Surah 18. Al-Kahf

AND IN THIS way²⁷ have We drawn [people's] attention to their story,²⁸ so that they might know - whenever they debate among themselves as to what happened to those [Men of the Cave]²⁹ - that God's promise [of resurrection] is true, and that there can be no doubt as to [the coming of] the Last Hour. And so, some [people] said: "Erect a building in their memory;³⁰ God knows best what happened to them." Said they whose opinion prevailed in the end: "Indeed, we must surely raise a house of worship in their memory!"

  - Mohammad Asad

I.e., by means of the legend which has grown up around the Men of the Cave and, more particularly, by means of the allegoric use which the Qur'an makes of this legend.

Lit., "given knowledge about them [to others]".

Lit., "debate their case (amrahum) among themselves": an indication of the fact that the legend of the Men of the Cave occupied men's minds for a long time, leading to many discussions and conflicting interpretations. The next sentence explains why God has "drawn [people's] attention" to this story in the context of the Qur'an.

This, to my mind, is the meaning of the expression 'alayhim (lit., "over them") occurring here as well as in the subsequent reference to the building of a house of worship at the suggestion of those "whose opinion prevailed in the end" (alladhina ghalabu 'ala amrihim).

Thus did We reveal their secret to the people so that they might know that the promise of Allah is true and that there is no doubt about the coming of the Hour of Judgement. (But what a pity that instead of considering the Hour of Judgement) they started arguing among themselves about the companions of the cave. Some said: "Erect an edifice over their remains." Their Rabb is quite aware of them. Those who finally prevailed over their matter said: "Let us erect a place of worship over them."

  - Muhammad Farooq-i-Azam Malik

That is how We caused them to be discovered so that their people might know that Allah's promise 'of resurrection' is true and that there is no doubt about the Hour.¹ When the people disputed with each other about the case of the youth 'after their death',² some proposed, 'Build a structure around them. Their Lord knows best about them.' Those who prevailed in the matter said, 'We will surely build a place of worship over them.'

  - Mustafa Khattab

 Their antique silver coins gave them away. People rushed to the cave to greet the youths, who finally passed away and were buried in the cave. The King decided to build a place of worship at the cave to commemorate their story.

 Some pagans suggested that a wall should be built to seal off the cave, whereas the believers decided to build a place of worship at the cave to honour those youths.

And in like manner We disclosed them (to the people of the city) that they might know that the promise of Allah is true, and that, as for the Hour, there is no doubt concerning it. When (the people of the city) disputed of their case among themselves, they said: Build over them a building; their Lord knoweth best concerning them. Those who won their point said: We verily shall build a place of worship over them.

  - Marmaduke Pickthall

Thus did We make their case known to the people that they might know that the promise of Allah is true and that there can be no doubt about the Hour of Judgment. Behold they dispute among themselves as to their affair. (Some) said "Construct a building over them": their Lord knows best about them: those who prevailed over their affair said "Let us surely build a place of worship over them." ^{2357 2358}

  - Abdullah Yusuf Ali

Thus: in this way, by these means, i.e., by the sending out of one of the Sleepers with the old money to the town to buy provisions. His old-fashioned dress, appearance, and speech, and the old uncurrent money which he brought, at once drew the attention of people to him. When they learnt his story, they realised that Allah, Who can protect His servants thus and raise them up from sleep after such a long time, has power to raise up men for the Resurrection, and that His promise of goodness and mercy to those who serve Him is true and was exemplified in this striking way. On the other hand, to the men of the Cave themselves, it became clear that Allah can change the situation before we are aware, and our hope in Him is not futile, and that even when we are on the brink of despair, a revolution is surely working in the world before the world itself realises it.

The perversity of man is such that as soon as ever a glimpse of truth becomes manifest, men fall into controversies about it. The Sleepers could not judge about the duration of their stay in the Cave, but they wisely left the matter and attended to the urgent business of their lives. The townsfolk could not agree as to the significance of the event; they fell to discussing immaterial details. What sort of a memorial should they raise?-a house or a place of worship or a tablet? The place of worship was built. But the real significance was missed until explained in the Qur-an.

[And in times to come] some will say,³¹ "[They were] three, the fourth of them being their dog," while others will say, "Five, with their dog as the sixth of them" - idly guessing at something of which they can have no knowledge - and [so on, until] some will say, "[They were] seven, the eighth of them being their dog." Say: "My Sustainer knows best how may they were. None but a few have any [real] knowledge of them. Hence, do not argue about them otherwise than by way of an obvious argument,³² and do not ask any of those [storytellers] to enlighten thee about them."

  - Mohammad Asad

The future tense in sayaqulun points once again to the legendary character of the story as such, and implies that all speculation about its details is irrelevant to its parabolic, ethical purport.

I.e., for the sake of the self-evident ethical lesson to be derived from their story: an allusion to the first paragraph of verse {21} above.

Now some will soon say: "They were three and their dog was the fourth." The others will guess: "They were five and their dog was the sixth," and there are still others who will say: "They were seven and their dog was the eighth." Say: "My Rabb Alone knows their number. None but a few really know their correct number." Therefore, do not enter into discussion with them about their number except in a cursory way, nor ask anyone about the companions of the cave.

  - Muhammad Farooq-i-Azam Malik

Some will say, 'They were three, their dog was the fourth,' while others will say, 'They were five, their dog was the sixth,' 'only' guessing blindly. And others will say, 'They were seven and their dog was the eighth.' Say, 'O Prophet,' 'My Lord knows best their 'exact' number. Only a few people know as well.' So do not argue about them except with sure knowledge,¹ nor consult any of those 'who debate' about them.

  - Mustafa Khattab

 Based on what has been revealed in the Quran.

(Some) will say: They were three, their dog the fourth, and (some) say: Five, their dog the sixth, guessing at random; and (some) say: Seven, and their dog the eighth. Say (O Muhammad): My Lord is best aware of their number. None knoweth them save a few. So contend not concerning them except with an outward contending, and ask not any of them to pronounce concerning them.

  - Marmaduke Pickthall

(Some) say they were three the dog being the fourth among them; (others) say they were five the dog being the sixth doubtfully guessing at the unknown; (yet others) say they were seven the dog being the eighth. Say thou: "My Lord knoweth best their number; it is but few that know their (real case)." Enter not therefore into controversies concerning them except on a matter that is clear nor consult any of them about (the affair of) the Sleepers. ^{2359 2360 2361 2362}

  - Abdullah Yusuf Ali

The controversy in after ages raged about the number of the Sleepers: were they three or five or seven? People answered, not from knowledge, but from conjecture. Gibbon's version, which has now become best known, makes the number of Sleepers seven. The point was immaterial: the real point was the spiritual lesson.

The true significance of the story is known only to a few. Most men discuss futile details, which are not in their knowledge.

It is unprofitable to enter such immaterial controversies and many others that have been waged about Religion by shallow men from time immemorial. Yet, if there is a matter of clear knowledge from experience that matters, we must openly proclaim it, that the world may be brought to listen to Allah's Truth.

Vulgar story-mongers as such know little of the true significance of stories and parables. We have a clear exposition in the Qur-an. What need is there to go into details of the number of men in the Cave, or of the time they remained there?

AND NEVER say about anything, "Behold, I shall do this tomorrow,"

  - Mohammad Asad

Never say of anything "I will certainly do it tomorrow"

  - Muhammad Farooq-i-Azam Malik

And never say of anything, 'I will definitely do this tomorrow,'

  - Mustafa Khattab

And say not of anything: Lo! I shall do that tomorrow,

  - Marmaduke Pickthall

Nor say of anything "I shall be sure to do so and so tomorrow"

  - Abdullah Yusuf Ali

without [adding], "if God so wills."³³ And if thou shouldst forget [thyself at the time, and become aware of it later], call thy Sustainer to mind and say: "I pray that my Sustainer guide me, even closer than this, to a consciousness of what is right!"

  - Mohammad Asad

According to almost all of the commentators, this parenthetic passage (verses {23-24}) is primarily addressed to the Prophet, who, on being asked by some of the pagan Quraysh as to what "really" happened to the Men of the Cave, is said to have replied, "I shall give you my answer tomorrow" - whereupon revelation was temporarily withheld from him in token of God's disapproval; in the second instance, this exhortation expresses a general principle addressed to all believers.

without adding: "If Allah wills!" And if you forget to say this, then call your Rabb to mind and say: "I hope that my Rabb shall guide me and bring me ever closer than this to the Right Way."

  - Muhammad Farooq-i-Azam Malik

without adding, 'if Allah so wills!' But if you forget, then remember your Lord, and say, 'I trust my Lord will guide me to what is more right than this.'

  - Mustafa Khattab

Except if Allah will. And remember thy Lord when thou forgettest, and say: It may be that my Lord guideth me unto a nearer way of truth than this.

  - Marmaduke Pickthall

Without adding "So please Allah!" And call thy Lord to mind when thou forgettest and say "I hope that my Lord will guide me ever closer (even) than this to the right road." ^{2363 2364}

  - Abdullah Yusuf Ali

Verses 23 and 24 are parenthetical. We must never rely upon our own resources so much as to forget Allah. If by any chance we do forget, we must come back to Him and keep Him in remembrance, as did the Companions of the Cave.

In geometry the perfect circle is an ideal. Any given circle that we draw is not so perfect that we cannot draw one closer to the ideal. So in our life, there is always the hope of drawing closer and closer to Allah.

AND [some people assert], "They remained in their cave three hundred years"; and some have added nine [to that number].³⁴

  - Mohammad Asad

This obviously connects with the "idle guesses" mentioned in the first paragraph of verse {22} above - guesses refuted by the subsequent statements, "My Sustainer knows best how many they were" in verse {22}, and "God knows best how long they remained [there]" in verse {26}. This was, in particular, the view of 'Abd Allah ibn Mas'ud, whose copy of the Qur'an is said to have contained the words, "And they [i.e., some people] said, 'They remained...'," etc. (which was probably a marginal, explanatory remark added by Ibn Mas'ud), as well as of Qatadah and of Matar al-Warraq (Tabari, Zamakhshari and Ibn Kathir). My interpolation, at the beginning of the verse, of the words "some people asserted" is based on the word qalu ("they said") used by Ibn Mas'ud in his marginal note.

Some say they stayed in their cave three hundred years and some add another nine.

  - Muhammad Farooq-i-Azam Malik

They had remained in their cave for three hundred years, adding nine.¹

  - Mustafa Khattab

 Three hundred years in the Gregorian calendar equal three hundred and nine years in the Islamic lunar calendar.

And (it is said) they tarried in their Cave three hundred years and add nine.

  - Marmaduke Pickthall

So they stayed in their Cave three hundred years and (some) add nine (more). ²³⁶⁵

  - Abdullah Yusuf Ali

This verse should be read with the next verse. In the floating oral tradition the duration of time in the Cave was given differently in different versions. When the tradition was reduced to writing, some Christian writers (e.g., Simeon Metaphrastes) named 372 years, some less. In round numbers 300 years in the solar Calendar would amount to 309 in the lunar Calendar. But the next verse points out that all these are mere conjectures: the number is known to Allah alone. The authority on which Gibbon relies mentions two definite reigns, that of Decius (249-251 A.D.) and that of Theodosius 11 (408-450 A.D.). Taking 250 and 450, we get an interval of 200 years. But the point of the story does not lie in the name of any given Emperor, but in the fact that the beginning of the period coincided with an Emperor who persecuted: the Emperor's name at the end of the period may be taken as approximately correct, because the story was recorded within two generations afterwards. One of the worst Emperors to persecute the Christians was Nero who reigned from 54 to 68. If we took the end of his reign (A.D. 68) as the initial point, and (say) 440 A.D. as the final point, we get the 372 years of Simeon Metaphrastes. But none of these writers knew any more than we do. Our best course is to follow the Quranic injunction, "Say, Allah knows best how long they stayed" (xviii. 26). There is also a rebuke implied: 'do not imitate these men who love mischievous controversies!' After all, we are given the narrative more as a parable than as a story.

Say: "God knows best how long they remained [there]. His [alone] is the knowledge of the hidden reality of the heavens and the earth: how well does He see and hear! No guardian have they apart from Him, since He allots to no one a share in His rule!"

  - Mohammad Asad

O Prophet, say: "Allah knows best how long they stayed; He is the One Who knows the secrets of the heavens and the earth; sharp is His sight and keen His hearing! They have no protector besides Him and He does not let anyone share in His command.

  - Muhammad Farooq-i-Azam Malik

Say, 'O Prophet,' 'Allah knows best how long they stayed. With Him 'alone' is 'the knowledge of' the unseen of the heavens and the earth. How perfectly He hears and sees! They have no guardian besides Him, and He shares His command with none.'

  - Mustafa Khattab

Say: Allah is best aware how long they tarried. His is the Invisible of the heavens and the earth. How clear of sight is He and keen of hearing! They have no protecting friend beside Him, and He maketh none to share in His government.

  - Marmaduke Pickthall

Say: "Allah knows best how long they stayed: with Him is (the knowledge of) the secrets of the heavens and the earth: how clearly He sees how finely He hears (everything)! They have no protector other than Him; nor does He share His Command with any person whatsoever. ^{2366 2367}

  - Abdullah Yusuf Ali

Who are "they" in this sentence? They may be the Companions of the Cave, for they put themselves under the protection of Allah, and disowned all attribution of partners to Him. Or "they" may refer to the people in general who go wrong and become "Mushriks" i.e., attribute imaginary partners to Allah.

His Command: i.e., Allah's sovereignty of the world, or in His Judgment on the Day of Judgment.

AND CONVEY [to the world] whatever has been revealed to thee of thy Sustainer's writ. There is nothing that could alter His words;³⁵ and thou canst find no refuge other than with Him.

  - Mohammad Asad

According to Razi, it is on this passage, among others, that the great Qur'an-commentator Abu Muslim al-Isfahani based his rejection of the so-called "doctrine of abrogation" discussed in my note [87] on {2: 106}.

O Prophet! Recite what has been revealed to you from the Book of your Rabb: no one is authorized to change His Words and if you dare to make any change, you will find no refuge to protect you from Him.

  - Muhammad Farooq-i-Azam Malik

Recite what has been revealed to you from the Book of your Lord. None can change His Words, nor can you find any refuge besides Him.

  - Mustafa Khattab

And recite that which hath been revealed unto thee of the scripture of thy Lord. There is none who can change His words, and thou wilt find no refuge beside Him.

  - Marmaduke Pickthall

And recite (and teach) what has been revealed to thee of the Book of thy Lord: none can change His Words and none wilt thou find as a refuge other than Him. ²³⁶⁸

  - Abdullah Yusuf Ali

His Words: His Commands, Decrees, Orders.

And contain thyself in patience by the side of all who at morn and at evening invoke their Sustainer, seeking His countenance, and let not thine eyes pass beyond them in quest of the beauties of this world's life:³⁶ and pay no heed to any whose heart We have rendered heedless of all remembrance of Us³⁷ because he had always followed [only] his own desires, abandoning all that is good and true.³⁸

  - Mohammad Asad

For an explanation of this verse, see 6:52 and the corresponding note [41].

See surah {2}, note [7]. Zamakshari and Razi explain the verb aghfalna - agreeably with Qur'anic doctrine - as meaning "whom We have found to be heedless". (See also my note [4] on the second part of 14:4 .)

Lit., "and whose case (amr) was one of abandonment of [or "transgression against"] all bounds [of what is right]".

Keep yourself content with those who call on their Rabb morning and evening seeking His good pleasure; and let not your eyes turn away from them desiring the attraction of Worldly Life; nor obey the one whose heart We have permitted to neglect Our remembrance, who follows his own desires and goes to extremes in the conduct of his affairs.

  - Muhammad Farooq-i-Azam Malik

And patiently stick with those who call upon their Lord morning and evening, seeking His pleasure.¹ Do not let your eyes look beyond them, desiring the luxuries of this worldly life. And do not obey those whose hearts We have made heedless of Our remembrance, who follow 'only' their desires and whose state is 'total' loss.

  - Mustafa Khattab

 lit., seeking His Face.

Restrain thyself along with those who cry unto their Lord at morn and evening, seeking His countenance; and let not thine eyes overlook them, desiring the pomp of the life of the world; and obey not him whose heart We have made heedless of Our remembrance, who followeth his own lust and whose case hath been abandoned.

  - Marmaduke Pickthall

And keep thy soul content with those who call on their Lord morning and evening seeking his Face; and let not thine eyes pass beyond them seeking the pomp and glitter of this Life; nor obey any whose heart We have permitted to neglect the remembrance of Us one who follows his own desires whose case has gone beyond all bounds. ^{2369 2370}

  - Abdullah Yusuf Ali

Cf. vi. 52 and n. 870. The true servants of Allah are those whose hearts are turned to Him morning, noon, and night, and who seek not worldly gain, but Allah's Grace, Allah's own Self, His Presence and nearness. Even if they are poor in this world's goods, their society gives far more inward and spiritual satisfaction than worldly grandeur or worldly attractions.

For those who stray from Allah's path, Allah's Grace is ever anxious: it seeks to reclaim them and bring them back to the path. If such a one resists, and follows his own lusts, a point is reached when his case becomes hopeless. Allah's Grace does not then reach him, and he is abandoned to his pride and insolence. Beware of following the example or advice of such a one or seeking his society, or hankering after his wretched idols.

And say: "The truth [has now come] from your Sustainer: let, then, him who wills, believe in it, and let him who wills, reject it. "Verily, for all who sin against themselves [by rejecting Our truth]³⁹ We have readied a fire whose billowing folds will encompass them from all sides;⁴⁰ and if they beg for water, they will be given water [hot] like molten lead, which will scald their faces: how dreadful a drink, and how evil a place to rest!

  - Mohammad Asad

Thus Razi explains the expression az-zalimun (lit., "the evildoers") in the above context.

The expression suradiq - rendered by me as "billowing folds"-literally denotes an awning or the outer covering of a tent, and alludes here to the billowing "walls of smoke" that will surround the sinners (Zamakhshari): a symbolism meant to stress the inescapability of their suffering in the hereafter (Razi).

O Prophet proclaim: "This is the Truth from your Rabb. Now let him who will, believe in it, and him who will, deny it." As for those who reject it, for such wrongdoers We have prepared a Fire whose flames will hem them in like the walls of a tent. When they cry for help, they will be showered with water as hot as molten brass, which will scald their faces. What a dreadful drink and what a horrible residence!

  - Muhammad Farooq-i-Azam Malik

And say, 'O Prophet,' ''This is' the truth from your Lord. Whoever wills let them believe, and whoever wills let them disbelieve.' Surely We have prepared for the wrongdoers a Fire whose walls will 'completely' surround them. When they cry for aid, they will be aided with water like molten metal, which will burn 'their' faces. What a horrible drink! And what a terrible place to rest!

  - Mustafa Khattab

Say: (It is) the truth from the Lord of you (all). Then whosoever will, let him believe, and whosoever will, let him disbelieve. Lo! We have prepared for disbelievers Fire. Its tent encloseth them. If they ask for showers, they will be showered with water like to molten lead which burneth the faces. Calamitous the drink and ill the resting place!

  - Marmaduke Pickthall

Say "The Truth is from your Lord": let him who will believe and let him who will reject (it): for the wrongdoers We have prepared a Fire whose (smoke and flames) like the wall and roof of a tent will hem them in: if they implore relief they will be granted water like melted brass that will scald their faces. How dreadful the drink! How uncomfortable a couch to recline on! ²³⁷¹

  - Abdullah Yusuf Ali

Our choice in our limited Free-will involves a corresponding personal responsibility. We are offered the Truth: again and again is it pressed on our attention. If we reject it, we must take all the terrible consequences which are prefigured in the Fire of Hell. Its flames and roof will completely enclose us like a tent. Ordinarily there is water to quench the heat of thirst: here the only drink will be like molten brass, thick, heavy, burning, sizzling. Before it reaches the mouth of the unfortunates, drops of it will scald their faces as it is poured out.

[But,] behold, as for those who attain to faith and do righteous deeds - verily, We do not fail to requite any who persevere in doing good:

  - Mohammad Asad

As for those who believe and do good deeds, rest assured that We do not waste the reward of him who does a good work.

  - Muhammad Farooq-i-Azam Malik

As for those who believe and do good, We certainly never deny the reward of those who are best in deeds.

  - Mustafa Khattab

Lo! as for those who believe and do good works, Lo! We suffer not the reward of one whose work is goodly to be lost.

  - Marmaduke Pickthall

As to those who believe and work righteousness verily We shall not suffer to perish the reward of any who do a (single) righteous deed. ²³⁷²

  - Abdullah Yusuf Ali

The righteous will be rewarded, as has been said again and again, beyond their merits: xxviii. 84: xxx. 39. Not a single good deed of theirs will lose its reward, and the mercy of Allah will blot out their sins.

theirs shall be gardens of perpetual bliss - [gardens] through which running waters flow wherein they will be adorned with bracelets of gold and will wear green garments of silk and brocade, [and] wherein upon couches they will recline:⁴¹ how excellent a recompense, and how goodly a place to rest!

  - Mohammad Asad

Like all other Qur'anic descriptions of happenings in the hereafter, the above reference to the "adornment" of the believers with gold and jewels and silk (cf. similar passages in 22:23 , 35:33 and 76:21 ) and their "reclining upon couches (ara'ik)" is obviously an allegory - in this case, an allegory of the splendour, the ever-fresh life (symbolized by "green garments"), and the restful fulfilment that awaits them in result of the many acts of self-denial which their faith had imposed on them during their earthly life. - Referring to the symbolism of these joys of paradise Razi draws our attention to the difference in the construction of the two parts of this clause: the first part is in the passive form ("they will be adorned...") and the second, in the active ("they will wear..."). In his opinion, the active form alludes to what the righteous will have earned by virtue of their deeds, whereas the passive form denotes all that will be bestowed on them by God above and beyond their deserts.

They are the ones for whom there will be the Gardens of Eden, beneath which rivers flow; they will be adorned therein with bracelets of gold, they will wear green garments of fine silk and rich brocade and they will recline on soft couches. What an excellent reward and what a beautiful residence!

  - Muhammad Farooq-i-Azam Malik

It is they who will have the Gardens of Eternity, with rivers flowing under their feet. There they will be adorned with bracelets of gold, and wear green garments of fine silk and rich brocade, reclining there on 'canopied' couches. What a marvellous reward! And what a fabulous place to rest!

  - Mustafa Khattab

As for such, theirs will be Gardens of Eden, wherein rivers flow beneath them; therein they will be given armlets of gold and will wear green robes of finest silk and gold embroidery, reclining upon thrones therein. Blest the reward, and fair the resting place!

  - Marmaduke Pickthall

For them will be Gardens of Eternity; beneath them rivers will flow; they will be adorned therein with bracelets of gold and they will wear green garments of fine silk and heavy brocade; they will recline therein on raised thrones. How good the recompense! How beautiful a couch to recline on! ^{2373 2374}

  - Abdullah Yusuf Ali

Heaven is figured by all the pictures of ease and comfort which we can imagine in our present state: Gardens: perpetual springs of crystal water, which we can see as in a landscape from above; the finest and most costly ornaments; the most beautiful clothes to wear; green is the colour mentioned, because it is the most refreshing to the eye, and fits in well with the Garden; the wearer takes the choice of fine silk or heavy brocade; and for rest and comfort, high thrones of dignity on which the blessed ones recline.

This picture is in parallel contrast to the picture of Misery in the last verse.

AND PROPOUND unto them the parable of two men, upon one of whom We had bestowed two vineyards, and surrounded them with date-palms, and placed a field of grain in-between.⁴²

  - Mohammad Asad

This parable connects with verses {7-8} of this surah, and serves as an illustration of the statement that "all beauty on earth is a means by which God puts men to a test".

O Prophet! Give them this parable. Once there were two men. To one of them We had given two gardens of grapevines surrounded with palm-trees and put between them land for cultivation.

  - Muhammad Farooq-i-Azam Malik

Give them 'O Prophet' an example of two men. To 'the disbelieving' one We gave two gardens of grapevines, which We surrounded with palm trees and placed 'various' crops in between.

  - Mustafa Khattab

Coin for them a similitude: Two men, unto one of whom We had assigned two gardens of grapes, and We had surrounded both with date palms and had put between them tillage.

  - Marmaduke Pickthall

Set forth to them the parable of two men: for one of them We provided two gardens of grapevines and surrounded them with date-palms: in between the two We placed corn-fields. ²³⁷⁵

  - Abdullah Yusuf Ali

Here is a simple parable of the contrast between two men. One was purse-proud, and forgot that what he had was from Allah, by way of a trust and a trial in this life. The other boasted of nothing: his trust was in Allah. The worldly wealth of the first was destroyed, and he had nothing left. The second was the happier in the end.

Each of the two gardens yielded its produce and never failed therein in any way, for We had caused a stream to gush forth in the midst of each of them.

  - Mohammad Asad

Both of those gardens yielded abundant produce and did not fail to yield its best. We had even caused a river to flow between the two gardens.

  - Muhammad Farooq-i-Azam Malik

Each garden yielded 'all' its produce, never falling short. And We caused a river to flow between them.

  - Mustafa Khattab

Each of the gardens gave its fruit and withheld naught thereof. And We caused a river to gush forth therein.

  - Marmaduke Pickthall

Each of those gardens brought forth its produce and failed not in the least therein: in the midst of them We caused a river to flow.

  - Abdullah Yusuf Ali

And so [the man] had fruit in abundance. And [one day] he said to his friend, bandying words with him, "More wealth have I than thou, and mightier am I as regards [the number and power of my] followers!"

  - Mohammad Asad

He had abundant produce, he said to his companion while conversing with him: "I am richer than you and my clan is mightier than yours."

  - Muhammad Farooq-i-Azam Malik

And he had other resources¹ 'as well'. So he boasted to a 'poor' companion of his, while conversing with him, 'I am greater than you in wealth and superior in manpower.'

  - Mustafa Khattab

 The word “thamar” can mean fruits, gold and silver, etc.

And he had fruit. And he said unto his comrade, when he spake with him: I am more than thee in wealth, and stronger in respect of men.

  - Marmaduke Pickthall

(Abundant) was the produce this man had: he said to his companion in the course of a mutual argument: "More wealth have I than you and more honor and power in (my following of) men." ²³⁷⁶

  - Abdullah Yusuf Ali

The two men began to compare notes. The arrogant one was puffed up with his possessions, his income, and his large family and following, and thought in his self- complacency that it would last for ever. He was also wrong in looking down on his Companion, who, though less affluent, was the better man of the two.

And having [thus] sinned against himself, he entered his garden, saying, "I do not think that this will ever perish!

  - Mohammad Asad

When, having thus wronged his soul, he entered his garden and said: "I do not think that this garden will ever perish!

  - Muhammad Farooq-i-Azam Malik

And he entered his property, while wronging his soul, saying, 'I do not think this will ever perish,

  - Mustafa Khattab

And he went into his garden, while he (thus) wronged himself. He said: I think not that all this will ever perish.

  - Marmaduke Pickthall

He went into his garden in a state (of mind) unjust to his soul: He said "I deem not that this will ever perish. ²³⁷⁷

  - Abdullah Yusuf Ali

It was not wealth that ruined him, but the attitude of his mind. He was unjust, not so much to his neighbour, as to his own soul. In his love of the material, he forgot or openly defied the spiritual. As verse 37 shows, he took his companion with him, to impress him with his own importance, but the companion was unmoved.