Al-Kahf (The Cave): Verses 86–89

Commentary on Verse 86

Know that the meaning is that he intended to reach the place where the sun sets, and he followed a path that led him there until he reached it.

First Discussion:

There are different recitations for the word حمئة (dark mud):

1. Ibn 'Amir, Hamzah, Al-Kisai, and Abu Bakr (from 'Asim) recited it as حامية (Hāmiyah) with an alif (long vowel) but without a hamzah (glottal stop), meaning "hot."
   • It is narrated from Abu Dharr that he was riding behind the Messenger of Allah (PBUH) on a camel when he saw the sun setting. The Prophet (PBUH) asked, "Do you know, O Abu Dharr, where this sets?" He replied, "Allah and His Messenger know best." The Prophet (PBUH) said, "Indeed, it sets in a hot spring (عين حامية)." This is also the recitation of Ibn Mas'ud and Talhah.
2. The rest of the reciters recited it as حمئة (Ham'iyah), which is the recitation of Ibn 'Abbas.
   • It is reported that when Ibn 'Abbas was with Mu'awiyah, Mu'awiyah recited حامية (with alif). Ibn 'Abbas corrected him, saying حمئة. Mu'awiyah then asked 'Abdullah ibn 'Umar how he recited it. Ibn 'Umar replied, "As the Commander of the Faithful recites."
   • Then, Mu'awiyah consulted Ka'b al-Ahbar, asking how he found the sun setting. Ka'b replied, "In water and mud," stating that this is what they find in the Torah. الحمئة means that which contains water, or black mud (حمأة سوداء).
   • Know that there is no contradiction between حمئة (muddy) and حامية (hot); it is possible for the spring to possess both descriptions.

Second Discussion:

It is established by proof that the Earth is a sphere and that the heavens encompass it. The sun is undoubtedly in the celestial sphere (orbit). Furthermore, the verse states: {And he found near it a people} (ووجد عندها قوما). It is known that people do not sit near the sun, and the sun is many times larger than the Earth, so how can it enter one of the Earth's springs?

Given this, we must interpret the phrase {setting in a spring of dark mud} in several ways:

1. First Interpretation: When Dhul-Qarnayn reached the location of the sunset in the West, beyond which there were no inhabited lands, he saw the sun as if it were setting into a dark, low-lying depression (عين وهدة مظلمة), even if it was not so in reality. This is similar to how a sea traveler sees the sun appearing to sink into the sea when they cannot see the shore, even though it is actually setting behind the sea. This interpretation was mentioned by Abu 'Ali al-Jubba'i in his Tafsir.
2. Second Interpretation: The western side of the Earth is surrounded by seas where people reside. The observer looking at the sun imagines it sinking into those seas. Undoubtedly, these western seas are intensely hot (حامية) due to the great amount of black mud and water they contain (حمئة). Thus, the statement {setting in a spring of dark mud} indicates that the western region of the Earth is surrounded by the sea, and this location is intensely hot.
3. Third Interpretation (Rejected): The narrators of historical accounts say that the sun sets into a spring full of water and mud. This is highly improbable. If we observe a lunar eclipse, we find that people in the West report it occurring at the beginning of the night, while people in the East report it occurring at the beginning of the day. This proves that what is the beginning of the night for the people of the West is the beginning of the day for the people of the East. The time that is the beginning of the night for us corresponds to the afternoon in one land, noon in another, mid-morning in a third, sunrise in a fourth, and midnight in a fifth. Since these variations are known through observation and consideration, and we know the sun is visible and shining during all these times, the claim that it sets into mud and clay contradicts certainty. Since the word of Allah Almighty is free from such accusations, we must resort to the interpretations mentioned above.

The pronoun in {near it} (عندها) refers to one of two things:

1. It refers to the Sun. The feminine form (عندها) is used because when people imagined the sun setting there, the inhabitants of that place seemed to reside near the sun.
2. It refers to the hot spring (العين الحامية). In this case, the interpretation is as previously mentioned.

First Discussion:

His statement: {We said, "O Dhul-Qarnayn, either punish or else adopt among them [a way of] goodness"} indicates that Allah Almighty spoke to him without an intermediary. This implies that he was a Prophet. Interpreting this phrase to mean that Allah addressed him through the tongues of some prophets would be deviating from the apparent meaning.

Second Discussion:

The narrators of historical accounts mention astonishing things about the description of that place. Ibn Jurayj said: "There is a city there with twelve thousand gates. If not for the sound of its inhabitants, people would hear the sound of the sun setting."

Third Discussion:

His statement: {We said, "O Dhul-Qarnayn, either punish or else adopt among them [a way of] goodness"} indicates that the inhabitants of the far West were disbelievers (كفارا). Allah gave Dhul-Qarnayn the choice between punishing them if they persisted in their disbelief, or bestowing favor upon them and pardoning them. This choice is in the sense of exercising judgment to determine the most beneficial course of action, just as the Prophet (PBUH) was given the choice between pardoning the polytheists or fighting them.

The majority held that this punishment (التعذيب) meant killing them, while adopting goodness (اتخاذ الحسنى) meant leaving them alive.

Then Dhul-Qarnayn said:

• {As for one who does wrong to himself} (أما من ظلم نفسه): meaning he wronged himself by persisting in disbelief. The evidence for this meaning is that it is contrasted with: {But as for one who believes and does righteous deeds}.
• {we will punish him} (فسوف نعذبه): meaning by killing him in this world.
• {and then he will be returned to his Lord, and He will punish him with a terrible punishment} (ثم يرد إلى ربه فيعذبه عذابا نكرا): meaning a repulsive and severe punishment.
• {But as for one who believes and does righteous deeds, he will have a reward of goodness} (وأما من امن وعمل صالحا فله جزاء الحسنى):
  • Hamzah, Al-Kisai, and Hafs (from 'Asim) recited it as جزاء الحسنى (Jazā'a al-Husnā) in the accusative case with tanwin (indefinite). In this reading, the structure is: "He will have the goodness as a reward," similar to saying, "This garment is a gift for you."
  • The rest recited it in the nominative case with idafah (construct state). There are two interpretations for this reading:
    1. It means: "He will have the reward for the good deed (الفعلة الحسنى)," and the good deed is faith and righteous action.
    2. It means: "He will have the reward which is the excellent recompense (جزاء المثوبة الحسنى)." Here, the reward (الجزاء) is described by the excellent recompense (المثوبة الحسنى). The construction of a described noun followed by its description (like ولدار الاخرة or حق اليقين) is common.
• {and we will speak to him from our command with ease} (وسنقول له من أمرنا يسرا): meaning We will not command him with what is difficult and arduous, but with what is easy and facilitated, such as Zakat (charity) and Kharaj (land tax), and the like. The structure implies ease, similar to the phrase قولا ميسورا (an easy word). It was also recited as يسرا (Yusran) with two dammah vowels.

| Al-Kahf (The Cave): Verse 87

Commentary on Verse 87

This verse describes the situation when Dhul-Qarnayn reached the eastern boundary.

| Al-Kahf (The Cave): Verse 88

Commentary on Verse 88

This confirms the previous account.

• {So [it was]} (كذلك): Meaning, thus was the situation.
• {And We had encompassed [in knowledge] whatever he had} (وقد أحطنا بما لديه خبرا): Meaning, We knew everything concerning him and his journey, and We were fully aware of the people he encountered.