Tafsir Al-Jalalayn: Al-Kahf, Ayah 82
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Tafsir
(And as for the wall) which I repaired, (it belonged to two orphan boys) called Asram and Suraym (in the city) of Antioch, (and there was beneath it a treasure belonging to them) it was a tablet of gold containing knowledge and wisdom and written on it: �In the name of Allah, the Beneficent, the Merciful. I am really amazed regarding a person who believes in death: how could he ever be happy; and amazed at a person who believes in the evanescence of this worldly life and the fluctuation of its people: how he can find tranquillity in it; there is no deity except Allah and Muhammad is the Messenger of Allah (pbuh)� (and their father had been righteous) he was a trustworthy man called Kashih, (and your Lord intended that they should come to their full strength) that they should reach the age of puberty (and should bring forth their treasure) i.e. their golden tablet (as a mercy from their Lord) as a blessing from your Lord; it is also said that this means: as an inspiration from your Lord; (and I did it not upon my own command) I did not do it from my own initiative. (Such is the interpretation of that wherewith thou couldst not bear).
Related Hadiths
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Al-Jalalayn Commentary
And as for the wall it belonged to two orphan boys who lived in the city and beneath it there was a treasure a buried trove of gold and silver belonging to them. Their father had been a righteous man and so because of his righteousness they were protected both in terms of their souls and their possessions and your Lord desired that they should come of age that is He desired for them the attainment of maturity and extract their treasure as a mercy from your Lord rahmatan min rabbik is a direct object denoting reason operated by the verb arāda ‘He desired’. And I did not do it namely what has been mentioned of his making a hole in the ship the slaying of the boy and the repair of the wall of my own accord that is out of my own choosing; nay it was because of a command in the form of an inspiration from God. This is the interpretation of that over which you could not maintain patience’ one may say istā‘a or istatā‘a to mean ‘he had the capacity for something’; in this instance and the previous one both forms of the verb have been used. Moreover there is a variety of expression in the use of fa-aradtu ‘I desired’ fa-aradnā ‘We desired’ and fa-arāda rabbuk ‘Your Lord desired’.