Surah Kahf Tafseer Part 2 (Ayah 1-31) - The People of the Cave (The Trial of Faith)

1. All the praises and thanks be to Allah, Who has sent down upon His slave (Muhammad SAW) the Book (the Quran), and has not placed in it any crookedness/deviation.

حمد HAMD

includes praise and thanks.

Allah did not use MADAH because it means praise and flattery, so it could be done without genuine feeling. It could be done just to get a favour.

Allah did not use SHUKR because shukr is a reaction in response to something and it is almost like an exchange.

HAMD is to praise because the being you are praising is worthy of praise. It includes the meaning of gratitude. Hamd is always genuine and not in exchange of something. (YQ)

Alhamdulillah is not just something we say. It is an attitude. It means as bad as this might seem, I know there is wisdom in it and I know it will be best for me, and I thank you for it. It forces us to think positively regarding everything.

Allah used hamd that is a NOUN that does not have a tense so it means it is constant and permanent (Praise belongs to Allah) and independent of a doer.  We are only praising Allah now but the praise of Allah has always been there and will always be there and is not dependent on me. Praise is eternally for Allah. SO Alhamdulillah also makes us humble because Allah is independent of our praise. (NAK)

عبد ABD

Here, it refers to Prophet SAWW specifically.

We have a RABB ABD relationship.

Abd is a slave AND a worshiper. Worship is at a certain time and place but slavery has no specific time, it’s 24/7 and it is a state of being.  So abd encompasses our whole life.

Slavery includes LOVE,  OBEDIENCE,   SINCERITY ,  TRUST/TAWAKKUL

We unfortunately have a very negative connotation of slavery but the slavery of Allah is beautiful and is an honour. Slavery of Allah SWT frees us from the slavery of creation.

(RABB has several implications. Rabb means absolute owner. e.g. owner of house, owner of slave.

He is SAYYED(one who has complete authority and charge) e.g. we can own a car and not have absolute authority over its make up.

It also means MURABBI (it comes from tarbiyah, tarbiyah means to ensure the growth and maturity of something until it reaches the maturity where it can be productive) Murabbi is the one who ensures growth.  Root word is Raa baa wow and this also comes in the duaa rabbirhamhuma kaman RABBAYANI sagheera. It is possible that we own something and don't take care of it e.g. the garden, our home maintenance. But Allah not only OWNS us but also takes care of us.

 Rabb also means MURSHID (guides towards proper usage, grant us rash and hidaya).

It also means MUNIM(the one who gives gifts so whatever Allah gives is a gift and he doesn't owe us anything).

It also means QAYYIM(the one ensuring existence of his subjects). So we only exist because Allah allows us to exist and nurtures us e.g. a very delicate plant only survives if we take care of it otherwise it will die if we don't water it.) (NAK)

There was no way for the Prophet SAWW to know about ashaab e kahf if Allah had not revealed it so all praise belongs to Allah. Allah wants to make clear to the challengers that Muhammad SAWW on his own was not going to add or remove anything from Quran but he is a kaamil abd of Allah. Only that guidance matters which comes from the book. (SK)

جوعAllah does not allow for deviation/crookedness in it. Crookedness could also mean that there is no excess or deficiency in it, and the word of Allah is perfect in terms of its language and meaning.

The youth changes a lot with changing trend. But Allah has made it clear that trends can change all they want but Allah's guidance will never change. It is eternal and what was applicable in 600 AD is still applicable in 2015. It also means that it’s values are eternal and it’s impact is never going to decrease with time.

2. [He has made it] straight, to warn of severe punishment from Him and to give good tidings to the believers who do righteous deeds that they will have a good reward

QAYYIMAN It is straight and upright. First Allah negated the crookedness and then He affirmed the positive to reinforce this. Qayyiman has the meaning of mustaqeem i.e. straight, and also the meaning of caretaker, custodian and protector.

So it means that it stands straight and whoever holds on to it, will also stand straight. (MQ)

Ba’san means war/difficulties. One of these trials could be Dajjal. It could refer to the war between good and evil in the end of times. (IA)

It also means punishment, so it could refer to the punishment in akhirah.

Allah goes on to say that they will have a reward in the form of Jannah. This implies that we won't get reward and compensation for everything immediately. The reward will be after patience.

In the first 2 ayahs, Allah has mentioned the fundamental pillars of Islam: Tawheed, Rasalah, and akhirah.

Allah has also mentioned three important components of faith in these ayahs:

Loving Allah (when we express our love through hamd), and fearing Allah (when Allah warns of punishment), having hope in Allah (when Allah promises a reward for believers) (YQ)

“The heart on its journey towards Allah the Exalted is like that of a bird. Love is its head, and fear and hope are its two wings. When the head is healthy, then the two wings will fly well. When the head is cut off, the bird will die. When either of two wings is damaged, the bird becomes vulnerable to every hunter and predator.” (Ibn Qayyim)

Imagine when you were a little kid and how from within your home you heard the ice-cream van come. The first thing that you start doing is jumping up and down in excitation and frenzy and shouting with the words "Ice Creeeaaaaaam!!!". This is because you love ice-cream. So the picture of it comes to your mind (and you perceive the taste and feeling of enjoyment). You hope that you can have one. But at the same time, you know that the ice-cream van will not stay there for long and will quickly move on and so at the same time you fear that you will not get one, that you will miss this chance. So fear too (of losing a pleasure), develops in your heart. If you didn’t have this fear, you would not jump into action immediately. If you didn’t have love, there would be no desire for it. If you didn’t have hope, you wouldn’t run to catch it.

3. In which they will remain forever

Whatever thing we acquire in this world, we get tired of it after a while. We just want to move to one thing after another. Allah says he will give us a reward which will be forever. Maakis means to sit in anticipation for something. It means that you are always excited for it. The excitement does not die after a while. We will never get bored in Jannah.

4.

 And to warn those who say, " Allah has taken a son."

They have no knowledge of it, nor had their fathers. Monstrous/grave/dreadful/mighty is the word that comes out of their mouths; they speak not except a lie.

Generally, it refers to all those who associated partners with Allah. Quraysh used to say that Allah has daughters. Christians said that Jesus is the son of Allah. Jews said Hazrat Uzair is the son of Allah. These people speak about Allah without knowledge.

Specifically, it refers to their version of the story, they made Ashaab ul Kahf saints and according to them, the seven sleepers declared Jesus as their lord.

Allah makes it clear that their ancestors had no clue of the statement they are making. What huge blasphemy comes out of their mouth?

"afwaah" also means rumors. just an invention, not something with any logic, evidence, authentication, or anything.

There is no one more patient than Allah. Even we cannot stand lies against our own selves. But Allah even continues to give those people sustenance and rizq who reject Him.

6.

Then perhaps you would kill yourself through grief over their footsteps (for their turning away from you), [O Muhammad], if they do not believe in this message, [and] out of sorrow.

It is as if they are turning away from the Prophet SAWW, and Prophet SAWW is going after their footsteps. He is grieving not because they rejected him, but because they rejected Allah’s message. He wanted nothing for himself. He had so much genuine love and concern for them that it caused him immense grief.

Allah is trying to console Prophet SAWW. Your job is only to convey the message. Whether they believe or not is up to them. (YQ)

Allah was also warning Prophet SAWW not to have high expectations from them because even though they ask for signs and revelation, and Allah sends them, they still won’t believe, as they are insincere.

7.

 Indeed, We have made whatever is on the earth as a means of beautification for it so that We may test them [as to] which of them is best in deed.

The question arises - everything Allah has made is an adornment.... even snakes and spiders?

The scholars say:

- adornment doesn't have to mean adornment in the aesthetic sense, but it has a purpose. and in the overall scheme of things, it has a place that adorns the world. even the venom of some spiders is a cure. so we may not appreciate things aesthetically, but Allah has made them with a beautiful purpose.

so Allah has put the beauty of the world as a test, to test the beauty of our deeds.

zeenat: something that adorns something else. e.g. jewellery is being used to beautify something externally,  a person. Allah uses this for the world's things.

husn: something with internal beauty. e.g. a person's own internal natural beauty, i.e. you features, your hair, etc. Allah uses this for our own deeds.

The beautification of akhirah will outlast it.

The test implies that certain products, status, trends will be so beautified for you that you will want to have it no matter what. Peoples’ goals become so beautified for them that they are willing to get there at any cost, even through impermissible means. (NAK)

Allah also makes it clear that He cares about the BEST deed and not the MOST deeds. Quality matters more than quantity.

8.

And indeed, We will make that which is upon it [into] a barren ground.

Saeed is dried up dirt/flat land. The Earth will be leveled on Yaum ul Qiyamah.

Juruz is barren/infertile land in which no vegetation can grow. All the skyscrapers and mountains will turn into dust. So don’t be deceived by the zeenah of this world. (YQ)

9.

Or did you think that the companions of the cave and the inscription were, among Our signs, a wonder?

Allah says did you actually think/assume that the story of the people of the cave is something that stands out as a miracle?

1.Their case was not something amazing compared to Our power and ability, for the creation of the heavens and earth, the alternation of night and day and the subjugation of the sun, moon and heavenly bodies, and other mighty signs indicate the great power of Allah and show that He is able to do whatever He wills.

2.The miraculous help of Allah can come to anyone, not just Prophets, especially to young people who decide to stand up for Allah. Allah is saying that His miraculous help to young people in times of fitnah is so natural that it is not even surprising.

3. The biggest miracle is the Qur’an and the Nabuwwah. This story of the cave is nothing compared to the miracle of the Qur’an.

Al-Kahf, it is a cave in the valley in which they sought refuge

Ar-Raqim is the name of the valley, the town, the mountain or most likely, tablet of stone on which they wrote the story of the people of the Cave, then they placed it at the entrance to the Cave.

10.

 (Remember) when the young men fled for refuge (from their disbelieving folk) to the Cave, they said: "Our Lord! Bestow on us mercy especially from You, and facilitate for us our affair/decision in the right way!"

Allah tells stories in the Qur’an because human beings of all ages love to listen to stories and it is an effective way of teaching. Allah conveys His message through stories so that we can derive lessons from them. Allah does not narrate stories in the Qur’an with a lot of detail about the characters but Allah just narrates the essence of the stories with just enough detail to get the message across. (YQ)

Allah did not mention when the story of Ashaab ul kahf happened, who was the king, what were his beliefs, how long they remained in the cave, how did they die? Allah only introduced those parts of the story that were relevant to us. Whatever Allah has ignored and left out, we should also leave those irrelevant issues out. (MQ)

فتىت FITYATU means YOUNG men. Allah emphasizes the fact that they were young.

They asked Allah for special rehmah (Ladun). These young men understood that Allah is always Raheem but they asked for something more extraordinary because of the circumstances.  They didn't complain. They asked with the attitude that they were already being showered with love but they need more. But we as Muslims complain when we are in trouble and ask. Why is it always me?

Rahmah comes from Rahm and it refers to love and care, and the closest thing to Allah's love is that of a mother's love.

Hayya means to change the shape or reality of our situation OR to facilitate.

We are often under the pressure of family and people who discourage us for following deen and make our lives difficult. They asked Allah for help so that their hearts stay firm.

Note that they asked for dua AFTER they reached the cave. They first made effort and then asked for help. We cannot expect so sit and not do any action, and expect Allah’s help.

11.

 So We covered up their (sense of) hearing (and cast a cover of sleep) within the cave for a number of years.

Allah says He struck their ears and caused them to sleep for hundreds of years, just like a mother strokes her children's ear to make them sleep. This is a demonstration of Allah's love.

Struck could also mean here that Allah SWT covered their sense of hearing so that they could sleep undisturbed for many years.

12.

 Then We raised them up(from their sleep) that We might show which of the two parties was most precise in calculating what [extent] they had remained in time.

Ba-a-sa is used which is used for raising from death, and sleep is like raising from death.  When we sleep, our rooh is connected to the body, but when we die, then the rooh is disconnected from the body.

Allah takes the souls at the time of their death, and those that do not die [He takes] during their sleep. Then He keeps those for which He has decreed death and releases the others for a specified term. Indeed in that are signs for a people who give thought.(Surah Zumar 42)

This was mentioned to make it clear that both body and soul were raised. This was a reference to the theological debate going on at that time.(NAK)

Literally the verse says "so that We know..." but Allah already knows everything. When Allah uses these words it means "to make apparent", "so that others know"

Ahsaa=calculate/count

Amada=duration

13.

It is WE who narrate to you, [O Muhammad], their story in truth. Indeed, they were youths who believed in their Lord, and We increased them in guidance.

Allah first gives a synopsis of the story and the main highlights. It's like a trailer that arouses interest and makes you want to know more.

Allah goes on to say that WE will tell you their story with haq.

HAQ could mean we have the right to tell the story accurately (which means He will correct the Christian version)

It also means with purpose (because they forgot the actual point of the story and turned them into saints and got lost in useless arguments)

It also means rightfully (which means it is Allah’s right to tell the story and these people stood up for one God and not for shirk)

But before going into the story, Allah emphasizes that no doubt they were young people who believed in their Lord. Allah, out of extreme pride mentions this as He begins to narrate their story, just like a father would say. I will tell you about my son (He is just wonderful) He did so and so.(NAK)

From here Allah begins to explain the story in detail. He states that they were young men, and that they were more accepting of the truth and more guided than the elders who had become stubbornly set in their ways and clung to the religion of falsehood.

For the same reason, most of those who responded to Allah and His Messenger were young people. As for the elders of Quraysh, most of them kept to their religion and only a few of them became Muslims.

Dajjal beautifies the world and performs miracles and the youth gets caught up in these trends the most. He makes people forget the next life. Islam is a religion that put restraints on you and disciplines you. If you don't have Islam into life, you can do anything you like. Freedom vs. restriction.

That is why the story of these young men is so important.  The youth is most susceptible and also the most powerful.

The Prophet (SAW) said:

“There are seven whom Allah will shade in His Shade on the Day when there is no shade except His Shade: a just ruler; a youth who grew up in the worship of Allah, the Mighty and Majestic; a man whose heart is attached to the mosques; two men who love each other for Allah’s sake, meeting for that and parting upon that; a man who is called by a woman of beauty and position but he says: ‘I fear Allah’; a man who gives in charity and hides it, such that his left hand does not know what his right hand gives in charity; and a man who remembered Allah in private and so his eyes shed tears.” [Al-Bukhaari and Muslim]

Allah says that he will increase them in guidance. There is a guidance that comes after we have conviction and faith in Allah. Allah creates paths where there are no paths.

He who comes with a good deed, its reward will be ten like that or even more. And he who comes with vice, his reward will be only one like that, or I can forgive him. He who draws close to Me a hand's span, I will draw close to him an arm's length. And whoever draws near Me an arm's length, I will draw near him a fathom's length. And whoever comes to Me walking, I will go to him running. And whoever faces Me with sins nearly as great as the earth, I will meet him with forgiveness nearly as great as that, provided he does not worship something with me. (This Hadith is sound and reported by Muslim, Ibn Majah and Ahmad in his Musnad).

QURAN’S VERSION OF ASHAAB E KAHF

They were sons of the kings and leaders, they went out one day to one of the festivals of their people. They used to gather once a year outside the city, and they would worship idols and offer sacrifices to them. 

They had an arrogant, tyrannical king who was called Decius, who commanded and encouraged the people to do that. These youth realized that the prostrations and sacrifices the people were offering to their idols should only be dedicated to Allah, Who created the heavens and the earth. Each of them started to withdraw from his people. The first one of them to move away went and sat in the shade of a tree, and then others joined one by one.

So each of the young men was trying to conceal what he really believed from the others, out of fear of them, not knowing that they were like him. Then one of them said, “by Allah I saw what my people are doing and I realized that it was false, and that the only One Who deserves to be worshipped Alone with out partner or associate is Allah Who created everything, the heavens, the earth and everything in between.'' Another said, "By Allah, the same thing happened to me.'' The others said the same, and they all agreed and became brothers in faith.

Somebody reported on them as they refused to be part of the activities. The king ordered them to appear before him, and asked them about their beliefs.

The youth were dragged in front of the king, in court, in front of all the people, with the fear of being sentenced to death. They had to explain themselves. They were nervous and terrified so they could not speak. Allah gave strength to their hearts and tied their hearts up so that they could speak up for themselves. (IK)

The king warned and threatened them. He also threatened to take off their clothes of elite standing. Then he gave them some time to think, hoping that they would return to their former religion OR he imprisoned them and announced death penalty for them. They managed to escape from him and flee from persecution.

Then their people noticed they were missing, and the king looked for them, and it was said that Allah concealed them from him so that he could not find any trace of them or any information about them, as Allah concealed His Prophet Muhammad and his Companion ﴿Abu Bakr﴾ As-Siddiq, when they sought refuge in the cave of Thawr. The Quraysh idolators came in pursuit, but they did not find him even though they passed right by him. When the Messenger of Allah noticed that As-Siddiq was anxious and said, "O Messenger of Allah, if one of them looks down at the place of his feet, he will see us,'' he told him: (O Abu Bakr, what do you think of two who have Allah as their third) .

And Allah said

(If you help him not, for Allah did indeed help him when the disbelievers drove him out, the second of the two; when they were in the cave, he said to his companion: "Do not grieve, surely, Allah is with us.'' Then Allah sent down His tranquillity upon him, and strengthened him with forces which you saw not, and made the word of those who disbelieved the lower, while the Word of Allah became the higher; and Allah is All-Mighty, All-Wise.) ﴿9:40

When they woke up from sleep, they wanted to send one of their members out to the city to buy them something to eat, he disguised himself and set out walking by a different route, until he reached the city. He thought that it was not long since he left it, but in fact century after century, generation after generation, nation after nation had passed, and the country and its people had changed. He saw no local landmarks that he recognized, and he did not recognize any of the people, elite or commoners. He began to feel confused and said, "I had better get out of here.'' Then he went to one of the men selling food, gave him the money he had and asked him to sell him some food. When the man saw the money he did not recognize it, so he passed it to his neighbor and they all began to pass it around, saying, "Maybe this man found some treasure.'' They asked him who he was and where he got this money. Had he found a treasure Who was he He said, "I am from this land, I was living here yesterday and Decius was the ruler.'' They accused him of being crazy and took him to the governor who questioned him about his circumstances, and he told him. When he told them about it, they -- the king and the people of the city -- went with him to the cave. They did enter the cave and see them, and the king greeted them and embraced them. His name was Theodisus. It is said that these people probably died soon after in the cave, as the point of their resurrection was to show Allah’s miracle and the proof of Qiyamah. (IK)

14.

And We (tied up) made their hearts strong when they stood up and said: "Our Lord is the Lord of the heavens and the earth, never will we call upon any (god) other than Him; if we did this, we would indeed have uttered an enormous transgression/terrible lie.

1.We gave them the faith and patience to go against their people and their city, and to leave behind the life of luxury and ease that they had been living.'

2.None of them knew the others, but the One Who instilled faith in their hearts brought them together.

Similar qualities or characteristics are what bring people together.

3.Allah gave strength to their hearts and tied their hearts up so that they could speak up for themselves.

They did not call anyone a fool directly but they said that IF WE BELIEVE in other gods, it would be an enormous transgression. This was their wisdom in dawah as they didn’t target the egos of people directly.  They gave them food for thought so that they would ponder about their beliefs. (YQ)

15.

"These, our people, have taken for worship (gods) other than Him (Allah). Why do they not bring for them a powerful, clear proof? And who is more unjust than he who invents a lie against Allah.

They still had love for their nation and continued to call them OUR PEOPLE despite their disbelief and opposition. This reminds us that we are supposed to hate the sin, but not the sinner. (NAK)

16.   [The youths said to one another], "And now that/when you have withdrawn from them and that which they worship other than Allah, retreat to the cave. Your Lord will spread out for you of His mercy and will make easy for you your affair.”

The cave could have been full of dangers. But they were not looking at the reality in front of them, rather they had absolute tawakkul in Allah. Mirfaq is a pillow in which we can find comfort. It is the same root as Rafeeq, a friend you can find comfort in. (NAK) So they were saying Allah will make their affairs easy/comfortable/conducive. They had had a very comfortable life, and they were leaving it to save their Iman. So they were saying oh Allah make it convenient/comfortable/easy for us to fulfill our objective.

This is what is prescribed in the Shari`ah during times of trial and persecution -- a person who fears for his religion should flee from his persecutors. In such cases, it is allowed to seclude oneself from people, but this is not prescribed in any other case. One should stay among people for as long as it is possible for him to live peacefully and practice deen and give dawah to others.  (IK)

We do not physically make hijrah these days, but we do make hijrah from a life of sinning and from the things that remind us of the sin. When we do this, Allah will spread his mercy on us and He will make ease for us. (SK)

17.

And [had you been present], you would see the sun when it rose, inclining away from their cave on the right, and when it set, passing away from them to the left, while they were [laying] within an open space in it. That was from the signs of Allah. He whom Allah guides is the [rightly] guided, but he whom He leaves astray - for him you will find no Wali (protecting friend) to lead him (to the right Path)

Allah had prepared the cave for them by creating the right ambience, temperature and sunlight. The help of Allah transcends all asbaab.

It could mean that the sun rose and set at a certain angle and the cave had such a location that it would never cast its rays directly on them. Allah did not increase the light so much that they could be spotted from outside but he gave them just enough sunlight to meet their bodies’ needs and protect them from dangerous animals, but not enough to disturb their sleep.

OR it means that the sunrays bent to the right when the sun rose, and when it set it avoided them to the left. Allah changed the laws of physics and the laws of nature for them. They were in a big open space so there was more possibility of sunrays entering but this is one of Allah's miracles.

OR maybe some barrier came in between them and direct sunlight. Allahu A’lam

 (MQ)

18

And you would assume they are awake, while they were fast asleep. And We turned them to the right and to the left, while their dog stretched its paws at the entrance (of the cave). If you had looked at them/climbed upon them, you would have turned back away from them running and would certainly have been filled with terror.

Allah even turned them in their sleep. People can develop bedsores and get muscle atrophy if they stay in one posture for long. Allah took special care of their bodily protection. It could also mean that when light came at from one direction; they were turned to the other direction and vice versa.

It could have been that their eyes were open while sleeping so that is why it seemed they were awake. It is said that the change in pattern of breathing and relaxation of body also did not happen. (MQ)

There was a dog with them whose two paws could have been seen on the mouth/foyer of the cave. Even if somebody had climbed up to the cave, they would have ran away out of fear after seeing that sight. (NAK)

NOTE that the dog got such a high status that he was mentioned in the Qur’an, because he was in the company of these righteous men. That is the importance of company because Prophet SAWW said: you will be with whom you love!

Narrated Anas bin Malik:

A man asked the Prophet (ﷺ) "When will the Hour be established O Allah's Messenger (ﷺ)?" The Prophet (ﷺ) . said, "What have you prepared for it?" The man said, " I haven't prepared for it much of prayers or fast or alms, but I love Allah and His Apostle." The Prophet (ﷺ) said, "You will be with those whom you love." (Bukhari)

Anas b. Malik said :

I never saw the Companions of the Messenger of Allah (May peace be upon him) so happy about anything as I saw them happy about this thing. A man said : Messenger of Allah! A man loves another man for the good work which he does, but he himself cannot do like it. The Messenger of Allah (May peace be upon him) said: A man will be with those whom he loves. (Sunan Abi Dawud) (MQ)

19

.And similarly, We awakened them that they might question one another. Said a speaker from among them, "How long have you remained [here]?" They said, "We have remained a day or part of a day." They said, "Your Lord is most knowing of how long you remained. So send one of you with this silver coin of yours to the city and let him look to which is the purest of food and bring you (some) provision from it and let him be cautious. And let no one be aware of you.

Allah decided to record even the smallest of their conversations out of love. The Quran has nothing without a reason. Allah recorded this small trivial conversation that is a proof that Allah listens to all of our conversations.

They needed food so they picked someone smart who had an idea about the city to get SOME food, and to get pure tayyab food. Even in this situation where they were being persecuted, they were careful to get only halal and physically/spiritually pure food as it was a town of disbelievers. They gave him coins and currency changes with time so Allah alludes here to how they were discovered.(NAK)

The momin has tawakkul but he still takes precautions, so we can see in this story that these youth had a strategy and they were trying their best to be careful. We have to make use of asbaab and take necessary precautions while having tawakkul in Allah.(YQ)

20.

 Indeed, if they come to know of you, they will stone you or return you to their religion. And never would you succeed, then - ever."

If they find out about you, they will either stone you to death or return you to their religion. We should never be over confident in your religion. Be humble and always beg Allah that your hidaya remains till your last moment. Do not deliberately put yourself in difficult and faith-challenging situations and fitnah. (NAK)

21.

And similarly, We caused them to be found so that they [who found them] would know that the promise of Allah is true and that there can be no doubt about the Hour. [That was] when they disputed among themselves about their affair and [then] said, "Construct over them a structure. Their Lord is most knowing about them." Said those who prevailed in the matter, "We will surely take [for ourselves] over them a masjid."

"There was a group of them who said that the souls would be resurrected but not the bodies, so Allah resurrected the people of the Cave as a sign and proof of resurrection.''

The people began to debate whether to build a monument to honor them or a masjid where they were found, as it is a place full of miracles. Masjid is a place where you do sajdah. So sajdah still existed in Christianity back then.

The people forgot the debate about resurrection and afterlife and instead made an issue out of making a monument or a masjid. Our ummah has become caught up in debates and issues about things that don't matter much and forget the core of Islam. We have beautified our masjids and monuments and ignored the fundamentals of deen. (NAK)

We don’t build masjids on top of the graves because this opens the door for veneration and shirk. It is not permissible to bow in the direction of a grave. But, it is permissible to make a masjid near to a grave, if ibadah is done to Allah and not to the dead people. (MQ)

22.

They will say there were three, the fourth of them being their dog; and they will say there were five, the sixth of them being their dog - guessing at the unseen; and they will say there were seven, and the eighth of them was their dog. Say, [O Muhammad], "My Lord is most knowing of their number. None knows them except a few. So do not argue about them except with an obvious/preliminary argument and do not inquire about them among [the speculators] from anyone."

They spoke without knowledge, like a person who aims at an unknown target -- he is unlikely to hit it, and if he does, it was not on purpose.

Some people were fighting about the colour of dog, some about the cave, some about their number. Whenever a debate arises, we should just state what is clearly mentioned in the Qur’an and is necessary. If people continue to debate after Allah has given His guidance, and ask futile questions, then don’t get involved in that argumentation and waste your time, as nothing good will come out of it. And once that guidance is given, we should not try to look for further information from others as whatever Allah has told through Quran and hadith is sufficient. And one should also not ask others with the intention of proving their ignorance. (MQ)

Allah made their beliefs obvious so we should debate about that only. We need to learn to ask the right questions. Three stories follow this story in Surah kahf and people end up asking the same kind of irrelevant questions. Allah wanted to correct our thinking in the beginning.  (NAK)

23

And never say of anything, "Indeed, I will do that tomorrow,"

 Except [when adding], "If Allah wills." And remember your Lord when you forget [it] and say, "Perhaps my Lord will guide me to what is nearer than this to right conduct."

When the Quraysh came, the Prophet SAWW said tomorrow I would give you the answer without saying inshaaAllah. He SAWW thought that Allah will give him the answer immediately as usual. But the revelation was delayed for 15 days.

Allah revealed this ayah to teach Prophet SAWW and all of us the importance of saying InshaaAllah. Not saying inshaaAllah was not a sin on the part of RasulAllah SAWW but rather, RasulAllah SAWW was also a recipient of direct hidaya and instruction from Allah and continuously in the process of learning. The Qur’an is first and foremost for the training of RasulAllah SAWW, and through his example, it benefits the whole ummah. (SK)

We need to say InshaaAllah when talking about anything we are going to do in the future. If we forget, then we should say whenever we remember it. This is a means of seeking Allah’s blessings and guidance. Make dua that Allah gives me even better than what I had in mind and guides me to the best of guidance.  (IK) Whenever we slip in any way or form, and forget to fulfill any obligation towards Allah SWT, then we should immediately do it as soon as we remember Allah SWT.

This inshaaAllah is not just a verbal statement. It is a state of zikr of Allah SWT. It is a reminder to us that we are unable to do anything unless Allah allows it to happen and gives us strength. It is also a reminder that no state is permanent in life and we do not know what our condition will be tomorrow. Another benefit is that we cannot plan anything negative or sinful while saying InshaaAllah(or Bismillah). (SK)

25.

And they remained in their cave for three hundred years and exceeded by nine.

26.

Say, " Allah is most knowing of how long they remained. He has [knowledge of] the unseen [aspects] of the heavens and the earth. How Seeing is He and how Hearing! They have not besides Him any protector, and He shares not His legislation with anyone."

The length of time was three hundred plus nine years in lunar years, which is three hundred years in solar years. Allah alluded to the number of years because this had some significance as it proved the miracle of resurrection of body and soul. Another reason was to prove to the disbelievers that RasulAllah SAWW had knowledge of how long they remained because Allah gave him that knowledge of the unseen, so they should believe in Allah SWT.

OR

the other interpretation is that Allah was quoting their estimate of the number of years and then said that He knows best how long they stayed. (MQ)

Whatever Allah has revealed is important, and whatever Allah has kept hidden is irrelevant. We can only have as much knowledge of the unseen as much Allah has given and that is sufficient.

27.

And recite, [O Muhammad], what has been revealed to you of the Book of your Lord. There is no changer of His words, and never will you find in other than Him a refuge.

This ayah is linked to the story. Allah says that we should recite whenever we are in need of a kahf as this will protect and guide us. There is no one who can protect us other than Allah and He is sufficient for us. (YQ)

Unlike the previous scriptures, there are no changers of the words of the Qur’an. Allah will protect this Qur’an for eternity.

28.

And keep yourself patient [by being] with those who call upon their Lord in the morning and the evening, seeking His countenance. And let not your eyes pass beyond them, desiring adornments of the worldly life, and do not obey one whose heart We have made heedless of Our remembrance and who follows his desire and whose affair(deeds) has gone beyond all bounds.

This was revealed about the nobles of Quraysh when they asked the Prophet to sit with them on his own in a separate gathering, and not to bring his weak Companions with him, such as Bilal, Salman Farsi, `Ammar, Suhayb, Khabbab and Ibn Mas`ud. (who were not of such a high status). They said they would accept the message if they did not have to sit around them, so either they should have separate gatherings or they should be removed from the company of Prophet SAWW.

Allah rejected this possibility, and said not to turn away from them OR look down upon them OR not to pass your eyes beyond them desiring more than them. Allah commanded him to patiently content himself with sitting with those people who are sincere. If literally taken, it could mean 'keep yourself tied with them,' not in

the sense of not leaving them anytime, but meaning that he should attend

to and relate to these very people, seeking their advice in essential

matters and working in association with them alone.  (MQ)

Allah also emphasizes the importance of good companionship. Just like Allah helped the weak companions of the cave, Allah can surely aid nabi SAWW with these weak companions through his miraculous help.These people call upon Allah in in the morning and evening i.e. all day so actually they are elite as they have the most important connection with Allah. In this world, we consider that person important who has connections with important people.

Do not desire the adornments of worldly life, meaning do not seek the people of nobility and wealth instead of them, thinking that it would advance the cause of deen. And do not bow to those who are distracted by this world from being committed to the religion and from worshipping their Lord and they only care about their desire. (IK)

فرط means that (due to their empty desires), they either commit excess, violation and transgression, OR they fall short in their affairs/deeds i.e. they ignore what is mandated on them and give attention to the wrong things.

At this point, someone may doubt that this advice was reasonably

practicable. A separate gathering for them would have not hurt. In fact,

it would have made it easier to convey the message of Islam to them and

equally easier for them to accept it. But, the creation of such a division

would have amounted to seating the rebellious rich on a pedestal of honor,

an action that could have broken the hearts of poor Muslims or dampened

their courage. Allah, in His ultimate wisdom, would not put

up with anything like this. Instead of that, the ground rule of Da'wah

and Tabligh given by Him was that there should be no discrimination or

distinction against or for anyone in it. Our deen rejects all forms of inequality and the only basis of superiority is taqwa.(MQ)

Allah sometimes directly addresses the Prophet SAWW in the Qur’an but it is directed at us more than him. Prophet SAWW was never going to leave these sahabah but Allah still gave this reminder to reinforce this so that he does not even consider this possibility.(YQ)

These verses may have a context of revelation but that does not mean they are limited to that particular scenario. Allah has made this part of the Qur’an because it is applicable to all of us. We should have sabr, restrain ourselves and not turn our gaze away from the good companions and be attracted to the alluring zeenah of this world. We should not let ourselves be overwhelmed by those people who have become negligent of the zikr of Allah. When they no longer have the remembrance of Allah, they enter a state of empty desire. The absence of remembrance makes a person fall into sin. If a person doesn't have remembrance of Allah in their heart, don't follow them. it doesn't matter how much knowledge they have.

There are two places in Qur’an where Allah mentions the gaze. Allah says lower your gaze with regards to haya and modesty to the believing men and women, and here Allah SWT says do not lower your gaze from the people of remembrance. (SK)

29.

And say, "The truth is from your Lord, so whoever wills - let him believe; and whoever wills - let him disbelieve." Indeed, We have prepared for the wrongdoers a fire whose walls will surround them. And if they call for relief, they will be relieved with water like murky oil, which scalds [their] faces. Wretched is the drink, and evil is the resting place.

Allah gave us freewill and the choice between iman and kufr, but not without its consequences. Whoever does not want to believe will have to face the consequences of his actions. Allah will not be harmed or benefited by anyone’s imaan. It will only affect us.

This could also be linked the previous ayah in which Allah has rejected the Quraysh’s demand. (NAK)

Muhl=rotten and black, filthy, evil-smelling, thick and boiling hot liquid and when it is brought near their thirsty mouths, their skin and flesh will fall off. When the people of Hell get hungry, they will ask for relief from it, and they will be given the tree of Zaqqum from which they will eat. The tree will tear off the skin of their faces, and if anyone who knew them were to pass by, he would recognize the skin of their faces in the tree. (IK)

Allah always describes hell and heaven in detail to arouse in us the desire for heaven and the fear of Hell. Some people need fear to spring into action and some need hope and a goal to make effort.

30.

Indeed, those who have believed and done righteous deeds - indeed, We will not allow to be lost the reward of any who did well in deeds.

Amal and fi’l are different. Amal is an action with an intent and niyyah. Fi’l is an action without any thought put into it and it also includes involuntary actions e.g. breathing, sleeping. Allah will reward our amaal if we did it for Allah, and we did it for this world then our compensation will end in this world. Ahsan refers to those actions done with ikhlaas and sincerity. (NAK)

31.

Those will have gardens of perpetual residence; beneath them rivers will flow. They will be adorned therein with bracelets of gold and will wear green garments of fine silk and brocade, reclining therein on adorned couches. Excellent is the reward, and beautiful is the resting place.

Allah does not promise us reward in this world, but Allah surely promises reward in the hereafter. So we sow the seeds in this world and reap in the next InshaaAllah. We live in a world of instant gratification, but Allah SWT promises us reward in the akhirah and not instantaneously in this world. If Allah SWT judged our deeds instantaneously, there will be no point of the test of this world.

Sundus refers to a fine silk garment, and Istabraq is thick, coarse and shiny silk. (IK)

When we make clothes, we line the inside with a material that is soft and comfortable, and on the outside the material is resilient and fancy. That is why Allah mentions two types of silk: fine silk close to our body and coarse silk on the outside. Allah also mentions accessories but it is a sign of royalty. They will be reclining on couches in ease.

This ayah is in contrast to the ayah about hell: bisasharabu wa saa at murtafaqa. And heaven is the opposite to that: nimasawabu wa hasunat murtafaqa

Allah wants nothing from us except to acknowledge Him like we acknowledge our mothers. But we often lose sight of our actual purpose and live a life like animals. Allah does describe the physical pleasures in Jannah but the greatest pleasure will be seeing Allah SWT.  There will be unique pleasure for every person. So Jannah is not limited to these things only, but Allah only mentions the generic joys in Qur’an which are part of human nature. In this world, humans desire change all the time, but in the akhirah, people will never get bored.  (YQ)