The Quran is the corrected edition of previous divine scriptures. In the case of previous scriptures, successive generations made the divine teachings complicated by indulging in hair-splitting. Furthermore, the original teachings were subjected to distortion by means of interpolation, and in this way the very direction of these teachings was deflected. The Quran is free of both these types of human interference. On the one hand, it contains religion in its natural, pure and simple form, and on the other, its direction is unwaveringly towards God, as in fact it should be.

Why is it that God has arranged for the revelation of scriptures to the people of the world? The purpose of this is to acquaint them with His divine scheme. God has created man in this world for the purpose of trial. Thereafter, He will take a reckoning of everybody, and according to his deeds, will send him to hell or settle him in the eternal gardens of heaven. God wants everybody to be aware of this before death, so that nobody should have any excuse for wrongdoing.

One cause of man’s going astray in this world is his taking someone other than God as his supporter. This deviance is at its worst when someone is believed to be the son of God. All such beliefs are false, because there is nobody on earth or in heaven who wields any power or authority except God.

‘Perhaps you may destroy yourself’—this statement shows what condition a preacher of truth is driven into by the intensity of his feelings, if he is serious and sincere in his mission.

The call of truth which is very clear in reasoning, and which is made by one whose sincerity has reached such a pitch as to spark off serious discussion among the people. If, in spite of this, people do not accept it, then what is the reason for their rejection?

The reason is the enticements of this world. The present world is so attractive that a man finds it difficult to rise above it. Therefore, he cannot grasp the importance of the call for truth, which seeks to wrest his attention from the glamour of this world and divert it towards a world whose glamour is not immediately visible.

But, the attractions of this world are purely temporary. They exist till the period fixed for man’s trial is over. Thereafter, the glamour of the earth will be taken away, so much so that it will be reduced to the condition of a barren desert.

The incident of the Men of the Cave shows symbolically the stages through which true believers have to pass in their lives and the hurdles which they have to surmount. We learn from this incident that true believers sometimes, by force of circumstances, are compelled to take refuge in a ‘cave’. But, from this cave which, to all appearances, was a grave for them, emerged a flood of life and vitality. Where their opponents had planned to end the lives of these young men, a new history began for them from that very same place.

If the Men of the Cave are the same individuals known as the Seven Sleepers in Christian history, the story relates to the city of Ephesus. This once famous city, dating back to ancient times, was situated on the west coast of Turkey, where its majestic ruins can still be seen today. During the period 249 to 251 A.D., this area was under the rule of a Roman ruler, Desius. Polytheism was prevalent here and the moon was treated as a god and worshipped. During this period, the message of the Unity of God (monotheism) reached this area through the early followers of Jesus Christ and started spreading. The Roman ruler of this place, who was a pagan, could not tolerate the spread of this monotheistic religion and started persecuting the followers of Jesus Christ. The aforesaid ‘Men of the Cave’ were seven young men from noble families of Ephesus, who embraced the monotheistic religion probably in the year 250 A.D. and who became preachers of that religion. When they were harassed by the authorities, they fled the city and took refuge in a big cave on the side of a nearby mountain.

‘Men of the Slab’, a literal transaltion of ashab ar-raqim, is probably the other name for the ‘Men of Cave’. Raqim means the written one. It is said that when the aforesaid seven young men of noble families were not traceable, their names and particulars were, written, by order of the king, on a lead slab which was kept in the Royal Treasury. For this reason they came to be known as ‘the Men of the Slab’. (Tafsir ibn Kathir, vol. 3, p. 73).

‘Why do they not produce clear evidence?’ This question indicates that after embracing the new faith, there were prolonged discussions between these young men and the leaders of their community. But the statements made by these leaders in the course of discussions did not contain any convincing arguments in favour of polytheism (shirk). Therefore, they (the Men of the Cave) found it impossible to give up a faith whose merits stood proved for the sake of a belief which had no such advantage.

On being opposed as above, had they given importance to the ‘greatness’ of the leaders of their community, they would have fallen a prey to hesitancy and doubt. But, when they gave more weight to sound reasoning and convincing arguments, it enhanced their faith. For, in respect of reasoning and arguments, these ‘great men’ appeared small to them. In spite of their outward greatness, they were found to be standing on false grounds and not on the grounds of truth.

When a man, on account of his devotion to truth, becomes isolated from his fellow-beings, he comes closer to God. He comes so close to his Lord that he can converse with God. He talks with his Lord and receives a response from Him.

The new faith of the ‘Men of the Cave,’ their fearless preaching, their willingness to forego everything rather than to forego the right path, had all bestowed upon them the high status of nearness to God.

Whatever they had apparently lost was nothing compared to what they had gained. It was this sense of achievement which enabled them to tolerate the loss of all else but the truth. They reconciled themselves to the position that they were living in a cave, renouncing the comforts of their homes and their town, while still entertaining the hope that God would help them and ameliorate their condition.

Ibn Jarir has quoted ‘Ata as saying that they were seven in number. While in the cave, they used to pray to God, used to cry and seek His help. (Tafsir ibn Kathir). Finally God made them fall into a long deep slumber.

In the days when the Men of the Cave were propagating their faith, the struggle between them and their countrymen increased. During this period, probably in anticipation of the possible danger, they had selected a particular cave, which was spacious enough to accommodate seven men. Moreover, it seemed to have been north-south oriented so that the sun’s rays never entered it either in the morning or in the afternoon, with the result that no passer-by could detect that some human beings were living in it. If a man remains uncompromising in matters of truth and righteousness, even in the most difficult circumstances, and he turns to God with patience and gratitude, then God guides him and leads him along a path where his faith will remain secure and where, at the same time, his missionary efforts will not be adversely affected. This kind of divine help was fully available to the Men of the Cave in view of their special circumstances.

Furthermore, God had chosen them for His special plan. The spiritual heights that they had attained had entitled them, in the eyes of God, to be seen as tangible evidence of life after death. The Men of the Cave sleeping for such a long period of time, and their awakening at the end of this period serves as a proof of life after death.

God had arranged a long period of unbroken sleep for the Men of the Cave and had taken different measures for their safety. For example, they used to turn on their sides regularly, as otherwise, in the words of Ibn ‘Abbas, the earth would have eaten up their bodies, as happens with dead bodies. At the mouth of the cave, a dog was constantly keeping watch. This was perhaps to prevent the entry of any man or animal. In addition to this, the atmosphere inside was made so terrifying by God that, if an intruder had tried to peep in, he would have become terrified at the very first glimpse and would have run away.

When the Men of the Cave woke up from their sleep, they naturally started discussing the duration of their sleep. But, time had stopped for them by God’s order and as such the period which was spread over centuries for others appeared to be just one day for the Men of the Cave.

After getting up they felt hungry. Still having some silver coins in their possession, they sent one of their number out with a coin. They insisted on his searching for clean food thinking that perhaps ‘halal’ food would be available in the Christian localities of the city. Moreover, they advised the concerned person to handle the matter cautiously and wisely, because, on the basis of past experience, they were afraid that if their opponents came to know of their existence, they would try to persuade them to return to polytheism and, on their refusal, they would kill them.

The span of a man’s life in this world is hardly a hundred years or even much less than that. After he dies, to all appearances it seems that he is finished once and for all, but the fact is that he exists even after death and rises again in a new world where he receives perpetual comfort or perpetual punishment.

This is a very serious human problem and has always been the subject of discussion. In view of its importance, God arranged for tangible evidence in addition to logical arguments so that there should be no scope for doubt about ‘life after death’. Such tangible evidence has been presented in different forms in different periods. In the fifth century A.D., the emergence of ‘the Men of the Cave’ from the cave after ‘death’ is an extraordinary incident of this kind. In the present age, the researches of meta-science have uncovered instances of a similar nature which establish the veracity of the theory of life after death.

When the Men of the Cave emerged from their cave, the condition of their city had completely changed. It has been estimated that it was in the year 250 A.D. that they left their city of Ephesus and went into hiding in the cave. At that time a pagan ruler Desius was ruling in that area. In the meantime, due to the efforts of the Christian missionaries, the Roman King, Constantine, embraced Christianity, and thereafter, Christianity spread over the entire Roman domain.

The Men of the Cave returned to their city in the year 447 A.D., at which time Christianity had become the dominant religion in their city.

When the seven young men came out of the cave and it was confirmed by means of slabs kept in the Royal Treasury and by other means, that these were the very individuals who had had to leave their city on account of their Christian beliefs, paganism being prevalent there, they immediately became the centre of the people’s devotion. The new Roman Ruler, Theodosus, himself went on foot to see them and seek their blessings. When they died, a place of worship was built at their cave as a memorial.

Some of the citizens indulged in unnecessary arguments about the Men of the Cave. Some people said that they were three in number and the fourth was their dog. Some said that they were five and their dog was the sixth, while some maintained that they were seven and the dog was the eighth.

But such discussions indicate an unsound approach. When the spirit of religion is alive, the entire emphasis is laid on the essence of the matter. When a nation or community is on the decline, the real spirit is neglected while outward formalities become the subject of heated discussions. A true God-worshipper should not indulge in such discussions and, even if another raises such questions, he should evade the issue by giving a brief reply.

The Quraysh of Makkah sent Nadar ibn Harith and ‘Uqbah ibn Mu‘it to Madinah to meet the Jewish scholars and ask for information about the Prophet Muhammad, because the Jews had knowledge about prophets. The Jews advised these emissaries to ask the Prophet Muhammad about three things, adding that if he could give information about these things, then he was the Prophet; otherwise he was merely a glib talker. Of these questions, one was about the young ‘Men of the Cave’, the second related to ‘Dhul Qarnayn’ and the third was about the spirit.

Before the age of the press the common people did not know about the ‘Men of the Cave.’ This story was recorded in certain Syrian manuscripts, a fact known only to particular scholars. When this question was put to the Prophet Muhammad, he said that he would give the required information the next day, in the hope that Gabriel would appear the next day and give him the necessary information, which he would then pass on to the questioners. But, Gabriel’s arrival was delayed. He took fifteen days to bring the chapter entitled ‘The Cave’ (al-Kahf).

Due to this delay in revelation, The Prophet Muhammad’s Makkan antagonists had a good opportunity to malign his name on this issue. God said, ‘On the pretext of a small, ordinary incident, you are trying to make people doubtful about the truthfulness of a person whose truthfulness is going to be vouchsafed by far better and much more convincing arguments.’ (Tafsir al-Mazhari, vol. 6, p. 27).

Now that so many arguments have accumulated to substantiate the truthfulness of the prophethood of the Prophet Muhammad, no sensible person could deny it. Today, his prophethood is a well established fact and not merely a claim.

According to the respective Quranic commentaries of Qatada and Mutrif ibn ‘Abdullah, the mention here of 300 years, or 309 years, is only a report of what people said and not information from God. On the basis of unauthentic stories, the people of the Book of those days used to believe that the period of stay of the ‘Men of the Cave’ in the cave was 300 years, according to the solar calendar, or 309 years according to the lunar calendar. (Tafsir ibn Kathir, vol. 3, p. 79). The Quran has merely reported this popular view, but at the same time has rejected it as baseless, saying, ‘God knows best how long they stayed in it.’

The researchers of the present age have discovered that, according to the solar calendar, this period was of 196 years. This discovery proves that the Quran is the book revealed by God, who is aware of all past and future happenings, and that because of this knowledge He did not accept the aforesaid belief. Had the Quran been the product of human effort, it would have adopted the most popular belief prevalent at that time, which would have ultimately clashed with the findings of subsequent research.

In ancient Makkah, for those who supported the Prophet Muhammad and who had embraced a religion free from any human interpolation, it was not an easy task. This amounted to renouncing a system which served their interests and accept a belief which appeared to be quite the reverse. The believers had almost become strangers in the society, while those who denied the truth drew strength from the firm ground of the established order of the day. The believers’ thinking is God-oriented, the importance of which would be known only in the Hereafter. As opposed to this those who deny the truth have a worldly approach. Their concern is this world, not the Hereafter. As such they are more successful than the believers in this present life. They are surrounded with worldly glory.

But a preacher of truth should not be impressed by the worldly glamour of these people. A dayee is not allowed to compromise on the matter of truth at any cost.

If he does so, he will be deprived of God’s succour. In God’s world he will be so isolated that no tree will give him shade, and no water will quench his thirst. Ibn Jarir, commenting on this verse, writes, ‘God says, O Muhammad, if you do not recite (or convey) the Quran to the people, then you will have no refuge against God.’

The truth which comes from God is the absolute truth. It cannot, therefore, be altered to suit personal vagaries. The amendment of God’s truth amounts to changing those standards on the basis of which tests will be undertaken and every person’s position will be determined.

Those who want God’s truth to be altered with a view to legitimizing their behaviour, are actually adding insolence to misbehaviour. Such people should expect nothing but the severest punishment.