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Commentary:

The End of the Adventure of the Cave:

It did not take so long that the story of the migration of those godly gentlemen, the youths of that locality, spread everywhere, and the tyrannical king of the country became very angry of the event. Therefore, he ordered his men that some special functionaries should search for them all the places, so that if they found any trace of them, they would pursue them until they could capture them and punish them. But the more they searched the less they found.

Now, we may trace the man who was commissioned to buy some food and see what happened to him.

As soon as he entered the city, he terribly surprised, because the shape of the buildings had utterly been changed, the features of people he saw were all unfamiliar to him, their clothes had been altered into some new models. Even the method of their speaking, customs, and rules of civility were not as before. The ruins of yesterday had given their places to castles, and the castles of yesterday had been changed into ruins.

He still thought that their sleep in the cave lasted one day or half of a day. In that case, he wondered why there were so many changes in the city!

His wonder reached its climax when he put his hand in to his pocket to pay the price of the food he had bought. The seller was watching a coin which belonged to more than three hundred years before that time. Perhaps, the name of Decianus, the tyrannical king of old time, was seen on it. When the seller asked him to explain about that coin, the man answered that he had obtained it not long ago.

Then, the man himself found out to what a deep and long sleep he and his companions had gone.

This question became known in the city and the people of everywhere told that story one another. A group of those people could not believe that a man could be quickened again after his death. But the adventure of the sleep of the Companions of the Cave became a firm reasoning for those who were the adherents of the belief of resurrection of the body. Therefore, the Qur'an in this verse says:

" And in like manner We did make (the people) to get knowledge of them that they might know that the promise of Allah is true, … "

And there is no doubt about the end of the world and the occurrence of the Hereafter. The verse continues saying:

" …and that, as for the Hour (of Judgment), there is no doubt about it. … "

This sleep and wakefulness, from some points of view, was more wonderful than death and returning to life again, because there passed hundreds of years upon them and their bodies did not decay, while they neither ate any food nor did they drink any water.

Is not this event a proof to the Power of Allah (s.w.t.) upon everything and every deed? Taking such an event in mind, the life after death is certainly possible.

The man sent for buying food quickly returned to the Cave, and informed his companions of the fact. All of them surprised deeply. It was hard and difficult for them to bear that kind of life. They asked Allah that they would forsake this world and transfer unto the neighbourhood of the mercy of Allah, and it happened soon.

They passed away and their bodies were inside the Cave when the people went to see them.

At that circumstance, there occurred a dispute between the adherents of the belief of the resurrection of the bodies and their opponents. The opponents tried that the problem of the sleep and wakefulness of the Companions of the Cave to be forgotten and to take that firm proof from the hands of its adherents.

The Qur'an in this regard implies that when they were disputing upon their affair among themselves, some of them said that they should build a monument over them so that they might disappear from the eyes and that they spoke about them no longer, for their Lord is better aware of their condition. The verse says:

" …When they disputed among themselves of their affair then they said: 'Build a building (monument) over them; their Lord best knows of them.' …"

But those who became aware of their secret, and found it as a reasoning for Resurrection, suggested that they would build a mosque beside their graves, in order that their memory could not be forgotten. The verse says:

" …Those who prevailed over their affair said: 'We will build over them a place of worship'. "

This meaning shows that building a tomb and a place of worship in reverence of the graves of the saints of the religion not only is not unlawful (haram) but also it is a worthy action with Allah (s.w.t.).

Explanations:

1. The Arabic term /'i'θar/ is applied for an occasional information which is obtained with no searching. In this event, people, without any trouble, became cognizant of the important secret of the Age of the Companions of the Cave by means of their silver coin.

2. In the story of the Companions of the Cave these subjects are referred to:

The Will and Power of Allah, brevity, forsaking the world, migration, concealing of faith, Allah's succours, and lawful feeding (pure food).

3. None of Allah's deeds is vain.

4. That ability which can keep those men alive for more than three centuries without any food, is powerful to restore the dead to life, too.

5. Sometimes human beings simply pass by some historical events while they are neglectful of the training effects of those

events. The Companions of the Cave passed away after that their adventure was revealed, but, in stead of taking a lesson from it, people were thinking of building a monument over there.

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22- سَيَقُولُونَ ثَلاَثَةٌ رَابِعُهُمْ كَلْبُهُمْ وَيَقُولُونَ خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ رَجْماً بِالْغَيْبِ وَيَقُولُونَ سَبْعَةٌ وَثَامِنُهُمْ كَلْبُهُمْ قُل رَبّـِى أَعْلَمُ بِعِدَّتِهِم مَا يَعْلَمُهُمْ إِلاَّ قَلِيلٌ فَلاَ تُمَارِ فِيهِمْ إِلاَّ مِرَاءً ظَاهِراً وَلاَ تَسْتَفْتِ فِيهِم مِنْهُمْ أَحَداً

22. " Soon they will say: '(They were) three, the fourth of them was their dog'; and (some) say: 'Five, the sixth of them was their dog', guessing at the unseen, and (yet the others) say: 'Seven, and the eighth of them was their dog'. Say: 'My Lord knows best their number, none knows them but a few'. So do not dispute with them, except in outward disputation, and do not ask any one for a pronouncement about them."

Commentary:

This verse points to some different ideas which exist among people about the Companions of the Cave. Among them is the idea about the number of them. The holy verse in this concern says:

" Soon they will say: '(They were) three, the fourth of them was their dog'; … "

Here is the belief of another group of the people:

" …and (some) say: 'Five, the sixth of them was their dog', guessing at the unseen, and (yet the others) say: 'Seven, and the eighth of them was their dog'. … "

The verse of the Qur'an implies that all of these words are some unreasonable statements that they say, and, save a small number of people, no one knows their correct number. The verse says:

" …Say: 'My Lord knows best their number, none knows them but a few'. … "

Then, at the end of the verse, the Qur'an adds:

" …So do not dispute with them, except in outward disputation, … "

That is, you should speak with them so logically and reasonably that your logic be manifested. And you should ask no one of the people of the Book about the number of the Companions of the Cave. The verse says:

" …and do not ask any one for a pronouncement about them."

Explanations:

1. In the text of the verse the conjunction 'and' has not been mentioned upon the phrases "fourth of them" and "sixth of them", but with the phrase "the eighth of them" the conjunction 'and' has been mentioned. It is, perhaps, for the reason that the attitude of their number being 'three' or 'five' had been offered by some ungodly people that Allah has rendered it into: " guessing at the unseen ". But the attitude of their number being 'seven' is from the side of the believers, the people of attention. (This recent meaning is narrated from Amir-ul-Mu'mineen Ali (a.s.) by the way of Ibn-'Abbas). That is why for these groups of people the Qur'an does not say "gussing at the unseen", but, in order to respect them, between the number of: 'the Companions of the Cave' and

'their dog' there has occurred the conjunction 'and' in order to separate them from each other.

2. If the activities be valuable and human beings be with aim, their dependents and their belongings, even the animals accompanied them, should be counted, too, since being an animal and being unclean (najis) is not a reason for them to be counted valueless.

In this verse, the word 'dog' has been mentioned in three occurrences. The positive function of the 'dog' of the Companions of the Cave has been referred to in verse No.18 of the current Sura.

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Section 4

To always depend upon Allah's Will

To make Allah's Will a condition in promises– The choice of believing or disbelieving
in the Qur'an left to every individual's own decision.

23- وَلاَ تَقُولَنَّ لِشَيْءٍ إِنّـِى فَاعِلٌ ذَلِكَ غَداً

24- إِلآَّ أَن يَشَآءَ اللَّهُ وَاذْكُر رَّبَّكَ إِذَا نَسِيتَ وَقُلْ عَسَى أَن يَهْدِيَنِ رَبّـِى لاَِقْرَبَ مِنْ هَذَا رَشَداً

23. “ And do not say, regarding anything, 'I will do that tomorrow,' ”

24. “ Save (say): 'If Allah pleases', and remember your Lord when you forget, and say: 'It may be that my Lord will guide me to a nearer way to the right than this'. ”

Commentary:

Allah (s.w.t.) prohibits His Prophet (p.b.u.h.) in this holy verse to say that he does so and so the following day unless he depends that affair to the Will of Allah and he says 'If Allah Pleases'.

Thus, Allah desires to train people and He teaches them that whenever they say something about an affair concerning the future, they ought to say this holy phrase, in order that if the affair had not been done the servant would not have said a falsehood.

The reason of this statement lies in the fact that man's power is limited and it is not right and logical for him to

decisively inform of something when the appearance of some barriers against it is probable, and many a time the information happens falsehood, save that it be followed by the phrase 'Allah Willing'. Saying the holy phrase 'Allah Wiling', which indicates to the belief in 'The Power and Will of Allah', was a phrase used by Allah's saints for 'resting upon' in their conversation. For instance, this meaning has also been narrated in the Qur'an from the tongue of prophets. In Sura Yusuf, No.12, verse 99, Jacob says to his children: “ … Enter safe into Egypt if Allah please”.

In the current Sura (Al-Kahf), verse 69, Moses says to Khidr: “ … Allah Willing, you shall find me patient, … ”. In Sura Al-Qasas, No.28, verse 27, Hadrat Shu'ayb says to Hadrat Moses: “ … If Allah please, you will find me one of the righteous.” In Sura As-Saffat, no.37, verse 102, Ishmael (a.s.) tells his father Abraham (a.s.):“ … if Allah please, you will find me of the patient ones. ”

Of course, the purpose of saying “Allah Willing”, or “If Allah please”, and “I take refuge in Allah” and the like of them are not some things to be uttered unintentionally and barely by tongue, but the purpose of it for a servant is to have such a belief and such a knowledge in mind (heart) and in all dimensions of his life.

Imam Sadiq (a.s.) recommended us not to forget to write 'If Allah please 'even in our writings. One day he told someone to write a letter. When he (a.s.) observed that the letter was not involved with the phrase: 'Allah Willing ', he said: “How do you hope that this work will be completed?” (Nur-uth-Thaqalayn, the Commentary).

Wherever the Prophet of Islam (p.b.u.h.) entered a graveyard, he used to say: “If Allah please, we will join you”,

while death is sure to happen. (the Commentary of Kashf-ul-'Asrar)

A human being is free and has choice, but he is not absolutely independent. It is not so that all affairs to be given him in a manner that he can perform them without the Will of Allah (s.w.t.). In other words, human beings are neither in compulsion nor the free will of all affairs has been offered to them, but human's freedom is conditioned to Allah's Will. The verse says:

“Save (say): 'If Allah pleases', …”

Then, next to this sentence, the Qur'an says:

“ …and remember your Lord when you forget, … ”

This statement denotes to this meaning that if you forget to add the holy phrase 'If Allah please' to the news that you inform of the events related to the future, whenever later you remember it immediately make amends it and recite 'If Allah please', because this action will compensate the past. Besides that, you should say that you are hopeful that your Lord may show you a way more clear than this. The verse continues saying:

“ …and say: 'It may be that my Lord will guide me to a nearer way to the right than this'. ”

Finally, Sayyid Murtad?a, who is the most learned one amongst the scholars of Shi'ah, on the commentary of this part of the verse which is recited: “…and say: 'It may be that my Lord will guide me to a nearer way to the right than this” says that he ought to say it may be that Allah will bestow on The Prophet (p.b.u.h.) some miracles and evidences to prove his prophethood that will be stronger and more expressive than the story of the Companions of the Cave. Hence, Allah, the Exalted, bestowed some evidences and miracles more effective on His Prophet. Allah informed His Messenger (p.b.u.h.) of

all unseen sciences and details about the lives and deeds of the whole prophets. Those facts were some proofs which were more clear and stronger than the story of the Companions of the Cave.

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25- وَلَبِثُوا فِى كَهْفِهِمْ ثَلاَثَ مِاْئَةٍ سِنِينَ وَازْدَادُوا تِسْعاً

26- قُلِ اللَّهُ أَعْلَمُ بِمَا لَبِثُوا لَهُ غَيْبُ السَّمَاوَاتِ وَالاَرْضِ أَبْصِرْ بِهِ وَأَسْمِعْ مَا لَهُم مِن دُونِهِ مِن وَلِيٍّ وَلاَ يُشْرِكُ فِى حُكْمِهِ أَحَداً

25. "And they remained in their Cave three hundred years, and (to that also) they added nine more."

26. " Say: 'Allah knows best how long they remained. To Allah belongs the Unseen of the heavens and the earth. How clear of sight is He and keen of hearing! There is none to be a guardian for them besides Him; and He makes none to share in His Sovereignty"

Commentary:

The sleep of the Companions of the Cave,

The frame of references existed in the former holy verses denoted that the sleep of the Companions of the Cave was a very long sleep. This matter moves the sense of curiosity of every listener. He may desire to know how many years precisely they remained in their long sleep.

This holy verse removes the doubt of the listener when it says:

"And they remained in their Cave three hundred years, and (to that also) they added nine more."

Therefore, the total years that they remained and slept in the Cave counted three hundred and nine years.

The Jews asked Hadrat Ali (a.s.) about the length of the time that the Companions of the Cave remained in the Cave.

He (a.s.) answered them it was 309 years. They said that it had been mentioned 300 years in their Book. Hadrat Ali (a.s.) said that nine years was the difference between the solar year and lunar year. (1)(Majma'-ul-Bayan, the Commentary)

In Maraqi's Commentary it is cited that this nine years is counted as a miracle of the Qur'an which has considered the difference between solar years and lunar years so precisely.

* * * * * *

It may be said that the number of the years had been the same 300 years to which later people added nine years where the Qur'an says: "… and (to that also) they added nine more." So, in answer to that, Allah says:

" Say: 'Allah knows best how long they remained. …"

It is evident that the purpose of Allah, the Exalted, by this verse is reasoning to His wonderful and great Power. This reasoning can be right when the length of their sleep is clear. Thus, the objective meaning of the holy words: "Say: 'Allah knows best how long they remained. …" after stating the length of the time of their sleep, is for invalidating the saying of the people of the Book who had differed in this matter. Then, the objective meaning of the Qur'an is: 'O Muhammad! Say that Allah is more aware of the time of their sleep that He has informed it'. Do accept whatever Allah says and leave out the sayings of the people of the Book, because Allah is more aware of this matter.

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