al Kahf - (the Cave)[18] - Grammatical

Analysis - Nouman Ali Khan.

New Series: http://bayyinah.com/elearnin /
!"ill continue to be up#ate# insha$ Allah% but will ta&e more time #ue to the more in#epth rammar.'

(()eturn to *in uistic+iracle ,n#e-. ,t may be use.ul .or you to rea# the boo&/ 0un#amentals o. 1lassical Arabic [author: 2ussain Ab#ul Sattar] as recommen#e# by Nouman Ali Khan himsel..

Part 1: 3a.seer o. Ayah 1 - 4 5 6ownloa# +78

,ntro#uction/ Grammatical Analysis o. surah al Kah. - Anwar ul Bayaan by fi Halil Lughat ul Qur'an - by Ali +uhamma# 7S3. 4 9olumes% +a&tabah Sye# Ahma# Shahee#. 7ublishe# in :r#u. "e will be .ocusin on this boo&.

Ayah 1:

A WX AF AP A UV RS <Z C DA E C[ ; < >= ?@ K =CL M KN K OCP K >=L Y AB A G A HIAJ A Q A ? A T K>K N A =CL C= \ F HB K AP

alhamdulillahi-ladhee anzala 'alaa abdihi-'l kitaaba wa lam yaj'al lahu 'iwaja [All] praise is [due] to Allah , who has sent down upon His Servant the Boo and has not !ade therein an" devian#e$ Alha!du - the Praise [all of it] - mubta#a$
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lillah - for Allah$ All praise an# than&s belon to Allah. lillahi aladhee aNzala 'ala 'abdihee al kitab.. ala#hee !ism mansool' - 3he ]ne who.. aN^ala - [Sar.: i.$aal. ]thers inclu#e/ yuN^ila% aN^aal.] !ala#hee - 3he ]ne who' aN^ala - S_N3 6]"N. ,t coul# ha9e been Na^^ala - !ta.$eel - 7artial sen#in #own or sen#in o9er time.' `ut a%&ala i!plies '()) S*%+,%- +./% in 1 full pa# a0e$ ,n totalit"$ !3his is the 9iew o. ,bn Abbas who sai# that the aur$an was in the *awh al +ah.oo#h [ uar#e# tablet] with Allah% an# then it was sent 0:**b to the `ayt al $,^^ah in the closest hea9en/s&y. An# .rom then it was ra#ually re9eale# to 7rophet +uhamma#. the 7raise is .or Allah who sent #own.. 1Ala - (P.%$ )elate# wor#s which coul# be use#/ ,laa - [2o] #ould 3e used, whi#h would i!pl" - a Privile0e$ ,.e. ,. ,laa [to] was use#% it woul# imply that 3his messa e was i9en Speci.ically to 7rophet +uhamma#% an# no-one else e9er ot such a pri9ile e o. a messa e .rom Allah. 2owe9er% $Ala !upon' implies )esponsibility. Allah obli e# 2is +essen er with the responsibility o. the application o. the messa e an# it$s con9eyance. Summarise#: ,laa (2o) - i!plies Privile0e$ 1Ala ((pon) - i!plies 4esponsi3ilit" of the #arr"in0 of the 5essa0e$ 1a3di Hi - His slave$ the 1Hi1 6 His$ ,t coul# ha9e been $ab#i $2u$ !which also means 2is sla9e'. 2owe9er% $2i$ [with a Kasra/^eyr] is place# there because o. the Kasra/^eyr on the wor#
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$ab#,. So it is suite# to ha9e the Kasra/^eyr [, soun#] on the wor# $2i$ [2is] a.ter the wor# $ab#,. 3he pronunciation is smoother in the 2a.s recitation by ha9in the Kasras$ at the en# o. the two wor#s/ $ab#, h,. 3he 1st obcect mentione# in this ayah is/ theSlave !o. Allah'. 3he dn# obcect mentione# in this ayah is/ theKita3 !Boo - the aur$an'. 3he #irect obcect !ma.$ool bihi' "hat is !af1ool 3ihi7 ,t is usually euestions o. /hat and /ho$,.e. what #i# he #o it tof "hat #i# he sen#f "hat #i# he seef "ho #i# thatf'. ,n this ayah/ "hat #i# Allah sen# #own upon 2is sla9e !7rophet +uhamma#'f Answer !ma.$ool bihi' g the Kitab/`oo&/aur$an.

..Wa lam yaj'al-lahu 'iwaja a^-hama&shari: /a 6 and$ 3he .irst sentence an# the secon# sentence simply has the meanin o. $An#$. Another opinion by other scholars/ "aw al 2aaliyyah - the sentence comin a.ter it is an A#9erbial sentence. /a 6 1/hile1$ 3he boo& was sent #own% "hile... 3his $"hile$ is an association with the 7re9ious te-t in comparison to the opinion o. a^-hama&shari which woul# imply that $"a$ g an# - a #iscontinuation/brea& o../#eparture .rom the pre9ious sentence. Now because a^-hama&shari consi#ers this $At. - his rammatical e-planation o. this ayah becomes abit problematic. 3he 9ast macority o. the scholars/interpreters o. this ayah sai# the $"a$ is in.act 2aaliyyah - $"hile$. So we will stic& to this interpretation% an# Allah &nows best.
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waLam yaj'aL lahu 'iwaja 3he wor# yac$a* woul# really be pronounce# as yac$a)(!#amma/peysh'. `ut #ue to the wor# *am place# in.ront o. it - it becomes ia^m - i.e. the yac$a*: is not pronounce#% but it is only pronounce# as yac$a* [.ormin it into 7resent/+u##aari$ .orm.] )a! 6 +id %ot. 3his ma&es the wor# into past tense% e9en thou h the saa&in on the yac$a* was .orme# into present-.uture tense. 2e #i# not place/e9en allow.. 1,wa8 - $Awc 1Aw8 6 a deviation "ou #an see$ ,$e$ A pillar or a tree whi#h "ou !i0ht see whi#h is leanin0 to the side$ A visual deviation$ 9ou #an see an 1Aw8 in it$ 1,wa8 - an a3stra#t deviation$ ,$e$ ,n a !oral:a3stra#t deviation$ +eviation in ideas, 3eliefs, prin#iples et#$ 2his is the word 3ein0 used in this a"ah$

3he 0aa$il !#oer' is 2e !Allah' #i# not place any $,wac. *ahu - caar/macroor - 0or it [hu g the Kitab/`oo&] 2e #i# not allow .or it - any $,wac [i#eolo ical #e9iation in it$s morals an# principles.] $,wac - any #e9iation in the `oo& so that one part says one thin in the `oo&% an# that another part opposes that in another part o. the `oo&. ,.e. 3here are no contra#ictions in the aur$an. 2e has not allowe# that to happen g 2e has not place# any $,wac in the `oo&. "hile 2e #i# not allow any $,wac/#e9iations in it !the `oo& - the aur$an'.

Ayah d:
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n OAD A Ho A \ DN < >= jZ \ CpOA l \D j < =CL l <F < UCN n LN < n= HZ nq K > =L j KZ K kC Z Km K UD A DX A DU Am A ; AX <Z A j \B C AV E C DA HU\o <= > AV s > =L j K H[ A [ A Ll A K=Ht A FS A@ Cr
Qayyiman li yuNdhira ba'san shadeedan min la dunhu wa yuBash-shira-'l Mu'mineena aladheena ya'maloona as-Saalihaati anna lahum ajran Hasana [He has made it] straight, to warn of severe punishment from Him and to give good tidings to the believers who do righteous deeds that they will have a good reward

;a""i!An - [nas3 state] - that whi#h #orre#ts, ta in0 so!ethin0 deviated and !a in0 it upri0ht$ 3he aur$an ma#e the #e9iate# people :pri ht. "hy is it in Nasb .ormf 7re9iously we #iscusse# that a^-hama&shari sai# that aAyyiman is a 2aal [2aal - a State .orm% the way in which somethin happens]. ,t is #escribin aN^ala !sen#in #own o. the aur$an'. 2ow #i# 2e sen# it #ownf the answer to 2ow is 2aal. a^-hama&shari is sayin the answer to 2ow the aur$an is sent #own is that it is aayyiman [in a state o. $:pri htness$]. 3his woul# imply there is a sentence between them/ wa lam yac$al lahu $iwaca - which ha# nothin to #o with the Kitab/`oo&. 2e is implyin that the :pri htness is in re ar# to the aN^ala !sen#in #own' bein :pri ht. ]ther Grammarians: the aur$an was sent #own "2,*_ it #i# not ha9e any moral #e9iation place# ,N ,3. !ayah d' ..:pri ht... `y usin the interpretation o. a^-hama&shari/ $"a$ as $AN6$ in this ayah% it separates the 7art A o. the ayah an# connects it #irectly to ayah d while
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temporarily i norin part ` !o. ayah 1.' 7art A: the praise is .or Allah who sent #own the `oo&.. 7art `: $$and:while 2e #i# not place any moral #e9iation in it. !Ayah d'$$(pri0ht$$$ a^-hama&shari: All praise is .or Allah who S_N3 6]"N 32_ `]]K... [part ` i nore#]-(it is (P4,-H2$) ]ther rammarians: All praise is .or Allah who sent #own the `oo&%"2,*_ 2e #i# not place any moral #e9iations in ,3 [the `]]K].(it is) (pri0ht$$$ So we see that the more suite# interpretation mi ht be to say $"hile$. `ecause by usin the wor# $"hile$ - it allows the ayah 1 part A to connect smoothly to part `% an# then smoothly to ayah d without any inconsistencies or s&ippin any o. the meanin s o. any parts o. the aayaat.

2e sent it - allowin it to ma&e thin s :pri ht !aayyiman'. As the 3oo was #o!in0 down - it was in the state of settin0 thin0s (pri0ht fro! the 3e0innin0$ *i yuN#hira *i - !har. acal/illa' !*am al ta$leel' - ma&es the ne-t wor# Nasb !.atha/^abar'. i.e. ,nstea# o. yuN#hir:% it ma&es it yuN#hirA. !0i$l: aN#hara/yuN#hiru/iN#haar'. !ma&es it $li ht$ on the ton ue'. *i g So that / in ]r#er to. ,n or#er to warn / in or#er that it may warn.. "u%dhira - it !a" warn !ma.$ool bihi' - warn about "hatf Ba1san shadeedan - an intense /ar$ :sually% yuN#hira has the wor#/ $AN !o./about' or `i - "ith' be.ore it.
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`A*AG2A2/_loeuence: `y remo9in its mention .rom the phrase% it +a ni.ies the obcect bein #iscusse#. 3he obcect bein mentione# is 2:G_. 3he obcect bein #iscusse# is so :r ent% that 2ar. !small connectin wor# i.e. $AN or `i' coul# not be place# ne-t to the 9erb !.i$l'. ,t ha# to be place# so close to the 9erb !.i$l' #ue to its :r ency an# _normity% that the 2ar. !partial - connectin wor# is remo9e#.' Ba1s - /ar$ Shadeed - ,ntense$Great #i..iculty. ,ntensel" 0reat diffi#ult /ar$ (this is what the Boo #a!e to warn a3out)$ ..+in *a#unhu... +in !har. al-car.' - .rom )adun !mu##aa.' - ism mabni. An ism that #oesn$t chan e at all. hu !mu##aa. ilayh' - hi!$ 6 *spe#iall" 'ro! Hi!$ )adun - spe#ial ownership$ *spe#iall"$ 6 *spe#iall" fro! Hi!$

..wa yu`ashshirA.. !maNsoob/nasb .orm - .at-ha/^abar'. 3his is #ue to the *i mentione# at the be innin o. the ayah still bein applie# on this. !i. it was not - it woul# be yu`ashshir:'. 3his means that/ *, yu`ashshirA is really state#% e-cept the *, is omitte# #ue to it bein mentione# earlier at the be innin o. the ayah.

Qayyimun LI yundhira ba' an hadeedan min la dunh! wa "LI# yuBashshir aladheena ya'maloona as-saalihaat... [3he early aayaat/9erses o. Surah al 0at-h has this theme% o. the +u##aari$ remains consistently in Nasb .orm !.at-ha/^abar .orm'.]

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"uBashshira - `ashshara / yu`ashshiru / ta`sheer [`aab al-3a.$eel.] - to Con0ratulate : 0ive 0ood news : to #on0ratulate thorou0hl" in a 0reat wa"$ Gi9e oo# news to whof Al !u1!in**% - 2he 3elieverS$ 3his coul# be in Nasb [.at-ha/^abar] or iarr [&asra/^eyr] .orm. Nothin can ar ue in .a9our o. it bein iarr% an# one can ar ue that it may be Nasb base# on the yu`ashshirA mentione# be.ore earlier in this ayah. 6 So that He !a" #on0ratulate$ !+a.$ool bihi' - "ho may 2e con ratulatef al 5u1!ineen - those who trul" Believe$ aladheena - those who$ !plural o. ala#hee mentione# ayah 1'. "a1!aloona - !.i$l mu##aari$ - present tense action' 8r# person - those who do a#tions$$

as-Saalihaat - a#cecti9e o. Saalihaat. 6 -ood deeds$ as-Saaliha2 !3a marboota' - +ultiple .emale plural. as-SaalihAA3 - a#cecti9e o. Saalihaat. 0eminine +inimum plural !some rammarians say 1u or less'. Allah mentione# as-SaalihAA3/ which means that Allah does not e<pe#t that we do an endless a!ount of 0ood deeds$ But He e<pe#ts that we do so!e 0ood deeds$ 3his is an e-treme +ercy .rom 2im. 3his is co9ere# throu h the wor# as-SaalihAA3. Salaha - to re#on#ile and #orre#t so!ethin0 ne0ative into positive$ So what is 3ein0 i!plied is that= doin0 a 0ood deed repla#es a 3ad deed$ Antonym/]pposite: 3his is why a ba# #ee# is calle# 6hulm g to misplace somethin !i.e. place somethin where it #oesn$t belon '. 6hulma - a sha#ow which obstructs li ht. ,.e. A buil#in bloc&s the li ht an# there.ore causes a sha#ow.
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as-SaalihAA3i - !ma.$ool bihi'. [the &asra/^eyr is there - this is not a iarr% it is .eminine plural]. 3here is no taNween [Nuun at the en#] there because o. the Ali.% *am - A* !$the$' at the be innin . !i.e. A* cannot be use# when taNween !letter Nuun' occurs at the en# o. the same wor#.' ,t coul# ha9e been Saalihaat ! oo# #ee#s'. `ut Allah says A)-saalihaat 2H* 0ood deeds$ 3his is implyin that there are 9ery particular/speci.ic% oo# #ee#s are which Allah has le islate#. "e #on$t #etermine the morality base# on our intellect alone% rather - our oo# is base# on what Allah has le islate#% e9en i. we cannot comprehen# it$s wis#om. ,.e. 7rophet ,brahim attemptin to sacri.ice his son ,sma$eel is one o. the reatest o. his oo# #ee#s% because Allah ha# le islate# it .or him. _9en i. we cannot comprehen# it g A* saalihaat !32_ oo# #ee#s [which Allah has le islate#]'. Anna - !it is similar to the wor# $,nna$'. 6 produ#in0 a #on#lusion$ ,.e. ,n this conte-t it mean$s 12hat$1 so those belie9ers who #o oo#% it !the `oo&' is con ratulatin them $3hat$... )aHu! - for the!$ )eally/ vanna Acran 2assana *ahum !that rewar# o. oo# !will be' .or them'v shoul# ha9e been the normal sentence structure. 2owe9er% the $*ahum$ is place# earlier in the sentence structure .or the .ollowin reasons/ 1 - bou shoul# not be in a sentence with a Na&irah !not proper phrase'. ,.e. ,. it was Al Acra hasanah - that woul# be suitable to be place# at the be innin o. the sentence structure. 2owe9er% Acran hasanah ri ht at the be innin o. an ayah is not correct in rammar. d - , htisas [*<#lusivit"] - this !eans that the 1)ahu!1 (for the!) 3ein0 pla#ed earlier in the senten#e stru#ture i!plies *<#lusivit" for that 0roup of people$ i.e.
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a - Anna )ahu! A8ran hassana (that 'or the! (e<#lusivel") is a 0ood re#o!pense$ b - vanna acran hassana lahumv !without ,&htisas/e-clusi9ity' woul# mean/ 3hat rewar# o. oo# is .or them !an# it mi ht be .or others too.' 2owe9er% rewar# o. oo# is only .or the belie9ers who #o oo#% so the _-clusi9e phrase [phrase 1] is state#. 1.nl" the" have a 0ood repa"al1$ 3his allu#es to the .act that their are others who .alsely assume they will et rewar#% but they will not. !those who #o shir& with Allah [associate partners with 2im.]' ,t also allu#es to the .act that it will be a oo# paybac& .or wor& that they #i#. `etter rewar# than what they actually #i#. AcrAn 2assanA !Nasab .orm #ue to the $Anna$ mentione# pre9iously'.

Ayah 8:

\ OAAV ; LN > K Dw K j KJ K HZ A Dx
$aa kitheena feehi abada In which they will remain forever

2hose who re!ain therein (in the reward - a state [haal] of 0oodness) aba#a - ma.$ool !obcect/#ar. o. time [can also be o. place]'. 3ime/place has to be in a Nasb state - i.e. aba#A. fee - in hi - it !it is in carr [.at-ha/&asra] state #ue to the &asra on .ee' Kitheena - re!ain$ similar to/ Khali#een - on oin .

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Ayah y:

> X < Hq A{ AF > L LF= AI A j \= LN <F K > =L l K UD A <z A DX AX A

wa yundhiraladheena qaalu-takhadh-allahu walada And to warn those who say, Allah has ta!en a son"

wa yun#hirA `ase# on the earlier nasab state o./ li yun#hirA ba$san sha#ee#an. So we ha9e 6i..erent purposes .or the `oo&: *i !0or' 1 - yuN#hira - it to "arn. d - yu`ashshira - to i9e Goo# news/con ratulate. 8 - yuN#hira - to "arn. So we see that there is !ore e!phasis of /arnin0 in this surah% this is why it has been mentione# twice in comparison to the oo# news. wa "u%dhira - and so that it !a" /arn : in order to /arn$$ aladheena - those /ho !ma.$ool bihi'. ;aaloo!.i$l maa##y - past tense 9erb' -(those who) Said$$ itta hadhA !.i$l maa##y - past tense'. ,t has a 0at-ha/^abar at the en#% so you woul# thin& the 0aa$il !6oer' is 2uwwa !2e'. aKha#ha - to hol#. ,3A hadha - to hold onto 2i0htl"$ Co!!it to$ 2o 3e devoted to$ 3hey hel# onto an i#ea ti htly an# #e9ote# themsel9es to it. bou will see in the aur$an that Allah will tal& about a reli ious hol#in onto somethin as ,tta&ha#ha an# not cust Kha#ha% because bein #e9ote# to
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somethin stron ly constitutes your belie.s. An# you hol# onto them more ti htly. i.e. ,tta&ha#htum-ul $,cla - when you #e9ote# yoursel. ti htly to the cal. - auran surah al `aearah. !Allah is tal&in about the cews when they worshippe# the cal./cow an# #e9ote# themsel9es stron ly to it.' 3hose who too& with reat heal% they sai# - Allah seriously too& a son !wala#'. a3ta&ha#ha !.i$l maa##y - past tense action/9erb' Allahu - Allah [0aa$il - #oer] waladan - son !ma.$ool bihi - i.e. 3his answers the $"hat/"ho$ euestion in the statement.'.

Ayah 4:

\Z C IA } AF A HZ C l A s A ~E CZ CZ j < l <{ <J <= > K | K HOA K j K ; KO A K SJ AO A E Cr K K K Er SCP < F > K j C AV < DA j A HO\X KJ K LF A F= Aw Cr K K ~E
maa lahum bihi min ilmin wa laa li aabaa'ihim. kaburat kalimatan takhruju min afwaahihim. in yaqooloona il-laa kadhiba #hey have no !nowled$e of it, nor had their fathers" %rave is the word that comes o&t of their mo&ths' they s(ea! not e)ce(t a lie"

5aa - is !ore powerful ne0ation than )aa (%o)$ 3his ayah coul# be sai# in so many ways% i.e./ 1 - *aysa $ilmun lahum
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d - +aa $ilmun lahum 8 - *aa $ilmun lahum. !all imply - $they ha9e no &nowle# e$ in #i..erent #e rees o. stren th o. ne ation.' "hy #i# Allah say the ayah the way 2e #i#f Allah chose this speci.ic synta-/ -+aa is stron er than *aa. - +aa +,N $ilmun - they #on$t ha9e ANb &nowle# e whatsoe9er. Allah sai#/ +aa *ahum bihee min $ilmin.. `y placin the $*a2um$ !.or them' earlier in the sentence structure% it implies/ 1- *spe#iall" the!, the" are the ones who have no nowled0e (re0ardin0 what the" #lai!$) 3his is implyin that the 1hristians who thou ht they were the &nowle# able ones are in.act the i norant ones in re ar# to this issue. i.e.1,t is infa#t the" who have no nowled0e$$1 d - the wor#s $)aHu!1 [for the!] are pla#ed #loser to the stron0 ne0ation of 15aa1$ /hi#h stren0thens the ne0ation a0ainst their #lai!$ `ihee - re ar#in this [claim] !a ainst Allah'% they ha9e no &nowle# e. [bihee is almost ser9in the role o. the wor# $AN] +aybe they mi ht be sophisticate# in other worl#ly matters% but they are i norant on their claim !that Allah has ta&en a son'. ..wa *aa li aabaaa/ihim - an# neither .or their .ore.athers !neither #i# they ha9e any true &nowle# e re ar#in this .alse claim.' 3he emphasis on their .athers !*AA li aabaaa/ihim' is less an# there is more emphasis .or the chil#ren !+aa is use# - +AA lahum min $ilmin'. "hy is thisf *aa - can be use# .or Neither/Nor. 0or 1ontinuity. i.e. Neither !maa' they nor !laa' they. bou start with +aa an# then continue the ne ation with *aa. 2owe9er% there is another reason why +aa !stron er Ne ation' is state# .or the chil#ren/o..sprin o. pre9ious people who claime# that Allah too& a
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son. "hy is +aa use# .or themf 2he forefathers !a" not have had a 5essen0er #o!e to the! to refute their false 3eliefs$ (so a wea er ne0ation - )aa - is used a0ainst the!$) However - the #hristians who did have a 5essen0er (Prophet 5uha!!ad and the ;uran) #o!e to the! with #lear si0ns - wh" are the" still re8e#tin0 hi!7 !a Stron er ne ation is reeuire# .or these people in comparison to their .ore.athers who #i# not recie9e such a +essen er.' wa laa *i aabaa/ihim - an# neither 0or their .ore.athers. *i - har. carr. Aabaa/i !mu##aa.' him !mu##aa. ilayh' Ka3urAt - >how Hu0e it is> [.eminine wor# mubala ha/hyberbole/ma-imum stren th .orm] `ut how is it hu e% in "hat sensef Nasb/mansoob [.at-ha/^abar] g tamyee^ - 6istinction / in terms o... Hu0e in ter!s of$$ !&aburat'Kali!a2an - (hu0e) Spee#h$ !&abura3 was .eminine because Speech/&alima3an is 0eminine.' ..!&aburat' Kalimatan taKhrucu... "hy isn$t vAl-lateev !$that which$' place# be.ore/ $taKhrucu$ !$comes ]ut$'f ,.e. &aburat Kalimatan val-lateev ta&hrucu... )eason: ,t is not mentione# because the wor# Kalimatan has no A* !Ali.% *am g $3he.$' be.ore it. Kalimatan is common. ,. it is not common% A* is place# be.ore it. ,. A* is place# be.ore it% then vAla#heev !male .orm' or vAl-lateev !.eminine .orm' [meanin $that which$] is place# be.ore it.

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..&aburat Kalimatan taKhrucu min a0waahihim !an enormous "or# comes ]ut .rom their +ouths.' a3urat (hu0e) - past tense$ (al-hudooth)$ Sin0le instant$ taKhru8u (#o!es out) - present-future tense (5uddaari1)$ Continuit"$ So Allah is co9erin all tenses. He is i!pl"in0 that what the" sa" is so hu0e, "et the" persist:#ontinue to repeat this enor!it" of a (evil) state!ent$ min a0waahihim - .rom their mouths. a'waa (plural - !ouths) - 'a! (sin0ular) - !outh$ 2ow enormous o. a statement comes out o. their mouths... ,n yaeooloona il-laa &a#hiba: in - usuall" !eans 1if1 3ut when it #o!es with the word >il-laa> in the sa!e senten#e, it !eans= 1not at all1$ So in this ayah% what is meant is/ *aa yaeooloona il-laa &a#hiba +aa yaeooloona il-laa &a#hiba 6 2he" do not sa", e<#ept a lie$ ,n `ala hah/)hetoric - 3he taNween !letter Nuun place# at the en# o. a wor#' usually re.ers to +a nimity/+a ni.yin somethin . in yaeooloona il-laa Kadhi3a% they #o not say e-cept a Hu0e )ie$ i.e. acran 2asanaN !_normous Goo# rewar#'. !surah al Kah. [18:]d' Ka#hibaN !_normous lie' !ayah [18:]4'.

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Kah. d - !ayah -8' - Grammatical Analysis

5 6ownloa# +78

((-- )eturn to *in uistic+iracle

Ayah : @S T FG @R @`a OV @ O P PQ B [\ @b BC @? WX SA B d @ G @ A OK DE J KL JM JY J ^ J DT @ @H I @ N W Z @ c @ E ef @ c @A ON O] J PUV J Z J D_

fa la'al-laka baakhi'un naf ika 'alaa aathaarihim! in lam yu'min%% bi haadha al hadeethi a afa 2hen perhaps "ou would ill "ourself throu0h 0rief over the!, [. 5uha!!ad], if the" do not 3elieve in this !essa0e, [and] out of sorrow$

fa - 2hen:so$ [har..] )elate# to another 2ar. in this ayah $,n$ !a cumla Shartiyyah - a 1on#itional statement' 3he iawab/response is attache# to the be innin o. the ayah instea#. !with the con#itional statement place# at the en#'. 3his is #one to emphasise it$s ,mportance. So it is place# .irst in the sentence structure instea# o. the en#.

!0a - then' La'ala ka,, )a1alag has +ultiple connotations/ 1 - +ushaaba bi 0i$l. d - +a&es the wor# Nasb a.ter it/ i.e. ,nnA% anna&A% *aa&in-nA% *aytA etc.
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,t belon s to that roup. 8 - ,t has a .ew implications: 3a$acci - [*a$alag] hope, 3ut also fear$ ,.e. v*a$ala-Ka g it is hoped/feared that You..."

3his har. !connecti9e wor#' can o in 8 #irections/ 1 - the Spea er hi!self$ ,.e. "hen the people supporte# the ma icians at the time o. 7haroah/ @ Ok] @N OP Z @^ BC @ .[ W Do @ [\ BV @ DV @A @i W VH B AN [ Jh J @ kKm JU @ KT W PUV @ UC @ l @M @ G B NP d WT @N WX OX j Zh @ W] J JNDn J p Jh J DV ...La'ala-Naa la-tabi'%% a - ahara And it wa aid t% the &e%&le! will y%u gather 't%gether() It i hoped that we will f%ll%w the magi*ian ! if they %+er*%me $% e . !we hope that they #o so we can continue .ollowin their way.' [Shu$ara d: 8-yu]

,n this conte-t% the supporters o. the ma icians are hopin !in a state o. an-iety' that the ma icians win. 3hese feelin0s of hope and an<iet" are addressed in the word >)a1ala$>

q - 3he Spea&er is hopin .or a 8r# person. So Br BK W BAC @ K^ a OK @ s @ @N c W DX @U @ - wa ma adraaka La'alahu ya-zakkaa JL !perhaps:i hope - he will puri.y himsel.' - surah Abasa 8u:8.

t - _-pressin the hope o. someone else. ,.e. someone hopes so!eone else does so!ethin0$

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So this ayah [Kah. 18:] has d implications !throu h the wor# >)a1ala>': 1 - (,t is) '*A4*+ that "ou will ill "ourself in 0rief$$$ d - (2he dis3elievers) H.P* that "ou will ill "ourself in 0rief, 3e#ause the" do not 3elieve in this !essa0e$ 1 - is the concern o. Allah .or 2is +essen er% because the con9eyance o. the messa e is a hea9y tas&. So Allah$s +essen er is .eelin that he is not .ul.illin his #uty properly. 3his is what is &illin him. Allah is tellin 2is +essen er !sal Allah alaihi wasalam' that you are .ul.illin your #uty% an# that you are con9eyin it accor#in to the hi h stan#ar# which Allah has set .or you. So this ayah is a reassurance .rom Allah to 2is +essen er. d - is the hope o. the #isbelie9ers in wantin Allah$s +essen er to #ie so the messa e is i9en up an# en#e# completely.

..,a !then' La'ala--a !it is .eare#/hope# - bou' Baakhi'un... Baa hi1un - !ism 0aa$il' [`a% Kha% $Ayn g `a&h$ - *iterally: to +rive "ourself to +eath, ill "ourself, over 0rief:sadnesss:e<tre!e +epression]. 7re-,slamic 7oetry: A-laa ayyuhal BA-HI' ul wajdi naf ah - ] you the one who is &illin himsel. o9er this e-treme rie. !which he .in#s in himsel.'. vta`&ha$uv !you are oin to &ill yoursel. - 0i$l [9erb .orm]' is not state# in this ayah. `ecause 9erbs/actions mi ht only be #one once. )ather >Baa hi1 (is! faa1il [noun]) for! is use#. 3his shows that it is a serious matter% it shows more permanency o. such thou hts an# .eelin s. A #onstant feelin0 of su#h thou0hts$

%afsa-(Ka) - ("our) self [mu##aa.] !maNsoob'. `ecause the ism

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.aa$il can act as a .$il. So it can ha9e a +a.$ool bihi !an ]bcect.' i.e. "e see an ]bcect .or ,sm an# ,sm 0aa$il too. i.e. wal ha.i#heena ! uar#ians - ism .aa$il' .uroocahum !ma.$ool bihi'... - surah humar. So `aa&hi$un !ism .aa$il' but acts as a 0aa$il !#oer'. Na.saKa !bour Sel.' - +a.$ool bihi.

Are you oin to &ill yoursel.... 'alaa Aathaarihim.. $alaa - har. carr - upon Aathaari !mu##aa.' him !mu##aa. ilayh' - them.

Aa2haa4 - A2h4 [with a Su&un on the )a] g si0n:s"!3ol:footprint !see [18:]y ayah o. this surah' 6 9ou do an a#t and it leaves a #onseuuen#e 3ehind$ ,.e. 0ootprints - you wal& an# they lea9e a mar& behin# you. So what is bein implie# is that the 1hristians sayin s !about Allah ha9in a son' lea9es conseeuences behin# them. Not cust what they belie9e% but its the conseeuences .or their .alse belie.s/ 1 - the `elie.s an# the conseeuences .or these peoples$ belie.s on iu# ment 6ay. d - the 1onseeuences o. this belie. on/.or .uture enerations. !,.e. "e &now there are many aha#ith which emphasise .uture con.licts between the +uslims an# the 1hristians near the en# times.' "hen they hear the truth an# they still recect it% this is what 7rophet +uhamma# is concerne# o9er !sal Allah alayhi wasalam' - the conseeuences o. their #isbelie..

,n - if la! "u1!inoo - the" do not 3elieve$ )a!g for#es the !eanin0 of 1%o1 into the past tense$
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,. they #on$t belie9e an# they are a#amant o. not belie9in % B, [6with] - har. al-car. - compliment o. the wor# emaan/aamana.

So the wor# _maan has #i..erent attachments to it% each implyin #i..erent meanin s .or that wor#/ 1 - Aamana - !without any letters attache#' g Believe. d - _maan B,-illah !attache# with the letter `aa' [g belie9e ,%] 8 - _maan )A&a !*aam' - i.e. *an-nu$mina *A&a... !surah al `aearah' [g su3!it into somethin .] i.e. `ani ,sra$eel belie9e# in +oses as a +essen er o. Allah% but they sai#/ *an-nu$mina *A&a hat-taa na)a Allaha cahra - we will not submit until we see Allah clearly. !surah al `aearah' In lam yu'mini Bi haadha al hadeethi.. if the" have not 3elieved ,% this new sa"in0$$

haadha 6 [this$] !muraeeab ishari / ism ul ishara ha#ha' al hadeeth [new sa"in0] !mushaar ilayh'. ,t is not consi#ere# +awsoo. in si..ah althou h their properties are clearly i#entical between vhaa#hav an# vha#eeth.v Also% vb,v is a har. iarr !&asra/^eyr on the last letter o. the connecti9e wor#'% but we #o not see the wor# vhaa#hav in a iarr !&asra/^eyr' state !because it is +abni [in.le-ible]'. So the e..ect o. the har. iarr o. vb,v is shown on the wor# vha#eeth,v a.ter the wor# vhaa#hav. 3he e..ect o. vb,v is meant on haa#ha but #ue to its in.le-ibility% it is shown on vha#eeth,.v hadeethi 6 new state!ent$ ,n this a"ah, the word Hadeeth (new spee#h) is referrin0 to the ;ur1an$

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Asafa asaf - ,ntense sorrow$ _9en in mo#ern% this wor# is use# to imply the meanin o. sorrow/ +in al mu$si.% $Aasi.an etc. bou #on$t say $Aasi. to someone in normal circumstances% you only say it when you are _-tremely sorry. Normally you say $A.wan !lo9in ly .or i9e me' i. you ma&e a mista&e. `ut i. you #o a reat harm% then you say $Aasi.an !_-tremely sorry'. ,n mo#ern arabic% this wor# is _-treme. 2owe9er% in classical arabic it is e9en more intense in meanin .

"hy is it in the Nasb statef !asa.An' `aa&hi$un !ism 0aa$il/0aa$il' Na.sa&a !ma.$ool bihi' asa.an !ma.$ool lahu - an obcect that attributes a reason .or that act'. i.e. , stoo# .or him !ma.$ool'% out o. respect !ma.$ool lahu' So the 5essen0er of Allah is 3ein0 addressed as if he is wantin0 to ill hi!self, out of Aasifan (e<tre!e 0rief)$ Aasi.an by bein place# in the en# implies/ It' %kay if they d%n't belie+e in me! but atlea t belie+e in thi me age. 3his shows the e-tremity o. sa#ness% how much more sa# can someone etf "here they #on$t e9en care about themsel9es an# cust want people to be sa.e by belie9in in the messa e.

Ayah : FV B v @b OC @ JN DR @ Kr @A B J\ [ W G W U J ^ @ M O @H Z W K j @H Z @ WATOV @ N O @xOP aA @ DX @ DV @i @ DV OR O] J w FX y @b @

innaa ja'alnaa maa 'ala-'l ar.i zeenatan lahaa li naBluwahum ayyuhum AH anu 'amalan ,ndeed, /e have !ade that whi#h is on the earth adorn!ent for
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it that /e !a" test the! [as to] whi#h of the! is 3est in deed$

,nna - mubta#a$ - Surel" .rom Nahnu !"e'. Sometimes it is/ ,nnana% other times ,nnaa.

'Surely'; ,nnaa is .use# to ether. ,nnanaa - is more power.ul. !both are use# in the aur$an'. "hyf `ecause/ "hen you hear a more complete soun# in an Arabic wor# g the more the meanin . ,n%aa - ,t is an *!phati# state!ent (Surel" we)$ [mubta#a$ !ism/noun'] 3he .ollowin o. the ayah is Khabr an# cumlah .i$liyyah !9erbal sentence'. 3his coul# be sai#/ aa# ca$alnaa - we 2a9e ma#e !cumlah .i$liyyah' `ut Allah sai#/ ,nnaa ca$alnaa - Surely we ha9e ma#e !cumlah ismiyyah' [_mphatic statement - _mphasis]. 3he 0aa$il !6oer' is in the wor# vca$alNaav !"e ma#e'. ,t is also in the wor# vinNaav g surely "e. So the ayah means/ inNaa ja'alNaa - surel" /e, /e !ade$$ !a stron _mphasis on Allah bein the ]ne who #i# this.' A stron emphasis [an# 3heme in the surah] is on Allah alone 3ein0 the .ne who #reates the delusions of the world, all that is in it$ Surely% it is only "e who ha9e ma#e what is on the _arth as beauty .or testin you% which o. you is best in actions. 7eople who attribute the oo# outcome o. this worl# to $mother
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nature$. Allah is re.utin such claims. 5aa - what !+aa al +ansoolah' 1ala al ar+ - upon the *arth$

So what #i# Allah ma&e/ 1 - 2e ma#e all that is upon the _arth. d - 2e ma#e number all that is on the _arth a heena g a#ornment/#ecoration. zeenata - 3eaut":adorn!ent:de#oration$ la ha - for her

Allah #i# not ma&e this worl# .or the belie9ers .ull encoyment: huwwa ala#hee ca$ala la&um maa .i-$l ar6i camee$an - 2e is the ]ne who ma#e .or you all that is on the earth. ^uyyina lila#heena &a.aroo al hayaat a#-#unya - beauti.ie# .or those who #isbelie9e is the worl#ly li.e. WN OP { W DK O P DX @X ^ j NP p Wn W Dh @ |BJ\ DK @ VOL @M @ N @U @ - wa maa al hayaat a#-#unya il-laa mataa$ al J U^ 0huroor !an# what is the li.e o. this worl# e-cept tools o. de#eption'. - [aal ,mran 8:184]

So this worl# is beauti.ie# .or the #isbelie9ers% it is beauty .or the worl# as si ns .or us !to et closer to Allah'% but it is cust a usea e !mataa$' to #o oo# to mo9e onto the ne-t li.e. [ )i naBluwwaHu! - 'or us (to) 2est 2he! *i !*am har. al 3a$leel' - ma&es the +u##aari$/present tense into the Nasab state !0at-ha/^abar'. g `alaa/ya`luw becomes yabluwA
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Na`luw - "e 3est. %aBluwaHu! - /e 2est 2he! !ma.$ool bihi'.. A""u !cumlah i$tiraa#iyyah' [mubta#a$] !mu##aa.' - /hi#h$ hum - them !mu##aa. ilayh' Ahsanu 6 Best [2usn g Goo#. the Ali. [A] at the be innin g +ost. g 5ost -ood:3eautiful et#$$] [1 - &habar. d - ism al-3a.#eel - that$s why its Ahsanu an# not AhsanuN. 8 - AhsanA remains the same in Nasb an# iarr state% so it is not Ahsan, e-cept when its +u##aa. or when it has an vAlv attache# be.ore it.] 1a!alAn - A#tions done with thou0ht$ [Nasb state - al 3amyee^ - 6istinction/Speci.ication. ] ,t is channelin the meanin in ]ne #irection. Ahsanu - beauti.ul. !ie. A&tharu [mumayya^] +aalan [tamyee^] - +ore !in' "ealth.' i.e. 3he wor# +aalan speci.ies what there is more o..] "e see the Nasb !.at-ha/^abar' state has been use# so much i.e. ,n/ +a.$ool bihi +a.$ool lahu +a.$ool which i9es d obcects a.ter it *a$ala ma&es the ne-t wor# Nasb. 3here are o9erall 1 cate ories which ma&e a wor# Nasb !.atha/^abar' state. aHsanu 1a!ala - Best 1in ter!s of (ta!"ee&)1 a#tions$

Ayah 8:
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@b Wb @ DV F^ B J \U J} J Di Pr F KC @ UA Wi W PL @ DR @ KOA @ DX @ [ @N @
wa inNaa la jaa'il%%na maa alayhaa a'eedan juruza And indeed, /e will !a e that whi#h is upon it [into] dust and 3arren 0round$

3his is e9en more stron er because ca$alna !was .i$l maa##iy' 3he $wa$ is #oin ,ttisaal to the sentence. So the pre9ious ayah is connecte# in sentence .orm to this ayah. So we shoul# &now these d thin s are connecte#. $"a$ [har. atta. - connectin it to the pre9ious ayah] inNaa - surely "e [$Surely$ !,nn' connecte# with Nahnu !"e' shortene# g Naa g ,nNaa']. *a [*am al 3aw&ee#. Khabr. "e &now it is not *am 2ar. al iarr !&asra/^eyr' because then it woul# be *, iaa$il__na.] ,n%aa - Surel" /e (will) )a - Certainl" ~aa1iloona - 5a e !state o. 0aa$il/ism 0aa$il' 3here will be d +a.$ool: 1 - +aa alayha !what is upon her' d - Sa$ee#un cura^a !bare #ry soil'. inNaa - surely "e 3he ,sm [noun] .orm is use# to establish 1ertainty that it is comin . 3his is why inNaa is mentione# a ain. !aa - what ala"Ha - upon Her !the _arth is a .eminine wor# so $2a$gher'. ,t is a continuation .rom the pre9ious ayah which mentione# the _arth. So
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in this ayah% we &now the _arth is re.erre# to as $her.$ !mansoo. an# si..ah' Sa1eed - +ust$ !ism si..a mushabahah' [Sa1ood - an *levated hei0ht] is also mentione# in the aur$an. So ri0ht now "ou see 5ountains and hei0hts of 3uildin0s et#$ (sa1ood) However, one da" the" will all #ollapse apart and all "ou will see a3ove "ou and around "ou is +ust (sa1eed)$

~uru&a - )ifeless : dead$ 'ro! the word ~ar& - to ill off a land so no ve0etation 0rows on it$ ,.e. /hen a land has plants and trees and life, when all that is destro"ed and the land is 3arren:dead 6 ~uru&a$ So Allah is tellin us throu h these d wor#s that all that is Abo9e you an# `elow you will become li.eless% #ea# an# only #ust / nothin ness. Allah has shown 2is creati9e power o9er the _arth an# how 2e has place# so much li.e% hei ht an# beauty in it. bet 2e will cause it all to become li.eless an# nothin ness. Grammatical o9er9iew o. ayah: ,nNaa - Surely "e !mubta#a$' *a iaa$iloon - 1ertainly ma&in !&habar' maa - what !ism mawsool% ma.$ool bihi o. la caa$iloona' $alayha - upon her !connecte# / silatul-+awsool' o. +aa. Sa$ee#un curu^a - #ust an# li.eless !mansoo. an# si..a - both maNsoob !.at-ha/^abar state' because they are attache# with *a ca$iloona - they are the dn# ma.$ool bihi'.

Surah al Kah. !-1d':

(( )eturn to *in uistic+iracle

Ayah :
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AV j AV s AV CL G < HJ A E A A CZ C C C HUAI Dq l =LF r J = H[ t O o [ E > > K HDA j K LFU K K K A A A A C K HO\B A P A

am ha ibta anna a/-haaba-'l -ahfi war-0a1eemi kaan%% min aayaatinaa 'Ajaban ]r ha9e you thou ht that the companions o. the ca9e an# the inscription were% amon ]ur si ns% a won#erf

Am ha ibta anna a/-haab al -ahfi war-0a1eem.. A!= 1 - A! !untasil 6 1/hether1 "ou do this or that, "ou will 0et the Sa!e result$ !it is usually use# when the wor#: vSawaa$ or Sawaa$un $alayhim [taswiyah]v are sai#.' g 7uttin d thin s to ether an# _euatin them. q - A! !unuata1 Somethin has come an# Am is comin as a Hi0her Alternative$ ,t can also come as the wor# $)ather$. Similar to the wor# v`alv !)ather.' ,n this a"ah, the >A!> is 3ein0 used as the word 14ather1$ 20ather! d% y%u a ume..)2

"hat is the point o. Am bein use# here. ,n what way is it pro9i#in a 2i her alternati9ef 7ro9i#in a hi her alternati9e to whatf 3he earlier aayaat o. this surah ha9e #iscusse# some really power.ul an# #ramatic e9ents. ,.e. 3he _arth an# what is on it becomin #ust% an# li.eless. Now the upcomin aayaat are also oin to be #ramatic - showin supernatural e9ents o. the youn men when they .lee to a 1a9e !Kah.' -.or sa.ety- .rom the #isbelie9ers. So now that you ha9e hear# o. these massi9e e9ents - o. the _arth becomin li.eless an# #ust -% #oes the narrati9e o. the youn men seem ama^in /shoc&in
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[$Acab] to youf So the $Am is si ni.yin - $)ather - are you shoc&e#f$ "hy are you shoc&e# at a small e9ent in contrast to when Allah can ma&e the the whole% entire _arth li.eless a.ter it$s li.e. Hasi32a [bou Assume] !past tense' - Hasi3a 6 to Assu!e$ Ha ib3a - "ha+e# 4%u A Assume# whatf [3he rest o. the ayah is +a.$ool bihi g answers $"hat$.] What i being A Anna - Surel" aS-haa3 - Co!panions [plural]. Sin ular: Saahib - companion. Kahf [sin0ular] - )ar0e and +eep Cave$ 7lural: Kuhoo.. ar-4auee! 6i..erence o. opinion% but some o. the Sala. [pious pre#ecessors] an# scholars sai#: 1 - it is the +o0 o. these youn men. d - it is the 2own in which this inci#ent occure#. 8 - it is the 5ountain in which the 1a9e !Kah.' was. 0rom a Sar. perspecti9e% the wor# ar-)aeeem is I m /iffah mu habahah. [g 0a$eel% i.e. Shahee#% 2amee#.] 3his enhances the meanin o. the wor# umed) umed)

,t is ,sm +a.$ool% Si..ah. 0or e-ample/ 2aami# [0aa$il/6o_)] g 7rais_). `ut as an ,sm +a.$ool Si..ah [Noun which #escribes an Attribute] it can either be sai# as/ ma2moo# g who is praise# once.
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2am__# g 1onstantly praise#. So one wor# can ha9e d meanin s base# on what type it is: 2amee#: ,sm 0aa$il [Action 6oer] #onstant Prais*4. ,sm +a.$ool [Action 6one] - #onstantl" Prais*+$ Another e-ample/ ,. maSh-2uu# was: ,sm 0aa$il [Action 6oer] g "itness_). ,sm +a.$ool [Action 6one] g "itness_6. So the conte-t is really important in un#erstan#in the meanin . ar-4auee! in this ayah is/ ,sm +a.$ool - implyin - !a4uoo! [)aem] 6 ,ns#ri3*+$ 3he names o. these youn men were ,nscribe# an# preser9e# .or a lon time. Some narrations say their names were inscribe#% an# their trials were inscribe#/preser9e# in history. Some also say that when they were #isco9ere# - their names were matche# with the ,nscriptions. 6ue to the si ni.icance o. the e9ents which too& place in their li9es. [Grammar: All the abo9e is +ubta#a$] +ubta#a$ al 3hani - the dn#: Kaan]] - 32_b !ha#' `een. Am ha ibta anna a/-haab al kahfi war0a1eemi kaan%%.. Rather !do" you assume surely #ompanions of the $a%e and &ns$riptions they !had" 'een..

"hen the erb !#oin wor#' is place# *ater in a sentence structure% an# the ]bcect is mentione# _arlier% it can pro#uce either o. the .ollowin e..ects in meanin / -,&htisas [_-clusi9ity]. -+a#h [7raise/ele9atin importance] -3a$acub [shoc&/Ama^ement]

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A normal arabic sentence structure: kaan%% ajaban min aayaatiNaa - they !ha#' been ama^in .rom ]ur si ns. 3he sentence structure in this ayah: kaan%% min aayaatiNaa 'ajaba - the" (had) 3een fro! [*<#lusivel"+uea##am] .ur si0ns a!a&in0/stran e/unieue/shoc&in !A#cecti9e .orm'. `ut: 1A8a3an 6 Stran0e%*SS:uniuue%*SS$ 3o show the power o. an a#cecti9e% you can use the +as#ar [i#ea] to #escribe the Si..ah !Attribute'. [i.e. Allah is al $A#l. al $A#l g the iustice. "e use# a +as#ar !i#ea i.e. custice'% an# #escribe# Allah$s Attribute as the i#ea o. iustice. 3his enhances 2is Attribute to a ma ni.ie# le9el g Allah ,S iustice.] So by sayin that they were _-clusi9ely .rom the si ns o. Allah 1A8a3an:A!a&in0%*SS 6 the" are an *24*5*)9 A!a&in0 si0n of Allah$ 2he" are an A!a&in0%*SS in of the!selves$ ,. it was: Ama^in /Stran e g Aceeban. *<tre!el" (nusuall" Stran0e 6 A~ABA%$ !2yperbola/ma-imum .orm'.

Ayah 1u:

C K \Z < H < DAIC A K } Aw A A =CL Q= < >= jZ Cl CJ } >l K HUAI K HUAO K r K =CL F A[ A A UN A LF= A AV X A A l \m C AV j CZ C D LN n K HUA= A HUAl AF A KZ
idh awa-'l fityatu ila-'l kahfi fa 1aal%% 0abbanaa aatinaa min ladun-a 0ahmatan wa hayyi' lanaa min amrinaa 0a hadan [)emember] when the youths retreate# to the ca9e an# sai#% v]ur *or#% rant us .rom boursel. mercy an# prepare .or us .rom our a..air ri ht ui#ance.v

,dh [when] - may come .rom - u.hkur !)emember when..'

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So $,#h$ has such a meanin : $)emember when..$/)emin# yoursel. when.. Awa - (wi"u 5a1wa - the final pla#e of rest [i.e. sometimes it is use# to #escribe 2ell in the aur$an]. Awa - [er3] - the pla#e where "ou As#end or +es#end to and !ove to and rest:settle there$ 9ou settle there and "ou are stu# there, "ou #annot 0et out of it$ !i.e. a cail'. Awa is more permanent o. a stayin place. Similar wor#s/ Sa&ana - to *i9e an# )esi#e somewhere !i.e. mo9in houses an# li9in somewhere.' `ut you will not be stuc& there.

'it"ah `ala hah/_loeuence rule: "hen both 0eminine A#tion an# 0emale +oer is #iscusse#% or both +ale a#tion an# +ale doer are sai# - it means A).2 [3i0 plural] .rom that cate ory. "hen mi-e# en#ers use# i.e. 5ale +oer% an# a 'e!ale des#ri3in0 er3 g S5A)) plural$ Key: -iam$u aillah !less than 1 or a small amount' g !i<ed 0ender words use# [.or Actor an# Action]. -iam$u Kathrah !!a<i!u! plural - Alot$ :sually more than 1u' g sa!e 0ender words use#. [.or Actor an# Action.]

*et$s see the .ollowin _-ample in Surah busu.: @F CU < T A A HU > K HO > jP O P ? eU < AVl A A N A ; A N @ KL Cq Am <F j < Hr CLv JV JX J p J @kDm ? \ [ K H Ko K A w A Ll A UA= A A H A HIAw AI A =CL s AZ A @N @G O V DO KZ K Ll K DT K@ An# wo!en in the #it" said% v3he wi.e o. al-$A^ee^ is see&in to se#uce her sla9e boy/ he has impassione# her with lo9e. ,n#ee#% we see her [to be] in clear error.v [busu. 1d:8u] (aala Nis)atun fi-'l $adeenah - !a 0ew' women Sai# in the 1ity.. -0aa$il !Subcect/6oer' %iswa2un is re.errin to women 'e!ales. -0i$l !erb/6oin wor#' [is sai# in a 5ale way]. ;aala (Said) aaala g !masculine' Sai# aaala2 g !'e!inine' Sai#.
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So we see that only a 0ew "omen .rom the city Said somethin !rumours about 7rophet busu. an# the woman'% not alot. [i. there were alot o. o. women !more than 1u'% it woul# be sai#/ aaala3 Niswa3un..]

Goin bac& to this ayah 1u o. surah al Kah.: 3here were a 0ew youn men. ,. it was sai#/ awa2a-al .itya2u !both wor#s 'e!inine' g when Alot of the! 0le#. `ut this is the wor#s in the really ayah/ C K WK v J =CL U @ hOE @ @H X `ut the Awa is a 5as#uline wor#. fit"a2u is a 0eminine wor#. g 3his shows there were a '*/ "oun0 !en .leein . ,laa - to al Kahf - the +eep Cave$ fa ;aal.. - then 2H*9 Said$$

4a33Anaa - our 5aster Grammar: [maNsoob - .at-ha/^abar. Normally% at the be innin o. a sentence% it shoul# be ma).oo$ - #amma/peysh. ,.e. ,t shoul# be )abb:naa.] "hy is it maNsoobf "hene9er 4a33Anaa is mentione#% in maNsoob .orm - it is always a +u1a [invo#ation:pra"er]$ [0or e-ample/ 3his is why i. you call ab#:llah out lou#% you will say 2ya abdAllah2 - because it is a call out !#u$a' to him.]
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- "hene9er 4a33(naa is mentione#% it is not a 6u$a% rather - it is a State!ent about $our +aster$.

[5u+aaf 6 Possess*+] [15u+aaf ila"h1 6 1Possessed to hi!1 : Possess*4$]

,n a 6u$a/,n9ocation% i. there is a +u6aa. AN6 +u6aa. ilayh - then the statement becomes maNsoob !.at-ha/^abar'. ,.e. 4a 0abbAnaa !] +aster ]0 us'. - 2owe9er% vya )abb:v [v] +asterv] !ma).oo$ .orm - 6amma/peysh' will be sai# i. there is no $+u6aa.$/7ossess_6. 3here is no $4a $ !]..' sai# because it is alrea#y un#erstoo#. )abbanaa !]ur +aster' - [ism muNaa#a - 1allin out *ou# !i.e. in prayer'.] Aati%aa - -ive (s$ Aataa/bu$teeb/eetaa$un !i.$aal'. [3o ma&e mai^oom !su&un': Grammar: bu$tib - minus - the letter baa$s g A$tiy. `ut the arabs #on$t li&e hiccup type speech% so A$tiy becomes vAativ .or smooth recital.] AatiNaa - Gi9e us..

5in - fro! 3hey coul# ha9e sai#/ aatina $in-a i9e us 0rom bou !+inKa - .rom you'. `ut they sai#/ aatinaa !in )adunKa - 0ive us fro! *spe#iall" and spe#ifi#all" 9ou$ )adunKa i!plies - A spe#ial favour on "our 3ehalf$ So they are as&in .rom Allah somethin which is out o. the or#inary. Somethin which is more special than what normal people et .rom Allah.
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)ahmatAn - maNsoob !.at-ha/^abar'. 3his is +a.$ool bihi - these i9e the answers to $/hat$. ,.e. 2he "oun0 !en as ed for so!ethin0, but What "maf'%%l bihi# wa it that they a ked f%r) 2he" as ed for a spe#ial 5er#" fro! Allah$ +a.$ool bihi ma#e this maNsoob g )ahmatAn.

..wa hayyi' la naa - and ha""i1 for us$$ ha""a1a - to provide the !eans for a Pro8e#t for a tas $ So they are as&in Allah to pro9i#e them with a +eans !hayyi$' .or stayin upon ui#ance in a worl# .ull o. corruption an# oppression. ,.e. 3hese youn men were ha# to .lee with their reli ion an# hi#e in a ca9e because the &in s were .orcin them to polytheism/i#ol worship. !in - in re0ards to similar interchan able wor#/ $an - about / .rom 3hese wor#s meanin s chan e accor#in to the 0i$l !9erb' conte-t o. the sentence. 1A!r - situation:#o!!and$ Sin#e "ou have #ertain #ontrol over "our situations$ 4ashadan !ma.$ool bihi o. 2ayyi$' g 3o be 0ood, strai0htness, 0uidan#e, upri0htness$ Gi9e us the means .or :pri htness.

Ayah 11:

AQ AP A =CL w A RS \N CJ LN AP Ko K K r K E K LX A j A DU A HUAOCl A A w Cr KU
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fa .arabnaa 'alaa aadhaanihim fee-'l kahfi ineena 'adada So "e cast [a co9er o. sleep] o9er their ears within the ca9e .or a number o. years. 'a - 2hen:So !as a conseeuence'. [iawaa#iyyah.] "hen they ma#e #u$a/prayer% Allah respon#e# to their prayer. So what #i# 2e #of +ara3%aa - /e Stri ed$ 6araba/ya6ribu - to Stri&e/hit. 3heir is a wor# !ma.$ool bihi' which is misse# out in this ayah/ fa .arabnaa HI5AABan 'alaa aadhaanihim - we stru# a BA44,*4 upon their ears$ ,t is misse# out because the meanin is ob9ious. - that Allah place# a barrier o9er their ears so they coul#n$t listen. - 3his is a common theme in the aur$an - o3vious words will 3e o!!itted:re!oved because they are so clear% that they are not mentione#. - 3he e-ception is i. ob9ious wor#s are a##e#% an# this will 3e for an e<tra !eanin0. +eanin s which are $`eyon# the ob9ious$.

i.e. 7rophet ,brahim sai# about Allah/ OK [ JG JX J J BNPU W Q O K @U @ V WC W U @] @ J K An# 2e is who .ee#s me an# i9es me #rin& [Shu$ara d:] Huwwa 9u2t1i!unee - He it is, He who 'eeds !e$ ,brahim coul# ha9e sai#/ Yu3t'im%%nee - *e ,eed me. `ut by ha9in the wor#/ 2uwwa !2e' place# at the be innin % it emphasises that it is Allah A).%* who feeds !e$

fee al ahfi - in the #ave$

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Sineena - 9ears$ [cam$u &athrah/ `ro&en plural - which shoul# be a 0eminine wor#'.' 1Adadan - Period$ [masculine .orm] !5a1doodah [0eminine .orm] shoul# really be use#.' `ut by mi-in en#ers% it a ain shows a s!all plural - which shows that/

1 - ,n the si ht o. Allah% they were there -in the ca9e- .or onl" a few nu!3er of "ears. ["hereas accor#in to us humans !in re ar# to history'% they were in the ca9e .or a lon time - 8uuyears.] q - A dn# reason why is this more A#a#a is use# is to .it in with the conte-t o. the whole surah - o. the world 3ein0 li!ited for a short ti!e onl", "et people thin that the ne<t life is so far awa"$ But Allah is hintin0 at us that it is reall" near - it is onl" a short span of ti!e$ @ @U @U B J\ WV DT JT F KC F K^ W P^ @V @ .PL @ s O^ @K @ Z W V OR Jm - surely they see it !iu# ment 6ay' as .ar% but "e see it as near. !surah +a$aric u: -'

../ineena adada.. - a little ti!e period$ 1 - Allah is #ounterin0 the view of the people who felt that this whole event was A8a3an - Stran0eness 6 *<tre!el" Stran0e$ d - Allah is showin us that this short ti!e period is onl" a s!all, its not hard for Allah to !a e people re!ain in a state of te!porar" sleep for a few #enturies. !#oesn$t this story o. the youn men bein asleep .or centuries then wa&in bac& to li.e - remin# you o. #eath o. humans an# iu# ment 6ayf'

Ayah 1d:

<O < C[ A HZ A@ Rt \Z C AV j C UAK= E LN < HUAxC@ AV E K =CL W A AV LFx A K= Q A [ A OA E C >x AS K= K DCOAT

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thumma ba'athnaa hum li na'lama ayyu-'l hizbayni aH/aa limaa labith%% amadan 3hen "e awa&ene# them that "e mi ht show which o. the two .actions was most precise in calculatin what [e-tent] they ha# remaine# in time. 2hu!!a - 2hen, after so!e ti!e$$ 3humma implies that A happens% then a.ter a "hile ` happens. "hereas $0a$ !then' implies A happene#% then Su##enly ` happene# as a conseeuence. Also% 0a #oes not ha9e to be chronolo ically in or#er. ,t can cust be use# as $3hen$. ,.e. Switchin .rom one topic to another relate# topic .luently. 3humma - then% a.ter some time Ba1ath%aaHu! - /e 4aised the! out$$ )i !*aam al ta$leel g to i9e 7urpose' g in .rder to : so that$$ %a1la!A - maNsoob !.at-ha/^abar' /e !a" now !i.e. "e may _-pose [because Allah alrea#y &nows really]'. ,. it was/ )i na1la!$ !mai^oom - su&un/silence on +eem'. 3he meanin woul# be #i..erent. 3he $*i$ woul# ha9e a #i..erent purpose. ,t woul# not be *aam al ta$leel ! i9in 7urpose'% rather - it woul# be *aam al $Amr !*aam o. 1omman#' g /e Should now$ 3he rest o. the ayah is +a.$ool bihi !the answer to $"hat$ Allah e-pose#': A""( !ma).oo$ - #amma/peysh' g /hi#h

al Hi&3ayn - the d 0roups: Hi&3 g !there are many wor#s .or $ roup$ but 2i^bg' -roup whi#h spe#ifi#all" has an A0enda:5otive$
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,t also implies that there is a Clash 3etween q -roups !2i^bayn' [i.e. A common e-ample .rom the aur$an g 2i^bAllah an# 2i^b ash-shaytaan]. Some scholars o. 3a.seer sai# the d roups may be re.errin to either/ 1 - d roups .rom within the roup o. the youn men in the ca9e. d - 3he #i..erent roups !mentione# in later aayaat' outsi#e o. the 1a9e who #ispute# about these youn men. 8 - 3he people o. the 1a9e was one roup% an# the people o. the city they were e-pose# to was another roup. y - 3he belie9ers were one roup an# #isbelie9ers another roup.

Grammar: 0aa$il !6oer' - Nahnu !"_ g Allah' [in: Na$lamu]. 0i$l !erb' - *i Na$lamu !so we Know' ma.$ool bihi is the rest o. the ayah% iumlah ismiyyah. ayyu al hi^bayni - !mu6a. an# mu6a. ilayh' mubta#a$ a2Saa - &habar

aHSaa - iHSaa - the Best in Countin0$ a2Saa/yu2See !3he $A$/Ali. at the be innin is: a.$alu 3a.#eel - the `est. ,.e. 2asan g Goo#. Ahsan g `est. Kabr g `i . A&bar g `i _S3. _tc.' HaSaa in ara3i# !eans - Pe33les$ 3he arabs woul# use pe''les to $ount. i2Saa [.rom ,.$aal] means $to 1ount$. A2Saa - `est in 1ountin .

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`est in 1ountin whatf 2he +uration:ti!e in whi#h the" sta"ed there in the Cave$ Li maa La'ithoo - for what the" re!ained (how lon0 the" sta"ed) in the #ave.

Surah al-Kah. Ayah:18-1. 6ownloa#: 7art A 5 7art `. [6ownloa# 0ull 3a.seers$ *ist]

Ayah 18:

DAICw <Z AP > K ~ > n [ \ CT CU N < E < HUAN nl <U < A pOAUA <[ <UA j K E A E AO A} A =CHO A DCS A C Cr Cr KO K LFU K E KF
Nahnu naQu/u 'alayka naba'ahum bi-l ha11i! innahum fityatun Aaman%% bi-0abbihim wa zidnaahum hudan ,t is "e who relate to you% [] +uhamma#]% their story in truth. ,n#ee#% they were youths who belie9e# in their *or#% an# "e increase# them in ui#ance. Naausu g "e narrate Nahnu Naausu g "e% "e narrate !_mphasis.' 3his is #one because some people say that other people narrate this story% but Allah is tellin us that it is surely 2e who narrates it with truth. Nahnu g "e !mubta#a$' Na g "e !0i$l [9erb] - has to be ma).oo$' auss: - Narrate as a Story !a story that you $0ollow$' $alayKa - upon you Naba$a - !ma.$ool bihi - obcect' News !o.' 2um - them bi !with' al-haee !the truth' ]ri nal 7ronouns are always )a.$.
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Attache# 7ronouns are either Nasb or iarr. !i.e. Nahnu can morph into Na [nasb .orm]% Anta can be $Ka$ [su..i-] etc.' 6ameer !pronouns' can be attache# to a/ - 0i$l !9erb' g Nasb - ,sm g iarr - har. al iarr g iarr - har. al nasb g nasb - attache# to nothin g 6e.ault )a.$ caar al macroor/ $alay-&a - upon you 3his shoul# ha9e been at the en# o. the ayah/sentence structure% howe9er - it has been place# earlier in the sentence structure to show that it is speci.ic to 7rophet +uhamma#. "+e +e narrate -,nly- to you !, -uhammad" )ith truth.." 3his news came .rom Allah to 7rophet +uhamma# !sal Allahu alayhi wasalam' _-clusi9ely - an# the `ani ,sra$eel woul# con.irm this throu h some o. their &nowle# e o. history. "hy #i#n$t the `ani ,sra$eel &now it .rom Allahf `ecause these youn men$s story happene# a.ter the li.etime o. iesus% an# there were no +essen ers$ a.ter iesus !peace be upon him' to in.orm o. this story. So Allah is tellin us/ 2We! We narrate 67*lu i+ely "ikhti a # t% y%u "8 $uhammad# with truth..2 Bi g 1 - "ith d - 2aaliyah - the means by which it is narrate# to you !throu h An el iibreel/Gabriel' is also the 3ruth. ,.e. An an el really #i# re9eal it to you .rom Allah !] +uhamma#'. 8 - 3he 7urpose o. it is the truth - it is bein re9eale# .or a 7urpose g a remin#er by which people bene.it .rom !bi-$l haee'.

Ayah 1y:

C K E C OAl < H < <q Q A AP > j= Aw A LFZ A X RS CU C ACLF jZ < N < Hq O FS > =L G l l K F K LF AP A s A HZ Ao A HUAO A LF= A HUA AF A K l Cr K K A R ; \ \ K HUASC<q N A m A LX A >= Hr C < \= H K FN K KU
wa 0aba3naa 'alaa Qul%%bihim idh Qaam%% fa Qaal%% 0abbunaa 0abbu- - amaawaati wa-l ar.i lan-nad'uwa min d%%wnihee ilaahan-laQad Qulnaa idhan ha3a3a An# "e tie# their hearts .irm when they stoo# up an# sai#% v]ur *or# is the *or# o. the hea9ens an# the earth. Ne9er will we in9o&e besi#es 2im any #eity. "e woul# ha9e
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certainly spo&en% then% an e-cessi9e trans ression.

,nna2um - surely they !mubta#a$' 'it"atun !&habr' !cam$u eilla g small plural g 2an#.ul o. people [less than 1]$) - 'ata 9oun0 5en$ Allah emphasise# their a e to show the alue o. bein youth.ul% yet Go# 0earin at the same time. Aamanoo - they belie9e# !in' )abbi2im - their +aster .a - so zid%aa - /e, &aada:"a&eedu - ,n#reased$

SA4' )*SS.%: [haa#a comes .rom the +as#ar hibaa#a. `ecause the letter ba is closest to a Kasra% then Kasra is use# .or this ,rre ular 9erb g h,#.' +ore _-amples: Kun !`e'. .rom - Ka"n [_-istence] !maS#ar'. "aw is close to 6amma g K:n.' 3his technieue is calle# Acwa !.or the mi##le letters'. Acwa Key: Alif letter closest to - 'at-ha$/^abar /aw letter closest to - +a!!a./peysh 9a letter closest to - Kasra/^eyr.] !owels at the en# is calle#/ Naatis - the last letter i.e. A^^a-wa-iallA. _tc.'. ^i#Naa - "e increase# 2um - them. 3amyee^: "hen you say somethin Ambi uous an# then you say it in a Speci.ic prescribe# way% i.e. 3amyee^ is Nasb - numbers an# enerics. So Allah increase# them% but in what way #i# Allah increase themf ^i#Naa hum 2u#an - "e increase# them - in terms o. Gui#ance. !tamyee^'
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+efinitions: 4a3a2a - tie so!ethin0 ti0ht so it doesn1t have an openin0 left$ (,$e$ So no lea in0 #an lea throu0h due to e<tre!e ti0htness) )aba3naa - "e tie# $alaa euloobi&um - :pon their hearts. ,. Allah sai# )aba3naa euloobihim - "e tie# their hearts g 7ermanent. `ut Allah use# the wor# $alaa !upon' which si ni.ies it is N]3 a permanent tyin . ,t is tyin .or a temporary time perio#. 2ow #o we &now it is temporaryf `ecause Allah says $,#h$ !when - past tense' in the wor# a.ter it - showin it happene# once. -*5g

`ac& roun#:
Pharaoh ordered that all the #hildren of ,sra1eel [the iewish people when they were ri htly ui#e#] have their new3orn sons e<e#uted% an# their #au hters &ept ali9e as sla9es. 3he mother o. +oses ha# a son% she ha# secretly hi# him .rom 7haroah an# his people. bet Allah inspire# her that when she .elt .ear .or her son% she shoul# !put him in a bas&et' an# place him in the ri9er Nile. An# when she #i# .ear .or her son$s #eath% she place# her son into the ri9er.

3he ,!a0er"g
Allah i9es us ama^in ima ery o. the .eelin s o. the mother o. +oses/+usa #urin that moment.

A OT @ RQo <= A FC = A ; A s F ^ C N A j < Lk C AVF HUA < E A HJ KO K OCI A FZ A <w A OAt A @^ B jV n <V N J D? K WN K D < IAK= Hr AP A Q RS j < =CL j KZ K kC Z K j A DU AZ A FJ AO A K SCq
An# the heart o. +oses$ mother became e!pt" [i.e. o. all 3raneuility]. She was about to #isclose [the matter concernin ] him !i.e. that it is her son' ha# "e not 3ound fast her heart that she woul# be o. the belie9ers.
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[aasas d8:1u]

'aari0h g to become _mpty. 4a3a2 g 3ie somethin _-tremely 3i htly. !i.e. tie somethin
no *ea&s can seep throu h' so ti ht so that

Now ,ma ine the Scenario: 3he mother o. +oses is in .ear .or her son. She is inspire# by Allah to place her son into the ri9er. As she places her chil# into the ri9er% her heart starts drippin., her 2ranuuillit" is drippin0:lea in0 out of her heart% into the ri9er% as she lets o o. her son.. So Allah says that He pla#ed a 4a3a2 - so!ethin0 whi#h 2ied her heart ti0htl", so the 2ranuuillit" would stop lea in0 fro! her heart$ ,.e. Allah ept her heart fir!% 2e reassure# her throu h inspiration% that somethin oo# woul# come as a result o. this in the near-.uture. 3his chil#% +oses woul# be o. the mi htiest +essen ers$ o. Allah who woul# come - to .ree the 1hil#ren o. ,sra$eel .rom sla9ery.

`ac& to surah al Kah. Ayah 1y: ,#h aaam]] - when 32_b Stoo# ;aa! - ;i"aa! 6 Stand up= 2as a +a$nawi !0i urati9e / in +eanin ' an# *a.6hi !*iterally': 0i urati9ely - they stoo# up a ainst ,ncustice an# the oppressi9e lea#ers o. their time. *iterally - they stoo# up an# ma#e 6u$a/,n9ocation/7rayer to Allah. .a aaaloo - then Sai# )abb:Naa [)a.$/6amma] !mubta#a$' - ]ur +aster. 3his is a statement an# not a 6u$a/ni#a$ because i. it was a #u$a% they woul# say/ )abbAnaa. !nasb/.at-ha on )abb'. 0abbu a - amaawaati wa'l Ar. - +aster o. the hea9ens an# the _arth. !&habar' ]ur *or# is the *or# o. the 2ea9ens an# the _arth.
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2Lan Na-d'ua min d%%ni ilaahan..2 )an 6 /ill not : /ill never$ !ma&es +u6ari$ [present tense] 9erb a.ter it into Nasb .orm.' %ad1u - +a1aa (past tense for!) : "a+1uw (present tense for!) : +a1watan (!asdar for! 6 i$e$ Call,%-) *an Na6$u - "e will not call / we will ne9er call !#u$a'.. 5in g !in auranic lan ua e can mean either'/ 1 - .rom d - any 8 - because o... y - can be use# .or $Shoc&/ama^ement$. ,.e. $_9en$ [har. +in har. al-ta$accub] i.e. `a$#ahu g a.ter him. +in ba$#ihee g _9en a.ter him i.e. bou people #isa ree# about the )eli ion __N !+,N `a$#' a.ter &nowle# e ha# come to youf' 3hese are the #i..erent .orms $+,N$ is use# in the aur$an.

+oon 6 Besides !in +ooniHee - An" Besides Hi!$ v"e are not oin to e9er call Any besi#es 2im [Allah]% a o# !ilaahan'..v $+in #oonihee$ !$any besi#es 2im$' was place# earlier in the sentence structure. 3he normal sentence structure shoul# ha9e ilaahan place# .irst/ vlan na#$ua ,laahan min #oona2uv !we will not call upon a o# besi#es 2im.' `y placin $+in 6ooni2ee$ earlier in the sentence structure% it has emphasise# _-clusi9ity !,&htisaas' that there is absolutely no-one who will call upon !in 6u$a [in9ocation]' e-cept Allah Almi hty. ,n 1lassical Arabic - the _-clusi9ity o. $+in 6ooni2ee$ !Any besi#es 2im' woul# be emphasise# throu h a spea&er raisin his 9oice. Showin that besi#es Allah% we will n%t *all any %ther be ide Him9

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*an Na#$ua - 0i$l !the Na g "e - 0aa$il' +in - har. carr - we will not pray to #ooni2ee - caar an# macroor ilaahan !ma.$ool bihi !obcect'' - o# We are n%t g%ing t% *all any g%d be ide Allah.. 3here is a 2a#h. []mission o. a phrase because the recitor is suppose# to un#erstan#]/ *aw #a$na 2u - ha# we calle# him !any o# besi#es Allah'

2La 1ad 1ulnaa idhAN hatata.2 - urely we w%uld ha+e in that *a e aid a /hatata. idhA% - ,n that #ase$ !not relate# to i#h / i#ha - "hen' Shatata g 1 - to Cross a )ine : )i!it !taiaawu^' d - to +istan#e fro! so!ethin0$ !i.e. Shatt-un-nahr - is to be $#istant .rom the #eepest part o. the ri9er.$' ..if we &rayed t% a g%d be ide Allah: i - "e woul# cross past the line/limit o. truth. ii - "e woul# #istance oursel9es .rom the truth. 3he iinns mentione# in surah iinn !d:y' also sai# this same phrase.

Ayah 14:

AR <{ \r A SCo A C AV j AP < CpDA A FC >= } Ak > L HUAZ A j A I A < jZ CZ E n OA j < O < FC q < KU K FN K LFX Aw A j A FI A K= ; K <S D H K DCS K Er CLj AP A z Rl HO\X >Z KJ K K > QS A A IAw K Z
haa$ulaai aawmuna-at-taKha#hoo min #oonihee ilaahata-l-law-laa ya$toona alayhim bi sul3aanim `ayyin% .a man a6hlamu min-man i.taraa $alaAllahi &a#hiban. 3hese% our people% ha9e ta&en besi#es 2im #eities. "hy #o they not brin .or [worship o.] them a clear authorityf An# who is more uncust than one who in9ents about Allah a liefv Haa ulaa1i - 2H,S !is' !mubta#a' ;aw!u%aa - .ur nation !&habr'
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)eally v2aa ulaa$v means $3hese$% but :sta#h Nouman translate# it as $3his$. "hyf 3here is a #isparity when 7ointin out obcects !ism al ,shaarah' in en lish. 3he wor# aawm [Nation/7eople] is !ism iam$' - 1ollecti9e Noun. ,t is a sin ular wor#% but it is treate# as a 7lural. ,.e. aawm-il 0aasie__N Naas !a 7eople'% aawm !a Nation'% aarn etc. 3hese wor#s are Sin ular [an# they also ha9e a 7lural .orm]% but they are re.errin to a an entity which 1ontains many obcects within it% so it is sai# in the plural .orm. So it has been translate# as $3his$ [in its sin ular .orm]% an# not $3hese$. '3hi i %ur Nati%n'

,. you want to remo9e the $,S$ .rom the abo9e sentence% you woul# write/ QawmuNaa haa ulaa'i - this nation o. ours. %.2*g i. there is N] $A*$% it is $,S$.
i.e. al )acul al Kabeer g the `i +an. al )acul -Kabeer g the +an is `i .

,. bou re9erse the structure% it ma&es it $]:)S$ an# not $,S$% when you ha9e a##e# the wor# $2aa#ha$ !this' in the sentence.

it-ta hidhoo !this coul# also be Khabr' - .i$l +aa6iy [7ast tense 9erb] - i0ti$aa* - fro! >itaKhadha> .rom: aKhadha - to 2a e (ph"si#all")$ &t-takadha - to ta e literall" and fi0urativel"$ ,.e. to ta&e hol# o. a boo& physically - aKha#ha woul# be use#. 3o ta&e hol# o. a boo&% AN6 then to ta&e hol# o. it$s teachin s g it-ta-hadha. ,t-ta&ha#h]] - 32_b ha9e ta&en.. min - _9en [.or Ama^ement - ta$accub] 6oon-illaah - besi#es Allah aaliha g o#s [plural o. ,laah ! o#']. ,t is maNsoob - because it is ma.$ool bihi !the #irect ]bcect' o. it-taKha#hoo.
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23hi nati%n %f %ur ! they dare t% take %ther g%d ! be ide Allah9)2

S2])31:3 to +ifferentiate between 'i1l 5aa+i" !7ast tense 9erb' Co!!and !$Amr': ,ttaKhA#ha !Past tense' - 2e 2oo / - it3a&h,#hu !.i$l $amr - Co!!and 9erb i.e. 2a e it' ,.e. caahA#u !2e Stru le#' / iaah,#u !$amr - comman# g Stru00le' -aamAnu !he `elie9e#' / aam,nu !3elieve' -aaatAl: !to belie9e' / eaat,lu !fi0ht' - aaaAmoo !they Stoo# :pri ht' - aa,bmoo [6o Stan# :pri ht] !stan# / erect / upri ht etc.'

6i..erence between Suffi<g A/ !7ast tense / .i$l +a6iy' (/ !$Amr - 1omman#.' -AatA/ a^-^a&aata - 32_b a9e the 1harity. !.i$l +a6iy - past tense' -Aat(/ a^-^a&aata - G,_ the 1harity !$amr - #o!!and'. Similar see/ last ayah o. surah $Asr [1u8:y]

2Law laa ya't%%na 'alayhim bi ultaanin bayyin2 )aw - 1had it 3een1 !symbolisin Ha ra - re ret' - 7ast tense. Similar to $,n$ !i.' - use# in 0uture tense. Similar to the wor# $2a#$ in en lish. *aa - not "a1toona - "a1tu - to 3rin0 !7resent tense / +u6aari$'. 1ata - to #o!e, 3rin0 and 0ive$ Had it been that they *%me and gi+e! and bring Alay2im - upon them Bi Sul2aanin - with Authorit"$ Ba""in - #learl" differentiatin0$
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"&n re.ards to their parti$ular idols )hy do they not 'rin. any de$isi%e $lear /uthority0" 3he $*aww$ !$i. they ha# only..$' - this speech o. theirs showe# sa#ness an# a .eelin o. the youn men e-periencin oppression.

"1a man a2hlamu - then who does !ore wron0> 0a man - then who !mubta#a$' a+hla!u - (does) !ore:!ost /ron0$ 3he Ali. !$a$ pre.i-' si ni.ies ,sm al 3a.6eel g a meanin o. $more/most$. - i%e. +ore/most wron .

"ho can #o more wron .. +in - than +an [,sm al ma"sool] - who i'tara (fi1l - ver3) - to !a e up (ori0inate) !,.tara / i.tari / i.taraa$un [maS#ar]' "and +ho does more/most )ron. than the one )ho made up.." $ala [caar] Allahi [mairoor] &a#hiba - "..upon /llah a lie.." !ma.$ool bihi - #irect obcect' 3his is the normal sentence structure: Ka#hiban $ala Allah - a lie upon Allah. `y sayin / 'ala Allahi kadhiban g e<#lusivel" upon Allah a lie [g _-clusi9ity / ,&htisas]. "and )ho does more/most )ron. than the one )ho ori.inates/in%ents a lie e%en a.ainst /llah0" [ama^ement/shoc&].

Ka#hiban [a maS#ar] - *ie. [ma.$ool bihi] )_+_+`_): a 5af1ool Bihi - is the answer to the $"hat$ an# $"ho$ euestions. ta+yee^ g in what sense/terms.
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Ayah 1:

> K j <O <= A l < UDA A K LFF < =CT A =CL Q= A z A IAP <O Cm CJ C DA HZ C LX jZ n EJ < Cpw <@ < FZ <I l K r K K F A E A FN AF A E A CJ C A> \w <l <= A Al CZ C AV j CZ C D Cl H n EJ n EJ nr <F > KI KZ AD A ; A[ KZ
Wa idhI'tazal-tum%%-hum wa maa ya'bud%%na il-la-Allaha fa'wuuw ilaa-l kahfi yaN hur la-um 0abbukum-min-0ahmatihee wa yuHayyi' la-um-min amrikum-mi0fa1a [3he youths sai# to one another]% vAn# when you ha9e with#rawn .rom them an# that which they worship other than Allah % retreat to the ca9e. bour *or# will sprea# out .or you o. 2is mercy an# will prepare .or you .rom your a..air .acility.v ,1ti&aal - to avoid so!eone deli3eratel"$ 3his is the statement o. the people in the ca9e/ 2When y%u all ha+e turned away fr%m! ign%red! ke&t y%ur di tan*e fr%m.. 3his is the same wor# use#: "1a'ta3ilu an-Nisaa'a fi-l mahee2 - !a9oi# the woman !i.e. se-ual intercourse' [when they are] in +enstruation'. [al `aearah d:ddd] Similarly% the +u$ta^ilah sect woul# a9oi# the people o. the Sunnah% so they are calle# this. ,#h - has been sai# in the 7ast tense% althou h re.errin to the .uture tense. !maybe 7ast tense has been use# to show $certainty$ i.e. As true as the past itsel.% you will #o this.' "a i#hi$ta^al3:+ - i$ta^al3:+ g and when y%u ha+e a+%ided... ,t woul# not be .luent to say: wa i#hi$ta^al3:+ 2:+ - when b]: ha9e a9oi#e# 32_+. So instea#% the .. is added to i!pl" 12H*51$ g wa i#hi$ta^al2(5-.. 2:+ g an# when 9.( ha9e a9oi#e# 2H*5$
3his is a##e# when the last letter is $+eem$ [+]. 0or smooth .low in arabic speech.

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and when y%u ha+e aband%ned them...

2Wa maa ya'bud%%na il-la Allah2 1' ..an# they (the 3o"s) worship none e-cept Allah. d' ..An# what the" (the pol"theists) worship e-cept Allah. 3here are d rammatical opinions on this% either/ 1 - Allah is sayin this statement about the youn men% an# the youn men #i# not say it. !cumlah i$tiraa6iyyah - ,nter9ene# phrase.' [An# when you ha9e intentionally a9oi#e# them - AN6 32_b "])S2,7 N]N_ `:3 A**A2...' [Allah sai# the part in the capital letters% an# the boys #i# not.] d - 3he youn men #i# say it% an# Allah is euotin them entirely. !there.ore the ma.$ool bihi [#irect ]bcect bein #iscusse#] by the boys. 6 and when "ou have avoided the!, A%+ /HA2 2H*9 /.4SH,P B*S,+*S A))AH$$$) :sta#h Nouman inclines to the dn# opinion more% that the whole speech is what the boys sai#. Althou h both 9iews are lin uistically correct.

When y%u'+e turned away ; a+%ided them! and what they w%r hi&! 6<=6>3 "il-la# Allah.. "hat this shows us is that the 3o"s are tellin0 ea#h other to avoid and turn awa" fro! the pol"theists, and avoid what the" worship too - *C*P2 do not turn awa" fro! Allah$ 3his shows that those people #i# worship Allah too% but they worshippe# others alon with 2im. An# this is why the boys sai#/ 2a+%id them and their g%d ! e7*e&t Allah. 'il-laa Allah(2

A.ter you ha9e #one that/ 2,a'wuuw ila-l kahf2 0i$l $Amr !comman#in 9erb' Awa : "a1ti - *ewaa 0a$wee !sin ular' / 0a$wuuw !plural'
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Some people mi ht mista&enly thin& this is/ Aawaa. `ut it is N]3. ]therwise% its 1omman# .orm !.i$l $amr' woul# be Aawu:". 0a$wuw !#oes not ha9e a +a##/e-ten#e# soun#'% so it is not i0$aal. )ather% it is a 8 letter wor# !3halathi muiarra#' - so it is Awa !most probably/ Ali.% "aw% an# the silent ba'. >'a1wuuw ila-l ahfi> 6 >2hen see refu0e in : des#end into the Cave$> 0a$wuuw - turn/ see& re.u e/#escen# g 0i$l $amr !Co!!and'. 0aa$il !#oer' g bou !antum' ,la-al &ah. - in the ca9e. - ,la g caar. &ah., g mairoor. - +a.$ool .eehi !g 6one wheref' answers the euestions o./ $"here$ an# $"hen.$ !the ]bcect o. 3ime an# Space [6har.]'.

vyaNshur la&um )abbu&umv yaNshur - is mai^oom !su&oon'. `ut there was no iaa^im to cause it to become in the state o. Su&oon !i.e. No owel attache# to the last letter.' 3his happens when it is a response to a 7re9ious statement. 3here are d ways to a )esponse i9en to an $,.$ [arabic wor#: $,n$]/ 1 - 1'a1 - 2hen !i.e. i. A happens% 32_N ` happens.' d - !a~&oo! / su&oon [silence] on last letter o. wor#. [especially i. there is no iaa^im !silencer be.ore that wor#.' !i.e. see e-ample i9en in this ayah'.
i.e. the wor#s $*am$ !past tense No% or $*an$ !.uture tense No' are iaa^im wor#s% causin the wor# ahea# o. it to be mai^oom !Su&oon/silence on it$s last letter. ,.e. *an tu0li2 g he will not be success.ul [the last letter 2 #i# not ha9e any 9owel attache# on it]'.

If y%u turn t% the *a+e... iawaab al $Amr !)esponse to the 1omman#' then your *or# woul# #isperse .or you "a%shur [!a~&oo!] - would (hopefull") disperse yaNshur: [ma).oo$] !present tense' - 2e is #isperin !somethin which is alrea#y
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happenin '
the mai^oom .orm is showin us that a pre-con#ition has been i9en% an# i. you .ul.ill that con#ition - you hope that its e..ects will ta&e place.

"..4hen take refu.e in the $a%e !)e hope" *e !/llah" )ill disperse/spread espe$ially 1or You [*aKum] - fro! "our )ord [Faa il ! doer] ! "min #ahmatiHee$ fro! His 5er#"$$$ Nashara / yaNshuru - to sprea# out an# 6isperse. ,.e. bou pic& a bunch o. see#s% an# you throw them !sprea#/#isperse them' in #i..erent #irections. `y placin the wor#s/ *aKum - $0or bou$ earlier in the sentence structure% it is implyin that it !the +ercy' is _specially .or them. 3hey #i# not say $)ahmatahu$ - 2is +ercy. )ather% they sai# $+in )ahmatihee$ - .rom 2is +ercy. 3hey ha# &nowle# e that Allah is +erci.ul% without limit. So they #i# not say that Allah will #isperse 2is +ercy !All o. it' on you% rather they sai#/ 2e will #isperse 0)]+ !some' o. 2is +ercy on you. `ecause 2is +ercy is so reat% that e9en a part o. it is su..icient to sa9e you. "a yu2ayyi$ la&um - an# 2e !we hope' will 7ro9i#e .or you. 2ayyi$ - the wor# 2ayyi$ is in mai^oom !su&oon' .orm a ain. "hich shows a pre-con#ition !which is that you shoul# see& re.u e in the ca9e .or this e..ect to ta&e place.' ,. it was not in mai^oom .orm% it woul# be/ Ha""i1a : "uHa""i1u - He will provide : He is providin0 the !eans for a 2as $ `ut the mai^oom !su&oon/silence' on the last letter o. 2ayyi$ shows that 2e will pro9i#e .or you% base# on the con#ition that you #escen# into the ca9e.

2If y%u flee;take refuge in the *a+e! He "we h%&e# will di &er e - e &e*ially f%r y%u - y%ur L%rd! fr%m Hi $er*y. And "if y%u d% take refuge in the *a+e! we h%&e# He will &r%+ide e &e*ially f%r y%u.. +in $Amri&um - in re ar# to your 3as&s. 3hese are all +a.$ool `ihi$s an# there.ore shoul# be in the state o. Nasb% but because they are iaar an# mairoor% we call them v0ee +ahalli Nasbv !in the state o. Nasb'.
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"hat will 2e pro9i#ef !i4fauan !1st maS#ar'. 4ifu !dn# maS#ar' )a.aea / ya).ueu. g *ase.
- a maS#ar is the root phrase o. a "or#% by which other .orms are ma#e. ,n simple terms/ Si#r g the 2eart/chest. So% maS#ar is the 2eart o. a "or#% by which other .orms o. that )oot wor# are pro#uce#. - one root wor# can ha9e more than 1 maS#ar.

"hen there is a letter $+eem$ [+] on a maS#ar% it emphasises its meanin . ,.e. 2ub g lo9e. +ahabba g more power.ul lo9e. So mi).aea base# on it$s maS#ar - coul# imply that Allah will ma&e: $+any means o. e-treme _ase !)i.e' .or you$ `ut in Sar.% we &now that the *etter +eem [+] attache# to the be innin o. a wor#% with Kasra/^eyr [g 5i$..] can also imply: ,sm al Aala !a 7hysical 3ool'. g bour *or# will pro9i#e .or you a Ph"si#al 2ool (i$e$ A Strate0":plan etc'% by which you will ain _ase !)i.e'. So these youn men #on$t cust ha9e 3awa&&ul in Allah !trust in 2im' - but they also ha9e trust in Allah that 2e will help them in ma&in 7lans - to ma&e their situation easy .or them once they see& re.u e in the 1a9e.

Ayah 1:

A KF A E A LX A K CI A > sOAl > s@ > =L l A jP AI A LX A LX CJ Cm E < < l <F K DA=CL s Kr A A j A l A LT AS A Z A IAF A Cr Cr K K DZ K A > N A n =L s A <z A w A LX CZ C DA jZ CZ Cw N < =CL F <w < UCZ n F <F K IAr Kr K HDA j K K E Ar A z K> s A K=XR ~ ; AB A ? Am C K HZ A N Aw A ? \m CZ C KS C D LN <= < jZ HD AB \ K=F K l A ; AF A K IA jS
wa tara-ash-Shamsa i#haa 3ala$at-ta^aawaru $an &ah.ihim #haata-l bameeni wa i#haa Gharabat-taeri6uhum #haata-shimaali wa hum .ee 0acwatin-minhu% #haali&a min aayaatillaah% man yah#i-illahu .a huwwa-l muhta#. wa man yu6lil% .a lan taii#a lahu waliyyanmurshi#a. An# [ha# you been present]% you woul# see the sun when it rose% inclinin away .rom their ca9e on the ri ht% an# when it set% passin away .rom them on the le.t% while they were [layin ] within an open space thereo.. 3hat was .rom the si ns o. Allah . 2e whom Allah
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ui#es is the [ri htly] ui#e#% but he whom 2e lea9es astray - ne9er will you .in# .or him a protectin ui#e. v"a ta)aa ash-shamsav ta4aa - 4a1aa (past tense) : "a4aa (present tense) 6 to See$ ta)aa g you See ash-Sha!sA - the Sun$ ,n Nasb .orm because it is ma.$ool bihi !#irect obcect' bein seen. ,#haa - when tala1a2 - ,2 rose$ tahaawara !.rom ta0aa$ul pattern - to #o [to] one another' zaara (past tense): "azooru (present tense): zi"aara (!aSdar) 6 to isit$ tahaawara - to isit one another. Similar to ta$aawun - to 1o-operate. Since tahaawara comes .rom the root haara - to isit. ,f two parties visit ea#h to0ether, that is what is 3ein0 portra"ed$ So Allah is showin the ima e o. the sun risin % an# 9isitin us% whilst we are also 9isitin it. !tahaawara - a two roups meetin .'

$An - $in re ar# to$. ,t has an implication/ 3o a9oi# the other. 3he sun is comin % an# it is ma&in sure that it stays away .rom the ca9e. So it cannot be seen. +haata al 9a!een - to the 4i0ht$ bou #on$t say v,laav !to' or v0eev !,n/]n'. )ather% the arabic e-pression is v6haat.v g $to the$ [i.e. in this case - the )i ht].

"a i#ha harabat taari#ahum #haati-l-Shamaali: And when it (Sun) would set (sunset) on their left, ta;ri+uhu! - !a;roo+ : ;ar+a - s#issors : #ut$ ,t woul# cut away .rom them.
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So #urin the #ay% the sun woul# o close% but not too close so that their ca9e can be seen. An# #urin the ni ht when the sun set% the sun woul# be completely cut away .rom them. Some scholars use# this #escription to try to .in# the Geo rophical location o. the 1a9e/ - a 1a9e where the Sun rises an# meets you .rom it$s ri ht% but it cust about misses the ca9e. - a 1a9e where the Sun totally 1uts o.. when it Sun sets !at maGhrib time'.

.."a hum .ee .acwatin min2 /a - "a al 2aaliyyah - translate# as $/hile$ !an# not $an#$'. "a 2um .ee .acwatin minhu - while they were in a wi#e open space between it !the ca9e'. 'a8wah - wide open spa#e 3etween q thin0s$

+haali a !mubta#a' - that 5in - fro! Aa"aat !&habr' - Si0nS$ !so A** these #escriptions i.e. 3he youn men .leein to the ca9e% what they sai#% the sun% its risin % its settin % the insi#e o. a ca9e etc. Are all si ns .rom the si ns o. Allah'. ,llaah - (of) Allah$

+i-in Gen#ers in Speech g A*]3. 5 Same Gen#ers in Speech g *_SS: +haali a is a +asculine term .or !3hat'. 3il&a woul# be $that$ in .eminine .orm. AayAA3 is a 0emine plural o. the wor# Aayah [miraculous Si n]. `y usin the !ale term 6hali&a !that'% and then usin a fe!ale plural wor#: AayAA3. 2as the .ollowin implications: Pluralg- more than 1 obcect is bein re.erre# to as si ns .rom Allah. !i.e. 3he youn men% their .leein % the ca9e% their sayin s% the #uas$ they ma#e% the sunrise% the sunset% the insi#e o. a ca9e etc.'
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"hene9er 0enders o. wor#s Confli#t - it implies 5A%9. "hene9er 0enders o. wor#s are Sa!e - it implies )*SS.

,.e. "a maa Kaana !an# "as [+asculine]' SalAA3uhum !their prayer [0eminine]' mu&aa$an wa taS6iyah g an# their !the #isbelie9ers' Pra"ers ['e!inine] /ere [5as#uline] nothin but whistlin an# clappin . So Allah use# mi-e# en#er in this ayah to show/ - 3heir 7rayer was not real prayer !i.e. not sincere% or not practically a real prayer.'
!i. their prayer was real% it woul# be same en#ers. ,.e. Somethin li&e/ Kaana2 salAA2uhum. - same 0eminine en#er'

6haali&a min Aayaat-illah - that is .rom the si ns o. Allah. +in - .rom !har. al carr' Aayaat - si ns !mu6aa. - possesse#' ,llaah - !o.' Allah !mu6aa. ilayh - possessor'.

man yaHdi-illahi fa huwwa-al $uHtadi... +an ya2#i-illah - whoe9er 2e is ui#in . ya2#i is mai^oom !su&oon / silent' o. the .ull wor# ya2#ee !2e is ui#in '. 3he mai^oom .orm will cause a 1on#ition to be attache# to it. ,.e. >/hoever Allah /.()+ 0uide$$> 0a huwwa-l mu2ta#i - then he is ui#e#. 2uwwa - he !mubta#a$' mu2ta#i - ui#e# !&habr' "hy is mu2ta#, with a &asra on its last letter% when rammatically it is )a.$/ma).oo$f `ecause it is ,rre ular concu ations.

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ya2ta#ee into ,sm 0aa$il !noun #oer' g mu2ta#in. 3he arabs remo9e the letter $ba$ [b] at the en# an# replace it with Kasra. So mairoor an# ma).oo$ .orm o. mu2ta# g mu2ta#,N. maNsoob .orm g mu2ta#i9An. !they brin the letter $ba$ [b] at the en# bac&.' [,.e. )abbanaa sami$naa munaa#i"An. !Nasb .orm'] !see surah aal ,mran 8:18' ] `ut with A* at the be innin g A* mu2ta#. Similar wor# with Similar rules: +uttae,. ,n ra.$ an# carr g stays same as +uttae,. `ut as Nasb g +uttaei9An. ]r A)-+uttaei. So we will say that +u2ta# - it is +abni !stateless'.

Wa $an yu.lil fa lan tajida lahu waliyya... "a man - an# who "u+lil a6alla - you #ont say a6lala. )ather% you say a6alla. !this is mu6aa$a. - repeat o. the same letters [throu h the Sha##a emphasisin the stren th o. the #ouble letter].' yu6ill( !ra.$' yu6illA !nasb' - yu6lil !mai^oom / su&oon'. 3his nee#s to occur because the Sha##a reeuires that the last letter be pronounce#. `ut it can$t because o. the mai^oom .orm/su&oon/silence. i.e. sayin yu6il !with one 1)a!1 [*] at the en#' an# "u+ill [with q )a!1s !**'] while it has a Su oon on it !a es it hard to find out if q )a!1s are there or onl" 1$ So how can a Sha##a !#ouble' letter be pronounce# while in a .orm o. mai^oom [su&oon/silence]f 3he only way is to trans.orm it an# say/ "u+lil.
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3he *aam was not separate# be.ore until it was 0orce# to separate here. ,. it was in Plural for! howe9er% the *aam$s woul# come to ether a ain because the su&oon/ca^m woul# be place# on the *etter $"aw$ ["] which represents plural. ,.e. yu6ill..".

23hen wh%e+er Allah guide ..2 'a - then !cawab al shart - response to the con#itions' )an - future tense 1%o1 [causes 9erb a.ter it in Nasb .orm] 2a~idA [Nasb] - 9ou 'ind )aHu - (*spe#iall") for Hi! [$_specially$ because it is place# earlier in the sentence structure.] /ali"un - A prote#tive friend$ `ut people ha9e protecti9e .rien#$s #on$t theyf !u4shida - a -uider, who sets the! ri0ht (on the ri0ht wa")$ 4%u will n%t find a &r%te*ti+e friend wh% will ?uide him aright. Grammar: ma"soo. an# Si..a !waliyan murshi#a' +a.$ool bihi !possessor' o. taii#a !$you will .in#$'. *an - har. caa^im !causin the wor# a.ter it into mai^oom / su&oon / silent'. 3aii#a !.i$l mu6aari$ - present tense ' 3Aci#a i.e. Anta !you' g 0aa$il / #oer. *a2u - 0or him !caar an# macroor' - which came earlier to cause ,&htisaas !_-clusi9ity/especially.'

2And wh%e+er Allah mi guide ! y%u will n%t find any%ne - e &e*ially f%r him - a a guardian
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friend wh% guide him t% the right way.2

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