QURAN SURAH BANI IRAEIL AYA NO 101 TO 10 AND Introduction of Surah No 18 Al Kahf (The Cave)

قُلْ لَوْ أَنتُمْ تَمْلِكُونَ خَزَائِنَ رَحْمَةِ رَبِّي إِذًا لَأَمْسَكْتُمْ خَشْيَةَ الإِنفَاقِ وَكَانَ الإِنْسَانُ قَتُورًا (الإسراء: 100).
وَلَقَدْ آتَيْنَا مُوسَى تِسْعَ آيَاتٍ بَيِّنَاتٍ فَاسْألْ بَنِي إِسْرَائِيلَ إِذْ جَاءَهُمْ فَقَالَ لَهُ فِرْعَوْنُ إِنِّي لَأَظُنُّكَ يَامُوسَى مَسْحُورًا (الإسراء: 101).
قَالَ لَقَدْ عَلِمْتَ مَا أَنزَلَ هَؤُلاَءِ إِلاَّ رَبُّ السَّمَاوَاتِ وَالأَرْضِ بَصَائِرَ وَإِنِّي لَأَظُنُّكَ يَافِرْعَوْنُ مَثْبُورًا (الإسراء: 102).
فَأَرَادَ أَنْ يَسْتَفِزَّهُمْ مِنَ الأَرْضِ فَأَغْرَقْنَاهُ وَمَنْ مَعَهُ جَمِيعًا (الإسراء: 103).
وَقُلْنَا مِنْ بَعْدِهِ لِبَنِي إِسْرَائِيلَ اسْكُنُوا الأَرْضَ فَإِذَا جَاءَ وَعْدُ الآخِرَةِ جِئْنَا بِكُمْ لَفِيفًا (الإسراء: 104).
وَبِالْحَقِّ أَنزَلْنَاهُ وَبِالْحَقِّ نَزَلَ وَمَا أَرْسَلْنَاكَ إِلاَّ مُبَشِّرًا وَنَذِيرًا (الإسراء: 105).
وَقُرْآناً فَرَقْنَاهُ لِتَقْرَأَهُ عَلَى النَّاسِ عَلَى مُكْثٍ وَنَزَّلْنَاهُ تَنزِيلاً (الإسراء: 106).
قُلْ آمِنُوا بِهِ أَوْ لاَ تُؤْمِنُوا إِنَّ الَّذِينَ أُوتُوا الْعِلْمَ مِنْ قَبْلِهِ إِذَا يُتْلَى عَلَيْهِمْ يَخِرُّونَ لِلأَذْقَانِ سُجَّدًا (الإسراء: 107).
وَيَقُولُونَ سُبْحَانَ رَبِّنَا إِنْ كَانَ وَعْدُ رَبِّنَا لَمَفْعُولاً (الإسراء: 108).
وَيَخِرُّونَ لِلأَذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا (الإسراء: 109).
قُلْ ادْعُوا اللَّهَ أَوْ ادْعُوا الرَّحْمَنَ أَيًّامَّا تَدْعُوا فَلَهُ الأَسْمَاءُ الْحُسْنَى وَلاَ تَجْهَرْ بِصَلاَتِكَ وَلاَ تُخَافِتْ بِهَا وَابْتَغِ بَيْنَ ذَلِكَ سَبِيلاً (الإسراء: 110).
وَقُلِ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُنْ لَهُ شَرِيكٌ فِي الْمُلْكِ وَلَمْ يَكُنْ لَهُ وَلِيٌّ مِنَ الذُّلِّ وَكَبِّرْهُ تَكْبِيرًا (الإسراء: 111).

QURAN SURAH BANI IRAEIL AYA NO 101 TO 10

 

(17:101) We granted Moses nine clear signs.113 Ask the Children of Israel about that: when these signs came forth, Pharaoh said to him: “Moses, I think that you are bewitched.”114

113. It should be noted that this is the third answer to the demand of the disbelievers of Makkah for signs. They said: We will not believe in you until you do this and do that before our eyes. In answer to this demand, they are being warned: Nine clear signs, like the ones
you are demanding, were shown one after the other to Pharaoh before you and you also know well what he said, simply because he did not want to believe in Moses (peace be upon him); you also know that when he rejected the Prophet, even after seeing the signs, We drowned him.

The nine signs mentioned here have also been mentioned in (Surah Al-Aaraf, Ayat 133). These were: (1) The staff which turned into a monster snake. (2) Moses’ bright hand which shone like the sun. (3) The public defeat of the sorcery of the magicians. (4) Universal famine. (5) Storm. (6) Locusts. (7) Lice. (8) Frogs. (9) Rain of blood.

114. This has been particularly mentioned here because the mushriks of Makkah attributed the same epithet to the Prophet (peace be upon him) as contained in(_Ayat 47). These wrong-doers say to each other: The man, you are following, is a bewitched person. Here they are
being warned that they were following the attitude of Pharaoh, who gave the same epithet to Prophet Moses (peace be upon him).

In this connection, we want to make a brief reference to an objection that has been raised by the modernists against a tradition according to which the Prophet (peace be upon him) once came under the influence of sorcery. They say that this tradition confirms that the epithet “bewitched” applied to the Prophet by the Quraish was correct, whereas the Quran refutes this as false. They forget that the same argument could be applied to the case of Prophet Moses (peace be upon him) whom Pharaoh accused of being bewitched. For the
Quran says, in (Surah Taaha, Ayats 66- 67): When the magicians threw down their cords and rods (instruments of their sorcery), it seemed to Moses as if they were running, as a result of which Moses (peace be upon him) conceived in his mind a sort of fear. If the words of the
tradition were to be considered against the Quran, do not these words of the Quran contradict its own words that the charge of Moses (peace be upon him) being bewitched was false? Do these modernists consider this verse to confirm Pharaoh’s charge?

As a matter of fact, these objectors do not know the sense in which the disbelievers of Makkah and Pharaoh called the Prophet and Prophet Moses (peace be upon them) bewitched. What they meant was that some enemy had so bewitched them that they had lost their senses and so in their insanity claimed to be prophets and delivered a curious
message. The Quran refutes this charge as false. As regards the temporary influence of magic on the same person or a part of him has not been denied, for the influence of magic is like the effect produced on a person who is hit with a stone. The fact that some prophet was temporarily influenced by magic, does not in any way affect his prophethood adversely. Just as poison produced its effect on a prophet, or a prophet was wounded, so a prophet could also temporarily come under the influence of magic. Such temporary magic could not cause any defect in his prophethood. God forbid, had magically produced any adverse effect on his reasoning and thinking faculties, one might have been skeptical about the authenticity of the message. And when Pharaoh and the disbelievers of Makkah said that Prophet Moses and the Prophet Muhammad (peace be upon them) were bewitched, they meant that they had lost their senses under the influence of magic. The Quran refutes this charge brought against the Prophets.

 

(17:102) Moses replied: “You know well that no one but the Lord of the heavens and the earth has sent these as eye-opening proofs. 115. I truly think, O Pharaoh, that you are indeed doomed.116

115. Moses could say these words categorically that the Signs were from the Lord of the Universe because the calamities which visited Egypt could not be brought about by magic or by any human device. For it is not possible for any human power to bring about frogs
over vast areas or to cause all granaries in the land to be eaten up by weevils. Then it should also be kept in view that Prophet Moses warned beforehand of an impending Sign, warning Pharaoh to give up his obduracy, and the calamity did come exactly as he had predicted. In these circumstances only a mad or obdurate person could say that those calamities were sent by any other than the Lord of the Heavens and the Earth.

116. That is, am not a bewitched man but you are indeed a doomed person. As you have been persistent in your disbelief even after seeing such obvious divine signs, you are surely doomed to destruction.

117. This part of the story of Pharaoh has been related here because it applied exactly to the mushriks of Makkah who were doing their best to uproot the Prophet (peace be upon him) and the believers from the land of Arabia. This story, so to say, tells them: that Pharaoh resolved
to uproot Moses (peace be upon him) and the Israelites but was himself completely annihilated along with his followers. But Moses (peace be upon him) and his followers settled down in the land. Likewise, if you persist in the same way, you will surely meet
with the same end.

 

(17:103) At last, Pharaoh decided to uproot Moses and the Children of Israel from the land, but We drowned him together with all who were with him;

 

(17:104) and thereafter We said to the Children of Israel: “Now dwell in the land,117 but when the promised time of the Hereafter comes, We shall bring you all together.”

 

117. This part of the story of Pharaoh has been related here because it applied exactly to the mushriks of Makkah who were doing their best to uproot the Prophet (peace be upon him) and the believers from the land of Arabia. This story, so to say, tells them: that Pharaoh resolved
to uproot Moses (peace be upon him) and the Israelites but was himself completely annihilated along with his followers. But Moses (peace be upon him) and his followers settled down in the land. Likewise, if you persist in the same way, you will surely meet
with the same end.

 

(17:105) We have sent down the Qur’an with the Truth, and it is with the Truth that it has descended. And We have not sent you but to proclaim the good news and to warn.118

 

118. That is, it is not your responsibility to cause, in a supernatural manner, springs to gush forth or gardens to grow or pieces of the sky to fall down in order to convince those people who do not judge the Quran by its teachings nor decide between the truth and falsehood on
merit. As the Quran has been sent down with truth, you should present it before the people and tell them plainly that the one, who believes, does so for his own good and the one who rejects it, does it at his own peril.

 

(17:106) We have revealed the Qur’an in parts that you may recite it to people slowly and with deliberation; and (for that reason) We have revealed it gradually 119 (to suit particular occasions).

 

119. This is an answer to this objection: Why has not Allah sent down His message as a whole? Why is He sending it piecemeal? Has Allah any need to think deliberately about what to send down? The answer to this objection has been given in (Surah An-Nahal, Ayats 101- 102) and in the Explanatory Notes, 104-106 added to them.

 

(17:107) Tell them, (O Prophet): “Whether you believe in it, or do not believe 120 but when it is recited to those who were given the knowledge before its revelation, they fall down upon their faces in prostration

120. This refers to those people of the Book who were well versed in the Scriptures and could judge them from their themes and wording.

 

(17:108) and say: “Glory be to our Lord. Surely the promise of our Lord was bound to be fulfilled.”

 

(17:109) And they fall down upon their faces, weeping, and their humility 121 increases when (the Qur’an) is recited to them.122

 

121. That is, when they listen to the Quran, they at once recognize that its bearer is the promised Prophet mentioned in the Books of the former Prophets.

122. This attitude of the righteous people of the Book has been mentioned in several places in the Quran, e.g., (Surah Aal-Imran, Ayats 113-114, 199), (Surah Al-Maidah, Ayats: 83-84).

 

(17:110) Say to them (O Prophet!): “Call upon Him as Allah or call upon Him as al- Rahman; call Him by whichever name you will, all His names are beautiful.123 Neither offer your Prayer in too loud a voice nor in a voice too low, but follow a middle course.”124

 

123. This is the answer to another objection of the disbelievers. They said: We have heard the name Allah for the Creator but where from have you brought the name, Rahman? This was because the name “Rahman” was not used for Allah and they did not like it.

124. This instruction was given at Makkah. Ibn Abbas relates that when the Prophet (peace be upon him) or his companions offered their prayers, they recited the Quran in a loud voice.
At this, the disbelievers would raise a hue and cry and often called them names. Therefore, they were enjoined that they should neither say their prayers in such a loud voice as might incite the disbelievers nor should they say it in such a low voice that their own companions
might not hear it. This instruction was discontinued under the changed conditions at Al- Madinah. However, if the Muslims have to face the same conditions, at any place or at any time, they should observe the same instruction.

 

(17:111) And say: “All praise be to Allah Who has neither taken to Himself a son, nor has He any partner in His kingdom, nor does He need anyone, out of weakness, to protect Him.”125 So glorify Him in a manner worthy of His glory.

125. Subtle sarcasm is implied in the sentence. The mushriks believed that Allah had appointed assistants and deputies for the administration of His kingdom. Obviously, this meant that Allah was helpless and powerless to carry out the administration of His kingdom. Therefore, He needed supporters to help Him in the work of His Godhead. This
sentence negates their false creeds, saying: He does not stand in need of any gods and saints in order to delegate to them the different departments of His Godhead or make them governors in different parts of His kingdom.

                                18. Surah Al Kahf (The Cave)
Name
This Surah takes its name from v. 9 in which the word (al-kahf) occurs.
Period of Revelation

This is the first of those Surahs which were sent down in the third stage of Prophethood at Makkah. We have already divided the life of the Holy Prophet at Makkah into four stages in the Introduction to Chapter VI. According to that division, the third stage lasted from the fifth to the tenth year of Prophethood. What distinguishes this stage from the second and the fourth stages is this. During the second stage, the Quraish mainly resorted to ridiculing, scoffing, threatening, tempting, raising objections, and making false propaganda against the Holy Prophet and his followers in order to suppress the Islamic Movement. But during the third stage, they employed weapons of persecution, man handling, and economic pressure for the same purpose. So much so that a large number of the Muslims had to emigrate from Arabia to Habash, and those who remained behind were besieged in Shi’ib
Abi Talib along with the Holy Prophet and his family. To add to their misery, a complete social and economic boycott was applied against them. The only redeeming feature was that there were two personalities, Abu Talib and Hadrat Khadijah, whose personal influence had been conducive to the support of two great families of the Quraish. However, when in the tenth year of Prophethood these two persons died, the fourth stage began with such revere persecutions as forced the Holy Prophet and all his Companions to emigrate from Makkah.

It appears from the theme of the Surah that it was revealed at the beginning of the third stage when in spite of persecutions and opposition, migration to Habash had not yet taken place. That is why the story of “Ashab-i-Kahf” (the Sleepers of the Cave) has been related to comfort and encourage the persecuted Muslims and to show them how the righteous people have been saving their Faith in the past.

Subject and Topics

This Surah was sent down in answer to the three questions which the mushriks of Makkah, in consultation with the people of the Book, had put to the Holy Prophet in order to test him.
These were: (1) Who were “the Sleepers of the Cave”? (2) What is the real story of Khidr? and (3) What do you know about Zul-Qarnain? As these three questions and the stories involved concerned the history of the Christians and the Jews and were unknown in Hijaz, a choice of these was made to test whether the Holy Prophet possessed any source of knowledge of the hidden and unseen things. Allah, however, not only gave a complete answer to their questions but also employed the three stories to the disadvantage of the opponents of Islam in the conflict that was going on at that time at Makkah between Islam
and un-belief:

1. The questioners were told that “the Sleepers of the Cave” believed in the same doctrine of Tauhid that was being put forward in the Quran and that their condition was similar to the condition of the persecuted Muslims of Makkah. On the other hand, the persecutors of the Sleepers of the Cave had behaved in the same way towards them as

the disbelievers of the Quraish were behaving toward the Muslims. Besides this, the Muslims have been taught that even if a Believer is persecuted by a cruel society, he should not bow down before falsehood but emigrate from the place all alone, if need be, with trust in God. Incidentally, the disbelievers of Makkah were told that the story
of the Sleepers of the Cave was a clear proof of the creed of the Hereafter, for this showed that Allah has the power to resurrect anyone He wills even after a long sleep of death as He did in case of the Sleepers of the Cave.

. The story of the Sleepers of the Cave has also been used to warn the chiefs of Makkah who were persecuting the small newly formed Muslim Community. At the same time, the Holy Prophet has been instructed that he should in no case make a compromise with their persecutors nor should he consider them to be more important than his poor followers. On the other hand, those chiefs have been admonished that they should not be puffed up with the transitory life of pleasure they were then enjoying but should seek after those excellences which are permanent and eternal.

The story of Khidr and Moses has been related in such a way as to supply the answer to the question of the disbelievers and to give comfort to the Believers as well. The lesson contained in this story is this “You should have full faith in the wisdom of what is happening in the Divine Factory in accordance with the will of Allah. As the reality
is hidden from you, you are at a loss to understand the wisdom of what is happening, and sometimes if it appears that things are going against you, you cry out, ‘How and why has this happened? The fact is that if the curtain is removed from the “unseen”, you would yourselves come to know that what is happening here is for the best. Even
if sometimes it appears that something is going against you, you will see that in the end it also produces some good results for you.

.The same is true of the story of Zul-Qarnain for it also admonishes the questioners, as if to say, “0 you vain chiefs of Makkah you should learn a lesson from Zul-Qarnain. Though he was a great ruler, a great conqueror, and the owner of great resources, he always surrendered to his Creator, whereas you are rebelling against Him even though you are insignificant chieftains in comparison with him. Besides this, though Zul-Qarnain built one of the strongest walls for protection, yet his real trust was in Allah and not in the “wall”. He believed that the wall could protect him against his enemies as long as it was the will of Allah and that there would be cracks and holes in it when it would be His will: whereas you who possess only insignificant fortified abodes and dwellings in comparison with him, consider yourselves to be permanently safe and secure against all sorts of calamities.”

While the Quran turned the tables on the questioners who had tried to “expose” the Holy Prophet, at the end of the Surah the same things have been reiterated that were stated at its beginning: “Tauhid and the Hereafter are absolutely true and real and for your own good
you should accept these doctrines, mend your ways in accordance with them and live in this world with this conviction that you are accountable to Allah: otherwise, you shall ruin your life and all your doings shall be set at naught.”

 

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Categorized as quran

By Tariq Saleem

I am a student of Quran and keen to make dawah for inviting peoples to save there selves from hellfire. This life is very short then the eternal life after death every body has to think about it and do some research to walk on a true path.

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