Surah Al Kahf Notes (29-31)

Source: Ibn Kathir

The Truth is from Allah, and the Punishment of Those Who do not believe in it

 (29) And say: "The truth is from your Lord." Then whosoever wills, let him believe, and whosoever wills, let him disbelieve. Verily, We have prepared for the Zalimun (polytheists and wrong-doers, etc.), a Fire whose walls will be surrounding them (disbelievers in the Oneness of Allah). And if they ask for help (relief, water, etc.) they will be granted water like boiling oil, that will scald their faces. Terrible the drink, and an evil Murtafaqa (dwelling, resting place, etc.)!

Surah Al Kahf (27-28)

Source: Ibn Kathir

The Command to recite the Qur'an and to patiently keep Company with the Believers

 (27) And recite what has been revealed to you (O Muhammad SAW) of the Book (the Quran) of your Lord (i.e. recite it, understand and follow its teachings and act on its orders and preach it to men). None can change His Words, and none will you find as a refuge other than Him.

Surah Al Kahf Notes (21-26)

Source: Ibn Kathir

How the People of the City came to know about Them; building a Memorial over the Cave

 (21) And thus We made their case known to the people, that they might know that the Promise of Allah is true, and that there can be no doubt about the Hour. (Remember) when they (the people of the city) disputed among themselves about their case, they said: "Construct a building over them, their Lord knows best about them," (then) those who won their point said (most probably the disbelievers): "We verily shall build a place of worship over them."

(And thus We made their case known,) means, `We caused the people to find them.'

(that they might know that the promise of Allah is true, and that there can be no doubt about the Hour.) Several scholars of the Salaf mentioned that the people of that time were skeptical about the Resurrection. `

Ikrimah said: "There was a group of them who said that the souls would be resurrected but not the bodies, so Allah resurrected the people of the Cave as a sign and proof of resurrection.'' 

They mentioned that when they wanted to send one of their members out to the city to buy them something to eat, he disguised himself and set out walking by a different route, until he reached the city, which they said was called Daqsus. He thought that it was not long since he left it, but in fact century after century, generation after generation, nation after nation had passed, and the country and its people had changed. He saw no local landmarks that he recognized, and he did not recognize any of the people, elite or commoners. He began to feel confused and said to himself, "Maybe I am crazy or deluded, maybe I am dreaming.'' Then he said, "By Allah, I am nothing of the sort, what I know I saw last night was different from this.'' Then he said, "I had better get out of here.'' Then he went to one of the men selling food, gave him the money he had and asked him to sell him some food. When the man saw the money he did not recognize it or its imprint, so he passed it to his neighbor and they all began to pass it around, saying, "Maybe this man found some treasure.'' They asked him who he was and where he got this money. Had he found a treasure Who was he He said, "I am from this land, I was living here yesterday and Decianus was the ruler.'' They accused him of being crazy and took him to the governor who questioned him about his circumstances, and he told him. He was confused about his situation. When he told them about it, they -- the king and the people of the city -- went with him to the cave, where he told them, "Let me go in first and let my companions know.'' It was said that the people did not know how he entered it, and that the people did not know about their story. It was also said that they did enter the cave and see them, and the king greeted them and embraced them. Apparently he was a Muslim, and his name was Tedosis. They rejoiced at meeting him and spoke with him, then they bid farewell to him and went back to sleep, then Allah caused them to die. And Allah knows best. 

(And thus We made their case known,) meaning, `just as We caused them to sleep then woke them up physically intact, We made their story known to the people of that time.'

(that they might know that the promise of Allah is true, and that there can be no doubt about the Hour. (Remember) when they (the people) disputed among themselves about their case,) meaning, about Resurrection. 

Some believed in it and some denied it, so Allah made their discovery of the people of the cave evidence either in their favor or against them.

(they said: "Construct a building over them; their Lord knows best about them,'') meaning, seal the door of their cave over them, and leave them as they are.

(those who won their point said: "We verily, shall build a place of worship over them.'') Those who said this were the people of power and influence, but were they good people or not There is some debate on this point, because the Prophet said:

(Allah has cursed the Jews and the Christians who took the graves of their Prophets and righteous people as places of worship) Warning against what they did. We have reported about the Commander of the faithful `Umar bin Al-Khattab that when he found the grave of Danyal (Daniel) in Iraq during his period of rule, he gave orders that news of this grave should be withheld from the people, and that the inscription containing mention of battles etc., that they found there should be buried.

Their Number

(22) (Some) say they were three, the dog being the fourth among them; (others) say they were five, the dog being the sixth, guessing at the unseen; (yet others) say they were seven, the dog being the eighth. Say (O Muhammad SAW): "My Lord knows best their number; none knows them but a few." So debate not (about their number, etc.) except with the clear proof (which We have revealed to you). And consult not any of them (people of the Scripture, Jews and Christians) about (the affair of) the people of the Cave.

Allah tells us that people disputed over the number of the people of the Cave. The Ayah mentions three views, proving that there was no fourth suggestion. Allah indicates that the first two opinions are invalid, by saying,

(guessing at the unseen), meaning that they spoke without knowledge, like a person who aims at an unknown target -- he is hardly likely to hit it, and if he does, it was not on purpose. Then Allah mentions the third opinion, and does not comment on it, or 

He affirms it by saying,

(and the dog being the eighth.) indicating that this is correct and this is what happened.

(Say: "My Lord knows best their number...'') indicating that the best thing to do in matters like this is to refer knowledge to Allah, because there is no need to indulge in discussing such matters without knowledge. If we are given knowledge of a matter, then we may talk about it, otherwise we should refrain.

(none knows them but a few.) of mankind. 

Qatadah said that Ibn `Abbas said: "I am one of the few mentioned in this Ayah; they were seven. '' Ibn Jurayj also narrated that `Ata' Al-Khurasani narrated from him, "I am one of those referred to in this Ayah,'' and he would say: "Their number was seven.'' 

Ibn Jarir recorded that Ibn `Abbas said:

(none knows them but a few.) "I am one of the few, and they were seven.'' The chains of these reports narrated from Ibn `Abbas, which say that they were seven, are Sahih, and this is in accordance with what we have stated above.

(So debate not except with the clear proof.) meaning, gently and politely, for there is not a great deal to be gained from knowing about that.

(And consult not any of them (about the people of the Cave).) meaning, `They do not have any knowledge about it except what they make up, guessing at the unseen; they have no evidence from an infallible source. But Allah has sent you, O Muhammad, with the truth in which there is no doubt or confusion, which is to be given priority over all previous books and sayings.'

Saying "If Allah wills" when determining to do Something in the Future

(23) And never say of anything, "I shall do such and such thing tomorrow."

Here Allah, may He be glorified, shows His Messenger the correct etiquette when determining to do something in the future; this should always be referred to the will of Allah, the Knower of the Unseen, Who knows what was and what is yet to be and what is not to be, and how it will be if it is to be. 

 At the beginning of this Surah we discussed the reason why this Ayah was revealed: when the Prophet was asked about the story of the people of the Cave, he said, "I will tell you tomorrow.'' Then the revelation was delayed for fifteen days. Since we discussed this at length at the beginning of the Surah, there is no need to repeat it here.

(24) Except (with the saying), "If Allah will!" And remember your Lord when you forget and say: "It may be that my Lord guides me unto a nearer way of truth than this."

(And remember your Lord when you forget) It was said that this means, if you forget to say "If Allah wills", then say it when you remember. This was the view of Abu Al-`Aliyah and Al-Hasan Al-Basri. 

 Ibn `Abbas used to interpret this Ayah:

(And remember your Lord when you forget) in this way. 

(and say: "It may be that my Lord guides me to a nearer way of truth than this.'') meaning, `if you (O Prophet) are asked about something you know nothing about, ask Allah about it, and turn to Him so that He may guide you to what is right.' And Allah knows best.

The Length of their Stay in the Cave

(25) And they stayed in their Cave three hundred (solar) years, and add nine (for lunar years).

Here Allah tells His Messenger the length of time the people of the Cave spent in their cave, from the time when He caused them to sleep until the time when He resurrected them and caused the people of that era to find them. The length of time was three hundred plus nine years in lunar years, which is three hundred years in solar years. The difference between one hundred lunar years and one hundred solar years is three years, which is why after mentioning three hundred, Allah says, `adding nine.'

(26) Say: "Allah knows best how long they stayed. With Him is (the knowledge of) the unseen of the heavens and the earth. How clearly He sees, and hears (everything)! They have no Wali (Helper, Disposer of affairs, Protector, etc.) other than Him, and He makes none to share in His Decision and His Rule."

(Say: "Allah knows best how long they stayed...'') `If you are asked about how long they stayed, and you have no knowledge of that and no revelation from Allah about it, then do not say anything. 

Rather say something like this:

(Allah knows best how long they stayed. With Him is (the knowledge of) the Unseen of the heavens and the earth.)'' meaning, no one knows about that except Him, and whoever among His creatures He chooses to tell. What we have said here is the view of more than one of the scholars of Tafsir, such as Mujahid and others among the earlier and later generations.

(And they stayed in their cave three hundred years,) Qatadah said, this was the view of the People of the Book, and Allah refuted it by saying:

(Say: "Allah knows best how long they stayed...'') meaning, that Allah knows better than what the people say. This was also the view of Mutarraf bin `Abdullah. However, this view is open to debate, because when the People of the Book said that they stayed in the cave for three hundred years, without the extra nine, they were referring to solar years, and if Allah was merely narrating what they had said, He would not have said,

(adding nine.) The apparent meaning of the Ayah is that Allah is stating the facts, not narrating what was said. This is the view of Ibn Jarir (may Allah have mercy on him). And Allah knows best.

(How clearly He sees, and hears (everything)!) He sees them and hears them. Ibn Jarir said, "The language used is an eloquent expression of praise.'' The phrase may be understood to mean, how much Allah sees of everything that exists and how much He hears of everything that is to be heard, for nothing is hidden from Him! 

It was narrated that Qatadah commented on this Ayah:

(How clearly He sees, and hears (everything)!) "No one hears or sees more than Allah.''

(They have no protector other than Him, and He makes none to share in His decision and His rule.) meaning, He, may He be glorified, is the One Who has the power to create and to command, the One Whose ruling cannot be overturned; He has no adviser, supporter or partner, may He be exalted and hallowed.

Surah Kahf Notes (17-20)

Source: Ibn Kathir

The Location of the Cave This indicates that the entrance to the cave faced north

 (17) And you might have seen the sun, when it rose, declining to the right from their Cave, and when it set, turning away from them to the left, while they lay in the midst of the Cave. That is (one) of the Ayat (proofs, evidences, signs) of Allah. He whom Allah guides, is rightly guided; but he whom He sends astray, for him you will find no Wali (guiding friend) to lead him (to the right Path).

Surah Al Kahf Notes (13-16)

Source: Ibn Kathir

Their Belief in Allah and their Retreat from their People

 (13) We narrate unto you (O Muhammad SAW) their story with truth: Truly! They were young men who believed in their Lord (Allah), and We increased them in guidance.

Surah Al Kahf Notes (9-12)

Source: Ibn Kathir

The Story of the People of Al-Kahf

 (9) Do you think that the people of the Cave and the Inscription (the news or the names of the people of the Cave) were a wonder among Our Signs?

Surah Al Kahf Notes (7-8)

Source: Ibn Kathir

This World is the Place of Trial, Then Allah tells us that He has made this world a temporary abode

 (7) Verily! We have made that which is on earth as an adornment for it, in order that We may test them (mankind) as to which of them are best in deeds. [i.e.those who do good deeds in the most perfect manner, that means to do them (deeds) totally for Allah's sake and in accordance to the legal ways of the Prophet SAW ].

Surah Al Kahf Notes (4-6)

Reason why this Surah was revealed

Source: Ibn Kathir

(4) And to warn those (Jews, Christians, and pagans) who say, "Allah has begotten a son (or offspring or children)."

(And to warn those who say, "Allah has begotten a child.'') Ibn Ishaq said: "These are the pagan Arabs, who said, `We worship the angels who are the daughters of Allah.'''

(5) No knowledge have they of such a thing, nor had their fathers. Mighty is the word that comes out of their mouths [i.e. He begot (took) sons and daughters]. They utter nothing but a lie.

(No knowledge have they of such a thing, ) meaning, this thing that they have fabricated and made up.

(nor had their fathers.) meaning, their predecessors.

(Mighty is the word) This highlights the seriousness and enormity of the lie they have made up. Allah says:

(Mighty is the word that comes out of their mouths.) meaning, it has no basis apart from what they say, and they have no evidence for it apart from their own lies and fabrications. Hence Allah says:

(They utter nothing but a lie.)

Reason why this Surah was revealed

Muhammad bin Ishaq mentioned the reason why this Surah was revealed.  He said that an old man from among the people of Egypt who came to them some forty-odd years ago told him, from `Ikrimah that Ibn `Abbas said: "The Quraysh sent An-Nadr bin Al-Harith and `Uqbah bin Abi Mu`it to the Jewish rabbis in Al-Madinah, and told them: `Ask them (the rabbis) about Muhammad, and describe him to them, and tell them what he is saying. They are the people of the first Book, and they have more knowledge of the Prophets than we do.'  So they set out and when they reached Al-Madinah, they asked the Jewish rabbis about the Messenger of Allah . They described him to them and told them some of what he had said. They said, `You are the people of the Tawrah and we have come to you so that you can tell us about this companion of ours.'  They (the rabbis) said, `Ask him about three things which we will tell you to ask, and if he answers them then he is a Prophet who has been sent (by Allah); if he does not, then he is saying things that are not true, in which case how you will deal with him will be up to you. Ask him about some young men in ancient times, what was their story For theirs is a strange and wondrous tale. Ask him about a man who travelled a great deal and reached the east and the west of the earth. What was his story And ask him about the Ruh (soul or spirit) -- what is it If he tells you about these things, then he is a Prophet, so follow him, but if he does not tell you, then he is a man who is making things up, so deal with him as you see fit.'  So An-Nadr and `Uqbah left and came back to the Quraysh, and said: `O people of Quraysh, we have come to you with a decisive solution which will put an end to the problem between you and Muhammad. The Jewish rabbis told us to ask him about some matters,' and they told the Quraysh what they were. Then they came to the Messenger of Allah and said, `O Muhammad, tell us,' and they asked him about the things they had been told to ask.  The Messenger of Allah said, (I will tell you tomorrow about what you have asked me.) but he did not say `If Allah wills.' So they went away, and the Messenger of Allah stayed for fifteen days without any revelation from Allah concerning that, and Jibril, peace be upon him, did not come to him either. The people of Makkah started to doubt him, and said, `Muhammad promised to tell us the next day, and now fifteen days have gone by and he has not told us anything in response to the questions we asked.' The Messenger of Allah felt sad because of the delay in revelation, and was grieved by what the people of Makkah were saying about him. Then Jibril came to him from Allah with the Surah about the companions of Al-Kahf, which also contained a rebuke for feeling sad about the idolators. The Surah also told him about the things they had asked him about, the young men and the traveler. The question about the Ruh was answered in the Ayah; (And they ask you concerning the Ruh (the spirit); say: "The Ruh...'') ﴿17:85﴾.

Do not feel sorry because the Idolators do not believe Allah consoles His Messenger for his sorrow

(6) Perhaps, you, would kill yourself (O Muhammad SAW) in grief, over their footsteps (for their turning away from you), because they believe not in this narration (the Quran).

(Perhaps, you would kill yourself in grief, over their footsteps, because they believe not in this narration.) meaning the Qur'an.

﴿أَسَفاً﴾

(in grief) Allah is saying, `do not destroy yourself with regret.' Qatadah said: "killing yourself with anger and grief over them.'' Mujahid said: "with anxiety.'' These are synonymous, so the meaning is: `Do not feel sorry for them, just convey the Message of Allah to them. Whoever goes the right way, then he goes the right way only for the benefit of himself. And whoever goes astray, then he strays at his own loss, so do not destroy yourself in sorrow for them.'

Surah Al Kahf Notes (1-3)

Source: Ibn Kathir

What has been mentioned about the Virtues of this Surah and the first and last ten Ayat

Imam Ahmad recorded that Al-Bara' said: "A man recited Al-Kahf and there was an animal in the house which began acting in a nervous manner. He looked, and saw a fog or cloud overhead. He mentioned this to the Prophet , who said: (Keep on reciting so and so, for this is the tranquillity which descends when one reads Qur'an or because of reading Qur'an;) This was also recorded in the Two Sahihs. This man who recited it was Usayd bin Al-Hudayr, as we have previously mentioned in our Tafsir of Surat Al-Baqarah. 

Imam Ahmad recorded from Abu Ad-Darda' that the Prophet said: (Whoever memorizes ten Ayat from the beginning of Surat Al-Kahf will be protected from the Dajjal.) This was also recorded by Muslim, Abu Dawud, An-Nasa'i and At-Tirmidhi. 

According to the version recorded by At-Tirmidhi, (Whoever memorizes three Ayat from the beginning of Al-Kahf.) He said, it is "Hasan Sahih. '' 

In his Mustadrak, Al-Hakim recorded from Abu Sa`id that the Prophet said: (Whoever recites Surat Al-Kahf on Friday, it will illuminate him with light from one Friday to the next.) Then he said: "This Hadith has a Sahih chain, but they (Al-Bukhari and Muslim) did not record it.'' 

Al-Hafiz Abu Bakr Al-Bayhaqi also recorded it in his Sunan from Al-Hakim, then he narrated with his own chain that the Prophet said: (Whoever recites Surat Al-Kahf as it was revealed, it will be a light for him on the Day of Resurrection.)

The Revelation of the Qur'an brings both Good News and a Warning

(1)  All the praises and thanks be to Allah, Who has sent down to His slave (Muhammad SAW) the Book (the Quran), and has not placed therein any crookedness.

In the beginning of this Tafsir, we mentioned that Allah, praises His Holy Self at the beginning and end of matters, for He is the One to be praised in all circumstances, all praise and thanks be to Him, in the beginning and in the end. He praises Himself for revealing His Mighty Book to His Noble Messenger Muhammad , which is the greatest blessing that Allah has granted the people of this earth. Through the Qur'an, He brings them out of the darkness into light. He has made it a Book that is straight, neither distorted nor confusion therein. It clearly guides to a straight path, plain and manifest, giving a warning to the disbelievers and good news to the believers.

This is why Allah says:

(and has not placed therein any crookedness.) meaning, there is nothing twisted or confusing about it. But He has made it balanced and straightforward as He said;

(2) (He has made it) Straight to give warning (to the disbelievers) of a severe punishment from Him, and to give glad tidings to the believers (in the Oneness of Allah Islamic Monotheism), who work righteous deeds, that they shall have a fair reward (i.e. Paradise).

(to give warning of a severe punishment from Him,) meaning, to those who oppose His Prophet and disbelieve in His Book, He issues a warning of severe punishment hastened in this world and postponed to the world Hereafter.


(from Him) means, from Allah. For none can punish as He punishes and none is stronger or more reliable than Him.

(that they shall have a fair reward.) means, a beautiful reward from Allah.

(3) They shall abide therein forever.

(They shall abide therein) means, in what Allah rewards them with, and that is Paradise, where they will live forever.

(forever.) means, for always, never ending or ceasing to be.

Summary of Surah Al Isra

Surah Al Isra Notes (107- 111)

Source: Ibn Kathir

Those Who were given Knowledge before truly admit the Qur'an

 (107) Say (O Muhammad SAW to them): "Believe in it (the Quran) or do not believe (in it). Verily! Those who were given knowledge before it (the Jews and the Christians like 'Abdullah bin Salam and Salman Al-Farisi), when it is recited to them, fall down on their faces in humble prostration."

Allah says to His Prophet Muhammad :

(Say) O Muhammad to these disbelievers concerning what you have brought to them of this Glorious Qur'an:

("Believe in it (the Qur'an) or do not believe (in it).) meaning, it is all the same whether you believe in it or not, for it is true in and of itself. It was revealed by Allah, Who mentioned it previously in the Books that He revealed to other Messengers. Hence He says:

(Verily, those who were given knowledge before it,) meaning righteous people among the People of the Book, who adhered to their Books and appreciated them without distorting them.

(when it is recited to them,) means, when this Qur'an is recited to them,

(fall down on their chins (faces) in humble prostration. ) means, to Allah, in gratitude for the blessing He has bestowed on them by considering them fit to live until they met this Messenger to whom this Book was revealed. Hence they say:

(Glory be to our Lord!), meaning, they extol and glorify their Lord for His perfect power and for not delaying the fulfillment of the promise which He made through His earlier Prophets, that He would send Muhammad . Hence they said:

(108) And they say: "Glory be to our Lord! Truly, the Promise of our Lord must be fulfilled."

(Glory be to our Lord! Truly, the promise of our Lord must be fulfilled.)

(109) And they fall down on their faces weeping and it adds to their humility.

(And they fall down on their chins (faces) weeping) means, in submission to Allah, may He be glorified, and in expression of their belief and faith in His Book and His Messenger .

(and it increases their humility.) means, it increases them in faith and submission.

To Allah belong the Most Beautiful Names

(110) Say (O Muhammad SAW): "Invoke Allah or invoke the Most Beneficent (Allah), by whatever name you invoke Him (it is the same), for to Him belong the Best Names. And offer your Salat (prayer) neither aloud nor in a low voice, but follow a way between.

Allah says:

(Say) O Muhammad, to these idolators who deny that Allah possesses the attribute of mercy and refuse to call Him Ar-Rahman,

("Invoke Allah or invoke Ar-Rahman (the Most Gracious), by whatever name you invoke Him (it is the same), for to Him belong the Best Names.) meaning, there is no difference between calling on Him as Allah or calling on Him as Ar-Rahman, because He has the Most Beautiful Names.

The Command to recite neither loudly nor softly

(And offer your Salah neither aloud nor in a low voice,) Ibn `Abbas said: "When he prayed with his Companions, he would recite Qur'an loudly, and when the idolators heard that, they insulted the Qur'an, and the One Who had revealed it and the one who had brought it. 

So Allah said to His Prophet :

(And offer your Salah (prayer) neither aloud) means, do not recite it aloud, lest the idolators hear you and insult the Qur'an,

(nor in a low voice,) means, nor recite it so quietly that your companions cannot hear the Qur'an and learn it from you.

(but follow a way between. )'' 

This was also reported in the Two Sahihs. Ad-Dahhak also narrated something similar from Ibn `Abbas, and added: "When he migrated to Al-Madinah, this no longer applied, and he recited as he wished.'' Muhammad bin Ishaq said that Ibn `Abbas said, "When the Messenger of Allah recited Qur'an quietly while he was praying, the (idolators) would disperse and refuse to listen to him; if one of them wanted to hear some of what he was reciting in his prayer, he would try to listen without anyone seeing him, because he was afraid of them. If he realized that anybody knew he was listening, he would go away lest they harm him, so he would stop listening. If the Prophet lowered his voice, those who wanted to listen to his recitation could not hear anything, so Allah revealed,

(And offer your Salah neither aloud) meaning, do not recite aloud, lest those who want to listen disperse for fear of attracting unwelcome attention,

(nor in a low voice,) but do not make your voice so soft that the one who is trying to listen without being seen cannot hear anything at all. Perhaps he will pay attention to some of what he hears and benefit from it.

(but follow a way between. )'' This was the view of `Ikrimah, Al-Hasan Al-Basri and Qatadah that this Ayah was revealed concerning recitation in prayer. It was narrated from Ibn Mas`ud: "Do not make it so soft that no one can hear it except yourself.''

  

Declaration of Tawhid

(111) And say: "All the praises and thanks be to Allah, Who has not begotten a son (nor an offspring), and Who has no partner in (His) Dominion, nor He is low to have a Wali (helper, protector or supporter). And magnify Him with all the magnificence, [Allahu-Akbar (Allah is the Most Great)]."

(And say: "All the praises and thanks be to Allah, Who has not begotten a son...'') because Allah has stated that the Most Beautiful Names belong to Him, and has declared Himself to be above having any faults or defects.

(And say: "All the praises and thanks be to Allah, Who has not begotten a son, and Who has no partner in (His) dominion...'') indeed, He is Allah, (the) One, the Self-Sufficient Master, Who begets not, nor was He begotten, and there is none co-equal or comparable unto Him.

(nor He is low to have a supporter.) means, He is not so humble or weak that He needs to have a helper or supporter or adviser, rather He Alone, with no partner or associate, may He be exalted, is the Creator of all things and is the One Who is running and controlling them by His will, with no partner or associate.

(nor He is low to have a supporter).) Mujahid said: He does not form an alliance with anyone, nor does He seek the support or help of anyone.

(And magnify Him with all magnificence.) means, glorify and extol Him far above whatever the transgressors and aggressors say. Ibn Jarir recorded that Al-Qurazi used to say about this Ayah, (And say: "All the praises and thanks be to Allah, Who has not begotten a son...'') that the Jews and Christians said that Allah has taken a son; the Arabs said, "At Your service, You have no partner except the partner You have, and You possess him and whatever he owns;'' and the Sabians and Magians said, "If it were not for the supporters of Allah, He would be weak.'' Then Allah revealed this Ayah : (And say: "All the praises and thanks be to Allah, Who has not begotten a son, and Who has no partner in (His) dominion, nor is He low to have a supporter. And magnify Him with all magnificence.'') End of Tafsir Surah Subhan ﴿Surat Al-Isra'﴾.

Surah Al Isra Notes (100-106)

Source: Ibn Kathir

Holding back is Part of Man's Nature

 (100) Say (to the disbelievers): "If you possessed the treasure of the Mercy of my Lord (wealth, money, provision, etc.), then you would surely hold back (from spending) for fear of (being exhausted), and man is ever miserly!"

Allah says to His Messenger : "Tell them, O Muhammad, even if you had authority over the treasures of Allah, you would refrain from spending for fear of exhausting it.'' Ibn `Abbas and Qatadah said, "This means for fear of poverty,'' lest it run out, despite the fact that it can never be exhausted or come to an end. This is because it is part of your nature. So Allah says:

(and man is ever miserly.) Ibn `Abbas and Qatadah said: "(This means) stingy and holding back.'' 

The Nine Signs of Musa

(101) And indeed We gave to Musa (Moses) nine clear signs. Ask then the Children of Israel, when he came to them, then Fir'aun (Pharaoh) said to him: "O Musa (Moses)! I think you are indeed bewitched."

Allah tells us that He sent Musa with nine clear signs, which provided definitive proof that his prophethood was real and that what he was conveying from the One Who had sent him to Fira`wn was true. These clear signs were: his staff, his hand, the years of famine, the sea, the flood, the locusts, the lice, the frogs and the blood. This was the view of Ibn `Abbas. Muhammad bin Ka`b said, "They were his hand and his staff, the five signs mentioned in Al-A`raf, and destruction of wealth and the rock.'' Ibn `Abbas, Mujahid, `Ikrimah, Ash-Sha`bi and Qatadah said: "They are his hand, his staff, the years of famine, the failure of the crops, the flood, the locusts, the lice, the frogs and the blood.''

("O Musa! I think you are indeed bewitched. '') It was said that this meant he thought he was a sorcerer, but Allah knows best. These nine signs which were mentioned by the Imams (scholars) quoted above are what is referred to here,

(102) [Musa (Moses)] said: "Verily, you know that these signs have been sent down by none but the Lord of the heavens and the earth as clear (evidences i.e. proofs of Allah's Oneness and His Omnipotence, etc.). And I think you are, indeed, O Fir'aun (Pharaoh) doomed to destruction (away from all good)!"

("Verily, you know that these signs have been sent down by none but the Lord of the heavens and the earth. ) meaning, as proof and evidence of the truth of what I have brought to you.

(And I think you are indeed, O Fir`awn, doomed to destruction!) i.e., bound to be destroyed. This was the view of Mujahid and Qatadah. Ibn `Abbas said: "It means cursed.'' Ibn `Abbas and Ad-Dahhak said:

(doomed to destruction.) means defeated. As Mujahid said, "doomed'' includes all of these meanings.

The Destruction of Fir`awn and His People

(103) So he resolved to turn them out of the land (of Egypt). But We drowned him and all who were with him.

(So he resolved to turn them out of the land.) means, he wanted to expel them and drive them out.

(But We drowned him and all who were with him. And We said to the Children of Israel after him: "Dwell in the land...'') This is good news for Muhammad , a foretelling of the conquest of Makkah, even though this Surah was revealed in Makkah before the Hijrah. 

(104) And We said to the Children of Israel after him: "Dwell in the land, then, when the final and the last promise comes near [i.e. the Day of Resurrection or the descent of Christ ['Iesa (Jesus), son of Maryam (Mary) on the earth]. We shall bring you altogether as mixed crowd (gathered out of various nations).

(And We said to the Children of Israel after him: "Dwell in the land, then, when the final and the last promise comes near, We shall bring you altogether as mixed crowd.'') meaning, all of you, you and your ene mies. Ibn `Abbas, Qatadah and Ad-Dahhak said, "It means all together.''

The Revelation of the Qur'an in Stages

(105) And with truth We have sent it down (i.e. the Quran), and with truth it has descended. And We have sent you (O Muhammad SAW) as nothing but a bearer of glad tidings (of Paradise, for those who follow your Message of Islamic Monotheism), and a warner (of Hell-fire for those who refuse to follow your Message of Islamic Monotheism).

(and with truth it has descended.) means, "It has been sent down to you, O Muhammad, preserved and protected, not contaminated or mixed with anything else, with nothing added or taken away. It has come to you with the truth, brought down by one mighty in power, trustworthy and strong, one who is obeyed by the higher group (angels).'

(And We have sent you) O Muhammad

(as nothing but a bearer of glad tidings and a warner). a bearer of glad tidings for the believers who obey you and a warner to the disbelievers who disobey you.

(106) And (it is) a Quran which We have divided (into parts), in order that you might recite it to men at intervals. And We have revealed it by stages. (in 23 years).

(And (it is) a Qur'an which We have divided), The word translated here as "We have divided'' may be read in two ways. If it is read as "Faraqnahu'', with no Shaddah, the meaning is: `We have made it depart from Al-Lawh Al-Mahfuz to Bayt Al-`Izzah in the lowest heaven, then it was revealed in stages to the Messenger of Allah, according to events, over a period of twenty-three years.' This was narrated by `Ikrimah from Ibn `Abbas. It was also narrated that Ibn `Abbas read it as "Farraqnahu'', with a Shaddah, meaning, `We revealed it Ayah by Ayah , and have explained it and made it clear.' Hence Allah says:

(in order that you might recite it to men), meaning, convey it to the people and recite it to them,

(at intervals.) meaning slowly.

(And We have revealed it by stages.) means, little by little.