سُوْرَةُ الْكَهْفِ
Surah Al-Kahf (18) — Ayah 82
وَأَمَّا ٱلْجِدَارُ فَكَانَ لِغُلَـٰمَيْنِ يَتِيمَيْنِ فِى ٱلْمَدِينَةِ وَكَانَ تَحْتَهُۥ كَنزٌ لَّهُمَا وَكَانَ أَبُوهُمَا صَـٰلِحًا فَأَرَادَ رَبُّكَ أَن يَبْلُغَآ أَشُدَّهُمَا وَيَسْتَخْرِجَا كَنزَهُمَا رَحْمَةً مِّن رَّبِّكَ ۚ وَمَا فَعَلْتُهُۥ عَنْ أَمْرِى ۚ ذَٰلِكَ تَأْوِيلُ مَا لَمْ تَسْطِع عَّلَيْهِ صَبْرًا ﴿82﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
"And as for the wall, it belonged to two orphan boys in the town; and there was under it a treasure belonging to them; and their father was a righteous man, and your Lord intended that they should attain their age of full strength and take out their treasure as a mercy from your Lord. And I did them not of my own accord. That is the interpretation of those (things) over which you could not hold patience."
Word by Word — Arabic, Transliteration & Meaning
وَأَمَّا
wa-ammā
And as for
ٱلْجِدَارُ
l-jidāru
the wall
فَكَانَ
fakāna
it was
لِغُلَـٰمَيْنِ
lighulāmayni
for two orphan boys
يَتِيمَيْنِ
yatīmayni
for two orphan boys
فِى
fī
in
ٱلْمَدِينَةِ
l-madīnati
the town
وَكَانَ
wakāna
and was
تَحْتَهُۥ
taḥtahu
underneath it
كَنزٌۭ
kanzun
a treasure
لَّهُمَا
lahumā
for them
وَكَانَ
wakāna
and was
أَبُوهُمَا
abūhumā
their father
صَـٰلِحًۭا
ṣāliḥan
righteous
فَأَرَادَ
fa-arāda
So intended
رَبُّكَ
rabbuka
your Lord
أَن
an
that
يَبْلُغَآ
yablughā
they reach
أَشُدَّهُمَا
ashuddahumā
their maturity
وَيَسْتَخْرِجَا
wayastakhrijā
and bring forth
كَنزَهُمَا
kanzahumā
their treasure
رَحْمَةًۭ
raḥmatan
(as) a mercy
مِّن
min
from
رَّبِّكَ ۚ
rabbika
your Lord
وَمَا
wamā
And not
فَعَلْتُهُۥ
faʿaltuhu
I did it
عَنْ
ʿan
on
أَمْرِى ۚ
amrī
my (own) accord
ذَٰلِكَ
dhālika
That
تَأْوِيلُ
tawīlu
(is the) interpretation
مَا
mā
(of) what
لَمْ
lam
not
تَسْطِع
tasṭiʿ
you were able
عَّلَيْهِ
ʿalayhi
on it
صَبْرًۭا
ṣabran
(to have) patience
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.
82. 1. This is the second argument of those who affirm the prophethood of Khidr, by which they establish the prophethood of Khidr. Because no non-prophet receives such revelation that he would perform such important actions merely on a divine indication, nor is such a divine indication of a non-prophet actionable. Just as the prophethood of Khidr is disputed among a group, so too is the life of Khidr, and those who affirm the life of Khidr prove the meetings of many people with Khidr and then present these as evidence for his being alive until now. However, just as there is no Shari'ah verse regarding the life of Khidr, in the same way, people's mystical unveilings or claims of meeting Khidr in wakefulness or in sleep are also not acceptable. When his appearance has not been described through reliable means, then how is his identification possible? And how can it be believed that the elders who claimed to have met him actually met Khidr, the companion of Musa (عليه السلام), and were not deceived or misled by someone using the name of Khidr?
