Al-kahf, The CAVE.

Chapter18- verse43,

{ وَلَمْ تَكُن لَّهُ فِئَةٌ يَنصُرُونَهُ مِن دُونِ ٱللَّهِ وَمَا كَانَ مُنْتَصِراً }

But there was no (read takun or yakun) party, [no] persons, to help him, besides God, at the moment of its destruction, nor could he help himself, at the moment of its destruction, [all by] himself.

Al-kahf, The CAVE.

Chapter18- verse44,

{ هُنَالِكَ ٱلْوَلاَيَةُ لِلَّهِ ٱلْحَقِّ هُوَ خَيْرٌ ثَوَاباً وَخَيْرٌ عُقْباً }

There, that is, [on] the Day of Resurrection, [all] protection (walāya; if read wilāya, then [it means] ‘sovereignty’) belongs to God, the True (if read as al-haqqu then it is as an adjective qualifying walāya [or wilāya], or [if] read as al-haqqi, then it is an attribute of [God’s] Majesty). He is better at rewarding, than the rewarding of any [person] other than Him, if such [a person] were [in a position to] reward; and best in consequence (read ‘uquban or ‘uqban), [He is best] in terms of the consequence for believers (both [thawāban, ‘rewarding’, and ‘uqban, ‘consequence’] are in the accusative for [the purpose of] specification).

Al-kahf, The CAVE.

Chapter18- verse45,

{ وَٱضْرِبْ لَهُم مَّثَلَ ٱلْحَيَاةِ ٱلدُّنْيَا كَمَآءٍ أَنْزَلْنَاهُ مِنَ ٱلسَّمَاءِ فَٱخْتَلَطَ بِهِ نَبَاتُ ٱلأَرْضِ فَأَصْبَحَ هَشِيماً تَذْرُوهُ ٱلرِّياحُ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَيْءٍ مُّقْتَدِراً }

And strike, draw, for them, your people, the similitude of the life of this world (mathala’l-hayāti’l-dunyā constitutes the first direct object) as water (ka-mā’in, the second direct object) which We send down out from the heaven, and the vegetation of the earth mingles with it, [the vegetation] multiplies by the sending down of the water; or it is that the water mixes with the vegetation such that it is nourished and flourishes; and it then becomes, the vegetation becomes, chaff, dried up, its [various] parts [broken up] in fragments, scattered, strewn and dispersed, by the winds, which then blow it away. The import is: [the life of] this world is likened to flourishing vegetation which then becomes dry, is broken up and scattered by the winds (a variant reading [for riyāh, ‘winds’] has rīh). And God is Omnipotent, Powerful, over all things.

Al-kahf, The CAVE.

Chapter18- verse46,

{ ٱلْمَالُ وَٱلْبَنُونَ زِينَةُ ٱلْحَيَاةِ ٱلدُّنْيَا وَٱلْبَاقِيَاتُ ٱلصَّالِحَاتُ خَيْرٌ عِندَ رَبِّكَ ثَوَاباً وَخَيْرٌ أَمَلاً }

Wealth and children are an adornment of the life of this world, [adornment] with which one arrays oneself therein. But the enduring things, the righteous deeds — and these are: ‘Glory be to God’ (subhāna’Llāh), ‘Praise be to God’ (al-hāmdu li’Llāh), ‘There is no god but God (lā ilāha illā’Llāh), ‘God is Great’ (Allāhu akbar); some add [the following] ‘There is no power or strength except in God’ (lā hawla wa-lā quwwata illā bi’Llāh) — [these] are better with your Lord for reward and better in [respect of] hope, in other words, [they are better] in terms of what a person hopes for and desires from God, exalted be He.

Al-kahf, The CAVE.

Chapter18- verse47,

{ وَيَوْمَ نُسَيِّرُ ٱلْجِبَالَ وَتَرَى ٱلأَرْضَ بَارِزَةً وَحَشَرْنَاهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَداً }

And, mention, the day when the mountains shall be set in motion — they shall be removed from the face of the earth and become ‘[as] scattered dust’ [Q. 56:6] (a variant reading [for tusayyaru’l-jibālu] has nusayyiru’l-jibāla, ‘We shall set the mountains in motion’) and you will see the earth exposed, manifest [in full view], with no mountain or anything else on top of it. And We shall gather them, believers and disbelievers, such that We will not leave out anyone of them.

Al-kahf, The CAVE.

Chapter18- verse48,

{ وَعُرِضُواْ عَلَىٰ رَبِّكَ صَفَّاً لَّقَدْ جِئْتُمُونَا كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ بَلْ زَعَمْتُمْ أَلَّن نَّجْعَلَ لَكُمْ مَّوْعِداً }

And they shall be presented before your Lord in ranks (saffan is a circumstantial qualifier) in other words, ranged so that every community is in a row [on its own], and it shall be said to them: ‘Verily you have come to Us just as We created you the first time, that is to say, individually, barefoot, naked and uncircumcised; and it shall be said to the deniers of the Resurrection: rather you claimed that (a [of allan] is an, softened in place of the hardened one, in other words [it is to be understood as] annahu) We would not appoint for you a tryst’, for resurrection.

Al-kahf, The CAVE.

Chapter18- verse49,

{ وَوُضِعَ ٱلْكِتَابُ فَتَرَى ٱلْمُجْرِمِينَ مُشْفِقِينَ مِمَّا فِيهِ وَيَقُولُونَ يٰوَيْلَتَنَا مَالِ هَـٰذَا ٱلْكِتَابِ لاَ يُغَادِرُ صَغِيرَةً وَلاَ كَبِيرَةً إِلاَّ أَحْصَاهَا وَوَجَدُواْ مَا عَمِلُواْ حَاضِراً وَلاَ يَظْلِمُ رَبُّكَ أَحَداً }

And the Book shall be set in place, the Book of every man — in his right hand, if [he is from] among the believers, and in his left hand, if [he is from] among the disbelievers. And you will see the guilty, the disbelievers, apprehensive, fearful, of what is in it, and they will say, when they observe the evil deeds [recorded] in it: ‘O (yā is for exclamation) woe to us!, [O this is] our destruction! (this [form waylatanā] is a verbal noun, but in this form it cannot be [conjugated as] a verb) What is it with this Book that it leaves out neither small nor great, from among our sins, but [instead it] has counted it?’, enumerated it and fixed it [in the record] — they are stupefied by it in this respect. And they shall find all that they did present, fixed [in writing] in their [individual] Book. And your Lord does not wrong anyone, He does not punish him [if he is] without guilt, nor does He diminish [anything of] the reward of a believer.

Al-kahf, The CAVE.

Chapter18- verse50,

{ وَإِذْ قُلْنَا لِلْمَلاۤئِكَةِ ٱسْجُدُواْ لأَدَمَ فَسَجَدُوۤاْ إِلاَّ إِبْلِيسَ كَانَ مِنَ ٱلْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ أَفَتَتَّخِذُونَهُ وَذُرِّيَّتَهُ أَوْلِيَآءَ مِن دُونِي وَهُمْ لَكُمْ عَدُوٌّ بِئْسَ لِلظَّالِمِينَ بَدَلاً }

And when (idh is dependent because it is governed by [an implicit] udhkur, ‘mention [when]’) We said to the angels, ‘Prostrate before Adam’, a prostration involving a bow, not placing one’s forehead down [to the ground], as a greeting to him; and so they prostrated, [all] except Iblīs. He was [one] of the jinn — some say that these [creatures] are a species of angels, in which case the exceptive clause [illā Iblīs, ‘except Iblīs’] is a continuous one; but it is also said to be discontinuous, since Iblīs is [considered] the progenitor of [all] the jinn, having offspring who are mentioned alongside him further below; angels, on the other hand, do not have offspring; and he transgressed against his Lord’s command, that is to say, he rebelled against obedience to Him by refraining from [performing] the prostration. Will you then take him and his offspring — this address is to Adam and his progeny (the [final pronominal suffix] hā’ in both words refers to Iblīs) for your patrons instead of Me, obeying them, when they are an enemy to you?, in other words, [when they are your] enemies (wa-hum lakum ‘aduwwun is a circumstantial qualifier). How evil for the evildoers is that substitute!, of Iblīs and his offspring, in obeying them instead of obeying God.

Al-kahf, The CAVE.

Chapter18- verse51,


{ مَّآ أَشْهَدتُّهُمْ خَلْقَ ٱلسَّمَٰوَٰتِ وَٱلأَرْضِ وَلاَ خَلْقَ أَنْفُسِهِمْ وَمَا كُنتُ مُتَّخِذَ ٱلْمُضِلِّينَ عَضُداً }

I did not make them a witness, that is, Iblīs and his offspring, to the creation of the heavens and the earth, nor to their own creation, that is to say, I did not make any of them present at the [moment of the] creation of the other. Nor do I take misleaders, devils, as [My] support, as assistants in [the process of] creation, so why do you obey them?

Al-kahf, The CAVE.

Chapter18- verse52,

{ وَيَوْمَ يَقُولُ نَادُواْ شُرَكَآئِيَ ٱلَّذِينَ زَعَمْتُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُواْ لَهُمْ وَجَعَلْنَا بَيْنَهُم مَّوْبِقاً }

And the day (yawma is in the accusative because it is governed by [the implicit] udhkur, ‘mention’) when He will say (yaqūl, or [it may be] read as naqūl, ‘We will say’), ‘Call those partners of Mine, [those] graven images, as you used to claim’, let them intercede for you in the way you used to claim; and then they will call them, but they will not respond to their call, they will not answer them, and We shall set between them, between the graven images and those who worship them, a gulf of doom — a valley from among the valleys of Hell, in which they shall all be destroyed (the term [mawbiq] derives from [the verb] wabaqa meaning halaka, ‘he was destroyed’).

Al-kahf, The CAVE.

Chapter18- verse53,

{ وَرَأَى ٱلْمُجْرِمُونَ ٱلنَّارَ فَظَنُّوۤاْ أَنَّهُمْ مُّوَاقِعُوهَا وَلَمْ يَجِدُواْ عَنْهَا مَصْرِفاً }

And the criminals will behold the Fire and realise that, are certain that, they are about to fall into it. And they will find no means of avoiding it, of circumventing [it].

Al-kahf, The CAVE.

Chapter18- verse54,

{ وَلَقَدْ صَرَّفْنَا فِي هَـٰذَا ٱلْقُرْآنِ لِلنَّاسِ مِن كُلِّ مَثَلٍ وَكَانَ ٱلإِنْسَانُ أَكْثَرَ شَيْءٍ جَدَلاً }

And verily We have dispensed, We have explained, for mankind in this Qur’ān [an example] of every kind of similitude (min kulli mathalin is an adjective qualifying an omitted clause, in other words, ‘[We have dispensed therein] a similitude from every kind of similitude), that they may be admonished. But man is most disputatious, [he is] most contentious in matters of falsehood (jadalan is a specification derived from [al-insān, ‘man’] the subject of kāna) in other words, the meaning is that the disputatiousness of man is what can be found in him most.

Al-kahf, The CAVE.

Chapter18- verse55,

{ وَمَا مَنَعَ ٱلنَّاسَ أَن يُؤْمِنُوۤاْ إِذْ جَآءَهُمُ ٱلْهُدَىٰ وَيَسْتَغْفِرُواْ رَبَّهُمْ إِلاَّ أَن تَأْتِيَهُمْ سُنَّةُ ٱلأَوَّلِينَ أَوْ يَأْتِيَهُمُ ٱلْعَذَابُ قُبُلاً }

And nothing prevented people, that is, the disbelievers of Mecca, from believing (an yu’minū is [after al-nāsa, ‘people’] constitutes the second direct object clause) when the guidance, the Qur’ān, came to them, and from asking forgiveness of their Lord, without that there should come upon them the precedent of the ancients (sunnatu’l-awwalīn constitutes the subject of the verb) that is to say, Our precedent of dealing with them, which is the destruction decreed for them, or that the chastisement should come upon them before their very eyes, in front of them and for them to see — which was their being killed on the day of Badr (a variant reading [for qibalan] has qubulan, which [in the accusative] is the plural of qabīlin, meaning, ‘of various kinds’).

Al-kahf, The CAVE.

Chapter18- verse56,

{ وَمَا نُرْسِلُ ٱلْمُرْسَلِينَ إِلاَّ مُبَشِّرِينَ وَمُنذِرِينَ وَيُجَٰدِلُ ٱلَّذِينَ كَفَرُواْ بِٱلْبَٰطِلِ لِيُدْحِضُواْ بِهِ ٱلْحَقَّ وَٱتَّخَذُوۤاْ ءَايَٰتِي وَمَآ أُنْذِرُواْ هُزُواً }

And We do not send messengers except as bearers of good tidings, to believers, and as warners, as threateners to disbelievers. But those who disbelieve dispute with falsehood, when they say that, ‘Has God sent a human as a messenger [from Him]?’ [Q. 17:94] and the like of such [statements], that they may refute thereby, that by way of their disputing they may invalidate, the truth, the Qur’ān. And they have taken My signs, namely, the Qur’ān, and that whereof they have been warned, in the way of the Fire, derisively, in mockery.

Al-kahf, The CAVE.

Chapter18- verse57,

{ وَمَنْ أَظْلَمُ مِمَّن ذُكِّرَ بِآيَٰتِ رَبِّهِ فَأَعْرَضَ عَنْهَا وَنَسِيَ مَا قَدَّمَتْ يَدَاهُ إِنَّا جَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِي ءَاذَانِهِمْ وَقْراً وَإِن تَدْعُهُمْ إِلَىٰ ٱلْهُدَىٰ فَلَنْ يَهْتَدُوۤاْ إِذاً أَبَداً

And who does greater wrong than he who has been reminded of the signs of his Lord, yet turns away from them and forgets what his hands have sent ahead?, what he has committed in the way of disbelief and acts of disobedience. Indeed on their hearts We have cast veils, coverings, lest they should understand it, that is, lest they should comprehend the Qur’ān, in other words, and so [as a result] they do not comprehend it; and in their ears a deafness, a heaviness, and so they do not hear it; and though you call them to guidance, they will not be guided in that case, that is, given the casting [of veils] mentioned, ever.

Al-kahf, The CAVE.

Chapter18- verse58,

{ وَرَبُّكَ ٱلْغَفُورُ ذُو ٱلرَّحْمَةِ لَوْ يُؤَاخِذُهُم بِمَا كَسَبُواْ لَعَجَّلَ لَهُمُ ٱلْعَذَابَ بَل لَّهُم مَّوْعِدٌ لَّن يَجِدُواْ مِن دُونِهِ مَوْئِلاً }

And your Lord is the Forgiver, Full of Mercy. Were He to take them to task, in this world, for what they have earned, He would have hastened for them the chastisement, therein; but they have a tryst, which is the Day of Resurrection, from which they will not find any escape, any refuge.

Al-kahf, The CAVE.

Chapter18- verse59,

{ وَتِلْكَ ٱلْقُرَىٰ أَهْلَكْنَاهُمْ لَمَّا ظَلَمُواْ وَجَعَلْنَا لِمَهْلِكِهِم مَّوْعِداً }

And those towns, that is to say, the inhabitants of those [towns], such as ‘Ād and Thamūd, as well as others, We destroyed them when they did evil, [when] they disbelieved, and We appointed for their destruction (a variant reading [for mahlikihim] has muhlakihim) a tryst.

Al-kahf, The CAVE.

Chapter18- verse 60,

{ وَإِذْ قَالَ مُوسَىٰ لِفَتَاهُ لاۤ أَبْرَحُ حَتَّىٰ أَبْلُغَ مَجْمَعَ ٱلْبَحْرَيْنِ أَوْ أَمْضِيَ حُقُباً }

And, mention, when Moses, son of Amram (‘Imrān), said to his lad, Joshua son of Nun (Yūsha‘ bin Nūn), who used to follow him around, serve him and acquire knowledge from him, ‘I will not give up, I will not stop journeying, until I have reached the juncture of the two seas — the point where the Byzantine sea and the Persian sea meet, beyond the east, — though I march on for ages’, for a very long time before reaching it, if it be far.

Al-kahf, The CAVE.

Chapter18- verse 61,


{ فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوتَهُمَا فَٱتَّخَذَ سَبِيلَهُ فِي ٱلْبَحْرِ سَرَباً }

So when they reached a juncture between the two, between the two seas, they forgot their fish — Joshua forgot his luggage [leaving it behind] at the moment of departure, and Moses forgot to remind him — and so it, the fish, made its way into the sea, that is, it formed it — through God’s forming it — by burrowing, that is, like [through] a burrow, which is a passage that is long and enclosed; this was [so] because God, exalted be He, held back the flow of the water [preventing it] from [engulfing] the fish and it [the water] withdrew from around it [the fish] and remained thus like a cleft without closing, and what was beneath it [the cleft] stood still.

Al-kahf, The CAVE.

Chapter18- verse 62,


{ فَلَمَّا جَاوَزَا قَالَ لِفَتَاهُ آتِنَا غَدَآءَنَا لَقَدْ لَقِينَا مِن سَفَرِنَا هَـٰذَا نَصَباً }

And when they had made the traverse, of that location, having journeyed until the morning of the following day, he, Moses, said to his lad, ‘Bring us our breakfast, (ghadā’) that [meal] which is consumed at the beginning of the day. We have certainly encountered on this journey of ours much fatigue’, exhaustion, which took its effect [on them] after the traverse

Jazakallah khayran. Chakula. Great job you're doing there.

Surah Kahf is one very fascinating one for me. Can't help pondering on it over and over.

Allah is Great.

Al-kahf, The CAVE.

Chapter18- verse 63,

{ قَالَ أَرَأَيْتَ إِذْ أَوَيْنَآ إِلَى ٱلصَّخْرَةِ فَإِنِّي نَسِيتُ ٱلْحُوتَ وَمَآ أَنْسَانِيهُ إِلاَّ ٱلشَّيْطَانُ أَنْ أَذْكُرَهُ وَٱتَّخَذَ سَبِيلَهُ فِي ٱلْبَحْرِ عَجَباً }

He said, ‘Do you see? — in other words, remember, when we sheltered at the rock, in that location, indeed I forgot the fish — and none but Satan made me forget (al-shaytān, ‘Satan’, substitutes for the [suffixed pronoun] hā’ [of ansānī-hu]) to mention it (an adhkurahu, an inclusive substitution, in other words [it should be understood as] ansānī dhikrahu, ‘he [Satan] made me forget the mentioning of it’) — and it, the fish, made its way into the sea in an amazing manner’ (‘ajaban constitutes the second direct object), that is to say, Moses and his lad were amazed by it, because of what has already been explained concerning it.

Al-kahf, The CAVE.

Chapter18- verse 64,

{ قَالَ ذَلِكَ مَا كُنَّا نَبْغِ فَٱرْتَدَّا عَلَىٰ آثَارِهِمَا قَصَصاً }

Said he, Moses, ‘That, namely, our losing the fish, is what we have been seeking!’, what we have been after, for it is a sign for us of the presence of the one whom we seek. So they turned back, retracing their footsteps, until they reached the rock.

Al-kahf,   The CAVE.

Chapter18- verse 65,

{ فَوَجَدَا عَبْداً مِّنْ عِبَادِنَآ آتَيْنَاهُ رَحْمَةً مِّنْ عِندِنَا وَعَلَّمْنَاهُ مِن لَّدُنَّا عِلْماً }

So [there] they found one of Our servants, namely, al-Khidr, to whom We had given mercy from Us — according to one opinion this [mercy] was prophethood; according to another it was authority, and this [latter] is the opinion of the majority of scholars — and We had taught him knowledge from Us (‘ilman is the second direct object), in other words, some knowledge of unseen things; al-Bukhārī reports the [following] hadīth: ‘Moses was delivering a sermon among the Children of Israel and was asked, “Who is the most knowledgeable of people?”, to which he [Moses] said, “Myself”. God then reproached him for not having attributed [his] knowledge as [coming] from Him. God then revealed to him the following: “Truly, there is a servant of Mine at the juncture of the two seas; he is more knowledgeable than you”. Moses then asked, “My Lord, how do I reach him?” He [God] said, ‘Take a fish with you and place it in a basket and [the place] where you lose the fish will be [the place] where he is.” He [Moses] took a fish and placed it in a basket and departed together with his lad Joshua son of Nun until they reached the rock. [There] they placed their heads back and fell asleep. The fish began to move about in the basket, until it escaped from it and fell into the sea, and it made its way into the sea in an amazing manner. God then held back the flow of the water [preventing it] from [engulfing] the fish, forming a kind of arch over it. When he awoke, his companion [Joshua] forgot to inform him of [what had happened to] the fish, and so they journeyed on for the remainder of that day and night until on the morning [of the second day] Moses said to his lad, ‘Bring us our breakfast’, to where he says, and it made its way into the sea in an amazing manner’. He [Bukhārī] said, ‘For the fish, it [the way into the sea] was [by] ‘burrowing’ (saraban), and for Moses and his lad it [this way] was ‘amazing’ (‘ajaban) …’ [and so on] to the end [of Bukhārī’s report].

WISHING HAPPY SALLAH IN ADVANCE TO MY BROTHERS AND SISTERS IN ISLAM.

Chapter 93 -

AD-DUHA (The Glorious Morning Light.

In the name of Allah, Most Gracious, Most Merciful.

1. By The Glorious Morning Light

2. And the Night when it is still

3. Your Guardian-Lord has not forsaken you, nor is He displeased

4. And verily the Hereafter will be better for you than the present.

5. And soon will your Guardian-Lord give you that (wherewith) you shall be well pleased

6. Did He not find you an Orphan and He gave you shelter (and care)?

7. And He found you wandering and gave Guidance

8. And He found you in need and gave independence

9. Therefore do not treat the Orphan in harshness

10. Nor repulse the Petitioner (unheard)

11. But the Bounty of your Lord - rehearse and proclaim.

Allahu Akbar

Al-kahf, The CAVE.

Chapter18- verse 66,

{ قَالَ لَهُ مُوسَىٰ هَلْ أَتَّبِعُكَ عَلَىٰ أَن تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْداً }

Moses said to him, ‘May I follow you for the purpose that you teach me of what you have been taught [in the way] of probity?’, namely, [something] of right conduct through which I might be rightly-guided (a variant reading [for rashadan] has rushdan, ‘probity’); he asked him this because to increase [one’s] knowledge is [something which is] always sought.

Al-kahf, The CAVE.

Chapter18- verse 67,

{ قَالَ إِنَّكَ لَن تَسْتَطِيعَ مَعِيَ صَبْراً }

Said he, ‘Truly you will not be able to bear with me.

Jazakumlaha broda Chakula, may All Mighty Allah SWT bless u more n grant u knowledge. Plz can u take note of this part "May God bless (our lord) Muhammed pbuh, his family n his companions and grant them everlasting peace", u wrote it at the ending of the surat fatia u translated, pls is it right, the word our lord Muammed.

Thanks for ur time.
Saheed.

Jazakallahumma khairan chakula, please continue posting.

mistamash:

Plz can u take note of this part "May God bless (our lord) Muhammed pbuh, pls is it right, the word our lord Muammed.
Thanks for your time.
Saheed.

Salam, my Brother Saheed the word Lord is simply means the "[b]Nobleman"[/b]it does not mean anything rather than the above translation.