Soora 18


[1] (In the name of God, Most Gracious, Most Merciful)


The meaning


More explanation

[2] 1. Praise is due to Goda, Who has sent down, to His servant [Mohammed], the Book b, and has not assigned in it [to his servant Mohammed] any hardship c.


[Then God be glorified started to describe His servant Mohammed, and He said:]

[3] 2. [So that Mohammed will be] a guardian [on you d]:

to warn [the disbelievers] of a mighty punishment [coming] from Him,

and [to] bear glad tidings to the believers who do righteous [deeds], that [in the Next Life], they will have a goodly reward e.


[4] 3. Wherein they will remain forever.


[5] 4. Further that he may warn those [associaters] who say: "God has taken [for Himself] a son f (or daughters.)"


[6] 5. They have no [true] knowledge of such [word], nor even had their fathers; a grievous word g it is [to God] that issues from their [spiritual] mouths; they only say a lie.


1 a i.e. it means: [Believers,] praise and thank God for that He sent you a messenger who guided you to the way of the truth.

1 b i.e. the Quran.

1 c It means: He has not made, with what He has revealed in the Book, any hard statements which you cannot carry out.

This is confirmed by His saying be glorified in the Quran 2: 286, which means:

(God tasks not any soul beyond its capacity.)


2 d It means: he wants to benefit you and desires for you the good consequences, like a guardian of the orphans who protects, observes and takes care about them.

So the guardian is the one responsible about the orphans, widows or about anything else which he guards or for which he works.

2 e Which is the prosperity in Paradise.


4 f These are Christians who say: the Christ is the son of God, and also the associaters among the Arab who said: the angels are daughters of God.


5 g Which is their saying: God has taken to Himself a son or (daughters!)



[7] 6. Yet perchance, if they believe not in this theme, you [Mohammed] will kill yourself with grief [for them], on account of [their sanctifying of] their monumentsa.


[8] 7. We have made what [plant, animal and man] is on the earth an ornament thereof, to try them b, which of them is acting best c.


[9] 8. And We will make all that is on the [earth as] barren dust d.


6 a i.e. the idols which became the monuments of the ancients.

It means: Because of their sanctification of the monuments which their fathers left behind, and their worshipping such monuments or idols; and because they do not listen to your words and refrain from worshipping the idols.

It means: Dont grieve for them, nor do you be sorry for their ignorance and their acts; because God is All-Able to guide them, but He only guides him who is prepared for the guidance, according to his good conduct, and his kindness to the poor and needy.


7 b i.e. to examine or test them.

7 c In order that, in the Next Life, We will reward the good-doer according to his work, and punish the evil-doer according to his evil.


8 d It means: We make all of them perish, so that no plant, animal or man will remain on it. Therefore, the Arabic word in the aya means: the barren land or the desolate land which includes no plant.



[10] 9. Or do you [Mohammed] think the Men of the Cave and the gravestone [on which their names were inscribed] were among Our wonderful signs!? a


[11] 10. When the youths resorted to the cave, and said: "Our Lord, bestow on us mercy from You and make for us our affairs easy and upright." b


[12] 11. So We impeded [the noise and sounds from reaching] their earsc, [to let them sleep] in the cave, for a number of countable d years.


[13] 12. e Afterwards We raised them up [from their sleep], that We might know which of the two parties f would give a better calculation of the time of their tarrying.


9 a There was a cave in Jordan near a village called the Rajeeb, the distance of about one hour walking away from Amman; and there was a graveyard near that cave.

While the Raqiem was the gravestone, which was a big stone near the cave on which they inscribed the date of the death of their dead.

The Men of the Cave mentioned in this soora were eight monotheistic men, who resorted to the cave, fleeing from a heathen king: one of the Roman kings called Decius, who lived in the third century AC; (another theory says his capital was in Ephesus near the nowadays Izmir, and the cave is in the Coelian mountain); he ordered people to worship the idols, and anyone refused that, he would kill him.

Their incident was about 249 AC. Refer to the Arabic book: (Excavation of the Cave of the People of the Cave) by Prof. Rafieq Wafa Al-Dajani.

10 b So they told the king about them, and he came seeking after them, to find them sleeping inside the cave; he said to his companions: Build the gate of the cave on them, and leave them to die from starvation and thirst. So they built the gate with stones and closed it firmly, then they left them and went their way.


11 c i.e. they slept, and the gate of the cave was closed upon them, so they did not hear afterwards neither any sound nor any voice. It is a parable implying that they slept.

11 d The countable, to the Arab, is thirty and less than thirty, but when the silver coins were more than thirty, they used to weigh them, because some coins were light and others were heavy; their drakhmas were made of silver.

The Quran pointed to that, in the story of Joesph, in the aya 12: 20, which emans:

(And they sold him for a mean price: several* silver coins.)

[Lit. countable: * Which were twenty shekels of silver; iIn Arabic twenty drachmas: the drachma was a silver coin.]

And God be glorified said about the fasting of the month of Ramadan in the Quran 2: 184, which means:

(Certain days [of the month of Ramadan] that are counted.)

While He mentioned that in another aya 2: 185 which means:

(The month of Ramadan.)

Which means: [Such counted days of the fasting are the days of] the month of Ramadan.

So in one aya He said: month and in another aya: several counted days; that is because the lunar month may be [30 days and may be] 29 days [and cannot be more than 30 days.] And the Arabic word which means: countable indicates to the Arab in their language: every thing little in number.

Therefore, the aya points out that they slept in the cave for less than thirty years, i.e. between twenty and thirty.

To me, I think it was almost twenty years. The indication of this is His saying be glorified in the story of Joseph, 12: 20, which means:

(Several silver coins; and they attached no value to him.)

Which were twenty silver coins (shekels or drakhmas.)


12 e Then some years following the closing of the cave exit off them, that idolatrous king died, the system changed, the authority of the idolatry disappeared, and the authority became for Christians, who were at that time monotheists: they did not consider the Christ as the son of God, but they admitted he was a prophet sent to them by God.

Afterwards, there was a shepherd of sheep, who settled near the cave; he needed some stones, then he saw the wall with which the gate of the cave was blocked, so he started to dismantle it and take away its stones, so they awoke [when fresh air came into their cave.]

12 f Because the Christians in that city, which was near to the cave, were two sects or two parties, and each party had recorded the date of the people of the cave and the time of their going into it; for they knew their story and their fleeing from the idolatrous king, but they did not excavate about them, because they thought they had died in their cave.

But then when their matter became obvious; and they saw they were living, they were astonished of that, and their affair became serious to them, so that each sect wanted to construct graves for them after they returned to the cave to die there.

This is confirmed by the aya 21 of this soora, which means:

(When [the people of the city] disputed among themselves [about the building]; the [people of the city] said [to each other]: "Build over them a building; their Lord knows best about them [whether they have now died or slept again.]"

Those [of the other sect] who prevailed over their case said: "We surely shall build a place of worship over them [so they built a church over the cave.]")

Then when the one, who bought the food for them, came back and told them about the story, they prayed God to let them die in their place lest they should be a scene for viewers. So they died in their cave.

Then when the two Christian sects knew about their death, one of the two sects said: Let us build graves for them, on which we put grave marks. The other sect said: No, it is we who will build. Therefore, the two sects quarreled and went to the ruler of the city who sentenced for the behalf of the first sect.

But while the second sect was more numerous and more powerful than the first sect, they made an appeal, and said: We shall build a church over the cave, so the advantage will be to all people, and it will be a place of worship. So the ruler sentenced for their behalf.

As it is seen in the aya 21 above: (Those [of the other sect] who prevailed over their case) i.e. those who won the case about the youths of the cave concerning the building, (said: "We surely shall build a place of worship) which is the church (over them." [So they built a church over the cave.])



[14] 13. We will tell you [Mohammed] their tidingsa with true [words.]

They were [a group of] youths who believed in their Lord [and did not associate with Him], and We increased them in guidance b.


[15] 14. And We made firm their hearts c, that they rose d and said: "Our Lord is the Lord of the heavens and the earth [Who created them]; never shall we worship any god other than Him; [for if we had worshipped those other than Him], we then would have uttered extreme words of falsehood."


[16] 15. "These, our people, have appointed gods [to worship them] apart from [God.]

If only they could provide any proof to support their opinion concerning those [whom e they worship!]

Then who does greater wrong than such as invents a falsehood against God f?"


[Then, Temlikha, the chief of the group of the youths, said to his companions:]

[17] 16. So, now having isolated yourselves from [the associaters among your people] as also from those [Christian monotheists g] who serve none apart from God;

resort therefore to the cave h, and your Lord will shower, out of His mercy, rain for you [to drink], and will prepare a companion i [to bring] for you what food, drink and others that you need] in your affair.


13 a i.e. their case and their story.

13 b i.e. We increased their insight in their religion, and increased their desire for its reward.



14 c This is a parable for the strong heart and the firm will.

14 d From their country and ran away from the idolatrous king who enjoined the worship of idols.



15 e That is because they considered some men as gods to be worshipped, and they said: This is the son of the god of goodness, and that one is the son of the god of rain, and so on they considered some men as gods, as have Christians consider the Christ as the son of God, and worshipped him.

15 f By claiming that He has an associate to be worshipped.



16 g You isolated yourselves from them also.


16 h And make it your refuge, lest the king may seize and kill you.

16 i So God prepared for them the sheep shepherd who accompanied them.



[18] 17. And you [man] would see the sun, as it rose, move away to the right of their cave, and when it set, turn away from them to the left a;

and they were [sleeping] in a spacious hollow of the [cave.]

Such sleep [which befell them] in the cave is among the signs of God [indicating His might.]

Anyone whom God guides is the rightly guided [whom none can misguide]; but anyone whom [God] misguides, you will not find for him any patron to guide him [to the way of the truth.]


[19] 18. And [if you, man, had seen them] you would have deemed them awake while they were asleep;

We turned them [in their sleep: once from the left] to the right and [once from the right] to the left;

and their dog [lay] outstretching his two fore-legs by the blocked gate b.

If you [man who asked about them] had observed them closely, you [would conceived great fear of them and] would have turned back in flight, and been filled with terror of them. c



17 a It means: One time it was to the right side of the cave, and another time to its left, so that its heat did not reach them.









18 b The Arabic word in the aya means the place where the gate was blocked.

It mean: their dog lay in the corridor leading to the spacious hollow of the cave.

18 c For God be glorified filled the cave with terror and weirdness, lest anyone should come in and hurt them.



[20] 19. And even a so We raised them up [from their sleep] that they might question one another b.

One of them said: "How long have you tarried [in your sleep?]"

[His companions] said: "We have tarried a day or part of a day."

[But when they saw their nails and hairs were long,]

they said: "Your Lord knows very well how long you have tarried c.

[Then they said:] Now send one of you forth with these silver coins d of yours to the city [near to us],

and let him look for which of them has purest [lawful] food, so let him bring you provision of such [food];

let him be courteous [in speech and quarrel not with the seller], and inform no man [of the city people] about you [and your place.]"


[21] 20. "For, if they come to know about you [and know your place], they will stone you [till you die] or turn you back to their religion; when then you will never prosper. e "



19 a It means: Even as did We do to them such strange things, and We preserved them such long period, did We raise them from their sleep.

19 b About their condition and the time of their sleep; so when they knew about that they increased in their certainty and belief in the might of God be glorified.

19 c The period of their sleep was several countable years; i.e. between twenty and thirty.

19 d Which were the drachmas inscribed on them the picture of the idolatrous king, in whose time and from whom they ran away.



20 e It means: if they know about your place, you will not succeed with your religion of the monotheism [and the exclusive devotion to God alone] in which you believe.



[22] 21. And so a We disclosed them [to the people of the city] that they b might know that Gods promise c is true, and that there is no doubt about the Hour [of death, and about the Next Life.]d.

e When [the people of the city] disputed among themselves [about the building]; the [people of the city] said [to each other]: "Build over them a building f; their Lord knows best about them [whether they have now died or slept again.]"

Those [of the other sect] who prevailed over their case g said: "We surely shall build a place of worship over them [so they built a church over the cave.]"


21 a i.e As did We let them sleep and then raised them up from their sleep, as such did We acquaint the people of the city about their case and their story.

21 b i.e. the people of the city and others who hear about their story.

21 c About the sending of souls to the Next Life, and about the Judgment.

21 d So that when man dies, he will be sent from his body to the world of souls or the afterlife, to have his reward there.

21 e Then when the [one of them whom they sent to the city] returned to his companions in the cave and told them the story, they prayed God to let them die, lest they should become a scene to be looked on by people. So they died in their cave.

Afterwards, when they delayed, the people of the city went [to the cave] to find them dead.

Then, one of the two sects said: We shall build graves for them. And the other said: It is we who shall build.

21 f i.e. Build the gate of the cave and leave them inside it.

21 g And gained the decision of the ruler about the youths of the cave, concerning the building.



[Then God be glorified explained about the division of people concerning their number, so He said:]

[23] 22. [Some people] will say: "They were three and their dog was the fourth"; [others will] say: "They were five, their dog was the sixth" only doubtfully guessing; also [others will] say: "They were seven, and their dog was the eighth of them." a

b Say [Mohammed]: "My Lord knows best about their number."

None knows them save a few [of people]. So do not dispute concerning them [and their number] but only according to what We have explained to you, nor do you ask for information from any of [Christians] about them c.


[When the people of Mecca asked him about the story of the people of the cave before the revealing of these ayat, the Prophet said: I shall bring it to you tomorrow. And he did not say: If God will. Therefore, His saying be glorified was revealed in the following aya:]

[24] 23. And say not [O Mohammed] regarding anything, I shall do that tomorrow,"


[25] 24. Unless [that you add:] "If God will."

And mention your Lord [with seeking forgiveness] when you forget [to say If God will.],

and say: "I hope that my Lord will guide me [to the story of the ancients about which you ask me] within a shorter [time] about this [story of the people of the cave, with His] right guidance [in the near future.]" d



22 a Their true number in fact was eight, other than the dog. Refer to the Arabic book (Excavation of the Cave of the People of the Cave) by Prof. Rafieq Wafa Al-Dajani.

22 b Then when the delegation of [the Christians of] Najran came [to the Prophet in Medina], such division about their number was obvious. Therefore, God be glorified said to His messenger: Put an end to such dispute, and say: My Lord knows best about their number.

22 c i.e About the People of the Cave; for We have acquainted you with the truth about their story.]








24 d That is because the revelation about their story delayed for some days, for that he did not say: if God will. So that the associaters started to ridicule him and say: Mohammed, your Lord has forsaken and disliked you!



[26] 25. They tarried in their cave [following their death] for three hundred years, and nine more a.


[Therefore, His saying be glorified in this aya was revealed:]

[27] 26. Say [O Mohammed]: God knows best for how long they tarried. With Him is [the knowledge of] the Unknown in the heavens and the earth. b

Let people see and hear [about His works c.]

They have not any patron [to take care about their affairs] apart from Him, nor does He share His judgment with anyone [on Doomsday. d]


25 a Which is the period from the time of their death till the revealing of these ayat.

So the Christians said to the Prophet salam to him: What are such additional nine years: for the date of their death was since three hundred years, no more or less?


26 b It remained mysterious between Christians and the Quran: for Christians say three hundred years and no more, and the Quran says: they had nine years more, till the present time when the truth has been vindicated and its secret has been exposed, which is that the difference between the lunar months and the solar months is three years for every hundred years, so the additional years will be nine years according to the difference between the solar and lunar calendar.

So if we have a look at the date of the Christ birth and the emigration of Prophet Mohammed (Salam to him), we will find the period of 580 years between them, and from the birth of the Christ to his death was 40 years. God be glorified told that the men of the cave tarried following their death till the revealing of these ayat 309 years. So if we subtract this number which is 309 from 580 the result will be 271, and if we add to it the period of the life of the Christ which is 40 years, the result will be 311, and if we subtract from it 21 which is the period of time they lasted in their sleep in the cave, the number remaining will be 290 years AD, which is the date of their entering the cave.

26 c So that they will glorify and sanctify Him.

26 d It means: Dont assign to God any associate or intercessor for you before God on Doomsday; for the decision is up to Him alone, and He does not share anyone of angels, prophets or apostles in His Judgment between His creatures.

It is like His saying be glorified in the Quran 2: 113, which means:

(But God shall decide judgment between them on Doomsday about their variations.)

They discovered the cave in the time of the Ayyobites, who renewed the building of the mosque which was over the cave, then it was deserted, and was destroyed by the passing of years and the mosque was obliterated.

In the year 1963 AM, the Jordanian Office of Archeology made excavations and uncovered the mosque and the cave, to find the verification of that, and that the cave is their cemetery, and found a stone on which is written in Arabic, the translation of which is:

(In the name of God, Most Gracious, Most Merciful)

This is what Prince Haybet ordered to renew the front of the cave and its construction is renewed by Ahmed son of haowa in the year 227 AH.



[28] 27. [O Mohammed] rehearse [to them] what is revealed to you of the Book of your Lord a;

none can alter His wordsb,

and you cannot hide yourself from Him, even in a grave c.


[29] 28. And persevere yourself [Mohammed] linked to those who call upon their Lord at morning and evening d: seeking [by that] His countenance e.

And let not your eyes turn away from them [by looking to others], desiring the adornment of the present life. f

And obey not him whose heart We have made heedless of remembering Us g; so that he follows his own desire [to worship the idols, angels and others], and his endeavor [with worshipping them] has resulted in his complete loss h.


27 a i.e. which God wrote in the Preserved Tablet, of the stories of the prophets and their past nations.

27 b i.e. Dont change any aya of the Quran, even not any word as did they suggest to you, nor do you hear their words when they said: ("Bring a quran other than this [Quran, insulting not our gods] or change it [to praise our gods.]").

But should you do that, you will not escape His punishment.

27 c i.e. you cannot hide yourself from Our sight, if you alter any of the words of your Lord.



28 d i.e. they mention God once in the prayers, another time with praying Him, and another time with glorification; so that they never forget Him, but always they remember Him.

28 e i.e. they desire for Paradise which is in His neighborhood in the ethereal heavens. So the in the Lisan Al-Arab dictionary means: the side or the direction.

28 f i.e. desiring to sit with the men of position and richness. The Prophet salam to him longed for the conversion of the Arab chiefs, so that their followers might also believe. Therefore, he spoke to them smoothly, and so he was blamed with this aya, and was ordered to concern himself with the poor believers.

28 g Because of his pride over the poor and his wronging the weak.

28 h It means: his wealth, toiling and servitude to the idols lead only to his loss, and he will not get any benefit of it, but will be punished according to that.



[30] 29. But Say, [Mohammed a], "The [Quran] is the truth [revealed] from your Lord [O associaters]; so whosoever likes [to believe] let him believe, and whosoever likes [to disbelieve] let him disbelieve.

[Surely] We have prepared for wrong-doersb a fire of which the 'black tent-enclosure' c shall encompass them.

And if they cry for help [because of the extreme thirst and heat of the fire], they will be helped with a water like the 'boiling turbid oil' [of sesame] d which will roast [their skin and gut] surfaces; how evil is the drink [of such water], and how bad is that ['black enclosure'] to recline on e!


[31] 30. [Surely, as to] those who believe and do [works of] righteousness [will have Gardens in the neighborhood of your Lord]: We suffer not to be lost the recompense of those acting aright.


[32] 31. Those [righteous believers] will have Seven Gardens [in the neighborhood of their Lord]; rivers will flow below them.

Therein they will be adorned with [ethereal bracelets that issued] from [the material] bracelets of gold f,

and will wear green garments [that issued] from fine silk; and from silk brocade g;

reclining therein on [decorated excellent] couches; how excellent a reward [is their reward], and how excellent [their couches] to recline on.


29 a To these stubborn associaters.

29 b i.e. the disbeleivers.

29 c i.e. its smoke and flame. So He likened their encompassing and overwhelming by the smoke, like the encompassing of the tent by the 'black tent-enclosure': which is the fence [made of goat hair] surrounding the tent which also has a gate for entrance to the tent [The black tent and its enclosure both are made of goat hair.]

29 d When people want to separate the oil (: Rashi) of the sesame from its crust, they will boil the Rashi on fire, so the oil will separate from its crust by means of boiling.

29 e Like the wall or fence and others on which they recline.



31 f Therefore, the expression in the aya means:

(with [ethereal bracelets that issued] from [the material] bracelets of gold); so had He meant the material gold bracelets, then He would have said: with gold bracelets; and then the word will be more concise and eloquent.

And He wouldnt have also repeated the word from and also His saying in the next sentence in the aya:

31 g It means: ethereal garments formed in the material silk garments; the fine silk and the silk brocade are two kinds of silk.



[33] 32. Mention to the [associaters] the parable of two men a: For one [: the associater] of them We assigned two gardens of grape-vines which We surrounded with date palms; in between the two [gardens] We placed [a field of] plantation.


[34] 33. Each of those [two] gardens brought forth its fruit in full, and failed not in the least thereof. And We made a river to flow in the middle of the two.


[35] 34. And he had fruit [which he collected from the two gardens so as to sell it.] And he said to his companion [: the believer], conversing with him [and boasting]: "I am more than you in wealth, and stronger in respect of men [: sons and servants.]"


[36] 35. And the [associater] went into his garden, having wronged himself b; said he: "I do not think that this [garden] will ever perish."


[37] 36. "Nor do I think that the Hour [of Doomsday and Judgment] will ever occur c; and if I am indeed returned to my Lord [in the Next Life], I shall surely find a better estate than this [garden, when I shall die and go to the Next Life.] d "


[38] 37. His companion [: the believer] said, conversing with him: "Will you deny [God] Who created you from earth e, and then from a scanty seminal fluid, then perfected you as a man?"


[39] 38. "But I do testify that God is my Lord, and I do not associate anyone with my Lord."


[40] 39. "If only when you entered your garden, [you had thanked God f and] had said:

How Bountiful is God! No power save from God! g

Don't you see that I am less than you in wealth and children h?"


[41] 40. "It may be that my Lord will give me [something] better than your garden, and will send on [your garden] an unexpected calamity from heaven i so that [your garden] will become like a slippery salt ground j."


[42] 41. "Or its water may sink deeper [in the earth, and will not come out of the water spring], to be out of your reach k."


[Then God be glorified said:]

[43] 42. And total destruction surrounded his fruit [which he collected from the two gardens], and he started turning his hands up and down l, for what [money] he had spent on it, while it was completely ruined m, and [remained] saying: "Would I had never associated anyone with my Lord."


[44] 43. And, apart from God, there was no host to help him [to avert the torrent from his property and save it from the drowning], nor was he victorious [over his companion, by his much wealth and numerous men.]


[45] 44. In such instance n, Gods help will only be to the truthful o; [God] is Best in rewarding [the believer in this life of the World] and Best in the issue [for him in the Next Life.]



32 a Of the sons of Saba son of Yashjub, son of Yaarub, son of Cahtan. Their habitation was in Yemen. One of them was an associater and the other was a monotheist and believer.





35 b With his association and withholding the rights of the poor, due of his two gardens.



36 c And people will be requited and rewarded for their deeds, so they say: Expend on the poor, and God will give you in Paradise.

36 d No, such words are not correct in fact.



37 e i.e. from earthy elements, which the trees absorbed from the earth, and it became fruits which your father ate, and it became the seminal fluid in his loin, then it went to the womb of your mother, then God made you a perfect symmetrical human being.



39 f For the bounties that He gave to you, then He would have increased His bounties to you.

39 g i.e. I havent any power to gain such fruits but only by means of Gods will and assistance. But in fact you did not thank God and did not make your [worship and gratitude] exclusive for Him, but you associated the idols with Him.

39 h And I thank God be glorified and do not blaspheme or deny the bounties of God; moreover I expend on the poor in Gods way and I am not niggardly or miserly.



40 i Which does not come to your mind.

40 j i.e. it will become a salt land, devoid of trees and fruits, to the extent that the one walking on it may slip because of its extreme saltiness.



41 k It means: the water will never come out of the water spring, whatever you may widen it, dig in the earth and remove the sand and pebbles.

And as such was the discussion, between the two men, concluded.



42 l This is a parable with the Arab for any unexpected loss or harm, so he will turn his hand and smell it and say: I did not smell the back of my hand! This custom is still present with us in Iraq. The meaning: I did not think the condition may reach to such extent with such miserable condition which I get.

42 m Its building falling on its trees and its trees falling on its building. For God be glorified sent the torrent on his two gardens, so that their fruit went away, their trees fell down, their walls collapsed and he lost all that he had expended on them.



44 n i.e. at that time, and in such case.

44 o i.e. At the time of distress, Gods help will be to the one following the truth, and the failing and destruction will be to the one following the falsehood.

It means: the help will be to the believer and the destruction will be to the disbeliever.



[Then God be glorified gave them another example or parable about those devoting themselves to the life of the World, and He said:]

[46] 45. [O Mohammed] tell them the likeness of the Worldly life [and its quick disappearance]: as [rain] water that We send down from the sky; with which is mixed the plant of the earth a, that then becomes broken up [straw] which is scattered by winds b.

And God can do anything [: of the forming and destroying; nothing of that may be difficult to Him.] c


[47] 46. Wealth and sons are lures of the Worldly life d; but the righteous [deeds] that remain [reserved for you with God] are better e with your Lord [O man] in respect of reward [for believers in the Next Life], and better in respect of hope f.


45 a i.e. With that water, there planted the plant which twisted with each other, having fine beauty and freshness; but it wasnt more than a few days, and summer came, so it withered and became yellow because of the extreme heat and thirst.

45 b i.e. the wind tears it up and transports it from one place to another; so similarly the life in the World will not be everlasting for anyone, so be not deceived with it.

45 c God be glorified gave such parable to the rich men among Quraish, who disdained to sit with the poor believers.


46 d So nothing will profit you in the Next Life, but only that which you forward to your Next Life.

46 e Than the wealth and sons of the associaters in the life of the World.

46 f It means: Better than the associaters hoping of their gods; because God does not break His word, but will fulfill His promise for you in the Next Life, while the associaters will not have any advantage of their gods, for their hopes in their gods will be vain and will not be achieved.



[48] 47. On the day when [the earth will stop its axial rotation] We shall move the mountains a,

and you [Mohammed] will see the earth conspicuous [in the space] b,

[Then God be glorified told about the associaters who died, and He said:]

and We shall gather them together d, and shall not leave anyone of them behind e.


[49] 48. And they f will be presented before your Lord in ranks g;

[angels will say to them, rebuking and censuring:]

"Now you have come to Us [naked, bare footed, without wealth or sons] as had We created you at first [when you came out of the wombs of your mothers h]; and even you claimed that We should not assign an appointment to you [to be accounted with and punished.]


[50] 49. And the book [of deeds i ] will be set in place, when you will see the guilty fearful of what [sins and crimes] are in it, saying:

"What a book is this that leaves not behind neither minor nor major [sin] without recording it [in the book!?]"

And they will find to be present [the recompense of] what they did; for your Lord does not wrong anyone [by admitting him into Fire without crimes and disbelief.]


47 a i.e. We shall move the meteorites towards the sun which will attract them to it. That is because the earth gravity will finish when it is depleted of the heat in its core, and then the meteorites will escape of the earth gravity and will comply with the sun gravity.

Similar to this aya is another aya in the Quran 78: 20, which means:

(And when mountains [: meteorites] shall be moved [: attracted by the sun], and be in swarms.)

i.e. they will move towards the sun in swarms like the sand grouse swarms.

47 b That is because the righteous and pious among souls will ascend to heaven, when the earth will stop its axial rotation, together with the angels present now on earth. Then when they reach to heaven, they will see the earth conspicuous in the space circling around the sun. The addressing here is to the Prophet.

47 d In a place to chastise them.

47 e i.e. We shall not spare anyone.


48 f i.e. those who will be gathered together.

48 g The guilty, the associaters and the ungrateful.

48 h So where is all the wealth and sons with which you boasted to believers? All that has not availed you anything this day.


49 i In which their deeds and crimes are written.



[Afterwards God be glorified reminded them about the enmity of Iblies [: Satan] to their father Adam, in order that they may beware of him, so He said:]

[51] 50. And [remind them, O Mohammed] when We said to the angels:

"Fall prostrate to Adam", and they all fell prostrate but Iblies [: Satan a] did not; he had been [in his material life] one of the jinn [then he died and his soul was admitted into Paradise b], and he forsook his Lord's am'r c.

So will you [people] take him and his seed [: the jinn] as patrons d instead of Me, when they are enemies to you? Bad such exchange is for the wrong-doers! e


[52] 51. I made them not to witness the creating of the heavens and the earthf, nor [to witness] their own creation; nor do I choose misleaders for [My] supporters g.


50 a i.e. he refused to fall prostrate.

50 b i.e. then - when he died, and went, by his death, to the ethereal life - God admitted him to His paradises, in which he dwelt with angels.

50 c The meaning: he rebelled and contradicted the unanimous act of the angels, because he [alone apart from the rest of angels] disobeyed his Lords command.

The word (amr) indicates every kind of angels. The plural is (amrs.)

50 d So that you listen to their words and work according to their orders.

50 e Evil patrons are, such Satan and his progeny, for wrong-doers who take them as patrons, instead of allying with believers.


51 f i.e. I did not invite Iblies [: Satan] and his seed to witness the creating of the heavens and the earth, and so you think that they are knowledgeable; therefore, you consult the jinn about your problems and seek their aid about your affairs, and ask them about the Knowledge of the Unknown and the Fore-future.

51 g i.e. I did not take them as My assistants about anything, so that you may take them as your assistants; for they are a misguiding kind who misguide people away from the truth, and they are not any guides; so dont listen to their words, because they are your enemies who want to let you lose and to be chastised in the Fire.



[53] 52. On the day [of death of associaters], the [angel in charge of chastising them] will say: "Call my associates a whom you claim [they will intercede for you; indeed those before you] did call them, but they did not respond to them.

And We shall set hatred and aversion among [associaters, after being friends in the life of the World.] b


[54] 53. And the guilty [following their death] will see the Fire, and know for certain that they are going to fall in its [chastisement], and will find no place to which they may turn away from it c."


52 a i.e. the other angels, whom they worshipped when they were in the life of the World and thought such angels will intercede for them. This word has been interpreted in the interpretation of the Quran 16: 27.

52 b This is like His saying be glorified in the Quran 43: 67, which means:

(Intimate friends on that day [of their death and going to the world of souls] will be enemies of one another, except the God-fearing [: they will not be enemies of one another.])


53 c i.e. they will not find any place to which they may go in order to get rid of the Fire.



[55] 54. And, surely, We have explained in many ways a in this Qur'an to people all kinds of parables b, and man is contentious more than he is anything else. c


[56] 55. And what is that keeps back people from believing and from praying their Lord for forgiveness [of their past sins and association], when the guidance [included in the Quran] has now come to them [by Our messenger, Mohammed, in order that they may believe in it]?

But [they will not believe] unless that [Our] way of dealing with the people of old d [: with sudden punishment d d] should overtake them [from whence they perceive not], or the doom should come directly upon theme.


[57] 56. We send not messengers [to bring to you the miracles that you demand], but only to bear the glad tidings f, and to warn g.

But those who disbelieve do only dispute with falsehood [defending their corrupt doctrines] in order to disprove [with their wrangling] the truth [brought by Mohammed.]

And they took My revelations [of the Quran] and [the punishment] of which they are warned as a jest h.


54 a i.e. displayed and explained.

54 b So that they may receive admonition and believe, but they became stubborn and arrogant and they started to dispute.

54 c It means: he is used to dispute, more than he does anything else.


55 d Who denied the messengers [: apostles] and so We destroyed them with the earthquake and cleavage.

55 d d like the earthquake and cleavage.

55 e Like the hurricanes which We loosed on the tribe of Aad, the people of Prophet Hood. As in His saying be glorified in the Quran 46: 24, which means:

(Then when they saw [the punishment as] a [cloud] coming from faraway towards their valleys, they said: "This is a cloud coming from faraway and is going to rain upon us." [The angel, charged with their punishment, said:] "Not so, but it is the [punishment] you were asking to be hastened! a wind wherein is a painful chastisement.")


56 f Of the prosperity in Paradise, to anyone who believes and obeys God.

56 g With the punishment, to anyone who disbelieves and disobeys Gods commands.

56 h i.e. for mockery and ridicule.



[58] 57. And who does greater wrong than he who, being admonished with the revelations a of his Lord, turns away from [and does not believe in] them and forgets what [wronging of the weak people] his hands have forwarded?

Surely, We have laid 'tight coverings' on their hearts lest they should understand the [Quran because of their wronging people] and [We laid] impairment of hearing in their ears [lest they should hear it], and though you [Mohammed] call them to the guidance, yet they will not be guided ever.


[59] 58. Your Lord is Most Forgiving [to those repenting], [and] Full of Mercy [to those regretting].

[Then God explained the dealing with those who do not repent.]

If He should take them to task according to [the sins] they earn [in the World], He would hasten for them their punishment.

But [surely] they have an appointment c [for their punishment] [and] other than [God] they will not find any referee [to return to him in their affairs and ask him to remove the punishment from them.]


[60] 59. Such were the cities [of Aad, Thamood and others] which We destroyed when they wronged [the messengers of God and denied His revelations]; and We assigned an appointment for the time of their destruction d.



57 a Which are revealed to His messenger.






58 c Which is the day of their death.








59 d i.e. We promised them with it, and it was fulfilled as did We promise them.



[61] 60. [Remember] when Moses said to his page [Joshua son of Nun]: "I will not depart unless I may reach the meeting of the two seas, or else I shall go on [traveling] for long periods of time. a


[62] 61. But when they reached the meeting place of the two b, they forgot [to put] their fish [in the water], c and the [fish] then went its way [swimming and moving] in the sea. d


[63] 62. Then when they went past [the rock] e, [Moses] said to his page: "Bring to us our dinner; [for] we have encountered much fatigue from this our journey."

[Then when Joshua put his hand in the bag to take out food for him, he remembered the fish and how it fell in the sea.]


[64] 63. [Joshua] said [to Moses]: "Do you think when we resorted to the rock; for I forgot about the fish; none but Satan let me forget to tell [you] about it; and what a surprise g: it went its way [swimming] in the sea!?"


[65] 64. [Moses] said [to Joshua]: "This [sign] is what we were seeking [which is the reviving of the fish]"; so they turned back on their tracks, retracing [their steps h]

[So the two: Moses and Joshua set out.]

[66] 65. And they found one of Our servants i, to whom We had given mercy from Us, and We had taught him knowledge proceeding from Us.

[Therefore, Moses followed him, while Joshua waited for him on the sea shore until Moses returned.]


[67] 66. Moses said to him: "May I follow you [in your trip], on condition that you may teach me some wisdom, out of that you have been taught?"


[68] 67. The [knowledgeable one] said: "You are not able to have patience with me!"


[69] 68. "For how can you forbear patiently anything of which you have no true knowledge j?"


[70] 69. [Moses] said: "You will see that I by God's will will be patient, and will not disobey any of your commands."


[71] 70. The [knowledgeable one] said: "But if you follow me, then do not ask me about anything until I tell you its explanation k."


[72] 71. So they both went [walking on the sea-side], until when they mounted on a ship [to cross to another side, then when they reached the place to where they wanted to go], the [knowledgeable one] scuttled it [by plucking out one of its boards.]

[Moses] said [disapproving of his act]: "Have you scuttled it in order to drown its owners? Indeed, you have committed a forbidden action."


[73] 72. The [knowledgeable one] said: "Didnt I tell you: you are not able to have patience with me?"


[74] 73. [Moses] said [apologizing to him]: "Do not take me to task concerning what I forgot, nor constrain my affair on me. l "


[75] 74. Then they went [walking], until when they met a young boy; the [knowledgeable one] slew him.

[Moses] said [to him]: "Have you slain an innocent person without [having murdered] another person? m

Indeed, you have committed a reprehensible thing."


[76] 75. The [knowledgeable one] said: "Didnt I tell you: you are not able to have patience with me?"


[77] 76. [Moses] said: "If I ask you, after this, concerning anything, keep not company with me. You have had the right that I should apologize to you."


[78] 77. So both of them went [walking], until they came to the people of a city; and they asked the people thereof for food [of guests]; but the [people] refused to entertain them.

And they found therein a [leaning] wall, [the neighbor of which] was intending to swoop down [on it, to demolish it and take the treasure under itn], so the [knowledgeable one] set it up [with building and restoring the fallen bricks.]

[Moses] said: "If you had liked, surely you could have exacted some recompense for [building] it."


[79] 78. The [knowledgeable one] said: "This [your third objection] is [the reason for] the parting between me and you; now I will tell you the interpretation [of the consequences] of [my works] with which you were not able to have patience."


[80] 79. "As for the ship [which I scuttled]; it belonged to some poor men [using it for] working on the sea o, so I wanted to disfigure it [lest the king should take it], and they were under control of a king who took by force every [sound] ship."


[81] 80. "And as for the young boy [whom I slew]; his parents were believers [and the young boy was a disbeliever, and I had been commanded by God to do this], so we p feared lest the [youth] should trouble his parents with [his] rebellion and unbelief [when he becomes older.]"


[82] 81. "So we [the angels] desired that their Lord should give them in exchange [a son] better than he q is in piety r and closer in kinship s."


[83] 82. "And as for the wall [which I adjusted and built]; it belonged to two orphan lads in the city [in which we built the wall], and under the [wall, there] was a treasure belonging to them.

Their father was a righteous man; and your Lord [O Moses] willed that they should attain their puberty and get out their treasure; [so my building of the wall was] a mercy from your Lord [to the two orphans.]

I did it not of my own accord [but according to Gods command.]

Such [that I have told you] is the interpretation of that about which you were not able to have patience."


60 a The story:

God be glorified said to Moses: You hasten about affairs and you have little patience and perseverance.

The indication of this is His saying be glorified in the Quran 20: 83, which means:

("But what has hastened you [to come] on away from your people, O Moses? [: Dont you fear that they may rebel and apostatize in your absence?])

Moses said: What shall I do, Lord [to get rid and overcome this manner of mine?]

God said: Go to the place where the two seas meet, and there you will find one of our servants to teach and show to you the consequences of patience and perseverance.

Moses said: What is the sign for meeting him?

God said: Take with you a dead fish, and when you arrive, put it in the water, and then the fish will be revived and go its way in the sea; so there you will find him.

Afterwards, when Moses returned from the private conversation [with God], he said to Joshua: I want to go to the place where the two seas meet to see this person who is more knowledgeable than I am.

Joshua said: Leave this affair now, because the distance is far, and we are on journey.

Moses said: I will not desist from my goal till I reach to the place where the two seas meet even though I go walking for a very long time.


61 b i.e. the meeting of the two seas.

61 c And there was a rock, at which they sat to rest, then Moses slept while Joshua kept awake. Then after a while, the fish jumped from the bag which contained their food; it fell in the sea and started to swim in the water.

61 d Then Moses awoke from sleep, and the two went walking on the sea side in order to find the person whom they seek after. So God cast tiredness and hunger on Moses in order to return to his place near the rock:


62 e And they were far away from it.


63 g Joshua surprised from the reviving of the fish and its falling in the sea.


64 h Until they reached their first place when they sat at the rock.


65 i He was an angel whom God sent to Moses in the shape of a man to acquaint Moses with some knowledge, in order that Moses may get used to patience, and that he should not hasten in decisions and affairs.

The indication of that he was an angel is his saying as in the aya: ("And as for the youth; his parents were believers, so we feared lest he should trouble them with [his] rebellion and unbelief.")

So his saying: (we feared) in plural, indicates he was one of the angels; had he been a human being, he would have said: I feared in singular.

Moreover, his saying as in the aya: ("So we desired that their Lord should give them); so had he been a human being, he would have said: I desired in singular.


68 j i.e. how can you be patient about anything you dont know its true explanation, and which appears reprehensible to you?


70 k i.e. until I talk to you about it, and let you understand it.







73 l i.e. treat me with ease, and dont treat me so hardly, and dont make difficulty in my accompanying you.



74 m It means: he didnt kill anyone so that you retaliate by killing him.











77 n Because the neighbor knew about the treasure, and was waiting for an opportunity to demolish the wall and steal the treasure.

Therefore, the one who intended to swoop down was the neighbor not the wall; had it been the wall, then God be glorified would have said: was about to collapse.

It implies: (a wall, [the neighbor of which] was intending to swoop down.)









79 o With recompense and they use it for their livelihood.




80 p i.e. the angels in charge of the affairs of believers.




81 q i.e. better than the boy whom he slew.

81 r It means: a righteous boy, not disobedient to God.

81 s It means: nearer to the father, from among his kindred. So his father married another wife out of his kindred, and she bore for him a son who grew with good raising and became a righteous man who worships God and invites people to worship Him.



[84] 83. The [Christians and Quraish tribesmen] ask you [Mohammed] concerning Alexander who is surnamed 'Zul-qarnain.'

Say: "I will rehearse to you something of his story and account."


[85] 84. We established him on earth [by making him king and [army] leader, and We gave to him all means [of victory in all his campaigns.]


[86] 85. And he followed the way a.


[87] 86. [And he went westward b in his march] until when he reached at sun-set [time];

he found the [sun] setting under the observation of a black woman, and he found with her a people c;d

We said: "O 'Zul-qarnain'e, you have either to punish [these people who worship the sun if they do not believe], or to show them kindness [if they believe.]"


[88] 87. [Alexander] said: "Whoever wrongs [himself by the association with God, and does not believe], him shall we punish [with beating and imprisoning in the life of the World]; then shall he be returned [following his death] to his Lord; and He shall punish him [in the Next Life] with grievous and extraordinary punishment."


[89] 88. But whoever believes and works righteous [works], will have a fair reward [of the prosperity in Paradise, in the Next Life], and Our amr [: Our angels] will take him to retribution mildly f."


[90] 89. Then he set on, following the means [of victory which We provided him with.] g


[91] 90. Until when he reached to the east h, he found it rise upon a people for whom We made no shelter therefrom i.


[92] 91. As such [did Alexander deal with themj]; and after trying him k We knew his [righteous intentions and conduct.]


[93] 92. Then he continued with his march and conquests.


[94] 93. Until when [Alexander] reached [the region] between the two dams l, he found before the two [dams] a people who could not almost understand any word [of his language.] m


[95] 94. They said: "O 'Zul-qarnain' n, behold, Gog and Magog o are corruptors in the earth; so shall we assign to you a tribute, in recompense of your setting up a barrier between us and between them [lest the water come upon and drown us?]"


[96] 95. He said: "[The wealth], that God has established me in, is better [than your tributep], so assist me with a power [of your workers q], and I shall set up a barrier between you and them r."


[97] 96. "Bring to me pieces of iron" s till when he had leveled up [the gap] between the two mountain-sides t, he said: "[Now,] blow!" till, when he had made the [iron red like] fire u, he said: "Bring me, to pour the molten copper on the [iron]." v


[98] 97. And [Gog and Magog] were unable [then] to surmount it [in order to destroy it], nor were they able to dig through it w.


[Then when the dam was accomplished:]

[99] 98. [Alexander] said: "This is a mercy from my Lord [to you y.]

But when the promise of my Lord will come to pass [before Doomsday], he will make it devastated z; for the promise of my Lord is ever true a a. "


85 a i.e. Alexander followed such means which We prepared for him, and worked according to them; so he was victorious, and he defeated the disbelievers and conquered the countries.


86 b Of Macedonia, his country.

Alexander set from Macedonia to conquer Turkey then to Egypt where he built Alexandria city. Then he continued his march to Sudan, [and he reached to a region in Sudan at the sun-set time.]

86 c The black woman was their queen.

The meaning: He found the sun set on a people watching the sun at its sunset time, and they prostrated themselves to it. They had a black queen leading them in prayer.

That is because when Alexander reached to Sudan, he found the citizens of that country worship the sun; so they gathered on the day of their festival outside the city at the sunset time, watched the sun, and hymned their religious hymns; then when it was about to hide from sight [behind the horizon], then all of them would prostrate themselves to it.

So the Arabic word in the aya here means the observation and watching, [not the eye.]

86 d It means: Alexander found with the black woman a people who acted like her act and imitated her in her prostration to the sun.

86 e Which is the surname of Alexander.


88 f The word (amr) indicates the angels. So the meaning will be: Our angels will take him to account, with mild retribution.

This is like His saying be glorified in the Quran 84: 7-9, which means:

(Then as for him who is given his book [of deeds] in his right hand, he shall be punished with a mild punishment, and will return [after the punishment] joyfully to his [new] family [in the Paradise of Refuge.])


89 g Then he continued in his campaigns, making use of the means of victory which We provided for him; and now he went eastward, after having controlled the west side.

So he went to Syria and Iraq, and [in Iraq] he built the city of Alexandria between Baghdad and Babylon.

Then he continued further his march to Iran and India where he built the dam, near the city of Darband to bar Gog and Magog. Refer to the book of (Alexander of Macedon) by Harold Lamb, translated to Arabic by Dr. Abdul Jabbar Al- Muttalibi and Mohammed Nassir Al-Sanie, page 269.


90 h i.e. he reached to a region situated to the east of his country: Macedonia.

90 i i.e. there were no mountains in their land to protect them from sun rays, neither would they hide in the mountains from the sun when it would be very hot.


91 j As had he dealt with the people of the West.

91 k i.e. We tried and found him truthful; therefore, we helped him and provided for him the means of victory and success in his campaigns and conquests.


93 l The situation of the two dams has been defined by the author of the book (Alexander of Macedon), when he said on page 269:
There has been established a wall parallel to the mountainous range in the site of Zadracarta, which has been called in later time The Wall of Alexander; although some of the Turkmen tribes nowadays call it: the Red Snake, because it was built by red stones and it writhes on the slopes to the south of the Turkmen plains.

Surprisingly, there is another wall, which was built by others, on the far side of the Caspian Sea near the city of Darband, called also the Wall of Alexander. The story tells that he built it to bar the corrupting tribes of Gog and Magog.

93 m It means: Those tribes did not understand the language of Alexander and his army, until at last he found a translator who understood the language of those people.


94 n This is the surname of Alexander.

He is Alexander the Great, surnamed Zul-qarnain'. He died at Babylon [in Iraq]; learned under the instructions of Aristotle. He became the king of Macedonia after his father Philip. He determined to conquer the Persian Empire, and he overcame them in Asia Minor at Ephesus at 334BC, then at the shores of Greece (after besieging it for seven months,) then at Egypt (where he founded Alexandria city.) Finally, he attacked Darius in Iraq and overcame him at Arbela, at 331BC. Then he continued his march to the boundaries of Persia, and went farther to the banks of the Indus River.

[Alexnder] Zul-qarnain was one of the bravest and greatest warriors and champions. Prophet Daniel foretold or prophesied about him, before his birth; that is in the Hebrew Bible [included in the Old Testament], Book of Daniel, chapter 8: that he saw [in a vision] a ram with two long horns, pressing with them against the west and against the north and against the south: and no beasts could withstand him nor be delivered of his hand: and he did according to his own will and became great. And for this reason, he was called Zul-qarnain, i.e. the man with two horns.]

94 o These are two tribes of the Turkmen, which are also mentioned in the Torah [included in the Old Testament], in the Book of Ezekiel, chapter 38.

Magog is the son of Japheth son of Prophet Noah, from whom they descend. Many wars occurred between them. But they were not like to what the interpreters said: that they were not human beings! And that they had special shapes! And that some of them were as tall as the date-palm! And that some of them were so short that his height was equal to his width! and that some of them had long ears so that when he slept, he lied on one of his ears, and covered himself by the other ear!; but all these claims are mere fables and are not correct.

Their corruption and offense against these people, was that they would release the water on them from that passage between the two mountains and they would drown them, because of the enmity between them. And whatever they might occlude that gateway with stones and dust, the tribe of Magog returned again to destroy it and the water would come on them and drown them at the time of the flood.

Then when Alexander came to their land, they displayed to him their problem and asked him to obstruct that opening situated in the middle of the extending mountain, and that they were ready to pay the cost of the building of such dam or barrier.

Therefore, this is the meaning of: (So shall we assign to you a tribute, in recompense of your setting up a barrier between us and between them [lest the water come upon and drown us?]")


95 p Therefore, I dont need the money.

95 q i.e. assist me by the work not by the money.

95 r i.e. a dam to prevent the water from drowning you.


96 s And when they collected for him the pieces of iron, he started to arrange them in that hole and lay them on each other.

96 t i.e. till the iron raised high and was level with the two mountain sides; at that time, he asked for firewood which he put in front and behind the iron, and set fire in it.

96 u Because of the extreme heat.

96 v Therefore, when he poured the copper, it firmly connected with the iron, to become strong and powerful.

The Darband dam is in India in the Ganges River delta near the city of Kolkata (or Calcutta.) Refer to the Hafiz Atlas, the last page of it which is number 97.

The word Darband is Persian, which means: the sealing of the gate; the word Dar means a gate, and the word band means its sealing.


97 w In order to let the water go out of the perforation, to drown the people; but the water started to come down on Gog and Magog.


98 y For He sent me to this place, and I did for you this barrier and saved you from the drowning.

98 z And then the water will come on you and will drown you. This in fact is a threatening to them and warning of the disbelief and the returning to it.

The meaning: He said to them: If you reform your acts and keep up to the worship of your Lord, the barrier will keep as it is to guard you against the drowning; but if you return to the disbelief and corruption, then God will destroy it as was it in the past; so dont be deceived by the strength and firmness of the barrier, and say that it will not be destroyed because it is of iron.

98 a a So that if He promises with something, it will inevitably happen.



[100] 99. On that day, We shall let them to fight: some against others in masses a. The trumpet will be blown [on Doomsday], and We shall collect them all together [in the Gathering-together, for Judgment and Punishment.]


[101] 100. On that [Dooms] day, We shall display Hell to disbelievers, to [confront them] in their way [because it attracts them by its gravity.]


[102] 101. Those whose eyes were under a veil from My [revelations of the Heavenly Books including the] admonitionb, and who were unable even to hear [them c.]


[103] 102. Do disbelievers think that [they will be saved from the punishment d] if they choose My servants [the angels and prophets] as [their] patrons e besides Me?

Surely, We have prepared Hell as an abode f for disbelievers.


99 a In fact, the World Wars I and II occurred, and people fought some against others in masses.

And in fact, the large number of wars is among the signs of the advent of the Mahdi.


101 b To anyone who thinks and contemplates about their meanings.

101 c Because it includes the dispraising of their gods which they worship apart from God.


102 d By means of the intercession of those whom they worship.


102 e To take care about their affairs and to intercede for them. Not so, but their opinion is wrong, their doctrine is false and their work will vanish.


102 f In which to dwell forever.



[104] 103. Say a: "Shall we tell you who will be the greatest losers of [the reward of] their works?" b

[They are] those whose efforts in the Worldly life will be lost c, while they think that d they do good work. d d


[105] 104. Those [associaters who will lose] are they who disbelieve in the revelations of their Lord [which He revealed to His messenger Mohammed] and [in] the meeting with Him [in the Next Life] e; so their works have failed f, and on the Judgment Day We shall not make for them any judgment [in order to go out of Hellg.]


[106] 105. That [detainment] is their reward [in] Hell; because they disbelieved [, associated] and took My revelations and My messengers as a jest h.


103 a To these who take the angels as patrons, and those who take the Christ as their patron and master apart from God, and who take sheikhs and imams as patrons apart from God; say to them:

103 b i.e. those who lost their righteous acts of the piety and others, for which they will not be rewarded; for their wealth and efforts went the way of the winds, because they associated concerning their acts, with God, those other than He.

103 c So they will not be rewarded for that.

103 d By doing so.

103 d d It means: the associaters vow to the angels, sacrifice for them their sacrifices, seek their assistance and sanctify them, deeming that the angels will intercede for them before God, but they are wrong in their opinion.


104 e i.e. they deny the world of souls, the Judgment, Requital and Reward; so they say: there will neither be any sending to the Next Life, nor any punishment.

104 f i.e. their acts and efforts will be lost, and go with the wind, so that they will not be rewarded according to them, because they associated, concerning their work, those other than God.

As such have most people started nowadays to vow to prophets, [saints], imams and sheikhs; and seek their assistance in their standing up and sitting down; seek blessing with the dust of their graves and shrines; and ask from them their needs; and sanctify them just like how Quraish had sanctified and worshipped the angels.

Similarly, Christians started to worship the Christ besides God, as did Muslims start to glorify the graves of sheikhs and imams and to sanctify them besides God.

As such have the other sects done; they forget about God, so He let them forget about their own souls; such people in fact are the heedless.

104 g In the World, this is similar to those detained in prison; they will not be discharged of it unless after the trial; so if one of them is proved to be innocent, he will be released, or else he will stay detained in the prison.


105 h i.e. to mock them.



[Then God be glorified started to describe what He has prepared for believers in the Next Life, so He said:]

[107] 106. Those who believe a and work righteous [works]; there will be for them the Gardens of 'Paradise' b (: 'the broken trees of the World,) as habitation.


[108] 107. They will be dwelling therein c forever, and they will desire no transmission therefrom d.


106 a In the oneness of God, and do not associate with Him any created being or created thing.

106 b The Garden is like the gardens of the World, and the word Paradise means: the broken and scattered trees.

The meaning: Theirs will be what were broken and scattered of trees that were in the gardens of the World.

It is written in the Arabic dictionary: Lisan Al-Arab, by Mohammed Abu Fadhl al-Ansari, part 8: The paradise is the firewood and broken trees.

Reader of my book, you may object to my words and say: How does God describe such scattered and broken trees in Paradise (or the Garden), while He be glorified describes them as being so nice and beautiful?

So I will now tell you the explanation of this: which I also explained in my book Man after Death where I said that:

Every material thing is permeated by the ether particles which will fill its pores, and forty days later (which is the least period for the attraction and compaction of the ether particles with each other), an ethereal structure will form inside the material structure which will be an identical copy of it.

Therefore, if the material structure breaks, the ethereal structure will remain preserving its form and will not break, neither will it disappear forever.

Trees of Paradise

Trees in similar way have ethereal structures which are exactly similar to them; it means: they have spirits, so if a tree is cut off from its garden or the wind breaks it, then the angels will take the ethereal tree which was inside the material tree and raise it up to heaven and put it in Paradise. As such is every tree having fruit or nice smell or beautiful colors.

So this is the meaning of (There will be for them the Gardens of 'Paradise' (: 'the broken trees of the World,) as habitation.)

And Hence, the Gardens or Paradise of the Next Life are the issue of our gardens and trees of the World; because ethereal trees, the ethereal property, souls and every ethereal structure will not be formed but only inside a material mold; i.e. the material tree which we have in the life of the World is a mold for the ethereal tree which is in the Next Life; the human body is the mold of the soul and the animal body is a mold for its spirit.

God be glorified said in the Quran 14: 24, which means:

(A goodly word [which man says] is like a goodly tree: its derivation is permanent [on earth], and its derivatives are [taken] into heaven.)

It means: The material tree is permanent and it remains in the earth [which will reproduce by seeds and by pruning], and what ethereal trees are derived from it, will be taken to heaven by the angels who will put such ethereal trees in the Garden or Paradise.


107 c i.e. in those ethereal paradises.

107 d i.e. they dont desire for leaving such Gardens to another place, according to that they are so good, and they look so beautiful and their prosperity will last forever.

The reason for that is that man likes to travel from one country to another for tourism and to see [different regions and scenes]; so God be glorified explained that the one who inhabits those Gardens or Paradises does not like other places and does not like to leave for another place as is your case in the life of the World.



[When the Prophet salam to him was asked about the people of the cave, he said: I shall give you the answer tomorrow. And he did not add: If God will. Therefore, the revelation was suspended for many days, so the associaters started ridiculing him and said to him: Mohammed, your Lord has disliked you; His words have finished; He has hated you!

Therefore, this aya was revealed:]

[109] 108. Say [Mohammed to these mockers a]: "Even if the sea were ink for [writing] the words of my Lord, the sea [water] would be spent [in the writing] before the words of my Lord are spent, though We brought as replenishment the like of [that sea water.]" b


[110] 109. Say: "I am only a human being like yourselves c; [but] I am inspired that your God is only One God d.

Then let him who hopes to meet his Lord e, work righteous works, and associate none [of created beings and created things] in worshipping his Lord."




108 a Who said: The words of your Lord have finished.

108 b There is an aya, similar to this one, in the Quran 31: 27, which means:

(And were the trees that are in the earth, pens [to write with], and the sea [ink] with seven more seas in addition to it, the words of God would not end; surely, God is All-Mighty, Most Wise.)


109 c And I cannot do anything but only according to the will of my Lord.

109 d So dont worship anyone other than He alone, and dont ascribe for him any associate or intercessor.

109 e And have the congratulation of God when he enters Paradise, and the angels welcome him with the glad tidings and greeting.


By God's help, the interpretation of the soora 18 of the Quran is completed;

So (praise be to God: Lord of the worlds.)


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