CHAPTER 18: AL-KAHF (THE CAVE)

 

It was revealed during the Meccan period and consists of 110 verses. It took this name because it includes the story of those who took refuge in a cave. It is narrated that the 28th verse was revealed during the Medinan period. (1) (H. T. FEYIZLI, 1/292)

 

The reason for the revelation of this surah is as follows: Guided by the Jews of Medina, the Quraysh pagans asked three questions: (a) The companions of the cave, (b) Dhul-Qarnayn, who reached the East and the West, and (c) The soul (Ruh). Prophet Muhammad told them, "I will give the answer tomorrow," without saying "InshaAllah" (if Allah wills). After an interval of 15 days, this surah and the 85th verse of Surah al-Isra (17/85), which contains information about the soul, were revealed. (1) (H. DONDUREN, 1/476)

 

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

 

18/1-6 A STRAIGHT BOOK

 

Translation

 

1- Praise to Allah, who has sent down upon His servant (Muhammad peace be upon him) the Book and has not made therein any deviance.

 

2-3- [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 (Paradise) in which they will remain forever.

 

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

 

5- 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.

 

6- Then perhaps you would kill yourself through grief over them, [O Muhammad], if they do not believe in this message (the Qur’an). [cf. 15/97; 26/3]

 

Commentary

 

(1) "Praise to Allah, who has sent down upon His servant the Book (the Qur’an) and has not made therein any deviance." There is no inconsistency or contradiction among its meanings. There is nothing in it outside of wisdom. It contains no crookedness or distortion. (1) (S. HAWWA, 8/301) It is impossible to find anything in it that could be considered deviance or distortion, such as linguistic errors in the wording, violation of eloquence (fasaha and balagha), contradictory meanings, inclusion of untruths, or an invitation to worship other than Allah. (From Zamakhshari; 1) (O. CELIK, 3/185)

 

The verses of the Holy Qur’an are composed by Allah as a consistent, harmonious, and sound text; its meanings and purposes are clear, all kinds of narrative methods are used, and it is a solid and firm (muhkam) book explained in detail with various examples, representations, and similes. There is no negativity in it contrary to wisdom, such as deviance, contradiction, or distortion of the truth. (4/82, 11/1, 39/23; 1) (I. KARAGOZ 4/328)

 

"And to warn those who say: 'Allah has taken a son' (He sent down the Qur’an)." These are the Arab pagans who say the angels are the daughters of Allah, the Jews who say Uzair is the son of Allah, and the Christians who say the Messiah (Jesus) is the son of Allah. Nevertheless, the Christians are more persistent in this matter than all of them. (1) (ELMALILI, 5/341)

 

(6) "Then perhaps you would kill yourself through grief over them, if they do not believe in this message." Almighty Allah consoles the Prophet (pbuh), who was grieved by the fear that the pagans would be destroyed if they did not believe in the Qur’an, and informs him that there is no need for such excessive grief. This is because the Prophet's duty is not to bring them to faith by force, but to convey the Qur’an and show the right path. (1) (Nahl 16/82; QUR’AN WAY, 3/536)

 

Hadith: "The likeness of me and you is that of a man who lit a fire. When the fire illuminated its surroundings, moths and other creatures that love light began to throw themselves into this fire. The man tried to prevent them, but the creatures prevailed and many fell into the fire. I am catching you by your waists to prevent you from falling into the fire, but you are running to throw yourselves into it." (From Bukhari, Muslim, and Ahmad b. Hanbel; 1) (O. CELIK, 3/186)

 

18/7-12 OUR LORD! PREPARE FOR US A WAY OF SALVATION!

 

Translation

 

7- Indeed, We have made that which is on the earth as adornment/ornament for it that We may test them [as to] which of them is best in deed. [cf. 21/35; 67/2]

 

8- And indeed, We will surely make that which is upon it [into] a barren, dry soil.

 

9- (Since this is so, O My Messenger!) Or have you thought that the People of the Cave and the Inscription (al-Raqim) were, among Our signs, a wonder?

 

10- (O My Prophet!) When the youths retreated to the cave and said, "Our Lord, grant us from Yourself mercy and prepare for us from our affair a right way (and success)."

 

11- So We cast [a cover of sleep] over their ears (striking them with a veil) within the cave for a number of years (plunging them into a deep sleep for years). [cf. 18/25]

 

12- Then We awakened them that We might show which of the two factions (who differed about their stay) was most precise in calculating what [extent] they had remained.

 

Commentary

 

(7) "We have made that which is on the earth an adornment for it... that We may test which of them will do the best deeds." Almighty Allah has created these many beautiful blessings—wealth, property, children, and riches—as an ornament of the world and made them attractive to test (examine) who will exhibit better behavior. Alongside this, He created humans as beings possessed of will, capable of distinguishing between good and evil, and responsible for their actions. (1) (QUR’AN WAY, 3/536)

 

(8) "And indeed, We will surely make that which is upon it (one day) a barren, dry soil." By causing living beings to die and by drying up plants, trees, and other things, He will turn what was once prosperous into a ruin. That is, after this adorned state, We will turn the world into a wasteland and destroy it. (1) (S. HAWWA, 8/303)

 

This destruction and turning into soil continues constantly at every moment. Moment by moment, living beings die, and the bodies of humans, animals, and plants mix with the earth and become soil. The same divine law is in effect for houses, palaces, inns, baths, nations, states, cultures, and civilizations. (1) (O. CELIK, 3/187)

 

Baki (The Everlasting) is only Almighty Allah (55/27). Nothing in the world is permanent. Every living thing will one day die (55/26). The death of the world and those upon it will occur with the breaking of the Judgment Day (14/48). (1) (I. KARAGOZ 4/132)

 

Hadith: "The truth is, the world is sweet and green (alluring). Allah has appointed you as successors therein to see what you will do. Therefore, beware of the world and beware of women. For the first trial encountered by the Children of Israel was through women." (From Muslim; 1) (S. HAWWA, 8/318)

 

(9) "Or have you thought that the People of the Cave and the Inscription were, among Our signs, a wonder?" That is, their situation is not something surprising within the framework of Our power and sovereignty. The creation of the heavens and the earth, the alternation of night and day, and the sun, moon, and stars being placed at man's service are far more astonishing evidences of Almighty Allah's power than the news of the People of the Cave. (1) (S. HAWWA, 8/316)

 

The People of the Cave are a group of brave youths who retreated to a cave, seeking refuge with their Lord because they were forced to worship others besides Allah. They were put to sleep by the hand of divine power, remained there for a long time, and were awakened again as a clear proof of the existence of the Hereafter. (1) (O. CELIK, 3/188)

 

Raqim is a people similar to the People of the Cave (From Said bin Jubayr; 1). This event was known in the books of the People of the Book and belonged to the period before Christianity. (1) (S. HAWWA, 8/318) Almighty Allah does not inform us which part of the earth this cave is in, as there is no benefit for us in knowing this. (1) (S. HAWWA, 8/316)

 

(10) "When the youths retreated to the cave." When their people subjected them to torture because of their religion, they fled from their people and took refuge in a cave to hide from them and avoid turning back from their faith. (1) (S. HAWWA, 8/316)

 

(11) "We struck their ears (with a veil)." This verse mentions that their ears were put into a position where they were blocked from sounds so they could sleep for a long time. That is, Almighty Allah placed a veil over their ears so they would not hear sounds and wake up. (From Zamakhshari and Nasafi; 1) (M. DEMIRCI, 2/237)

 

(12) "Then We awakened them that We might show which of the two factions (who differed about their stay) was most precise in calculating..." According to Mujahid, the "two factions" (al-hizbayn) mentioned in the verse refer to two separate groups within the People of the Cave themselves. When they woke up, they were divided concerning their duration of sleep; some suggested they slept for a day or less, while others said Allah knows the duration better (18/19). (From Tabari; 1) (M. DEMIRCI, 2/239)

18/13-17 YOUTHS WHO BELIEVED IN THEIR LORD

 

Translation

 

13- (O My Prophet!) We relate to you their story in truth. Indeed, they were youths who believed in their Lord, and We increased them in guidance (strength of faith).

 

14- And We bound their hearts (with steadfastness and fortitude to the truth) when they stood up and said (refusing to worship idols and not resorting to taqiyyah): "Our Lord is the Lord of the heavens and the earth. Never will we invoke besides Him any deity. (We do not hold anyone's word above the word of our Lord Allah. If we did so), then we would certainly have spoken an excessive (absurd) utterance, far from the truth."

 

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

 

16- (One of the youths had said:) "And when you have withdrawn from them and that which they worship other than Allah, then retreat to the cave. Your Lord will spread out for you of His mercy and will prepare for you from your affair facility (ease and opportunity)."

 

17- (O My Prophet! If you had looked at them while they were asleep) you would have seen the sun, when it rose, inclining away from their cave on the right, and when it set, passing them by on the left (it did not touch them). And they were [lying] in an open (and wide) space thereof. That is from the signs of the existence and power of Allah. Whoever Allah guides is the [rightly] guided, but whoever He leaves astray (due to his own deeds)—never will you find for him a guiding friend.

 

Commentary

 

(13) "We relate to you their story in truth. Indeed, they were youths who believed in their Lord, and We increased them in guidance."

 

Almighty Allah informs us at the beginning of the story that they were youths. Youths are more inclined to accept the truth than the elderly who have transgressed and turned to a false religion. For this reason, most of those who accepted the call of Allah and His Messenger were young. The elders of the Quraysh generally remained in their old religion, and with very few exceptions, none of them entered Islam. There is an important lesson here for those who call people to the faith. (1) (S. HAWWA, 8/320)

 

In these verses, attention is drawn to the importance of moving away from things that Allah has forbidden and from environments where harams are committed. Indeed, distancing oneself from beings other than Allah in the heart makes it easier to reach Allah. (1) (O. CELIK, 3/190)

 

(16) "(One of the youths said to the others:) Then retreat to the cave."

 

Go there, or let the cave be your shelter, so that just as you have separated from them in your worship, you can also separate from them with your bodies. (1) (S. HAWWA, 8/321)

 

The decision to take refuge in a cave is proof of the importance of separating and distancing oneself from disbelief and the people of disbelief not only with the spirit and heart but also physically and bodily. (1) (S. HAWWA, 8/321)

 

These youths, living in a society without freedom of religion and conscience, opposed their idolatrous people and declared that they would not worship anyone other than the Lord of the heavens and the earth. However, when they realized that they would not find the opportunity to freely express their faith in Allah among their people and fulfill the requirements of their beliefs, and that they would not even have the right to life among them, they took refuge in the cave with their dog. Fleeing from pressure and oppression, the youths prayed, "Our Lord! Have mercy on us and prepare a way out for us," hoping that Allah would show them help and a way of salvation. Allah accepted their prayers and plunged them into a long, deep sleep there. (1) (QUR’AN WAY, 3/542)

 

(17) "(If you had looked at them while they were asleep) you would have seen the sun... it passed them by on the left (it did not touch them). And they were [lying] in an open space thereof."

 

They were in the shade throughout the day; the sun reached them neither when it rose nor when it set. But the cave had a very healthy atmosphere because it both received sunlight and was ventilated. Thus, they did not feel the distress of being in a cave, and on the other hand, they benefited from the cleanliness of the open air. (1) (S. HAWWA, 8/322)

 

As understood from the description in the verses, the mouth of the cave faced a point between north and northwest. Because the morning sun rose on its right side and the sun's rays did not fall into the cave until sunset. However, the evening sun hit the door of the cave for a very short time, but since they were in the middle of the cave, they were not affected by this. (1) (QUR’AN WAY, 3/542)

 

18/18-22 ABOUT THE PEOPLE OF THE CAVE

 

Translation

18- (O My Prophet!) And you would have thought them awake while they were asleep. We turned them to the right and to the left (periodically). And their dog stretched his forelegs at the entrance. If you had looked at them, you would have surely turned from them in flight and been filled with terror of them.

 

19- And similarly, We awakened them that they might question one another. A speaker among them said, "How long have you remained?" They said, "We have remained a day or part of a day." (Others) 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 purest (and best) food and bring you provision from it. And let him be cautious (and polite) and let no one be aware of you."

 

20- "Indeed, if they come to know of you, they will stone you or return you to their religion. And in that case, you will never succeed."

 

21- And similarly, We made them known (to the people) that they might know that the promise of Allah (of resurrection) is true and that there is no doubt about the Hour (the Judgment Day). When they (the people who found them) disputed among themselves about their affair, some said, "Construct over them a building. (We cannot know their true state.) Their Lord knows them best." Those who prevailed in their matter said, "We will surely build over them a place of worship (Masjid)." (They built a masjid in front of the cave entrance.)

 

22- They (regarding the number of the People of the Cave) will say, "They were three, the fourth of them being their dog"; and they will say, "Five, the sixth of them being their dog"—guessing at the unseen/randomly. And they say, "Seven, the eighth of them is their dog." Say, "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 (as explained in the Qur'an) and do not inquire about them from anyone of them."

 

Commentary

 

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

 

The wisdom of this is something known in modern medicine. Science currently states that if a person remains in the same position for months, they would die due to the accumulation of salts on the side touching the ground. (1) (S. HAWWA, 8/322, 323)

 

"And their dog stretched his forelegs at the entrance."

 

Ibn Jurayj states that the dog was standing at the door to protect them. This is a behavior stemming from the dog's nature. He waited at their door as if guarding them. The reason he sat outside the door is that angels do not enter a place where a dog is present, as established in a Sahih Hadith. (1) (S. HAWWA, 8/323)

 

Ibn Kathir states: Their blessing encompassed their dog as well; thus, the sleep that came to them in this state also came to their dog. This shows the benefit of being with righteous people. (1) (S. HAWWA, 8/323)

 

The fact that the believing youths were kept asleep for a long time without eating or drinking, without any physical decay, and without their clothes wearing out, even though they were not dead, is a clear evidence of Allah's existence and power. (1) (I. KARAGOZ 4/341)

 

(19) "Thus We awakened them..."

 

Almighty Allah's act of awakening the youths in the cave after keeping them asleep for a long time without any nourishment and without physical decay is an example and proof that He will resurrect people after death. (1) (QUR’AN WAY, 3/544)

 

"They said: 'We have remained a day or part of a day.'"

 

This is an answer based on a strong assumption (zann-i ghalib). It is evidence that ijtihad (independent reasoning) and speaking based on strong assumptions are permissible. (1) (S. HAWWA, 8/324)

 

"And that they might know that the Hour is coming and there is no doubt about it."

 

Therefore, the wisdom in the incident of the People of the Cave is to provide evidence for resurrection after death. Since the Hereafter is true, the adornments of worldly life have no value. (1) (S. HAWWA, 8/304)

 

"...that the promise of Allah (resurrection after death) is true and..."

 

Allah's promise is true; the Day of Judgment will surely come one day. Believing in the Hereafter is one of the pillars of faith. The principles of faith have existed in the true religion preached by all prophets since Adam and have never changed. Whatever Almighty Allah has said is true. One day, the Resurrection will definitely take place, people will rise from their graves and be held accountable; ultimately, believers will enter Paradise and disbelievers will enter Hell. (1) (I. KARAGOZ 4/345)

 

(22) "Say: My Lord is most knowing of their number."

 

This command indicates that the best thing to do in such a situation is to leave the knowledge to Almighty Allah. In matters like this, there is no reason to delve into them without certain knowledge. If we are informed about a matter by Allah, we speak of it; otherwise, we stop and do not speak. This is a general etiquette that a Muslim should adopt in all matters where they do not have full knowledge. (1) (S. HAWWA, 8/327)

 

"None knows them except a few."

 

Ibn Abbas said: "I am one of those few people. They were seven people." (1) (S. HAWWA, 8/327)

 

The sentence "Say: My Lord is most knowing of their number" expresses that it is more appropriate to refer such matters to Allah's knowledge and not to say more than what revelation has informed. Speaking randomly about such topics provides no benefit. (1) (QUR’AN WAY, 3/546)

 

There is no information in the Qur'an or Hadith sources indicating whether the People of the Cave belonged to Christianity or Judaism. Considering the reason for the revelation of the story, it is likely they lived before Jesus (as), as it was Jewish scholars who advised the pagans to ask the Prophet (pbuh) about them. (1) (QUR’AN WAY, 3/546, from DIA.)

 

18/23-27 SAY INSHAALLAH

 

Translation

 

23-24. (O My Prophet!) Never say of anything, "I will definitely do this tomorrow," without [adding], "InshaAllah" (If Allah wills/If Allah permits). And remember your Lord when you forget [to say it] and say, "I hope that my Lord will guide me to what is closer than this to right conduct."

 

And they (the youths) remained in their cave for three hundred years and [some] add nine [more].

 

(O My Prophet!) Say, "Allah is most knowing of how long they remained. To Him belongs [knowledge of] the unseen of the heavens and the earth. How clearly He sees and how finely He hears! They have not besides Him any ally (or helper). And He shares not His legislation (command) with anyone."

 

(O My Messenger!) Recite what has been revealed to you of the Book of your Lord. There is no changer of His words. and never will you find besides Him a refuge.

 

Commentary

 

(23) "Never say of anything, 'I will definitely do this tomorrow,' without [adding], 'InshaAllah'."

 

Human determination and will are not sufficient causes for something to occur. "No soul knows what it will earn tomorrow" (Luqman, 31/34). You can only do it if Allah wills. Therefore, when resolving to do something in the future, one must bind the task to Allah’s will and not forget to say InshaAllah. (1) (ELMALILI, 5/355)

 

The pagans asked the Messenger of Allah (pbuh) who the People of the Cave were. Our Prophet (pbuh) forgot to say InshaAllah and, hoping that revelation would certainly come regarding the question, said, "I will give you the answer to your questions tomorrow." However, revelation did not come for 15 days. This caused our Master to be in a difficult position and led to rumors among the pagans. Subsequently, these verses were revealed, forbidding the statement that one will definitely do something in the future without saying InshaAllah. (1) (O. CELIK, 3/196, from Tabari)

 

(25) "And they remained in their cave for three hundred years and [some] add nine."

 

We are of the opinion that the periods of 300 and 309 years are mentioned in the Qur’an not as Allah's own word, but as the opinions of others on this matter. This view is supported by the following verse: "Allah is most knowing of how long they remained." Abdullah b. Abbas (ra) also said that this was not the word of Allah but was included here as a part of the narrative (quoting what people said). (1) (MAWDUDI, 3/151)

 

(26) "Say: Allah is most knowing of how long they remained."

 

Ibn Mas’ud’s reading of the verse by adding the phrase "wa qalu" (and they said) at the beginning also supports the view that these were the words of those who made different claims. Accordingly, Allah has not explicitly stated the number of the People of the Cave nor the duration they stayed in the cave. Indeed, in Verse 26, it is stated that this knowledge belongs only to Allah. (1) (QUR’AN WAY, 3/548, 549)

 

"And He shares not His legislation (command) with anyone."

 

Both the command and the creation belong to Him alone. No one can challenge His judgment. He has no helper, partner, or consultant. He is exalted and holy beyond this. This command is evidence that giving sovereignty to others besides Allah is a form of shirk (paganism). Whether this sovereignty is in creation or in giving commands, it is still shirk. (1) (S. HAWWA, 8/330)

 

The wisdom and purposes aimed at in the telling of this story are not the number of sleepers or how long they stayed in the cave. Rather, they are the lessons the event aims to teach, which are: (a) A true believer must not turn from the truth or bow before falsehood, (b) A believer must trust in Allah, not just material means, (c) The manifestations of Allah's power are not limited to the laws of nature, (d) Allah is capable of resurrecting all people, past and future, on the Day of Judgment. (1) (O. CELIK, 3/198)

 

(27) "(O My Messenger!) Recite what has been revealed to you of the Book of your Lord."

 

Recite for the purpose of worship, reflection, conveyance (tabligh), and action! (1) (S. HAWWA, 8/330)

 

This verse was revealed as an answer to the demands of the deniers, such as "Either bring us a Qur’an other than this or change it" (Yunus, 10/15). Accordingly, the duty of the Prophet and the believers is to recite and convey the Holy Qur’an exactly as it is, without making any additions or subtractions. (1) (O. CELIK, 3/198)

 

The command to "recite (tilawat) what is revealed to you from the Book" includes four duties: (a) Learning to read the Qur’an and reading it, (b) Learning and understanding the content of the Qur’an, (c) Complying with the rulings, commands, and prohibitions of the Qur’an, (d) Teaching the Qur’an and its rulings to other people. (1) (I. KARAGOZ 4/350)

 

The sentence "There is no changer of His words" expresses that the Qur’an is preserved as it came from Allah, that no one can distort its words and sentences, that no one can add to or subtract from the Qur’an, and that no one can change its commands, prohibitions, principles, and rulings. This is because "the Word of your Lord is perfect in truth and justice" (6/115). Every ruling, command, and prohibition of the Qur’an is applicable and in a way that benefits individuals and societies. (1) (I. KARAGOZ 4/351)

 

18/28-31 THE TRUTH IS FROM YOUR LORD

 

Translation

 

28- (O My Prophet!) And keep yourself patient [by being] with those who call upon their Lord morning and evening, seeking His countenance. And let not your eyes pass beyond them (poor believers), 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 (rebellion and excess).

 

29- (O My Prophet!) 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 (disbelievers) a fire whose walls will surround them. And if they call for relief (crying out from thirst), they will be relieved with water like murky oil (molten metal), which scalds their faces. Wretched is the drink, and evil is the resting place!

 

30- 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.

 

31- Those will have gardens of perpetual residence (Adn); beneath them rivers will flow. They will be adorned therein with bracelets of gold and will wear green garments of fine silk and heavy brocade, reclining therein upon couches. Excellent is the reward, and good is the resting place! [cf. 25/75-76; 35/33]

 

Commentary

 

(28) "And keep yourself patient [by being] with those who call upon their Lord morning and evening, seeking His countenance."

 

In this verse, the Prophet (pbuh) is addressed with a warning: Superiority and honor are not found in worldly wealth and adornments, but in the adornment of the heart—that is, in faith and good character. Owners of wealth and status cannot be prioritized while the poor are pushed to the back. You should recite the verses of Allah to everyone without discrimination. (1) (QUR’AN WAY, 3/550)

 

Some wealthy and prominent pagans told the Messenger of Allah that they would meet with him only on the condition that he drive away the poor believers from his presence. This verse was revealed upon that incident. (1) (H. T. FEYIZLI, 1/296)

 

Through the person of the Prophet, Allah forbids believers from obeying those who possess three traits: (a) Those whose hearts Allah has made heedless of His remembrance (disbelievers), (b) Those who follow their evil desires, (c) Disbelievers whose affairs are always characterized by excess. (1) (I. KARAGOZ 4/352, 353)

 

(29) "So whoever wills—let him believe; and whoever wills—let him disbelieve."

 

In the face of Islam, everyone is equal—rich or poor, strong or weak, famous or unknown. Our Lord has left people free regarding whether to believe or not. Whoever wants to believes, and whoever wants to denies it. (1) (O. CELIK, 3/201)

 

"And if they call for relief, they will be relieved with water like murky oil, which scalds their faces."

 

Hadith: "The water is brought near his mouth, and he finds it loathsome. When it is brought closer, it scalds his face and the scalp of his head falls off. When he drinks that water, it tears his intestines apart until they come out from his backside." As Almighty Allah says, "They will be given to drink boiling water so that it cuts their intestines." (Muhammad, 47/15; from Tirmidhi) (1) (O. CELIK, 3/201)

 

"Water which scalds their faces is given."

 

When the disbeliever wants to drink this water and brings it close to his face, it scalds it until the skin on his face is peeled off. (1) (S. HAWWA, 8/332)

 

When they demand water due to the heat of the fire, they are given molten metal instead of water. When they begin to drink it, their faces are scorched by its heat. As the Prophet (pbuh) stated, it is pitch black like the dregs of olive oil. When a person approaches that pitch-black and thick drink, the skin of his face falls off due to its heat. (1) (I. H. BURSEVI, 11/382)

 

(31) "Those will have gardens of perpetual residence (Adn); beneath them rivers will flow."

 

"They will wear green garments of fine silk and heavy brocade."

 

Green is one of the colors that most rests the eyes and is most pleasing to look at. Indeed, contemporary scientists also state this. "They recline therein upon couches." The reason reclining is specifically mentioned is that it explains the state of those who are in comfort upon their thrones, and because Paradise is the home of blessings. (1) (S. HAWWA, 8/333)

 

Since the afterlife and the blessings to be given to believers there are different in essence and structure from objects known in this world, they are not fully known by humans. The descriptions in this and similar verses (e.g., Hajj, 22/23; Insan, 76/21) are representative depictions of the comfort, vitality, and ease of eternal life for believers. (1) (QUR’AN WAY, 3/552)

 

18/32-36 GIVE THEM THE PARABLE OF THE TWO MEN

 

Translation

 

32- (O My Prophet!) Give them the 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 grain (and fruit).

 

33- Each of the two gardens yielded its fruit and withheld nothing thereof. And We caused to gush forth between them a river.

 

34- And he had [other] wealth. So he said to his companion while he was conversing with him, "I am greater than you in wealth and more influential in [number of] personnel."

 

35-36- And he entered his garden while he was unjust to himself (in a state of disbelief): He said, "I do not think that this will ever perish." 36- "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."

 

Commentary

 

(32) "Give them the example of two men."

 

In these verses, Almighty Allah provides an example of the beliefs and behavioral characteristics of two men: one representing faith and the other representing disbelief. As understood from the verses, the individual representing disbelief possesses great wealth, while the representative of faith is poor and weak. The wealthy individual used his riches as a means for boasting and ingratitude toward his poor friend. He believes that his property will never perish and that the Day of Judgment will not occur; he even claims that if it were to occur, he would be in a better position with Allah in the hereafter. His friend, who believes in the afterlife, offered him advice regarding faith and righteous deeds, reminding him that Allah created him from dust, and urged him not to associate partners with Him or be ungrateful. (1) (QUR’AN WAY, 3/554, 555)

 

18/37-44 THAT ALLAH IS MY LORD

 

Translation

 

37- His companion said to him while he was conversing with him, "Have you disbelieved in He who created you from dust, then from a sperm-drop, then fashioned you into a man?"

 

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

 

39-41- "And why did you not, when you entered your garden, say, 'Ma sha' Allah, la quwwata illa billah' (It is as Allah has willed; there is no power except through Allah)? Although you see me less than you in wealth and children, it may be that my Lord will give me [something] better than your garden and will send upon it (your garden) a calamity from the sky, and it will become a smooth, barren land, or its water will become sunken [into the earth], so you would never be able to seek it." [cf. 57/20]

 

42- And his fruits were encompassed [by ruin], so he began to twist his hands [in sorrow] 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." [cf. 68/17-31]

 

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

 

44- There, the authority (protection and help) is [only] for Allah, the Truth. He is best in reward and best in outcome.

 

Commentary

 

(37) "His companion said to him while he was conversing with him, 'Have you disbelieved in He who created you...'"

 

When one sees something very beautiful and superior in creation, it is necessary to say "Ma sha' Allah, la quwwata illa billah." By doing so, the person's gaze and the potential negative effect through the "evil eye" (nazar) are broken. (1) (H. DONDUREN, 1/478)

 

Hadith: From Abu Hurairah, the Prophet (pbuh) said: "Shall I inform you of one of the treasures of Paradise? It is 'La quwwata illa billah' (There is no power except through Allah)." (From Ahmad b. Hanbel) (1) (S. HAWWA, 8/346)

 

Hadith: "Whichever blessing Allah gives to a servant—whether it be family, wealth, or children—let that person say, 'Ma sha' Allah, la quwwata illa billah.' He will see no calamity in it except death." (1) (S. HAWWA, 8/346)

 

Know that the described parable is undoubtedly full of many lessons. The most important of these is that clinging to Tawhid (monotheism) and abandoning the love of the world will lead to salvation in both worlds. Shirk (associating partners with Allah) and the love of the world lead a person to destruction in this world and the hereafter. (1) (I. H. BURSEVI, 11/406)

 

This event is a representation describing the inner worlds of the believer and the disbeliever. Here, the states of mind of the wealthy Meccan pagans and the poor Muslims are depicted by explaining the confidence and peace that faith gives to the human soul, versus the insecurity and restlessness caused by disbelief. (1) (QUR’AN WAY 3/555)

 

18/45-49 BEING BROUGHT INTO THE LORD'S PRESENCE

 

Translation

 

45- (O My Prophet!) Strike for them the similitude of the life of this world: [it is] like water which We send down from the sky, and the vegetation of the earth mingles with it (becoming lush and beautiful) and [then] it becomes dry stubble, scattered by the winds. And Allah is ever, over all things, Perfect in Ability. [cf. 10/24; 39/21; 57/20]

 

46- Wealth and sons are the adornment of the life of this world. But the enduring good deeds (al-baqiyat al-salihat) are better to your Lord for reward and better for [one's] hope. [cf. 3/14; 64/15]

 

47- (O My Prophet!) And [warn of] the Day when We will remove the mountains and you will see the earth as a prominent (flat and bare) expanse. And We will gather them (in the place of Mahshar) and not leave behind from them anyone. [cf. 20/105-107; 101/5]

 

48- (O My Prophet!) And they will be presented before your Lord in rows, (and it will be said to them,) "Certainly you have come to Us just as We created you the first time. But you claimed that We would never appoint for you a meeting time."

 

49- And the record [of deeds] will be placed [open]. Then 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. [cf. 17/71; 45/28-29]

 

Commentary

 

(45) "Strike for them the similitude of the life of this world... it becomes dry stubble, scattered by the winds."

 

Some wealthy people of Mecca do not deign to enter the religion of Tawhid because of their abundance of wealth and children. (68/14, 15; 45/24). Almighty Allah likens the life of this world to water that gives life to plants; after a while, when the water is withdrawn, the plants will dry up. According to this exemplary comparison, the life of this world is transitory; what is transitory will pass away, and righteous deeds will remain. (1) (QUR’AN WAY, 3/557)

 

(46) "Wealth and sons are the adornment of the (temporary) life of this world."

 

Islam has not forbidden earning lawful (halal) wealth and benefiting from worldly blessings. "Say: Who has forbidden the adornment of Allah which He has produced for His servants and the good [things] of provision? Say: They are for those who believe during the worldly life..." (7/32). However, Islam does not approve of using these blessings as a means of pride and arrogance against the poor, or as a tool for material and psychological pressure. (1) (QUR’AN WAY, 3/557)

 

Remembrance of Allah, prayer, fasting, zakat, pilgrimage, jihad, commanding good, forbidding evil, being kind to parents, relatives, and neighbors, and all good deeds prescribed by the Qur'an are righteous deeds (salih amals) that will lead to salvation. (1) (QUR’AN WAY, 3/557)

 

"Al-Baqiyat al-Salihat": Definitions such as the five daily prayers and supplications that praise Allah like Tasbih, Tahlil, Takbir, and Hamd have also been given. (1) (H. DONDUREN, 1/478) All kinds of good, beautiful, and auspicious deeds—verbal, physical, spiritual, financial, and bodily—that Islam wants to be performed are enduring righteous deeds. Faith comes at the head of these. (1) (I. KARAGOZ 4/364)

 

The verse encourages earning property, wealth, and having children through marriage. As stated in Surah al-Baqara verse 201, a believer seeks and works for both worldly blessings (goodness, beauty, and adornment) and the blessings of the hereafter, earning through lawful means. (1) (I. KARAGOZ 4/363)

 

(47) "The Day We will remove the mountains."

 

According to descriptions in various parts of the Qur'an, on that day the earth's mass will be shaken and mountains will be crumbled (69/10), becoming like heaps of sand (73/14), like carded colored wool (101/5), and dust (56/5, 6). They will move like clouds and finally become a mirage (78/20). Our Lord will pulverize the mountains and leave their places flat and empty, with no curvature or mound seen (20/105-107). (1) (QUR’AN WAY, 3/558)

 

"And you will see the earth as a flat expanse."

 

When the mountains are moved and demolished, the earth becomes flat like a mirage; neither valley nor hill remains (78/20). (1) (I. KARAGOZ 4/365)

 

(49) "The book will be placed... 'Woe to us! What is this book? It leaves nothing small or great except that it has enumerated it,' they will say."

 

This and similar verses (e.g., 45/29; 82/10-12) express that mankind is not left unattended in the world; every deed—good or bad, big or small—is written and preserved in a manner whose nature we do not know. (1) (QUR’AN WAY, 3/558)

 

"And your Lord does injustice to no one."

 

Neither is a sin committed by someone else written in another's record, nor is anyone subjected to more than the punishment for the sin they committed, nor is an innocent person punished. (1) (MAWDUDI, 3/159)

 

Hadith: Aisha (ra) asked, "O Messenger of Allah! When men and women are all together, will they not look at each other?" The Prophet (pbuh) replied: "O Aisha! The situation on that day is too severe for people to look at one another." (From Muslim) (1) (I. KARAGOZ 4/368)

 

18/50-53 IBLIS WAS OF THE JINN, HE REBELLED AGAINST THE COMMAND OF HIS LORD

 

Translation

 

50- (O My Prophet!) And [mention] when We said to the angels, "Prostrate to Adam," and they prostrated, except for Iblis. He was of the jinn and departed from (rebelled against) the command of his Lord. (O mankind!) Will you then take him and his descendants as allies instead of Me while they are enemies to you? Wretched it is for the wrongdoers as an exchange! [cf. 2/34; 7/12; 15/28-39]

 

51- I did not make them (Iblis and his progeny) witnesses to the creation of the heavens and the earth or to the creation of themselves, and I am not one to take the misleaders as assistants. [cf. 17/56; 27/60-64; 34/22-23]

 

52- (O My Prophet!) And [warn of] the Day He will say, "Call those whom you claimed were My partners," and they will invite them, but they will not respond to them. And We will put between them a valley [of perdition] in Hell. [cf. 46/5]

 

53- And the criminals will see the Fire and will realize that they are to fall therein. And they will not find from it a way of escape.

 

Commentary

 

(50) "And [mention] when We said to the angels, 'Prostrate to Adam,' and they prostrated, except for Iblis. He was of the jinn..."

 

Angels are luminous beings who have no gender. They do not marry and therefore do not have children. By nature, angels are obedient beings who never rebel against Allah and carry out what they are commanded (16/50; 66/6). However, Iblis rebelled against Allah because he was from the jinn. Jinn, on the other hand, are beings with the freedom to obey or rebel. (1) (QUR’AN WAY, 3/560)

 

In the Holy Qur’an, it is stated that both Iblis (7/12) and the jinn (55/15) were created from fire. These verses show that jinn and angels are distinct beings. (1) (QUR’AN WAY, 3/560)

 

To "take as an ally" means to love someone, to help them, to follow what they say, to trust them, to open one's secrets to them, and to be with them in good and bad times. To "take as an enemy" means not to love them, not to follow their word, to be cautious against them, and not to trust them. Therefore, it is necessary to recognize the devils among humans and jinn as enemies and not to follow them. "And whoever has the devil as a companion—then evil is he as a companion" (4/38). "Whoever takes the devil as an ally instead of Allah has certainly suffered a manifest loss" (4/119). (1) (I. KARAGOZ 4/372)

 

Hadith: "Angels were created from light. Jinn were created from a smokeless flame of fire. And Adam was created from what has been described to you (dust) [in the Qur’an]." (From Muslim) (1) (QUR’AN WAY, 3/561)

 

Bad words, actions, and behaviors—such as disbelief, associating partners with Allah, murder, theft, lying, and similar sins, as well as abandoning obligatory acts of worship like prayer and fasting—are the results of following the devil. Believing, performing religious duties, and avoiding harams is to take Allah as an ally. Good thoughts that come to people's minds are from Allah, and bad thoughts are from the devil. (1) (I. KARAGOZ 4/373)

 

(52) "And [warn of] the Day He will say, 'Call those whom you claimed were My partners.' ... We will put between them a valley [of perdition]."

 

Almighty Allah states that these pagans have no salvation; they will not be able to reach the deities they accepted as gods in the worldly life. In the hereafter, He will separate these deities and the people who worshiped them; neither group will be able to go to the other. Instead, there will be a place of terrible destruction between them, which will be a horrifying and terrifying matter. (1) (S. HAWWA, 8/361)

 

"Mawbiqan: Abyss": A place of destruction. Ibn Abbas interpreted it as "a place where one perishes." Qatada said: According to what was told to us, Omar al-Bukai narrated from Abdullah b. Amr that it is a deep valley. On the Day of Judgment, it separates the people of guidance from the people of misguidance. Qatada says: Mawbiq is a valley in Hell. (1) (S. HAWWA, 8/367)

 

Hadith: Ibn Jarir narrates from Abu Sa'id, who narrated from the Messenger of Allah (pbuh): "The disbeliever sees Hell from a distance of forty years and realizes that he will fall into it." (1) (S. HAWWA, 8/368)

 

18/54-59 THE BEING MOST GIVEN TO CONTENTION

 

Translation

 

54- And certainly We have explained in this Qur’an every kind of example for mankind in various ways. But man has ever been, in most things, contentious.

 

55- And nothing has prevented the people from believing when guidance (the Prophet and the Qur’an) came to them and from asking forgiveness of their Lord except that there should befall them the precedent of the former peoples (divine custom of disaster) or that the punishment (of the hereafter) should come upon them before their very eyes.

 

56- And We send not the messengers except as bringers of good tidings (of Paradise) and warners (against punishment). And those who disbelieve dispute with falsehood to refute (and eliminate) the truth thereby. And they took My verses and what they were warned of in ridicule.

 

57- 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 (his sins)? Indeed, We have placed over their hearts coverings, lest they understand it (the Qur’an), and in their ears deafness. And if you invite them to guidance, they will never be guided.

 

58- (O My Prophet!) And your Lord is the Forgiving, Full of Mercy. If He were to seize them for what they have earned (their sins), He would have hastened the punishment for them. But for them is an appointed time from which they will never find a refuge. [cf. 16/61; 35/45]

 

59- And those cities (such as ‘Ad and Thamud)—We destroyed them when they became wrongdoers. And We made for their destruction an appointed time.

 

Commentary

 

(54) "But man has ever been, in most things, contentious."

 

The goal of contention (jadal) is to disparage, reproach, and humiliate others. This is a characteristic of predatory animals rather than mature human beings. For this reason, the Holy Prophet (pbuh) gave the glad tidings that a palace at the edge of Paradise will be given to the one who abandons contention and quarreling, even if they are in the right. (From Abu Dawud and Tirmidhi) (1) (O. CELIK, 3/211)

 

Hadith: Ali (ra) narrates: The Messenger of Allah (pbuh) came one night when my wife Fatima and I were inside and knocked on our door, saying: "Will you not pray (during the night)?" I replied: "O Messenger of Allah! Our souls are in the hand of Allah. If He wishes to wake us up, He wakes us up." Hearing this, I heard the Messenger of Allah (pbuh) walk away, striking his thigh and reciting the verse: "But man is, in most things, very contentious" (18/54). (From Bukhari and Muslim) (1) (O. CELIK, 3/211, 212)

 

This noble Hadith demonstrates the following: It is contrary to Islamic etiquette to cite destiny (qadar) as an excuse for moving away from states that require perfection, let alone for deficiencies such as abandoning fard (obligatory) and wajib (necessary) duties or committing sins. (1) (S. HAWWA, 8/369)

 

"...and those who disbelieve dispute with falsehood to refute the truth (the Qur’an)." In our age, as the pagans did in the past, there are disbelievers who work with false words, thoughts, and methods to disparage and criticize the Prophet and the believers, and to make the rulings of the Qur’an ineffective, void, and inapplicable. However, Almighty Allah will make His religion victorious and dominant even if the disbelievers dislike it (48/28). (1) (I. KARAGOZ 4/380)

 

"And they took My verses and what they were warned of in ridicule." One must not mock Islam, the Prophet, the verses, and the rulings of the Qur’an, for mocking them is a characteristic of disbelievers. A person mocks because they belittle, dislike, or see the subject as worthless and insignificant. Belittling or disliking the Prophet, the Qur’an, the verses, and divine commands and prohibitions is disbelief (kufr). (1) (I. KARAGOZ 4/380)

 

(57) "And who is more unjust than one who is reminded of the verses of his Lord but turns away from them... We have placed over their hearts coverings..."

 

Those who act arrogantly and turn away when Allah's verses are reminded to them, and who forget the evils they have done, have committed the greatest injustice against themselves. Almighty Allah seals the hearts and closes the ears of prejudiced and stubborn people because of their disbelief (4/155). Consequently, they do not hear or understand the truth. (1) (QUR’AN WAY, 3/564)

 

The reason for the hearts being veiled and the ears being deaf is the person themselves. Since it is the disbelievers and pagans who desire disbelief, it is Almighty Allah who makes their hearts unable to understand and their ears unable to hear for that reason. As long as a human does not desire disbelief and rebellion and does not use their desire and will in that direction, Almighty Allah does not place a veil over their heart or a weight in their ears (13/11, 8/53). (1) (I. KARAGOZ 4/381)

 

(58) "And your Lord is the Forgiving, Full of Mercy. If He were to seize them... He would have hastened the punishment..."

 

The fact that He does not send the punishment immediately is proof of His mercy and forgiveness. For He shows forbearance (hilm) and does not punish instantly; He covers sins, forgives, and grants time. (1) (S. HAWWA, 8/365)

 

(59) "And those cities—We destroyed them when they became wrongdoers. And We made for their destruction an appointed time."

 

Almighty Allah does not punish His servants immediately despite their faults and rebellions; He gives them a respite to reform themselves. This is the Sunnah (custom) of Allah. If they do not repent and return to the truth within the given time, He then gives them their punishment in this world and the hereafter. Indeed, He previously gave a certain amount of time to the oppressive peoples of ‘Ad, Thamud, Lut, etc., but destroyed them because they did not return to the truth within that time. (1) (QUR’AN WAY, 3/564)

 

18/60-64 MOSES AND THE YOUNG MAN

 

Translation

 

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

 

61- But when they reached the junction between them (they took refuge by a rock), they forgot their fish (which was lifeless and placed in a water container as provision). And it took its course into the sea, slipping away as through a hole/tunnel.

 

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

 

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

 

64- [Moses] said, "That is what we were seeking!" So they returned, following their footprints back [the way they had come].

 

Commentary

 

(60) "And [mention] when Moses said to his young companion, 'I am determined to walk until I reach the junction of the two seas, even if it takes years.'"

 

His young companion is Joshua son of Nun (Yusha b. Nun), who remained as the successor (khalifa) of Moses over his people after his passing. The reason he is referred to as his "young companion" is both because he served him and stayed with him, and because he learned knowledge from him. There is a lesson here for both teachers and students. Teachers should take the most talented, best, and most pleasing of their students into their private circles (sohbet) and bring them to a level of competence. On the other hand, students should not hesitate to be with their teachers in this way and to serve them. (1) (S. HAWWA, 8/375)

 

Hadith: According to what Ibn Abbas narrated from Ubayy b. Ka'b, the Prophet (pbuh) said in summary: Moses addressed the Children of Israel. He was asked, "Who is the most knowledgeable person?" He replied, "I am." Thereupon, Allah censured him for not attributing the knowledge to Him and revealed to him that a servant of His at the junction of the two seas was more knowledgeable than him. He told them to take a fish with them and look for him. He set out with this youth (Joshua), and at the place where they lost the fish, they met Khidr (as) and embarked on the journey full of wise events described in the following verses. (From Bukhari) (1) (H. DONDUREN, 1/479)

 

According to the strongest probability, Majma' al-Bahrayn (the junction of the two seas) is the place where the Gulf of Aqaba and the Gulf of Suez meet. As understood from a hadith narrated by Ibn Abbas, the event took place after Moses led the Children of Israel out of Egypt to Mount Sinai and received revelation there. After leaving Egypt, crossing the sea, and following the western coast of the Sinai Peninsula to reach Mount Sinai in the south, Moses later went up the eastern side of the Sinai Peninsula to go to the Promised Land. When the Children of Israel did not listen, he returned and spent forty years in the Sinai Peninsula (5/26), where he eventually passed away. (1) (TDV ISLAM ENCYCLOPEDIA, 28/256)

 

(61) "But when they reached the junction between them, they forgot their fish."

 

It is understood from the context that Moses forgot to ask, and the young man forgot to mention it. "And it took its course into the sea, entering a hole." This means a miracle occurred as an example of the "resurrection of the dead." Since Moses was unaware of it, this became the miracle of the person they were seeking. The young man had seen it but somehow forgot to report it. (1) (ELMALILI, 5/369)

 

The person they were to meet is none other than Khidr (as), who possessed "al-ilm al-ladunni" (inspired/divine knowledge). Moses (as) represented the outward (zahir) knowledge, while Khidr (as) represented the inward (batin) knowledge. The events experienced during the journey—(a) scuttling the boat, (b) killing a boy without apparent reason, and (c) repairing a wall on the verge of collapse—show us that every social event, accident, and calamity has both a visible and an invisible side. (1) (H. DONDUREN, 1/480)

 

18/65-70 THE MEETING OF MOSES (AS) AND KHIDR (AS)

 

Translation

 

65- And they found a servant from among Our servants (Khidr) to whom We had given mercy from Us and whom We had taught from Us a [certain] knowledge.

 

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

 

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

 

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

 

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

 

70- [Khidr] said, "Then if you follow me, do not ask me about anything until I make to you a mention of it."

 

Commentary

 

(65) "And they found a servant from among Our servants to whom We had given mercy from Us and whom We had taught from Us a knowledge."

 

Whether Khidr (as) is alive or not is a matter of debate. Many scholars have stated that he passed away, citing various hadiths and the verse from Surah al-Anbiya (21/34), "And We did not grant to any man before you eternity [on earth]." (1) (ELMALILI, 5/370)

 

Some Sufi scholars have stated that Khidr did not die and is seen from time to time. Other Sufi scholars explained "Khidr-hood" as a spiritual rank reached by some righteous individuals. According to this, the existence of Khidr (as) can be perceived as undertaking certain duties related to the unseen in the world of symbols (alam al-mithal) instead of biological life. (1) (H. DONDUREN, 1/480)

 

Al-Ilm al-Ladunni (Knowledge from the Divine Presence) / Knowledge of the Unseen and Secrets: Both revelation (wahy) and inspiration (ilham) are information coming from Allah, obtained without intermediaries. Both are from the presence of Allah. Revelation is objective and general, while inspiration is subjective and private. Inspiration is special knowledge regarding certain subjects, and its legitimacy depends on its compliance with the knowledge received through revelation. (1) (QUR’AN WAY, 3/573, 574)

 

Al-Ilm al-Ladunni: It is the knowledge of the unseen, or a type of it, that is not obtained through means given to humans but is known only through Allah's notification. This knowledge is specific to certain qualified individuals; its essence is asceticism (zuhd) and reaching the sense of ihsan (excellence in faith). In short, this knowledge is related to the life of the heart. (1) (O. CELIK, 3/219)

 

Hadith: When Moses (as) and Khidr met, Khidr addressed him saying: "O Moses! Allah has given me a knowledge that you do not have. And He has given you a knowledge that I do not have." (From Bukhari) (1) (O. CELIK, 3/219)

 

(66) "Moses said to him: 'May I follow you on the condition that you teach me from what you have been taught of sound judgement?'"

 

In this story, there is an encouragement to research and travel for knowledge, along with the explanation that al-ilm al-ladunni cannot be gained through mere effort and desire. Rushd: It is finding the good and the right way. This statement points to the necessity of humility toward the scholar and that the main purpose of seeking knowledge is to gain rushd. Humility, manners, courtesy, and service are conditions for learning. (1) (ELMALILI, 5/372)

 

This command serves as evidence for the following: Even if a person reaches the most advanced point possible, they should not stop or abandon the quest for knowledge. The more a person's soul is exalted, the further they move away from arrogance. Thus, although Moses was one of the Ulu'l-Azm prophets, he did not see his desire to learn from Khidr as a belittling approach. (1) (S. HAWWA, 8/384)

 

18/71-78 THE JOURNEY OF MOSES (AS) AND KHIDR (AS)

 

Translation

 

71- So they set out, until when they had embarked on the ship, he (Khidr) made a hole in it. [Moses] said, "Have you pierced it to drown its people? You have certainly done a grave thing."

 

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

 

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

 

74- So they set out, until when they met a boy, he (Khidr) killed him. [Moses] said, "Have you killed a pure soul for other than [retaliation for] a soul? You have certainly done a detestable thing."

 

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

 

76- [Moses] said, "If I should ask you about anything after this, then do not keep me as a companion. You have already reached from me an excuse (the final limit of my apologies)."

 

77- 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 he (Khidr) restored it. [Moses] said, "If you wished, you could have taken for it a payment."

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