Oceans SŪRAH AL-KAHF 18:107-110 TRANSLATION & COMMENTARY

Simple translation:

“Verily, as for those who attain to faith and whose conduct is righteous, the gardens of paradise will be there to welcome them;”                

(18:107)

Explanatory translation:

“(But) verily, as for those who attain to faith (i.e., belief in Allah Most High has entered into their hearts and so they truly fear Him and truly love him and, as a consequence, they part from those whom He hates, and love those whom He loves) and whose conduct is righteous – (let them have the assurance that) the gardens of paradise will be there to welcome them;”

Simple translation:

“There-in will they abide forever, (and) never will they desire any change there-from.”                                                        

(18:108)

Simple translation:

Say: “if the ocean were to become ink, and even if you were to add ocean upon ocean to the first one they would all be exhausted ere the words of my Lord-God can ever be exhausted.”                                               

(18:109)

Explanatory translation:

Say: (This is the word of Allah Most High, and the words of my Lord-God are such that) “if the ocean (of water) were to become ink, and even if you were to add ocean upon ocean to the first one (know that) they would all be exhausted ere the words of my Lord-God can ever be exhausted.” (Hence you make a terrible mistake in rejecting this Qur’an and this Prophet and in making fun of them, or in neglecting this guidance).

Simple translation:

Say: “I am certainly a human being like unto all of you. It has been revealed unto me that your God is One God. So whoever looks forward to (joyfully) meeting his Lord-God, let him act righteously, and let him not ascribe unto anyone or anything a share in the worship due to his Lord-God!”                                                                    

(18:110)

Explanatory translation:

Say (O Prophet): “I am (not divine, not son of God, not any thing like that, rather) a human being like all of you. (And say further O Prophet) it has been revealed unto me that your God is (the) One (and Only) God. So whoever looks forward (with hope and awe) to (happily and joyously) meeting his Lord-God (on Judgment Day), let him act righteously (i.e., let him be righteous in conduct), and let him not ascribe unto anyone or anything a share in the worship due to his Lord-God!” 

Commentary:

Whoever attempts to corrupt the Truth that has come in the Qur’an, and with Nabi Muhammad (sallalahu ‘alaihi wa sallam), must know that they cannot succeed in doing to the faithful followers of Nabi Muhammad (sallalahu ‘alaihi wa sallam), what was done to the followers of Nabi ‘Isa (‘alaihi al-Salam), i.e., to deceive them into corrupting their religion by raising Nabi Muhammad (sallalahu ‘alaihi wa sallam), to any status higher than that of a human being who was chosen as a Prophet and who, consequently, received divine revelation.

In this, the last verse, Surah al-Kahf delivers a parting advice and solemn warning to those believers who long to meet with their Lord-God with hope for His Mercy and blessings. The advice is that they must be righteous in their conduct and must guard against committing Shirk. But the Prophet warned that it would be very difficult in the age of Dajjal to avoid Shirk. Dajjal would attack believers with the weapon of Shirk and endeavor to destroy their faith. But he would use awesome deception in all such efforts and it would be very difficult for anyone to recognize the attack of Shirk.

How difficult? “As difficult”, said the Prophet,  “as it would be to recognize a black ant on a black stone on a dark night”.    

The Shirk of the modern secular State, for example, that claims sovereignty, etc., is now universal. And that universal Shirk has embraced almost all of mankind. They entered into it every time they recognized ‘sovereignty’ higher than that of Allah’s, or beside Allah’s, or ‘supreme authority’ or ‘law’ higher than Allah’s etc.  But mankind is surrounded by many other forms of Shirk today,  such as materialism, and the legalization of that which is Haram in order to make it legal (or Halal). 

The Surah thus ends with a grave warning to those believers who do not strive and struggle to recognize Shirk whenever it manifests itself, who do not make a sufficient effort to protect their faith by abstention from that Shirk, that they will eventually become part of the global society of 999 out of every 1000 who, according to the Hadith alQudsi in Sahih Bukhari, will enter into the hell-fire:

Abu Sa'id reported: Allah's Messenger said: Allah, the High and Glorious, would say: O Adam!! and he would say: At Thy service, at Thy beck and call, O Lord, and the good is in Thy Hand. Allah would say: Bring forth the group of (those consigned to) Hell. He (Adam) would ask: Who (i.e., how many) are those consigned to Hell? It would be said: They are nine hundred and ninety-nine out of every thousand . . . . . He (the narrator) said: This had a very depressing effect upon them (i.e., the companions of the Holy Prophet) and they asked: Messenger of Allah, who amongst us would be (that unfortunate) person (who would be doomed to Hell?) He said: Good news for you, Gog and Magog would be those thousands (who would be consigned to Hell) and a person (selected for Paradise) would be from amongst you. . . .” 

                                              

END

Surah Al-Kahf   Arabic Text - Translation And Modern Commentary  by Imran N. Hosein

Internet Edition –  www.imranhosein.org

Source: SŪRAH AL-KAHF ARABIC TEXT - TRANSLATION

Surah Kahf Unveiling The End Time By Sheikh Imran Hosein

Insight SŪRAH AL-KAHF 18:77-82 TRANSLATION & COMMENTARY

Simple translation:

And so the two went on until they reached a town and asked the people of the town for some food; however they refused them any hospitality. And they saw a wall that was on the point of collapsing, and he rebuilt it. (Moses) said: “Had you so wished, you could have obtained a reimbursement of it (i.e., of that sum of money that you spent on it)?”

(18:77)

Explanatory translation:

And so the two (travelers) went on (with their journey) until they (eventually) reached a town and (proceeded to) ask the people of the town for some food; however they (displayed not even the most basic of all the characteristics of the religious way of life by) refusing them any hospitality. And they (then) saw in that (town) a wall that was on the point of collapsing, and (the sage) rebuilt it  (i.e., he met the cost of rebuilding it) (whereupon Moses) commented: “Had you so wished, you could (at least) have obtained a reimbursement of it (i.e., of that sum of money that you spent on it)?”  

Commentary:

Again, the comment contained within it an implied question: Why have you not done that? This constituted yet another violation of the prohibition.

Simple translation:

He replied: “This is the parting of ways between me and you. I shall inform you of the real meaning of all (those events concerning) which you could not show patience.”                                                                     

(18:78)  

Explanatory translation:

(The sage) replied: “This is the parting of ways between me and you. (And now) I shall inform you of the real meaning of all (those events which you witnessed) but could not show patience and restrain yourself from commenting on them (negatively despite the fact that I had prohibited you from making any comments).

Commentary:

Khidr (‘alaihi al-Salam) has here delivered extremely important guidance to spiritual guides who live in the modern age. They must abandon efforts to teach and to guide the internally blind who seek guidance and are incapable of showing patience in respect of matters which are beyond their capacity to comprehend (because of that internal blindness) and who yet persist in disagreeing and challenging the guide. This is particularly true in respect of disagreements in subjects which are directly connected to Dajjal such as the Shirk and Riba of the modern age, the feminist revolution, and, in particular, the spiritual quest (i.e., al-Ihsan or Tassawuf).

Simple translation:

“As for that boat, it belonged to some needy (boatmen) who plied upon the sea - and I decided to damage it because approaching them was a king who seized every boat by brute force.”                                               

(18:79)

Explanatory translation:

“As for that boat, it belonged to some needy (boatmen) who plied upon the sea - and I decided to damage it (and so make it unserviceable) because (I knew that) approaching them was a (wicked) king who (was bent on) seizing every boat by brute force.”

Commentary:

By damaging the boat Khidr (‘alaihi al-Salam) was actually doing the boatmen a favor since the King would refrain from seizing a damaged boat, and they could easily repair their boat after he was gone. Nabi Musa’s judgment in this matter, as well as in respect of the other two events which now follow, was based on external observation and was hence wrong because it lacked the internal spiritual insight with which to penetrate the internal reality of the event.

Simple translation:

“And as for that youth, his parents were believers, and we had every reason to fear that he would bring bitter grief upon them because of overweening wickedness and disbelief:”                                             

(18:80)

Explanatory translation:

“And as for that youth, (although) his parents were (true) believers we had every reason to fear that he would bring bitter grief upon them (and possibly cause them to lose their faith) because of (his) overweening wickedness and disbelief:”

Simple translation:

“And we desired that their Lord-God would give them in exchange (a son) better in purity (of conduct) than him and with whom they could find affection.”

(18:81)

Explanatory translation:

“(In getting rid of him and in thus protecting the faith of his parents) we were, (in fact), doing so with the hope that their Lord-God would give them in exchange (a son) better in purity (of conduct) than him and with whom they could find (the comfort of mutual) affection.” 

Commentary:

External ‘appearance’ of the event was completely different from its internal ‘reality’. 

Simple translation:

“And as for that wall, it belonged to two orphan boys in the town, and beneath it was a treasure belonging to them. Now their father had been a righteous man, and so thy Lord-God willed it that when they come of age they should get their treasure by the grace of their Lord-God. “And I did not do this of my own accord: this is the real meaning of all that you were unable to bear with patience.”

(18:82)

Explanatory translation:

“And as for that wall, it belonged to two orphan boys (living) in the town, and beneath it was (buried) a treasure belonging to them (by right).  Now their father had been a righteous man, and so thy Lord-God willed it that (I should rebuild the wall in order to protect the treasure from being exposed and discovered) so that when they come of age they should get their treasure by the grace of their Lord-God. “And I did not do (any of) this of my own accord: this is the real meaning of all (those events) that you were unable to bear with patience.” 

Commentary:

Again external ‘appearance’ of the event was completely different from its internal ‘reality’. Nabi Musa’s judgment in this matter, as well as in the two other events which came before, was based on external observation since he (temporarily) lacked the internal spiritual insight with which to penetrate the internal ‘reality’ of the event. On all three occasions his judgment was wrong.

Surah al-Kahf has here delivered the mother of all warnings to those who live in the age of Dajjal, which is the modern age, that external ‘appearance’ and internal ‘reality’ would be quite different from each other in all matters wherein Dajjal attacks and tests mankind, and those who make judgment without being able to penetrate the internal ‘reality’ of things would always be mistaken in their judgment. Those mistakes can consign them in the hellfire.

The gentle reader must now recognize the imperative of pursuing the Islamic spiritual quest which is known as al Ihsan or Tasawwuf. It is the pursuit of this quest which eventually delivers divine Nur (light) to the heart, thus permitting the believer to penetrate the internal ‘reality’ of things when he ‘sees’ what otherwise cannot be seen, ‘hears’ what otherwise cannot be heard, and ‘understands’ what otherwise cannot be understood.

Source: SŪRAH AL-KAHF ARABIC TEXT - TRANSLATION

To Be Continued....

Surah Kahf Unveiling The End Time By Sheikh Imran Hosein