Tafsir of Al-Kahf 18:13

This is the commencement of detailing that which was summarized previously. That is: We inform you of the details of their account, which is of great significance and weight.

"In truth" (bi-l-haqq): It is either an adjective for an elided verbal noun, or a circumstantial qualifier for the pronoun in "We relate" (naqussu), or from "their story" (naba'ihim), or an adjective for it according to the opinion of those who permit the omission of the relative pronoun along with part of its connective. That is: "We relate [a narration] in truth," or "We relate it while both are in truth," or "We relate their story [which is] in truth," or "their story which is characterized by truth." Perhaps the inclusion of "in truth" serves as an indication that in the era of the Prophet (ﷺ), there were those who related their story but not in truth.

In al-Kashf, after quoting the previously mentioned poetry of Umayyah ibn Abi al-Salt, it states: "This indicates that the story of the People of the Cave was known to the Arabs, even if they did not know it in its proper form."

Their account, according to what Ibn Ishaq and others mentioned, is that the people of the Gospel had become corrupted, sins had multiplied among them, their kings had acted tyrannically, and they worshipped idols and sacrificed to false deities. Among them, however, were remnants who held fast to the religion of Jesus (peace be upon him), steadfast in the worship of Allah (Exalted is He) and His oneness. Among those kings who acted thus and showed great arrogance was Decianus—in another narration, Decius—for he was extremely fanatical. He traversed the lands and countries, causing much corruption therein, and killed those who opposed him among the followers of the religion of Jesus (peace be upon him). He would pursue the people, giving them the choice between death and the worship of idols. Whoever desired the life of this world submitted to his command and complied, and whoever preferred the eternal life over it did not care by what manner of killing he was killed. He would kill the believers, dismember their bodies, and place them on the city walls and gates.

When the youths saw this—and they were noblemen of their city, which is called Ephesus in some narrations and Tarsus in others (and it is said they were from the king’s inner circle)—they arose and humbled themselves before Allah (Mighty and Majestic is He), occupying themselves with prayer and supplication. While they were in this state, the guards entered upon them, seized them while their eyes were overflowing with tears and their faces were covered in dust, and brought them before the tyrant. He said to them: "What prevents you from witnessing the sacrifice to our gods?" and gave them the choice between death and the worship of idols. They replied: "We have a Lord whose greatness and power fill the heavens and the earth; we will never call upon anyone besides Him, nor will we ever acknowledge what you call to. So, pass whatever judgment you will." The first to say this was the eldest of them, Maximillian. The tyrant ordered that their luxurious garments be removed, and he sent them out from his presence. He himself then left for another city—it is said to be Nineveh—for some of his affairs, deferring their matter until his return. He said: "Nothing prevents me from hastening your punishment except that I see you are young, and I do not wish to destroy you until I grant you a term in which you may reflect and return to your senses; if you do so, then it is well, otherwise I shall destroy you."

When they saw his departure, they consulted among themselves and agreed that each of them should take their provision from their father's house, give some of it in charity, take the rest as provisions, and set out for a cave near the city called Bunjalus. They did as they had agreed and sought refuge in the cave. They remained there, having no occupation but prayer, fasting, glorifying (tasbih), and praising (tahmid) Allah. They entrusted the matter of their sustenance to a youth named Yamlikha. In the morning, he would disguise himself, enter the city, purchase what they needed, spy out the news therein, and return to them. They continued in this state until the tyrant returned to their city and sought them out. He brought their fathers, who excused themselves by saying they had disobeyed them, looted their wealth, squandered it in the marketplaces, and fled to the mountain. At that time, Yamlikha was in the city, so he returned to his companions weeping, carrying a little food, and informed them of the horror he had witnessed. They sought refuge in Allah (Exalted is He) and fell down in prostration to Him. Then they raised their heads and sat discussing their situation. While they were in this state, Allah (Mighty and Majestic is He) cast a covering over their ears, so they fell asleep, their provisions at their heads, and their dog stretching its forelegs at the threshold, having been overtaken by what overtook them.

The tyrant went out in search of them with his horses and footmen, and they found that they had entered the cave. He ordered them to be brought out, but no one was able to enter it. When he became distressed by them, one of them said: "If you had captured them, would you not have killed them?" He replied: "Yes." He said: "Then build a wall over the door of the cave and let them die of hunger and thirst, and let their cave be their grave." He did so, and then their affair unfolded as Allah (Mighty and Majestic is He) has related.

Ibn Abi Shaybah, Ibn al-Mundhir, and Ibn Abi Hatim narrated from Ibn Abbas (may Allah be pleased with both) that they were in the kingdom of a tyrant who called people to the worship of idols. When they saw this, they went out of that city, and Allah (Exalted is He) gathered them together without a prior appointment. Some of them began to say to others: "Where do you intend to go?" Each of them began to conceal his intentions from the others, for one did not know on what basis the other had left. So they took oaths and solemn promises to inform one another, and if they agreed on something [they would proceed], otherwise they would keep their secrets. They united upon one word, saying: "Our Lord is the Lord of the heavens and the earth..." (to the end of the verse). Then they set out until they entered the cave, whereupon Allah (Exalted is He) cast a covering over their ears and they slept. They were missed by their families, who searched for them but did not find them. The [king] commanded that they be sought, saying: "These people will surely have a future account; they left, and we do not know where they went, without having committed any crime or anything known." He called for a tablet of lead, wrote their names upon it, and cast it into his treasury. Then their affair unfolded as Allah (the Sublime) has related.

According to what Ibn Abi Hatim narrated from Abu Ja'far, they were moneychangers. Abd al-Razzaq and Ibn al-Mundhir narrated from Wahb ibn Munabbih, saying: "A man from the disciples of Jesus (peace be upon him) came to the city of the People of the Cave and wished to enter it. It was said that at its gate was an idol, and no one entered without prostrating to it. He disliked entering it, so he went to a bathhouse near the city and hired himself out to its owner. He worked there, and the owner of the bathhouse saw blessing and provision, and he grew accustomed to him. He attached himself to the youths of the city and began to tell them of the news of the heavens and the news of the Hereafter until they believed, and they were in a similar state of righteousness. He would stipulate to the owner of the bathhouse that the night was for him, and that he would not come between him and his prayer when it arrived. When the son of the king came with a woman to enter the bathhouse, the disciple chided him, saying: 'You are the king's son, and you enter with this woman whose description is such and such?' He felt ashamed and left, but returned another time. He insulted him and scolded him, but he did not pay attention and entered, and she entered with him. They spent the night in the bathhouse together and died in it. The king was approached and told: 'The bathhouse keeper killed your son.' He was sought, but they could not find him, and those who kept company with him fled. The youths were sought, so they exited the city and passed by a companion of theirs in his field who was in a similar state as them. They mentioned to him that they were being sought, so he went with them until nightfall brought them to a cave. They entered it and said: 'We shall spend the night here, and in the morning, if Allah (Exalted is He) wills, we shall decide our course.' Then Allah cast a covering over their ears. The king went out with his companions following them until they found they had entered the cave. Whenever one of them wanted to enter, he was struck with terror and could not enter. A man said to the king: 'Did you not say if you had power over them you would kill them?' He said: 'Yes.' He said: 'Then build over the door of the cave and let them die of thirst and hunger.' He did so, and then it happened as it happened." Other things have been narrated, and the reports regarding the details of their affair are divergent.

In al-Bahr, it is stated that the manner of their gathering and departure has not come down in any authentic hadith, and there is no reliance except upon what Allah (Exalted is He) has related of their news.

"Indeed, they were youths" (innahum fityatun): This is a resumption based on a question from the addressee, and the discussion regarding the term fityatun (youths) has preceded.

"...who believed in their Lord" (amanu bi-rabbihim): That is, in their Master and the One who looks after their interests. There is in this a shift from the first person to the third person, and it was chosen to signify that the quality of Lordship is the cause of their faith, and for what followed from them in terms of their statement, as will be narrated from them.

"And We increased them in guidance" (wa zidnahum hudan): by firming them in faith, granting them success in righteous deeds, [enabling them] to devote themselves entirely to Allah, and [granting them] asceticism in the world.

In al-Tahrir, it is stated that what is meant by "We increased them" is "We increased them in the fruits of guidance or in certainty"—there are two opinions. And how this increase was achieved: by the fulfillment of commands and the avoidance of prohibitions; or by the dog speaking to them confirming that it was upon the same faith as them; or by an angel being sent down to them with good tidings and affirmation; or by informing them of the emergence of a Prophet from the Arabs through whom the entire religion would be for Allah (Exalted is He), so they believed in him (ﷺ) before his mission. And it does not follow from the statement that an angel was sent down to them that they were prophets, as is not hidden. In "We increased them," there is a shift from the third person to the first person, upon which the fabric of the noble text is structured, both in its prelude and its context. In this, there is the grandeur of the matter of "increase" that is inherent in it.