surah al-kahf ayahs 29-31

8/17/2019 Surah Al-Kahf Ayahs 29-31

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2.42 Day 47: Tafsir – Part 42

SURAH

AL-K

AHF – A

YAHS29-31

Description

This video discusses the tafsir of ayahs 29-31 of Surah Al-Kahf.

Ayah 29

ام ءش ءش أ ظطحأم اغ

ا غهجابا اتء

Translation: And say the truth is from your Master (or could also mean it is the truth from your Master referring to

everything that came before). Then whoever may want then let them believe and whoever may want then they may

disbelieve. No doubt about it We have prepared especially for wrong doers a fire whose canopies have surrounded

them. If they were to ask for water to be replenished, they would immediately be rained upon with a kind of water that

is hot, boiling and will melt and roast faces. What a terrible drink and what a horrible heinous place to find rest.

ام ءش ءش

This deen is from Allah. If you were to accept it the benefit comes to you and if you were not to accept it the

harm would only come back to you. Allah doesn’t care if you accept or not. He will not be harmed or benefited

by anything. It is you who will benefit or be harmed

The one who rejects the truth or accepts it has nothing to do with the status of the person. None of that

matters.

Another way of looking at it, the truth has come from your Master; the truth being that the Prophet (pbuh) will

never abandon his companions. So that is the truth from Allah and the Prophet is telling the leaders of Quraish

whoever wants to stay and listen and believe so be it. And whoever doesn’t want to then so be it.

What is the significance of using the word Rabb? Conundrum in this ayah: half the ayah is about you can make

whatever choice you want and the other half is everyone is going to hell who hasn’t listened and believed

o In philosophy, they call this the unseen – the metaphysical, i.e. the discussion on things that are abstract

and beyond our touch – this world of metaphysics is a world of endless ideas and you can go in any

direction and this is no end to the –isms that come in this world

o

The concept of a God and Creator, the concept of an eternal being - this is to them an abstract idea anddiscussion

In Islam, we are not talking about an abstract entity. We don’t lose sight of the fact that we are

talking about some abstract entity. But we are talking about an Entity that has a fundamental

relationship with us and that is that He is our Rabb

o Truth comes from your Rabb asserts the fact, that even when we are discussing the purpose of our life,

or why we were created, or the afterlife, or the creation of humans, etc, the first premise of Islam isn’t

that there is a creator. We actually believe in a Rabb!


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o The idea of tanween being grand is because the hellfire is being talked about a number of times in the

Quran. It is not a rare occurrence in the Quran. Make it common and nakira suggests that this is a specia

fire that is prepared for them specifically

– a canopy or tent like structureاقo Also said to be a barrier that is there surrounding the tent itself that prevents people from reaching the

tent itself – so a boundary or bounding wall around the tent

o

This is an Arabized word from Persian/Farsio As fort he intent behind this word in the ayah, there are many scholarly opinions but it all goes back to it

being some kind of wrapping or encircling of the fire from every direction – so the fire has somehow

taken them and surrounded them from every direction

o Razi says that the intent here is that there is no way they’re going to be able to get out of it and that

they can’t even find something that isn’t filled with fire

o There’s also the opinion that it means a long standing wall – or the outer walls of a city

o Some scholars say it is a wall of smoke that surrounds them

o There’s also a hadith of the Prophet (pbuh)

قاا اف,جأ ج أ

The قا of the fire are made up of four walls, the span of each of those walls is the widthof forty years

غن غهجا And if they were to be asked for water, they would be rained on

This is the second quality of the fire – Razi says that perhaps when they ask for water, they are given this molten

to drink or maybe it is possible that they ask for water because of the heat of the hellfire that they can pour on

themselves so they can cool off.

o Allah says describing their situation in an ayah in the Quran – please pour water onto us

o

And in another ayah Allah said, ‘the fire is going to cover their faces and when they do ask for waterwhat is poured on them is molten coppen that takes over their entire body like a shirt would

o The words ا غ – they’re going to be rained on – with burning metal etc is done as a joke against them.

They made a joke of revelation

ا غ actually refers to rain. And rain bring life. But in this ayah it is rain that gives death. This is

sarcasm from Allah

So Allah is telling the Prophet (pbuh) to go tell Quraish and be sarcastic with them about how

they are going to burn and be welcomed with molten copper

There are seven opinions on this word

1. This is dirty water with sediments

2. It could also be oil that is poured onto them. And what does oil do if you already have fire? It just inflames the

fire even more

3. It is the filthy mucky heavy crude form of oil – like tar that sticks on you – so it’ll increase this fire in its flaming

more

4. It may also refer to everything that is melted or dissolved until it becomes completely melted and mixed in

5. It could be everything that you’ve melted that is made up of copper or lead – molten copper or molten lead


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6.

It could also be pus or black darkened blood that has turned muddy like the mud of oil

7.

It could also be melted silver and lead together

8. It could also be something that can’t be heated anymore. It has reached its maximum in being heated

9. It could be pus or spoiled blood - It could also be the water that will flow from the sweat and the blood and of

the people in akhirah – and whatever pus and blood flows out of them will flow into a valley in Jahannam and

Jahannam will cook it and it will be the first thing that the people of hellfire are poured on with

10. It is actually ash that rises when you burn bread completely and that is what is poured onto them

Ibn Kathir says that all of these are opnions there isn’t one of them that negates the other because seems to

combine all of these hideous heinous qualities together. It is rotten and black, filthy and hot, that’s why it roasts faces

because of its own heat.

So they asked for relief and they got something that burned things that weren’t burning before

When the disbeliever wants to drink it, it roasts his face just because he came close to it.

It is like the thick form of oil that even if it comes close to his skin, then his skin and hair and face will start to fall

off and melt off

o The face will experience the most intense pain in Jahannam especially from the heat of the fire

با اتء What a terrible drink!

This is to further help you understand how ugly that drink is going to be as it has been made ugly and they’re

going to be rained with it and showered with it

And on the other hand you have water that is praised in the Quran

o This is a water to be showered in, it is cool and you can even drink out of it

Allah is saying با ا and re-iterating the nastiness of this water because it is unimaginably horrible

ءت

How terrible the fire is to be a place to come down to and to be gathered in and find company in. Because the

people of hell fire will also be gathered together as companions just like the people of paradise

The people giving each other comfot in the hellfire are the disbelievers and the devils

So the meaning is how terrible a companionship they have of each other and how terrible the place where they

could find companionship

This is again sarcasm – is a positive word it shouldn’t have negativity of the hellfire with it. But here it

does

Could also means to lean back on a pillow A pillow or cusion is called this because it is leaned on – leaning is only done when you want to relax and the

is the place where you’re supposed to be able to relax. So using this word here is meant sarcastically and

as mockery


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Ayah 30

ناآ ت صاع ضجأحأ Translation: No doubt those that belived and did the few good things asked of them, We will not waste the

compensation of the one who excelled in terms of work.

ضئا

Is to put something to waste

The essence of wasting is to destroy something from the essential thing that it was supposed to be

Also used figuratively to make something comepletely useless as though it is there but no good anymore

It is also used for preventing for something to becoming stable or to be something beneficial almost as though it

is prevented from usage

We are not going to keep them from accessing the compensation of their work – no doubt Allah does not waste

the compensation of those who excel

ع ضجحأ The ayah starts with no doubt those who believe and did good deeds – and then it goes on and the meaning

opens up when the word is used

o So it is opened up to both believers and non-believers

o A non-believer could be the one that excels in his work and Allah will never short change them but Allah

will give them whatever they deserve in this dunya. They will get compensated and their reward in this

dunya

o Even if a disbeliever did hard work, whether it wasin science or agriculture or a business, he won’t be

denied the fruit of his labor and his hard work, the only difference is it will be expedited for him in this

world and whereby there is nothing left for him in the akhirah.

o A human being only demands his compensation from the one for whose sake he worked. So if you

worked for the sake of humanity or society then you should expect compensation from them. And in

this world they will have gotten that compensation and there is nothing left for them in the akhirah.

ناآ ت صاع ضجأحأ

This is going back and talking about the sahaba – all the efforts of the disbelievers will be going to waste. But the

sahaba that have excelled in good deeds and their compensation will not be wasted

o The use of excellence حأ here points to the fact that it was the companions because they are the

ones that excelled and did the best of the best

o The use of

here opens it up as well and so it could be anybody and nobody – and so Allah uses this

here to get back at Quraish who said that the sahaba were nobodies. So Allah is saying well these are

the nobodies that will be compensated

The difference between and

o includes intent (listening, watching), while doesn’t and is involuntary (like breathing, hearing,

seeing)


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o This is why Allah does not compensate but he compensatesأل that have intentions associated withأل

them

AYAH 31

نذأنامنجتأو ضخسق ا امبااح

This ayah is in contrast to the previous people in Jahannam

Translation: Those people are going to have gardens of Aden that will have rivers flowing underneath them. They are

going to be decorated and adorned in it with bracelets made of gold and they will dress in clothing that will be green and

made of fine silk and thick silk (the idea here is that when you get nice clothes tailored, the inside of the clothes is

tailored differently than the outside – inside is supposed to be comfortable and outside is supposed to be resilient – if it

was all made of the outward it would be uncomfortable and if it was made from the inside it would look weird). In those

gardens they are leaning back and chilling on a high bed that is surrounded with a curtain (this is a direct contrast with

suraadiq – they were dressed with molten metal on this side here they are dressed and decorated with gold metal.

They’re basically getting dressed to go lie in bed). What a beautiful compensation and how gorgeous a place to recline

on.

o This imagery is done to demonstrate how Allah instills motivation for heaven by painting pictures that already

exist in dunya – even though the Prophet (pbuh) said no eyes have ever seen or ears have ever heard Jannah

o The accessories are talked about first in this ayah and then the essential clothes are mentioned

o This is because Allah is talking about Jannah and the things that are above and beyond that you don’t

think about are being talked about first. So the blessing from Allah is being mentioned here and then the

things that you are used to are mentioned later.

o The more expensive your taste gets and the more elite you become the more you pay attention to the

accessories and the smaller things

o they are being decorated and adorned and decked out by others in Jannah that are fitting youنwith accessories – this is part of the pampering and being treated like royalty

This is said only about the accessories part

o ن it switches to the people themselves dressing themselves

surah al-kahf ayahs 29-31

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