Al-Kahf Ayah 1-8

الكهف آيه 1-8

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ اَلْحَمْدُ لِلّٰهِ الَّذِي أَنْزَلَ عَلىٰ عَبْدِهِ الْكِتٰابَ وَ لَمْ يَجْعَلْ لَهُ عِوَجاً • قَيِّماً لِيُنْذِرَ بَأْساً شَدِيداً مِنْ لَدُنْهُ وَ يُبَشِّرَ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصّٰالِحٰاتِ أَنَّ لَهُمْ أَجْراً حَسَناً • مٰاكِثِينَ فِيهِ أَبَداً • وَ يُنْذِرَ الَّذِينَ قٰالُوا اتَّخَذَ اللّٰهُ وَلَداً • مٰا لَهُمْ بِهِ مِنْ عِلْمٍ وَ لاٰ لِآبٰائِهِمْ كَبُرَتْ كَلِمَةً تَخْرُجُ مِنْ أَفْوٰاهِهِمْ إِنْ يَقُولُونَ إِلاّٰ كَذِباً • فَلَعَلَّكَ بٰاخِعٌ نَفْسَكَ عَلىٰ آثٰارِهِمْ إِنْ لَمْ يُؤْمِنُوا بِهٰذَا الْحَدِيثِ أَسَفاً • إِنّٰا جَعَلْنٰا مٰا عَلَى الْأَرْضِ زِينَةً لَهٰا لِنَبْلُوَهُمْ أَيُّهُمْ أَحْسَنُ عَمَلاً • وَ إِنّٰا لَجٰاعِلُونَ مٰا عَلَيْهٰا صَعِيداً جُرُزاً

(Qur’an 18:1-8, M. H. Shakir) In the name of Allah, the Beneficent, the Merciful. All praise is due to Allah, Who revealed the Book to His servant and did not make in it any crookedness. Rightly directing, that he might warn of a severe punishment from Him and give good news to the believers who do good that they shall have a goodly reward, Staying in it forever; And warn those who say: Allah has taken a son. They have no knowledge of it, nor had their fathers; grievous is the word that comes out of their mouths; they speak nothing but a lie. Then maybe you will kill yourself with grief, sorrowing after them, if they do not believe in this announcement. Surely We have made what is on the earth an embellishment for it, so that We may try them (as to) which of them is best in works. And most surely We will make what is on it bare ground without herbage.

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علي بن إبراهيم، في قوله تعالى: اَلْحَمْدُ لِلّٰهِ الَّذِي أَنْزَلَ عَلىٰ عَبْدِهِ الْكِتٰابَ وَ لَمْ يَجْعَلْ لَهُ عِوَجاً قَيِّماً قال: هذا مقدم و مؤخر، لأن معناه: الذي أنزل على عبده الكتاب قيّماً، و لم يجعل له عوجاً، فقد قُدم حرف على حرف، لِيُنْذِرَ بَأْساً شَدِيداً مِنْ لَدُنْهُ يعني: يخوفهم و يحذرهم عذاب اللّه عزّ و جلّ: وَ يُبَشِّرَ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصّٰالِحٰاتِ أَنَّ لَهُمْ أَجْراً حَسَناً مٰاكِثِينَ فِيهِ أَبَداً يعني في الجنة: وَ يُنْذِرَ الَّذِينَ قٰالُوا اتَّخَذَ اللّٰهُ وَلَداً مٰا لَهُمْ بِهِ مِنْ عِلْمٍ قال: ما قالت قريش حين زعموا أن الملائكة بنات اللّه؛ و ما قالت اليهود و النصارى في قولهم: عزير ابن اللّه، و المسيح ابن اللّه؛ فرد اللّه تعالى عليهم، فقال: مٰا لَهُمْ بِهِ مِنْ عِلْمٍ وَ لاٰ لِآبٰائِهِمْ كَبُرَتْ كَلِمَةً تَخْرُجُ مِنْ أَفْوٰاهِهِمْ إِنْ يَقُولُونَ إِلاّٰ كَذِباً.

99-/6608: Ali ibn Ibrahim, regarding His saying: “All praise is due to Allah, Who revealed the Book to His servant and did not make in it any crookedness—upright,” said: This involves advancement and postponement; its meaning is: “Who revealed to His servant the Book, upright, and did not make in it any crookedness”—a word has been placed before another. “That he might warn of a severe punishment from Him” means he frightens them and warns them of Allah’s punishment; “and give good news to the believers who do good that they shall have a goodly reward, staying in it forever,” meaning in Paradise; “and warn those who say: ‘Allah has taken a son.’ They have no knowledge of it”—this is what Quraysh said when they claimed the angels are the daughters of Allah; and what the Jews and Christians said in claiming ‘Uzayr is the son of Allah and the Messiah is the son of Allah. So Allah, exalted, refuted them, saying: “They have no knowledge of it, nor had their fathers; grievous is the word that comes out of their mouths; they speak nothing but a lie.”

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مُحَمَّدُ بْنُ الْعَبَّاسِ، قَالَ: حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى، عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ، عَنْ أَبِي حَمْزَةَ، قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ(عَلَيْهِ السَّلاَمُ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ: لِيُنْذِرَ بَأْساً شَدِيداً مِنْ لَدُنْهُ. فَقَالَ أَبُو جَعْفَرٍ(عَلَيْهِ السَّلاَمُ): «الْبَأْسُ الشَّدِيدُ: هُوَ عَلِيُّ بْنُ أَبِي طَالِبٍ(عَلَيْهِ السَّلاَمُ)، وَهُوَ مِنْ لَدُنْ رَسُولِ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) وَقَاتَلَ عَدُوَّهُ، فَذَلِكَ قَوْلُهُ تَعَالَى: لِيُنْذِرَ بَأْساً شَدِيداً مِنْ لَدُنْهُ، وَمَعْنَى قَوْلِهِ تَعَالَى: لِيُنْذِرَ، يَعْنِي رَسُولَ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ): بَأْساً شَدِيداً».

99-/6609: Muhammad ibn al-‘Abbas said: Ahmad ibn Muhammad ibn ‘Isa narrated to us, from al-Husayn ibn Muhammad, from Muhammad ibn al-Fudayl, from Abu Hamzah, who said: I asked Abu Ja‘far (peace be upon him) about the saying of Allah, Mighty and Majestic: “That he might warn of a severe punishment from Him.” Abu Ja‘far (peace be upon him) said: “The severe might is ‘Ali ibn Abi Talib (peace be upon him), and he is from the side of the Messenger of Allah (Allah bless him and his family), and he fought his enemy. That is His saying, exalted is He: ‘That he might warn of a severe might from Him.’ And the meaning of His saying ‘that he might warn’ is [that] the Messenger of Allah (Allah bless him and his family) [warns of] a severe might.”

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الْعَيَّاشِيُّ: عَنِ الْبَرْقِيِّ، عَمَّنْ رَوَاهُ، رَفَعَهُ، عَنْ أَبِي بَصِيرٍ، عَنْ أَبِي جَعْفَرٍ(عَلَيْهِ السَّلاَمُ) لِيُنْذِرَ بَأْساً شَدِيداً مِنْ لَدُنْهُ، قَالَ: «الْبَأْسُ الشَّدِيدُ: عَلِيٌّ(عَلَيْهِ السَّلاَمُ) وَهُوَ مِنْ لَدُنْ رَسُولِ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) قَاتَلَ مَعَهُ عَدُوَّهُ، فَذَلِكَ قَوْلُهُ: لِيُنْذِرَ بَأْساً شَدِيداً مِنْ لَدُنْهُ».

99-/6610: Al-‘Ayyashi, from al-Barqi, from one who narrated it, raised, from Abu Basir, from Abu Ja‘far (peace be upon him) regarding “that he might warn of a severe punishment from Him,” said: “The severe might is ‘Ali (peace be upon him), and he is from the side of the Messenger of Allah (Allah bless him and his family); he fought the Prophet’s enemy alongside him. That is His saying: ‘that he might warn of a severe might from Him.’”

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عَنِ الْحَسَنِ بْنِ صَالِحٍ، قَالَ: قَالَ لِي أَبُو جَعْفَرٍ(عَلَيْهِ السَّلاَمُ): «لاَ تَقْرَأْ يَبْشُرَ إِنَّمَا الْبَشْرُ بَشْرُ الْأَدِيمِ [1]». قَالَ: فَصَلَّيْتُ بَعْدَ ذَلِكَ خَلْفَ الْحَسَنِ فَقَرَأَ يُبَشِّرَ [2].

99-/6611: From al-Hasan ibn Salih, who said: Abu Ja‘far (peace be upon him) said to me: “Do not read yabshir; al-bashr is only the skin of a hide [1].” He said: After that I prayed behind al-Hasan, and he recited yubashshir [2].

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ابْنُ شَهْرَ آشُوبٍ: عَنِ الْبَاقِرِ وَ الصَّادِقِ(عَلَيْهِمَا السَّلاَمُ) فِي قَوْلِهِ تَعَالَى: لِيُنْذِرَ بَأْساً شَدِيداً مِنْ لَدُنْهُ، «الْبَأْسُ الشَّدِيدُ: عَلِيُّ بْنُ أَبِي طَالِبٍ(عَلَيْهِ السَّلاَمُ) وَهُوَ لَدُنْ رَسُولِ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)، يُقَاتِلُ مَعَهُ عَدُوَّهُ».

99-/6612: Ibn Shahr Ashub, from al-Baqir and al-Sadiq (peace be upon them both), regarding His saying, “that he might warn of a severe punishment from Him”: “The severe might is ‘Ali ibn Abi Talib (peace be upon him), and he is from the side of the Messenger of Allah (Allah bless him and his family), fighting alongside him against his enemy.”

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و قال عليّ بن إبراهيم: قوله: فَلَعَلَّكَ يا محمد بٰاخِعٌ نَفْسَكَ عَلىٰ آثٰارِهِمْ إِنْ لَمْ يُؤْمِنُوا بِهٰذَا الْحَدِيثِ أَسَفاً. ثم قال: و فِي رِوَايَةِ أَبِي الْجَارُودِ، عَنْ أَبِي جَعْفَرٍ(عَلَيْهِ السَّلاَمُ) فِي قَوْلِهِ: فَلَعَلَّكَ بٰاخِعٌ نَفْسَكَ يَقُولُ: «قَاتِلٌ نَفْسَكَ عَلَى آثَارِهِمْ وَ أَمَّا أَسَفاً يَقُولُ: حُزْناً».

99-/6613: And ‘Ali ibn Ibrahim said regarding His saying: “So perhaps, O Muhammad, you would kill yourself with grief after them if they do not believe in this announcement, sorrowing.” Then he said: And in the narration of Abu al-Jarud, from Abu Ja‘far (peace be upon him) regarding His saying “So perhaps you would kill yourself with grief,” he said: “Killing yourself on account of their traces; and as for ‘asafan, it means grief.”

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و قال عليّ بن إبراهيم: في قوله: إِنّٰا جَعَلْنٰا مٰا عَلَى الْأَرْضِ زِينَةً لَهٰا، يعني الشجر و النبات و كل ما خلقه اللّه في الأرض، لِنَبْلُوَهُمْ أي لنختبرهم أَيُّهُمْ أَحْسَنُ عَمَلاً وَ إِنّٰا لَجٰاعِلُونَ مٰا عَلَيْهٰا صَعِيداً جُرُزاً يعني خرابا.

99-/6614: And ‘Ali ibn Ibrahim said regarding His saying: “Surely We have made what is on the earth an adornment for it”—meaning the trees, vegetation, and everything Allah created on the earth—“so that We may test them [as to] which of them is best in deed. And surely We will make what is upon it a barren plain”—meaning desolation.

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قَالَ: وَ فِي رِوَايَةِ أَبِي الْجَارُودِ، عَنْ أَبِي جَعْفَرٍ(عَلَيْهِ السَّلاَمُ) فِي قَوْلِهِ تَعَالَى: صَعِيداً جُرُزاً. قَالَ(عَلَيْهِ السَّلاَمُ): «أَيْ لاَ نَبَاتَ فِيهَا».

99-/6615: He said: And in the narration of Abu al-Jarud, from Abu Ja‘far (peace be upon him), regarding His saying, exalted is He: “a barren plain (sa‘idan juruzan),” he (peace be upon him) said: “That is, with no vegetation in it.”

الكهف آيه 9-22

أَمْ حَسِبْتَ أَنَّ أَصْحٰابَ الْكَهْفِ وَ الرَّقِيمِ كٰانُوا مِنْ آيٰاتِنٰا عَجَباً • إِذْ أَوَى الْفِتْيَةُ إِلَى الْكَهْفِ فَقَالُوا رَبَّنَا آتِنَا مِنْ لَدُنْكَ رَحْمَةً وَ هَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَداً • فَضَرَبْنَا عَلَىٰ آذَانِهِمْ فِي الْكَهْفِ سِنِينَ عَدَداً • ثُمَّ بَعَثْنَاهُمْ لِنَعْلَمَ أَيُّ الْحِزْبَيْنِ أَحْصَىٰ لِمَا لَبِثُوا أَمَداً • نَحْنُ نَقُصُّ عَلَيْكَ نَبَأَهُمْ بِالْحَقِّ إِنَّهُمْ فِتْيَةٌ آمَنُوا بِرَبِّهِمْ وَ زِدْنَاهُمْ هُدىً • وَ رَبَطْنَا عَلَىٰ قُلُوبِهِمْ إِذْ قَامُوا فَقَالُوا رَبُّنَا رَبُّ السَّمٰاوٰاتِ وَ الْأَرْضِ لَنْ نَدْعُوَ مِنْ دُونِهِ إِلٰهاً لَقَدْ قُلْنٰا إِذاً شَطَطاً • هٰؤُلٰاءِ قَوْمُنَا اتَّخَذُوا مِنْ دُونِهِ آلِهَةً لَوْلاٰ يَأْتُونَ عَلَيْهِمْ بِسُلْطٰانٍ بَيِّنٍ فَمَنْ أَظْلَمُ مِمَّنِ افْتَرىٰ عَلَى اللّٰهِ كَذِباً • وَ إِذِ اعْتَزَلْتُمُوهُمْ وَ مٰا يَعْبُدُونَ إِلاَّ اللّٰهَ فَأْوُوا إِلَى الْكَهْفِ يَنْشُرْ لَكُمْ رَبُّكُمْ مِنْ رَحْمَتِهِ وَ يُهَيِّئْ لَكُمْ مِنْ أَمْرِكُمْ مِرْفَقاً • وَ تَرَى الشَّمْسَ إِذٰا طَلَعَتْ تَزٰاوَرُ عَنْ كَهْفِهِمْ ذٰاتَ الْيَمِينِ وَ إِذٰا غَرَبَتْ تَقْرِضُهُمْ ذٰاتَ الشِّمٰالِ وَ هُمْ فِي فَجْوَةٍ مِنْهُ ذٰلِكَ مِنْ آيٰاتِ اللّٰهِ مَنْ يَهْدِ اللّٰهُ فَهُوَ الْمُهْتَدِي وَ مَنْ يُضْلِلْ فَلَنْ تَجِدَ لَهُ وَلِيّاً مُرْشِداً • وَ تَحْسَبُهُمْ أَيْقٰاظاً وَ هُمْ رُقُودٌ وَ نُقَلِّبُهُمْ ذٰاتَ الْيَمِينِ وَ ذٰاتَ الشِّمٰالِ وَ كَلْبُهُمْ بٰاسِطٌ ذِرٰاعَيْهِ بِالْوَصِيدِ لَوِ اطَّلَعْتَ عَلَيْهِمْ لَوَلَّيْتَ مِنْهُمْ فِرٰاراً وَ لَمُلِئْتَ مِنْهُمْ رُعْباً • وَ كَذٰلِكَ بَعَثْنٰاهُمْ لِيَتَسٰاءَلُوا بَيْنَهُمْ قٰالَ قٰائِلٌ مِنْهُمْ كَمْ لَبِثْتُمْ قٰالُوا لَبِثْنٰا يَوْماً أَوْ بَعْضَ يَوْمٍ قٰالُوا رَبُّكُمْ أَعْلَمُ بِمٰا لَبِثْتُمْ فَابْعَثُوا أَحَدَكُمْ بِوَرِقِكُمْ هٰذِهِ إِلَى الْمَدِينَةِ فَلْيَنْظُرْ أَيُّهٰا أَزْكىٰ طَعٰاماً فَلْيَأْتِكُمْ بِرِزْقٍ مِنْهُ وَ لْيَتَلَطَّفْ وَ لاٰ يُشْعِرَنَّ بِكُمْ أَحَداً • إِنَّهُمْ إِنْ يَظْهَرُوا عَلَيْكُمْ يَرْجُمُوكُمْ أَوْ يُعِيدُوكُمْ فِي مِلَّتِهِمْ وَ لَنْ تُفْلِحُوا إِذاً أَبَداً • وَ كَذٰلِكَ أَعْثَرْنٰا عَلَيْهِمْ لِيَعْلَمُوا أَنَّ وَعْدَ اللّٰهِ حَقٌّ وَ أَنَّ السّٰاعَةَ لاٰ رَيْبَ فِيهٰا إِذْ يَتَنٰازَعُونَ بَيْنَهُمْ أَمْرَهُمْ فَقٰالُوا ابْنُوا عَلَيْهِمْ بُنْيٰاناً رَبُّهُمْ أَعْلَمُ بِهِمْ قٰالَ الَّذِينَ غَلَبُوا عَلٰى أَمْرِهِمْ لَنَتَّخِذَنَّ عَلَيْهِمْ مَسْجِداً • سَيَقُولُونَ ثَلٰاثَةٌ رٰابِعُهُمْ كَلْبُهُمْ وَ يَقُولُونَ خَمْسَةٌ سٰادِسُهُمْ كَلْبُهُمْ رَجْماً بِالْغَيْبِ وَ يَقُولُونَ سَبْعَةٌ وَ ثٰامِنُهُمْ كَلْبُهُمْ قُلْ رَبِّي أَعْلَمُ بِعِدَّتِهِمْ مٰا يَعْلَمُهُمْ إِلاّٰ قَلِيلٌ فَلاٰ تُمارِ فِيهِمْ إِلاّٰ مِرٰاءً ظٰاهِراً وَ لاٰ تَسْتَفْتِ فِيهِمْ مِنْهُمْ أَحَداً

(Qur’an 18:9-22, M. H. Shakir) Or, do you think that the Companions of the Cave and the Inscription were of Our wonderful signs? When the youths sought refuge in the cave, they said: Our Lord! grant us mercy from Thee, and provide for us a right course in our affair. So We prevented them from hearing in the cave for a number of years. Then We raised them up that We might know which of the two parties was best able to compute the time for which they remained. We relate to you their story with the truth; surely they were youths who believed in their Lord and We increased them in guidance. And We strengthened their hearts with patience, when they stood up and said: Our Lord is the Lord of the heavens and the earth; we will by no means call upon any god besides Him, for then indeed we should have said an extravagant thing. These our people have taken gods besides Him; why do they not bring any clear authority regarding them? Who is then more unjust than he who forges a lie against Allah? And when you forsake them and what they worship save Allah, betake yourselves for refuge to the cave; your Lord will spread for you of His mercy and provide for you a profitable course in your affair. And you might see the sun when it rose, decline from their cave to the right, and when it set, leave them behind on the left while they were in a wide space thereof; this is of the signs of Allah; he whom Allah guides, he is the rightly guided one, and he whom He causes to err, you shall not find for him any friend to lead him aright. And you might think them awake while they were asleep and We turned them about to the right and to the left, while their dog lay outstretching its paws at the entrance. If you looked at them you would certainly turn back from them in flight, and you would certainly be filled with awe because of them. And thus did We raise them that they might question each other. A speaker from among them said: How long have you tarried? They said: We have tarried a day, or part of a day. (Others) said: Your Lord knows best how long you have tarried. Now send one of you with this silver coin of yours to the city, then let him see which of them has purest food, so let him bring to you provision from it, and let him behave with gentleness, and by no means make your case known to any one: For surely, if they prevail over you, they would stone you or turn you back to their religion, and then you will never succeed. And thus did We make (men) to get knowledge of them, that they might know that the promise of Allah is true and that as for the hour there is no doubt about it. When they disputed among themselves about their affair and said: Erect an edifice over them. Their Lord best knows them. Those who prevailed in their affair said: We will certainly raise a masjid over them. They will say: (They are) three, the fourth of them being their dog; and say: (They are) five, the sixth of them being their dog, making conjectures at what is unseen; and say: (They are) seven and the eighth of them is their dog. Say: My Lord knows best their number; none knows them but a few. Therefore contend not in the matter of them but with an outward contending, and do not question concerning them any of them.

99-/6616 _1-

مُحَمَّدُ بْنُ يَعْقُوبَ: عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ، رَفَعَهُ، قَالَ: قَالَ أَبُو عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ) لِرَجُلٍ عِنْدَهُ:

99-/6616: Muhammad ibn Ya‘qub, from ‘Ali ibn Ibrahim, raised it, who said: Abu ‘Abdillah (peace be upon him) said to a man who was with him: [text continues].

المراجع

_1) تفسير القمّيّ 2:30.

Tafsir al-Qummi 2:30.

_2) تأويل الآيات 1:1/291.

Ta’wil al-Ayat 1:1/291.

_3) تفسير العيّاشي 2:2/321.

Tafsir al-‘Ayyashi 2:2/321.

_4) تفسير العيّاشي 2:3/321.

Tafsir al-‘Ayyashi 2:3/321.

_5) المناقب 2:81.

al-Manaqib 2:81.

_6) تفسير القمّيّ 2:31.

Tafsir al-Qummi 2:31.

_7) تفسير القمّيّ 2:31.

Tafsir al-Qummi 2:31.

_8) تفسير القمّيّ 2:31.

Tafsir al-Qummi 2:31.

[1] بَشَرْتُ الأَدِيمَ أَبْشُرُهُ بَشْراً: إذا أَخَذْتَ بَشَرَتَهُ. «الصحاح-بشر-2:590».

Bashartu al-adima abshuruhu bashran: idha akhadhta basharatahu. “al-Sihah – B-sh-r – 2:590.”

[2] قرأ حمزة و الكسائي بالتخفيف و الباقون بالتشديد. انظر: تفسير النيسابوريّ-هامش تفسير الطبريّ-15:107- و روح المعاني للآلوسي 15:203.

Qara’a Hamzah wa al-Kisa’i bi-l-takhfif wa al-baqun bi-l-tashdid. Unzur: Tafsir al-Naysaburi – hamish Tafsir al-Tabari – 15:107 – wa Ruh al-Ma‘ani li-l-Alusi 15:203.