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تفسيرِ اَسدي 






 JUZ 15.5  SUBHANALLAZI (سُبْحَانَ الَّذِي)


سورة الكهف


Al-Kahf | Sura # 18| 110 verses | Makkan


بِسْمِ اللَّهِ الرَّحْمَـٰنِ الرَّحِيمِ 

In the name of Allah, the Most Compassionate and Most Merciful


 Juz 15,  Al-Kahf, Verse 001

الْحَمْدُ لِلَّهِ الَّذِي أَنْزَلَ عَلَى عَبْدِهِ الْكِتَابَ وَلَمْ يَجْعَلْ لَهُ عِوَجًا  [ All praise is for Allah who has sent down this book upon His servant which does not have any obliquity. ]


 Juz 15,  Al-Kahf, Verse 002

قَيِّمًا لِيُنْذِرَ بَأْسًا شَدِيدًا مِنْ لَدُنْهُ وَيُبَشِّرَ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا حَسَنًا  [ (He has made it) upright, to warn of severe punishment from Him (to unbelievers) and to give good glad tidings to the believers who do righteous deeds that they will have a good reward (in Paradise), ]


Juz 15,  Al-Kahf, Verse 003

مَاكِثِينَ فِيهِ أَبَدًا [ (and) to abide there in forever, ]


Juz 15,  Al-Kahf, Verse 004

وَيُنْذِرَ الَّذِينَ قَالُوا اتَّخَذَ اللَّهُ وَلَدًا [ And to warn those who say, 'Allah has taken a son.' ]


Juz 15,  Al-Kahf, Verse 005

مَا لَهُمْ بِهِ مِنْ عِلْمٍ وَلَا لِآَبَائِهِمْ كَبُرَتْ كَلِمَةً تَخْرُجُ مِنْ أَفْوَاهِهِمْ إِنْ يَقُولُونَ إِلَّا كَذِبًا [ They do not have any knowledge of that, nor did their fathers. Monstrous is the utterance that comes out of their mouths, and they say nothing but a lie. ]


Juz 15,  Al-Kahf, Verse 006

فَلَعَلَّكَ بَاخِعٌ نَفْسَكَ عَلَى آَثَارِهِمْ إِنْ لَمْ يُؤْمِنُوا بِهَذَا الْحَدِيثِ أَسَفًا [ (O' beloved Prophet  ﷺ) Would you kill yourself in grief over them if they do not believe in this Message (The Quran). ]


Juz 15,  Al-Kahf, Verse 007

إِنَّا جَعَلْنَا مَا عَلَى الْأَرْضِ زِينَةً لَهَا لِنَبْلُوَهُمْ أَيُّهُمْ أَحْسَنُ عَمَلًا [ Indeed, We have made that which is on the earth an adornment to test  people as  to who are good in their deeds.  ]


Juz 15,  Al-Kahf, Verse 008

وَإِنَّا لَجَاعِلُونَ مَا عَلَيْهَا صَعِيدًا جُرُزًا [ And indeed We will turn, whatever is on it (earth),  into a barren plain (on the day of Resurrection).  ]


Juz 15,  Al-Kahf, Verse 009

أَمْ حَسِبْتَ أَنَّ أَصْحَابَ الْكَهْفِ وَالرَّقِيمِ كَانُوا مِنْ آَيَاتِنَا عَجَبًا [ Do you think that the Companions of the Cave,  and Companions of Inscription  (عليهم السلام) were among Our wonderful signs?  ]

Juz 15,  Al-Kahf, Verse 010

إِذْ أَوَى الْفِتْيَةُ إِلَى الْكَهْفِ فَقَالُوا رَبَّنَا آَتِنَا مِنْ لَدُنْكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا   [ When the youths took refuge in the Cave, they said, ‘Our Lord! grant us Mercy from Yourself, and help us in righteousness in our affair.’  ]


Juz 15,  Al-Kahf, Verse 011

فَضَرَبْنَا عَلَى آَذَانِهِمْ فِي الْكَهْفِ سِنِينَ عَدَدًا  So We put them to sleep in the Cave for several years.  ]


Juz 15,  Al-Kahf, Verse 012

ثُمَّ بَعَثْنَاهُمْ لِنَعْلَمَ أَيُّ الْحِزْبَيْنِ أَحْصَى لِمَا لَبِثُوا أَمَدًا   Then awakened them to ascertain which of the two groups could account for the period they had stayed. ]


Juz 15,  Al-Kahf, Verse 013

نَحْنُ نَقُصُّ عَلَيْكَ نَبَأَهُمْ بِالْحَقِّ إِنَّهُمْ فِتْيَةٌ آَمَنُوا بِرَبِّهِمْ وَزِدْنَاهُمْ هُدًى  [ We narrate to you their story in truth. They were indeed youths who had faith in their Lord, and We had enhanced them in guidance, ]


Juz 15,  Al-Kahf, Verse 014

وَرَبَطْنَا عَلَى قُلُوبِهِمْ إِذْ قَامُوا فَقَالُوا رَبُّنَا رَبُّ السَّمَوَاتِ وَالْأَرْضِ لَنْ نَدْعُوَاْ مِنْ دُونِهِ إِلَهًا لَقَدْ قُلْنَا إِذًا شَطَطًا  [ And strengthened their hearts when they stood up and said : 'Our Lord is the Lord of the heavens and the earth. We shall invoke no god beside Him, for we shall have uttered a blasphemy then.]


Juz 15,  Al-Kahf, Verse 015

هَؤُلَاءِ قَوْمُنَا اتَّخَذُوا مِنْ دُونِهِ آَلِهَةً لَوْلَا يَأْتُونَ عَلَيْهِمْ بِسُلْطَانٍ بَيِّنٍ فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِبًا  [ 'These people of ours have taken for worship other gods besides Him; if they are right, why do they not bring forth any convincing proof of their (idols') divinity? Who is more wicked than the one who invents a lie against Allah?']


Juz 15,  Al-Kahf, Verse 016

وَإِذِ اعْتَزَلْتُمُوهُمْ وَمَا يَعْبُدُونَ إِلَّا اللَّهَ فَأْوُوا إِلَى الْكَهْفِ يَنْشُرْ لَكُمْ رَبُّكُمْ مِنْ رَحْمَتِهِ وَيُهَيِّئْ لَكُمْ مِنْ أَمْرِكُمْ مِرفَقًا  [ (And they said to each other)  'Now that we have withdrawn from them and denounced those deities whom they worship beside Allah, let us take refuge in a cave; our Lord will extend to us His mercy and facilitate us in disposing of our affairs.']


Juz 15,  Al-Kahf, Verse 017

وَتَرَى الشَّمْسَ إِذَا طَلَعَتْ تَزَاوَرُ عَنْ كَهْفِهِمْ ذَاتَ الْيَمِينِ وَإِذَا غَرَبَتْ تَقْرِضُهُمْ ذَاتَ الشِّمَالِ وَهُمْ فِي فَجْوَةٍ مِنْهُ ذَلِكَ مِنْ آَيَاتِ اللَّهِ مَنْ يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ وَمَنْ يُضْلِلْ فَلَنْ تَجِدَ لَهُ وَلِيًّا مُرْشِدًا  [And you would have seen the sun, as it rose, inclining away from their cave to the right, and as it set, declining away from them to the left (protecting them from the heat), while they lay in its open space. That is one of the signs of Allah. Whoever Allah guides is truly guided. But whoever He leaves to stray, you will never find for them a guiding mentor. ]

The word مُرشِد ) "Murshid"  (guiding mentor) has been derived  from the above verse.

What  is the difference between a Murshid and Islamic scholar?  

A Murshid, Sahih-ul-Aqeedah Ahle Sunnah Sufi Shaikh-e-Kamil is the clean heart and spiritually illuminated person who, in theory and practice, is distinct in Prophet's (صلى الله عليه و آله وسلم) subordination and  enthroned with the legacy of unveiling (kashf - spiritual vision) and immanence.  Allah's (عَزَّ وَجَلَّ)  signs are clearly visible to him in the Cosmos. 

The Sahih-ul-Aqeedah Ahle Sunnah Islamic Scholar is the person who impedes the assaults of the enemies of Islam with the shield of reasoning.  He exposes the wrong beliefs of people  with logical explanations and conclusive evidence from  Quranic verses, Ahadith and Ijma rulings.   Islamic Scholars are prolific speakers and are popular among masses. They enjoy large followings because of their religious rhetoric and media coverage.     

All Sufi Shuyookh are essentially the scholars of Islam, though they may not be knowing a few terms or not as popular as Islamic scholars because most of them keep themselves  away from public glare. Whereas Islamic Scholars are not Sufi Shuyookh, though they prefer to be called a Shaikh.

Sufi Shuyookh practically traverse  spiritual stages ( Sharia - Tareeqah- Ma'arefa - Haqeeqah) which cannot be visualized by Islamic Scholars.

Islamic scholars teach Islamic theory, whereas Sufi Shuyookh, not only teach, but cleanse people's hearts with which their understanding capacity and wisdom in knowing Islam increase manifold.


Juz 15,  Al-Kahf, Verse 018

وَتَحْسَبُهُمْ أَيْقَاظًا وَهُمْ رُقُودٌ وَنُقَلِّبُهُمْ ذَاتَ الْيَمِينِ وَذَاتَ الشِّمَالِ وَكَلْبُهُمْ بَاسِطٌ ذِرَاعَيْهِ بِالْوَصِيدِ لَوِ اطَّلَعْتَ عَلَيْهِمْ لَوَلَّيْتَ مِنْهُمْ فِرَارًا وَلَمُلِئْتَ مِنْهُمْ رُعْبًا  [And you would have thought they were awake, though they were asleep. We turned them over, to the right and left, while their dog stretched his forelegs at the entrance. If you looked at them you would certainly turn back from them in haste, and you would certainly be filled with awe because of them. ]


Juz 15,  Al-Kahf, Verse 019

وَكَذَلِكَ بَعَثْنَاهُمْ لِيَتَسَاءَلُوا بَيْنَهُمْ قَالَ قَائِلٌ مِنْهُمْ كَمْ لَبِثْتُمْ قَالُوا لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ قَالُوا رَبُّكُمْ أَعْلَمُ بِمَا لَبِثْتُمْ فَابْعَثُوا أَحَدَكُمْ بِوَرِقِكُمْ هَذِهِ إِلَى الْمَدِينَةِ فَلْيَنْظُرْ أَيُّهَا أَزْكَى طَعَامًا فَلْيَأْتِكُمْ بِرِزْقٍ مِنْهُ وَلْيَتَلَطَّفْ وَلَا يُشْعِرَنَّ بِكُمْ أَحَدًا  [ So it was that We awaken them (from sleep) so that they might question one another. One of them said, ‘How long have you stayed (here)?’ They said, ‘We have stayed a day, or part of a day.’ They said, ‘Your Lord knows best how long you have stayed. Send one of you to the city with this money. Let him observe which of them has the purest food, and bring you provisions from there. Let him be careful  and let him not make anyone aware of you. ]


Juz 15,  Al-Kahf, Verse 020

إِنَّهُمْ إِنْ يَظْهَرُوا عَلَيْكُمْ يَرْجُمُوكُمْ أَوْ يُعِيدُوكُمْ فِي مِلَّتِهِمْ وَلَنْ تُفْلِحُوا إِذًا أَبَدًا  [Indeed should they prevail over you, they will (either) stone you (to death), or force you back into their creed, and then you will never be saved.’ ]


Juz 15,  Al-Kahf, Verse 021

وَكَذَلِكَ أَعْثَرْنَا عَلَيْهِمْ لِيَعْلَمُوا أَنَّ وَعْدَ اللَّهِ حَقٌّ وَأَنَّ السَّاعَةَ لَا رَيْبَ فِيهَا إِذْ يَتَنَازَعُونَ بَيْنَهُمْ أَمْرَهُمْ فَقَالُوا ابْنُوا عَلَيْهِمْ بُنْيَانًا رَبُّهُمْ أَعْلَمُ بِهِمْ قَالَ الَّذِينَ غَلَبُوا عَلَى أَمْرِهِمْ لَنَتَّخِذَنَّ عَلَيْهِمْ مَسْجِدًا [And similarly, We caused them to be found,  so that,  they (who found them),  would know that the promise of Allah is truth,  and that  in the Hour (the Day of Judgement) there is no doubt.  When (the people who found the people of the Cave) disputed among themselves about their affair, (some) said, 'Construct over them a structure. Their Lord is most knowing about them.'  The ones who prevailed in the matter said,  We will surely build a place of worship over them. ]


Juz 15,  Al-Kahf, Verse 022

سَيَقُولُونَ ثَلَاثَةٌ رَابِعُهُمْ كَلْبُهُمْ وَيَقُولُونَ خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ رَجْمًا بِالْغَيْبِ وَيَقُولُونَ سَبْعَةٌ وَثَامِنُهُمْ كَلْبُهُمْ قُلْ رَبِّي أَعْلَمُ بِعِدَّتِهِمْ مَا يَعْلَمُهُمْ إِلَّا قَلِيلٌ فَلَا تُمَارِ فِيهِمْ إِلَّا مِرَاءً ظَاهِرًا وَلَا تَسْتَفْتِ فِيهِمْ مِنْهُمْ أَحَدًا  [ Some will say : 'They were three, and their dog was the fourth',  and some will also say : 'They were five and their dog was the sixth,' (by) guessing in the dark. And some will even say: 'They were seven, and their dog the eighth.'  Say : 'My Lord alone knows best their number; none but only a few know about them.' So do not argue about it with them but lightly, and do not inquire about them from any one of them.]


Juz 15,  Al-Kahf, Verse 023

وَلَا تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ ذَلِكَ غَدًا  [ Do not say about anything, ‘I will do it tomorrow,’ ]


Juz 15,  Al-Kahf, Verse 024

إِلَّا أَنْ يَشَاءَ اللَّهُ وَاذْكُرْ رَبَّكَ إِذَا نَسِيتَ وَقُلْ عَسَى أَنْ يَهْدِيَنِ رَبِّي لِأَقْرَبَ مِنْ هَذَا رَشَدًا  [ But that : ‘If Allah so wills (أَنْ يَشَاءَ اللَّهُ).’ And remember your Lord when you forget and say : ‘I believe my Lord will show me the path of guidance which is (even) nearer than this one.’ ]
There are three ways of teaching by the prophets to people, (i) Teach them about Allah's (عَزَّ وَجَلَّ) commandments, (ii) Be a practical example in front of the people in implementing the sharia they brought, and (iii) approve or disapprove certain actions done in front of them as per the guidelines of sharia. 
There were 3 ways the Prophet (صلى الله عليه و آله وسلم) acted as a practical example. 
(i) Showing the highest standard of doing a deed.
Like the Prophet (صلى الله عليه و آله وسلم) never had to pay Zakat. Meaning, he did not keep for himself anything with which Zakat can be calculated at the end of an year.  Zakat is an obligation on every Muslim.  But the highest standard is to spend everything in charity after meeting your needs.
(ii) Lowering the standard of a deed in keeping the people's convenience in mind. 
The prophet (رضئ اللہ تعالی عنہ) did Hajj only once in his lifetime. He also preached moderation in everything people did and avoided  certain deeds in order to provide ease to his Ummah.
(iii)  Certain actions the Prophet (صلى الله عليه و آله وسلم) did,  which were to be stopped by a divine decree.  Why it was so?  It was because to give emphasis upon them. 
Like he did not defend Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) and left it to Allah  (عَزَّ وَجَلَّ) to defend her, even though he was aware of the innocence of Ummul Momineen (رضئ اللہ تعالی عنہا). 
Similarly, Prophet Mohammad (صلى الله عليه و آله وسلم) avoided for a while to marry the divorced wife of his adopted son Zayed bin Haarithah (رضئ اللہ تعالی عنہ).  Later he was commanded by Allah (عَزَّ وَجَلَّ) to marry her. 
In both the above cases it was done to establish certain laws in Islam that should be strictly followed by Muslims.  
It is in  Quran -  وَإِذْ تَقُولُ لِلَّذِي أَنْعَمَ اللَّهُ عَلَيْهِ وَأَنْعَمْتَ عَلَيْهِ أَمْسِكْ عَلَيْكَ زَوْجَكَ وَاتَّقِ اللَّهَ وَتُخْفِي فِي نَفْسِكَ مَا اللَّهُ مُبْدِيهِ وَتَخْشَى النَّاسَ وَاللَّهُ أَحَقُّ أَن تَخْشَاهُ ۖ فَلَمَّا قَضَىٰ زَيْدٌ مِّنْهَا وَطَرًا زَوَّجْنَاكَهَا لِكَيْ لَا يَكُونَ عَلَى الْمُؤْمِنِينَ حَرَجٌ فِي أَزْوَاجِ أَدْعِيَائِهِمْ إِذَا قَضَوْا مِنْهُنَّ وَطَرًا ۚ وَكَانَ أَمْرُ اللَّهِ مَفْعُولًا  [And (remember) when you said to him (Zayed bin Haarithah  رضئ اللہ تعالی عنہ ; the freed slave of the Prophet  ﷺ)  on whom Allah has bestowed Grace (by guiding him to Islam) and you (O' Prophet ﷺ too) have done favor (by manumitting him) 'Keep your wife to yourself, and fear Allah.' But you did hide in yourself (i.e. what Allah has already made known to you that He will give her to you in marriage) that which Allah will make manifest, you did fear the people ( who will say the prophet ﷺ married the divorced wife of his manumitted slave) whereas Allah had a better right that you should fear Him. ]  (Al-Ahzaab - 37) 
Similarly, the Prophet (صلى الله عليه و آله وسلم), as against his usual practice, did not did not say  'In Sha Allah' once, in order that the emphasis upon it comes from a direct command of Allah,  as it will help the believers in acting upon it compulsorily. 
It is our belief that Quran is a direct command of Allah (عَزَّ وَجَلَّ) and Prophet's (صلى الله عليه و آله وسلم) Sunnah is indirect command of Allah (عَزَّ وَجَلَّ) because Prophet (صلى الله عليه و آله وسلم) did not do anything on his own.

It is in Quran -  وَمَا يَنطِقُ عَنِ الْهَوَىٰ - إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ [ The Prophet ﷺ does not speak out of desire.  It is the revelation that is coming to him.] (An-Najm - 3-4)

It is in Hadith - Qatadah (رضئ اللہ تعالی عنہ) reported : I said, 'Ummul Momineen (رضئ اللہ تعالی عنہا), tell me about the character of the Apostle of Allah, (صلى الله عليه و آله وسلم). Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) said, 'Have you not read the Quran?' I said, 'Of course!' Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) said, 'Verily, the character of the Prophet of Allah (صلى الله عليه و آله وسلم) was the Quran.'  (Muslim).

The above verses 23 and 24 (Al-Kahf) emphasize the need to say (أَنْ يَشَاءَ اللَّهُ) while we make promises to each other.
Surah al-Kahf was revealed in Makka.  It is reported that some people asked the Prophet (صلى الله عليه و آله وسلم) about 'the people of the cave' (أَصْحَابَ الْكَهْفِ) and the Prophet (صلى الله عليه و آله وسلم) promised them that he will inform them  the following day (after receiving the revelation in this context).
It is in Quran  -  وَلَا يَأْتُونَكَ بِمَثَلٍ إِلَّا جِئْنَاكَ بِالْحَقِّ وَأَحْسَنَ تَفْسِيرًا [ And they do not come to you with a question, except that We bring you the truth and the best explanation (about it).] (Al-Furqaan - 33)
It is reported that on that particular occasion, the Prophet (صلى الله عليه و آله وسلم) did not say  'Allah Willing' (أَنْ يَشَاءَ اللَّهُ) I will inform you tomorrow'. 
No revelation came the next day, or the following day as the Prophet (صلى الله عليه و آله وسلم) expected.  However, Sura Al-Kahf was revealed after 15 days. 

It is in Hadith - Muhammad bin Ishaq mentioned the reason why Surah Al-Kahf was revealed.  He said that an old man from among the people of Egypt who came to them some forty odd years ago told him, from 'Ikrimah that Ibn Abbas said :  'The Quraish sent (two of their people) An-Nadr bin Al-Harith and Uqbah bin Abi Mu`it,  to the Jewish Rabbis in Madinah, and told them : 'Ask them (the Rabbis) about (Prophet) Mohammad (صلى الله عليه و آله وسلم), and describe him to them, and tell them what he is saying (that he is a Prophet). They are the people of  the first Book, and they have more knowledge about the prophets than we do.'  So they set out and when they reached Madinah, they asked the Jewish Rabbis about the Apostle of Allah (صلى الله عليه و آله وسلم).   They described him to them and told them some of what he had said.  They said, 'You are the people of the Tawrah and we have come to you so that you can tell us about this companion of ours.'  They (the Rabbis) said, 'Ask him about these things which we will tell you to ask, and if he answers them,  then he is a Prophet who has been sent (by Allah); if he does not, then he is saying things that are not true, in which case how you will deal with him will be up to you.

(i) Ask him about some young men in ancient times, what was their story? For theirs is a strange and wondrous tale.

(ii) Ask him about a man who traveled a great deal and reached the east and the west of the earth. What was his story?

(iii) And ask him about the Soul (Rooh), what is it? 

If he tells you about these things, then he is a Prophet, so follow him, but if he does not tell you, then he is a man who is making things up, so deal with him as you see fit.' 

So An-Nadr and  'Uqbah left and came back to the Quraish (in Makka), and said : 'O people of Quraish, we have come to you with a decisive solution which will put an end to the problem between you and (Prophet) Mohammad (صلى الله عليه و آله وسلم).  The Jewish rabbis told us to ask him about some matters, and they told the Quraish what they were. Then they came to the Apostle of Allah (صلى الله عليه و آله وسلم) and said, O' Mohammad (صلى الله عليه و آله وسلم), tell us, and they asked him about the things they had been told to ask. The Apostle of Allah (صلى الله عليه و آله وسلم) said, 'I will tell you tomorrow about what you have asked me.' but he did not say 'If Allah wills'.   So they went away, and the Apostle of Allah (صلى الله عليه و آله وسلم) stayed for fifteen days without any revelation from Allah (عَزَّ وَجَلَّ) concerning that, and Jibreel (عليه السلام) also did not come to him either. The people of Makkah started to doubt him, and said, (Prophet) Mohammad (صلى الله عليه و آله وسلم) promised to tell us the next day, and now fifteen days have gone by and he has not told us anything in response to the questions we asked.

The Apostle of Allah (صلى الله عليه و آله وسلم) felt sad because of the delay in revelation, and was grieved by what the people of Makkah were saying about him.  Then Jibreel (عليه السلام) came to him from Allah (عَزَّ وَجَلَّ) with the Surah about the companions of Al-Kahf, which also contained a solace for Prophet's anguish about the idolators sayings. 

It is in Quran  - فَلَعَلَّكَ بَاخِعٌ نَفْسَكَ عَلَى آَثَارِهِمْ إِنْ لَمْ يُؤْمِنُوا بِهَذَا الْحَدِيثِ أَسَفًا  ( O' beloved Prophet  ﷺ) Would you kill yourself in grief over them if they do not believe in Quran.] (Al-Kahf -6).

He was also informed about the things they had asked about, the young men (أَصْحَابَ الْكَهْفِ) and the traveler (Dhul Qarnain).

The question about the  Soul (Rooh) was answered in verse 85, Surah Al-Isra  -  وَيَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا   [And they ask you about the soul. Say (O'Prophet ﷺ) the soul is the command of my Lord.]  

The fifteen days delay in the revelation of Sura Al-Kahf was very helpful for the fence sitters among Quraish who were not able to decided about the source of Quran.  When the revelations were stopped for a while, the Makkan's knew that the revelations were indeed from Allah (عَزَّ وَجَلَّ) and they felt happy considering that Allah (عَزَّ وَجَلَّ) is no more in favor of the Prophet (صلى الله عليه و آله وسلم).  When the revelations started again after a gap of 15 days, it became abundantly clear to them that the source of Quran was indeed divine.  

Juz 15,  Al-Kahf, Verse 025

وَلَبِثُوا فِي كَهْفِهِمْ ثَلَاثَ مِاْئَةٍ سِنِينَ وَازْدَادُوا تِسْعًا  [ They remained in the Cave for three hundred years, and added nine more (to that number). ]