18. Sūrat al-Kahf

١٨۔ سُورَةُ الكهْف

Qurʾān > Chapter 18 > Section 6
القرآن > كتاب ١٨ > باب ٦

18.6 Whenever you promise to do something in the future, always say: "If God wills.

١٨۔٦ مقطع في سُورَةُ الكهْف

quran:18:23 –

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

And never say regarding something, that is, for the purpose of ˹doing˺ something, ‘I will indeed do that tomorrow’, in other words, ˹I will do something˺ at some future ˹point˺ in time,
القرآن:١٨:٢٣ –

وَلَا تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ ذَٰلِكَ غَدًا  

{ولا تقولن لشيء} أي لأجل شيء {إني فاعل ذلك غدا} أي قيما يستقبل من الزمان.
quran:18:24 –

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

without ˹adding˺, ‘If God will’, in other words, unless ˹firmly˺ adhering to the will of God, exalted be He, by saying, ‘If God will’ (inshā’a’Llāh). And remember your Lord, that is, ˹remember˺ His will, making ˹things˺ conditional on it, if you forget, to make ˹things˺ conditional on it: mentioning it after forgetting ˹it˺ is the equal ˹in validity˺ to mentioning it at the time of the statement — as al-Hasan ˹al-Basrī˺ and others have said — as long as the person is still in the ˹same˺ place ˹in which he made the statement˺. And say, ‘May be my Lord will guide me to ˹something˺ closer ˹in time˺ than this, ˹closer˺ than the story of the People of the Cave, as an indication of ˹the truth of˺ my prophethood, by way of guidance, and God indeed did so.
القرآن:١٨:٢٤ –

إِلَّا أَنْ يَشَاءَ اللَّهُ ۚ وَاذْكُرْ رَبَّكَ إِذَا نَسِيتَ وَقُلْ عَسَىٰ أَنْ يَهْدِيَنِ رَبِّي لِأَقْرَبَ مِنْ هَٰذَا رَشَدًا  

{إلا يشاء الله} أي إلا ملتبسا بمشيئة الله تعالى بأن تقول إن شاء الله {واذكر ربك} أي مشيئته معلقا بها {إذا نسيت} ويكون ذكرها بعد النسيان كذكرها مع القول الحسن وغيره ما دام في المجلس {وقل عسى أن يهدين ربي لأقرب من هذا} من خبر أهل الكهف في الدلالة على نبوتي {رشدا} هداية وقد فعل الله ذلك.
quran:18:25 –

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

And they tarried in the Cave three hundred (read ˹with tanwīn˺ thalāthami’atin) years (sinīn is an explicative supplement to thalāthami’atin, ‘three hundred’): these three hundred years in the case of the People of the Cave were solar years; but for ˹the number of˺ lunar ones, the Arabs add nine years thereto, and this is mentioned in His saying: and add nine, that is, nine years; in other words three hundred solar years, while three hundred and nine lunar ones.
القرآن:١٨:٢٥ –

وَلَبِثُوا فِي كَهْفِهِمْ ثَلَاثَ مِائَةٍ سِنِينَ وَازْدَادُوا تِسْعًا  

{ولبثوا في كهفهم ثلاث مائة} بالتنوين {سنين} عطف بيان لثلاثمائة وهذه السنون الثلاثمائة عند أهل الكهف شمسية وتزيد القمرية عليها عند العرب تسع سنين وقد ذكرت في قوله {وازدادوا تسعا} أي تسع سنين فالثلاثمائة الشمسية: ثلاثمائة وتسع قمرية.
quran:18:26 –

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

Say: ‘God is more knowledgeable of how long they tarried, ˹more knowledgeable˺ than those contending over this ˹issue˺ — and this ˹fact˺ has already been mentioned ˹above, verse 19˺. To Him belongs the Unseen of the heavens and the earth, that is, ˹to Him belongs˺ the knowledge thereof. How well He sees!, namely, God — this form is for ˹expressing˺ amazement ˹at something˺. How well He hears!, likewise ˹for expressing amazement˺. These two ˹expressions˺ are being used metaphorically. What is meant is that nothing can escape God’s sight or hearing. They, the inhabitants of the heavens and the earth, have no guardian, someone to assist ˹them˺, besides Him, and He makes none to share in His rule’, for He is Independent, without need of a partner.
القرآن:١٨:٢٦ –

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

{قل الله أعلموا بما لبثوا} ممن اختلفوا فيه وهو ما تقدم ذكره {له غيب السماوات والأرض} أي علمه {أبصرْ به} أي بالله هي صيغة تعجب {وأسمعْ} به كذلك بمعنى ما أبصرهُ وما أسمعهُ وهما على جهة المجاز والمراد أنه تعالى لا يغيب عن بصره وسمعه شيء {ما لهم} لأهل السماوات والأرض {من دونه من ولي} ناصر {ولا يشرك في حكمه أحدا} لأنه غني عن الشريك.