Then, it is undertaken by Us to explain it. [75:19]

Al-Kahf 50-59

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Above, under verse “وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُ عَن ذِكْرِنَا وَاتَّبَعَ هَوَاهُ وَكَانَ أَمْرُهُ فُرُطاً” we saw indication towards the corrupt character of the elite from the Kuffar, namely boasting and being proud. We also saw indication towards their corrupt beliefs, namely disbelief and rejection. This very sequence has led the discourse to this stage.

In the upcoming verses, related to the same, we are told of the ill fate of Iblis due to arrogance. We also learn of these people being his followers and this followership not benefiting them in the least, rather their being punished due to it. Furthermore, their disputation in the matter of the Qur’an and messengership, their indifference to sound proofs, the declaration of despair from their bringing faith for the purpose of comforting the Prophet (صلى الله عليه وسلم), the wisdom behind their punishment being delayed in spite of them being punishment-worthy, are all topics addressed in the upcoming ten verses.

Articles of Disbelief and Punishments for those that reject

وَإِذۡ قُلۡنَا لِلۡمَلَـٰٓٮِٕكَةِ ٱسۡجُدُواْ لِأَدَمَ فَسَجَدُوٓاْ إِلَّآ إِبۡلِيسَ كَانَ مِنَ ٱلۡجِنِّ فَفَسَقَ عَنۡ أَمۡرِ رَبِّهِۦۤ‌ۗ أَفَتَتَّخِذُونَهُ ۥ وَذُرِّيَّتَهُ ۥۤ أَوۡلِيَآءَ مِن دُونِى وَهُمۡ لَكُمۡ عَدُوُّۢ‌ۚ بِئۡسَ لِلظَّـٰلِمِينَ بَدَلاً۬ (٥٠) ۞ مَّآ أَشۡہَدتُّہُمۡ خَلۡقَ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَلَا خَلۡقَ أَنفُسِہِمۡ وَمَا كُنتُ مُتَّخِذَ ٱلۡمُضِلِّينَ عَضُدً۬ا (٥١) وَيَوۡمَ يَقُولُ نَادُواْ شُرَڪَآءِىَ ٱلَّذِينَ زَعَمۡتُمۡ فَدَعَوۡهُمۡ فَلَمۡ يَسۡتَجِيبُواْ لَهُمۡ وَجَعَلۡنَا بَيۡنَہُم مَّوۡبِقً۬ا (٥٢) وَرَءَا ٱلۡمُجۡرِمُونَ ٱلنَّارَ فَظَنُّوٓاْ أَنَّہُم مُّوَاقِعُوهَا وَلَمۡ يَجِدُواْ عَنۡہَا مَصۡرِفً۬ا (٥٣) وَلَقَدۡ صَرَّفۡنَا فِى هَـٰذَا ٱلۡقُرۡءَانِ لِلنَّاسِ مِن ڪُلِّ مَثَلٍ۬‌ۚ وَكَانَ ٱلۡإِنسَـٰنُ أَڪۡثَرَ شَىۡءٍ۬ جَدَلاً۬ (٥٤) وَمَا مَنَعَ ٱلنَّاسَ أَن يُؤۡمِنُوٓاْ إِذۡ جَآءَهُمُ ٱلۡهُدَىٰ وَيَسۡتَغۡفِرُواْ رَبَّهُمۡ إِلَّآ أَن تَأۡتِيَہُمۡ سُنَّةُ ٱلۡأَوَّلِينَ أَوۡ يَأۡتِيَہُمُ ٱلۡعَذَابُ قُبُلاً۬ (٥٥) وَمَا نُرۡسِلُ ٱلۡمُرۡسَلِينَ إِلَّا مُبَشِّرِينَ وَمُنذِرِينَ‌ۚ وَيُجَـٰدِلُ ٱلَّذِينَ ڪَفَرُواْ بِٱلۡبَـٰطِلِ لِيُدۡحِضُواْ بِهِ ٱلۡحَقَّ‌ۖ وَٱتَّخَذُوٓاْ ءَايَـٰتِى وَمَآ أُنذِرُواْ هُزُوً۬ا (٥٦) وَمَنۡ أَظۡلَمُ مِمَّن ذُكِّرَ بِـَٔايَـٰتِ رَبِّهِۦ فَأَعۡرَضَ عَنۡہَا وَنَسِىَ مَا قَدَّمَتۡ يَدَاهُ‌ۚ إِنَّا جَعَلۡنَا عَلَىٰ قُلُوبِهِمۡ أَڪِنَّةً أَن يَفۡقَهُوهُ وَفِىٓ ءَاذَانِہِمۡ وَقۡرً۬ا‌ۖ وَإِن تَدۡعُهُمۡ إِلَى ٱلۡهُدَىٰ فَلَن يَہۡتَدُوٓاْ إِذًا أَبَدً۬ا (٥٧) وَرَبُّكَ ٱلۡغَفُورُ ذُو ٱلرَّحۡمَةِ‌ۖ لَوۡ يُؤَاخِذُهُم بِمَا ڪَسَبُواْ لَعَجَّلَ لَهُمُ ٱلۡعَذَابَ‌ۚ بَل لَّهُم مَّوۡعِدٌ۬ لَّن يَجِدُواْ مِن دُونِهِۦ مَوۡٮِٕلاً۬ (٥٨) وَتِلۡكَ ٱلۡقُرَىٰٓ أَهۡلَكۡنَـٰهُمۡ لَمَّا ظَلَمُواْ وَجَعَلۡنَا لِمَهۡلِكِهِم مَّوۡعِدً۬ا (٥٩)

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And that time is also worthy of mention when we commanded the angels to prostrate in front of Adam (عليه السلام). So, all prostrated with the exception of Iblis. He was from the Jinn. Hence, for this reason, he deviated from the command of his Lord, as was the requisite of the dominant element of his creation, namely fire. However, he will not be excused due to this because it was possible for this requisite to be overcome. This is similar to how the nature of many people is inclined towards sin. However, overcoming this remains feasible. So, since Iblis is as mentioned, do you still take him and his posterity - meaning his offspring and followers – as friends excluding Me? That is to say, instead of following Me, in your fundamental beliefs you follow them, resulting in total shirk, whereas they, meaning Iblis and his party, are your enemy in that they constantly pursue your harm. This, taking Iblis and his posterity as friends, for the oppressors is an awful alternative indeed.The term ‘alternative’ was used because it was Me they should have chosen to be a friend. Instead of this, they established the Shayateen as friends. Their being an enemy should have prevented from friendship. In addition, no catalyst even exists for establishing friendship which in essence is establishing a partner for the Almighty. Hence, neither did I call them during the time of creating the heavens and the earth in order to help Me and give Me console, nor at the time of creating their own selves, i.e. I did not call one at the time of creating the other; the intent being that if the Almighty had a partner, even if not sovereign, the minimum degree was for that partner to be subordinate. Moreover, if the partnership was not in the rest of the creation, then at the very least they should have had some say in matters pertaining to their own selves. If not even this, then considering them partners is nothing less than complete absurdity.

And I was not one so helpless as to make anyone and specifically those who lead astray, meaning the Shayateen My friend and arm; meaning a helper is sought by he who himself is incapable and here they are considering them partners in divinity! There, the reality will be known. Hence, remember that day wherein Haq Ta’ala will proclaim, Those whom you deemed to be My partners, call them for your help. Then they will beseech them. So they will not even respond to them, and We will place between them a barrier, as a result of which total despair will be reached. Although desperation would have been reached regardless of the barrier; and at that time the guilty will see the Hellfire. Then they will believe with certitude that they are to fall therein and they will not find from it any path of safety; and We have explained in various ways for the guidance of people every kind of necessary and excellent theme, and in spite of this the state of the rejecting human is such that he is far ahead of all others in terms of unjustified disputation; meaning, of all creation from whom disputation was conceivable e.g. the Jinn and even some animals (if sufficient perception is to be acknowledged for them); and for the people, upon guidance having reached them, (the requirement of which was for them to bring faith) no matter remains an obstacle to them bringing faith and to them seeking forgiveness of their Lord from disbelief etc., except for anticipation of the fact that with them is repeated a prototype in destruction etc. of the predecessors, or that divine punishment confronts them face-to-face.

That is to say, it seems that the reason for their hesitation in bringing faith is that they are waiting for such occurrences; intending that upon such events they will bring faith, as can be inferred from their state. Moreover, they would even say such things from time to time that “Why don’t such events occur?”, and if they actually are conditioning the Messenger’s acceptance with these events, then they should realize that such events have nothing to do with the issue of messengership because only as bearers of good news and warners do We send the Messengers; and for the establishment of this we provide sufficient proof. Requesting anything additional is simply in vain, and with respect to this it is being said that the disbelievers, holding firm to falsehood, create disputation in order to collapse thereby the truth, and they have taken My signs and that punishment, wherewith they are warned, as jest; and who is more oppressive than he who is advised through the verses of his Lord, upon which he turns away from them and forgets the consequence of that sin which his hands collected, which will definitely reach them?

And from comprehending that truthful speech We have placed coverings upon their hearts and a deafness in their ears from hearing it, and for this reason their state is such that if you invite them to the guided path then in such a state (wherein the above is the condition of their hearts and ears) never will they be guided. Hence, why should you grieve?

And postponing the punishment misleads them to believing it will not occur. The reason behind this postponement is that your Lord is All-Forgiving and a possessor of great mercy. Therefore respite is given in order for them to embrace Islam, after which I will forgive them. Furthermore, mercy itself advocates that severe punishment in this life not be meted out to them upon rejecting faith. Otherwise the state of their deeds is such that were He to begin punishing them, meaning intend such, He would immediately impose punishment upon them. However, He does not do this. Rather for their punishment He is designating an appointed time (Judgment-day) short of which, i.e. before which, they will not find any place of refuge whereby they would be able to hide and be protected from the punishment.

This exact policy was adopted concerning prior disbelievers. Hence, these townships, meaning their dwellers, We destroyed them when they rebelled. Thus kufr’s being a catalyst for destruction is established; and We assigned for their destruction an appointed time. Likewise an appointed time exists for these people. How then does this postponement necessitate non-occurrence?

Written by Yusuf Mullan

August 14th, 2009 at 2:03 am

Posted in Surah Al-Kahf

3 Responses to 'Al-Kahf 50-59'

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  1. *I do not understand:
    “were He to begin punishing them, meaning intend such, —-
    * In verse 58 please tell me is mau’ila a masdar ; or mafool mutlaq ? Also what is the root ie masdar of this word if it is itself a derived word?


    18 Aug 09 at 3:39 am

  2. Regarding the first question, the assumed text (meaning intend such) was added because the statement is hypothetical.. and the ’shart’ portion means to punish and the ‘jazaa’ portion also means to punish. So it’s in the power of:

    If he was to punish them, he would punish them.

    Is it clear now why the shart needs to be understood as intending to punish as opposed to actual punishing? The two need to be different. If you have the original BQ, look in the footnote. He mentions it there in Arabic.

    mawil is an ‘ism al-makan’ (derived noun indicating on place) from “wa a la” in the meaning of “laja a”, i.e. to take refuge.. so it would be similar to malja’ (place of refuge).

    Yusuf Mullan

    18 Aug 09 at 1:43 pm

  3. Jazakallah , it is clear now.


    19 Aug 09 at 2:30 am

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