وَكَذَٰلِكَ أَعْثَرْنَا عَلَيْهِمْ لِيَعْلَمُوٓا۟ أَنَّ وَعْدَ ٱللَّهِ حَقٌّ وَأَنَّ ٱلسَّاعَةَ لَا رَيْبَ فِيهَآ إِذْ يَتَنَٰزَعُونَ بَيْنَهُمْ أَمْرَهُمْ فَقَالُوا۟ ٱبْنُوا۟ عَلَيْهِم بُنْيَٰنًا رَّبُّهُمْ أَعْلَمُ بِهِمْ قَالَ ٱلَّذِينَ غَلَبُوا۟ عَلَىٰٓ أَمْرِهِمْ لَنَتَّخِذَنَّ عَلَيْهِم مَّسْجِدًا
<p>Commentary</p><p>Described in this verse which opens with the words: وَكَذَٰلِكَ أَعْثَرْ‌نَا عَلَيْهِمْ (And in this way We made them known) is the disclosure of the secret of the People of Kahf before the residents of the city. Along with it given there is a view of His wisdom, and of the belief in the Hereafter and the Last Day when the dead will rise again, and that they will ultimately be-lieve in it. How this came about has been mentioned briefly in Tafsir al-Qurtubi as follows:</p><p>The secret of the People of Kahf:</p><p>How did the people of the city learn about it?</p><p>When the People of Kahf went out, the Mushrik king Daqyanus, the oppressive ruler of that city died. Centuries went by. Then, it was taken over by people who were pure monotheists. Their king was a righteous man (whose name has been given as Baidusis in Tafsir Mazhari with references to historical narratives). During his time, it so happened that differences became rampant on the issue of the dead rising again on the day of Qiyamah. One sect rejected the possibility of human bodies rising again after the process of decomposition, disintegration and dispersal as scattered particles all over the world. Baidusis, the king of the time, started worrying about ways to dispel these doubts. When nothing worked, he got into ragged clothes, sat down on a heap of ash and prayed to Allah. Lamenting and pleading earnestly, he said, '0 Allah, now it is up to Thee to make things work out in a way that the belief of my people gets corrected and they take to the right path.' On one side was this king engaged in his plaint and prayer while, on the other side, Allah Ta` ala arranged to have his supplication answered in His own way. The People of Kahf woke up. They sent one of their men (reportedly named Tamlikha) to the city bazaar to buy food. He went to a shop and paid for the food he bought in the form of a silver coin dating back to the time of king Daqyanus who reigned there three hundred years ago. The shopkeeper was taken aback. Where did this coin come from? What period does it belong to? He was confused. He showed it to other shopkeepers. Everyone said that the man had struck some treasure and was there with a coin from it. This man told them that nothing of that kind had happened to him and the coin was his own.</p><p>The shopkeepers detained him and produced him before the king. As said earlier, this king was a righteous man of Allah. It is said that he was aware of the old state treasure house and in its archaeological section he had also seen the tablet inscribed on which there was a list of the names of the People of Kahf along with the description of the incident of their escape. According to some, the cruel king Daqyanus was the one who had ordered that such a tablet should be inscribed to declare them as proclaimed offenders, to preserve their names and addresses and to have them arrested on sight. Some other reports say that there were people in the royal court who disapproved of idol-worship by heart and took the People of Kahf as votaries of truth. But, they did not have the courage to declare it openly. What they did was to have this tablet inscribed to be kept as memorabilia. The name of this tablet was Raqim because of which the People of Kahf were also called the People of Raqim.</p><p>So, this king knew something about this event and at that time he was busy praying to Allah that He would somehow make his people believe that making dead bodies rise again was not beyond His most perfect power.</p><p>Therefore, when he inquired into the background of Tamlikha, he was convinced that the man was one of the People of Kahf. He said that he used to pray to Allah in the hope that He would somehow make him fortunate enough to meet the people who had run away from Daqyanus for the sake of their faith. Now that Allah had perhaps heard his prayer, he was grateful. May be there is, in this event, some decisive proof that makes people believe in the rising of the dead. After saying this, he asked this man to take him to the Cave from where he had come.</p><p>The king arrived there with a retinue of people from the city. When the Cave came close, Tamlikha asked the king to wait there for a while so that he could go in and inform his companions about the situation. He would tell them that the king was there to meet them along with his people and that the king was a believer, a monotheist and so were his people. If he failed to do that, and the king appeared there unannounced, it was likely that they might take him to be their enemy like the previous one. When Tamlikha went in the Cave, he related the whole story before his companions. They were pleased. They greeted the king showing due respect for him. Then they returned to their Cave. And as most narratives have it, when Tamlikha related the whole story before his companions, they died and could not meet the king. At this stage, Abu Hayyan has reported a narrative in al-Bahr al-Muhit which says that after the meeting, the People of the Cave took leave of the king and the visiting citizens and went into the Cave. It was at that time that Allah Ta` ala sent death to them. Allah knows best the reality as it is.</p><p>However, the people of the city now had before them a marvel of Divine power manifested so decisively and clearly. They came to believe in the working of that power. They saw living human beings kept alive for three hundred years without food and things essential in life. And then, they also saw them raised intact, healthy and fit after having been kept asleep for such a long time. With all this in view, why should it be at all difficult for that power to make these bodies come alive after having met their death? Through this event, their perception that the resurrection of bodies was a far out proposition stood refuted. They now realized that taking the Power of the master of the universes on the analogy of the power of human beings was an act of ignorance by itself.</p><p>A hint was made towards this very aspect in the words: لِیَعلَمُوآ اَنَّ وَعدَ اللہِ حَقُّ وَأَنَّ السَّاعَةَ آتِيَةٌ لَّا رَ‌يْبَ فِيهَا (so that they realize that Allah's promise is true and that there is no doubt about the Hour). It means, 'Allah raised the</p><p>People of Kahf after having kept them asleep for a long time so that others realized that His promise to raise the dead on the Last Day of Qiyamah was true, and that there was no doubt about the coming of the Qiyamah.'</p><p>People differed after the death of Ashab al-Kahf</p><p>As for the holiness of the People of Kahf, everyone agreed about that and thought of making a memorial for them close to the Cave. However, there was a difference of opinion on the nature of the building. Some reports tell us that idol-worshippers, still left in the city, also used to visit the site. They proposed that it should be a public welfare building. But, the king and the official in his government were believers who played a dominant role in public affairs. They proposed that they should make a mosque over there so that it serves as a memorial to them and also becomes the cause of saving people from idol-worship in the future. At this place in the Qur'an, the reference to this difference of opinion is hemmed in by the sentence: رَّ‌بُّهُمْ أَعْلَمُ بِهِمْ (Their Lord knows them best).</p><p>Regarding the meaning of this sentence, Tafsir al-Bahr al-Muhit has mentioned two probabilities. (1) This was said by the same people from the city present there, because when a memorial was proposed after their death, people thought of inscribing a tablet mentioning the names and the details about the people of the Cave for the memory of whom the building was to be dedicated. And so they started talking variously about the background details concerning the People of Kahf. In the end, when their differences remained unresolved, they said: رَّ‌بُّهُمْ أَعْلَمُ بِهِمْ (their Lord knows them best). After saying that, they turned to the main job at hand which was raising a building in their memory. Those who were dominant decided to make a mosque. (2) Then, the probability that this was said by Allah Ta` ala also exists here as it warns people who indulged in mutual disputations around baseless issues during that time. They are being told here that they do not know the reality and they do not have the sources to arrive at that knowledge. Why, then, would they waste their precious time in futile argumentation? Then, it is also possible that the warning was beamed at Jews and others who used the crutch of this event to indulge in baseless debates during the blessed time of the Holy Prophet ﷺ . Pure and High is Allah who knows best.</p><p>Ruling</p><p>This event tells us that making a masjid for Salah near the graves of men of Allah is no sin. As for the Hadith in which words of curse have appeared against those who make the graves of prophets a masjid, it means making the graves as such a place of sajdah or prostration - which is, by consensus, Shirk, and Haram. (Mazhari)</p>
CommentaryDescribed in this verse which opens with the words: وَكَذَٰلِكَ أَعْثَرْ‌نَا عَلَيْهِمْ (And in this way We made them known) is the disclosure of the secret of the People of Kahf before the residents of the city. Along with it given there is a view of His wisdom, and of the belief in the Hereafter and the Last Day when the dead will rise again, and that they will ultimately be-lieve in it. How this came about has been mentioned briefly in Tafsir al-Qurtubi as follows:The secret of the People of Kahf:How did the people of the city learn about it?When the People of Kahf went out, the Mushrik king Daqyanus, the oppressive ruler of that city died. Centuries went by. Then, it was taken over by people who were pure monotheists. Their king was a righteous man (whose name has been given as Baidusis in Tafsir Mazhari with references to historical narratives). During his time, it so happened that differences became rampant on the issue of the dead rising again on the day of Qiyamah. One sect rejected the possibility of human bodies rising again after the process of decomposition, disintegration and dispersal as scattered particles all over the world. Baidusis, the king of the time, started worrying about ways to dispel these doubts. When nothing worked, he got into ragged clothes, sat down on a heap of ash and prayed to Allah. Lamenting and pleading earnestly, he said, '0 Allah, now it is up to Thee to make things work out in a way that the belief of my people gets corrected and they take to the right path.' On one side was this king engaged in his plaint and prayer while, on the other side, Allah Ta` ala arranged to have his supplication answered in His own way. The People of Kahf woke up. They sent one of their men (reportedly named Tamlikha) to the city bazaar to buy food. He went to a shop and paid for the food he bought in the form of a silver coin dating back to the time of king Daqyanus who reigned there three hundred years ago. The shopkeeper was taken aback. Where did this coin come from? What period does it belong to? He was confused. He showed it to other shopkeepers. Everyone said that the man had struck some treasure and was there with a coin from it. This man told them that nothing of that kind had happened to him and the coin was his own.The shopkeepers detained him and produced him before the king. As said earlier, this king was a righteous man of Allah. It is said that he was aware of the old state treasure house and in its archaeological section he had also seen the tablet inscribed on which there was a list of the names of the People of Kahf along with the description of the incident of their escape. According to some, the cruel king Daqyanus was the one who had ordered that such a tablet should be inscribed to declare them as proclaimed offenders, to preserve their names and addresses and to have them arrested on sight. Some other reports say that there were people in the royal court who disapproved of idol-worship by heart and took the People of Kahf as votaries of truth. But, they did not have the courage to declare it openly. What they did was to have this tablet inscribed to be kept as memorabilia. The name of this tablet was Raqim because of which the People of Kahf were also called the People of Raqim.So, this king knew something about this event and at that time he was busy praying to Allah that He would somehow make his people believe that making dead bodies rise again was not beyond His most perfect power.Therefore, when he inquired into the background of Tamlikha, he was convinced that the man was one of the People of Kahf. He said that he used to pray to Allah in the hope that He would somehow make him fortunate enough to meet the people who had run away from Daqyanus for the sake of their faith. Now that Allah had perhaps heard his prayer, he was grateful. May be there is, in this event, some decisive proof that makes people believe in the rising of the dead. After saying this, he asked this man to take him to the Cave from where he had come.The king arrived there with a retinue of people from the city. When the Cave came close, Tamlikha asked the king to wait there for a while so that he could go in and inform his companions about the situation. He would tell them that the king was there to meet them along with his people and that the king was a believer, a monotheist and so were his people. If he failed to do that, and the king appeared there unannounced, it was likely that they might take him to be their enemy like the previous one. When Tamlikha went in the Cave, he related the whole story before his companions. They were pleased. They greeted the king showing due respect for him. Then they returned to their Cave. And as most narratives have it, when Tamlikha related the whole story before his companions, they died and could not meet the king. At this stage, Abu Hayyan has reported a narrative in al-Bahr al-Muhit which says that after the meeting, the People of the Cave took leave of the king and the visiting citizens and went into the Cave. It was at that time that Allah Ta` ala sent death to them. Allah knows best the reality as it is.However, the people of the city now had before them a marvel of Divine power manifested so decisively and clearly. They came to believe in the working of that power. They saw living human beings kept alive for three hundred years without food and things essential in life. And then, they also saw them raised intact, healthy and fit after having been kept asleep for such a long time. With all this in view, why should it be at all difficult for that power to make these bodies come alive after having met their death? Through this event, their perception that the resurrection of bodies was a far out proposition stood refuted. They now realized that taking the Power of the master of the universes on the analogy of the power of human beings was an act of ignorance by itself.A hint was made towards this very aspect in the words: لِیَعلَمُوآ اَنَّ وَعدَ اللہِ حَقُّ وَأَنَّ السَّاعَةَ آتِيَةٌ لَّا رَ‌يْبَ فِيهَا (so that they realize that Allah's promise is true and that there is no doubt about the Hour). It means, 'Allah raised thePeople of Kahf after having kept them asleep for a long time so that others realized that His promise to raise the dead on the Last Day of Qiyamah was true, and that there was no doubt about the coming of the Qiyamah.'People differed after the death of Ashab al-KahfAs for the holiness of the People of Kahf, everyone agreed about that and thought of making a memorial for them close to the Cave. However, there was a difference of opinion on the nature of the building. Some reports tell us that idol-worshippers, still left in the city, also used to visit the site. They proposed that it should be a public welfare building. But, the king and the official in his government were believers who played a dominant role in public affairs. They proposed that they should make a mosque over there so that it serves as a memorial to them and also becomes the cause of saving people from idol-worship in the future. At this place in the Qur'an, the reference to this difference of opinion is hemmed in by the sentence: رَّ‌بُّهُمْ أَعْلَمُ بِهِمْ (Their Lord knows them best).Regarding the meaning of this sentence, Tafsir al-Bahr al-Muhit has mentioned two probabilities. (1) This was said by the same people from the city present there, because when a memorial was proposed after their death, people thought of inscribing a tablet mentioning the names and the details about the people of the Cave for the memory of whom the building was to be dedicated. And so they started talking variously about the background details concerning the People of Kahf. In the end, when their differences remained unresolved, they said: رَّ‌بُّهُمْ أَعْلَمُ بِهِمْ (their Lord knows them best). After saying that, they turned to the main job at hand which was raising a building in their memory. Those who were dominant decided to make a mosque. (2) Then, the probability that this was said by Allah Ta` ala also exists here as it warns people who indulged in mutual disputations around baseless issues during that time. They are being told here that they do not know the reality and they do not have the sources to arrive at that knowledge. Why, then, would they waste their precious time in futile argumentation? Then, it is also possible that the warning was beamed at Jews and others who used the crutch of this event to indulge in baseless debates during the blessed time of the Holy Prophet ﷺ . Pure and High is Allah who knows best.RulingThis event tells us that making a masjid for Salah near the graves of men of Allah is no sin. As for the Hadith in which words of curse have appeared against those who make the graves of prophets a masjid, it means making the graves as such a place of sajdah or prostration - which is, by consensus, Shirk, and Haram. (Mazhari)