Pearls from Surat-ul Kahf [weekly updated]

دُرَر مِن سُورَة الكَهف

Contents

I.               Introduction

II.            Book Objectives

III.         Benefits of learning Tafseer

IV.         Obligation of learning Tafseer

V.            Connection of Surat-ul Kahf with the previous Surah

VI.         Virtues of Surat-ul Kahf

VII.      Objective of the Surah:

VIII.   Makki or Madani

IX.          Benefits from some of the virtues of Surat-ul Kahf

X.             Pearls from the Surah:

﷽

In the name of Allah, the Most Beneficent, the Most Merciful

All praise be to Allah who revealed this surah for our guidance. And may endless blessing be on the noble prophet who mentioned this surah to be a light for everyone who recites it. This light was explained as light of knowledge and guidance that will act as protection through out trials and difficulties of this life. This is why I will keep updating this post weekly, while adapting from the authentic narrations available in the various tafaseer (explanations) and the tadabbur of scholars. And I hope to continue this until Allah takes my soul back. May Allah keep me and all of us steadfast until we meet Him!

So, I testify that there is none worthy of worship but Allah, and Muhammad is His slave and messenger.

To proceed:

This is collection of what I have been posting on Facebook from a few years weekly. I have named it “Pearls from Surat-ul Kahf”, pointing toward the topic of the book that it is with regards to the benefits derived from the Surah.

And the translation of the ayaat is done using Sahih International. Original format is taken from [legacy.quran.com]. May Allah bless them!       

                    

-       - Arshan bin Umar bin Ibraheem Ansari

II.    Book Objectives

1.     To realize the importance of studying Tafseer.

2.     To derive life lessons from these Surahs by learning it explanation given in the other Surahs of the Qur`an and Ahadith.

3.     To learn by studying the language.

4.     To learn by studying the different Qira`aat.

5.     To learn by studying the different Aqeedah issues in these Surahs.

6.     To learn by studying the different Fiqh rulings from these Surahs.

7.     To learn by studying the stories related to these Surahs.

III. Benefits of learning Tafseer

This Quran is a source of reward in every way, you get rewarded for reading (Qiraa`ah), reciting (Tilaawah), memorizing (Hifz), understanding (Tafseer), contemplating (Tadabbur), and even listening (Samaa`ah).

Some claim that listening to the Qur`an is not rewarded as there is no proof for it. But if reciting it to the people is commanded here, will not those who listen to it will be rewarded? In-fact, Ibn Abbas said: “The one who heard an aayah from the Qur`an it will be light for him on the Day of Judgement” (authentically narrated in Musannaf Abdur-Razzaq). Thus, we still have Qur`an in complete Isnaad through listening. Shaikh al-Usaymee said: The more you listen to Qur’an, the more the light! And the Sahabah and the salaf would make gatherings and ask one of them to recite Qur`an for listening to Quran.

Reciting from the book of your Lord is a cure for you from not only spiritual but also physical diseases! But how do you expect the cure without understanding it? And the Sahaba would seek cure from physical diseases by reciting it. But to point a common mistake today, people play an audio of ayaat and think they will be cured. Rather, the way that has come from the prophet is to recite it and to blow with light saliva. This is because the saliva of the reciter who recited the ayaat have now become a cure! And when he صلى الله عليه وسلم would feel sick, he would recite for himself Mu'awwidhatan, and blow and wipe with his hands. And when any of his family members would get sick, he would blow it on them (Agreed upon).

Abu Ja`far Ibn Jareer said highlighting the importance of tafseer: “I am amazed at the one who recites the Qur`an without knowing its explanation, how does he enjoy his recitation?”

IV. Obligation of learning Tafseer

Shaikh Ameen Ash-Shinqitee, the author of Adwaa Al Bayaan gave a tremendous advice saying:

Qur'an is the last of the books of the heavenly books. All evil comes by abandoning it, and all good comes by accepting it. Forgiveness is for the one for who it stands as a witness, and utterly destroyed is the one against it will witness:

قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ ۖ وَالَّذِينَ لَا يُؤْمِنُونَ فِي آذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى ۚ أُولَٰئِكَ يُنَادَوْنَ مِن مَّكَانٍ بَعِيدٍ(44) وَأُمْلِي لَهُمْ ۚ إِنَّ كَيْدِي مَتِينٌ (45)

Say, "It is, for those who believe a guidance and cure." And those who do not believe - in their ears is deafness, and it is upon them blindness. Those are being called from a distant place. And I will grant them a respite. Indeed, My plan is firm.” (41:44)

And in spite of all the aforementioned virtues, most of those who attribute themselves to Islam ignore to contemplate on the ayaat, and do not pay attention to the speech of their Creator.

أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَىٰ قُلُوبٍ أَقْفَالُهَا

Then do they not reflect upon the Qur'an, or are there locks upon [their] hearts? (47:24)

They chose not act in accordance to it, rather they search for deviated rulings without taking into consideration the speech of their Lord:

وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الْكَافِرُونَ

"And whoever does not judge by what Allah has revealed - then it is those who are the disbelievers." (5:44)

And his statement:

يُرِيدُونَ أَن يَتَحَاكَمُوا إِلَى الطَّاغُوتِ وَقَدْ أُمِرُوا أَن يَكْفُرُوا بِهِ وَيُرِيدُ الشَّيْطَانُ أَن يُضِلَّهُمْ ضَلَالًا بَعِيدًا

“They wish to refer legislation to Taghut (false judges, etc.), while they were commanded to reject it; and Satan wishes to lead them far astray.” (4:60)

And they mock those take Qur’an as the way of their life.

So, be careful and don’t blindly follow the flow. You should not stop implementing its teaching just because people do not look up to it.

And it is upon you to stick to its teachings, without giving any attention to those who mock you. Do not be discouraged by them. The smart and the wise is the one who does not care about the speech of crackpots.

Now, that we saw that most of those who call themselves Muslims are away from the book of Allah, and have put it to their backs, and have no fear of his warnings. Then, it is upon to take the responsibility and strive to explain it’s meanings, share its rulings, and call everyone to implement in accordance to it, and to abandon everything that contradicts it.

V. Connection of Surat-ul Kahf with the previous Surah

The connection of the Surah with the previous and next Surah has taken from the great Allamah of the Shafi’ee Madhab, Al-Biqayi’s “Nadhm Ad-Durar Fi Tanaasub Ayaat was-Suwar”. However, it must be stated that this connection is from the Ijtihaad and study, so it is not something definite.

Allah stated in the last aayah of Surat-ul Israa’:

وَقُلِ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُن لَّهُ شَرِيكٌ فِي الْمُلْكِ وَلَمْ يَكُن لَّهُ وَلِيٌّ مِّنَ الذُّلِّ ۖ وَكَبِّرْهُ تَكْبِيرًا

And say, "Praise to Allah , who has not taken a son and has had no partner in [His] dominion and has no [need of a] protector out of weakness; and glorify Him with [great] glorification." (17:111)

And it is extremely interesting that the next Surah immediately begins with:

الْحَمْدُ لِلَّهِ الَّذِي أَنزَلَ عَلَىٰ عَبْدِهِ الْكِتَابَ وَلَمْ يَجْعَل لَّهُ عِوَجًا ۜ

[All] praise is [due] to Allah , who has sent down upon His Servant the Book and has not made therein any deviance. (18:1)

So, it is as if the praise of Allah here is in response to the command given to praise Him in the last aayah of Surat-ul Israa’. This perfectly fits it!

VI. Virtues of Surat-ul Kahf

Imam Ahmad recorded that Al-Bara' said: "A man recited Al-Kahf and there was an animal in the house which began acting in a nervous manner. He looked, and saw a fog or cloud overhead. He mentioned this to the Prophet , who said: «اقْرَأْ فُلَانُ، فَإِنَّهَا السَّكِينَةُ تَنْزِلُ عِنْدَ الْقُرْآنِ أَوْ تَنَزَّلَتْ لِلْقُرْآن» (Keep on reciting so and so, for this is the tranquillity which descends when one reads Qur'an or because of reading Qur'an;) This was also recorded in the Two Sahihs. There are saheeh ahaadeeth from the Prophet (peace and blessings of Allaah be upon him) concerning the virtues of reciting Soorat al-Kahf during the day or night of Jumu’ah (Friday). These include: (a)  From Abu Sa’eed al-Khudri, who said: “Whoever reads Soorat al-Kahf on the night of Jumu’ah, will have a light that will stretch between him and the Ancient House (the Ka’bah).” (Narrated by al-Daarimi, 3407. This hadeeth was classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami, 6471) (b) “Whoever reads Soorat al-Kahf on the day of Jumu’ah, will have a light that will shine from him from one Friday to the next.” (Narrated by al-Haakim, 2/399; al-Bayhaqi, 3/249. Ibn Hajar said in Takhreej al-Adhkaar that this is a hasan hadeeth, and he said, this is the strongest report that has been narrated concerning reading Soorat al-Kahf. See: Fayd al-Qadeer, 6/198. It was classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’, 6470) (c) It was narrated that Ibn ‘Umar (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whoever reads Soorat al-Kahf on the day of Jumu’ah, a light will shine for him from beneath his feet to the clouds of the sky, which will shine for him on the Day of Resurrection, and he will be forgiven (his sins) between the two Fridays.’” Al-Mundhiri said, this was narrated by Abu Bakr ibn Mardawayh in his Tafseer, with an isnaad with which there was nothing wrong. (al-Targheeb wa’l-Tarheeb, 1/298) The soorah may be read during the night or the day of Jumu’ah. The night of Jumu’ah starts from sunset on Thursday, and the day of Jumu’ah ends at sunset. Therefore the time for reading this soorah extends from sunset on Thursday to sunset on Friday. Al-Mannaawi said: Al-Haafiz ibn Hajar said in his Amaali: “In some reports it says ‘the day of Jumu’ah’ and in some reports it says ‘the night of Jumu’ah’. They may be reconciled by saying that what is meant is the day which includes the night and vice versa.” (Fayd al-Qadeer, 6/199) Al-Mannaawi also said: “It is recommended to read it during the day or night of Jumu’ah, as al-Shaafa'i (may Allaah have mercy on him) stated.” (Fayd al-Qadeer, 6/198) Imam Ash-Shafie has stated it in his book “Al-Umm”, and Imam-Nawawi followed him in this by mentioning it in his two books: Adhkar and At-Tibyaan. It is mentioned in Fatwa of Islamweb website: The light mentioned in these texts may be intangible light, which means that if the Muslim reads Surat Al-Kahf on Friday, this will prevent him from committing sins and guide him to the right path from that Friday until the next, just like light helps us to see things. The light may also be tangible, which means that a light will shine for him from under his feet and appear on his face on the Day of Resurrection, as well as having brightness and splendor on his face in this worldly life. End quote from Islamweb. I say: Some of the scholars have also weakened all the marfoo ahadith in virtue of Surat-ul Kahf. Thus, some are today of the view that we must not specify any day to recite Surat-ul Kahf, and it is a Bid’ah. However, this view can be refuted in two ways: 1. These very muhadditheen have agreed some of these narrations to be authentically attributed to Abu Sa’eed Al Khudri (radiyllahu anh) where he said: “Whoever reads Soorat al-Kahf on the day of Jumu’ah, will have a light that will shine from him from one Friday to the next.” I previously mentioned that Ibn Hajr said about the Hadith of Abu Sa’eed: “It is the strongest of what is narrated about Surat-ul Kahf.” Since it is a rule among the muhadditheen that it is not possible for a Sahabi to say in a matter of unseen without knowledge, the Hukm on the hadith will still be marfoo. The muhadditheen call such narrations saying: Mawquf Al Isnaad wa Marfoo Al Ma’na (Mawqoof in chain but marfoo in meaning). These also include Daraqutni in his “Al-Ilal” (11/307) and Ibn Al Qayyim in his “Zad Al Ma’ad” (1/379). Some said that the word “Friday” has not been specified in the narration of Abu Sa’eed which has come from Sufyan Ath-Thawri and Shu’bah, but it has come from Hushaym Ibn Basheer. So, because Sufyan and Shu’bah are Imams, their narration is to be given precedence. This claim is questionable, and our reply is: i) Hushaym Ibn Basheer is as well an Imam and Thiqah. Imam Al-Bukhari has at-least one or more narrations of Hushyam from Abu Hashim Ar-Roomani, and it is known that one of the conditions of Imam Al-Bukhari is “Samaa`” (listening) in Saheeh Al Bukhari as mentioned in Shuroot A’immat-us-Sittah” of Muhammad Ibn Tahir Al-Maqdisi (however, at-times Al-Bukhari might mention a chain which is weak but he always bring other strong chains as shawaahid for the matn).  ii) Some scholars would even prefer the narration of Hushaym over Sufyan and Shu’bah. iii) The addition of a thiqah is accepted, according to the principles of the Muhadditheen. iv) The hadith of Thiqah is not rejected unless a clear error (`illah) is found. So, what is the `illah here? v) There is no contradiction between the narration of Sufyan and Hushaym. Hushaym’s narration only specifies the day to be Friday and Sufyan’s narration generalises it. It might be that the virtue can be gained   2. Furthermore, I have not come across any statement of a single Faqeeh from the mutaqaddimeen considering the practice of reciting Surat-ul Kahf to be a Bid’ah. These include who I have previously mentioned and others from muta’akhireen like Ibn Taymiyyah and San’aani who declared it to be Mustahab (recommended). And majority from the four schools view it to be recommended from the Hanbalis as mentioned by Ibn Muflih in his Al-Furoo (3/160) and Buhooti in Kashshaf; from Shafi’ees as clearly mentioned by Shafi’ee in Al-Umm and Nawawi in Majmoo (4/584); from Hanafis as mentioned in Hashiyah At-Tahawi (324) and Hashiyah Ibn Aabideen (2/164); and from Malikis as mentioned by Ibn Al-Haaj in “Al Madkhal” (2/281) and I heard shaikh Muhammad Duddu As-Shinqitee saying what I did not read anywhere that Imam Malik would regularly read it on Friday and not give up.

VII. Objective of the Surah:

"Al-Hamd" is to declare to Allah's praise with love and exaltation for Him. The Surah begins with praises for Allah who revealed the Qur`an, the One who has no son.

And it ended with a conclusion, which is: If you hope to meet Allah, then keep doing the good deeds and never commit Shirk.

I believe this whole Surah was revealed to establish tawheed in the heart of the believers. The youth of the cave are shown giving up everything out of love for it, and it is shown what happens to the people of shirk through the story of owner of the two gardens, and Musa was taught the vastness of Allah's knowledge by Khidr and thereby perfecting the tawheed, and though the story of Dhul Qarnayn we learnt that Allah will send his armies to protect believers for the sake of their tawheed not for their richness or status in the society.

With this we can say, that Surah is not to teach us how to deal with the four trials: Religion, wealth, knowledge and power. Rather, it is to establish tawheed in the hearts so that one becomes capable to deal with every trial of life, and live as a humble slave even if one becomes the ruler of east and west like Dhul Qarnayn. The one whose heart is filled with Tawheed will not bow down to anything.

And tawheed cannot be established except by focussing on avoiding three things, as Shaikh Saleh al-Usaymee said:

1. Shirk (polythiesm): Because it negates the very foundation of tawheed.
2. Bid`ah (innovation): Because it negates the perfection of tawheed.
3. Ma`siyah (sin): Because it inovlves revolt making tawheed deficient.

End quote from shaikh's commentary on Kitabat-Tawheed.

The message is that your tawheed is *sufficient* to make you enter Jannah if you yourself don't make it *deficient*!

VIII. Makki or Madani?

What is meant by the division between Makki and Madani surahs? Was Surat-ul Kahf Madani?

Sheikh Ibn Al- Uthaimeen said in the introduction to his tafseer of Suratul Kahf:

Suratul Kahf is Makki, though few mufassireen considered it be Madani due to certain ayaat:

The first ayaat (1 -8), aayah (28), and (107-110). But this claim requires proof.

Because the rule is that every surah revealed in Makkah is Makki, and every surah revealed in Madina is Madani.

A Makki surah is what is revealed before the Hijrah. And a Madani surah is what is revealed after the Hijrah, even if it was revealed anywhere outside Madina. For example, the statement of Allah:

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا ۚ"This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion."

This was revealed in Arafah in the year of Hajj al Wada (still it's considered Madani). End quote.

IX. Benefits from the virtues of the Surah:

From the less known virtues of the Surah:

Al-Baraa' reported that a person was reciting Surat al-Kahf and there was a horse tied with two ropes at his side, a cloud overshadowed him, and as it began to come nearer and nearer his horse began to take fright from it.

He went and mentioned that to the Prophet (ﷺ) in the morning, and he (the noble Prophet) said: "That was tranquillity which came down at the recitation of the Qur'an." [Saheeh Muslim]

Issues:

🔎 One may say that this virtue applies generally to the whole Qur'an.. However, the miracle happened when he was reciting Surat-ul Kahf itself. And I found scholars using this narration to prove the virtue of this surah, and among them are Imam al-Bukhari in his Saheeh as he placed it under the chapter 'Virtue of Surah Kahf' and Hafiz Salahuddin in his 'Tafseer Ahsan-ul Bayaan'

🔎 This narration has been used a proof 'Karamaat' (miracles done by noble men other than the prophets), and shaikh Ibn Al Uthaimeen discussed it in his sharh of Riyadh as-Saliheen. And from what is known is that these miracles are out of human comprehension or ability, and are defined as: 'Things that generally do not happen.' And things these things are of three types:

1. The miracles of the prophets known as 'Mu'jizah'.

2. The miracles of the noble men known as 'Karamaat'.

3. The miracles of shayaateen and evil people known as the 'Sihr' or magic and tricks of people.

As for the miracles of the prophets, they have ended. Remaining two continue to happen, and the way to differentiate between these two is whether the man to who such things happen is a righteous man of Sunnah or not.

Yunus ibn Abdul ‘Ala reported: I said to Ash-Shafi’ee, may Allah be pleased with him, “Our companion Laith ibn Sa’d would say: If you see a man walking on water, then do not be amazed by him until he demonstrates that he follows the commands of the Book and the Sunnah.” Ash-Shafi’ee said, “Even less, may Allah have mercy on him. Rather, if you see a man walking on water and flying in the air, then do not be amazed by him until he demonstrates that he follows the commands of the Book and the Sunnah.” [Tabaqat Ash-Shafi’een]

Furthermore, these miracles are not in the hands of men who do it when they want, but Allah does it when he wants through them. Not even prophets could do miracles, because no doubt that our beloved prophet (sallallahu alayhi wa sallam) lived days of extreme hunger along with his companions without any miracles happening. If it was in his hands, he would convert his house into gold (Israa' 17:90-93). So, anyone who claims to do miracles by his own wish is a certain liar! Rather all miracles happen through the will of Allah.

🔎 Secondly, the miracles which have been proved through Qur'an and Sunnah must not be rejected just because we do not comprehend them. There is no reason to be proud in accepting that our mind has limits just like the vision of our eye, as stated by Ibn Mas'ood (radiyallahu anh). And Ibn al Qayyim spoke beautifully when he said that there are three stages of human: In the womb, outside it, and in the grave. A baby in the womb would think that there is no world outside the womb, until he comes out. So, we should remember the limited understanding that we have been given, and our fallible reasoning as today we may think something but tomorrow something else. This should make us humble enough to accept the whatever Allah brings into possibility.

Therefore the questions asked by neo-liberals and Athiests about possibility of miracles are simple because:

1. Miracles break the laws which are based on general propositions like the laws of physics (miracles like the pause of time during the ascension or Mi'raaj of the prophet) or biological known rules (miracles like birth of a baby without what is necessary before it, as in the case of Isa). So, although miracles apparently break these laws, we should always be willing to accept new experiences and possibity of such occurrences in the past.

2. It is not necessary for everything to be experienced before accepting it to be possible, as there are other ways of proof as well. You having not visited the United States of America does not mean that it does not exists. We also believe in the 'possibility' of life and creatures outside the Earth on other planets, although we have no evidence for that, so why hurry to reject the very possibility of miracles?

3. Look at the creation in general, at the rotation of sun and the moon in a perfect exact speed, at how the huge trees grow out of little seeds, etc. If you want to see miracles happening then visit a hospital, you will see wonders. How many times two patients of the same disease were admitted under the same doctor, yet one comes out healthy and the other one's dead body is taken out of the room.

4. If you happen to believe in a God who created you, then what makes you think that the miracles are not possible for him?

Allah's messenger advised memorization of the first ten ayaat of Surat-ul Kahf for protection from Dajjal. Since these ayaat have been chosen specifically out of the whole Qur`an, there must be a wisdom behind it. Brother Adeel wanted me to write on the connection between Surat-ul Kahf and Dajjal, so this is specially dedicated to him. I found some discussion in the works of scholars on this issue although quite little but nothing from the prophet directly, so what follows is only ijtihad.

The Fitnah of Dajjal is considered to be the last of the signs of the Day of Judgement. However, the arrangements or the timeline of the signs is a matter of dispute and ijtihad among the scholars. His trial is such that all prophets warned against him and the prophet made it obligatory to seek refuge from him in every Salah.

The fitnah of Dajjal is not a worldly trial like the fitnah of Yajooj and Majooj who will only kill people, but the fitnah of Dajjal is a trial of Iman as well. He will be a continuous liar and thus will be called "Dajjal'. His trial of lies will affect everyone so much that there will be no one against him except a small group of believers. All people will believe in Dajjal although "kafir" will be written on his head, and this is not impossible especially after witnessing these days of social media where people believe in every post, tweet and message.

Imam Muslim narrated from Abud‐Dardaa’ that the Prophet said: “Whoever memorizes ten aayaat from the beginning of Soorat al‐Kahf will be protected from the Dajjaal” – i.e., from his fitnah. Muslim said: “Shu’bah said, ‘from the end of al‐Kahf.’ Hammaam said, ‘from the beginning of al‐Kahf.’” However, the more authentic of these narrations are those which mention the beginning ten ayaat, and this was the opinion of Imam Abu Abdullah Ibn Al-Qayyim in Jalaa` Al Afhaam.

Following are some of the things mentioned about Dajjal by the truthful prophet, and its relation to memorizing the first ten ayaat of the Surah:

1. Dajjal will make people believe that he is Allah but Allah warned from such a lie:

Ibn ‘Umar that the Messenger of Allah mentioned the Dajjaal to the people and said: “Allah is not one‐eyed, but the false messiah (al‐maseeh al‐dajjaal) is one‐eyed, blind or defective in his right eye, with his eye looking like a floating grape…” (Al‐Bukhari)

Allah praised Himself in the beginning of the Surah for revealing the book with perfection. If perfect is the book that He revealed, the how perfect is the one who revealed it.

He also warned those who claim that Allah has begotten a son. He stated: "And to warn those who say, "Allah has taken a son." They have no knowledge of it, nor had their fathers. Grave is the word that comes out of their mouths; they speak not except a lie." [18:4-5]

Then, is not that this man (i.e. Dajjal) with two defected eyes worse who claims to be Allah?

2. Dajjal will lie and make people believe that he is the owner of Jannah and Jahannam but Allah is its owner:

Hudhayfah said: “The Messenger of Allah (r) said:‘....He will have with him a paradise and a hell, but his hell will be a paradise and his paradise will be a hell.’” (Narrated by Muslim)

But the believer must remember that the reward will not be given in the Dunya, and will not be shown except after resurrection and judgment. Allah stated: "[He has made it] straight, to warn of severe punishment from Him and to give good tidings to the believers who do righteous deeds that they will have a good reward. In which they will live forever". [18:2-3]

3. Dajjal will trial people to think that he has powers but Allah is the owner of all power:

According to the hadeeth of Umaamah al‐Baahili, the Prophet said of the Dajjaal:

“Part of his fitnah will be that he will say to a Bedouin: ‘Do you think that if I resurrect your father and mother for you that you will testify that I am your lord?’ He will say: ‘Yes.’ So two devils will appear to him in the image of his father and mother, saying: ‘O my son, follow him for he is your lord.’” (Narrated by Ibn Maajah, authenticated by Abu Abdurrahman al‐Albani).

Nawwas Ibn Sam`an narrated that Allah's messenger said: "He will come to some people and call them, and they will believe in him and respond to him. Then he will command the sky to rain, and the earth to bring forth vegetation, and their cattle will come back to them in the evening, with their humps very high, and their udders full of milk, and their flanks stretched. Then he will come to another people and will call them, but they will reject him. So he will leave them and they will be stricken with famine, with none of their wealth in their hands. He will pass by ruins and will say: ‘Bring forth your treasure!’ – and the treasure will follow him like a swarm of bees." (Saheeh Muslim)

But Allah reminded that everything on this earth is but a test, and it is He who gives Rizq and takes it. He stated: "Indeed, We have made that which is on the earth adornment for it that We may test them [as to] which of them is best in deed. And indeed, We will make that which is upon it [into] a barren ground." [18:7-8]

4. Dajjal will try to harm the believers but Allah is the protector:

Al‐Bukhaari narrated from Abu Sa’eed al‐Khudri that this man whom the Dajjaal will kill will be one of the best people, who will go out to the Dajjaal from the city of the Messenger of Allah, and will say to the Dajjaal: “I bear witness that you are the Dajjaal of whom the Messenger of Allah told us. ”The Dajjaal will say (to the people): “What do you think – if I kill this man then bring him back to life, will you have any doubts?” They will say: “No.” So he will kill him, then bring him back to life. Then he (the believing man) will say, “By Allah, I have never been more sure about you than I am today.” The Dajjaal will want to kill him but will not be permitted to. (al‐Bukhari)

The people of cave stood on the truth in-spite of all opposition from their family, village and the king himself! Thus, the believers should stand firm in their belief and remember how Allah protected the people of the cave. Allah stated that He is completely capable to protect the believers of every era, and that the people of the cave were not one exception: "Or have you thought that the companions of the cave and the inscription were, among Our signs, a wonder?" [18:9]

Al‐Nawawi said commenting on why the first ten ayaat are to be memorized: “The reason is that at the beginning of (this soorah), mention is made of wonders and signs, and whoever ponders them will not be deceived by the fitnah of the Dajjaal." (Sharh Saheeh Muslim, 6/93)

5. Dajjal is to abandoned like how the people of cave migrated from their place:

Imran Ibn Hussain narrated that the Prophet (ﷺ) said: Let him who hears of the Dajjal (Antichrist) go far from him for I swear by Allah that a man will come to him thinking he is a believer and follow him because of confused ideas roused in him by him. (Ahmad, Abu Dawood and Hakim)

So, the believer must stay away and leave where Dajjal is just like how the people of Kahf ran away. Allah stated: "[Mention] when the youths retreated to the cave." [18:10] The prophet as well prophecised that the believers will seek shelter in a mountain. (Saheeh Muslim)

6.The objective of memorizing these ayaat is reciting them at witnessing the trials of Dajjal:

Dajjal's trials will be so confusing that the believers must busy themselves with reciting the first ten ayaat of this Surah which they memorized. Al‐Nawwaas ibn Sam’aan narrated that the messenger of Allah said: “Whoever among you sees him (the Dajjaal), let him recite against him the opening verses of Soorat al‐Kahf.” (Hadeeth 5228).

The believers must turn to Allah and make Dua especially at times of trials. Dua is the weapon of the believers. The first ten ayaat are a perfectly framed Dua where the beginning is with praises for Allah and ending is with asking Allah for mercy and guidance.

Allah stated the dua of the people of Kahf: "Our Lord, grant us from Yourself mercy and prepare for us from our affair right guidance." [18;10]

Thus, the believers will run from Dajjal like the youth who ran from the King, both groups ran to preserve their religion from trials, both groups were few in number, both ran to mountain/cave for shelter and both have the same Dua.

The eleventh aayah mentions how Allah answered the Dua: "So We cast [a cover of sleep] over their ears within the cave for a number of years." [18:11] However, reciting this is not for the believers running from Dajjal, as they will be answered very soon and Dajjal will be killed.

سُورَة الكَهف

X. Pearls from Surat-ul Kahf:

بِسْمِ ٱللّٰهِ ٱلرَّحْمٰنِ ٱلرَّحِيمِ 

The ‘Basmalah’ comes before the beginning of every Surah, and according to a group of scholars it is a part of every Surah except al-Baraa`ah. And reciting ‘Basmalah’ before every surah means: I begin reading in the name of Allah, The Most Beneficent, The Most Merciful.

And الله ‘Allah’ is name of our Lord that is combination of the words ‘Al’ (the) and ‘Ilaah’ (diety). These two when joined together mean: The only one worthy to be venerated for worship.

And الرَّحْمَنِ الرَّحِيمِ “Ar-Rahman and Ar-Raheem” are two names from his names, which point towards His mercy. The first of them describes Him pointing towards His immense mercy. And the other one points towards His mercy which is general for His creation. And some say that “Ar-Rahman” refers to his mercy towards everyone (through provision, life, etc.), but “Ar-Raheem” refers to his mercy towards the believers (through special support in this world, and mercy in the Hereafter).

[For more details: Tafseer Hadaiq ar-Rooh of al-Harari, Tafseer al-Fatiha wa Qisar al Mufassal of al-`Usaymee, and Tafseer al-Fatihah of Ibn al-Uthaimeen]

الْحَمْدُ لِلَّهِ الَّذِي أَنزَلَ عَلَىٰ عَبْدِهِ الْكِتَابَ وَلَمْ يَجْعَل لَّهُ عِوَجًا ۜ

Sahih International

[All] praise is [due] to Allah , who has sent down upon His Servant the Book and has not made therein any deviance.

‘الْحَمْد’ (Al-Hamd) is to declare to His praise with love and exaltation for Him. This word is not to be confused with 'مدح' (Madh) which means mere praise. The difference between the two is that Madh is praise but not necessarily out of heart-felt love and exaltation. So, one may praise a king but not out of exaltation.

And Hamd is greater than 'شكر' (Shukr) as well, because Shukr is about thanking for something what Allah did. But Hamd is the praise that Allah deserves for what He himself is, even before He did anything for you, subhaanahu wata aala! Let me give you an example: If you like a food, you praise it for how tasty it itself is, without any intention of thanking it. But to Allah belongs the best of examples, because praise for Allah includes both love and exaltation!

This is why Allah says:

الْحَمْدُ لِلَّهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَلَهُ الْحَمْدُ فِي الْآخِرَةِ ۚ وَهُوَ الْحَكِيمُ الْخَبِيرُ

[All] praise is [due] to Allah, to whom belongs whatever is in the heavens and whatever is in the earth, and to Him belongs [all] praise in the Hereafter. And He is the Wise, the Acquainted. [34:1]

I loose words explaining this, which is why I postponed this aayah although it is the first one. I want the reader to understand what Hamd is, may Allah grant you understanding.

If you assume that Hamd means to thank Allah, then you will find it difficult to say "Alhamdulillah" when a calamity falls you, may Allah save us all from the calamities of this world and the Here-after! But you will find that the messenger of Allah (sallallahu alayhi wa sallam) would thank Allah in whatever situation he be. You praise Him when the calamity falls because whatever the case be with you, Allah has not becomes any less worth of praise. In-fact, even after a calamity, he deserves to be thanked because He could have put a greater calamity, and it is not far from possible that by this calamity Allah save you from a greater calamity..

So, a sincere Hamd includes Shukr as well, so the Shukr is for the fact the calamity you are into could be worse. Intelligence says that we shouldn't only thank Allah for saving from the worse calamity but even praise Him! And this goes in line with the Sunnah of the prophet (sallallahu alayhi wa sallam).

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When you recite the Qur'an from al-Fatiha to an-Naas, you would find multiple occasions and reasons to praise Allah. Hamd has come for Allah for being the Lord of worlds, the Originator and Creator of Heavens and the Earth, for being the Controller of them, for granting provision and offspring, and for happiness, guidance and revelation of the Qur'an.

If a slave recalls this while declaring the Hamd of his Lord, it would definitely differ from mere repetition without reflection. Dhikr of Allah is what comes from the heart and is not a song meant to be sung!

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No one exists except that he is a slave. Some are slaves to their wealth, others to their so-called gods like cow, stones, angels, Jesus, etc. Even an atheist is but a slave of himself and his desires.

Being a slave of stone or humans can never be a reason to be proud. Being "free" is also in reality being slave of oneself, and that is again a sad news because you are not free from errors rather full of weakness.

As for the one who is a slave of Allah, he should be proud of it.

This is why a lot of ayaat use the word عبد to describe the prophets. Allah said:

الْحَمْدُ لِلَّهِ الَّذِي أَنزَلَ عَلَىٰ عَبْدِهِ الْكِتَابَ

[All] praise is [due] to Allah , who has sent down upon His slave the Book. (18:1)

And Allah said:

لَّن يَسْتَنكِفَ الْمَسِيحُ أَن يَكُونَ عَبْدًا لِّلَّهِ

Never would the Messiah disdain to be a slave of Allah. (4:172)

Ibn Al Qayyim said praising the status of the slave of Allah in his Meemiyyah that it is sufficient to be some how related to you (O Allah)... Enough it is a luxury :

وحسبي من بعيد انتساب اليكم = = الا إنه حظ عظيم مفخم

And beautiful was the style of Qadi Iyadh al-Yahshubi who described this saying that what makes him feel his honor reach the galaxies is nothing but him being included among the slaves of Allah and prophet Muhammad being his prophet :

ومما زادني شرفًا و تيهًا == وكدت بأخمصي أطأ الثريـا

دخولي تحت قولك : يا عبادي == و أن صيَّرت أحمد لي نبيـا

Such is a true lover (Ashiq) of Allah. In short:

 أَفَغَيْرَ اللَّهِ تَأْمُرُونِّي أَعْبُدُ أَيُّهَا الْجَاهِلُونَ

 "Is it other than Allah that you order me to worship and obey, O ignorant ones?" (39:64)

18:2

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قَيِّمًا لِّيُنذِرَ بَأْسًا شَدِيدًا مِّن لَّدُنْهُ وَيُبَشِّرَ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا حَسَنًا

Sahih International

[He has made it] straight, to warn of severe punishment from Him and to give good tidings to the believers who do righteous deeds that they will have a good reward

Allah described his book as:

قَيِّمًا

Which means 'straight', or 'explicit', or 'clear.' (18:2)

But before that he he mentioned in the first verse:

وَلَمْ يَجْعَل لَّهُ عِوَجًا ۜ

'And has not placed therein any crookedness.' (18:1)

This is because something could be apparently straight and strong, but internally crooked and weak. And this is the case with many other books. To make it clear, Allah mentioned both.

[Adapted from Adwaa' al Bayaan, Shaikh Shinqitee]

18:3

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مَّاكِثِينَ فِيهِ أَبَدًا

Sahih International

In which they will remain forever

Look at how clear our Lord is in the fact that stay will be forever, yet people of innovation would claim that Jannah and Jahannam would come to an end. They would argue that only Allah has no end. But remember that all people of deviation leave the clear ayaat and go for doubtful ones. And as for Allah, He himself has no end. But the Jannah and Jahannam has been given eternity by Allah through His judgement! 

This is why when the proofs are clear, difference of opinion becomes invalid. Shaikh Ibn al Uthaimeen quoted a poet in his tafseer who said: 

"And not every difference of opinion is valid, 

except the difference which requires further study." 

And difference of opinion in the everlasting existence of the Fire has no requirement to study. How is it that All-Knowledgeable Creator says: "They will stay in it forever", then it is claimed that it will not be forever?  This is strange, the strangest of things possible. So beware of the rule in the school of Ahlus-Sunnah wal Jamaa`ah: That Jannah and Fire are two creations in existence because Allah mentioned for Jannah: "We have prepared" and for the Fire: "We have prepared". And the second: That they will exist forever and will not cease to exist, neither these two nor those in it.

End quote from Shaikh Ibn al-`Uthaimeen's Tafseer Surat-ul Kahf.

18:4

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وَيُنذِرَ الَّذِينَ قَالُوا اتَّخَذَ اللَّهُ وَلَدًا

Sahih International

And to warn those who say, " Allah has taken a son."

Warning others from bad is repeated again and again by Allah. So is giving glad tidings for those who do good. This shows that both go hand in hand.

Therefore, no one should claim that warning from evil, be it in the form of extremism, transgressions, or innovations is not from wisdom. No one should begin to re-define wisdom. The messenger was full of wisdom, still he would repeatedly warn others from innovations. For Allah who send his messenger asked him sallallahu alayhi wa sallam to warn others as well.

18:5

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مَّا لَهُم بِهِ مِنْ عِلْمٍ وَلَا لِآبَائِهِمْ ۚ كَبُرَتْ كَلِمَةً تَخْرُجُ مِنْ أَفْوَاهِهِمْ ۚ إِن يَقُولُونَ إِلَّا كَذِبًا

Sahih International

They have no knowledge of it, nor had their fathers. Grave is the word that comes out of their mouths; they speak not except a lie.

They have no knowledge yet they would repeat what they heard their fathers say. They were themselves not sure about what they, it was all mere mouth service. And before they would ask: Were our fore-fathers believing in a lie? Allah informed that their fathers were in the same state as them, they would just speak although they had no knowledge of it! 

18:6

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فَلَعَلَّكَ بَاخِعٌ نَّفْسَكَ عَلَىٰ آثَارِهِمْ إِن لَّمْ يُؤْمِنُوا بِهَٰذَا الْحَدِيثِ أَسَفًا

Sahih International

Then perhaps you would kill yourself through grief over them, [O Muhammad], if they do not believe in this message, [and] out of sorrow.

The "athaar" refer to their footsteps when they would leave him immediately at hearing his call. He would feel extremely sad when they would turn away.

This aayah is a 'sweet-scolding' for the beloved messenger by Allah, and clearly shows that Qur'an is a revelation from him:

فَلَعَلَّكَ بَاخِعٌ نَّفْسَكَ عَلَىٰ آثَارِهِمْ إِن لَّمْ يُؤْمِنُوا بِهَٰذَا الْحَدِيثِ أَسَفًا

'Then perhaps you would kill yourself through grief over them, [O Muhammad], if they do not believe in this message, [and] out of sorrow.' [18:6]

While this aayah shows the passion that the prophet (ﷺ) had which made his Da'wah successful, it also shows that we should invite them while placing our trust on Allah. Our attitude should be such that if they believe, then it is a blessing. But if they don't believe, they don't harm us even a little. So neither should we get sad nor upset, as that weakens our battery yet gives no benefit.

This shows the worry of our beloved messenger sallallahu alayhi wa sallam for the people. For he did not laugh at the acts of mushrikeen or apostates, but he cried for them so much that Allah revealed this ayah. And he revealed this multiple times reminding him to not destroy himself in sorrow for them (eg. 35:8).

The messenger sallallahu alayhi wa sallam would not try to please them, but it is undeniable that he would do every possible thing that would make them accept Islam. He went to his uncle Abu Talib and requested him repeatedly to announce the shahadah, he hurried to the jewish boy's home when his health worsened etc.

This is certainly contrary to us who either shame them, or do something that annoys them more of us and our deen!

To know whether one's Da'wah is sincere or not, one can judge by acknowledging what gives him grief when rejected. Grief at rejectance is of two types, shaikh Ibn Uthaimeen said:

1. Grief because he was not accepted.

2. Grief because the truth was not accepted. End quote.

And the second type is the one which the prophet (sallallahu alayhi wa sallam) had. And the first type is felt when one's motive for Da'wah is oneself and one's own repute.

The prophet was most kind hearted of prophets in his Da'wah. When people would reject his invitation or harm him, he would not express his anger. It is reported for only one incident when he got very angry which was when the Quraish broke his teeth at Uhud and he said, "How will such people succeed who harm their own prophet!" But Allah revealed in response to this incident the aayah: "Not for you is the decision whether He should [cut them down] or forgive them or punish them, for indeed, they are wrongdoers." (3:128)

The others like the young little daughter Fatima had become angry when his enemies placed intestines on him when he was in Sajdah, and a similar incident is reported about Abu Bakr, may Allah be pleased with them both.

However, the prophet avoided even displaying signs of anger on his face as that would repel his people. But this would cause him become extremely depressed.

Da'wah means to invite others towards your direction. So anything that makes people move to the opposite direction simply goes against the very essence of Da'wah!

The prophet would see his whole ummah with a heart as pure as the heart of a righteous wife who wishes to guide her deviant husband. He could not hold misguidance for anyone, be it his worse enemy. No wonder that the prophet prayed for Abdullah Ibn Ubayy's forgiveness after his death although he harmed him the most in Madinah.

18:7

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إِنَّا جَعَلْنَا مَا عَلَى الْأَرْضِ زِينَةً لَّهَا لِنَبْلُوَهُمْ أَيُّهُمْ أَحْسَنُ عَمَلًا

Sahih International

Indeed, We have made that which is on the earth adornment for it that We may test them [as to] which of them is best in deed.

When smart phones, internet and social websites came up, many people advised that one must abandon them completely to be able to make correct use of time. Similar advises are given even today every time something new is developed. Some parents deny complete access to these technologies.

But the right advise would be to learn to use these things correctly and to have control on oneself. Allah (subhanahu wata ala) did not ask us to abandon the world, rather he gave us this world and its beauties. He said:

إِنَّا جَعَلْنَا مَا عَلَى الْأَرْضِ زِينَةً لَّهَا لِنَبْلُوَهُمْ أَيُّهُمْ أَحْسَنُ عَمَلًا

Indeed, We have made that which is on the earth adornment for it that We may test them [as to] which of them is best in deed. (18:7)

'Indeed, We have made that which is on the earth adornment for it': Meaning: Whatever beautifies it, like clothing, food, trees, rivers, and other than that.

'That We may test them [as to] which of them is best in deed': Meaning: So that We may test who of you are best able to abstain from these beauties of life.

- Adapted from Imam Ibn Juzay (rahimahullah)'s tafseer named: At-Tas-heel li 'Uloom at-Tanzeel

18:8

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وَإِنَّا لَجَاعِلُونَ مَا عَلَيْهَا صَعِيدًا جُرُزًا

Sahih International

And indeed, We will make that which is upon it [into] a barren ground.

18:9

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أَمْ حَسِبْتَ أَنَّ أَصْحَابَ الْكَهْفِ وَالرَّقِيمِ كَانُوا مِنْ آيَاتِنَا عَجَبًا

Sahih International

Or have you thought that the companions of the cave and the inscription were, among Our signs, a wonder?

We know that now there will be people to stand and begin to claim that all these miracles are just stories. But reflect: A man who lived in a cave all his life and never witnessed the Sun or the moon may laugh out loud if he were to be informed about a huge 'yellow' round thing that rises and sets everyday. This is nothing but a proof of human ignorance. Man should always be humble enough to accept his limited knowledge and grasp, and should submit to the one who has knowledge of all and has ability to do everything.

The Sun and the Moon, and the alteration of day and night has signs, and it is an amazing miracle, but woe to us, only if we contemplated on the signs of Allah. Contemplation on the signs is better than worshipping all night, and is from the greatest Imaan boosters, and increases our faith in Allah and his existence.

[Adapted from Tafheem ul Qur'an, Surah Ma'aarij, Maulana Maududi (rahimahullah)]

18:10

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إِذْ أَوَى الْفِتْيَةُ إِلَى الْكَهْفِ فَقَالُوا رَبَّنَا آتِنَا مِن لَّدُنكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا

Sahih International

[Mention] when the youths retreated to the cave and said, "Our Lord, grant us from Yourself mercy and prepare for us from our affair right guidance."

Allah mentioned the story of people of cave but before mentioning the amazing story, he mentioned the reason why he saved them, their deen, and made them a sign. Allah said:

أَمْ حَسِبْتَ أَنَّ أَصْحَابَ الْكَهْفِ وَالرَّقِيمِ كَانُوا مِنْ آيَاتِنَا عَجَبًا

9. Or have you thought that the companions of the cave and the inscription were, among Our signs, a wonder?

إِذْ أَوَى الْفِتْيَةُ إِلَى الْكَهْفِ فَقَالُوا رَبَّنَا آتِنَا مِن لَّدُنكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا

10. [Mention] when the youths retreated to the cave and said, "Our Lord, grant us from Yourself mercy and prepare for us from our affair right guidance."

Dua is weapon, its a miracle that connects you to the Lord of the worlds without any wire, and without any connection error if your heart is focused.

(Adapted from Ibn Aashur - 15/259)

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Reflect on this part: "and facilitate for us our affair in the right way!"

They asked from Allah to make their acts guided while being good. The more a man decreases in asking for guidance, he either abandons acting good or if he does, it's accompanied with self-admiration and ego.

(Muhammad ibn Abdul Wahhab, Tafseer)

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This world is dark, you cannot walk without slipping on your face. Each of us is like people of the cave who do not which direction to run. But Qur’an and Sunnah are light, they enlighten your path. The poet, Ahmad Shawki, said:

شُعُوبُكَ في شرقِ البلادِ وغربها كأصحاب كهفٍ في عَميقِ سُباتِ

بأَيْمانِهمْ نورانِ: ذِكْرٌ وسُنّــــــةٌ فما بالهُــمْ في حـالِكِ الظلمــات؟!

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18:11

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فَضَرَبْنَا عَلَىٰ آذَانِهِمْ فِي الْكَهْفِ سِنِينَ عَدَدًا

Sahih International

So We cast [a cover of sleep] over their ears within the cave for a number of years.

Reflect: A single dua (supplication) due to which Allah preserved them for more than three hundred years!

Preserve your future through dua and say: Ya Rabb (O Lord).

(Dr. Abdullah bin Bilqasim)

The wordings of the noble prophets in the Qur’an and those of our prophet in the Ahadith are the best. While making Dua, you are prone to make mistakes in the wordings and in the meanings itself. Why is it not possible for your tongue to slip, when the prophet Yusuf did. He prayed saying:

قَالَ رَبِّ السِّجْنُ أَحَبُّ إِلَيَّ مِمَّا يَدْعُونَنِي إِلَيْهِ ۖ

He said, “My Lord, prison is more to my liking than that to which they invite me…” [12:33]

So, he prayed for prison unintentionally. It is said that had he not prayed for prison, Allah would save him through a better way. It would be enough to ask Allah for “the best of Dunya and Akhira”, “relief from all evil”, etc.

So, pay attention to the ten etiquettes of Dua:

قالوا شروط الدعاء المستجاب لنا --- عشرٌ بها بشِّر الداعي بإفلاحِ
طهارةٌ وصلاةٌ معهما ندمٌ --- وقتٌ خشوعٌ وحُسن الظنِ يا صاحِ
وحِلُ قوتٍ ولا يُدعى بمعصيةٍ --- واسمٌ يناسبُ مقرونٌ بإلحاحِ

They say: The conditions of granted Dua are ten, give hope of success to the worshiper through these:

Ablution and Salah with self-reproach, appropriate time, unrelaxed-humbleness and good thought, dear friend!

Halal earning and not a prayer for a sin, and appropriate name (of Allah) along insistence.

18:12

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ثُمَّ بَعَثْنَاهُمْ لِنَعْلَمَ أَيُّ الْحِزْبَيْنِ أَحْصَىٰ لِمَا لَبِثُوا أَمَدًا

Sahih International

Then We awakened them that We might show which of the two factions was most precise in calculating what [extent] they had remained in time.

Shaikh-ul Islam discussed the legitimate benefits (not mere opinions) that can be extracted from the story of the people of cave, and concluded:

The matters is as the Salaf said: The story of the people of the cave is one of the signs of Allah; their remaining asleep, without dying, for three hundred years is a sign that is indicative of the might and will of Allah, which highlights the fact that He creates what He wills, and it is not as the heretics said.

It is (also) a sign of the physical resurrection, as Allah azzawajal says: "And thus We made their case known to people, that they might know that the promise of Allah is true, and that there can be no doubt about the Hour." [al-Kahf 18:21] People differed at the time of the people of the cave: would their souls be resurrected without their bodies? (This story was sufficient an answer to their doubt).

(Furthermore,) the fact that the Prophet ﷺ told their story without learning it from any human is a miracle that proves his Prophethood.

So, their story is a sign that points to the three fundamentals of faith: belief in Allah, belief in the Last Day, and belief in His Messenger. Yet these people are not one of the most amazing signs of Allah; rather there are some signs of Allah that are even more amazing that...

(Al Jawaab as-Saheeh liman baddala deen al maseeh; Volume 5, page 384)

18:13

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نَّحْنُ نَقُصُّ عَلَيْكَ نَبَأَهُم بِالْحَقِّ ۚ إِنَّهُمْ فِتْيَةٌ آمَنُوا بِرَبِّهِمْ وَزِدْنَاهُمْ هُدًى

Sahih International

It is We who relate to you, [O Muhammad], their story in truth. Indeed, they were youths who believed in their Lord, and We increased them in guidance.

The stories Allah narrates are unique in four ways, as shaikh Waleed Basyouni said:

1. They are based on knowledge. 

2. They are based on truth.

3. They are very eloquent.

4. They are very beneficial. 

End quote from shaikh Waleed.

They believed i.e., they put trust on Allah, so Allah guided them in their faith and to a safe place! They were alone in the whole community yet they stood-up. 

Note that Allah repeatedly mentions that they were youth. As a matter of fact, it is the youth who will get a place under the shade when not many would have it. Ibraheem was in his youth when he did what he did. And Yusuf was in his youth at the time when he was imprisoned and had patience: Patience when that beautiful lady closed the doors and invited him, patience when he was imprisoned, patience when he called others to Islam. We also find youth who accepted Musa's message (ذرية من قومه). We also find the youth of kahf who preferred leaving to caves rather than worshipping others besides Allah. We find most of those who followed the prophet in the early days to be youth.

We find youth to be still active in duroos, lectures etc. But we want youth who are scholars. Scholars like Ali and Ibn Abbas, and Ibn Taymiyyah and before them Shafi'ee and Ahmad. Today we find Muslims youth to be active, but they are confused ranging from apostacy to Athiesm and murder by Takfeer.

We want the youth to know from where the knowledge begins, and then gradually keep increasing until they become scholars like ibn Qudamah who knew when to stand in the ground and when to sit in the halaqah. We want them to attend scheduled courses, and don't want them to keep attending general lectures all their lives, and continue living in ignorance. We want them to read books and reflect. We want them to be less over excited like those bombed Madina, rather to be more firm and focused on knowledge. The scholars need to become more active, and the youth need to wake up and leave living on nonsensical jokes, puns, movies, useless talk, etc. The glow of skin and strength of the muscles has made many forget death, but can anyone forget that many such are buried deep in the ground?

18:14

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وَرَبَطْنَا عَلَىٰ قُلُوبِهِمْ إِذْ قَامُوا فَقَالُوا رَبُّنَا رَبُّ السَّمَاوَاتِ وَالْأَرْضِ لَن نَّدْعُوَ مِن دُونِهِ إِلَٰهًا ۖ لَّقَدْ قُلْنَا إِذًا شَطَطًا

Sahih International

And We made firm their hearts when they stood up and said, "Our Lord is the Lord of the heavens and the earth. Never will we invoke besides Him any deity. We would have certainly spoken, then, an excessive transgression.

Many in the past began modifying the religion to adjust in the society. For example, when Saint Paul noticed Romans running from the concept of absolute monotheism, he began making changes by introducing the idea of incarnation only so that the pagan Romans would find it easy to accept this new religion, as it was similar to their old beliefs. Similarly when some Muslims came preaching to India, they wanted the Hindus to accept the religion easily, so they introduced concepts of sainthood. 

In contrast, these youth were firm in what they believed although they were not only a minority, but their number could be counted on fingers! Being a minority is never an excuse to the change the religion or modify it to please the others. But if you make even a small change, they will make you popular. Allah said: 

وَإِن كَادُوا لَيَفْتِنُونَكَ عَنِ الَّذِي أَوْحَيْنَا إِلَيْكَ لِتَفْتَرِيَ عَلَيْنَا غَيْرَهُ ۖ وَإِذًا لَّاتَّخَذُوكَ خَلِيلًا

Verily, they were about to tempt you away from that which We have revealed (the Quran) unto you (O Muhammad ﷺ), to fabricate something other than it against Us, and then they would certainly have taken you a friend!

وَلَوْلَا أَن ثَبَّتْنَاكَ لَقَدْ كِدتَّ تَرْكَنُ إِلَيْهِمْ شَيْئًا قَلِيلًا

And had We not made you stand firm, you would nearly have inclined to them a little.

إِذًا لَّأَذَقْنَاكَ ضِعْفَ الْحَيَاةِ وَضِعْفَ الْمَمَاتِ ثُمَّ لَا تَجِدُ لَكَ عَلَيْنَا نَصِيرًا

In that case, We would have made you taste a double portion (of punishment) in this life and a double portion (of punishment) after death. And then you would have found none to help you against Us. [Banu Israel 17:73-75]

Shawkani writes that verse (74) is a proof that in the heart of the noble prophetﷺ there was not even a trace of inclination towards the disbelievers. Qatadah says that when this verse was revealed, the noble Prophet ﷺ said: "اللهم لا تكلني الى نفسي طرفة عين" meaning: "O Allah! Do not surrender me to myself for even a moment."

18:15

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هَٰؤُلَاءِ قَوْمُنَا اتَّخَذُوا مِن دُونِهِ آلِهَةً ۖ لَّوْلَا يَأْتُونَ عَلَيْهِم بِسُلْطَانٍ بَيِّنٍ ۖ فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا

Sahih International

These, our people, have taken besides Him deities. Why do they not bring for [worship of] them a clear authority? And who is more unjust than one who invents about Allah a lie?"

It is as if these youth are in a court. The opposition is making allegation against Bakr, but I am going to keep my heart clear for Bakr until you bring any clear proof! 

So, for any claim, you bring the proof. Why would we believe while you have no proof, and the allegation here is against Allah, above is what you attribute against Him!

18:16

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وَإِذِ اعْتَزَلْتُمُوهُمْ وَمَا يَعْبُدُونَ إِلَّا اللَّهَ فَأْوُوا إِلَى الْكَهْفِ يَنشُرْ لَكُمْ رَبُّكُم مِّن رَّحْمَتِهِ وَيُهَيِّئْ لَكُم مِّنْ أَمْرِكُم مِّرْفَقًا

Sahih International

[The youths said to one another], "And when you have withdrawn from them and that which they worship other than Allah , retreat to the cave. Your Lord will spread out for you of His mercy and will prepare for you from your affair facility."

These youth suffered social isolation and much opposition from their people for their faith, but now situation also forced them to flee physically. They just continued to bear in patience. Such great men, young and strong not just in age but young in their determination! But look at their good hope from Allah that they are expecting Allah's mercy in the cave. Sometimes we give-up our deen for the sake our job thinking that we will get nothing better. But these youth are leaving their homes to this cave hoping for Allah's mercy. Such things happens in our life as well, when we have to sacrifice a lot beginning from our relationships to what not. Allah is teaching such a great lesson: Sacrifice for the sake of Allah when required.

This Surah was revealed while the sahaba were still in Makkah being oppressed at the hands of polytheists. So, Allah revealed these ayaat to motivate them by narrating the story of these youth, who out of their love for Allah and his Tawheed ran away from the polytheists and what they worshiped unless they as well end up getting influenced by their beliefs and ideologies. This shows that the modern philosophy of living together with polytheists and kuffar is certainly not praiseworthy in the sight of our Lord.

Therefore, from the greatest of lessons we learn from the youth who escaped to the cave is the importance of Hijrah (migration). And Hijrah is defined, as Shaikh al-`Usaymee mentioned: "Leaving what Allah stops from and dislikes to what He likes and is pleased with." And it is of three types:

1. Abandoning the sins - Hijrah from evil deeds.

2. Abandoning the land and moving to another - Hijrah from evil land.

3. Abandoning the kuffar, mubtadi` and wrongdoers - Hijrah from doers of evil.

(End quote of the shaikh from his explanation of Thalaathat-ul Usool)

All these are obligatory, but the first type is the most important one and the root of the other two types which follow. This is why the Prophet ﷺ said: "Migrate from your sins, for it is the best (form of) Hijrah; and preserve your obligations for it is the best (form of ) Jihad; and increase in the remembrance of Allah, for you cannot bring any deed on the day of Judgement more beloved to him than abundance of Zikr."

Hating sins also necessitates hating lands where the sins are predominant. And Hijrah from such evil lands is of four types, and may range from being obligatory to being optional depending on the situation:

1. From a Kafir land to a Muslim land: This is the best solution for Muslims who are being persecuted for decades and killed in many of the lands of kuffar. But unfortunately, most of them want to stay and continue living, although they are in no state to defend themselves. Had they left to better lands, their life would be settled and their deen would be preserved!

2. From a Muslim land to another Muslim land: This may be done due to rise of kufr, bid`ah, oppression, etc.

3. From a Kafir land to another Kafir land: This is usually done due to oppression like the migration fo sahaba from Makkah to Abyssinia.

4. From a Muslim land to a Kafir land: This can only be done when it is not possible to go to any of the Muslim lands, or if it is a temporary migration done due to a valid excuse with the intention to return back later to the Muslim land.

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Allah clarified the meaning of Kalimatut-Tawheed by expanding it in various places in the Quran. From these is in the story of people of the cave. Allah said:

وَإِذِ اعْتَزَلْتُمُوهُمْ وَمَا يَعْبُدُونَ إِلَّا اللَّهَ

[The youths said to one another], "And when you have withdrawn from them and that which they worship other than Allah.'' (18:16)

So the part "And when you have withdrawn from them and that which they worship" explains "Laa Ilaaha" and the part "other than Allah" is exactly "illa Allah".

And Allah stated:

وَرَبَطْنَا عَلَىٰ قُلُوبِهِمْ إِذْ قَامُوا.... لَن نَّدْعُوَ مِن دُونِهِ إِلَٰهًا ۖ لَّقَدْ قُلْنَا إِذًا شَطَطًا

And We made firm their hearts when they stood up and said, ".....Never will we invoke besides Him any deity. We would have certainly spoken, then, an excessive transgression." (18:14)

So, from this it becomes clear that a diety is the one worthy of worshipped. And that whoever gave any of it to other than Allah, he has made him a partner to Allah. All of Quran is in confirmation to La ilaaha illa Allah and what it requires, what it necessitates and mentions victory of people of Tawheed and loss of people of Shirk.

But in-spite of this clarity, the wrong meaning became popular among the later ones from this Ummah.... And they think that La ilaaha illa Allah is to prove the existence of Allah. 

- Shaikh Muhammad Ibn Abdurrahman bin Hassan aal ash-Shaikh (Durar As-Saniyyah, vol. 2)

18:17

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وَتَرَى الشَّمْسَ إِذَا طَلَعَت تَّزَاوَرُ عَن كَهْفِهِمْ ذَاتَ الْيَمِينِ وَإِذَا غَرَبَت تَّقْرِضُهُمْ ذَاتَ الشِّمَالِ وَهُمْ فِي فَجْوَةٍ مِّنْهُ ۚ ذَٰلِكَ مِنْ آيَاتِ اللَّهِ ۗ مَن يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ ۖ وَمَن يُضْلِلْ فَلَن تَجِدَ لَهُ وَلِيًّا مُّرْشِدًا

Sahih International

And [had you been present], you would see the sun when it rose, inclining away from their cave on the right, and when it set, passing away from them on the left, while they were [laying] within an open space thereof. That was from the signs of Allah . He whom Allah guides is the [rightly] guided, but he whom He leaves astray - never will you find for him a protecting guide.

Some claim that the fact Allah has mentioned the rise of sun is to show that they had access to open air. And the mention of them turning left and right (in the next aayah) was to balance the blood flow in their body. There are many ayaat in Surat-ul Kahf which Muslim scientists and preachers use to prove that the Qur'an has scientific miracles. This trend has some good, with some dangerous evil. Below is Shaikh Ameen Ash - Shinqiti's advice and a word of caution:

There have come up many new discoveries, and people are divided into two: One who reject everything, and the other group who accept whatever comes. And they both use Qur'an and the Sunnah to deduce rulings.

And it can be said that these views are of two types: Views which clearly contradict the Qur'an and this is to be rejected without any doubt, like the view that Sun is stable (i.e., does not rotate) against the statement of Allah: 'And the sun runs on its fixed course for a term (appointed).' (36:38)

And secondly, the views which do not contradict the text of Qur'an, and we do not have the means to the knowledge that supports or disapproves it. So firstly, our stance should be to ascertain, instead of completing agreeing to it or denying it. And we deduce this from story of Hoopoe and Saba with the prophet of Allah - Sulaiman when it came informing about them. And he (alayhis salaam) did not know anything about them so he did not deny, nor did he accept it although it was from the Hoopoe. He did so because he did not hear about them earlier, although the Hoopoe explained in detail.

And his stance was to ascertain with whatever means he had for unveiling and inquiry: Wind, Birds and Jinn. So he told the Hoopoe: "We shall see whether you speak the truth or you are (one) of the liars.” (27:27)

We do not have today access to those means which Sulaiman (alayhis salaam) had back then, but those who are informing us about these discoveries are like the Hoope (i.e, they aren’t trustworthy), then shouldn’t our stance at the minimum to examine whether they’re truthful or get proven as liars?

And the purpose of this word of caution is to not give a meaning to a word of Qur’an which is not explicitly (or clearly) understood by it, which may be proved or even disproved (later). And then compare Qur’an with the modern discoveries, and Qur’an is above all that: ‘Falsehood cannot come to it from before it or behind it (it is) sent down by the All-Wise, Worthy of all praise (Allah).’ (41:42)

-Adwaa' Al Bayaan (under Surat-ul Mulk)

18:18

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وَتَحْسَبُهُمْ أَيْقَاظًا وَهُمْ رُقُودٌ ۚ وَنُقَلِّبُهُمْ ذَاتَ الْيَمِينِ وَذَاتَ الشِّمَالِ ۖ وَكَلْبُهُم بَاسِطٌ ذِرَاعَيْهِ بِالْوَصِيدِ ۚ لَوِ اطَّلَعْتَ عَلَيْهِمْ لَوَلَّيْتَ مِنْهُمْ فِرَارًا وَلَمُلِئْتَ مِنْهُمْ رُعْبًا

Sahih International

And you would think them awake, while they were asleep. And We turned them to the right and to the left, while their dog stretched his forelegs at the entrance. If you had looked at them, you would have turned from them in flight and been filled by them with terror.

What is the point of mentioning the dog in the story of the people of the Cave?

Shaykh al-Shanqeeti (may Allaah have mercy on him) said:

Note that Allaah mentions this dog in His Book, and says that he was stretching forth his two forelegs at the entrance to the Cave [al-Kahf 18:18], in the context of referring to their high status. This indicates the great benefit to be gained by keeping company with righteous people. Ibn Katheer (may Allaah have mercy on him) said in his commentary on this aayah:

“Their dog was included in their blessing, so he slept as they slept in that situation. This is the benefit of keeping company with righteous people, so this dog was mentioned and was given status too.”

This meaning is also indicated by the hadeeth of the Prophet (peace and blessings of Allaah, in which he said to the one who said that he loved Allaah and His Messenger, “You will be with those whom you love.” (Agreed upon, from the hadeeth of Anas).

Reflect: How are your friends? Make them righteous, or find out righteous!

From this it may be understood that keeping company with bad people causes a great deal of harm, as Allaah explained in Soorat al-Saaffaat, where He says (interpretation of the meaning):

“A speaker of them will say: Verily, I had a companion (in the world),

Who used to say: Are you among those who believe (in resurrection after death).

(That) when we die and become dust and bones, shall we indeed (be raised up) to receive reward or punishment (according to our deeds)?

(The speaker) said: Will you look down?

So he looked down and saw him in the midst of the Fire.

He said: By Allaah! You have nearly ruined me.

Had it not been for the Grace of my Lord, I would certainly have been among those brought forth (to Hell)” [al-Saaffaat 37:51-57]

[Adwaa’ al-Bayaan, 4/47-48]

Why were people in terror from the people of the cave? Allah said:

 لَوِ اطَّلَعْتَ عَلَيْهِمْ لَوَلَّيْتَ مِنْهُمْ فِرَارًا وَلَمُلِئْتَ مِنْهُمْ رُعْبًا

If you had looked at them, you would have turned from them in flight and been filled by them with terror."

Some scholars said that since they stayed for so long, their nails and the hairs must have grown so they must be looking scary.

Shaikh Ibn Uthaimeen said that if that was really the case, the people of the cave would be afraid of each other when they woke. But when they woke up, they thought that their sleep was for a day or two only! 

Shaikh Ameen ash-Shinqitee said that some said that they were sleeping with their eyes open. And others said: They were turning left and right a lot while sleeping, which made them appear very strange.

I asked shaikh Munajjid about this aayah and he rejected all the above claims saying that they are opinions without proof.

And shaikh Wasiullah as well who said: What it appears is that Allah had put some terror in the hearts of people, but we do not know why exactly they were afraid.

I have a strong feeling that this terror was placed for the protection of noble youth, so that no one attacks them, as mentioned by shaikh Ameen al-Harari in his tafseer. And this terror must be something similar to the terror feeling one gets by looking at the police. But Allah knows best!

In this are two lessons:

1. The one who stands on the path of the prophets will receive a portion of pain they received.

2. Allah will protect and raise the status, even if one is young in age. These were young but certain of their faith and of great aspirations.

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Allah mentioned that he was turning the people of cave right and left saying:

ۚ وَنُقَلِّبُهُمْ ذَاتَ الْيَمِينِ وَذَاتَ الشِّمَال

"And We turned them to the right and to the left.." (18:18)

Here the word used for turning is وَنُقَلِّبُهُمْ. Interestingly, the Arabic word for heart is قلب. The Arabs did not name heart as قلب except because it keeps turning and changing. Today you are happy and tomorrow sad, today you are guided and tomorrow misguided, and so on.

Imam Ahmad recorded that Anas bin Malik said, "The Prophet used to often say these words,

«يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِي عَلَى دِينِك»

(O You Who changes the hearts, make my heart firm on Your religion.) We said, `O Allah's Messenger! We believed in you and in what you brought us. Are you afraid for us' He said,

«نَعَمْ، إِنَّ الْقُلُوبَ بَيْنَ إِصْبَعَيْنِ مِنْ أَصَابِعِ اللهِ تَعَالَى يُقَلِّبُهَا»

(Yes, for the hearts are between two of Allah's Fingers, He changes them (as He wills).)''

This is the same narration recorded by At-Tirmidhi in the Book of Qadar in his Jami', and he said, "Hasan.'' Imam Ahmad recorded that An-Nawwas bin Sam`an Al-Kilabi said that he heard the Prophet saying,

«مَا مِنْ قَلْبٍ إِلَّا وَهُوَ بَيْنَ أُصْبُعَيْنِ مِنْ أَصَابِعِ الرَّحْمَنِ رَبِّ الْعَالَمِينَ إِذَا شَاءَ أَنْ يُقِيمَهُ أَقَامَهُ وَإِذَا شَاءَ أَنْ يُزِيغَهُ أَزَاغَه»

(Every heart is between two of the Fingers of the Most Beneficent (Allah), Lord of all that exists, if He wills, He makes it straight, and if He wills, He makes it stray.)

No doubt that heart is delicate, so we must run away from those who spread doubts and evils desires. We must not watch debates, talk shows, movies, etc where our religion is being attacked or things contrary to our religion are being shown.

Thus, Al-Ajurry recorded that Khusaif said: It is written in Torah: "O Musa, don't argue with people of desires, they might say something that would please you, and you would enter Fire." (Narration 122, Ash-Sharee'ah)

18:19

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وَكَذَٰلِكَ بَعَثْنَاهُمْ لِيَتَسَاءَلُوا بَيْنَهُمْ ۚ قَالَ قَائِلٌ مِّنْهُمْ كَمْ لَبِثْتُمْ ۖ قَالُوا لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ ۚ قَالُوا رَبُّكُمْ أَعْلَمُ بِمَا لَبِثْتُمْ فَابْعَثُوا أَحَدَكُم بِوَرِقِكُمْ هَٰذِهِ إِلَى الْمَدِينَةِ فَلْيَنظُرْ أَيُّهَا أَزْكَىٰ طَعَامًا فَلْيَأْتِكُم بِرِزْقٍ مِّنْهُ وَلْيَتَلَطَّفْ وَلَا يُشْعِرَنَّ بِكُمْ أَحَدًا

Sahih International

And similarly, We awakened them that they might question one another. Said a speaker from among them, "How long have you remained [here]?" They said, "We have remained a day or part of a day." They said, "Your Lord is most knowing of how long you remained. So send one of you with this silver coin of yours to the city and let him look to which is the best of food and bring you provision from it and let him be cautious. And let no one be aware of you.

When the people of the cave woke up, they send one of their companions in search of food. Allah mentioned this:

فابْعَثُوا أَحَدَكُم بِوَرِقِكُمْ هَٰذِهِ إِلَى الْمَدِينَةِ فَلْيَنظُرْ أَيُّهَا أَزْكَىٰ طَعَامًا

"..So send one of you with this silver coin of yours to the city and let him look to which is the best of food..” (18:19)

Since it is not possible to give justice to the complete aayah in a small post, so here are the benefits from this little part:

1) Imam at Tabari after mentioning the different ways the word “warq” are recited in qira’aat said: the one who was send was someone by the name Yamleekh.

And that the scholars differred with regards to: “Azka ta’aman” (best of food). He mentioned the following opinions: the food that is most affordable, the halal one, the one that can be bought in max. Quantity, and the best quality of food.

2) Imam Qurtubi mentioned a narration from Ibn Abbas that “Azka ta’aaman” refers to the halal slaughtered food. (But we need to check the authenticity of the narration). And this is very much possible as the majority of their land were Majoos (fire worshippers) who did not slaughter in the name of Allah (before they fall asleep for 309 lunar years).

3) Sheikh Ibn Al Uthaimeen mentioned in his tafseer: “Warq” is the Silver coin, and took support of an authentic hadith. And that “azkaa ta’aaman” refers to best of food, the most delicious one. And this is a proof that there is no issue in ordering for the best quality and the tastiest food available.

And the fact that they chose one from among them to buy food for them all is a proof for legitimacy for appointing an agent

4) Ibn Kathir's tafseer is available in English so please do read.

5) Scholars strived to understand the meaning of this word "azka" and gave it much importance as Allah has mentioned it in the Qur'an. And every word and letter in the Qur'an is not but out of Allah's wisdom. So keep reading a little more below.

6) Sheikh Ameen Ash-Shinqiti mentioned this aayah in the tafseer of the aayah of Surah Furqan: "And [believers are] those who, when they spend, do so not excessively or sparingly but are ever, between that, [justly] moderate." (25:67) to prove that the believers are not stingy in spending, but never go overboard and extravagant.

And Sheikh said in surah kahf's tafsser that "azka ta'aaman" refers to pure, clean and halal. He quoted the several ayaat all over the Qur'an which use the word "azka" or "zakah" which come in the meaning of pure. And when Allah (subhanahu wata ala) commands for food matters, his emphasis is either on halal or pure. We acknowledge many but to quote one example: "O you who have believed, eat from "tayyibaat" (the good and pure) things which We have provided for you.."

And since the people of the kahf (cave) were among the best of believers, their main concern must be for halal and pure food. Thus, this seems to be the stronger view.

Then sheikh, may Allah have mercy upon him, went long discussing the difference of opinions in the matter of appointing an agent for buying and selling, and concluded with it's permissibility due to overwhelming proof. Furthermore, agent is appointed only for halal goods and services and not the opposite. "And cooperate in righteousness and piety, but do not cooperate in sin and aggression. And fear Allah; indeed, Allah is severe in penalty." (5:2)

Then, he discussed other matters for which scholars use this part of the aayah. His words are summarized below:

(i) Permissibility appointing an agent in-spite of ability.

(ii) Impermissibility of performing salah, siyam, etc on behalf of the others in general. Because worship is an obligation to be performed by every individual, male and female. Allah says: "And I have created jinn and mankind except for my worship." (51:56)

But hajj on behalf of the dead and the unable one (extreme cases), and fasting on behalf of the dead is something exceptional for which we have proof for it's permissibility, though many scholars have gone against it. But rulings are not based on the opinions of the scholars but on the basis of wahi (revelation).

(iii) Permissibility of appointing an agent for payment of zakah.

(iv) Permissibility of partnership and company, and the ijmaa on it. The difference is only on some specific types of it, which he discussed in detail.

Sheikh has discussed so many more matters from only this little part of this aayah that this post may turn into an article. Indeed, a man is a faqeer in tafseer without this tafseer of his. May Allah widen his grave. (See Adwaa al bayaan, 3rd vol, pg. 300 - 308)

And part of the aayah "let no one be aware of you" shows the wisdom of the youth. Not every-time we have to be out-loud about what we do. Sometimes, doing things in secret is the way forward. Compare this to some of the youth of today, they openly shout in England: "We will make the Queen wear the Hijab". So much to learn from this. The prophet's methodology of Da`wah in Makkah is also a witness to this wisdom. Shaikh Safi-ur Rahman Mubarakpuri said:

"For three underground years of activism, a group of believers emerged stamped by a spirit of fraternity and cooperation with one definite objective in their mind: propagating and deeply establishing the call unto Islam. For full three years Muhammad (Peace be upon him) had been content to teach within a rather narrow circle." (End quote from his The Sealed Nectar)

In a period of three years, they were able to establish enough strength to begin the open call. So, Allah revealed the aayah: "And warn your tribe [O Muhammad sallallahu alayhi wa sallam] of near kindred" (26:214). Now, the prophet began openly proclaiming and reciting the ayaat. He began with inviting his closest kinspeople and then the whole of Makkah at Mount Safa. This shows that the obligation of Da`wah is limited to ability and correct time. So, if the time is not correct or one does not has the ability, he/she must delay and continue doing what he/she is capable of.

Every Muslim is a Da`ee and it is an obligation to apply this gradualism whenever required. The focus of every Da`ee must be on the more important thing before the less important ones. Teachers must bear patience when teaching their students, and should begin with the basics before the heavy topics. Parents must similarly bear patience with their children and vice-versa, the husband with his wife in teaching her the deen and vice-versa, the boss with his workers and vice-versa, the king with his people and vice-versa.

There is a story related to this, narrated by Shaikh Waleed Basyouni. There was a change in currency in Jordan from metal coins to paper currency. Some brothers went from the village (where coins were still being used) to the capital city, Amman. So, they were sleeping and the bus driver woke them up and asked for ticket payment. They removed out their coins and gave him. Then the ticket collector told them that it is not in use anymore. So, they looked at each other and said: Yaa ilaahee kam labithna?! (O my God, how long did we stay?)  [Tafseer Surah Kahf -Session #9 by Shaikh Waleed Basyouni]

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When the youth woke up from the cave they thought that did not stay but a day or less. After all, how would they get to know as they were dead? So, they said:

لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ ۚ

"We have remained a day or part of a day." (18:19)

The same goes with the Kuffar, because Allah mentioned what they would think on the Day of Judgement:

كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا

It will be, on the Day they see it, as though they had not remained [in the world] except for an afternoon or a morning thereof. [An-Naziaat 79:46]

This is because those who did not do good, this day for them will become a day of regret. It is like the one who did not write in the time given to complete the exam paper, but regrets when the paper is being snatched from his hands saying: "The time given was less!"

While the people of cave thought that they would have stayed a day or so, those who did not make use of time will think that they stayed just a few hours of the morning! Don't act dead, and make use of your time which Allah gave you. The one who does not make use of his time which Allah gave is worse than the son who throws the food on the face of his mother who cooked for him. Allah said:

وَسَخَّرَ لَكُم مَّا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ** جَمِيعًا ** مِّنْهُ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ

And He has subjected to you whatever is in the heavens and whatever is on the earth - all from Him. Indeed in that are signs for a people who give thought. (45:13)

Allah created **everything** for you, but He created you for Him and His worship. This shows the significance of time, and how much there is a need to save it.

Thus, the famous scholar of Andalus, Abu Ishaq Al-Ilbeeri, said in his advice to the one who slandered him:

تفت فؤادك الأيام فتا ** وتنحت جسمك الساعات نحتا

The days are breaking your heart and the hours are craving for your body!

This is similar to what Al-Hasan Al Basri said:

يا ابن آدم إنما أنت أيام فإذا ذهب يوم ذهب بعضك

“O son of Adam, you are not except days. If a day is gone, part of you is gone”.

And Ibn Al Jawzi said: "The days are three. Yesterday has gone with whatever it contains, and tomorrow it may be that you don’t see it. It is only this day of yours which is relevant so strive in it.”

So, save your time, dear reader, because when Allah promised by time in Surat-ul Asr, it is as if He is reminding that Sun is about set and warning that no human will be saved from loss except the one who saved his time. 

18:20

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إِنَّهُمْ إِن يَظْهَرُوا عَلَيْكُمْ يَرْجُمُوكُمْ أَوْ يُعِيدُوكُمْ فِي مِلَّتِهِمْ وَلَن تُفْلِحُوا إِذًا أَبَدًا

Sahih International

Indeed, if they come to know of you, they will stone you or return you to their religion. And never would you succeed, then - ever."

Whenever "success" is mentioned in the texts of sharee'ah, it refers to success in the Hereafter. An example of this is the very first aayah of Surat-ul Mu'minoon: "Successful indeed are the believers." (23:1)

If this meaning is applied to this aayah as well, it would mean: "You would never succeed in the Hereafter if you went among them without taking proper steps and converted to their religion due to their influence."

Following this interpretation we can extract several benefits, and among them is: When you stay with evil people who are influencing you with their evil, then no excuse will be of any use in the Hereafter. Your excuses like "Oh, it was him not me who began doing this and that" will all be futile. And it will be said: You were the one who yourself went there!

But what amazes me is that people take every to step to protect their job and honor, but nothing to protect their religion! May Allah keep us safe from fire and all evil company.

18:21

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وَكَذَٰلِكَ أَعْثَرْنَا عَلَيْهِمْ لِيَعْلَمُوا أَنَّ وَعْدَ اللَّهِ حَقٌّ وَأَنَّ السَّاعَةَ لَا رَيْبَ فِيهَا إِذْ يَتَنَازَعُونَ بَيْنَهُمْ أَمْرَهُمْ ۖ فَقَالُوا ابْنُوا عَلَيْهِم بُنْيَانًا ۖ رَّبُّهُمْ أَعْلَمُ بِهِمْ ۚ قَالَ الَّذِينَ غَلَبُوا عَلَىٰ أَمْرِهِمْ لَنَتَّخِذَنَّ عَلَيْهِم مَّسْجِدًا

Sahih International

And similarly, We caused them to be found that they [who found them] would know that the promise of Allah is truth and that of the Hour there is no doubt. [That was] when they disputed among themselves about their affair and [then] said, "Construct over them a structure. Their Lord is most knowing about them." Said those who prevailed in the matter, "We will surely take [for ourselves] over them a masjid."

The purpose of the resurrection of the youth is to let the people become certain everyone will be resurrected and punished in Jahannam for the evil deeds and that they will be rewarded in Jannah for good deeds. However, till today we find that a good number of Jews and Christians not believing in the resurrection of the bodies, and we find them rejecting the belief of being punished in Jahannam. 

Taking this aayah as a proof for building mosques over the graves is incorrect from many angles: 

1. There is nothing clear in the aayah to suggest that this was the statement of the believers. 

2. This statement is the statement of those who were in power, so they said what they said out of their vain desires and ignorance. 

3. Were they correct in what they said, Allah would not describe them "those who prevailed in the matter", but He would describe as "those who We guided" or "those who were true believers", etc. 

4. It is not clear whether they were believers or disbelievers, and Ibn Jareer at-Tabari mentioned two opinions in it. First that they were Muslims, because Masjid is the place of worship of believers and not disbelievers. But the second opinion is that  they were disbelievers, because building mosques over the graves is from the act of those who were cursed by the prophet (sallallahu alayhi wa sallam). 

5. Even if we were to agree for the sake of argument that it was the believers who said this, we also believe that the sharee`ah of our prophet abrogates the previous rulings. 

6. Leaving the clear proofs and getting into unclear proof is act of the act of the hypocrites and those in whose heart is a disease. How can we possibly take this aayah as a proof, and leave all other proofs which clearly contradict this baseless interpretation.  

Some scholars used the statement, "We will surely take [for ourselves] over them a masjid." [18:21] to prove the permissibility of making graves in the mosques. These were scholars, and I would be unjust to say that they are not scholars just because of this single mistake.

This claim has been already refuted in one of the previous posts. Additionally, they also ask: How about praying Salat-ul Janazah in front of the dead body? Would that not be a strong Qiyas?

I call these people to contemplate with an open heart. If anyone contemplated whether why Salat-ul Janazah is the only Salah made permissible to be prayed in front of the dead-body and in graveyards, he would realize that it is the only Salah without any Rukoo` or Sujood!

Another benefit to add from this aayah is that if the people of the book can fall into Shirk, then it is very much possible for people of this Ummah to fall into shirk. This derivation was by shaikh Muhammad Ibn Abdul Wahhab in Kitab at-Tawheed where he mentioned this aayah under the chapter named "Some members of the Ummah will worship idols". 

This therefore proves that the hadith popular among the Ahlal Bid`ah that shirk will not happen in this ummah refers to the whole Ummah, i.e., the whole ummah will never unite on Shirk. From Uqbah Ibn Amir that the messenger of Allah (sallallahu alayhi wa sallam) said: By Allaah, I do not fear that you will associate others with Allaah after I am gone, but I fear that you will compete with one another for them (the treasures of the earth). (Saheeh Al Bukhari) This is also the interpretation of An-Nawawi, al-Ayni, Ibn Hajr al-Asqalani, etc. 

18:22

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سَيَقُولُونَ ثَلَاثَةٌ رَّابِعُهُمْ كَلْبُهُمْ وَيَقُولُونَ خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ رَجْمًا بِالْغَيْبِ ۖ وَيَقُولُونَ سَبْعَةٌ وَثَامِنُهُمْ كَلْبُهُمْ ۚ قُل رَّبِّي أَعْلَمُ بِعِدَّتِهِم مَّا يَعْلَمُهُمْ إِلَّا قَلِيلٌ ۗ فَلَا تُمَارِ فِيهِمْ إِلَّا مِرَاءً ظَاهِرًا وَلَا تَسْتَفْتِ فِيهِم مِّنْهُمْ أَحَدًا

Sahih International

They will say there were three, the fourth of them being their dog; and they will say there were five, the sixth of them being their dog - guessing at the unseen; and they will say there were seven, and the eighth of them was their dog. Say, [O Muhammad], "My Lord is most knowing of their number. None knows them except a few. So do not argue about them except with an obvious argument and do not inquire about them among [the speculators] from anyone."

Benefits:

1. Differences among the people of the book about their number was due to them speaking without knowledge. And it was a completely futile difference, of no benefit in religious or worldly terms. (As - Sa'adi)

2. That their number was seven and the eighth being their dog; because though Allah falsified the first two opinions by saying ("rajmam bil gaib" - guessing at the unseen) but he did not say anything about the third, proving that the third opinion was the right one. (Ibn al - Uthaimeen)

3. That one shouldn't get into discussions/arguments which are of no benefit. (Ibn al - Uthaimeen)

4. One should not even ask someone who is not worthy of answering (ie., not expert in that field), even if he claims to know (eg. Would you google search or ask your nieghbour instead of a doctor when you get an heart attack ?!) So, don't ask if he is not of that position. (Ibn al - Uthaimeen)

5. Discussing those topics which are established by Qur'an or Sunnah is beneficial. But as for mere opinions or views, be it in matters of Aqeedah or fiqh, then that is all futile.

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Many today say this is not permissible in their view and that is, and this is fine and that is not. But it makes me remind the statement of the poet mentioned by Shaikh Rabee defending shaikh Ash-Shinqitee:

يقولون هذا عندنا غير جائز

ومن انتم حتى يكون لكم عند

They say, "In our view it is not permissible"

But who are you that it be with you after-all?!

Scholars have Ijmaa' that it is not permissible for someone to speak until he learns it or studies well with a scholar who allows him to speak. Infact, they all agree that such a person is deserving of fire even if he makes the right claim.

Thus, shaikh ash-Shinqitee would remain quiet on issues which he had in his memory all the texts in the Quran and Sunnah and the quotes of scholars from the Sahaba till the scholars of his time! So, unfortunate is the one who thinks of himself to know a lot while none has approved him.

18:23

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وَلَا تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ ذَٰلِكَ غَدًا

Sahih International

And never say of anything, "Indeed, I will do that tomorrow,"

18:24

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إِلَّا أَن يَشَاءَ اللَّهُ ۚ وَاذْكُر رَّبَّكَ إِذَا نَسِيتَ وَقُلْ عَسَىٰ أَن يَهْدِيَنِ رَبِّي لِأَقْرَبَ مِنْ هَٰذَا رَشَدًا

Sahih International

Except [when adding], "If Allah wills." And remember your Lord when you forget [it] and say, "Perhaps my Lord will guide me to what is nearer than this to right conduct."

Benefits:

1. Saying Inshallah: What is greater than connecting with Allah, and depending on him. And no doubt that pleasing will be his response.

2. The prophet was asked about the people of cave, so he told them: "I will tell you tomorrow." He forgot to add 'inshallah' so Allah delayed the revelation for fifteen days. - Imam at -Tabari

This was though the questioners were trying test him or even insult him. If Muhammad was a liar, he would never delay for so long, and would respond the very next day, or even make-up a story easily! Sallallahu alayhi wa sallam.

3. Had he said inshallah, it would be easy for him. But Allah intended to teach us through this incident. And it proves that saying 'inshallah' eases the upcoming difficulty. - As Sa'adi

4. Thus, we should not think of doing something in the future except by adding "inshallah." - Ibn Al Uthaimeen.

5. Remember Allah whenever you forget anything. - As Sa'di

6. Seek refuge in Allah (Audhubillahi minash-shaitan ar-rajeem) whenever you forget. - Sheikh Shinqiti

Even if you forget an answer in the midst of your university exam!

7. The prophet did not had absolute knowledge of gaib (future). Had he knew, he would inform them as soon as they questioned him! - Shaikh Ibn Jibreen.

Sheikh Ameen Ash - Shinqitee (rahimahullah) said in it's tafseer that these two ayaat have to do with three issues:

1. That when we speak or think to do something good tomorrow or in the future, then we should remember Allah by saying "In shaa Allah."

2. That if we forget something, then we should remember Allah. Because forgetfulness is from Shaitan, like what Allah said mentioning Musa alayhissalam's statement :

: وما أنسانيه إلا الشيطان أن أذكره

(And no one but Shaitan made me forget about it) (18:63)

And the ayah:

: استحوذ عليهم الشيطان فأنساهم ذكر الله

( Satan has overcome them and made them forget the remembrance of Allah) (58:19)

And Allah said:

قل أعوذ برب الناس ملك الناس إله الناس من شر الوسواس الخناس الآية

(Say: I seek refuge with the Lord of Mankind (1). The King of Mankind (2). The God of mankind (3). From the evil of the whisperer who withdraws (4).

Allah asked us to seek refuge in him from the whispers of al waswas (the whisperer) at times of forgetfulness.

So we must seek refuge in Allah.

3. And some of them said that this ayah refers to performing salah if we miss it out of forgetfulness.

Like what Allah said:

وأقم الصلاة لذكري

(And establish the Salah for my remembarence) (20:14)

(Briefly from Shaikh Ameen Ash - Shinqitee's Adwa Al Bayaan)

18:25

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وَلَبِثُوا فِي كَهْفِهِمْ ثَلَاثَ مِائَةٍ سِنِينَ وَازْدَادُوا تِسْعًا

Sahih International

And they remained in their cave for three hundred years and exceeded by nine.

You hopefully recite Surat ul Kahf every Friday. Okay, so here is a quiz question: For how long did those youth stay in the cave?

The answer is below, but if you do not know the answer, then you should ask yourself whether what you've been doing for years just reciting without understanding.

Allah says:

وَلَبِثُوا فِي كَهْفِهِمْ ثَلَاثَ مِائَةٍ سِنِينَ وَازْدَادُوا تِسْعًا

They stayed there for three hundred years plus nine. It is clear that three hundred refers to the number of years, but scholars differed about nine. Is it nine days, weeks, months or years?

Apparently, it refers to nine years. But it may be questioned, "Why did Allah not simply say three hundred nine years?"

It seems that Allah has put emphasis on the long period that they stayed in the cave by saying, "three hundred years, and yet nine more years!"

But few mufassireen (like Qurtubi) explained that it means: three hundred solar years plus nine lunar years. And this is what Shaikh Taqiuddeen Hilali and Dr. Muhsin Khan choose for their popular authentic English translation:

"And they stayed in their Cave three hundred (solar) years, and add nine (for lunar years)." (18:25)

But sheikh Ibn Al Uthaimeen (rahimahullah) responded to this opinion saying: ...for it is not possible for us to testify that this is what Allah intended. Who can testify (or claim) that Allah intended this meaning? This won't be true even if three hundred solar years are coincidently equal to three hundred nine lunar years, for we cannot testify if this is what Allah intended. This is because the measurement of time in the sight of Allah is one. So what are the signs through which Allah judges the time period?

Answer: It is through al - Ahillah (new moons/ lunar calender). And this is why we consider that opinion to be weak.

Firstly, we can't testify for sure that this is what Allah intends.

Secondly, because the counting of the months and the years in the sight of Allah is through Ahillah (new moons). Allah says:

هُوَ الَّذِي جَعَلَ الشَّمْسَ ضِيَاءً وَالْقَمَرَ نُورًا وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُوا عَدَدَ السِّنِينَ وَالْحِسَابَ ۚ

It is He who made the sun a shining light and the moon a derived light and determined for it phases - that you may know the number of years and account [of time]. (10:5)

يسْأَلُونَكَ عَنِ الْأَهِلَّةِ ۖ قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ ۗ

They ask you, [O Muhammad], about the new moons. Say, "They are measurements of time for the people and for Hajj." (2:189)

18:26

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قُلِ اللَّهُ أَعْلَمُ بِمَا لَبِثُوا ۖ لَهُ غَيْبُ السَّمَاوَاتِ وَالْأَرْضِ ۖ أَبْصِرْ بِهِ وَأَسْمِعْ ۚ مَا لَهُم مِّن دُونِهِ مِن وَلِيٍّ وَلَا يُشْرِكُ فِي حُكْمِهِ أَحَدًا

Sahih International

Say, " Allah is most knowing of how long they remained. He has [knowledge of] the unseen [aspects] of the heavens and the earth. How Seeing is He and how Hearing! They have not besides Him any protector, and He shares not His legislation with anyone."

18:27

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وَاتْلُ مَا أُوحِيَ إِلَيْكَ مِن كِتَابِ رَبِّكَ ۖ لَا مُبَدِّلَ لِكَلِمَاتِهِ وَلَن تَجِدَ مِن دُونِهِ مُلْتَحَدًا

Sahih International

And recite, [O Muhammad], what has been revealed to you of the Book of your Lord. There is no changer of His words, and never will you find in other than Him a refuge.

Allahuakbar! Here is a call to the recitation of what was revealed to the prophet, but the word Tilawah is different from Qiraa`ah in the sense that it often means reciting to others and declaring its rulings. Recite the Qur`an and declare it because it is this Qur`an that will not change, neither its words and letters nor its meanings and rulings. The prophet taught the meaning of the Qur`an to his companions like how he taught them its words and letters. The Deen that was brought by the prophet will be preserved but the sects brought by the deviants will perish by time. This book and its teachings are a refuge for the one who is fearful, it is guidance and source of all happiness.

Tilawah here may also be applied to reciting well with proper memorization, as the prophet said: “Such a person as recites the Qur'an and masters it by heart, will be with the noble righteous scribes (in Heaven). And such a person exerts himself to learn the Qur'an by heart, and recites it with great difficulty, will have a double reward." (Saheeh Al-Bukhari) Here reciting with great difficulty does not refer to difficulty in Tajweed and reciting but the difficulty in memorizing, however, I have seen many scholars applying it for difficulty in Tajweed as well using another inconolete version of this narration.

And it will be said on the Day of Judgement to the companion of the Quran: "Recite and ascend (in ranks) as you used to recite when you were in the world. Your rank will be at the last Ayah you recite." (Jami` at-Tirmidhi) And Tilawah at the time of the prophet would not refer to reading from a book but reciting from memory, as this was the general case back then when Quran was not available in every home as book. This shows the virtue of memorizing once again.

Tilaawah or loud recitation when others are listening should be done beautifully. The prophet said: “He is not from us who does not recite beautifully when he recites loudly” (Saheeh Al-Bukhari). Here beautifully does not means reciting however one wants or imitating singers, as clarified by Ibn Al-Qayyim, but this is how I have some people recite and their audios have millions of views, may Allah guide us and them. Rather, reciting beautifully means reciting with Tajweed and crying where one is to cry in accordance to how Qiraa'at was learnt by shaikhs of Qiraa'ah.

This Quran is a source of reward in every way, you get rewarded for reading (Qiraa`ah), reciting (Tilaawah), memorizing (Hifz), understanding (Tafseer), contemplating (Tadabbur), and even listening (Samaa`ah). Some claim that listening to the Qur`an is not rewarded as there is no proof for it. But if reciting it to the people is commanded here, will not those who listen to it will be rewarded? In-fact, Ibn Abbas said: “The one who heard an aayah from the Qur`an it will be light for him on the Day of Judgement” (authentically narrated in Musannaf Abdur-Razzaq). Thus, we still have Qur`an in complete Isnaad through listening. Shaikh al-Usaymee said: The more you listen to Qur’an, the more the light! And the Sahabah and the salaf would make gatherings and ask one of them to recite Qur`an for listening to Quran.

Reciting from the book of your Lord is a cure for you from not only spiritual but also physical diseases! But how do you expect the cure without understanding it? Abu Ja`far Ibn Jareer said highlighting the importance of tafseer: “I am amazed at the one who recites the Qur`an without knowing its explanation, how does he enjoy his recitation?” And the Sahaba would seek cure from physical diseases by reciting it. But to point a common mistake today, people play an audio of ayaat and think they will be cured. Rather, the way that has come from the prophet is to recite it and to blow with light saliva. This is because the saliva of the reciter who recited the ayaat have now become a cure! And when he صلى الله عليه وسلم would feel sick, he would recite for himself Mu'awwidhatan, and blow and wipe with his hands. And when any of his family members would get sick, he would blow it on them (Agreed upon).

Books on virtues of the Qur`an are too many and I have mentioned some of it here. Abul Abbas Ibn Taymiyyah wrote an excellent book named “Al-Qaaidah fi Fadaail Al-Quran” and it is available online. So, such is the magnificence of the Qur`an, so declare its teachings and don’t shy away from implementing even the smallest of its rulings!

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This aayah refutes the very foundation of the so-called liberals, because scholars derived from it a very important rule:

لا اجتهاد مع النص

"There is no ijtihaad in the presence of clear text."

So, no one is supposed do a new research on an issue which is clear from the texts of the Qur`an and the Sunnah. Nor should one come to a new conclusion different from the conclusion of the Muslims of the early generations for an issue which they agreed on and formed a consensus,

Therefore, our shaikh Jarjees Ansari would say: "Islam does not need a change like how the solar system does not need, even if it be centuries old".

And our Shaikh Saleh al-`Usaymee framed beautifully:

الاسلام لا يغيره الايام

"Islam does not change with the passing of Ayyaam (days)!"

Shaikh Tarefe said: The Prophet ﷺ drew a straight line and drew lines of Shaytan to its right and to its left. Liberalism is not with these lines, for the lines are heretical religious ones and liberalism is a counter-line to all these lines. Liberalism is a path of which its beginning is vain desire and immorality, its middle disbelief, and its end atheism. It is not possible for one's train of thought to end except at that!

18:28

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وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ ۖ وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ الْحَيَاةِ الدُّنْيَا ۖ وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُ عَن ذِكْرِنَا وَاتَّبَعَ هَوَاهُ وَكَانَ أَمْرُهُ فُرُطًا

Sahih International

And keep yourself patient [by being] with those who call upon their Lord in the morning and the evening, seeking His countenance. And let not your eyes pass beyond them, desiring adornments of the worldly life, and do not obey one whose heart We have made heedless of Our remembrance and who follows his desire and whose affair is ever [in] neglect.

Yahya ibn Abi Katheer, who was one of the narrators of Saheeh Muslim (not to be confused famous mufassir) said:

هي مجالس الفقه.

"They are the gatherings of fiqh." (Mentioned by al-Khateeb in الفقيه والمتفقه )

(ولا تطع من أغفلنا قلبه عن ذكرنا واتبع هواه وكان أمره فرطاً).

"And do not follow those whose hearts we have locked from our remembrance and follows his desires..."

1. Remembrance of Allah and following desires are opposites, when one increases in the heart the other automatically decreases!

2. Desires block the brains (from comprehension and understanding), it brings such thoughts that it destroys its companion and those inflicted by it.

- Shaikh Abdul Azeez at-Turaifi

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When you see your time wasting with your age growing without you attaining anything good or beneficial, then beware as you may be of those included in the verse:

(ولا تطع من أغفلنا قلبه عن ذكرنا واتبع هواه وكان أمره فُرُطاً)

"And obey not him whose heart We have made heedless of Our Remembrance, one who follows his own lusts and whose affair (deeds) has been lost." [al-Kahf 18:28]

Meaning he has detached completely so time has become absent of blessings.

And perhaps they may be those who do remember Allah, but with an inattentive heart, due to which there comes no benefit.

- Shaikh Ibn al Uthaimeen [Ta'leeq ala Saheeh Muslim]

Reflect: 

🔻Did we ever ponder for who this message was meant?

🔻And that those who have been asked to be kept in friendship were those of lower status?

🔸 In-fact, Allah warned him to not leave them seeking worldly life!

🔸 It is a great lesson clarifying the necessity of companionship with righteous ones, and in bearing patience on that. And that Da'wah in reality stands on their level of strength with their Lord, even if what they have of this world be less.

- د. عمر المقبل

- Shaikh Dr. `Umar al-Muqbil 

Sometimes, it is very easy  and enjoyable to go out to the beach and have fun with others but staying back with scholars and students of knowledge in gatherings of knowledge looks very difficult. But here Allah is telling us to bear it all with patience. 

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Bearing patience on the decree of Allah is of two types:

1. Bearing patience on the religious decree of Allah. For example, patience in performing Salah, staying away from immoral sins, etc.

2. Bearing patience on the divine decree of Allah. For examples, patience at times of worldly calamities like accidents, floods, etc.

In this aayah, the command of Allah is to bear patience in the religious decree, and this is heavier on the soul than bearing patience on the divine decree. Ibn Al-Qayyim, may Allaah have mercy upon him, said:

“I heard Ibn Taymiyyah say: ‘The patience shown by Yoosuf [may Allaah exalt his mention] in not obeying the minister's wife in her affair is better than his patience in the wake of being thrown by his brothers into the well, being sold, and their separating him and his father. The reason is that these matters were brought upon him without his choice; he had no say in what was to be

done. Therefore, in such matters, there is no other choice than to be patient.

As for his patience in not committing a sin, then it is a type of patience that requires a conscious choice, happiness [with that choice], and fighting one’s soul, especially when the means and causes that strengthened the urge to agree [to her seduction] were present, which are that he was a young man, and being a young man he had a strong urge to obey her. Also, he was single and had no other alternative that would reject his arousal [in that moment] and was a stranger, who would not be as ashamed in a strange land as he would be if he was among his companions, acquaintances, or family. Further, he was enslaved, and the owned person’s restraint is less than that of a free person. Add to that the fact that she was beautiful, of high status, and was the wife of his master. The watchman had also departed, she was the one who called him to herself, and she was the one keen on doing that act. Along with that, she threatened to imprison and humiliate him if he did not comply. However, even in the wake of all these urges, he was patient out of his own choice and out of preferring what Allaah the Exalted possesses.

How is this comparable to being thrown in the well in a manner than does not include his choice and will? Patience in doing acts of worship is more complete than patience in avoiding prohibitions, and it is more virtuous as well. That is because the benefit in doing acts of obedience is more beloved to Allaah the Exalted than the benefit of abandoning sins. Also, the drawbacks of a lack of obedience are more hated and disliked to Him the Exalted than the drawback of the presence of sins.’” (Madarij As-Salikeen)

What Shaikh-ul Islam said is true, but not necessarily for every person. There are many who fail in bearing patience on divine decree but easily bear on the religious decree. Ibn Al-Jawzi (rahimahullah) said: “I saw an old man who had nearly reached the age of eighty, and used to be keen on praying in congregation. When one of his daughter’s children died, he said: ‘No one should supplicate, because Allaah does not respond!’ Then he said: ‘Allaah is stubborn against us, so He does not leave any of our offspring to live.’” (Ath-Thabaat `Indal Mamaat)

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I’ve seen some Christians use this verse when critiquing the Islamic creed to basically in

sult our Prophet peace be upon by insinuating that he desired worldly things. What will be the best to response to this?Top of Form

This claim could be replied in multiple ways: 

1. Counter question: What problem do Christians have that they tell us that our prophet desired followed his lusts, when they themselves have explicitly dirty things about their prophets like David and Solomon?

2. The true reason of revelation: We know that this aayah was revealed about the nobles of Quraysh when they asked the Prophet to sit with them on his own, and not to bring his weak Companions with him, such as Bilal, `Ammar, Suhayb, Khabbab and Ibn Mas`ud. They wanted him to sit with them on his own, but Allah forbade him from doing that, as stated by Ibn Kathir. 

3. Clarity of the meanings: The aayah does not say that the prophet followed his lusts, but it asks him to continue bearing patience. This shows that prophet was not following his lusts. 

18:29

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وَقُلِ الْحَقُّ مِن رَّبِّكُمْ ۖ فَمَن شَاءَ فَلْيُؤْمِن وَمَن شَاءَ فَلْيَكْفُرْ ۚ إِنَّا أَعْتَدْنَا لِلظَّالِمِينَ نَارًا أَحَاطَ بِهِمْ سُرَادِقُهَا ۚ وَإِن يَسْتَغِيثُوا يُغَاثُوا بِمَاءٍ كَالْمُهْلِ يَشْوِي الْوُجُوهَ ۚ بِئْسَ الشَّرَابُ وَسَاءَتْ مُرْتَفَقًا

Sahih International

And say, "The truth is from your Lord, so whoever wills - let him believe; and whoever wills - let him disbelieve." Indeed, We have prepared for the wrongdoers a fire whose walls will surround them. And if they call for relief, they will be relieved with water like murky oil, which scalds [their] faces. Wretched is the drink, and evil is the resting place.

While the aayah teaches us the methodology of Da'wah that we should leave people on themselves to believe or not, yet it also shows that we should be like a marketer who boosts his customers by showing the pros of buying the product and cons of rejecting it. If they happen to reject your message out of arrogance (dhalimeen), don't tell them "die in Hell" but warn them of what will be consequences of rejection.

However, due to multi cultural and global societies, there are discussions on whether it is fine to claim one's religion to be the only correct one, especially due to the extremism that it sometimes allegedly leads to. However, this aayah is a clear solution to it.

Every individual and society has its own views and values which it considers to be right or wrong. In-fact, scientists, philosophers and even Atheists claim to be right and on the truth. But Islam's open mindedness and unbiasedness is visible as it even teaches: "I believe myself to be on the truth, but could be wrong. So bring your proof against us!" Allah (who is falsely depicted as narrow minded god) himself says: "And indeed, we or you are either upon guidance or in clear error." [34:24]

Therefore, here in this aayah of Surah Kahf, Allah is asking us to be open about our belief and to not have shyness. Some scholars even explained "say" here as "announce!"

And if Islam is taught as such, it would certainly not lead to extremism because this very aayah immediately after asking to announce its truth also gives everyone the right to believe or disbelieve. In-fact, it gives complete freedom to religion.

18:30

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إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ إِنَّا لَا نُضِيعُ أَجْرَ مَنْ أَحْسَنَ عَمَلًا

Sahih International

Indeed, those who have believed and done righteous deeds - indeed, We will not allow to be lost the reward of any who did well in deeds.

Don't look at others who are well off in this world, and invest now - for Allah will not let any good deed - be it little simple and easy - go waste.

1) While our certificates, degrees, relations, wealth and bank balance will be seperated from us at the very moment we die, and our inheritors will begin to discuss and dispute the distribution of our property; our deeds will remain with us. Be it good or bad deeds, they will surely remain with us, and we will be punished or rewarded on that basis. We seek Allah's mercy.

2) On one hand, Allah will destroy the good deeds of many people (cross check 18:103). And on the other hand, Allah is saying here that Allah does not destroys the good deeds of anyone who does well.

This apparent contradiction was explained in brief by Ibn al Jawzi in his tafseer Zad al Maseer.

If you look deep, Allah promised in the ending ayaat that he will destroy the deeds of those who don't act how Allah wants, rather they pick and choose what they like to do, and what they find appropriate according to their wishes. For instance, a man gives in charity, but does not believe in Islam. Will Allah accept it? If he knows about Islam, and acknowledges it to be the truth, yet rejects Islam, then why would Allah accept that good deed?

This shows the importance of not only doing "good", but doing it in accordance to how and what Allah has decided. This is why he sent his messenger (ﷺ) to teach us how to do what, which is an overwhelming proof for following the Sunnah.

3) Al Mawardi mentioned a narration from the messenger (ﷺ) that this aayah was revealed for Abu Bakr, Umar, Uthman and Ali.

4) These will be rewarded with gardens and palaces, which are going to be forever theirs. "Forever" is just a dream in this life, for this life is by itself limited for an temporary-unguaranteed average life span of 60 - 70 years, but it will be fulfilled in Jannah.

These will be the happy ones.

5) This refers to those who believed in Allah and his messenger (ﷺ) , and kept away from his prohibititions, these are the ones whose deeds will not be destroyed.. rather, they will be rewarded with everlast gardens with rivers flowing. (Tabari)

6) Suyuti (rahimahullah) mentioned a narration of Isa ibn Maryam saying: "O son of Adam, when you do something good (then be certain that you will get its revenue), for it goes to the one who never lets it go waste." (authenticity needs to be confirmed though)

7) Sayyid Qutb (rahimahullah) used this aayah to show the importance of Aqeedah. That your wealth, status, authority or anything from this dunya has no worth whatsoever. Though Islam does not prohibit enjoying the good things from the dunya, but it prohibits us to not make it aim and objective of our life. So, whoever wants may make use of it, but remember Allah and be thankful to him for whatever you have, for your these deeds are better and will remain with you when you'll need them.

18:31

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أُولَٰئِكَ لَهُمْ جَنَّاتُ عَدْنٍ تَجْرِي مِن تَحْتِهِمُ الْأَنْهَارُ يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍ وَيَلْبَسُونَ ثِيَابًا خُضْرًا مِّن سُندُسٍ وَإِسْتَبْرَقٍ مُّتَّكِئِينَ فِيهَا عَلَى الْأَرَائِكِ ۚ نِعْمَ الثَّوَابُ وَحَسُنَتْ مُرْتَفَقًا

Sahih International

Those will have gardens of perpetual residence; beneath them rivers will flow. They will be adorned therein with bracelets of gold and will wear green garments of fine silk and brocade, reclining therein on adorned couches. Excellent is the reward, and good is the resting place.

Palaces of kings of this world become nothing after reading the description of Jannah. Kings of this world die, and in-spite of the apparent comfort they live in fear of attack from other rulers and at-times from their own sons and close ones. Notice that these in Jannah will not wear themselves but they will be adorned with crowns and bracelets and fine unique garments. They will recline on such couches which they would not want to leave any time soon.. what a place to stay, what a reward to doers of good! 

Here Allah mentioned reward of Jannah which is 'perpetual' and before this was mention of Hell fire which would as well be perpetual. A question often asked is: How come that believers are granted paradise forever for believing few years of this life, and the disbelievers are tortured for few years of disbelief? How can this ever be justified?

This looked like a tough question until I read Mirqaat al Mafateeh of the great Muhaddith Ali al Qari, who mentioned explaining the greatness of 'intentions' that a good intention without deed is better than a good deed without intention. And from the significance of intention is that due to it a person remains forever in Jannah or Jahannam, for a believer who intended faith forever, and a disbeliever who disbelief forever. 

18:32

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وَاضْرِبْ لَهُم مَّثَلًا رَّجُلَيْنِ جَعَلْنَا لِأَحَدِهِمَا جَنَّتَيْنِ مِنْ أَعْنَابٍ وَحَفَفْنَاهُمَا بِنَخْلٍ وَجَعَلْنَا بَيْنَهُمَا زَرْعًا

Sahih International

And present to them an example of two men: We granted to one of them two gardens of grapevines, and We bordered them with palm trees and placed between them [fields of] crops.

A story is followed by another to catch the attention of the people, specially those running away from it. This story is about two close friends, one of whom had a very successful business by the grace of Allah. The image that comes to mind is beautiful, specially to someone who lives in a dessert and is not used to greenery, similar to the image of a snow land to someone who lives in a tropical region. And his products: grapevines and dates are long-lasting fruits because grapes turn raisins and dates stay at-least a year long. Yet, there were additional fields of crops beautifully in the middle.  

18:33

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كِلْتَا الْجَنَّتَيْنِ آتَتْ أُكُلَهَا وَلَمْ تَظْلِم مِّنْهُ شَيْئًا ۚ وَفَجَّرْنَا خِلَالَهُمَا نَهَرًا

Sahih International

Each of the two gardens produced its fruit and did not fall short thereof in anything. And We caused to gush forth within them a river.

His gardens were neither dead nor dry like many of the other farmers, rather each of the trees of his gardens produced abundant fruits. And what made life comfortable was that Allah made a river as well to flow with abundant water. 

18:34

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وَكَانَ لَهُ ثَمَرٌ فَقَالَ لِصَاحِبِهِ وَهُوَ يُحَاوِرُهُ أَنَا أَكْثَرُ مِنكَ مَالًا وَأَعَزُّ نَفَرًا

Sahih International

And he had fruit, so he said to his companion while he was conversing with him, "I am greater than you in wealth and mightier in [numbers of] men."

Bur after all these favors, he began showing pride to his close friend of how much more wealth and children he has compared to him. 

18:35

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وَدَخَلَ جَنَّتَهُ وَهُوَ ظَالِمٌ لِّنَفْسِهِ قَالَ مَا أَظُنُّ أَن تَبِيدَ هَٰذِهِ أَبَدًا

Sahih International

And he entered his garden while he was unjust to himself. He said, "I do not think that this will perish - ever.

And he took his friend to his garden and said looking at how successful his business is going, specially because the river water keeps the area fertile through-out the year, that the garden can never perish. 

18:36

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وَمَا أَظُنُّ السَّاعَةَ قَائِمَةً وَلَئِن رُّدِدتُّ إِلَىٰ رَبِّي لَأَجِدَنَّ خَيْرًا مِّنْهَا مُنقَلَبًا

Sahih International

And I do not think the Hour will occur. And even if I should be brought back to my Lord, I will surely find better than this as a return."

But now all of a sudden, he took a step further and crossed the limits by doubting in the Day of Judgement. Haafiz al-Hukmi said in his poem Sullam al-Wusool ila Ilm al Usool mentioning the seven conditions of Laa ilaha illaAllah:

العلم واليقين والقبـــــول * **** والانقيـاد فادر ما أقول.

والصـدق والإخلاص والمحبة ***** وفقك الله لما أحبــــه

“Knowledge, certainty, submission and following. So listen to what I say.

Truthfulness, sincerity and love. May Allaah help you to do that which He loves.”

It is necessary to have the certanity, and doubt itself does not removes one from the fold of Islam but acting on the doubt instead of Islam. 

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There are three issues:

1. He doubted belief in the Hereafter. This was although he was a farmer who always witnessed how crops grow from barren land.

2. He expects good in the hereafter if it were to come. This is thinking ill of Allah, as Allah is just and does not gives good except to good. But he thought that since Allah has given him good in the world

3. The third issue is that he did not attribute the favor to Allah but said "I am greater than you in wealth.." out of arrogance. This was like Qaroon: قَالَ إِنَّمَا أُوتِيتُهُ عَلَىٰ عِلْمٍ عِندِي He said, "I was only given it because of knowledge I have." [28:78]

Therefore, his companion had nothing but to make takfeer on him. This is hamzatu lil istifhaam (akafarta..). Then he made strict curse against him of destruction of his garden, which was answered soon. Then Allah mentioned:

هُنَالِكَ الْوَلَايَةُ لِلَّهِ الْحَقِّ ۚ هُوَ خَيْرٌ ثَوَابًا وَخَيْرٌ عُقْبًا

"There the authority is [completely] for Allah , the Truth. He is best in reward and best in outcome." [18:44]

Lessons learnt are that a man should always humble himself before Allah who is actually the provider, and never become arrogant in the matter. Allah tested this man with what Allah described two gardens, on the other hand he mentioned in the end of this surah itself the story of Dhul Qarnain: Allah described his power:

إِنَّا مَكَّنَّا لَهُ فِي الْأَرْضِ وَآتَيْنَاهُ مِن كُلِّ شَيْءٍ سَبَبًا

"Indeed We established him upon the earth, and We gave him to everything a way." [18:84]

But he was yet humble enough to attribute everything to Allah:

قَالَ مَا مَكَّنِّي فِيهِ رَبِّي خَيْرٌ

He said, "That in which my Lord has established me is better [than what you offer]." [18:95]

Compare this with the owner of only two gardens mentioned earlier in this surah, who went to the extent of disbelief just due to little gardens and some labour force.

Dr. Muhammad ash-Shinqiti

18:37

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قَالَ لَهُ صَاحِبُهُ وَهُوَ يُحَاوِرُهُ أَكَفَرْتَ بِالَّذِي خَلَقَكَ مِن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ سَوَّاكَ رَجُلًا

Sahih International

His companion said to him while he was conversing with him, "Have you disbelieved in He who created you from dust and then from a sperm-drop and then proportioned you [as] a man?

His friend realized that things have gone out of control. So without thinking about his old friendship, he refuted him asking how could he possibly be so arrogant and reject the Hereafter although he himself was born from a sperm.

This aayah is also a strong point for the fact that Takfeer is to be made when its conditions are fulfilled and the barriers are raised. 

Shaikh Saleh al-`Usaymee said once discussing about the issue of takfeer: From this becomes known that the one who attributes to Ahlus-Sunnah wal Jamaa`ah that they those do not make takfeer, or claims that the religion does not makes takfeer of people, then this is a very comprehensive statement. And what it means is the religion has cautioned against takfeer for false reasons, and making claims free from proof and accusations on people, so this is what the sharee`ah has cautioned and the scholars have prohibited. But as for takfeer for true reasons based on proofs from the sharee`ah, it is ruled accordingly by the scholars of the sharee`ah responsible for the judgments. This practice has not ended by the scholars, and this is the judgement of the sharee`ah. 

This is why it is not correct to say "Fitnah of Takfeer" but what should be said is "Fitanah of takfeer for false reasons". This is because takfeer for correct reasons is brought by the sharee`ah, and is done in accordance to proper foundations and principles by scholars and judges, not by young and ignorant ones who have no level of knowledge, nor understand the meanings of the statements and the levels of rulings." [End quote from Al-farq baynat- takfeer al-Haqq wal Batil] 

18:38

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لَّٰكِنَّا هُوَ اللَّهُ رَبِّي وَلَا أُشْرِكُ بِرَبِّي أَحَدًا

Sahih International

But as for me, He is Allah , my Lord, and I do not associate with my Lord anyone.

He argued that only the one who is the Lord deserves to be worshiped. And ‘الرَّب’ (Ar-Rabb) in the language of Arabs refers to: The master, the chief, the reconciler of something.

Shaikh Saleh Al-`Usaymee said: The biggest manifestations of Lordship are four: 

i. Creation

ii. Provision 

iii. Ownership 

iv. Control of the affairs. 

(End quote from his explanation of Al-Muqaddimah fi ma alal-`Abdi an ya`lamah)

Only the one who has these four powers is qualified to be the Lord.  Allah stated: “O mankind, worship your Rabb, who created you and those before you, that you may become righteous. [He] who made for you the earth a bed [spread out] and the sky a ceiling and sent down from the sky, rain and brought forth thereby fruits as provision for you. Then do not set up rivals unto Allah while you know.” (2:21-22)

18:39

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وَلَوْلَا إِذْ دَخَلْتَ جَنَّتَكَ قُلْتَ مَا شَاءَ اللَّهُ لَا قُوَّةَ إِلَّا بِاللَّهِ ۚ إِن تَرَنِ أَنَا أَقَلَّ مِنكَ مَالًا وَوَلَدًا

Sahih International

And why did you, when you entered your garden, not say, 'What Allah willed [has occurred]; there is no power except in Allah '? Although you see me less than you in wealth and children,

add kamal el mekki (arrogance)

18:40

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فَعَسَىٰ رَبِّي أَن يُؤْتِيَنِ خَيْرًا مِّن جَنَّتِكَ وَيُرْسِلَ عَلَيْهَا حُسْبَانًا مِّنَ السَّمَاءِ فَتُصْبِحَ صَعِيدًا زَلَقًا

Sahih International

It may be that my Lord will give me [something] better than your garden and will send upon it a calamity from the sky, and it will become a smooth, dusty ground,

18:41

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أَوْ يُصْبِحَ مَاؤُهَا غَوْرًا فَلَن تَسْتَطِيعَ لَهُ طَلَبًا

Sahih International

Or its water will become sunken [into the earth], so you would never be able to seek it.

What he thinks to be the cause of his success i.e., the river, it could simply be turned by Allah as a barren land tomorrow. So, give up your pride. 

18:42

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وَأُحِيطَ بِثَمَرِهِ فَأَصْبَحَ يُقَلِّبُ كَفَّيْهِ عَلَىٰ مَا أَنفَقَ فِيهَا وَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا وَيَقُولُ يَا لَيْتَنِي لَمْ أُشْرِكْ بِرَبِّي أَحَدًا

Sahih International

And his fruits were encompassed [by ruin], so he began to turn his hands about [in dismay] over what he had spent on it, while it had collapsed upon its trellises, and said, "Oh, I wish I had not associated with my Lord anyone."

After a period of time passed, he didn't yet repent. But later when the punishment struck him, he repented. Often punishments of this dunya take the slave closer to his Lord. And Abu Huraira (radiyallahu anh) reported: The Messenger of Allah, peace and blessings be upon him, said, “If Allah intends good for someone, then he afflicts him with trials.” (Saheeh al-Bukhari)

18:43

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وَلَمْ تَكُن لَّهُ فِئَةٌ يَنصُرُونَهُ مِن دُونِ اللَّهِ وَمَا كَانَ مُنتَصِرًا

Sahih International

And there was for him no company to aid him other than Allah , nor could he defend himself.

Lesson from the man of two gardens: Don’t become so lost and concerned for your business that it becomes more beloved to you than your deen, that you begin to give up your deen for this temporary life!

And from the biggest of afflictions is when a person stops fearing Allah.

This is the reason for repeated mention of examples of punishments of Allah on those who stopped fearing Allah. Look at the story of the person of two gardens in Surat-ul Kahf and others who were punished.

When a person stops fearing,  Allah afflicts him in this world before afflicting in the Hereafter.

Every time a person leaves a Salah or disobeys any command of Allah, he must fear that an accident might be decreed against him, his business might shut down, his father could become sick or someone close might separate and depart.

And Khawf (خوف) in Sharee'ah is defined as:

 فرار القلب إلى الله ذعرا وفزعا

 Fleeing of the heart towards Allah with worry and shock.

May Allah make us of those who fear him.

18:44

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هُنَالِكَ الْوَلَايَةُ لِلَّهِ الْحَقِّ ۚ هُوَ خَيْرٌ ثَوَابًا وَخَيْرٌ عُقْبًا

Sahih International

There the authority is [completely] for Allah , the Truth. He is best in reward and best in outcome.

18:45

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وَاضْرِبْ لَهُم مَّثَلَ الْحَيَاةِ الدُّنْيَا كَمَاءٍ أَنزَلْنَاهُ مِنَ السَّمَاءِ فَاخْتَلَطَ بِهِ نَبَاتُ الْأَرْضِ فَأَصْبَحَ هَشِيمًا تَذْرُوهُ الرِّيَاحُ ۗ وَكَانَ اللَّهُ عَلَىٰ كُلِّ شَيْءٍ مُّقْتَدِرًا

Sahih International

And present to them the example of the life of this world, [its being] like rain which We send down from the sky, and the vegetation of the earth mingles with it and [then] it becomes dry remnants, scattered by the winds. And Allah is ever, over all things, Perfect in Ability.

Allah says:

(وَاضْرِبْ لَهُم مَّثَلَ الْحَيَاةِ الدُّنْيَا كَمَاءٍ أَنزَلْنَاهُ مِنَ السَّمَاءِ)

'And put forward to them the example of the life of this world, it is like the water (rain) which We send down from the sky.’ [Kahf 18:45]

Allah compared the life of this dunya with rain water as it does not remain in one place, and the same is dunya it will not remain for anyone.

And because the water does not remain in the same form, and so is the dunya (shift from happiness to sadness to at times cry, and so on).

And because the water itself will not remain, and so will this life certainly come to an end.

And rain is such that no one stands under it except that he becomes wet, and so is this dunya where no one enters except that he is exposed its trials and calamities.

And because if it rains in balance, it becomes beneficial. But if it exceeds the limit, it causes destruction. So is the dunya, taking from it in the limits is beneficial. And exceeding the limits is destructive.

[Adapted from the grand Tafseer of Imam al Qurtubi تفسير القرطبي 289/13]

18:46

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الْمَالُ وَالْبَنُونَ زِينَةُ الْحَيَاةِ الدُّنْيَا ۖ وَالْبَاقِيَاتُ الصَّالِحَاتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ أَمَلًا

Sahih International

Wealth and children are [but] adornment of the worldly life. But the enduring good deeds are better to your Lord for reward and better for [one's] hope.

Wealth and children are specified due to these two being the reason for the deviation of not only the owner of the two gardens but also because it deviates human the most from the purpose of his creation. Many good opportunities to good are forsaken for the sake of saving the wealth and pleasing the children until one dies and is buried in the soil. 

The word *"zeenah"* used here is very significant. In another place in the Qur`an, Allah asked the believers to wear "zeenah" when going to masajid. What is understood is that man is naked without zeenah, and needs it to hide his reality to beautify himself. The same is the case with wealth and children being zeenah of the Dunya, because Dunya becomes naked and unwanted without these two.

This aayah shows the reality of *Dunya* because it limits its zeenah in two major things, namely wealth and children, which are as well temporary and at-times cause one's own destruction in the Dunya. Scholars say that this is why Dunya is called Dunya, it is something very dunuw: Lowly, ordinary and inferior.

Shaikh Anwar Al Qarni would remind us:  لا تحقرن من المعروف شيئا

"Do not belittle anything of the good, the mountains are made of pebbles."

18:47

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وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً وَحَشَرْنَاهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا

Sahih International

And [warn of] the Day when We will remove the mountains and you will see the earth prominent, and We will gather them and not leave behind from them anyone.

The Earth will turn into a plain shaky land, and all creation will be gathered here. The birds flying in the sky, and the fishes in water, and the animals in the jungles will all be gathered in one place along with the humans and jinns. What an magnificent sight, but no one will care for anyone but himself! 

18:48

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وَعُرِضُوا عَلَىٰ رَبِّكَ صَفًّا لَّقَدْ جِئْتُمُونَا كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ ۚ بَلْ زَعَمْتُمْ أَلَّن نَّجْعَلَ لَكُم مَّوْعِدًا

Sahih International

And they will be presented before your Lord in rows, [and He will say], "You have certainly come to Us just as We created you the first time. But you claimed that We would never make for you an appointment."

The deniers make claims although they have no knowledge of it, but on the Day of Judgement Allah would challenge the claim of those who used to challenge Allah. 

18:49

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وَوُضِعَ الْكِتَابُ فَتَرَى الْمُجْرِمِينَ مُشْفِقِينَ مِمَّا فِيهِ وَيَقُولُونَ يَا وَيْلَتَنَا مَالِ هَٰذَا الْكِتَابِ لَا يُغَادِرُ صَغِيرَةً وَلَا كَبِيرَةً إِلَّا أَحْصَاهَا ۚ وَوَجَدُوا مَا عَمِلُوا حَاضِرًا ۗ وَلَا يَظْلِمُ رَبُّكَ أَحَدًا

Sahih International

And the record [of deeds] will be placed [open], and you will see the criminals fearful of that within it, and they will say, "Oh, woe to us! What is this book that leaves nothing small or great except that it has enumerated it?" And they will find what they did present [before them]. And your Lord does injustice to no one.

This is a very dangerous aayah warning us. And it is said that Al Hasan al-Basri said: Allah has everything in his record, even the number of breads we eat.

The clearest proof that sins are divided into major and minor is this aayah which mentions the remorse of man on the Day of Judgment over minor and major sins. And this is why the salaf had consensus over this distinction, as mentioned by Ibn al-Qayyim and others.

Scholars explained major sins as sins which fall into any of the following categories:

1. A sin for which a prescribed hadd punishment has been specified.

2. Something that has been threatened with Allah’s anger.

3. Something for which the curse of Allah has been pronounced.

4. Something for which the fire has been threatened.

5. Any act where the messenger of Allah (sallallahu alayhi wa sallam) freed himself from the doer (example where he said: ‘He is not from us who..’)

This was mentioned in explanations of Aqeedah at-Tahawiyyah and others, based on the clear narrations of Ibn Abbas (radiyallahu anh) and early scholars.

As for its definition, then a major sin as defined by shaikh al-`Usaymee is:

الكبيرة ما نهي عنه على وجه التعظيم

“Kabeerah is what has been prohibited in a severe manner.”

So, it must comprise of two things:

1. Prohibition

2. Severeness

And severeness is of two types:

1. Severeness due to the nature of sin itself; like that what causes curse, negates faith, barrier from entering Jannah, and being thrown to fire.

2. Severeness due to reasons other than the nature of the sin and is related to the doer, or the time, or the place, or other reasons. And from it is the statement of scholars: ‘Consistency on minor sins makes it a major sin.’ Here it becomes major due to reasons other than the nature of the sin itself. End quote of the shaikh. Other examples of this would include, committing minor sins in Makkah like thinking evil, or committing sins in sacred state of Ihraam, etc. And stealing a piece of orange is a minor sin, but if it is stolen from a poor man who has nothing but this, then it is a major sin!

Note that Kabeerah also includes doing shirk al-Akbar, and kufr al-Akbar. Therefore, among the major sins are shirk and kufr which takes the individual out of the fold of Islam, and those apart from these two do not take them out of the fold of Islam. And making takfeer due to committing major sins other than shirk and kufr was always the methodology of emotional ignorant youth only, never the way of Ahlus-Sunnah.

This definition of the shaikh is very comprehensive and the best of what I found, and it is also close to the definition of Imam al-Qurtubi and many others. And this also rules out the definition of those who consider major sins to be only those for which all previous legislations agree as a sin, as there is no proof for such a claim. And the knowledge lies with Allah. Furthermore, those who think that major are limited to seven is also wrong, due to the several other sins which the prophet (sallallahu alayhi wa sallam) ruled to be a major sin himself in authentic narrations.

And to caution the young, something for which there is not established proof against it, it is incorrect to consider that sin to be from the major sins. For example, is bestiality a major sin or not? Some scholars denied it to be a major sin due to the narrations related in this issue to be weak in their opinion.

Finally, there are some really good books written on this topic, but people give little emphasis to study them. This is although studying the nature of sins is one of the best ways of staying away from them, as it is what develops hatred for those sins in the heart. This is why our scholars of Najd traditionally would put much emphasis on this topic. Some of our favorite books are:

1. Al-Kabaair of Imam ad-Dhahabi (rahimahullah), and shaikh Muhammad ibn Abdul Wahhab wrote a comprehensive version of it.

2. Az-Zawaajir of shaikh Ibn Hajr al-Haythami (rahimahullah), although in it are big mistakes and would be better to study under a teacher.

3. Irshaad al-Haair ila Ilm al Kabaair of `allamah Ibn Madrad (rahimahullah)

4. Muharramaat taken too lightly of Shaikh al-Munajjid

And next week we hope to discuss, with the help of Allah, what expiates major sins, and a discussion on minor sins.

We discussed in brief what major sins are, and today’s post will be on what expiates major sins. This is a very difficult issue, as our scholars have differed a lot on whether what expiate major sins. But we say seeking Allah’s help, two things expiate them:

1. Repentance

2. Good deeds

As for true repentance, it consists of three pillars, as shaikh Ibn Baz and Ibn Rajab before him said:

1. Regret having done the sin.

2. Giving it up and being careful of not falling into it.

3. Resolve honestly to never go back to it.

If these three are accompanied then the major sin will be expiated. However, it is necessary to caution that if the sin was against the creation, then it becomes obligatory to seek their forgiveness as well. For example, if one stole from someone, one must seek the owner’s forgiveness and return it back if possible.

As for good deeds, then they expiate the major sins if the deed is performed in such a way that pleases Allah a lot. A good example is the story of the prostitute who fed the thirsty dog, and had all her sins forgiven for this reason. Not everyone who feeds a dog will have all their sins forgiven, but it is the sincerity of the heart that Allah looks at. This is something all scholars agree.

But the difference of opinion is whether the specific deeds like Salah, Hajj, adhkaar, etc., also expiate major sins. The group of scholars who hold this have their opinion based on the apparent meaning of some narrations. For example, the prophet said: "Say, if there were a river at the door of one of you in which he takes a bath five times a day, would any soiling remain on him?" They replied, "No soiling would be left on him." He (ﷺ) said:

‏فذلك مثل الصلوات الخمس، يمحو الله بهن الخطايا‏

"That is the five (obligatory) Salat (prayers). Allah obliterates all sins as a result of performing them." (al-Bukhari)

The prophet also said “Whoever performs Hajj and does not commit any obscenity or transgression shall return [free from sins] as he was on the day his mother gave birth to him.” (al-Bukhari)

Another example is his statement: "He who says: 'Astaghfir ullah-alladhi la ilaha illa Huwal-Haiyul-Qayyumu, wa atubu ilaihi' his sins will be forgiven even if he should have run away from the battlefield." (Tirmidhi) And running away from the battle field is certainly a major sin as the anger of Allah falls on such people. [al-Anfaal 8:16]

Also their proof is the statement of Allah:

غافر الذنب وقابل التوبة

“The forgiver of sin, acceptor of repentance” [Ghafir 40:3] Allah is forgiver of sins and acceptor of repentance, and the difference between the two qualities is that forgiveness is for those who do not repent, and accepting repentance is from those who repent. This is how merciful is our Lord!

Therefore according to this group of scholars, repentance is not necessary and good deeds like Salah may as well expiate major sins.

However, on the other side of the coin are the scholars who have greater proofs that good deeds do not expiate major sins:

Allah said: “If you avoid the major sins which you are forbidden to do, We shall expiate from you your sins and admit you to a Noble Entrance (i.e. Paradise).” [an-Nisa 4:31] Therefore, the minor sins are expiated and not the major ones. However, Allah may forgive them on the Day of Judgment if He wishes, but the one who wants to wait for forgiveness and does not repents, is someone who does not makes sense!

And the prophet said: ‘The Five Obligatory Daily Prayers, Jumu`ah Prayer to Jumu`ah Prayer, and Ramadan to Ramadan are expiations for the sins committed in between as long as the person avoids major sins. (Saheeh Muslim) Therefore, these great noble deeds do expiate minor sins and not the major sins. So, when we combine all then narrations, we find:

It is true that Hajj expiates major sins but it is due to the fact that Hajj al Mabroor involves sincere repentance of the individual while performing Hajj. And it is true that performing Salah five times is like taking a bath from the dirt of sins five times a day, but expiation is of only minor sins. And it is true that doing istaghfaar expiates the major sins, but it is because istaghfaar is about seeking Allah’s forgiveness.

It may be asked: What about the fact that saying “subhanallahi wa bi-hamdihi” a hundred times expiates all sins even if they are equal to the extent of the foam of sea?

We respond: If greatest of acts of worship like Salah does not expiates major sins, then how can comparatively less degree deeds such as the above mentioned will expiate major sins?

Rather the truth is as the majority of the scholars hold, as Ibn Rajab said: The correct one is the opinion of the majority that the major sins do not get expiated without repentance (tawbah), because repentance is obligatory on the slaves and as Allah azzawajal stated:

وَمَن لَّمْ يَتُبْ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ

“And whoever does not repent - then it is those who are the wrongdoers.” [al-Hujurat 49:11] End quote from his “Jami` al Uloom wal Hikam”.

To conclude, the only way through which one can expiate his/her major sins is through repentance. And as for good deeds, then we do not know whether the good deeds we performed were in the way that Allah was pleased to forgive our major sins or not. Nor do we know whether we will be of those who will be able to get the prophet’s intercession or not! May Allah guide us to repent to Him!

O Allah conceal our sins with your mercy, and don't make us of those who would say this on that day.

18:50

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وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ كَانَ مِنَ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ ۗ أَفَتَتَّخِذُونَهُ وَذُرِّيَّتَهُ أَوْلِيَاءَ مِن دُونِي وَهُمْ لَكُمْ عَدُوٌّ ۚ بِئْسَ لِلظَّالِمِينَ بَدَلًا

Sahih International

And [mention] when We said to the angels, "Prostrate to Adam," and they prostrated, except for Iblees. He was of the jinn and departed from the command of his Lord. Then will you take him and his descendants as allies other than Me while they are enemies to you? Wretched it is for the wrongdoers as an exchange.

Immediately after telling about the Last Day, Allah goes back to the early days of the creation of the first man Adam.

Lesson from the story of Iblees: Iblees does not hates only the believers among the humans, but he hates humans for them being humans. Ibless’ only argument to not prostate was that he was created from fire which is better from clay from which Adam was created. Not only was this argument wrong, because clay is better than fire, but also that had it been better it would not justify not obeying Allah’s command. This is clear proof against anyone who thinks himself to be better just because of belonging to a tribe, color, race, land, or country. How does one become better just because he belongs to a country? Or because he looks better or fair? How does that causes arrogance when you played no role in taking birth in that country, or making yourself look fair and white? None of these makes anyone better than anyone, its only the faith which upgrades one over others.

----

Strange is the one who befriends his own enemy (someone who is out there to destroy you), and disobeys his good wishers.

----Playing the role of the Devil: We know the story of Iblees mentioned in this Surah of him not prostrating to Adam (alayhis-salaam), in-spite of Allah’s command. Iblees argued that he was created from fire, so he is superior to Adam who was created of clay (soil, mud, dust, etc). True that he disobeyed Allah, but worse is that he thought he is following the correct logic. Woe unto him, for he forgot that he is arguing against the Most-Wise. So, he brought forth his logic against the command of Allah.

Ibn al Qayyim said that any man who is reminded of the command of Allah or stopped from a prohibition, and he gives his personal logical reasons arguing against the command of Allah, then he plays the devil’s role. [1]

The same was mentioned by Shaikh Ameen ash-Shinqitee who also added:

He used his logic (or an analogy) thinking it to be right though it was wrong. It is enough to say that clay is superior to fire, as clay is generally very beneficial and is used for construction purposes, but fire is generally destructive and is used for burning and

destruction! [2]

Every command of Allah is logic, whether one is able to grasp or not. Thus, every time you use your logic against Allah, you wait for a day when you will be naked and Allah will be your opponent and will expose your ‘logical arguments.’

Ref: [1] I’laam al Muwaqqieen

[2] Adwaa’ al Bayaan

18:51

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مَّا أَشْهَدتُّهُمْ خَلْقَ السَّمَاوَاتِ وَالْأَرْضِ وَلَا خَلْقَ أَنفُسِهِمْ وَمَا كُنتُ مُتَّخِذَ الْمُضِلِّينَ عَضُدًا

Sahih International

I did not make them witness to the creation of the heavens and the earth or to the creation of themselves, and I would not have taken the misguiders as assistants.

Allah says: `These whom you take as helpers instead of Me are creatures just like you. They do not possess anything and did not witness the creation of heaven and earth, because they did not even exist at that time.' Allah says, `I am the One Who independently and exclusively creates and controls all things, and I have no partner, associate or advisor in that.' (Tafsir ibn Kathir)

This was in response to those who worship other 'gods'. But Al Qurtubi and Sheikh Shinqitee mentioned under this ayah that it can be applied to anyone who falls in this category:

والعبرة بعموم الألفاظ لا بخصوص الأسباب

People ask for emperistic evidence of Allah (based on physical observation and experimentation). But these are the same people who would argue for hours on how the universe came into existence though they do not have emperistic evidence for much of it. These people lack logical consistency and change the standards when ever they want.

They argue that you would never believe that there is an island on such and such place unless you have witnessed it or someone reliable reports it. But this is a lame argument, for you know that Shakespeare indeed existed looking at his works. Looking at something finite like this universe, no practical logical observation of this universe would make one conclude that this is not a work of someone.

18:52

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وَيَوْمَ يَقُولُ نَادُوا شُرَكَائِيَ الَّذِينَ زَعَمْتُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُوا لَهُمْ وَجَعَلْنَا بَيْنَهُم مَّوْبِقًا

Sahih International

And [warn of] the Day when He will say, "Call 'My partners' whom you claimed," and they will invoke them, but they will not respond to them. And We will put between them [a valley of] destruction.

18:53

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وَرَأَى الْمُجْرِمُونَ النَّارَ فَظَنُّوا أَنَّهُم مُّوَاقِعُوهَا وَلَمْ يَجِدُوا عَنْهَا مَصْرِفًا

Sahih International

And the criminals will see the Fire and will be certain that they are to fall therein. And they will not find from it a way elsewhere.

18:54

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وَلَقَدْ صَرَّفْنَا فِي هَٰذَا الْقُرْآنِ لِلنَّاسِ مِن كُلِّ مَثَلٍ ۚ وَكَانَ الْإِنسَانُ أَكْثَرَ شَيْءٍ جَدَلًا

Sahih International

And We have certainly diversified in this Qur'an for the people from every [kind of] example; but man has ever been, most of anything, [prone to] dispute.

The word 'Naas' includes both 'Jinn and humans', according to more correct of the two scholarly opinions, as mentioned by Shaikh Saleh al-`Usaymee in his tafseer of Surat-un Naas. And it has all types of examples to convince people and make it clear like Sun the concept of Tawheed. And after mentioning both creations, Allah specified that Humans 

And argumentation is something generally seen as something not good, except if it is done for the sake of good and through good. This is because people fight for falsehood, and others fight for the truth but through wrong proofs. And others argue for the truth but for the sake of fame and repute. And others stand on the stage to argue for the sake of truth but they do not possess the capability to win over the opponent. All this is prohibited, as mentioned by Shaikh-ul Islam Ibn Taymiyyah. 

Imam Abu Muhammad Al-Barbahari (d. 329H) stated: “And know that there would not be heresy, nor disbelief, nor doubts, nor innovation, nor misguidance, nor confusion in the religion except due to rhetoric and the people of rhetoric and due to argumentation, debating and disputation and those amazed by themselves.”

18:55

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وَمَا مَنَعَ النَّاسَ أَن يُؤْمِنُوا إِذْ جَاءَهُمُ الْهُدَىٰ وَيَسْتَغْفِرُوا رَبَّهُمْ إِلَّا أَن تَأْتِيَهُمْ سُنَّةُ الْأَوَّلِينَ أَوْ يَأْتِيَهُمُ الْعَذَابُ قُبُلًا

Sahih International

And nothing has prevented the people from believing when guidance came to them and from asking forgiveness of their Lord except that there [must] befall them the [accustomed] precedent of the former peoples or that the punishment should come [directly] before them.

Through believing and asking forgiveness for the previous actions, Allah wipes all sins. 

18:56

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وَمَا نُرْسِلُ الْمُرْسَلِينَ إِلَّا مُبَشِّرِينَ وَمُنذِرِينَ ۚ وَيُجَادِلُ الَّذِينَ كَفَرُوا بِالْبَاطِلِ لِيُدْحِضُوا بِهِ الْحَقَّ ۖ وَاتَّخَذُوا آيَاتِي وَمَا أُنذِرُوا هُزُوًا

Sahih International

And We send not the messengers except as bringers of good tidings and warners. And those who disbelieve dispute by [using] falsehood to [attempt to] invalidate thereby the truth and have taken My verses, and that of which they are warned, in ridicule.

The word "liyudhiddo" does not mean refute, but to weaken and hide.

When you cannot win, you atleast don't want the opposition to gain a clear victory. Liyudhidoo means to make the truth blurry so that its clarity reduces. This is why the mushrikeen of Makkah would make false allegations of magic, slanders of causing division among families, etc., against the prophet so that the truth becomes doubtful to the people although they knew best that he is truthful (through his business dealings) and not a magician, and he is a peace-maker (who solved the issue of who would place the blackstone in the Kabah after the construction) not cause of division.

Similarly, today when a Da`ee becomes famous and accepted in the eyes of people, they begin to call him a terrorist, uneducated, womanizer, pervert, pedophile, and what not! Or they make accusations like he causes division in the country and family although prophets and scholars are people of purest hearts!

They do this only to deviate people from discussing about the message of the Da`ee to discussing about the personality of the Da`ee. This we witness everyday.

But our response to such attacks must be in complete patience. Shaikh Usaymee said: "No one stands on the path of prophets excpet that he gets a portion of pain that the prophet bore." End quote from his commentary on Kitab at-Tawheed. A Da'ee is not only the one who speaks on the stage, but every believer. For example, a wife may play the role of the prophets when she reminds the importance of Salah to her husband who does not prays, so she should also be prepared to bear patience. And bearing patience is not limited to a year or two, but we are commanded to bear patience on being patience!

We should not begin to get irritated or upset, because Allah tells us: "Do not become weaken and do not grieve if you are true believers." (3:139) And know that with such attacks and accusations, Allah helps spread his deen. When the prophet was accussed, he became the breaking news of his place and among his people, upto an extent that even the king of Rome Hiraclius as well got to hear about him and became so interested that he asked Abu Sufyan about the prophet! Similarly today when da'ees are accused of terrorism, they become the breaking news due to which those who never heard of Islam in the west and European lands get interested to know more about it!

But success of believers is not possible without knowledge. Because at times of such attacks, one without knowledge will begin to hide his faith and feel sorry for what he believes. Compare this with a knowledgeable believer like Salman al Farsi to who it was said: Your Prophet teaches you everything, even about excrement. He replied: "Yes. He has forbidden us to face the qiblah at the time of easing or urinating, and cleansing with right hand, and cleansing with less than three stones, or cleansing with dung or bone." (Sunan Abu Dawood). Remember that knowledge is power, so never stop learning and teaching!

Add mazak ki shari haisiyat by shaikh Maqsood ul Hasan Faizi.

18:57

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وَمَنْ أَظْلَمُ مِمَّن ذُكِّرَ بِآيَاتِ رَبِّهِ فَأَعْرَضَ عَنْهَا وَنَسِيَ مَا قَدَّمَتْ يَدَاهُ ۚ إِنَّا جَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِي آذَانِهِمْ وَقْرًا ۖ وَإِن تَدْعُهُمْ إِلَى الْهُدَىٰ فَلَن يَهْتَدُوا إِذًا أَبَدًا

Sahih International

And who is more unjust than one who is reminded of the verses of his Lord but turns away from them and forgets what his hands have put forth? Indeed, We have placed over their hearts coverings, lest they understand it, and in their ears deafness. And if you invite them to guidance - they will never be guided, then - ever.

There is none worse than the one who is given reminders yet turns away carelessly about the sins he committed. For such is a very scary punishment, that those who continue this behavior, Allah places locks in their hearts so they loose the capability to understand anymore and will meet Allah with that sin on their hands. Such will never understand even if you were to recite clear ayaat like: "O you who believe, have taqwa of Allah", because now they will never be able to understand. 

Delay in responding to Allah and continuously postponing to do good is regarded as turning away from Allah. Allah opens the path for you but you turn away from Him, this is extremely hated by Allah.

This hardens the heart like a rock or even more, such that greatest of reminders begin to not benefit him. After reaching this stage, Allah stops you from doing good even if you want to do such that you will be buried in this state!!

Allah stated about the hypocrites that *He did not want the hypocrites to come* for Jihad: "And if they had intended to go forth, they would have prepared for it [some] preparation. But Allah disliked their being sent, so He kept them back, and they were told, "Remain [behind] with those who remain." (9:46)

The same applies to Salah who does not pray, zakat who does not give, with the parents who is not good, with the relatives who he harms, etc.

After you cross this stage, Allah dislikes that you come and stand before Him in Salah. Even if you were to do a good deed, Allah's angels would dislike to raise your deeds to Allah. When you are dying, your soul will be removed out painfully. After you are buried, the angels would curse you for the stink of your soul. [Imam Al-Bayhaqi did an excellent work in Shu`ab al-Iman compiling the narrations related to it.]

Shaikh Muhammad al Munajjid said: The prophet (sallallahu alayhi wa salllam) would seek refuge from Weakness (العجز) and Laziness (الكسل):

Difference between the two:

كسل: ترك الشيء لعدم الارادة

عجز: ترك الشيء لعدم القدرة

Laziness is to leave something due to not wanting it.

And weakness is to leave something out of incapability.

And weakness may be a fruit of laziness.

And he would seek refuge from it, as it becomes a barrier from fulfilling:

1. The rights of the Lord

2. The rights of the creation

[Forty narrations on seeking refuge - الاربعين في الاسعاذة]

The solution to this is to abandon laziness of the hypocrites, to counsel the scholars and righteous believers for help, to turn to Allah immediately, and to begin doing good deeds.

18:58

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وَرَبُّكَ الْغَفُورُ ذُو الرَّحْمَةِ ۖ لَوْ يُؤَاخِذُهُم بِمَا كَسَبُوا لَعَجَّلَ لَهُمُ الْعَذَابَ ۚ بَل لَّهُم مَّوْعِدٌ لَّن يَجِدُوا مِن دُونِهِ مَوْئِلًا

Sahih International

And your Lord is the Forgiving, full of mercy. If He were to impose blame upon them for what they earned, He would have hastened for them the punishment. Rather, for them is an appointment from which they will never find an escape.

🌧 This aayah amazed me with much amazement:

🔹Those who think that they will escape after doing wrong are in false dreams. And those who think that Allah is not giving immediate punishment for the several types of wrong they do on a daily basis must realize that they have neither been forgotten nor excused.

🔸Those who passed before us from the Mu'tazilah sect would assert that justice entails punishing the wrong-doer and rewarding the good-doer, so there was no space for forgiveness of the criminals. They believed that Allah must punish the criminals. This aayah completely invalidates their philosophy.

🔹This aayah shows that from the greatest of Sunan of Allah is that His mercy prevails His anger. It also points towards the fact that Allah forgives even those who may be deserving of His anger! Here is a great lesson for us: Learn to forgive and show mercy for the wrong done against you, as it is one of the most noble attributes of Allah.

🔸Forgiveness in reality is a sign of self-control and patience. When Yusuf (alayhis-salam) was called a thief by his brothers, he controlled what he wanted to say in himself, and Allah praised saying:

They (Yusuf's brothers) said: "If he steals, there was a brother of his (Yusuf) who did steal before (him)." But these things did Yusuf keep in himself, revealing not the secrets to them. He said (within himself): "You are in worst case, and Allah knows best the truth of what you assert!" (Yusuf 12:77)

🔹Forgiveness is a sign of humbleness before Allah, as He said: "And let them pardon and overlook. Would you not like that Allah should forgive you? And Allah is Forgiving and Merciful." (An-Noor 24:22)

🔸 Never forget that there are always those who deserve to be punished/revenged, and should not be excused to let them continue their wrong-doing. This was mentioned beautifully by Shaikh Ash-Shinqiti in Daf` Iham Al-Idtiraab. Therefore, punishment for such is permissible: "And there is (a saving of) life for you in Al-Qisas (the Law of Equality in punishment)" (Al-Baqarah 2:179)

And punishment is at-times recommended, and better than forgiveness when there is maslahah in punishment, as Allah stated: "And if you punish, then punish them with the like of that with which you were afflicted." (An-Nahl 16:126)

Punishment is at-times obligatory when forgiveness will lead to a greater harm and specially when one is in the position of Qadhi (judge), as Allah stated: "Let not pity withhold you in their case, in a punishment prescribed by Allah, if you believe in Allah and the Last Day." (An-Noor 24:2)

18:59

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وَتِلْكَ الْقُرَىٰ أَهْلَكْنَاهُمْ لَمَّا ظَلَمُوا وَجَعَلْنَا لِمَهْلِكِهِم مَّوْعِدًا

Sahih International

And those cities - We destroyed them when they wronged, and We made for their destruction an appointed time.

The people of those cities were kuffar even before the prophets were sent, but they were upon kufr due to ignorance. But when the prophets were sent, upon them came the crime of kufr in-spite of knowledge. Now upon them become a punishment due. 

18:60

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وَإِذْ قَالَ مُوسَىٰ لِفَتَاهُ لَا أَبْرَحُ حَتَّىٰ أَبْلُغَ مَجْمَعَ الْبَحْرَيْنِ أَوْ أَمْضِيَ حُقُبًا

Sahih International

And [mention] when Moses said to his servant, "I will not cease [traveling] until I reach the junction of the two seas or continue for a long period."

After narrating two stories of arrogance of the owner of the two gardens and of Iblees, Allah moves forward narrating two stories of humbleness of Musa and of Dhul Qarnayn. 

Ubayy bin Ka'b narrated: "I heard the Messenger of Allah (ﷺ) say: 'Musa stood to deliver a Khutbah to the children of Isra'il. He was asked: "Who is the most knowledgeable among the people?" He said: "I am the most knowledgeable." So Allah admonished him, since he did not refer the knowledge back to Him. Allah revealed to him: "A slave, among My slaves at the junction of the two seas, is more knowledgeable than you." So Musa said: "O Lord! How can I meet him?" He said to him: "Carry a fish in a basket, wherever you lose the fish, then he is there." So he set off, and his boy set off with him - and he was Yusha' bin Nun." [Jami` at-Tirmidhi]

Musa (alayhissalaam) is a role model to every student of knowledge. He was one of the five greatest prophets, yet he packed his bag with whatever necessary and traveled all the way walking through the sea until he reaches the end of the sea and beginning of the next sea. Such are the qualities of a true seeker of knowledge. As for the lazy, he leaves his comfort zone once in a blue moon. And as for the shy, he never sits under scholars or asks questions thinking people will begin to see him down. Strange that he forgets: If he continues, he'll be buried while still an ignorant!

Along with him is young Yusha Ibn Noon, being trained by Musa for the future when Musa would pass away. Eventually, Yusha was the one who took Banu Israel to the promised land called Jerusalem. Such are the qualities of a sincere person. No one should think that he is just a lay-man and not born in the royal family, so he will not be successful in bringing about a change in the society. Rather one must have high aspirations, and begin to learn knowledge and gain experience by staying close to senior ones.

18:61

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فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوتَهُمَا فَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ سَرَبًا

Sahih International

But when they reached the junction between them, they forgot their fish, and it took its course into the sea, slipping away.

18:62

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فَلَمَّا جَاوَزَا قَالَ لِفَتَاهُ آتِنَا غَدَاءَنَا لَقَدْ لَقِينَا مِن سَفَرِنَا هَٰذَا نَصَبًا

Sahih International

So when they had passed beyond it, [Moses] said to his boy, "Bring us our morning meal. We have certainly suffered in this, our journey, [much] fatigue."

Benefits:

1- (ءاتنا غداءنا)

"Bring us our morning meal."

Reflect on the story of Musa with his young servant: You will him well mannered, and has good relations and companionship. Their relationship is like friends. They share their food together. And he forgives his servant for his mistake (of forgetting the meal), rather he happily says that he himself wanted to go there:

(ذلك ما كنا نبغ)

"That is what we were seeking."

And dig a little and look the behavior of many of us with our servants..rather the behavior of many with their children and students, and see where they are compared to the manners of the prophets.

2- And the servant puts the blame on himself saying:

فَإِنِّي نَسِيتُ الْحُوتَ وَمَا أَنسَانِيهُ إِلَّا الشَّيْطَانُ أَنْ أَذْكُرَهُ ۚ

"Indeed, I forgot [there] the fish. And none made me forget it except Satan - that I should mention it." 

Although, the reality is that they both were equally responsible:

نَسِيَا حُوتَهُمَا

"they forgot their fish"

18:63

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قَالَ أَرَأَيْتَ إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ فَإِنِّي نَسِيتُ الْحُوتَ وَمَا أَنسَانِيهُ إِلَّا الشَّيْطَانُ أَنْ أَذْكُرَهُ ۚ وَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ عَجَبًا

Sahih International

He said, "Did you see when we retired to the rock? Indeed, I forgot [there] the fish. And none made me forget it except Satan - that I should mention it. And it took its course into the sea amazingly".

Admitting the mistake with honesty is a forgotten etiquette, and people like to make-up stories or even blame on others. There is a great lesson here.

I was reciting Surat-ul Kahf while doing Sa'ee. My friend asked me: How many rounds did we take?

So, I told him that I forgot while reciting the Surah. We then assumed it to be the fourth one, as we were sure that we had already been twice on Safa. Then, I continued reciting and coincidently the aayah I had stopped at was:

قَالَ أَرَأَيْتَ إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ فَإِنِّي نَسِيتُ الْحُوتَ وَمَا أَنسَانِيهُ إِلَّا الشَّيْطَانُ أَنْ أَذْكُرَهُ ۚ وَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ عَجَبًا

He said, "Did you see when we retired to the rock? Indeed, I forgot [there] the fish. And none made me forget it except Satan - that I should mention it. And it took its course into the sea amazingly". (18:63)

18:64

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قَالَ ذَٰلِكَ مَا كُنَّا نَبْغِ ۚ فَارْتَدَّا عَلَىٰ آثَارِهِمَا قَصَصًا

Sahih International

[Moses] said, "That is what we were seeking." So they returned, following their footprints.

Al-‘Allaamah as-Sa‘di (may Allah have mercy on him) said: 

This was one of the signs. The commentators said: That fish was something that they took as provision (for the journey), but when they reached that place, it was touched by some of the sea water, and it slipped away, by Allah’s leave, into the sea, and joined other creatures as a living creature. End quote. (Tayseer al-Kareem ar-Rahmaan)

18:65

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فَوَجَدَا عَبْدًا مِّنْ عِبَادِنَا آتَيْنَاهُ رَحْمَةً مِّنْ عِندِنَا وَعَلَّمْنَاهُ مِن لَّدُنَّا عِلْمًا

Sahih International

And they found a servant from among Our servants to whom we had given mercy from us and had taught him from Us a [certain] knowledge.

This merciful and knowledgeable servant of Allah was Khidr (alayhis-salaam). Following is brief discussion:

• There is disagreement about his prophet-hood, but the ayaat like this aayah (65) and others  (81-82) point more towards him being a prophet. This is the opinion of Imam al-Qurtubi, Ibn Hajr, Shaikh Ameen ash-Shinqitee and others.
• He has passed away like all humans, because by default we believe all humans to pass away except those who sharee`ah excluded like Isa (alayhissalam) and Yajooj and Majooj. This is the opinion of Ahlal Hadeeth scholars like Imam Ahmad, Imam al-Bukhari, and others like Ibn Taymiyyah, Ibn al-Qayyim, etc. And Ibn al-Jawzi strictly graded the narrations related to this to be fabricated in Ujalat-ul Muntazir fi sharh haal al-Khidr. Those who held the other opinion depend on such extremely weak narrations which they mistakenly took to be sound. 
• He is not greater than Musa (alayhis-salam), as Musa was from the five greatest prophets. And the fact that Khidr was given some knowledge more than Musa, does not makes him greater just like a layman knowing something more than a scholar will not make him greater than the scholar. 

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While mentioning Khidr's characteristics, Allah mentioned mercy before knowledge. This proves that a true teacher must have mercy, as this is what will make his/her students accept his message and benefit from it.

Dr. Abdurrahman as-Shahri

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The prophet of Allah Khidr (alayhis salaam) died, and we know nothing much about him. There were other prophets whose name as well are not known to us. Although, these were prophets, and prophets have the highest station in Jannah. Nooh (alayhis salaam) died, and he did not have but few who accepted his message. The number of followers are not a proof of your sincerity. And if your hard works do not get known to people, or that people do not benefit from are as well not a proof of your deeds being rejected, contrary to what few people say.

Allah raises the difficulty for the one he loves to raise his/her station in Jannah, and not being accepted by the people is a greater test than the trial of popularity, because not being answered makes Iblees whisper you and you become lazy or even stop preaching, but you continue to preach at-least in case of popularity. So have patience and realize dear reader, may Allah have mercy on you, that it is not you who chose to preach the deen, but Allah chooses who he wants for his deen to be preached just like how he chooses his prophets. Scholars are inheritors of prophets from this angle as well. What a great honor is to be a preacher of this deen!

18:66

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قَالَ لَهُ مُوسَىٰ هَلْ أَتَّبِعُكَ عَلَىٰ أَن تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْدًا

Sahih International

Moses said to him, "May I follow you on [the condition] that you teach me from what you have been taught of sound judgement?"

18:67

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قَالَ إِنَّكَ لَن تَسْتَطِيعَ مَعِيَ صَبْرًا

Sahih International

He said, "Indeed, with me you will never be able to have patience.

Look at how Musa (alayhis-salaam) failed to abide by what Khidr (alayhis-salaam) wanted. This great noble prophet who bore patience against Fir`awn could not bear patience with Khidr.

He knew that he had to brace difficulty in dealing with Fir'awn but he did not prepare himself as such before meeting Khidr. Thus, Abu Ad-Dardaa’ (radiyallahu anh) said: “Whoever does not prepare their patience for severe times, filled with trials, will be incapable [of handling those trials]. (Musannaf Ibn Abi Shaybah 34596)

Patience is defined as imprisoning oneself in the obedience of Allah, as Shaikh Al-Usaymee defined. Bearing patience is in-fact of two levels:

1. Patience in doing what one sees to make sense

2. Patience in doing what ones sees to make no sense

Anas ibn Maalik (radiyallahu anh) said that the Prophet, sallallaahu `alayhi wa sallam, said: “Paradise has been surrounded with disliked things (as in, things that people will be tested by doing and abstaining from), and Hellfire has been surrounded by desires.” (Saheeh Muslim) So, the Hadeeth shows that there is no path to Paradise except through passing through things that one dislikes.

And shaikh Al-Munajjid said in his book "Patience": It is said that patience has five levels on the basis of how much one bears:

1. Saabir: This is the most general of all patience.

2. Mustabir: The one who attains patience and is tested through attaining it.

3. Mutasabbir: The one who has excessive patience; who forces themselves to have patience.

4. Saboor: The one who has great patience and who has more patience than others.

5. Sabbaar: The one who has extreme and severe patience. (Page 6)

18:68

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وَكَيْفَ تَصْبِرُ عَلَىٰ مَا لَمْ تُحِطْ بِهِ خُبْرًا

Sahih International

And how can you have patience for what you do not encompass in knowledge?"

Allah showed Musa (alayhis-salaam) what knowledge he lacked when he visited Khidr (alayhis-salaam).

In this story are many lessons for those who ponder. From it is the introduction that nowadays people give before the speaker begins to speak. And this introducer speaks in length about the speaker infront of him describing where he studied and recieved his degrees, yet the speaker displays no issue with it. But those of the great men who have passed used to show much dislike of this. And they used to consider this all from the ignorance of the people that people do nowaways. But unfortunately it has become a habit to even prefix 'shaikh' in the cover of ones own book.

And shaikh Ibn Baz would be continuously asked for his auto-biography, but he would ignore it. It was only in the end of his life, when people all over began requesting that shaikh answered in a short para.

And this was from the etiquette of the Salaf, as they would dislike all this and it once happened that people merely gathered around Abdullah ibn Abbas or Ibn Mas'ood (radiyallahu anhum) and began following him. So he told them: If you knew what I am in reality, you would never gather in this way.

And when people merely gathered around Sufyan ath-Thawree (rahimahullah) to ask questions, he said: I fear that Ummah has been destroyed that there has come need to ask ones like me!

And as-Suyuti mentioned very heart melting narrations in his 'Adab al Fitya', the seeker of knowledge may look into it.

18:69

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قَالَ سَتَجِدُنِي إِن شَاءَ اللَّهُ صَابِرًا وَلَا أَعْصِي لَكَ أَمْرًا

Sahih International

[Moses] said, "You will find me, if Allah wills, patient, and I will not disobey you in [any] order."

In it is one of the greatest lessons for students of knowledge, which is to obey with patience to what the teacher commands. Many times, students assume things to be the other way but forget that the teacher is senior in both knowledge and experience. 

18:70

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قَالَ فَإِنِ اتَّبَعْتَنِي فَلَا تَسْأَلْنِي عَن شَيْءٍ حَتَّىٰ أُحْدِثَ لَكَ مِنْهُ ذِكْرًا

Sahih International

He said, "Then if you follow me, do not ask me about anything until I make to you about it mention."

Not interrupting the teacher while he illustrates is a very important etiquette. This is at-least one of the things Musa (alayhis-salaam) learned by visiting Khidr. 

18:71

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فَانطَلَقَا حَتَّىٰ إِذَا رَكِبَا فِي السَّفِينَةِ خَرَقَهَا ۖ قَالَ أَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا لَقَدْ جِئْتَ شَيْئًا إِمْرًا

Sahih International

So they set out, until when they had embarked on the ship, al-Khidhr tore it open. [Moses] said, "Have you torn it open to drown its people? You have certainly done a grave thing."

18:72

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قَالَ أَلَمْ أَقُلْ إِنَّكَ لَن تَسْتَطِيعَ مَعِيَ صَبْرًا

Sahih International

[Al-Khidhr] said, "Did I not say that with me you would never be able to have patience?"

18:73

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قَالَ لَا تُؤَاخِذْنِي بِمَا نَسِيتُ وَلَا تُرْهِقْنِي مِنْ أَمْرِي عُسْرًا

Sahih International

[Moses] said, "Do not blame me for what I forgot and do not cover me in my matter with difficulty."

After the agreement, it was not appropriate for Musa (alyhis-salaam) to interrupt without permission, and is not a matter he should forget. So, he immediately admitted his mistake, and also asked to be excused.

18:74

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فَانطَلَقَا حَتَّىٰ إِذَا لَقِيَا غُلَامًا فَقَتَلَهُ قَالَ أَقَتَلْتَ نَفْسًا زَكِيَّةً بِغَيْرِ نَفْسٍ لَّقَدْ جِئْتَ شَيْئًا نُّكْرًا

Sahih International

So they set out, until when they met a boy, al-Khidhr killed him. [Moses] said, "Have you killed a pure soul for other than [having killed] a soul? You have certainly done a deplorable thing."

18:75

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قَالَ أَلَمْ أَقُل لَّكَ إِنَّكَ لَن تَسْتَطِيعَ مَعِيَ صَبْرًا

Sahih International

[Al-Khidh r] said, "Did I not tell you that with me you would never be able to have patience?"

18:76

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قَالَ إِن سَأَلْتُكَ عَن شَيْءٍ بَعْدَهَا فَلَا تُصَاحِبْنِي ۖ قَدْ بَلَغْتَ مِن لَّدُنِّي عُذْرًا

Sahih International

[Moses] said, "If I should ask you about anything after this, then do not keep me as a companion. You have obtained from me an excuse."

18:77

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فَانطَلَقَا حَتَّىٰ إِذَا أَتَيَا أَهْلَ قَرْيَةٍ اسْتَطْعَمَا أَهْلَهَا فَأَبَوْا أَن يُضَيِّفُوهُمَا فَوَجَدَا فِيهَا جِدَارًا يُرِيدُ أَن يَنقَضَّ فَأَقَامَهُ ۖ قَالَ لَوْ شِئْتَ لَاتَّخَذْتَ عَلَيْهِ أَجْرًا

Sahih International

So they set out, until when they came to the people of a town, they asked its people for food, but they refused to offer them hospitality. And they found therein a wall about to collapse, so al-Khidh r restored it. [Moses] said, "If you wished, you could have taken for it a payment."

Musa alayhissalam's rejection more than once of what Khidr did, and him not being able to bear patience is a proof that the heart of a believer is bound to reject (and stop) any evil act. Because Musa alayhissalam promised Khidr to bear patience, but when he saw what he saw, he renounced his act.

القصاب/ نكت القرآن 215/2

18:78

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قَالَ هَٰذَا فِرَاقُ بَيْنِي وَبَيْنِكَ ۚ سَأُنَبِّئُكَ بِتَأْوِيلِ مَا لَمْ تَسْتَطِع عَّلَيْهِ صَبْرًا

Sahih International

[Al-Khidh r] said, "This is parting between me and you. I will inform you of the interpretation of that about which you could not have patience.

Prophet Khidr (alayhis-salaam) permitted Musa (alayhis-salaam) to accompany him with the condition that he would remain quiet and not object or question. When the latter failed to abide by it, Khidr departed.

While it proves that the student has right to object, it also shows that the students generally object, out of ignorance, assuming their teacher to be wrong while that is not the case.

And this also shows the obligation of giving rights to the teachers that they deserve. But this requires lot of patience! This is why Allah said: "And We made from among them leaders guiding by Our command when they were **patient**.." [32:24]

The sahaba would sit quiet as if birds on their heads when the prophet would address. After the death of the prophet, Ibn Abbas would go to senior sahaba to seek knowledge but would at-times find them sleeping, so he would not knock their door, lay down and sleep until they would themselves wake up and come out.

And so were the later salaf, Rabee' the close student of Imam ash-Shafi'ee would not drink water in the class and say: 'By Allah, I cannot drink water and ash-Shafi'ee is looking at me!' And Imam Ahmad would enter gathering of his teachers and would remain standing until the teacher would give permission.

And Imam Yusuf Bin Hussain ar-Razi said: ‘Through etiquette, knowledge can be understood.’ Because the one of high etiquette will be seen worthy of knowledge, so the teacher will humble down for him. And the one lacking etiquette will be seen unworthy, so the teacher would care less to teach, when he needs to learn the basics!

But today, we find people brushing the teeth with siwak during the lectures, others stretching their legs without any need, and so on! When Shaikh Mukhtar ash-Shinqitee would notice students doing any such misbehavior, he would directly ask the individual to behave! Absence of etiquette is a major reason of these people having lots of information with no knowledge, and those who continue this will be buried in depths of sand with the exact stage of ignorance, unless they repent!

---------------------------------

Three matters in which most people don't bear patience:

1. Taking a small loss for a greater profit.

2. Loss of a close one/beloved thing.

3. Waiting for provision.

And these three matters are the ones in the story of Musa and Khidr.

1. Making hole in the ship:

When Khidr tore open the ship, it showed his ability to take a small loss for a greater profit. Most people end up loosing completely because of fear of this small loss not realising that this is the very source of a great profit. For example, a husband/wife might not want to humble him/herself causing the end of the relationship.

2. Killing of the boy:

Loss of a close one makes lot of people assume it to be loss of everything although it is the very reason for opening of new doors.

Ibn Al-Jawzi, may Allaah have mercy upon him, said:

“I saw an old man who had nearly reached the age of eighty, and used to be keen on praying in congregation. When one of his daughter’s children died, he said: ‘No one should supplicate, because Allaah does not respond!’ Then he said: ‘Allaah is stubborn against us, so He does not leave any of our offspring to live.’” (Ath-thabaat Indal Mamaat)

3. Hiding the wealth under the wall:

Khidr could give wealth under the wall to the orphans but people would easily snatch everything from those orphans. So, he chose instead to wait for the right time. Allah lets us bear some difficulties in job and provision so that we enjoy more what He has kept for the right time.

Khidr represents the strong person while Musa represnts the weak one. Check your personality and see who you are like! Musa (alayhissalam) learnt the lesson already but will you?

18:79

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أَمَّا السَّفِينَةُ فَكَانَتْ لِمَسَاكِينَ يَعْمَلُونَ فِي الْبَحْرِ فَأَرَدتُّ أَنْ أَعِيبَهَا وَكَانَ وَرَاءَهُم مَّلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ غَصْبًا

Sahih International

As for the ship, it belonged to poor people working at sea. So I intended to cause defect in it as there was after them a king who seized every [good] ship by force.

Among the best qualities of believers: Having proper etiquette with Allah even in the wordings. So, Khidr attributed the damage that he did to the ship to himself by saying:

(فأردت أن أعيبها)..

"So I intended to cause defect in it.." (18:79)

And as for the good, he attributed it to Allah saying:

(فأراد ربك أن يبلغا أشدهما ويستخرجا كنزهما رحمة من ربك)..

"..and your Lord intended that they should attain maturity and take out their treasure as a mercy from your Lord."

And Ibraheem (alayhis salaam) said:

(وإذا مرضت فهو يشفين)

"And when I am ill, it is He who cures me." (26:80)

So, he attributed sickness to himself, and cure to Allah ta'aala..

And that Jinn said:

(وأنَّا لا ندري أشرٌّ أريدَ بمن في الأرض أم أراد بهم ربهم رشداً)..

"And we do not know [therefore] whether evil is intended for those on earth or whether their Lord intends for them a right path." (72:10)

Although everything happens according to the divine will of Allah and his decree.[As-Sa'adi]

18:80

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وَأَمَّا الْغُلَامُ فَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ فَخَشِينَا أَن يُرْهِقَهُمَا طُغْيَانًا وَكُفْرًا

Sahih International

And as for the boy, his parents were believers, and we feared that he would overburden them by transgression and disbelief.

We find Khidr going to the ship to help the poor from tyrant ruler, looking after welfare of the believing parents and the orphans as well. This means that it does not matter whether you are a scholar or even a prophet, you at-times have to leave your chair to do whatever is the need of time.

18:8

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فَأَرَدْنَا أَن يُبْدِلَهُمَا رَبُّهُمَا خَيْرًا مِّنْهُ زَكَاةً وَأَقْرَبَ رُحْمًا

Sahih International

So we intended that their Lord should substitute for them one better than him in purity and nearer to mercy.

Making a hole in the ship looked apparently very wrong, but it is what saved the ship. So, from the benefits of enjoining good and forbidding evil is that it is the cause of rescue for this ummah. And those who stand for it are the cause of victory.

From this becomes clear the mindset of those speak against it, as they themselves don't want to give-up their lust and desires. They oppose enjoining good and forbidding evil and forget that it is based on mercy. In-fact, this is religion as a whole is a mercy!

And the prophet (sallallahu alayhi wa sallam) was described as ra'oof ar-raheem. And he told about himself: "Indeed I am a merciful guide." (Tirmidhi) And those who were with him were extremely merciful among themselves. And the one who constituted this religion is the Most Beneficient and the Most Merciful. So, every rule constituted within it is a mercy including hudood like execution of killer, and stoning of the adulterer. Indeed it is a purification for those who went into these sins. But when the hearts are darkened and are full of doubt, then good becames invisible and evil becomes unworthy of condemnation.

Many students of knowledge are ignorant about this issue. And at-times, they hurry to condemn what is not to be condemned, while thinking it to be obedience to Allah (subhanahu wata 'aala). For example, some of them ask everyone to leave the resturants (for Salah), although if everyone including all the cooks leave, the food would be destroyed.

This is although it is allowed for one person to remain in the restaurant to look after the food on fire, as is the opinion in Madhab of Imam Ahmad and was chosen by Shaikh-ul Islam Ibn Taymiyyah in fatawa al Misriyyah. In contrast are also those make evil as good only to make it easy on the people.

- Shaikh Al-`Usaymee (sharh Fasl Al Jawaab of Hassan Aal ash-Shaikh)

The mistake of Musa (alayhissalam) in correcting Khidr (alayhissalam) at the wrong time has a lot of lessons. Infact, Inkaar Al Munkar has conditions as it might lead to chaos if done incorrectly without fulfilling the conditions. Some of the most important ones are mentioned below:

1. First condition: We must be certain in knowledge that it is a munkar: Meaning, it must be forbidden by the Sharee’ah. So, it is not permissible to declare something to be munkar on the basis of personal thinking or taste or dislike! Allah said: And do not say about what your tongues assert of untruth, "This is lawful and this is unlawful," to invent falsehood about Allah. Indeed, those who invent falsehood about Allah will not succeed. (16:116)

For example, if you see a woman walking without closing her hair, will it be obligatory for you to warn her of the wrong she does? Yes, because it is Haram by consensus of scholars. Similarly, if you see a man staring at women, will it be obligatory for to forbid it on him? Ofcourse, because the command to lower the gaze was revealed by Allah in the Quran even before asking the believing women to cover their bodies!

2. Second condition: We must be certain in knowledge that other person also believes it to be munkar:

What do you do in matters in which you view to be impermissible, but the other person might believe it to be permissible? Example: If you see a believing woman walking without veiling her face, will it be obligatory for you to forbid? No, it will not be obligatory as it is a matter on which scholars have differed. But if you are in a land where no woman unveils her face, then it will be permissible as many women might begin to follow her.

Sufyan al-Thawri said: “If you see someone doing something concerning which there’s a difference of opinion, and you hold a contrary opinion, do not admonish him.” [Hilyat al-Awliya’ wa Tabaqat al Asfiyah, 6/368]

However, it is necessary to be aware whether the difference of opinion is a valid one or not, because if everyone was allowed to let go in the name of difference of opinion, then there would no Inkaar Al Munkar. So, understand dear reader, may Allah have mercy on me and you, that a valid difference of opinion is on the issue on which Ijtihad can be done due the text of Quran and Sunnah being not clear or not available. This requires that every Muslim educates very well himself prior to taking making any decision.

This is why scholars have said: It is permissible to allow the people of Dhimmah to drink wine as long as they do not come out publicly sell it in our markets. So, if they drink publicly, we will forbid them from it for publicizing the evil.

Yet, one in power has the right to forbid if he thinks that the one following the other opinion might cause disunity, immorality, or any other mafsadah. An example of this is what was done by some of the sahaba who condemned Ibn Abbas on the issue of Mut’ah. Ibn Abbas viewed it to be permissible out of necessity but it generally all scholars view that it is not permissible as marriage is always possible.

3. Third condition: We must be certain in knowledge that it is munkar for the other person to do it:

Meaning, we must be aware of the situation in which munkar is being done by the other person. For example, the one who eats pork in a case of necessity, will you stand to to forbid it on him? No, because the situation in which he is makes it permissible for him to eat.

This is what we learn from the story of the two prophets, Musa and Khidr (alayhimus-salam), in Surat-ul Kahf. Musa did Inkaar thinking it to be Munkar, while it was not a Munkar for Khidr to do.

4. Fourth condition: We must be certain in knowledge that the other person has actually done the munkar:

For example, Jabir bin 'Abdullah said that a person entered the Mosque while the Messenger of Allah (ﷺ) was delivering the sermon on Friday. Upon this he (the noble Prophet) said: “Have you observed prayer?” He said: No. He (the noble Prophet) said: “Stand and offer the two rak'ahs”. (Saheeh Muslim)

If you notice here, the prophet did not directly ask him to pray, but he first confirmed whether he prayed or not.

Similarly, one must begin to do Inkar Al Munkar by just seeing the ruler allying the disbeliever in some way. This is because it is known that believers must not taking the disbelievers as allies except if you fear danger from them. Allah stated:

لَّا يَتَّخِذِ الْمُؤْمِنُونَ الْكَافِرِينَ أَوْلِيَاءَ مِن دُونِ الْمُؤْمِنِينَ ۖ وَمَن يَفْعَلْ ذَٰلِكَ فَلَيْسَ مِنَ اللَّهِ فِي شَيْءٍ إِلَّا أَن تَتَّقُوا مِنْهُمْ تُقَاةً ۗ وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ ۗ وَإِلَى اللَّهِ الْمَصِيرُ

Let not the believers take the disbelievers as Auliya (supporters, helpers, etc.) instead of the believers, and whoever does that will never be helped by Allah in any way, except if you indeed fear a danger from them. And Allah warns you against Himself (His Punishment), and to Allah is the final return. (3:28)

5. Fifth condition: We must be certain in knowledge that forbidding the evil will not lead a greater evil:

For example, a major issue which troubles many is whether the Inkar al Munkar should be done publicly or privately only. The people are divided into two groups based on this. The fact of the matter is that there is proof for both and there is also a middle stance, as Shaikh Ibn Al Uthaimeen said, which is that Inkaar must be done publicly if the maslaha is in doing so, and the inkaar must be done privately if the maslaha is in doing so! This applies in every situation, be it with a layman or with a ruler.

In-fact, doing Inkaar al Munkar (forbidding the evil) could result to four scenarios, as mentioned by Ibn Al Qayyim:

First: That the munkar is eradicated and the good is replaced.

Second: That the munkar is reduced though not eradicated.

Third: That the munkar is removed but another munkar gets replaced.

Fourth: That the munkar is removed but another one replaces which is worse.

The first two scenarios are shar’ee (legitimate), the third one is a matter of Ijtihaad, and the fourth one is prohibited. (I’laam Al-Muwaqqi’een, 3/12)

6. Sixth condition: We must be certain in knowledge of the levels of sins:

Meaning, the sins vary from Kufr Al Akbar and Al Asghar (major and minor disbelief) to Fisq (rebellion) to Kabaair (major sins) or Sagaair (minor sin). So, the way we deal with each of this category depends on the sin itself. Some might require strictness while others should be dealt with leniency, some might be need gradualism while other need to be changed immediately. This was explained by Ibn Al Qayyim (may Allah have mercy upon him), who said: Allah has placed the levels of Da’wah in accordance to the level of the creation:

• So, the open-hearted and intelligent one who does not resist the truth not turns away should be called through wisdom,

• And the one who has heedlessness upto some extent must be called through emotional heart softners which include command and prohibition along with elements of hope and fear.

• And the one who resists and fights needs to be debated.

End quote of Ibn Al Qayyim from his “Miftaah Dar As-Sa`aadah”.

And thus, Shaikh Ibn Al Uthaimeen said: Wisdom is not in leniency nor in strictness. But ‘wisdom’ is: Placing the things in its (right) place…. Allah stated: “And don’t argue with the people of book except through that which is the best except those who oppress among them”. So, those who oppress from among the people of the Book, we do not argue them with the best but in the strict way, due to their oppression. End quote.

18:82

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وَأَمَّا الْجِدَارُ فَكَانَ لِغُلَامَيْنِ يَتِيمَيْنِ فِي الْمَدِينَةِ وَكَانَ تَحْتَهُ كَنزٌ لَّهُمَا وَكَانَ أَبُوهُمَا صَالِحًا فَأَرَادَ رَبُّكَ أَن يَبْلُغَا أَشُدَّهُمَا وَيَسْتَخْرِجَا كَنزَهُمَا رَحْمَةً مِّن رَّبِّكَ ۚ وَمَا فَعَلْتُهُ عَنْ أَمْرِي ۚ ذَٰلِكَ تَأْوِيلُ مَا لَمْ تَسْطِع عَّلَيْهِ صَبْرًا

Sahih International

And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure for them, and their father had been righteous. So your Lord intended that they reach maturity and extract their treasure, as a mercy from your Lord. And I did it not of my own accord. That is the interpretation of that about which you could not have patience."

From among the benefits of this is:

🔹 That Allah preserves and keeps his righteous servant and his children in his safety.

🔹 And from among the benefits is that serving the righteous people, doing beneficial things for them is better than helping others, as he repaired and raised the wall for this very reason and he justified it saying: "..and their father had been righteous."

(Benefits from tafseer As ' Sa'adi)

A benefit from the story of Musa and Khidr:

Few people turn Atheists looking at the disasters and all the problems and misery in the world. Muslim countries are in a state of war and destruction. There are disasters occurring in other lands. We may ask why is this happening; or why is Allah doing this?

Your ignorance makes you think this about Allah. Look at the story of Musa and Khidr. Musa objected again and again because he did not have complete knowledge. He objected for making a hole in the ship. Isn't it? And he objected killing of that boy. Because to him it was all evil, that made him object. But he did not know that if he did not scuttle the ship, the tyrant king would take the source of the income for those poor people. So what is better? He did not say "I wanted to drown them", but he said: "I wanted to cause defect." This tyrant king, he would not sieze ships if he found any defect in them. So, when we'll acknowledge our ignorance, we won't ask such questions. The same goes with that boy. Khidr killed him, and Musa objected shockingly.

But what is better: Killing him while still young, or leaving him alive to grow up and oppress him believing parents to commit kufr?

This exactly is being said looking at the problems in Syria, and other lands. But if the knowledge of the wisdom was informed to us, we wouldn't complain to Allah, rather we'd say: "Alhamdulillah that this is happening!"

But man is quick-tempered and ignorant, so he begins to object.." hey, hey.. Allah is doing this to us.. why.. ?"

Okay, some would say whether why Allah does not shares the reasons with us. Well you want Allah to share with you all the knowledge from the lawh al mahfooz (the preserved tablet)?

So, this is the reality. And if man realised that Allah is Al Hakeem (the Most Wise), he would accept everything whole heartedly. And this is why we should spend time understanding names and attributes of Allah.

-Shaikh Muhammad Al Munajjid (Muhawarah fi adillatir- Ruboobiyyah)

--------------------------

Khidr (alayhis-salam) executed the child and the reason he gave was that the child might grow up and overburden them by transgression and disbelief.

Shaikh Maqsood ul Hasan Faizi explained this saying:

🌈 A great lesson we learn from this is that Allah is al-Lateef. He gives a small punishment to save us from a bigger punishment. If this child grew, the parent would commit sins and even kufr for the sake of making the child happy.

🌈 Every couple that does not has a child should reflect on this. There could be good behind what you are going through.

🌈 Once few people missed their flight and began regretting thinking nothing could be worse. Later they got the news that the plane got crashed. We do not reflect but many times what we might see to be the biggest punishment could be the best we could wish.

🌈 Tareekh Ibn Asaakir and Al-Muntadham of Ibn Jawzi mentions that a commander slipped and broke his legs. What could be worse for a commander? His career has now come to an end.

Abu Qilaabah, the famous student of Ibn Abbas, went to console him and said: "I hope there is some good for you." So he replied, "O Abu Qilaabah, what is good in having the legs broken?"

But only three days had passed that the commander got a letter from Ubaidullah bin Ziyad asking him to fight Hussain bin Ali (radiyallahu anh) approaching Koofah. So, he told the messenger of Ubaidullah: "I have been afflicted with what you see (so excuse me from the duty)."

Seven days later, the commander received the news of the martyrdom of Hussain. So he said: "May Allah have mercy on Abu Qilaabah, he spoke the truth, it was good for me!"

18:83

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وَيَسْأَلُونَكَ عَن ذِي الْقَرْنَيْنِ ۖ قُلْ سَأَتْلُو عَلَيْكُم مِّنْهُ ذِكْرًا

Sahih International

And they ask you, [O Muhammad], about Dhul-Qarnayn. Say, "I will recite to you about him a report."

This was in response to Quraish when they asked about Dhul Qarnain. And the answer to this was brief, to the point, just so that the necessary issue would be clarified, without delving into details which would be of no or very less benefit.

But isn't this what many of the talks and lectures are filled with ? Where you find all mundane stuff, and digressions from what is supposed to be spoken !

- Sheikh Dr. Nasir Al Umar

Being clear and concise while calling to what one is aiming is the methodology of the Qur'an.

This is what we see in the (above) first story of Dhul Qarnain mentioned in the Qur'an.

And this is the Sunnah of our prophet sallallahu alayhi wa sallam, whose speech used to be very concise. So will we then follow this clear methodology ?

أ.د.ناصر العمر

18:84

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إِنَّا مَكَّنَّا لَهُ فِي الْأَرْضِ وَآتَيْنَاهُ مِن كُلِّ شَيْءٍ سَبَبًا

Sahih International

Indeed We established him upon the earth, and We gave him to everything a way.

Who was Dhul Qarnayn?

I do not know who this King was, except what we have been told from the suggestion of scholars. If there was any benefit in knowing about his details, Allah would inform us.

But thinking from the other side I asked myself who this king could be? How could there exist such a great ruler and historical records miss him?

However, I failed to find sufficient proof to comment or claim with certainity anyone specifically who Allah is referring to in these ayaat. Thus, in such a case, the best opinion is to not make any claim. Sha'bi narrated that Masrooq said:

اتقوا التفسير فإنما هو الرواية عن الله .

Take your caution in Tafseer, for it is a claim on behalf of Allah! (Tafsir Ibn Kathir)

Shaikh Al-Munajjid said: Tafseer that is based on one’s individual understanding is blameworthy in the following scenarios:

1. When the one who is seeking to interpret the meaning is not qualified to do so, and he is trying to explain the words of Allah without knowledge. Allah, may He be exalted, says: “Say (O Muhammad blessings and peace of Allah be upon him): ‘(But) the things that my Lord has indeed forbidden are Al-Fawahish (great evil sins, every kind of unlawful sexual intercourse, etc.) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allah for which He has given no authority, and saying things about Allah of which you have no knowledge’” [al-A‘raaf 7:33]; “O mankind! Eat of that which is lawful and good on the earth, and follow not the footsteps of Shaitan (Satan). Verily, he is to you an open enemy” [al-Baqarah 2:168-169].

2. When he is following his own whims and desires and his aim is to support his bid‘ah (innovation) and opinion, even if that is by twisting the meanings of the words or not paying attention to the proper way of understanding, the ways in which the Arabs express different ideas in their language, and the guidelines of sharee‘ah, as some innovators among the Raafidis and others did, when they interpreted some verses in a manner that is contrary to what is indicated by the guidelines of sharee‘ah and knowledge of the Arabic language. End quote from shaikh.

And Allah knows best!

18:85

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فَأَتْبَعَ سَبَبًا

Sahih International

So he followed a way

18:86

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حَتَّىٰ إِذَا بَلَغَ مَغْرِبَ الشَّمْسِ وَجَدَهَا تَغْرُبُ فِي عَيْنٍ حَمِئَةٍ وَوَجَدَ عِندَهَا قَوْمًا ۗ قُلْنَا يَا ذَا الْقَرْنَيْنِ إِمَّا أَن تُعَذِّبَ وَإِمَّا أَن تَتَّخِذَ فِيهِمْ حُسْنًا

Sahih International

Until, when he reached the setting of the sun, he found it [as if] setting in a spring of dark mud, and he found near it a people. Allah said, "O Dhul-Qarnayn, either you punish [them] or else adopt among them [a way of] goodness."

Muslim scholars had *unanimous agreement* that the shape of the Earth is similar to like of a ball i.e., round, *back when the common belief of the masses was that the Earth is flat!*

Reconciling between the view that the Earth is round and the verse “And Allah has made for you the earth wide spread (an expanse)” [Nooh 71:19] Shaykh ash-Shinqeeti (may Allah have mercy on him) said: If the scholars of Islam affirm that the earth is round, then what would they say about the verse in which Allah, may He be exalted, says:

“Do they not look at the camels, how they are created? And at the heaven, how it is raised? And at the mountains, how they are rooted and fixed firm? And at the earth, how it is spread out?” [al-Ghaashiyah 88:17-20].

Their response will be the same as their response concerning the verse in which Allah, may He be exalted, says (interpretation of the meaning): “Until, when he reached the setting place of the sun, he found it setting in a spring of black muddy (or hot) water” [al-Kahf 18:86] – that is, as it appears to be in the eye of the beholder, because the sun sets on one country, but remains up in the sky for another, until it rises from the east on the following morning.

So the earth looks flat in every region or part of it, because of its immense size. This does not contradict its real shape, because we may see a very high mountain, but if we climb it and reach its summit we may find a flat surface there, and find an entire nation living there, and some of the people there may not know anything about the rest of the world, and so on. End quote.

[Adwa’ al-Bayaan, 8/428]

18:87

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قَالَ أَمَّا مَن ظَلَمَ فَسَوْفَ نُعَذِّبُهُ ثُمَّ يُرَدُّ إِلَىٰ رَبِّهِ فَيُعَذِّبُهُ عَذَابًا نُّكْرًا

Sahih International

He said, "As for one who wrongs, we will punish him. Then he will be returned to his Lord, and He will punish him with a terrible punishment.

18:88

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وَأَمَّا مَنْ آمَنَ وَعَمِلَ صَالِحًا فَلَهُ جَزَاءً الْحُسْنَىٰ ۖ وَسَنَقُولُ لَهُ مِنْ أَمْرِنَا يُسْرًا

Sahih International

But as for one who believes and does righteousness, he will have a reward of Paradise, and we will speak to him from our command with ease."

When he mentioned the Mushrik (polythiest), he said that first he would punish him, and second that Allah would punish as well. And when he mentioned the believer, he began with the reward of Allah and then, secondly that he would have good relations. This so because a believer's intention and desire is to enter Jannah, on the the contrary to a Kafir (disbeliever) for who the pnishment in dunya is prior to punishment in the hereafter.

ابن عثيمين/ تفسير سورة الكهف 140

18:89

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ثُمَّ أَتْبَعَ سَبَبًا

Sahih International

Then he followed a way

18:90

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حَتَّىٰ إِذَا بَلَغَ مَطْلِعَ الشَّمْسِ وَجَدَهَا تَطْلُعُ عَلَىٰ قَوْمٍ لَّمْ نَجْعَل لَّهُم مِّن دُونِهَا سِتْرًا

Sahih International

Until, when he came to the rising of the sun, he found it rising on a people for whom We had not made against it any shield.

Shaikh Waleed Basyouni mentioned some note-worthy benefits from the story of Dhul Qarnayn which are summarised:

- He avoided war and blood-shed by imprisoning Yajooj and Majooj, although he had the strength to do so.

- He left a beneficial legacy for hundreds of generations to follow until they come out.

- He faced the challenge and did not run away from it.

- He was just and merciful, but compare this to the king at the time of people of cave who surpressed the believers and the other King in the story of Musa who was corrupted and would loot the poor.

[Tafseer Surah al Kahf session #28 Shaykh Waleed Basyouni]

18:91

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كَذَٰلِكَ وَقَدْ أَحَطْنَا بِمَا لَدَيْهِ خُبْرًا

Sahih International

Thus. And We had encompassed [all] that he had in knowledge.

18:92

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ثُمَّ أَتْبَعَ سَبَبًا

Sahih International

Then he followed a way

18:93

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حَتَّىٰ إِذَا بَلَغَ بَيْنَ السَّدَّيْنِ وَجَدَ مِن دُونِهِمَا قَوْمًا لَّا يَكَادُونَ يَفْقَهُونَ قَوْلًا

Sahih International

Until, when he reached [a pass] between two mountains, he found beside them a people who could hardly understand [his] speech.

18:94

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قَالُوا يَا ذَا الْقَرْنَيْنِ إِنَّ يَأْجُوجَ وَمَأْجُوجَ مُفْسِدُونَ فِي الْأَرْضِ فَهَلْ نَجْعَلُ لَكَ خَرْجًا عَلَىٰ أَن تَجْعَلَ بَيْنَنَا وَبَيْنَهُمْ سَدًّا

Sahih International

They said, "O Dhul-Qarnayn, indeed Gog and Magog are [great] corrupters in the land. So may we assign for you an expenditure that you might make between us and them a barrier?"

The people who Dhul Qarnain met are described as:

قَوْمًا لَّا يَكَادُونَ يَفْقَهُونَ قَوْلًا

"..People who could hardly understand [his] speech." [18:93]

Then, how did they communicate with Dhul Qarnain? Was it by language or by symbols?

Shaikh Saleh Al Mughamsi was asked this, and he replied:

This refers to weakness of brain. Some scholars said that they communicated by symbols. But what the aayah says is that they did not understand, not that they did not speak.

So the aayah means: Their understanding was less. And from what proves this is that they saw this great king, along with his army and the power that Allah had given him, yet they told him that they would give *pay* him for building the barrier! Big people and rulers are not addressed in this way!

فَهَلْ نَجْعَلُ لَكَ خَرْجًا عَلَىٰ أَن تَجْعَلَ بَيْنَنَا وَبَيْنَهُمْ سَدًّا

"So may we assign for you an expenditure that you might make between us and them a barrier?"

So, he replied them:

قَالَ مَا مَكَّنِّي فِيهِ رَبِّي خَيْرٌ

"That in which my Lord has established me is better [than what you offer].."

By this he meant, what can you give me when I have in abundance?

End quote.

18:95

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قَالَ مَا مَكَّنِّي فِيهِ رَبِّي خَيْرٌ فَأَعِينُونِي بِقُوَّةٍ أَجْعَلْ بَيْنَكُمْ وَبَيْنَهُمْ رَدْمًا

Sahih International

He said, "That in which my Lord has established me is better [than what you offer], but assist me with strength; I will make between you and them a dam.

When Dhul Qarnain was requested for help for building a barrier, the people willed to pay for all expenditure, but his reply was:

قَالَ مَا مَكَّنِّي فِيهِ رَبِّي خَيْرٌ فَأَعِينُونِي بِقُوَّةٍ أَجْعَلْ بَيْنَكُمْ وَبَيْنَهُمْ رَدْمًا

He said, "That in which my Lord has established me is better [than what you offer], but assist me with strength; I will make between you and them a dam. [18:95]

- Contemplate on his self-honor, that as a king he was not in need of their wealth, and his eyes were not on that although they wanted to give it as it would be benefiting themselves.

- But with all the good, he asked for physical support so that the work gets completed together quickly.

- Compare this with many of us who are at high positions but are never willing to help out others, and others who do it only when the expenditure plus the wage plus the bribe is given.

- Shaikh Dr. Nasir Al Umar [adapted]

18:96

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آتُونِي زُبَرَ الْحَدِيدِ ۖ حَتَّىٰ إِذَا سَاوَىٰ بَيْنَ الصَّدَفَيْنِ قَالَ انفُخُوا ۖ حَتَّىٰ إِذَا جَعَلَهُ نَارًا قَالَ آتُونِي أُفْرِغْ عَلَيْهِ قِطْرًا

Sahih International

Bring me sheets of iron" - until, when he had leveled [them] between the two mountain walls, he said, "Blow [with bellows]," until when he had made it [like] fire, he said, "Bring me, that I may pour over it molten copper."

18:97

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فَمَا اسْطَاعُوا أَن يَظْهَرُوهُ وَمَا اسْتَطَاعُوا لَهُ نَقْبًا

Sahih International

So Gog and Magog were unable to pass over it, nor were they able [to effect] in it any penetration.

If we were to mention Yajooj and Majooj (or Gog and Magog), different images come to people of different lands and sects. It is famous in some places that they are Gorillas, and others think that they are Chinese, and not to forget that many think that they are political powers like Israel and Russia, and that they are under the Great Wall of China. But what is the truth in this matter? We have summarized it below:

🔎 *Who are they?*

First of all, they are not two individuals, but two tribes. And they are from the sons of Adam, and yes, from the sons of Nooh. The four sons of Nooh were Ham (father of Africans), Sam (father of Arabs), Yafeth (father of Turks) and Kan`aan (or Yam). And the opinion of historians of great stature like Ibn Kathir (2/586) and Qurtubi (9/35) is that Kan’aan (or Yam) was the one who disbelieved and was drowned in the punishment. According to many scholars including Ibn Hajr (Fath 13/06), Yajooj and Majooj are from the sons of Yafeth. Nevertheless, there is possibility of them being from the other two sons as well, as the opinion of those scholars is based on historical sources only. However, there has been no doubt about them being humans. Therefore, they are not Gorillas, nor super humans from whose hands babies would sprout, or whose ear lobes are huge and hang around. Similarly, the popular narration of Musnad Ahmad that they have wide face, small eyes and that their faces are like shields covered with their skin is weakened by Shaikh Abdul Qadir Aranoot (although others mentioned that its men are thiqaat).

🔎 *Where are they?*

There is no doubt that they are trapped in an actual place, and that Dhul Qarnain dumped and covered them from coming out. And as in the narration of Umm Habeebah in Saheeh Al Bukhari from the prophet: “Today a hole like this has been opened in the barrier of Ya’jooj and Ma’jooj.”

🔎 *How is the barrier and where is it?*

The barrier is made of iron, as mentioned in the Qur’an. As for other information, then we do not have it other than that it is of black and red stripes. Thus, it is not the Great Wall of China which was built by Chinese rulers with mud and rock, nor is it the wall in Derbent, or the wall in Caucasus. And it is not known to anyone but Allah where they are located, in-spite of the modern technology. We have seen many recent events, like the Malaysian Airline which was lost and never found, and we say that this is all in the hands of Allah, who gives a share of knowledge that He wishes to His slaves.

🔎 *Will they be many or few in number?*

They will be huge in number, and as in the narration of Abu Sa’eed Al Khudri (radiyallahu anh) in Saheeh Al Bukhari that they are equivalent to nine tenth (or 3/4th) of the sons of Adam.

🔎 *What about their strength and how will they be killed?*

After Dajjal is killed by prophet Isa (alayhissalam), an-Nawwas Ibn Sam’an narrated in Saheeh Muslim that the messenger of Allah said that Allah would reveal Isa about coming out of Yajooj and Majooj, and ask them to flee to Tur. Their strength would be such that they would drink the complete lake of Tiberias (in the occupied Palestine or the current day Israel). None would be able to deal with them, and then Isa and his companions will pray to Allah for their destruction, and Allah would send to them insects (or worms, which would attack their necks) and in the morning they would perish like one single person. Allah's Apostle, Jesus, and his companions would then come down to the earth.

🔎 *Is it true that they have already appeared?*

The prophet said that they keep attempting to come out of the barrier that Dhul Qarnain built, but they sleep every night and wake in the morning and find that what they dug has been re-built. One night, one of them would say “you will continue tomorrow Insha’Allah” and sleep. Next morning, they would find it as they left in the night. So, they would be successful in coming out. (Musnad Ahmad)

But once it has been clarified that Yajooj and Majooj would appear only after Dajjal is killed, there should be no doubt about them being still trapped. Note that I have not used but the strongest of narrations because it is not permissible to use weak narrations in these matters by the agreement of scholars, and all the references can be crossed check for details. To conclude, as Shaikh Ameen ash-Shinqitee said in his tafseer that the opinion that they are Russians is in clear contradiction to the Qur’an and the Sunnah; and those of the liberals who reject believing in it just because they did not find them in-spite of modern technology should open Surat-ul Maa’idah (5:26) where Allah mentioned how He made Bani Israel loose the way for forty long years! And the one who Allah misguides, none can guide!

🔎 *So, When will they appear?*

The signs of the Day of Judgment are divided into minor and major signs. The minor ones are logically understandable without any issue, and some of its examples are birth of the prophet, rise of nudity, rise of homosexuality, etc. These will keep appearing in a long span of time.

As for major signs, they are not something usual, and difficult to explain logically, yet requires to be believed. And these include appearance of Dajjal, and descending down of Isa Ibn Maryam; and these are from the signs mentioned in books of creed like Aqeedah at-Tahawiyyah. The major signs are like pearls that begin to fall from a broken pendant, once the first one appears, all will follow subsequently, and will be very close to the Day of Judgement. Allah said in Surat-ul Anbiyaa:

"Until, when Yajooj and Majooj are let loose (from their barrier), and they swiftly swarm from every mound. And the true promise (Day of Resurrection) shall draw near (of fulfillment)..." (21:96-97)

And Allah knows best!

18:98

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قَالَ هَٰذَا رَحْمَةٌ مِّن رَّبِّي ۖ فَإِذَا جَاءَ وَعْدُ رَبِّي جَعَلَهُ دَكَّاءَ ۖ وَكَانَ وَعْدُ رَبِّي حَقًّا

Sahih International

[Dhul-Qarnayn] said, "This is a mercy from my Lord; but when the promise of my Lord comes, He will make it level, and ever is the promise of my Lord true."

When Dhul Qarnain was asked for help from his people, he immediately made use of his skills. After the work, he said:

قَالَ هَٰذَا رَحْمَةٌ مِّن رَّبِّي

"This is a mercy from my Lord” [al-Kahf 18:98]

This is a clear proof that such skills which are helpful to Ummah are a mercy from Allah, and is rewarded.

Furthermore, while it is a sin on the whole Ummah if it does not has scholars, du’aat, and Imams to lead; it is also a sin if the Ummah does not has required skills in medicine, banking, software, engineering, etc. Both are without any doubt fard kifaayah (oft. translated as collective duty).

Muslim history had a golden age when scientists came to Muslim lands. But later people began taking pride in what they call ‘cultural heritage’ which is nothing but useless preservation of plates and shoes, and pride in building huge towers about which Khabbab (radiyallahu anh) said: “A man is rewarded for everything (he spends) except in building.” But this does not mean that building a big house is wrong, rather as the prophet said: “Part of man’s happiness consists of a spacious dwelling, a good neighbor, and good mount (car in today’s terms).” Emphasis on worship didn’t mean abandoning the world, this was never their understanding. It was only the so called ‘sufis’ who came later who adulterated the meaning of zuhd (abstinence); but the prophet in the sacred state of ihram and in the most sacred place would pray while performing tawaf,“rabbana aatina fid-dunya hasanah wa fil aakhira..” so there was always clear balance between deen and dunya. And while the so-called Sufis would wear torn clothes although they had excess wealth, Imam Malik would wear heavy clothes and would quote the aayah: “And announce the favor of your Lord” [an-Nasr 93:11]

Spending on the children to study is from the expenses which a father is rewarded for, and in-fact the prophet said, “the best dinar a man spends is the dinar which he spends on his family.” Imam ash-Shafi’ee would express his sorrow for not studying fields of much importance like medicine and say: “They squandered one third of knowledge and left it to the Jews and the Christians.”

Any skill or work which improves the state of the Ummah irrespective of however little it may seem is much appreciated in the deen, and as the prophet said, “If the (signs of the) Hour appear and one of you has a palm-cutting in his hands and it is possible to plant it before the Hour (actually) comes, he should plant it.” But today they say looking at a successful business man even if he earns halal, ‘Dunya has taken him over’, but compare with Umar (radiyallahu anh) who would say: “Maintain what Allah has provided for you (and make it prosper) for there is yet time in the affair.” This was his broad-mindedness and optimism!

Today many of those who claim to be into religion say, ‘dunya does not matter .. pass or fail doesn’t matter nor does profit or loss..” Contrast this foolishness with what Abdullah ibn Umar said when he witnessed a shepherd keeping his sheep in a bad place although there was much better empty land (opportunity): “Woe to you shepherd, move them! I heard the Messenger of Allah say, “Every shepherd is responsible for his flock.”

Most of the khateebs would give khutbah on worship and fasting, but shaikh Munajjid would stand and advice people to choose such and such university or field in studies. Although this obviously does not mean he does not gives importance to Islamic knowledge. Rather shaikh seeks to inspire people to be role model even in ‘dunya’ matters, and as the prophet said: “laisa lana masalas-soo (We do not set a bad example)”. [All narrations in this post are from Adab al Mufrad]

18:99

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وَتَرَكْنَا بَعْضَهُمْ يَوْمَئِذٍ يَمُوجُ فِي بَعْضٍ ۖ وَنُفِخَ فِي الصُّورِ فَجَمَعْنَاهُمْ جَمْعًا

Sahih International

And We will leave them that day surging over each other, and [then] the Horn will be blown, and We will assemble them in [one] assembly.

18:100

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وَعَرَضْنَا جَهَنَّمَ يَوْمَئِذٍ لِّلْكَافِرِينَ عَرْضًا

Sahih International

And We will present Hell that Day to the Disbelievers, on display -

18:101

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الَّذِينَ كَانَتْ أَعْيُنُهُمْ فِي غِطَاءٍ عَن ذِكْرِي وَكَانُوا لَا يَسْتَطِيعُونَ سَمْعًا

Sahih International

Those whose eyes had been within a cover [removed] from My remembrance, and they were not able to hear.

This aayah shows: 

-There will be people whose deeds will be destroyed. Everyone who uses his organs for things other than what it is created for has a great reminder in this.

-A man may reach a stage where he will not be able to comprehend guidance due to the darkness in his heart and sins of his organs. 

-Dr. Muhammad as-Saree' 

And this comprises of two meanings:

First: That their eyes were veiled from all that which would make them benefit from the veritable signs of Allah, and the proofs of his oneness, and the wonders of strength..

Second: That their hearts were veiled from understanding the Qur'an or reflecting on it, and being guided through it. And this veil is on the heart firstly, then it applies to the eyes as well.

- Imam Ibn Qayyim (may Allah have mercy on him)

ابن القيّم/ شفاء العليل ص 93

Here is a clear warning for those who turn away from Allah's dhikr. Human is created for the worship of Allah. Yet Allah does not expects us to do the absolute acts of worship like Salah, siyam, etc all the time. But what He expects from us is that we keep him in our mind by doing what He made permissible and staying in his boundaries. This is why He described believers:

الذين يذكرون الله قياما وقعودا وعلى جنوبهم

"Those who remember Allah standing, sitting and laying.." Whatever they do, they keep Allah in his mind.

The greatest of benfits of Dhikr is that a man remains in Allah's boundaries. And the one who does not, he is prone to fall from the edge. This is why Allah described the hypocrites:

ولا يذكرون الله الا قليلا

"They do not remember Allah except a little."

This why we find today people immitating others as sheep. You've seen what sheeps do? If one sheep bleats, all follow. Nowadays, people take guidance from movies and what not. For example: You will find a man taking someone as a hero only because he is good in moving his body right and left in the name of dance. In previous years, the general people and people of high class would not even dance but they would make their slaves to dance to preserve their status!

Another one is seen crazy about a football player only because he can kick that little ball to the net better than others. People are now in love with the super heores, even confused about their own identity, changing the color of their hair, change their eyes, change the way they dress, change the way they talk, on a global level.

Another one sees someone smoke sitting in the car with his hand holding the cigarrette outside the window, so takes him as a hero. If you gave him some chocolate, and told him that eating it will him cancer, he would never even accept it. But if you give him a cigarrate or just a lighter, you become his best friend!

This is why Allah warns not to forget his rememberance, and informs us its result: "And be not like those who forgot Allah, so He made them forget themselves. Those are the defiantly disobedient." (59:19)

And You find people taking homosexuals to be role models. Males today want to wear female clothes, hang pink purse, lipsticks, and what not. They ask you whether how you know what is wrong with homosexuality? The answer is that fitrah says that it is wrong. Allah tells whats wrong with anger, zina, geebah, etc. But for homosexuality, he said:

إنهم في سكرتهم يعمهون.

"They are blind in their intoxication!" Diseases are common among homosexuals only because our bodies are not made for it. You eat lamb mandi you will be healthy, you eat grass you will be admitted to the hospital!

So, dhikr is defined as, as shaikh Saleh al-`Usaymee said :

اعظام الله في القلب واللسان او احدهما

"Glorification of Allah in the heart and the tongue, or one of them."

Dhikr could be with the heart or the tongue, or both. And the best is with both.

So based on the above definition, dhikr is not limited to tasbeeh, tahmeed, tahleel and takbeer. Rather, gatherings of knowledge are as well gatherings of dhikr.

قال عطاء ابن ابي رباح: مجلس يتعلم فيه العبد الحلال والحرام من ذكر الله.

Ataa Ibn Abi Rabah said: Gathering in which the slave learns Halal and Haram is from Dhikr of Allah.

How can a gathering where a person learns what Allah likes and what He dislikes not be a gathering of dhikr? And in this era where ignorance is at its hieght, the gatherings of knowledge become the greatest gatherings of Dhikr! The speaker/teacher does dhikr by his heart and tongue, and the listeners/students do dhikr by their heart.

Those who bear patience remembering Allah, be it men or women, Allah said:

والذاكرين الله كثيرا والذاكرات اعد الله لهم مغفرة واجرا عظيما

"And those who remember Allah much from the men and women, Allah has prepared for them forgiveness and great reward."

Usually when he wants to tell the reward, He says:

جنات تجري من تحتها الانهار..

But here he hid it saying:

واجرا عظيما.

As if it is a surprise to be publicised only on that Day... May Allah make us from those who remember Him much and keep in His boudaries.

18:102

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أَفَحَسِبَ الَّذِينَ كَفَرُوا أَن يَتَّخِذُوا عِبَادِي مِن دُونِي أَوْلِيَاءَ ۚ إِنَّا أَعْتَدْنَا جَهَنَّمَ لِلْكَافِرِينَ نُزُلًا

Sahih International

Then do those who disbelieve think that they can take My servants instead of Me as allies? Indeed, We have prepared Hell for the disbelievers as a lodging.

18:103

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قُلْ هَلْ نُنَبِّئُكُم بِالْأَخْسَرِينَ أَعْمَالًا

Sahih International

Say, [O Muhammad], "Shall we [believers] inform you of the greatest losers as to [their] deeds?

Imam Baghawi mentioned that these are like those people who buy goods and products for sale, with the intention of profit, but end up loosing everything.

The disbelievers do what they want, and many a times they benefit a lot compared to a believer. For instance, they deal in Alcohol bars and clubs, and become millionaires. But Allah says that them following their own wishes and desires will make them the biggest loosers. And so true is his statement. They'll die in a few days or years, and nothing of that wealth will follow them to their graves.

Imam at-Tabari mentioned a narration from Ali (radiyallahu anh) that these are those priests who think that they are doing something really good, but will end up loosing due to their rejection of the book of Allah. And Sa'd ibn Abi Waqqas radiyallahu anh said that these are the Jews and Christians.

Other narrations mention that these are the khawarij. They strive and struggle a lot, but it will all be rejected and they'll become from the loosers for not acting in accordance to the Sunnah. When a kharjiee asked Ali whether to who this aayah refers to, he (radiyallahu anh) said: "You and your group!"

And Allah's messenger sallallahu alayhi wa sallam said, "Allah is Pure and does not accepts anything but pure." (Saheeh Muslim) Allah accepts only what he finds worth it. So, stop seeing as Allah being someone in need of your salah that you perform salah like a quick exercise. It is us in need of him and his mercy. Some of us see it as a burden, but if we knew of it benefits, we would always have the desire of performing Salah.

But Sheikh ash-Shinqitee mentioned the usool that benefit is taken from the general meaning. So, it can be applied to anyone who falls in this category.

We very often are quick to apply the ayaat on others, and we ourselves relax!

Focus on this: If a kafir's deeds are of no value, then what if we die while committing a sin, or before repentance? Indeed, every moment of this life is an exam, and indeed the final exam is what matters the most.

So, each and every moment must be in accordance to Allah's pleasure.

May Allah grant us understanding.

18:104

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الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَيَاةِ الدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا

Sahih International

[They are] those whose effort is lost in worldly life, while they think that they are doing well in work."

One of the biggest confusions that could come while reciting this surah is whether how come that kuffar will be punished although they did not know the message, and they would do good thinking it to be good, because Allah described those who deeds will be lost: “[They are] those whose effort is lost in worldly life, while they think that they are doing well in work." [18:104]

Further questions are raised whether who are kuffar? Is every non-Muslim including the one who did not hear of Islam a kafir; how can it be so when kafir is defined as someone who ‘rejects’? How can one become a kafir when he has rejected nothing?

I write this looking at the confusion even among some famous preachers known to explain Qur’an. The answer is divided into three parts: Linguistic definition of a kafir; Legal definition of a kafir; Categories of kuffar on the Day of Judgment.

Linguistic definition of kufr: According to Ibn Faris’s dictionary, it carries the meaning of ستر (to hide, conceal, cover) and تغطيىة (covering, enveloping, wrapping). End quote.

It is used linguistically in many ways like to describe night (as it covers the sky). It is said:

في ليلة كفر النجوم غمامها (In a dark night, the stars are its clouds).

And according to one of the opinions, the word kuffar is used for tillers (cultivators) in the Qur’an because they cover the seed under the soil:

كَمَثَلِ غَيْثٍ أَعْجَبَ الْكُفَّارَ نَبَاتُهُ

“..like the example of a rain whose [resulting] plant growth pleases the tillers.” [al-Hadeed 57:20]

And it is common to use the phrase كفر النعمة (kufr an-ni’mah) which is translated to ‘kufr of ungratefulness’. This is concealment by not thanking, because thanking (of any form) makes itself apparent. But silence and not thanking is its concealment and immersion. It has come in the same meaning in [Abas 80:17] which can be compared with [Saba 34:13]. And it has also come with the same meaning here:

إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا

Indeed, We guided him to the way, be he grateful or be he ungrateful (kafoora). [al-Insan 76:3] And also:

وَهَدَيْنَاهُ النَّجْدَيْنِ

And have shown him the two ways? [al-Balad 90:10] So some choose to be grateful and others don’t.

Therefore, kufr linguistically carries the meaning of concealment or hiding. Cross check and refer to Umdat-ul Huffaz fi Tafseer al Alfaaz of al-Halabi [page 406] for more.

Legal (shar’ee) definition:

It is true that Qur'an was revealed in pure Arabic language, so if anyone wants to understand a word, he must refer back to definitions of old preserved in the poems of Jahiliyyah. This is important because the language keeps evolving, which leaves us with no other way to know the correct definition of words except the poems of old or definitions from dictionaries like that of Ibn Faris who defines as. To make it simple, if someone wants to know the actual location of any city historically, he must look into maps of old (atlas-tareekh). Because a city may be located in the East in the past, but shifted or renamed later.

However, Qur'an came with new words and definitions as well. The same goes for Hadith, which is why there is a special science in the field of Hadith known as 'Gareeb-ul Hadith' which studies the new words or usage which was not known or rare generally. The context in which kufr is used in the Qur'an is as follows:

Allah says:

وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ

“..And has made hateful to you disbelief (kufr), wickedness and disobedience.” [al-Hujrat 49:7]

And also:

إِنَّ الَّذِينَ كَفَرُوا

“Indeed, those who disbelieve...” [aale-Imran 3:4]

Therefore, the most concise definition of kufr should be:

كفر: هو ستر اصل الايمان وكماله

“To conceal the foundations of faith and its integrity”. This is why the word disbelief is appropriate to be used which means “Lack of faith” but in our context it would mean lack of faith in Islam. This definition was mentioned by our sheikh Salih ibn Abdullah al-Usaymee, a member of senior scholars committee in the KSA, in his explanation of ‘Thalathat-ul Usool’.

Therefore, there are only two broad categories of people in terms of religion, as Allah says:

هُوَ الَّذِي خَلَقَكُمْ فَمِنكُمْ كَافِرٌ وَمِنكُم مُّؤْمِنٌ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ

“It is He who created you, and among you is the disbeliever (kafir), and among you is the believer.” [at-Taghabun 64:2]

There is no third category, and a non-Muslim (or not yet Muslim) is equivalent to Kafir. And it does not matter whether they are aware of Islam or not, as Allah said:

الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَيَاةِ الدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا

“[They are] those whose effort is lost in worldly life, while they think that they are doing well in work." [18:104] Imam at-Tabari commented: They (falsely) assumed that what they were doing to be in obedience of Allah and to be struggle in his path. This is one of the strongest proofs of the mistake of the one who says that no one disbelieves in Allah except after doing so while acknowledging it to be disbelief in His oneness. And that is because Allah informed about these and characterized them in this aayah, that their efforts in the world are lost in deviancy although they used to think that they were good-doers, and also that these are the ones who disbelieved in their Lord. And if it would be the case that as some claim that no one can disbelieve except after knowing, it would necessitate for these people about who Allah informed to be assuming to be doing good to have their efforts accepted and rewarded. However, the fact is in opposition to what they say, so Allah informed about them that they disbelievers in Allah, and that their deeds will be destroyed.

And there are many other proofs to it such as:

وَإِذَا قِيلَ لَهُمْ ءَامِنُواْ كَمَآ ءَامَنَ النَّاسُ قَالُواْ أَنُؤْمِنُ كَمَآ آمَنَ السُّفَهَآءُ أَلاَ إِنَّهُمْ هُمُ السُّفَهَآءُ وَلَـكِن لاَّ يَعْلَمُونَ

And when it is said to them: Believe as the people believe,'' They say: "Shall we believe as the fools have believed'' Verily, they are the fools, but they do not know. [al-Baqarah 2:13]

Ibn Kathir commented on this aayah: Since they are so thoroughly ignorant, the hypocrites are unaware of their degree of deviation and ignorance, and such situation is more dangerous, a severer case of blindness, and further from the truth than one who is aware. End quote.

In conclusion, everyone who is not a Muslim is a kafir, as mentioned by scholars by consensus (ijmaa) of the early generations.

Fate of Kuffar: This is well known and does not needs to be explained in detail, but what follows is in brief:

1. The kuffar who know about Islam and understood it yet did not accept it: These will be in the Hell-fire forever. They won’t go through the counting of deeds like believer would go, they would be thrown directly to their destination against which they fought their life.

2. The kuffar who do not know about Islam or were not conveyed the message correctly: These will be tested on the Day of Judgment as Allah wishes to test. Those who will pass will be successful, those who fail will fail.

What needs to be kept in mind is that: “Your Lord treats no one with injustice” [al-Kahf 18:49] There will be complete justice, and if anyone is really concerned for them that why would they be send to Hell, we tell them: Show your concern the way the prophet showed (as mentioned in the beginning of the Surah) to display them Islam so that they accept it and become one of the successful. Keep up the Da’wah!

18:105

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أُولَٰئِكَ الَّذِينَ كَفَرُوا بِآيَاتِ رَبِّهِمْ وَلِقَائِهِ فَحَبِطَتْ أَعْمَالُهُمْ فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا

Sahih International

Those are the ones who disbelieve in the verses of their Lord and in [their] meeting Him, so their deeds have become worthless; and We will not assign to them on the Day of Resurrection any importance.

But they are very good people: How come that their deeds will be destroyed when they were good people who gave charity and had good manners? We say: This is comparable with the school exams, where you have exams of six subjects to pass. So even if you got 98 in the English language, you will fail if you failed in the Science exam.

Allah has set the criteria which one must fulfill. The criteria is completely just and logic, only the arrogant ones reject. 

- Dr. Zakir Naik (adapted)

18:106

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ذَٰلِكَ جَزَاؤُهُمْ جَهَنَّمُ بِمَا كَفَرُوا وَاتَّخَذُوا آيَاتِي وَرُسُلِي هُزُوًا

Sahih International

That is their recompense - Hell - for what they denied and [because] they took My signs and My messengers in ridicule.

18:107

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إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ كَانَتْ لَهُمْ جَنَّاتُ الْفِرْدَوْسِ نُزُلًا

Sahih International

Indeed, those who have believed and done righteous deeds - they will have the Gardens of Paradise as a lodging,

After mentioning about end of the worst of disbelievers who were stubborn in denial and would ridicule, Allah went on to mention about the end of the best of the believers who perfected their faith and their righteous deeds. These believers will have the highest level of Jannah named Al-Firdaws. 

18:108

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خَالِدِينَ فِيهَا لَا يَبْغُونَ عَنْهَا حِوَلًا

Sahih International

Wherein they abide eternally. They will not desire from it any transfer.

If it was said: It is known that Jannah is full of good. But what is it that makes them not desire to leave it ?

So the answer is: That a human may stay in an elegant palace but may find something he/she dislikes. So he would wish to go to another palace, but still get bored! But Jannah stands on contrary (they will have what they wish; no one would have enough time to get bored).

ابن الجوزي/ زاد المسير 256/4

18:109

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قُل لَّوْ كَانَ الْبَحْرُ مِدَادًا لِّكَلِمَاتِ رَبِّي لَنَفِدَ الْبَحْرُ قَبْلَ أَن تَنفَدَ كَلِمَاتُ رَبِّي وَلَوْ جِئْنَا بِمِثْلِهِ مَدَدًا

Sahih International

Say, "If the sea were ink for [writing] the words of my Lord, the sea would be exhausted before the words of my Lord were exhausted, even if We brought the like of it as a supplement."

Allah also stated:

وَلَوْ أَنَّمَا فِي الْأَرْضِ مِن شَجَرَةٍ أَقْلَامٌ وَالْبَحْرُ يَمُدُّهُ مِن بَعْدِهِ سَبْعَةُ أَبْحُرٍ مَّا نَفِدَتْ كَلِمَاتُ اللَّهِ ۗ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ

And if all the trees on the earth were pens and the sea (were ink wherewith to write), with seven seas behind it to add to its (supply), yet the Words of Allah would not be exhausted. Verily, Allah is All-Mighty, All-Wise. [Luqman 31:27]

Muhammad ibn Ishaq has reported a narration by Ibn Abbas that the Jewish scholars asked the Messenger of Allah in Madina, "O Muhammad! You say this: وما اوتيتم من العلم الا قليلا 'You have not been given but a little knowledge', is it about us or about your people?" Then he said: "About both." Then they said: "Do you not read in the Qur'an that the Tawraat has been given to us, in which there is mention of everything?" The he said: "It is only a small part of Allah's knowledge." Afterwards this noble verse was revealed [Hafir Ibn Kathir writes, the time of revelation of the verse is a proof that it was revealed in Madina] in which the reply of the noble prophet ﷺ was supported that if all the trees of the earth were cut to make pens and Pacific Ocean and seven more oceans like it were used as an ink to write the words of Allah, then all the trees and the water of all oceans would be exhausted but the words of Allah would not be exhausted. [page 1087 of Shaikh Luqman's tafseer]

18:110

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قُلْ إِنَّمَا أَنَا بَشَرٌ مِّثْلُكُمْ يُوحَىٰ إِلَيَّ أَنَّمَا إِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ ۖ فَمَن كَانَ يَرْجُو لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا

Sahih International

Say, "I am only a man like you, to whom has been revealed that your god is one God. So whoever would hope for the meeting with his Lord - let him do righteous work and not associate in the worship of his Lord anyone."

People increase in worship in the month of Ramadan. But with its increase, the tendency to show-off as well increases. The best way to confirm that you are not showing-off is by doing equal amount of worship in secret that you do in the public, as mentioned by shaikh-ul Islam Ibn Taymiyyah.

Show-off is defined as: "The slave making apparent his good deed for people to see and then praise him."

And the one who wants to honestly uproot show-off from his heart must reflect on the aayah:

قُلْ إِنَّمَا أَنَا بَشَرٌ مِّثْلُكُمْ يُوحَىٰ إِلَيَّ أَنَّمَا إِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ ۖ فَمَن كَانَ يَرْجُو لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا

Say, "I am only a man like you, to whom has been revealed that your god is one God. So whoever would hope for the meeting with his Lord - let him do righteous work and not associate in the worship of his Lord anyone." [18:110]

Shaikh al-`Usaymee said that it invalidates show-off in four ways:

1. "I am only a man like you." This is a statement made to show the status of human beings. The very affirmation to the attribute of man-hood invalidates their dominion. If they are but men, they do not deserve your worship.

2. "That your god is one God." And establishment of Tawheed is when the heart does not focuses on anyone witnessing his action other than Allah. So, true Tawheed and show-off can not accommodate together in the slave's heart.

3. "Let him do righteous work." Because good deed necessitates it being sincere. And sincerity (or ikhlaas) is: "Purifying the heart from intending for other than Allah." And purification is not established except by removal of show-off.

4. "And not associate in the worship of his Lord anyone." Meaning: Whoever be it, do not associate. And show-off is shirk. End quote from shaikh's commentary on Kitab at-Tawheed.

----------------------------------------

Allah subhanahu wata ala stated:

"So whoever would hope for the meeting with his Lord - let him do righteous work and not associate in the worship of his Lord anyone." [18:110]

Believers and disbelievers will both meet Allah, but "meet" here refers to seeing Allah's face. Ali Al Madeeni said: I asked Abdullah Ibn Mubarak about the statement of Allah: "So whoever would hope for the meeting with his Lord - let him do righteous work", Abdullah said: "The one who wants to see the face of his Creator, then do righteous work, and do not associate him with anyone." (Hadi Al-Arwaah, Ibn Al-Qayyim, page 414) 

So, Allah azzawajal will not let anyone see his face other than those who did good deeds and did not commit commit shirk. 

When I was young, I would not understand the importance of seeing Allah's face. So, I asked shaikh Ameer: Why is seeing Allah considered to be the greatest blessing? He answered: "You worship Him all your life without seeing him, so will not a true worshipper have a strong desire to see the one who he worshiped all life?"

This is the greatest of blessings, and most worthy issue to focus, and the most important of issues in the sight of Ahlus-Sunnah. This is why when one of scholars was told by someone from the people of Bid'ah that Allah cannot be seen, the shaikh said: "Perhaps you will not see, as for me, I hope He will let all believers see him!" 

But I do not want to change my discussion to the issue of Ahlul-Bida`ah, because knowledge of Aqeedah does not lie in refuting the Jahmiyyah, Mutazilah and Asha`irah but in knowing Allah and understanding Him. Knowledge about the sects is the last thing to be studied in Aqeedah, after having a correct understanding of Allah in the heart, as Shaikh Al-Usaymee said. But today, people see knowledge of Aqeedah only as information of sects and begin to think that they are on the Aqeedah of the Salaf. Aqeedah of Salaf is the knowledge that brings you close to Allah and makes you humble! Because how many people are there today who do lip-service of claiming to believe in seeing Allah on the Day of Judgement yet their actions show the absence of this belief! We ask Allah for all of us have mercy on us and help us against our desires!

So, seeing Allah is the objective for which the believers strive, compete, bear patience all life and in-fact all pain in gaining this objective is their source of enjoyment. 

Gaining this will make the people of Jannah forget blessings in Jannah, and not being able to see Allah is a greater punishment for the people of Jahannam that the punishment of fire itself, as Ibn Al-Qayyim said in Hadi Al Arwaah. Thus, Al-Hakim narrated from Al-Asam who narrated from Ar-Rabee Ibn Sulayman who said: I attended Muhammad Ibn Idrees Ash-Shafiee... (and asked) what do you say about the statement of Allah ta'aala: 

كَلَّا إِنَّهُمْ عَن رَّبِّهِمْ يَوْمَئِذٍ لَّمَحْجُوبُونَ

"No! Indeed, from their Lord, that Day, they will be partitioned." [18:15] 

So, Ash-Shafiee said: "While they have been veiled from out of anger, in it is proof that His Awliyaa will see Him with pleasure." Ar-Rabee said: So I said: O Aba Abdallah, is this your opinion as well? He said: "Yes, and with this I worship Allah. If Muhammad (Ibn Idrees) was not certain of seeing Allah, he would not worship Allah 'azzawajal.""

For details on this topic, read:

1. Kitab At-Tawheed, Ibn Khuzaimah 

2. Hadi Al-Arwaah Ila Bilaad al-Afrah, Ibn Al Qayyim

3. Az-Zuhoor Al-Baakhirah fi `Uloom al Akhirah, As-Safareeni

4. Sharh Aqeedah As-Safareeniyyah, Ibn Al-Uthaimeen

5. Sharh Aqeedah Al-Wastiyyah, Saleh Al-Usaymee