18 .

Soorat al-Kahf
( Md k k i )

In the name o f Allah,

the Most Gracious, the Most Merciful

(1 J \% % \ \J G < ^ s j \ j j i y ^ 0 <* 0 l i^ L

o\ (ktA-V'uy ^ 4^-=a 6 j ^ 'Jj-fe Ot <-ti (*^ I*

iy^Jl ^5 o) --i-L-Jb \>0"$1
(*1—1 :. ojj^-) ^ L<l«^
18:1. Praise be to Allah Who has sent down the Book to His slave,
and has not allowed any crookedness therein,
18:2. a straightforward Book to warn of a severe punishment from
Him, and to give glad tidings to the believers who do righteous
deeds, that theirs will be a goodly reward,
18:3. wherein they will abide forever;
18:4. and to warn those who say: Allah has begotten a son.
Soorat al-Kahf (1-6) | 333

18:5. They have no knowledge of such a thing, nor did their forefathers.
Monstrous is the word that comes out o f their mouths. What
they say is nothing but a lie.
18:6. Are you [O Prophet] going to destroy yourself with grief over
them, because they do not believe in this message?

Praising Allah is extolling Him for His attributes which are all
attributes o f perfection, and for His blessings both apparent and
hidden, spiritual and worldly. The g reatest o f all His blessings is
His sending down o f this great Book to His slave and M essenger
M uhammad (*§§). So A llah praises Him self, which is an implicit
instruction to people to praise Him for sending the Messenger ( j | | )
to them and sending down the Book to them.
Then He describes this Book as having two attributes which
imply that it is perfect in all aspects. Firstly He states that there is no
crookedness in it, and secondly He affirms that it is straightforward.
Stating that there is no crookedness in it implies that there are no
lies or falsehoods in its stories, no injustice in its comm ands and
prohibitions, and nothing in it is without purpose.
Affirming that it is straightforward implies that it does not enjoin
anything but that which is good, and it does not speak o f anything
but the most sublime issues, which are the issues that fill the heart
with knowledge, faith and wisdom, such as when it tells us o f the
names, attributes and actions o f Allah, and stories o f the unseen,
future and past. Its commands and prohibitions purify and cleanse
souls, make them grow and perfect them, because they are based on
perfect justice, fairness, sincerity and true servitude to Allah, the Lord
o f the worlds, alone, with no partner or associate. With regard to a
Book that is described in such terms, it is very appropriate that Allah
should praise H im self for having sent it down and that He should
remind His slaves o f this favour.
334 I Tafseer as-Sa'di Juz’15

(•(to warn o f a severe punishment from Him)? that is, to warn by

means o f this Holy Q ur’an of the consequences that will result, by
His will and decree, for those who go against his command. This
includes punishment in this world and punishment in the hereafter.
This is also one of His blessings, that He alarms His slaves and warns
them o f that which will cause them harm and destroy them. This is
like the verse in which He, after giving a description o f the fire, says:
(•(...Thus Allah instills fear in His slaves: O My slaves, then fear
Me!)? (az-Zumar 39: 16)
By His m ercy tow ards His slaves, He has decreed severe
punishments for those who go against His comm and, and He has
explained it to them and described the causes that lead to that.
((and to give glad tidings to the believers who do righteous deeds,
that theirs will be a goodly reward)? that is, and Allah has sent down
to His slaves the Book, to give glad tidings to those who believe in
Him and in His Messengers and Books, those whose faith is complete.
And He enjoined upon them righteous deeds, both obligatory and
encouraged, on the basis o f both sincerity and following the teachings
o f the Sunnah.
{(that theirs will be a goodly reward)? - this is the reward that
Allah has made dependent on faith and righteous deeds, the greatest
and most significant of which is attaining the pleasure of Allah and
admittance to paradise, in which there is that which no eye has seen,
no ear has heard, nor has it ever crossed the mind o f man.
The fact that the reward is described as goodly indicates that the
reward will not be interrupted by anything that could cause annoyance
or undermine its joy in any way. If there had been any such element
in the reward, it would not have been described as goodly.
Moreover, this goodly reward is one in which {(they will abide
forever)? and it will never leave them and they will never leave it.
Rather it is a life o f ever-increasing bliss. These glad tidings require
Soorat al-Kahf (1-6) | 335

a mention of the deeds that may lead to that o f which the glad tidings
speak, therefore this Q u r’an refers to every good deed that leads to
that which will bring joy to the heart.
(•(and to warn those who say: Allah has begotten a son)? namely
the Jews, Christians and polytheists who utter such monstrous words.
They are not speaking on the basis o f certain knowledge, or knowledge
that they or their forefathers whom they imitate and follow possessed;
rather they followed nothing but conjecture and whims and desires.
{(Monstrous is the word that comes out o f their mouths)? that is, it is
something extremely abhorrent that deserves the severest punishment.
What could be worse than to describe Allah as taking a child, which
implies imperfection and shortcomings, and suggests that someone
other than Him has a share with Him in the attributes o f Lordship and
divinity, and is a lie against Him? {(Who does greater evil than he who
fabricates lies against Allah?)? (18:15) Hence Allah says here: {(What
they say is nothing but a lie)? that is, a pure lie in which there is no
element o f truth. See how He proves this notion to be false, gradually
moving from one thing to another that is even more wrong. So first
o f all He says: {(They have no knowledge o f such a thing, nor did
their forefathers^, for speaking about Allah without knowledge is
undoubtedly prohibited and wrong. Then, secondly, He tells us that
it is a reprehensible and abhorrent notion, as He says: {(Monstrous
is the word that comes out o f their mouths^. And, thirdly, He states
that it is a lie and is contrary to the truth.
The Prophet (< i|) was keen for people to be guided and he strove
hard to achieve that; he would rejoice and be happy when people
were guided and he would feel sad and be filled with sorrow for the
misguided disbelievers, out o f compassion and pity towards them.
Therefore Allah instructed him not to be distracted by worry or sorrow
for these people who did not believe in this Q u r’an, as He said later
in this passage: {(Are you [O Prophet] going to destroy yourself with
336 I Tafseer as-Sa 'di Ju z’15

grief over them, because they do not believe?)? (18: 6). And He says
elsewhere:
C ..S o do not let yourself waste away in sorrow for them...)} (Fatir
35: 8)

dAre you [O Prophet] going to destroy yourself with grief over

them)} that is, with sorrow over them? For your reward is due from
Allah, and if Allah knew o f any good in these people, He would
have guided them, but He knows that they are fit for nothing but the
fire. Therefore He has forsaken them, and they were not guided, so
distracting yourself with worry and sorrow for them will not benefit
you.
There is a lesson in this and similar verses: the one who is instructed
to call people to Allah must convey the m essage and strive by all
possible m eans to guide them and block the path o f m isguidance
as much as he can, whilst putting his trust in Allah. Then if they are
guided, all well and good, otherwise he should not grieve or feel sad,
for that weakens one’s resolve and saps one’s strength, and there is no
benefit in it. Rather he should carry on and persist in doing what he
is instructed to do and is already doing, for anything other than that
is beyond his means. Allah says to His Prophet (*|§):
{(.. .you [O Muhammad] cannot guide whomever you like... j? (al-Qasas
28: 56)

Moosa (§§50 said:

C -.O m y Lord, I have control only over m yself and my brother...)?
(al-Mci 'idah 5: 25)

In the case o f people other than the Prophets it is even more

appropriate to note that they have no control over the guidance o f
others. Allah (4s) says:
o'So admonish [O Muhammad], for you are but sent to admonish;you
have no power over them.)? (al-Ghashiyah 88: 21-22)
Soorat al-Kahf (7-8) | 337

0 0

18:7. Verily We have made all that is on earth as an adornment for it,
in order to test them [humankind] and see which o f them are
best in conduct.
18:8. And verily We will reduce all that is on it to a barren wasteland.

Here Allah tells us that He has made all that is on the face o f
the earth, delicious food and drink, fine dwellings, trees, rivers,
crops, fruits, beautiful scenery, elegant gardens, enchanting voices,
delightful images, gold and silver, horses and camels, and so on - all
o f that Allah has made as an adornment for this realm, and as a trial
and test.
*fin order to test them [humankind] and see which o f them are best
in conduct)* that is, the most sincere and correct in deeds. Yet despite
that, Allah will cause all the things mentioned here to diminish, vanish
and come to an end, and the earth will become a barren wasteland, all
its pleasures gone, its rivers cut off, all traces o f goodness disappeared
and its delights vanished. This is the reality o f this world, which Allah
has made clear to us as if we could see it with our own eyes. He warns
us against being deceived by it, and encourages us to seek the realm
where delights will last forever and the one who reaches it will be
blessed; all o f that is out o f mercy towards us. Those who look at
this world as it appears to be, without looking at its reality, will be
deceived by its adornments and finery, so they will live in this world
like animals, enjoying it like grazing cattle, not paying any attention
to the rights o f their Lord or caring to know Him; rather their main
focus is pursuit o f worldly pleasures, regardless o f how they attain
them or indulge in them. When death approaches such a person, he
338 | Tafseer as-Sa'di J u z'15

feels anxious because he is going to vanish and will no longer enjoy

its pleasures, and not because of his deeds o f negligence and sin.
But the one who looks at the reality of this world, and understands
the purpose o f it and o f his own creation, will take from it that which
will help him to fulfil the purpose for which he was created, and he
will make the most of the valuable life that he has been given. So he
will regard this world as a place through which he passes, not a place
to settle down and have fun, for it is a place through which to travel,
not a place o f final abode. So he strives hard to know his Lord, obey
His commands and do good deeds. This is the best status before Allah,
and he deserves from Allah all honour, pleasure and joy. He looks at
the reality o f this world, whereas the one who is deceived looks only
at its outward appearance, and He strives for the sake of his hereafter,
whereas the one who wastes his time strives for worldly gain. What
a great difference there is between the two.

18:9. Do you think that the people of the cave and the inscription34
were more wondrous than Our other signs?
18:10. When the young men took refuge in the cave, they said: Our
Lord, bestow upon us mercy from Yourself, and guide us through
our ordeal.

34 The inscription (ar-raqeem ) w as a tablet or plaque on w hich w ere w ritten

the nam es and lineage o f the people o f the cave. (al-Jalalayn)
Soorat al-Kahf (9-12) | 339

18:11. Then We caused them to fall into a deep sleep in the cave for
many years.
18:12. Then We awoke them so that We might see which of the two
parties would best calculate the length of their stay [in the cave].

{[Do you think that the people o f the cave and the inscription
were more wondrous than Our other signs?^ This appears in the
form o f a question, but what is meant is a negatory statement and
instruction not to think that the story o f the people o f the cave and
what happened to them was something unprecedented among the
signs o f Allah, or that it was a brilliant sign o f His wisdom that was
unique and unparalleled. Rather Allah (4g) has sent many wondrous
and amazing signs that were akin to the signs o f the people o f the
cave, and even greater than that. And Allah is still showing His slaves
signs in the universe and in their own selves, through which truth
becomes distinct from falsehood, and guidance from misguidance.
This negatory statement does not mean that the story o f the people
o f the cave was not a wonder, for it is one o f the wondrous signs o f
Allah; rather what is m eant is that there are many such wonders,
therefore limiting our amazement and wonder to this story only, to
the exclusion o f others, is a sign o f lack o f knowledge and reason.
Rather the believer should think o f all the signs o f Allah that Allah
calls people to reflect upon, for that is the key to faith and the way to
attain knowledge and certainty.
Allah describes them as {(people o f the cave and the inscription)? -
which was a plaque on which their names and their story were written
- because they stayed in that cave for a long time.
Then Allah tells us their story in brief, followed by more details.
{(When the young men took refuge in the cave^ with the aim
o f seeking protection for themselves and keeping away from the
persecution o f their own people,
340 | Tafseer as-Sa'di Juz ’15

fjthey said: Our Lord, bestow upon us mercy from Yourself)* that is,
make us steadfast, protect us from evil and help us to do good.
^and guide us through our ordeal)* that is, make easy for us that which
is best for us, and put right all our affairs, both spiritual and worldly.
Thus they combined striving and fleeing from persecution to a place
where they could hide, with beseeching Allah and asking Him to help
them in their ordeal, and demonstrating that they were not relying on
themselves or on other people.
Hence Allah answered this supplication and saved them by means
o f something they never reckoned on.
^Then We caused them to fall into a deep sleep in the cave for many
years)*, that is, three hundred and nine years. By means o f the sleep
mentioned, their hearts were protected from confusion and fear, and
they were also protected from their people, so that they might become
a clear sign.
ffThen We awoke them)* from their sleep
^so that We might see which o f the two parties would best calculate
the length o f their stay [in the cave])*. This is like the verse in which
Allah (4g) says: ^Similarly [as We caused them to sleep], We awoke
them so that they might question one another)* (18:19). Learning how
long they stayed there and reaching the right figure will lead one to
acknowledge the perfect might, wisdom and mercy o f Allah 0 « ), for
if they had remained asleep, their story would not have been known
to anyone.
Soorat al-Kahf (13-14) | 341

18:13. We recount to you their story in truth: they were young men
who believed in their Lord, and We increased them in guidance.
18:14. We strengthened their hearts when they stood up and declared:
Our Lord is the Lord of the heavens and the earth. We will never
call upon any god besides Him; if we did, we would then have
uttered an abomination.

The details o f the story begin here. Allah recounts the story to
His Prophet («|§) in truth, and there can be no doubt or confusion
concerning it.
«fthey were young men who believed in their Lord)? the word
translated here as «fyoung men)? appears in a plural form which
indicates that they were few, that is, less than ten in number. They
believed in Allah alone, with no partner or associate, unlike their
people.
^and We increased them in guidance)?. In other words, because they
took the initiative and were guided to faith in the first place, Allah
increased them in guidance, w hich is beneficial know ledge and
righteous deeds, as He says elsewhere:
^Allah increases in guidance those who are guided...)? (M aryam 19: 76)
^ We strengthened their hearts)? that is, We gave them patience and
make them steadfast, and We instilled reassurance in their hearts in
that alarming situation. This was by Allah’s kindness towards them:
He enabled them to believe and be guided, and He granted them
patience, steadfastness and reassurance.
^when they stood up and declared: Our Lord is the Lord o f the
heavens and the earth^ that is, the One Who created us and granted
us provision, Who controls us and cares for us, is the Creator of the
heavens and the earth, the only One Who could create these mighty
creations, not those idols and images that do not create or grant
provision, and have no power to bring benefit or cause harm, or to
cause death, give life or bring about resurrection. They quoted the
342 I Tafseer as-Sa 'di Juz '15

oneness o f divine Lordship as evidence for the oneness o f divinity,

hence they said:
t-(We will never call upon any god besides Him)? that is, from among
created beings
{(if we did)? that is, if we called upon other gods besides Him, after we
have come to know that He is the Lord God and it is not permissible
or appropriate to worship any but Him
{(we would then have uttered an abomination)? that is, something
that is far removed from truth. Thus they combined affirmation of
the oneness o f Lordship and the oneness o f divinity, and adherence
to that, with the declaration that He is true and all others besides Him
are false. This is indicative o f their perfect knowledge o f their Lord
and increased guidance from Allah.

18:15. These people o f ours have taken for worship gods other than
Him; why do they not bring any clear authority for what they
do? Who does greater evil than he who fabricates lies against
A llah?

Having mentioned what Allah had bestowed upon them o f faith

and guidance, they then mentioned what their people were following,
o f taking gods besides Allah. They resented them for that, and stated
that their people had no proof for that; rather they were extremely
ignorant and misguided.
{(why do they not bring any clear authority for what they do?)?
that is, proof and evidence for what they are following of falsehood,
but they can never do that; rather that is a fabrication against Allah
Soorat al-Kahf (16) | 343

on their part, and telling lies about Him, and this is the worst type o f
wrongdoing. Hence Allah says: ffWho does greater evil than he who
fabricates lies against Allah?)?

18:16. Now that you have withdrawn from them and all that they
worship, except Allah, take refuge in the cave; your Lord will
shower His mercy upon you and will make fitting provision for
you in your situation.

They said to one another: As you have withdrawn from your people
both physically and in religious term s, there is nothing left but to
be saved from their evil and to take measures that will lead to that.
That is because they had no way of fighting them and they could not
remain among them when they were following a religion other than
theirs.
^take refuge in the cave^ that is, go and hide there
^your Lord will shower His mercy upon you and will make fitting
provision for you in your situation^.
As stated above, Allah tells us that they called upon Him, saying:
€fOur Lord, bestow upon us mercy from Yourself, and guide us through
our ordeal)? (18:10). Thus they combined the declaration that they had
no power or strength, turning to Allah to take care of them and praying
for that, with trusting that Allah would do that. So it is no wonder that
Allah showered His mercy upon them and made fitting provision for
them in that situation. He preserved their religious commitment and
physical well-being, made them a sign to His creation and made their
name renowned, which was part o f His mercy towards them. He made
344 | Tafseer as-Sa‘di Ju z’15

things easy for them, so that even the place where they slept was the
most appropriate for their situation. Hence He says:

ff-V * j y j j lit J fJ # $

•^4-*^ ^ -fir, o* $ Cjt ^ ' s pAy J l L L l l o l j

Qp \ u > ^ j _ lL ^ 4 j

cj£k'_p j i aX i> J lliJ ' o lj ) ju li' o l i

18:17. You would 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 were in the spacious part of it. That was one
of the signs of Allah. He whom Allah guides is rightly guided;
but he whom Allah causes to go astray, for him you will find
no guardian to guide him.
18:18. You would have thought they were awake, although they were
sleeping. We caused them to turn over, onto their right and
left sides, while their dog lay at the cave’s entrance with legs
outstretched. If you had seen them, you would certainly have
turned and fled, filled with fear of them.

Allah protected them from the sun by making available to them a

cave where, when the sun rose, it declined to the right away from it,
and when it set, it turned away from it to the left, so its heat did not
touch them and cause damage to their bodies.
«{while they were in the spacious part of it^ that is, o f the cave, namely
a wide part o f it. That was so that fresh air and breezes could reach
them, thus taking away any staleness and protecting them from such
discomfort as would exist in a narrow space, especially as they stayed
Soorat al-Kahf (17-18) | 345

there for a long time. This is one o f the signs o f Allah that point to
His power and His mercy towards them, and how He answered their
prayers and guided them, even in this situation. Hence He says:
{(He whom Allah guides is rightly guided^ that is, there is no way to
attain guidance except from Allah, for He guides to all that is best in
both realms (this world and the hereafter).
{(but he whom Allah causes to go astray, for him you will find no
guardian to guide him)? that is, you will not find anyone to care for
him or control his affairs in a way that is good for him, or to show him
the way to goodness and success, for Allah has decreed misguidance
for him, and none can put back His decree.
^You would have thought they were awake, although they were
sleeping^ that is, if you had seen them, you would have thought
they were awake, when in fact they were asleep. The commentators
said: that is because their eyes were open, so that they would not be
damaged, so the one who looked at them would have thought that
they were awake, although they were asleep.
{(We caused them to turn over, onto their right and left sides^
this was also to protect their bodies, for the earth naturally consumes
bodies that are in direct contact with it. But by the decree o f Allah,
He caused them to turn over onto their right and left sides, as much
as was needed to prevent the earth causing damage to their bodies.
Allah (4g) was able to protect them from the earth without turning
them over, but He is Most Wise, and He wanted His universal laws
to be consistent and for causes and effects to remain in place.
{(while their dog lay at the cave’s entrance with legs outstretched)?
that is, the dog that was with the people o f the cave experienced
the same as they did o f sleep, as he was guarding them, lying at the
entrance to the cave with his legs outstretched. This has to do with
their protection from the earth. As for their protection from other
people, Allah tells us that He protected them by means o f fear, as He
surrounded them with an atmosphere o f fear so that if anyone had
346 I Tafseer as-Sa 'di Juz'15

come across them, his heart would have been filled with fear, and he
would have turned and fled. This is what helped them to remain there
for so long without anyone coming to know o f them, even though they
were very close to the city. The evidence that they were so close is
that when they woke up, they sent one of their number to buy some
food for them from the city, whilst they stayed there and waited for
him. This indicates that they were very close to the city.

18:19. Similarly [as We caused them to sleep], We awoke them so that

they might question one another. One o f them said: How long
have you been here? They said: We have been here for a day, or
part of a day. They said: Your Lord knows best how long you
have been here. Let one of you go to the city with this silver of
yours, and find out which is the best food [to be had] and bring
some to you. But let him be cautious and not let your presence
be known.
18:20. For if they find out about you, they will stone you or force you
to return to their religion, and in that case you will never prosper.

{[Similarly [as We caused them to sleep], We awoke them)* from

their lengthy sleep
t[so that they might question one another]* that is, so that they might
discuss how long they had actually stayed there.
Soorat al-Kahf (19-20) | 347

{(One o f them said: How long have you been here? They said:
We have been here for a day, or part o f a day)?. This was based
on speculation on the speaker’s part. It is as if they were confused
and uncertain about the length o f their stay, hence ^They said: Your
Lord knows best how long you have been here)?. Thus they referred
knowledge o f the matter to the One Whose knowledge encompasses
all things, in general terms and in detail.
Perhaps after that Allah (4s) informed them o f how long they had
remained there, because He awoke them so that they might question
one another, and He tells us that they did question one another and
give their answers to the best of their knowledge, but at the end o f
their discussion they were still uncertain. But Allah must have told
them the certain answer, and we know that because o f the reason why
He awoke them, for He would not have done that with no purpose.
By His mercy towards the one who seeks the truth in matters that
he should learn about and strive for that purpose as much as he can,
Allah will clarify matters for him. M oreover we know this from a
subsequent verse in which Allah says: {(Thus We caused them to be
discovered, so that the people might know that the promise o f Allah
is true and that there can be no doubt about the Hour)? (18: 21). If
knowledge concerning the length o f their stay was not certain, there
would not have been a sign or evidence for what is mentioned (in 18:
21, namely the Hour).
Moreover, when they questioned one another, and there happened
that of which Allah tells us, they sent one o f their number with their
silver - that is, the dirhams that they had with them - to buy some
food for them to eat from the city that they had left, and they instructed
him to choose the best and most delicious food, and to be cautious
and exercise stealth when going there, buying it and coming back,
so that no one would be aware o f his presence or that o f his brothers.
They also mentioned what they feared if people were to find out
about them, for one o f two things would happen to them: either they
348 | Tafseeras-Sa'di Ju z’15

would stone them and kill them in the worst manner, because o f their
resentment towards them and their religion, or they would force them
to give up their religion and go back to the people’s religion, in which
case they would never prosper; rather they would lose their religion
and would lose out in this world and the hereafter.
From these two verses we learn a number of things:
• It is encouraged to seek knowledge and discuss it, because Allah
awoke them for that purpose.
• The proper etiquette to follow in the event o f being uncertain
about an issue o f knowledge; it should be referred to someone
who knows about it, and we should not go beyond what we
know.
• It is valid to delegate someone to buy and sell on beh alf o f
another person, and to have partners in doing so.
• It is permissible to eat good and delicious food, so long as that
does not go to the extent o f extravagance that is prohibited,
because Allah tells us that they said: «fand find out which is
the best food [to be had] and bring some to you)* (18:19). This
applies especially if a person is used to that and nothing else
will suit him. Perhaps this is the evidence for many o f the
commentators who suggested that these people were the sons
o f kings, because they told him to bring the best food, that is
usually eaten by rich and prominent people.
• It is encouraged to be cautious and keep a low profile, and
to keep away from places where one could be persecuted
for religious reasons, using discretion and concealing any
information about oneself and one’s fellow believers. These
young men were very devoted to their religion and they fled
from religious persecution, leaving their homeland for the sake
o f Allah.
• Allah tells us how evil could lead to harm and corruption, that
should make one hate it and keep away from it. This is the way
Soorat al-Kahf (21) | 349

o f the believers o f earlier and later generations, because they

said (if the disbelievers forced them to recant their faith): ^and
in that case you will never prosper^ (18:20).

0 0

18:21. Thus We caused them to be discovered, so that the people might

know that the promise of Allah is true and that there can be no
doubt about the Hour, at a time when they were disputing among
themselves concerning the matter [of resurrection]. Some said:
Build a structure over them; their Lord knows best about them.
Those who prevailed in the matter said: We will surely build a
place o f worship over them.

Here Allah tells us that He caused the people to find out about
the people o f the cave. That - and Allah knows best - came about
after they had woken up and sent one o f their number to buy food for
them, and they instructed him to be cautious and keep a low profile.
But Allah willed something that was in the people’s best interests,
and would increase the reward (of the people o f the cave), which was
that the people would see in them a visible sign o f Allah, to show
that the promise o f Allah is true, beyond any shadow o f doubt, and
it is not something far-fetched or unlikely, after the people had been
disputing about the matter, some o f them believing in the promise o f
resurrection and requital, whilst others denied it. Thus Allah caused
their story to increase the believers in insight and certainty, and to
establish proof against those who denied it, and the people o f the cave
attained reward for that.
350 I Tafseer as-Sa'di Juz’15

Allah caused the story to become well known, and He raised them
in status until they were held in high esteem by those who discovered
them, who said: {[Build a structure over them)*. Allah knows best
about them and what their ultimate fate will be.
{[Those who prevailed in the matter)* - who were the people
in authority - {[said: We will surely build a place o f worship over
them)* where we will worship Allah and rem ember their story and
what happened to them. This is something that is not allowed, as the
Prophet ( ^ ) forbade it and criticised those who do it. The fact that
it is mentioned here does not mean that it is not blameworthy. Rather
the context here has to do with veneration o f the people o f the cave
and praise for them, and tells us that the respect o f those who found
out about them reached such a level that they decided to build a
place o f worship over them, after the people o f the cave had been so
afraid o f their own people and had taken precautions to avoid being
discovered, then matters turned out as you see.
This story tells us that whoever flees from persecution for the sake
o f his religion, Allah will protect him from that; whoever strives to
maintain his well-being, Allah will grant him that; whoever seeks
refuge with Allah. Allah will grant him refuge and cause him to be
a means of guidance for others; whoever puts up with humiliation
for His sake, seeking His pleasure, the ultimate consequences will
be high status for him that will be achieved in a manner that he does
not expect.
{[.. .and that which is with Allah is best for the righteous.)* (Al 'Imrdn
3: 198)
Soorat al-Kahf (22) | 351

(TT

18:22. Some will say: There were three of them, their dog being the
fourth. Others will say: There were five of them, their dog being
the sixth, guessing at the unseen. And others will say: There were
seven of them, their dog being the eighth. Say [O Muhammad]:
My Lord knows best their number. None but a few have any real
knowledge of them. So do not enter into discussion with them
about them except in a brief and polite manner, or ask any one
of them concerning them.

Here Allah tells us o f the differences o f opinion among the People

o f the Book regarding the number o f the people o f the cave. This
difference stemmed from guesswork about a matter o f the unseen,
and their speaking about something o f which they had no knowledge.
There were three views among them:
Some o f them said that there were three o f them, with their dog
being the fourth. Others said that there were five o f them, with their
dog being the sixth. After m entioning these two views, Allah tells
us that they were guessing at the unseen, which indicates that they
were incorrect.
And some o f them said that there were seven o f them, with their
dog being the eighth. This - and Allah knows best - is the correct
view, because Allah stated that the first two were wrong, but He did
not state that this was wrong, which indicates that it is correct.
This is a kind o f dispute which is o f no benefit, because knowing
how many they were does not serve any interest for people, whether
spiritual or worldly, hence Allah (-te) says: ^M y Lord knows best
their number. None but a few have any real knowledge o f them)?
and they are the ones who got it right and knew that they got it right.
«fSo do not enter into discussion)? that is, do not argue or debate
352 | Tafseer as-Sa'di Juz’15

^w ith them about them except in a brief and polite manner)* that is,
based on knowledge and certainty, which should also serve a purpose.
As for arguing that is based on ignorance and guesswork at the unseen,
in which there is no benefit - either because the person arguing is
stubborn, or the issue is unimportant and there is no religious benefit
in knowing about it, such as the number o f the people o f the cave,
and so on - then arguing a great deal about it or discussing it on an
ongoing basis is a waste o f time and could damage relationships
among people for no good reason.
^or ask any one o f them)* namely the People o f the Book
{[concerning them)* namely the people o f the cave. That is because
what they say about them is based on guessing at the unseen and
speculation that does not serve any real purpose or lead to any
certainty. This indicates that it is not allowed to seek fatwas from
one who is not fit to issue fatwas, either because he does not have
sufficient knowledge concerning the issue asked about, or because he
is careless in his talk and may give any answer, as he has no fear of
Allah to deter him from doing so. As it is forbidden to ask questions
of such a person, it is more appropriate that the person him self should
be forbidden to answer questions (because he is ignorant).
This verse also indicates that it may be forbidden to ask a person
about some things and not others, so he may be asked about that of
which he has knowledge, but not other matters, because Allah did not
forbid us to ask them questions in all cases; rather He only forbade
us to ask them about the story o f the people o f the cave and similar
matters.

0 0
Soorat al-Kahf (23-24) | 353

18:23. Never say of anything: I will surely do that tomorrow,

18:24. without adding: If Allah wills. And remember your Lord if
you forget,35 and say: I hope that my Lord will guide me to
something closer to right guidance than this [matter concerning
which 1 forgot to say: If Allah wills].

This prohibition is like others; although it was addressed to

the M essenger (i|§ ) for a specific reason, it is also applicable to
all accountable individuals. Allah forbade the individual to say,
concerning matters in the future, dl will surely do that;? without also
mentioning the will o f Allah. This is so as to avoid falling into error,
which is speaking o f the unseen future without being certain as to
whether he will do it or not, or whether it will happen or not. That is
because failing to say “if Allah wills” is attributing the action to the
will o f the individual, independently o f Allah, and that is not allowed,
because the will is all Allah’s.
^But you cannot will it unless Allah, the Lord o f the worlds, so wills
it.)? (at-Takweer 81: 29)
Moreover, mentioning the will o f Allah makes things easier, brings
barakah (blessing) and is a means o f seeking the help o f one’s Lord.
But because people are only human, they will inevitably sometimes
forget this and not mention the will o f Allah (by saying “if Allah
wills”). Therefore Allah instructs the individual to say it after that,
when he remembers, so as to do what is required and ward off what
one seeks to avoid.
From the general meaning o f the words f(And remember your
Lord if you forget)? we understand that it is enjoined to remember
Allah when one forgets, because that will alleviate forgetfulness and

35 W hat is m eant is that if you realise that you said som ethin g you w anted
to do in the future w ithout saying “ if A llah w ills (in sh a ’ A llah)” , you
should say this phrase w hen you realise that, even if that is after a w hile.
354 | Tafseer as-Sa'di J u z ’15

cause the individual to remember what he forgot. Similarly, the one

who forgets to remember Allah is instructed to remember his Lord,
and not to be among the negligent.
Because the individual needs Allah to help him and guide him
to what is right, and protect him from falling into error in word and
deed, Allah instructs him to say: ^1 hope that my Lord will guide me
to something closer to right guidance than this [matter concerning
which 1 forgot to say: If Allah wills]^. Thus He instructs him to
call upon Allah and put his hopes in Him, and trust Him to guide
him to that which is closer to right guidance. No wonder that if a
person is like this, then he does his utmost and tries hard to seek
guidance and the right path, he deserves to be helped and guided,
and to receive divine aid that will help him to do the right thing in all
his affairs.

0 0

18:25. They remained in their cave for three hundred years, plus nine.
18:26. Say: Allah knows best how long they remained there. To Him
belongs [knowledge of] all that is unseen in the heavens and
on earth. How well He sees and how well He hears! Besides
Him they have no protector, and He allows none to share in His
decree.

Having forbidden the Prophet (j|§ ) to ask the People o f the Book
about the issue o f the people o f the cave - because they have no
knowledge o f that, but Allah is the Knower o f the unseen and the seen,
Soorat al-Kahf (25-26) | 355

the Knower o f all things - He now tells him how long they stayed
there, and states that the knowledge o f that is with Him alone, for
this is a matter o f the unseen o f the heavens and the earth, and only
He has knowledge o f the unseen thereof. What He has told us about
it on the lips o f His Messengers is the certain truth concerning which
there is no doubt, and whatever He did not inform His Messengers
of, no one in creation can know it.
^How well He sees and how well He hears!)? This is an expression
o f adm iration o f the perfection o f His hearing and seeing, which
encom pass all that can be heard and seen. This com es after the
statement that His knowledge encompasses all that can be known.
Then Allah tells us that He alone is the protector in a general
sense and in a specific sense, for He is the only One Who takes care
o f and is in control o f all o f creation, and Who protects His believing
slaves, bringing them forth from the depths o f darkness to the light,
guiding them to that which is easy and protecting them from that
which is difficult and hard. Hence He says: ^Besides Him they have
no protector)? that is, it is He Who protected and took care o f the
people o f the cave, by His kindness and generosity, and He did not
leave them to the care o f any o f His creation.
^and He allows none to share in His decree)? this includes His
universal decree and His religious decree. He is the One Who is in
control o f His creation, in terms of His will and decree, creation and
control, and He is the One Who rules over them in terms of commands
and prohibitions, reward and punishment.
Having stated that the unseen o f the heavens and the earth belong
to Him, so no created being has any way o f knowing that except
through the way in which He has informed His slaves o f it - which
is this Q ur’an which tells a great deal about unseen matters - Allah
0 c ) then instructs us to focus on the Q ur’an:
356 | Tafseer as-Sa'di Ju z’15

o 0

(YV Is ) ^ { | | } IwJC*

18:27. Recite [and follow] what has been revealed to you [O

Muhammad] o f the Book of your Lord; none can change
His words, and none will you find as a refuge other than
Him.

Recitation requires following; in other words, follow what Allah

has revealed to you by knowing and understanding its meanings,
believing the stories mentioned therein, and com plying with its
comm ands and prohibitions, for it is a great Book o f which no
one can change the words. It does not change because it is true
and ju st, and because it reached the utm ost level o f beauty and
eloquence.
^The word o f your Lord is perfect in truth and justice...]? (al-An'dm
6: 115)
Because it is perfect, it is impossible for it to change. If it were
imperfect, it would be exposed to change, to a greater or lesser extent.
This is a commendation of the Q ur’an and implicit encouragement
to focus on it.
^and none will you find as a refuge other than Him]? that is, you
will never find any other than your Lord to whom you may turn.
Once it has become clear that He is the only One to turn to in all
one’s affairs, this indicates that there is no other option but to worship
Him alone and pray to Him at times o f ease and o f hardship, for He
is the only One Who is needed in all situations and the only One to
be asked for all one’s needs.
Soorat al-Kahf (28) | 357

/^ .<>> >>»\ / > "

(T A oj j—*) ^

18:28. Content yourself with [the company of] those who call upon their
Lord every morning and afternoon, seeking His Countenance,
and do not turn your eyes away from them, desiring the
adornment of the life o f this world. And do not obey him whose
heart We have made heedless of Our remembrance, who follows
his own whims and desires, and is reckless in his deeds.

Here Allah (4s) instructs His Prophet M uhamm ad ( j|§ ) - and

others who are also subject to divine commands and prohibitions - to
content themselves with the believers who are obedient and always
remember Allah.
«fthose who call upon their Lord every morning and afternoon^
that is, at the beginning and end o f the day, seeking thereby the
Countenance o f Allah. He describes them as w orshipping Him
sincerely, which implies that one should keep company with good
people and strive to make oneself content with their company and
mix with them, even if they are poor, because there are many benefits
in keeping company with them.
«fand do not turn your eyes away from them)? that is, do not
overlook them and turn your gaze away from them.
^desiring the adornm ent o f the life o f this world)?, for that is
harmful and is o f no benefit, and it may undermine one’s religious
interests, because it leads to being attached to this world and focusing
one’s ideas and thoughts on it, which leads to the heart losing interest
in the hereafter. That is because the adornment o f this world is pleasing
to the onlooker and bewitches the mind, which in turn distracts the
358 | Tafseer as-Sa'di J u z ’15

heart from the remembrance o f Allah and causes it to focus on

pleasures and desires. This will cause him to waste his time and will
cause his affairs to be in disarray, and it will lead to eternal loss and
everlasting regret. Hence Allah says: ((And do not obey him whose
heart We have made heedless of Our remembrance)?, so he becomes
heedless o f Allah, and He punishes him by making him heedless of
His remembrance.
(•(who follows his own whims and desires)-} that is, he becomes a
follower o f his own whims and desires and strives to get whatever he
desires, even if that leads to his doom and loss, for he takes his own
whims and desires as his god, as Allah (*5g) says elsewhere:
((Have you seen the one who takes his own whims and desires as
his god, whom Allah causes to go astray despite his knowledge...)?
(al-Jathiyah 45: 23)
«jand is reckless in his deeds)? that is, with regard to his own
interests. Allah forbids obeying such a person, because he only calls
to that which is bad.
This verse indicates that the one who should be obeyed and who
should be a leader o f people is the one whose heart is filled with
love for Allah, and that is reflected in his speech, so he constantly
remembers Allah and seeks the pleasure o f his Lord, and he gives
precedence to that over his whims and desires. By doing so he is
making the most o f his time; his affairs are in order, his deeds are
righteous and he calls people to that which Allah has blessed him with.
Thus he deserves to be followed and to be made a leader.
The contentm ent mentioned in this verse is contentm ent and
patience in obeying Allah, which is the highest level o f contentment
and patience. By achieving that, other types o f contentm ent and
patience may also be achieved.
This verse indicates that it is encouraged to remember Allah, call
upon Him and worship Him at both ends o f the day, because Allah
Soorat al-Kahf (29-31) | 359

praised people for doing that, and every time Allah praises the doer
o f an action, this indicates that Allah loves this action, and if He loves
it, then He enjoins it and encourages people to do it.

18:29. Say: This is the truth from your Lord. So let him who will,
believe; and let him who will, disbelieve. For the wrongdoers
We have prepared a fire which will encompass them like the
walls of a pavilion. If they cry for help, they will be given water
like boiling oil that will scald their faces. What a dreadful drink,
and what a miserable resting-place!
18:30. As for those who believe and do righteous deeds, verily We will
not cause the reward of those who do good to be lost.
18:31. They will have gardens of perpetual abode through which
rivers flow. They will be adorned therein with bracelets of gold
and will wear green garments o f fine silk and heavy brocade,
reclining therein on couches. What an excellent reward, and
what a pleasant resting-place!

That is, say to the people, O Muhammad (# 1 ): This is the truth

from your Lord. In other words, guidance has become distinct from
misguidance, and the attributes o f those who are blessed have become