📖 Verse 18:1-8 — The Divine Introduction: A Book Without Crookedness

Estimated placement in timeline: Mid-Meccan Period — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): This Surah was a direct response to a major challenge. The Quraysh leaders, seeking to discredit Prophet Muhammad (ﷺ), consulted with the Jewish scholars of Yathrib (later Madinah). The scholars advised them to ask the Prophet about three things they believed only a true prophet would know: the story of some young men in ancient times, the story of a great traveler who reached the east and west, and the nature of the Ruh (Spirit/Soul). This revelation came down as a comprehensive answer, not just to the questions, but to the spiritual state of the questioners. The opening verses establish the authority and perfection of the Qur’an as the source of this divine knowledge, framing the entire Surah as a proof of its divine origin.

Referenced Timeline: Contemporary Makkah (7th Century CE). These verses directly address the Prophet (ﷺ) and his community, establishing the nature of the revelation they are receiving in real-time.

All praise is for Allah, Who has sent down to His slave the Book and has not placed in it any crookedness. (18:1)

• Primary evidence: The Sira of Ibn Ishaq details the story of the Quraysh consulting the Jewish rabbis, which is the universally accepted reason for this Surah’s revelation. The content of the Surah directly maps to the questions asked.
• Classical tafsir: Ibn Kathir confirms this Asbab al-Nuzul, stating, “The reason for the revelation of this Surah was that the polytheists of Makkah sent An-Nadr bin Al-Harith and `Uqbah bin Abi Mu`it to the Jewish rabbis in Al-Madinah, to ask them about the Prophet (ﷺ)…” (Tafsir Ibn Kathir, 18:1).

• Location/Context: Makkah
• Primary Actors: Prophet Muhammad (ﷺ), Quraysh, Allah (SWT)
• Function in Narrative: Overture & Framing
• Evidence Level: High

🛡️ Verse 18:9-12 — The First Trial: Introducing the Sleepers of the Cave

Estimated placement in timeline: Mid-Meccan Period — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): This is the direct beginning of the answer to the first question posed by the Quraysh. After establishing the Qur’an’s authority, Allah (SWT) now addresses the challenge head-on. The Prophet (ﷺ) is instructed to tell the story of the “Companions of the Cave and the Inscription” (Ashab al-Kahf war-Raqim). The revelation presents their story not as something ordinary, but as one of Allah’s wondrous signs, immediately elevating it from a local legend to a universal lesson in faith and divine power. The Muslims in Makkah, facing persecution for their monotheistic belief, would have found an immediate and powerful parallel in this story.

Referenced Timeline: Ancient History (Pre-Islamic, likely 3rd Century CE). The story refers to a group of monotheistic youths fleeing persecution from a polytheistic Roman ruler, commonly identified as Emperor Decius (c. 250 CE).

• Primary evidence: The narrative directly addresses the first of the three questions from the Asbab al-Nuzul hadith. Its placement immediately after the introduction confirms its role as the first major proof.
• Classical tafsir: Tafsir al-Jalalayn notes that the question in verse 9 serves to downplay the listener’s astonishment, suggesting that Allah’s power manifested in creating heavens and earth is far greater than the miracle of the cave. This highlights the pedagogical purpose of the story.

• Location/Context: Makkah (Revelation) / Roman Empire (Narrative)
• Primary Actors: Prophet Muhammad (ﷺ), Quraysh / The Youths
• Function in Narrative: Answering the First Challenge, Establishing a Precedent for Faith
• Evidence Level: High

🗣️ Verse 18:13-16 — The Stand for Truth: A Declaration Against Idolatry

Estimated placement in timeline: Mid-Meccan Period — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The narrative continues, detailing the courageous stance of the youths. The verses describe their public declaration of faith in “the Lord of the heavens and the earth” and their explicit rejection of their community’s idolatry. This part of the story would have resonated deeply with the Prophet (ﷺ) and his companions. They were living this reality daily, standing against the 360 idols of the Kaaba and the powerful tribal traditions of the Quraysh. The revelation of these verses served as a divine endorsement of their own stand, affirming that their struggle was part of a timeless pattern of truth versus falsehood.

Referenced Timeline: Ancient History (c. 3rd Century CE). This section depicts the moment of confrontation between the young believers and their polytheistic society before they sought refuge in the cave.

“These, our people, have taken besides Him deities. Why do they not bring for them a clear authority? And who is more unjust than one who invents about Allah a lie?” (18:15)

• Primary evidence: The language and theme of challenging idolaters for “clear authority” is a hallmark of Meccan surahs, directly mirroring the debates between the Prophet (ﷺ) and the Quraysh.
• Classical tafsir: Al-Tabari explains that their statement was a denunciation of their people’s blind imitation of their ancestors, a core critique the Qur’an levels against the Meccans. He highlights the courage it took to separate themselves (`I`tizal) from their society.

• Location/Context: Makkah (Revelation) / A Roman City (Narrative)
• Primary Actors: The Youths, Their Polytheistic Community
• Function in Narrative: Modeling Courage and Rational Argument for Tawhid
• Evidence Level: High

☀️ Verse 18:17-18 — Divine Protection: The Miracle Inside the Cave

Estimated placement in timeline: Mid-Meccan Period — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The story shifts from human action to divine intervention. These verses describe the miraculous preservation of the youths’ bodies. The sun’s path is altered to avoid harming them, and they are turned from side to side. This vivid imagery served as a powerful message to the besieged Muslims in Makkah: when you entrust yourself to Allah, His protection is absolute and works in ways you cannot comprehend. While they felt exposed and vulnerable to the Quraysh, these verses promised a hidden, divine care that transcends physical laws. The mention of the dog and the fearsome appearance of the sleepers adds to the sense of a divinely guarded sanctuary.

Referenced Timeline: Ancient History (c. 3rd-6th Century CE). This describes the state of the youths during their 309-year sleep within the cave.

• Primary evidence: The detailed, picturesque language is characteristic of Qur’anic storytelling meant to inspire awe and reflection, a key feature of Meccan surahs aimed at building foundational faith.
• Classical tafsir: Ibn Kathir details the scientific wisdom behind their being turned over, explaining it prevented the earth from consuming their bodies (bedsores). He presents this not just as a miracle, but as an example of Allah operating through a system of cause and effect He created.

• Location/Context: Makkah (Revelation) / The Cave (Narrative)
• Primary Actors: Allah (SWT), The Youths (in slumber)
• Function in Narrative: Demonstrating Divine Power and Subtle Protection
• Evidence Level: High

🪙 Verse 18:19-21 — The Awakening: A Sign for a New Generation

Estimated placement in timeline: Mid-Meccan Period — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The narrative leaps forward in time. The youths awaken, thinking they’ve slept for only a day or part of a day. They send one of their own with old silver coins to buy food, an act that leads to their discovery. The purpose of their long sleep is now revealed: it was to serve as a sign for a future generation that had fallen into dispute about the reality of the Resurrection. Their re-emergence becomes irrefutable proof that Allah can bring the dead back to life. For the Meccans, who vehemently denied the afterlife, this was the core of the story’s argument. It wasn’t just a tale of refuge; it was an empirical proof for the central tenet of Islam they rejected.

Referenced Timeline: Ancient History (c. 6th Century CE). This depicts the moment the youths awaken and are discovered by a now-monotheistic society that was debating the nature of resurrection.

And similarly, We caused them to be found that they [the people] would know that the promise of Allah is truth and that of the Hour there is no doubt. (18:21)

• Primary evidence: The explicit mention of the dispute over “the Hour” (al-Sa’ah) directly links this part of the story to the Meccan rejection of the afterlife, a central theme in numerous Meccan surahs.
• Classical tafsir: Al-Qurtubi explains that the society that discovered them were believers but had differed, with some believing in resurrection of the soul only, and others in the soul and body. The re-emergence of the youths, physically intact, served as a decisive proof for the bodily resurrection.

• Location/Context: Makkah (Revelation) / The City after 309 years (Narrative)
• Primary Actors: The Awakened Youth, The People of the City
• Function in Narrative: Providing Proof of Resurrection
• Evidence Level: High

🔢 Verse 18:22-26 — Divine Knowledge & The Command to Say “Insha’Allah”

Estimated placement in timeline: Mid-Meccan Period — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): This section is a direct commentary on the events of revelation itself. When the Prophet (ﷺ) was first asked the three questions, he promised to answer the next day without saying “Insha’Allah” (If Allah wills). The revelation then ceased for a period (reports vary, some say 15 days), causing him great distress and giving the Quraysh an opportunity to mock him. These verses were revealed as both the answer and a gentle admonition. They address the trivial disputes about the number of sleepers, redirecting the focus to what truly matters and affirming that only Allah knows the unseen. The command in verse 23-24 is a direct lesson from this experience, institutionalizing the practice of conditioning future plans on the will of Allah (SWT).

Referenced Timeline: Contemporary Makkah (7th Century CE). This is a meta-commentary on the act of revelation and proper etiquette for a believer, particularly the Prophet (ﷺ), in relation to divine will.

And never say of anything, “Indeed, I will do that tomorrow,” Except [when adding], “If Allah wills.” (18:23-24)

• Primary evidence: The hadith literature regarding the “pause” in revelation (fatrat al-wahi) specifically connected to this Surah is the strongest proof for the context of these verses. This event is a famous part of the Sira.
• Classical tafsir: Virtually all major tafsirs, including Ibn Kathir and al-Tabari, narrate the story of the Prophet’s (ﷺ) initial promise and the subsequent delay of revelation as the direct context for verses 23-24. They explain it as a moment of divine teaching for the Prophet and all believers.

• Location/Context: Makkah
• Primary Actors: Prophet Muhammad (ﷺ), Allah (SWT), Jibril (as)
• Function in Narrative: Concluding the first story, Providing a core theological lesson
• Evidence Level: Very High

🤝 Verse 18:27-31 — The Company You Keep: A Command for Steadfastness

Estimated placement in timeline: Mid-Meccan Period — Confidence: Medium (80%).

Context & Events (Asbab al-Nuzul): This interlude serves as a bridge between the first two stories. The context reported by some scholars is that the arrogant elites of Quraysh approached the Prophet (ﷺ) and suggested that if he wanted them to listen, he should create a separate, exclusive gathering for them, away from the poor, “lowly” companions like Bilal, Ammar, and Suhayb. They were offended by the presence of the poor. This verse was a powerful divine rebuttal, commanding the Prophet (ﷺ) to “keep yourself patiently with those who call on their Lord morning and evening,” affirming that true worth in Allah’s eyes is based on piety, not wealth or social status.

Referenced Timeline: Contemporary Makkah (7th Century CE). It is a direct command addressing the social dynamics and class tensions within the nascent Muslim community and its interaction with Meccan society.

And keep yourself patiently with those who call on their Lord morning and evening, seeking His countenance. And let not your eyes pass beyond them, desiring adornments of the worldly life… (18:28)

• Primary evidence: The theme of rich vs. poor and true vs. false values is a recurring Meccan theme. While the specific hadith about the Qurayshi elite’s request is debated in its strength by some, the textual context strongly supports this interpretation.
• Classical tafsir: Ibn Kathir mentions the narration from Salman al-Farsi about the Qurayshi chiefs’ request as a plausible context for this verse, highlighting the verse’s role in establishing Islamic egalitarianism.

• Location/Context: Makkah
• Primary Actors: Prophet Muhammad (ﷺ), Poor Companions, Qurayshi Elites
• Function in Narrative: Social & Moral Instruction, Bridge between narratives
• Evidence Level: Medium

🍇 Verse 18:32-44 — The Second Trial: The Parable of the Ungrateful Owner

Estimated placement in timeline: Mid-Meccan Period — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): Following the command to value piety over wealth, this parable provides the perfect illustration. It’s a story of two men, one blessed with two lush gardens (representing the trial of wealth and materialism) and another who is poorer but rich in faith. The wealthy man becomes arrogant, attributing his success to himself and denying the Afterlife. The parable was revealed to the Meccan audience, particularly the wealthy, arrogant leaders of Quraysh who used their worldly success as “proof” of their correctness and belittled the poor Muslims. This story was a direct warning to them that their wealth was a test from Allah, not a sign of His favor, and that it could be stripped away in an instant.

Referenced Timeline: Parabolic Time. This is a timeless story, not tied to a specific historical event, making its moral universally applicable.

And he entered his garden while he was unjust to himself. He said, “I do not think that this will ever perish, and I do not think the Hour will arrive.” (18:35-36)

• Primary evidence: The theme of warning the arrogant wealthy is a cornerstone of Meccan surahs. This parable perfectly encapsulates that warning in a narrative form.
• Classical tafsir: Tafsirs like al-Qurtubi emphasize that the man’s “zulm” (injustice) was to himself, through his shirk (associating partners with Allah) and kufr (disbelief). The core sin was not having wealth, but letting it lead to forgetting the Giver.

• Location/Context: Makkah
• Primary Actors: The Arrogant Garden Owner, The Believing Companion
• Function in Narrative: Illustrating the Trial of Wealth, Warning against Materialism
• Evidence Level: High

💨 Verse 18:45-49 — Life’s Frailty & The Undeniable Record

Estimated placement in timeline: Mid-Meccan Period — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): After the specific parable of the gardens, the Qur’an zooms out to a universal principle. These verses present a broader parable for the fleeting nature of all worldly life, comparing it to rain that produces lush vegetation which then quickly turns to dry chaff scattered by the wind. This imagery was deeply familiar to the Arabian audience. The verses then pivot from the transient nature of this world to the terrifying permanence of the next, describing the Day of Judgment when the mountains will be moved and every deed will be found in a book that “leaves nothing small or great except that it has enumerated it.” This was a direct address to the Meccans who lived for the “now” and denied any future accountability.

Referenced Timeline: The Continuous Present & Eschatological Time (The Day of Judgment). It connects the observable cycle of nature with the future reality of the Hereafter.

And the record [of deeds] will be placed [open], and you will see the criminals fearful of that within it, and they will say, “Oh, woe to us! What is this book that leaves nothing small or great except that it has enumerated it?” (18:49)

• Primary evidence: The vivid descriptions of the Day of Judgment and the contrast with worldly life are characteristic of Meccan surahs intended to break the listeners’ denial of the afterlife.
• Classical tafsir: Ibn Kathir notes that the phrase “leaves nothing small or great” means it records every action, word, and even intention, creating a sense of ultimate divine omniscience and justice.

• Location/Context: Makkah
• Primary Actors: Humankind, Angels (as recorders), Allah (SWT) as Judge
• Function in Narrative: Universalizing the parable’s lesson, Warning of Judgment
• Evidence Level: High

🔥 Verse 18:50-53 — The Original Arrogance: The Story of Iblis

Estimated placement in timeline: Mid-Meccan Period — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The Surah now traces the root of the arrogance just seen in the garden owner and the Meccan elites back to its primordial source: Iblis (Satan). The verse recounts the moment when all angels were commanded to prostrate to Adam, and Iblis, out of arrogance and a sense of superiority (“I am better than him”), refused. This story was revealed to the Quraysh to show them that their own arrogance—their pride in lineage, wealth, and status that made them reject a “mere human” prophet—was satanic in its origin. It reframed their rejection of Muhammad (ﷺ) not as a reasonable disagreement, but as a repetition of the very first act of cosmic rebellion against God.

Referenced Timeline: Pre-History / Primordial Time. This event occurs at the dawn of human creation.

• Primary evidence: The story of Adam and Iblis is recounted multiple times in the Qur’an, often in Meccan surahs (like Surah Al-A’raf, Surah Sad), where the primary goal is to establish core tenets of faith and deconstruct the psychology of disbelief.
• Classical tafsir: Al-Tabari highlights that Iblis’s sin was not just disobedience but the justification he used for it—a claim of inherent superiority based on his origin (fire vs. clay). This is the very essence of racism and tribalism, which the Qur’an came to abolish.

• Location/Context: Makkah
• Primary Actors: Allah (SWT), Angels, Iblis, Adam (as)
• Function in Narrative: Tracing the root of disbelief to arrogance
• Evidence Level: High

⁉️ Verse 18:54-59 — The Stubbornness of Disbelief

Estimated placement in timeline: Mid-Meccan Period — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): These verses serve as a commentary on the psychology of the Quraysh, who, despite hearing all these parables and warnings, remained argumentative and resistant. Allah (SWT) states that He has presented every kind of example in the Qur’an, but “man is ever, most of anything, argumentative.” This was a direct reflection of the Prophet’s (ﷺ) daily experience of Dawah in Makkah. No matter the logic or the sign, they would demand more, or twist the meaning, or ask for the punishment to be hastened. The verses serve to console the Prophet (ﷺ) by explaining that this stubbornness is a spiritual disease—a “covering over their hearts” and a “deafness in their ears”—and that he should not despair over their rejection.

Referenced Timeline: Contemporary Makkah (7th Century CE). It describes the spiritual state and behavior of the Prophet’s (ﷺ) primary audience.

And what prevents the people from believing when guidance has come to them and from asking forgiveness of their Lord except that there should come to them the way of the former peoples or that the punishment should come to them before their eyes? (18:55)

• Primary evidence: The description of people being “argumentative” (jadal) and demanding punishment is a perfect match for the behavior of the Quraysh as described in the Sira and other Meccan surahs.
• Classical tafsir: Ibn Kathir explains that the “way of the former peoples” refers to the all-encompassing punishments that destroyed previous nations who rejected their prophets. The verse is a stark warning that they are treading the same path.

• Location/Context: Makkah
• Primary Actors: Prophet Muhammad (ﷺ), The Quraysh
• Function in Narrative: Diagnosing the psychology of disbelief and consoling the Prophet
• Evidence Level: High

🌊 Verse 18:60-65 — The Third Trial: The Journey of Musa for Knowledge

Estimated placement in timeline: Mid-Meccan Period — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): Now begins the answer to the second question posed by the Quraysh: the story of the great traveler. However, the Qur’an answers it by narrating a journey of Prophet Musa (Moses, peace be upon him), which came about, according to a famous Hadith, after Musa (as) was asked “Who is the most knowledgeable person on earth?” and he replied, “I am.” Allah (SWT) then corrected him, revealing that there was a servant of His, at the “junction of the two seas,” who possessed a type of knowledge Musa did not. This story was revealed to teach a profound lesson about knowledge. It targeted the intellectual arrogance of the Meccans and, more subtly, served as a universal lesson for all believers, even great prophets: true knowledge requires humility, and there are dimensions of divine wisdom beyond human comprehension.

Referenced Timeline: The Age of Prophets (c. 13th Century BCE). This is an episode from the life of Prophet Musa (as).

And [mention] when Musa said to his boy, “I will not give up until I reach the junction of the two seas or continue for a long period.” (18:60)

• Primary evidence: The hadith in Sahih al-Bukhari narrated by Ubayy ibn Ka’b provides the explicit backstory for this journey, where Allah corrects Musa’s (as) claim to be the most knowledgeable. This hadith is the primary lens through which these verses are understood.
• Classical tafsir: Ibn Kathir narrates the aforementioned hadith in full as the essential context for these verses. He identifies the “servant” as al-Khidr and explains that his knowledge was of `ilm al-batin` (knowledge of the unseen reality of events), while Musa’s (as) was of `ilm al-zahir` (knowledge of the revealed law).

• Location/Context: Makkah (Revelation) / Junction of the Two Seas (Narrative)
• Primary Actors: Prophet Musa (as), his servant (Yusha’ bin Nun), Al-Khidr (as)
• Function in Narrative: Answering the second challenge, Introducing the trial of knowledge
• Evidence Level: High

⛵ Verse 18:66-73 — The First Test: Scuttling the Ship

Estimated placement in timeline: Mid-Meccan Period — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The narrative continues with the first of three baffling events. After Musa (as) agrees to the strict condition of not asking any questions, he and al-Khidr board a ship belonging to poor people who give them free passage. Al-Khidr then damages the ship by making a hole in it. Musa (as), a prophet whose entire mission was based on establishing justice and protecting the weak, cannot contain himself. His immediate reaction is based on the apparent injustice of the act. This part of the story highlights the central theme: the clash between human understanding of justice, based on outward appearances (Shari’ah), and divine wisdom, which operates on a level of unseen reality (`ilm al-haqiqah`). For the Muslims in Makkah, it was a lesson in trusting Allah’s plan, even when events seemed unjust or calamitous.

Referenced Timeline: The Age of Prophets (c. 13th Century BCE). This is the first test in the journey of Musa and Khidr.

• Primary evidence: The narrative structure of test-failure-reminder is a powerful pedagogical tool used throughout the Qur’an. Its placement here directly serves the Surah’s theme of dealing with trials.
• Classical tafsir: All tafsirs explain Musa’s (as) objection as stemming from his role as a lawgiver. What Khidr did was, on the surface, a violation of the law (damaging property, endangering lives). This sets up the central tension between the letter of the law and the divine wisdom behind it.

• Location/Context: Makkah (Revelation) / On the Sea (Narrative)
• Primary Actors: Prophet Musa (as), Al-Khidr (as)
• Function in Narrative: Demonstrating the limits of apparent knowledge
• Evidence Level: High

⚔️ Verse 18:74-77 — The Second Test: The Killing of the Boy

Estimated placement in timeline: Mid-Meccan Period — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The story escalates dramatically. Al-Khidr kills a young boy. For Musa (as), and for any listener, this is an indefensible act—the taking of an innocent life without any apparent justification. His objection is even stronger this time: “Have you killed an innocent soul for no reason? You have certainly done a deplorable thing!” This is the story’s most challenging moment, pushing the limits of faith and trust in divine wisdom. It forces the audience to grapple with the problem of evil and suffering. Why do bad things happen to seemingly good people? The story suggests that the answer lies in a realm of knowledge completely inaccessible to human beings, a knowledge of future possibilities and greater goods.

Referenced Timeline: The Age of Prophets (c. 13th Century BCE). The second, and most severe, test in the journey.

• Primary evidence: The escalating nature of the tests is a deliberate narrative device to build tension and deepen the story’s central lesson about the limits of human perception.
• Classical tafsir: Scholars like Ibn Kathir emphasize that Khidr was acting on direct, specific commands from Allah for each action. He was not operating on his own initiative. This is crucial: it frames his actions not as a model for human behavior, but as a demonstration of a different order of divine knowledge to which prophets like Musa (as) were not even privy.

• Location/Context: Makkah (Revelation) / On Land (Narrative)
• Primary Actors: Prophet Musa (as), Al-Khidr (as), the boy
• Function in Narrative: Pushing the boundaries of faith in the unseen
• Evidence Level: High

🧱 Verse 18:78-82 — The Unveiling: The Wisdom Behind the Acts

Estimated placement in timeline: Mid-Meccan Period — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): After a third, minor test (rebuilding a wall in a hostile town for no pay), Musa’s (as) questioning leads to their parting. But before they part, al-Khidr unveils the wisdom behind his three actions. 1) The ship was damaged to save it from being confiscated by a tyrannical king ahead. A small loss prevented a total loss. 2) The boy was killed because he was destined to grow up into a rebellious disbeliever who would oppress his righteous parents. Allah would give them a better, more pious child in his place. 3) The wall was repaired because it concealed a treasure belonging to two orphaned boys, whose righteous father had left it for them. Rebuilding it protected their inheritance until they came of age. Each explanation reveals a hidden mercy behind an act that seemed unjust or nonsensical. This was the climax of the lesson for the Meccans: trust in Allah’s plan.

Referenced Timeline: The Age of Prophets (c. 13th Century BCE). The conclusion of the journey and the revelation of the hidden knowledge.

“And as for the boy, his parents were believers, and we feared that he would overburden them by transgression and disbelief. So we intended that their Lord should substitute for them one better than him in purity and nearer to mercy.” (18:80-81)

• Primary evidence: The structure of mystery followed by resolution is a classic Qur’anic teaching method. The content of the explanations directly addresses the core theological problems of suffering and divine justice.
• Classical tafsir: The tafsirs universally emphasize that al-Khidr’s knowledge was a special gift from Allah, “knowledge from Our own Presence” (`ilm min ladunna`), and that his actions are not a basis for human law (Shari’ah). The Shari’ah must be based on the apparent, while trusting that Allah’s wisdom governs the unseen.

• Location/Context: Makkah (Revelation) / The City of the Wall (Narrative)
• Primary Actors: Al-Khidr (as), Prophet Musa (as)
• Function in Narrative: Resolving the mysteries and delivering the core lesson on divine wisdom
• Evidence Level: High

👑 Verse 18:83-98 — The Fourth Trial: The Just King, Dhul-Qarnayn

Estimated placement in timeline: Mid-Meccan Period — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): Here begins the answer to the third and final question from the Quraysh about the great traveler. The Qur’an introduces the figure of Dhul-Qarnayn (“The Two-Horned One”), a powerful and righteous king whom Allah had established in the land and given the means to achieve anything. The story details his three great journeys: to the far west (“the setting of the sun”), to the far east (“the rising of the sun”), and finally to a place between two mountain barriers where he encounters a people oppressed by Gog and Magog (Ya’juj and Ma’juj). This story was a lesson in the proper use of power. In contrast to the arrogant, materialistic leaders of Makkah like Abu Jahl and Abu Lahab, Dhul-Qarnayn is a model of a ruler who uses his God-given power to establish justice, punish the wicked, reward the good, and protect the vulnerable, all while remaining humble and attributing his success to Allah.

Referenced Timeline: Ancient History. The identity of Dhul-Qarnayn is debated among scholars, with some identifying him as Alexander the Great (though the Qur’anic description is of a monotheist) and others as Cyrus the Great of Persia. The timeline is ancient and semi-legendary.

They said, “O Dhul-Qarnayn, indeed Gog and Magog are corruptors in the land. So may we assign for you a tribute on the condition that you will make between us and them a barrier?” He said, “That in which my Lord has established me is better [than your tribute]…” (18:94-95)

• Primary evidence: This section directly answers the third question of the Asbab al-Nuzul, completing the challenge set by the Quraysh. The theme of just vs. unjust power is a recurring one in the Qur’an’s engagement with the Meccan elite.
• Classical tafsir: Tafsirs extensively discuss the identity of Dhul-Qarnayn and the location of the barrier. More importantly, they focus on his methodology: he did not simply give a handout but empowered the people to solve their own problem (“So help me with strength [of men]…”). This is seen as a model for righteous leadership and community development.

• Location/Context: Makkah (Revelation) / The Known World (Narrative)
• Primary Actors: Dhul-Qarnayn, Gog and Magog, The Oppressed People
• Function in Narrative: Answering the third challenge, Modeling the trial of power and just rule
• Evidence Level: High

🌪️ Verse 18:99-101 — The End of All Things: The Barrier Falls

Estimated placement in timeline: Mid-Meccan Period — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): After telling the story of the construction of the barrier, the Surah immediately connects it to the end of time. Dhul-Qarnayn himself prophesies that the barrier, as mighty as it is, is temporary and will be leveled when Allah’s promise (the Day of Judgment) comes to pass. These verses then describe the chaotic scene of that Day, when Gog and Magog will be let loose, surging like waves, the trumpet will be blown, and all of humanity will be gathered. The focus shifts to the disbelievers, whose eyes were “within a cover from My remembrance, and they were not able to hear.” This was a final, powerful warning to the Quraysh, linking the ancient story directly to their own impending eschatological fate if they did not heed the message.

Referenced Timeline: Eschatological Time (The End of Days). It describes the signs of the Hour and the events of the Day of Judgment.

• Primary evidence: Eschatological warnings are a staple of late Meccan surahs, as the opposition hardened and the need for starker reminders of accountability grew.
• Classical tafsir: Ibn Kathir and others connect these verses to the authentic hadiths about the signs of the Hour, one of which is the emergence of Gog and Magog after the descent of Isa (Jesus, peace be upon him).

• Location/Context: Makkah
• Primary Actors: Gog and Magog, All of Humanity, Allah (SWT)
• Function in Narrative: Connecting the fourth trial to the Day of Judgment
• Evidence Level: High

📉 Verse 18:102-106 — The Greatest Losers: The Folly of Misguided Effort

Estimated placement in timeline: Mid-Meccan Period — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): After describing the scene of Judgment, the Surah poses a devastating question: “Shall We inform you of the greatest losers as to [their] deeds?” The answer is not simply those who do evil, but “Those whose effort is lost in worldly life, while they think that they are doing well in work.” This was a profound critique of the Quraysh’s worldview. They saw themselves as successful, charitable (in their own way, e.g., servicing the Kaaba), and honorable. They thought they were “doing good.” These verses revealed that any deed not founded on the correct belief (Tawhid and faith in the Hereafter) is utterly worthless, like dust. Their reward is Jahannam (Hell) because they disbelieved and took Allah’s signs and messengers in mockery.

Referenced Timeline: The Continuous Present & The Day of Judgment. It describes a type of person in this life and their fate in the next.

Say, “Shall we inform you of the greatest losers as to [their] deeds? [It is] those whose effort is lost in worldly life, while they think that they are doing well in work.” (18:103-104)

• Primary evidence: The focus on deeds being “wasted” or turning to “scattered dust” is a common Qur’anic metaphor for actions done without the correct faith (e.g., Surah Al-Furqan 25:23).
• Classical tafsir: Tafsirs like al-Tabari explain that this verse applies to everyone who worships Allah incorrectly, including Christians and Jews who they believe deviated from their prophets’ true message, and anyone who performs actions for show (riya) rather than for Allah’s sake.

• Location/Context: Makkah
• Primary Actors: The Disbelievers, Prophet Muhammad (ﷺ)
• Function in Narrative: Defining ultimate failure and the condition for acceptable deeds
• Evidence Level: High

🌳 Verse 18:107-110 — The Ultimate Reward & The Final Declaration

Estimated placement in timeline: Mid-Meccan Period — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The Surah ends by providing the beautiful contrast to the “greatest losers.” “Indeed, those who have believed and done righteous deeds – they will have the Gardens of Paradise as a lodging.” This is the definition of ultimate success. The Surah then concludes with two of the most powerful verses in the Qur’an. First, a declaration of the infinite nature of Allah’s words: if the ocean were ink, it would run out before the Words of my Lord. This is a final rebuttal to those who think the Qur’an is mere human poetry. Second, the final, crystallizing command: The Prophet (ﷺ) is told to declare, “I am only a man like you, to whom has been revealed that your god is one God.” This encapsulates both his humanity (a rejection of deification) and his divine mission. The Surah ends with the formula for salvation: hope to meet one’s Lord, do righteous deeds, and “not associate in the worship of his Lord anyone.”

Referenced Timeline: The Continuous Present & The Hereafter. It gives the conditions for salvation and defines the nature of the Prophet’s (ﷺ) mission.

Say, “I am only a man like you, to whom has been revealed that your god is one God. So whoever would hope for the meeting with his Lord – let him do righteous work and not associate in the worship of his Lord anyone.” (18:110)

• Primary evidence: The declaration of “I am only a man” (Anama ana basharun mithlukum) appears elsewhere (e.g., 41:6) and is a key aspect of Qur’anic prophetology, designed to prevent the deification of messengers.
• Classical tafsir: Ibn Kathir explains that the final verse lays down the two pillars of any accepted deed: 1) It must be done sincerely for Allah’s sake alone (no shirk). 2) It must be correct, i.e., in accordance with the Shari’ah brought by the Prophet (ﷺ). This is the essence of “righteous work.”

• Location/Context: Makkah
• Primary Actors: Prophet Muhammad (ﷺ), The Believers, All Humanity
• Function in Narrative: Grand Conclusion, Summarizing the path to salvation
• Evidence Level: High