Relationship

Prelude to the story of Ashab al-Kahf

 

 

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Do you think that the people of the cave and the mountain - both are titles referring to the same group – are from our wondrous signs of power a thing of astonishment? From the speech of the Jews, “kaana lahum amrun ‘ajeebun”, and from their choosing this story as a means to test the Prophet (sallallahu alaihi wasallam) with, it seemed as if this was on the basis of their finding it wondrous; intending that information regarding a naturally occurring event can possibly be acquired through incomplete exposure coupled with conjecture and guess-work, whereas something truly amazing will need a solid source and absolute knowledge.

Although the two themes, the ruh and the story of dhul qarnain, are also wondrous, perhaps they felt this to be more so. Hence, in this regard, it has been singled out for mention. In any case, the Prophet (sallallahu alaihi wasallam) is being addressed with the purpose of informing others that this story, albeit wondrous, in and of itself, and in relation to our other wondrous signs of power, such as the creation of the heavens and the earth, is not very amazing. The creation of our other signs involves regulating non-existent matter, whereas in this story an existing entity is being controlled.

It is quite strange, then, that the antagonists find this story to be amazing. Yet they fail to take lesson from our other much more wondrous signs. Thus, they do not fulfill the obligations of Tawheed and faultless obedience rightly due to the Creator of the Worlds, from the requirements of which, one is belief in messengership.

This was the prelude. What follows is the story – first briefly:

 

The story of Ashab al-Kahf in brief

 

 

That time is worthy of mention when these youth, fleeing from a corrupt king, took refuge in the cave, whose story follows, then in supplicating to Allah Most High, said, O Lord, give to us specially from thyself means of mercy, and prepare for us in our task means of excellence. It seems ‘rahmah’ refers to acquisition of goals (husool al-maqaasid), while ‘preparation of rashad’ refers to validation of preliminaries (tasheeh al-muqaddimaat). So we accepted their prayers, and along with protecting them we removed their anxieties and concerns in such a way that we struck a seal upon their hearing for a great number of years.

That is to say, they were overtaken by such deep sleep that no sound entered their ears. This is more hyperbolic than saying we placed a seal over their eyes, since eyes even without deep sleep lose the capability of sight.

 

Benefits 

اللغات قوله الكهف النقب المتسع في الجبل فان لم يكن واسعا فهو غار والرقيم بمعنى محل في جبل وقيل بمعنى الجبل من رقمة الجبل أي جانبه كذا في الروح وقال صاحب القاموس كأمير قرية أصحاب الكهف أو جبلهم أو كلبهم أو الوادي أو الصخرة أو لوح رصاص نقش فيه نسبهم وأسمائهم ودينهم اه

النحو قوله هيئ لنا من أمرنا في الروح اللام ومن متعلقان بهيئ والأولى للأجل والثانية إبتدائية ١٢

البلاغة قوله إذ أوى الفتية فيه وضع المظهر موضع المضمر تنبيهاً على أنهم كانوا فتية إما سنا ليدل على كمال طلبهم للحق حيث اتبعوه في حالة يشتغلون فيه باللهو واللعب وإما أخلاقا ليدل على كمال قوتهم العملية ١٢