The following is an excerpt from al-Bahr al-Madid (The Immense Ocean), the extraordinary tafsir of the late Moroccan scholar Ahmed Ibn ‘Ajibah. The tafsir of verses 1-10, 32-44, 60-82, 83-101, and 101-110 are also published on the IGI blog, along with an introduction to the surah.
Then, Allah embarked upon the story of the People of the Cave, which is the main point of this Surah. He said:
(11) So, We sealed their ears in the cave for a number of years (12) Then, We awakened them that We may know which of the two parties had better measured the period of time that they had tarried.
Then, Allah mentioned the first part of the story of the People of the Cave. He said:
“So, We sealed their ears” Allah caused the People of the Cave to sleep, and that heavy sleep, which prevented any voices from arriving to their ears, was likened to placing a veil over them. And their ears are specified mentioned in relation to this veiling, because while all of their senses were equally veiled during their sleep, hearing is the sense that is most in need of a veil, since it is the way that one awakes a person most of the time. And the “fa’” in the phrase “fadarabna,” “So, We sealed,” is similar to the “fa’” in Allah’s words (Exalted is He), “Fastajabna lahu” “So, We responded to him” [al-Anbiya, 90], after Allah had said (in the previous verse) “When he called upon his Lord” [al-Anbiya, 89]. That is because the aforementioned sealing, and that which follows it - such as turning them from right to left, awakening them, etc. - represents the coming of the mercy from the Divine Presence, as well as that divine mercy being hidden from the eyes of those people who are attached to conventional means of the world; and this is the response to their supplication. The meaning is, “So, We responded to them and caused them to sleep.”
“in the cave for a number of years” This either means for a large number of years, for a limited number of years, or for a few years. The word “years” being described in such a way either means a great number of years, or a few years. The years being great in number is more befitting of the [demonstration] of Allah’s complete power, while a small number of years is more befitting of the manner in which Allah denied that the story of the People of the Cave was more wondrous than any of His other signs. Indeed, their tarrying in the cave was like only part of a day with Allah (Exalted is He).
“Then, We awakened them that We may know” This means, “We awakened them from that sleep, which resembled death, so that We may know.” This refers to knowledge of witnessing. In other words, “We awakened them so that Our knowledge should have an immediate connection [with the matter] after its precedent connection.”
“which of the two parties” This refers to the two groups among the People of the Cave who differed over the length of time they had tarried, when one group said, “We tarried a day or part of a day” as will come shortly.
“had better measured the period of time that they had tarried.” In other words, this means which of them “had been more correct in measuring the amount of time of their stay.” By the fact that they did not know how long they had stayed, Allah made known to them their incapacity, so that they would consign this matter to the All-Knowing and All-Aware. Allah also withheld this knowledge from them so that they might recognize their state, and perceive how Allah had cared for them, protecting their bodies and their religion. And Allah cared for them so that they might be increased in their certainty of His Perfect Power and Knowledge; and so that they should be certain of the resurrection after death. Allah’s withholding from them of knowledge of how long they stayed in the cave was a subtle mercy for the believers of their time, a clear evidence against its disbelievers, and an example for those who come after them. These are some of the wisdoms in their being awoken after their slumber.
And Allah is All-Knowing, All-Wise.
The Indicative Lesson Contained in Verses 11-12
Allah's consummate habit with those who dedicate themselves completely to Him, through cutting themselves off from everything else, with those who flee to the cave of His guardianship, and who abandon [hope] for the kindness of His creation, is to protect them with the eyes of His attentive care, and to preserve them with the protection of His guardianship. Then, when they have fled to the protective sanctuary of His mercy, and have taken shade in the expansive shadow of His guidance, He veils the ears of their hearts from entertaining distractions, and He protects the eye of their insight from witnessing anything other than Him.
Verses 13-16
(13) We are narrating their story to You in truth. Indeed, they were a group of youths who believed in their Lord. So, We increased them in guidance (14) And We made firm their hearts when they stood and said, “Our Lord is the Lord of the Heavens and the Earth! We will not call upon any god other than Him. If we were to do that, we would surely have said a transgressive word” (15) “These, our people, have taken gods besides Him. Why do they not bring forth an authoritative proof for them? And who is more wrongful than he who invents a lie against Allah?” (16) When you have withdrawn yourselves from them and that which they worship apart from Allah, flee to the Cave. Your Lord will spread out for you from His mercy and will grant you a facilitation in your affair
The Real (Exalted be His Majesty):
“We are narrating their story” The word used for “story” is “naba’” which signifies a report of some importance and significance, a complex story.
“in Truth” This means, in such a truthful manner that it is not affected by lies or doubt.
The Story of the People of the Cave
In that time, as mentioned by Ibn Ishaq, the People of the Gospel had become confused, and many aberrations began to appear among them. Their kings became tyrants, and began to worship idols and sacrifice for the sake of false gods. The most tyrannical of their kings was named Decius; he was exceedingly arrogant, and he went to great excess in his tyranny. Decius would enter the innermost chambers of people’s homes, causing corruption and evil. Whoever adhered to the religion of al-Masih, disobeying Decius, Decius would kill them. Decius would test people, giving them a choice between being killed or worshipping idols. If a person desired the life of this lowly world, the person would follow Decius and act as Decius acted, worshiping idols. If a person preferred the eternal life, and refused to worship idols, Decius would have the person killed, and would have the person’s limbs cut off and hung on the gates and walls of the city.
When the youths, who were the leaders of their city and the children of royalty, saw this [fitnah], they got up and turned humbly toward Allah (Exalted is He), and busied themselves with prayer and supplication. While they were in that state, the tyrant’s servants entered upon them, and turned the youths over to the tyrant Decius. Decius spoke to them, and then presented to them the choice: worship idols or die. The youths said, “We have a God who has filled the Heavens and the Earth with His Sublime Greatness. We will not call upon anyone other than Him. And we will not ever agree to what you have called us to do. So, decide whatever you wish.” Decius ordered that the youths be divested of their robes of honor and taken away from his presence. Then, Decius turned the youths over to their families while he went to the city of Niniveh for some official business, and gave them respite until his return so that they could ponder their situation. Decius made it clear that if the youths did not obey him, he would do with them what he had done to the rest of the believers.
The youths conferred with one another and agreed to flee and take refuge in a protective cave. Each of them took something from the house of their fathers, gave part of it in charity, and kept the rest for provisions. Then, the fled to the cave.
In one narration, the youths then passed a dog, who followed them. Then they entered the cave, and began to pray in that cave throughout the days and nights, humbly entreating Allah (Blessed is He), bellowing and wailing. And they assigned the matter of their spending to one of them who was named Jamblichus. When he would wake, he would take off his beautiful robes and put on a beggar’s outfit. He would then enter the city and buy what they needed. He would also eavesdrop in order to find out what was happening in the city. Then, he would return to his companions. They remained in that situation until the tyrant Decius returned to the city and looked for them. When Decius discovered the youths had left the city, he commanded that their parents be brought before him. Their parents gave the excuse that their children had disobeyed them, taken their wealth and squandered it in the markets, then fled to the mountain.
When Jabmlichus saw the evil that was taking place, he returned to his companions. He was crying and had a little bit of food. And he informed them of the frightful situation that had occurred. So, they sought refuge in Allah (Honored and Exalted is He) and fell down prostrate. Then, they raised their heads and began to talk among themselves about their situation. While they were in that state, Allah sealed their ears and they fell asleep, with their money by their heads.
Decius went out looking for them with his men and horses, and he found them inside the cave. However, none of his men was able to enter the cave. When their incapacity became difficult for them, one of them said, “Isn’t it true that if you were to be able to get to them, you would kill them?”
He replied, “Without doubt!” He said, “Then construct wall over the entrance to their cave and they will die of hunger and thirst.” So, he did that, and their matter was as Allah (Exalted is He) told it.
“Indeed, they were a group of youths,” is an explicative opening. It is as if the questioner had asked about their state. And He said, “They are a group of young men, brimming with youth, who were perfectly chivalrous.”
“who believed in their Lord.” The inclined to mention [His Attribute] of Lordship [rububiyyah], which indicates His care and protection.
“So, We increased them in guidance” By making them firm in their stance. And We made manifest to them Our hidden graces, such that they preferred extinction over perpetuity. And there is, here, some attentive care in the words, due to His extreme care for their situation.
“And We made firm their hearts” We strengthened them, such that they rushed forth into the difficulties of showing patience with the loss of their families, enjoyment, brotherhood, and homeland. And they bravely defended the truth, refuting the tyrant Decius, without fear or apprehension.
“when they stood” When they stood to make manifest the emblems of the religion. Mujahid has said, “They left the city and met up without any previous arrangement. The oldest of them said, ‘I find something within myself. My Lord is indeed the Lord of the Heavens and the Earth.’ The rest responded, ‘We find the same.’ So they made their stand together.”
Hafiz ‘Abd a-Ghani al-Maqdisi’s Reports on the Dajjal, collects over one hundred Prophetic narrations on this great trial of the End Times. This translation was published by Imam Ghazali Publishing in 2023.
“and said, ‘Our Lord is the Lord of the Heavens and the Earth!’” They were resolutely firm in that. And it is said that they stood before the tyrant Decius, and heeded him not when he rebuked them for not worshipping idols. And that is when they said, as quoted in His words, “These our people…” These words were spoken by them at a different time after they exited from his presence.
Then, they said, “We will not call upon any god other than Him.” Neither independently or by way of associating partners with Him. They did not say, “a Lord” because their intent was to refute those rebellious people, because they would call their idols, “gods.” Furthermore, it is due to the fact that worship revolves around the attribute of Divinity.
“If we were to do that, we would surely have said a transgressive word” A word full of transgression. And the meaning is, a sinful word that exceeds all bounds. In other words, “We would have sinned and gone to excess in disbelief. And if we were to called upon a god other than Allah, we would have certainly said something that goes beyond every conceivable limit.”
“These, our people,” They “have taken gods besides Him.” This is spoken in the form of rebuke.
“Why do they not” i.e. will they not “bring forth an authoritative proof” meaning an evident proof, “for them?” This means, a proof that their gods are truly gods. “And who is more wrongful” - meaning, no one is more unjust - “than he who invents a lie against Allah?” Specifically, this refers to a person who lies against Allah through attributing a partner to Him. Indeed, one who does this is more unjust than any other unjust person.
“When you have withdrawn yourselves from them” i.e. when you have separated yourself from them.
“and” separated yourself from “that which they worship apart from Allah, flee to the Cave.” Take refuge in it. The meaning is, “Once you have separated yourself form them in belief, then separate yourselves from them physically.
“Your Lord will spread out for you” meaning He will expand your affair and accommodate you “from His mercy” in both abodes “and will grant you a facilitation” i.e. that in which you will find comfort, or that from which you will benefit. And He gave them certainty in that, to strengthen their certainty and the strength of their trust in [Allah], by Allah’s grace “in your affair” meaning the situation that they were facing by fleeing with their religion.
The Indicative Lesson Contained in Verses 13-16
Allah (Exalted is He) described the People of the Cave with five attributes. And these attributes are from the emblems of the Sufis. The first attribute is faith, which is the foundation. The second attribute is increase in guidance through nurturing and raising certainty until one arrives at gnosis itself. The third attribute is the attachment of the heart to the Presence of the Lord. The fourth attribute is standing for the truth or due to the effects of ecstasy. The fifth is to defend the truth without regard for anyone among the creation.
Al-Wartujibi said, regarding His words (Exalted is He) “So, We increased them in guidance”: “In other words, “We increased them in light from My Beauty. Thus, they sought guidance therefrom in the paths of gnosis of My Essence and My Attributes. And that light, is ever increasing in clarity for all eternity, because My Light has no limit.”
And Al-Wartujibi said, regarding His words, “when they stood”: “Some of the Shaykhs have used this verse to justify the movements of those who enter ecstatic states during the times of remembrance and spiritual concert. That is because when the hearts are connected to the spiritual realm and the place of holiness, different kinds of remembrance, and different species of spiritual concert will move them. And the basis is in His words “And We made firm their hearts when they stood”. Yes, if the meaning of “stood” is a literal, bodily standing, that meaning is true. However, if the meaning is from the standpoint of preserving and caring for, and that making firm is from the standpoint of transferring someone from a position of weakness to a position of strength, then one can extract from this verse evidence that stillness in the state of ecstasy is more excellent. And if the making firm is with the meaning of making tranquil, then standing will carry the meaning of steadfastness.”
I (Ibn Ajiba) say, “The upshot is that if we interpret their standing as literal, then it carries an evidence for the standing for remembrance and spiritual concert practiced by the Sufis in their beginning stages. And if we interpret it as an allegorical standing, which is advancement or steadfastness in an affair, then it is an evidence for the stillness and lack of movement of the people of the final stages. And it is as though he is indicating the story of Junayd regarding his beginning and his final stages.”
Ibn Lubb has said, “And the disagreement among the scholars over standing during remembrance of Allah (Exalted is He) is a famous matter. The Sufis have allowed it. And they practiced it, remaining constant in it. And the extracted it from the Book of Allah (Exalted is He), from His Words (Honored and Majestic is He), speaking about the People of the Cave, “when they stood and said, “Our Lord is the Lord of the Heavens and the Earth!”’ And they used this verse as evidence, even though it has other possible meanings.”
I say, “Allah’s words (Exalted is He) ‘Those who remember Allah standing and sitting…’ [Al-’Imran, 191] explicitly allow it.”
The author of Qut al-Qulub has also said, “And it has been narrated to us that he (may Allah bless him and give him peace) passed by a man who was displaying signs of distress and suffering. Those who were with him asked, ‘Do you consider him to be showing off, O Messenger of Allah?’
“He (may Allah bless him and give him peace) said, ‘No. Rather, he is remorseful and penitent.’
“And to someone else, who was raising his voice reciting Qur’an, he said, ‘Listen to Allah and don’t try to be heard.’ He reproached him due to what he saw in him.
“However, he did not reproach Abu Musa when he said, ‘If I had known you were listening, I would have beautified [my recitation of Qur’an] even more.’ He didn’t rebuke him because he had a good intention and objective. Thus, if someone has a good objective and a good intention, his making known his action will not be for fame or showing off, because he has shaken off the worldly pleasures of greed and fame.”
Verses 17-18
Then, Allah mentioned their state in the cave. He said:
(17) And you would see the sun, when it rises, inclining away from them on the right, and when it set, passing away from them on the left; while they are in an open space therein. That is from the signs of Allah. If Allah guides someone, then he is surely guided. But if He leaves him to stray, he will never find a protecting guide. (18) And you would deem them to be awake, while they are truly in a deep sleep. And We turn them to the right and to the left, their dog stretching forth his forelegs at the entrance. If you had seen them, you would have turned and run away from them, and you would have been filled with apprehension from them.
The Real (Blessed and Exalted is He) said, explaining their state after they fled to the cave:
“And you would see the sun, when it rises, inclining away from them” being diverted and turning away. “From their cave” to which they had fled. The address is to the Messenger (may Allah bless him and give him peace), or to anyone who merits the address. However, the meaning here is not that this vision has really occurred. It is rather informing that if one were to see them, that he would see the sun inclining away from their cave “on the right” meaning on the right side from the entrance of the cave, “and when it set” meaning you will see it, when it sets, “passing away from them” i.e. passing over and then away from them “on the left” or in other words, to the side opposite of the east. It was Allah who diverted it by way of suspending the natural laws, as an ennoblement for them. But it has also been said that the door to the cave faced towards the south, towards the Great and Little Bear constellations.
“while they were in an open space therein” They were in the wide part of the cave, which the sun should have touched. Despite this, Allah turned it away from them.
“That is from the signs of Allah” The way that Allah treated the People of the Cave, diverting the sun away from them when it rose and when it set, is from the amazing signs of Allah, which indicate His perfect knowledge and power, the excellence of Divine Unicity, and the noble place of the People of the Cave with Allah (Blessed is He). Some of the commentators have said, “That was before Decius walled over the opening.” In my opinion, it was both before the cave was walled over, and also after the wall was destroyed. The People of the Cave only woke up after they found it destroyed. The literal import of this verse is evidence for the opinion of those who say that it was a miraculous event.
“If Allah guides someone, then he is surely guided” i.e. he has obtained success. And this is either intended as praise for the People of the Cave; as evidence that they obtained their objectives, and informing us that their hopes, for an outspread mercy and a granted refuge, had been fulfilled; or, it may be an indication that the likes of these signs are many, but that only those whose affair Allah facilitates, and who He guides towards witnessing these signs, will truly benefit.
“And whoever He leaves to stray” meaning in whom He creates misguidance, by directing that person’s choices towards misguidance, “he will never find,” even if he goes to extremes in searching and exploration, “a protecting guide” meaning a helper to guide him to the aforementioned success. And this is a parenthetical sentence between the two parts of the story.
Then, He said:
“And you would deem them” You would believe them “to be awake” because their eyes are were open, or, because they frequently turned.
“while they are truly in a deep sleep” They are fast asleep.
“We turn them to the right” meaning to their right sides.
“and to the left” meaning to their left sides. This was so that the earth would not eat the parts of their bodies that touch the earth. Ibn 'Abbas (may Allah be pleased with him) said, “If they had not been turned side to side, the earth would have eaten them.” And it is said that they would be turned twice a year. It has also been said they would be turned once a year on Ashura. And it has also been said that they would be turned every nine years.
“their dog stretching forth his forelegs” The dhira’ (foreleg) is that which is from the elbow until the limits of the fingers.
“at the entrance” “Wasid” is a space in the cave. It is also said that it was the courtyard. And it is also said that it was entrance. The People of the Cave passed by the dog, and the dog followed them. They chased him away a few times, but he continued to follow them, and did not return to where they had found him. Then, Allah caused the dog to speak, and he said, “O, Saints of Allah! Don’t fear! Indeed, I love those who Allah loves. Sleep. And let me keep watch.” And it has also been said that he was the dog of a shepherd who they passed. The shepherd followed them in their religion, and his dog went with him. And this is supported by an alternate recitation, in which the word is read “kalibuhum,” which means “their dog’s owner,” instead of “kalbuhum,” “their dog.” And it has also been said that the dog was a hunting dog or farm dog that belonged to them. And, people have differed over its color. Some said that the dog was red, some said that he was yellow, and yet others have said that he was ginger colored.
“If you had seen them” If you had seen and witnessed them… The word “ittala’”, translated here as “seeing,” means to view something directly with one’s eyes.
“you would have turned and run away from them” In other words, you would have fled from that which you witnessed of them.
“and you would have been filled with apprehension from them” In other words, you would have been filled with fear and apprehension, due to the awesome appearance that Allah had given them. Or, you would have feared them due to the grandeur of their bodies, or due to the fact that their eyes were opened as if they were awake and ready to speak.
It has been related that Mu’awiyah (may Allah be pleased with him) went on an expedition to Byzantium. The expedition passed by the Cave, and Mu’awiyah said, “If only they would be revealed to us so that we may look at them.”
Ibn ‘Abbas (may Allah be pleased with him) said to him, “You cannot do that. Allah (Exalted is He) denied that to he who is greater than you (i.e. the Prophet (may Allah bless him and give him peace)), when He said ‘If you had seen them, you would have turned…’”
However, Mu’awiyah (may Allah be pleased with him) did not listen. He replied, “I will not turn away until I know their science.” He gathered some men and commanded, “Go and look at them.” The men did as they were instructed to do, but when they entered, Allah sent a wind that incinerated them.
The Indicative Lesson Contained in Verses 17-18
The Sufis (may Allah be pleased with them) have a strong semblance to the People of the Cave in their occupying themselves exclusively with Allah, abandoning everything apart from Him, their flight towards Him, and fleeing from everything that would distract them from Allah. The Sufis also resemble the People of the Cave in their asking Allah for a special mercy from Him and seeking to obtain guidance and that which is correct.
This meaning is the reason why the Qutb Ibn Mashish ended his famous prayer with the supplication that the People of the Cave made when they fled to their cave of refuge, emulating them in their complete devotion to Allah and their flight from the lands of the desires. And since the Sufis emulated the People of the Cave, Allah protected them, both from those who sought to harm them, and from the desires of their egos. And He caused them to witness the wonders of His gentle mercy and power.
And among the ways that the Sufis most resemble the People of the Cave is that you can hardly find any group of them traveling, except that there is a dog that follows and accompanies them. I have even witnessed this in the majority of our travels with the Fuqara’, confirming their perfect resemblance [of the People of the Cave].
And Allah knows best.
Verses 19-20
(19) Similarly, We awakened them that they may question each other. One of them said, “How long have you tarried?” The other said, “We tarried a day or part of a day.” They said, “Your Lord is more knowing of how long you have tarried. So, send one you with this money of yours into the city. Let him look for the purest food and bring you some provision thereof. And let him be very careful, and make no one aware of you. (20) Indeed, if they should discover you, they will surely stone you, or return you to their creed. And, in that case, you shall not ever succeed.”
The Real (Exalted is His Majesty) said:
“Similarly” Just as We have kept them safe, and preserved their bodies from harm, and prevented them from disintegration - as a sign indicating Our complete power - so “We awakened them” from their sleep “that they may question one another.” In other words, We awakened them so that they may ask one another, or so that they may recognize their state and what Allah had done with them. In this way, they would be increased in their certainty in Allah’s complete power. In addition, they would have witnessed something of the matter of the resurrection, and would give thanks for what Allah had blessed them with.
“One of them said” He was their leader, and his name was Maximilian. He said, “How long have you tarried?” or in other words, “How long have you slept?” And perhaps he knew they had slept because he saw the change in their state. “They said” i.e. some of them said, “We tarried a day, or part of a day.” It has been said that they only said this because they entered the cave in the morning, and they awoke at the end of the day. So they said, “We tarried a day.” However, when they saw that the sun did not set right away, they said “or part of a day.” Their statement is a supposition based on their interpretation of the information at hand. Therefore, they cannot be accused of lying.
“They said” i.e. another one among them said, “Your Lord is better knowing of how long you have tarried,” due to the easily discernible evidences, and because he saw that their nails and hair had grown long. In other words, “You all can’t know the length of time you have tarried. Only Allah (Blessed is He) knows.” This was a most beautiful rebuke of those who said, “We tarried a day, or part of a day,” and the beauty of this statement demonstrates the excellent character of the Youths of the Cave.
“So, send one you with this money of yours into the city.” In a general sense, this is a command to “Turn away from your investigation into the length of time, and turn towards that which concerns you at this time.” “Wariq” [translated here as “money”] means silver, whether it has been minted into coins or not. The usage of the indicative pronoun implies that the money had been kept with them, so that they might purchase their daily needs. The fact that they carried this money with them is evidence that storing provisions does not negate dependence on Allah. We can take this same lesson from the fact that our Prophet (may Allah bless him and give him peace) took provisions with him to the cave of Hira’, when he would go there to worship.
“Let him look for the purest food” In other words, “Let him investigate which people in the city have the food that is most lawful, purest, and who give the most food for the lowest price.”
“And bring you some provision thereof,” i.e. bring you some provision from that purest food.
“And let him be very careful” Let him be extremely subtle when entering the city and buying the food, so that he will not be recognized.
“And make no one aware of you” Let him not inform anyone in the city about you or where you are, and let him not do anything that will give away this information.
“Indeed, if they should discover you” i.e. if they see you or come to know of your situation. The pronoun “they” refers to the people of the city. In other words, if the people of the city should discover you.
“they will surely stone you” If you were to stay firm in your position.
“or return you to their creed.” They will convert you to and enter you into their religion by force, like His words (Exalted is He) “Or, you will have to return to our creed” [Ibrahim, 13]. It has been said that the Youths of the Cave had once followed the religion of their people, but then they disobeyed them for the sake of Allah, al-Haqq.
“And, in that case, you shall not succeed.” You will not have success if you enter their religion, even if they compel you through force and coercion.
“ever” In other words, you will not succeed either in this world or in the Hereafter. It is not hidden that, in this statement, there is an extreme warning.
The Indicative Lesson Contained in Verses 19-20
Just as Allah awoke the Youths of the Cave, if someone turns back to Us from the sleep of negligence and ignorance, We awaken them so that they may ask among themselves and recognize the blessings of awareness and salvation from idleness. So, when they wake from the sleep of negligence, their days of idleness appear small in their eyes, because days of negligence are of little benefit, even though they be many.
In the Hikam, Ibn Ata’Allah al-Iskendari said, “How many a life is of little benefit, despite its length.” This refers to the opposite of the time of awareness, which is highly beneficial, though it may be short. A life that is lived in a state of awareness is long in meaning, even if it is short in temporal terms.
For that reason, Ibn Ata’Allah also said, “And how many a life is short, yet great in benefit.”
He also said, “If someone is given blessing in his life, he will receive such graces, in a short amount of time, as cannot be expressed or indicated.”
And if people who are in a state of awareness obtain food for their bodies, they desire only the purest, most lawful and most unadulterated food. Indeed, eating that which is lawful illuminates the heart and invigorates the bodily limbs for performing acts of obedience. And the people of awareness are subtle in their taking of pure food, without any rivalry or avarice, and without exhausting themselves. And if Allah should inform them of His hidden secret, from among the secrets of His Essence, they are very careful to conceal it, not letting anyone among His creation become aware of it, except those who are worthy of it. That is because, if they were to make His secret known to people who do not value it, the people would stone them and force them to return to the creed of the people, by compelling them to leave the path of the Spiritual Folk. And, in that case, the people who had been in a state of awareness will never, ever, succeed. And Allah alone gives success.
Verses 21-22
(21) In such a way, We made known their affair, so that they might know that the Promise of Allah is True and that there is no doubt about the Hour. [And mention] when they contended with each other about their affair. They said, “Let us build a structure over them. Their Lord is more knowing of them.” Those who prevailed in the end said, “We will raise a house of worship over them.” (22) They will say that they are three, the fourth being their dog. And they will say that they are five, the dog being the sixth of them, casting stones at the unseen. And they will say that they are seven, the eight of them being their dog. Say, “My Lord is more knowing of their number. Only a few know of them…”
The Real (Exalted is His Majesty) said:
“In such a way” Just as We caused them to sleep, then woke them in order to increase their certainty, so “We made known their affair” i.e. We informed people about them “so that they might know” ie. so that the people of that time might know “that the promise of Allah is true.” In other words, We informed people about them so that they might know that Allah’s promise of resurrection, reward and punishment “is true” i.e. that it is a truthful promise that will never be broken; or, that His promise is established and cannot be rejected, because their slumber and waking is likened unto one who dies and is resurrected.
“And that the Hour” This refers to the Day of Resurrection, which is a name for the resurrection of the creation all together for the purpose of judgement and requital.
“there is no doubt [about the hour]” There is no uncertainty about its occurrence. Indeed, if someone witnesses that Allah (Majestic and Exalted is He) took the souls of the Youths of the Cave and retained them for three hundred years or more, preserving their bodies from corruption and disintegration, then sent them back in the same condition as when He took them, no doubt will remain with him about the Hour. And he won’t be affected by any misgiving over the fact that His promise (Exalted is He) is True, and that He will resurrect those who are in the graves and requite them for their deeds.
And this led to the discussion among the people “when they contended” i.e. when they were discussing “with each other about their affair.” In other words, the people differed with each other about the matter of the resurrection. One group affirmed that the resurrection is true, while another group denied it. And yet another group would say that only the spirits would be resurrected, while others would say the bodies and the spirits will be resurrected together.
It is said that at this point in time, the ruler of the city was a pious man, and that he ruled the city for twenty-eight years. His subjects differed over the resurrection. So, the ruler entered his house and closed the door. Then, he put on a coarse robe, and sat on ash, and he asked his Lord to make the truth manifest. So, Allah (Honored and Majestic) inspired a man, who was from the land in which the cave was located, to demolish the wall that had been constructed over the mouth of the cave. So, this man demolished the wall, which Decius had built, and which covered the mouth of the cave, and used it as a corral for his sheep. And at this time, Allah (Exalted is He) resurrected the Youths of the Cave, and they began the conversation that was mentioned earlier.
Roman coins minted by the emperor Decius
And it has been narrated that when one of the Youths of the Cave who were resurrected entered the city to buy food, he took out his silver coins, which were minted in the name of Decius. When they people of the city saw these coins, they suspected that he had uncovered a treasure. So, they went with him to the King and the youth recounted to him their story. Some of the people of the city said that their ancestors had told them about a group of youths who had fled with their religion during the reign of Decius. So, the supposed that the Youths of the Cave could be that group. So, the King traveled with a group from the people of the city, both Muslim and disbelievers, and this group entered upon the Youths of the Cave and spoke to them. Then, the Youths of the Cave said to the king, “We take our leave of you and commend you to Allah. And we seek His refuge for you, from Jinn and human beings.” Then, they laid back down and passed away. The king cast his robes over the Youths of the Cave. Then, for each of them, he had a coffin made of gold. However, the king saw that, even in their sleep, they disliked that their coffins should be made of gold, so instead he ordered that their coffins be fashioned from the wood of the Saj tree. Then he built a place of worship over their cave.
And it has also been said that when the people of the city arrived at the cave, the young man from among the Youths said to the group, “Wait here, while I enter first.” He said this so that the Youths of the Cave would not be frightened. But, when the young man entered the cave, the entrance to the cave was hidden from the king and the people of the city. And there they built a place of worship.
And it has also been said that the matter over which they were disputing was the matter of the Youths of the Cave before they were resurrected. In other words, “We made the Youths of the Cave known to them (the people of the city) when they were discussing the affair of what occurred between the Youths and Decius, the states and frightening situations that occurred.” And they were narrating that from the stories that people would tell.
The fa’ in “fa qalu ‘bnu” (They said build over them) is an eloquent summary of those two implied events. In other words, “We made [the Youths] known to them; they saw what they saw and then they died. So, some of them said, “Build over them,” i.e. over the opening of their cave, “a structure” so that people will not disturb them. And they did that, incorporating their mausoleum within it and protecting them.
Then they said, “Their Lord is more knowing of them” It is as if, since the people were incapable of knowing the reality of the state of the Youths of the Cave, either in terms of their origin, their number, or the length of time they had tarried in the cave, the people made this statement, consigning the matter to the One who knows the unseen.
Or, this statement is from the speech of Allah (Blessed is He), repudiating the words of the debaters who were speaking about the affair of the Youths of the Cave.
“Those who prevailed in the end said” The king and the Muslims, who had prevailed at that time, said, “We will raise a house of worship over them.” It has already been mentioned in the story that they built a place of worship over the cave. And the king and the people of the city would pray therein.
Then, in the time of our Prophet (upon whom be blessings and peace), when the Christians of Najran traveled to Madinah, the dispute was raised again. And between these Christians and Muslims, there was discussion about the People of the Cave.
And Allah (Exalted is He) said: “They will say that they are three, the fourth being their dog.” This was the opinion of the Jacobites, whose leader was al-Sayyid. It has also been said that this was the opinion of the Jews.
“And they will say that they are five, the dog being the sixth of them.” This is the statement of the Nestorians, whose lader was al-‘Aqib.
“casting stones at the unseen” This means guessing from reports without knowing the reality of the matter, or making suppositions in the dark, without any verification.
“And they will say that they are seven, the eight of them being their dog.” This is the statement of the Muslims, who interpret it from this revelation, because it didn’t include this saying under, “casting stones in the dark,” and because with this statement, the way of expression changes. The waw is added, which indicates additional emphasis on that which is between the two sides. And that also indicates the correctness of this statement.
“Say,” O, Muhammad, confirming the truth and repudiating the others, “My Lord is more knowing of their number.” In other words, my Lord has more authentic knowledge about their number.
“Only a few know of them…” Only a few among people know the number of the Youths of the Cave, because Allah had granted these few facilitations in knowing them, either through evidence or through inspiration. Ibn Abbas (may Allah be pleased with him) said, “I am among those few.” Then he said, “When the waw entered upon the final sentence, it gave unequivocal knowledge about the number.” Also, since Allah (Exalted is He) was silent about that opinion, and did not say, “casting stones in the dark” afterwards, from that it is known that this is the true statement.
And it has been related from ‘Ali (may Allah ennoble his countenance), that they are seven. Their names are Jamblichus, who was in charge of their spending; Maximilian, who was their leader and spokesman; and Martin. They were the people who sat on the right of the king. And on the king’s left were Martin, Dionysius and Antonious. And he would consult these six about matters of his rule. The seventh was a shepherd who followed the initial six when they fled from Decius. The shepherd’s name was Constantine. Ibn ‘Atiyyah, Tabari and others have said that the Youths of the Cave were all non-Arabs. And Ibn ‘Atiyyah said, “The chain of transmission for their names is possibly invented.”
The Indicative Lesson Contained in Verses 21-22
The Real’s habit (Exalted is He) with His Saints, is that in their beginning, He hides them from the eyes of the common folk, as a mercy to them. That is because if He were to make them known in their beginning stages, the common folk would seduce them, and cause them to return to the way of common people. Instead, Allah will hide His Saints until they become free of all vestiges [of themselves] and become firmly established in gnosis and witnessing of the Real. At such a time, He will cause anyone, for whom He wills felicity and arrival to His Presence, to come to know them, so that people may know that the promise of Allah, to perpetuate a number of men by whom Allah will maintain the management of affairs of the world in every time, is the truth. It is also that they should know that the corruption of the world is through the extinction of His Saints, and that there is no doubt that the Hour will occur. In this verse, there is a notification that it is blameworthy to delve into knowledge that the slave does not possess. And there is praise of those who consign the knowledge of all things to Allah.
And Allah (Exalted is He) knows best.
Verses 22-26
(22) … So do not dispute about them, except in that which is evident. And don’t ask anyone their opinion about them (23) And never say about anything, “I will do this tomorrow.” (24) Except if Allah wills. And remember your Lord whenever you forget. And say, “Perhaps my Lord will guide me to that which is nearer than this to right conduct. (25) And they tarried in their cave for three hundred years. And some add nine. (26) Say: Allah is more knowing of how long they tarried. To Him belongs what is hidden in the Heaven in the Earth. How well does He see and hear. They have no protector other than Him. And He allots no one any share in His Authority.
The Real (Exalted is His Majesty) said:
“So, do not dispute” Do not argue “about them” i.e about the affair of the People of the Cave, “except in that which is evident” according to the description of them you receive through revelation, without any addition, consigning the knowledge to Allah. And neither demonstrate the ignorance of the people who argue about them, nor clarify their mistakes, because both would fall short of noble conduct.
“And don’t ask anyone their opinion about them” i.e. do not ask about the affair of the People of the Cave “anyone” i.e. among those who engage in those conversations. Indeed, what has been revealed to you has exonerated you of that. And, in any case, the people who dispute about such things don’t have any knowledge about these matters.
“And never say about anything” regarding anything that you intend to do “I will do this” i.e. I will do such-and-such a thing “tomorrow.” “Tomorrow” refers to any time in the future, whether tomorrow or after tomorrow. This verse was revealed when the Jews said to Quraysh, “Ask him (the Prophet) about the spirit, about the Companions of the Cave, and about Dhu al-Qarnayn.”
They asked him (may Allah bless him and give him peace) and he responded, “I will inform you tomorrow.” And he did not say, “If Allah so wills.” Then, there was a pause in the revelation, until the situation became difficult for him (may Allah bless him and give him peace). And Quraysh began to say that he had lied. And then this Surah was revealed after fourteen days, or close to that, according to what the authors of Prophetic biographies have mentioned.
In other words, “Don’t say, ‘I will do such-and-such a thing tomorrow,’ in any situation, except if you consign its occurrence to the Allah’s will, according to the prescribed way.” The prescribed way is that you say, “If Allah so wills,” or at times, if Allah so wills, that you say, “If Allah grants me permission.” Indeed, your forgetfulness is also by His will (Exalted is He).
“And remember your Lord” by saying “except if Allah should will” to make up for your forgetfulness. In other words, whenever negligence causes you to forget, and then after that you remember, [say, “except if Allah wills”]. And it has been narrated from Ibn Abbas (may Allah be pleased with him), that he said, “[Such an exception, I.e. saying, ‘If Allah wills,’] is valid, even after a year as long as he did not swear an oath.” For that reason, Ibn Abbas considered it lawful to delay an exception [to a stipulation].
However, the majority of the jurists disagree with Ibn Abbas on this matter, because if it were correct that we could delay for a year, it would be impossible to confirm divorce or the freeing of a slave until a year had passed. Furthermore, it would also be impossible to distinguish between one who is telling the truth and one who is lying.
Al-Qurtubi said, “Delaying an exception [to a stipulation in contracts] is only allowed in the case of minor amendments, and to avoid a sinful situation. In the case that an exception would change an outcome [of the contract], it is only accepted if it is added at the time of the stipulation.”
It is also possible for the meaning to be, “And remember your Lord, with glorification and seeking forgiveness whenever you forget to add the exception [of ‘If Allah so wills’].” In this way, the verse emphatically encourages one to say "If Allah so wills.”
Or, the verse may mean, “And remember your Lord when forgetfulness overtakes you, so that you may make up what you have missed.” In this sense, the verse carries the meaning of making up the prayers that one forgets to make, when one remembers. And in the section on the indicative lesson contained in these verses, we will expound more upon this matter.
“And say, ‘Perhaps my Lord will guide me’” i.e. will facilitate me “to that which is nearer than this” meaning some news, verses or evidences, nearer and more manifest than the news of the People of the Cave, that make plain my Prophethood.
“to right conduct.” In other words, to guiding mankind and showing them what is right guidance. And Allah (Honored and Majestic is He) did just that, when He gave to His Messenger ﷺ greater and clearer signs, such as the stories of the Prophets whose days had long past, and information about unseen matters and things that would occur at future times until the start of the Hour.
Or, it means something that is closer to right conduct and good than that which was forgotten. In other words, “He (Allah) may point me to that which is more upright than that which I have forgotten,” because it was possible for a person’s forgetfulness to be better for him than his remembrance. In one's forgetfulness, there is the manifestation of Allah’s domination (Exalted is He), His absolute independence from His creation, and His being unconcerned with either the turning away of those who turn away, or the turning towards Him of those who turn towards Him.
Or it means, “He may guide me to the path that is nearer to right guidance and correct conduct, than that to which the People of the Cave were guided.” And Allah had also done that when He guided His Messenger ﷺ to the Upright Religion, which He made manifest over all other religions, even though the polytheists detest it.
“And they tarried in their cave” alive, with a seal over their ears “for three hundred years. And some add nine.” It has been narrated that ‘Ali (may Allah ennoble his countenance) said, “According to the People of the Book, they tarried for three hundred solar years. However, Allah mentioned the number of lunar years. The difference in years is due to the fact that for every hundred solar years, there are one hundred three lunar years. Thus, three hundred solar years would equal three hundred nine lunar years.”
“Say: Allah is more knowing of how long they tarried.” This again refers to the time that they spent in the cave.
“To Him belongs what is hidden in the Heaven in the Earth.” This means both that which they hide, as well as the hidden states of their people.
“How well does He see and hear.” In other words, what wondrous hearing and sight is Allah’s. The usage of expressions of wonder gives the meaning that His hearing and sight (Exalted is He) is beyond that which people perceive, because nothing veils Him (Exalted is He), nor does anything come between Him and any object. Nor is there any difference between anything thin or thick, small or large, nor hidden or apparent, with regards to their relationship to Him.
Whenever Allah uses expressions of wonder, these are metaphorical, primarily because these statements are among those whose cause is hidden from us. A second reason is that a person normally uses statements of wonder due to astonishment and fear that strike him when something appears that he had not expected. However, Allah (Exalted is He) transcends such notions, so these expressions are interpreted as His complete encompassment of all things with His hearing and sight, just as we have mentioned.
“They have no protector other than Him” The People of the Heavens and the Earth have no protector other than Allah (Exalted is He). No one can control their affairs or help them except Him (Blessed is He).
“And He allots no share in His Authority” i.e. no share in His decree and knowledge of the unseen.
“to anyone” He allots no share in His Authority to anyone among them, and He grants no one any way or path towards that. And this is read as an address to everyone. In other words, “Neither you, O listener, nor anyone else in creation, will have a share in His decisions and directing of affairs. Indeed, they have neither action nor any control.” And Allah knows best.
The Indicative Lesson Contained in Verses 22-26
These verses contain a subtle indication towards five of the characteristics of the Sufis.
The first is that the Sufis avoid disputes and argumentation, except where it concerns mutual reminding and discussion in order to discover and confirm the truth of a matter, with ease, light heartedness, and hearts devoid of obstinacy and disputation.
The second is that the Sufis consult their hearts about situations that occur. The Prophet (may Allah bless him and give him peace) said, “Consult your heart. And even if you seek the verdict from others and they give you their verdict, virtue is that in which the heart is at rest and still. And sinfulness is that which irritates the breast and cause it to causes doubt.” The hearts that should rightly be consulted are purified hearts that are illuminated by the remembrance of Allah, abstaining from all apart from Allah. Indeed, if they obtain that attribute, only the Real will appear within them. And purified hearts will only rest with the truth, unlike those hearts that are submerged in love of the world and desires. The latter only give verdicts in accordance with their desires.
The third characteristic of the Sufis, which we see in these verses, is surrendering to the will and decision of Allah, and being content with whatever emerges from His decree, such that they cling to nothing, nor resolve to do any action, except when they condition that with the will of Allah. They look towards that which Allah will do. As the author of the Hikam said, “The intelligent person enters the day looking towards what Allah will do with him, while the ignorant person enters the day looking to that which he will do with himself.”
The fourth characteristic of the Sufis shown in these verses is to be preoccupied with remembrance and contemplation, until they are absent from all apart from the One they are remembering. Allah (Exalted is He) said, “and remember your Lord whenever you forget.” In other words, “When you forget all apart from Him, then you will be one who truly remembers.” Indeed, true remembrance causes the one who remembers to be absent from witnessing himself, and his own attributes and senses, such that the Real (Exalted is He) should be the One who speaks on his tongue, due to the person’s complete immersion in Him (Exalted is He). This is a matter that is easily witnessed by anyone who happens upon a Shaykh of spiritual instruction and then adheres to his company.
The fifth characteristic of the Sufis shown in these verses is praying for elevation and increase in guidance and certainty. Each time a seeker reaches a station, it is incumbent that he seeks the station that is immediately beyond it. And there is no end to His knowledge and greatness (Exalted is He). “And say, ‘Perhaps my Lord will guide me to that which is nearer than this to right conduct.’”
And Allah alone give success.
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Imam al-Ghazali’s Ayyuhal Walad contains a concise yet comprehensive discussion of the relationship between knowledge and action.