Al-Kahf Ayah 9-22

99-/6610 _3- الْعَيَّاشِيُّ:عَنِ الْبَرْقِيِّ،عَمَّنْ رَوَاهُ،رَفَعَهُ،عَنْ أَبِي بَصِيرٍ،عَنْ أَبِي جَعْفَرٍ(عَلَيْهِ السَّلاَمُ) لِيُنْذِرَ بَأْساً شَدِيداً مِنْ لَدُنْهُ ،قَالَ:«الْبَأْسُ الشَّدِيدُ:عَلِيٌّ(عَلَيْهِ السَّلاَمُ)وَ هُوَ مِنْ لَدُنْ رَسُولِ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)قَاتَلَ مَعَهُ عَدُوَّهُ، فَذَلِكَ قَوْلُهُ: لِيُنْذِرَ بَأْساً شَدِيداً مِنْ لَدُنْهُ ».

99-/6610: Al-‘Ayyāshī, from al-Barqī, from someone who narrated it, with a raised chain, from Abū Baṣīr, from Abū Ja‘far (peace be upon him), regarding “that he may warn (people of) a severe punishment from Him” [al-Kahf 18:2; Shakir: “Straight, to give warning of a severe punishment from Him, and to give good news to the believers who do good that they shall have a goodly reward”]. He said: “The severe punishment is ‘Alī (peace be upon him), and he is from the presence of the Messenger of Allah (may Allah bless him and his family); he fought the enemy along with him. That is His saying: ‘that he may warn (people of) a severe punishment from Him.’”

99-/6611 _4- عَنِ الْحَسَنِ بْنِ صَالِحٍ،قَالَ:قَالَ لِي أَبُو جَعْفَرٍ(عَلَيْهِ السَّلاَمُ): «لاَ تَقْرَأْ يَبْشُرَ إِنَّمَا الْبَشْرُ بَشْرُ الْأَدِيمِ».قَالَ:فَصَلَّيْتُ بَعْدَ ذَلِكَ خَلْفَ الْحَسَنِ فَقَرَأَ يُبَشِّرَ.

99-/6611: From al-Ḥasan b. Ṣāliḥ, who said: Abū Ja‘far (peace be upon him) said to me: “Do not recite yabshur; al-bashr is only the skin of the hide.” He said: After that I prayed behind al-Ḥasan, and he recited yubashshir.

99-/6612 _5- ابْنُ شَهْرَ آشُوبٍ:عَنِ الْبَاقِرِ وَ الصَّادِقِ(عَلَيْهِمَا السَّلاَمُ) فِي قَوْلِهِ تَعَالَى: لِيُنْذِرَ بَأْساً شَدِيداً مِنْ لَدُنْهُ ،«الْبَأْسُ الشَّدِيدُ:عَلِيُّ بْنُ أَبِي طَالِبٍ(عَلَيْهِ السَّلاَمُ)وَ هُوَ لَدُنْ رَسُولِ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)،يُقَاتِلُ مَعَهُ عَدُوَّهُ».

99-/6612: Ibn Shahrāshūb: From al-Bāqir and al-Ṣādiq (peace be upon them both) regarding His saying, “that he may warn (people of) a severe punishment from Him” [al-Kahf 18:2; Shakir translation as above]: “The severe punishment is ‘Alī b. Abī Ṭālib (peace be upon him), and he is (from) the presence of the Messenger of Allah (may Allah bless him and his family); he fights the enemy along with him.”

/6613 _6- و قال عليّ بن إبراهيم:قوله: فَلَعَلَّكَ يا محمد بٰاخِعٌ نَفْسَكَ عَلىٰ آثٰارِهِمْ إِنْ لَمْ يُؤْمِنُوا بِهٰذَا الْحَدِيثِ أَسَفاً .ثم قال:و فِي رِوَايَةِ أَبِي الْجَارُودِ،عَنْ أَبِي جَعْفَرٍ(عَلَيْهِ السَّلاَمُ) فِي قَوْلِهِ: فَلَعَلَّكَ بٰاخِعٌ نَفْسَكَ يَقُولُ:«قَاتِلٌ نَفْسَكَ عَلَى آثَارِهِمْ وَ أَمَّا أَسَفاً يَقُولُ:حُزْناً».

/6613: And ‘Alī b. Ibrāhīm said about His saying, “Then maybe you will kill yourself with grief, following after them, if they do not believe in this announcement, out of grief” [al-Kahf 18:6; Shakir: “Then maybe you will kill yourself with grief, sorrowing after them, if they do not believe in this announcement.”]. Then he said: And in the narration of Abū al-Jārūd from Abū Ja‘far (peace be upon him) regarding His saying “Then maybe you will kill yourself (bāxi‘un nafsaka),” he said: “Meaning: you would kill yourself on account of following their traces; and as for asafan, it means grief.”

/6614 _7- و قال عليّ بن إبراهيم:في قوله: إِنّٰا جَعَلْنٰا مٰا عَلَى الْأَرْضِ زِينَةً لَهٰا ... وَ إِنّٰا لَجٰاعِلُونَ مٰا عَلَيْهٰا صَعِيداً جُرُزاً.

/6614: And ‘Alī b. Ibrāhīm said regarding His saying, “Surely We have made whatever is on the earth an embellishment for it … and most surely We will make what is on it barren ground” [al-Kahf 18:7–8; Shakir], that it means the trees, vegetation, and everything Allah created on the earth, “that We may try them as to which of them is best in deed,” and “most surely We will make what is on it barren ground” means desolate.

99-/6615 _8- قَالَ:وَ فِي رِوَايَةِ أَبِي الْجَارُودِ،عَنْ أَبِي جَعْفَرٍ(عَلَيْهِ السَّلاَمُ) فِي قَوْلِهِ تَعَالَى: صَعِيداً جُرُزاً . قَالَ(عَلَيْهِ السَّلاَمُ):«أَيْ لاَ نَبَاتَ فِيهَا».

99-/6615: He said: And in the narration of Abū al-Jārūd from Abū Ja‘far (peace be upon him) regarding His saying, “a barren ground” [al-Kahf 18:8; Shakir: “and most surely We will make what is on it bare ground”], he (peace be upon him) said: “That is, with no vegetation in it.”

قوله تعالى: أَمْ حَسِبْتَ أَنَّ أَصْحٰابَ الْكَهْفِ وَ الرَّقِيمِ كٰانُوا مِنْ آيٰاتِنٰا عَجَباً -إلى قوله تعالى- وَ لاٰ تَسْتَفْتِ فِيهِمْ مِنْهُمْ أَحَداً [9-22]

His saying, exalted is He: “Or, do you think that the Fellows of the Cave and the Inscription were of Our wonderful signs? … and do not ask any of them concerning them” [al-Kahf 18:9–22; Shakir. 18:9: “Or, do you think that the Fellows of the Cave and the Inscription were of Our wonderful signs?” 18:22 (end): “Therefore contend not in their affair except with an outward contention, and do not question concerning them any of them.”]

99-/6616 _1- مُحَمَّدُ بْنُ يَعْقُوبَ:عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ،رَفَعَهُ،قَالَ:قَالَ أَبُو عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)لِرَجُلٍ عِنْدَهُ: «مَا الْفَتَى عِنْدَكُمْ»؟فَقَالَ لَهُ:اَلشَّابُّ،فَقَالَ:«لاَ،الْفَتَى:اَلْمُؤْمِنُ،إِنَّ أَصْحَابَ الْكَهْفِ كَانُوا شُيُوخاً فَسَمَّاهُمُ اللَّهُ عَزَّ وَ جَلَّ فِتْيَةً بِإِيمَانِهِمْ».

99-/6616: Muḥammad b. Ya‘qūb, from ‘Alī b. Ibrāhīm, with a raised chain, said: Abū ‘Abd Allāh (peace be upon him) said to a man in his presence: “What is al-fatā among you?” He said to him: “The youth.” He said: “No; al-fatā is the believer. Indeed, the Companions of the Cave were elders, yet Allah, Mighty and Majestic, named them ‘youths’ because of their faith.”

99-/6617 _2- ... عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)قَالَ: «إِنَّ مَثَلَ أَبِي طَالِبٍ مَثَلُ أَصْحَابِ الْكَهْفِ،أَسَرُّوا الْإِيمَانَ وَ أَظْهَرُوا الشِّرْكَ،فَآتَاهُمُ اللَّهُ أَجْرَهُمْ مَرَّتَيْنِ».

99-/6617: … from Abū ‘Abd Allāh (peace be upon him), he said: “The likeness of Abū Ṭālib is the likeness of the Companions of the Cave: they concealed faith and manifested association (shirk), and Allah gave them their reward twice.”

99-/6618 _3- ... عَنْ أَبِي جَعْفَرٍ(عَلَيْهِ السَّلاَمُ)-فِي حَدِيثٍ-قَالَ لَهُ: «أَ مَا عَلِمْتَ أَنَّ أَصْحَابَ الْكَهْفِ كَانُوا صَيَارِفَةً؟!».

99-/6618: … from Abū Ja‘far (peace be upon him)—in a ḥadīth—he said to him: “Do you not know that the Companions of the Cave were assayers (money-changers)?!”

99-/6619 _4- الْعَيَّاشِيُّ:عَنْ أَبِي بَصِيرٍ،عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)قَالَ: «إِنَّ أَصْحَابَ الْكَهْفِ أَسَرُّوا الْإِيمَانَ وَ أَظْهَرُوا الْكُفْرَ،فَآجَرَهُمُ اللَّهُ مَرَّتَيْنِ».

99-/6619: Al-‘Ayyāshī, from Abū Baṣīr, from Abū ‘Abd Allāh (peace be upon him), said: “The Companions of the Cave concealed faith and manifested disbelief, and Allah recompensed them twice.”

99-/6620 _5- عَنْ مُحَمَّدٍ:عَنْ أَحْمَدَ بْنِ عَلِيٍّ،عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ) فِي قَوْلِهِ: أَمْ حَسِبْتَ أَنَّ أَصْحٰابَ الْكَهْفِ وَ الرَّقِيمِ كٰانُوا مِنْ آيٰاتِنٰا عَجَباً .

قَالَ:«هُمْ قَوْمٌ فَرُّوا،وَ كَتَبَ مَلِكُ ذَلِكَ الزَّمَانِ أَسْمَاءَهُمْ وَ أَسْمَاءَ آبَائِهِمْ وَ عَشَائِرِهِمْ فِي صُحُفٍ مِنْ رَصَاصٍ،فَهُوَ قَوْلُهُ: أَصْحٰابَ الْكَهْفِ وَ الرَّقِيمِ ».

99-/6620: From Muḥammad: from Aḥmad b. ‘Alī, from Abū ‘Abd Allāh (peace be upon him) regarding His saying, “Or do you think that the Companions of the Cave and the Inscription were of Our wonderful signs” [al-Kahf 18:9; Shakir]: He said: “They were a people who fled, and the king of that time wrote their names, their fathers’ names, and their clans on sheets of lead. That is His saying: ‘the Companions of the Cave and the Inscription.’”

99-/6621 _6- عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ،عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)قَالَ: «خَرَجَ أَصْحَابُ الْكَهْفِ عَلَى غَيْرِ مَعْرِفَةٍ وَ لاَ مِيعَادٍ،فَلَمَّا صَارُوا فِي الصَّحْرَاءِ أَخَذَ بَعْضُهُمْ عَلَى بَعْضٍ الْعُهُودَ وَ الْمَوَاثِيقَ،... ثُمَّ قَالُوا أَظْهِرُوا أَمْرَكُمْ؛فَأَظْهَرُوهُ فَإِذَا هُمْ عَلَى أَمْرٍ وَاحِدٍ».

99-/6621: From Abū Bakr al-Ḥaḍramī, from Abū ‘Abd Allāh (peace be upon him), who said: “The Companions of the Cave set out without prior acquaintance and without appointment. When they reached the desert, they mutually took oaths and covenants… then they said, ‘Make your matter manifest!’ So they made it manifest, and lo, they were upon one and the same affair.”

99-/6622 _7- عَنْ دُرُسْتَ،عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ) ... «كَانُوا صَيَارِفَةَ كَلاَمٍ وَ لَمْ يَكُونُوا صَيَارِفَةَ دَرَاهِمَ».

99-/6622: From Durust, from Abū ‘Abd Allāh (peace be upon him), that he mentioned the Companions of the Cave and said: “They were assayers of speech, not assayers of dirhams.”

99-/6623 _8- عَنْ عُبَيْدِ اللَّهِ بْنِ يَحْيَى،عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ) ... «لَوْ كَلَّفَكُمْ قَوْمُكُمْ مَا كَلَّفَهُمْ قَوْمُهُمْ!».

99-/6623: From ‘Ubayd Allāh b. Yaḥyā, from Abū ‘Abd Allāh (peace be upon him), that he mentioned the Companions of the Cave and said: “If only your people had burdened you with what their people burdened them!”

فَقِيلَ لَهُ:وَ مَا كَلَّفَهُمْ قَوْمُهُمْ؟... «كَلَّفُوهُمُ الشِّرْكَ بِاللَّهِ الْعَظِيمِ،فَأَظْهَرُوا لَهُمُ الشِّرْكَ وَ أَسَرُّوا الْأَيْمَانَ حَتَّى جَاءَهُمُ الْفَرَجُ».

It was said to him: “And what did their people burden them with?” He said: “They burdened them with associating partners with the Almighty Allah; so they manifested shirk to them and concealed faith until relief came to them.”

99-/6624 _9- عَنْ دُرُسْتَ،عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)قَالَ: «مَا بَلَغَتْ تَقِيَّةُ أَحَدٍ مَا بَلَغَتْ تَقِيَّةُ أَصْحَابِ الْكَهْفِ، كَانُوا لَيَشُدُّونَ الزَّنَانِيرَ،وَ يَشْهَدُونَ الْأَعْيَادَ،وَ أَعْطَاهُمُ اللَّهُ أَجْرَهُمْ مَرَّتَيْنِ».

99-/6624: From Durust, from Abū ‘Abd Allāh (peace be upon him), who said: “No one’s taqiyya ever reached what the Companions of the Cave reached. They would gird the zunnārs and attend the festivals, and Allah gave them their reward twice.”

99-/6625 _10- عَنِ الْكَاهِلِيِّ،عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)قَالَ: «إِنَّ أَصْحَابَ الْكَهْفِ كَانُوا أَسَرُّوا الْإِيمَانَ وَ أَظْهَرُوا الْكُفْرَ،وَ كَانُوا عَلَى إِجْهَارِ الْكُفْرِ أَعْظَمَ أَجْراً مِنْهُمْ عَلَى إِسْرَارِ الْإِيمَانِ».

99-/6625: From al-Kāhilī, from Abū ‘Abd Allāh (peace be upon him), who said: “The Companions of the Cave concealed faith and manifested unbelief, and they were more greatly rewarded for manifesting unbelief (for protection) than for concealing faith.”

99-/6626 _11- عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْهَمْدَانِيِّ،قَالَ:قَالَ لِي جَعْفَرُ بْنُ مُحَمَّدٍ(عَلَيْهِ السَّلاَمُ): «يَا سُلَيْمَانُ،مَنِ الْفَتَى؟ ... مَنْ آمَنَ بِاللَّهِ وَ اتَّقَى فَهُوَ الْفَتَى».

99-/6626: From Sulaymān b. Ja‘far al-Hamdānī, who said: Ja‘far b. Muḥammad (peace be upon him) said to me: “O Sulaymān, who is al-fatā?” I said: “May I be your ransom, al-fatā among us is the youth.” He said to me: “Do you not know that the Companions of the Cave were middle-aged, yet Allah named them ‘youths’ by their faith? O Sulaymān, whoever believes in Allah and is God-fearing is the fatā.”

99-/6627 _12- عَنْ أَبِي عَمْرٍو الزُّبَيْرِيِّ،عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)... «قَوْلُ اللَّهِ ... نَحْنُ نَقُصُّ عَلَيْكَ نَبَأَهُمْ ... وَ زِدْنٰاهُمْ هُدىً»

99-/6627: From Abū ‘Amr al-Zubayrī, from Abū ‘Abd Allāh (peace be upon him). I said to him: “I have understood the deficiency of faith and its completion; from where does its increase come, and what is the proof for it?” He said: “The saying of Allah, Mighty and Majestic: ‘And whenever a chapter is revealed, there are some of them who say: Which of you has this increased in faith? … but as for those in whose hearts is disease, it adds uncleanness to their uncleanness’ [al-Tawbah 9:124–125; Shakir]. And He said: ‘We relate to you their story with the truth; surely they were youths who believed in their Lord and We increased them in guidance’ [al-Kahf 18:13; Shakir]. If it were all one thing, with no increase and no decrease, none would have superiority over another, favors would not differ therein, people would not be equal, and preference would be void; but by the completion of faith the believers enter Paradise, and by increase in faith the believers excel one another in degrees with Allah, and by its deficiency the negligent enter the Fire.”

99-/6628 _13- عَنْ مُحَمَّدِ بْنِ سِنَانٍ ... فِي قَوْلِهِ: لَوِ اطَّلَعْتَ عَلَيْهِمْ ... رُعْباً .

99-/6628: From Muḥammad b. Sinān … regarding His saying, “Were you to look at them you would certainly turn back from them in flight, and you would certainly be filled with terror because of them” [al-Kahf 18:18; Shakir], he said: “That was not meant about the Prophet (may Allah bless him and his family); rather, it was meant about the believers among one another; rather, it is their state which they were upon.”

99-/6629 _14- ابْنُ شَهْرَ آشُوبٍ:عَنْ جَابِرٍ وَ أَنَسٍ ... خَبَرُ السَّفَرِ إِلَى أَصْحَابِ الْكَهْفِ وَ سَلَامُهُمْ لِعَلِيٍّ(ع).

99-/6629: Ibn Shahrāshūb, from Jābir and Anas: A group disparaged ‘Alī (peace be upon him) in the presence of ‘Umar. Salmān said: “Do you not remember, O ‘Umar, the day you and Abū Bakr and I and Abū Dharr were with the Messenger of Allah (may Allah bless him and his family), and he spread out a woolen cloth for us and seated each of us on a corner, and took ‘Alī’s hand and seated him in its middle, then said: ‘Arise, O Abū Bakr, and greet ‘Alī with leadership and the caliphate of the Muslims.’ And so with each of us in turn. Then he said: ‘Arise, O ‘Alī, and greet this light’—meaning the sun. So the Commander of the Believers (peace be upon him) said: ‘O radiant sign, peace be upon you,’ and the disk trembled and answered: ‘And upon you be peace, O friend of Allah and successor of His Messenger.’ Then the Messenger of Allah (may Allah bless him and his family) raised his hand to the heaven and said: ‘O Allah, You gave to my brother, Your chosen one Solomon, a kingdom and a wind—its morning course a month and its evening course a month. O Allah, send that (wind) to carry them to the Companions of the Cave,’ and he commanded us to greet the Companions of the Cave. ‘Alī said: ‘O wind, carry us.’ We were in the air and traveled as Allah willed. Then he said: ‘O wind, set us down,’ and it set us down at the cave. Each of us stood and greeted, but no answer came. Then ‘Alī (peace be upon him) stood and said: ‘Peace be upon you, O Companions of the Cave.’ We heard: ‘And peace be upon you, O successor of Muḥammad. We are a people confined here since the time of Daqyānūs.’ He said to them: ‘Why did you not return the greeting of the others?’ They said: ‘We are youths who do not return (salām) except to a prophet or the successor of a prophet, and you are the successor of the Seal of the Prophets and the caliph of the Messenger of the Lord of the worlds.’ Then he said: ‘Take your seats,’ and we took our seats. Then he said: ‘O wind, carry us,’ and we were in the air, traveled as Allah willed, then he said: ‘O wind, set us down,’ and it set us down. He struck the ground with his foot and a spring of water gushed forth; he performed ablution and we did likewise, then said: ‘You will catch the prayer with the Prophet, or part of it.’ Then he said: ‘O wind, carry us … set us down,’ and it set us down in the Mosque of the Messenger of Allah (may Allah bless him and his family), and he had prayed one rak‘a of the morning prayer.” Anas said: “‘Alī later called me to witness this while on the pulpit of Kūfa, but I equivocated. He said: ‘If you concealed it out of flattery after the Messenger of Allah (may Allah bless him and his family) warned you, may Allah strike you with whiteness in your body, a blaze in your belly, and blindness in your eyes.’ I did not leave until I was vitiliginous and blind; Anas could not bear to fast in Ramadan or otherwise.” And the carpet had been gifted by the people of Harbūq, and the cave is in the land of the Romans in a place called Arkadī, during the reign of Bāhanduq; today it is the name of the hamlet. And in a report: the mantle was brought by Khaṭī b. al-Ashraf, brother of Ka‘b; when he saw the exalted miracles of ‘Alī (peace be upon him), he embraced Islam, and the Prophet (may Allah bless him and his family) named him Muḥammad.

99-/6630 _15- وَ فِي رِوَايَةٍ أُخْرَى ... قَالَ:دَعْوَةُ الْعَبْدِ الصَّالِحِ عَلِيِّ بْنِ أَبِي طَالِبٍ(ع) نَفَذَتْ فِيَّ.

99-/6630: And in another narration from Shādhān in (al-Faḍā’il), with a chain raised to Sālim b. Abī al-Ja‘d: I was present at the session of Anas b. Mālik in Baṣra while he was narrating. A man stood and said to him: “O companion of the Messenger of Allah (may Allah bless him and his family), what is this freckling I see upon you? My father narrated to me from the Messenger of Allah (may Allah bless him and his family) that he said: ‘Leprosy and vitiligo—Allah does not afflict a believer with them.’” Anas lowered his head to the ground weeping, then raised it and said: “The supplication of the righteous servant, ‘Alī b. Abī Ṭālib (peace be upon him), has taken effect in me.” People rose around him and pressed him: “O Anas, tell us the reason.” He said: “Leave it.” They said: “You must inform us.” He said: “Sit and hear the story that was the cause of ‘Alī’s supplication against me…” He then recounts the story of the carpet, the wind carrying them to the Companions of the Cave, their salām only to the Prophet or his successor, the spring ‘Alī brought forth by striking the earth for ablution, returning to the Prophet’s mosque to catch the dawn prayer, and the Prophet (may Allah bless him and his family) making Anas promise to testify for ‘Alī. When Abū Bakr assumed the caliphate, ‘Alī sought Anas’s testimony regarding the merit of the carpet and the day of the spring and the day of the well, but Anas feigned forgetfulness. ‘Alī said: “If you have concealed it out of flattery after the Messenger’s charge to you, may Allah strike you with whiteness in your face, a blaze in your belly, and blindness in your eyes.” He said: “I did not rise from my place before I was vitiliginous and blind. I have been unable to fast in Ramadan or otherwise, for food does not remain in my belly.” He remained thus until he died in Baṣra.

/6631 _16- و قال عليّ بن إبراهيم،في قوله تبارك و تعالى: أَمْ حَسِبْتَ أَنَّ أَصْحٰابَ الْكَهْفِ وَ الرَّقِيمِ...

/6631: And ‘Alī b. Ibrāhīm said regarding His blessed and exalted saying: “Or do you think that the Companions of the Cave and the Inscription were of Our wonderful signs?” [al-Kahf 18:9; Shakir], that: We have given you signs more wondrous than that. They were youths in the interval between ‘Īsā b. Maryam (peace be upon him) and Muḥammad (may Allah bless him and his family). As for al-raqīm: they are two inscribed plates of copper, meaning written upon them was the affair of the youths, their Islam, what Daqyānūs the king intended of them, and how their affair and condition were.

99-/6632 _17- ... عَنْ أَبِي جَعْفَرٍ(ع) قَالَ: «كَانَ سَبَبَ نُزُولِ سُورَةِ الْكَهْفِ ...»

99-/6632: … from Abū Ja‘far (peace be upon him) who said: “The reason for the revelation of Sūrat al-Kahf was that Quraysh sent three men to Najrān—al-Naḍr b. al-Ḥārith b. Kalada, ‘Uqba b. Abī Mu‘ayṭ, and al-‘Āṣ b. Wā’il al-Sahmī—to learn from the Jews and Christians questions to ask the Messenger of Allah (may Allah bless him and his family). They went to Najrān to the Jewish scholars, who told them: Ask him about three matters … and a fourth: ‘When will the Hour be?’ If he claims knowledge of it, he is a liar, for none knows it but Allah.” They returned and asked; the Prophet said, “Tomorrow I will inform you,” and he did not say “if Allah wills,” so revelation was withheld for forty days… Then Jibrīl descended with Sūrat al-Kahf and Allah said: “Or do you think, O Muḥammad, that the Companions of the Cave and the Inscription were of Our wonderful signs?” [al-Kahf 18:9; Shakir], and He narrated their story: “When the youths took refuge in the Cave…” [al-Kahf 18:10; Shakir: “When the youths sought refuge in the cave, they said: Our Lord! grant us mercy from Thee, and provide for us a right course in our affair.”]. He continued detailing their time under a tyrant king who enforced idol-worship, their flight under pretense of hunting, the dog accompanying them, and said: “No beasts enter Paradise except three: the she-ass of Bal‘am b. Bā‘ūrā’, the wolf of Yūsuf, and the dog of the Companions of the Cave.” They slept as Allah said: “So We struck upon their ears in the cave for a number of years” [al-Kahf 18:11; Shakir], until that king and his people perished and another era came. Upon waking, they sent one with silver to the city; he found a different city and people, and the matter reached the king, who came to the cave. People differed about their number—“three, the fourth of them their dog,” “five, the sixth of them their dog,” “seven, and the eighth of them their dog”—and Allah veiled them with fear so none would enter except their companion, who informed them. They prayed to return to their resting places asleep. The king said: a mosque should be built there to be visited, for they were believers. Each year they were turned twice—six months on their right sides and six on their left—and “their dog stretching forth his two forelegs at the threshold” [al-Kahf 18:18; Shakir: “and their dog (lay) at the threshold, (with his) two fore-legs stretched out”]. “And thus did We raise them up” [al-Kahf 18:19; Shakir] … “and thus did We make (men) to get knowledge of them” [al-Kahf 18:21; Shakir] … “(some) say: (They were) three, the fourth of them their dog; and (others) say: Five, the sixth of them their dog, making conjectures at what is unknown; and (others yet) say: Seven, and the eighth of them was their dog” [al-Kahf 18:22; Shakir]. Allah said to His Prophet: “Say: My Lord knows best their number; none knows them but a few” [al-Kahf 18:22; Shakir]. Then their news was cut off, and He said: “Therefore contend not in their affair except with an outward contention, and do not question concerning them any of them” [al-Kahf 18:22; Shakir], and He revealed: “And do not say of anything: Surely I will do it tomorrow, unless Allah pleases” [al-Kahf 18:23–24; Shakir], teaching that revelation was delayed because he had said “Tomorrow I will inform you” without making exception. He then said: “And they remained in their cave three hundred years and nine (more)” [al-Kahf 18:25; Shakir], which is a quotation of their statement, though phrased as narration; the proof it is their quotation is His saying: “Say: Allah knows best how long they remained; to Him is (known) the unseen of the heavens and the earth” [al-Kahf 18:26; Shakir].

99-/6633 _18- عَلِيُّ بْنُ إِبْرَاهِيمَ ... لَنْ نَدْعُوَا مِنْ دُونِهِ إِلٰهاً لَقَدْ قُلْنٰا إِذاً شَطَطاً.

99-/6633: ‘Alī b. Ibrāhīm—In the narration of Abū al-Jārūd from Abū Ja‘far (peace be upon him) regarding His saying, “We shall by no means call upon any god besides Him, (for in that case) indeed we should have said an extravagant thing” [al-Kahf 18:14; Shakir], he said: “It means injustice against Allah if we were to say that He has a partner.”

/6634 _19- علي بن إبراهيم … لَوْ لاٰ يَأْتُونَ عَلَيْهِمْ بِسُلْطٰانٍ بَيِّنٍ … وَ تَحْسَبُهُمْ أَيْقٰاظاً وَ هُمْ رُقُودٌ … وَ نُقَلِّبُهُمْ … فَلْيَنْظُرْ أَيُّهٰا أَزْكىٰ طَعٰاماً … وَ كَذٰلِكَ أَعْثَرْنٰا عَلَيْهِمْ … رَجْماً بِالْغَيْبِ … فَلاٰ تُمٰارِ فِيهِمْ … وَ لاٰ تَسْتَفْتِ فِيهِمْ مِنْهُمْ أَحَداً.

/6634: ‘Alī b. Ibrāhīm—Regarding “Why do they not bring authority clear (for what they say)?” [al-Kahf 18:15; Shakir]—that is, clear proof that He has a partner. And “You might think them awake while they were asleep, and We turned them to the right and to the left” [al-Kahf 18:18; Shakir]—their eyes appeared open while they slept; We turned them twice each year so the earth would not consume them. “So let him see which of them has the purest food, so let him bring you provision from it” [al-Kahf 18:19; Shakir]—that is, the most wholesome food. “And thus did We make (men) to get knowledge of them, that they might know that the promise of Allah is true and that as for the hour there is no doubt about it” [al-Kahf 18:21; Shakir]—that is, it is certain to occur. “Conjecturing about the unseen” [al-Kahf 18:22; Shakir]—meaning guessing at the unseen. “Therefore contend not concerning them except with an outward contention, and do not question concerning them any of them” [al-Kahf 18:22; Shakir]—meaning: what We have narrated to you suffices; do not ask anyone from the People of the Book about the Companions of the Cave.

99-/6635 _20- ابْنُ الْفَارِسِيِّ:قَالَ الصَّادِقُ(ع): «يَخْرُجُ الْقَائِمُ(ع) ... سَبْعَةٌ مِنْ أَهْلِ الْكَهْفِ ...»

99-/6635: Ibn al-Fārisī: Al-Ṣādiq (peace be upon him) said: “The Qā’im (peace be upon him) will emerge from the back of the Ka‘ba with twenty-seven men: fifteen from the people of Mūsā (peace be upon him) who guided with the truth and did justice by it, seven from the People of the Cave, Yūsha‘ b. Nūn, Salmān, Abū Dujāna al-Anṣārī, al-Miqdād b. al-Aswad, and Mālik al-Ashtar; they will be before him as helpers and judges.”

99-/6636 _21- الْحَسَنُ بْنُ أَبِي الْحَسَنِ الدَّيْلَمِيُّ ... قِصَّةُ الْأَحْبَارِ مَعَ عُمَرَ وَ جَوَابُ عَلِيٍّ(ع) عَنْ أَصْحَابِ الْكَهْفِ.

99-/6636: Al-Ḥasan b. Abī al-Ḥasan al-Daylamī, without chain, raised to Ibn ‘Abbās (may Allah be pleased with him): When ‘Umar b. al-Khaṭṭāb assumed the caliphate, some Jewish rabbis came and said: “O ‘Umar, are you the Wali of the affair after Muḥammad?” He said: “Yes.” They said: “We wish to ask you about traits; if you inform us, we will enter Islam, knowing the religion of Islam is truth and that Muḥammad was a prophet; and if not, we will know it is false.” ‘Umar said: “Ask as you wish.” They asked, and he looked to ‘Alī (peace be upon him), saying: “O Abā al-Ḥasan, I see the answers only with you.” ‘Alī (peace be upon him) set a condition that if he answered with what is in the Torah, they would embrace his religion. They agreed. He answered each question. Two rabbis bore witness to Islam; the third asked about a people who died three hundred and nine years and whom Allah then revived—their story. ‘Alī (peace be upon him) began with “In the Name of Allah, the Beneficent, the Merciful. Praise be to Allah Who revealed the Book to His servant” [al-Kahf 18:1; Shakir], and the Jew demanded he narrate with names, numbers, the dog’s name, the cave’s name, their king and city. ‘Alī narrated in detail: the city of Afsūs (Ephesus), the tyrant Daqyūs (Daqyānūs), his palaces, his claim to divinity, his ministers by name, the youths’ awakening to tawḥīd led by Tamliḫā, their escape, the shepherd joining them, the dog Qiṭmīr (ablak, piebald, black-streaked) speaking and accompanying them, their reaching the cave al-Waṣīd, their sleep, Daqyūs sealing the cave, their revival after 309 years, Tamliḫā’s entry into a now-Christian city, the ancient coins (each weighing ten and two-thirds dirhams), his audience with the just king, the recognition of his lineage, the kings’ visit to the cave, the youths’ prayer to die and not be a trial for people, their passing, and the Muslim king building a mosque at the cave’s entrance. The Jew said: “By Allah, you neither added nor omitted a letter; I bear witness there is no god but Allah, Muḥammad is the Messenger of Allah, and you, O Commander of the Believers, are truly the Messenger’s successor.”

99-/6637 _22- ابْنُ بَابَوَيْهِ ... عَنْ أَبِي عَبْدِ اللَّهِ(ع) فِي قَوْلِهِ: مَنْ يَهْدِ اللّٰهُ فَهُوَ الْمُهْتَدِ ...

99-/6637: Ibn Bābawayh … from Abū ‘Abd Allāh Ja‘far b. Muḥammad (peace be upon him) regarding His saying, “Whomsoever Allah guides, he is the (rightly) guided one, and whom He causes to err, you shall not find for him any friend to lead (him) aright” [al-Kahf 18:17; Shakir]: “Allah, blessed and exalted, leads the wrongdoers astray on the Day of Resurrection from His abode of honor, and He guides the people of faith and righteous deeds to His Garden, as He said: ‘And Allah leads the unjust astray, and Allah does what He pleases’ [Ibrāhīm 14:27; Shakir], and He said: ‘Surely (as for) those who believe and do good, their Lord will guide them by their faith; rivers shall flow from beneath them in gardens of bliss’ [Yūnus 10:9; Shakir].”

99-/6638 _23- مُحَمَّدُ بْنُ يَعْقُوبَ ... فِي قَوْلِهِ: فَلْيَنْظُرْ أَيُّهٰا أَزْكىٰ طَعٰاماً فَلْيَأْتِكُمْ بِرِزْقٍ مِنْهُ ،قَالَ:«أَزْكَى طَعَاماً:اَلتَّمْرُ».

99-/6638: Muḥammad b. Ya‘qūb … regarding His saying, “So let him see which of them has the purest food, so let him bring you provision from it” [al-Kahf 18:19; Shakir], he said: “‘The purest food’ is dates.”

قوله تعالى: وَ لاٰ تَقُولَنَّ لِشَيْءٍ إِنِّي فٰاعِلٌ ذٰلِكَ غَداً* إِلاّٰ أَنْ يَشٰاءَ اللّٰهُ وَ اذْكُرْ رَبَّكَ إِذٰا نَسِيتَ وَ قُلْ عَسىٰ أَنْ يَهْدِيَنِ رَبِّي لِأَقْرَبَ مِنْ هٰذٰا رَشَداً [23-24]

His saying, exalted is He: “And do not say of anything: Surely I will do it tomorrow, unless Allah pleases; and remember your Lord when you forget and say: Maybe my Lord will guide me to a nearer way of truth than this” [al-Kahf 18:23–24; Shakir].

99-/6639 _1- ... عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ(ع): «إِذَا حَلَفَ الرَّجُلُ فَنَسِيَ أَنْ يَسْتَثْنِيَ،فَلْيَسْتَثْنِ إِذَا ذَكَرَ».

99-/6639: … from Abū Ja‘far and Abū ‘Abd Allāh (peace be upon them) regarding “and remember your Lord when you forget” [al-Kahf 18:24; Shakir]: “If a man swears and forgets to make the exception (by saying in shā’ Allāh), then let him make the exception when he remembers.”

99-/6640 _2- ... عَنْ أَبِي جَعْفَرٍ(ع) فِي قَوْلِهِ: وَ لَقَدْ عَهِدْنٰا إِلىٰ آدَمَ ... فَنَسِيَ وَ لَمْ نَجِدْ لَهُ عَزْماً.

99-/6640: … from Abū Ja‘far (peace be upon him) regarding His saying, “And certainly We gave a commandment to Adam before, but he forgot; and We did not find in him any determination” [Ṭā Hā 20:115; Shakir].

Footnotes:

_3) - تفسير العيّاشي 2:2/321.

Tafsīr al-‘Ayyāshī 2:2/321.

_4) - تفسير العيّاشي 2:3/321.

Tafsīr al-‘Ayyāshī 2:3/321.

_5) - المناقب 2:81.

Al-Manāqib 2:81.

_6) - تفسير القمّيّ 2:31.

Tafsīr al-Qummī 2:31.

_7) - تفسير القمّيّ 2:31.

Tafsīr al-Qummī 2:31.

_8) - تفسير القمّيّ 2:31.

Tafsīr al-Qummī 2:31.

_1) - الكافي 8:595/395.

Al-Kāfī 8:595/395.

[1] بَشَرْت الأَدِيم أَبْشُرُه بَشْرا:إذا أَخَذْتَ بَشَرَتَه.«الصحاح-بشر-2:590».

Bashartu al-adīm abshuruhu bashran: if you take its skin. “Al-Ṣiḥāḥ – Bašara – 2:590.”

[2] قرأ حمزة و الكسائي بالتخفيف و الباقون بالتشديد.انظر:تفسير النيسابوريّ-هامش تفسير الطبريّ-15:107-و روح المعاني للآلوسي 15:203.

Qara’a Ḥamza wa al-Kisā’ī bi-l-takhfīf wa al-bāqūn bi-l-tashdīd. Unẓur: Tafsīr al-Naysābūrī – Hāmish Tafsīr al-Ṭabarī – 15:107 – wa Rūḥ al-Ma‘ānī li-l-Ālūsī 15:203.

_2) - الكافي 1:28/373.

Al-Kāfī 1:28/373.

_3) - الكافي 5:2/113.

Al-Kāfī 5:2/113.

_4) - تفسير العيّاشي 2:4/321.

Tafsīr al-‘Ayyāshī 2:4/321.

_5) - تفسير العيّاشي 2:5/321.

Tafsīr al-‘Ayyāshī 2:5/321.

_6) - تفسير العيّاشي 2:6/322.

Tafsīr al-‘Ayyāshī 2:6/322.

_7) - تفسير العيّاشي 2:7/322.

Tafsīr al-‘Ayyāshī 2:7/322.

_8) - تفسير العيّاشي 2:9/323.

Tafsīr al-‘Ayyāshī 2:9/323.

[1] في«ج»و«س»و«ط»:الديار.

Fī “J” wa “S” wa “Ṭ”: al-diyār.

[2] أي يميّزون كلام الحقّ عن الباطل.

Ay yumayyizūna kalāma al-ḥaqq ‘an al-bāṭil.

_9) - تفسير العيّاشي 2:9/323.

Tafsīr al-‘Ayyāshī 2:9/323.

_10) - تفسير العيّاشي 2:10/323.

Tafsīr al-‘Ayyāshī 2:10/323.

_11) - تفسير العيّاشي 2:11/32.

Tafsīr al-‘Ayyāshī 2:11/32.

_12) - تفسير العيّاشي 2:12/323.

Tafsīr al-‘Ayyāshī 2:12/323.

_13) - تفسير العيّاشي 2:13/324.

Tafsīr al-‘Ayyāshī 2:13/324.

[1] الزَّنَانِير:جمع زُنَّار،و هو شيء يشدّه الذمّي على وسطه.«لسان العرب-زنر-4:330».

Al-zanānīr: plural of zunnār, a belt girded by a dhimmī at his waist. “Lisān al-‘Arab – zanr – 4:330.”

[2] في المصدر،و«ط»نسخة بدل:النهدي.

Fī al-maṣdar, wa “Ṭ” nuskha badal: al-Nahdī.

[3] التوبة 9:124-125.

Al-Tawbah 9:124–125.

[4] الكافي 2:1/28،و تقدّم في الحديث(1)من تفسير الآية(124-125)من سورة التوبة.

Al-Kāfī 2:1/28, wa taqaddama fī al-ḥadīth (1) min tafsīr al-āyah (124–125) min Sūrat al-Tawbah.

_14) - المناقب 2:337.

Al-Manāqib 2:337.

[1] الشّملة:كساء من صوف أو شعر يتغطّى به و يتلفّف.«المعجم الوسيط 1:495».

Al-shamla: a wool or hair mantle used to cover and wrap oneself. “Al-Mu‘jam al-Wasīṭ 1:495.”

[2] في«س،ط»::يرد.

Fī “S, Ṭ”: yarudd.

[3] ركض الأرض:ضربها برجله.«لسان العرب-ركض-7:159».

Rakḍ al-arḍ: to strike it with one’s foot. “Lisān al-‘Arab – rakḍ – 7:159.”

_15) - الفضائل:164.

Al-Faḍā’il: 164.

[1] النمش:نقط بيض و سود،تقع على الجلد في الوجه تخالف لونه.«لسان العرب-نمش-6:359».

Al-namash: white and black speckles on the facial skin differing from its color. “Lisān al-‘Arab – namash – 6:359.”

[2] في المصدر:هندف.

Fī al-maṣdar: Hindaf.

[3] في المصدر:روضة.

Fī al-maṣdar: rawḍah.

[4] القيصوم … و الشّيح … «لسان العرب-شيح-2:502 و-قصم-12:486».

Al-qayṣūm … wa al-shīḥ … “Lisān al-‘Arab – shīḥ – 2:502; – qaṣm – 12:486.”

_16) - تفسير القمّيّ 2:31-.

Tafsīr al-Qummī 2:31–.

_17) - تفسير القمّيّ 2:31.

Tafsīr al-Qummī 2:31.

[1] في«س»و المصدر:فرفس.

Fī “S” wa al-maṣdar: farfas.

[2] في المصدر زيادة:بما وقع من المشاهدة التي شاهدتها أنت.

Fī al-maṣdar ziyādah: bimā waqa‘a min al-mushāhadah allatī shāhadttahā anta.

[3] (و يوم عين الماء)ليس في المصدر.

(wa yawm ‘ayn al-mā’) laysa fī al-maṣdar.

[1] الكهف 8:23-24.

Al-Kahf 18:23–24.

[2] الكهف 8:25.

Al-Kahf 18:25.

[3] الكهف 8:26.

Al-Kahf 18:26.

[4] في المصدر:أو حكّاما.

Fī al-maṣdar: aw ḥukkāman.

_18) - تفسير القمّيّ 2:24.

Tafsīr al-Qummī 2:24.

_19) - تفسير القمّيّ 2:34.

Tafsīr al-Qummī 2:34.

_20) - روضة الواعظين 2:266.

Rawḍat al-Wā‘iẓīn 2:266.

_21) - إرشاد القلوب:358.

Irshād al-Qulūb: 358.

_22) - التوحيد:1/241.

Al-Tawḥīd 1:241.

[1] في«ج»و«ق»:قسطيطين،و في المصدر:قسطين.

Fī “J” wa “Q”: Qasṭīṭīn; wa fī al-maṣdar: Qusṭīn.

_23) - الكافي 6:1/345.

Al-Kāfī 6:1/345.

_1) - الكافي 7:1/447.

Al-Kāfī 7:1/447.

_2) - الكافي 7:2/447.

Al-Kāfī 7:2/447.