Then, it is undertaken by Us to explain it. [75:19]

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Al-Kahf 22-26

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At this point, the story of the people of the cave, to the extent of what the occasion required, has reached completion. Since the narrators differed in portions of the story and since it was possible for those that heard it differently to express these discrepancies, (especially the portions of the story which were mentioned briefly and ambiguously such as “فِتۡيَةٌ” which does not disclose their number, and “سِنِينَ” which also does not express the exact amount of years) for this reason the following verses specifically address these two points explicitly; the former clearly indicated upon by the text in the beginning “… سَيَقُولُونَ” and the latter alluded to towards the end in “… وَلَبِثُواْ until … قُلِ ٱللَّهُ أَعۡلَمُ”. Other discrepancies were left to analogy. While doing the above, the verses instruct the Prophet (صلى الله عليه و سلم) along the way, of the proper methodology in dealing with such occasions of dispute, both imperatively and prohibitively.

The essence of this methodology is that when considering the speaker and/or the addressee, there are three matters: claim, interrogation and objection.

1.1 Hence, in order to expose the erroneousness of their false claims, it was deemed sufficient to present sound textual Quranic proof, such as, “قُل رَّبِّىٓ أَعۡلَمُ”, and “قُلِ ٱللَّهُ أَعۡلَمُ”.

1.2. In response to their interrogation, provided that it has not been addressed through revelation and itself is worthy of a reply, when a promise to respond is to be made, an injunction in general terms to condition such promises with Allah’s will is made in “… وَلَا تَقُولَنَّ ”.

The interrogation above was conditioned with not having been responded to already, because if a response exists, instead of a promise to respond, that existing response itself will be quoted. In the same way, no promise for a response will be made for that which is not worthy of a response. Therefore these last two situations are not truly part of the discussion.

1.3 Finally, objections which are made based on obstinacy, in “… فَلَا تُمَارِ فِيہِمۡ”, the Prophet (صلى الله عليه و سلم) is being prevented from engaging in their response, except briefly.

The three categories above were in relation to the antagonists. These same three categories in relation to the Prophet (صلى الله عليه و سلم) are as follows:

2.1 In establishing claims, simply presenting sound Quranic text, the soundness of which is proven through its own miraculousness, was deemed sufficient. This can also be understood from “… فَلَا تُمَارِ فِيہِمۡ”.

2.2 Interrogation, due to being unnecessary, is prevented from in “… وَلَا تَسۡتَفۡتِ فِيهِم”.

2.3 Finally, objection is also prohibited in “… فَلَا تُمَارِ فِيہِمۡ”.

This is the overview of the upcoming verses. Along with illustrating the relationship with prior verses and explaining the reason for specifically addressing the issue of their number and duration of their stay, while separating the two, i.e. opening the verses with the former and closing them with the latter, in order to surround the speech with controversial issues, thus illustrating the purposefulness of this mention of controversy and how to deal with it.

و لله الحمد على ما افهمني أسلوب هذا المقام

Methodology in responding to controversial issues


سَيَقُولُونَ ثَلَـٰثَةٌ۬ رَّابِعُهُمۡ كَلۡبُهُمۡ وَيَقُولُونَ خَمۡسَةٌ۬ سَادِسُہُمۡ كَلۡبُہُمۡ رَجۡمَۢا بِٱلۡغَيۡبِ‌ۖ وَيَقُولُونَ سَبۡعَةٌ۬ وَثَامِنُہُمۡ ڪَلۡبُہُمۡ‌ۚ قُل رَّبِّىٓ أَعۡلَمُ بِعِدَّتِہِم مَّا يَعۡلَمُهُمۡ إِلَّا قَلِيلٌ۬‌ۗ فَلَا تُمَارِ فِيہِمۡ إِلَّا مِرَآءً۬ ظَـٰهِرً۬ا وَلَا تَسۡتَفۡتِ فِيهِم مِّنۡهُمۡ أَحَدً۬ا (٢٢) وَلَا تَقُولَنَّ لِشَاْىۡءٍ إِنِّى فَاعِلٌ۬ ذَٲلِكَ غَدًا (٢٣) إِلَّآ أَن يَشَآءَ ٱللَّهُ‌ۚ وَٱذۡكُر رَّبَّكَ إِذَا نَسِيتَ وَقُلۡ عَسَىٰٓ أَن يَهۡدِيَنِ رَبِّى لِأَقۡرَبَ مِنۡ هَـٰذَا رَشَدً۬ا (٢٤) وَلَبِثُواْ فِى كَهۡفِهِمۡ ثَلَـٰثَ مِاْئَةٍ۬ سِنِينَ وَٱزۡدَادُواْ تِسۡعً۬ا (٢٥) قُلِ ٱللَّهُ أَعۡلَمُ بِمَا لَبِثُواْ‌ۖ لَهُ ۥ غَيۡبُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ‌ۖ أَبۡصِرۡ بِهِۦ وَأَسۡمِعۡ‌ۚ مَا لَهُم مِّن دُونِهِۦ مِن وَلِىٍّ۬ وَلَا يُشۡرِكُ فِى حُكۡمِهِۦۤ أَحَدً۬ا (٢٦)

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When you relate the story of the people of the cave, some people will say that they are three, the fourth is their dog; and some will say that they are five, the sixth is their dog. They are blindly throwing rocks; and some will say that they are seven and the eighth is their dog. Say to these people of dispute, My Lord knows well their accurate number, whether any of these contradictory opinions are correct, or if they are all incorrect. Very few people know them and their number accurately. Since there was no significant benefit attached to knowing this number, no judgment was made to resolve this dispute. However, narrations exist from Ibn Abbas and Abu Masood, “أنا من القليل كانوا سبعة”. In other words, “I am from these few and they are seven.” [الدر المنثور عن ابي حاتم]

The verse also seems to validate the final opinion, since it was quoted and not refuted, and Allah knows best. Therefore, after this if they still do not cease from dispute, then with the exception of minor debate, do not engage with them in argument.

Minor debate means relating the story to them as has been revealed without following up with questions and answers. This is because reciting the revelation will invalidate the contrary opinions, especially رَجۡمَۢا بِٱلۡغَيۡبِ‌ۖ, and قُل رَّبِّىٓ أَعۡلَمُ, and the like thereof. However, since this recital does not result in frequent back-and-forth argumentation, it has been considered to be “minor debate”. Under the rubric of this prohibition, excessive engagement in responding to their objections, unreasonable struggle in establishing the true claim, and directing objections against them are all included; and just as prohibition has been issued with respect to engaging them in excessive debate, similarly you are also being restricted from asking them anything.

Hence, concerning them (the people of the cave), do not ask anyone of these people, since what was necessary has been revealed and the unnecessary is, of course, unnecessary; and if these people ask you something worthy of response, and you promise to respond, make sure to attach with it “insha Allah” or some similar statement. In fact, why particularly upon promising a response? Indeed it should be considered in all matters. Therefore, do not say with respect to any task, I will perform this task for instance tomorrow, except while combining the will of Allah, Most High. In other words by attaching insha Allah etc. to the speech.

Let this not occur in the future as it recently did when the questions of the people of the cave, the spirit, and dhul qarnain were asked. The Prophet (صلى الله عليه و سلم) relying on revelation without saying insha Allah promised a reply the next day. Revelation did not come for 15 days, and this caused the Prophet (صلى الله عليه و سلم) great distress. Thereafter, along with the answer this injunction was also given. [كذا في اللباب عن إبن عباس]

And when you for some reason forget to say insha Allah, upon remembering, make remembrance of your Lord by saying insha Allah. This ruling is to provide benefit of blessings, which in the case of promises is an intended purpose. This is not for the purpose of conditioning and rendering ineffective, as is often intended with divorce, oaths, and freeing slaves. In the latter situations immediate attachment would be required in order for it to be effective. Separated mention would not be beneficial, and also say to them, This question you posed to me regarding the people of the cave in order to test my messengership, the response of which is surely a proof of my being a true messenger, let it not be misunderstood that (according to me) my giving this response is the greatest proof on my being a true prophet and as if this is the height of pride and glory for me, as you have mistakenly understood – evident by your perceiving it to be amazing and then inquiring about it.

So since this story is not the most amazing of signs, as was also alluded to in the prelude “… أَمۡ حَسِبۡتَ”, in terms of being a proof upon prophethood, I do not consider it the greatest and most facilitating of signs. That is to say my prophethood is so well established and proven, that the proof you people consider to be the greatest, I hold proofs far greater than it. Hence I have been presenting such proofs to you from time to time such as the miraculousness of the Quran etc. which without doubt is superior in indication upon the claim than being able to respond to this question of yours, for no human from any direction at all is capable of challenging it. As opposed to this story, since although with respect to me it is a miracle, others aware of the transmission may also have been able to respond accurately.

With respect to some of these proofs, I am hopeful that my Lord will guide me to something more facilitating than this story, in terms of being a proof upon prophethood. Subsequently, many stories of nations who were much before the people of the cave, for which no means of acquisition existed, were told to him (صلى الله عليه و سلم). In terms of informing of the unseen, these were definitely more amazing and wondrous than the story of the people of the cave; and similar to how they differ in their number they also differ in the duration of their sleep. Regarding it the precise reality is revealed. They remained in their cave sleeping for three hundred years and to that they added nine further. Upon hearing this, if they continue disputing then say, Allah, Most High, is more aware than you about the duration of their stay in the cave. Therefore, what he has stated is the truth, and why would he not know more? His status is such that to Him belongs the unseen knowledge of the heavens and the earth.

How well He sees! And how well He hears!

Therefore, by claiming to know better, these people should not attempt to challenge such a possessor of encompassing knowledge and total awareness. Otherwise, they will be worthy of punishment, and at the time of punishment, for them, from all who exist other than Him, there will be no helper independently capable of helping them; and neither does He appoint anyone a partner in his authority who as a partner would suggest benefit for anyone.

To summarize, neither is there for him a rival nor a partner. One should be very cautious when opposing such an exalted authority.

Written by Yusuf Mullan

July 6th, 2009 at 4:41 am

Posted in Surah Al-Kahf

Al-Kahf 18-21

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Rest of the story


وَتَحۡسَبُہُمۡ أَيۡقَاظً۬ا وَهُمۡ رُقُودٌ۬‌ۚ وَنُقَلِّبُهُمۡ ذَاتَ ٱلۡيَمِينِ وَذَاتَ ٱلشِّمَالِ‌ۖ وَكَلۡبُهُم بَـٰسِطٌ۬ ذِرَاعَيۡهِ بِٱلۡوَصِيدِ‌ۚ لَوِ ٱطَّلَعۡتَ عَلَيۡہِمۡ لَوَلَّيۡتَ مِنۡهُمۡ فِرَارً۬ا وَلَمُلِئۡتَ مِنۡہُمۡ رُعۡبً۬ا (١٨)


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And, O Addressee, At the time when they entered the cave and We overpowered them with sleep, if you had seen them in this state, then since upon them were no signs of sleep such as looseness of body, and altered breathing – bare in mind that eyes being closed is not a sure sign of being asleep – for this reason you would have deemed them to be awake, whereas they were sleeping, and during this long sleep We would sometimes turn them on their right and sometimes on their left, and in this condition their dog who for some reason accompanied them to the cave was seated stretching his paws on the threshold of the cave. The level of their God-given awe and esteem was such that, O Addressee, If you had looked closely at them, you would assuredly have turned from them in flight, and been filled with terror of them.

Apparently, all of these matters were to ensure their protection. People generally do not have the audacity to attack others they deem to be awake. In the same way, turning them from side to side was to protect their bodies from deteriorating from the dirt and other surroundings. The dog’s presence was to ward off intruders, and even when sleeping, dogs usually awake quickly at the slightest sound, and lying on the threshold in this manner is customary of this animal, i.e. to lie on the doorstep for the outward impression. Similarly the awesome appearance granted to them was to ensure strangers do not muster enough courage to enter upon them. In any case, the verse is addressed to the general public. From it does not follow that the Prophet, peace and blessings of Allah be upon him, would be filled with similar awe.


وَڪَذَٲلِكَ بَعَثۡنَـٰهُمۡ لِيَتَسَآءَلُواْ بَيۡنَہُمۡ‌ۚ قَالَ قَآٮِٕلٌ۬ مِّنۡہُمۡ ڪَمۡ لَبِثۡتُمۡ‌ۖ قَالُواْ لَبِثۡنَا يَوۡمًا أَوۡ بَعۡضَ يَوۡمٍ۬‌ۚ قَالُواْ رَبُّكُمۡ أَعۡلَمُ بِمَا لَبِثۡتُمۡ فَٱبۡعَثُوٓاْ أَحَدَڪُم بِوَرِقِكُمۡ هَـٰذِهِۦۤ إِلَى ٱلۡمَدِينَةِ فَلۡيَنظُرۡ أَيُّہَآ أَزۡكَىٰ طَعَامً۬ا فَلۡيَأۡتِڪُم بِرِزۡقٍ۬ مِّنۡهُ وَلۡيَتَلَطَّفۡ وَلَا يُشۡعِرَنَّ بِڪُمۡ أَحَدًا (١٩) إِنَّہُمۡ إِن يَظۡهَرُواْ عَلَيۡكُمۡ يَرۡجُمُوكُمۡ أَوۡ يُعِيدُوڪُمۡ فِى مِلَّتِهِمۡ وَلَن تُفۡلِحُوٓاْ إِذًا أَبَدً۬ا (٢٠)

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And just as We put them to sleep on account of Our Absolute Power for so many years, similarly after this prolonged sleep, We awakened them in order that they may ask questions between themselves, as a result of which, ultimately the power and wisdom of the Creator will become manifested and revealed to them.

So a speaker from them said, How long must have you remained in this state of sleep. In reply, some said, Probably we must have remained one day or slightly less than one day. For this estimate there is no need to resort to the sun and other external signs; most people upon waking from sleep are able to judge the time spent sleeping simply based on their own feelings of freshness and removal of fatigue. Some others said, (otherwise if the speakers here are the same as earlier, the text would read rabbunaa ’alamu bimaa labithnaa), in any case, they said, What need is there in attempting to ascertain this? Only your Lord knows accurately how long you remained. In this response also there is no need to say that their hair and finger nails etc. were long, which caused doubt. Further dwelling on the topic was discouraged due to being vain. Both possibilities exist regarding the hair and nails etc.

Now, leaving this topic we should concentrate on more pressing matters, and that is to send from among your group someone with this money which the speaker must have been holding for expenditure to the city. Then upon reaching there, let him investigate which food is lawful [related by al-Tabari from Saeed Bin Jubair and considered strongest], because during the age of their seclusion in the cave, meat slaughtered on the name of idols was prevalently sold in the marketplace. So from it let him bring to you some food and perform all acts in a polite manner. That is to say, he should go adopting an appearance which does not disclose his identity, and also not give the impression that he inquires about the method of slaughtering because he deems the meat slaughtered on the name of idols to be unlawful. And he must not let anyone become aware of you. For if they, i.e. the occupants of that city whom they thought to be the same polytheists of their age, somehow become aware of you, they will stone you to death, metonymically referring to killing itself or the method of severe punishment in those days just happened to be this. In any case, they will kill you, or forcefully revert you to their way, and in that case you will never attain prosperity.

This is because although it is permissible to utter words of disbelief while being coerced, provided that one’s heart is content with faith, oftentimes one initially speaks words of kufr under duress only to later fall victim to the delusions of Shaytan in considering worldly benefits, resulting in complacency. Gradually the repulsive feelings towards kufr leave the heart, and ultimately one proclaims disbelief openly. Along similar lines, it has been observed that some entered into Islam and were later forced by the Kuffar to renounce their faith. Initially there was some discomfort, which led to impartiality, and then total assimilation. We seek Allah’s refuge from this. Alternatively, prosperity can be taken to mean complete success. That is to say, uttering words of disbelief under duress is a dispensation. Utilizing it, though, will definitely result in deprivation from the default and thus from *total* success.

So, one from them went to the city to purchase food. When he presented the money, seeing centuries old coins, the shopkeeper became suspicious of theft. When cornered, he unwillingly told the entire story. The story then spread through the town. At that point some elders came forward and mentioned that they heard from their elders about a group of youth who disappeared in a similar manner. Allah, azza wa jalla, mentions this incident of the people becoming aware along with one wisdom:


وَڪَذَٲلِكَ أَعۡثَرۡنَا عَلَيۡہِمۡ لِيَعۡلَمُوٓاْ أَنَّ وَعۡدَ ٱللَّهِ حَقٌّ۬ وَأَنَّ ٱلسَّاعَةَ لَا رَيۡبَ فِيهَآ إِذۡ يَتَنَـٰزَعُونَ بَيۡنَہُمۡ أَمۡرَهُمۡ‌ۖ فَقَالُواْ ٱبۡنُواْ عَلَيۡہِم بُنۡيَـٰنً۬ا‌ۖ رَّبُّهُمۡ أَعۡلَمُ بِهِمۡ‌ۚ قَالَ ٱلَّذِينَ غَلَبُواْ عَلَىٰٓ أَمۡرِهِمۡ لَنَتَّخِذَنَّ عَلَيۡہِم مَّسۡجِدً۬ا (٢١)


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And just as we put them to sleep and awakened them through Our power, likewise, through Our power and wisdom We made the people of that age aware of them and their state in order that, among other benefits, the following benefit materialize that by drawing proof from this event those people achieve certitude or increased certitude of the fact that Allah’s promise is true, and that promise is that in the coming of the Hour there is no doubt. Both certitude and increased certitude were mentioned because of those who were intended to be informed, if they were disbelievers then certitude was achieved, and if they were believers then for them increased certitude was achieved.

The explanation of this certitude being gained is that the Prophets (alaihimus salaatu wassalam) have always been informing of resurrection. To this, the establishment of textual proofs is added. In this manner, the prerequisites of attaining certitude are fully present. Only one obstacle stands in the way of the Kuffar attaining it, and that is deeming it to be impossible and not being able to conceive a break in the natural chain of cause and effect. The possibility of such a break is well established by this event, especially, since this prolonged sleep and subsequent awakening closely resembles death and resurrection. Hence, this obstacle is now removed. The prerequisites were already gathered prior to this. Certitude will necessarily follow.

Now, since the final link in this complete cause for attaining certitude was this very removal of the obstacle, for this reason it was deemed to be the cause. Increased certitude following from the above is even more evident. The objection, then, does not arise that this event establishes the mere possibility of resurrection and not its definite occurrence. By the above explanation, knowledge of possibility (al-’ilm bil-imkan) due to removal of the obstacle (raf’ al-maani’) necessarily leading to knowledge of resurrection’s certain occurrence (al-’ilm bi tahaqquq al-ba’th) is established.

At that time, or shortly thereafter, these youths passed away in that very cave. Upon being informed of their passing, a dispute occurred between the people of that time. This dispute is mentioned in the upcoming verses that the occasion is also noteworthy when the people of that time were arguing between themselves with regard to their matter. That matter was the sealing of the cave’s opening in order to protect their corpses or building a structure as a monument to their remembrance. So they said, Near them and their cave construct a building. Then with respect to that building they differed. Some said one thing, others said something else. At the time of this dispute your Lord was fully aware of them and their various states. Ultimately, those who were dominant and capable upon their intended matter, i.e. the people of authority and government who at that time were upon the true religion, they said, We will build near them a mosque, in order for the mosque to remain as a representation of their being worshipers. Thus, no one should consider them worshiped ones, as was possible in the case of other structures.

Therefore, building a masjid was for this benefit and to protect from deviations. It follows that in future times, if building a masjid would result in similar harms, it too would be prohibited, as the rules of Sacred Law bare witness. The verse, then, establishes no more than in and of itself permissibility.

Perhaps in mentioning this altercation the purpose was to show the protection of their corpses, and then by building of the masjid, the protection of them from becoming objects of worship. This was done in order to illustrate that they placed their reliance in Us and held firm to obedience – look how well We protected them in every possible way!

Written by Yusuf Mullan

June 29th, 2009 at 2:16 am

Posted in Surah Al-Kahf

Al-Kahf 13-17

with 5 comments

The Story of Ashab al-Kahf in detail


نَّحۡنُ نَقُصُّ عَلَيۡكَ نَبَأَهُم بِٱلۡحَقِّ‌ۚ إِنَّہُمۡ فِتۡيَةٌ ءَامَنُواْ بِرَبِّهِمۡ وَزِدۡنَـٰهُمۡ هُدً۬ى (١٣) وَرَبَطۡنَا عَلَىٰ قُلُوبِهِمۡ إِذۡ قَامُواْ فَقَالُواْ رَبُّنَا رَبُّ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ لَن نَّدۡعُوَاْ مِن دُونِهِۦۤ إِلَـٰهً۬ا‌ۖ لَّقَدۡ قُلۡنَآ إِذً۬ا شَطَطًا (١٤) هَـٰٓؤُلَآءِ قَوۡمُنَا ٱتَّخَذُواْ مِن دُونِهِۦۤ ءَالِهَةً۬‌ۖ لَّوۡلَا يَأۡتُونَ عَلَيۡهِم بِسُلۡطَـٰنِۭ بَيِّنٍ۬‌ۖ فَمَنۡ أَظۡلَمُ مِمَّنِ ٱفۡتَرَىٰ عَلَى ٱللَّهِ كَذِبً۬ا (١٥)

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We relate unto you their story accurately. This was said because various versions of the story had been circulated by people. Hence, we are being told that the correct version is the one contained herein. They, the people of the cave, were a handful of youth who according to true Christian teachings brought faith in their Lord and upon their bringing faith We increased them in guidance by additionally giving them qualities of patience, perseverance, reliance, and the ability to resist worldly and carnal desires, and from this increased guidance was that We strengthened their hearts with patience and perseverance, when they having become firm in religion, said between themselves or in front of the king and the people, Our Lord is He who is the Lord of the heavens and the earth. We are not, in exclusion to Him, going to worship any god. Because if we were to do this, God forbid, in that case we will surely have said something far from the truth. Speech attributed with being far from truth has been predicated upon worshiping false gods because worship without doubt presupposes acknowledgement of their being worthy of worship, not to mention, the uttering of words of reverence and veneration in front of them. These, our people, leaving Him have taken up gods because this entire nation along with their king were idolaters. So why don’t these people bring upon the worship of these worshiped ones any clear proof, similar to how monotheists carry clear proof upon Tawheed. So despite Tawheed being established by proof, who then, is more atrocious than one who forges against Allah a lie that, ma’aadh Allah, He also has partners?


وَإِذِ ٱعۡتَزَلۡتُمُوهُمۡ وَمَا يَعۡبُدُونَ إِلَّا ٱللَّهَ فَأۡوُ ۥۤاْ إِلَى ٱلۡكَهۡفِ يَنشُرۡ لَكُمۡ رَبُّكُم مِّن رَّحۡمَتِهِۦ وَيُهَيِّئۡ لَكُم مِّنۡ أَمۡرِكُم مِّرۡفَقً۬ا (١٦) ۞ وَتَرَى ٱلشَّمۡسَ إِذَا طَلَعَت تَّزَٲوَرُ عَن كَهۡفِهِمۡ ذَاتَ ٱلۡيَمِينِ وَإِذَا غَرَبَت تَّقۡرِضُہُمۡ ذَاتَ ٱلشِّمَالِ وَهُمۡ فِى فَجۡوَةٍ۬ مِّنۡهُ‌ۚ ذَٲلِكَ مِنۡ ءَايَـٰتِ ٱللَّهِ‌ۗ مَن يَہۡدِ ٱللَّهُ فَهُوَ ٱلۡمُهۡتَدِ‌ۖ وَمَن يُضۡلِلۡ فَلَن تَجِدَ لَهُ ۥ وَلِيًّ۬ا مُّرۡشِدً۬ا (١٧)

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And between themselves they said, Since you have separated from them in beliefs and also separated from the worship of their worshiped ones, except from Allah have not separated, rather on account of him have separated from all others, then in that case benefit dictates that you take refuge in the direction of the certain cave which was probably discussed earlier among them, so that you may worship your Lord in peace and tranquility. Your Lord will spread upon you his mercy, and will validate for you the means of success in your task.

This expectation is the very prayer related from them above, “رَبَّنَآ ءَاتِنَا مِن لَّدُنكَ رَحۡمَةً۬ وَهَيِّئۡ لَنَا مِنۡ أَمۡرِنَا رَشَدً۬ا“. And O Addressee, that cave is positioned in a manner that you would see the sun, when it rises, inclining away from their cave, i.e. stays away from the opening of the cave, and when it sets, it would avoid them to the left of the cave, in other words, even at sunset the sun does not fall on the opening in order to protect them from its heat. And they were in a spacious portion of it. That is to say, in such deep caves where there are wide and narrow cavities, they happened to be residing in a wide area, protecting them from claustrophobia and allowing sufficient air. This, receiving guidance in spite of weakness and small numbers on the one hand, and the enemy being strong and plentiful on the other, is from the signs of Allah’s power to show how he strengthens and encourages his chosen servants without any conventional means. It is therefore established that whomever Allah guides, only he will be guided, and whomever Allah leads astray, you will not find for him a helping guide.


The right and left of the cave are either in relation to the one entering it or the one exiting from it. Thus, in the first case, the cave was facing North, and in the second, it was facing South. Had it been facing East, sunlight would have fallen upon it during the rising of the sun. Similarly, facing West would have caused the sun to shine upon it while setting. The purpose is to illustrate how safe and protected it was.

Written by Yusuf Mullan

June 26th, 2009 at 4:15 pm

Posted in Surah Al-Kahf

Al-Kahf 1-8

with 3 comments

Risalah, the source thereof, and comforting its bearer PBUH

سُوۡرَةُ الکهف
بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
ٱلۡحَمۡدُ لِلَّهِ ٱلَّذِىٓ أَنزَلَ عَلَىٰ عَبۡدِهِ ٱلۡكِتَـٰبَ وَلَمۡ يَجۡعَل لَّهُ ۥ عِوَجَاۜ (١) قَيِّمً۬ا لِّيُنذِرَ بَأۡسً۬ا شَدِيدً۬ا مِّن لَّدُنۡهُ وَيُبَشِّرَ ٱلۡمُؤۡمِنِينَ ٱلَّذِينَ يَعۡمَلُونَ ٱلصَّـٰلِحَـٰتِ أَنَّ لَهُمۡ أَجۡرًا حَسَنً۬ا (٢) مَّـٰكِثِينَ فِيهِ أَبَدً۬ا (٣) وَيُنذِرَ ٱلَّذِينَ قَالُواْ ٱتَّخَذَ ٱللَّهُ وَلَدً۬ا (٤) مَّا لَهُم بِهِۦ مِنۡ عِلۡمٍ۬ وَلَا لِأَبَآٮِٕهِمۡ‌ۚ كَبُرَتۡ ڪَلِمَةً۬ تَخۡرُجُ مِنۡ أَفۡوَٲهِهِمۡ‌ۚ إِن يَقُولُونَ إِلَّا كَذِبً۬ا (٥)


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All praise belongs to Allah who sent upon his chosen slave Muhammad sallallahu alaihi wa sallam this book, and for it he placed no crookedness whatsoever, neither spoken such as poor syntax and ineloquence, nor at the meaning level such as contradiction or being contrary to wisdom. Rather he made it fully attributed with straightforwardness. He revealed it in order for it (the book) to warn the disbelievers in general of a severe punishment which will occur for them especially from Allah in the afterlife, and in order to congratulate those believers who do righteous deeds, that in the afterlife for them will be an excellent reward wherein they will reside forever and ever and in order to warn of a punishment especially those disbelievers who , naoodhu billah, said Allah has taken a son. Separate mention of such people is being done because this calamity was widespread in Arabia; the Arab polytheists, Jews, and Christians all were caught up in this false belief. Neither do they have any proof upon it, nor do their forefathers. Grave indeed is the word which comes out of their mouths. They speak nothing but lie, in which there is not even logical possibility of truth, due to rational impermissibility.


فَلَعَلَّكَ بَـٰخِعٌ۬ نَّفۡسَكَ عَلَىٰٓ ءَاثَـٰرِهِمۡ إِن لَّمۡ يُؤۡمِنُواْ بِهَـٰذَا ٱلۡحَدِيثِ أَسَفًا (٦) إِنَّا جَعَلۡنَا مَا عَلَى ٱلۡأَرۡضِ زِينَةً۬ لَّهَا لِنَبۡلُوَهُمۡ أَيُّہُمۡ أَحۡسَنُ عَمَلاً۬ (٧)


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You undergo so much sorrow upon their disbelief that it seems perhaps you will give your life behind them if they do not bring faith in this Quranic theme, out of sorrow. That is to say, do not be so sorrowful that it places you in a near-death state. This is because the world is a realm for trial and testing. In it will be found both belief and disbelief. Hence, we have made the things of the earth an adornment for it, in order to test by means of it the people to see who is most excellent in terms of deed and who does not perform good deeds. In other words, who becomes distracted by its adornment from remembering Allah, Most High, and who, instead of becoming infatuated by its beauty, turns their attention to Allah, azza wa jalla. So this world concludes to be a realm of trial. Therefore, at the creation level (takweenan) it is required for some to indulge in disbelief while others are honoured with faith. It follows that excessive sorrow is useless. Please, continue your effort.


وَإِنَّا لَجَـٰعِلُونَ مَا عَلَيۡہَا صَعِيدً۬ا جُرُزًا (٨)


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In addition, please do not ponder upon the consequence of their disbelief, for establishing this consequence is our role. Hence, a day will come when we shall surely turn whatever is upon it into a level plain, i.e. destroy it all. That is to say Judgement-day will arrive. In it after perishing (fanaa) there will be lasting (baqaa) within which will be reward and punishment; all will occur. To summarize, please continue propagating and don’t dwell on their state, worrying about them being punished. That is Our concern, as mentioned elsewhere [2:119]:

إِنَّآ أَرۡسَلۡنَـٰكَ بِٱلۡحَقِّ بَشِيرً۬ا وَنَذِيرً۬ا‌ۖ وَلَا تُسۡـَٔلُ عَنۡ أَصۡحَـٰبِ ٱلۡجَحِيمِ
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Written by Yusuf Mullan

June 18th, 2009 at 8:45 pm

Posted in Surah Al-Kahf