1. That is, there is nothing intricate or complicated in it that may be beyond anyone’s understanding nor is there anything that deviates from the straight path of the truth and thus cause hesitation in the mind of a truth loving person.

2. “Those who say” includes the Christians, the Jews and the mushrik Arabs who assigned offspring to Allah.

3. “Dreadful is the word” That one is the son of God, or Allah has adopted that one as a son. This has been declared to be dreadful because it was not based o any knowledge that Allah has a son or has adopted a son. They had merely exaggerated their love for someone and invented such a relationship. And they do not realize that it is a dreadful blasphemy, impudence and fabrication that they are uttering in regards to Allah, the Lord of the worlds.

4. This refers to the real cause of the anxiety of the Prophet (peace be upon him) at the time of the revelation of this Surah. It clearly shows that the Prophet (peace be upon him) did not grieve at the persecution from which he and his companions were suffering but at the deviation and moral degeneration of his people. What was consuming him was that, though he was trying to bring them out from their disgraceful state, they persisted in it. He was grieved because he was convinced that their deviation would inevitably lead them to destruction and scourge of Allah. Therefore he was working day and night to save them but it appeared that they were bent upon incurring the chastisement of Allah. The Prophet (peace be upon him) himself has described this state of his mind in a tradition to this effect: I may describe this thing in a parable. A person kindled a fire to spread light but the moths persist in falling over it to burn themselves alive. He tries to save them from the fire but the moths reduce his efforts to failure. The same is true of me and you. I hold you by your skirts to keep you away from the fire, but you are bent upon falling into it. (Bukhari, Muslim).

Though apparently it is merely stated that it may be that you will consume your life for their sake out of sorrow, it also contains a sort of consolation for the Prophet (peace be upon him), as if to say: As you are not responsible for forcing them to believe, why should you consume yourself for their sake. Your only duty is to give good news and warning and not to turn people into believers. Therefore, you may go on carrying out your mission of giving good news to the believers and warning of the bad consequences to the disbelievers.

5. (Ayat 6 )was addressed to the Prophet (peace be upon him), but ( Ayats 7-8 ) have been directed to the disbelievers indirectly, as if to say: You must understand it clearly that all the things that you see in the world and which allure you, are a transitory adornment which has been arranged merely to test you, but it is a pity that you have been involved in the misunderstanding that all these things have been created to cater for your pleasure and enjoyment. That is why the only aim and object of life you have set before you is: Eat, drink and be merry. As a result of this you do not pay any attention to your true and real well wisher. You must understand it well that these things have not been provided for pleasure but are actually a means of testing you. You have been placed among them to see which of you is allured by these from the real aim of life and which of you keeps steadfast in the worship of Allah, for which you have been sent to the world. All these things and means of pleasure shall come to an end on the Day, your examination is over and nothing will remain on the earth because it will be turned into a bare plain.

6. The Arabic word Kahf literally means a vast cave.

7. There is a difference of opinion about the meaning of arraqim. Some companions and their followers opined that it was the name of that habitation where this event took place and that it was situated somewhere between Aylah and Palestine. There are other commentators who take it to mean the inscription that had been set up at the cave as a memorial to the sleepers of the cave. Abul Kalam Azad, in his commentary, Tarjmanul-Quran, has preferred the first meaning and opined that it is the same place which has been called Rekem in the Bible (Joshua, 18: 27). Then he identifies it with the ancient historical city of Petra. But he has not considered the fact that Rekem, as mentioned in the Bible, belonged to the children of Benjamin and according to the Book of Joshua, the territory of this clan was situated to the west of river Jordan and the Dead Sea and that the ruins of Petra are situated to the south of Jordan. That is why the modern archaeologists do not believe that Petra and Rekem are one and the same place. (Please refer to Encyclopedia Britannica, 1946, Vol XVII, page 658). We are also of the opinion that by Arraqim is meant the inscription.

8. This question has been posed to expose the skeptical attitude of the disbelievers towards the “Sleepers of the Cave,” as if to say: Do you think that Allah, Who has created the heavens and the earth, does not have the power to keep a few persons in a state of sleep for a couple of hundred years and then to raise them up same as they were at the time of going to sleep. If you ever had pondered over the wonderful creation of the sun and the moon and the earth, you would never have expressed any doubt that such a thing was anything difficult for Allah.

9. The oldest evidence of this story is found in a homily written in Syriac by Jacob of Sarug, a Christian priest of Syria, who was born in A.D. 452, a few years after the death of the companions of the cave. The homily which describes the legend in great detail was composed by him in or about A.D. 474. On the one hand, this same Syriac version came into the hands of our early commentators, and Ibn Jarir Tabari cited it in his commentary with various authorities. And on the other hand, it reached Europe where its translations and abridged versions were published in Greek and Latin. The abridged story as told by Gibbon in Chapter 33 of his The Decline and Fall of the Roman Empire under the heading, “The Seven Sleepers”, so closely resembles the story told by our commentators that both the versions seem to have been drawn from the same source. For instance, the name of the king, whose persecutions made the Seven Christian youths of Ephesus take refuge in the cave, was Emperor Decius according to Gibbon. He ruled the Roman Empire from A.D. 249 to 251 and whose reign is very notorious because of his persecution of the followers of Prophet Jesus (peace be upon him), while our commentators call him Decanus or Decaus, etc. The city, where this event happened was Aphesus or Aphesos according to our commentators, while according to Gibbon it was Ephesus, which was the biggest Roman city and seaport on the west coast of Asia Minor. The ruins of this city can still be seen 20 to 25 miles south of the modern Turkish city of Izmir. Again the name of the king, during whose reign the companions of the cave awoke, was Tezusius according to the Muslim commentators and Theodosius II according to Gibbon. He ruled over Rome from A.D. 408 to 450, after the Roman Empire had accepted Christianity.

The resemblance between the two versions is so close that even the name of the companion whom the sleepers sent to the city to buy food after waking up has been mentioned as Jamblicha by the Muslim scholars and Jamblichus by Gibbon. The details of the story in both the versions are also similar which are briefly as follows.

When during the reign of the Emperor Decius, the followers of Prophet Jesus (peace be upon him) were being mercilessly persecuted, the seven Christian youths hid themselves in a cave and fell into a sleep. Then in the 38th year of the reign of the Emperor Theodosius II (approximately in A.D. 445 or 446) they awoke when the entire Roman Empire had become Christian. Thus, they slept in the cave for nearly 196 years.

On this ground some orientalists have rejected that the above mentioned story is the same as that given in the Quran because the period of their stay in the cave according to the Quran (Ayat 25) was 309 years. We have, however, answered this objection in (E.N. 25).

There are a few minor differences between the Quranic and Syriac versions, on the basis of which Gibbon has charged the Prophet (peace be upon him) with ignorance. However, the Syriac version, on the basis of whose authenticity he has committed this gross insolence, was even according to him written thirty to forty years after the event by a Syrian. He has not taken the trouble to consider the fact that verbal versions of events do change a bit during such a long time while they are communicated from one country to the other. Therefore it is wrong to take such a version of the story for granted and literally true and to charge the Quran with discrepancy for any main difference with it. Such an attitude is worthy only of those people who are so blinded by religious prejudices that they discard even the most ordinary demands of reason.

The city of Ephesus where the event of the sleepers of the cave took place, was built about 11th century B.C. and became a great center of idol worship, its chief deity being the moon goddess, Diana, whose temple was regarded as a wonder of the ancient world. Most of her devotees belonged to Asia Minor and the Roman Empire also had accepted her as one of its deities. After Prophet Jesus (peace be upon him) when his message started reaching different parts of the Roman Empire, a few youths of Ephesus also gave up idol worship and accepted God as their only Lord. Gregory of Tours has collected details about these Christian youths in his Meraculorum Liber, which are briefly as follows.

They were seven youths. When the Emperor Decius heard of their change of faith, he summoned them and questioned them about their new religion. In spite of knowing that the Emperor was deadly against the followers of Christ, they frankly admitted before him that their Lord is the Lord of the earth and heavens, and that they recognized none else as Deity for if they did so, they would be committing a grave sin. The Emperor became furious to hear this, and warned that he would have them killed, but then considering their tender age, he granted them three days in which they were counseled to revert to their old faith, otherwise they would be put to death.

The seven youths took advantage of the situation and fled the city to conceal themselves in a cave in the mountains. On the way a dog also followed them. They did their best to scare it away, but it would not leave them. At last they found a spacious cave as a suitable refuge and hid in it and the dog sat at the entrance. Being tired they soon fell into a deep slumber. This happened in about 250 A.D. After about 197 years, in 447 A.D., during the reign of Emperor Theodosius II, they awoke suddenly when the whole Roman Empire had embraced Christianity and the Ephesians had given up idolatry.

At this time a fierce controversy was going on among the Romans regarding the reality of the life after death and Resurrection, and the Emperor himself was anxious to eradicate somehow the disbelief in the life after death from the minds of his people. So much so that one day he prayed that God in His mercy may show a sign which may help restore and correct the people’s belief. In precisely the same days the seven sleepers awoke in the cave.

After waking up, the youths started asking one another about how long they might have slept. Some said it might have been a day, others said it was a part of a day. When they reached no conclusion, they stopped arguing, leaving the knowledge of the exact period to God.

Then they sent Jean, a companion, to the city with a few silver coins to buy food, and warned him to be on his guard lest the people should recognize him, for they feared that if they were discovered the Ephesians would force them to bow before Diana. But when Jean came to the city he was astonished to see that the world had changed. The entire population had embraced Christianity, and there was nobody in the city to worship Diana. He came to a shop and wanted to buy a few loaves of bread. When he paid in a coin bearing the image of Emperor Decius, the shopkeeper could not believe his eyes and asked the stranger from where he had obtained that coin. When the young man said that it was his own, a dispute began between them and soon a crowd gathered around them, and the matter reached the chief officer of the city. The officer himself was puzzled and wanted to know the whereabouts of the treasure house from where the young man had taken the coin, but the latter insisted that it belonged to him. The officer did not believe him because he thought that a young man like him could not possibly possess a centuries old coin which had not even been seen by the elders in the city. When Jean came to know that the Emperor Decius had died, he was pleasantly surprised. He told the crowd that he and his six companions had fled the city only the other day and taken refuge in a cave to escape Decius’ persecution. The officer was greatly surprised and followed the young man to see the cave where his companions lay in hiding. And a great crowd followed behind them. When they came to the cave, it was fully established that the youths really belonged to the Emperor Decius’ period. Consequently, Emperor Theodosius was informed and he also visited the cave to receive grace. Then the seven youths went back into the cave and lay down and breathed their last. Seeing this clear sign the people’s belief in the life after death was restored, and a monument was ordered to be built over the cave by the Emperor.

The story of the sleepers of the cave as narrated above, corresponds so closely with that mentioned in the Quran that the seven youths can easily be regarded as Ashab-i- Kahf (the companions of the cave). Some people, however, have raised the objection that this story concerns a city of Asia Minor, and the Quran does not discuss or refer to any event that might have taken place outside Arabia, therefore it would be against the Quranic style and spirit to label this Christian story as the story of Ashab-i-Kahf. In our opinion this objection is not correct. The Quran means to impress and warn the Arabs by relating stories concerning the various ancient tribes who had transgressed from the right path and with whom they were familiar, whether they lived and flourished inside Arabia or outside it. It is for this very reason that a mention has been made of the ancient history of Egypt in the Quran, whereas Egypt has never been a part of Arabia. The question is that when the history of Egypt can be mentioned in the Quran, why cannot Rome and the Roman history with which the Arabs were as familiar as with the Egyptian history? The Roman frontiers adjoined the northern Hijaz and the Arab caravans traded with the Romans almost throughout the year. Then there were a number of Arab tribes who were directly under Roman domination and the Roman Empire was in no way unknown to the Arabs, a fact which is fully borne out by Surah Ar-Room. Another thing which should be borne in mind is that the story of the sleepers of the cave has been related in the Quran in response to a query raised by the disbelievers of Makkah, who had been prompted by the Jews and Christians to question the Prophet (peace be upon him) on such matters as were wholly unknown to the Arabs in order to test his Prophethood.

10. That is, when they had believed sincerely, Allah increased their faith in the guidance and enabled them to become firm and steadfast on the way of the truth even at the risk of their lives rather than surrender before falsehood.

11. When these God worshiping youths fled the habitations to take refuge in the hills, the city of Ephesus was the principal center of idol worship and sorcery in Asia Minor. There was a great temple dedicated to the goddess Diana, which was well known in the whole world and attracted devotees from far places. The sorcerers, workers of magic and occult arts, soothsayers and amulet writers of Ephesus were well known and their black business had spread throughout Syria and Palestine, even as far as Egypt. The Jews also had a big share in it, who attributed this art to Prophet Solomon. (Cyclopedia of Biblical Literature under Ephesus). The predicament in which the righteous people living in an environment of idolatry and superstition were involved can well be imagined from the remark of the companions of the cave that occurs in( Ayat 20): If they succeed in over powering us, they will surely stone us to death or force us back into their faith.

12. It has not been mentioned that in accordance with this mutual resolve, they left the city and went to a secret cave in the mountains in order to escape from death or forced apostasy.

13. This is to show that the mouth of the cave faced the north. That is why the light of the sun could not enter inside the cave and the one who passed by it could not see who was inside it. 1

14. That is, if someone could have looked at the seven persons from outside and seen them turning from one side to the other at intervals, he would have thought that they were not asleep but were relaxing themselves.

15. Allah had so arranged their refuge that none dared go inside the cave and know about them for it was pitch dark in the cave and the dog was keeping watch at the entrance. If someone ever looked into the cave and saw the sleepers, he took them for some robbers and at once turned on his heels. This was the reason why their refuge remained a secret to the outer world for such a long period.

16. They were awakened from their sleep in the same miraculous way that was employed in sending them to sleep and keeping them hidden from the outer world.

17. The secret of their sleep was revealed when one of them went to Ephesus to buy food for them and offered a coin of the period of Emperor Decius. As it was a changed world, he naturally attracted attention for he was wearing a costume of 300 year old fashion and spoke a language different from that in vogue. This was because during those two centuries the language, culture, dress etc. had undergone a marked change. So the shopkeeper looked askance at him and, according to a Syriac tradition, he suspected that he had dug up some ancient treasure. Accordingly, he gathered some people of his neighborhood and they took him before the ruler. On questioning, it was discovered that he was one of those followers of Christ, who had fled the city 300 years ago to save their faith. As most of the population had embraced Christianity, the news immediately spread throughout the city and a big crowd of the people along with the Christian Roman Ruler, arrived at the cave. It was then that the sleepers of the cave came to know that they had slept for about three hundred years. So after making salutations to their Christian brothers they lay down and their souls left their bodies.

18. According to the Syriac tradition, at the time of this occurrence, hot discussions were going on in Ephesus about Resurrection and the Hereafter. Though the people had embraced Christianity under the influence of the Roman Empire, yet traces of shirk and idolatry of the Romans and the effects of the Greek philosophy were still very powerful. So in spite of the Christian creed of the Hereafter, many people denied this, or at least were skeptical about this. To add to this the Sadducee sect of the Jews, who formed a great part of the population of the city, openly denied the Hereafter and professed to base this on the Torah. The Christian scholars, however, could not put forward any strong arguments to refute them: so much so that the reports of the polemical discussion given in Matthew, Mark and Luke, attributed to Prophet Jesus (peace be upon him), are admittedly very weak even according to the Christian scholars. (Please refer to Matthew 22: 23-33, Mark 12: 18- 27, Luke 20: 27-40). That is why the disbelievers in the Hereafter were having the upper hand and even the believers were being involved in doubts about it. It was at that time that the sleepers of the cave were raised up and furnished an absolute proof of the life after death and turned the scales in favor of the believers in this dispute.

19. It appears from the context that this was the saying of the righteous people from among the Christians. They were of the opinion that a wall should be raised at the entrance of the cave in order to let the sleepers remain in the same condition in which they were, for they argued that their Lord alone knew best about their rank and position and the reward they deserved.

20. The people “those who prevailed in their matter” were the Roman rulers and the priests of the Christian Church, who did not let the righteous Christians have their way. This was because by the middle of the fifth century, the common people, especially the orthodox among the Christians, had become fully involved in shirk and the worship of saints and tombs. They used to visit the tombs of the saints to worship them and kept the statues of Jesus, Mary and the apostles in their churches: so much so that a few years before the rising up of the sleepers of the cave, in 431 A.D., a great council of the representatives of the Christian world had been held in Ephesus itself, in which it was resolved that the creed of the divinity of Christ and of Mary as the mother of God, should be included in the articles of the Christian Church. If we keep in view the year 431, it becomes clear that by “those who prevailed in their matter” are meant the leaders of the Church and the officers of the government, who had the reins of the religious and political powers in their hands. In fact these were the people who were the upholders of shirk and who decided that a mausoleum should be built over the cave of the sleepers to make it a place of worship.

21. It is an irony that some people among the Muslims have misconstrued this verse of the Quran so as to make it lawful for themselves to build mausoleums, monuments and mosques over the tombs of the righteous persons and saints. The Quran has, in fact, pointed out the deviation of the workers of iniquity who prevailed upon others and built a place of worship over the cave of the sleepers, who were indeed a sign of Resurrection and of the life after death. But they abused this good opportunity and produced another means of practicing shirk.

One fails to understand how anyone can deduce from this verse an argument for the legality of building mosques over the tombs of the righteous people, when the Prophet (peace be upon him) has categorically prohibited this.

(1) Allah has cursed those women who visit tombs and those people who build mosques over them and burn lights over them (Ahmad, Tirmizi, Abu Dawud, Nasai, Ibn Majah).

(2) Beware that the people, who have passed before you, made the tombs of their Prophets the places of their worship. I forbid you to do that. (Muslim).

(3) Allah has cursed the Jews and the Christians, for they made the tombs of their Prophets the places of their worship. (Ahmad, Bukhari, Muslim, Nasai).

(4) The behavior of those people was strange: if a righteous person from among them, died they would build a mosque over his grave and draw his pictures. They will be treated as worst criminals on the Day on Resurrection. (Ahmad, Bukhari, Muslim, Nasai).

Thus, it is clear from the above sayings of the Prophet (peace be upon him) that building of the places of worship over the tombs is utterly unlawful. The Quran has merely stated as a historical fact the sinful act of the Christian priests and the Roman rulers and has not sanctioned such a thing. Therefore no God fearing person can turn this into an argument for building mosques over the tombs.

Incidentally, it will be worthwhile to cite a statement of Rev. T. Arundell who published his discoveries in Asia Minor in 1834. He says that he had seen the remains of the Mausoleums of Mary and the seven sleepers on a hillock near the remains of the ancient city of Ephesus.

22. This shows that about three hundred years after this event, at the time of the revelation of the Quran, different stories had become current among the Christians about the sleepers of the cave, but generally these stories had no authentic source behind them. This was because that was not the age of the press in which authentic books might have been published. Therefore naturally the stories of events were carried from place to place by means of oral traditions, and with the passage of time many tales of fiction got mixed up with the real story.

23. This is meant to impress that the real thing in this story is not the number of the sleepers but the lessons it teaches. (1) A true believer should not on any account turn away from the truth and bow before falsehood. (2) A believer should not merely rely on the material means but on Allah. He should trust in God and follow the right way, even though the outward adverse circumstances might appear to be unfavorable. (3) It is wrong to suppose that Allah is bound by any so called law of nature, for He is able to do anything He wills even though that might seem to be against some common experience. He has the power to change any so called law of nature, whenever and wherever He wills and bring about any extraordinary supernatural thing. So much so that He can raise up anyone who might have been asleep for two hundred years, as if he had slept only for a few hours, without letting any change take place in his appearance, dress, health, indeed in anything, during the passage of time. (4) This teaches us that Allah has the power to bring to life all the generations past, present and future all together as asserted by the Prophets and divine Scriptures. (5) It teaches us that ignorant people have always been perverting the signs of Allah which are sent for the right guidance of the people. That is how the miracle of the sleepers of the cave, which had been shown as a proof of the Hereafter, had been turned into a means of shirk, as if they were some saints who had been sent only for this purpose.

It is obvious from the above mentioned real lessons, which one can learn from the story of the sleepers, that a wise man will pay his attention to these things and not divert it in search of their number, their names, the color of their dog and the like. Only those people, who have no interest for the reality but for superficial things, will spend their time and energy in making investigations about such things. That is why Allah instructed the Prophet (peace be upon him): You should not enter into useless and irrelevant discussions about such things even if other people try to involve you in them. Instead of wasting your time in such useless things, you should concentrate your attention only on your mission. That is why Allah has not Himself told their exact number lest it should encourage such people as are always hankering after useless things.

24. This is a parenthetical clause which has been inserted here because of its relevancy to the preceding verse, in which it was asserted that the correct number of the sleepers of the cave is known only to Allah and a research into it is a useless task. Therefore one should refrain from investigating into unimportant things, nor enter into discussions about them. This has led to the instruction contained in the parenthetical clause for the benefit of the Prophet (peace be upon him) and the believers who have been told never to make a positive assertion like this: I will do this thing tomorrow, for you do not know whether you will be able to do that thing or not: you have neither the knowledge of the unknown nor have full powers to do what you like. If ever inadvertently you utter anything like this, you should at once remember your Lord and say, InshaAllah. Besides this you do not know whether there will be any good for you in the thing about which you say: I will do this. It is possible that you may do another thing better than that. Therefore you should trust in God and say: I hope that my Lord will guide me in this matter with that thing which is nearer to the right way for me.

25. This sentence is connected with the theme preceding the parenthetical clause like this. Some people will say: “They were three and the fourth was their dog...”, and some people will say that they remained in the cave for three hundred years and some others would add nine more years (to the reckoning of the period). We are of the opinion that the number of the years, 300 or 309, has not been stated by Allah Himself but Allah has cited these as sayings of the people. This opinion is based on this succeeding sentence: Allah knows best about the period of their stay there. If the number of years, given in (Ayat 25), had been from Allah, this succeeding sentence would have been meaningless. Abdullah bin Abbas has also opined that this is not the saying of Allah but that of the people which has been cited as a part of the story.

26. After relating the story of the sleepers of the cave, the Quran begins to review the condition of the Muslims of Makkah at the time of the revelation of the Surah.

27. This does not mean at all that, God forbid, the Prophet (peace be upon him) was inclined to make any changes in the Quran to please the disbelievers of Makkah and was thinking of some formula of compromise with the chiefs of the Quraish which necessitated a warning that he was not authorized to do so. As a matter of tact, though this was apparently addressed to the Prophet (peace be upon him), it was really meant for the disbelievers that they should not entertain any hope whatsoever for anything like this, as if to say: You must understand it once and for all that Our Messenger is not authorized to make any changes in Our revelation, for he has to precisely convey it just as it is sent down to him. If you want to accept it, you will have to accept it in its entirety as it is being sent by the Lord of the Universe. And if you want to reject it, you may do so but you must understand it well that no modification, even in the least, will be made in it to please you. This was the answer to the repeated demand of the disbelievers: If you do insist, O Muhammad (peace be upon him), that we should accept your message in its entirety, then make certain modifications in it to accommodate some creeds and customs of our forefathers, and we will accept your message. This is our offer for a compromise and this will save our people from divsion. This demand of the disbelievers has been cited in the Quran at several places and the same answer has been given, e.g. When Our clear revelations are recited to them, those who do not expect to meet Us, say: Bring another Quran in its stead or make some amendments in it. (Surah Younus, Ayat 15).

28. Though these words have also been addressed to the Prophet (peace be upon him), they are really meant for the chiefs of the Quraish. According to a tradition related by Ibn Abbas, the chiefs of the Quraish would say to the Prophet (peace be upon him) that they considered it below their dignity to sit with such people as Bilal, Suhaib, Ammar, Khabbab, Ibn-Masud and the like who generally remained in his company, and that if he should send them away, they would be willing to attend his meetings in order to learn about his message. At this Allah revealed this verse: And keep yourself whole heartedly content with those who pray to their Lord morning and evening in order to win His approval and do not turn your attention away from them: Do you desire to discard these sincere but poor people so that the chiefs of the Quraish, the well to do people, should come and sit near you? This was meant to warn the chiefs of the Quraish to this effect: Your wealth, your pomp and show of which you are so proud has no value at all in the sight of Allah and His Messenger (peace be upon him). Nay, those poor people are really more worthy in their sight, for they are sincere and always remember Allah. The same was the attitude of the chiefs of Prophet Noah’s (peace be upon him) people, who said: And we also see that none but the meanest and the most shallow of our people have become your followers. Upon this, Noah (peace be upon him) replied: I am not going to drive away those who have believed in me, nor can I say about those whom you disdain that Allah has not bestowed any good on them. (Surah Al-Anbia Ayats 27, 29, (31).

29. That is, do not yield to what he says, nor submit to him, nor fulfill his desire, nor follow his bidding.

30. The original Arabic text may also mean: Who discards the truth, breaks all moral limits and rushes on headlong. But in both cases it comes to this: The one, who is neglectful of Allah and becomes a slave of his lust, inevitably transgresses all limits and becomes a victim of immoderation. Therefore the one who will submit to him, will also follow the same way and wander about in deviation after him.

31. This verse makes it quite plain that the story of the sleepers of the cave has been related to tell the opponents of Islam: This is the truth from your Lord. Now whosoever wills, he may accept it and whosoever wills, he may reject it. But people must understand that no compromise will be made in regard to the truth just as the sleepers of the cave did not make any compromise with regard to their creed. They did not make any compromise in regard to the doctrine of Tauhid after they had believed in it and categorically declared: Our Lord is the One Who alone is the Lord of the heavens and the earth. After this declaration they did not in any way accede to the making of any compromise with their people, who had gone astray. But they firmly declared: We will not give Him up and pray to other deities, because it will be the most improper thing, if we did so. After making this declaration they left their people and deities and took refuge in the cave without taking any provisions with them. After this when they woke up, the only thing about which they showed any anxiety, was that their people might not succeed in forcing them back to their own faith. After relating these things, the Quran addresses the Prophet (peace be upon him) to the effect (though these words are really meant for the opponents of Islam): It is absolutely out of question whether any compromise can be made with mushriks and disbelievers. Present the truth intact to them whether they accept it or not. If they do not accept it, they themselves will meet with an evil end. As regards to those, who have accepted the truth, (whether they be youngsters or poor, indigent people or slaves or laborers) they are really those people who have a worth with Allah, and they alone will be honored. Therefore you should not discard them and prefer the chiefs and the rich people who may be neglectful of Allah and be slaves of their own desires, even though they might be possessors of worldly grandeur.

32. The Arabic word Suradiq literally means sides of a tent but, as used in the case of Hell, it may mean its external boundaries to which its flames and heat may reach. According to some commentators, it applies to the future tense “its walls will be surrounding them” so as to refer to the flames of Hell in the Hereafter. But we are of the opinion that its flames have already encircled, in this very world, these workers of iniquity, who have turned away from the truth and that they cannot escape them.

33. The Arabic word muhul has several lexical meanings. According to some people, it means the residue of oil; according to others, it is lava which is formed by the melting of things in the earth; according to some others, it is molten matter and according to others, it is pus and blood.

34. The dwellers of Paradise will be adorned with bracelets of gold like the kings of ancient times. This will be to show that they will be adorned like the kings of this world, whereas an unbeliever and wicked king will be disgraced there.

35. The Arabic word araaik is plural of arikah which is that kind of throne that is covered with an umbrella. This is also to show that in Paradise the believers will sit on thrones like the kings of this world.

36. In order to understand the significance of this parable we should keep in view( Ayat 28 )in which arrogant chiefs of Makkah were told that the poor companions of the Prophet (peace be upon him) would not be discarded to please them.