sealed up their hearing in the Cave for a number of years.
Transliteration Fa darabna_ 'ala_ a_za_nihim fil kahfi sinina 'adada_(n).
18: 12
Asad ……so that We might mark out [to the world] which of the two points of view showed a better comprehension of the time-span during which they had remained in this state.
Yusuf Ali Then We roused them in order to test which of the two parties was best at calculating the term of years they had tarried!
Pickthall And afterward We raised them up that We might know which of the two parties would best calculate the time that they had tarried.
Transliteration Summa ba'asna_hum lina'lama ayyul hizbaini ahsa_ lima_ labisu_ amada_(n).
[Asad’s note 11 and 12: Lit., :so that We might take cognizance of “: butsince God embraces all past, present, and future with His knowledge, His “taking cognizance” of an event denotes His causing it to come into being and, thus, allowing it to become known by His creature: hence, “making it out” to the world.]
18: 13
Asad We shall truly relate to you their story: Behold, they were young men who had attained to faith in their Sustainer: and [so] We deepened their consciousness of the right way.
Yusuf Ali We relate to thee their story in truth: they were youths who believed in their Lord and We advanced them in guidance:
Pickthall We narrate unto thee their story with truth. Lo! they were young men who believed in their Lord, and We increased them in guidance.
Transliteration Nahnu naqussu 'alaika naba'ahum bil haqq(i), innahum fityatun a_manu_ bi rabbihim wa zidna_hum huda_(w),
18: 14
Yusuf Ali We gave strength to their hearts: Behold 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!"
Pickthall And We made firm their hearts when they stood forth and said: Our Lord is the Lord of the heavens and the earth. We cry unto no god beside Him, for then should we utter an enormity.
Transliteration Wa rabatna_ 'ala_ qulu_bihim iz qa_mu_ faqa_lu_ rabbuna_ rabbus sama_wa_ti wal ardi lan nad'uwa min du_nihi ila_hal laqad qulna_ izan syatata_(n).
18: 15
Asad These people of ours have taken to worshipping [others] deities instead of Him, without being able to adduce any reasonable evidence in support of their beliefs; and who could be more wicked than he who invents a lie about God?
Yusuf Ali "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 doth more wrong than such as invent a falsehood against Allah?
Pickthall These, our people, have chosen (other) gods beside Him though they bring no clear warrant (vouchsafed) to them. And who doth greater wrong than he who inventeth a lie concerning Allah?
Transliteration Ha_'ula_'i qaumuna-ttakhazu_ min du_nihi a_lihah(tan), lau la_ ya'tu_na 'alaihim bi sulta_nim bayyin(in), faman azlamu mim man-iftara_ nalalla_hi kaziba_(n).
18: 16
Yusuf Ali "When ye 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 dispose of your affair towards comfort and ease."
Pickthall And when ye withdraw from them and that which they worship except Allah, then seek refuge in the Cave; your Lord will spread for you of His mercy and will prepare for you a pillow in your plight.
Transliteration Wa iz-i'tazaltumu_hum wa ma_ ya'budu_na illalla_ha fa'wu_ ilal kahfi yansyur lakum rabbukum mir rahmatihi wa yuhayyi' lakum min amrikum mirfaqa_(n).
18: 17
Yusuf Ali Thou wouldst 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 Signs of Allah: he whom Allah guided; but he whom Allah leaves to stray for him wilt thou find no protector to lead him to the Right Way.
Pickthall And thou mightest have seen the sun when it rose move away from their cave to the right, and when it set go past them on the left, and they were in the cleft thereof. That was (one) of the portents of Allah. He whom Allah guideth, he indeed is led aright, and he whom He sendeth astray, for him thou wilt not find a guiding friend.
Transliteration Wa tarasy syamsa iza_ tala'at taza_waru 'an kahfihim za_tal yamini wa iza_ garabat taqriduhum za_tasy syima_li wa hum fi fajwatim minh(u), za_lika min a_ya_tilla_h(i), may yahdilla_hu fa huwal muhtadi wa may yudlil falan tajida lahu_ waliyyam mursyida_(n).
18: 18
Asad And you would have thought that they were awake, whereas they lay asleep. And We caused them to turn over repeatedly, now to the right, now to the left; and their dog [lay] on the threshold, its forepaws outstretched. Had you come upon them you would surely have turned away from them in flight, and would surely have been filled with awe of them.
Yusuf Ali Thou wouldst have deemed them awake whilst they were asleep and We turned them on their right and their left sides: their dog stretching forth his two forelegs on the threshold: if thou hadst come up on to them thou wouldst have certainly turned back from them in flight and wouldst certainly have been filled with terror of them.
Pickthall And thou wouldst have deemed them waking though they were asleep, and we caused them to turn over to the right and the left, and their dog stretching out his paws on the threshold. If thou hadst observed them closely thou hadst assuredly turned away from them in flight, and hadst been filled with awe of them.
Transliteration Wa tahsabuhum aiqa_zaw wa hum ruqu_d(uw), wa nuqallibuhum za_tal yamini wa za_tasy syima_l(i), wa kalbuhum ba_situn zira_'aihi bil wasid(i), law-ittala'ta 'alaihim lawallaita minhum fira_raw wa lamuli'ta minhum ru'ba_(n).
18: 19
Asad And so, We awakened them; and they began to ask one another. One of them asked: “How long have you remained thus”? [The others answered: We have remained thus a day, of part of a day.” ……….Let, then, one of you go with these silver coins to the town, ………
Yusuf Ali
Such (being their state) We raised them up (from sleep) that they might question each other. Said one of them "How long have ye 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 ye have stayed here...Now send ye 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 (ye may) satisfy hunger herewith: and let him behave with care and courtesy and let him not inform anyone about you.
Pickthall And in like manner We awakened them that they might question one another. A speaker from among them said : How long have ye tarried? They said: We have tarried a day or some part of a day, (Other) said: Your Lord best knoweth what ye have tarried. Now send one of you with this your silver coin unto the city, and let him see what food is purest there and bring you a supply thereof. Let him be courteous and let no man know of you.
Transliteration Wa kaza_lika ba'asna_hum liyatasa_'alu_ bainahum, qa_la qa_'ilum minhum kam labistum, qa_lu_ labisna_ yauman au ba'da yaum(in), qa_lu_ rabbukum a'lamu bima_ labistum, fa-b'asu_ ahadakum bi wariqikum ha_zihi ilal madinati falyanzur ayyuha_ azka_ ta'a_man falya'tikum bi rizqim minhu walyatalattaf wa la_ yusy'iranna bikum ahada_(n).
18: 20
Yusuf Ali "For if thy should come upon you they would stone you or force you to return to their cult and in that case ye would never attain prosperity."
Pickthall For they, if they should come to know of you, will stone you or turn you back to their religion; then ye will never prosper.
Transliteration Innahum iy yazharu_ 'alaikum yarjumu_kum au yu'idu_kum fi millatihim wa lan tuflihu_ izan abada_(n).
18: 21
Asad ……….- that God’s promise if true, and that there can be no doubt as to [the coming of] the Last Hour…….so some said: “Erect a building in their memory; ………”Indeed, we maust surely raise a house of worship in their memory!”
Yusuf Ali 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 Judgment. Behold 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."
Pickthall And in like manner We disclosed them (to the people of the city) that they might know that the promise of Allah is true, and that, as for the Hour, there is no doubt concerning it. When (the people of the city) disputed of their case among themselves, they said: Build over them a building; their Lord knoweth best concerning them. Those who won their point said: We verily shall build a place of worship over them.
Transliteration Wa kaza_lika a'sarna_ 'alaihim liya'lamu_ anna wa'dalla_hi haqquw wa annas sa_'ata la_ raiba fiha_, iz yatana_za'u_na bainahum amrahum faqa_lu-bnu_ 'alaihim bunya_na_(n), rabbuhum a'lamu bihim, qa_lal lazina galabu_ 'ala_ amrihim lanattakhizanna 'alaihim masjida_(n).
[ Ali’s note 2358 The perversity of man is such that as soon as ever a glimpse of truth becomes manifest, men fall into controversies about it. The Sleepers could not judge about the duration of their stay in the Cave, but they wisely left the matter and attended to the urgent business of their lives. The townsfolk could not agree as to the significance of the event; they fell to discussing immaterial details. What sort of a memorial should they raise?-a house or a place of worship or a tablet? The place of worship was built. But the real significance was missed until explained in the Qur-an. (18.21)]
18: 22
Asad …….Say: “ My sustainer knows best how many they were. None but a few have any knowledge of them……….
Yusuf Ali (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 thou: "My Lord knoweth 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.
Pickthall (Some) will say: They were three, their dog the fourth, and (some) say: Five, their dog the sixth, guessing at random; and (some) say: Seven, and their dog the eighth. Say (O Muhammad): My Lord is best aware of their number. None knoweth them save a few. So contend not concerning them except with an outward contending, and ask not any of them to pronounce concerning them.
Transliteration Sayaqu_lu_na sala_satur ra_bi'uhum kalbuhum, wa yaqu_lu_na khamsatun sa_disuhum kalbuhum rajmam bil gaib(i), wa yaqu_lu_na sab'atuw wa sa_minuhum kalbuhum, qur rabbi a'lamu bi 'iddatihim ma_ ya'lamuhum illa_ qalil(un), fala_ tuma_ri fihim illa_ mira_'an za_hira_(w), wa la_ tastafti fihim minhum ahada_(n).
18: 25 [ al-Kahf, mecca 69 ]
Yusuf Ali So they stayed in their Cave three hundred years and (some) add nine (more).
Pickthall And (it is said) they tarried in their Cave three hundred years and add nine.
Transliteration Wa labisu_ fi kahfihim sala_sa mi'atin sinina wa-zda_du_ tis'a_(n).
18: 26
Yusuf Ali 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.
Pickthall Say: Allah is best aware how long they tarried. His is the Invisible of the heavens and the earth. How clear of sight is He and keen of hearing! They have no protecting friend beside Him, and He maketh none to share in His government.
Transliteration Qulilla_hu a'lamu bima_ labisa_, lahu_ gaibus sama_wa_ti wal ard(i), absir bihi wa asmi', ma_ lahum min du_nihi miw waliyy(in), wa la_ yusyriku fi hukmihi ahada_(n).
18: 27
Asad And convey whatever has been revealed to you of your Sustainer’s writ. There is nothing that could alter His words; and you can find no refute other than with Him
Yusuf Ali And recite (and teach) what has been revealed to thee of the Book of thy Lord: none can change His Words and none wilt thou find as a refuge other than Him.
Pickthall And recite that which hath been revealed unto thee of the scripture of thy Lord. There is none who can change His words, and thou wilt find no refuge beside Him.
Transliteration Wa-tlu ma_ u_hiya ilaika min kita_bi rabbik(a), la_ mubaddila likalima_tih(i), wa lan tajida min du_nihimultahada_(n).
[Asad note 35: According to Razi, it is on this passage, among others, that the great……Muslim al-Isfahani based his rejection of the so-called “doctrine of abrogation” discussed in my note 87 on 2:106]
Ayah 29 
Yusuf Ali 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 wall 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!
Pickthall Say: (It is) the truth from the Lord of you (all). Then whosoever will, let him believe, and whosoever will, let him disbelieve. Lo! We have prepared for disbelievers Fire. Its tent encloseth them. If they ask for showers, they will be showered with water like to molten lead which burneth the faces. Calamitous the drink and ill the resting place!
Transliteration Wa qulil haqqu mir rabbikum, faman sya_'a falyu'miw wa man sya_'a falyakfur, inna_ a'tadna_ liz za_limina na_ra_(n), aha_ta bihim sura_diquha_, wa iy yastagisu_ yuga_su bi ma_'in kal muhli yasywil wuju_h(a), bi'sasy syara_b(u), wa sa_'at murtafaqa_(n).