Indexed OCR Text

However, many historians referred to the people involved in such incidents as
the people of Kahaf. As a result, there have been substantial differences
concerning the number of these people and the place where their cave was
located. Imaam Qurtubi alto, has recorded accounts of several of these locations
in his Tafseer. Some of them are as follows:
The First location
Imaam Dahhaak al ., has reported that Rageem was the name of a town in Rome
in which 21 people lay still in a cave as if they were fast asleep
The Second Location
Imaam Ibn Atiyya ail ton, has reported that he heard from several people that there
was a cave in Rome with a few corpses inside together with what seems to be
the carcass of a dog. The people of the locality claim that these were the people
of Kahaf because there is a Masjid and another building there
The Third Location
Imaam Ibn Atiyya al ao, has also reported that there were a few corpses of people
and a dog in a cave close to a village named Losha in Grenada, Spain. While most
of them had been reduced to skeletons, some still had flesh on them after many
centuries.
However, the authenticity of these reports cannot be verified beyond doubt.
Imaam Ibn Atiyya il tuo, mentioned that he personally visited this site and found
the description of the corpses as he had heard. There was also a Masjid built at
the location together with an old Roman building, which was called Rageem. The
building appeared to have once been an elaborate palace of some sort and is
situated in a deserted forest. He also found the ruins of an ancient Roman village
close by, which could be seen from the upper reaches of Grenada. The village
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was called Raqyus and contained several wonderful things as well as many
graves.
Despite being from Spain and recording these narrations, Imaam Qurtubi al dung
does not state with certainty that any of these people were the people of Kahaf.
In fact, despite his eyewitness account, Ibn Atiyya ail ano, also does not make such a
claim. This is exactly what any cautious scholar would do.
The seventh century scholar and Mufassir Abu Hayyaan al das, was born in Grenada
in 654 A.H. and lived there as well before moving to Cairo. In his Tafseer Bahrul
Muheet366, he makes mention of the cave in Grenada as was recorded by Imaam
Qurtubi al was, and Imaam Ibn Atiyya il ... ). He says that he had heard about the cave
from many people who had visited it that although the corpses were still there
and people had counted them, there always remained a difference of opinion
concerning their number. He also writes that he passed many times by the town
of Raqyus that Ibn Atiyya ail Ano, saw from Grenada and saw many strange stones
there. Thereafter, he writes, "Supporting the theory that the people of Kahaf
were in Spain is the fact that Christianity was so predominant there that it was
regarded as a Christian stronghold."
The Fourth Location
Ibn Abi Shaybah ama, Ibn Mundhir , In Abi Haatim all have reported from
Hadhrat Abdullaah bin Abbaas t that they once fought with Hadhrat Mu'aawiya
t against the Romans in a battle, which was called the Battle of Mudeeq. It was
on this occasion that they passed the cave of the people of Kahaf. When Hadhrat
Mu'aawiya t intended to enter the cave, Hadhrat Abdullaah bin Abbaas t
stopped him saying, "Allaah has prevented someone better than you
(Rasulullaah p) from witnessing them because Allaah said, 'If you were to observe
366 Vol.6 Pg.102.
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them closely, you would surely have turned away and fled from them, and you would
have been filled with awe'."
Hadhrat Mu'aawiya t then sent some men to look into cave, but when they got
there, Allaah prevented them from entering by sending a strong wind, which
made it impossible for them to enter. 367
The Fifth Location
When the Jordanian Department of Archaeology learnt of a cave near Ammaan,
they dispatched a team to survey the area in 1963. As they dug the cave, they
discovered two graves and six boxes filled with bones and stones. They also
discovered some inscriptions on the rock nearby. They believed that this was the
Raqeem and that these people were the men of Kahaf. And Allaah knows best.
It needs to be borne in mind that knowledge of all these incidents are not
imperative to be able to understand the message and lessons of the Qur'aan. No
conclusive decisions can be passed from these incidents and whatever has been
stated are merely the opinions of individuals. What is reasonable to say is that
the incident of the people of Kahaf occurred sometime between the time of
Hadhrat Isa v and Rasulullaah p.
The words of Allaama Ibn Katheer aldus, concerning the men of the cave are
thought-provoking. He says, "Allaah informed us about the men of the cave in
the Qur'aan so that we may understand the incident and reflect upon it.
However, Allaah has not informed us about the land and town where the
367
Ruhul Ma'aani (Vol.1 Pg.227).
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incident occurred because there is no benefit for us in it and no benefit in terms
of the Shari'ah."368
The Specialities of Surah Kahal
Hadhrat Abu Dardaa t reports from that the person who memorises the first ten
verses of Surah Kahaf will be protected from the evil of Dajjaal. Another
narration states the same concerning the last ten verses. 369
A narration of Ahmed from Hadhrat Sahl bin Mu'aadh t states that the person
who recites the opening and closing verses of Surah Kahaf will illuminate his
head to his feet with Noor (celestial light). The one who recites the entire Surah
will illuminate the entire space between the earth and skies with Noor.
Yet another narration states that when a person recites Surah Kahaf on a Friday,
he will have illuminated the entire area between his feet to the heights of the
skies. This light will then serve to guide him on the Day of Qiyaamah and all his
sins committed from the previous Friday will be forgiven. 370
Haafidh Diyaa Maqdasi al ., has quoted in his book Mukhtaara that Hadhrat Ali T
heard Rasulullaah p say, "The person who recites Surah Kahaf on a Friday will be
safeguarded from all evils for eight days, including the evil of Dajjaal if he
happens to appear during that time."371
"If Allaah Will"
368
Tafseer Ibn Katheer (Vol.3 Pg.75).
369
Muslim, Abu Dawood, Tirmidhi, Nasa'ee and Ahmed.
370 Allaama Ibn Katheer al way has stated that this narration is Mowqoof.
371
All these narrations have been quoted from Tafseer Ibn Katheer.
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As stated earlier, the Mushrikeen of Makkah sent two men to Madinah to seek
confirmation from the Jews about whether Rasulullaah p was a true Nabi or not.
The Jews then advised them to pose three questions to Rasulullaah p. If he
answered them, he was definitely a Nabi, otherwise not. When the Mushrikeen
then posed these questions to Rasulullaah p, he told them that he would furnish
the answers the following day. However, Rasulullaah p forgot to add, "Inshaa
Allaah (If Allaah wills)."
It then happened that no revelation came to Rasulullaah p to reply to the
questioned for the next fifteen days. When the Mushrikeen then started to jeer
at Rasulullaah p, it grieved him greatly. Hadhrat Jibra'eel v then arrived after the
fifteen days and recited the entire Surah Kahaf to him. Allaah made it clear in the
Surah that the reason for the delay was because he had forgotten to say, "Inshaa
Allaah." Rasulullaah p was then directed to always say Inshaa Allaah when
intending to do something in the future. Allaah says, "Never 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")."
The Names of the People of the Cave
There are no authentic Ahadeeth mentioning the names of the men of Kahaf,
but several historical reports do list their names. From these, the most authentic
seems to be a report from Hadhrat Abdullaah bin Abbaas t, narrated in
Tabraani's Mu'jam Awsat. This report cites their names as:
1. Muksalmeena
2. Tamleekha
3. Martunoos
4. Sanunoos
5. Saarinutus
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6. Dhunuwaas
7. Ka'sa'tuyunus
And Allaah knows best.
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The People of Sala and the Flood of Iram
The People of Sala
Allaama Ibn Katheer il tas, has written the word Saba was a title of the kings of
Yemen and the people there. The people of Tubba (known as Tabaayi'ah) were
the ascendants of these people of Saba. Even the queen Bilqeen mentioned in
the story of Hadhrat Sulaymaan v reigned over the people of Saba.
Allaah had blessed the people of Saba with tremendous wealth and sustenance
and there was every type of amenity and luxury on their city. Their rise took
place 1100 years before Hadhrat Isa v and it was during the periods of Hadhrat
Dawood v and Hadhrat Sulaymaan v that their fame spread as a wealthy and
powerful nation. They were such a wealthy nation that stories about them were
heard with envy in the Roman and Greek royal courts. Historians write that these
people ate from utensils made of gold and silver and their roofs, walls and doors
were embellished with gold, silver, ivory and even precious stones. They owned
vast plantations and large herds of animals and were so extravagant in their
ways that instead of normal firewood, they burnt woods such as sandalwood
and others fragrant wood.
They were the first to construct a skyscraper on the high ground of San'aa and
called it the Palace of Ghumdaan. Historians write that the building was twenty
stories high, with each storey being 36 feet high. Allaah sent Ambiyaa pull Male to
remind them believe in Towheed, obey Allaah's commands and to express
gratitude to Allaah for their bounties. Although they managed to abide by this
for some time, their lives of luxury soon led them to become negligent and
haughty and they soon started to rebel against the commands of Allaah. Allaah
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then sent other Ambiyaa pul to them, but they continued to reject them. They
were ultimately destroyed by a flood, which turned their lands into a barren and
desolate wilderness.
Imaam Ahmed al was, has quoted from Hadhrat Abdullaah bin Abbaas t that
someone once asked Rasulullaah p, "O Rasulullaah p! Is the Saba referred to in
the Qur'aan a man, a woman or a piece of land?" Rasulullaah p replied, "Saba
was a man with ten sons, six of whom settled in Yemen and the remaining four
in Shaam. Those who settled in Yemen were Mudhaj, Kindah, Azd, Ash'ari,
Anmaar and Himyar (these were the names that the tribes of each son took).
Those who settled in Shaam were Lakham, Judhaam, Aamilah and Ghassaan
(these are also famous tribes)."372
Allaama Ibn Katheer il das, has written that these ten were not the names of Saba's
direct offspring, but of people who came later in the second or fourth generation
of his progeny. These became tribes and then spread out to Yemen and Shaam,
where they became well known. The original name of Saba was Abdush Shams
and his lineage is Saba, who was the son of Yashkhab, who was the son of Ya'rab,
who was the son of Qahtaan.
Historians have also stated that Saba had informed his people of the coming of
the last Nabi, which he may have learnt from ancient scriptures such as the
Torah and Injeel. He also recited some couplets concerning Rasulullaah p in
which he expressed the desire to lend Rasulullaah p his full support if they ever
met. He also encouraged his people to believe in and to support Rasulullaah p.
372
Ahmed, Ibn jareer, Ibn Abi Haatim, Ibn Abdil Birr, Tirmidhi.
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The incident of the tens sons settling in Yemen and Shaam occurred after the
floods had destroyed the land of Saba.373 Imaam Qurtubi ana, writes that the
floods occurred sometime between the time of Hadhrat Isa v and Rasulullaah p,
which was known as the period of Fatrah (cessation of revelation).
The Flood of Iram
Allaama Ibn Katheer il , writes that Iram was the name of a dam that the people
of Saba had built. The city of Ma'aarib where the people of Saba lived was
located in a valley, approximately 50 miles away from today's San'aa. Since the
people always feared flooding, their queen Bilqis had an extremely strong dam
built between the two mountains to retain the flood and rain waters. There were
three large sluice gates that were built into the wall and were used to irrigate the
fields. Downstream from this dam wall was another dam from which twelve
canals flowed throughout the city and surrounding areas so that the waters were
carried everywhere. As a result, the city flourished with fresh produce of every
type. There was such abundance that some scholars like Imaam Qataadah al das )
state that if a woman in Saba walked with an empty basket through the
plantations, her basket would be filled just by the ripe fruit that fell from the
trees.
Apart from this, Allaah gave them weather that was moderate so that they never
suffered extremities in heat or cold. In addition to this, their land was free of
harmful and dangerous creatures, making it a haven of safety and peace.
Allaah had commanded the people through the Ambiyaa pull to enjoy the
bounties that he blessed them with and to express their gratitude to Him by
fulfilling the injunctions of His Deen. However, despite repeated warnings and
373 Tafseer Ibn Katheer.
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advice from the Ambiyaa pull , the people chose to be rebellious. When the time
of punishment arrived, the very wall of Iram that was a blessing to them became
the source of their destruction. The wall collapsed to allow the water to flood
the land with such devastation that everything in its path was swept away like
tinder. When everything was destroyed, Allaah replaced the plantations in the
one flourishing land with trees that grew nothing but thorns and bitter and foul-
smelling fruit that was inedible.
The Qur'aan makes it clear that the people of Saba were destroyed because of
their ingratitude. This because immense blessings demand immense gratitude
and failure to do so demands immense consequences in terms of punishment.
By being ungrateful, it is message from within them that they really do not
deserve the bounties bestowed upon them. When people abuse the bounties of
Allaah, it is as if they are asking Allaah to take it away from them. May Allaah
save us from such behaviour.
In the Words of the Qur'aan
Relating the incident of the people of Saba, Allaah says in verses 15-21 of Surah
Saba:
لَقَدْ كَانَ لِسَبٍَ فِى مَسْكَنِهِمْ أَيَةٌ وَّ جَنَّتُنِ عَنْ يَّمِيْنِ وَّ شِمَالٍ ٥٥*کُلُوا مِنْ رِّزْقِ رَبِّكُمْ وَاشْكُرُوا لَمْ بَلْدَةٌ طَيِّبَةٌ
وَّ رَبُّ غَفُوْرٌ (١٥) فَاَعْرَضُوْا فَأَرْسَلْنَا عَلَيْهِمْ سَيْلَ الْعَرِمِ وَ بَدَّلْنُهُمْ بِجَنََّيْهِمْ جَنَّتَيْنِ ذَوَاتَىْ أُكُلٍ خَمْطٍ وَّ أَثْلٍ
وَشَىْءٍ مِّنْ سِدْرٍ قَلِيْلٍ (١٢) ذَلِكَ جَزَيْنُهُمْ بِمَا كَفَرُوْا * وَ بَلْ نُجْزِئْ إِلَّا الْكَفُوْرَ (١٧) وَ جَعَلْنَا بَيْنَهُمْ وَ بَيْنَ
الْقُرَى الَّتِىِ بُرَكْنَا فِيْهَا قُرَّى ظَابِرَةً وَ قَدَّرْنَا فِيْهَا السَّيْرَ * سِيْرُؤْا فِيْهَا لَيَالِىَ وَ آَيَّامًا أَمِنِيْنَ (١٨) فَقَالُوا رَبَّنَا
بُعِدْ بَيْنَ اَسْفَارِنَا وَ ظَلَمُوْا أَنْفُسَهُمْ فَجَعَلْنُهُمْ أَحَادِيْثَ وَ مَزَّقْتُهُمْ كُلَّ مُمَزَّقٍ ٥* إِنَّ فِى ذَلِكَ لَأَيْتٍ لَّكُلِّ صَبَّارٍ
شَكُوْرٍ (١٩) وَ لَقَدْ صَدَّقَ عَلَيْهِمْ اِبْلِيْسُ ظَنَّهُ فَاتَّبَعُوْهُ إِلَّا فَرِيْقًا مِّنَ الْمُؤْمِنِيْنَ (٢٠) وَمَا كَانَ لَهَ عَلَيْهِمْ مِّنْ
سُلْطْنٍ إِلَّا لِنَعْلَمَ مَنْ يُؤْمِنُ بِالْآخِرَةِ مِمَّنْ بُوَ مِنْهَا فِىْ شَكِّ ٥* وَ رَبُّكَ عَلَى كُلِّ شَىْءٍ حَفِيْظٌ (٢١)
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TRANSLATION: There was certainly an Aayah (denoting Allaah's greatness) for the
people of Saba (a place in Yemen) in their (picturesque) settlements; (which consisted
of) two (fertile) orchards, lying on the right and the left. (It was said to them) "Eat from
the provision of your Rabb and be grateful to Him (for all He has given you). (You ought
to be grateful for having) A beautiful land and a Forgiving Rabb." (However, instead of
being grateful to Allaah) They turned away (from the advice and committed kufr), so We
sent (to their city) the flood (water) of the (ruptured) dam (which destroyed everything
in its path) and We replaced their two (flourishing) orchards with two orchards of foul
smelling fruit, tamarisks and a few sparse lotus trees (because these were all that grew
after their orchards were destroyed). This was the punishment We gave them for their
ingratitude. We punish only the extremely ungrateful ones. Between them and the towns
that We blessed (the towns of Shaam to which they travelled for trade), We made
several conspicuous villages (where they could easily stop over and fulfil their needs) and
made their journey in easy stages (so that they could reach a village whenever they
needed to eat or rest without having to carry food with them). (It was said to them)
"Travel peacefully by them (by these stages) by night and by day (without any fear)."
However, (instead of appreciating these favours) they (foolishly) said, "O our Rabb! Make
our journeys longer (more difficult)." (In asking this) They oppressed themselves, so We
(destroyed them and) made them (non-existent so that all that remained of them were)
mere narratives and shattered them into fragments (without any traces to be found).
There are definitely Aayaat in this for every person who is extremely patient and
extremely grateful. Iblees (Shaytaan) certainly found his expectation about them to be
true, so all of them followed him (into kufr) besides a group of Mu'mineen. He
(Shaytaan) cannot wield any power over them (cannot force them to do anything),
except that (We have granted him some ability to influence them to do wrong so that)
We may (let people) know those who have Imaan in the Aakhirah from those who are in
doubt about it. Your Rabb is Watchful over everything.
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Lessons and Conclusions
Qu'aanic Reminders
The advices, lessons and propagation of the Qur'aan fall into one of the following
four categories:
5.
Reminders of the bounties of Allaah
6. Reminders of the days of Allaah
7. Reminders of the Aayaat of Allaah
8. Reminders of what is to come after death
The details of these are as follows:
1. Reminders of the Bounties of Allah
Reminding people of the bounties that Allaah showers upon His creation day and
night provokes them into obeying Him in gratitude for all He blesses them with.
How can one ignore the Magnanimous Being Who gives one everything? Allaah
refers to this when He says, "Call to mind the bounties of Allaah so that you may be
successful".374
2. Reminders of the Days of Allaah
This refers to references of previous nations whose situations are detailed as a
lesson to others. By discussing this, future nations are encouraged to follow their
374 Surah A'raaf, verses 69 & 74.
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good and to be cautious about falling into the same wrongs they perpetrated.
Verse 5 of Surah Ibraheem states, "and remind them of the days of Allaah".
The nations who obeyed Allaah and His chosen Ambiyaa >ul se attained success in
both worlds, while those who opposed them were destroyed. Nations such as
the people of Hadhrat Nooh v, the people of Rass, the Aad, the Thamud, Fir'oun,
the people of Aykah and so many others were destroyed because they opposed
their Ambiyaa pul and the religions they brought. These incidents are recounted
in the Qur'aan.
3. Reminders of the Aayant of Allah
These verses remind people of the greatness and power of Allaah by discussing
the wonderful creations of Allaah, such as the bright stars, the scorching sun, the
luminescent moon, the vast earth, the gentle and fierce winds, the flowing rivers
and the entire system and meticulous functioning of the universe. The attention
of people is drawn to the fact that when even the smallest and simplest systems
cannot function without supervision, how can the vast creation be without a
creator and supervisor? The existence of Allaah is therefore established. There
flawless and seamless operation and functioning reinforces the belief in the
Oneness of Allaah. When pondering over these wonder of Allaah's creation, a
person is forced to exclaim, "Glory be to Allaah, the Rabb of the universe!" Referring
to the obvious indications of His majesty in the creation, Allaah says, "There are
numerous Aayaat in the heavens and the earth by which they (the Kuffaar) pass, yet they
ignore them (despite seeing all Allaah's great and wondrous creation, they do not ponder over them
and fail to realise that Allaah created them)" .375
4. Reminders of what is to come after death
375 Surah Yusuf, verse 105.
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These verses remind people of the life in the grave and depict the scenarios of
Qiyaamah and the Aakhirah. Such verses are often repeated in the Qur'aan and
form one of the fundamental subjects of the Qur'aan. Allaah says, "Warn by
means of this Qur'aan him who fears My warning (because these are the ones who will take
heed)"376.
The incident of the people of Saba falls under the second category to remind
mankind not to behave as they did by allowing their affluence and wealth to lead
them towards arrogance and rebellion. Despite the respite they were given for a
long while, they remained adamant upon their rebellion until all avenues of
guiding them had been exhausted. It was then that they were annihilated by the
punishment of Allaah and became another item in the pages of history. Allaah
says, "Say (to these rejecters), "Travel in the lands and see what was the plight of the
sinners (see how those like you who rejected Imaan were destroyed by Allaah's punishment)" .377
An Organized System
The incident of the nation of Saba reinforces the belief that this universe is not
functioning in a blind and uncoordinated manner. Much to the converse, it is
being meticulously supervised by a Being Who is All Seeing, All Hearing and All
Knowing. Therefore, the person who will be grateful will be treated differently
from those who are ungrateful. Anyone in doubt needs only to study the events
of history and he will be convinced that the Most Wise Master of this universe
does not treat good and evil alike. His just nature demands a time will finally
come when the good ones will be rewarded and the evil ones punished.
The Arrogance of People gone Astray
376
Surah Qaaf, verse 45.
377
Surah Naml, verse 69.
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Allaah had made it such that hundreds of town and villages were located on the
road that the people of Saba took to Shaam. These towns and villages were
located so close to each other that as soon as they left the outskirts of one place,
they entered the outskirts of the next place. In this manner, their travels
became very easy and they were burdened with no hardship as they travelled.
There was therefore an abundance of food and drink available as they travelled,
places to sleep and rest, no loneliness and no fear for their safety.
However, like the Bani Israa'eel they soon started to show ingratitude for this
and would make foolish statements such as, "What type of travel is this that we
cannot tell whether we are still at home or on a journey?" They would also say,
"How can a man demonstrate his skill and endurance with so much ease at his
disposal? How are we to endure the hardships and difficulties of travel when
things are so easy?" Quoting their remarks in the Qur'aan, Allaah says, "O our
Rabb! Make our journeys longer (more difficult)."378
It matters not whether these words were uttered verbally or through the
inferences of their behaviour. What does matter is that this was a declaration of
the fact that they were unworthy of receiving the bounties of Allaah because
they could not express gratitude. Therefore, by being unworthy of the bounties,
they were really asking to be relieved of these bounties.
The Efforts of Iller
Allaah makes it clear in these verses that most of the people of Saba
played right into the hands of Iblees, who vowed to mislead mankind.
Allaah granted him only the limited power of showing man the way to
wrong and vice and not the power to force man to do it. If a man still
chooses to do what is right, Iblees has no power to compel him to do
378 Surah Saba, verse 19.
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otherwise. By allowing Iblees this limited power mankind can be
separated into those who have conviction in the Aakhirah and those
who do not. Allaah says, "Iblees (Shaytaan) certainly found his expectation
about them to be true, so all of them followed him (into kufr) besides a group of
Mu'mineen. He (Shaytaan) cannot wield any power over them (cannot force them
to do anything), except that (We have granted him some ability to influence them to do
wrong so that) We may (let people) know those who have Imaan in the Aakhirah
from those who are in doubt about it. Your Rabb is Watchful over everything. "379
Allaah says in another verse, "When judgement will take place (and the sinners have
entered Jahannam), Shaytaan will say (to those with him in Jahannam), "Allaah had certainly
made a true promise to you (that you will be resurrected and called to account for your actions). I
also made promises to you (that these things will not happen), but I broke them (I failed you).
The only control that I exercised over you was that I invited you (but I did not force you to
do wrong), and you responded to me. So do not blame me, but blame yourselves. I cannot
be a helper to you (against Allaah's punishment), nor can you be helpers to me. I am absolved
of (free of responsibility for) your action of ascribing me as a partner (to Allaah by obeying me
instead of Him) from before (in the world). There shall be a torturous punishment for the
oppressors (the Kuffaar)."" 380
The Qur'aan makes it evident that the only people who will opt to follow the
guiles of Shaytaan will be those who have no conviction in the Aakhirah or who
are in doubt about it. This is because anyone who is convinced that he will be
required to account for his actions in this world will certainly not obey Shaytaan.
It is for this reason that Shaytaan concentrated his efforts on swaying the
conviction of people from belief in the Aakhirah. As a result, the misguided
people of the world either deny or doubt the advent of Qiyaamah and the
Aakhirah. It is with reference to this effort of Shaytaan upon the people of saba
that Allaah says, "He (Shaytaan) cannot wield any power over them (cannot force them to
do anything), except that (We have granted him some ability to influence them to do wrong so that)
We may (let people) know those who have Imaan in the Aakhirah from those who are in
doubt about it. Your Rabb is Watchful over everything."381
379 Surah Saba, verses 20-21.
380 Surah Ibraheem, verse 22.
381
Surah Saba, verse 21.
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The People of the Trench and the Nation of Tulla
The Trench
The Arabic word Ukdood ( -; &l) refers to a trench. The word is singular and the
plural is Akhaweed ( 91). The people in this incident (the Kaafir king and his
people) are referred to as the people of the trench because they dug a large
trench and then filled it with burning embers and fire to burn the Mu'mineen in
it.
The People of the Trench in the Qur'an
The People of the Trench are mentioned only in Surah Burooj. As is common
with the style of the Qur'aan, it mentions only that portion of the incident that
conveys the lesson and omits what is not necessary for the purposes of teaching
the lesson.
Although there are several accounts of the People of the Trench, two of them
are best known and considered accurate. The first is a narration from Hadhrat
Suhayb t, which has been quoted in the Musnad of Imaam Ahmad la), Muslim,
Tirmidhi and Nasa'ee. The narration states that Rasulullaah p once related to the
Sahabah w the incident of a king who lived in bygone times. When his magician
became old, he approached the king and requested him to send someone to him
so that he could teach him magic. Eager that someone should continue the
practice after the old magician, the king sent a boy to take lessons from the
magician.
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Whenever the boy came to the magician, he had to pass by a monk. One day, he
sat with the monk and was very impressed by what the monk taught him. As a
result, he always sat with the monk before proceeding to the magician for
lessons. However, the magician used to beat him for always being late. When he
mentioned this to the monk, the monk told him that whenever he feared
reproach from the magician, he should excuse himself by saying that his family
had delayed him. On the other hand, if he ever feared reproach from his family
members, he should tell them that the magician had delayed him. In this
manner, he managed to sit regularly with the monk without suffering
punishment.
It once occurred that a large animal blocked the path and prevented people from
passing. When the boy arrived there, he thought to himself that this would be
the ideal opportunity to test whether the magician or the monk was better. He
therefore picked up a stone and prayed, "O Allaah! If the way of the monk is
more beloved to you than the way of the magician, then kill this beast with this
stone so that people may pass." Consequently, when he threw the stone at the
creature, the stone killed it instantly and people were able to pass by peacefully.
When the boy related the incident to the monk, the monk said, "You have now
become better than me and have reached the high status that I can see. Now
listen. You will now be tested (and put through difficulty). When this happens,
do not tell anyone about me."
Thereafter, the boy began curing people who were born blind and those who
were born with leprosy when Allaah cured them after he made du'aa to Allaah to
cure them. When a blind minister of the king heard about the boy, he took many
gifts along with him and told the boy that he could have everything if he cured
him of his blindness. The boy said, "I cannot cure anyone. Only Allaah can cure.
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However, if you believe in Allaah, I will pray to Allaah and He will cure you."
When the minister complied, Allaah restored his sight.
When the minister returned to the king's court, the king asked him who had
restored his vision. The minister replied, "My Rabb has restored my sight." The
king asked, "Do you have a Rabb besides me?" The minister replied, "Allaah
Ta'aala is my Rabb and your Rabb." The king had the minister arrested and he
was tortured until he revealed the name of the boy.
When the boy was brought before the king, the king said to him, "Your magic has
reached a stage where it can cure the blind and people suffering from white
liver." The boy said, "I cannot cure anyone. Only Allaah can cure." The king then
had him tortured until he revealed the identity of the monk. When the monk
was brought before the king, the king told him to renounce his religion. When
the monk refused, the king had a saw brought and, placing the saw on his head,
had the monk sawed in two. The king then turned to the minister who believed
in Allaah and told him to renounce his faith. When the minister refused, the king
had him also sawn in two.
Turning to the boy, the king put the same request to him. When the boy also
refused, the king placed him in the custody of a few of his men and instructed
them to take the boy to certain mountain and to climb up to the summit with
him. If he renounced his religion there, he was to be set free, otherwise if he still
refused to forsake his religion, they were to throw him off the mountain. As they
climbed the mountain with him, the boy made du'aa thus, "O Allaah! Suffice
for me against them in whichever manner You please." Allaah then caused the
mountain to tremor and all the king's men fell to their deaths. The boy returned
alone to the king.
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When the king asked where his men were, the boy replied that Allaah had
protected him from their evil. The king them sent him with another party of
men, instructing them to take him by ship to the middle of the ocean and to let
him be if he forsook his faith. Otherwise, they were to throw him overboard.
When they reached the middle of the ocean, the boy again prayed, "O Allaah!
Suffice for me against them in whichever manner You please." As he made the
du'aa, the ship capsized and all the king's men were drowned. Again the boy
returned alone to the king and when the king asked where his men were, the
boy replied that Allaah had sufficed for him and had protected him from their
evil.
The boy then told the king that he would be unable to kill him by any method
except one. When the king asked him what the method was, the boy said,
"Gather the people on a field and tie me to the trunk of a tree. Then, taking an
arrow from this quiver of mine, place it in my bow and say, 'In the name of the
Rabb of this boy.' Then shoot the arrow." The boy knew that he was to die so he
thought of this method to make his death an invitation to his religion for the
people. Unable to fathom this plan, the king did as he was told. He gathered the
people, placed the arrow in the bow and shot it saying, "In the name of the Rabb
of this boy." The arrow struck the boy's temple and he died with his hand on the
point where the arrow hit. Seeing this, the people cried out, "We believe in the
Rabb of this boy!"
The king's men came to him saying, "What you most feared has happened." The
king then instructed his soldiers to dig trenches in the first streets of the town
and to fill the trenches with fire. When this was done, it pleased the king very
much to see the raging fires. He then instructed his men to bring every Mu'min
to the trenches and to tell them to renounce their faith in Allaah. If they refused,
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