Context from Tafheem: This brief but powerful section concludes the sustained historical and theological argument against the obstinacy of the Children of Israel. It shifts from recounting their past failures to stating an eternal, objective truth about the Quran and its inevitable impact, while also warning against a final, desperate form of corruption: seeking magic instead of guidance.

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سورة البقرة (Surah Al-Baqarah)

آية 99

القرآن: وَلَقَدْ أَنزَلْنَا إِلَيْكَ آيَاتٍ بَيِّنَاتٍ ۖ وَمَا يَكْفُرُ بِهَا إِلَّا الْفَاسِقُونَ
Translation: And We have certainly sent down to you clear verses, and no one denies them except the defiantly disobedient.

Explanation (Tafheemul Quran):
Maududi explains that this is a pivotal, declarative statement addressing the Prophet Muhammad (ﷺ) and, through him, the believers.

· “Clear Verses”: Refers to the Quranic revelations themselves, which are self-evident in their truth, wisdom, and miraculous nature. Their clarity leaves no room for honest doubt.
· The Only Deniers: Therefore, denial of these clear signs is not an intellectual stance but a moral one. Only “the defiantly disobedient” (al-Fasiqun) reject them. Fisq (disobedience) here implies willfully stepping outside the bounds of truth and righteousness. This categorically places those who reject the Quran, despite its clarity, in the category of moral transgressors, not sincere skeptics.

آية 100

القرآن: أَوَكُلَّمَا عَاهَدُوا عَهْدًا نَّبَذَهُ فَرِيقٌ مِّنْهُم ۚ بَلْ أَكْثَرُهُمْ لَا يُؤْمِنُونَ
Translation: Is it not [true] that every time they took a covenant, a party of them threw it away? But, [in fact], most of them do not believe.
Explanation: Returning briefly to the Israelites’ pattern, this verse summarizes their historical character as covenant-breakers. Maududi notes that this is not just about past covenants but includes their current breach: the covenant inherent in their own scriptures to believe in the final Prophet. The conclusion is damning: “most of them do not believe.” Their disbelief is the norm, not the exception, stemming from this ingrained trait.

آية 101

القرآن: وَلَمَّا جَاءَهُمْ رَسُولٌ مِّنْ عِندِ اللَّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ نَبَذَ فَرِيقٌ مِّنَ الَّذِينَ أُوتُوا الْكِتَابَ كِتَابَ اللَّهِ وَرَاءَ ظُهُورِهِمْ كَأَنَّهُمْ لَا يَعْلَمُونَ
Translation: And when a messenger from Allah came to them confirming that which was with them, a party of those who had been given the Scripture threw the Scripture of Allah behind their backs as if they did not know [what it contained].
Explanation:
This verse vividly captures the essence of their betrayal regarding Prophet Muhammad (ﷺ).

· The Messenger Confirms Their Book: The coming of Muhammad (ﷺ) was the fulfillment of the prophecies within their own Torah.
· The Act of Rejection: Instead of embracing him, a party of their scholars “threw the Scripture of Allah behind their backs.” Maududi explains this as a metaphor for willful abandonment. They consciously disregarded the very truths in their own book that testified to the Prophet’s truthfulness.
· The Pretense: They acted “as if they did not know”—a pretense of ignorance that was utterly false, as their own knowledge condemned them. This highlights the depth of their dishonesty.

آية 102

القرآن: وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَىٰ مُلْكِ سُلَيْمَانَ ۖ وَمَا كَفَرَ سُلَيْمَانُ وَلَٰكِنَّ الشَّيَاطِينَ كَفَرُوا يُعَلِّمُونَ النَّاسَ السِّحْرَ وَمَا أُنزِلَ عَلَى الْمَلَكَيْنِ بِبَابِلَ هَارُوتَ وَمَارُوتَ ۚ وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّىٰ يَقُولَا إِنَّمَا نَحْنُ فِتْنَةٌ فَلَا تَكْفُرْ ۖ فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَزَوْجِهِ ۚ وَمَا هُم بِضَارِّينَ بِهِ مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللَّهِ ۚ وَيَتَعَلَّمُونَ مَا يَضُرُّهُمْ وَلَا يَنفَعُهُمْ ۚ وَلَقَدْ عَلِمُوا لَمَنِ اشْتَرَاهُ مَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ ۚ وَلَبِئْسَ مَا شَرَوْا بِهِ أَنفُسَهُمْ ۚ لَوْ كَانُوا يَعْلَمُونَ
Translation: And they followed what the devils had recited during the reign of Solomon. It was not Solomon who disbelieved, but the devils disbelieved, teaching people magic and that which was revealed to the two angels at Babylon, Harut and Marut. But they do not teach anyone unless they say, “We are a trial, so do not disbelieve.” And they learn from them that by which they cause separation between a man and his wife. But they do not harm anyone through it except by permission of Allah. And they learn what harms them and does not benefit them. But they certainly knew that whoever purchased it (magic) would have no share in the Hereafter. And wretched is that for which they sold themselves, if they only knew.

Explanation (Tafheemul Quran):
Maududi delves deeply into this complex verse, explaining it as an exposure of a final, corrupt avenue they pursued.

· Clearing Prophet Solomon: The verse begins by absolving Prophet Solomon of any involvement in magic. The corruption came from “the devils”—rebellious humans or jinn—who attributed magic to his reign to give it legitimacy.
· The Source of Corrupt Knowledge: This magic is linked to “that which was revealed to the two angels at Babylon, Harut and Marut.” Maududi explains this as a test from God. These two angels were sent to teach people the difference between magic and true miracle, warning as they taught: “We are a trial, so do not disbelieve.” Their purpose was to distinguish those who would seek harmful sorcery from those who would seek refuge in God.
· The Evil Application: The Jewish tribes, instead of heeding the warning, learned from this knowledge specifically to cause harm—most vilely, “to cause separation between a man and his wife.” This highlights the malicious use they put such “knowledge” to, targeting the most sacred of social bonds.
· The Ultimate Futility and Loss:
· Magic has no real power except by God’s permissive will as a test.
· It is knowledge that harms and does not benefit.
· They knew that engaging in it forfeited any share in the Hereafter.
· Yet, they chose it, making another “wretched” trade of their souls. This represents the culmination of their deviation: abandoning prophetic guidance for sorcery.

آية 103

القرآن: وَلَوْ أَنَّهُمْ آمَنُوا وَاتَّقَوْا لَمَثُوبَةٌ مِّنْ عِندِ اللَّهِ خَيْرٌ ۖ لَّوْ كَانُوا يَعْلَمُونَ
Translation: And if they had believed and feared Allah, then a reward from Allah would have been better, if they only knew.
Explanation: This verse serves as the poignant conclusion to the entire discourse from verse 40 onward. It presents the stark alternative they foolishly rejected.

· The Path Not Taken: “If they had believed and feared Allah (wa-ittaqaw)…” This is the essence of what was demanded of them: true faith coupled with God-consciousness (Taqwa).
· The Lost Reward: The consequence of that path would have been “a reward from Allah”—better than any worldly gain, power, or magic they pursued.
· The Final Lament: The phrase “if they only knew” echoes with regret. It underscores that their choices were born of spiritual ignorance. Had they possessed true insight, they would have seen that the path of belief and piety leads to the only true and lasting good.

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Summary from Tafheemul Quran Perspective (Verses 99-103):

This concluding segment, per Maududi, drives home the final lessons:

1. Clarity of the Proof: The Quran’s verses are unequivocally clear. Their rejection is therefore an act of willful transgression (Fisq), not intellectual confusion.
2. The Pattern is Consistent: Their historical habit of covenant-breaking manifested in their ultimate betrayal: discarding their own scripture to avoid acknowledging the final Prophet.
3. The Depth of Deviation: Their spiritual decline reached its nadir when they forsook divine guidance for the malicious practice of magic, knowingly choosing what harms their eternal soul.
4. The Tragedy of the Choice: The entire tragic history boils down to a single, foolish trade: they exchanged the immense, divine reward for belief and piety for the worthless pursuits of tribal pride, worldly gain, and corrupt power. The final verse stands as an eternal reminder of this catastrophic miscalculation.

This narrative is the first of the four great stories in the Surah and addresses core themes of faith under persecution, divine protection, and the reality of resurrection.

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Arabic Text (Verses 18:9-26)

أَمْ حَسِبْتَ أَنَّ أَصْحَابَ الْكَهْفِ وَالرَّقِيمِ كَانُوا مِنْ آيَاتِنَا عَجَبًا
إِذْ أَوَى الْفِتْيَةُ إِلَى الْكَهْفِ فَقَالُوا رَبَّنَا آتِنَا مِن لَّدُنكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا
فَضَرَبْنَا عَلَىٰ آذَانِهِمْ فِي الْكَهْفِ سِنِينَ عَدَدًا
ثُمَّ بَعَثْنَاهُمْ لِنَعْلَمَ أَيُّ الْحِزْبَيْنِ أَحْصَىٰ لِمَا لَبِثُوا أَمَدًا
نَّحْنُ نَقُصُّ عَلَيْكَ نَبَأَهُم بِالْحَقِّ ۚ إِنَّهُمْ فِتْيَةٌ آمَنُوا بِرَبِّهِمْ وَزِدْنَاهُمْ هُدًى
وَرَبَطْنَا عَلَىٰ قُلُوبِهِمْ إِذْ قَامُوا فَقَالُوا رَبُّنَا رَبُّ السَّمَاوَاتِ وَالْأَرْضِ لَن نَّدْعُوَ مِن دُونِهِ إِلَٰهًا ۖ لَقَدْ قُلْنَا إِذًا شَطَطًا
هَٰؤُلَاءِ قَوْمُنَا اتَّخَذُوا مِن دُونِهِ آلِهَةً ۖ لَّوْلَا يَأْتُونَ عَلَيْهِم بِسُلْطَانٍ بَيِّنٍ ۖ فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا
وَإِذِ اعْتَزَلْتُمُوهُمْ وَمَا يَعْبُدُونَ إِلَّا اللَّهَ فَأْوُوا إِلَى الْكَهْفِ يَنشُرْ لَكُمْ رَبُّكُم مِّن رَّحْمَتِهِ وَيُهَيِّئْ لَكُم مِّنْ أَمْرِكُم مِّرْفَقًا
وَتَرَى الشَّمْسَ إِذَا طَلَعَت تَّزَاوَرُ عَن كَهْفِهِمْ ذَاتَ الْيَمِينِ وَإِذَا غَرَبَت تَّقْرِضُهُمْ ذَاتَ الشِّمَالِ وَهُمْ فِي فَجْوَةٍ مِّنْهُ ۚ ذَٰلِكَ مِنْ آيَاتِ اللَّهِ ۗ مَن يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ ۖ وَمَن يُضْلِلْ فَلَن تَجِدَ لَهُ وَلِيًّا مُّرْشِدًا
وَتَحْسَبُهُمْ أَيْقَاظًا وَهُمْ رُقُودٌ ۚ وَنُقَلِّبُهُمْ ذَاتَ الْيَمِينِ وَذَاتَ الشِّمَالِ ۖ وَكَلْبُهُم بَاسِطٌ ذِرَاعَيْهِ بِالْوَصِيدِ ۚ لَوِ اطَّلَعْتَ عَلَيْهِمْ لَوَلَّيْتَ مِنْهُمْ فِرَارًا وَلَمُلِئْتَ مِنْهُمْ رُعْبًا
وَكَذَٰلِكَ بَعَثْنَاهُمْ لِيَتَسَاءَلُوا بَيْنَهُمْ ۚ قَالَ قَائِلٌ مِّنْهُمْ كَمْ لَبِثْتُمْ ۖ قَالُوا لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ ۚ قَالُوا رَبُّكُمْ أَعْلَمُ بِمَا لَبِثْتُمْ فَابْعَثُوا أَحَدَكُم بِوَرِقِكُمْ هَٰذِهِ إِلَى الْمَدِينَةِ فَلْيَنظُرْ أَيُّهَا أَزْكَىٰ طَعَامًا فَلْيَأْتِكُم بِرِزْقٍ مِّنْهُ وَلْيَتَلَطَّفْ وَلَا يُشْعِرَنَّ بِكُمْ أَحَدًا
إِنَّهُمْ إِن يَظْهَرُوا عَلَيْكُمْ يَرْجُمُوكُمْ أَوْ يُعِيدُوكُمْ فِي مِلَّتِهِمْ وَلَن تُفْلِحُوا إِذًا أَبَدًا
وَكَذَٰلِكَ أَعْثَرْنَا عَلَيْهِمْ لِيَعْلَمُوا أَنَّ وَعْدَ اللَّهِ حَقٌّ وَأَنَّ السَّاعَةَ لَا رَيْبَ فِيهَا إِذْ يَتَنَازَعُونَ بَيْنَهُمْ أَمْرَهُمْ ۖ فَقَالُوا ابْنُوا عَلَيْهِم بُنْيَانًا ۖ رَّبُّهُمْ أَعْلَمُ بِهِمْ ۚ قَالَ الَّذِينَ غَلَبُوا عَلَىٰ أَمْرِهِمْ لَنَتَّخِذَنَّ عَلَيْهِم مَّسْجِدًا
سَيَقُولُونَ ثَلَاثَةٌ رَّابِعُهُمْ كَلْبُهُمْ وَيَقُولُونَ خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ رَجْمًا بِالْغَيْبِ ۖ وَيَقُولُونَ سَبْعَةٌ وَثَامِنُهُمْ كَلْبُهُمْ ۚ قُل رَّبِّي أَعْلَمُ بِعِدَّتِهِم مَّا يَعْلَمُهُمْ إِلَّا قَلِيلٌ ۗ فَلَا تُمَارِ فِيهِمْ إِلَّا مِرَاءً ظَاهِرًا وَلَا تَسْتَفْتِ فِيهِمْ مِنْهُمْ أَحَدًا
وَلَا تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ ذَٰلِكَ غَدًا
إِلَّا أَن يَشَاءَ اللَّهُ ۚ وَاذْكُر رَّبَّكَ إِذَا نَسِيتَ وَقُلْ عَسَىٰ أَن يَهْدِيَنِ رَبِّي لِأَقْرَبَ مِنْ هَٰذَا رَشَدًا
وَلَبِثُوا فِي كَهْفِهِمْ ثَلَاثَ مِائَةٍ سِنِينَ وَازْدَادُوا تِسْعًا
قُلِ اللَّهُ أَعْلَمُ بِمَا لَبِثُوا ۖ لَهُ غَيْبُ السَّمَاوَاتِ وَالْأَرْضِ ۖ أَبْصِرْ بِهِ وَأَسْمِعْ ۗ مَا لَهُم مِّن دُونِهِ مِن وَلِيٍّ وَلَا يُشْرِكُ فِي حُكْمِهِ أَحَدًا

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Translation (English – Approximate Meaning)

9. Or do you think that the Companions of the Cave and the Inscription were, among Our signs, a wonder?
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.”
11. So We cast [a cover of sleep] over their ears within the cave for a number of years.
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.
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.
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.
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?”
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 comfort.”
17. And [had you been present], you would see the sun when it rose, inclining away from their cave to the right, and when it set, passing away from them to 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.
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.
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 food is purest and bring you provision from it. And let him be cautious and let no one aware of you.
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.”
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.”
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.”
23. And never say of anything, “Indeed, I will do that tomorrow,”
24. Except [when adding], “If Allah wills.” And remember your Lord when you forget and say, “Perhaps my Lord will guide me to what is nearer than this to right conduct.”
25. And they remained in their cave for three hundred years and exceeded by nine.
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.”

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Explanation & Commentary (Based on Tafheem-ul-Qan)

Verses 9-10: The Core of the Story

· The story is introduced as a momentous sign from Allah, not merely a strange tale.
· The protagonists are “الفتية” (Al-Fityah) – youths in the prime of life, who chose faith over the comforts of their pagan society.
· Their prayer is the essence of reliance: They ask for Mercy and Guidance from Allah alone.

Verses 11-12: Divine Intervention

· Allah answers their prayer by putting them into a deep, divinely-induced sleep for many years.
· Their awakening serves as a demonstration of divine knowledge versus human speculation about the duration of their stay.

Verses 13-16: The Essence of Their Faith

· The Quran stresses the truth of this narration.
· Their faith was in “the Lord of the heavens and the earth” – a comprehensive, monotheistic belief.
· They recognized the paganism of their people as baseless lies (“without clear authority”).
· Their migration (Hijrah) to the cave was an act of religious exile to preserve their faith, with trust in Allah’s mercy.

Verses 17-18: The Divine Arrangement

· The cave’s unique orientation (sunlight bypassing it) was a divine arrangement to preserve their bodies. This is a physical sign of Allah’s protection.
· The description of their sleep—appearing awake, being turned side to side to prevent decay, the dog at the entrance—emphasizes the miraculous nature of their preservation, inspiring awe.

Verses 19-20: Awakening and Caution

· Upon awakening, they are confused about time, feeling only a day had passed. This highlights the relativity of time under divine will.
· They send a companion to the city with caution, fearing persecution. This shows their realism—their miracle did not make them oblivious to worldly dangers.

Verse 21: The Purpose of Their Discovery

· The discovery of their bodies by later generations serves a universal purpose: to be a manifest proof of Allah’s power to resurrect and the certainty of the Hour.
· The dispute among the finders and the decision to build a “Masjid” (place of remembrance/worship) at the site underscores its enduring spiritual significance.

Verses 22-26: Correcting Speculation & Affirming Divine Knowledge

· The Quran dismisses speculative debates about their exact number. The key lesson is not the count, but the event itself.
· Verse 23-24 deliver a timeless, practical command: Always condition future plans with “In shā’a Allāh” (If Allah wills). This is a lesson in humility and constant remembrance of Allah’s will.
· Verse 25 gives a specific duration (309 lunar/solar year conversion) to emphasize the precision of divine knowledge versus human guesswork.
· Verse 26 is the ultimate conclusion: Only Allah has absolute knowledge of the unseen. The story is a proof of His power, hearing, and sight. He is the only true Guardian, and His command is sovereign.

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Key Themes from Tafheem-ul-Qan in these Verses:

1. Faith Over Worldly Comfort: True believers may have to sacrifice social acceptance and safety for their belief.
2. Divine Protection: Allah protects those who strive for His sake in ways beyond human comprehension.
3. The Reality of Resurrection: The sleep and awakening of the youths is a physical, historical metaphor for death and resurrection, proving it is possible and real.
4. Rejection of Baseless Beliefs: The youths’ stance critiques blind tradition (“gods of our fathers”) and demands evidence for belief—a core Islamic principle.
5. The Limits of Human Knowledge vs. Divine Knowledge: The story curbs speculative theology. Details are less important than the overarching signs and lessons.
6. Practical Piety: The injunction to say “In shā’a Allāh” roots the grand narrative in daily Muslim conduct, linking supreme faith with humble speech.

This story directly addresses the Meccan disbelievers’ doubts about resurrection and prophethood, using a historical narrative they were familiar with to demonstrate Allah’s power and the ultimate truth of the Hereafter.

Context from Tafheem: This section continues the direct admonition of the Children of Israel, but intensifies its focus. It moves from their general history of disobedience to a specific pattern: their rejection and mistreatment of the prophets sent to them for their own reform. It culminates in identifying their underlying disease—an arrogant preference for their own tribal biases over divine truth, a trait they inherited from their ancestor Iblis (Satan).

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سورة البقرة (Surah Al-Baqarah)

آية 87

القرآن: وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ وَقَفَّيْنَا مِن بَعْدِهِ بِالرُّسُلِ ۖ وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ ۗ أَفَكُلَّمَا جَاءَكُمْ رَسُولٌ بِمَا لَا تَهْوَىٰ أَنفُسُكُمُ اسْتَكْبَرْتُمْ فَفَرِيقًا كَذَّبْتُمْ وَفَرِيقًا تَقْتُلُونَ
Translation: And We did certainly give Moses the Scripture and followed him with the messengers. And We gave Jesus, the son of Mary, clear proofs and supported him with the Pure Spirit (Gabriel). But is it [not] that every time a messenger came to you with what your souls did not desire, you were arrogant? And a party [of messengers] you denied, and another party you killed.

Explanation (Tafheemul Quran):
Maududi explains this verse presents the ultimate indictment: their transgression was not just against the law but against the law-givers themselves—the prophets.

· Continuity of Guidance: God did not abandon them after Moses. He sent a chain (qaffayna) of prophets thereafter, culminating in Jesus, who was given clear miracles and divine support.
· The Consistent Response: Despite this, their response was consistently negative. The core reason is identified: “every time a messenger came to you with what your souls did not desire.” The prophets called them to equity, justice, and purity, challenging their tribal arrogance, class interests, and corrupt practices.
· The Result: Out of arrogance (istakbartum), they reacted by either denying the prophets or, in the ultimate crime, killing them. This historical pattern of prophet-killing (mentioned in 2:61) is reiterated as their gravest sin.

آية 88

القرآن: وَقَالُوا قُلُوبُنَا غُلْفٌ ۚ بَل لَّعَنَهُمُ اللَّهُ بِكُفْرِهِمْ فَقَلِيلًا مَّا يُؤْمِنُونَ
Translation: And they say, “Our hearts are wrapped.” (i.e., are uncircumcised / sealed). Rather, Allah has cursed them for their disbelief, so little is it that they believe.
Explanation: When confronted with the truth, they offered a foolish excuse: “Our hearts are wrapped”—meaning they are incapable of understanding or accepting. The Quran refutes this. The sealing is not a natural state but a curse from God resulting from their own persistent disbelief (kufr). Their rejection is a conscious choice, and thus genuine belief from them is rare.

آية 89

القرآن: وَلَمَّا جَاءَهُمْ كِتَابٌ مِّنْ عِندِ اللَّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ وَكَانُوا مِن قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُوا فَلَمَّا جَاءَهُم مَّا عَرَفُوا كَفَرُوا بِهِ ۚ فَلَعْنَةُ اللَّهِ عَلَى الْكَافِرِينَ
Translation: And when there came to them a Book from Allah confirming that which was with them – and before they used to pray for victory against those who disbelieved – but when there came to them that which they recognized, they disbelieved in it. So the curse of Allah will be upon the disbelievers.
Explanation: Maududi highlights the profound hypocrisy of the Jewish scholars of Medina.

· The Evidence They Knew: They recognized the prophecies of the coming Prophet (Muhammad ﷺ) in their own scriptures.
· Their Prior Hope: Before his advent, they even “used to pray for victory” against the pagan Arabs using his impending arrival, saying a prophet would come with whom they would destroy the disbelievers.
· The Ultimate Betrayal: Yet, when that same Prophet came, clearly matching the descriptions they knew, they disbelieved in him because he was not from Israelite lineage. This exposed that their allegiance was to tribe, not to truth. Such willful rejection after clear knowledge invites God’s curse.

آية 90

القرآن: بِئْسَمَا اشْتَرَوْا بِهِ أَنفُسَهُمْ أَن يَكْفُرُوا بِمَا أَنزَلَ اللَّهُ بَغْيًا أَن يُنَزِّلَ اللَّهُ مِن فَضْلِهِ عَلَىٰ مَن يَشَاءُ مِنْ عِبَادِهِ ۖ فَبَاءُوا بِغَضَبٍ عَلَىٰ غَضَبٍ ۚ وَلِلْكَافِرِينَ عَذَابٌ مُّهِينٌ
Translation: How wretched is that for which they sold themselves – that they would disbelieve in what Allah has revealed, out of resentment that Allah would send down His grace upon whom He wills of His servants. So they returned with wrath upon wrath. And for the disbelievers is a humiliating punishment.
Explanation:

· The Wretched Trade: Again, the metaphor of a bankrupt trade. They “sold” their souls for the worst price: rejecting God’s revelation.
· The Root Motive – Baghyan (Resentment/Envy): The real reason for their rejection is pinpointed. It was “out of resentment that Allah would send down His grace upon whom He wills.” They believed prophethood was the exclusive right of the Israelites. That God would bestow this final, universal prophethood upon an Arab from Ishmael’s line was intolerable to their tribal chauvinism.
· Cumulative Anger: Their history of rejecting prophets had already accumulated God’s wrath. Now, by rejecting the final Prophet, they brought “wrath upon wrath.” Their punishment will be fittingly “humiliating.”

آية 91

القرآن: وَإِذَا قِيلَ لَهُمْ آمِنُوا بِمَا أَنزَلَ اللَّهُ قَالُوا نُؤْمِنُ بِمَا أُنزِلَ عَلَيْنَا وَيَكْفُرُونَ بِمَا وَرَاءَهُ وَهُوَ الْحَقُّ مُصَدِّقًا لِّمَا مَعَهُمْ ۗ قُلْ فَلِمَ تَقْتُلُونَ أَنبِيَاءَ اللَّهِ مِن قَبْلُ إِن كُنتُم مُّؤْمِنِينَ
Translation: And when it is said to them, “Believe in what Allah has revealed,” they say, “We believe only in what was revealed to us.” And they disbelieve in what came after it, while it is the truth confirming that which is with them. Say, “Then why did you kill the prophets of Allah before, if you are [indeed] believers?”
Explanation:
This verse exposes the contradiction in their claim to be true believers.

· Selective Belief: They claim to believe only in what was revealed to them (the Torah), rejecting any subsequent revelation (like the Gospel and the Quran).
· The Logical Refutation: The Quran challenges this by pointing to their own history. If they were true believers in the Torah and its God, why did they kill the very prophets God sent to them? Their actions prove their “belief” is a hollow claim of tribal possession, not sincere submission to God’s ongoing will.

آية 92

القرآن: وَلَقَدْ جَاءَكُم مُّوسَىٰ بِالْبَيِّنَاتِ ثُمَّ اتَّخَذْتُمُ الْعِجْلَ مِن بَعْدِهِ وَأَنتُمْ ظَالِمُونَ
Translation: And Moses certainly came to you with clear proofs; then you took the calf [in worship] after him, while you were wrongdoers.
Explanation: A reminder of their foundational act of betrayal immediately after receiving the greatest proof (Moses and the Torah)—the worship of the calf. This establishes that their propensity for rejecting truth in favor of their desires is not new but intrinsic to their historical pattern.

آية 93

القرآن: وَإِذْ أَخَذْنَا مِيثَاقَكُمْ وَرَفَعْنَا فَوْقَكُمُ الطُّورَ خُذُوا مَا آتَيْنَاكُم بِقُوَّةٍ وَاسْمَعُوا ۖ قَالُوا سَمِعْنَا وَعَصَيْنَا وَأُشْرِبُوا فِي قُلُوبِهِمُ الْعِجْلَ بِكُفْرِهِمْ ۚ قُلْ بِئْسَمَا يَأْمُرُكُمْ بِهِ إِيمَانُكُمْ إِن كُنتُم مُّؤْمِنِينَ
Translation: And [recall] when We took your covenant and raised over you the mount, [saying], “Take what We have given you with strength and listen.” They said [instead], “We hear and disobey.” And their hearts absorbed [the worship of] the calf because of their disbelief. Say, “How wretched is that which your faith enjoins upon you, if you should be believers.”
Explanation:
Maududi explains this as a profound insight into their inner state.

· The Covenant Under Duress: At Sinai, they were compelled to accept the covenant under the terrifying sight of the raised mountain.
· The Inner Disobedience: Their outward submission hid an inner rebellion. The Quran reveals their true sentiment: “We hear and disobey” (Sami’na wa ‘asayna). This was not a verbal statement but the attitude of their hearts.
· The Ingrained Idol: Because of this inherent disbelief, love for the calf (symbolizing base desires and materialism) became “absorbed” (ushribu) into their very hearts. Their “faith” was thus a hollow shell. The final challenge—”How wretched is that which your faith enjoins upon you”—mocks the outcome of such a “faith,” which leads only to idolatry and disobedience.

آية 94

القرآن: قُلْ إِن كَانَتْ لَكُمُ الدَّارُ الْآخِرَةُ عِندَ اللَّهِ خَالِصَةً مِّن دُونِ النَّاسِ فَتَمَنَّوُا الْمَوْتَ إِن كُنتُمْ صَادِقِينَ
Translation: Say, “If the home of the Hereafter with Allah is exclusively for you and not for [other] people, then wish for death, if you should be truthful.”
Explanation: A logical challenge to their claim of exclusive right to Paradise. If they truly believed only they were saved, they should wish for immediate death to hasten to that exclusive bliss. Their refusal to do so exposes the falsity of their claim.

آية 95

القرآن: وَلَن يَتَمَنَّوْهُ أَبَدًا بِمَا قَدَّمَتْ أَيْدِيهِمْ ۚ وَاللَّهُ عَلِيمٌ بِالظَّالِمِينَ
Translation: But they will never wish for it, ever, because of what their hands have put forth. And Allah is Knowing of the wrongdoers.
Explanation: They will never wish for death because their own conscience, burdened by their misdeeds (what their hands have put forth), testifies against them. They know the truth in their hearts. God is fully aware of their wrongdoing.

آية 96

القرآن: وَلَتَجِدَنَّهُمْ أَحْرَصَ النَّاسِ عَلَىٰ حَيَاةٍ وَمِنَ الَّذِينَ أَشْرَكُوا ۚ يَوَدُّ أَحَدُهُمْ لَوْ يُعَمَّرُ أَلْفَ سَنَةٍ وَمَا هُوَ بِمُزَحْزِحِهِ مِنَ الْعَذَابِ أَنْ يُعَمَّرَ ۚ وَاللَّهُ بَصِيرٌ بِمَا يَعْمَلُونَ
Translation: And you will surely find them the most greedy of people for life – [even] more than those who associate others with Allah. One of them wishes that he could be granted a life of a thousand years. But it would not remove him from the punishment that he should be granted a long life. And Allah is Seeing of what they do.
Explanation: Maududi notes this as a psychological observation. Their intense love for this worldly life, exceeding even that of polytheists, stems from their lack of true faith in the Hereafter and their fear of the accounting to come. Even a life of a thousand years would not save them from the punishment they have earned through their deeds. Their greed for life is a symptom of their spiritual sickness.

آية 97

القرآن: قُلْ مَن كَانَ عَدُوًّا لِّجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلَىٰ قَلْبِكَ بِإِذْنِ اللَّهِ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ وَهُدًى وَبُشْرَىٰ لِلْمُؤْمِنِينَ
Translation: Say, “Whoever is an enemy to Gabriel – it is [none but] he who has brought it [the Quran] down upon your heart by permission of Allah, confirming that which was before it and as guidance and good tidings for the believers.”
Explanation: This verse addresses a specific slander by some Jewish scholars who claimed that Muhammad’s (ﷺ) revelation came from an “evil angel” or that Gabriel was their enemy. The Quran refutes this:

· Gabriel is merely the agent of God’s will.
· He brought the Quran, which confirms previous scriptures, provides guidance, and gives glad tidings.
· Therefore, hostility to Gabriel is, in essence, hostility to this divine guidance itself.

آية 98

القرآن: مَن كَانَ عَدُوًّا لِّلَّهِ وَمَلَائِكَتِهِ وَرُسُلِهِ وَجِبْرِيلَ وَمِيكَالَ فَإِنَّ اللَّهَ عَدُوٌّ لِّلْكَافِرِينَ
Translation: Whoever is an enemy to Allah and His angels and His messengers and Gabriel and Michael – then indeed, Allah is an enemy to the disbelievers.
Explanation: Maududi explains this as the ultimate conclusion. Rejecting the messengers and angels of God is tantamount to declaring enmity to God Himself. By their hostility to the means of revelation (Gabriel) and the final Messenger (Muhammad ﷺ), they have placed themselves in the camp of God’s enemies. The verse ends with a solemn declaration: God, in turn, is the enemy of such disbelievers. This connects their attitude directly back to the original enemy, Iblis.

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Summary from Tafheemul Quran Perspective (Verses 87-98):

This passage, according to Maududi, exposes the spiritual roots of the Jewish opposition to Prophet Muhammad (ﷺ):

1. Pattern of Prophet Rejection: Their history is one of rejecting or killing prophets whose message challenged their desires.
2. Tribal Arrogance as Idolatry: Their core sin is Baghya—resentment and arrogant tribal chauvinism that made them reject a prophet from outside their lineage, effectively making tribe an idol before God.
3. Hollow Claims of Faith: Their “belief” is exposed as a tribalist claim, contradicted by their actions (killing prophets) and their extreme greed for worldly life.
4. Inheritors of Iblis’s Arrogance: Their attitude mirrors that of Iblis, who refused to honor Adam out of arrogance regarding his origin. They refuse to honor the final Prophet out of arrogance regarding their lineage.
5. Declaration of Enmity: By rejecting the final revelation and its bearer, they have chosen a side in the cosmic struggle, making God their enemy. This concludes the sustained, logical, and historical argument against their stance, preparing the ground for the subsequent lessons for the believers.

This narrative presents a righteous, powerful ruler who uses his authority to establish justice, spread goodness, and help the weak—a direct contrast to arrogant rulers like the owner of the two gardens or the tyrannical kings mentioned earlier. It also contains the prophecy of Yajuj and Majuj (Gog and Magog).

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Arabic Text (Verses 18:83-101)

وَيَسْأَلُونَكَ عَن ذِي الْقَرْنَيْنِ ۖ قُلْ سَأَتْلُو عَلَيْكُم مِّنْهُ ذِكْرًا
إِنَّا مَكَّنَّا لَهُ فِي الْأَرْضِ وَآتَيْنَاهُ مِن كُلِّ شَيْءٍ سَبَبًا
فَأَتْبَعَ سَبَبًا
حَتَّىٰ إِذَا بَلَغَ مَغْرِبَ الشَّمْسِ وَجَدَهَا تَغْرُبُ فِي عَيْنٍ حَمِئَةٍ وَوَجَدَ عِندَهَا قَوْمًا ۗ قُلْنَا يَا ذَا الْقَرْنَيْنِ إِمَّا أَن تُعَذِّبَ وَإِمَّا أَن تَتَّخِذَ فِيهِمْ حُسْنًا
قَالَ أَمَّا مَن ظَلَمَ فَسَوْفَ نُعَذِّبُهُ ثُمَّ يُرَدُّ إِلَىٰ رَبِّهِ فَيُعَذِّبُهُ عَذَابًا نُّكْرًا
وَأَمَّا مَنْ آمَنَ وَعَمِلَ صَالِحًا فَلَهُ جَزَاءً الْحُسْنَىٰ ۖ وَسَنَقُولُ لَهُ مِنْ أَمْرِنَا يُسْرًا
ثُمَّ أَتْبَعَ سَبَبًا
حَتَّىٰ إِذَا بَلَغَ مَطْلِعَ الشَّمْسِ وَجَدَهَا تَطْلُعُ عَلَىٰ قَوْمٍ لَّمْ نَجْعَل لَّهُم مِّن دُونِهَا سِتْرًا
كَذَٰلِكَ وَقَدْ أَحَطْنَا بِمَا لَدَيْهِ خُبْرًا
ثُمَّ أَتْبَعَ سَبَبًا
حَتَّىٰ إِذَا بَلَغَ بَيْنَ السَّدَّيْنِ وَجَدَ مِن دُونِهِمَا قَوْمًا لَّا يَكَادُونَ يَفْقَهُونَ قَوْلًا
قَالُوا يَا ذَا الْقَرْنَيْنِ إِنَّ يَأْجُوجَ وَمَأْجُوجَ مُفْسِدُونَ فِي الْأَرْضِ فَهَلْ نَجْعَلُ لَكَ خَرْجًا عَلَىٰ أَن تَجْعَلَ بَيْنَنَا وَبَيْنَهُمْ سَدًّا
قَالَ مَا مَكَّنِّي فِيهِ رَبِّي خَيْرٌ فَأَعِينُونِي بِقُوَّةٍ أَجْعَلْ بَيْنَكُمْ وَبَيْنَهُمْ رَدْمًا
آتُونِي زُبَرَ الْحَدِيدِ ۖ حَتَّىٰ إِذَا سَاوَىٰ بَيْنَ الصَّدَفَيْنِ قَالَ انفُخُوا ۖ حَتَّىٰ إِذَا جَعَلَهُ نَارًا قَالَ آتُونِي أُفْرِغْ عَلَيْهِ قِطْرًا
فَمَا اسْطَاعُوا أَن يَظْهَرُوهُ وَمَا اسْتَطَاعُوا لَهُ نَقْبًا
قَالَ هَٰذَا رَحْمَةٌ مِّن رَّبِّي ۖ فَإِذَا جَاءَ وَعْدُ رَبِّي جَعَلَهُ دَكَّاءَ ۖ وَكَانَ وَعْدُ رَبِّي حَقًّا
وَتَرَكْنَا بَعْضَهُمْ يَوْمَئِذٍ يَمُوجُ فِي بَعْضٍ ۖ وَنُفِخَ فِي الصُّورِ فَجَمَعْنَاهُمْ جَمْعًا
وَعَرَضْنَا جَهَنَّمَ يَوْمَئِذٍ لِّلْكَافِرِينَ عَرْضًا
الَّذِينَ كَانَتْ أَعْيُنُهُمْ فِي غِطَاءٍ عَن ذِكْرِي وَكَانُوا لَا يَسْتَطِيعُونَ سَمْعًا

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Translation (English – Approximate Meaning)

83. And they ask you, [O Muhammad], about Dhul-Qarnayn. Say, “I will recite to you about him a report.”
84. Indeed, We established him upon the earth, and We gave him to everything a way.
85. So he followed a way
86. Until, when he reached the setting of the sun, he found it setting in a murky spring, and he found near it a people. We said, “O Dhul-Qarnayn, either you punish them, or you treat them with kindness.”
87. He said, “As for one who wrongs, we will punish him; then he will be returned to his Lord, and He will punish him with a terrible punishment.
88. But as for one who believes and does righteousness, he will have the best reward, and we will speak to him with mildness.”
89. Then he followed a way
90. Until, when he came to the rising of the sun, he found it rising on a people for whom We had not made against it any shield.
91. Thus. And We had encompassed [all] that he had in knowledge.
92. Then he followed a way
93. Until, when he reached [a pass] between two mountains, he found beside them a people who could hardly understand speech.
94. They said, “O Dhul-Qarnayn, indeed Gog and Magog are [great] corrupters in the land. So may we assign for you an expenditure that you might make between us and them a barrier?”
95. He said, “That in which my Lord has established me is better [than what you offer]. But assist me with strength; I will make between you and them a dam.
96. Bring me sheets of iron” – until, when he had leveled [them] between the two mountain walls, he said, “Blow [with bellows],” until when he had made it [like] fire, he said, “Bring me molten copper to pour over it.”
97. So Gog and Magog were unable to pass over it, nor were they able [to effect] in it any penetration.
98. He said, “This is a mercy from my Lord; but when the promise of my Lord comes, He will make it level, and the promise of my Lord is ever true.”
99. And We will leave them that day surging over each other, and the Horn will be blown, and We will assemble them in [one] assembly.
100. And We will present Hell that Day to the Disbelievers, on display –
101. Those whose eyes were veiled from My remembrance, and they were unable to hear.

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Explanation & Commentary (Based on Tafheem-ul-Qan)

Verses 83-84: Introduction

· The Quraysh, prompted by the Jews of Medina to test the Prophet (pbuh), asked about Dhul-Qarnayn. The Quran confirms his existence and states Allah gave him power on earth and the means (asbab) to achieve his goals. This establishes him as a divinely-supported ruler.

Verses 85-88: The Western Expedition (The Setting of the Sun)

· “He reached the setting of the sun…” This is a geographical expression meaning he traveled to the far west, where it seemed to the observer the sun set in a dark, murky body of water (like an ocean).
· He found a people there. Allah gave him discretion: to punish or be kind. Dhul-Qarnayn’s Judgment: He establishes a principle of justice tied to faith and action.

1. For the wrongdoers: Punishment in this world, followed by God’s greater punishment in the Hereafter.
2. For the believers who do good: The best reward and gentle treatment.
   · This shows he is a just ruler who uses power to establish divine law, not personal whim.

Verses 89-91: The Eastern Expedition (The Rising of the Sun)

· He then traveled to the far east, finding a primitive people with no shelter from the sun. The verse “We had encompassed all that he had in knowledge” signifies that Allah was fully aware of his journeys and actions, guiding and protecting him.

Verses 92-98: The Northern Expedition & The Building of the Barrier

· The Location: Between two mountains (likely in the Caucasus region).
· The People: A simple, oppressed people who could barely understand outsiders’ speech. They complain about Yajuj and Majuj (Gog and Magog) who raid and spread corruption.
· Dhul-Qarnayn’s Character (V. 95):
· Rejects Payment: “That in which my Lord has established me is better.” He acts for Allah’s pleasure, not worldly gain.
· Seeks Cooperation: “Assist me with strength.” He mobilizes the people to help themselves, empowering them.
· The Construction of the Barrier (V. 96-97):
· He uses advanced engineering: Iron sheets to build a massive wall between the mountain passes, then uses fire and molten copper to create an impregnable, fused metal barrier.
· The barrier is effective but temporary. Dhul-Qarnayn himself declares it a mercy from Allah for a time.
· The Prophecy (V. 98): “When the promise of my Lord comes, He will make it level.” This points to a future time (near the end of times) when Yajuj and Majuj will be released.

Verses 99-101: The Eschatological Conclusion & Return to Core Theme

· These verses leap to the Day of Judgment, describing the release of Yajuj and Majuj as one of its major signs. They will surge in vast numbers.
· The narrative then connects directly back to the Surah’s central theme: the ultimate fate of the disbelievers.
· “Those whose eyes were veiled from My remembrance, and they were unable to hear.” This describes the spiritual blindness and deafness that afflicted the disbelievers of Mecca (and all like them) – a self-incurred condition from rejecting truth, as explained in earlier verses (18:57). Their end is Hellfire, presented clearly before them.

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Key Themes from Tafheem-ul-Qan in these Verses:

1. The Model of Righteous Power: Dhul-Qarnayn is the antithesis of the arrogant, worldly ruler. He uses power with justice, humility, and for the protection of the weak. He acknowledges his power is a trust from Allah.
2. Faith Combined with Action and Resources: He is a man of deep faith who also masters the worldly means (asbab)—military, administrative, engineering—to fulfill his righteous goals. Islam does not reject worldly resources but directs them toward good ends.
3. The Temporary Nature of Worldly Solutions: The mighty barrier, though a great feat, is only a temporary hold. True and lasting security belongs only to Allah. This reinforces the theme of the world’s impermanence.
4. The Greater Corruption (Yajuj and Majuj): They symbolize forces of chaotic, widespread corruption that will one day be unleashed upon the world as a divine decree and a sign of the Hour.
5. Ultimate Justice: The story concludes by reminding that all worldly affairs lead to the Day of Judgment. The final destination for those who, unlike Dhul-Qarnayn, reject divine remembrance is Hellfire.

This narrative serves a crucial purpose in Surah Al-Kahf: after the story of Khidr (hidden wisdom in seemingly bad events), it shows manifest wisdom in the use of worldly power for good. It provides a complete picture of how a believer should navigate the world: with trust in hidden wisdom when tested, and with proactive justice and construction when given ability.

This section introduces the third and most dangerous category of people in relation to the Islamic message: the hypocrites (Munafiqun). Maududi’s commentary delves deeply into their psychology and the threat they posed to the early Muslim community in Medina.

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سورة البقرة (Surah Al-Baqarah)

آية 8

القرآن: وَمِنَ النَّاسِ مَن يَقُولُ آمَنَّا بِاللَّهِ وَبِالْيَوْمِ الْآخِرِ وَمَا هُم بِمُؤْمِنِينَ
Translation: And among the people are those who say, “We believe in Allah and the Last Day,” but they are not believers.

Explanation (Tafheemul Quran):
This verse introduces the hypocrites (Munafiqun). Unlike the open disbelievers (Kuffar) of Mecca, these were people in Medina who outwardly professed faith to gain political and social advantages while internally concealing disbelief. Their declaration is a lie, as their hearts lack true conviction.

آية 9

القرآن: يُخَادِعُونَ اللَّهَ وَالَّذِينَ آمَنُوا وَمَا يَخْدَعُونَ إِلَّا أَنفُسَهُمْ وَمَا يَشْعُرُونَ
Translation: They seek to deceive Allah and those who believe, but they deceive none except themselves, yet they fail to perceive it.

Explanation:
Maududi explains that their deception is ultimately self-deception. They think their outward show fools God and the believers, but God is fully aware of their hypocrisy. The real damage—the spiritual ruin and consequences of their duplicity—falls upon themselves alone, but they are too blind in their arrogance to realize this fundamental truth.

آية 10

القرآن: فِي قُلُوبِهِم مَّرَضٌ فَزَادَهُمُ اللَّهُ مَرَضًا ۖ وَلَهُمْ عَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْذِبُونَ
Translation: In their hearts is a disease, so Allah has increased their disease. And for them is a painful punishment because they [habitually] used to lie.

Explanation:
The “disease” here, as per Maududi, is the moral and spiritual sickness of doubt, deceit, and moral corruption. When such a person confronts the clear truth of Islam and yet chooses hypocrisy, their disease intensifies. Their hearts become more hardened and distant from guidance. This increase is a divine law of consequence. Their punishment is a direct result of their persistent lying—to others and to themselves.

آية 11

القرآن: وَإِذَا قِيلَ لَهُمْ لَا تُفْسِدُوا فِي الْأَرْضِ قَالُوا إِنَّمَا نَحْنُ مُصْلِحُونَ
Translation: And when it is said to them, “Do not cause corruption on earth,” they say, “We are but reformers!”

Explanation:
Hypocrites typically engage in activities that create discord (fitnah), undermine the Muslim community’s unity, and side with enemies. When checked, they rationalize their behavior. Maududi notes that they portray their divisive actions as “reform” and “correction,” a classic trait of those who work against a truth-based system while claiming to improve it.

آية 12

القرآن: أَلَا إِنَّهُمْ هُمُ الْمُفْسِدُونَ وَلَٰكِن لَّا يَشْعُرُونَ
Translation: Unquestionably, it is they who are the corrupters, but they are unaware [of it].

Explanation:
The Quran categorically reverses their claim. Their very actions are the definition of corruption (ifsad). Maududi stresses that their moral confusion is so deep that they cannot even distinguish between spreading mischief and establishing peace.

آية 13

القرآن: وَإِذَا قِيلَ لَهُمْ آمِنُوا كَمَا آمَنَ النَّاسُ قَالُوا أَنُؤْمِنُ كَمَا آمَنَ السُّفَهَاءُ ۗ أَلَا إِنَّهُمْ هُمُ السُّفَهَاءُ وَلَٰكِن لَّا يَعْلَمُونَ
Translation: And when it is said to them, “Believe as the people have believed,” they say, “Should we believe as the foolish have believed?” Unquestionably, it is they who are the foolish, but they do not know.

Explanation:
When asked to embrace faith sincerely like the common believers, the hypocrites—often the wealthy and influential elites like Abdullah ibn Ubayy ibn Salul—mock the believers as “fools.” Maududi explains that this reveals their arrogance. The Quran again turns the label back on them: the real fools are those who trade eternal truth for worldly, fleeting gain and cannot recognize true wisdom.

آية 14

القرآن: وَإِذَا لَقُوا الَّذِينَ آمَنُوا قَالُوا آمَنَّا وَإِذَا خَلَوْا إِلَىٰ شَيَاطِينِهِمْ قَالُوا إِنَّا مَعَكُمْ إِنَّمَا نَحْنُ مُسْتَهْزِئُونَ
Translation: And when they meet those who believe, they say, “We believe”; but when they are alone with their [devilish] leaders, they say, “Indeed, we are with you; we were only mockers.”

Explanation:
This verse masterfully exposes their dual-faced nature. They put on a show of faith among Muslims to ensure their safety and interests. In private, with their actual allies—the disbelieving leaders or the inner devils (Shayateen) of their own whims—they confess their alliance and mock the believers. Maududi highlights this as the essence of Nifaq (hypocrisy).

آية 15

القرآن: اللَّهُ يَسْتَهْزِئُ بِهِمْ وَيَمُدُّهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ
Translation: Allah mocks them and prolongs them in their transgression [while] they wander blindly.

Explanation:
Just as they mock the truth, God “mocks” them—meaning He will turn their scheming back on them and make them a object of ridicule in their ultimate failure. Maududi explains that “prolongs them in their transgression” means He gives them respite, allowing them to sink deeper into their own misguidance, bewildered and lost.

آية 16

القرآن: أُولَٰئِكَ الَّذِينَ اشْتَرَوُا الضَّلَالَةَ بِالْهُدَىٰ فَمَا رَبِحَت تِّجَارَتُهُمْ وَمَا كَانُوا مُهْتَدِينَ
Translation: Those are the ones who have purchased error [in exchange] for guidance, so their transaction has brought no profit, nor were they guided.

Explanation:
Maududi elaborates on this powerful commercial metaphor. They had a choice: to buy guidance (which requires the price of sincere belief and submission) or to buy misguidance (which offers the apparent immediate price of worldly gain). They chose the latter. It is a bankrupt trade where they lose their capital (the opportunity for true faith) and get nothing of real value in return.

آية 17

القرآن: مَثَلُهُمْ كَمَثَلِ الَّذِي اسْتَوْقَدَ نَارًا فَلَمَّا أَضَاءَتْ مَا حَوْلَهُ ذَهَبَ اللَّهُ بِنُورِهِمْ وَتَرَكَهُمْ فِي ظُلُمَاتٍ لَّا يُبْصِرُونَ
Translation: Their example is that of one who kindled a fire, but when it illuminated what was around him, Allah took away their light and left them in darkness [so] they could not see.

Explanation:
This begins a series of three profound analogies for hypocrisy. First Analogy (V17-18): The hypocrite’s initial encounter with Islam is like someone lighting a fire in darkness. For a moment, the light of Islamic truth illuminates his path, showing reality clearly. But because he does not sincerely embrace it and seeks to extinguish it for others, God removes that light from his heart. He is left in greater spiritual darkness than before—unable to see the truth at all.

آية 18

القرآن: صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لَا يَرْجِعُونَ
Translation: Deaf, dumb and blind – so they will not return [to the right path].

Explanation:
As a consequence of losing the inner light, their spiritual faculties become dead. They become “deaf” to guidance, “dumb” in speaking the truth, and “blind” to recognizing signs. This state is so entrenched that they have no will or capacity to turn back to the right path.

آية 19

القرآن: أَوْ كَصَيِّبٍ مِّنَ السَّمَاءِ فِيهِ ظُلُمَاتٌ وَرَعْدٌ وَبَرْقٌ يَجْعَلُونَ أَصَابِعَهُمْ فِي آذَانِهِم مِّنَ الصَّوَاعِقِ حَوْلَ الْمَوْتِ ۚ وَاللَّهُ مُحِيطٌ بِالْكَافِرِينَ
Translation: Or [it is] like a rainstorm from the sky within which is darkness, thunder, and lightning. They put their fingers in their ears against the thunderclaps in dread of death. But Allah is encompassing of the disbelievers.

Explanation:
Second Analogy: The message of Islam, with its clear warnings and promises, comes like a heavy rain that brings both life-giving water (benefit) and a terrifying storm (awe). The hypocrite’s attitude is contradictory: he wants the water (worldly benefits from the Muslim community) but is terrified of the storm’s reality (the obligations and truths that unsettle him). He tries to block out the “thunderclaps” of warning (like the reality of death and accountability), but he cannot escape God’s all-encompassing knowledge and power.

آية 20

القرآن: يَكَادُ الْبَرْقُ يَخْطَفُ أَبْصَارَهُمْ ۖ كُلَّمَا أَضَاءَ لَهُم مَّشَوْا فِيهِ وَإِذَا أَظْلَمَ عَلَيْهِمْ قَامُوا ۚ وَلَوْ شَاءَ اللَّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَارِهِمْ ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
Translation: The lightning almost snatches away their sight. Every time it lights [the way] for them, they walk [a little] in it; but when darkness comes over them, they stand [still]. And if Allah had willed, He could have taken away their hearing and their sight. Indeed, Allah is over all things competent.

Explanation:
Continuing the storm analogy: The “lightning” represents the moments of compelling, undeniable truth in the Quran that briefly illuminate their minds. It’s so sharp it almost “blinds” them with its clarity. In those brief moments, they might take a step or two toward faith (e.g., acknowledging a truth). But as soon as the momentary clarity passes and their inner doubts (“darkness”) return, they freeze and go no further. Maududi concludes that their spiritual state is precarious by God’s will, and He has the full power to completely deprive them of any perception if He so willed.

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Summary of the Tafheem Perspective (Verses 8-20):
Maududi’s exegesis presents these verses as a detailed psychological and moral portrait of the hypocrite (Munafiq). The core traits exposed are:

1. Lying about belief for worldly gain.
2. Self-deception and rationalizing corruption.
3. Dual-faced behavior, changing colors based on company.
4. A diseased heart that becomes progressively harder.
5. A bankrupt trade, sacrificing eternal guidance for temporary benefit.
6. Contradictory and paralyzed faith, wanting the benefits of Islam without submitting to its truths, leaving them in a state of spiritual confusion and incapacity.

Context from Tafheem: Having established the historical pattern of the Israelites’ covenant-breaking and the hardness of their hearts, this section delves deeper into the root causes. It exposes the role of their religious leadership in corrupting the divine message itself, their wishful thinking about evading punishment, and their contradictory behavior of accepting parts of the law while rejecting others. It concludes with a severe admonition about the consequences of such a fragmented faith.

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سورة البقرة (Surah Al-Baqarah)

آية 75

القرآن: أَفَتَطْمَعُونَ أَن يُؤْمِنُوا لَكُمْ وَقَدْ كَانَ فَرِيقٌ مِّنْهُمْ يَسْمَعُونَ كَلَامَ اللَّهِ ثُمَّ يُحَرِّفُونَهُ مِن بَعْدِ مَا عَقَلُوهُ وَهُمْ يَعْلَمُونَ
Translation: Do you (believers) still hope that they (the Jews) will believe in you, when a party of them used to hear the words of Allah and then distort them knowingly after they had understood them?

Explanation (Tafheemul Quran):
Maududi explains that this verse addresses the Muslims, particularly those who were optimistic about the Jews of Medina accepting Islam. It dashes that hope by pointing to a deep-rooted historical sin.

· “Hear the words of Allah”: This refers to their scholars and rabbis who received the Torah and its teachings.
· The Grave Crime: Instead of preserving it, they would “distort them” (yuharrifunahu) after having understood them.” Maududi clarifies this refers to both:

1. Distortion of the Text (Tahrif Lafzi): Altering the words of scripture.
2. Distortion of Meaning (Tahrif Ma’nawi): Misinterpreting clear verses to suit their desires.
   · “Knowingly”: This was not error but deliberate, culpable corruption. Given this ingrained practice of tampering with revelation, how could they be expected to honestly accept the final, uncorrupted revelation (the Quran)?

آية 76

القرآن: وَإِذَا لَقُوا الَّذِينَ آمَنُوا قَالُوا آمَنَّا وَإِذَا خَلَا بَعْضُهُمْ إِلَىٰ بَعْضٍ قَالُوا أَتُحَدِّثُونَهُم بِمَا فَتَحَ اللَّهُ عَلَيْكُمْ لِيُحَاجُّوكُم بِهِ عِندَ رَبِّكُمْ ۚ أَفَلَا تَعْقِلُونَ
Translation: And when they meet those who believe, they say, “We believe.” But when they are alone with one another, they say, “Do you inform them of what Allah has revealed to you, so they may argue with you before your Lord? Have you no sense?”

Explanation:
This verse exposes their dual-faced behavior, similar to the hypocrites but with a specific twist.

· Outward Pretense: To Muslims, they claimed belief to avoid conflict.
· Private Conspiracy: Among themselves, their scholars warned each other not to reveal to Muslims the prophecies in their own scriptures about the coming of Prophet Muhammad (ﷺ). Their fear was that Muslims would use this evidence against them on the Day of Judgment. Maududi points out the absurdity: they were more concerned about losing an argument in the hereafter than about the truth itself. The rhetorical question “Have you no sense?” condemns this foolish prioritization.

آية 77

القرآن: أَوَلَا يَعْلَمُونَ أَنَّ اللَّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ
Translation: Do they not know that Allah knows what they conceal and what they declare?
Explanation: A fundamental reminder of divine omniscience. Their secret plots and concealed truths are fully known to God. Their attempt to hide evidence is futile before the One who is the ultimate Witness.

آية 78

القرآن: وَمِنْهُمْ أُمِّيُّونَ لَا يَعْلَمُونَ الْكِتَابَ إِلَّا أَمَانِيَّ وَإِنْ هُمْ إِلَّا يَظُنُّونَ
Translation: And among them are unlettered ones who do not know the Scripture except [empty] wishes, and they are only assuming.
Explanation: Maududi distinguishes between the corrupt scholars and the common folk. The “unlettered ones” were ignorant of the actual scripture. Their “knowledge” was merely “wishes” (Amanni)—hearsay, folklore, and baseless traditions passed down by their leaders. Their religion was built on assumptions, not on a direct understanding of the divine text.

آية 79

القرآن: فَوَيْلٌ لِّلَّذِينَ يَكْتُبُونَ الْكِتَابَ بِأَيْدِيهِمْ ثُمَّ يَقُولُونَ هَٰذَا مِنْ عِندِ اللَّهِ لِيَشْتَرُوا بِهِ ثَمَنًا قَلِيلًا ۖ فَوَيْلٌ لَّهُم مِّمَّا كَتَبَتْ أَيْدِيهِمْ وَوَيْلٌ لَّهُم مِّمَّا يَكْسِبُونَ
Translation: So woe to those who write the Scripture with their own hands, then say, “This is from Allah,” in order to exchange it for a small price. Woe to them for what their hands have written, and woe to them for what they earn.
Explanation: This is one of the strongest condemnations in the Quran. Maududi explains it targets the rabbis and scribes who:

1. Physically forged scripture: They literally wrote things with their own hands (adding to or altering texts).
2. Attributed it to God: They passed off these forgeries as divine revelation.
3. Motive: They did this “to exchange it for a small price”—for worldly gain like wealth, status, and political influence.
   The double “Woe” (Wayl) emphasizes the severity of the crime—both for the act of forgery itself and for the ill-gotten gains they acquired through it.

آية 80

القرآن: وَقَالُوا لَن تَمَسَّنَا النَّارُ إِلَّا أَيَّامًا مَّعْدُودَةً ۚ قُلْ أَتَّخَذْتُمْ عِندَ اللَّهِ عَهْدًا فَلَن يُخْلِفَ اللَّهُ عَهْدَهُ ۖ أَمْ تَقُولُونَ عَلَى اللَّهِ مَا لَا تَعْلَمُونَ
Translation: And they say, “The Fire will never touch us except for a few numbered days.” Say, “Have you taken a covenant from Allah? For Allah will never break His covenant. Or do you say about Allah that which you do not know?”
Explanation: This exposes a false, self-serving doctrine they had invented. They believed that as descendants of Abraham, any punishment in Hell would be brief (e.g., 40 days). The Quran’s response is a logical challenge:

· Do you have a covenant from God guaranteeing this? If so, God never breaks His word.
· If not, then you are inventing lies against God, attributing to Him what you have no knowledge of. This condemns religious beliefs based on wishful thinking and tribal chauvinism rather than authentic revelation.

آية 81

القرآن: بَلَىٰ مَن كَسَبَ سَيِّئَةً وَأَحَاطَتْ بِهِ خَطِيئَتُهُ فَأُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ
Translation: Yes [on the contrary], whoever earns an evil deed and is enveloped by his sin – those are the companions of the Fire; they will abide therein eternally.
Explanation: Maududi states this verse categorically overturns their false belief. The true criterion is not lineage but deeds. “Whoever earns an evil deed” refers to the ultimate evil: Shirk (associating partners with God) and persistent Kufr (denial of truth). When one’s sin (like disbelief) “envelops” them—meaning it becomes their defining, unchanging state—their fate is eternal Hell. This aligns with the earlier principle (v.24, 39).

آية 82

القرآن: وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أُولَٰئِكَ أَصْحَابُ الْجَنَّةِ ۖ هُمْ فِيهَا خَالِدُونَ
Translation: But those who believe and do righteous deeds – those are the companions of Paradise; they will abide therein eternally.
Explanation: This reaffirms the positive, universal condition for salvation: true faith coupled with righteous action. This is the counterpart to verse 81, and together they present the only two eternal destinations.

آية 83

القرآن: وَإِذْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ لَا تَعْبُدُونَ إِلَّا اللَّهَ وَبِالْوَالِدَيْنِ إِحْسَانًا وَذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَقُولُوا لِلنَّاسِ حُسْنًا وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ ثُمَّ تَوَلَّيْتُمْ إِلَّا قَلِيلًا مِّنكُمْ وَأَنتُم مُّعْرِضُونَ
Translation: And [recall] when We took the covenant from the Children of Israel, [enjoining upon them], “Do not worship except Allah; and to parents do good and to relatives, orphans, and the needy. And speak to people good [words] and establish prayer and give zakah.” Then you turned away, except a few of you, and you were refusing.
Explanation: The discourse returns to their covenant, specifying its core ethical and devotional content: pure monotheism, social responsibility (kindness to family, orphans, the poor), good speech, prayer, and charity. Maududi notes this is a microcosm of all divine law. Yet, they turned away from this comprehensive covenant, “except a few” righteous individuals among them. The majority were in a state of active refusal (mu’ridun).

آية 84

القرآن: وَإِذْ أَخَذْنَا مِيثَاقَكُمْ لَا تَسْفِكُونَ دِمَاءَكُمْ وَلَا تُخْرِجُونَ أَنفُسَكُم مِّن دِيَارِكُمْ ثُمَّ أَقْرَرْتُمْ وَأَنتُمْ تَشْهَدُونَ
Translation: And [recall] when We took your covenant, [saying], “Do not shed your [i.e., each other’s] blood or evict one another from your homes.” Then you acknowledged [this] while you were witnessing.
Explanation: Another specific covenant is recalled: the prohibition against internal civil strife, murder, and exile among their own tribes. They had solemnly agreed to this.

آية 85

القرآن: ثُمَّ أَنتُمْ هَٰؤُلَاءِ تَقْتُلُونَ أَنفُسَكُمْ وَتُخْرِجُونَ فَرِيقًا مِّنكُم مِّن دِيَارِهِمْ تَظَاهَرُونَ عَلَيْهِم بِالْإِثْمِ وَالْعُدْوَانِ وَإِن يَأْتُوكُمْ أُسَارَىٰ تُفَادُوهُمْ وَهُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْرَاجُهُمْ ۚ أَفَتُؤْمِنُونَ بِبَعْضِ الْكِتَابِ وَتَكْفُرُونَ بِبَعْضٍ ۚ فَمَا جَزَاءُ مَن يَفْعَلُ ذَٰلِكَ مِنكُمْ إِلَّا خِزْيٌ فِي الْحَيَاةِ الدُّنْيَا ۖ وَيَوْمَ الْقِيَامَةِ يُرَدُّونَ إِلَىٰ أَشَدِّ الْعَذَابِ ۗ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ
Translation: Then, you are those [same ones] who kill one another and evict a party of your people from their homes, cooperating against them in sin and aggression. And if they come to you as captives, you ransom them, although their eviction was forbidden to you. So do you believe in part of the Scripture and disbelieve in part? Then what is the recompense for those who do that among you except disgrace in worldly life; and on the Day of Resurrection they will be sent back to the severest of punishment. And Allah is not unaware of what you do.
Explanation: This long verse is a masterful indictment of their hypocrisy and selective morality. Maududi unpacks it as follows:

· Breach of the Social Covenant: They were doing the very things they covenanted against—killing and exiling fellow Jews (likely in tribal conflicts).
· Contradictory Behavior: While unlawfully exiling people, they would later ransom captives from those conflicts, treating the symptom while perpetuating the disease. This exposed their moral inconsistency.
· The Core Accusation: “So do you believe in part of the Scripture and disbelieve in part?” This is the defining sin. They accepted laws that suited them (like ransom) but rejected others (like the prohibition of civil strife). Religion cannot be a cafeteria; accepting divine authority must be total.
· The Dual Punishment: The consequence is “disgrace in worldly life” (the historical humiliation and subjugation they suffered) and “the severest punishment” in the Hereafter. Their actions are fully under God’s watch.

آية 86

القرآن: أُولَٰئِكَ الَّذِينَ اشْتَرَوُا الْحَيَاةَ الدُّنْيَا بِالْآخِرَةِ ۖ فَلَا يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلَا هُمْ يُنصَرُونَ
Translation: Those are the ones who have bought the worldly life [in exchange] for the Hereafter, so the punishment will not be lightened for them, nor will they be aided.
Explanation: Maududi presents this as the fitting conclusion. They made the “bankrupt trade” (a theme from verse 16). By choosing the fleeting gains of this world—tribal pride, wealth from forgery, political power—over the eternal rewards of the Hereafter, they have incurred a debt that cannot be reduced. They will find no relief and no helper on the Day of Judgment.

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Summary from Tafheemul Quran Perspective (Verses 75-86):

This section, according to Maududi, provides a devastating analysis of a corrupted religious community:

1. Corruption of the Source: The root evil is the deliberate distortion of divine revelation by religious elites for worldly gain.
2. Hypocrisy and Concealment: They hide the truth even from themselves, fearing its implications more than seeking its guidance.
3. Invented Doctrines: They create self-serving theologies (like brief punishment) based on wishful thinking, not revelation.
4. Selective Obedience: The hallmark of their failure is accepting parts of the law while rejecting others, reducing religion to a tool for worldly ends.
5. The Ultimate Loss: This path represents the worst trade: selling eternity for temporary, trivial gain, resulting in unmitigated punishment. The passage serves as a grave warning to the Muslim community to guard against all these maladies.

Verse 7

Arabic Text:
هُوَ الَّذِي أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ ۖ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ ۗ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ

English Translation:
He it is Who has revealed to you the Book wherein there are verses clear, they are the basis of the Book, and others allegorical; but those in whose hearts is perversity follow the allegorical seeking (to cause) dissension by seeking to explain it. None knows its explanation except Allah. And those who are firmly rooted in knowledge say: We believe in it, it is all from our Lord, and none do mind except those having understanding.

Commentary/Explanation by Sayyid Abul Ala Maududi:
Muhkam means that which has been made firmly and perfectly. The muhkam verses mentioned here are those Qur’anic verses which are embodied in clear and lucid language and whose meaning is not liable to any ambiguity and equivocation. The words of these verses are clear pointers to their true meaning and, therefore, it is difficult to subject them to arbitrary interpretation. Such verses form the core of the Holy Book; they are the verses which fulfil the true purpose for which the Qur’an was revealed, and they invite the whole world to Islam. They embody admonition and instruction as well as the refutation of erroneous doctrines and the elucidation of the Right Way. They also contain the fundamentals of the true faith; teachings relating to belief, worship and morality, and mandatory duties and prohibitions. These are the verses which will guide the genuine seeker after Truth who turns to the Qur’an in order to find out what he ought and ought not to do.

‘Ambiguous’ verses are those whose meaning may have some degree of equivocation. It is obvious that no way of life can be prescribed for man unless a certain amount of knowledge explaining the truth about the universe, about its origin and end, about man’s position in it and other matters of similar importance, is intimated to him. It is also evident that the truths which lie beyond the range of human perception have always eluded and will continue to elude man; no words exist in the human vocabulary which either express or portray them. In speaking about such things, we necessarily resort to words and expressions generally employed in connection with tangible objects. In the Qur’an, too, this kind of language is employed in relation to supernatural matters; the verses which have been characterized as ‘ambiguous’ refer to such matters.

At best, such expressions may serve to either bring man close to or enable him to formulate some view of reality, even if it is a faint one. The more one tries to determine the precise meaning of such verses, the more their ambiguities proliferate, and the more one is confronted with choosing between several plausible interpretations. All this is likely to alienate one progressively further away from the Truth instead of bringing one closer to it. Those who seek the Truth and do not hanker after the satisfaction of their egocentric quest for exotic superfluities, will be satisfied with the dim vision of reality derived from these verses. They will concentrate their attention instead on the clear and lucid ‘core’ verses of the Qur’an. It will be left to those who are either out to make mischief and mislead people or who have an abnormal passion for superfluities to devote their attention to hair-splitting discussions about the contents of the ‘ambiguous’ verses.

This might give rise to an unnecessary problem: How can people believe in ‘ambiguous’ verses when the contents of these cannot be grasped? The fact is that a reasonable person will believe that the Qur’an is the Book of God through his reading of its clear and lucid verses, rather than by learning fanciful interpretations of the ambiguous verses. Once so convinced, he is not likely to be worried by doubts and anxieties caused by the ambiguities of the verses concerned. One who seeks the Truth is satisfied with the obvious meaning of these verses, and wherever he encounters complications and ambiguities he abstains from pursuing their solution too far. Instead of wasting his time splitting hairs, he is content to believe in the things laid down in the Book of God, without seeking to know them precisely and in detail. He turns his attention, in the main, to questions of a practical nature.

Verse 8

Arabic Text:
رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنْكَ رَحْمَةً ۚ إِنَّكَ أَنتَ الْوَهَّابُ

English Translation:
Our Lord! Let not our hearts deviate after Thou hast guided us, and bestow upon us mercy from Thy Presence; surely Thou art the Bestower.

Commentary/Explanation by Sayyid Abul Ala Maududi:
They pray to Allah: ‘Our Lord! Do not let our hearts swerve towards crookedness after You have guided us to the right way, and bestow upon us Your mercy. Surely You, only You, are the Munificent Giver!

Verse 9

Arabic Text:
رَبَّنَا إِنَّكَ جَامِعُ النَّاسِ لِيَوْمٍ لَّا رَيْبَ فِيهِ ۚ إِنَّ اللَّهَ لَا يُخْلِفُ الْمِيعَادَ

English Translation:
Our Lord! Thou art He Who will gather mankind together on the Day about which there is no doubt. Surely Allah does not fail to keep (His) promise.

Commentary/Explanation by Sayyid Abul Ala Maududi:
Our Lord! You surely will gather mankind together one Day, a Day about (the coming of which) there is no doubt. Surely Allah never goes against His promise.

Q&A Session: Surah Al-Imran (Chapter 3), Verses 7-9

Based on Tafheem-ul-Quran by Sayyid Abul Ala Maududi

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VERSE 7: The Nature of Quranic Verses

Arabic Text

هُوَ الَّذِي أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ ۖ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ ۗ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ

Translation

He it is Who has revealed to you the Book wherein there are verses clear, they are the basis of the Book, and others allegorical; but those in whose hearts is perversity follow the allegorical seeking to cause dissension by seeking to explain it. None knows its explanation except Allah. And those who are firmly rooted in knowledge say: We believe in it, it is all from our Lord, and none do mind except those having understanding.

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Q1: What does the term “muhkam” mean?

A: Muhkam means that which has been made firmly and perfectly. In the context of the Quran, muhkam verses are those embodied in clear and lucid language whose meaning is not liable to any ambiguity and equivocation.

Q2: What are the characteristics of muhkam (clear) verses?

A: Muhkam verses have several key characteristics. Their words are clear pointers to their true meaning, making it difficult to subject them to arbitrary interpretation. They form the core of the Holy Book and fulfill the true purpose for which the Quran was revealed. These verses invite the whole world to Islam, embody admonition and instruction, refute erroneous doctrines, elucidate the Right Way, contain the fundamentals of true faith, provide teachings relating to belief, worship and morality, and outline mandatory duties and prohibitions.

Q3: Who will benefit most from the muhkam verses?

A: The genuine seeker after Truth who turns to the Quran in order to find out what he ought and ought not to do will be guided by these verses.

Q4: What are mutashabihat (ambiguous) verses?

A: Ambiguous verses are those whose meaning may have some degree of equivocation. These are verses that deal with matters beyond the range of human perception, such as truths about the universe, its origin and end, man’s position in it, and other supernatural matters.

Q5: Why does the Quran contain ambiguous verses?

A: No way of life can be prescribed for man unless a certain amount of knowledge explaining the truth about the universe, its origin and end, and man’s position in it is intimated to him. Since truths that lie beyond human perception have always eluded and will continue to elude man, and no words exist in human vocabulary to express or portray them, the Quran necessarily resorts to words and expressions generally employed in connection with tangible objects when discussing supernatural matters.

Q6: What is the purpose of ambiguous verses?

A: At best, such expressions may serve to either bring man close to or enable him to formulate some view of reality, even if it is a faint one. They provide a dim vision of truths that cannot be fully comprehended through human language and perception.

Q7: What happens when people try to determine the precise meaning of ambiguous verses?

A: The more one tries to determine the precise meaning of such verses, the more their ambiguities proliferate, and the more one is confronted with choosing between several plausible interpretations. All this is likely to alienate one progressively further away from the Truth instead of bringing one closer to it.

Q8: How should truth-seekers approach ambiguous verses?

A: Those who seek the Truth and do not hanker after the satisfaction of their egocentric quest for exotic superfluities will be satisfied with the dim vision of reality derived from these verses. They will concentrate their attention instead on the clear and lucid core verses of the Quran.

Q9: Who focuses excessively on ambiguous verses, and why?

A: Those who are either out to make mischief and mislead people, or who have an abnormal passion for superfluities, devote their attention to hair-splitting discussions about the contents of ambiguous verses.

Q10: How can people believe in ambiguous verses when their contents cannot be fully grasped?

A: A reasonable person will believe that the Quran is the Book of God through his reading of its clear and lucid verses, rather than by learning fanciful interpretations of the ambiguous verses. Once convinced that the Quran is from God, he is not likely to be worried by doubts and anxieties caused by the ambiguities of certain verses.

Q11: What is the practical approach for dealing with ambiguous verses?

A: One who seeks the Truth is satisfied with the obvious meaning of these verses, and wherever he encounters complications and ambiguities, he abstains from pursuing their solution too far. Instead of wasting time splitting hairs, he is content to believe in the things laid down in the Book of God without seeking to know them precisely and in detail. He turns his attention, in the main, to questions of a practical nature.

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VERSE 8: A Supplication for Steadfastness

Arabic Text

رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنْكَ رَحْمَةً ۚ إِنَّكَ أَنتَ الْوَهَّابُ

Translation

Our Lord! Let not our hearts deviate after Thou hast guided us, and bestow upon us mercy from Thy Presence; surely Thou art the Bestower.

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Q12: What is the main prayer in Verse 8?

A: The believers pray to Allah: “Our Lord! Do not let our hearts swerve towards crookedness after You have guided us to the right way, and bestow upon us Your mercy. Surely You, only You, are the Munificent Giver!”

Q13: What does this supplication reveal about the nature of faith and guidance?

A: This supplication reflects the believer’s recognition of their dependence on God’s continued guidance and mercy. It acknowledges that steadfastness in faith is a divine gift rather than solely a human achievement, and that believers need Allah’s ongoing support to remain on the straight path.

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VERSE 9: The Certainty of the Day of Judgment

Arabic Text

رَبَّنَا إِنَّكَ جَامِعُ النَّاسِ لِيَوْمٍ لَّا رَيْبَ فِيهِ ۚ إِنَّ اللَّهَ لَا يُخْلِفُ الْمِيعَادَ

Translation

Our Lord! Thou art He Who will gather mankind together on the Day about which there is no doubt. Surely Allah does not fail to keep His promise.

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Q14: What is the core message of Verse 9?

A: The verse continues the supplication with an affirmation: “Our Lord! You surely will gather mankind together one Day, a Day about the coming of which there is no doubt. Surely Allah never goes against His promise.”

Q15: What does this verse teach about the Day of Judgment?

A: This statement affirms the believer’s conviction in the certainty of the Day of Judgment and Allah’s faithfulness to His promises. It reinforces the accountability that awaits all humanity and emphasizes that this promised Day will undoubtedly come to pass.

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Summary Questions

Q16: What are the main lessons from these three verses?

A: These three verses from Surah Al-Imran provide fundamental insights into understanding the Quran, the proper approach to faith, and the believer’s relationship with divine guidance. They teach us to focus on what is clear and actionable in the Quran, to maintain humility regarding matters beyond our complete understanding, to constantly seek God’s continued guidance for steadfastness, and to remain mindful of our ultimate accountability before our Creator.

Q17: What is the balanced approach to studying the Quran according to these verses?

A: The balanced approach is to concentrate primarily on the clear, unambiguous verses that provide practical guidance for life, while accepting the ambiguous verses with faith and humility, without excessive speculation or hair-splitting debates. One should believe in the entire Quran as the Word of God while recognizing that complete understanding of all matters, especially those beyond human perception, belongs to Allah alone.​​​​​​​​​​​​​​​​

Following the detailed recounting of the Israelites’ history of covenant-breaking, a critical theological question arises, especially for the new Muslim community in Medina which included Jewish tribes, new Muslim converts from those tribes, and early Muslims anxious about the fate of pious predecessors. These verses clarify the universal criteria for salvation, address the obstinacy of the Jews of that time, and illustrate their hardened hearts with a powerful parable.

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سورة البقرة (Surah Al-Baqarah)

آية 62

القرآن: إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالنَّصَارَىٰ وَالصَّابِئِينَ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَعَمِلَ صَالِحًا فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
Translation: Indeed, those who believe and those who are Jews and the Christians and the Sabians – whoever believes in Allah and the Last Day and does righteous deeds – they will have their reward with their Lord, and no fear will there be concerning them, nor will they grieve.

Explanation (Tafheemul Quran):
Maududi explains that this is a foundational verse of Islamic theology regarding previous communities.

· Clarification, Not Abrogation: It is not a blanket promise of salvation for all Jews, Christians, and Sabians. Rather, it clarifies the timeless, universal condition for salvation that applied before the advent of Prophet Muhammad (ﷺ).
· The Three Conditions: True faith was always defined by: (1) Belief in Allah (true monotheism), (2) Belief in the Last Day (accountability), and (3) Righteous deeds (acting on that belief). Any individual from any community who truly fulfilled these conditions would be saved.
· The Context of “Now”: Maududi emphasizes that with the coming of Prophet Muhammad (ﷺ) as the final Messenger, the condition for salvation has been updated. Now, belief must also include belief in him and the Quran (as per 3:85, 3:19). This verse corrects a misconception while affirming God’s universal justice.

آية 63

القرآن: وَإِذْ أَخَذْنَا مِيثَاقَكُمْ وَرَفَعْنَا فَوْقَكُمُ الطُّورَ خُذُوا مَا آتَيْنَاكُم بِقُوَّةٍ وَاذْكُرُوا مَا فِيهِ لَعَلَّكُمْ تَتَّقُونَ
Translation: And [recall] when We took your covenant and raised over you the mount, [saying], “Take what We have given you with determination and remember what is in it that you may become righteous.”

Explanation:
The discourse returns to the Israelites, reminding them of the awesome and solemn circumstance under which the Torah was given—the mountain being lifted over their heads as a threat to ensure their obedience. The command was to hold fast to it “with determination” and to internalize its teachings to achieve Taqwa. This sets up their subsequent failure.

آية 64

القرآن: ثُمَّ تَوَلَّيْتُم مِّن بَعْدِ ذَٰلِكَ ۖ فَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ لَكُنتُم مِّنَ الْخَاسِرِينَ
Translation: Then you turned away after that. And if not for the favor of Allah upon you and His mercy, you would have been among the losers.

Explanation:
Despite the awe-inspiring covenant, they turned away. Maududi states that only God’s recurring patience and mercy (by sending new prophets and accepting repentance) saved them from immediate and total ruin. This verse serves as a bridge to their persistent pattern of behavior.

آية 65

القرآن: وَلَقَدْ عَلِمْتُمُ الَّذِينَ اعْتَدَوْا مِنكُمْ فِي السَّبْتِ فَقُلْنَا لَهُمْ كُونُوا قِرَدَةً خَاسِئِينَ
Translation: And you had already known about those who transgressed among you concerning the Sabbath, and We said to them, “Be apes, despised.”

Explanation:
A specific, well-known historical example of their transgression is cited. They violated the Sabbath command through deceit (fishing). Their punishment was a moral and spiritual metamorphosis—their hearts becoming like those of apes, devoid of higher purpose and dignity. Maududi notes this was a physical transformation of that particular community, a historical fact they themselves acknowledged.

آية 66

القرآن: فَجَعَلْنَاهَا نَكَالًا لِّمَا بَيْنَ يَدَيْهَا وَمَا خَلْفَهَا وَمَوْعِظَةً لِّلْمُتَّقِينَ
Translation: And We made it a punishment exemplary for their own time and for later times, and an admonition for the God-fearing.

Explanation:
This punishment was not an isolated event. It was set as an “exemplary punishment”—a lesson for all future generations about the end of those who play games with God’s clear commandments. For those with Taqwa, it serves as a powerful “admonition” to take divine law seriously.

آية 67

القرآن: وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِ إِنَّ اللَّهَ يَأْمُرُكُمْ أَن تَذْبَحُوا بَقَرَةً ۖ قَالُوا أَتَتَّخِذُنَا هُزُوًا ۖ قَالَ أَعُوذُ بِاللَّهِ أَنْ أَكُونَ مِنَ الْجَاهِلِينَ
Translation: And [recall] when Moses said to his people, “Indeed, Allah commands you to slaughter a cow.” They said, “Do you take us in ridicule?” He said, “I seek refuge in Allah from being among the ignorant.”

Explanation:
The narrative of the “Cow” (which gives the surah its name) begins. Maududi explains this story is a profound illustration of their contentiousness and evasion. Given a simple, straightforward command from God through Moses, their immediate response is not obedience but insolent suspicion—accusing their prophet of mocking them. Moses’ reply shows a prophet’s horror at such an attitude.

آية 68

القرآن: قَالُوا ادْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا هِيَ ۚ قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ لَّا فَارِضٌ وَلَا بِكْرٌ عَوَانٌ بَيْنَ ذَٰلِكَ ۖ فَافْعَلُوا مَا تُؤْمَرُونَ
Translation: They said, “Call upon your Lord to make clear to us what it is.” He said, “[Allah] says, ‘It is a cow that is neither old nor virgin but medium between that,’ so do what you are commanded.”

Explanation:
Instead of complying, they ask for a trivial specification. When provided with it, they still do not obey. This exposes a disease of the heart: using pretended quest for detail as a tactic to avoid submission.

آية 69

القرآن: قَالُوا ادْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا لَوْنُهَا ۚ قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ صَفْرَاءُ فَاقِعٌ لَّوْنُهَا تَسُرُّ النَّاظِرِينَ
Translation: They said, “Call upon your Lord to show us what is her color.” He said, “He says, ‘It is a yellow cow, bright in color – pleasing to the observers.'”

Explanation:
They persist with another frivolous question about its color. God, in His wisdom, answers, turning their obstinacy into a lesson. The description becomes more specific.

آية 70

القرآن: قَالُوا ادْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا هِيَ إِنَّ الْبَقَرَ تَشَابَهَ عَلَيْنَا وَإِنَّا إِن شَاءَ اللَّهُ لَمُهْتَدُونَ
Translation: They said, “Call upon your Lord to make clear to us what it is. Indeed, [all] cows look alike to us. And indeed, if Allah wills, we will be guided.”

Explanation:
Even now, they claim confusion and ask again, hypocritically adding “if Allah wills, we will be guided.” Maududi points out this feigned confusion and insincere invocation of God’s will is the height of evasiveness. True guidance was already present in the command.

آية 71

القرآن: قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ لَّا ذَلُولٌ تُثِيرُ الْأَرْضَ وَلَا تَسْقِي الْحَرْثَ مُسَلَّمَةٌ لَّا شِيَةَ فِيهَا ۚ قَالُوا الْآنَ جِئْتَ بِالْحَقِّ ۚ فَذَبَحُوهَا وَمَا كَادُوا يَفْعَلُونَ
Translation: He said, “He says, ‘It is a cow neither trained to plow the earth nor to water the field, sound, without blemish.'” They said, “Now you have come with the truth.” So they slaughtered it, though they were about not to do it.

Explanation:
After exhaustive, self-imposed difficulty, they finally receive a description so precise it identifies a unique, otherwise useless cow. Only then do they comply, and even then reluctantly (“though they were about not to do it”). Maududi explains the moral: when people are resolved to evade a truth, they raise pointless objections until compliance becomes so burdensome it is almost impossible. This parable perfectly captures the attitude of the Jewish scholars towards the clear commands of the Prophet Muhammad (ﷺ).

آية 72

القرآن: وَإِذْ قَتَلْتُمْ نَفْسًا فَادَّارَأْتُمْ فِيهَا ۖ وَاللَّهُ مُخْرِجٌ مَّا كُنتُمْ تَكْتُمُونَ
Translation: And [recall] when you killed a soul and disputed concerning it, and Allah brought forth that which you were concealing.

Explanation:
Maududi connects this to the reason for the cow command (as explained in later commentary). It involved a murder mystery where the Israelite tribes were disputing. The slain man was to be struck with a piece of the slaughtered cow to identify the killer through a miracle. The verse highlights that while they argued, God was to expose their hidden secrets.

آية 73

القرآن: فَقُلْنَا اضْرِبُوهُ بِبَعْضِهَا ۚ كَذَٰلِكَ يُحْيِي اللَّهُ الْمَوْتَىٰ وَيُرِيكُمْ آيَاتِهِ لَعَلَّكُمْ تَعْقِلُونَ
Translation: So We said, “Strike him with a piece of it.” Thus does Allah bring the dead to life, and He shows you His signs that you might reason.

Explanation:
The miracle occurs: the dead man is revived by God’s power and names his killer. The ultimate lesson is stated: “Thus does Allah bring the dead to life.” This physical miracle was a sign pointing to the greater reality of spiritual revival and the ultimate Resurrection. It was meant to make them “reason.”

آية 74

القرآن: ثُمَّ قَسَتْ قُلُوبُكُم مِّن بَعْدِ ذَٰلِكَ فَهِيَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً ۚ وَإِنَّ مِنَ الْحِجَارَةِ لَمَا يَتَفَجَّرُ مِنْهُ الْأَنْهَارُ ۚ وَإِنَّ مِنْهَا لَمَا يَشَّقَّقُ فَيَخْرُجُ مِنْهُ الْمَاءُ ۚ وَإِنَّ مِنْهَا لَمَا يَهْبِطُ مِنْ خَشْيَةِ اللَّهِ ۗ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ
Translation: Then your hearts became hardened after that, being like stones or even harder. For indeed, there are stones from which rivers burst forth, and there are some of them that split open and water comes out, and there are some of them that fall down for fear of Allah. And Allah is not unaware of what you do.

Explanation (Tafheemul Quran):
This is the powerful conclusion of this section. Despite witnessing such clear miracles, their hearts grew hard.

· The Simile of Hardness: Their hearts became harder than stone. Maududi elaborates on the profound contrast: even a hard stone can be a source of life (gushing water), can be split by a sprouting seed, or can metaphorically “fall down in fear of Allah” (as mountains might have crumbled at the revelation, as in 59:21). But their hearts—receiving the “water” of revelation—remained barren, unmoved, and unyielding.
· The Ultimate Warning: The final line, “And Allah is not unaware of what you do,” is a solemn threat. Their internal hardness and outward obstinacy are fully recorded; they cannot deceive God as they try to deceive others and themselves.

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Summary from Tafheemul Quran Perspective (Verses 62-74):

Maududi’s commentary draws out these core lessons:

1. Universal Criterion for Salvation: Salvation has always been based on true faith and righteous action, not mere affiliation.
2. The Disease of Evasion: The parable of the Cow is a timeless study in how a diseased heart uses quibbling, feigned confusion, and insincerity to avoid submitting to clear truth.
3. The Miracle and Its Rejection: God provides clear signs and even miracles, but these only benefit those whose hearts are receptive. For others, they become a cause of increased hardness.
4. A Warning to the Muslims: The entire passage serves to warn the early Muslims: do not follow the path of those who turned their religion into a series of legalistic evasions and whose hearts became impervious to guidance despite overwhelming evidence. True faith requires immediate, sincere, and humble submission.

Would you like me to continue with the next section (verses 75-86)?

This is a profound narrative about the limits of human knowledge, the wisdom behind divine decree, and the necessity of trusting Allah’s wisdom even when it appears contrary to surface-level judgment.

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Arabic Text (Verses 18:60-82)

وَإِذْ قَالَ مُوسَىٰ لِفَتَاهُ لَا أَبْرَحُ حَتَّىٰ أَبْلُغَ مَجْمَعَ الْبَحْرَيْنِ أَوْ أَمْضِيَ حُقُبًا
فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوتَهُمَا فَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ سَرَبًا
فَلَمَّا جَاوَزَا قَالَ لِفَتَاهُ آتِنَا غَدَاءَنَا لَقَدْ لَقِينَا مِن سَفَرِنَا هَٰذَا نَصَبًا
قَالَ أَرَأَيْتَ إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ فَإِنِّي نَسِيتُ الْحُوتَ وَمَا أَنسَانِيهُ إِلَّا الشَّيْطَانُ أَنْ أَذْكُرَهُ وَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ عَجَبًا
قَالَ ذَٰلِكَ مَا كُنَّا نَبْغِ ۚ فَارْتَدَّا عَلَىٰ آثَارِهِمَا قَصَصًا
فَوَجَدَا عَبْدًا مِّنْ عِبَادِنَا آتَيْنَاهُ رَحْمَةً مِّنْ عِندِنَا وَعَلَّمْنَاهُ مِن لَّدُنَّا عِلْمًا
قَالَ لَهُ مُوسَىٰ هَلْ أَتَّبِعُكَ عَلَىٰ أَن تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْدًا
قَالَ إِنَّكَ لَن تَسْتَطِيعَ مَعِيَ صَبْرًا
وَكَيْفَ تَصْبِرُ عَلَىٰ مَا لَمْ تُحِطْ بِهِ خُبْرًا
قَالَ سَتَجِدُنِي إِن شَاءَ اللَّهُ صَابِرًا وَلَا أَعْصِي لَكَ أَمْرًا
قَالَ فَإِنِ اتَّبَعْتَنِي فَلَا تَسْأَلْنِي عَن شَيْءٍ حَتَّىٰ أُحْدِثَ لَكَ مِنْهُ ذِكْرًا
فَانطَلَقَا حَتَّىٰ إِذَا رَكِبَا فِي السَّفِينَةِ خَرَقَهَا ۖ قَالَ أَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا لَقَدْ جِئْتَ شَيْئًا إِمْرًا
قَالَ أَلَمْ أَقُلْ إِنَّكَ لَن تَسْتَطِيعَ مَعِيَ صَبْرًا
قَالَ لَا تُؤَاخِذْنِي بِمَا نَسِيتُ وَلَا تُرْهِقْنِي مِنْ أَمْرِي عُسْرًا
فَانطَلَقَا حَتَّىٰ إِذَا لَقِيَا غُلَامًا فَقَتَلَهُ قَالَ أَقَتَلْتَ نَفْسًا زَكِيَّةً بِغَيْرِ نَفْسٍ لَّقَدْ جِئْتَ شَيْئًا نُكْرًا
قَالَ أَلَمْ أَقُل لَّكَ إِنَّكَ لَن تَسْتَطِيعَ مَعِيَ صَبْرًا
قَالَ إِن سَأَلْتُكَ عَن شَيْءٍ بَعْدَهَا فَلَا تُصَاحِبْنِي ۖ قَدْ بَلَغْتَ مِن لَّدُنِّي عُذْرًا
فَانطَلَقَا حَتَّىٰ إِذَا أَتَيَا أَهْلَ قَرْيَةٍ اسْتَطْعَمَا أَهْلَهَا فَأَبَوْا أَن يُضَيِّفُوهُمَا فَوَجَدَا فِيهَا جِدَارًا يُرِيدُ أَن يَنقَضَّ فَأَقَامَهُ ۖ قَالَ لَوْ شِئْتَ لَاتَّخَذْتَ عَلَيْهِ أَجْرًا
قَالَ هَٰذَا فِرَاقُ بَيْنِي وَبَيْنِكَ ۚ سَأُنَبِّئُكَ بِتَأْوِيلِ مَا لَمْ تَسْتَطِع عَّلَيْهِ صَبْرًا
أَمَّا السَّفِينَةُ فَكَانَتْ لِمَسَاكِينَ يَعْمَلُونَ فِي الْبَحْرِ فَأَرَدتُّ أَنْ أَعِيبَهَا وَكَانَ وَرَاءَهُم مَّلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ غَصْبًا
وَأَمَّا الْغُلَامُ فَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ فَخَشِينَا أَن يُرْهِقَهُمَا طُغْيَانًا وَكُفْرًا
فَأَرَدْنَا أَن يُبْدِلَهُمَا رَبُّهُمَا خَيْرًا مِّنْهُ زَكَاةً وَأَقْرَبَ رُحْمًا
وَأَمَّا الْجِدَارُ فَكَانَ لِغُلَامَيْنِ يَتِيمَيْنِ فِي الْمَدِينَةِ وَكَانَ تَحْتَهُ كَنزٌ لَّهُمَا وَكَانَ أَبُوهُمَا صَالِحًا فَأَرَادَ رَبُّكُ أَن يَبْلُغَا أَشُدَّهُمَا وَيَسْتَخْرِجَا كَنزَهُمَا رَحْمَةً مِّن رَّبِّكَ ۚ وَمَا فَعَلْتُهُ عَنْ أَمْرِي ۚ ذَٰلِكَ تَأْوِيلُ مَا لَمْ تَسْطِع عَّلَيْهِ صَبْرًا

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Translation (English – Approximate Meaning)

60. And [mention] when Moses said to his young companion, “I will not cease [traveling] until I reach the junction of the two seas or continue for a very long period.”
61. But when they reached the junction between them, they forgot their fish, and it took its course into the sea, slipping away.
62. So when they had passed beyond it, [Moses] said to his young companion, “Bring us our morning meal. We have certainly suffered fatigue from this journey of ours.”
63. He said, “Did you see when we retired to the rock? Indeed, I forgot the fish—and none made me forget to mention it except Satan—and it took its way into the sea amazingly.”
64. [Moses] said, “That is exactly what we were seeking!” So they returned, retracing their footsteps.
65. And they found a servant from among Our servants to whom We had given mercy from Us and had taught him from Us a [special] knowledge.
66. Moses said to him, “May I follow you on [the condition] that you teach me from what you have been taught of sound judgement?”
67. He said, “Indeed, you will never be able to have patience with me.
68. And how can you have patience for what you do not encompass in knowledge?”
69. [Moses] said, “You will find me, if Allah wills, patient, and I will not disobey you in any order.”
70. He said, “Then if you follow me, do not ask me about anything until I mention it to you.”
71. So they set out, until when they had embarked on the ship, he damaged it. [Moses] said, “Have you damaged it to drown its people? You have certainly done a grave thing.”
72. He said, “Did I not say that you would never be able to have patience with me?”
73. [Moses] said, “Do not blame me for what I forgot and do not make my affair difficult for me.”
74. So they set out, until when they met a young boy, he killed him. [Moses] said, “Have you killed a pure soul who killed no one? You have certainly done a deplorable thing.”
75. He said, “Did I not tell you that you would never be able to have patience with me?”
76. [Moses] said, “If I ask you about anything after this, then do not keep me in your company. You have already received from me an excuse.”
77. So they set out, until when they came to the people of a town, they asked its people for food, but they refused to offer them hospitality. And they found therein a wall about to collapse, so he restored it. [Moses] said, “If you wished, you could have taken payment for it.”
78. He said, “This is the parting between me and you. I will inform you of the interpretation of that about which you could not have patience.
79. As for the ship, it belonged to poor people working at sea. I intended to cause defect in it because there was after them a king who was seizing every [good] ship by force.
80. And as for the boy, his parents were believers, and we feared that he would overburden them by transgression and disbelief.
81. So we intended that their Lord should substitute for them one better than him in purity and nearer to mercy.
82. And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure for them, and their father had been righteous. So your Lord intended that they should reach maturity and extract their treasure, as a mercy from your Lord. And I did it not of my own accord. That is the interpretation of that about which you could not have patience.”

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Explanation & Commentary (Based on Tafheem-ul-Qan)

Verses 60-65: The Journey and the Sign

· Prophet Musa, despite his great knowledge, is instructed by Allah to seek a source of higher wisdom. The “junction of the two seas” is a physical location, but symbolically represents a meeting point of two types of knowledge.
· The forgotten fish coming to life and swimming away is the divine sign that they have reached their destination. Maududi notes that this miraculous sign indicates the presence of a sacred, spiritual zone.

Verse 66: The Humility of the Learner

· Musa, a great Prophet and Law-Bringer, approaches the servant (Khidr) with utmost humility, asking to be taught “sound judgement (Rushdan)”—practical, divinely-inspired wisdom applied to real-world situations.

Verses 67-70: The Condition of Patience

· Khidr immediately states the core challenge: Musa’s legal and manifest knowledge will not allow him to bear witnessing actions that appear outwardly blameworthy.
· Khidr’s key statement: “How can you have patience for what you do not encompass in knowledge?” This is the central theme: Human judgment is limited to apparent facts, while divine wisdom encompasses the unseen past, present, and future.
· Musa insists on his patience, and Khidr sets the sole condition: No questions until he himself explains.

Verses 71-82: The Three Tests and Their Wisdom
This is the core lesson, where apparent evil is shown to contain profound good.

1. Damaging the Ship (V. 71-73):

· Action: Khidr damages a ship belonging to poor, kindly fishermen.
· Musa’s Reaction: He objects based on the apparent injustice—harming the property of innocents.
· Hidden Wisdom (V. 79): A tyrannical king was confiscating all sound vessels. By making the ship defective, Khidr saved it for its poor owners, preserving their livelihood. The minor harm prevented a total loss.

2. Killing the Youth (V. 74-76):

· Action: Khidr kills an apparently innocent young boy.
· Musa’s Reaction: He objects more strongly, judging it a heinous, unjust murder.
· Hidden Wisdom (V. 80-81): The boy’s future was predetermined: he would cause his believing parents immense grief by plunging into transgression and disbelief. His death, while painful now, was a mercy—sparing the parents a worse fate and granting them a better, righteous child. This illustrates that Allah’s knowledge of future outcomes justifies actions incomprehensible in the present.

3. Repairing the Wall (V. 77-78):

· Action: In a town that refused them hospitality, Khidr voluntarily repairs a crumbling wall for free.
· Musa’s Reaction: He objects from a perspective of worldly rationality and fairness—they deserved payment after being mistreated.
· Hidden Wisdom (V. 82): The wall belonged to two orphans. Beneath it was a treasure left for them by their righteous father. Had the wall collapsed, the treasure would have been exposed and looted. Khidr’s action, motivated by the father’s past righteousness, preserved the orphans’ future wealth until they came of age. This shows how past righteousness can secure future blessings for descendants, and how divine wisdom operates across generations.

The Conclusion (V. 78, 82):

· Khidr states that their partnership must end, as Musa’s patience for hidden knowledge has reached its limit.
· “And I did it not of my own accord.” Khidr emphasizes that all his actions were by divine command (Amr’)** and based on **divine knowledge (Ilm Ladunni`). He was not a free agent but an instrument of a higher wisdom.

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Key Themes from Tafheem-ul-Qan in these Verses:

1. The Hierarchy of Knowledge: There is prophetic knowledge (revealed law) given to Musa, and there is divinely-inspired, situational wisdom (Ilm Ladunni) given to Khidr. Both are from Allah, but the latter deals with the unseen reasons behind events.
2. Limits of Human Judgment: Human beings, with limited knowledge, often mistake a partial evil for an absolute evil. Divine wisdom sees the entire picture where an apparent evil may secure a greater good or prevent a greater harm.
3. Trust in Divine Decree (Qadar): The story teaches Taslim (submission) to Allah’s will, even when its wisdom is hidden. It cautions against rushing to judge events in one’s own life as purely “bad” or “unjust.”
4. The Scope of Divine Mercy: Mercy can take forms that seem harsh (like the boy’s death to save the parents’ faith). Justice and mercy operate on a timeline and scale beyond human comprehension, encompassing future outcomes and generational blessings.

This narrative perfectly follows the earlier themes of the Surah: after discussing the deception of worldly life and the reality of the Hereafter, it now teaches how to navigate this deceptive world—by trusting in Allah’s all-encompassing wisdom, especially when faced with trials and events that defy superficial understanding.

This passage serves as a powerful conclusion to the preceding arguments, reflecting on human nature in the face of divine revelation, the purpose of parables, and the universal law of divine justice—that no nation is destroyed without first receiving clear warning and ample opportunity to repent.

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Arabic Text (Verses 18:54-59)

وَلَقَدْ صَرَّفْنَا فِي هَٰذَا الْقُرْآنِ لِلنَّاسِ مِن كُلِّ مَثَلٍ ۚ وَكَانَ الْإِنسَانُ أَكْثَرَ شَيْءٍ جَدَلًا
وَمَا مَنَعَ النَّاسَ أَن يُؤْمِنُوا إِذْ جَاءَهُمُ الْهُدَىٰ وَيَسْتَغْفِرُوا رَبَّهُمْ إِلَّا أَن تَأْتِيَهُمْ سُنَّةُ الْأَوَّلِينَ أَوْ يَأْتِيَهُمُ الْعَذَابُ قُبُلًا
وَمَا نُرْسِلُ الْمُرْسَلِينَ إِلَّا مُبَشِّرِينَ وَمُنذِرِينَ ۚ وَيُجَادِلُ الَّذِينَ كَفَرُوا بِالْبَاطِلِ لِيُدْحِضُوا بِهِ الْحَقَّ ۖ وَاتَّخَذُوا آيَاتِي وَمَا أُنذِرُوا هُزُوًا
وَمَنْ أَظْلَمُ مِمَّن ذُكِّرَ بِآيَاتِ رَبِّهِ فَأَعْرَضَ عَنْهَا وَنَسِيَ مَا قَدَّمَتْ يَدَاهُ ۚ إِنَّا جَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِي آذَانِهِمْ وَقْرًا ۖ وَإِن تَدْعُهُمْ إِلَى الْهُدَىٰ فَلَن يَهْتَدُوا إِذًا أَبَدًا
وَرَبُّكَ الْغَفُورُ ذُو الرَّحْمَةِ ۖ لَوْ يُؤَاخِذُهُم بِمَا كَسَبُوا لَعَجَّلَ لَهُمُ الْعَذَابَ ۚ بَل لَّهُم مَّوْعِدٌ لَّن يَجِدُوا مِن دُونِهِ مَوْئِلًا
وَتِلْكَ الْقُرَىٰ أَهْلَكْنَاهُمْ لَمَّا ظَلَمُوا وَجَعَلْنَا لِمَهْلِكِهِم مَّوْعِدًا

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Translation (English – Approximate Meaning)

54. And We have certainly diversified in this Qur’an for the people from every kind of parable. But man has ever been, above all else, prone to contentious dispute.
55. And nothing has prevented people from believing when guidance came to them and from seeking the forgiveness of their Lord except that there come to them the precedent of the ancients or that the punishment come upon them face to face.
56. And We send not the messengers except as bringers of good tidings and warners. And those who disbelieve dispute by falsehood to refute thereby the truth. And they have taken My verses and that of which they are warned in ridicule.
57. And who is more unjust than one who is reminded of the verses of his Lord but turns away from them and forgets what his hands have put forth? Indeed, We have placed over their hearts coverings, lest they understand it, and in their ears deafness. And if you invite them to guidance, they will never be guided, then—ever.
58. And your Lord is the Forgiving, Full of Mercy. If He were to seize them for what they have earned, He would have hastened for them the punishment. But for them is an appointment from which they will never find an escape.
59. And those cities—We destroyed them when they wronged, and We made for their destruction an appointed time.

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Explanation & Commentary (Based on Tafheem-ul-Qan)

Verse 54: The Quran’s Method & Human Obstinacy

· “We have diversified… every kind of parable.” This refers back to the powerful stories and analogies just presented in Surah Al-Kahf: the People of the Cave (faith in adversity), the Two Gardens (arrogance of wealth), and the Parable of Worldly Life. The Quran uses varied methods—stories, analogies, arguments—to make the truth clear to all minds.
· Despite this clarity, “man has ever been… prone to contentious dispute.” Maududi explains that human beings, when faced with truth that challenges their desires, often resort to frivolous argumentation (Jadal) not to find truth, but to evade it and justify their own stance.

Verse 55: The Two False Hopes Preventing Faith

· This verse diagnoses the root cause of disbelief despite clear guidance. People delay faith because of two delusions:

1. “That there come to them the precedent of the ancients (Sunnat al-Awwalin).” They think the punishment promised to former disbelievers (like the people of Noah, ‘Ad, Thamud) will never come to them. They believe they are immune or that times have changed.
2. “Or that the punishment come upon them face to face (Qubulan).” They arrogantly demand to see the punishment immediately, as a precondition for belief, mocking the concept of a deferred accountability.
   · Both attitudes stem from a denial of the Hereafter and a demand for immediate, worldly proof.

Verse 56: The Consistent Role of Messengers

· Allah states His universal law: all messengers came with the same dual function—”as bringers of good tidings” (for the believers) “and warners” (for the disbelievers).
· The disbelievers’ response is always the same: they “dispute by falsehood” using illogical arguments, sarcasm, and mockery “to refute thereby the truth.” Their goal is not intellectual pursuit but the suppression of truth that threatens their lifestyle and pride.
· “They have taken My verses… in ridicule.” This was the specific behavior of the Quraysh, who mocked the Quranic revelations and warnings.

Verse 57: The Self-Incurred Spiritual Blindness

· “Who is more unjust…?” This is a rhetorical question highlighting the peak of injustice (Zulm): turning away from clear guidance from one’s own Creator and Sustainer.
· The Process: A person first chooses to turn away and willfully forgets the consequences of his own actions. As a result of this persistent choice, Allah places a covering on their hearts and deafness in their ears. Maududi stresses this is a consequential divine law, not an arbitrary act. Persistent rejection hardens the heart, making it incapable of perceiving truth.
· The conclusion is tragic and absolute: once this state sets in, guidance becomes impossible for them. “They will never be guided, then—ever.”

Verse 58: The Mercy in Delayed Punishment

· This verse offers a crucial perspective on Allah’s patience. Despite their crimes, Allah does not instantly annihilate disbelievers. He is “the Forgiving, Full of Mercy,” giving them respite to repent.
· If He seized them immediately for their earnings, punishment would be swift. But His mercy grants them time.
· However, this respite is not infinite. “But for them is an appointment…” The Day of Judgment is fixed and inescapable. The delay is not a sign of weakness or falsehood, but of mercy leading to an ultimate, unavoidable reckoning.

Verse 59: The Universal Law of Historical Punishment

· This verse provides the historical evidence for the above principle.
· “And those cities—We destroyed them when they wronged…” This refers to the ancient nations destroyed for their transgression. Their destruction was not arbitrary.
· Crucially: “We made for their destruction an appointed time (Maw’idan).” Maududi explains that Allah gives every nation a full opportunity, warning after warning through His messengers. Only when they exhaust that period of grace, crossing the final limit, does the punishment arrive. This demonstrates that divine punishment is always just, measured, and preceded by ample warning.

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Key Themes from Tafheem-ul-Qan in these Verses:

1. The Psychology of Rejection: Disbelief is often rooted in pride, argumentativeness, and two delusions: a false sense of security and a demand for immediate punishment.
2. The Consequence of Persistent Rejection: Spiritual blindness and deafness are a self-incurred divine law—a consequence of consistently choosing falsehood over truth.
3. Mercy in Delay: The fact that disbelievers are not instantly destroyed is a sign of Allah’s immense mercy and a chance for them to repent, not a proof that the messengers were wrong.
4. Divine Justice is Methodical: The destruction of ancient nations is cited as proof that Allah’s system is just. Punishment only comes after the message is fully conveyed and rejected, and after a period of respite expires.

This section concludes the first half of Surah Al-Kahf by drawing profound lessons about human nature, divine communication, and the immutable laws of Allah’s justice and mercy. It sets the stage for the next major narrative in the Surah.