Verses 30–38
18. Al-Kahf · The Cave
Makkan110 verses
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ إِنَّا لَا نُضِيعُ أَجْرَ مَنْ أَحْسَنَ عَمَلًا
18:30As for those who have faith and do righteous deeds—indeed We do not waste the reward of those who are good in deeds.
أُو۟لَٰٓئِكَ لَهُمْ جَنَّٰتُ عَدْنٍۢ تَجْرِى مِن تَحْتِهِمُ ٱلْأَنْهَٰرُ يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍۢ وَيَلْبَسُونَ ثِيَابًا خُضْرًۭا مِّن سُندُسٍۢ وَإِسْتَبْرَقٍۢ مُّتَّكِـِٔينَ فِيهَا عَلَى ٱلْأَرَآئِكِ ۚ نِعْمَ ٱلثَّوَابُ وَحَسُنَتْ مُرْتَفَقًۭا
18:31For such there will be the gardens of Eden with streams running in them. They will be adorned therein with bracelets of gold and wear green garments of silk and brocade, reclining therein on couches. How excellent a reward, and how good a resting place!1
۞ وَٱضْرِبْ لَهُم مَّثَلًۭا رَّجُلَيْنِ جَعَلْنَا لِأَحَدِهِمَا جَنَّتَيْنِ مِنْ أَعْنَٰبٍۢ وَحَفَفْنَٰهُمَا بِنَخْلٍۢ وَجَعَلْنَا بَيْنَهُمَا زَرْعًۭا
18:32Draw for them the parable of two men for each of whom We had made two gardens of vines, and We had surrounded them with date palms, and placed crops between them.
كِلْتَا ٱلْجَنَّتَيْنِ ءَاتَتْ أُكُلَهَا وَلَمْ تَظْلِم مِّنْهُ شَيْـًۭٔا ۚ وَفَجَّرْنَا خِلَٰلَهُمَا نَهَرًۭا
18:33Both gardens yielded their produce without stinting anything of it. And We had set a stream gushing through them.
وَكَانَ لَهُۥ ثَمَرٌۭ فَقَالَ لِصَٰحِبِهِۦ وَهُوَ يُحَاوِرُهُۥٓ أَنَا۠ أَكْثَرُ مِنكَ مَالًۭا وَأَعَزُّ نَفَرًۭا
18:34He had abundant fruits, so he said to his companion, as he conversed with him: ‘I have more wealth than you, and am stronger with respect to numbers.’2
وَدَخَلَ جَنَّتَهُۥ وَهُوَ ظَالِمٌۭ لِّنَفْسِهِۦ قَالَ مَآ أَظُنُّ أَن تَبِيدَ هَٰذِهِۦٓ أَبَدًۭا
18:35He entered his garden while he wronged himself. He said, ‘I do not think that this will ever perish,
وَمَآ أَظُنُّ ٱلسَّاعَةَ قَآئِمَةًۭ وَلَئِن رُّدِدتُّ إِلَىٰ رَبِّى لَأَجِدَنَّ خَيْرًۭا مِّنْهَا مُنقَلَبًۭا
18:36and I do not think that the Hour will ever set in. And even if I am returned to my Lord I will surely find a resort better than this.’3
قَالَ لَهُۥ صَاحِبُهُۥ وَهُوَ يُحَاوِرُهُۥٓ أَكَفَرْتَ بِٱلَّذِى خَلَقَكَ مِن تُرَابٍۢ ثُمَّ مِن نُّطْفَةٍۢ ثُمَّ سَوَّىٰكَ رَجُلًۭا
18:37His companion said to him, as he conversed with him: ‘Do you disbelieve in Him who created you from dust, then from a drop of [seminal] fluid, then fashioned you as a man?
لَّٰكِنَّا۠ هُوَ ٱللَّهُ رَبِّى وَلَآ أُشْرِكُ بِرَبِّىٓ أَحَدًۭا
18:38But I [say], ‘‘He is Allah, my Lord,’’ and I do not ascribe any partner to my Lord.
Tafsir
Commentary on this passage
Verse 32
1.After mentioning about the meaningfulness, the clarification of matter has taken the support of materialism concerning a man in possession of some excellent gardens. He became proud and started looking defiantly at the destitute but pious and failed to remember that Allah the Provider can confer and can also seize it back. As a result, the pride was of no avail and everything was ruined. Allah the Almighty has attributed all His favours and blessings towards Himself so that man can understand and reflect and does not fall into pride.
Footnotes
Explanations of words and phrases in these verses
- 1
Asawir - It is the plural of Aswaar. Sandus - Thin silk, Istabraq is the thick silk, Araaik is the plural of Areek. That is throne.
Benefit: The 31st ayat proves that the inmates of Paradise shall enjoy physical as well as spiritual pleasures. They shall be recompensed with all the pleasures they had abstained from in this world. The best of clothes. beautiful ornaments, a good place to sit, an exalted company and all types of comforts and enjoyments.
- 2
Muhaawera - To converse. Nafar denotes helpers and supporters.
- 3
It is the special logic of the people that as we are affluent and prosperous in this life, and if we die and there is Qiyamat, the one who has made us prosperous in this world will arrange for us pleasure in the hereafter also.
Benefit
It should be clear that the first party did not apparently deny the existence of Allah hut the second party called it disbeliever. This shows that it is denial of existence of Allah to consider oneself Supreme or deviation from correct belief is also a kind of denial of Allah, It is not apparent but it lies buried in ones consciousness.