النص المفهرس

Some historians have identified the Ya'jooj and Ma'jooj to be the present day
Chinese or Russians, but this is clearly incorrect because the appearance of the
Ya'jooj and Ma'jooj will be a sign of Qiyaamah, which will take place only after
the appearance of Hadhrat Mahdi t and Hadhrat Isa v.
Allaama Ibn Katheer al ., has written in his Al Bidaayah wan Nihaayah that the
Abbaasi Khalifah Waathiq Billaah dispatched a delegation to search for the wall.
They returned to report to him that they had found the wall in as quoted in a
north-easterly direction, which was made of steel and had doors in it with locks
attached. This narration is reported in Tafseer Kabeer and Tabari as well.346
The great scholar of Islaam Hadhrat Moulana Anwar Shah Kashmiri ail daa., has
mentioned Ya'jooj and Ma'jooj and the wall of Dhul Qarnayn in his book
Aqeedatul Islaam Fi Hayaat Isa v. He mentions here that many walls have been
built on earth at several locations to safeguard nations against marauders. Some
of these are:
1. The most famous and the largest among these is the Great Wall of China. Its
length given by Abu Hayyaan Andalusi (the royal historian of the Iranian
Court) is twelve hundred miles. It is known to be initiated by the Emperor of
China called Faghfur approximately three thousand four hundred and sixty
years after Hadhrat Aadam v. And Allaah knows best.
2. The second wall is located in Central Asia close to Bukhaara and Tirmidh. It is
situated at a place called Darband (also Derbent - meaning 'blocked
passage'). This wall was there during the time of the famous Moghul king
Taimur Lang (Timur, the Lame or Tamerlane). The German minister of the
Roman King, Cella Berger, has also mentioned it in his book. Kilafchu, who
346 Al Bidaayah wan Nihaayah (Vol.2 Pg.111), Kabeer (Vol.5 Pg.513).
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was the emissary of the Andalusian king Castille, the King of has also made
reference to it in his travelogue since he passed by it on his journey as
ambassador of his king to Taimur. He notes that it is located on that part of
the route from Mosul, which lies between Samarkand and India
3. The third wall is located in Dagestan in Russia. It is famously known as
Darband (blocked passage) and Baabul Abwab (The Gate of Gates). Details of
this wall have been mentioned by the historian Yaaqoot Hamawi in his
Mu'jamul Buldaan, by Idreesi in his Jughrafiah and by Bustaani in his
Daa'iratul Ma'aarif.
4. The fourth wall is located in the higher parts of Caucasia towards the west of
this Baabul Abwaab. The wall is built across a pass between two mountains,
known as the Daaryaal Pass and the wall is known as the wall of Qaaf
Mountain. The historian Bustaani writes, "Close to it (the Baabul Abwaab)
there is another wall which goes on extending towards the West. In all
likelihood, this may have been built by the people of Faris (Persia) as a
measure of defence against the northern Berbers. Since the identity of its
founder was not authentically known, some people have attributed it to
Alexander while some others have ascribed it to Kisra and Nausherwaan. The
historian Yaaqoot Hamawi says that it has been constructed with molten
copper347
Since all these walls are in the North and have been built for a common purpose,
it is difficult to identify any one of them the wall of Dhul Qarnayn. Much
confusion has surfaced in the case of the last two walls because both are
referred to as Darband. The Great Wall of China is the longest and the oldest of
the four. Scholars agree that this is not the wall of Dhul Qarnayn because it is
located in the Far East and the Qur'aan is explicit about the wall being in the
North. Although historians cite varying opinions about which of the other three
walls are the wall of Dhul Qarnayn, the fact of the matter is that these are
merely their opinions.
347
Mu'jamul Buldaan (Vol.7 Pg.651).
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The claim of the West that they have travelled throughout the world and not
found anything like this wall is undermined by the fact that they admit to having
being yet unable to explore many deserts and islands. It may also have happened
that the wall may have become part of a shifting landscape and has therefore
become indiscernible. And Allaah knows best.
It needs to be reiterated that the Ya'jooj and Ma'jooj are human beings like the
rest of us and are not a different creation. Narrations that claim otherwise are
not authentic and can be attributed to the many tales that were narrated by the
likes of Hadhrat Ka'b Ahbaar .il .... Because he was formerly a Rabbi and learned
about the traditions of the Bani Israa'eel, he related many accounts to the
Muslims after becoming a Muslim and these were treated as factual by many.
However, out scholars have researched the Ahadeeth and separated the water
from the milk so that we may have insight into which narrations are authentic
and which are not.
In the Words of the Qur' aan
The Ya'jooj and Ma'jooj are also mentioned in verses 94-97 of Surah Ambiyaa,
where Allaah says:
فَمَنْ يَّعْمَلْ مِنَ الصُّلِحُتِ وَبُوَ مُؤْمِنٌ فَلَا كُفْرَانَ لِسَعْهِمِ نَّ وَ إِنَّا لَمْ كُتِبُوْنَ (٩٣) وَ حَرُمٌ عَلَى قَرْيَةٍ أَبْلَكْنُهَا أَنَّهُمْ
لَا يَرْجِعُوْنَ (٩٥) حَتَّى إِذَا فُتِحَتْ يَأْجُوْجُ وَمَأْجُوْجُ وَبُمْ مِّنْ كُلِّ حَدَبٍ يَّنْسِلُوْنَ (٩٢) وَ اقْتَرَبَ الْوَعْدُ الْحَقُّ
فَإِذَا بِىَ شَاخِصَةٌ أَبْصَارُ الَّذِيْنَ كَفَرُوا ب* يُوَيْلَنَا قَدْ كُنَّا فِى غَفْلَةٍ مِّنْ بُذَا بَلْ كُنَّا ظْلِمِيْنَ (٩٧)
TRANSLATION: Whoever does a good act as a Mu'min, his effort will not be unappreciated
in the least (he will be rewarded for every good act regardless of how insignificant it may seem). We
are indeed the scribes of it (We meticulously record their every action). It is an established fact
that the town which We have destroyed shall never return (to this world) until the time
arrives (just before the Day of Qiyaamah) when Ya'jooj and Ma'jooj will be released (from
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behind the wall that Dhul Qarnayn built) and they will scurry down every hill. The true promise
(Qiyaamah) will be near and the eyes of the Kuffaar will be fixed above (out of fear and
worry). They will say, "May we be destroyed! We were negligent of this (day). Nay! We
were (not merely negligent but we were) indeed oppressors!"
A narration of Muslim from Hadhrat Hudhayfah bin Usayd t states that
Qiyaamah will not arrive until the following ten signs become manifest:
1. The smoke
2. Dajjaal
3. Daabbatul Ardh (the creature from the earth)
4. The rising of the sun from the west
5. The descent of Hadhrat Isa v
6. The escape of the Ya'jooj and Ma'jooj
7. Sinking of the earth in the east
8. Sinking of the earth in the east
9. Sinking of the earth in Arabia
10. A great fire that will drive the people to the plains of resurrection
Was Dhul Qarnayn a Nabi?
While all Mufassireen agree that Dhul Qarnayn was a just and pious king, there
are some such as Abu Hayyaan Andalusi who are of the opinion that he was a
Nabi as well. They base this opinion on those verses of the Qur'aan in which
Allaah speaks directly to him. The relevant verse is, "We told him, "O Dhul Qarnayn!
Either you punish them (fight them for not accepting Imaan when the message had already
reached them previously) or you adopt a kind attitude towards them (by inviting them to Imaan
a second time before waging Jihaad" .348 Abu Hayyaan states that the permission Allaah
348
Surah Kahaf, verse 86.
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gave Dhul Qarnayn to punish the people is given only to a Nabi via revelation and
cannot be done via inspiration.
Imaam Mujaahid ail ton, has also reported from Hadhrat Abdullaah bin Amr t that
Dhul Qarnayn was a Nabi.349 After quoting this narration, Haafidh Ibn Hajar al dan. )
states that it appears from the words of the Qur'aan that Dhul Qarnayn was
indeed a Nabi.
However, Hadhrat Ali t said, "Dhul Qarnayn was neither a Nabi nor an angel,
but a man who loved Allaah and whom Allaah loved."350 After sanctioning this
Hadith, Haafidh Ibn Hajar al was, has stated that he heard this narration reported
with an authentic chain of narrators from the book Mukhtaarah by Haafidh
Hadith Diyaa'ud Deen Maqdasi ail ... ). Nonetheless, most scholars believe that Dhul
Qarnayn was a king.351
Apart from Hadhrat Ali t, Hadhrat Abdullaah bin Abbaas t also believed that was
a pious king, whose actions Allaah loved, thereby earning him praise in the
Qur'aan and victory in his expeditions.352 This opinion was shared by Hadhrat Abu
Hurayrah t as well. Allaama Ibn Katheer al ., has quoted all the relevant
Ahadeeth and concluded by saying, "The most correct opinion is that he (Dhul
Qarnayn) was a king from amongst the just kings."353 And Allaah knows best.
349
Fat'hul Baari (Vol.2 Pg.265).
350
Fat'hul Baari (Vol.2 Pg.295).
351
Fat'hul Baari (Vol.2 Pg.298).
352 A| Bidaayah wan Nihaayah (Vol.2 Pg.113).
353
Taareekh Ibn Katheer (Vol.2 Pg.103).
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Lessons and Conclusions
The Need for History
Just as it is necessary to have knowledge of language, Ahadeeth, narrations of
the Sahabah w and other sciences to understand the meaning of the Qur'aan, so
too is it necessary to have knowledge of history. This is because there are
certain parts of the Qur'aan (such as the episode of Dhul Qarnayn) that can be
understood only with the knowledge of history. It is for this reason that the
Qur'aan encourages travelling through the lands to derive lessons from what
happened to previous nations. Allaah says, "Say, 'Travel on the earth and (by seeing
the ruins of previous nations,) see what was the outcome of those who rejected (the message
of their prophets. In this manner you will learn a lesson from their experiences and will not repeat
their mistakes).""'354
Allaah also says, "(The stories of) Many practices (by which Allaah had dealt with people) have
passed before you so travel in the earth and see what was the end of those who rejected
(Imaan)".355
The Right Way
The path followed by the pious predecessors of Islaam is the only path to
follow when it concerns the principles of Deen. Straying from these will
certainly lead to deviation. However, the doors to research and investigation is
never closed when it concerns finer details and the search for inner meanings of
the Qur'aan, as long as one is qualified. This applies even more pertinently
during these times when we have access to many more historical facts and
354 Surah An'aam, verse 11.
355 Surah Aal Imraan, verse 137.
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sciences than was at the disposal of earlier scholars. Rasulullaah p said, "The
wonders of the Qur'aan never cease."
A Just Khilafah
It has been a known fact throughout the ages that the cornerstone of a just
government was serving the people. The just king would therefore spend freely
from the state treasury whatever was needed for the benefit of the people,
while taking for himself only what was necessary. Furthermore, he would never
burden the people with unreasonable taxation. On the contrary, a tyrannical
regime would focus on personal luxuries and remain indifferent towards the
needs of the people. It the state spent on the people, there would always be
some personal agenda. Such governments levy burdensome taxes on people and
almost always end in bankruptcy.
Since Dhul Qarnayn was a just king and Khalifah, he refused to take any payment
from the people when he built them the wall and made it clear that Allaah had
given him all he needed. In fact, Allaah had given him so much because he
utilised it all for the benefit of the people.
The Worst of Lovers
Rasulullaah p said, "Indeed, those with the most will have the least on the Day
of Qiyaamah." After narrating the incident of Dhul Qarnayn, the concluding
verses of Surah Kahaf state:
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قُلْ بَلْ نُنَبِّئُكُمْ بِالْآَخْسَرِيْنَ اَعْمَالًا (١٠٣)- الَّذِيْنَ ضَلَّ سَعْيُهُمْ فِى الْحَيُوةِ الدُّنْيَا وَ بُمْ يَحْسَبُوْنَ أَنَّهُمْ يُحْسِنُوْنَ
صُنْعًا (١٠٣) أُولَئِكَ الَّذِيْنَ كَفَرُوْا بِأَيْتِ رَبِّهِمْ وَلِقَائِمٍ فَحَبِطَتْ أَعْمَالُهُمْ فَلَا نُقِيِّمُ لَهُمْ يَوْمَ الْقِيْمَةِ وَزْنَا (١٠٥)
ذُلِكَ جَزَآؤُبُمْ جَهَنَّمُ بِمَا كَفَرُوْا وَ اتَّخَذُوْا أَيْتِى وَ رُسُلِىْ بُزُوًا (١٠٦)
TRANSLATION: Say, "Should we inform you of those who are the worst losers in terms of
their actions?" They are those whose efforts (good acts) are destroyed in this worldly life
(not accepted by Allaah because they do not have Imaan or because their intentions are incorrect)
while they think that they are carrying out good acts (and that they will be rewarded). These
are the ones who reject the Aayaat of their Rabb and meeting with Him (on the Day of
Qiyaamah). So their (good) acts are wasted (completely spoiled) and no weight (value) will be
attached to them on the Day of Judgement (because of which they will receive no rewards).
This Jahannam will be their punishment because of their kufr and because they ridiculed
My Aayaat and My Rusul. 356
These verses make it evident that regardless of the wealth and accomplishments
in this world, those who reject belief in Allaah and His Ambiya pull we will lose
everything once they leave this world. All their wealth, properties, degrees and
other worldly achievements will be lost to them. All that will benefit a person
when he leaves this world will be the everlasting good deeds performed with
Imaan.
The worst loser on the Day of Qiyaamah will be the one who has nothing to add
to his scale of good deeds. This will indicate that all his efforts in this world were
wasted.
356 Verses 103-106.
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The People of the Cave
The People of Kahal and Rageem
The Arabic word Kahaf ( %) refers to a wide cave. A narrow cave is called a
Ghaar (le). The word Rageem (as) refers to a tablet with writing upon it. The
term As'haabul Kahaf war Raqeem will therefore refer to the people of the wide
cave and the inscribed tablet. Imaams Dahhaak il , and Suddi aly have
mentioned that the tablet here refers to the one that a king had inscribed with
the names of the people of the cave and hung upon the entrance to the cave. 357
However, Imaam Qataadah , Imam Atiyya , and Imam Mujahid i Say
that Raqeem is the name of the valley that lay beneath the mountain in which
the cave was situated. Hadhrat Ka'b Ahbaar il was, and Wahab bin Munabbih ul 44a )
state that Rageem was the name of a town near Ayla, which was located in
Rome. The people of the cave and the people of Rageem were therefore the
same group of people called by different names since they stayed in a cave close
to Rageem.
Imaam Bukhaari al , has named a chapter after the people of Kahaf and another
after the people of Rageem. In the chapter concerning the people of Rageem, he
cites the famous narration concerning the three men trapped in a cave, who
pray to Allaah for deliverance by virtue of a good deed that each of them did.
This narration is reported in the Sihaah Sitta as well. It therefore appears that
Imaam Bukhaari il tuo, regarded the people of the cave to be different from the
people of Rageem. However, Haafidh Ibn Hajar , explains that this narration is
357 Ibn Jareer.
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quoted under the heading of the people of Rageem only because the word
Raqeem appears in this narration. Otherwise, the explicit words of the Qur'aan
make it evident that the men of Kahaf and the men of Ragee were the same
group of people. The Qur'aan clearly states, "Do you think that the people of the
cave and the Rageem were wonders from Our Aayaat?" 358
After this verse, the Qur'aan continues to discuss the incident of a group of
young men who sought refuge in a cave and prayed to Allaah for assistance and
guidance. The story then proceeds and concludes, making it evident that the
men of the cave were indeed the men of Rageem as well. Allaah also says, "We
narrate to you their story in perfect truth".359 This also indicates that the reference is
to the same group of people, known by both names. The majority of scholars
therefore conclude that both names refer to the same group of people.
In keeping with its trend of narration, the Qur'aan does not discuss an entire
story at once apart from the story of Hadhrat Yusuf v. The details of other stories
are only mentioned when specific lessons are to be derived from them. This
applies to this story of the people of the cave as well. The other details of the
story such as the specifics of the place and the people have been left to be
sourced elsewhere. The intent of the Qur'aan is not the story itself, but the
lessons within the story.
The Story of the People of the Cave
Tafseer Haqqaani names the location where the incident took place as Afsoos or
Tarsus in present day Turkey, which still houses many early ruins. Historical
reports suggest that the incident of the people of the cave occurred around
approximately 250 A.D. They slept for 300 years and awoke during the year 550
358
Surah Kahaf, verse 9.
359
Surah Kahaf, verse 13.
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A.D. This was approximately 20 years before the birth of Rasulullaah p in 570
A.D.
Idol worship flourished in the place where the people of the cave lived. The
people there worshipped the goddess of the moon called Diana, which
eventually featured as one of the goddesses of Roman mythology. When the
teachings of Hadhrat Isa v reached the region, seven youths were impressed by
it and gave up idol worship. As soon as news of them adopting the new religion
reached the ears of the king, he sent for them and asked what it was they
believed in. Although they knew that declaring their belief in Towheed would
mean execution, yet they boldly stated, "Our Rabb is the Rabb of the heavens and
the earth. We will never accept another as Ilaah besides Him, for then we will have
definitely uttered sheer transgression (blasphemy and words far from reason)."
The king was outraged and immediately issued a decree that they be executed.
However, because they were still young, he allowed them grace for three days to
reconsider their stance. Seizing the opportunity, the youngsters fled the town
and headed for the mountains to seek a cave in which they could spend the rest
of their lives in the worship of Allaah. As they walked, a dog walked along with
them and, as hard as they tried to leave it behind, the dog refused to leave them
and eventually settled in the cave with them. When they found a suitable cave,
they decided to stay in it and soon lay down to sleep because they travelling had
exhausted them. The dog did not enter with them, but sat down at the entrance
of the cave to keep watch. Allaah then caused them all to sleep for 309 years.
During this period of time, Allaah safeguarded them and also ensured that they
remain nourished and unaffected by decay and exposure.
During the period when the sleepers were awakened there arose a great dispute
amongst the Christians of the region concerning resurrection. The king at the
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time was concerned about how to convince the people about the truth of
resurrection. The incident of the sleepers proved to be the precise and most
effective way of convincing them.
When the men awoke all those years later, they asked each other how long it
had been that they were asleep. Some guessed that it may have been a day or a
part of a day, but they eventually agreed that they could not know the exact
figure, which only Allaah knew. One of them by the name of Yamleekha was then
sent with a few silver coins to the town to purchase food. Before he left, the
others advised him to be discreet in the town so that he is not noticed, because,
they said, "if they (the people of the town) become aware of your presence, they will
certainly stone you or (force you to) return you to their religion (idol-worship), after which
you shall never again be successful."
However, when the man arrived in the town, he was shocked at how things had
changed and that all the people had become Christians. Nonetheless, he
exercised caution and discreetly entered a store to buy some bread. It was when
the owner of the store noticed the age-old coins that he became suspicious,
thinking that the man had uncovered a long lost treasure. Yamleekha told the
man that it was his own money, but he refused to accept it. As the two started to
argue, many people started to gather there, until the news reached the chief of
the town's police. He was also not convinced and told Yamleekha that the coins
were so old that even his father would have never seen them.
As the dialogue progressed, Yamleekha was surprised to learn that the king they
feared retaliation from was long dead. As he narrated to them that he and his
companions had escaped to the mountains the day before, the people
accompanied him to the cave to verify his story. As the large crowd of people
assembled at the cave, they saw the truth of what he had told them. They then
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realised that these people were the same ones about whom the legend had
been told amongst them. These were the men who had fled from the tyrannical
king more than 300 years previously to safeguard their Imaan and had never
been heard of since.
When the news reached the king, he left immediately to meet them. The seven
sleepers were overjoyed to meet their brethren in faith. They greeted everyone
happily, but then returned to their cave. A narration from Hadhrat Abdullaah bin
Abbaas t states that the people decided to follow them, but failed to find them.
Despite searching the area, there remained no trace of them. They eventually
erected a Masjid to commemorate the meeting.
This meeting with the people of the cave settled the dispute between the people
because they had now seen physical evidence of resurrection. Referring to this,
Allaah says, "In this manner (as We had awoken them,) We made them (their story) known
(to people) so that the people might know that Allaah's promise (of resurrection) is true and
that there is no doubt about (the coming of) Qiyaamah (because Allaah can raise all of creation
in body and soul just as He had raised these men)." 360
In the Words of the Qur'aan
Verses 9-26 of Surah Kahaf state:
أَمْ حَسِبْتَ أَنَّ أَصْحُبَ الْكَهْفِ وَ الرَّقِمِ ﴿ كَانُوْا مِنْ أَيْتِنَا عَجَبًا (٩) إِذْ آَوَى الْفِتْيَةُ إِلَى الْكَرْفِ فَقَالُوا رَبَّنَا أَتِنَا
مِنْ أَّدُنْكَ رَحْمَةً وَّبَيِّيْ لَنَا مِنْ أَمْرِنَا رَشَدًا (١٠) فَضَرَبْنَا عَلَى أَذَانِهِمْ فِى الْكَهْفِ سِنِيْنَ عَدَدًا (١١) ثُمَّ بَعَثْنُهُمْ
لِنَعْلَمَ أَىُّ الْحِزْبَيْنِ أَحْصِى لِمَا لَبِتُوا آَمَدًا (١٢) نَحْنُ نَقُصُّ عَلَيْكَ نَبَابُمْ بِالْحَقِّ ٥ * إِنَّهُمْ فِتْيَةٌ أَمَنُوا بِرَبِّهِمْ
وَزِدْنُهُمْ بُدَّى (١٢) وَّ رَبَطْنَا عَلَى قُلُوْبِمْ إِذْ قَامُوْا فَقَالُوا رَبُّنَا رَبُّ السَّمُوْتِ وَ الْأَرْضِ لَنْ نَّدْعُوَاْ مِنْ دُوْنِمَ
إِلَهَّا لَّقَدْ قُلْنَا إِذَا شَطَطًا (١٢) بَؤُلَاءٍ قَوْمُنَا اتَّخَذُوْا مِنْ دُوْنِمْ أَلِهَةَّ ٥ * لَوْ لَا يَأْتُوْنَ عَلَيْهِمْ بِسُلْطَنٍ بَيِّنِ ﴿ فَمَنْ
360 Surah Kahaf, verse 21.
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أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللهِ كَذِبًا (١٥٠) وَ إِذِ اعْتَزَ لْتُمُوْبُمْ وَمَا يَعْبُدُوْنَ إِلَّ اللهَ فَأْوَا إِلَى الْكَهْفِ يَنْشُرْ لَكُمْ رَبُّكُمْ
مِّنْ رَّحْمَتِمٍ وَيُبَيِّيْ لَكُمْ مِّنْ أَمْرِكُمْ مِّرْفَقًا (١٦) وَتَرَى الشَّمْسَ إِذَا طَلَعَتْ تَّزُوَرُ عَنْ كَهْفِهِمْ ذَاتَ الْيَمِيْنِ وَ إِذَا
غَرَبَتْ تَّقْرِضُهُمْ ذَاتَ الشَّمَالِ وَ بُمْ فِى فَجْوَةٍ مِّنْهُ * ذَلِكَ مِنْ أَيْتِ اللهِ * مَنْ يَّهْدِ اللهُ فَهُوَ الْمُهْتَدِ ىَّ وَمَنْ يُضْلِلْ
فَلَنْ تَجِدَ لَهَ وَلِيًّا مُرْشِدًا (١٤) وَ تَحْسَبُهُمْ آَيْقَاظًا وَّ بُمْ رُقُوْدٌ * وَّ نُقَلِّبُهُمْ ذَاتَ الْيَمِيْنِ وَ ذَاتَ الشَّمَالِ * وَكَلْبُهُمْ
بَاسِطٌّ ذِرَاعَيْهِ بِالْوَصِيْدِ * لَوِ اطَّلَعْتَ عَلَيْهِمْ لَوَلَّيْتَ مِنْهُمْ فِرَارًا وَّ لَمُلِنْتَ مِنْهُمْ رُعْبًا (١٨) وَكَذْلِكَ بَعَثْنُهُمْ
لِيَتَسَاءَلُوْا بَيْنَهُمْ ﴿ قَالَ قَائِلٌ مِّنْهُمْ كَمْ لَبِثْتُمْ * قَالُوا لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ * قَالُوا رَبُّكُمْ أَعْلَمُ بِمَا لَبِثْتُمْ 0*
فَابْعَثُّوْا أَحَدَكُمْ بِوَرِقِكُمْ بُذِهٍ إِلَى الْمَدِيْنَةِ فَلْيَنْظُرْ آَيُّهَا ازْكُى طَعَامًا فَلْيَأْتِكُمْ بِرِزْقٍ مِّنْهُ وَلْيَتَلَطَّفْ وَلَا يُشْعِرَنَّ بِكُمْ
أَحَدًا (١٩) إِنَّهُمْ إِنْ يَّظْهَرُوْا عَلَيْكُمْ يَرْجُمُوْكُمْ أَوْ يُعِيْدُوْكُمْ فِىْ مِلَتِهِمْ وَلَنْ تُفْلِحُوا إِذَا أَبَدًا (٢٠) وَكَذْلِكَ أَعْثَرْنَا
عَلَيْهِمْ لِيَعْلَمُوا أَنَّ وَعْدَ اللهِ حَقِّ وَّ أَنَّ السَّاعَةَ لَا رَيْبَ فِيْهَا وَّ * إِذْ يَتَنَازَ عُوْنَ بَيْنَهُمْ أَمْرَبُمْ فَقَالُوا ابْنُوْا عَلَيْهِمْ بُنْيَانًا
٥﴿ رَبُّهُمْ أَعْلَمُ بِهِمْ ٥* قَالَ الَّذِيْنَ غَلَبُوْا عَلَى أَمْرِبِمْ لَنَتَّخِذَنَّ عَلَّيْهِمْ مَّسْجِدًا (٢١) سَيَقُوْلُوْنَ ثَلَثَةٌ رَّابِعُهُمْ كَلْبُهُمْ 5َّ.
وَ يَقُوْلُوْنَ خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ رَجْمًا بِالْغَيْبِ ﴿ وَ يَقُوْلُوْنَ سَبْعَةٌ وَّ ثَامِنْهُمْ كَلْبُهُمْ ٥* قُل رَّبِّئَ اَعْلَمُ بِعِدَّتِهِمْ مَّا
يَعْلَمُهُمْ إِلَّا قَلِيْلٌ ونْ فَلَا تُمَارِ فِيْهِمْ إِلَّا مِرَاءً ظَابِرًا ﴾ وَّلَا تَسْتَفْتِ فِيْهِمْ مِّنْهُمْ أَحَدًا (٢٢) وَلَا تَقُوْلَنَّ لِشَاىْءٍ
إِنِّيْ فَاعِلٌ ذَلِكَ غَدًا (٢٣) إِلَّا أَنْ يَّشَآءَ اللهُ وَاذْكُرْ رَّبَّكَ إِذَا نَسِيْتَ وَقُلْ عَسَى أَنْ يَّهْدِيَنِ رَبِّيْ لِأَقْرَبَ مِنْ بُذَا
رَشَدًا (٢٣) وَ لَبِتُّوْا فِىْ كَهْفِهِمْ ثَلْثَ مِائَةٍ سِنِيْنَ وَازْدَادُوْا تِسْعًا (٢٥) قُلِ اللهُ أَعْلَمُ بِمَا لَبِتُوْا وَّ لَمَّ غَيْبُ
السَّمُوتِ وَ الْأَرْضِ ﴿ أَبْصِرْ بِم وَ أَسْمِعْ ﴿ مَا لَهُمْ مِّنْ دُوْنِمٍ مِنْ وَّلِيِّ نْ وَّلَا يُشْرِكُ فِى حُكْمِمْ أَحَدًا (٢٦)
وَاتْلُ مَا أُوْحِىَ إِلَيْكَ مِنْ كِتَابِ رَبِّكَ وَ لَا مُبَدِّلَ لِكَلِمُتِم ◌َنْ وَلَنْ تَجِدَ مِنْ دُوْنِمٍ مُلْتَحَدًا (٢٤)
TRANSLATION: Do you think that the people of the cave and the Rageem were wonders
from Our Aayaat? (Remember the time) When the youths (fearing that the king would kill them
for believing in Allaah,) took refuge in the cave saying, "O our Rabb! Bestow on us (special)
mercy from Yourself and make (it) easy for us (to find) a suitable solution to our plight."
11. So We cast a veil on their ears for many years in the cave (so that they heard nothing at
all while they slept in the cave). Thereafter (after 309 years) We raised them (from their sleep) so
that We may know which of the two groups will be able to specify (remember) correctly for
how long they had remained (asleep in the cave). (When they awoke, some of them said that they
had slept for a day or a part of a day while others said that Allaah knew best how long they remained
asleep. It was the second group that held the correct opinion.) We narrate to you their story in
perfect truth. They were a few youths who believed in their Rabb (during a time when others
worshipped idols) and We increased them in guidance (strengthened their Imaan and
understanding). We strengthened their hearts (their Imaan and resolve) when they stood up
(before the Kaafir king) and said, "Our Rabb is the Rabb of the heavens and the earth. We
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will never accept another as Ilaah besides Him, for then we will have definitely uttered
sheer transgression (blasphemy and words far from reason). These are our people who have
taken others as Aaliha (objects of worship) besides Him (Allaah). Why do they not present a
clear proof for it (to prove that their gods deserve to be worshipped) ? Who can be more unjust
(sinful) than he who invents a lie against Allaah (by saying that others besides Him deserve to
be worshipped)?" (However, when they realised that they had to leave their town to escape
persecution, they said to each other,) "When you have separated yourselves from them (the
people of the town) and what (idols) they worship besides Allaah, then seek refuge in the
cave. (Do not worry about what you will live on because) May your Rabb shower His mercy
upon you and make your objectives easy to reach." (When they reached the cave, Allaah made
all of them sleep for 309 years.) (If you had seen their cave) You will see that, (the situation of the
cave was such that) when the sun rose, it would pass by their cave on the right and, when it
would set, it would pass by on the left, while they were in a spacious (inner) portion of the
cave (in this manner, their bodies did not receive direct sunlight, which would have disturbed them).
These are from Allaah's Aayaat. The person whom Allaah guides (grants understanding) is
rightly guided (because only Allaah can guide a person). As for him whom Allaah (because of His
great wisdom) sends astray, you shall not find for him any guiding friend. (Had you seen
them,) You would have thought that they were awake though they were asleep (Allaah
made them appear as if they were awake. Had they appeared asleep, a passer-by would take
advantage of their helpless situation and harm them in some way). And (so that their bodies would
not decompose or become stiff,) We used to turn them over on their right and left sides,
while their dog stretched out his paws (and lay) at the threshold (at the entrance of the cave
to protect them). If you were to observe them closely, you would surely have turned away
and fled from them, and you would have been filled with awe (because the scene was a
frightening one. Allaah made it appear frightening to discourage anyone from disturbing them). (As
they slept soundly) In this manner, We woke them up so that they could question each
other. One of them said, "How long have you remained (asleep in the cave) ?" They replied,
"We remained here for a day or a part of a day (They said this because they had fallen asleep in
the morning and had woken up in the evening 309 years later)." Others said, "Your Rabb knows
best how long you stayed. Send someone to the town with this silver (coins). Let him then
see which food is purest (not dedicated to idols) so that he can bring you some provisions
from there. However, he should be subtle in his approach and never inform anyone about
you (because the people would then learn about our whereabouts and persecute us further). Surely,
if they (the people of the town) become aware of your presence, they will certainly stone
you or (force you to) return you to their religion (idol-worship), after which you shall never
again be successful. (When the person went with the money to the town, the people were
astonished to see him dressed in such ancient clothing and to see the ancient coins he carried. By
then all the people of the town as well as the king were Mu'mineen and when they learnt the story
from the person, they were pleased to know that they were the same people who had disappeared so
many centuries ago. The story was a great lesson for these people.) In this manner (as We had
awoken them,) We made them (their story) known (to people) so that the people might know
that Allaah's promise (of resurrection) is true and that there is no doubt about (the coming of)
Qiyaamah (because Allaah can raise all of creation in body and soul just as He had raised these
men). (Remember the time) When (the people of the cave passed away after a short while and) the
people (of the town) disputed about (what to do to remember) them and said, "Build a
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structure over them (seal the cave to be a grave for them). (In reply to another dispute that arose
about the people of the cave, the people said) Their Rabb knows them best (it is therefore futile
to argue about them)." (When another dispute arose about what sort of structure to build at the
entrance of the cave,) Those who proved dominant in their affairs said, "We shall definitely
build a Masjid over them (so that people may always know that the people of the cave worshipped
Allaah. In this manner, people will not succumb to worshipping the people of the cave)." Some
people said, "They (the men in the cave) were three, their dog being the fourth." Others
said, "They were five, their dog being the sixth." They are merely guessing. Others say,
"They were seven and their dog was the eighth." Say, "My Rabb knows best what their
number was and (besides Allaah) only a few people know them (only a few know precisely how
many people they were. Hadhrat Abdullaah bin Abbaas t has mentioned that he is of those few who
know the correct number. He then said that they were seven and their dog was the eighth). So do
not fall into debate regarding them (because it makes no difference to your Imaan), except for
superficial discussion (if someone asks about them, merely tell them what the Qur'aan says
without involving yourself in deep discussion that may cause disputes to arise). And do not even
ask anyone about them (because the lesson drawn from the incident is clear. You need not know
more because this will distract you from the lesson and dilute your energies)." Never (ever) say
about (doing) anything, "I will certainly do so tomorrow unless you add, "Inshaa Allaah"
("By Allaah's will". You should therefore say, "I will do this tomorrow Inshaa Allaah."). Remember
your Rabb when you forget (to remember Him. You should therefore add "Inshaa Allaah" as soon
as you remember to do so) and (O Muhammad &) say, "I have the hope that my Rabb will
guide me to that (revelation and miracles) which leads (people) closer to it (closer to believing
that I am Allaah's Rasool)." (Therefore, Allaah revealed to Rasulullaah p the stories even more
astonishing than that of the people of the cave and about people who lived long before them. These
stories are such that Rasulullaah p would never have known about them without divine revelation,
proving that he was Allaah's Rasool. In addition to this, Allaah also made Rasulullaah p perform many
miracles, the greatest of which is the Qur'aan. These amply prove that he was Allaah's Rasool.) They
(the people of the cave) remained in their cave for three hundred years and (others) add
another nine (making it a total of 309 years). (Some commentators state that the period they slept
was 300 years according to the solar calendar and 309 years according to the lunar calendar , which
is shorter.) Say, " (Differing about the period will not benefit us) Allaah knows best how long they
stayed (in the cave, so refer the matter to Him). He has knowledge of the unseen things within
the heavens and the earth. How well does He see and hear! (There is nothing that He cannot
see or hear.) They (those in the heavens and earth) have no helper besides Him, and none can
be partner in His command (None shares power with Him)."
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Lessons and Conclusions
Some Pertinent Lessons
Concerning the number of sleepers in the cave, Allaah addresses Rasulullaah p
saying, "Say, 'My Rabb knows best what their number was and (besides Allaah) only a few
people know them (only a few know precisely how many people they were. Hadhrat Abdullah bin
Abbaas t has mentioned that he is of those few who know the correct number. He then said that they
were seven and their dog was the eighth). So do not fall into debate regarding them (because it
makes no difference to your Imaan), except for superficial discussion (if someone asks about
them, merely tell them what the Qur'aan says without involving yourself in deep discussion that may
cause disputes to arise). And do not even ask anyone about them (because the lesson drawn
from the incident is clear. You need not know more because this will distract you from the lesson and
dilute your energies)."
The lessons to be learnt from the incident include the following:
1. Regardless of the odds against him, a Mu'min must never turn away from
the truth and never succumb to falsehood
2. A Mu'min relies on Allaah rather than worldly means
3. Allaah is not restricted by the norms of the physical universe, which people
feel are binding. Allaah can alter these as and when He pleases. It is
therefore a simple matter for Allaah to make a person sleep for hundreds of
years and then awaken him so that he thinks that he slept for only a day or
even less. During this time, Allaah can also preserve the ages, appearance,
health and clothing of the person so that none of these change at all
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4. It is well within the power of Allaah to resurrect all of mankind on the Day of
Qiyaamah, as told to us by the Ambiya pul ile
5. Throughout the ages, there have been who have inverted the lessons that
Allaah has shown them through various incidents. Therefore, instead of the
incident serving as a lesson for them, they turn it into a means of further
deviation. Rather than focussing on the lesson that resurrection after death
is an easy task for Allaah and therefore an imminent reality, the people took
the incident of the people of the cave as a means of them having additional
saints to worship. Many people therefore attributed divinity to the people of
the cave and therefore built a Masjid over it to worship the men (this is
according to a Tafseer stating that the people who built the Masjid over the
cave were Mushrikeen and intended worshipping the men of the cave)
Rather than focussing on these lessons, people fell into the deception of
researching and investigating such issues concerning the people of the cave that
are irrelevant. They therefore wanted to know exactly how many the men were,
what their names were, what the colour of their dog was, etc, etc. The Qur'aan
advises us not to delve into such matters since they are a waste of time. To
discourage people from such futile activities, the Qur'aan did not even give the
number of the men.
Inverted Understanding
Allaah says, "(Remember the time) When (the people of the cave passed away after a short while
and) the people (of the town) disputed about (what to do to remember) them and said, `Build a
structure over them. Their Rabb knows them best." Those who proved dominant in their
affairs said, "We shall definitely build a Masjid over them (so that people may always know
that the people of the cave worshipped Allaah. In this manner, people will not succumb to
worshipping the people of the cave)."36
361
Surah Kahaf, verse 21.
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Rather than understanding the intent of the Qur'aan, some people have inverted
the meaning of this verse to mean that Masaajid are to be built over the graves
of the Awliyaa. If it is assumed that the people built a Masjid over the cave, the
Qur'aan mentions this to indicate that they misconstrued the lesson. The
Qur'aan does not sanction their action. How can this verse sanction such a deed
when Rasulullaah p has given such explicit directives in this regard? Some of
these are as follows:
Rasulullaah p said:
. "Allaah curses women who visit graves as well as people who build on
graves and light lanterns there." 362
. "Those who passed before you used to make Masaajid out of the graves of
their Ambiyaa pul . Be warned that I prohibit you from doing this!" 363
. "May Allaah's curse be on the Jews and Christians who made Masaajid out of
the graves of their Ambiyaa Nul ic." 364
. "Whenever a pious man passed away from amongst them (the Jews and
Christians), they built a Masjid upon his grave and painted portraits in it.
These people shall be in the worst condition on the Day of Qiyaamah."365
It is therefore regrettable that Muslims can adopt the mentality of the Jews and
Christians mentioned in these Ahadeeth and then go a step further to
substantiate their belief with this verse of the Qur'aan.
A fine Point
362 Tirmidhi, Abu Dawood, Nasa'ee, Ibn Maajah and Ahmed
363
Muslim
364
Bukhaari, Muslim, Nasa'ee and Ahmed
365
Bukhaari, Muslim, Nasa'ee and Ahmed.
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The Qur'aan does not state exactly how many people slept in the cave, but
mentions the guesses that people make. Allaah says, "Some people said, "They (the
men in the cave) were three, their dog being the fourth." Others said, "They were five, their
dog being the sixth." They are merely guessing. Others say, "They were seven and their
dog was the eighth." Although the Mufassireen do not state the number beyond
doubt, most are relatively certain that they were seven.
Tafseer Madaarik quoted from Hadhrat Abdullaah bin Abbaas t that amongst the
finer proofs of them being seven is the fact that when they awoke one of them
asked, "How long have you remained (asleep in the cave) ?" Thereafter, the Qur'aan
states, "They replied, "We remained here for a day or a part of a day". This points to
another three men since the plural in Arabic denoted a minimum of three.
Thereafter, the Qur'aan says, "Others said, "Your Rabb knows best how long you
stayed". Here again, another three are referred to. This brings their number to a
total of seven (1+3+3).
The author of Bayaanul Qur'aan points out that this is not a definitive proof of
their number, but merely quoted in support of the opinion. And Allaah knows
best.
More about the People of the Cave
Since monasticism had been a revered practice amongst the Christians, there
have been numerous occasions in history when Christians sought seclusion in
caves and mountains to preserve their religion for fear of being persecuted by
tyrannical monarchs. They remained in such places, engaged in the worship of
Allaah until they left this world.
779