Surah al-Kahf (The Cave ) 18 : 93
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the two mountains
who would almost
1. Lessons/Guidance/Reflections/Gems[ edit ]
Then he followed yet another way and [marched on] till, when he reached a place between the two mountain-barriers he found beneath them a people who could scarcely understand a word. Dhu’l- Qarnayn,’ they said, ‘Cog and Magog are ravaging this land. May we pay you a tribute so that you erect a barrier between us and them?’ He answered: ‘That with which my Lord has established me is better [than any tribute]. Hence, do but help me with strength, and I shall erect a rampart between you and them! Bring me blocks of iron!’ At length, when he had filled up the gap between the two mountain-sides, he said: ‘Ply your bellows!’ Then, when he made [the iron glow like] fire, he said: ‘Bring me molten copper which I will pour over it.’ And thus their enemies were unable to scale [the rampart], nor could they dig their way through it. He said: ‘This is a mercy from my Lord. Yet when the time appointed by my Lord shall come, He will make this [rampart] level with the ground. My Lord’s promise always comes true.’ (Verses 9-98) Now we come to the third of Dhu’l-Qarnayn’s journeys which took him to a place between the two mountain-barriers.’ We cannot make any definite suggestion as to the exact location of this place, nor do we have any information about the nature of these barriers. All that we can understand from the text is that he reached a place lying in between two natural or man-made barriers, separated by a gap or low passage. Down there he found some backward people, whom the Qur’ān describes as could scarcely understand a word.
2. Linguistic Analysis[ edit ]
4. Miscellaneous Information[ edit ]
5. Connected/Related Ayat[ edit ]
6. Frequency of the word[ edit ]
7. Period of Revelation[ edit ]
This is the first of those Surahs sent down in the third stage of Prophethood in Makkah. We have already divided the life of the Prophet at Makkah into four stages in the introduction to Surah 6: al-An’am (The Grazing Livestock). According to that division, the third stage lasted from the fifth to the tenth year of Prophethood. What distinguishes this stage from the second and the fourth stages is that during the second stage, the Quraysh mainly resorted to ridiculing, scoffing, threatening, tempting, raising objections and making false propaganda against the Prophet and his followers. But during the third stage they employed the weapons of persecution, man handling and economic pressure, so much so that a large number of the Muslims had to emigrate from Arabia to Abyssinia. Those who remained behind were besieged in Shi’ib Abi Talib along with the Prophet and his family. To add to their misery, a complete social and economic boycott was applied against them. The only redeeming feature was that there were two personalities, Abu Talib, who was the uncle of the Prophet and his wife Khadijah. Their personal influence had been conducive to the support of two great families of the Quraysh. However, when in the tenth year of Prophethood these two persons died, the fourth stage began with such severe persecution that the Prophet and all his companions were forced to emigrate from Makkah.
It appears from the theme of the Surah that it was revealed at the beginning of the third stage when in spite of persecutions and opposition the migration to Abyssinia had not yet taken place. That is why the story of ‘The Sleepers of the Cave’ has been related to comfort and encourage the persecuted Muslims and to show them how righteous people in history have been preserving their faith.
8. Reasons for Revelation[ edit ]
This Surah was sent down in answer to three questions which the polytheists of Makkah in consultation with the People of the Book (the Jews and the Christians) put to the Prophet. These were:
1. Who were ‘The Sleepers of the Cave?’
2. What is the real story of Khidr?
3. What do you know about Dhul-Qarnain?
These three questions and their stories related to the history of the Christians and the Jews and were unknown in the Arabian Peninsula (Hijaz), so they were being used to test the divine knowledge revealed to the Prophet. However, God informed the Prophet of the complete answer to these questions and also employed the stories in the conflict between Islam and unbelief.
The questioners were told that the ‘Sleepers of the Cave’ believed in the same doctrine of Monotheism (Tawhid) which was being put forward in the Qur’an and that their condition was similar to that of the persecuted Muslims of Makkah. Also, the persecutors of the Sleepers of the Cave behaved in the same way as the disbelievers of Quraysh towards the Muslims. This particular story was a warning to the chiefs of Makkah, who were persecuting the small newly formed Muslim community. Additionally, the Prophet was instructed not to compromise with the persecutors nor consider the chiefs to be more important than his own followers. Likewise, the chiefs too were admonished and informed not to be distracted by the temporary life of this world but seek the eternal life of the hereafter.