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Qur'an 18:9

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Qur'an 18:9
Verse's Information
Suraal-Kahf
Verse9
Juz'15
AboutGod has signs more wondrous than the story of the Companions of the Cave


Verse 9 of Sura al-Kahf (Arabic: آیه ۹ سوره کهف) indicates that God has signs more wondrous than the story of the Companions of the Cave (Aṣḥāb al-Kahf) and the Companions of al-Raqim (Aṣḥāb al-Raqīm). According to Shi'a sources, the head of Imam al-Husayn (a) recited this verse while on a spear.

Based on verse 9 of Sura al-Kahf, exegetes believe that although the story of the Companions of the Cave is beyond human comprehension, it is not more amazing compared to God's power and signs. The story of the Companions of the Cave, who slept for more than three centuries, caused great astonishment among people who did not believe in life after death. However, in verse 9 of al-Kahf, God reminds us that the story of the Companions of the Cave is not stranger than other divine signs.

Shi'a sources have narrated traditions stating that the head of Imam al-Husayn (a) recited verse 9 of Sura al-Kahf while on a spear. Multiple sources have narrated this story from Zayd b. Arqam, a companion of the Prophet, stating that when the head of Imam al-Husayn (a) was being paraded through the streets and tribes of Kufa, Zayd saw the Imam's head reciting verse 9 of al-Kahf: "Or do you think that the Companions of the Cave and the Inscription were among Our wonderful signs?" Zayd, who was deeply moved, said: "Your severed head, O son of the Messenger of God, is stranger and stranger."

Introduction

Exegetes believe that the verses preceding verse 9 of Sura al-Kahf present a picture of life in this world, how humans are tested, and their life path. Then, in the following verses, the story of the Companions of the Cave is recounted, referring to them as a "model" and "exemplar".[1] In verse 9 of Sura al-Kahf, God states that the story of the Companions of the Cave, which caused their astonishment, is not stranger than God's other signs and miracles.[2] Allama Tabataba'i, a Shi'a exegete, considers this verse a confirmation of the previous verses.[3]

The verses about the Companions of the Cave in Sura al-Kahf, including verse 9, were a response to one of the three questions that the Jews taught the Quraysh to ask Prophet Muhammad (s) to determine whether he was truthful or a liar.[4] The term "Am" (Or) at the beginning of verse 9 of al-Kahf is considered an interrogative particle implying denial (istifhām inkārī).[5] The term "Ḥasibta" (do you think) is also interpreted as supposing or imagining.[6] Although this verse ostensibly addresses the Prophet, its audience is considered to be all people who are amazed by things contrary to custom and may even deny them.[7]

Companions of the Cave and al-Raqim

Main articles: Companions of the Cave and Companions of al-Raqim

The Companions of the Cave were believers (Christians) who hid in a cave from the oppression of Decius (r. 249-251 CE)[8] and slept for a little over three centuries.[9][10] Upon waking up, they thought they had only slept for a few hours.[11] Verses 8 to 26 of Sura al-Kahf refer to the guidance of the Companions of the Cave, their faith and conflict with disbelievers, taking refuge in the cave, the miracle of their survival, reawakening, encounter with people, and the clarification of the truth.[12]

Al-Raqīm means inscribed, written,[13] and script.[14] Most exegetes consider the Companions of al-Raqīm to be another name for the Companions of the Cave, who became known as the Companions of al-Raqīm because their story was written on a tablet (lawḥ).[15] According to other narrations, the Companions of al-Raqīm refers to three young men who entered a cave and were trapped when the entrance was blocked. After much supplication, they decided that each would recount their good deeds so that the cave door might open. They did so and were released from the cave.[16] Al-Shaykh al-Saduq, a 4th-century AH muhaddith, has mentioned this story in detail.[17]

God's Wondrous Signs

In verse 9 of Sura al-Kahf, God intends to state that although the story of the Companions of the Cave is beyond human comprehension and of extraordinary importance,[18] it is not in the least surprising compared to God's power and signs.[19] How can it be surprising for God, who built the Companions of the Cave and the world of creation with all that is within it, to put some youths to sleep for a long time and then wake them up?[20] It is understood from verse 9 of Sura al-Kahf that people were briefly familiar with the story of the Companions of the Cave before the revelation.[21] The Companions of the Cave, who slept for more than three centuries,[22] caused astonishment among the people.[23] For people who did not believe in life after death, it was natural that the story of the Companions of the Cave was unbelievable and surprising.[24]

Exegetes, under verse 9 of Sura al-Kahf, point out that God has created more wondrous signs in the heavens and the earth. Also, the creation of human beings is an example of the greatness of creation, and certainly, the story of the Companions of the Cave is not more amazing than them.[25] Nothing is surprising in relation to God's power;[26] because His power over great and small matters is equal, whether it is according to custom or contrary to it.[27] Allama Fadlallah, a Shi'a exegete, believes that in these initial verses of Sura al-Kahf, God reproaches people's denial of strange matters; because God's signs have no room for wonder, and the entire universe is a sign of God's power.[28]

Head of Imam al-Husayn (a) and Recitation of Verse 9 of al-Kahf

Shi'a sources have narrated traditions stating that the head of Imam al-Husayn (a) recited verse 9 of Sura al-Kahf while on a spear.[29] Al-Shaykh al-Mufid[30] (4th century AH), al-Tabrisi[31] and Ibn Shahrashub[32] (6th century AH), and al-Irbili (7th century AH)[33] have narrated a story from Zayd b. Arqam, a companion of the Prophet. After the Event of Karbala, Ibn Ziyad ordered the head of Imam al-Husayn (a) to be paraded through the streets and tribes of Kufa. Zayd b. Arqam is reported to have said: "When they passed the head of the Imam, which was on a spear, in front of me, I was in a room on the upper floor. When it was opposite me, I heard it reciting this verse: 'Or do you think that the Companions of the Cave and the Inscription were among Our wonderful signs?' (Quran 18:9). By God, I was deeply moved and said: 'Your severed head, O son of the Messenger of God, is stranger and stranger.'"

Sayyid Muhammad Taqi al-Modarresi, a Shi'a exegete, in analyzing why the head of Imam al-Husayn (a) recited verse 9 of al-Kahf, states that it was so people would not be amazed at how that noble head recites the Quran. Also, that head indicates that the world operates within a wise equation, part of which involves God's support for the oppressed.[34]

Notes

  1. ↑ Makārim Shīrāzī, Tafsīr-i namūna, 1374 Sh, vol. 12, p. 354.
  2. ↑ Mughniyya, Tafsīr al-kāshif, 1424 AH, vol. 5, p. 105.
  3. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1417 AH, vol. 13, p. 244.
  4. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1417 AH, vol. 13, p. 244; Fakhr al-Rāzī, Mafātīḥ al-ghayb, 1420 AH, vol. 21, p. 428.
  5. ↑ Najafī Khumaynī, Tafsīr-i āsān, 1398 AH, vol. 10, p. 228.
  6. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1417 AH, vol. 13, p. 245.
  7. ↑ Ṭayyib, Aṭyab al-bayān, 1378 Sh, vol. 8, p. 330.
  8. ↑ Majlisī, Biḥār al-anwār, 1403 AH, vol. 14, p. 411.
  9. ↑ Kāshānī, Tafsīr manhaj al-ṣādiqīn, 1336 Sh, vol. 5, p. 319.
  10. ↑ Ṭabarī, Jāmiʿ al-bayān, 1412 AH, vol. 15, p. 132.
  11. ↑ Quran 18:18-19.
  12. ↑ Maʿmūrī, Taḥlīl-i sākhtār-i riwāyat dar Qurʾān, 1392 Sh, p. 160.
  13. ↑ Jawharī, Al-Ṣiḥāḥ, 1410 AH, vol. 5, p. 1936.
  14. ↑ Rāghib Iṣfahānī, Al-Mufradāt, 1412 AH, p. 362.
  15. ↑ Makārim Shīrāzī, Tafsīr-i namūna, 1371 Sh, vol. 12, p. 355.
  16. ↑ Ṭūsī, Al-Amālī, 1401 AH, pp. 408-409.
  17. ↑ Shaykh Ṣadūq, Al-Khiṣāl, 1362 Sh, pp. 184-185.
  18. ↑ Najafī Khumaynī, Tafsīr-i āsān, 1398 AH, vol. 10, p. 229.
  19. ↑ Ṭūsī, Al-Tibyān, vol. 7, p. 11.
  20. ↑ Mughniyya, Tafsīr al-kāshif, 1424 AH, vol. 5, p. 105.
  21. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1417 AH, vol. 13, p. 244.
  22. ↑ Kāshānī, Tafsīr manhaj al-ṣādiqīn, 1336 Sh, vol. 5, p. 319.
  23. ↑ Fakhr al-Rāzī, Mafātīḥ al-ghayb, 1420 AH, vol. 21, p. 428.
  24. ↑ Faḍlallāh, Tafsīr min waḥy al-Qurʾān, 1419 AH, vol. 14, p. 278.
  25. ↑ Makārim Shīrāzī, Tafsīr-i namūna, 1374 Sh, vol. 12, p. 355.
  26. ↑ Ḥusaynī Shīrāzī, Tabyīn al-Qurʾān, 1423 AH, p. 306.
  27. ↑ Ṭayyib, Aṭyab al-bayān, 1378 Sh, vol. 8, p. 330.
  28. ↑ Faḍlallāh, Tafsīr min waḥy al-Qurʾān, 1419 AH, vol. 14, p. 278.
  29. ↑ Ibn Ḥamza al-Ṭūsī, Al-Thāqib fī l-manāqib, 1419 AH, p. 333.
  30. ↑ Mufīd, Al-Irshād, 1413 AH, vol. 2, p. 117.
  31. ↑ Ṭabarsī, Iʿlām al-warā, 1417 AH, p. 252.
  32. ↑ Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib, vol. 4, p. 61.
  33. ↑ Irbilī, Kashf al-ghumma, 1381 Sh, vol. 2, p. 67.
  34. ↑ Mudarrisī, Min hudā l-Qurʾān, 1419 AH, vol. 6, p. 364.

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