الْحَمْدُ لِلَّهِ الَّذِي أَنْزَلَ عَلَىٰ عَبْدِهِ الْكِتَابَ وَلَمْ يَجْعَلْ لَهُ عِوَجًا
ALL PRAISE is due to God who has bestowed this divine writ from on high upon His servant, and has not allowed any deviousness to obscure its meaning: (1)
قَيِّمًا لِيُنْذِرَ بَأْسًا شَدِيدًا مِنْ لَدُنْهُ وَيُبَشِّرَ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا حَسَنًا
[a divine writ] unerringly straight, meant to warn [the godless] of a severe punishment from Him, and to give unto the believers who do good works the glad tiding that theirs shall be a goodly reward (2)
مَاكِثِينَ فِيهِ أَبَدًا
[a state of bliss] in which they shall dwell beyond the count of time. (3)
وَيُنْذِرَ الَّذِينَ قَالُوا اتَّخَذَ اللَّهُ وَلَدًا
Furthermore, [this divine writ is meant] to warn all those who assert, "God has taken unto Himself a son." (4)
مَا لَهُمْ بِهِ مِنْ عِلْمٍ وَلَا لِآبَائِهِمْ كَبُرَتْ كَلِمَةً تَخْرُجُ مِنْ أَفْوَاهِهِمْ إِنْ يَقُولُونَ إِلَّا كَذِبًا
No knowledge whatever have they of Him, and neither had their forefathers: dreadful is this saying that comes out of their mouths, [and] nothing but falsehood do they utter! (5)
فَلَعَلَّكَ بَاخِعٌ نَفْسَكَ عَلَىٰ آثَارِهِمْ إِنْ لَمْ يُؤْمِنُوا بِهَٰذَا الْحَدِيثِ أَسَفًا
But wouldst thou, perhaps, torment thyself to death with grief over them if they are not willing to believe in this message? (6)
إِنَّا جَعَلْنَا مَا عَلَى الْأَرْضِ زِينَةً لَهَا لِنَبْلُوَهُمْ أَيُّهُمْ أَحْسَنُ عَمَلًا
Behold, We have willed that all beauty on earth be a means by which We put men to a test, [showing] which of them are best in conduct; (7)
وَإِنَّا لَجَاعِلُونَ مَا عَلَيْهَا صَعِيدًا جُرُزًا
and, verily, [in time] We shall reduce all that is on it to barren dust! (8)
أَمْ حَسِبْتَ أَنَّ أَصْحَابَ الْكَهْفِ وَالرَّقِيمِ كَانُوا مِنْ آيَاتِنَا عَجَبًا
[AND SINCE the life of this world is but a test,] dost thou [really] think that [the parable of] the Men of the Cave and of [their devotion to] the scriptures could be deemed more wondrous than any [other] of Our messages? (9)
إِذْ أَوَى الْفِتْيَةُ إِلَى الْكَهْفِ فَقَالُوا رَبَّنَا آتِنَا مِنْ لَدُنْكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا
When those youths took refuge in the cave, they prayed: "O our Sustainer! Bestow on us grace from Thyself, and endow us, whatever our [outward] condition, with consciousness of what is right!" (10)
فَضَرَبْنَا عَلَىٰ آذَانِهِمْ فِي الْكَهْفِ سِنِينَ عَدَدًا
And thereupon We veiled their ears in the cave for many a year, (11)
ثُمَّ بَعَثْنَاهُمْ لِنَعْلَمَ أَيُّ الْحِزْبَيْنِ أَحْصَىٰ لِمَا لَبِثُوا أَمَدًا
and then We awakened them: [and We did all this] so that We might mark out [to the world] which of the two points of view showed a better comprehension of the time-span during which they had remained in this state. (12)
- and then We awakened them:10 [and We did all this] so that We might mark out [to the world]11 which of the two points of view showed a better comprehension of the time-span during which they had remained in this state.12
- 10 Or: "sent them forth" - which may indicate a return to the active life of this world.
- 11 Lit., "so that We might take cognizance of: but since God embraces all past, present and future with His knowledge, His "taking cognizance" of an event denotes His causing it to come into being and, thus, allowing it to become known by His creatures: hence, "marking it out" to the world.
- 12 Lit., "which of the two parties" - alluding, metonymically, to the two viewpoints mentioned in verse 19 below - "was better at computing the time-span ...", etc.: it should, however, be borne in mind that the verb ahsa does not merely signify "he computed" or "reckoned", but also "he understood" or "comprehended" (Taj al-'Arus). Since a "computing" of the time which those seekers after truth had spent in the cave could have no particular bearing on the ethical implications of this parable, ahsa has here obviously the meaning of "better at comprehending" or "showing a better comprehension" - namely, of the spiritual meaning of the time-lapse between their "falling asleep" and their "awakening" (see note 25 below).
- Then We roused them,2340 in order to test which of the two parties was best2341 at calculating the term of years they had tarried!
- 2340 Roused them: or raised them up from their sleep or whatever condition they had fallen into (18:18), so that they began to perceive the things around them, but only with the memories of the time at which they had ceased to be in touch with the world.
- 2341 When they awoke to consciousness, they had lost all count of time. Though they had all entered together, and lain together on the same place for the same length of time, their impressions of the time that had passed were quite different. Time is thus related to our own internal experiences. We have to learn the lesson that men as good as ourselves may yet differ as to their reactions to certain facts, and that in such matters disputes are unseemly. It is best to say, "Allah knows best" (18:19).
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Then We roused them, in order to test which of the two parties was best at calculating the term of years they had tarried!
— Abdullah Yusuf Ali -
And afterward We raised them up that We might know which of the two parties would best calculate the time that they had tarried.
— Marmaduke Pickthall -
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.
— M. Habib Shakir -
Then We raised them up (from their sleep), that We might test which of the two parties was best at calculating the time period that they had tarried.
— Taqiuddin Hilali and M. Mohsin Khan -
Thereafter We raised them up that We might know which of the two parties was best at reckoning the time that they had tarried.
— Abdul-Majid Daryabadi -
and thereafter We revived them to find out which of the two parties could best calculate the length of their stay.
— Hasan Qaribullah and Ahmed Darwish -
then We raised them up that We might know which of the two parties had better accounted for the period they had stayed there.
— Ayub Khan -
Then We raised them up that We might know which of the two parties would preserve a better reckoning of the time that they tarried.
— Sher Ali -
and then We awakened them: [and We did all this] so that We might mark out [to the world] which of the two points of view showed a better comprehension of the time-span during which they had remained in this state.
— Muhammad Asad -
Afterwards. We raised them up again, that We might know which of the two parties would better calculate the while they had tarried.
— Arthur Arberry -
and then roused them so that We might see which of the two parties could best tell the length of their stay.
— Abu'l Ala Maududi