حَسِبۡ

3:143; 9:16.

See 2:178.

12:111.

Important Words:

زلزلوا (violently shaken) is from زلزل or زل. They say زلزل الله الارض i.e. God made the earth quake violently or put the earth in a state of convulsion or violent motion. زلزله means, he put him or it in a state of commotion or agitation or violent motion; he put him in a state of great fear or terror. الزلزلة which is the noun-infinitive from زلزل means: (1) violent shaking or commotion; (2) earthquake. The word is also used, especially in its plural form, to denote afflictions, miseries and trials (Aqrab & Lane).

Commentary:

In the preceding two verses God promised believers a reward "without reckoning" and called upon them to strive to bring all the peoples of the world under the banner of Islam so that they might become one people. The fulfilment of this great promise and the attainment of this noble object necessitated unusual sacrifices on the part of the Faithful, to which the verse under comment fittingly draws the attention of Muslims.

Indeed, acceptance of the Message of Islam was no bed of roses, and Muslims were warned that they would have to pass through a fiery ordeal of trials and tribulations before they could hope to achieve their sublime ideal. Incidentally, they were also told that the sufferings and hardships they had already undergone were nothing as compared with the trials that were yet in store for them. They were being mentally prepared to meet the storm which was brewing in Mecca and which reached its culmination in the Battle of the Ditch.

The word الجنة literally meaning garden and translated here as "Heaven" need not necessarily refer to the Heaven vouchsafed to the Faithful in the Hereafter. The word is also used to express a state of success and prosperity in this very world. Nay, God has definitely promised in the Quran that the righteous would have جنة or Heaven even in this life (55:47). In this sense the word "Heaven" in this verse would refer to the great success and prosperity promised to Muslims in the preceding verse.

The word حتی translated as 'until' also means, so that or in order that. According to the latter signification, the verse would mean that God proves or tries the Prophet and the believers with difficulties and hardships and withholds His help from them so that they may invoke it by earnest prayers and supplication. This is a beautiful way by which God manifests His love for the Prophet and his followers. He delights in treating them like children, wishing them to beg of Him so that He may give them.

The pathetic cry for help embodied in the words, when will come the help of Allah? Does not denote despair, because an attitude of despair on the part of a Prophet of God and his followers is inconceivable, being inconsistent with true faith (12:88). The words are simply a form of prayer, a way of earnestly beseeching God to expedite His help, and not an expression denoting despair and disappointment. The reply given by God in the words, Yea, surely the help of Allah is nigh, also corroborates this interpretation; for, if the words of the Faithful had been expressive of despair, God would certainly not have answered in that loving manner but would have taken notice of it.

2:215; 9:16.

Commentary:

It is trials and afflictions which prove the worth of man; and there can be no advance or spiritual purification without them.

3:143, 180; 29:3-4.

3:29; 4:140, 145; 9:23.

Important Words:

ولیجة (intimate friend) is derived from ولج. They say ولج البیت i.e. he entered the house. اولجه means, he caused it or him to enter; he inserted it. ولیجة means, anything that is introduced or inserted into another thing; an intimate friend or associate; one whom a person takes to rely upon, not being of his family (Lane).

Commentary:

This verse hints that the trials of Muslims were not yet over. They had still to face more grievous dangers and greater trials, and only those who were true and sincere believers would be able to stand them. The verse thus warns believers to be prepared for still severer tests and yet greater sacrifices. Muslims had indeed been already tried at Badr and Uhud and at the Battle of the Ditch, and had stood the test. But as a new era now dawning for them with the expedition to Tabuk on the border of Syria, the verse calls upon them to make yet greater preparations. The trials and tribulations through which Muslims had already passed were indeed little as compared with the ordeals they had yet to face. The later dangers were far more terrible and grievous than anything they had yet experienced.

The words, and do not take anyone for an intimate friend besides Allah and His Messenger and the believers, are also intended as a warning to Muslims to become yet more united and to allow no foreign element to split their ranks in the coming days of trial and sacrifice.

Important Words:

الکھف (the Cave). اکتھف الکھف means, he entered the cave. کھف means, a cave excavated out of a mountain in the form of a house; a spacious cave; a place of refuge (Aqrab).

الرقیم (the Inscription) is derived from رقم which means, he wrote a writing; he sealed, stamped, imprinted or impressed. رقم الکتاب means, he marked the writing with the dots or points, and made its letters distinct or plain.

رقمه (raqqama-hu) means, he figured, variegated or decorated the garment or piece of cloth and made it striped or marked it with stripes. رقمت الشیء means, I marked the thing so as to distinguish it from other things, as, for instance, by writing and the like. رقم البعیر means, he cauterized the camel. رقیم signifies any garment or piece of cloth figured, variegated or decorated with a certain or known figuring or decoration, such as is a mark; a book or writing. الرقیم means, the Inscription (Lane & Aqrab). For different accounts of this word see at the end of the commentary of the present verse.

Commentary:

The verse declares the Dwellers of the Cave to be no novel or out of the ordinary thing but as only one of the so many signs of God. There was nothing about them which might be considered a departure from the ordinary laws of nature. It is, however, very regrettable that while according to this verse the Dwellers of the Cave were no object of wonder but were only a sign of God, many commentators of the Quran have woven fantastic legends around them.

Who were these Dwellers of the Cave, where did they live and what were the conditions and circumstances under which they had to live, are some of the questions that have agitated the minds of commentators for hundreds of years. A good clue to the solution of these baffling questions is to be found in some of the stories related by Muslim historians, Ibn Ishaq being most prominent among them. These stories are summarized below:

1. Ibn Ishaq relates that when idolatry first found its way among Christians, those of them who were strict monotheists being sorely distressed over the condition of their coreligionists renounced their company. This happened in the time of the Roman Emperor Decius, who was a great persecutor of Christians. Some Christian young men who refused to worship idols were arrested and brought before him. He asked them to think over and revise their attitude and himself went on a journey. Instead of submitting to the Emperor’s command they sought safety in flight and took refuge in a cave. On his return from the journey the Emperor ordered these young men to be brought before him. They feared that they would be found out and killed. So they prayed long and fervently in the cave and had hardly finished their prayer when they fell into a deep sleep. Their belongings lay beside them and their dog kept watch at the entrance of the cave. The search for them brought their pursuers to the mouth of the cave but no one could muster enough courage to enter it. The Emperor was counselled to raise a wall before its mouth. He accepted the advice and the mouth of the cave was sealed up. (Ma‘ani, vol. v, p. 16).

2. There is another story to the effect that a disciple of Jesus arrived in a town of which the ruler had commanded that every newcomer, before entering the town, should prostrate himself before the idol at its entrance. The disciple refused to carry out the king’s command. On the contrary, he began to preach against idol-worship which led to many inhabitants of the town becoming Christians. One day, as the result of a scuffle between the king’s son and the owner of a hammam (bath) the former was killed. The owner of the hammam fled. Some young men who had embraced Christianity, apprehending arrest, also fled and along with a landlord, who too had embraced Christianity, took refuge in a cave. The story then proceeds as narrated above by Ibn Ishaq (Ma‘ani, vol. v, p. 19).

3. Ibn ‘Abbas is reported to have said that he was with Mu‘awiyah in an expedition against the Romans when they saw the cave in which اصحاب کھف (Dwellers of the Cave) were believed to have lived. Mu‘awiyah sent some of his men to enter the cave but a storm suddenly arose and prevented them from entering it. According to another narration Ibn‘Abbas is reported to have said that he had even seen the remains of اصحاب کھف which seemed to be 300 years old (Manthur; vol. 4, pp. 22, 214).

4. According to Abu Hayyan there is a cave in Spain which is supposed to contain the dead bodies of the Dwellers of the Cave and also of their dog. Ibn Abi ‘Attiyyah also claims to have seen the cave where according to him the corpses of اصحاب کھف have remained for four or five hundred years. He writes that there are to be found near Granada the ruins of a town which is called the town of Decius. It contains very weird tombs built of stones (Muhit, vol. 6, p. 102).

5. Identical accounts have been given by Ibn Kathir and by ‘Abdur Razzaq and Ibn Hatim in Durr-e-Manthur (vol. 4, p. 224). Some commentators of the Quran have gone so far as to give even the names of the Dwellers of the Cave. For instance, Ibn Kathir (vol. 6, p. 131) has, on the authority of Ibn ‘Abbas, given the names of these people and their number.

6. The memorable story of the "Seven Sleepers", as told by Gibbon in his Decline and Fall of the Roman Empire, provides an important clue to the solution of the mystery that surrounds the Dwellers of the Cave. "When the Emperor Decius", says Gibbon, "persecuted the Christians, seven noble youths of Ephesus concealed themselves in a spacious cavern in the side of an adjacent mountain, where they were doomed to perish by the tyrant, who gave orders that the entrance should be firmly secured with a pile of huge stones. They immediately fell into a deep slumber, which was miraculously prolonged, without injuring the powers of life, during a period of one hundred and eighty-seven years. At the end of that time, the slaves of Adolius, to whom the inheritance of the mountain had descended, removed the stones, to supply materials for some rustic edifice; the light of the sun darted into the cavern, and the seven sleepers were permitted to awake. After a slumber, as they thought, of a few hours, they were pressed by the calls of hunger and resolved that Iamblichus, one of their members, should secretly return to the city to purchase bread for the use of his companions. The youth could no longer recognize the once familiar aspect of his native country; and his surprise was increased by the appearance of a large cross, triumphantly erected over the principal gate of Ephesus. His singular dress and obsolete language confounded the baker to whom he offered an ancient medal of Decius as the current coin of the empire; and Iamblichus, on the suspicion of a secret treasure, was dragged before the judge. Their mutual inquiries produced the amazing discovery that almost two centuries had elapsed since Iamblichus and his friends had escaped from the rage of a pagan tyrant. The bishop of Ephesus, the clergy, the magistrates, the people, and, it is said, the Emperor Theodosius himself, hastened to visit the cavern of the Seven Sleepers, who bestowed their benediction, related their story, and at the same instant peaceably expired" (chapter 33).

The story of the Dwellers of the Cave may also be taken to apply to Joseph of Arimathea and his companions. According to William of Malmesbury, Joseph was sent to Britain by St. Philip and having been given a small island in Somersetshire there constructed with twisted twigs the first Christian Church in Britain, afterwards to become the Abbey of Glastonbury. According to another account Joseph is said to have wandered into Britain in the year 63 A.D. …according to the legends which grew up under the care of the monk, the first Church of Glastonbury was a little wattled building erected by Joseph of Arimathea as the leader of the twelve apostles sent over to Britain from Gaul by St. Philip (Enc. Brit., 10th edition & 13th edition, under Joseph of Arimathaea & Glastonbury).

All these accounts may appear to be no more than picturesque legends or later interpolations or they may belong to the realm of poetry rather than genuine tradition but they do not seem to be completely devoid of all reality and are not without an undercurrent of truth. Anyhow, they possess a deep and far-reaching significance. Joseph of Arimathea may or may not have gone to England or that country may or may not be "the cave", under discussion, but the story of the Dwellers of the Cave does symbolize the story of the early persecution and later rise and expansion of Christianity.

Our recent research, however, assigns the catacombs at Rome rather than Glastonbury as the site of "the cave" and a study of early Christianity lends great weight to this research. Accounts of the Dwellers of the Cave given above by IbnIshaq and other historians also seem to substantiate and reinforce this recent theory.

From these accounts the following facts unmistakably emerge:

(1) That early Christians were believers in the Unity of God and that they suffered great persecution for their beliefs.

(2) That some of these Christians fearing persecution and death took refuge in a cave in the time of a king variously known as Dacyuse, Dacyanuse or, in Latin, Decius.

(3) That the persecutors of these Christians were idol-worshippers who sought to compel them to worship their own idols and offer sacrifices to them.

(4) That these young men came out of the cave in the time of a king named Nandusis or, as Gibbon says, Theodosius.

Now it is a well-known historical fact that early Christians had to suffer untold persecutions at the hands of the idolatrous Roman Emperors for their belief in the Oneness of God. This persecution began as early as in the time of the notorious Emperor Nero who is said to have set fire to Rome and fiddled while that great seat of learning and civilization was burning. It continued intermittently till the reign of the Emperor Constantine who became converted to Christianity and made it the religion of the State. According to Tacitus Nero inflicted most inhuman tortures upon Christians in order to shift the blame for the burning of Rome on to them. He caused them to be hanged, burned alive and thrown to hungry dogs. Even St. Peter is said to have met his death at this cruel Emperor’s hands. Tertullian states that Peter was crucified under Nero, and Origen adds that at his own request he was crucified head downwards…Early in the third century the grave of Peter and Paul was shown in the Vatican and their relics were moved to the catacombs in 258 A. D. Among the tombs to be lately discovered in the catacombs are some of those disciples whose names have been mentioned in the Gospels and with whom Peter is said to have stayed (Enc. Brit., Every Man’s Encyclopaedia, & Gibbon’s Roman Empire, under Peter, Catacombs & Nero, and Story of Rome by Norwood Young).

The persecution continued in the reign of Domitian. But it was not only tyrants like Nero and Domitian who persecuted Christians but great and virtuous princes like Trajan and Marcus Aurelius also punished these unoffending people with death, exile and imprisonment. They had, however, a brief respite of about forty years after which their persecution again began with renewed fury under the Emperor Decius. This time the persecution was so severe that compared with it the former condition was a state of perfect freedom and security. Decius wanted to restore the religion and institutions of ancient Rome and with this object in view he began a systematic extermination of Christianity. The edicts of Diocletian in 303 A.D., however, surpassed all anti-Christian measures. By these edicts Christian Churches in all the provinces of the empire were demolished, all their sacred books were publicly burnt and the property of the Church was confiscated and Christians were put out of the protection of the land (Gibbon’s Roman Empire).

To save themselves from this most cruel and inhuman persecution the helpless Christians had to seek refuge in concealment and from a study of the catacombs at Rome it appears that they proved havens of safety for them. These catacombs which have been referred to in the Quran as "the cave" were admirably suited to the needs of Christians who had to remain in concealment for long intervals. They had built schools and chapels and also buried the dead bodies of their saints and holy men in them. Though some of the statements as to the employment of the catacombs in times of persecution may have been somewhat exaggerated, we have clear evidence that they were used as places of refuge from the fury of the heathen, in which the believers—especially the bishops and clergy, who would naturally be the first objects of attack—might secrete themselves until the storm had blown over. This was a purpose for which they were admirably adapted both by the intricacy of their labyrinthine passages, in which anyone not possessing the clue would inevitably be lost, and the numerous small chambers and hiding places at different levels which might be passed unperceived in the dark by pursuers. As a rule also the catacombs had more than one entrance, and frequently communicated with a sand-quarry; so that while one entrance was carefully watched, the pursued might escape in a totally different direction by another. These catacombs have several stories which are connected with each other by a vast labyrinth of narrow galleries, interspersed with small chambers, excavated at successive levels. These dark, narrow and labyrinthic galleries have gone on for hundreds of miles. Padri Marchi has estimated the length of the galleries at from 800 to 900 miles and the number of interments at between 6,000,000 and 7,000,000. Martigny’s estimate is 587 miles and Northcote’s lower still, at not less than 350 miles (Enc. Brit., 9th edition, under Catacombs).

From the inscriptions on the tomb-stones in the catacombs it appears that the early Christians were strict monotheists. There is not a single word on the inscriptions which indicated that they believed in Jesus as God or the Son of God. He has been represented only as a shepherd or a Prophet of God, which he really was. Nor has Mary, his mother, been mentioned as anything more than a pious woman. The story of the tribe of the Prophet Jonah and that of Noah’s flood find repeated and prominent mention in the inscriptions and engravings. This clearly shows that early Christians regarded the Old Testament with greater respect than do present-day Christians. It also appears that Christians who took refuge in the catacombs kept dogs at their entrance which would announce the approach of strangers by their barking.

To be brief, the account of the Dwellers of the Cave constitutes a representation of the history of early Christians and shows how they conducted a vigorous campaign against idolatry and polytheistic beliefs and suffered untold persecutions for their belief in the Unity of God and how their successors ended by disowning almost all the fundamental doctrines of their Faith. The position of "the cave", however, is of secondary importance, though from the facts narrated above its description as given in v. 18 applies more fully and in greater detail and exactness to the catacombs at Rome than to any other place.

Similarly, very strange and widely divergent accounts of الرقیم (the Inscription) have been given by commentators. According to some it was a tablet of lead or copper or a slab of stone on which the names of the Dwellers of the Cave, their ancestry, etc., were inscribed. Some say it was the name of the town or village from which they came or the name of the mountain or valley in which that "cave" was situated, yet according to others it was the name of their dog or the coin which they used. Leaving aside the mental wanderings of commentators, these two words—"cave" and "inscription"––represent the two most prominent aspects of the Christian Faith, viz. that it began as a religion of renunciation and withdrawal from the world and ended by becoming a religion of entire engrossment in worldly affairs, a religion of business and trade in a world of writings and inscriptions. See also Tafsir-e-Kabir by Hadrat Khalifatul Masih II.

Important Words:

عبثاً (for no purpose) is infinitive noun from عبث (‘abitha) which means, he indulged in amusement; he joked and jested. عبث means, to do a thing which has no known good or benefit and has no object or purpose. They say فعل ذالک عبثاً i.e. he did a thing which had no purpose or object in it (Aqrab & Lane).

Commentary:

After bringing home to disbelievers the iniquity of their behaviour and of their persecution of Divine Messengers and joking and jesting with their followers, God reprimands them by reminding them that the manner in which they lead their lives shows that they think that man’s life has no object or purpose and that this great universe of which he is at once the axis and centre and the aim and object, has been created without purpose. The reprimand implies the answer that man has been created to serve a great purpose, a noble object. It is to become God’s Vicegerent on earth and to develop and reflect in his person Divine attributes, particularly the four attributes mentioned in the next verse. He has been endowed with a divine personality and is manifestly the central point of creation or at least that part of creation which is related to our universe and it is to help him to reach the great goal which he is destined to attain that God sends His Messengers. The verse further signifies that man’s life having a great purpose to fulfil will not end with his departure from this world and with the soul’s flight from its physical habitat. The human soul will continue its never-ending journey in a new world, a new form and in a new body. The very idea that with the dissolution of its physical tabernacle the human soul suffers death militates against God’s wisdom and against His whole design and purpose in creating universe.

52:25; 56:18.