🕋 تفسير سورة الكهف
(Al-Kahf) • المصدر: EN-TAFSIR-AL-TUSTARI
إِذْ أَوَى الْفِتْيَةُ إِلَى الْكَهْفِ فَقَالُوا رَبَّنَا آتِنَا مِنْ لَدُنْكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا
📘 ��Give us mercy from Yourself��That is, �Keep us in the state of Your remembrance (dhikr).�His words, Exalted is He:
قُلْ لَوْ كَانَ الْبَحْرُ مِدَادًا لِكَلِمَاتِ رَبِّي لَنَفِدَ الْبَحْرُ قَبْلَ أَنْ تَنْفَدَ كَلِمَاتُ رَبِّي وَلَوْ جِئْنَا بِمِثْلِهِ مَدَدًا
📘 Say, �If the ocean were ink for [writing] the words of my Lord, it would run dry��That is, in recording the knowledge of my Lord and His wonders.Then he said:His Book is part of His knowledge, and if a servant was given a thousand ways of understandingeach letter of the Qurʾān, he would not reach the end of God�s knowledge within it. This is because it is His pre-eternal speech, and His speech is one of His attributes, and there is no end to any of His attributes just as He has no end. All that can be comprehended of His speech is as much as He opens to the hearts of His friends.His words:
قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ يُوحَىٰ إِلَيَّ أَنَّمَا إِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ ۖ فَمَنْ كَانَ يَرْجُو لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا
📘 So whoever hopes to encounter his Lord, let him do virtuous work and not associate anyonewith the worship of his Lord.He said:A virtuous act is that which is free of ostentation (riyāʾ), and bound (muqayyad) by the Sunna. But God, Transcendent and Exalted is He, knows best.His words, Exalted is He:
نَحْنُ نَقُصُّ عَلَيْكَ نَبَأَهُمْ بِالْحَقِّ ۚ إِنَّهُمْ فِتْيَةٌ آمَنُوا بِرَبِّهِمْ وَزِدْنَاهُمْ هُدًى
📘 �They were indeed young men who believed in their Lord�Sahl said:He called them young men (fitya) because they believed in Him without [the aid] of any intermediary (wāsiṭa), and they devoted themselves to Him by ridding themselves of all other attachments (ʿalāʾiq). His words, Exalted is He:�And We increased them in guidance.That is, in insight (baṣīra) concerning faith.His words, Exalted is He:
۞ وَتَرَى الشَّمْسَ إِذَا طَلَعَتْ تَزَاوَرُ عَنْ كَهْفِهِمْ ذَاتَ الْيَمِينِ وَإِذَا غَرَبَتْ تَقْرِضُهُمْ ذَاتَ الشِّمَالِ وَهُمْ فِي فَجْوَةٍ مِنْهُ ۚ ذَٰلِكَ مِنْ آيَاتِ اللَّهِ ۗ مَنْ يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ ۖ وَمَنْ يُضْلِلْ فَلَنْ تَجِدَ لَهُ وَلِيًّا مُرْشِدًا
📘 �whomsoever He leads astray, you will not find for him a guiding friend.If God wishes to manifest His [prior] knowledge of a person�s ill-fortune (shaqāwa) by lifting His protection (ʿiṣma) from them, you will not find for that person anyone who can protect them from that.His words, Exalted is He:
وَتَحْسَبُهُمْ أَيْقَاظًا وَهُمْ رُقُودٌ ۚ وَنُقَلِّبُهُمْ ذَاتَ الْيَمِينِ وَذَاتَ الشِّمَالِ ۖ وَكَلْبُهُمْ بَاسِطٌ ذِرَاعَيْهِ بِالْوَصِيدِ ۚ لَوِ اطَّلَعْتَ عَلَيْهِمْ لَوَلَّيْتَ مِنْهُمْ فِرَارًا وَلَمُلِئْتَ مِنْهُمْ رُعْبًا
📘 �If you had observed them you would have turned away from them in flight, and would have been filled with awe�This means: �If you had observed them through your self, you would have run away from them in fear, but if you had observed them through God, you would have come to know (waqafta) in them the realities of unicity (ḥaqāʾiq al-waḥdāniyya) from Him.�His words, Exalted is He:
وَكَذَٰلِكَ أَعْثَرْنَا عَلَيْهِمْ لِيَعْلَمُوا أَنَّ وَعْدَ اللَّهِ حَقٌّ وَأَنَّ السَّاعَةَ لَا رَيْبَ فِيهَا إِذْ يَتَنَازَعُونَ بَيْنَهُمْ أَمْرَهُمْ ۖ فَقَالُوا ابْنُوا عَلَيْهِمْ بُنْيَانًا ۖ رَبُّهُمْ أَعْلَمُ بِهِمْ ۚ قَالَ الَّذِينَ غَلَبُوا عَلَىٰ أَمْرِهِمْ لَنَتَّخِذَنَّ عَلَيْهِمْ مَسْجِدًا
📘 �Those who prevailed regarding their affair said�He said:Its outward meaning is a reference to authority [and the power of those who held sway] (wilāya), and its inner meaning refers to the spiritual self (nafs al-rūḥ), the understanding of the intellect(fahm al-ʿaql) and discernment of the heart (fiṭnat al-qalb) [which hold sway] through the remembrance of God, Mighty and Majestic is He.His words, Exalted is He:
وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ ۖ وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ الْحَيَاةِ الدُّنْيَا ۖ وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُ عَنْ ذِكْرِنَا وَاتَّبَعَ هَوَاهُ وَكَانَ أَمْرُهُ فُرُطًا
📘 �And do not obey him whose heart We have made oblivious to Our remembrance�He said:Heedlessness (ghafla) is wasting time with futile things (biṭāla). And he further said:The heart has a thousand deaths, of which the ultimate is being cut off (qaṭīʿa) from God, Mighty and Majestic is He; and the heart has a thousand lives, of which the ultimate is the encounter (liqāʾ) with God, Mighty and Majestic is He. Furthermore, with each sinful act the heart undergoes a death, and with each act of obedience it receives [new] life.His words, Exalted is He:
إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ إِنَّا لَا نُضِيعُ أَجْرَ مَنْ أَحْسَنَ عَمَلًا
📘 �Indeed, We do not let the reward of those of good deeds go to waste.He said:Goodness of conduct (ḥusn al-ʿamal) is maintaining rectitude (istiqāma) [in one�s conduct] by [adhering to] the Sunna. The similitude of the Sunna in this world is that of the Garden in the Hereafter. Whoever enters the Garden is safe. Likewise whoever adheres to the Sunna in this world is preserved from all ills. Mālik b. Anas said, �If a man had committed all the enormities (kabāʾir), but then harboured no desire for any of them nor any innovation, I would be hopeful for him.� Then he said, �Let whoever dies following the Sunna be of good cheer�, three times over.Sahl said:The veils will not be lifted from the servant until he buries his lower self in the earth.He was asked, �How does he bury his lower self?� He replied:He slays it through the Sunna, and also buries it by adhering to the Sunna. This is because every station of the worshippers, such as fear, hope, love, longing, abstinence, contentment and trust, has a limit (ghāya) except for the Sunna, for it has no limit or end.Mattā b. Aḥmad was asked about the meaning of the words: �The Sunna has no limit.� He said, �No one has fear like the fear of the Prophet , and [the same goes for] his love (ḥubb), his longing (shawq), his abstinence (zuhd), his contentment (riḍā), his trust (tawakkul), and his [noble] characteristics (akhlāq). Indeed, God, Exalted is He, has said: Assuredly you possess a magnificent nature [68:4].�He [Sahl] was asked about the meaning of the words of the Prophet , �Make yourselves hungry and denude yourselves.� He replied:Make yourselves hungry for knowledge and denude yourselves of ignorance.His words:
وَلَوْلَا إِذْ دَخَلْتَ جَنَّتَكَ قُلْتَ مَا شَاءَ اللَّهُ لَا قُوَّةَ إِلَّا بِاللَّهِ ۚ إِنْ تَرَنِ أَنَا أَقَلَّ مِنْكَ مَالًا وَوَلَدًا
📘 �What God has willed. There is no power except in God...That is, whatever God has willed in His prior knowledge, with which no one is acquainted except God, Exalted is He. There is no power except with God means, �We have no power (quwwa) to perform what You commanded us in principle (fī�l-aṣl), nor do we have success in its practical application (farʿ), nor [can we be sure of having] a praiseworthy end, except with Your aid (maʿūna). This is also a commentary on the words of the Prophet, �There is neither power nor strength except in God�, � that is: �There is no means of security against ignorance concerning the principle, or against persistence [in transgression] resulting from that [ignorance], save through Your protection. Likewise, we have no power to perform what You have commanded us in principle (aṣl), nor security in putting that into practice (fī�l-farʿ), nor of a praiseworthy end except through Your aid�.Sahl was asked, �What is the best thing that a servant can be given?� He said:Knowledge by which he increases in his sense of utter neediness (iftiqār) for God, Mighty and Majestic is He.His words:
وَمَا مَنَعَ النَّاسَ أَنْ يُؤْمِنُوا إِذْ جَاءَهُمُ الْهُدَىٰ وَيَسْتَغْفِرُوا رَبَّهُمْ إِلَّا أَنْ تَأْتِيَهُمْ سُنَّةُ الْأَوَّلِينَ أَوْ يَأْتِيَهُمُ الْعَذَابُ قُبُلًا
📘 What has prevented people from believing, when the guidance has come to them?He said:Guidance (hudā) came to them but the ways of guidance (ṭuruq al-hidāya) had been blocked (masdūd) for them, for guidance (hudā) and faith (īmān) were barred from them by the pre-eternal decree (ḥukm) over them.His words:
إِنَّا جَعَلْنَا مَا عَلَى الْأَرْضِ زِينَةً لَهَا لِنَبْلُوَهُمْ أَيُّهُمْ أَحْسَنُ عَمَلًا
📘 �that We may try them, as to which of them is best in conduct. He said:That is, as to which of them is best in their relinquishing of this world and all that leads to distraction (ishtighāl) from God, Exalted is He, and in their humbling themselves (ikhbāt) before Us, their tranquil reliance (sukūn) on Us, their complete trust (tawakkul) in Us, and their advancing (iqbāl) towards Us.He was asked about His word:
أَمْ حَسِبْتَ أَنَّ أَصْحَابَ الْكَهْفِ وَالرَّقِيمِ كَانُوا مِنْ آيَاتِنَا عَجَبًا
📘 �the inscription (al-raqīm)�He said:Al-Raqīm is their leader who is called �the dog� but they do not actually have a dog. God, Exalted is He, said Their dog [lay] stretching his two forelegs on the threshold [18:18]. That is, stretching his two forelegs in command and prohibition. ʿIkrima said, �al-raqīm is the word for inkwell in the Byzantine tongue.� Ḥasan said, �al-Raqīm is the valley in which the Cave is situated�, while Kaʿb said, �al-raqīm is a lead tablet on which is inscribed their names, their genealogies, their religion and from whom they fled.� Al-waṣīd, however, is the threshold.His words, Exalted is He:
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