Al-Kahf (The Cave): Verses 9–12

Issues Discussed:

The people of Quraysh were astonished by the story of the People of the Cave and questioned the Prophet (peace be upon him) as a test. Allah responded: "Or have you thought that the companions of the cave and the inscription were a wonder among Our signs?"

This implies that one should not consider this story uniquely astonishing, for all of Allah's signs are wondrous. Consider the creation of the heavens and the earth, the adornment of the earth with various minerals, plants, and animals, and then reducing it to barren dust. How, then, can they deem the preservation of a group for three hundred years or more in sleep to be beyond His power, preservation, and mercy? This is the proper understanding of the narrative connection. (And Allah knows best.)

We have previously mentioned the reason for the revelation of the story of the People of the Cave when discussing the verse: “And they ask you about the soul. Say, ‘The soul is of the affair of my Lord’” (Al-Isra: 85).

Muhammad ibn Ishaq narrated the detailed reason for this revelation: Al-Naḍr ibn al-Ḥārith, one of the chiefs of Quraysh who used to harm the Prophet (PBUH) and oppose him, had traveled to Al-Ḥīra. There, he learned the tales of Rustam and Isfandiyar. Whenever the Prophet (PBUH) sat in a gathering and mentioned Allah or recounted the histories of past nations, Al-Naḍr would take his place after he left and say: "By Allah, O people of Quraysh, I have better stories than him! Come, I will tell you better tales than his," and then he would tell them stories of the kings of Persia.

Subsequently, Quraysh sent Al-Naḍr and ‘Uthman ibn Abi Mu‘ayṭ to the Jewish scholars in Medina, instructing them: "Ask them about Muhammad, describe him, and tell them what he says, for they are the People of the First Scripture and possess knowledge we do not have concerning the prophets."

They went to Medina and asked the Jewish scholars about Muhammad. The scholars replied: "Ask him about three things: about the youths who went away in the past—what was their story, for it is a wondrous tale; about a traveling man who reached the east and west of the earth—what was his prophecy; and ask him about the soul and what it is. If he answers you, he is a prophet; otherwise, he is a fabricator."

When Al-Naḍr and his companion returned to Mecca, they announced: "We have brought you the decisive factor between us and Muhammad." They informed the people of what the Jews had said. They then approached the Messenger of Allah (PBUH) and asked him. The Prophet (PBUH) replied: "I will tell you what you asked about tomorrow," without making an exception (Inshā’ Allāh).

They left him, and the Prophet (PBUH) remained silent, as narrated, for fifteen nights. The people of Mecca began to spread rumors, saying: "Muhammad promised us tomorrow, and it has been fifteen nights." This distressed the Prophet (PBUH). Then, Gabriel came to him from Allah with Sūrat Al-Kahf, which contained a gentle reprimand from Allah to the Prophet (PBUH) regarding his sorrow over them, and it contained the story of those youths and the story of the traveling man.

Al-Kahf (The Cave) is a wide cavern in a mountain; if it is small, it is called a ghār (grotto).

Regarding Al-Raqīm (The Inscription), there are several opinions:

1. ‘Ikrimah narrated from Ibn ‘Abbās that he said: "Allah taught me everything in the Qur'an except four things: ghuslān, ḥanān, al-awwāh, and al-raqīm."
2. ‘Ikrimah narrated from Ibn ‘Abbās that when asked about Al-Raqīm, he said: Ka‘b claimed it was the village from which they departed. This is also the view of Al-Suddī.
3. Sa‘īd ibn Jubayr and Mujāhid said: Al-Raqīm was a tablet of stone, or it is said, of lead, upon which their names and story were written, and this tablet was affixed to the entrance of the cave. This is the view of all scholars of meaning (Ma‘ānī) and Arabic linguists, who say Al-Raqīm means "the writing" (al-kitāb). Its origin is marqūm (inscribed), then transferred to the fa‘īl pattern. Raqm means writing, as in Allah’s saying: "a written book" (kitābun marqūm) (Al-Muṭaffifīn: 9), meaning written. Al-Farra’ said: Al-Raqīm was a tablet containing their names and descriptions, and we believe it was named raqīm because their names were inscribed (marqūm) on it. It is also said that people inscribed their story by carving it on the side of the mountain.

"They were a wonder among Our signs": This means: Did you think their incident was wondrous among the affairs of Our creation? Do not think so, for that incident is not wondrous in the context of Our creation. Here, ‘ajab (wonder) is a source noun used to denote the object that was made wondrous (the passive participle). The meaning is: "They were made wondrous by Us." Thus, the source noun is used for the passive object.

"When the youths took refuge in the cave": The word idh (when) here cannot be directly related to the preceding phrase ("Have you thought...") because a long period separated the Prophet (PBUH) from them. The thought is not related to the time they took refuge. Rather, it relates to an implied command: "Mention when the youths took refuge..."

The meaning of "the youths took refuge in the cave" is that they resorted to it and made it their shelter.

They said: "Our Lord, grant us from Yourself mercy..." meaning, mercy from the treasuries of Your mercy, Your great favor, and Your benevolence. This mercy includes guidance in knowledge, patience, provision, and safety from enemies. The phrase "from Yourself" (min ladunka) indicates the greatness of that mercy, which is fitting for Allah’s bounty and vast generosity. "...and prepare for us from our affair a right course" (wa hayyi’ lanā min amrinā rashadā). Rushd and rashād are the opposites of misguidance. There are two interpretations of the phrase:

1. The meaning is: "And prepare for us an affair possessing right guidance, so that we may be rightly guided by it."
2. "Make our entire affair a right course," similar to saying, "I saw right guidance from you."

"So We struck [a covering] over their ears in the cave": The commentators explain this means We made them sleep. The structure implies: "We struck a covering over their ears," preventing awakening sounds from reaching their hearing. The object, ḥijāb (covering), is omitted, similar to saying, "He built upon his wife," meaning he built a dome over her. Allah then clarified that He struck over their ears in the cave (adverb of place) for "a number of years" (adverb of time).

Regarding "a number of years" (sinīna ‘adadan), there are two points of discussion:

1. Al-Zajjāj said that mentioning the number here implies the great quantity of years. This applies whenever a countable thing is mentioned and described by a number; the intent is plurality, because if the number is small, its measure is understood without enumeration. If it is large, enumeration is needed. Thus, saying, "I stayed for days numbering [many]" implies a large quantity.
2. There are two ways to analyze the grammatical case of ‘adadan (number):
   • It is an adjective (na‘t) for sinīn (years), meaning "years that are counted." This is the view of Al-Farra’ and Al-Zajjāj. Under this view, there are two possible underlying structures: one involving an omitted word (the noun being modified), and the other using the source noun (maṣdar) to denote the passive object.
   • Al-Zajjāj also suggested it could be an accusative of source (maf‘ūl muṭlaq), meaning "counting a count" (ta‘addū ‘addan).

"Then We awakened them": Meaning, We roused them from their sleep.

"That We might know which of the two parties was most precise in calculating the time they had remained": This involves several issues.

The phrase "That We might know" (li-na‘lama) uses the lām of purpose, indicating that Allah’s actions are accompanied by purposes. This has been discussed previously.

The literal meaning suggests that Allah awakened them specifically to acquire this knowledge. This leads back to the debate on whether Allah knows future contingent events before they occur. Hishām argued that He only knows them upon their occurrence, using this verse as evidence (a debate already covered). Similar verses include: "...except that We may know who follows the Messenger from those who turn back on their heels" (Al-Baqarah: 143), "...and when Allah has not yet made evident those who strive among you..." (At-Tawbah: 16), “Indeed, We have made that which is on the earth a decoration for it that We may test them” (Al-Kahf: 7), and “And We will surely test you until We make evident those who strive among you...” (Muhammad: 31).

"Which party" (ayy al-ḥizbayn) is in the nominative case (raf‘) because it is the subject (mubtada’) of an implied sentence, and "was most precise" (aḥṣā) is its predicate (khabar). This entire clause is the object of the knowledge (‘ilm). This is why the verb li-na‘lama does not affect the case of ayy, leaving it in the nominative. A parallel example is: "Go and know which one stood up."

Allah says: "Ask them, 'Is it better, or is the tree of Zaqqūm?'" (Al-Qalam: 40) and "Then We will surely extract from every sect those who were most severe against the Most Merciful in obstinacy" (Maryam: 69).

It has also been read as "li-yu‘lama" (that it may be known), using the passive verb. This reading has two benefits:

1. It avoids asserting renewed knowledge for Allah; the purpose is that this knowledge becomes apparent to some of the creation.
2. In this reading, ayy should grammatically be in the accusative case (naṣb). However, one could argue that the accusative case is not required because the subject (ayy) is in the nominative case based on being a subject itself, not based on being governed by the verb yu‘lama. A reply could be that it is not impossible for two grammatical operators to govern one object, as grammatical operators are merely signs and identifiers.

There are differing opinions on who the two parties are:

1. ‘Aṭā’ from Ibn ‘Abbās said: They are the kings who successively ruled the city—the kings form one party, and the People of the Cave form the other.
2. Mujāhid said: The two parties are from the youths themselves, because when they awoke, they disagreed on how long they slept, evidenced by: "One of them said, 'How long have you remained?' They said, 'We remained a day or part of a day.' They said, 'Your Lord is most knowing of how long you remained'" (Al-Kahf: 19). Thus, the two parties are those who said "a day or part of a day" and those who said, "Your Lord knows best how long you remained."
3. Al-Farra’ said: Two groups of Muslims existed during the time of the People of the Cave who disagreed on the duration of their stay.

Abū ‘Alī al-Fārisī argued that "aḥṣā" (most precise) is not in the comparative/superlative pattern (af‘al) because this pattern is not standard for non-triliteral verbs (except for rare exceptions like a‘ṭā or a‘dā). The correct analysis is that "aḥṣā" is a past tense verb (fi‘l māḍin), serving as the predicate for the subject (mubtada’), and both the subject and predicate are the object of li-na‘lama. "Amadan" (period/duration) is the object of aḥṣā. The mā in "mā labithū" is a source noun (maṣdarīyah). The meaning is: "That We may know which of the two parties calculated the duration of their stay." This is parallel to: "Allah has accounted it" (Al-Mujādilah: 6) and "and He has accounted everything in number" (Al-Jinn: 28).

Our colleagues, the Sufis, use this verse as evidence for the validity of karāmāt (miracles performed by saints). We mention this here for completeness. Before delving into the proof for the permissibility of karāmāt, two preliminary points are necessary:

Preliminary Point 1: Defining the Saint (Walī) There are two views:

1. Fa‘īl is an intensive form of the active participle (like ‘alīm - knowing), meaning one whose acts of obedience are continuous without interruption by sin.
2. Fa‘īl is equivalent to the passive participle (like qatīl - killed). This means one whom Allah continuously preserves and guards from all types of sin, perpetually granting success in obedience. The term is derived from verses like: "Allah is the protector (walī) of those who believe" (Al-Baqarah: 257) and "And He takes care of the righteous" (Al-A‘rāf: 196). Linguistically, walī means near. When a servant is near the Divine Presence due to abundant obedience and sincerity, and the Lord is near him through mercy and grace, then wilāyah (sainthood) is established.

Preliminary Point 2: Categorizing Extraordinary Acts When an act contrary to custom appears through a person, it is either accompanied by a claim or not.

A. Accompanied by a Claim: The claim is one of:

1. Divinity: Our scholars permit extraordinary acts to occur through such a person without contradiction (e.g., Pharaoh, or the Dajjāl), arguing that their appearance contradicts their claim, preventing deception.
2. Prophethood: If the claimant is truthful, miracles must appear (agreed upon). If the claimant is false, miracles cannot appear, or if they do, they must be met with contradiction.
3. Sainthood (Wilāyah): Scholars differ on whether it is permissible for the saint to claim the karāmah and whether it occurs as claimed.
4. Sorcery/Obedience to Devils: Our scholars permit extraordinary acts for them; the Mu‘tazilah do not.

B. Without Any Claim: The person is either righteous (the karāmah of saints, affirmed by our scholars except for Abū al-Ḥusayn al-Baṣrī and his student Maḥmūd al-Khwārizmī) or wicked (istidrāj - gradual leading to ruin).

Proof for the Permissibility of Karāmāt: Based on the Qur'an, narrations, traditions, and reason.

Qur'anic Evidence:

1. The story of Mary (peace be upon her) (already explained in Āl ‘Imrān).
2. The story of the People of the Cave: Their survival alive and safe for 309 years while sleeping, protected from the sun (as indicated by the verse about the sun inclining away from their cave). Some cite the verse about Asif: "He who had knowledge from the Book said, 'I will bring it to you before your glance returns to you'" (Al-Naml: 39), but we have explained that this refers to Solomon, invalidating this specific proof. The Qāḍī argued that this event must have been a miracle for a prophet present at that time, as it breaks custom. We respond: It cannot be a miracle for a prophet because sleeping is not an extraordinary act that requires validation. People would not believe them unless they remained for that duration and were identified as the same ones who slept 309 years prior, and these conditions were not met. Therefore, it must be a karāmah (favor) to the saints.

Narrations (Akhbār):

1. The Hadith in the Ṣaḥīḥayn about the three who spoke in the cradle: Jesus, the child of the ascetic Jurayj, and another child. (The story of Jurayj involves his mother cursing him to see immorality, leading to a false accusation, and the child later speaking to clear his name.)
2. The story of the Cave Dwellers (Hadith of the Three Men) (narrated in the Ṣiḥāḥ): Three men trapped by a rock prayed using their most sincere deeds: one who prioritized his elderly parents over his own needs; one who refrained from illicit relations with his cousin despite opportunity; and one who faithfully managed an employee's wages until they grew large, then paid him fully when he returned. The rock opened after the third prayer.
3. The Prophet (PBUH) said: "How many a dusty, disheveled man, clad in rags, is ignored, yet if he swore by Allah, Allah would fulfill it."
4. The narration that a cow spoke to a man driving it, saying it was created for plowing, not carrying burdens. The Prophet (PBUH) confirmed his belief in this, along with Abū Bakr and ‘Umar.
5. The narration of a man hearing a voice from the clouds commanding, "Water the garden of so-and-so." He found the garden and the owner, who, upon hearing the voice, divided the produce into three parts: for himself/family, for the poor/travelers, and for maintenance.

Traditions (Āthār from Companions):

• Abū Bakr: When his bier was brought to the Prophet's grave, a voice called from the grave: "Admit the beloved to the Beloved."
• ‘Umar:
  1. While preaching, he cried out: "O Sāriyah, the mountain! The mountain!" Sāriyah, leading an army far away, heard this, took refuge behind a mountain, and defeated the enemy. (Some suggest this was a miracle for the Prophet (PBUH) through ‘Umar, who was like the Prophet's sight.)
  2. When the Nile River stopped flowing (requiring a virgin sacrifice in pre-Islamic times), ‘Umar wrote on a shard: "O Nile, if you flow by Allah's command, then flow; if you flow by your own command, we have no need of you." It flowed upon the shard being cast in.
  3. When an earthquake struck Medina, ‘Umar struck the ground with his cane, commanding: "Be still by Allah's permission," and it ceased.
  4. When fire broke out in a house, he wrote on a shard: "O Fire, be still by Allah's permission," and it extinguished immediately.
  5. When the Roman envoy sought ‘Umar’s palace, expecting a kingly residence, he found ‘Umar sleeping on the dust with his cane as a pillow. The envoy plotted to kill him, but two lions emerged from the earth, frightening him into dropping his sword. Upon waking, ‘Umar asked what happened, and the envoy converted upon hearing the story. (These are reported individually, but his political success despite his asceticism is considered a continuous, transmitted miracle.)
• ‘Uthmān: Anas narrated that ‘Uthmān perceived signs of fornication on some men entering upon him, stating it was true insight (firāsa). Also, when he was stabbed, the first drop of his blood fell on the Qur'an upon the verse: "Allah will suffice you against them, and He is the Hearing, the Knowing." Furthermore, when a man broke ‘Uthmān’s staff over his knee, the man suffered a crippling ailment in his knee.
• ‘Alī: A black slave confessed to theft, and ‘Alī cut off his hand. The slave later praised ‘Alī, saying he cut his hand justly and saved him from the Fire. Salman heard this, informed ‘Alī, who then healed the hand by placing it on the slave's arm, covering it, and praying. A voice from heaven commanded them to uncover the hand, which was miraculously restored.
• Other Companions: Safwan (the Prophet's freed slave) was thrown onto a plank in a shipwreck, which landed him near a lion. He declared himself the Prophet's freed slave, and the lion guided him to safety. Asad ibn Huḍayr and another Ansari had staffs that lit up sequentially to guide them home in the dark. Khālid ibn al-Walīd cursed a man carrying wine, turning the wine into vinegar. Khālid famously ate poison in the name of Allah and was unharmed. Ibn ‘Umar scared away a lion blocking a road, stating that only what one fears is permitted to dominate him. Al-‘Alā’ ibn al-Ḥaḍramī and his army walked on water after praying with the Greatest Name of Allah.

Rational Proofs (Dalā’il ‘Aqlīyah):

1. The Relationship of Wilāyah: Allah is the Walī of the believers, and the believer is the Walī of Allah (through love and obedience). If a servant fulfills all of Allah’s commands and prohibitions, it is not far-fetched that the Merciful Lord would grant him what he desires once, especially since the servant, despite his weakness, fulfills all of Allah's commands. This is supported by: "Fulfill My covenant, and I will fulfill your covenant" (Al-Baqarah: 45).
2. Refuting Impossibility: If a karāmah were impossible, it would imply either Allah lacks the power (which is disbelief) or the believer is unworthy of the gift. The latter is false, as knowing Allah, loving Him, and obeying Him—which He grants without asking—is a higher honor than providing a loaf of bread or controlling a lion.
3. The Hadith of Divine Closeness: The Prophet (PBUH) narrated that Allah said: "My servant does not draw near to Me with anything more beloved to Me than the obligatory acts. And My servant continues to draw near to Me with supererogatory works so that I will love him. And when I love him, I become his hearing by which he hears, his sight by which he sees, his tongue by which he speaks, his heart, his hand, and his foot by which he walks." If Allah becomes the very faculties of the servant, it is not far-fetched that He would grant him a loaf of bread or a drink of water in a desert, as these are lesser than the annihilation of self in Divine attributes.
4. The Sanctity of the Saint: The Prophet (PBUH) said: "Whoever harms one of My saints, I have declared war against him." This equates harming the saint with harming Allah, similar to how pledging allegiance to the Prophet (PBUH) is pledging allegiance to Allah. This high status implies that granting favors to the saint is easy.
5. Analogy with Kings: A king who grants a servant special access to his private gatherings may also grant him abilities others lack. The greatest King (Allah) having elevated a servant to the threshold of His service and knowledge, it is not strange that some of these favors manifest in this world, which is nothing compared to the spiritual bliss attained.
6. The Power of the Spirit: The spirit, not the body, performs actions. Knowledge of the Unseen is to the spirit what the spirit is to the body (as explained regarding the Rūḥ). Those with greater knowledge of the Unseen are stronger in heart. ‘Alī ibn Abi Ṭālib said he pulled the gate of Khaybar not by physical strength but by Divine power, as his spirit was illuminated by the lights of the Sublime Realm. If the spirit reaches the station where Allah becomes its hearing and sight, it gains power over the difficult and easy.
7. The Nature of the Spirit: The human spirit is not corruptible like the body; it is of the nature of angels. When it becomes engrossed in bodily affairs, it forgets its origin. When it is refreshed by Divine knowledge and love, it is illuminated by celestial lights and gains power over the material world, which constitutes karāmāt. Furthermore, human spirits vary in strength and purity, just as angels do (e.g., Gabriel's high rank vs. others). A strong, pure human spirit, cleansed by spiritual exercises, gains power over the material world with the aid of Divine knowledge.

Arguments Against Karāmāt and Their Rebuttals:

1. Argument: Extraordinary acts are signs of prophethood. If they occur for non-prophets, the sign loses its validity.
   • Rebuttal: Scholars differ on whether claiming sainthood is permissible. If claiming it is not permissible, the difference is that prophethood requires a claim to guide people from disbelief, whereas sainthood does not, making the claim of sainthood a desire for self-glorification. If claiming sainthood is permissible, the difference is that a prophet’s miracle is certain and must occur, while a saint’s karāmah is not obligatory, and contradiction need not be repelled. Furthermore, if a saint claims karāmah while affirming the Prophet’s religion, the karāmah reinforces the Prophet’s miracle.
2. Argument: Allah says, "The most beloved approach to Me is fulfilling obligations." Since those who only fulfill obligations do not receive karāmāt, those who perform supererogatory acts are less likely to receive them.
   • Rebuttal: A saint must fulfill obligations and supererogatory acts, making their state more complete than one who only fulfills obligations.
3. Argument: Allah says, "And they carry your burdens to a land you could not have reached except with great hardship" (Al-Naḥl: 7). How can a saint travel vast distances instantly when the Prophet (PBUH) took days to travel from Mecca to Medina with great effort?
   • Rebuttal: The verse refers to customary, known matters. Karāmāt are rare, exceptional occurrences.
4. Argument: If a saint claims a debt, must we demand evidence? If yes, it contradicts the saint’s trustworthiness implied by the karāmah. If no, it contradicts the Prophet’s saying: "The evidence is upon the claimant."
   • Rebuttal: This relates to the previous point on claiming sainthood. If the saint does not claim special status, the general rule of evidence applies.
5. Argument: If karāmāt are possible for some saints, they become possible for all. If they become frequent, they become customary, invalidating their status as miracles/extraordinary acts.
   • Rebuttal: The obedient are few, as stated: "And few of My servants are grateful." Since the occurrence is rare, it does not invalidate the extraordinary nature of the event.

Granting someone what they desire, whether customary or extraordinary, does not prove their high status with Allah. It could be istidrāj. Istidrāj has several names in the Qur'an:

1. Istidrāj: "We will gradually draw them near from where they do not know" (Al-A‘rāf: 182). This means giving them everything they desire in this world so their error, ignorance, and obstinacy increase, distancing them further from Allah. The mechanism is that repeated actions solidify habits; if the heart inclines to the world and is granted its desires, pleasure increases the inclination, which increases striving, leading to greater distance from Divine knowledge.
2. Makr (Plotting): "None feels safe from the plot of Allah except the losing people" (Al-A‘rāf: 99).
3. Khidā‘ (Deception): "They seek to deceive Allah, but He is deceiving them" (An-Nisā’: 142).
4. Imlā’ (Respite): "And let not those who disbelieve think that the respite We give them is better for themselves. We only give them respite that they may increase in sin" (Āl ‘Imrān: 178).
5. Ihlāk (Destruction): "Until, when they rejoiced in what they were given, We seized them suddenly..." (Al-An‘ām: 44).

The Difference: The recipient of a Karāmah does not become complacent; rather, the appearance of the favor increases their fear of Allah and caution against His power, fearing it might be istidrāj. The recipient of Istidrāj becomes pleased with the event, believing they deserve it, leading to arrogance, contempt for others, and feeling secure from Allah’s plot. If a person exhibits arrogance or complacency after a supposed karāmah, it proves it was istidrāj. Therefore, the most profound detachments from Allah often occur during moments of karāmāt.

Proof that Complacency in Karāmāt is Detrimental:

1. Self-Appreciation: Complacency arises from believing one deserves the karāmah. If one knew they didn't deserve it, their joy would be in the Giver's generosity, not their own merit. Believing one deserves anything from the Truth is ignorance, as creation has no right over the Creator.
2. Focus on the Created: Karāmāt are things other than Allah. Joy in them is joy in something other than the Truth, which is a veil from the Truth.
3. Devaluation of Deeds: Believing one deserves a karāmah due to their deeds gives those deeds excessive weight in the heart. True knowledge recognizes that all deeds are deficient compared to Divine Majesty. A reader noted that a sign of acceptance is when the deed vanishes from your sight; if it remains visible to you, it is rejected.
4. Contradiction of Purpose: The karāmah is granted to manifest humility. If the recipient becomes arrogant, the means by which they reached the favor nullifies the favor itself. The Prophet (PBUH) always followed his virtues with "and there is no boasting," attributing glory only to the Giver.
5. Examples of Iblīs and Bil‘ām: Both exhibited great outward signs, yet Iblīs was cursed, and Bil‘ām was likened to a dog. Their knowledge/status led to greater deviation.
6. Dependence on the Other: The karāmah is distinct from the Honorer. Relying on the created (the karāmah) makes one weak. True connection is only in the Honorer (Allah).
7. Egoism: Pride in self or attributes is the trait of Iblīs ("I am better than him") and Pharaoh. Those who falsely claim divinity or prophethood seek only self-adornment and arrogance.
8. Focus on Service: Allah commanded Moses: "Take what I have given you and be among the grateful," and "Worship your Lord until certainty comes to you." The command is to serve the Giver, not rejoice in the gift.
9. The Prophet's Choice: The Prophet (PBUH) chose to be a servant-prophet over a king-prophet, preferring to boast of his Master rather than his subjects.
10. Love of the Master vs. Love of His Gifts: The lover of the Master is distinct from the lover of what belongs to the Master. If one is pleased by things other than the Master, it shows they loved their own portion, using the Master as a means to self-gratification. The greatest idol is the self (hawā).
11. Prerequisite of Piety: "And whoever fears Allah—He will make for him a way out and will provide for him from where he does not expect. And whoever relies upon Allah—then He is sufficient for him." This implies that without piety and reliance, these states are not attained.

Abū Bakr ibn Fūrak said No; Abū ‘Alī al-Juzjānī and Abū al-Qāsim al-Qushayrī said Yes.

Arguments for No (The Deniers):

1. If he knew, he would feel secure, based on "Indeed, the friends of Allah have no fear, nor will they grieve." But security is impossible because one must not feel safe from Allah’s plot ("None feels safe from the plot of Allah except the losing people"), nor should one despair of His mercy. Security implies believing in one's own inability to sin, while despair implies believing Allah is stingy—both are disbelief.
2. Even with abundant obedience, Allah’s power is greater, so security is impossible.
3. Security implies the cessation of servitude (‘ubūdiyyah), which leads to enmity, while security implies the cessation of fear.
4. Allah described the sincere as "calling upon Us in hope and fear, and they were humble to Us."

Second Argument for No: Sainthood is established because the Truth loves the servant, not because the servant loves the Truth. The love and enmity of Allah are eternal secrets unknown to anyone. Deeds (obedience/sin) are contingent and finite, unable to govern the eternal and infinite attributes of Allah. Thus, a person might be currently sinning but eternally loved, or currently obedient but eternally destined for enmity. Since Allah’s love/enmity is uncaused, it cannot be changed by contingent causes. This is why Jesus said: "You know what is within myself, but I do not know what is within Your self."

Third Argument for No: Status as a saint, deserving reward, depends on the final outcome (khātimah). This is supported by "Whoever brings a good deed, he will have ten times the like of it," implying reward is derived from the final state, not the initial action. If one lives in disbelief and converts at the end, they are rewarded. Since the final state is unknown to anyone, the saint cannot know his status.

Arguments for Yes (The Affirmers): Sainthood has two pillars: 1) Apparent submission to the Sharia, and 2) Inner immersion in the light of Truth (joy in obedience, constant remembrance of Allah, and no attachment to anything besides Him). If a person knows these two pillars are present in himself, he knows he is a saint.

Rebuttal to the Affirmers: The intermingling of errors in this realm is subtle, judgment is difficult, experience is risky, and certainty is delusion. There are veils of fire and light before reaching the realm of Lordship. (And Allah knows the true nature of secrets.)

Recitation and Commentary (Verses 10-12)

{We relate to you, [O Muhammad], their story in truth. Indeed, they were youths who believed in their Lord, and We increased them in guidance.} (10)

{And We strengthened their hearts when they stood up and said, "Our Lord is the Lord of the heavens and the earth. Never will we invoke besides Him any deity. If we did, we would have certainly spoken an outrageous falsehood."} (11)

{These, our people, have taken besides Him deities. Why do they not bring for them a clear authority? And who is more unjust than one who invents a lie about Allah?} (12)

• "We relate to you their story in truth": This confirms the authenticity of the narrative.
• "Indeed, they were youths who believed in their Lord, and We increased them in guidance": Their initial faith was the basis upon which Allah increased their guidance (hudā).
• "And We strengthened their hearts": This strengthening (rabṭ) occurred "when they stood up" (to proclaim their faith publicly). This strengthening was necessary for them to face the consequences of their declaration.
• "Our Lord is the Lord of the heavens and the earth. Never will we invoke besides Him any deity. If we did, we would have certainly spoken an outrageous falsehood." This is the core of their monotheistic declaration, emphasizing that invoking others would be the ultimate lie (shaṭaṭan - extreme deviation).
• "These, our people, have taken besides Him deities. Why do they not bring for them a clear authority?": They challenge their people's polytheism by demanding proof (sulṭān bayyin).
• "And who is more unjust than one who invents a lie about Allah?": This concludes the argument by establishing that attributing partners to Allah is the greatest form of injustice (aẓlam).