Surah Kahf Last 10 Ayat In Arabic
الَّذِينَ كَانَتْ أَعْيُنُهُمْ فِي غِطَاءٍ عَنْ ذِكْرِي وَكَانُوا لَا يَسْتَطِيعُونَ سَمْعًا ﴿101﴾ أَفَحَسِبَ الَّذِينَ كَفَرُوا أَنْ يَتَّخِذُوا عِبَادِي مِنْ دُونِي أَوْلِيَاءَ ۚ إِنَّا أَعْتَدْنَا جَهَنَّمَ لِلْكَافِرِينَ نُزُلًا ﴿102﴾ قُلْ هَلْ نُنَبِّئُكُمْ بِالْأَخْسَرِينَ أَعْمَالًا ﴿103﴾ الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَيَاةِ الدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا ﴿104﴾ أُولَٰئِكَ الَّذِينَ كَفَرُوا بِآيَاتِ رَبِّهِمْ وَلِقَائِهِ فَحَبِطَتْ أَعْمَالُهُمْ فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا ﴿105﴾ ذَٰلِكَ جَزَاؤُهُمْ جَهَنَّمُ بِمَا كَفَرُوا وَاتَّخَذُوا آيَاتِي وَرُسُلِي هُزُوًا ﴿106﴾ إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ كَانَتْ لَهُمْ جَنَّاتُ الْفِرْدَوْسِ نُزُلًا ﴿107﴾ خَالِدِينَ فِيهَا لَا يَبْغُونَ عَنْهَا حِوَلًا ﴿108﴾ قُلْ لَوْ كَانَ الْبَحْرُ مِدَادًا لِكَلِمَاتِ رَبِّي لَنَفِدَ الْبَحْرُ قَبْلَ أَنْ تَنْفَدَ كَلِمَاتُ رَبِّي وَلَوْ جِئْنَا بِمِثْلِهِ مَدَدًا ﴿109﴾ قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ يُوحَىٰ إِلَيَّ أَنَّمَا إِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ ۖ فَمَنْ كَانَ يَرْجُو لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا ﴿110﴾
Surah Kahf Last 10 Ayat Transliteration
- Allazeena kaanat a’yunuhum fee ghitaaa’in ‘an zikree wa kaanoo laa yastatee’oona sam’aa (section 11)
- Afahasibal lazeena kafarooo any yattakhizoo ‘ibaadee min dooneee awliyaaa’; innaaa a’tadnaa jahannama lil kaafireena nuzulaa
- Qul hal nunabbi’ukum bilakhsareena a’maalaa
- Allazeena dalla sa’yuhum fil hayaatid dunyaa wa hum yahsaboona annahum yuhsinoona sun’aa
- Ulaaa’ikal lazeena kafaroo bi aayaati Rabbihim wa liqaaa’ihee fahabitat a’maaluhum falaa nuqeemu lahum Yawmal Qiyaamati waznaa
- Zaalika jazaaa’uhum jahannamu bimaa kafaroo wattakhazooo Aayaatee wa Rusulee huzuwaa
- Innal lazeena aamanoo wa ‘amilus saalihaati kaanat lahum Jannaatul Firdawsi nuzulaa
- Khaalideena feeha laa yabghoona ‘anhaa hiwalaa
- Qul law kaanal bahru midaadal li kalimaati Rabbee lanafidal bahru qabla an tanfada Kalimaatu Rabbee wa law ji’naa bimislihee madadaa
- Qul innamaaa ana basharun mislukum yoohaaa ilaiya annamaa ilaahukum Ilaahunw Waahid; faman kaana yarjoo liqaaa’a Rabbihee falya’mal ‘amalan saalihanw wa laa yushrik bi’ibaadati Rabbiheee ahadaa (section 12)
Surah Kahf Last 10 Ayat Translation
- Those whose eyes were hoodwinked from My reminder, and who could not bear to hear.
- Do the disbelievers reckon that they can choose My bondmen as protecting friends beside Me? Lo! We have prepared hell as a welcome for the disbelievers.
- Say: Shall We inform you who will be the greatest losers by their works?
- Those whose effort goeth astray in the life of the world, and yet they reckon that they do good work.
- Those are they who disbelieve in the revelations of their Lord and in the meeting with Him. Therefor their works are vain, and on the Day of Resurrection We assign no weight to them.
- That is their reward: hell, because they disbelieved, and made a jest of Our revelations and Our messengers.
- Lo! those who believe and do good works, theirs are the Gardens of Paradise for welcome,
- Wherein they will abide, with no desire to be removed from thence.
- Say: Though the sea became ink for the Words of my Lord, verily the sea would be used up before the words of my Lord were exhausted, even though We brought the like thereof to help.
- Say: I am only a mortal like you. My Lord inspireth in me that your Allah is only One Allah. And whoever hopeth for the meeting with his Lord, let him do righteous work, and make none sharer of the worship due unto his Lord.
Surah Kahf Last 10 Ayat Explanation
According to Tafsir al-Bahr al-Muhit, in the first verse (102): أَفَحَسِبَ الَّذِينَ كَفَرُوا أَن يَتَّخِذُوا عِبَادِي مِن دُونِي أَوْلِيَاءَ (Do, then, the disbelievers deem that they take My servants as patrons beside Me?), there is an elision (حذف hadhf) in the text at this place, that is: فیجد بھم وینتفعون بذلک الاتخاذ As such, it would mean: ‘Do these disbelieving people who have taken My servants – instead of Me – as the objects of their worship and the dis¬pensers of their matters and problems think that this make-shift ar¬rangement made by them would bring them some benefit and they would enjoy it?’ This is a form of interrogative meant for negation or dis¬approval. In short, it means that such thinking is wrong, a mark of ignor¬ance.
The word: عبادي (` ibadi: My servants) used here means angels, and the particular prophets whom the people of the world worshiped taking them as partners in the pristine divinity of Allah – as Sayyidna ` Uzair and Sayyidna Masih (عليه السلام) . Those who worshiped angels were some Arabs. As for those who ascribed partners to Allah, the Jews and Chris¬tians both did it. The Jews did it in respect of Sayyidna ` Uzair (عليه السلام) and the Christians, in respect of Sayyidna ` Isa (عليه السلام) . Therefore, meant here by: الَّذِينَ كَفَرُوا (al-ladhina kafaru: Those who disbelieved) in this verse are these very groups of disbelievers. Some commentators have taken عبادی (` ibadi: My servants) at this place to mean shaitans. In that case, الَّذِينَ كَفَرُوا (those who disbelieved) would mean disbelievers who worship the Jinn and shaitans. Some other commentators have taken is? عبادي (` ibadi: My ser¬vants) at this place in the general sense of something created, under mastery, which becomes inclusive of all false objects of worship, idols, fire and stars. Maulana Ashraf ` Ali Thanavi (رح) has referred to this aspect in the Summary of his Tafsir Bayan al-Qur’ an while explain¬ing servants as subjects. However, the first explanation given above has been rated as weightier in al-Bahr al-Muhit and other Tafsirs. Allah knows best.
The word: أَوْلِيَاءَ (awliya’ ) is the plural of وَلِی (waliyy). This word is used in the Arabic language to carry several meanings. At this place, it means one who gets things done, resolves matters, fulfills needs – which is the particular attribute of the true object of worship. The purpose thereby is to take them as objects of worship.
قُلْ هَلْ نُنَبِّئُكُمْ بِالْاَخْسَرِيْنَ اَعْمَالًا
Who are those referred to as: الْأَخْسَرِينَ أَعْمَالًا (The greatest losers in re¬spect of [ their ] deeds – 103)? At this place, the first two verses (101, 102) are, in terms of their general sense, inclusive of every individual or group that would put in a lot of effort in some deeds taking them to be good, but with Allah their effort is ruined and their deed, wasted. Al-Qurtubi said that this situation is caused due to two things. One: Corruption in Belief. Two: Hypocrisy. It means that a person whose very Belief and Faith is not correct – no matter how good he is in his deeds and how painstaking in his effort – will find all this useless and wasted in the Hereafter.
Similarly, the deed of anyone who acts for the pleasure of the created by way of hypocrisy, that deed too will remain deprived of thawab (reward). It is in terms of this general sense that some revered Sahabah have declared the Kharjites as the substantiation of this verse. Then, there are some commentators who take the Mu’tazilah, the Rawafid and some others as the groups who have strayed away from the straight path. But, in the next verse (105), it has been determined that meant at this place are those particular disbelievers who deny the verses of Allah Ta’ ala and the coming of Qiyamah and Akhirah. It was said: الَّذِينَ كَفَرُوا بِآيَاتِ رَبِّهِمْ وَلِقَائِهِ (Those are the ones who disbelieved in the signs of their Lord and in the meeting with Him). Therefore, al-Qurtubi, Abu Hayyan, Mazhari and others prefer the view that really meant at this place are particular disbelievers who deny Allah, the Last Day and the Reckoning of deeds. But, apparently too, even those people whose deeds were ruined by their corrupted beliefs and whose effort had gone waste cannot remain unaffected by its general sense. As for the related sayings re-ported from Sayyidna ` Ali and Sa` d (رض) ، this is precisely what they mean. (Qurtubi)
قُلْ اِنَّمَآ اَنَا بَشَرٌ مِّثْلُكُمْ يُوْحٰٓى اِلَيَّ اَنَّمَآ اِلٰـــهُكُمْ اِلٰهٌ وَّاحِدٌ ۚ فَمَنْ كَانَ يَرْجُوْا لِقَاۗءَ رَبِّهٖ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَّلَا يُشْرِكْ بِعِبَادَةِ رَبِّهٖٓ اَحَدًا
The cause of the revelation of the last verse of Surah al-Kahf: وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا (and must not associate anyone in the worship of his Lord – 110), as mentioned in Hadith reports, shows that shirk at this place means hidden shirk, that is, hypocrisy (رِیَاء : riy’ ).
One such narration from Sayyidna ` Abdullah ibn ` Abbas (رض) has been reported by Imam Hakim in al-Mustadrak as being sound on the criter¬ion set forth by the two authorities, al-Bukhari and Muslim. According to the narration, one of the Muslims used to carry out Jihad in the way of Allah. Side by side, he wished that his soldiering and bravery in the cause be recognized and appreciated by the people. This verse was re¬vealed about him (which tells us that one gets no thawab (reward) by having such an intention in Jihad).
In Kitabul-Ikhlas, Ibn Abi Hatim and Ibn Abi al-Dunya have reported from Tawus that a Sahabi stated before the Holy Prophet (صلى الله عليه وآله وسلم) : ‘There are occasions when I am ready to worship, or to do some righ¬teous deed, my aim thereby is nothing but the pleasure of Allah. But, along with it, I do have the wish that people would see me doing it.’ Hearing this, he observed silence until the cited verse was revealed.
And in Abu Nu’aym and in the history of Ibn ` Asakir, it appears on the authority of Sayyidna Ibn ` Abbas (رض) that whenever the Sahabi, Sayyidna Jundub ibn Zuhayr (رض) prayed, fasted or gave in charity and then saw people admiring him for doing those deeds, he felt pleased about it and would then increase the frequency of those deeds. There-upon, this verse was revealed.
The gist of narrations given above is that the shirk prohibited in this verse is the hidden shirk of showing off (riya’ ). And that a deed may though be for Allah alone but, along with it, should it become associated with some selfish motive of name, fame and recognition, then, this too will be a kind of hidden shirk, something that makes one’s deed go waste, even harmful.
However, there are some other Sahih Ahadith which apparently seem to indicate otherwise. For example, Tirmidhi reports from Sayyidna Abu Hurairah (رض) that he submitted before the Holy Prophet (صلى الله عليه وآله وسلم) : ‘There are times when I am on my prayer mat inside my house (mak¬ing Salah) and, all of a sudden, there comes someone. I like it that he saw me in that state. (Would that be riya’?) ‘ The Holy Prophet (صلى الله عليه وآله وسلم) said, ‘0 Abu Hurairah, may Allah have mercy on you. Then you get two rewards, one for the deed you were already doing in secret, and the other for what you did openly after the coming of that person. (This is no riya’ ).’
And according to a narration of Sayyidna Abu Dharr al-Ghifari appearing in the Sahih of Muslim, the Holy Prophet (صلى الله عليه وآله وسلم) was asked, ‘What do you say about a person who does some good deed, then hears people praising it?’ The Holy Prophet (صلى الله عليه وآله وسلم) said, تِلکَ عَاجِلُ بُشرَی المُؤمِنِ : “This is instant good news for the believer.” (that his deed was accepted with Allah and He had his servants praise it).
The apparent difference in these two kinds of narrations has been resolved and brought in agreement in Tafsir Mazhari. It says that the first kind of narrations about the cause of the revelation of the verse apply to a particular situation. This is when one associates his intention to please people or to earn a good name for himself along with the intention of seeking the pleasure of Allah through his deed to the extent that he fur¬ther increases the frequency of that deed on being praised by people for it. This is, no doubt, hypocrisy (riya’ ) and hidden shirk.
And the latter narrations, those from Tirmidhi and Muslim, concern another situation. This is when one has acted for the pleasure of Allah alone without any inclination of receiving publicity or praise for it and then Allah Ta’ ala, in His grace, gives him fame by making people praise him. If so, it has nothing to do with riya’ (showing off). In fact, this is spontaneous good news for the believer (that his deed has found accep¬tance with Allah).
Riya’ and its Evil Consequences: Stern Warnings of Hadith
Sayyidna Mahmud ibn Labid (رض) reports that the Holy Prophet (صلى الله عليه وآله وسلم) said, ‘What I fear most about you is minor shirk.’ The Sahabah (رض) asked: Ya Rasulallah, what is minor shirk?’ He said, ‘Riya” (to do something only to show people). (Reported by Ahmad in his Musnad)
After having reported this Hadith in Shu` ab-al-‘Iman, Al-Baihaqi has also reported the remarks: ‘On the day of Qiyamah, when Allah Ta’ ala will reward His servants for their deeds, He will ask the practitioners of riya’ to go for their rewards to those they wanted to impress with their deeds and find out whether or not they have any for them.’
Sayyidna Abu Hurairah (رض) reports that the Holy Prophet (صلى الله عليه وآله وسلم) said, “Allah Ta` ala says ‘I am free and above from associating with those asso¬ciated with Me. Whoever does a good deed and then associates in it someone else with Me, then, I leave the entire deed for the one associated.’ And, according to another narration, ‘I withdraw from that deed making it exclusive for the person associated with me.’ (Narrated by Muslim)
And Sayyidna ` Abdullah ibn ` Umar (رض) reports that he heard the Holy Prophet (صلى الله عليه وآله وسلم) saying, ‘Whoever does a good deed to earn a fair name among people, then, Allah Ta’ ala too deals with him in a manner that he is disgraced before them.’ (Narrated by Ahmad in Shu` ab-al-‘Imn – from Tafsir Mazhari)
It appears in Tafsir al-Qurtubi that Sayyidna Hasan al-Basri (رح) was asked about ikhlas (unalloyed sincerity) and riya’ (showing off). He said: Ikhlas requires that your good deeds remaining hidden should be what you like and the bad deeds remaining hidden should be what you do not like. After that, if Allah Ta’ ala discloses your deeds before the people, you should say, ‘Ya Allah, all this is Your grace and favour, not the outcome of my deed and effort.’
And Tirmidhi reports from Sayyidna Abu Bakr (رض) that the Holy Prophet (صلى الله عليه وآله وسلم) once mentioned shirk by saying: ھُوَ فِیکُم اَخفٰی مِن دبِیبِ النَّمل (It is right there in you more stealthily than the soundless movement of an ant). Then, he added, ‘I tell you something which, if you do, you will remain safe against all sorts of shirk, major or minor (riya’ ). Make this prayer (dua three times every day:
اَللّٰھُمَّ اِنِّی اَعُوذُبِکِ اَن اُشرِکَ بِکَ وَ اَنَا اَعلَمُ وَاَستغفِرُکَ لِمَا لَا اَعلَمُ
0′ Allah, I seek refuge with You lest I associate a partner with You while I know and I seek forgiveness from You for what I do not know.
Some Merits and Properties of Surah al-Kahf
Sayyidna Abu a1-Darda’ (رض) reports that the Holy Prophet (صلى الله عليه وآله وسلم) said, “Whoever remembers to recite the first ten verses of Surah al-Kahf will remain safe against the fitnah (upheaval, trial) caused by Dajjal (anti-Christ). (Reported by Muslim, Ahmad, Abu Dawud and al-Nasa’i)
And Imam Ahmad, Muslim and al-Nasa’i have reported within this narration from Sayyidna Abu al-Darda’ words to the effect that ‘whoever remembers to recite the last ten verses of Surah al-Kahf will remain safe against the fitnah of Dajjal.’
And according to a narration of Sayyidna Anas (رض) ، the Holy Prophet (صلى الله عليه وآله وسلم) said, “Whoever recites the initial and the concluding verses of Surah al-Kahf will have light for him, from his feet up to his head. And whoev¬er recites this Surah in full will have light for him, from the ground up to the sky.” (Reported by Ibn al-Sunni, and Ahmad in his Musnad)
And as narrated by Sayyidna Abu Said (رض) ، the Holy Prophet (صلى الله عليه وآله وسلم) said, “Whoever recites Surah al-Kahf in full on the day of Jumu’ah will have light for him until the next Jumu’ah. (Reported and declared as Sahih by al-Hakim and al-Baihaqi in al-Da` awat – from Mazhari)
To Sayyidna ` Abdullah ibn ` Abbas (رض) someone said, ‘I resolve in my heart to wake up in the later part of night and make Salah but sleep overtakes me.’ Sayyidna ` Abdullah ibn ` Abbas (رض) said to him, ‘recite the last verses of Surah al-Kahf – from: قُل لَّوْ كَانَ الْبَحْرُ مِدَادًا (109) to the end of the Surah (110) – before you sleep. Then, the time you intend to wake up will be the time when Allah Ta’ a1a will wake you up.’ (Reported by ath-Tha` alibi)
And according to the Musnad of al-Darimi, Zirr ibn Hubaish told ` Abdah, ‘Anyone who sleeps after having recited these last verses will wake up at the time he or she intends to.’ And ` Abdah says, ‘we have tried this repeatedly. It happens just like that.’
An important word of advice
Ibn al-` Arabi quotes his Shaikh, Turtushi: ‘Let not the hours of your dear life pass away confronting contemporaries and socializing with friends. Watch out! Allah Ta’ ala has concluded His statement on the fol¬lowing verse:
فَمَن كَانَ يَرْجُو لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا
So the one who hopes to meet his Lord must do righteous deed
and must not associate anyone in the worship of his Lord – 110 (Al-Qurtubi)
[From Ma’ariful Quran English by Mufti Taqi Uthmani]
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