Kahaf

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

Whatever program we initiate in our life, will be as per the Pre-directed Guidelines of Allah, the Most Benevolent and the Most Merciful. (6:162)

Since the universe and the earth function under the control of Allah, the Only One, they all function excellently. There is no problem or conflict. So, they are all commendable. Allah, the Creator and Sustainer of them, also created ma. so that he too can live better without any problems

ٱلۡحَمۡدُ لِلَّهِ ٱلَّذِيٓ أَنزَلَ عَلَىٰ عَبۡدِهِ ٱلۡكِتَٰبَ وَلَمۡ يَجۡعَل لَّهُۥ عِوَجَاۜ١

18:1. The One who has revealed This Book through His messenger is worthy of all praise, as it is free from any chaotic or contradictory message (see 4:82)

قَيِّمٗا لِّيُنذِرَ بَأۡسٗا شَدِيدٗا مِّن لَّدُنۡهُ وَيُبَشِّرَ ٱلۡمُؤۡمِنِينَ ٱلَّذِينَ يَعۡمَلُونَ ٱلصَّٰلِحَٰتِ أَنَّ لَهُمۡ أَجۡرًا حَسَنٗا٢

18:2. This Scripture clearly states the things that are practical in the world. It warns of the consequences of any misconduct of the people. It also tells us about the excellent benefits available to those who accept His guidance and do creative good deeds accordingly.

مَّٰكِثِينَ فِيهِ أَبَدٗا٣

18:3. Thus as long as a society functions better, their life will be happy and safe in paradise.

But if people do not follow this advice, many problems will occur in their lives. They will keep on telling many myths about Allah and that He will solve their problems.

وَيُنذِرَ ٱلَّذِينَ قَالُواْ ٱتَّخَذَ ٱللَّهُ وَلَدٗا٤

18:4. One of such fabricated stories is that Allah has a son. Such misconceptions are not going to bring any benefits to their lives. Instead, they will suffer miserably. The purpose of this Scripture is to warn them of this.

مَّا لَهُم بِهِۦ مِنۡ عِلۡمٖ وَلَا لِأٓبَآئِهِمۡۚ كَبُرَتۡ كَلِمَةٗ تَخۡرُجُ مِنۡ أَفۡوَٰهِهِمۡۚ إِن يَقُولُونَ إِلَّا كَذِبٗا٥

18:5. And there is no evidence for their claim about Allah - neither with them nor from their ancestors. These are all the fictions that are created by themselves. They will tell the people whatever strikes in their minds. What they say is nothing but a lie.

فَلَعَلَّكَ بَٰخِعٞ نَّفۡسَكَ عَلَىٰٓ ءَاثَٰرِهِمۡ إِن لَّمۡ يُؤۡمِنُواْ بِهَٰذَا ٱلۡحَدِيثِ أَسَفًا٦

18:6. O, Reformist! It seems as if you are taking a risk on your health by regretting too much that the majority of the people do not accept the advice of the Rabbu which is in such a clear way!

This is not necessary. Your main duty is to explain Allah's guidance clearly. Before this, Reformist Easa Nabi too made various attempts to guide the people of the world. He also found success in it. But after his death, they imagined him to be the son of Allah and established monasteries in his name. (See 57:27) If you keep on telling the people wrong doctrines in a beautiful way, over time they will be attracted to them and will stick to them. Similarly,

إِنَّا جَعَلۡنَا مَا عَلَى ٱلۡأَرۡضِ زِينَةٗ لَّهَا لِنَبۡلُوَهُمۡ أَيُّهُمۡ أَحۡسَنُ عَمَلٗا٧

18:7. All the creations in this world will appear to be attractive to the people. (See 3:14) But the purpose of Allah's creation is to test who among them, are going to live beautifully with the riches they have acquired and who, by abusing them are going to face destruction. (See also 11: 7)

We can illustrate this with an example. Take a piece of land. If it is well processed, pruned, plowed, irrigated, and cultivated, it will be greenish and productive. If left unmanageable, they will become a dry and unfit wasteland.

وَإِنَّا لَجَٰعِلُونَ مَا عَلَيۡهَا صَعِيدٗا جُرُزًا٨

18:8. The surface of the land will become a polluted and malignant wasteland. Is this not the law of Rabbu?

In the same way, if the people accept Allah's guidance, devise better creative plans, and use their wealth to work for it, then the community will live better. The people of the world will also benefit. On the contrary, if selfishness grows, over time, there will be inequality, sluggishness in labor, fiction, monasteries, and dhargah worship will emerge. There is a lot of historical evidence for this. One of these is the history of Ashabul Kahaf which took place in Bathras after the Reformist Easa Nabi. Remember that these are all historical facts.

أَمۡ حَسِبۡتَ أَنَّ أَصۡحَٰبَ ٱلۡكَهۡفِ وَٱلرَّقِيمِ كَانُواْ مِنۡ ءَايَٰتِنَا عَجَبًا٩

18:9. Do you think that those cavemen known as “Ashabul Kahaf” or “Ashabul Raqeem” ​​are “rare creatures”? No. Not so. The truth is that the people talk about them differently. They are not rare births as people imagine and speak.

إِذۡ أَوَى ٱلۡفِتۡيَةُ إِلَى ٱلۡكَهۡفِ فَقَالُواْ رَبَّنَآ ءَاتِنَا مِن لَّدُنكَ رَحۡمَةٗ وَهَيِّئۡ لَنَا مِنۡ أَمۡرِنَا رَشَدٗا١٠

18:10. The fact is that some young people initiated to preach Universal Laws to the people. (See 18:14) But, as the opposition grew on all sides, they fled in defiance and took refuge in a cave. And they said, “O, Our Rabbu! Show us the way to receive blessings from you. May our reformatory efforts be fruitful.”

That is to say, due to a lack of public support, they took refuge in a large cave and carried out defensive exercises secretly. All arrangements for it were made inside it. The cave was so spacious that all living facilities were available there.

فَضَرَبۡنَا عَلَىٰٓ ءَاذَانِهِمۡ فِي ٱلۡكَهۡفِ سِنِينَ عَدَدٗا١١

18:11. Likewise, they remained in the cave for some years, engaging in self-defense training to prepare themselves for the establishment of His Regime. Because they were fully involved in it, the news of the outside world went out of their reach.

ثُمَّ بَعَثۡنَٰهُمۡ لِنَعۡلَمَ أَيُّ ٱلۡحِزۡبَيۡنِ أَحۡصَىٰ لِمَا لَبِثُوٓاْ أَمَدٗا١٢

18:12. After their training period was over and the time to come out of the cave was approaching, they came out to find out who was stronger. That is, whether they are stronger and in a better position or those who opposed them.

Because the things are not clear for you to understand,

نَّحۡنُ نَقُصُّ عَلَيۡكَ نَبَأَهُم بِٱلۡحَقِّۚ إِنَّهُمۡ فِتۡيَةٌ ءَامَنُواْ بِرَبِّهِمۡ وَزِدۡنَٰهُمۡ هُدٗى١٣

18:13. We inform you in detail about their true historical events. That is, some young people accepted and acted on the guidance of their Rabbu. Because they acted accordingly, they received a great deal of experience, as ordained by Him.

وَرَبَطۡنَا عَلَىٰ قُلُوبِهِمۡ إِذۡ قَامُواْ فَقَالُواْ رَبُّنَا رَبُّ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ لَن نَّدۡعُوَاْ مِن دُونِهِۦٓ إِلَٰهٗاۖ لَّقَدۡ قُلۡنَآ إِذٗا شَطَطًا١٤

18:14. Following that, they stood against the anarchic rule of that country. They said, “He is our Rabbu, the Creator and Sustainer of the universe and the earth. For whatever reason, we will not accept the regime that acts against the people, leaving aside the guidelines shown by Allah.” They have been campaigning to convince the people that it would be outrageous if that regime continued. Thus, His guidance gained strength in their hearts.

هَٰٓؤُلَآءِ قَوۡمُنَا ٱتَّخَذُواْ مِن دُونِهِۦٓ ءَالِهَةٗۖ لَّوۡلَا يَأۡتُونَ عَلَيۡهِم بِسُلۡطَٰنِۢ بَيِّنٖۖ

18:15. But the current situation in the country was different. All the people followed the path other than Allah. Shouldn't they have had clear evidence for what they do? That too was not with them.

فَمَنۡ أَظۡلَمُ مِمَّنِ ٱفۡتَرَىٰ عَلَى ٱللَّهِ كَذِبٗا١٥

Everyone lived as per the will of their minds, pretending as if he was guided by Allah. Thus, the young men were vigorously campaigning. They said, “Who can be more unjust than the one who conspired in the name of Allah?”

But the people did not come forward to accept their invitation. Plans were made to settle them. Knowing this, they wandered in search of a safe place.

وَإِذِ ٱعۡتَزَلۡتُمُوهُمۡ وَمَا يَعۡبُدُونَ إِلَّا ٱللَّهَ فَأۡوُۥٓاْ إِلَى ٱلۡكَهۡفِ يَنشُرۡ لَكُمۡ رَبُّكُم مِّن رَّحۡمَتِهِۦ وَيُهَيِّئۡ لَكُم مِّنۡ أَمۡرِكُم مِّرۡفَقٗا١٦

18:16. They decided to stay away from the community for a while. They searched for a secret place for it. A search revealed a spacious cave. With all the living facilities of the Rabbu in it, they thought there would be no food problem and decided that it was the right place to carry out their plans. Thus, they consulted among themselves and decided to stay there.

۞وَتَرَى ٱلشَّمۡسَ إِذَا طَلَعَت تَّزَٰوَرُ عَن كَهۡفِهِمۡ ذَاتَ ٱلۡيَمِينِ وَإِذَا غَرَبَت تَّقۡرِضُهُمۡ ذَاتَ ٱلشِّمَالِ وَهُمۡ فِي فَجۡوَةٖ مِّنۡهُۚ

18:17. The entrance of the cave was very narrow, but spacious inward. The side of its entrance was facing North in such a way that it was not exposed to sunlight. That is, the sunlight tilted from the right side of the cave to the left. So, they decided that it was the right place to stay and work,

ذَٰلِكَ مِنۡ ءَايَٰتِ ٱللَّهِۗ مَن يَهۡدِ ٱللَّهُ فَهُوَ ٱلۡمُهۡتَدِۖ وَمَن يُضۡلِلۡ فَلَن تَجِدَ لَهُۥ وَلِيّٗا مُّرۡشِدٗا١٧

Is not the creation of such vast caves one of the pieces of evidence of Allah's supremacy? Those who are under the guidance of Allah are the guided ones. And whoever seeks to go astray from the guidance of Allah, cannot find guidance from anyone else.

وَتَحۡسَبُهُمۡ أَيۡقَاظٗا وَهُمۡ رُقُودٞۚ وَنُقَلِّبُهُمۡ ذَاتَ ٱلۡيَمِينِ وَذَاتَ ٱلشِّمَالِۖ

18:18. And they were always vigilant in their security matters. Even when they go for sleep, they took thorough security arrangements. For this, they changed their training camps on the right side and left side of the cave from time to time.

وَكَلۡبُهُم بَٰسِطٞ ذِرَاعَيۡهِ بِٱلۡوَصِيدِۚ لَوِ ٱطَّلَعۡتَ عَلَيۡهِمۡ لَوَلَّيۡتَ مِنۡهُمۡ فِرَارٗا وَلَمُلِئۡتَ مِنۡهُمۡ رُعۡبٗا١٨

Not only that, but they also bred hunting dogs for safety. They were trained to keep their forelegs outstretched at the entrance of the cave. So, no one could dare to enter the cave. They made terrible security arrangements to that extent.

وَكَذَٰلِكَ بَعَثۡنَٰهُمۡ لِيَتَسَآءَلُواْ بَيۡنَهُمۡۚ

18:19. Thus they took training for a few years. After that, they decided to come out to know if any change has taken place in the country during this period.

قَالَ قَآئِلٞ مِّنۡهُمۡ كَمۡ لَبِثۡتُمۡۖ قَالُواْ لَبِثۡنَا يَوۡمًا أَوۡ بَعۡضَ يَوۡمٖۚ قَالُواْ رَبُّكُمۡ أَعۡلَمُ بِمَا لَبِثۡتُمۡ

They asked each other how long they would have lived in that cave. Some said, “We would have lived for some time. It does not matter how long we lived. Allah knows how long we have lived.

فَٱبۡعَثُوٓاْ أَحَدَكُم بِوَرِقِكُمۡ هَٰذِهِۦٓ إِلَى ٱلۡمَدِينَةِ

So let one or two of us take some cash and go to town.

فَلۡيَنظُرۡ أَيُّهَآ أَزۡكَىٰ طَعَامٗا فَلۡيَأۡتِكُم بِرِزۡقٖ مِّنۡهُ وَلۡيَتَلَطَّفۡ وَلَا يُشۡعِرَنَّ بِكُمۡ أَحَدًا١٩

Let them be very careful that people do not recognize them. For that, let them act as if they have come to buy something like food to eat.” So, they decided to go in disguise.

إِنَّهُمۡ إِن يَظۡهَرُواْ عَلَيۡكُمۡ يَرۡجُمُوكُمۡ أَوۡ يُعِيدُوكُمۡ فِي مِلَّتِهِمۡ وَلَن تُفۡلِحُوٓاْ إِذًا أَبَدٗا٢٠

18:20. “Because if they recognize you, they will stone you to death. Or force you to join their religion. Then we will never succeed. Thus, they discussed among themselves and made a decision and some of them came out of the cave.

Dear Intellectuals! Notice the text above. This shows the reason why they took refuge in the cave. It was due to hatred of the people. Secondly, they say that they would be identified. So, it seems they lived in that cave only for a few years. And some say they will not succeed in their mission if they incorporate them into their religion. It is clear that they went to the cave with the great ambition of bringing about a change in their country and not to sleep.

But the situation in the country had changed drastically. The people were greatly affected by the anarchic rule that was going on there and were looking forward to their arrival. So, the young people who lived in the cave also got the support of the people. Thus, they revolutionized the country, overthrew anarchy, and established democracy under His guidance. Notice the text of the Quran.

وَكَذَٰلِكَ أَعۡثَرۡنَا عَلَيۡهِمۡ لِيَعۡلَمُوٓاْ أَنَّ وَعۡدَ ٱللَّهِ حَقّٞ وَأَنَّ ٱلسَّاعَةَ لَا رَيۡبَ فِيهَآ إِذۡ يَتَنَٰزَعُونَ بَيۡنَهُمۡ أَمۡرَهُمۡۖ

18:21. And when the people of the city saw them, they began to speak with joy, saying, “Surely the promise of Allah is true, and there is no doubt that there will be an end to wickedness and a just government will be formed.” Thus, they ended their cave life, established democracy there, and descended into the service of the people of the country. These are the great successes of the hard work and perseverance of those young people. Thus, they have made achievements in the world and in the course of time their life came to an end.

فَقَالُواْ ٱبۡنُواْ عَلَيۡهِم بُنۡيَٰنٗاۖ رَّبُّهُمۡ أَعۡلَمُ بِهِمۡۚ قَالَ ٱلَّذِينَ غَلَبُواْ عَلَىٰٓ أَمۡرِهِمۡ لَنَتَّخِذَنَّ عَلَيۡهِم مَّسۡجِدٗا٢١

After their demise, the people decided to build a monument for them, and there were controversy and rivalry over how that memorial structure should look like and the design. Eventually, the building was erected according to the majority of their opinions.

The memorial, which was thus a monument, has in time become a monastery. If the people had remembered about their achievements and acted accordingly, they too would have risen and gained dignity. They set aside all these facts and now take a look at what the town’s people are talking about them.

سَيَقُولُونَ ثَلَٰثَةٞ رَّابِعُهُمۡ كَلۡبُهُمۡ وَيَقُولُونَ خَمۡسَةٞ سَادِسُهُمۡ كَلۡبُهُمۡ رَجۡمَۢا بِٱلۡغَيۡبِۖ وَيَقُولُونَ سَبۡعَةٞ وَثَامِنُهُمۡ كَلۡبُهُمۡۚ

They say that There were three men in the cave. The fourth was their dog. Some guess what they don't know and say that they were five and the sixth was their dog. Still, others say seven of them, and the eighth was their dog.

قُل رَّبِّيٓ أَعۡلَمُ بِعِدَّتِهِم مَّا يَعۡلَمُهُمۡ إِلَّا قَلِيلٞۗ فَلَا تُمَارِ فِيهِمۡ إِلَّا مِرَآءٗ ظَٰهِرٗا وَلَا تَسۡتَفۡتِ فِيهِم مِّنۡهُمۡ أَحَدٗا٢٢

O, Reformist! Tell them, my Rabbu knows best as to how many were there. Barring a few, most of the people do not know the real situation. So, you don't have to argue about it unnecessarily. If it is beneficial to the people, then it can be discussed. So don't ask anyone how many they were.

Because it doesn’t matter how many they were. Rather what matters is about the good many achievements they did. In addition, many people talk about the time they lived in the cave in different ways. That too is strange in their speech and routine. But what is the condition of man?

وَلَا تَقُولَنَّ لِشَاْيۡءٍ إِنِّي فَاعِلٞ ذَٰلِكَ غَدًا٢٣

18:23. No one can assure on any matter that he would do it tomorrow. Because

إِلَّآ أَن يَشَآءَ ٱللَّهُۚ وَٱذۡكُر رَّبَّكَ إِذَا نَسِيتَ وَقُلۡ عَسَىٰٓ أَن يَهۡدِيَنِ رَبِّي لِأَقۡرَبَ مِنۡ هَٰذَا رَشَدٗا٢٤

18:24. You can do it only if it is under the framed rules of Allah. Beyond that, you cannot do anything. If you are not able to accomplish what you set out to do, you will have to find out where something went wrong in that action plan and think about it. Only then you will get the help of the Rabbu, the administrative system to make it better. Explain this to the people.

Insha Allah – If Allah Wills:

Example (1) If you have cash in hand or a bank balance in your account, it will be appropriate if you say, “Insha Allah I will give tomorrow.” Will it be worth saying, “I will give it tomorrow Insha Allah” with no money on hand or in the bank?

Example (2) Some say, “Insha Allah I promise to help you.” But would his promise be true, if no attempt is made to help so? He should try to fulfill his promise, as he has assured to help Allah as a witness.

Example (3) Some will say that Allah does this thing and that thing. But it will not be in Allah's plan of action. This is the greatest sin. Because those who listen to these will have misconceptions about Allah and will wait for everything which Allah is not going to do. For example, Aalims will say, “If you recite a particular chapter in Qur’an, you will be healthy and wealthy.” But it will not be so.

Example (4) Can anyone assure that he would surely come to a particular city on a specific date? Because as long as he takes the vehicle and sits in it, that’s the thing in his attempt. But it is not under his control whether the vehicle is free from any repair until he reaches, the driver to drive carefully, and the countless oncoming vehicles driving properly and the roads are not under repair. Only if all of these are in perfect condition, will he be able to go to that town at the specified time. Whatever is missing on this itinerary, he will not be able to get there within that time. These are the rules set by Rabbu. So, he has to say, “Insha Allah” I will come at the specified time. (One can carry out his plan, only when other things remain constant)

“The pursuit of Allah” is the Unchangeable Laws established by Him according to His will. “Allah Nadinal” “If Allah Wills” is not something that is acted upon from time to time on a daily basis. It means that if man’s efforts are according to the law prescribed by Allah, he will get the benefits he is looking forward to. For example, man can get food grains only through farming. Allah has made arrangements for food. He does not unload food directly from the sky. So, it does not say "Insha Allah" in the above sentence. Instead, it says "Illa Ayn Yasha Allah". That means, “The pursuit of Allah is the same”.

Come back to the subject of those who lived in that cave. Notice what people are talking about the time they lived.

وَلَبِثُواْ فِي كَهۡفِهِمۡ ثَلَٰثَ مِاْئَةٖ سِنِينَ وَٱزۡدَادُواْ تِسۡعٗا٢٥

18:25. They say that they lived in their cave for three hundred years, and some say that they stayed for three hundred and nine years, adding up to nine years as if they accurately calculate.

*Did you notice? How many years does a man normally lives in the world? Is that so in Allah's plan? Can he live for 300 years? At most, one can live for a hundred or one hundred and twenty years. Is it right to talk like this without paying attention to His Rules? Notice also what kind of controversies there are about them. Leaving behind all their achievements, the points they are talking about them are ridiculous!

قُلِ ٱللَّهُ أَعۡلَمُ بِمَا لَبِثُواْۖ لَهُۥ غَيۡبُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۖ أَبۡصِرۡ بِهِۦ وَأَسۡمِعۡۚ مَا لَهُم مِّن دُونِهِۦ مِن وَلِيّٖ وَلَا يُشۡرِكُ فِي حُكۡمِهِۦٓ أَحَدٗا٢٦

18:26. O, Reformist! Tell them, “Allah knows best how many years they lived in the cave.” He knows all the hidden things in the galaxies and the earth. He sees and hears them clearly. So, He doesn’t need anyone’s help. He does not involve anyone in His project.

Through this Qur’an, Allah could have announced how many of them were and how many years they lived. But why didn't He announce it? The reason is that it is not going to benefit the world. If it had been announced, there would have been an opportunity to talk about the need for at least as many people to advance Islamic policy as an excuse. And such people will talk about having to train for so many years. These are not all-important. Their achievements can be a lesson to future generations. So, Allah does not declare unnecessary things.

وَٱتۡلُ مَآ أُوحِيَ إِلَيۡكَ مِن كِتَابِ رَبِّكَۖ لَا مُبَدِّلَ لِكَلِمَٰتِهِۦ وَلَن تَجِدَ مِن دُونِهِۦ مُلۡتَحَدٗا٢٧

18:27. O, Reformist! Tell the people only what has been revealed to you in this Book through revelation. Because no change can ever be seen in the Rabbu’s administrative plans. So, you will never find any changes in His System. If you leave this guidance, then you will have no refuge anywhere. One must come back to the way He showed.

وَٱصۡبِرۡ نَفۡسَكَ مَعَ ٱلَّذِينَ يَدۡعُونَ رَبَّهُم بِٱلۡغَدَوٰةِ وَٱلۡعَشِيِّ يُرِيدُونَ وَجۡهَهُۥۖ وَلَا تَعۡدُ عَيۡنَاكَ عَنۡهُمۡ تُرِيدُ زِينَةَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۖ

18:28. O, Reformist! Follow the guidance of Allah and work resolutely with the comrades who are engaged in tireless efforts in inviting people towards this guidance. Do not be indifferent to this. (See 6:52, 8:62-64, 89:29-30) Do not pay attention to those who work for temporary happiness.

وَلَا تُطِعۡ مَنۡ أَغۡفَلۡنَا قَلۡبَهُۥ عَن ذِكۡرِنَا وَٱتَّبَعَ هَوَىٰهُ وَكَانَ أَمۡرُهُۥ فُرُطٗا٢٨

Do not follow those who turn away from Our advice. Because those who forsake Our guidance will follow their desires. So, there will be no favorable results in their activities.

وَقُلِ ٱلۡحَقُّ مِن رَّبِّكُمۡۖ فَمَن شَآءَ فَلۡيُؤۡمِن وَمَن شَآءَ فَلۡيَكۡفُرۡۚ

18:29. O, Reformist! Make this clear to the people of the world, “The most perfect guidelines for the better life of mankind have come from your Rabbu. So let those who accept these, act accordingly and achieve the goal of success in life. Those who want may reject these.

إِنَّآ أَعۡتَدۡنَا لِلظَّٰلِمِينَ نَارًا أَحَاطَ بِهِمۡ سُرَادِقُهَاۚ وَإِن يَسۡتَغِيثُواْ يُغَاثُواْ بِمَآءٖ كَٱلۡمُهۡلِ يَشۡوِي ٱلۡوُجُوهَۚ بِئۡسَ ٱلشَّرَابُ وَسَآءَتۡ مُرۡتَفَقًا٢٩

But let the rejecters know only one thing. That is, those who refuse to accept them and engage in unjust acts will have to suffer the torments of Hell. They must be prepared for such. They will be surrounded by torment from all sides. There will be no way to recover from it. The torments will be as if the melted metal objects are swallowed. (See 9:34-35) They will burn and caress their faces. Let them know how unbearable these terrible torments are.

إِنَّ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ إِنَّا لَا نُضِيعُ أَجۡرَ مَنۡ أَحۡسَنَ عَمَلًا٣٠

18:30. On the contrary, those who accept the guidance of Allah, devise creative social welfare schemes accordingly, and work for it are sure to get a better peaceful life as a result of their good deeds. The efforts of such people will never go in vain.

أُوْلَٰٓئِكَ لَهُمۡ جَنَّٰتُ عَدۡنٖ تَجۡرِي مِن تَحۡتِهِمُ ٱلۡأَنۡهَٰرُ يُحَلَّوۡنَ فِيهَا مِنۡ أَسَاوِرَ مِن ذَهَبٖ وَيَلۡبَسُونَ ثِيَابًا خُضۡرٗا مِّن سُندُسٖ وَإِسۡتَبۡرَقٖ مُّتَّكِ‍ِٔينَ فِيهَا عَلَى ٱلۡأَرَآئِكِۚ نِعۡمَ ٱلثَّوَابُ وَحَسُنَتۡ مُرۡتَفَقٗا٣١

18:31. As long as they do so, they will have a life similar to that of Paradise. Their livelihoods will grow like perennial rivers. Gold crowns will be worn to symbolize their good behavior. They will continue their duties on their seats, wrapped in green stripes according to their ranks. Let us consider how great a blessing it will be to have such an excellent and peaceful life. Explain this to the people of the world.

۞وَٱضۡرِبۡ لَهُم مَّثَلٗا رَّجُلَيۡنِ جَعَلۡنَا لِأَحَدِهِمَا جَنَّتَيۡنِ مِنۡ أَعۡنَٰبٖ وَحَفَفۡنَٰهُمَا بِنَخۡلٖ وَجَعَلۡنَا بَيۡنَهُمَا زَرۡعٗا٣٢

18:32. The above can be explained with an example of hell and heavenly life. One had two vineyards. There were also fern trees around them. There was also fertile land between the two gardens.

كِلۡتَا ٱلۡجَنَّتَيۡنِ ءَاتَتۡ أُكُلَهَا وَلَمۡ تَظۡلِم مِّنۡهُ شَيۡ‍ٔٗاۚ وَفَجَّرۡنَا خِلَٰلَهُمَا نَهَرٗا٣٣

18:33. Good yields were obtained in both the gardens There were also streams running by its sides.

وَكَانَ لَهُۥ ثَمَرٞ فَقَالَ لِصَٰحِبِهِۦ وَهُوَ يُحَاوِرُهُۥٓ أَنَا۠ أَكۡثَرُ مِنكَ مَالٗا وَأَعَزُّ نَفَرٗا٣٤

18:34. Thus, the owner got all the facilities and lived better. All these came to him from the Rabbu’s administrative systems. One day, he was arguing with his friend, “Look how high I am in wealth and fortune than you are!”

وَدَخَلَ جَنَّتَهُۥ وَهُوَ ظَالِمٞ لِّنَفۡسِهِۦ قَالَ مَآ أَظُنُّ أَن تَبِيدَ هَٰذِهِۦٓ أَبَدٗا٣٥

18:35. And speaking this way, he entered into his garden. But he did not realize that this pride and arrogance that he had was spoiling him. So, he said to his friend, “As you say, I think this garden will never be destroyed.”

He ignored his friend's warning that such arrogance and pride would bring him down.

وَمَآ أَظُنُّ ٱلسَّاعَةَ قَآئِمَةٗ وَلَئِن رُّدِدتُّ إِلَىٰ رَبِّي لَأَجِدَنَّ خَيۡرٗا مِّنۡهَا مُنقَلَبٗا٣٦

18:36. And he said, “I do not think that the time will come when the consequences of my deeds will happen, as you say, according to the Pre-Directed Laws of the Rabbu. Even so, if I had to stand before the Rabbu, I would be in a higher position than I am here.”

قَالَ لَهُۥ صَاحِبُهُۥ وَهُوَ يُحَاوِرُهُۥٓ أَكَفَرۡتَ بِٱلَّذِي خَلَقَكَ مِن تُرَابٖ ثُمَّ مِن نُّطۡفَةٖ ثُمَّ سَوَّىٰكَ رَجُلٗا٣٧

18:37. His companion said, “Do you refuse to obey the Laws of “The consequences of human deeds” framed by Rabbu? Think about your work. Do you refuse to obey the laws of Allah, Who created you from the dust of the earth and created you as a perfect human being?”

That is, his creation occurred according to Allah's law of creation. Therefore, the riches he got were from the nature’s system created by Allah, the Rabbu. So, Man did not create anything, whether it was land, air, or energy. They are the creations of Allah. Man's labor is only a part of it. When the truth is like this, how can it be fair to assume that all the products available in the garden belong to him alone?

لَّٰكِنَّا۠ هُوَ ٱللَّهُ رَبِّي وَلَآ أُشۡرِكُ بِرَبِّيٓ أَحَدٗا٣٨

18:38. And his companion said, “I firmly believe that Laws of Allah are unique and universal. He is the Creator and Sustainer of all things. I will not follow anything else other than His guidance.”

وَلَوۡلَآ إِذۡ دَخَلۡتَ جَنَّتَكَ قُلۡتَ مَا شَآءَ ٱللَّهُ لَا قُوَّةَ إِلَّا بِٱللَّهِۚ إِن تَرَنِ أَنَا۠ أَقَلَّ مِنكَ مَالٗا وَوَلَدٗا٣٩

18:39. And he said, “Whenever you enter your garden, I want you to obey His Rules, keeping in mind that all these riches he gets are according to the law of Allah's creation and that there is no one mightier than Allah. At present, I may have less wealth and manpower than you. Do not refuse to accept my advice for that.”

فَعَسَىٰ رَبِّيٓ أَن يُؤۡتِيَنِ خَيۡرٗا مِّن جَنَّتِكَ وَيُرۡسِلَ عَلَيۡهَا حُسۡبَانٗا مِّنَ ٱلسَّمَآءِ فَتُصۡبِحَ صَعِيدٗا زَلَقًا٤٠

18:40. “My Rabbu may give me better gardens than you in the future and destroy your gardens with thunder and lightning.”

أَوۡ يُصۡبِحَ مَآؤُهَا غَوۡرٗا فَلَن تَسۡتَطِيعَ لَهُۥ طَلَبٗا٤١

18:41. “Or the streams may dry up and go deep into the earth so that the water cannot drown. That means famine may occur.”

“When such a period occurs, what can you do? So, act in accordance with the guidance of Allah.” But he did not accept his advice. Accordingly, the destruction took place.

وَأُحِيطَ بِثَمَرِهِۦ فَأَصۡبَحَ يُقَلِّبُ كَفَّيۡهِ عَلَىٰ مَآ أَنفَقَ فِيهَا وَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا وَيَقُولُ يَٰلَيۡتَنِي لَمۡ أُشۡرِكۡ بِرَبِّيٓ أَحَدٗا٤٢

18:42. Likewise, his precious possessions perished. He sat down with his hands clasped as if all that he had spent and worked for had been in vain. To that extent, the garden was uprooted. At that moment he lamented, “I should not have followed anything other than the guidance of my Rabbu.”

وَلَمۡ تَكُن لَّهُۥ فِئَةٞ يَنصُرُونَهُۥ مِن دُونِ ٱللَّهِ وَمَا كَانَ مُنتَصِرًا٤٣

18:43. Neither the manpower which he had could do anything good nor his wealth and security did help him. The only thing that was left was the law of Allah.

هُنَالِكَ ٱلۡوَلَٰيَةُ لِلَّهِ ٱلۡحَقِّۚ هُوَ خَيۡرٞ ثَوَابٗا وَخَيۡرٌ عُقۡبٗا٤٤

18:44. It is only through the guidance of Allah that one can find ways to his lasting safer life. If he leaves it, he will have no other choice. This is because the law of “consequences for human actions” has always been in force. Accordingly, he will surely get the benefits as per his efforts. The decision of Allah to carry out such a project will always prevail.

Dear Intellectuals! Do not think that the above incident is a story that happened in a town and go into its details. This is just an example. That is, a society or a nation should not look at whether the one who gives the advice of Allah is poor or rich. The garden and the gardener's example illustrate the selfishness and arrogance of the people. When they do not follow His counsel and act according to their desires, they will be deprived of heavenly life. It is the framed laws of Rabbu.

وَٱضۡرِبۡ لَهُم مَّثَلَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا كَمَآءٍ أَنزَلۡنَٰهُ مِنَ ٱلسَّمَآءِ فَٱخۡتَلَطَ بِهِۦ نَبَاتُ ٱلۡأَرۡضِ فَأَصۡبَحَ هَشِيمٗا تَذۡرُوهُ ٱلرِّيَٰحُۗ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَيۡءٖ مُّقۡتَدِرًا٤٥

18:45. Another example is the state of a society that lives with such selfishness and arrogance for the sake of temporary pleasures only. It is just like rain falls from the sky according to the canon of the Rabbu and the plants and vines on the earth thrive. The same plants and vines dry up and are blown away by the wind. Thus, the power of Allah is exalted in all things.

That is, just as the earth thrives with rain from the sky, so too can a society be transformed into a living society with guidance from Him. And if the prosperous land is left without proper maintenance, it will deteriorate, and if it does not follow His guidance that insists on upholding the moral values ​​of society, it will continue to degenerate, no matter how economically developed and prosperous it may be.

Now, the question arises as to whether wealth, which is the means of subsistence, and children are unnecessary. There is no doubt that they are all the means that adorn the life of this world. It is natural for people to be attracted to it. (See 3:14-15) They are not all excluded. (See 7:32)

ٱلۡمَالُ وَٱلۡبَنُونَ زِينَةُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۖ وَٱلۡبَٰقِيَٰتُ ٱلصَّٰلِحَٰتُ خَيۡرٌ عِندَ رَبِّكَ ثَوَابٗا وَخَيۡرٌ أَمَلٗا٤٦

18:46. But it would not be proper they are the only purpose of life. If all worldly riches are to be sustained, it is necessary to create a pure society based on His guidance, to plan and help welfare programs for their development, and to work for it. You have to accept this heartily and act accordingly.

وَيَوۡمَ نُسَيِّرُ ٱلۡجِبَالَ وَتَرَى ٱلۡأَرۡضَ بَارِزَةٗ وَحَشَرۡنَٰهُمۡ فَلَمۡ نُغَادِرۡ مِنۡهُمۡ أَحَدٗا٤٧

18:47. Otherwise, the people who have mounted wealth and those who consider themselves to be powerful will stumble. (See also 20: 105) Then, the ruling power will be entrusted to the righteous people who act according to Allah's guidance and there will be a balanced society without rich or the poor. The perpetrators of injustice will not be left behind.

وَعُرِضُواْ عَلَىٰ رَبِّكَ صَفّٗا لَّقَدۡ جِئۡتُمُونَا كَمَا خَلَقۡنَٰكُمۡ أَوَّلَ مَرَّةِۢۚ بَلۡ زَعَمۡتُمۡ أَلَّن نَّجۡعَلَ لَكُم مَّوۡعِدٗا٤٨

18:48. In such a period, all of you will get together in the action plans of the Sovereign. You will come to the same level as you lived in peace as a single community in the early stages of human creation. (See 2:213, 10:19) Do you think that these changes will never happen according to Allah's canon? But such a situation will surely happen.

وَوُضِعَ ٱلۡكِتَٰبُ فَتَرَى ٱلۡمُجۡرِمِينَ مُشۡفِقِينَ مِمَّا فِيهِ وَيَقُولُونَ يَٰوَيۡلَتَنَا مَالِ هَٰذَا ٱلۡكِتَٰبِ لَا يُغَادِرُ صَغِيرَةٗ وَلَا كَبِيرَةً إِلَّآ أَحۡصَىٰهَاۚ وَوَجَدُواْ مَا عَمِلُواْ حَاضِرٗاۗ وَلَا يَظۡلِمُ رَبُّكَ أَحَدٗا٤٩

18:49. Thus, the laws of Allah will prevail in the times when the regime of Allah occurs. When the records of anti-social, understandable crimes are placed before them, you will find them trembling with great fear. They will scream, “Alas! What came to this record? Let alone be the big crimes. Even petty crimes are found in the record!” At the same time, none of them will be rendered injustice. The Punishment will be as per the law of Rabbu.

وَإِذۡ قُلۡنَا لِلۡمَلَٰٓئِكَةِ ٱسۡجُدُواْ لِأٓدَمَ فَسَجَدُوٓاْ إِلَّآ إِبۡلِيسَ كَانَ مِنَ ٱلۡجِنِّ

18:50. As per the Pre-Directed plans of Allah, all the Universal forces of nature are bound to man and operate. But the characteristic of arrogance in the man called, ‘Iblees’ overpowers him and leads him astray. But this fact is invisible to the human senses*

فَفَسَقَ عَنۡ أَمۡرِ رَبِّهِۦٓۗ أَفَتَتَّخِذُونَهُۥ وَذُرِّيَّتَهُۥٓ أَوۡلِيَآءَ مِن دُونِي وَهُمۡ لَكُمۡ عَدُوُّۢۚ بِئۡسَ لِلظَّٰلِمِينَ بَدَلٗا٥٠

That is why he refuses to accept His command. Thus, he abandons the guidance of Allah, gathers the wicked who act according to his own will, and makes society hell. Is not such arrogance a degrading act of humanity? (See 2:30-38, 7:12-25, 15:28-44)

This satanic character in man is referred to as ‘Jin’ here in this verse, as it is invisible to his sense. In such societies, there will be various myths about Allah. Also, imaginary deities, and saints. Their worship will take place. Such misconceptions are all fantasies distorted in the human mind. So, it is ‘Jin’. So, think about the creation of the world.

۞مَّآ أَشۡهَدتُّهُمۡ خَلۡقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَلَا خَلۡقَ أَنفُسِهِمۡ وَمَا كُنتُ مُتَّخِذَ ٱلۡمُضِلِّينَ عَضُدٗا٥١

18:51. When We created the vast universe and the earth, there were no such deities or saints. So how could they have helped Me? As they think and say, there was no need for Me to keep anyone aside. Nor do I need any help.

These are all fictions that later emerged in human thought. Society is degraded by such misconceptions and suffers a lot.

وَيَوۡمَ يَقُولُ نَادُواْ شُرَكَآءِيَ ٱلَّذِينَ زَعَمۡتُمۡ فَدَعَوۡهُمۡ فَلَمۡ يَسۡتَجِيبُواْ لَهُمۡ وَجَعَلۡنَا بَيۡنَهُم مَّوۡبِقٗا٥٢

18:52. At the time of such afflictions, they will be told to call on the idols or deities whom they had set up equating with Allah for help. They will cry for help too. But they will not get any answer. And according to the law of the Rabbu, the result will be conflicts and destructive consequences among them.

وَرَءَا ٱلۡمُجۡرِمُونَ ٱلنَّارَ فَظَنُّوٓاْ أَنَّهُم مُّوَاقِعُوهَا وَلَمۡ يَجِدُواْ عَنۡهَا مَصۡرِفٗا٥٣

18:53. Thus, the criminals will come to know that they are going to suffer the torments of Hell. And they can find no other way to escape from it.

وَلَقَدۡ صَرَّفۡنَا فِي هَٰذَا ٱلۡقُرۡءَانِ لِلنَّاسِ مِن كُلِّ مَثَلٖۚ وَكَانَ ٱلۡإِنسَٰنُ أَكۡثَرَ شَيۡءٖ جَدَلٗا٥٤

18:54. Thus, we explain everything in this Quran with many examples from different angles, so that all the people of the world may understand clearly and live better. But man, instead of thinking and accepting this, is focused on making vain logic in it.

وَمَا مَنَعَ ٱلنَّاسَ أَن يُؤۡمِنُوٓاْ إِذۡ جَآءَهُمُ ٱلۡهُدَىٰ وَيَسۡتَغۡفِرُواْ رَبَّهُمۡ إِلَّآ أَن تَأۡتِيَهُمۡ سُنَّةُ ٱلۡأَوَّلِينَ أَوۡ يَأۡتِيَهُمُ ٱلۡعَذَابُ قُبُلٗا٥٥

18:55. Even though guidance has been revealed from Us, what difficulty do they have in accepting it and finding a way to a safer life? Beyond that, if they persist in their wrong course, they will have to face the same devastation that befell the earlier societies. What else can they expect?

وَمَا نُرۡسِلُ ٱلۡمُرۡسَلِينَ إِلَّا مُبَشِّرِينَ وَمُنذِرِينَۚ

18:56. But why do We send Reformists? It is to announce the benefits of good deeds and the consequences of evil deeds. They are also guides to a better life for man.

وَيُجَٰدِلُ ٱلَّذِينَ كَفَرُواْ بِٱلۡبَٰطِلِ لِيُدۡحِضُواْ بِهِ ٱلۡحَقَّۖ وَٱتَّخَذُوٓاْ ءَايَٰتِي وَمَآ أُنذِرُواْ هُزُوٗا٥٦

But the methods which the people follow are of no use. But they support them and argue against His guidance. Thus, they take our evidential precautions as sportive.

وَمَنۡ أَظۡلَمُ مِمَّن ذُكِّرَ بِ‍َٔايَٰتِ رَبِّهِۦ فَأَعۡرَضَ عَنۡهَا وَنَسِيَ مَا قَدَّمَتۡ يَدَاهُۚ

18:57. Think for yourself. What is the right path for society, what are the evil deeds, and what is the advice for those who refuse to accept them? When there is a situation where they have to face the consequences according to their actions, who can be more unjust than the one who rejects His advices?

إِنَّا جَعَلۡنَا عَلَىٰ قُلُوبِهِمۡ أَكِنَّةً أَن يَفۡقَهُوهُ وَفِيٓ ءَاذَانِهِمۡ وَقۡرٗاۖ وَإِن تَدۡعُهُمۡ إِلَى ٱلۡهُدَىٰ فَلَن يَهۡتَدُوٓاْ إِذًا أَبَدٗا٥٧

As per the framed Laws of Allah, the veil appears in the hearts of such people. That is, they lose the capacity to understand the guidance of Allah. Not only that but it also causes deafness in their ears. So even if you call them to the side of guidance, they will never get guidance.

وَرَبُّكَ ٱلۡغَفُورُ ذُو ٱلرَّحۡمَةِۖ لَوۡ يُؤَاخِذُهُم بِمَا كَسَبُواْ لَعَجَّلَ لَهُمُ ٱلۡعَذَابَۚ بَل لَّهُم مَّوۡعِدٞ لَّن يَجِدُواْ مِن دُونِهِۦ مَوۡئِلٗا٥٨

18:58. But the plan of Allah is that they should not be punished immediately for their wrongdoings. They are to be given the opportunity to transition and live safely. (16:61) Is this not the great mercy of Allah? If they do not change within that time, they will be surrounded by torment as a result of their actions. Then if they want to live free from such afflictions, they have no other choice but to follow His guidance.

وَتِلۡكَ ٱلۡقُرَىٰٓ أَهۡلَكۡنَٰهُمۡ لَمَّا ظَلَمُواْ وَجَعَلۡنَا لِمَهۡلِكِهِم مَّوۡعِدٗا٥٩

18:59. This is how many societies in the world have been given the opportunity to transcend, despite their unjust practices. After that, they perished because they did not change.

The timings for “effects on human actions” to come into force, referred to as ‘Ajal’ depends on human actions. For example, if you put your hand on the fire, it will shoot immediately. If you use drugs, you will get addicted immediately. But it will take ten to twenty years for health to completely deteriorate.

If a society engages in immoral activity, it will face destruction over time. That destruction could take place even after forty to fifty years. Or on the basis of the century. As well as doing good deeds, its benefits will appear in a fixed period of time. This is similar to the time it takes for a seed to grow into a tree. That is why the good or the bad of the deeds will inevitably have their benefits and consequences respectively. If we rush into it, we cannot bring those benefits or consequences immediately.

It is human nature to have such a sense of urgency. Since Reformist Moosa also lived in a palace, he too lacked sobriety and foresight. This is explained to us in this Quran by quoting an incident that happened with a great scholar. We also find that Reformists were given such training before they received their degree of “Nabi”. The incidence begins like this:

وَإِذۡ قَالَ مُوسَىٰ لِفَتَىٰهُ لَآ أَبۡرَحُ حَتَّىٰٓ أَبۡلُغَ مَجۡمَعَ ٱلۡبَحۡرَيۡنِ أَوۡ أَمۡضِيَ حُقُبٗا٦٠

18:60. Moosa said to his companion, “I will continue to travel until I reach the confluence of the two rivers. I will not give up this journey even if it takes many days.”

That is, a murder takes place at the hands of Moosa when he was young and energetic. Following that, he lived secretly in the land of Madhyan, far away from home (28:22). There he worked under the guidance of a Nabi. Seeing Moosa's anger and hasty attitude, Nabi sends him to a great scholar for training. And that Scholar lived in a city on the bank of a river.

فَلَمَّا بَلَغَا مَجۡمَعَ بَيۡنِهِمَا نَسِيَا حُوتَهُمَا فَٱتَّخَذَ سَبِيلَهُۥ فِي ٱلۡبَحۡرِ سَرَبٗا٦١

18:61. Thus, they reached the confluence of two rivers. They both sat on the rock for a while (18:63), forgetting the fish they had brought for their food and passed by. It had gone into the river creeping, it was alive.

فَلَمَّا جَاوَزَا قَالَ لِفَتَىٰهُ ءَاتِنَا غَدَآءَنَا لَقَدۡ لَقِينَا مِن سَفَرِنَا هَٰذَا نَصَبٗا٦٢

18:62. After they had left the place, Moosa told his companion to fry the fish he had brought for food, as they were both tired of traveling.

قَالَ أَرَءَيۡتَ إِذۡ أَوَيۡنَآ إِلَى ٱلصَّخۡرَةِ فَإِنِّي نَسِيتُ ٱلۡحُوتَ وَمَآ أَنسَىٰنِيهُ إِلَّا ٱلشَّيۡطَٰنُ أَنۡ أَذۡكُرَهُۥۚ وَٱتَّخَذَ سَبِيلَهُۥ فِي ٱلۡبَحۡرِ عَجَبٗا٦٣

18:63. His companion said to him, “Did we not sit down on a rock to rest? At that time, I forgot the fish which I had brought. And it was the satanic weakness that made me forget to declare it to you. So, the fish seemed to have somehow crawled into the river. What a wonder, I did not inform you of this!” It was then that the landmark of the city given to Moosa by his master came to his mind.

قَالَ ذَٰلِكَ مَا كُنَّا نَبۡغِۚ فَٱرۡتَدَّا عَلَىٰٓ ءَاثَارِهِمَا قَصَصٗا٦٤

18:64. So Moosa said, “This is the place we were looking for.”

فَوَجَدَا عَبۡدٗا مِّنۡ عِبَادِنَآ ءَاتَيۡنَٰهُ رَحۡمَةٗ مِّنۡ عِندِنَا وَعَلَّمۡنَٰهُ مِن لَّدُنَّا عِلۡمٗا٦٥

18:65. Thus, they both went back and found the elderly scholar. He had received all facilities from the Rabbu and the wise teachings of His guidance.

Reformist Moosa told him that he had come to learn wisdom from him.

قَالَ لَهُۥ مُوسَىٰ هَلۡ أَتَّبِعُكَ عَلَىٰٓ أَن تُعَلِّمَنِ مِمَّا عُلِّمۡتَ رُشۡدٗا٦٦

18:66. Moosa said to him, “I have come to learn from you the good things that you have learnt. So will you take me with you?”

قَالَ إِنَّكَ لَن تَسۡتَطِيعَ مَعِيَ صَبۡرٗا٦٧

18:67. He said, “I am ready to include you. But looking at you, you don't seem to be behaving calmly.”

وَكَيۡفَ تَصۡبِرُ عَلَىٰ مَا لَمۡ تُحِطۡ بِهِۦ خُبۡرٗا٦٨

18:68. Because, when I do something that you do not understand, how can you be patient?” He said.

قَالَ سَتَجِدُنِيٓ إِن شَآءَ ٱللَّهُ صَابِرٗا وَلَآ أَعۡصِي لَكَ أَمۡرٗا٦٩

18:69. Moosa said, “If what you do is according to the plan of Allah, then I will work with you. I will not object to any matter. You will find out for yourself soon.”

قَالَ فَإِنِ ٱتَّبَعۡتَنِي فَلَا تَسۡ‍َٔلۡنِي عَن شَيۡءٍ حَتَّىٰٓ أُحۡدِثَ لَكَ مِنۡهُ ذِكۡرٗا٧٠

18:70. To which he replied, “All right. You can come with me. But one thing to keep in mind. You should not cross-examine me about anything which I declare myself on the way.”

فَٱنطَلَقَا حَتَّىٰٓ إِذَا رَكِبَا فِي ٱلسَّفِينَةِ خَرَقَهَاۖ قَالَ أَخَرَقۡتَهَا لِتُغۡرِقَ أَهۡلَهَا لَقَدۡ جِئۡتَ شَيۡ‍ًٔا إِمۡرٗا٧١

18:71. In the same way, they both departed according to those conditions. Then they boarded a boat. When it was sailing on the water, he put a hole in one side of the boat. When Moosa saw it, he said, “Why did you put a hole in it? Will not travelers be drowned by this? You have done a terrible thing!”

قَالَ أَلَمۡ أَقُلۡ إِنَّكَ لَن تَسۡتَطِيعَ مَعِيَ صَبۡرٗا٧٢

18:72. He said, “Did I not tell you before that you can never be patient with me?”

قَالَ لَا تُؤَاخِذۡنِي بِمَا نَسِيتُ وَلَا تُرۡهِقۡنِي مِنۡ أَمۡرِي عُسۡرٗا٧٣

18:73. Moosa said, “Do not set me aside as a sin as I forgot the covenant I made. Forgive me for the small mistakes I have done and allow me to come along with you.”

فَٱنطَلَقَا حَتَّىٰٓ إِذَا لَقِيَا غُلَٰمٗا فَقَتَلَهُۥ قَالَ أَقَتَلۡتَ نَفۡسٗا زَكِيَّةَۢ بِغَيۡرِ نَفۡسٖ لَّقَدۡ جِئۡتَ شَيۡ‍ٔٗا نُّكۡرٗا٧٤

18:74. So the next day, they both set out again. On the way, the scholar saw a young man and killed him. When Moosa saw this, he said, “You have killed an innocent young man! Isn't this the greatest sin?”

Part: 16

۞قَالَ أَلَمۡ أَقُل لَّكَ إِنَّكَ لَن تَسۡتَطِيعَ مَعِيَ صَبۡرٗا٧٥

18:75. He said, “Did I not tell you before that you can never be patient? So, you have to leave me.”

قَالَ إِن سَأَلۡتُكَ عَن شَيۡءِۢ بَعۡدَهَا فَلَا تُصَٰحِبۡنِيۖ قَدۡ بَلَغۡتَ مِن لَّدُنِّي عُذۡرٗا٧٦

18:76. Moosa said, “If I ask you anything after this, do not take me as your companion. You will not see any defect on my part anymore.”

فَٱنطَلَقَا حَتَّىٰٓ إِذَآ أَتَيَآ أَهۡلَ قَرۡيَةٍ ٱسۡتَطۡعَمَآ أَهۡلَهَا فَأَبَوۡاْ أَن يُضَيِّفُوهُمَا فَوَجَدَا فِيهَا جِدَارٗا يُرِيدُ أَن يَنقَضَّ فَأَقَامَهُۥۖ قَالَ لَوۡ شِئۡتَ لَتَّخَذۡتَ عَلَيۡهِ أَجۡرٗا٧٧

18:77. Then one day, the two of them went to a village. They both asked the villager for food and shelter. But the villagers refused. Then they saw a dilapidated wall there. The scholar worked hard to fix it and updated it. Moosa saw this and could not control himself and began to lament, “Even though the villagers refused to feed us, you fixed this wall! Couldn't you at least have collected from them any wages?”

قَالَ هَٰذَا فِرَاقُ بَيۡنِي وَبَيۡنِكَۚ سَأُنَبِّئُكَ بِتَأۡوِيلِ مَا لَمۡ تَسۡتَطِع عَّلَيۡهِ صَبۡرًا٧٨

18:78. When he heard this, he said, “Enough. With this, let us end our journey. You and I can no longer work together. And I will now systematically announce the explanation of what you could not bear.”

أَمَّا ٱلسَّفِينَةُ فَكَانَتۡ لِمَسَٰكِينَ يَعۡمَلُونَ فِي ٱلۡبَحۡرِ فَأَرَدتُّ أَنۡ أَعِيبَهَا وَكَانَ وَرَآءَهُم مَّلِكٞ يَأۡخُذُ كُلَّ سَفِينَةٍ غَصۡبٗا٧٩

18:79. The first is about that boat. It belongs to the poor fishermen folk. If the tyrant ruler finds a well-designed boat, he will immediately seize it. So, I put a hole in it.”

وَأَمَّا ٱلۡغُلَٰمُ فَكَانَ أَبَوَاهُ مُؤۡمِنَيۡنِ فَخَشِينَآ أَن يُرۡهِقَهُمَا طُغۡيَٰنٗا وَكُفۡرٗا٨٠

18:80. Then, the second one is about the murder of the young man. “His parents are good people who are involved in community service. But I was afraid that in due course they would fall into the trap of young man’s evil deeds.”

Some people raise the objection “Was it fair to kill the young man all of a sudden, instead of correcting him?” The tyrannical kingdom was already there. So, there was no arrangement to reform such rogues. If such people are allowed a free hand, they will be harming a large number of people. So, he gave a reasonable explanation for his action that it was better to kill him (on an Encounter basis) because there was no way to correct him. (See 2:191)

فَأَرَدۡنَآ أَن يُبۡدِلَهُمَا رَبُّهُمَا خَيۡرٗا مِّنۡهُ زَكَوٰةٗ وَأَقۡرَبَ رُحۡمٗا٨١

18:81. “So, if they lose their son, then we wanted them to have another child of good character who loves them.”

وَأَمَّا ٱلۡجِدَارُ فَكَانَ لِغُلَٰمَيۡنِ يَتِيمَيۡنِ فِي ٱلۡمَدِينَةِ وَكَانَ تَحۡتَهُۥ كَنزٞ لَّهُمَا وَكَانَ أَبُوهُمَا صَٰلِحٗا فَأَرَادَ رَبُّكَ أَن يَبۡلُغَآ أَشُدَّهُمَا

18:82. “Next to it is about the wall which I repaired. There are two orphans there. There is a treasure under the wall which I repaired. It belongs to both of them. Their father was a good man. He intends to secure it until the children reach adolescence and bury it as such.

وَيَسۡتَخۡرِجَا كَنزَهُمَا رَحۡمَةٗ مِّن رَّبِّكَۚ وَمَا فَعَلۡتُهُۥ عَنۡ أَمۡرِيۚ ذَٰلِكَ تَأۡوِيلُ مَا لَمۡ تَسۡطِع عَّلَيۡهِ صَبۡرٗا٨٢

Then it is your Rabbu's will that they may be most useful. So, everything I did was under the guidance of the Rabbu. I did not do anything according to my own likes and dislikes. That's the decent thing to be done and this is the explanations for my foresighted actions to which you were not patient.”

Lessons:

1. It is not appropriate to take this incident which took place between the highly enlightened person and Moosa in a negative sense. We have to think about the lessons that can be learned from it, instead of criticizing the incident negatively.

2. The main duty of a state is to protect the rights of the poor and the needy in the country so that no one can take them away. But if the government itself acts against the people, the people will try to protect themselves from it. So, protecting the boat was one such action.

3. Whoever engages in anti-social activities should not be allowed a free hand in the country. The government is permitted to arrest, imprison or kill such people, if necessary. One should not look at his appearance but his activities.

4. Protecting private property is the main task of the government. Do not hesitate to spend on it. Material wealth is essential for the economic development of a country. So, the wall that was reconstructed sets an example.

5. The revelations of “Wahl” lead to secure life of the present and the future. It, therefore, prohibits certain actions and advises you to perform a few. They may seem unnecessary at the moment. But it will be for great benefits in future. Such long-term benefits will not be clear to man's self-knowledge. Normally, he will not know what is right and what is wrong in the long run. But they can only be seen as right when they look at the welfare of society with foresight. (See 2:216) So, Moosa also objected to the actions of that great man because he did not understand this fact.

6. It also shows that the event took place before Moosa got the status of Nabi. He learns many lessons from that learned scholar and returns to his hometown.

7. It is also clear from this incident that it is Allah's plan that all His Laws should be followed by a man and he should shoulder the responsibility to administer this world. It is also said that the scholar was a Reformist.

وَيَسۡ‍َٔلُونَكَ عَن ذِي ٱلۡقَرۡنَيۡنِۖ قُلۡ سَأَتۡلُواْ عَلَيۡكُم مِّنۡهُ ذِكۡرًا٨٣

18:83. People also inquire about the king Zul Qarnine, who is well-known among the people as ‘Sirius’ and so, We bring to your knowledge some of his reformations.”

إِنَّا مَكَّنَّا لَهُۥ فِي ٱلۡأَرۡضِ وَءَاتَيۡنَٰهُ مِن كُلِّ شَيۡءٖ سَبَبٗا٨٤

18:84. He had the responsibility of ruling the country according to the Law of Allah. He explored all the resources in the country and made arrangements for all the people to live happily.

So, he not only ruled his country better but also took necessary steps to solve the problems of his neighboring countries. He thought that they should also live well.

فَأَتۡبَعَ سَبَبًا٨٥

18:85. For that, he carried on many ideal journeys.

حَتَّىٰٓ إِذَا بَلَغَ مَغۡرِبَ ٱلشَّمۡسِ وَجَدَهَا تَغۡرُبُ فِي عَيۡنٍ حَمِئَةٖ وَوَجَدَ عِندَهَا قَوۡمٗاۖ قُلۡنَا يَٰذَا ٱلۡقَرۡنَيۡنِ إِمَّآ أَن تُعَذِّبَ وَإِمَّآ أَن تَتَّخِذَ فِيهِمۡ حُسۡنٗا٨٦

18:86. His first mission was towards the West. His journey continued as far as the black turbid Sea. There, he watched the sunset over the muddy black water. He saw a small community in that coastal area. They saw his army and resisted, thinking he had come to attack them. He overcame it and brought them under his control. He was in full power to make them suffer or do good.

قَالَ أَمَّا مَن ظَلَمَ فَسَوۡفَ نُعَذِّبُهُۥ ثُمَّ يُرَدُّ إِلَىٰ رَبِّهِۦ فَيُعَذِّبُهُۥ عَذَابٗا نُّكۡرٗا٨٧

18:87. But he declared it an independent country, gave good advice to the rulers, and advised them to implement Allah’s laws. “Those who commit unjust acts against it will be severely punished. These punishments will continue according to the Pre-Directed Laws of Allah even after death.”

وَأَمَّا مَنۡ ءَامَنَ وَعَمِلَ صَٰلِحٗا فَلَهُۥ جَزَآءً ٱلۡحُسۡنَىٰۖ وَسَنَقُولُ لَهُۥ مِنۡ أَمۡرِنَا يُسۡرٗا٨٨

18:88. “At the same time, we will grant beautiful benefits to those who accept the guidance of Allah and do creative good deeds. Remember that all this advice is for your benefit.”

In this way, he eliminated the injustices that had taken place in the neighboring country and made the necessary arrangements for better governance.

ثُمَّ أَتۡبَعَ سَبَبًا٨٩

18:89. He then continued his ideal journey.

حَتَّىٰٓ إِذَا بَلَغَ مَطۡلِعَ ٱلشَّمۡسِ وَجَدَهَا تَطۡلُعُ عَلَىٰ قَوۡمٖ لَّمۡ نَجۡعَل لَّهُم مِّن دُونِهَا سِتۡرٗا٩٠

18:90. Now the direction of his journey was towards the East. He saw people living in the area suffering from sun and rain in the open field with no housing shelters. And scorching sun’s severity was high.

كَذَٰلِكَۖ وَقَدۡ أَحَطۡنَا بِمَا لَدَيۡهِ خُبۡرٗا٩١

18:91. The people did not know how to build a tent to protect themselves from the sun. But Zul Qarnine had all the wisdom he had received from the Rabbu.

So, he taught the people how to build tents and thatched houses to suit the facilities available at that time and made them live better.

ثُمَّ أَتۡبَعَ سَبَبًا٩٢

18:92 Thus he completed his mission easily and continued his ideal journey along with his forces.

حَتَّىٰٓ إِذَا بَلَغَ بَيۡنَ ٱلسَّدَّيۡنِ وَجَدَ مِن دُونِهِمَا قَوۡمٗا لَّا يَكَادُونَ يَفۡقَهُونَ قَوۡلٗا٩٣

18:93. This time, the place where he went was the valley of mountains. He met people who lived in those mountainous areas. He could not understand what they were saying because the language they spoke was different.

قَالُواْ يَٰذَا ٱلۡقَرۡنَيۡنِ إِنَّ يَأۡجُوجَ وَمَأۡجُوجَ مُفۡسِدُونَ فِي ٱلۡأَرۡضِ فَهَلۡ نَجۡعَلُ لَكَ خَرۡجًا عَلَىٰٓ أَن تَجۡعَلَ بَيۡنَنَا وَبَيۡنَهُمۡ سَدّٗا٩٤

18:94. He then appointed an appropriate interpreter to ascertain the situation there. They expressed their grievances to Zul Qarnine as they were most saddened. They were often attacked by cruel tribes and wild monstrous people and so, they had lost their peace of mind. They begged for a high barrier to be built so that the enemies could not enter their country. They also told him that they would bear the cost. (See 21:96 for more details)

قَالَ مَا مَكَّنِّي فِيهِ رَبِّي خَيۡرٞ فَأَعِينُونِي بِقُوَّةٍ أَجۡعَلۡ بَيۡنَكُمۡ وَبَيۡنَهُمۡ رَدۡمًا٩٥

18:95. He said, “My Rabbu has given me all facilities. So, I do not need your financial help. Just arrange laborers for help. I will build a barrier between you and your enemies.”

ءَاتُونِي زُبَرَ ٱلۡحَدِيدِۖ حَتَّىٰٓ إِذَا سَاوَىٰ بَيۡنَ ٱلصَّدَفَيۡنِ قَالَ ٱنفُخُواْۖ حَتَّىٰٓ إِذَا جَعَلَهُۥ نَارٗا قَالَ ءَاتُونِيٓ أُفۡرِغۡ عَلَيۡهِ قِطۡرٗا٩٦

18:96. And that wall was constructed under his supervision. He asked them to bring him large iron bars. He then raised the barrier between the hills. That wall went up to the top of the mountain. He then ignited the fire to melt the copper. He told them to pour the melted copper from the top of that wall.

Thus, the wall became smooth, high, and very firm.

فَمَا ٱسۡطَٰعُوٓاْ أَن يَظۡهَرُوهُ وَمَا ٱسۡتَطَٰعُواْ لَهُۥ نَقۡبٗا٩٧

18:97. In this way, those wild tribes or wicket monstrous people could not climb over that wall. It could not be drilled for any hole. Thus, they got the way for a safe life.

قَالَ هَٰذَا رَحۡمَةٞ مِّن رَّبِّيۖ فَإِذَا جَآءَ وَعۡدُ رَبِّي جَعَلَهُۥ دَكَّآءَۖ وَكَانَ وَعۡدُ رَبِّي حَقّٗا٩٨

18:98. Zulkhar Nine said, “I was able to build these sturdy walls with metallic objects that were a blessing from my Rabbu. But this can only be dusted off by events such as floods and earthquakes that can occur as per the laws of my Rabbu. It is Allah's promise that there are opportunities for this to happen.”

Zul Qarnine’s calculations were very accurate. He knew that such sturdy walls or forts built of big stones would not help for the secure life of society in the years to come. On the contrary, the way to a happy and secure life can only be found if all people act in harmony with Allah's guidance. If not, these walls and forts will crumble. How does this happen, if a society does not walk according to His guidance?

۞وَتَرَكۡنَا بَعۡضَهُمۡ يَوۡمَئِذٖ يَمُوجُ فِي بَعۡضٖۖ وَنُفِخَ فِي ٱلصُّورِ فَجَمَعۡنَٰهُمۡ جَمۡعٗا٩٩

18:99. In the future, just as the waves of the sea collide with one another, there will be disparities in the nations according to the canon of the Rabbu. Following that, riots and wars will break out. The trumpets of war will sound. Thus, they will all be forced to meet on the battlefield.

وَعَرَضۡنَا جَهَنَّمَ يَوۡمَئِذٖ لِّلۡكَٰفِرِينَ عَرۡضًا١٠٠

18:100. Then the society that lives following other means equating with the guidance of Allah will fail and end up in hellish torments.

ٱلَّذِينَ كَانَتۡ أَعۡيُنُهُمۡ فِي غِطَآءٍ عَن ذِكۡرِي وَكَانُواْ لَا يَسۡتَطِيعُونَ سَمۡعًا١٠١

18:101. Those who acted blindly against the guidance of Allah were not ready to accept His guidance.

Such people will have no creative action plans. There will be slack in the growth of such societies. Thus, they face destruction, when they cannot withstand the onslaught of strangers. Zul Qarnine became a great emperor who, wherever he went, redressed the grievances and made reforms as per the guidance of Allah.

O, Reformist! Explain these historical facts and advise your community members to engage themselves in social reform work. Will they not agree even after knowing these facts?

أَفَحَسِبَ ٱلَّذِينَ كَفَرُوٓاْ أَن يَتَّخِذُواْ عِبَادِي مِن دُونِيٓ أَوۡلِيَآءَۚ إِنَّآ أَعۡتَدۡنَا جَهَنَّمَ لِلۡكَٰفِرِينَ نُزُلٗا١٠٢

18:102. Despite this, do they think that they can make changes in the guidance of Allah and live safely forever? It is unlikely that this will ever happen. Communities that act against His guidance will inevitably face destruction.

What is the reason for this? Inform what are the mistakes that take place in societies that make them refuse His guidance.

قُلۡ هَلۡ نُنَبِّئُكُم بِٱلۡأَخۡسَرِينَ أَعۡمَٰلًا١٠٣

18:103. Tell them, “Shall I inform you of the acts which result in the utter loss?”

ٱلَّذِينَ ضَلَّ سَعۡيُهُمۡ فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَهُمۡ يَحۡسَبُونَ أَنَّهُمۡ يُحۡسِنُونَ صُنۡعًا١٠٤

18:104. Those activities which do not bring any benefit to the people in the present world life, but they think that they are doing truly excellent things, are the greatest losers.

So, it becomes imperative that one must study well whether the cultural activities, rites, worshiping, or teaching system yield any benefit to the people. The mere perception that it will yield benefits in the life after death cannot hold water.

أُوْلَٰٓئِكَ ٱلَّذِينَ كَفَرُواْ بِ‍َٔايَٰتِ رَبِّهِمۡ وَلِقَآئِهِۦ فَحَبِطَتۡ أَعۡمَٰلُهُمۡ فَلَا نُقِيمُ لَهُمۡ يَوۡمَ ٱلۡقِيَٰمَةِ وَزۡنٗا١٠٥

18:105. These are the people who reject the guidance of Allah. They are the ones who do not accept the fact that all their deeds would be in vain and they would face destruction according to the canon of Rabbu. The deeds of such people will never stand on the scales of good deeds in the life Hereafter.

ذَٰلِكَ جَزَآؤُهُمۡ جَهَنَّمُ بِمَا كَفَرُواْ وَٱتَّخَذُوٓاْ ءَايَٰتِي وَرُسُلِي هُزُوًا١٠٦

18:106. Despite knowing these tragedies, they refuse to accept the guidance and act against it, causing destruction. Thus, they ridicule His guidance and the reformist.

إِنَّ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ كَانَتۡ لَهُمۡ جَنَّٰتُ ٱلۡفِرۡدَوۡسِ نُزُلًا١٠٧

18:107. On the contrary, any society that accepts His guidance devises, and works for social welfare programs will become heavenly. And there will be plenty of pleasures of all kinds.

خَٰلِدِينَ فِيهَا لَا يَبۡغُونَ عَنۡهَا حِوَلٗا١٠٨

18:108. There they will abide in forever. They need not go anywhere in search of happy life.

قُل لَّوۡ كَانَ ٱلۡبَحۡرُ مِدَادٗا لِّكَلِمَٰتِ رَبِّي لَنَفِدَ ٱلۡبَحۡرُ قَبۡلَ أَن تَنفَدَ كَلِمَٰتُ رَبِّي وَلَوۡ جِئۡنَا بِمِثۡلِهِۦ مَدَدٗا١٠٩

18:109. All this is possible only in the social system which is formed according to the administrative plans of the Rabbu. The merits of this administrative system of Allah and its vastness cannot be counted or measured even if the seawater is taken as inks and the trees and plants as the pens. Even if he brings another such sea as his ink, they will all be exhausted. But His fame will not be completed.

Usually, the man chants the praise of Rabbu with a few words and thinks that he has done a good deed. Thinking that it is the greatest service he has ever done for the Rabbu, he acts as he pleases in otherworldly affairs. This statement implies that this is a completely wrong perspective.

قُلۡ إِنَّمَآ أَنَا۠ بَشَرٞ مِّثۡلُكُمۡ يُوحَىٰٓ إِلَيَّ أَنَّمَآ إِلَٰهُكُمۡ إِلَٰهٞ وَٰحِدٞۖ

18:110. O, Reformist! Declare openly, “I am nothing but a man like you. But I am blessed with revelations from Rabbu. Otherwise, Rabbu is not only for me but also for you all. So, we must all live in obedience to His command only.

فَمَن كَانَ يَرۡجُواْ لِقَآءَ رَبِّهِۦ فَلۡيَعۡمَلۡ عَمَلٗا صَٰلِحٗا وَلَا يُشۡرِكۡ بِعِبَادَةِ رَبِّهِۦٓ أَحَدَۢا١١٠

Accept this fact and come to improve society by doing creative good deeds. For this, we have to act according to what He outlines as good deeds. We will not imagine and incorporate any other policy into the project.”