سُوْرَةُ الْكَهْفِ

Surah Al-Kahf (18) — Ayah 35

The Cave · Meccan · Juz 15 · Page 298

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وَدَخَلَ جَنَّتَهُۥ وَهُوَ ظَالِمٌ لِّنَفْسِهِۦ قَالَ مَآ أَظُنُّ أَن تَبِيدَ هَـٰذِهِۦٓ أَبَدًا ﴿35﴾

Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali

And he went into his garden while in a state (of pride and disbelief) unjust to himself. He said: "I think not that this will ever perish.

Word by Word — Arabic, Transliteration & Meaning

وَدَخَلَ wadakhala And he entered
جَنَّتَهُۥ jannatahu his garden
وَهُوَ wahuwa while he
ظَالِمٌۭ ẓālimun (was) unjust
لِّنَفْسِهِۦ linafsihi to himself
قَالَ qāla He said
مَآ mā Not
أَظُنُّ aẓunnu I think
أَن an that
تَبِيدَ tabīda will perish
هَـٰذِهِۦٓ hādhihi this
أَبَدًۭا abadan ever

Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi

Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.

(Ayah 36,35){وَ دَخَلَ جَنَّتَهٗ وَ هُوَ ظَالِمٌ لِّنَفْسِهٖ …:} The one who wronged himself, because he said three things, all three of which are disbelief, even though he acknowledged the existence of the Lord Almighty, as is evident from {’’ وَ لَىِٕنْ رُّدِدْتُّ اِلٰى رَبِّيْ ‘‘}. The first is that he said, “I do not think that this garden will ever perish,” whereas to consider anything other than Allah as eternal or everlasting is sheer ignorance and atheism, and a denial of Allah Almighty’s power and will. He can, whenever He wills, say {’’كُنْ‘‘} to anything and destroy it, and He continues to do so. The second is that he said, “I do not think that the Hour will ever be established,” which is a denial of Allah’s power, because if Allah Almighty is able to create the first time, then He is also able to do so again. The third thing is that, even if, hypothetically, I am returned to my Lord, I will surely find a place better than this, because it is my right. See Surah Ha Mim As-Sajdah (50) and Surah Maryam (77). This is a denial of the recompense of deeds and of Allah Almighty’s wisdom and justice, and the aforementioned three things are disbelief. (Maha’imi)

Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf

Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.

The exegesis of this verse has been done along with the previous verse.

Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani

Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.

As he was saying this, he entered his garden, wronging himself, and said: "I do not think [36] that this garden will ever perish."

[36]
The Example of a Monotheist and a Disbeliever and Polytheist:

One day, he was standing by his garden when his poor neighbor happened to pass by, so he began to boast to him and said, "No matter what, I am better than you in the life you are living. I am wealthy and have plenty of children." While saying these things, he took his neighbor with him into his garden and said, "I have worked so hard on this garden and have made such complete arrangements that at least in my lifetime, this garden cannot be ruined. And as for the Day of Resurrection that you keep talking about, firstly, I do not even believe in it, and even if it does occur as you say, then the God who has shown me so much kindness and favor in this world, why would He not show me favor in that life as well?" This was also the belief of the Qurayshi chiefs. In fact, this verse refutes the mistaken notion of worldly people that if they are provided with comfort and ease in this world, it is a sign of Allah's pleasure with them, whereas in reality, they are under a severe test from Allah to see whether they are grateful for His blessings or become disobedient to Him. But they think that Paradise is already guaranteed for them, so what other Paradise is there for them to strive for?
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