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Day 36: Tafsir – Part 31

This video discusses the coherence and thematic flow in ayahs 9 to 18.

.‫يمْ َكانُواْ ِمنْْآيَاتِنَاْ َع َجبًا‬
ِْ ِ‫فْ َوالرق‬
ِْ ‫ابْال َكه‬
َْ ‫تْأَنْْأَص َح‬
َْ ‫أَمْْ َح ِسب‬
.‫كْ َرح َم ْةًْ َوهَيِّئْْلَنَاْ ِمنْْأَم ِرنَاْ َر َشدًا‬
َْ ‫فْفَقَالُواْ َربنَاْآتِنَاْ ِمنْل ُدن‬
ِْ ‫إِذْْأَ َوىْالفِتيَ ْةُْإِلَىْال َكه‬
.‫فْ ِسنِينَْْ َع َددًا‬
ِْ ‫ض َربنَاْ َعلَىْْآ َذانِ ِهمْْفِيْال َكه‬
َ َ‫ف‬
We begin with the 9th ayah because of its connection to the ayahs before
 It is also the starting point for the narrative of the people of the cave.
 Given the length of the passage, we will break it up into sections even though the inter-textuality of the passage
(ayahs 9-26 includes entirety of story) will leave us no choice but to make references to elements from one
section while we are in another
Ayah 9-11 : Paraphrasing of the meaning and flow of the passage
Did you think that they were so strange from within our grand arsenal of miracles that you are in receipt of, unlike any
other prophet before you? Did you think they were so strange given the fact that they turned to their Master in prayer.
It is no surprise then that as a result of their prayer, we made them sleep in their cave for years of some number and
eventually we resurrected them.

In ayah 10 there is a duaa, and in ayah 11 there is a َْ‫ف‬, which is a ‫فاءْسببية‬, which means therefore as a result
of their prayer We put them down to sleep.

Before going further, from our perception they were resurrected as a miraculous sign. Why were they resurrected?
1. To display a miracle
2. As an act of protecting them from tyranny of the king that was after them and trying to kill them
3. To prove resurrection, i.e. when they wake up the people around them are going to be in doubt about
resurrection and this is going to give them complete conviction that resurrection is real.
4. While all these reasons might be true, it is incredibly curious to note that the first rationale offered for their
resurrection is in ayah 12

‫صىْْلِ َماْلَبِثُواْأَ َمدًا‬
ِْ ‫ْلِنَعلَ َْمْأَيْْال ِحزبَي‬
َ ‫نْأَح‬
What does ‫ل‬
ِْ mean? In order or so that. ‫ل‬
ِْ is for a rationale. Why did We raise them? The first reason offered is,
‘so We could see for ourselves which of the two groups is more precise in its count of the stay.’
 Though a number of diverse opinions are found in tafsir literature about the ambiguous two groups and
who they are, the most inclined view says that this is a comment specifically about the companions of
the cave themselves, broken up into two, who ended up postulating in response to the coming question.

© 2015 Bayyinah TV

how long did you stay? The use of the identical verb ْ‫ لَبِثتُم‬mimicking ‫صىْْلِ َماْلَبِثُوا‬ َ ‫أَح‬. In ayah 12. meaning ‘their stay’ o Translated: Which of the two groups has a more accurate understanding about their stay o Because a ‫ مصدر‬is inclusive of the entire act. ْ‫قَالُواْ َرب ُكمْْأَعلَ ُْمْ ِب َماْلَ ِبثتُم‬ ‫ أن‬makes something infinitive and turns it into an idea/‫ْمصدر‬ o ‫ َماْلَبِثُوا‬together is like a ‫صىْْلِ َماْلَبِثُوا‬ َ ‫مصدرْ أَح‬/idea. the question that is asked is ْ‫َكمْْلَ ِبثتُم‬ o o o He doesn’t say ْ‫ – َماْلَبِثتُم‬he says ْ‫َكمْْلَبِثتُم‬ By using ْ‫ َكم‬then you have specifically asked a question about how long did you stay If you were to answer the question of ْ‫ َكم‬. and even with the ‫ – َماْلَبِثتُمْ –ْما مصدرية‬the same expression that was used before that these two are referring to the same exact thing. which of the two groups had a more precise understanding of their stay? And it can be anything about their stay  o When you use the word ْ‫ َما‬then you have made the subject matter all things related to the word   So it has to be made specific by ‫ أَ َمدًا‬and the conversation got restricted to duration When the youth wake up later on in the story. is itself enough of an indicator that what is being made reference to multiple times. That is the best answer and precise answer He is looking for © 2015 Bayyinah TV . If you accept this premise it leads to several implications: 1. ْ‫ َكمْْلَ ِبثتُم‬. it is open ended and is a ‫ مصدر‬and was restricted by the word ‫أَ َمدًا‬ But when they answered they said ْ‫ بِ َماْلَبِثتُم‬and they left it open-ended  The response is Allah knows everything about the stay  They are saying that all detailed conversations about our stay are fruitless and not just this question about duration  The answer they gave plugs the hole for the possibility of other distracting and ridiculous questions and did not just answer the question of how long they stayed The use of the identical verb ْ‫ لَبِثتُم‬mimicking is itself enough of an indicator that what is being made reference to multiple times within the same ayah. where they stayed.P a g e |2  When they woke up they said (in ayah 19). The most accurate response which is what Allah wanted to test in this question – ‫ن‬ ِْ ‫ – أَيْْال ِحزبَي‬is actually ْْ‫َرب ُكم‬ ‫أَعلَ ُْمْبِ َماْلَبِثتُ ْم‬. That was the answer He was seeking. how long they stayed   When you say a ‫ مصدر‬it is all things related to the act The question in the ayah was. o The text itself is screaming at you telling you which two groups they are. It is not accidental. why they stayed. They are using the same exact very over and over. it actually includes everything about their stay  How they stayed. Allah asks His questions using the phrase ‫ لِ َماْلَبِثُوا‬and the companions use the phrase ْ‫بِ َماْلَبِثتُم‬. ْ‫ضْ َيومْْ – َكمْْلَبِثتُم‬ َْ ‫ – قَالُواْ َرب ُكمْْأَعلَ ُْمْ ِب َماْلَبِثتُمْ – لَبِثنَاْ َيو ًماْأَوْْ َبع‬its repeated over and over again within the same ayah   ‫ – َماْلَبِثُوا‬the answer was. This specifies exactly what the question means But the answer is ‫َماْلَبِثُوا‬ And when ْ‫ َماْلَبِثُوا‬is used. the answer should also have ْ‫َكم‬     But it is qualified by the word ‫ أَ َمدًا‬at the end of the ayah which means duration.

what is the rationale and purpose of ْ‫ ?إِنه ُم‬The purpose of it is to talk to somebody who is not sure and to give them assurance o This is much is agreed upon by the Christians  ْ‫ – آ َمنُواْبِ َربِّ ِهم‬who believed in their Rabb o o o This is not agreed upon When the Christians hear they believe in their Lord. They rise to their occasion and become worthy of the appreciation of their Master. © 2015 Bayyinah TV . c. It’s usage here highlights the role of a mentor or teacher who poses a question like. Thus the phrase. and a loving friend who wants to enjoy the spectacle of their curious argument with the other before He tells you that He resurrected them for themselves or anyone else’s benefit.P a g e |3 2. Even the Christians believe that they were youth. is actually about them making Allah proud with the right answer than being about Him getting to know someone. The phrase ‫ – ْلِنَعلَ َْم‬it is not about Allah the All-Knowing discovering something about this conversation a. but also in how He was so deeply interested in their seemingly casual conversation. they might interpret this as their faith in Jesus But given the powerful introduction we’ve already covered in ayahs 4-5 that says. ْ‫ إِن‬is used when there is doubt and you want to use it to get rid of doubt. 3. Who is then in a position to know what really happened to them? o  ْ‫ !نح ُن‬We are in a position to tell you what happened with them and what their story is ِّ ‫ – بِال َح‬has 3 meanings ْ‫ق‬ o o o We’re going to tell it accurately He will tell it purposefully (this will play a role later on) Rightfully . is the fact that Allah wanted to hear their back and forth. He is claiming the story and snatching it from any who plagiarized or contaminated it with their conditions There was no doubt that they were young men in the cave. There is a powerful authoritative God that has sent revelation and warned of war (referring to Dajjal in ayah 2 ُ‫ه‬ ْ ‫ )قَيِّ ًماْلِّيُن ِذ َْرْبَأسًاْ َش ِديدًاْ ِّمنْل ُدن‬on the one hand. His love for them is manifest not just in how He put them to sleep. Allah’s friendship and closeness to them is going to set one of the most important tones for the rest of this narrative These young men. king. or them being a great source of inspiration for the Ummah of Muhammad (pbuh). historian. That Allah places more value on their internal conversation. devotee has ever been closer to them than He has. Then Allah responded directly to them when no one else could. As His demonstration of closeness to them.He is the only one who has the right to tell the story  By saying rightfully. ْْ‫جْ ِمنْْأَف َوا ِه ِهمْْْۚإِنْيَقُولُونَْْإِل‬ ُْ ‫لْ ِِلبَائِ ِهمْْْۚ َكبُ َرتْْ َكلِ َم ْةًْتَخ ُر‬ ْ َ ‫ّللاُْ َولَدًاْماْلَهُمْبِ ِْهْ ِمنْْ ِعلمْْ َو‬ ْ ْ‫َويُن ِذ َْرْال ِذينَْْقَالُواْات َخ َْذ‬ ‫َك ِذبًا‬  There is no room in the interpretation of these ayahs to corroborate what the Christians think. And the people of Quraish that came and asked the question didn’t have any doubt that they were young either. no academic. which might even seem trivial at first glance. He tells us that He raised them for His own joy. for the benefit of the mentor b. the rationale for their resurrection that is given priority. so that We would know.  They came – for sure they came  The question arises. everything said by Allah is memorable in comparison to them being a miracle or them being a powerful reminder of resurrection.  The point is. turn to Allah alone in prayer. let’s see. in their lonely quest for the cave.

The essence of iman is duaa. Yet the ones they speak of were young men who allowed no contamination in their pure faith Final intro comment –‫زدنَاهُمْْهُدًى‬ ِ ‫َو‬ o We enhanced them in guidance o This is actually a claim that will be demonstrated throughout the story and is in some sense the thesis of their story By ayah 13. you have young men who held on to their faith.  This section is made up of only 2 ayahs. we are actually seeing a direct connection with what preceded and what follows.  And then being guided to a cave. being kept in Allah’s complete care – all they went through was Allah increasing them in guidance  One ayah was about ْْ‫هم‬ ِ ِّ‫ آ َمنُواْبِ َرب‬and the other ayah was ‫َو ِزدنَاهُمْْهُدًى‬ The first section of the story is the overview Section 2: The Youth Speak Out. which can be illustrated as follows: 1. But in contrast. Their prayer is a direct cause for the miraculous events in the cave 3. Speaking about the ayah about the false creed – ‫همْْْۚإِنْيَقُولُونَْْإِلْْ َك ِذبًا‬ ُْ ‫َكب َُرتْْ َكلِ َم ْةًْتَخ ُر‬ ِ ‫جْ ِمنْْأَف َوا ِه‬ o o   It is wonderful to note that Allah says their ancestors have no knowledge either – ْ‫ل‬ ْ َ ‫ماْلَهُمْبِ ِْهْ ِمنْْ ِعلمْْ َو‬ ْ‫ِِلبَائِ ِهم‬ Their elders basically had no knowledge – this is counter intuitive because you would think that the elders at least would no better. The take away above all is ‘‫زدْنَاهُمْْهُدًى‬ ِ ‫ ’إِنهُمْْفِتيَةْْآ َمنُواْبِ َربِّ ِهمْْ َو‬the introduction to the story has come to an end Before depicting the account in some detail.P a g e |4  Allah is claiming this youth and giving them to the Ummah of the Prophet (pbuh) as an inspiration  The use of ْ‫ إِن‬begins with a premise that the Christians agree with but then immediately ties it to clause that contradicts their beliefs making the 2 inseparable  Just as it is agreed upon that they are young.  This is the beauty of coherence Their prayer is: rabbana 2aatinaa min ladonka rahma w hayyi2 …rashada The next ayah : fa darabna 3ala 2aathaanihim fil kahf 3adada Their prayer was a manifestion of ْْ‫هم‬ ِ ِّ‫ –آ َمنُواْبِ َرب‬people who make duaa are those that are believers in Allah swt.  Old monks and priests have turned their story into the stuff of Christian legend. 14 and 15 © 2015 Bayyinah TV . ‫زدنَاهُمْْهُدًى‬ ِ ‫إِنهُمْْفِتيَةْْآ َمنُواْبِ َربِّ ِهمْْ َو‬. Their resurrection was a divine manifestation of their closeness to Him and this is why Allah (swt) raised them In ayah 13. Their account is not that strange given that the sincere prayer of the true believer does not go unanswered 2. it must not be agreed upon that they are believers in Allah. the Quran provides an overview of the story and summarizes the essence of the story.

they are letting us know that that the reason they are standing is because they will only have loyalty to Allah swt.e. o Endowed with this courage from Allah. on their hearts fortified them on two fronts.  i.’ Had we said other than that we would have said something ridiculous o o o o o This ayah is a mirror image of its preceding ayah 13 ‫زدنَاهُمْْهُدًى‬ ِ ‫إِنهُمْْفِتيَةْْآ َمنُواْ ِب َربِّ ِهمْْ َو‬ In ayah 14 . That was the last thing mention in ayah 13. Allah said He strengthened their nerve-wrecked hearts that were tied together  On the one hand this suggests that they were each divinely inspired by courage. o There’s also the large community and family who came to watch the proceedings o The ْ‫ربط‬ َ .  To stand tall against the threat of punishment from the king – they had to get over their fear  To stand tall despite the loving advice of parents. The first thing Allah told us about them in ayah 13 is that they were youth and they had iman and belief. o Yet. It is captured in them getting up and speaking out ‫إِذْْقَا ُمواْفَقَالُوا‬ So the last thing mentioned in this ayah was the first thing mentioned previously. © 2015 Bayyinah TV . ‫ض‬ ِْ ‫تْْ َواْلَر‬ َ َ‫فَقَالُواْ َربن‬ ِ ‫اْربْْالس َما َوا‬ When they say rabb. It is the opposite order. the motivation behind their defiance and where their true  loyalties lie. ‘Our Master is the Master of the skies and the Earth. they proclaimed and demonstrated that iman. Yet they stood and declared the source of their strength . before they spoke out. So what was last in the previous ayah is now the first thing in this ayah 14. They became an inseparable bunch. we will not call anyone to worship or obey besides Him. o Against this backdrop. In this ayah. o One can easily imagine young people on trial being broken up. Their speech is preceded by Allah’s intervention of strengthening their nerve. Allah demonstrates w ‫زدنَاهُمْْهُدًى‬ ِ ‫ َو‬in ْ‫ – َو َربَطنَاْ َعلَىْْقُلُوبِ ِهم‬in this ayah He increased them in guidance by strengthening their hearts. And attempts being made to pit one against the other. tying and strengthening. the ayah beautifully illustrates how not one of them faltered and begged for clemency as they spoke as one in unison and with the same conviction. they take the stand  ‫ – إِذْْقَا ُموا‬this is significant because in the figurative sense it suggests resolve and commitment that they won’t be deterred from their stance o In a literal sense also because they had to stand in trial facing the king and his authority. All of that would have been a normal and even expected social and psychological scenario for a group of teens on trial. And on the other hand it suggests that their hearts were tied to each other. you can appreciate the strength of their loyalty to their true Master and the intensity of their defiance against the powers that be.P a g e |5  ُ ‫ضْْلَنْند‬ Ayah 14 (ْْ‫ع َوْْ ِمنْ ُدونِ ِهْْإِلَهًاْْۚلقَد‬ َ َ‫َو َربَطنَاْ َعلَىْْقُلُوبِ ِهمْْإِذْْقَا ُمواْفَقَالُواْ َربن‬ ِ ‫اْربْْالس َما َوا‬ ِ ‫تْْ َواْلَر‬ ‫ – )قُلنَاْإِ ًذاْ َشطَطًا‬we reinforced and held strong their hearts when they stood then spoke out and said. elders and the concerned community that offers them the road back to shirk as something that is in their own best interest. It is just as easily imaginable that some of them may have had hesitations about speaking out as opposed to others.  One would have to have iron will to stand up to both of those pressures at the same time.

How come they don’t bring forward any clear authoritative proof or evidence for them (those gods)? Who would be more wrong than someone who makes up out of nothing a lie against Allah   The use of ‫ء‬ ِْ ‫ ْهَ ُؤ َل‬is suggesting that the whole town is witness to the trial Fingers are supposed to be pointed at the defendants. And their bold opening statement tells the king. They are in trouble for defiance against a king. they are the ones that should be on trial and explaining themselves ً‫ة‬ ْ َ‫ات َخ ُذواْ ِمنْ ُدونِ ِهْْآلِه‬ o o o ْ‫ لو َلْْيَأتُونَْْ َعلَي ِهمْبِسُلطَانْْبَيِّن‬how come they don’t being forward any evidence The use of sultan has a duality in meaning. © 2015 Bayyinah TV .P a g e |6   ‫ لَنْند ُع َوْْ ِمنْ ُدونِ ِهْْإِلَهًاْْۚلقَدْْقُلنَاْإِ ًذاْ َشطَطًا‬The power we have declared our Master. We won’t be speaking out in defiance of Him calling anyone or anything in worship besides Him. yet they turn and point fingers at the congregation using  ‫ قَو ُمنَا‬Suggests that regardless of their false loyalties. which is only a manifestation of ‫زدنَاهُمْْهُدًى‬ ِ ‫– َو‬ because that rab6 of the hearts came from Allah enhancing them in ْْ‫ آ َمنُواْبِ َربِّ ِهم‬and they had iman in Allah  The strength of their heart is a result of Allah increasing them in guidance which is a results of their own belief Ayah 15 ‫هَ ُؤ َل ِءْْقَو ُمنَاْات َخ ُذواْ ِمنْ ُدونِ ِهْْآلِهَةًْْْۚلو َلْْيَأتُونَْْ َعلَي ِهمْبِسُلطَانْْبَيِّنْْْۚفَ َمنْْأَظلَ ُمْْ ِمم ِنْْافتَ َرىْْ َعلَىّْللاِْْ َك ِذبًا‬ Translation: These are our people/nation and they’ve taken other gods besides Him. This furthers the idea that they the pointer ‫ء‬ ِْ ‫هَ ُؤ َل‬ had to stand tall not just against fear but also against misguided love o Though they are their people.  How come they don’t bring forward any clear evidence or any clear authority. that they are on to something.  This shows us how powerfully ‫زدنَاهُمْْهُدًى‬ ِ ‫ َو‬works. ‘We are willing to be in defiance to you and your false god as we cannot afford defiance to the Ultimate King and One True God. their advice is disqualified from being heeded because they took other gods besides Allah o Though we are the ones on trial and we should be the ones explaining ourselves. and everyone else. foolish and senseless (‫ططًا‬  CONNECTION: This manner of speech is not possible without ْ‫ر َبطنَا‬ َ ‫َو‬ ْ‫ – َعلَىْْقُلُو ِب ِهم‬you could not speak like that unless your hearts are toughened up. They have taken an aggressive stance of rebellion against the king who they stand before in trial. is Master over all things. It means authoritative and conclusive evidence but it also means a king/ruler. While you think our actions are foolish and senseless. How stupid would that be! The irony is obvious.  They youth place their king and their people on trial in these few words. but also the king who propagates these false beliefs. Their final statement ‫علَىّْللاِْْ َك ِذبًا‬ َ ْْ‫ فَ َمنْْأَظلَ ُمْْ ِمم ِنْْافتَ َرى‬hammers the final nail in the coffin. They’ve also charged them as criminals that could not have committed a worse crime. complying with you and offending our Rabb is really outrageous and َ ‫) َش‬. that they are their people.  It incriminates not only the nation that falsely attributes partners to Allah.

your Master is going to shower on you from His loving Mercy and He will transform or facilitate for you about your decision or because of your decision peace and comfort.e. if you say ْْ‫زلت ُ ُموهُم‬ ‫فَأ ُوواْإِلَى‬  The use of ْ‫ ال‬in ‫ف‬ ِْ ‫ الْ َكه‬suggests that the cave is a known place to these young men but is an unchartered territory that they perhaps may have discovered earlier o It must be noted though that if this is an unchartered location then it must be a place that is difficult to access and also replete with unknown dangers o Some mufassiroon say that people used to go worship there all the time in that cave  This isn’t the most convincing because if it became a popular place then it would make no sense to hide there from the authorities. the secret act of their escape is kept secret and unmentioned in the Quran’s text o As they escape and run away from prison. they walked away from a life of youthful enjoyment and familial support that they once knew. while they were worshipping none besides Allah. Allah says they are worshipping none but Allah o Other interpretations of this ayah exist but this view of the definition is most fitting as an interjected statement and it is not what they are saying but what Allah included in this statement When you get far away from the people/king. They walked towards an abandoned cave with unknown dangers. the safety  But they were so confident in their journey and belief and they were literally talking about comfort and mercy as they were headed towards this treacherous mountain path up the mountain and heading into the cave  But every step they took. we might interpret their flight as cowardice.  This is reminiscent of the Prophet’s escape from oppression in Mecca how it was more than one route and how their were multiple layers in his place o   َ َ‫َوإِ ِذْْاعت‬ Interestingly enough. And the only thing they knew was that it had nothing to offer them that their old life did  Even if they hide out there. But Allah intervenes and clarifies on their behalf with an interjectory statement. ‫ّْْللا‬ َْ ‫ َو َماْيَعبُ ُدونَْْإِل‬. how long would it last?  Especially for you guys who have made such a great sacrifice for the sake of your Master. It had to be a place that was only known to these youth o While thinking as the cave as a refuge.  There is a quick transition in the story where the youth are fleeing from the prison  It should be obvious to any reader that after the speech they made in ayahs 14-16.P a g e |7 Section 3: As they head to the Cave (Ayah 16) ‫فْْيَن ُشرْْلَ ُكمْْ َرب ُكمْ ِّمنْرح َمتِ ِهْْ َويُهَيِّئْْلَ ُكمْ ِّمنْْأَم ِر ُكمْ ِّمرفَقًا‬ ِ ‫ْْو َماْيَعبُ ُدونَْْإِلّْْللاَْْفَأ ُوواْإِلَىْال َكه‬ َ ‫َوإِ ِذْْاعتَ َزلتُ ُموهُم‬ Translation: Now that you have detached yourselves and come into seclusion from them. the shelter. they were sentenced to prison and were to be executed o This is also verified by the Christian account  Interestingly.  Anyone who is embarking on such a journey must worry about the limited food supplies. He will shower them with blessings © 2015 Bayyinah TV . one would have a hard time conjuring up the images of readily available comforts and amenities. He will spread out for you especially all manner of care and mercy  The words ‫ه‬ ِْ ِ‫ ِّمنْرح َمت‬could be looked at a number of ways o One could argue that the ْ‫ ِّمن‬is of ‫علة‬. because of  If looked at like that then it would mean because of Allah’s love. care and mercy directed towards the youth. i. then seek refuge in the cave. take refuge in the cave o This suggests that they took whichever direction they could find and once they reached as far away isolation as possible they set out for the cave o The use of the verbs suggests that it is important to plan one’s escape from oppression wisely.

they asked for ‫ِّمرفَقًا‬  They asked Allah to mold their reality because of their decision into a means of comfort. He will inspire us with counsel far beyond the scope of our own imagination ‫ َويُهَيِّئْْلَ ُكمْ ِّمنْْأَم ِر ُكمْ ِّمْرفَقًا‬necessarily takes our minds back to ayah 10 ‫َوهَيِّئْْلَنَاْ ِمنْْأَم ِرنَاْ َر َشدًا‬ o o o In ayah 10 this statement was a duaa directed to Allah swt In contrast. this ayah has words of encouragement that are directed towards each other The lesson is powerful: sometimes people pray in times of desperation. so they’ll leave it up to Allah to decide what He will shower them with That is yet another powerful example of ْ‫هم‬ ِ ‫ْ َو َربَطنَاْ َعلَىْْقُلُو ِب‬ Their hearts are tied to each other so they are comforting each other ُ َ‫َويُهَيِّئْْل‬ There is a beautiful contrast between the image of the depravity of a cave with the hope found in ْ‫كم‬ ‫ِّمنْْأَم ِر ُكمْ ِّمرفَقًا‬ o o The root for ْ‫هيِّئ‬ َ ُ‫ ي‬has only been used in one other context in the Quran – that is when Jesus ‘alayhi alsalam takes the shape (‫ )هيئة‬of a bird and blows into it by Allah’s permission turning it into an actual living bird The connection is on the one hand historical.P a g e |8     o  Another approach is that ‫ ِّمن‬is ‫ – زائدة‬conciliatory – this creates the meaning of varying something  Meaning any kind of mercy Allah decides  Another possible translation is that He will shower you of some things from within His grand vaults of love and mercy. but also in theme  Just as the ‫ هيئة‬or shape of a dead bird came to life by Allah’s permission. they want Him to help them live comfortably. encouraging each other.  But they have this ‫ حسنْالظن‬with Allah. they are hoping for more than just survival. believing in his original message of ‫ال إله إال هللا‬. and even complimenting each other on making the correct decisions and they are backing each other up. He can mold their situation. i. which seems at face value to be certain death.    But technically it the object of the verb is not mentioned – he will shower on you what? It leaves the question open The other meanings mean he’ll shower mercy upon you It is as though the youth are telling each other that Allah will shower them with what can’t even be quantified in words.   o  ‫ – ِّمنْْأَم ِر ُكم‬because of their decision Allah will give them comfort This meaning yields the most powerful interpretation The word ‫ ِّمرفَقًا‬is also a really beautiful bit of foreshadowing  It literally refers to something that you lean on. supporting each other on the road that leads away from comfort to a road that is taken only to please Allah. It also suggests that they can’t imagine how they would be taken care of in an impossible home like a cave. They don’t just want Allah to help them survive. whatever He decides to shower down on you will be an expression of His love and care so you don’t have to worry about whether it will suffice ُ َ‫ ل‬in the second person The use of ْ‫كم‬ o A scene is being painted of them talking to each other. As a matter of fact. as they young men are true followers of Jesus ‘alayhi alsalam. And we know this because they didn’t just ask for survival.e. into life. hence to sleep  Perhaps they didn’t even know the implication of their own words and perhaps these words were inspired to them from Allah  Perhaps even in our lives when we become believers of sincere counsel to one another. but deep down inside their psyche they know that their prayer is just a last resort and reality will not change as a result of it © 2015 Bayyinah TV .

And whomever Allah might mislead. o This is truly from the ayaat of Allah. as per the intro ayah of the story. they aren’t hit directly to sun light and thus exposed despite the fact that they are in a wide open space which should under normal circumstances be struck by the sun’s beams directly. on one hand they pray and on the other hand they talk about it as if it is reality and that duaa is the real thing to rely on. then he is the one committed to guidance. it is still from within the ayaat – ْْ‫كْ ِمن‬ َْ ِ‫َذل‬ ِْ‫ّللا‬ ْ ْ‫ت‬ ِْ ‫آيَا‬  Hence you have here ِْ‫ّللا‬ ْ ْ‫ت‬ ِْ ‫كْ ِمنْْآيَا‬ َْ ِ‫ – َذل‬this reinforces the idea that though miraculous. And we turn them continually towards the right and towards the left. the sun hitting you directly would be an uncomfortable wake up and so Allah is meeting their hopes and exceeding them in ways they couldn’t have imagined  After all. think or assume In any case.P a g e |9 o These youth pray on the one hand and remind each other that the hope in Allah is something very very real  In the minds of people duaa is the last resort  These youth of the cave. And as it sets it lends them a favor as keeping to the left. it isn’t in the same league as ‫جبًا‬ َ ‫َع‬   The Quran uses ‫جبًا‬ َ ‫ َع‬with the Quran – (in Surah Jinn) The sun as it rises.  In sleep. it leans over/ it is biased away from their cave towards the right and when it sets it cuts across them to the left while they are in an open space within it. this shouldn’t be considered of the strange miracles of Allah o ‫يمْ َكانُواْ ِمنْْآيَاتِنَاْ َع َجبًا‬ ِْ ِ‫فْ َوالرق‬ ِْ ‫ابْال َكه‬ َْ ‫تْأَنْْأَص َح‬ َْ ‫ – أَمْْ َح ِسب‬did you really think that was that strange? o But even though what transpired with the youth isn’t 3ajaban. It is a very different mental shift to have Section 4: Imagine. imagine. Messenger (scene of what is happening inside the cave. Whomever Allah might guide. If you were to climb up to them and see them you would turn away and flee and you would turn others away from them and you would be filled because of them with terror  The messenger (pbuh) is being asked to visualize the scene as if he was there  The use of ‫رى‬ َ َ‫ ت‬furthers the notion of the Prophet (pbuh) emplohying his imagination that was first introduced  to us with the opening words of the story in ayah 9 ‫ت‬ َْ ‫ –ْأَمْْ َح ِسب‬did you wonder. ْ‫ت‬ َْ ‫صي ِْدْْۚلَ ِْوْاطلَع‬ ِْ ‫اتْال ِّش َما‬ َْ ‫ينْ َو َذ‬ ِْ ‫اتْاليَ ِم‬ َْ ‫َوتَح َسبُهُمْْأَيقَاظًاْ َوهُمْْ ُرقُودْْْۚ َونُقَلِّبُهُمْْ َذ‬ ِ ‫لْْۚ َو َكلبُهُمْبَا ِسطْْ ِذ َراعَي ِْهْبِال َو‬ ‫تْ ِمن ْهُمْْرُعبًا‬ َْ ‫تْ ِمنهُمْْفِ َرارًاْ َولَ ُملِئ‬ َْ ‫َعلَي ِهمْْلَ َولي‬ Translation: And you imagine them to be awake while they are asleep. In doing so. the Quran now begins to elaborate on the part of the story that makes it miraculous o On the one hand. Laws of nature have been compromised at the service of these young men who asked their Master for comfort. That is from the miraculous signs of Allah. side steps them to the right. And their dog is stretching out both its paws right by the mouth of the cave. Ayahs 17-18) ُْْۚ‫لْ َوهُمْْفِيْفَج َوةْْ ِّمنْ ْه‬ ِْ ‫اتْال ِّش َما‬ َْ ‫ضهُمْْ َذ‬ ِْ ‫اتْاليَ ِم‬ َْ ‫سْإِ َذاْطَلَ َعتْت َزا َو ُْرْعَنْ َكهفِ ِهمْْ َذ‬ َْ ‫َوتَ َرىْالشم‬ ُ ‫ينْ َوإِ َذاْ َغ َربَتْتق ِر‬ ‫ّللاُْفَهُ َْوْال ُمهتَ ِْدْْۚ َو َمنْيُضلِلْْفَلَنْتَ ِج َْدْلَ ْهُْ َولِيًاْمر ِشدًا‬ ْ ْ‫ّللاِْْۚ َمنْيَه ِْد‬ ْ ْ‫ت‬ ِْ ‫كْ ِمنْْآيَا‬ َْ ِ‫َذل‬ Translation: And you see the sun when it rises. they don’t even know how Allah was bending the light around them as they slept © 2015 Bayyinah TV . then you will not find for him a protecting friend and a guide.

political influence. or government or the corrupt wealthy elite? ‫ّللاُْفَهُ َْوْال ُمهتَ ِْدْْۚ َو َمنْيُضلِلْْفَلَنْتَ ِج َْدْلَ ْهُْ َولِيًاْمر ِشدًا‬ ْ ْ‫ّللاِْْۚ َمنْ َيه ِْد‬ ْ ْ‫ت‬ ِْ ‫كْ ِمنْْآيَا‬ َْ ِ‫َذل‬ o In most cases.  This may appear to be frightening especially if you add to it the silhouette of a large group of people in the background that appear to be awake.  But Allah transformed that reality for them and it is everyone else who is terrified of them while they are in constant comfort and tranquility The sequence ‫ت‬ َْ ‫تْ َولَ ُم ِلئ‬ َْ ‫لَ َولي‬ o Shouldn’t you be filled with fear first and then run scared? o They ayah says. So the dog would appear to be taking that position at that moment This may also suggest that the paws are the only thing visible at the mouth of the cave while the rest of the animal is hidden in the shadow. And perhaps you would imagine them to be awake because Allah made them to turn to the left and the right continuously  This can also suggest that their eyes may have been open as well o All of this is happening while their dog is stretching out and taking the attack position o ْْ‫ – بَا ِسط‬the act of participle might indicate the immediacy of the act of outstretched paws       So if someone was to stumble upon the cave they would see not outstretched paws but ones that happened immediately. o These youth enslave themselves in the service of Allah and Allah enslaves the universe in their service o Wealth. and location where they can avoid the sun o Allah even guided them in their sleep which we will see in the next ayah Allah will then have the Prophet (pbuh) imagine what happened inside the cave o You would imagine that they were awake while they were deep asleep. the expression of ِْْ‫تّْللا‬ ِْ ‫كْ ِمنْْآيَا‬ َْ ِ‫ َذل‬is about phenomena that we have come to accept as typical in the course of our lives (many ayahs in the Quran to demonstrate this)   What Allah did for the youth is no more miraculous than everything mentioned in the ayaat that use the same word in the Quran o Whomever Allah guides has to be committed to guidance to begin with o Allah guided the youth to the exact cave. Allah going out of His way to avoid them getting hit by the sun.P a g e | 10   These ayahs are an incredible source of inspiration to young people until the day of judgment. if you came across them says you would run scared and then you would be filled with fear © 2015 Bayyinah TV . to the exact position. in an abandoned area if you climbed up and stumbled upon them. it is no surprise that you may make a run for it yourself and turned anyone else from that path ‫تْ ِمنهُمْْرُعبًا‬ َْ ‫تْ ِمنهُمْْفِ َرارًاْ َولَ ُملِئ‬ َْ ‫ – لَ َولي‬Gives the verb transitivity and intransitivity all at the same time o ‫ت‬ َْ ‫ – ت َولي‬to turn around o ‫ت‬ َْ ‫ – َولي‬to turn around and to turn others around ‫ – فِ َرارًا‬has a connotation of running out of fear The final phrase – seems to illustrate a strange picture of a terrified soul who can’t get the thought of them out of their head and can’t get over their fear o The youth originally ran from the town for fear of their lives and Allah made them a source of endless fear for anyone who approached them o If they would have been awake they would have been terrified. social standing or any other imaginable worldly resource may be in the hands of their enemies but that is utterly meaningless in comparison to Allah turning the sun into their servant if needed o The youth abide by Allah’s law so they are granted the gift that defies the laws of nature o What will young people of this ummah complain about after knowing this truth? Who will have the energy to whine about the media.

And if someone was to climb up to them the same verb is used ‫ت‬ َْ ‫ – اطلَع‬you would also turn away from them  Use of the same word in its more emphatic form indicates the amount of effort it would take to get up that high  A comparison is made between you and the sun  The sun is protecting them while it rises. which is the point where the inside and the outside intersect o Also. makes it a terrible fear that fills you and gives you nightmare VISUAL TRANSITION o The sun on the one side is shifted on the outside and they are shifting on the inside o This is then followed up by the dog at the mouth of the cave. as the sun climbs.  If you have gotten fearful first and then ran off. It wasn’t just terror at the time you ran away. the verb that is used is ‫ت‬ َْ ‫ طلَع‬and turns away from them. while you run to protection from them because of your rise © 2015 Bayyinah TV . even the thought of going back fills you of terror anew.P a g e | 11   The most convincing reason is that the sequence suggests that even months after you ran off. it would have suggested a short termed fear  But mentioning fear later.