Islamicstudies.info
Tafheem.net

Tafsir Ishraq al-Ma'ani

Quran Translation & Commentary by Syed Iqbal Zaheer
Buy from Amazon

Quran Translation
Word for Word by
Dr. Shehnaz Shaikh
& Kausar Khatri

Introduction | Wiki
1. Al-Fatihah
2. Al-Baqarah
3. Al-Imran
4. Al-Nisa
5. Al-Maidah
6. Al-Anam
7. Al-Araf
8. Al-Anfal
9. Al-Taubah
10. Yunus
11. Hud
12. Yusuf
13. Al-Rad
14. Ibrahim
15. Al-Hijr
16. Al-Nahl
17. Bani Israil
18. Al-Kahf
19. Maryam
20. Ta-Ha
21. Al-Anbiya
22. Al-Hajj
23. Al-Muminun
24. An-Nur
25. Al-Furqan
26. Ash-Shuara
27. An-Naml
28. Al-Qasas
29. Al-Ankabut
30. Ar-Rum
31. Luqman
32. As-Sajdah
33. Al-Ahzab
34. Saba
35. Fatir
36. Yasin
37. As-Saffat
38. Saad
39. Az-Zumar
40. Al-Mumin
41. Ha-Meem-As-Sajdah
42. AShura
43. Az-Zukhruf
44. Ad-Dukhan
45. Al-Jathiyah
46. Al-Ahqaf
47. Muhammad
48. Al-Fath
49. Al-Hujurat
50. Al-Qaf
51. Adh-Dhariyat
52. At-Tur
53. An-Najm
54. Al-Qamar
55. Al-Rahman
56. Al-Waqiah
57. Al-Hadid
58. Al-Mujadalah
59. Al-Hashr
60. Al-Mumtahinah
61. As-Saff
62. Al-Jumuah
63. Al-Munafiqun
64. Al-Taghabun
65. At-Talaq
66. At-Tahrim
67. Al-Mulk
68. Al-Qalam
69. Al-Haqqah
70. Al-Maarij
71. Nuh
72. Al-Jinn
73. Al-Muzzammil
74. Al-Muddhththir
75. Al-Qiyamah
76. Ad-Dahr
77. Al-Mursalat
78. An-Naba
79. An-Naziat
80. Abas
81. At-Takwir
82. Al-Infitar
83. At-Tatfif
84. Al-Inshiqaq
85. Al-Buruj
86. At-Tariq
87. Al-Ala
88. Al-Ghashiyah
89. Al-Fajr
90. Al-Balad
91. Ash-Shams
92. Al-Lail
93. Ad-Duha
94. Al-Inshirah
95. At-Tin
96. Al-Alaq
97. Al-Qadr
98. Al-Bayyinah
99. Az-Zilzal
100. Al-Adiyat
101. Al-Qariah
102. At-Takathur
103. Al-Asr
104. Al-Humazah
105. Al-Fil
106. Al-Quraish
107. Al-Maun
108. Al-Kauthar
109. Al-Kafirun
110. An-Nasr
111. Al-Lahab
112. Al-Ikhlas
113. Al-Falaq
114. An-Nas
Surah 18. Al-Kahf
Verses [Section]: 1-12[1], 13-17 [2], 18-22 [3], 23-31 [4], 32-44 [5], 45-49 [6], 50-53 [7], 54-59 [8], 60-70 [9], 71-82 [10], 83-101 [11], 102-110 [12]

Quran Text of Verse 32-44
وَ اضْرِبْAnd set forthلَهُمْto themمَّثَلًاthe exampleرَّجُلَیْنِof two men:جَعَلْنَاWe providedلِاَحَدِهِمَاfor one of themجَنَّتَیْنِtwo gardensمِنْofاَعْنَابٍgrapesوَّ حَفَفْنٰهُمَاand We bordered themبِنَخْلٍwith date-palmsوَّ جَعَلْنَاand We placedبَیْنَهُمَاbetween both of themزَرْعًاؕcrops كِلْتَاEachالْجَنَّتَیْنِ(of) the two gardensاٰتَتْbrought forthاُكُلَهَاits produceوَ لَمْand notتَظْلِمْdid wrongمِّنْهُof itشَیْـًٔا ۙanythingوَّ فَجَّرْنَاAnd We caused to gush forthخِلٰلَهُمَاwithin themنَهَرًاۙa river وَّ كَانَAnd wasلَهٗfor himثَمَرٌ ۚfruitفَقَالَso he saidلِصَاحِبِهٖto his companionوَ هُوَwhile heیُحَاوِرُهٗۤ(was) talking with himاَنَاI amاَكْثَرُgreaterمِنْكَthan youمَالًا(in) wealthوَّ اَعَزُّand strongerنَفَرًا (in) men 18. Al-Kahf Page 298وَ دَخَلَAnd he enteredجَنَّتَهٗhis gardenوَ هُوَwhile heظَالِمٌ(was) unjustلِّنَفْسِهٖ ۚto himselfقَالَHe saidمَاۤNotاَظُنُّI thinkاَنْthatتَبِیْدَwill perishهٰذِهٖۤthisاَبَدًاۙever وَّ مَاۤAnd notاَظُنُّI thinkالسَّاعَةَthe Hourقَآىِٕمَةً ۙwill occurوَّ لَىِٕنْAnd ifرُّدِدْتُّI am brought backاِلٰیtoرَبِّیْmy LordلَاَجِدَنَّI will surely findخَیْرًاbetterمِّنْهَاthan thisمُنْقَلَبًا (as) a return قَالَSaidلَهٗto himصَاحِبُهٗhis companionوَ هُوَwhile heیُحَاوِرُهٗۤwas talking to himاَكَفَرْتَDo you disbelieveبِالَّذِیْin One Whoخَلَقَكَcreated youمِنْfromتُرَابٍdustثُمَّthenمِنْfromنُّطْفَةٍa minute quantity of semenثُمَّthenسَوّٰىكَfashioned youرَجُلًاؕ(into) a man لٰكِنَّاۡBut as for meهُوَHeاللّٰهُ(is) Allahرَبِّیْmy Lordوَ لَاۤand notاُشْرِكُI associateبِرَبِّیْۤwith my Lordاَحَدًا anyone وَ لَوْ لَاۤAnd why (did you) notاِذْwhenدَخَلْتَyou enteredجَنَّتَكَyour gardenقُلْتَsayمَاWhatشَآءَwillsاللّٰهُ ۙAllahلَا(there is) noقُوَّةَpowerاِلَّاexceptبِاللّٰهِ ۚwith AllahاِنْIfتَرَنِyou seeاَنَاmeاَقَلَّlesserمِنْكَthan youمَالًا(in) wealthوَّ وَلَدًاۚand children فَعَسٰیIt may beرَبِّیْۤthat my Lordاَنْthat my Lordیُّؤْتِیَنِwill give meخَیْرًاbetterمِّنْthanجَنَّتِكَyour gardenوَ یُرْسِلَand will sendعَلَیْهَاupon itحُسْبَانًاa calamityمِّنَfromالسَّمَآءِthe skyفَتُصْبِحَthen it will becomeصَعِیْدًاgroundزَلَقًاۙslippery اَوْOrیُصْبِحَwill becomeمَآؤُهَاits waterغَوْرًاsunkenفَلَنْso neverتَسْتَطِیْعَyou will be ableلَهٗto find itطَلَبًا to find it وَ اُحِیْطَAnd were surroundedبِثَمَرِهٖhis fruitsفَاَصْبَحَso he beganیُقَلِّبُtwistingكَفَّیْهِhis handsعَلٰیoverمَاۤwhatاَنْفَقَhe (had) spentفِیْهَاon itوَ هِیَwhile it (had)خَاوِیَةٌcollapsedعَلٰیonعُرُوْشِهَاits trellisesوَ یَقُوْلُand he saidیٰلَیْتَنِیْOh! I wishلَمْI had not associatedاُشْرِكْI had not associatedبِرَبِّیْۤwith my Lordاَحَدًا anyone وَ لَمْAnd notتَكُنْwasلَّهٗfor himفِئَةٌa groupیَّنْصُرُوْنَهٗ(to) help himمِنْother thanدُوْنِother thanاللّٰهِAllahوَ مَاand notكَانَwasمُنْتَصِرًاؕ(he) supported هُنَالِكَThereالْوَلَایَةُthe protectionلِلّٰهِ(is) from Allahالْحَقِّ ؕthe TrueهُوَHeخَیْرٌ(is the) bestثَوَابًا(to) rewardوَّ خَیْرٌand (the) bestعُقْبًا۠(for) the final end
Translation of Verse 32-44

(18:32) Strike for them a similitude of two men: To one of them We provided two orchards of grapevines, and surrounded them with palm-trees. And We set amidst the two, sown field.

(18:33) Each of the two orchards yielded its produce, failing not thereof in the least. And We caused a spring to gush forth within them.

(18:34) So he had fruit.55 He said to his companion, as he was conversing with him,56 ‘I am more of wealth than you and larger in numbers.’

(18:35) He went into his orchard wronging himself.57 He said, ‘I do not think this will ever perish. And I do not reckon the Hour will strike.

(18:36) And, even if I am returned to my Lord, I shall surely find better than this as a retreat.’58

(18:37) His companion said to him, as he carried on the conversation with him, ‘Do you deny Him who59 created you from dust, then from a sperm-drop, and then fashioned you into a man?’60

(18:38) But, for my part, Allah is my Lord, and I shall never associate anyone with my Lord.

(18:39) What if, when you entered your orchard, had said, “What Allah willed! There is no power except in Allah.”61 If you see me that I am less than you in wealth and progeny,

(18:40) Then, it may be that my Lord will grant me better than your orchard62 and loosen upon it a thunderbolt out of heaven,63 so that it is rendered a dusty slippery ground.

(18:41) Or its water gets sunk deep underground, so that you are never able to seek it.’

(18:42) And its fruit was encompassed64 so that by morning he was wringing his hands over what he had spent on it, while it lay fallen on its trellises, he muttering, ‘Woe unto me. Would that I had not associated anyone with my Lord.’65

(18:43) And there was not a band for him to help him apart from Allah,66 nor could he defend himself.

(18:44) There! Protective power belongs to Allah alone: the True One.67 He is the best in reward and the best in outcome.


Commentary

55. Some scholars of classical times, such as Ibn ‘Abbas, Mujahid and Qatadah, have read the word “thamar” (meaning fruit) as “thumur” (meaning varieties of wealth). Ibn Jarir prefers this variant reading. But, Ibn Kathir believes “fruit” is a better understanding.

56. Some linguists have expressed the opinion that the construction of the sentence lends a sense of argument. That is, the two were discussing a subject, albeit somewhat heatedly, or, arguing over something, probably this life and the nature of its trials.

57. That is, he went into the orchard puffed up with pride and vanity (Au.).

Yusuf Ali writes: “It was not wealth that ruined him, but the attitude of his mind. He was unjust, not so much to his neighbor (i.e., companion), as to his own soul. In his love of the material, he forgot or openly defied the spiritual. As verse 37 shows, he took his companion with him, to impress him with his own importance, but the companion was unmoved.”

58. What he meant is: “I deserve my affluence. It is a sign of my Lord’s approval of me. Accordingly, when I return - if I ever have to - then, there should be a better deal waiting for me there in the new habitat also” (Au.).

59. Majid comments: “The man fondly imagined that his affluence was solely due to his merit and not to any beneficence on the part of God.”

60. The human body is composed of some 100 trillion cells (100,000,000,000,000). Pregnancy starts with the fusion of two microscopic cells that become one. However, in no time the resultant single cell splits into two: each daughter cell being an exact replica of the mother cell. Each of the two daughter cells again split to become four: with each new daughter cell an exact replica of the two mother cells. Then the four split to become eight, and so on. Initially, every new cell of the billions is a replica of the first cell. But after a while, variations start showing up: variations that are essential if the cells are to become the component parts of a variety of organs – hands, feet, nerves, heart, brain, etc. But this is amazing, something very unusual. For, every new cell has the same set of DNA: the coded chemical message that determine the size, shape, function, and life of the parts of the body. With the variation, (which affects only the outer structure, the nucleus housing the DNA carrying coded messages remaining unchanged), various organs start taking shape in different parts of the embryo: first the tip of the back bone, the heart, and later, the limbs, eyes, ears, and so on. This phenomenon almost gives the freedom to the cell to determine its future course of development, e.g., whether it will become part of the backbone, or the toe. The situation becomes more complicated when we realize that since the brain is still not in place, and billions of cells are deciding their own fate, apparently, each by itself, there has to be some kind of communication between the trillions of them to determine the division of position and work. But, if there is, then, the question is, what central organ is there that controls the communication so that a brain cell does not become a heart cell or vice a versa. This is only one of the problems within the developing embryo. A study reveals that there are several such phenomenon explained very poorly by the biologists, in vague terms, with lots of holes in the arguments, studded with plenty of ‘perhaps’es’, ‘probably’s’, and ‘maybes’ which force us to pay greater attention to the verse at hand (Au.).

61. Qurtubi, Ibn Kathir and others write: The Sahihayn report that the Prophet said to Abu Hurayrah, “May I not lead you to a treasure from the treasures of Paradise? It is to say,

لا حول ولا قوة إلا بالله

“There is no force nor any power save with Allah.’

62. That is, in the Hereafter (Ibn Kathir).

63. Although literally, “accounting”, but according to Ibn ‘Abbas, Dahhak and Ibn Zayd, the textual word “husban” has been used here in the sense of a scourge (from the heaven: Ibn Jarir, Ibn Kathir). In fact, writes Zamakhshari, literally also the word can mean scourge.

64. That is, it was destroyed by a scourge that descended on it by night (Qurtubi).

65. Mawdudi writes against an earlier verse, “The person concerned did not deny the existence of God.. (for) kufr does not merely consist in denying the existence of God. In addition, pride, arrogance, vainglory and denial of the Hereafter also constitute kufr of God; for the faith required of man does not merely consist of affirming God’s existence; it also requires affirming Him as the Master, the Lord, and the Sovereign. Whosoever focuses his attention exclusively upon himself, who considers his attainments, his wealth and his high social standing not as gifts from God but the result of his own ability and effort, who thinks that his wealth will endure and that none has the power to deprive him of it, and who thinks that he is accountable to no one - such a person in fact does not believe in God in the sense in which he is required to..”

66. That is, the manpower he had boasted of earlier, failed to protect his orchards (Ibn Kathir).

67. There have been at least four interpretations of the word “walayah”, of which of course only one could be chosen for translation.