18. Sūrat al-Kahf (1/3)

١٨۔ سُورَةُ الكهْف ص ١

The Cave (Meccan)

quran:18:1In the name of Allah, the Entirely Merciful, the Especially Merciful.

˹All˺ praise is ˹due˺ to Allah, who has sent down upon His Servant the Book and has not made therein any deviance.  

Praise — which is the attribution ˹to a person˺ of that which is beautiful — is established ˹as something that˺, belongs to God ˹alone˺, exalted be He. Now, is the intention here to point this out for the purpose of believing in it, or to praise ˹God˺ thereby, or both? All are possibilities, the most profitable of which is ˹to understand˺ the third ˹as being the intention behind this statement˺; Who has revealed to His servant, Muhammad (s), the Book, the Qur’ān, and has not allowed for it, that is, ˹He has not allowed that there be˺ in it, any crookedness, ˹any˺ variance or contradiction (the ˹last˺ sentence ˹wa-lam yaj‘al lahu ‘iwajan˺ is a circumstantial qualifier referring to al-kitāb, ‘the Book’);
القرآن:١٨:١بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

الْحَمْدُ لِلَّهِ الَّذِي أَنْزَلَ عَلَىٰ عَبْدِهِ الْكِتَابَ وَلَمْ يَجْعَلْ لَهُ عِوَجًا ۜ  

{الحمد} وهو الوصف بالجميل، ثابت {لله} تعالى وهل المراد الإعلام بذلك للإيمان به أو الثناء به أو هما؟ احتمالات، أفيدها الثالث {الذي أنزل على عبده} محمد {الكتاب} القرآن {ولم يجعل له} أي فيه {عوجا} اختلافا أو تناقضا، والجملة حال من الكتاب.
quran:18:2

˹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  

˹a Book˺ upright, (qayyiman is a second circumstantial qualifier for ˹added˺ emphasis) to warn of, to make, by this Book, the disbelievers fear, severe chastisement from Him, from God, and to bring to the believers who perform righteous deeds the good tidings that theirs will be a fair reward,
القرآن:١٨:٢

قَيِّمًا لِيُنْذِرَ بَأْسًا شَدِيدًا مِنْ لَدُنْهُ وَيُبَشِّرَ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا حَسَنًا  

{قيّما} مستقيما حال ثانية مؤكدة {لينذر} يخوف بالكتاب الكافرين {بأسا} عذابا {شديدا من لدنه} من قبل الله {ويبشر المؤمنين الذين يعملون الصالحات أن لهم أجرا حسنا}.
quran:18:3

In which they will remain forever  

wherein they will abide forever, and this ˹reward˺ is Paradise;
القرآن:١٨:٣

مَاكِثِينَ فِيهِ أَبَدًا  

{ماكثين فيه أبدا} هو الجنة.
quran:18:4

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

and to warn those, from among the disbelievers, who say, ‘God has taken a son’.
القرآن:١٨:٤

وَيُنْذِرَ الَّذِينَ قَالُوا اتَّخَذَ اللَّهُ وَلَدًا  

{وينذر} من جملة الكافرين {الذين قالوا اتخذ الله ولدا}.
quran:18:5

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.  

They do not have, in this, in this saying, any knowledge, nor did their fathers, before them, who ˹also˺ used to say this. Dreadful, grave, is the word that comes out of their mouths (kalimatan, ‘word’, is for specification and it explains the unidentified ˹feminine˺ person ˹of the verb, kaburat, ‘dreadful’˺; and that which is the object of censure has been omitted, and that is their above-mentioned saying ˹that God has taken a son˺). They speak nothing, thereby, but, an utterance of, lies.
القرآن:١٨:٥

مَا لَهُمْ بِهِ مِنْ عِلْمٍ وَلَا لِآبَائِهِمْ ۚ كَبُرَتْ كَلِمَةً تَخْرُجُ مِنْ أَفْوَاهِهِمْ ۚ إِنْ يَقُولُونَ إِلَّا كَذِبًا  

{ما لهم به} بهذا القول {من علم ولا لآبائهم} من قبلهم القائلين له {كبرت} عظمت {كلمة تخرج من أفواههم} كلمة تمييز مفسر للضمير المبهم والمخصوص بالذم محذوف أي مقالتهم المذكورة {إن} ما {يقولون} في ذلك {إلا} مقولا {كذبا}.
quran:18:6

Then perhaps you would kill yourself through grief over them, ˹O Muhammad˺, if they do not believe in this message, ˹and˺ out of sorrow.  

Yet it may be that you will consume, destroy, yourself in their wake — following ˹your being with˺ them, that is, after they have left you — if they should not believe in this discourse, ˹in this˺ Qur’ān, out of grief, out of rage and anguish on your part, because of your eagerness that they believe (asafan, ‘out of grief’, is in the accusative because it functions as an object denoting reason).
القرآن:١٨:٦

فَلَعَلَّكَ بَاخِعٌ نَفْسَكَ عَلَىٰ آثَارِهِمْ إِنْ لَمْ يُؤْمِنُوا بِهَٰذَا الْحَدِيثِ أَسَفًا  

{فلعلك باخع} مهلك {نفسك على آثارهم} بعدهم أي بعد توليهم عنك {إن لم يؤمنوا بهذا الحديث} القرآن {أسفا} غيظا وحزنا منك لحرصك على إيمانهم، ونصبه على المفعول له.
quran:18:7

Indeed, We have made that which is on the earth adornment for it that We may test them ˹as to˺ which of them is best in deed.  

Truly We have made all that is on the earth, in the way of animals, plants, trees, rivers and so on, as an adornment for it, that We may try them, that We may test mankind observing thereby, which of them is best in conduct, therein, that is, ˹to see which of them˺ is the most abstemious of it.
القرآن:١٨:٧

إِنَّا جَعَلْنَا مَا عَلَى الْأَرْضِ زِينَةً لَهَا لِنَبْلُوَهُمْ أَيُّهُمْ أَحْسَنُ عَمَلًا  

{إنا جعلنا ما على الأرض} من الحيوان والنبات والشجر والأنهار وغير ذلك {زينة لها لنبلوهم} لنختبر الناس ناظرين إلى ذلك {أيهم أحسن عملاً} فيه أي أزهد له.
quran:18:8

And indeed, We will make that which is upon it ˹into˺ a barren ground.  

And indeed We shall turn all that is therein into barren shreds, that produce no plants.
القرآن:١٨:٨

وَإِنَّا لَجَاعِلُونَ مَا عَلَيْهَا صَعِيدًا جُرُزًا  

{وإنا لجاعلون ما عليها صعيدا} فتاتا {جرزا} يابسا لا ينبت.
quran:18:9

Or have you thought that the companions of the cave and the inscription were, among Our signs, a wonder?  

Or did you think, did you suppose, that the Companions of the Cave, the cavern in the mountain, and the Inscription, the tablet wherein their names and lineages had been inscribed — the Prophet (s) had been asked about their tale — were, with regard to their tale, a ˹unique˺ marvel from among, the entirety ˹of˺, Our signs? (‘ajaban, ‘a marvel’ is the predicate of ˹the defective verb˺ kāna ˹sc. kānū˺, the preceding ˹min āyātinā, ‘from among Our signs’˺ being a circumstantial qualifier). In other words, ˹did you suppose˺ that they were a marvel exclusively from among all ˹Our˺ other signs, or that they were the most marvellous among them? Not so.
القرآن:١٨:٩

أَمْ حَسِبْتَ أَنَّ أَصْحَابَ الْكَهْفِ وَالرَّقِيمِ كَانُوا مِنْ آيَاتِنَا عَجَبًا  

{أم حسبت} أي ظننت {أن أصحاب الكهف} الغار في الجبل {والرقيم} اللوح المكتوب فيه أسماؤهم وأنسابهم وقد سئل ﷺ عن قصتهم {كانوا} في قصتهم {من} جملة {آياتنا عجبا} خبر كان وما قبله حال، أي كانوا عجبا دون باقي الآيات أو أعجبها ليس الأمر كذلك.
quran:18:10

˹Mention˺ when the youths retreated to the cave and said, "Our Lord, grant us from Yourself mercy and prepare for us from our affair right guidance."  

Mention, when the youths took refuge in the Cave (fitya, ‘youths’, is the plural of fatā, and denotes a mature young man) fearing for their faith from their disbelieving people, they said, ‘Our Lord! Give us mercy from Yourself and remedy for us our affair through rectitude’, ˹through Your˺ guidance.
القرآن:١٨:١٠

إِذْ أَوَى الْفِتْيَةُ إِلَى الْكَهْفِ فَقَالُوا رَبَّنَا آتِنَا مِنْ لَدُنْكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا  

اذكر {إذ أوى الفتية إلى الكهف} جمع فتى وهو الشاب الكامل، خائفين على إيمانهم من قومهم الكفار {فقالوا ربنا آتنا من لدنك} من قبلك {رحمة وهيئ} أصلح {لنا من أمرنا رشدا} هداية.
quran:18:11

So We cast ˹a cover of sleep˺ over their ears within the cave for a number of years.  

So We smote their ears, that is, We made them sleep, in the Cave for several years, for a ˹fixed˺ number of years.
القرآن:١٨:١١

فَضَرَبْنَا عَلَىٰ آذَانِهِمْ فِي الْكَهْفِ سِنِينَ عَدَدًا  

{فضربنا على آذانهم} أي أنمناهم {في الكهف سنين عددا} معدودة.
quran:18:12

Then We awakened them that We might show which of the two factions was most precise in calculating what ˹extent˺ they had remained in time.  

Then We aroused them, We awakened them, that We might know, a knowledge of direct vision, which of the two parties, the two groups in disagreement over the length of their stay ˹in the cave˺, was better in calculating (ahsā is ˹of the pattern˺ of af‘al, meaning ‘more precise’˺) what they had tarried (li-mā labithū is semantically connected to the following) in ˹terms of the˺ length of time (amadan, ˹in the accusative˺ denotes purpose).
القرآن:١٨:١٢

ثُمَّ بَعَثْنَاهُمْ لِنَعْلَمَ أَيُّ الْحِزْبَيْنِ أَحْصَىٰ لِمَا لَبِثُوا أَمَدًا  

{ثم بعثناهم} أيقظناهم {لنعلم} علم مشاهدة {أي الحزبين} الفريقين المختلفين في مدة لبثهم {أحصى} أفعل بمعنى أضبط {لما لبثوا} لبثهم متعلق بما بعده {أمدا} غاية.
quran:18:13

It is We who relate to you, ˹O Muhammad˺, their story in truth. Indeed, they were youths who believed in their Lord, and We increased them in guidance.  

We relate, recite, to you their story with truth, that is, truthfully. They were indeed youths who believed in their Lord, and We increased them in guidance.
القرآن:١٨:١٣

نَحْنُ نَقُصُّ عَلَيْكَ نَبَأَهُمْ بِالْحَقِّ ۚ إِنَّهُمْ فِتْيَةٌ آمَنُوا بِرَبِّهِمْ وَزِدْنَاهُمْ هُدًى  

{نحن نقص} نقرأ {عليك نبأهم بالحق} بالصدق {إنهم فتية آمنوا بربِّهم وزدناهم هدى}.
quran:18:14

And We made firm their hearts when they stood up and said, "Our Lord is the Lord of the heavens and the earth. Never will we invoke besides Him any deity. We would have certainly spoken, then, an excessive transgression.  

And We strengthened their hearts, to ˹enable them to˺ speak the truth, when they stood up, before their king, who had commanded them to prostrate to idols, and said, ‘Our Lord is the Lord of the heavens and the earth. We will not call on any god besides Him, that is, other than Him, for then we shall certainly have uttered an outrage, in other words, ˹we shall have spoken˺ a statement that contains shatat, meaning one of extreme disbelief, were we, hypothetically, to call on any god other than God.
القرآن:١٨:١٤

وَرَبَطْنَا عَلَىٰ قُلُوبِهِمْ إِذْ قَامُوا فَقَالُوا رَبُّنَا رَبُّ السَّمَاوَاتِ وَالْأَرْضِ لَنْ نَدْعُوَ مِنْ دُونِهِ إِلَٰهًا ۖ لَقَدْ قُلْنَا إِذًا شَطَطًا  

{وربطنا على قلوبهم} قويناها على قول الحق {إذ قاموا} بين يدي ملكهم وقد أمرهم بالسجود للأصنام {فقالوا ربنا رب السماوات والأرض لن ندعو من دونه} أي غيره {إلها لقد قلنا إذا شططا} أي قولاً ذا شطط أي إفراط في الكفر إن دعونا إلها غير الله فرضا.
quran:18:15

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

These (hā’ūlā’ is the subject ˹of the sentence˺) our people (qawmunā is an explicative supplement ˹to the subject˺) have taken gods besides Him. Why ˹if what they claim is true˺ do they not bring some clear warrant, some manifest argument, regarding them? regarding worship of these ˹idols˺. And who does greater wrong — in other words, no one does greater wrong — than he who invents a lie against God?, by ascribing partners to Him, exalted be He. Some among the youths said to the others:
القرآن:١٨:١٥

هَٰؤُلَاءِ قَوْمُنَا اتَّخَذُوا مِنْ دُونِهِ آلِهَةً ۖ لَوْلَا يَأْتُونَ عَلَيْهِمْ بِسُلْطَانٍ بَيِّنٍ ۖ فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا  

{هؤلاء} مبتدأ {قومنا} عطف بيان {اتخذوا من دونه آلهة لولا} هلا {يأتون عليهم} على عبادتهم {بسلطان بين} بحجة ظاهرة {فمن أظلم} أي لا أحد أظلم {ممن افترى على الله كذبا} بنسبة الشريك إليه تعالى قال بعض الفتية لبعض:
quran:18:16

˹The youths said to one another˺, "And when you have withdrawn from them and that which they worship other than Allah, retreat to the cave. Your Lord will spread out for you of His mercy and will prepare for you from your affair facility."  

And when you withdraw from them and from that which they worship except God, then take refuge in the Cave. Your Lord will reveal for you something of His mercy and prepare for you in your affair some comfort’ (read mirfaqan or marfiqan), that is to say, something for you to find comfort in, in the way of lunch or supper.
القرآن:١٨:١٦

وَإِذِ اعْتَزَلْتُمُوهُمْ وَمَا يَعْبُدُونَ إِلَّا اللَّهَ فَأْوُوا إِلَى الْكَهْفِ يَنْشُرْ لَكُمْ رَبُّكُمْ مِنْ رَحْمَتِهِ وَيُهَيِّئْ لَكُمْ مِنْ أَمْرِكُمْ مِرْفَقًا  

{وإذ اعتزلتموهم وما يعبدون إلا الله فأووا إلى الكهف ينشر لكم ربكم من رحمته ويهيئ لكم من أمركم مرفقا} بكسر الميم وفتح الفاء وبالعكس ما ترتفقون به من غداء وعشاء.
quran:18:17

And ˹had you been present˺, you would see the sun when it rose, inclining away from their cave on the right, and when it set, passing away from them on the left, while they were ˹laying˺ within an open space thereof. That was from the signs of Allah. He whom Allah guides is the ˹rightly˺ guided, but he whom He leaves astray - never will you find for him a protecting guide.  

And you might have seen the sun, when it rose, inclining (read tazzāwaru or tazāwaru) away from their Cave towards the right, side of it, and, when it set, go past them on the left, avoid them and pass over them, so that it does not fall on them at all, while they were in a cavern therein, in an ample space inside the Cave where the coolness and the gentle breeze of the winds reached them. That, which is mentioned, was ˹one˺ of God’s signs, ˹one of˺ the proofs of His power. Whomever God guides, he indeed is rightly guided, and whomever He leads astray, you will not find for him a guiding friend.
القرآن:١٨:١٧

وَتَرَى الشَّمْسَ إِذَا طَلَعَتْ تَزَاوَرُ عَنْ كَهْفِهِمْ ذَاتَ الْيَمِينِ وَإِذَا غَرَبَتْ تَقْرِضُهُمْ ذَاتَ الشِّمَالِ وَهُمْ فِي فَجْوَةٍ مِنْهُ ۚ ذَٰلِكَ مِنْ آيَاتِ اللَّهِ ۗ مَنْ يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ ۖ وَمَنْ يُضْلِلْ فَلَنْ تَجِدَ لَهُ وَلِيًّا مُرْشِدًا  

{وترى الشمس إذا طلعت تزّاور} بالتشديد والتخفيف تميل {عن كهفهم ذات اليمين} ناحيته {وإذا غربت تقرضهم ذات الشمال} تتركهم وتتجاوز عنهم فلا تصيبهم ألبتة {وهم في فجوة منه} متسع من الكهف ينالهم برد الريح ونسيمها {ذلك} المذكور {من آيات الله} دلائل قدرته {من يهد الله فهو المهتد ومن يضلل فلن تجد له وليا مرشدا}.
quran:18:18

And you would think them awake, while they were asleep. And We turned them to the right and to the left, while their dog stretched his forelegs at the entrance. If you had looked at them, you would have turned from them in flight and been filled by them with terror.  

And you would have supposed them — had you seen them — awake, that is, conscious, because their eyes were open (ayqāz, ‘awake’, is the plural of yaqiz), though they were asleep (ruqūd is the plural of rāqid). And We caused them to turn over to the right and to the left, lest the earth consume their flesh, and their dog ˹lay˺ stretching its forelegs, his paws, on the threshold, at the opening of the cave: whenever they turned over it would turn over just like them, both during sleep and consciousness. If you had observed them you would have turned away from them in flight and you would have been filled (read la-mulli’ta or lamuli’ta) with awe because of them (read ru‘ban or ru‘uban, ‘awe’): ˹it was˺ through this awe that God protected them from anyone entering upon them.
القرآن:١٨:١٨

وَتَحْسَبُهُمْ أَيْقَاظًا وَهُمْ رُقُودٌ ۚ وَنُقَلِّبُهُمْ ذَاتَ الْيَمِينِ وَذَاتَ الشِّمَالِ ۖ وَكَلْبُهُمْ بَاسِطٌ ذِرَاعَيْهِ بِالْوَصِيدِ ۚ لَوِ اطَّلَعْتَ عَلَيْهِمْ لَوَلَّيْتَ مِنْهُمْ فِرَارًا وَلَمُلِئْتَ مِنْهُمْ رُعْبًا  

{وتحسبهم} لو رأيتهم {أيقاظا} أي منتبهين لأن أعينهم منفتحة، جمع يقظ بكسر القاف {وهم رقود} نيام جمع راقد {ونقلبهم ذات اليمين وذات الشمال} لئلا تأكل الأرض لحومهم {وكلبهم باسط ذراعيه} يديه {بالوصيد} بفناء الكهف وكانوا إذا انقلبوا انقلب هو مثلهم في النوم واليقظة {لو اطلعت عليهم لولَّيت منهم فرارا ولملِّئت} بالتشديد والتخفيف {منهم رعْبا} بسكون العين وضمها منعهم الله بالرعب من دخول أحد عليهم.
quran:18:19

And similarly, We awakened them that they might question one another. Said a speaker from among them, "How long have you remained ˹here˺?" They said, "We have remained a day or part of a day." They 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 best of food and bring you provision from it and let him be cautious. And let no one be aware of you.  

And so, just as We did with them that which We have mentioned, it was that We aroused them, We awakened them, that they might question one another, concerning their state and the length of their stay ˹in the cave˺. One of them said, ‘How long have you tarried?’ They said, ‘We have tarried a day, or part of a day’: ˹he said this˺ because they had entered the cave at sunrise and were awakened at sunset, and so they thought that it was ˹the time of˺ sunset on the day of their entry. Then, they said, unsure about this ˹fact˺, ‘Your Lord knows best how long you have tarried. Now send one of you with this silver coin of yours (read bi-warqikum or bi-wariqikum) to the city — which is said to be the one now called Tarsus (Tarasūs) — and let him see which is the purest food, that is, which of the foods of the city is the purest, and ˹let him˺ bring you a supply thereof. Let him be careful and not make anyone aware of you.
القرآن:١٨:١٩

وَكَذَٰلِكَ بَعَثْنَاهُمْ لِيَتَسَاءَلُوا بَيْنَهُمْ ۚ قَالَ قَائِلٌ مِنْهُمْ كَمْ لَبِثْتُمْ ۖ قَالُوا لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ ۚ قَالُوا رَبُّكُمْ أَعْلَمُ بِمَا لَبِثْتُمْ فَابْعَثُوا أَحَدَكُمْ بِوَرِقِكُمْ هَٰذِهِ إِلَى الْمَدِينَةِ فَلْيَنْظُرْ أَيُّهَا أَزْكَىٰ طَعَامًا فَلْيَأْتِكُمْ بِرِزْقٍ مِنْهُ وَلْيَتَلَطَّفْ وَلَا يُشْعِرَنَّ بِكُمْ أَحَدًا  

{وكذلك} كما فعلنا بهم ما ذكرنا {بعثناهم} أيقظناهم {ليتساءلوا بينهم} عن حالهم ومدة لبثهم {قال قائل منهم كم لبثتم قالوا لبثنا يوما أو بعض يوم} لأنهم دخلوا الكهف عند طلوع الشمس وبُعثوا عند غروبها فظنوا أنه غروب يوم الدخول ثم {قالوا} متوقفين في ذلك {ربكم أعلم بما لبثتم فابعثوا أحدكم بوَرقِكُمْ} بسكون الراء وكسرها بفضتكم {هذه إلى المدينة} يقال إنها المسماة الآن طرسوس بفتح الراء {فلينظر أيها أزكى طعاما} أي أيّ أطعمة المدينة أحل {فليأتكم برزق منه وليتلطف ولا يشعرن بكم أحداً}.
quran:18:20

Indeed, if they come to know of you, they will stone you or return you to their religion. And never would you succeed, then - ever."  

For indeed if they should come to know of you, they will ˹either˺ stone you, kill you by stoning, or make you return to their creed, and then, if you do return to their creed, you will never prosper’.
القرآن:١٨:٢٠

إِنَّهُمْ إِنْ يَظْهَرُوا عَلَيْكُمْ يَرْجُمُوكُمْ أَوْ يُعِيدُوكُمْ فِي مِلَّتِهِمْ وَلَنْ تُفْلِحُوا إِذًا أَبَدًا  

{إنهم إن يظهروا عليكم يرجموكم} يقتلوكم بالرجم {أو يعيدوكم في ملتهم ولن تفلحوا إذا} أي إن عدتم في ملتهم {أبدا}.
quran:18:21

And similarly, We caused them to be found that they ˹who found them˺ would know that the promise of Allah is truth and that of the Hour there is no doubt. ˹That was˺ when they disputed among themselves about their affair and ˹then˺ said, "Construct over them a structure. Their Lord is most knowing about them." Said those who prevailed in the matter, "We will surely take ˹for ourselves˺ over them a masjid."  

And so, just as We aroused them, it was that We disclosed them, ˹to˺ their people and the believers, that they, that is, their people, might know that God’s promise, of resurrection, is true: by virtue of the fact that One Who has the power to make them sleep for ˹such˺ a long period of time, or sustain them in that state without nourishment, also has the power to resurrect the dead; and that, as for the Hour, there is no doubt, no uncertainty, concerning it. Behold (idh adverbially qualifies a‘tharnā, ‘We disclosed’) they were disputing, that is, the believers and the disbelievers, among themselves their affair, the affair of the youths, with regard to building something around them ˹as a monument˺; so they, the disbelievers, said, ‘Build over them, that is, around them, a building, to cover them up; their Lord knows them best.’ Those who prevailed regarding their affair, the affair of the youths, namely, the believers, ‘We will verily set up over them, around them, a place of worship’, for prayers to be performed therein. And this indeed took place at the entrance of the cave.
القرآن:١٨:٢١

وَكَذَٰلِكَ أَعْثَرْنَا عَلَيْهِمْ لِيَعْلَمُوا أَنَّ وَعْدَ اللَّهِ حَقٌّ وَأَنَّ السَّاعَةَ لَا رَيْبَ فِيهَا إِذْ يَتَنَازَعُونَ بَيْنَهُمْ أَمْرَهُمْ ۖ فَقَالُوا ابْنُوا عَلَيْهِمْ بُنْيَانًا ۖ رَبُّهُمْ أَعْلَمُ بِهِمْ ۚ قَالَ الَّذِينَ غَلَبُوا عَلَىٰ أَمْرِهِمْ لَنَتَّخِذَنَّ عَلَيْهِمْ مَسْجِدًا  

{وكذلك} كما بعثناهم {أعثرنا} أطلعنا {عليهم} قومهم والمؤمنين {ليعلموا} أي قومهم {أن وعد الله} بالبعث {حق} بطريق أن القادر على إنامتهم المدة الطويلة وإبقائهم على حالهم بلا غذاء قادر على إحياء الموتى {وأن الساعة لا ريب} لا شك {فيها إذ} معمول لأعثرنا {يتنازعون} أي المؤمنون والكفار {بينهم أمرهم} أمر الفتية في البناء حولهم {فقالوا} أي الكفار {ابنوا عليهم} أي حولهم {بنيانا} يسترهم. {ربهم أعلم بهم قال الذين غلبوا على أمرهم} أمر الفتية وهم المؤمنون {لنتخذن عليهم} حولهم {مسجدا} يصلى فيه، وفعل ذلك على باب الكهف.
quran:18:22

They will say there were three, the fourth of them being their dog; and they will say there were five, the sixth of them being their dog - guessing at the unseen; and they will say there were seven, and the eighth of them was their dog. Say, ˹O Muhammad˺, "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 and do not inquire about them among ˹the speculators˺ from anyone."  

They will say, that is, ˹some of˺ those disputing the number of the youths ˹of the cave˺ at the time of the Prophet (s), in other words, some of these will say that they ˹the youths˺ were: ‘Three; their dog the fourth of them’; and they, some ˹others˺ among them, will say, ‘Five; their dog the sixth of them’ — both of these sayings were those of the Christians of Najrān — guessing at random, in other words, out of supposition, not having been present with them ˹at the time˺, and this ˹statement ‘guessing at random’˺ refers back to both sayings, and is in the accusative because it is an object denoting reason, in other words, ˹they said this˺ for the reason that they were ˹merely˺ supposing it. And they, that is, the believers, will say, ‘Seven; and their dog the eighth of them’ (the sentence is ˹part of˺ the subject clause, the predicate of which is the adjectival qualification of sab‘a, ‘seven’ ˹namely, thāminuhum, ‘the eighth of them’˺ with the additional wāw ˹wathāminuhum˺, which is said to be for emphasis, or an indication that the adjective is ˹semantically˺ attached to that which it is qualifying). The qualification of the first two sayings as being ‘random’, but not the third, is proof that ˹the latter˺ is the satisfactory and correct ˹number˺. Say: ‘My Lord knows best their number, and none knows them except a few’: Ibn ‘Abbās said, ‘I am ˹one˺ of these “few” ˹described˺’, and he mentioned that they were seven. So do not contend concerning them except with an outward manner ˹of contention˺, ˹except˺ with that which has been revealed to you, and do not question concerning them, do not ask for opinions ˹from˺, any of them, ˹from˺ the People of the Scripture, the Jews. The people of Mecca asked him ˹the Prophet˺ about the story of the People of the Cave, and so he said to them, ‘I will tell you about it tomorrow’, but without adding ˹the words˺, ‘If God wills’ (inshā’a’ Llāhu) and so the following was revealed:
القرآن:١٨:٢٢

سَيَقُولُونَ ثَلَاثَةٌ رَابِعُهُمْ كَلْبُهُمْ وَيَقُولُونَ خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ رَجْمًا بِالْغَيْبِ ۖ وَيَقُولُونَ سَبْعَةٌ وَثَامِنُهُمْ كَلْبُهُمْ ۚ قُلْ رَبِّي أَعْلَمُ بِعِدَّتِهِمْ مَا يَعْلَمُهُمْ إِلَّا قَلِيلٌ ۗ فَلَا تُمَارِ فِيهِمْ إِلَّا مِرَاءً ظَاهِرًا وَلَا تَسْتَفْتِ فِيهِمْ مِنْهُمْ أَحَدًا  

{سيقولون} أي المتنازعون في عدد الفتية في زمن النبي ﷺ أي يقول بعضهم هم {ثلاثة رابعهم كلبهم ويقولون} أي بعضهم {خمسة سادسهم كلبهم} والقولان لنصارى نجران {رجما بالغيب} أي ظنا في الغيبة عنهم وهو راجع إلى القولين معا ونصبه على المفعول له أي لظنهم ذلك {ويقولون} أي المؤمنون {سبعة وثامنهم كلبهم} الجملة من المبتدأ وخبره صفة سبعة بزيادة الواو، وقيل تأكيد أو دلالة على لصوق الصفة بالموصوف ووصف الأولين بالرجم دون الثالث دليل على أنه مرضي وصحيح {قل ربي أعلم بعدتهم ما يعلمهم إلا قليل} قال ابن عباس أنا من القليل وذكرهم سبعة {فلا تمار} تجادل {فيهم إلا مراءً ظاهرا} بما أنزل عليك {ولا تستفت فيهم} تطلب الفتيا {منهم} من أهل الكتاب اليهود {أحدا} وسأله أهل مكة عن خبر أهل الكهف فقال أخبركم به غدا ولم يقل إن شاء الله فنزل:
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.
quran:18:27

And recite, ˹O Muhammad˺, what has been revealed to you of the Book of your Lord. There is no changer of His words, and never will you find in other than Him a refuge.  

And recite that which has been revealed to you of the Book of your Lord. There is none who can change His words. And you will not find, besides Him, any refuge.
القرآن:١٨:٢٧

وَاتْلُ مَا أُوحِيَ إِلَيْكَ مِنْ كِتَابِ رَبِّكَ ۖ لَا مُبَدِّلَ لِكَلِمَاتِهِ وَلَنْ تَجِدَ مِنْ دُونِهِ مُلْتَحَدًا  

واتل ما أوحي إليك من كتاب ربك لا مبدل لكلماته ولن تجد من دونه ملتحدا} ملجأ.
quran:18:28

And keep yourself patient ˹by being˺ with those who call upon their Lord in the morning and the evening, seeking His countenance. And let not your eyes pass beyond them, 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.  

And restrain yourself, detain ˹yourself˺, along with those who call upon their Lord at morning and evening, desiring, through their worship, His Countenance, exalted be He, and not any of the transient things of this world — and these are the poor; and do not let your eyes overlook, turn away ˹from˺, them — these ˹the eyes˺ are being used to refer to the person ˹addressed˺ — desiring the glitter of the life of this world. And do not obey him whose heart We have made oblivious to Our remembrance, that is, ˹to˺ the Qur’ān — this was ‘Uyayna b. Hisn and his companions — and who follows his own whim, by attributing partners ˹to God˺, and whose conduct is ˹mere˺ prodigality, excess.
القرآن:١٨:٢٨

وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ ۖ وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ الْحَيَاةِ الدُّنْيَا ۖ وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُ عَنْ ذِكْرِنَا وَاتَّبَعَ هَوَاهُ وَكَانَ أَمْرُهُ فُرُطًا  

{واصبر نفسك} احبسها {مع الذين يدعون ربهم بالغداة والعشي يريدون} بعبادتهم {وجهه} تعالى لا شيئا من أعراض الدنيا وهم الفقراء {ولا تعدُ} تنصرف {عيناك عنهم} عبر بهما عن صاحبهما {تريد زينة الحياة الدنيا ولا تطع من أغفلنا قلبه عن ذكرنا} أي القرآن هو عيينة بن حصن وأصحابه {واتبعَ هواه} في الشرك {وكان أمره فرطا} إسرافا.
quran:18:29

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 a fire whose walls will surround them. And if they call for relief, they will be relieved with water like murky oil, which scalds ˹their˺ faces. Wretched is the drink, and evil is the resting place.  

And say, to him and to his companions that this Qur’ān is, ‘The truth ˹that comes˺ from your Lord; so whoever will, let him believe, and whoever will, let him disbelieve’ — this is ˹meant as˺ a threat to them. Indeed We have prepared for the wrongdoers, that is, the disbelievers, a Fire, and they will be surrounded by its pavilion, ˹by˺ that which encloses ˹the Fire itself˺. If they cry out for help, they will be succoured with water like molten copper, like thick ˹burning˺ oil, which scalds faces, because of ˹the intensity of˺ its heat, if it is brought near them. What an evil drink, that is, and how ill, is the Fire ˹as˺, a resting-place! (murtafaqan is a specification derived from the agent of the verb, in other words, vile is the person choosing to rest thereon; and this is in contrast to what He will say next about Paradise: How fair a resting-place ˹below, verse 31˺. For, indeed, what resting-place can there be in the Fire?
القرآن:١٨:٢٩

وَقُلِ الْحَقُّ مِنْ رَبِّكُمْ ۖ فَمَنْ شَاءَ فَلْيُؤْمِنْ وَمَنْ شَاءَ فَلْيَكْفُرْ ۚ إِنَّا أَعْتَدْنَا لِلظَّالِمِينَ نَارًا أَحَاطَ بِهِمْ سُرَادِقُهَا ۚ وَإِنْ يَسْتَغِيثُوا يُغَاثُوا بِمَاءٍ كَالْمُهْلِ يَشْوِي الْوُجُوهَ ۚ بِئْسَ الشَّرَابُ وَسَاءَتْ مُرْتَفَقًا  

{وقل} له ولأصحابه هذا القرآن {الحق من ربكم فمن شاء فليؤمن ومن شاء فليكفر} تهديد لهم {إنا أعتدنا للظالمين} أي الكافرين {نارا أحاط بهم سرادقها} ما أحاط بها {وإن يستغيثوا يغاثوا بماء كالمهل} كعكر الزيت {يشوي الوجوه} من حره إذا قرب إليها {بئس الشراب} هو {وساءت} أي النار {مرتفقا} تمييز منقول عن الفاعل أي قبح مرتفقها وهو مقابل لقوله الآتي في الجنة {وحسنت مرتفقا} وإلا فأي ارتفاق في النار.
quran:18:30

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.  

Truly those who believe and perform righteous deeds — indeed We do not leave the reward of those of good deeds to go to waste (this ˹last˺ sentence is the predicate of the ˹previous˺ inna’lladhīna, ‘truly those who’, and in it an overt identification ˹of the recipients of the reward˺ has replaced the ˹would-be˺ pronominalisation, in other words, it is ‘their reward’ ˹which shall not be left to go to waste˺, and We will reward them with what it ˹the reward of good-doers˺ comprises).
القرآن:١٨:٣٠

إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ إِنَّا لَا نُضِيعُ أَجْرَ مَنْ أَحْسَنَ عَمَلًا  

{إن الذين آمنوا وعملوا الصالحات إنا لا نضيع أجر من أحسن عملاً} الجملة خبر إن الذين وفيها إقامة الظاهر مقام المضمر والمعنى أجرهم أي نثيبهم بما تضمنه.
quran:18:31

Those will have gardens of perpetual residence; beneath them rivers will flow. They will be adorned therein with bracelets of gold and will wear green garments of fine silk and brocade, reclining therein on adorned couches. Excellent is the reward, and good is the resting place.  

Those, for them there shall be Gardens of Eden, as a ˹place of˺ residence, underneath which rivers flow; therein they shall be adorned with bracelets of gold (min asāwir: it is said that min here is either extra or partitive; it ˹asāwir˺ is the plural of aswira — similar ˹in pattern˺ to ahmira ˹for himār˺ — which is the plural of siwār) and they shall wear green garments of fine silk (sundus) and ˹heavy˺ silk brocade (istabraq is that ˹silk˺ which is coarse: ˹God says˺ in the verse of ˹sūrat˺ al-Rahmān ˹Q. 55:54˺, lined with ˹heavy˺ silk brocade); reclining therein on couches (arā’ik is the plural of arīka, which is a bed inside a ˹curtained˺ canopy, and is also a tent adorned with garments and curtains for a bride). How excellent a reward, a requital, is Paradise, and how fair a resting-place!
القرآن:١٨:٣١

أُولَٰئِكَ لَهُمْ جَنَّاتُ عَدْنٍ تَجْرِي مِنْ تَحْتِهِمُ الْأَنْهَارُ يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِنْ ذَهَبٍ وَيَلْبَسُونَ ثِيَابًا خُضْرًا مِنْ سُنْدُسٍ وَإِسْتَبْرَقٍ مُتَّكِئِينَ فِيهَا عَلَى الْأَرَائِكِ ۚ نِعْمَ الثَّوَابُ وَحَسُنَتْ مُرْتَفَقًا  

(أولئك لهم جنات عدن) إقامة (تجري من تحتهم الأنهار يحلون فيها من أساور) قيل من زائدة وقيل للتبعيض، وهي جمع أسورة كأحمرة جمع سوار (من ذهب ويلبسون ثيابا خضرا من سندس) ما رقَّ من الديباج (وإستبرق) ما غلظ منه وفي آية الرحمن "" بطائنها من إستبرق "" (متكئين فيها على الأرائك) جمع أريكة وهي السرير في الحجلة وهي بيت يزين بالثياب والستور للعروس (نعم الثواب) الجزاء الجنة (وحسنت مرتفقا).
quran:18:32

And present to them an 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˺ crops.  

And strike, coin, for them, for the disbelievers together with the believers, a similitude: two men (rajulayn is a substitute ˹for mathalan, ‘a similitude’˺ and constitutes, together with what follows, an explanation of the similitude), to one of whom, the disbeliever, We had assigned two gardens, orchards, of vines, and We had surrounded them with date-palms and had set between them ˹a field of˺ crops, from which he acquired ˹his˺ food supplies.
القرآن:١٨:٣٢

وَاضْرِبْ لَهُمْ مَثَلًا رَجُلَيْنِ جَعَلْنَا لِأَحَدِهِمَا جَنَّتَيْنِ مِنْ أَعْنَابٍ وَحَفَفْنَاهُمَا بِنَخْلٍ وَجَعَلْنَا بَيْنَهُمَا زَرْعًا  

{واضرب} اجعل {لهم} للكفار مع المؤمنين {مثلاً رجلين} بدل وهو وما بعده تفسير للمثل {جعلنا لأحدهما} الكافر {جنتين} بستانين {من أعناب وحففناهما بنخل وجعلنا بينهما زرعا} يقتات به.
quran:18:33

Each of the two gardens produced its fruit and did not fall short thereof in anything. And We caused to gush forth within them a river.  

Each of the two gardens (kiltā, ‘each ˹of the two˺’ is a singular ˹noun˺ that indicates a dual ˹number˺; and ˹the entire clause˺ is the subject) yielded (ātat is the predicate thereof) its produce, its fruit, without stinting, diminishing, anything thereof. And We caused a stream to gush forth therein, to run through them.
القرآن:١٨:٣٣

كِلْتَا الْجَنَّتَيْنِ آتَتْ أُكُلَهَا وَلَمْ تَظْلِمْ مِنْهُ شَيْئًا ۚ وَفَجَّرْنَا خِلَالَهُمَا نَهَرًا  

{كلتا الجنتين} كلتا مفرد يدل على التثنية مبتدأ {آتت} خبره {أكلها} ثمرها {ولم تظلم} تنقص {منه شيئا} {وفجرنا} أي شقتنا {خلالهما نهرا} يجري بينهما.
quran:18:34

And he had fruit, so he said to his companion while he was conversing with him, "I am greater than you in wealth and mightier in ˹numbers of˺ men."  

And he had, together with his two gardens, fruit (read thamar, thumur, or thumr, ˹all of which constitute˺ the plural of thamra, ˹sing.˺ ‘a fruit’, similar ˹in pattern˺ to shajara ˹pl.˺ shajar, khashaba ˹pl.˺ khushb, or badana ˹pl.˺ budn) and he said to his companion, the believer, as he conversed with him, boasting before him: ‘I have more wealth than you and am stronger in respect of men’, in respect of clansmen.
القرآن:١٨:٣٤

وَكَانَ لَهُ ثَمَرٌ فَقَالَ لِصَاحِبِهِ وَهُوَ يُحَاوِرُهُ أَنَا أَكْثَرُ مِنْكَ مَالًا وَأَعَزُّ نَفَرًا  

{وكان له} مع الجنتين {ثمر} بفتح الثاء والميم وبضمهما وبضم الأول وسكون الثاني وهو جمع ثمرة كشجرة وشجر وخشبة وخشب وبدنة وبدن {فقال لصاحبه} المؤمن {وهو يحاوره} يفاخره {أنا أكثر منك مالاً وأعز نفرا} عشيرة.
quran:18:35

And he entered his garden while he was unjust to himself. He said, "I do not think that this will perish - ever.  

And he entered his garden, ˹taking˺ with him his companion, accompanying him all around it, showing him its fruits — God does not say ˹here˺ his ‘two gardens’, because what is meant is the beautiful ˹part of the˺ garden (rawda); or because ˹to mention just˺ one suffices — having wronged himself, through ˹his˺ disbelief. He said, ‘I do not think that ˹all˺ this will ever perish, become non-existent.
القرآن:١٨:٣٥

وَدَخَلَ جَنَّتَهُ وَهُوَ ظَالِمٌ لِنَفْسِهِ قَالَ مَا أَظُنُّ أَنْ تَبِيدَ هَٰذِهِ أَبَدًا  

{ودخل جنته} بصاحبه يطوف به فيها ويريه أثمارها ولم يقل جنتيه إرادة للروضة وقيل اكتفاء بالواحد {وهو ظالم لنفسه} بالكفر {قال ما أظن أن تبيد} تنعدم {هذه أبدا}.
quran:18:36

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."  

Moreover, I do not think that the Hour will ever come; and ˹even˺ if I am indeed returned to my Lord, in the Hereafter, according to your claim, I shall surely find better than this as a resort’, as a ˹place of˺ return.
القرآن:١٨:٣٦

وَمَا أَظُنُّ السَّاعَةَ قَائِمَةً وَلَئِنْ رُدِدْتُ إِلَىٰ رَبِّي لَأَجِدَنَّ خَيْرًا مِنْهَا مُنْقَلَبًا  

{وما أظن الساعة قائمة ولئن رُدِدت إلى ربي} في الآخرة على زعمك {لأجدن خيرا منها منقلبا} مرجعا.
quran:18:37

His companion said to him while he was conversing with him, "Have you disbelieved in He who created you from dust and then from a sperm-drop and then proportioned you ˹as˺ a man?  

His companion said to him, as he conversed with him, responding to him: ‘Do you disbelieve in Him Who created you of dust — as Adam was created of it — then of a drop of fluid, ˹of˺ semen, then fashioned you, made you upright and gave you the form of, a man?
القرآن:١٨:٣٧

قَالَ لَهُ صَاحِبُهُ وَهُوَ يُحَاوِرُهُ أَكَفَرْتَ بِالَّذِي خَلَقَكَ مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ سَوَّاكَ رَجُلًا  

{قال له صاحبه وهو يحاوره} يجاوبه {أكفرت بالذي خلقك من تراب} لأن آدم خُلق منه {ثم نطقه} منيّ {ثم سواك} عدلك وصيرك {رجلاً}.
quran:18:38

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

But lo (lākinnā is actually ˹made up of˺ lākin anā, ‘but I … ’, where the hamza vowel has ˹either˺ been transferred onto the nūn ˹of lākin˺, or omitted ˹altogether˺ with the nūn assimilated with the like of it) He ˹is˺ (huwa, this is the pronoun of the ˹subject˺ matter ˹to be stated˺ and is clarified by the sentence that follows it: the meaning ˹in other words˺ is ‘˹But, it is that˺ I say that ˹He is˺’) God, my Lord, and I do not ascribe any partner to my Lord.
القرآن:١٨:٣٨

لَٰكِنَّا هُوَ اللَّهُ رَبِّي وَلَا أُشْرِكُ بِرَبِّي أَحَدًا  

{لكنا} أصله لكن أنا نقلت حركة الهمزة إلى النون أو حذفت الهمزة ثم أدغمت النون في مثلها {هو} ضمير الشأن تفسره الجملة بعده والمعنى أنا أقول {الله ربي ولا أشرك بربي أحدا}.
quran:18:39

And why did you, when you entered your garden, not say, 'What Allah willed ˹has occurred˺; there is no power except in Allah '? Although you see me less than you in wealth and children,  

And if only when you entered your garden, you had said, upon admiring it, ‘This is “What God has willed. There is no power except in God”. In a hadīth ˹it is stated that˺: ‘Whoever is given something good in the way of family or wealth and upon receiving it says, “What God wills ˹comes to pass˺; there is no power except in God” (mā shā’a’Llāh lā quwwata illā bi’Llāh), he will never experience any ill therefrom’. If you see me (anā is a pronoun separating two direct objects) as less than you in wealth and children,
القرآن:١٨:٣٩

وَلَوْلَا إِذْ دَخَلْتَ جَنَّتَكَ قُلْتَ مَا شَاءَ اللَّهُ لَا قُوَّةَ إِلَّا بِاللَّهِ ۚ إِنْ تَرَنِ أَنَا أَقَلَّ مِنْكَ مَالًا وَوَلَدًا  

(ولولا) هلا (إذ دخلت جنتك قلت) عند إعجابك بها هذا (ما شاء الله لا قوة إلا بالله) وفي الحديث "" من أعطي خيرا من أهل أو مال فيقول عند ذلك ما شاء الله لا قوة إلا بالله لم ير فيه مكروها "" (إن ترن أنا) ضمير فصل بين المفعولين (أقل منك مالاً وولدا).
quran:18:40

It may be that my Lord will give me ˹something˺ better than your garden and will send upon it a calamity from the sky, and it will become a smooth, dusty ground,  

maybe my Lord will give me ˹something˺ better than your garden (this is the response to the conditional clause ˹beginning with lawlā, ‘and if only’˺) and unleash upon it bolts (husbān is the plural of husbāna), that is to say, thunderbolts, from the heaven so that it becomes a bare plain, a ˹piece of˺ smooth ground upon which no foot can stand firm;
القرآن:١٨:٤٠

فَعَسَىٰ رَبِّي أَنْ يُؤْتِيَنِ خَيْرًا مِنْ جَنَّتِكَ وَيُرْسِلَ عَلَيْهَا حُسْبَانًا مِنَ السَّمَاءِ فَتُصْبِحَ صَعِيدًا زَلَقًا  

{فعسى ربي أن يؤتين خيرا من جنتك} جواب الشرط {ويرسل عليها حسبانا} جمع حسبانة أي صواعق {من السماء فتصبح صعيدا زلقا} أرضا ملساء لا يثبت عليها قدم.
quran:18:41

Or its water will become sunken ˹into the earth˺, so you would never be able to seek it."  

or ˹maybe˺ its water will sink ˹deep˺ down (ghawran functions in meaning like ghā’iran, and it constitutes a supplement to yursila, ‘He ˹will˺ unleash’, but not ˹a supplement˺ to tusbiha, ‘it becomes’, because the sinking of water ˹deep into the earth˺ does not ˹necessarily˺ result from thunderbolts) so that you have no means of acquiring it’, no possible way of reaching it.
القرآن:١٨:٤١

أَوْ يُصْبِحَ مَاؤُهَا غَوْرًا فَلَنْ تَسْتَطِيعَ لَهُ طَلَبًا  

{أو يصبح ماؤها غورا} بمعنى غائرا عطف على يرسل دون تصبح لأن غور الماء لا يتسبب عن الصواعق {فلن تستطيع له طلبا} حيلة تدركه بها.
quran:18:42

And his fruits were encompassed ˹by ruin˺, so he began to turn his hands about ˹in dismay˺ 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."  

And his fruit was beset, through the curbing measures mentioned above, ˹it was beset˺ together with his garden by destruction and were thus ruined, and so he began to wring his hands, out of regret and anguish, because of what he had spent on it, on the cultivation of his garden, as it lay fallen, ˹having˺ collapsed, on its trellises, those supporting the vines, so that ˹first˺ these collapsed and then the vine-grapes collapsed ˹after them˺, saying, ‘O (yā is for exclamation) I wish I had not ascribed any partner to my Lord!’
القرآن:١٨:٤٢

وَأُحِيطَ بِثَمَرِهِ فَأَصْبَحَ يُقَلِّبُ كَفَّيْهِ عَلَىٰ مَا أَنْفَقَ فِيهَا وَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا وَيَقُولُ يَا لَيْتَنِي لَمْ أُشْرِكْ بِرَبِّي أَحَدًا  

{وأحيط بثمره} بأوجه الضبط السابقة مع جنته بالهلاك فهلكت {فأصبح يقلب كفيه} ندما وتحسرا {على ما أنفق فيها} في عمارة جنته {وهي خاوية} ساقطة {على عروشها} دعائمها للكرم بأن سقطت ثم سقط الكرم {ويقول يا} للتنبيه {ليتني لم أشرك بربي أحدا}.
quran:18:43

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

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.
القرآن:١٨:٤٣

وَلَمْ تَكُنْ لَهُ فِئَةٌ يَنْصُرُونَهُ مِنْ دُونِ اللَّهِ وَمَا كَانَ مُنْتَصِرًا  

{ولم تكن} بالتاء والياء {له فئة} جماعة {ينصرونه من دون الله} عند هلاكها {وما كان منتصرا} عن هلاكها بنفسه.
quran:18:44

There the authority is ˹completely˺ for Allah, the Truth. He is best in reward and best in outcome.  

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).
القرآن:١٨:٤٤

هُنَالِكَ الْوَلَايَةُ لِلَّهِ الْحَقِّ ۚ هُوَ خَيْرٌ ثَوَابًا وَخَيْرٌ عُقْبًا  

{هنالك} أي يوم القيامة {الولاية} بفتح الواو النصرة وبكسرها الملك {لله الحق} بالرفع صفة الولاية وبالجر صفة الجلالة {هو خير ثوابا} من ثواب غيره لو كان يثيب {وخير عقبا} بضم القاف وسكونها عاقبة للمؤمنين ونصبهما على التمييز.
quran:18:45

And present to them the example of the life of this world, ˹its being˺ like rain which We send down from the sky, and the vegetation of the earth mingles with it and ˹then˺ it becomes dry remnants, scattered by the winds. And Allah is ever, over all things, Perfect in Ability.  

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.
القرآن:١٨:٤٥

وَاضْرِبْ لَهُمْ مَثَلَ الْحَيَاةِ الدُّنْيَا كَمَاءٍ أَنْزَلْنَاهُ مِنَ السَّمَاءِ فَاخْتَلَطَ بِهِ نَبَاتُ الْأَرْضِ فَأَصْبَحَ هَشِيمًا تَذْرُوهُ الرِّيَاحُ ۗ وَكَانَ اللَّهُ عَلَىٰ كُلِّ شَيْءٍ مُقْتَدِرًا  

{واضرب} صير {لهم} لقومك {مثل الحياة الدنيا} مفعول أول {كماء} مفعول ثان {أنزلناه من السماء فاختلط به} تكاثف بسبب نزول الماء {نبات الأرض} أو امتزج الماء بالنبات فَرَوِيَ وَحَسُن {فأصبح} صار النبات {هشيما} يابسا متفرقة أجزاؤه {تذروه} تنثره وتفرقه {الرياح} فتذهب به، المعنى: شبه الدنيا بنبات حسن فيبس فتكسر ففرقته الرياح وفي قراءة الريح {وكان الله على كل شيء مقتدرا} قادرا.
quran:18:46

Wealth and children are ˹but˺ adornment of the worldly life. But the enduring good deeds are better to your Lord for reward and better for ˹one's˺ hope.  

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.
القرآن:١٨:٤٦

الْمَالُ وَالْبَنُونَ زِينَةُ الْحَيَاةِ الدُّنْيَا ۖ وَالْبَاقِيَاتُ الصَّالِحَاتُ خَيْرٌ عِنْدَ رَبِّكَ ثَوَابًا وَخَيْرٌ أَمَلًا  

{المال والبنون زينة الحياة الدنيا} يتجمل بها فيها {والباقيات الصالحات} هي سبحان الله والحمد لله ولا إله إلا الله والله أكبر زاد بعضهم ولا حول ولا قوة إلا بالله {خير عند ربك ثوابا وخير أملاً} أي ما يأمله الإنسان ويرجوه عند الله تعالى.
quran:18:47

And ˹warn of˺ the Day when We will remove the mountains and you will see the earth prominent, and We will gather them and not leave behind from them anyone.  

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.
القرآن:١٨:٤٧

وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً وَحَشَرْنَاهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا  

{و} اذكر {يوم تُسَيَّرُ الجبالُ} نذهب بها عن وجه الأرض فتصير هباء منبثا وفي قراءة بالنون وكسر الياء ونصب الجبال {وترى الأرض بارزة} ظاهرة ليس عليها شيء من جبل ولا غيره {وحشرناهم} المؤمنين والكافرين {فلم نغادر} نترك {منهم أحدا}.
quran:18:48

And they will be presented before your Lord in rows, ˹and He will say˺, "You have certainly come to Us just as We created you the first time. But you claimed that We would never make for you an appointment."  

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.
القرآن:١٨:٤٨

وَعُرِضُوا عَلَىٰ رَبِّكَ صَفًّا لَقَدْ جِئْتُمُونَا كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ ۚ بَلْ زَعَمْتُمْ أَلَّنْ نَجْعَلَ لَكُمْ مَوْعِدًا  

{وعرضوا على ربك صفا} حال أي مصطفين كل أمة صف ويقال لهم {لقد جئتمونا كما خلقناكم أول مرة} أي فرادى حفاة عراة غُرْلاً ويقال لمنكري البعث {بل زعمتم أ} ن مخففة من الثقيلة أي أنه {لن نجعل لكم موعدا} للبعث.
quran:18:49

And the record ˹of deeds˺ will be placed ˹open˺, and 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.  

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.
القرآن:١٨:٤٩

وَوُضِعَ الْكِتَابُ فَتَرَى الْمُجْرِمِينَ مُشْفِقِينَ مِمَّا فِيهِ وَيَقُولُونَ يَا وَيْلَتَنَا مَالِ هَٰذَا الْكِتَابِ لَا يُغَادِرُ صَغِيرَةً وَلَا كَبِيرَةً إِلَّا أَحْصَاهَا ۚ وَوَجَدُوا مَا عَمِلُوا حَاضِرًا ۗ وَلَا يَظْلِمُ رَبُّكَ أَحَدًا  

{ووضع الكتاب} كتاب كل امرئ في يمينه من المؤمنين وفي شماله من الكافرين {فترى المجرمين} الكافرين {مشفقين} خائفين {مما فيه ويقولن} عند معاينتهم ما فيه من السيئات {يا} للتنبيه {ويلتنا} هلكتنا وهو مصدر لا فعل له من لفظه {ما لهذا الكتاب لا يغادر صغيرة ولا كبيرة} من ذنوبنا {إلا أحصاها} عدها وأثبتها تعجبوا منه في ذلك {ووجدوا ما عملوا حاضرا} مثبتا في كتابهم {ولا يظلم ربك أحدا} لا يعاقبه بغير جرم ولا ينقص من ثواب مؤمن.
quran:18:50

And ˹mention˺ when We said to the angels, "Prostrate to Adam," and they prostrated, except for Iblees. He was of the jinn and departed from the command of his Lord. Then will you take him and his descendants as allies other than Me while they are enemies to you? Wretched it is for the wrongdoers as an exchange.  

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.
القرآن:١٨:٥٠

وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ كَانَ مِنَ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ ۗ أَفَتَتَّخِذُونَهُ وَذُرِّيَّتَهُ أَوْلِيَاءَ مِنْ دُونِي وَهُمْ لَكُمْ عَدُوٌّ ۚ بِئْسَ لِلظَّالِمِينَ بَدَلًا  

{وإذ} منصوب باذكر {قلنا للملائكة اسجدوا لآدم} سجود انحناء لا وضع جبهة تحية له {فسجدوا إلا إبليس كان من الجن} قيل هم نوع من الملائكة فالاستثناء متصل وقيل هو منقطع وإبليس هو أبو الجن فله ذرية ذكرت معه بعد والملائكة لا ذرية لهم {ففسق عن أمر ربه} أي خرج عن طاعته بترك السجود {أفتتخذونه وذريته} الخطاب لآدم وذريته والهاء في الموضعين لإبليس {أولياء من دوني} تطيعونهم {وهم لكم عدو} أي أعداء حال {بئس للظالمين بدلاً} إبليس وذريته في إطاعتهم بدل إطاعة الله.