The Cave — Verse 23

Saying "If Allah wills" when determining to do Something in the Future Here Allah, may He be glorified, shows His Messenger the correct etiquette when determining to do something in the future; this should always be referred to the will of Allah, the Knower of the Unseen, Who knows what was and what is yet to be and what is not to be, and how it will be if it is to be. It was recorded in the Two Sahihs that Abu Hurayrah said that the Messenger of Allah ﷺ said: «قَالَ سُلَيْمَانُ بْنُ دَاوُدَ عَلَيْهِمَا السَّلَامُ: لَأَطُوفَنَّ اللَّيْلَةَ عَلَى سَبْعِينَ امْرَأَةً وَفِي رِوَايَةٍ: تِسْعِينَ امْرَأَةً، وَفِي رِوَايَةٍ: مِائَةِ امْرَأَةٍ تَلِدُ كُلُّ امْرَأَةٍ مِنْهُنَّ غُلَامًا يُقَاتِلُ فِي سَبِيلِ اللهِ، فَقِيلَ لَهُ وَفِي رِوَايَةٍ قَالَ لَهُ الْمَلَكُ: قُلْ إِنْ شَاءَ اللهُ، فَلَمْ يَقُلْ، فَطَافَ بِهِنَّ فَلَمْ تَلِدْ مِنْهُنَّ إِلَّا امْرَأَةٌ وَاحِدَةٌ نِصْفَ إِنْسَانٍ، فَقَالَ رَسُولُ اللهِصلى الله عليه وسلّم: وَالَّذِي نَفْسِي بِيَدِهِ، لَوْ قَالَ إِنْ شَاءَ اللهُ لَمْ يَحْنَثْ، وَكَانَ دَرَكًا لِحَاجَتِه» وَفِي رِوَايَةٍ: «وَلَقَاتَلُوا فِي سَبِيلِ اللهِ فُرْسَانًا أَجْمَعُون» (Sulayman bin Dawud (peace be upon them both) said: "Tonight I will go around to seventy women according to some reports, it was ninety or one hundred women so that each one of them will give birth to a son who will fight for the sake of Allah." It was said to him, according to one report, the angel said to him "Say: `If Allah wills'", but he did not say it. He went around to the women but none of them gave birth except for one who gave birth to a half-formed child.) The Messenger of Allah ﷺ said, (By the One in Whose hand is my soul, had he said, "If Allah wills," he would not have broken his oath, and that would have helped him to attain what he wanted. ) According to another report, (They would all have fought as horsemen in the cause of Allah.) At the beginning of this Surah we discussed the reason why this Ayah was revealed: when the Prophet was asked about the story of the people of the Cave, he said, "I will tell you tomorrow." Then the revelation was delayed for fifteen days. Since we discussed this at length at the beginning of the Surah, there is no need to repeat it here. وَاذْكُر رَّبَّكَ إِذَا نَسِيتَ (And remember your Lord when you forget) It was said that this means, if you forget to say "If Allah wills", then say it when you remember. This was the view of Abu Al-`Aliyah and Al-Hasan Al-Basri. Hushaym reported from Al-A`mash from Mujahid that concerning a man who swears an oath, Ibn `Abbas said "He may say `If Allah wills' even if it is a year later." Ibn `Abbas used to interpret this Ayah: وَاذْكُر رَّبَّكَ إِذَا نَسِيتَ (And remember your Lord when you forget) in this way. Al-A`mash was asked, "Did you hear this from Mujahid" He said, "Layth bin Abi Salim told it to me." The meaning of Ibn `Abbas' view, that a person may say "If Allah wills", even if it is a year later, is that if he forgets to say it when he makes the oath or when he speaks, and he remembers it later, even a year later, the Sunnah is that he should say it, so that he will still be following the Sunnah of saying "If Allah wills", even if that is after breaking his oath. This was also the view of Ibn Jarir, but he stated that this does not make up for breaking the oath or mean that one is no longer obliged to offer expiation. What Ibn Jarir said is correct, and it is more appropriate to understand the words of Ibn Abbas in this way. And Allah knows best. وَلاَ تَقْولَنَّ لِشَىْءٍ إِنِّى فَاعِلٌ ذلِكَ غَداً إِلاَّ أَن يَشَآءَ اللَّهُ وَاذْكُر رَّبَّكَ إِذَا نَسِيتَ (And never say of anything, "I shall do such and such thing tomorrow." Except (with the saying), "If Allah wills!" And remember your Lord when you forget) At-Tabarani recorded that Ibn `Abbas said that this meant saying, "If Allah wills." وَقُلْ عَسَى أَن يَهْدِيَنِ رَبِّى لاًّقْرَبَ مِنْ هَـذَا رَشَدًا (and say: "It may be that my Lord guides me to a nearer way of truth than this.") meaning, `if you (O Prophet) are asked about something you know nothing about, ask Allah about it, and turn to Him so that He may guide you to what is right.' And Allah knows best.

And never say regarding something that is for the purpose of doing something ‘I will indeed do that tomorrow’ in other words I will do something at some future point in time

Say not of anything, “I will do it tomorrow,” but only, “If God wills.” And remember thy Lord when thou forgettest. When someone recognizes God, his free choice drops away before His will, and his decrees are enveloped by the witnessing of his Lord's decree. When someone sets foot in the street of recognizing God and comes to know that the creatures are all captive to His power in the prison of the Will on the passageway of the decree and the mea- suring out, he will no longer choose and will not prepare his own work, nor will he make his own rulings. He will throw his own work entirely over to God's will and not mix his own self-exertion with what God has taken care of. With the tongue of the state he will say, “O God, O He who was, is, and will be! I know not Your measure and am incapable of what is worthy of You. I wander in my misery, day by day in loss. How then is someone like me?! But such am I. I lament at gaz- ing into the darkness-will anything remain of me? I do not know. My eyes look to a day when You remain and I am not. Who will be like me if I see that day? And if I see it, I will sacrifice my spirit to it.” And remember thy Lord when thou forgettest. It has been said, “When you forget yourself, remember your Lord, and when you forget the creatures, remember the Creator.” He is saying, “Once you have brought your soul's caprice underfoot and removed your status with people from your heart, remember Me and make your spirit happy with this pure remem- brance.” The caprice of the soul is an idol and status with people is a sash of unbelief. As long as you have not disowned the idol, you will not become a tawḤīd-voicer, and as long as you have not undone the sash, you will not be a Muslim. There was a worshiper by the name of Abū Bakr Ishtanjī who had a great status. He feared that he would destroy the status. He got up and set off on a journey during the month of Ramadan and broke the fast in keeping with the ruling of the Shariah.

Say not of anything, “I will do it tomorrow,” but only, “If God wills.” And remember thy Lord when thou forgettest. When someone recognizes God, his free choice drops away before His will, and his decrees are enveloped by the witnessing of his Lord's decree. When someone sets foot in the street of recognizing God and comes to know that the creatures are all captive to His power in the prison of the Will on the passageway of the decree and the mea- suring out, he will no longer choose and will not prepare his own work, nor will he make his own rulings. He will throw his own work entirely over to God's will and not mix his own self-exertion with what God has taken care of. With the tongue of the state he will say, “O God, O He who was, is, and will be! I know not Your measure and am incapable of what is worthy of You. I wander in my misery, day by day in loss. How then is someone like me?! But such am I. I lament at gaz- ing into the darkness-will anything remain of me? I do not know. My eyes look to a day when You remain and I am not. Who will be like me if I see that day? And if I see it, I will sacrifice my spirit to it.” And remember thy Lord when thou forgettest. It has been said, “When you forget yourself, remember your Lord, and when you forget the creatures, remember the Creator.” He is saying, “Once you have brought your soul's caprice underfoot and removed your status with people from your heart, remember Me and make your spirit happy with this pure remem- brance.” The caprice of the soul is an idol and status with people is a sash of unbelief. As long as you have not disowned the idol, you will not become a tawḤīd-voicer, and as long as you have not undone the sash, you will not be a Muslim. There was a worshiper by the name of Abū Bakr Ishtanjī who had a great status. He feared that he would destroy the status. He got up and set off on a journey during the month of Ramadan and broke the fast in keeping with the ruling of the Shariah.

Say not of anything, “I will do it tomorrow,” but only, “If God wills.” And remember thy Lord when thou forgettest. When someone recognizes God, his free choice drops away before His will, and his decrees are enveloped by the witnessing of his Lord's decree. When someone sets foot in the street of recognizing God and comes to know that the creatures are all captive to His power in the prison of the Will on the passageway of the decree and the mea- suring out, he will no longer choose and will not prepare his own work, nor will he make his own rulings. He will throw his own work entirely over to God's will and not mix his own self-exertion with what God has taken care of. With the tongue of the state he will say, “O God, O He who was, is, and will be! I know not Your measure and am incapable of what is worthy of You. I wander in my misery, day by day in loss. How then is someone like me?! But such am I. I lament at gaz- ing into the darkness-will anything remain of me? I do not know. My eyes look to a day when You remain and I am not. Who will be like me if I see that day? And if I see it, I will sacrifice my spirit to it.” And remember thy Lord when thou forgettest. It has been said, “When you forget yourself, remember your Lord, and when you forget the creatures, remember the Creator.” He is saying, “Once you have brought your soul's caprice underfoot and removed your status with people from your heart, remember Me and make your spirit happy with this pure remem- brance.” The caprice of the soul is an idol and status with people is a sash of unbelief. As long as you have not disowned the idol, you will not become a tawḤīd-voicer, and as long as you have not undone the sash, you will not be a Muslim. There was a worshiper by the name of Abū Bakr Ishtanjī who had a great status. He feared that he would destroy the status. He got up and set off on a journey during the month of Ramadan and broke the fast in keeping with the ruling of the Shariah.

Say not of anything, “I will do it tomorrow,” but only, “If God wills.” And remember thy Lord when thou forgettest. When someone recognizes God, his free choice drops away before His will, and his decrees are enveloped by the witnessing of his Lord's decree. When someone sets foot in the street of recognizing God and comes to know that the creatures are all captive to His power in the prison of the Will on the passageway of the decree and the mea- suring out, he will no longer choose and will not prepare his own work, nor will he make his own rulings. He will throw his own work entirely over to God's will and not mix his own self-exertion with what God has taken care of. With the tongue of the state he will say, “O God, O He who was, is, and will be! I know not Your measure and am incapable of what is worthy of You. I wander in my misery, day by day in loss. How then is someone like me?! But such am I. I lament at gaz- ing into the darkness-will anything remain of me? I do not know. My eyes look to a day when You remain and I am not. Who will be like me if I see that day? And if I see it, I will sacrifice my spirit to it.” And remember thy Lord when thou forgettest. It has been said, “When you forget yourself, remember your Lord, and when you forget the creatures, remember the Creator.” He is saying, “Once you have brought your soul's caprice underfoot and removed your status with people from your heart, remember Me and make your spirit happy with this pure remem- brance.” The caprice of the soul is an idol and status with people is a sash of unbelief. As long as you have not disowned the idol, you will not become a tawḤīd-voicer, and as long as you have not undone the sash, you will not be a Muslim. There was a worshiper by the name of Abū Bakr Ishtanjī who had a great status. He feared that he would destroy the status. He got up and set off on a journey during the month of Ramadan and broke the fast in keeping with the ruling of the Shariah.

Say not of anything, �I will do it tomorrow,� but only, �If God wills.� And remember thy Lord when thou forgettest.When someone recognizes God, his free choice drops away before His will, and his decrees are enveloped by the witnessing of his Lord's decree.When someone sets foot in the street of recognizing God and comes to know that the creatures are all captive to His power in the prison of the Will on the passageway of the decree and the mea- suring out, he will no longer choose and will not prepare his own work, nor will he make his own rulings. He will throw his own work entirely over to God's will and not mix his own self-exertion with what God has taken care of. With the tongue of the state he will say, �O God, O He who was, is, and will be! I know not Your measure and am incapable of what is worthy of You. I wander in my misery, day by day in loss. How then is someone like me?! But such am I. I lament at gaz- ing into the darkness-will anything remain of me? I do not know. My eyes look to a day when You remain and I am not. Who will be like me if I see that day? And if I see it, I will sacrifice my spirit to it.�And remember thy Lord when thou forgettest. It has been said, �When you forget yourself, remember your Lord, and when you forget the creatures, remember the Creator.�He is saying, �Once you have brought your soul's caprice underfoot and removed your status with people from your heart, remember Me and make your spirit happy with this pure remem- brance.� The caprice of the soul is an idol and status with people is a sash of unbelief. As long as you have not disowned the idol, you will not become a tawḤīd-voicer, and as long as you have not undone the sash, you will not be a Muslim.There was a worshiper by the name of Abū Bakr Ishtanjī who had a great status. He feared that he would destroy the status. He got up and set off on a journey during the month of Ramadan and broke the fast in keeping with the ruling of the Shariah.

ولا تقولنَّ لشيء تعزم على فعله: إني فاعل ذلك الشيء غدًا إلا أن تُعَلِّق قولك بالمشيئة، فتقول: إن شاء الله. واذكر ربك عند النسيان بقول: إن شاء الله، وكلما نسيت فاذكر الله؛ فإن ذِكْرَ الله يُذهِب النسيان، وقل: عسى أن يهديني ربي لأقرب الطرق الموصلة إلى الهدى والرشاد.

هذا إرشاد من الله تعالى لرسول الله صلى الله عليه وسلم إلى الأدب فيما إذا عزم على شيء ليفعله في المستقبل أن يرد ذلك إلى مشيئة الله عز وجل علام الغيوب الذي يعلم ما كان وما يكون وما لم يكن لو كان كيف يكون كما ثبت في الصحيحين عن أبي هريرة عن رسول الله صلى الله عليه وسلم أنه قال " قال سليمان بن داود لأطوفن الليلة علي سبعين امرأة - وفي رواية تسعين امرأة وفي رواية مائة امرأة - تلد كل امرأة منهن غلاما يقاتل في سبيل الله فقيل له - وفي رواية قال له الملك - قل إن شاء الله فلم يقل فطاف بهن فلم يلد منهن إلا امرأة واحدة نصف إنسان فقال رسول الله صلى الله عليه وسلم: والذي نفسي بيده لو قال إن شاء الله لم يحنث وكان دركا لحاجته "وفي رواية " ولقاتلوا في سبيل الله فرسانا أجمعين "وقد تقدم في أول السورة ذكر سبب نزول هذه الآية في قول النبي صلى الله عليه وسلم لما سئل عن قصة أصحاب الكهف " غدا أجيبكم "فتأخر الوحي خمسة عشر يوما وقد ذكرناه بطوله في أول السورة فأغنى عن إعادته.

قال القرطبى : قال العلماء : عاتب الله - تعالى - نبيه صلى الله عليه وسلم على قوله للكفار حين سألوه عن الروح والفتية وذى القرنين : غدا أخبركم بجواب أسئلتكم ، ولم يستثن فى ذلك .فاحتبس الوحى عنه خمسة عشر يوما حتى شق ذلك عليه ، وأرجف الكفار به ، فنزلت عليه هذه السورة مفرِّجة . وأُمِر فى هذه الآية ألا يقول فى أمر من الأمور إنى أفعل غدا كذا وكذا ، إلا أن يعلق ذلك بمشيئة الله - عز وجل - حتى لا يكون محققا لحكم الخبر ، فإنه إذا قال : لأفعلن ذلك ولم يفعل : كان كاذبا ، وإذا قال ، لأفعلن ذلك - إن شاء الله - خرج عن أن يكون محققا للمخبر عنه .والمراد بالغد : ما يستقبل من الزمان ، ويدخل فيه اليوم الذى يلى اليوم الذى أنت فيه دخولا أوليا . وعبر عما يستقبل من الزمان بالغد للتأكيد .أى : ولا تقولن - أيها الرسول الكريم - لأجل شئ تعزم على فعله فى المستقبل : إنى فاعل ذلك الشئ غدا ، إلا وأنت مقرن قولك هذا بمشيئة الله - تعالى - وإذنه ، بأن تقول : سأفعل هذا الشئ غدا بإذن الله ومشيئته ، فإن كل حركة من حركاتك - ومن حركات غيرك - مرهونة بمشيئة الله - وإرادته ، وما يتعلق بمستقبلك ومستقبل غيرك من شئون ، هو فى علم الله - تعالى - وحده .وليس المقصود من الآية الكريمة نهى الإِنسان عن التفكير فى أمر مستقبله ، وإنما المقصود نهيه عن الجزم بما سيقع فى المستقبل ، لأن ما سيقع علمه عند الله - تعالى - وحده .والعاقل من الناس هو الذى يباشر الأسباب التى شرعها الله - تعالى - سواء أكانت هذه الأسباب تتعلق بالماضى أم بالحاضر أم بالمستقبل ، ثم يقرن كل ذلك بمشيئة الله - تعالى - وإرادته . فلا يقول : سأفعل غدا كذا وكذا لأننى أعددت العدة لذلك ، وإنما يقول : سأفعل غدا كذا وكذا إذا شاء الله - تعالى - ذلك وأراد ، وأن يوقن بأن إرادة الله فوق إرادته ، وتدبيره - سبحانه - فوق كل تدبير .

القول في تأويل قوله تعالى ( ولا تقولن لشئ إنى فاعل ذلك غدا) (23)

( ولا تقولن لشيء إني فاعل ذلك غدا إلا أن يشاء الله ) يعني : إذا عزمت على أن تفعل غدا شيئا فلا تقل : أفعل غدا حتى تقول إن شاء الله وذلك أن أهل مكة سألوه عن الروح وعن أصحاب الكهف وعن ذي القرنين فقال : أخبركم غدا ولم يقل إن شاء الله فلبث الوحي أياما ثم نزلت هذه الآية .

لما كان النهي عن الجهر بالدعاء أو قراءة الصلاة سداً لذريعة زيادة تصميمهم على الكفر أعقب ذلك بأمره بإعلان التوحيد لقطع دابر توهم من توهموا أن الرحمان اسم لمسمى غير مسمى اسم الله ، فبعضهم توهمه إلهاً شريكاً ، وبعضهم توهمه مُعيناً وناصراً ، أمر النبي بأن يقول ما يقلع ذلك كله وأن يعظمه بأنواع من التعظيم .وجملة { الحمد لله } تقتضي تخصيصه تعالى بالحمد ، أي قصر جنس الحمد عليه تعالى لأنه أعظم مستحق لأن يحمد . فالتخصيص ادعائي بادعاء أن دواعي حمد غير الله تعالى في جانب دواعي حمد الله بمنزلة العدم ، كما تقدم في سورة الفاتحة .و ( مِن ) في قوله : { من الذل } بمعنى لام التعليل .والذل : العجز والافتقار ، وهو ضدّ العز ، أي ليس له ناصر من أجل الذل . والمراد : نفي الناصر له على وجه مؤكد ، فإن الحاجة إلى الناصر لا تكون إلا من العجز عن الانتصار للنفس . ويجوز تضمين ( الولي ) معنى ( المانع ) فتكون ( من ) لتعدية الاسم المضمن معناه .ومعنى { كبره } اعتقد أنه كبير ، أي عظيم العِظم المعنوي الشامل لوجوب الوجود والغِنى المطلق ، وصفات الكمال كلها الكاملة التعلقات ، لأن الاتصاف بذلك كله كمال ، والاتصاف بأضداد ذلك نقص وصغار معنوي .وإجراء هذه الصلات الثلاث على اسم الجلالة الذي هو متعلق الحمد لأن في هذه الصلاة إيماء إلى وجه تخصيصه بالحمد . والإتيان بالمفعول المطلق بعد { كَبّره } للتوكيد ، ولما في التنوين من التعظيم ، ولأنّ من هذه صفاته هو الذي يقدر على إعطاء النعم التي يعجز غيره عن إسدائها .

تفسير الآيتين 23 و 24 :ـ هذا النهي كغيره، وإن كان لسبب خاص وموجها للرسول صل الله عليه وسلم، فإن الخطاب عام للمكلفين، فنهى الله أن يقول العبد في الأمور المستقبلة، { إني فاعل ذلك } من دون أن يقرنه بمشيئة الله، وذلك لما فيه من المحذور، وهو: الكلام على الغيب المستقبل، الذي لا يدري، هل يفعله أم لا؟ وهل تكون أم لا؟ وفيه رد الفعل إلى مشيئة العبد استقلالا، وذلك محذور محظور، لأن المشيئة كلها لله { وما تشاءون إلا أن يشاء الله رب العالمين } ولما في ذكر مشيئة الله، من تيسير الأمر وتسهيله، وحصول البركة فيه، والاستعانة من العبد لربه، ولما كان العبد بشرا، لا بد أن يسهو فيترك ذكر المشيئة، أمره الله أن يستثني بعد ذلك، إذا ذكر، ليحصل المطلوب، وينفع المحذور، ويؤخذ من عموم قوله: { وَاذْكُرْ رَبَّكَ إِذَا نَسِيتَ } الأمر بذكر الله عند النسيان، فإنه يزيله، ويذكر العبد ما سها عنه، وكذلك يؤمر الساهي الناسي لذكر الله، أن يذكر ربه، ولا يكونن من الغافلين، ولما كان العبد مفتقرا إلى الله في توفيقه للإصابة، وعدم الخطأ في أقواله وأفعاله، أمره الله أن يقول: { عَسَى أَنْ يَهْدِيَنِ رَبِّي لِأَقْرَبَ مِنْ هَذَا رَشَدًا } فأمره أن يدعو الله ويرجوه، ويثق به أن يهديه لأقرب الطرق الموصلة إلى الرشد. وحري بعبد، تكون هذه حاله، ثم يبذل جهده، ويستفرغ وسعه في طلب الهدى والرشد، أن يوفق لذلك، وأن تأتيه المعونة من ربه، وأن يسدده في جميع أموره.

قوله تعالى : ولا تقولن لشيء إني فاعل ذلك غدا إلا أن يشاء الله واذكر ربك إذا نسيت وقل عسى أن يهديني ربي لأقرب من هذا رشداقوله تعالى : ولا تقولن لشيء إني فاعل ذلك غدا إلا أن يشاء الله فيه :قال العلماء عاتب الله - تعالى - نبيه - عليه السلام - على قوله للكفار حين سألوه عن الروح والفتية وذي القرنين : غدا أخبركم بجواب أسئلتكم ; ولم يستثن في ذلك . فاحتبس الوحي عنه خمسة عشر يوما حتى شق ذلك عليه وأرجف الكفار به ، فنزلت عليه هذه السورة مفرجة . وأمر في هذه الآية ألا يقول في أمر من الأمور إني أفعل غدا كذا وكذا ، إلا أن يعلق ذلك بمشيئة الله - عز وجل - حتى لا يكون محققا لحكم الخبر ; فإنه إذا قال : لأفعلن ذلك ولم يفعل كان كاذبا ، وإذا قال لأفعلن ذلك إن شاء الله خرج عن أن يكون محققا للمخبر عنه . واللام في قوله لشيء بمنزلة في ، أو كأنه قال لأجل شيء .

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.

Commentary The story of Ashab al-Kahf is due to end on the four verses cited above. In the first two of these, the Holy Prophet ﷺ and his Ummah has been taught to say ` Insha'Allah Ta’ ala along with the promise or affirmation of doing something in the future. Because, who knows if one does or does not live, and even if one does, will one be able to do or not to do that? Therefore, a believer should be confident about it in his or her heart, and confess to it verbally as well that in the event of making a commitment to do something next day, what will be said will be: If Allah Ta` ala wills, I shall do this thing tomorrow.' This is what the saying of Insha'Allah means. In the third verse (25), a decision has been given on a controversy. This was a debate in which people had held different opinions during the time of the People of Kahf, and equally different were the sayings of the Jews and Christians of the contemporary period about it, that is, the period of time they kept sleeping in the Cave. It was stated in the verse that those were three hundred and nine years. This is, so to say, a clarification of the statement made briefly at the beginning of the story: فَضَرَ‌بْنَا عَلَىٰ آذَانِهِمْ فِي الْكَهْفِ سِنِينَ عَدَدًا (So We veiled their hearing [ putting them to sleep ] in the Cave for a number of years - 11). After that, those who still differ with it have been warned once again that they are not the ones who know the reality of things as they are. The One who knows it all is none else but Allah with whom rests the knowledge of all that is unseen in the heavens and the earth. He is All Hearing. He is All Seeing. The time duration of three hundred nine years given by Him should be enough for their satisfaction.

(And say not) O Muhammad (of anything: Lo! I shall do that tomorrow) or I shall say that tomorrow,