Appearance
The Story of the Emigration
“If you do not help him, then God has already helped him when the faithless expelled him, as the second of two, when the two of them were in the cave, he said to his companion, ‘Do not grieve; God is indeed with us.’ Then God sent down His composure upon him, and strengthened him with hosts you did not see, and He made the word of the faithless the lowest; and the word of God is the highest; and God is all-mighty, all-wise” ().
The story of the Cave of Thawr during the Prophet Muḥammad’s emigration to Medina, as captured in Sūrah Al-Tawbah (), stands as a powerful illustration of divine protection, unwavering trust, and the ultimate triumph of faith. The verse reveals layers of meaning that extend beyond a historical event, offering a timeless lesson in God’s unique support for His Messenger and the spiritual strength inherent in trust and reliance upon Him. In Tafsīr al-Mīzān, ʿAllāmah Ṭabāṭabāʾī explores this incident with precision, addressing its contextual significance, the nature of divine composure (sakīna), and the symbolic interplay between visible threats and unseen divine assistance.
The verse begins with an emphatic declaration: “If you do not help him, then God has already helped him when the faithless expelled him, as the second of two, when the two of them were in the cave.” The use of conditional language highlights an essential point: God’s assistance to His Messenger is independent of human intervention. Even if the believers were to abandon him, divine help would remain sufficient, as evidenced during the Prophet’s flight from Mecca. The Quraysh, having conspired to kill or expel him, forced the Prophet into a position of apparent vulnerability. Yet it was precisely in this moment of human isolation that God’s support manifested most clearly, highlighting the principle that divine aid often appears when all worldly options are exhausted.
The phrase “as the second of two” places the Prophet as the central figure in this event, emphasizing his unique relationship with God. Accompanying him was Abu Bakr, who, overwhelmed by the proximity of the Quraysh pursuers, experienced natural anxiety. It is in this moment of fear that the Prophet reassures him with the profound words: “Do not grieve; God is indeed with us.” For ʿAllāmah, this statement reflects the Prophet’s unshakeable certainty in God’s presence and assistance. The use of maʿanā (with us) in “God is indeed with us” transcends physical companionship; it signifies divine protection and omnipresence, a source of comfort that alleviates grief and instills confidence. The Prophet’s serene composure, even when danger loomed close, exemplifies his perfect reliance (tawakkul) upon God.
ʿAllāmah engages deeply with the subsequent part of the verse, which describes how “God sent down His composure upon him and strengthened him with hosts you did not see.” The focus on the recipient of sakīna (divine composure) is a critical point in his analysis. While some interpreters have suggested that this sakīna was sent upon Abu Bakr, he refutes this claim decisively. He argues that the verse’s linguistic flow and contextual focus clearly identify the Prophet as the recipient of this divine gift. The verse consistently refers to God’s assistance for the Prophet—“If you do not help him, then God has already helped him”—and there is no indication of a shift to Abu Bakr as a secondary recipient. This interpretation preserves the unity of the narrative, emphasizing the Prophet as the direct focus of divine support.
Some commentators argue that the Prophet, being in a constant state of composure, would not need this renewal of sakīna, suggesting instead that it must have been sent to Abu Bakr. ʿAllāmah addresses this claim by referencing other instances in the Qurʾan, such as during the Battle of Ḥunayn, where God “sent down His composure upon His Messenger and upon the faithful” (). He points out that the text does not suggest any fear or distress on the Prophet’s part in these instances. Similarly, in Sūrah al-Fatḥ, the Qurʾan states: “When the faithless nourished bigotry in their hearts... God sent down His composure upon His Messenger and upon the faithful” (). These examples illustrate that the Prophet’s composure is not constant in every context but can be renewed in extraordinary circumstances. Thus, the idea that the Prophet was always in a state of composure, precluding the possibility of receiving sakīna in the cave, lacks textual evidence.
ʿAllāmah further emphasizes the coherence of the verse’s structure. The phrases “God sent down His composure upon him” and “strengthened him with hosts you did not see” are linked in context, both describing divine assistance specific to the Prophet. If one were to claim that the sakīna was sent upon Abu Bakr instead, this would disrupt the unity of the narrative, requiring either that Abu Bakr be the one strengthened by unseen hosts, or that the two statements be separated without textual justification. Both alternatives contradict the flow of the verse and its focus on illustrating God’s direct assistance to the Prophet.
Moreover, some commentators extend their claim by suggesting that the unseen hosts strengthened Abu Bakr rather than the Prophet. However, ʿAllāmah refutes this as well, pointing out that unseen hosts are consistently depicted in the Qurʾan as aiding the Prophet and the broader community of believers, not specific individuals in isolation. The claim that unseen hosts were sent exclusively for Abu Bakr lacks any basis in the Qurʾanic context and undermines the unity of the verse’s message.
The sakīna described in the verse represents a profound tranquility granted by God to shield His servants from fear, doubt, and anxiety. For the Prophet, this composure fortified his heart, allowing him to remain calm and steadfast in the face of mortal danger. ʿAllāmah explains that sakīna is a recurring Qur’anic theme, often descending during moments of intense trial, such as the Treaty of Hudaybiyyah and the Battle of Hunayn. In each case, divine composure served as a spiritual reinforcement, enabling the Prophet and the believers to overcome their immediate challenges. In the cave, this sakīna was a sign of God’s direct intervention, reaffirming that the Prophet’s mission was safeguarded by divine will.
Accompanying the sakīna were “hosts you did not see” an expression that ʿAllāmah interprets as referring to divine forces imperceptible to human eyes. These unseen hosts symbolize God’s protective power, which transcends physical realities. While the Quraysh relied on visible means—tracking the Prophet’s movements and searching for him in the cave—God deployed unseen forces that shielded the Prophet from harm. This unseen protection serves as a reminder that divine power operates beyond the limits of human perception, and those who place their trust in God are supported by forces far greater than any worldly adversary.
The verse concludes with the declaration: “He made the word of the faithless the lowest; and the word of God is the highest.” Here, ʿAllāmah draws attention to the symbolic contrast between the Quraysh’s efforts to suppress the Prophet’s mission and God’s promise to make His word prevail. The “word of the faithless” refers to their plots to destroy the Prophet and extinguish the light of Islam, while the “word of God” represents His eternal decree and the truth of His message. By thwarting the Quraysh’s plans, God lowered their schemes to insignificance, demonstrating that all opposition to divine will is ultimately futile. In contrast, the word of God—His promise to protect the Prophet and ensure the success of Islam—emerges supreme, highlighting His unmatched power and wisdom.
ʿAllāmah reflects on the profound lessons embedded in this incident. First, the cave becomes a symbol of divine intervention, where apparent weakness transforms into a moment of unparalleled strength. Despite being pursued by the Quraysh and left with no apparent means of escape, the Prophet’s unwavering trust in God turned the cave into a sanctuary of divine protection. This moment reminds believers that true strength lies in reliance upon God, even when worldly circumstances appear insurmountable.
Second, the verse highlights the relationship between divine assistance and human effort. While God’s support for the Prophet was absolute, the Prophet took practical steps to ensure his safety—leaving Mecca at night, seeking refuge in the cave, and relying on trusted companions for aid. This balance between human effort and divine reliance offers a timeless model for believers, illustrating that faith requires both action and trust in God’s plan.
Finally, the story of the cave serves as a testament to God’s promise that His guidance will prevail over all opposition. The Quraysh, with all their power and determination, failed to harm the Prophet because God’s will stood against them. This assurance is a source of comfort for all believers, reminding them that the truth, no matter how challenged, will ultimately rise above falsehood.
The meaning of the verse can be summarized as follows: ‘If you do not come to his aid, O you who believe, God has already demonstrated His assistance at a time when no one else could protect him. When his enemies—the idolaters—were assailing him from every side and pursuing him with the intention of killing him, the Prophet was forced to leave Mecca with only one companion. In the cave, he reassured his companion Abū Bakr, saying, “Do not be frightened by how things appear now, for surely God is with us, and His power to assist us is absolute.” Then, God came to his aid by sending down His composure upon him and supporting him with hosts unseen to human sight. He brought low the word of those who disbelieve—their schemes to kill him and their resolution to carry it out—and rendered their plans ineffective. Simultaneously, God’s word—His promise to aid His Prophet, make His religion triumphant, and complete His light—prevailed as the highest of the high. This is because God is almighty, unconquerable, and wise, with perfect knowledge and infallible will in all that He does.’
ʿAllāmah Ṭabāṭabāʾī provides a meticulous refutation of Tafsīr al-Manār’s interpretation of verse , particularly the claim that the recipient of sakīna (divine composure) was Abū Bakr rather than the Prophet. Through rigorous linguistic, contextual, and theological analysis, ʿAllāmah demonstrates the coherence and unity of the Qurʾanic narrative, firmly establishing the Prophet as the central recipient of divine assistance in this verse. Refer to al-Mīzān Eng. v. 18 under verse for further reading. ↩︎
The verse begins by addressing the laxity of the faithful and their failure to respond to the Prophet’s call to action, emphasizing that their refusal neither harms the Prophet nor diminishes God’s support for him. By illustrating how God aided the Prophet when no one else could, the verse reassures the faithful of the Prophet’s divine protection and guidance while reprimanding them for their negligence. As such, the focus remains firmly on the Prophet throughout the narrative, reaffirming his unique status as the recipient of divine favor and assistance. ↩︎