Allah's FAILURE to even UNDERSTAND the 3 Questions by the Jews

Summary:

Please note:

• Not knowing the answers is one thing.
• Providing incorrect answers is even worse.
• However, not even comprehending the questions is the worst possible outcome.

Muhammad and his Allah made this critical error by failing to understand the original questions.

The Jews asked Muhammad the following 3 Questions from The Book of Denial (The Bible).

Details:

In the 2nd part of this series of "The Test", we saw how Muhammad (and his Allah) FAILED constantly to show even a single tinniest miracle in front of the pagan Meccans, despite repetitive demand from them. Please read this 2nd part here:

• Allah's FAILURE to pass his own TEST of showing any MIRACLE to the Pagans

The pagan Meccans, in an attempt to test Muhammad's claims further, sought assistance from the Jews. The Jews sent them three challenging questions, which should serve as a Test i.e. if Muhammad could answer those questions through revelation from Allah. 

When the Meccans presented these questions to Muhammad, he struggled to provide answers for a period of 15 days (as he was gathering information from people, instead of getting any information through revelation).

He then attributed this delay to the absence of Gabriel, claiming that the presence of a puppy in his home prevented the angelic visitation. Imam Syuti documented the following tradition in his commentary concerning this verse18:23: (Tafsir Dure Manthur, vol. 5, page 377)

أخرج ابن المنذرعن مجاهد، أن قريشاً اجتمعت فقالوا: " يا محمد، قد رغبت عن ديننا ودين آبائنا، فما هذا الدين الذي جئت به؟ قال: هذا دين جئت به من الرحمن. فقالوا: إنا لا نعرف الرحمن، إلا رحمن اليمامة - يعنون مسيلمة الكذاب - ثم كاتبوا اليهود فقالوا: قد نبغ فينا رجل يزعم أنه نبي، وقد رغب عن ديننا ودين آبائنا، ويزعم أن الذي جاء به من الرحمن. قلنا: لا نعرف الرحمن إلا رحمن اليمامة، وهو أمين لا يخون.. وفيّ لا يغدر.. صدوق لا يكذب، وهو في حسب وثروة من قومه، فاكتبوا إلينا بأشياء نسأله عنها. فاجتمعت يهود فقالوا: إن هذا لوصفه وزمانه الذي يخرج فيه. فكتبوا إلى قريش: أن سلوه عن أمر أصحاب الكهف، وعن ذي القرنين، وعن الروح. فإن يكن الذي أتاكم به من الرحمن، فإن الرحمن هو الله عز وجل، وإن يكن من رحمن اليمامة فينقطع. فلما أتى ذلك قريشاً أتى الظفر في أنفسها فقالوا: يا محمد، قد رغبت عن ديننا ودين آبائك... فحدثنا عن أمر أصحاب الكهف وذي القرنين والروح. قال: ائتوني غداً. ولم يستثن، فمكث جبريل عنه ما شاء الله لا يأتيه، ثم أتاه فقال: سألوني عن أشياء لم يكن عندي بها علم فأجيب حتى شق ذلك عليّ. قال: ألم ترنا لا ندخل بيتاً فيه كلب ولا صورة؟ - وكان في البيت جرو كلب - ونزلت { ولا تقولن لشيء إني فاعل ذلك غداً إلا أن يشاء الله واذكر ربك إذا نسيت وقل عسى أن يهدين ربي لأقرب من هذا رشداً } من علم الذي سألتموني عنه أن يأتي قبل غد؟ ونزل ما ذكر من أصحاب الكهف ونزل{ ويسألونك عن الروح... } [الإسراء: 85] الآية ".

... Quraysh (the pagan tribe of Muhammad) wrote to Jews that there had appeared a person among them, who claims himself to be a prophet, and he had left the religion of their ancestors ... Jews replied: "Asked him 3 questions about the Ashab-e-Kuhf (The people of Cave), Dhulqarnain ("the Two-Horned One") and Ruh (i.e. the Spirit) ... Quraysh became happy upon it and they said to Muhammad: "If you have already left the religion of our ancestors, then tell us about Ashab-e-Kuhf (The people of Cave), Dhulqarnain, and the spirit."  Muhammad said to them: "Come to me tomorrow (and I will reply)." But Muhammad forgot to say Insha-Allah (i.e. if Allah wills). Gabriel came to him after only 15 days. Muhammad said to Gabriel: "Quraysh came to me and they asked me about somethings (as a test of my prophethood), which I didn't know. Thus, I was in a very difficult state during this period." Gabriel replied: "Have you not seen we (i.e. angels) don't enter a house which has a dog or a picture? And there was a puppy in your house (who entered the house and Muhammad didn't know about it)." Upon that this verse was revealed: [... and do not enquire about those questions from any one of them (i.e. Muhammad was collecting information about those 3 questions from people during those 15 days). And never say of anything, "Indeed, I will do that tomorrow," Except (when adding), "If Allah wills." Quran 18:22-24] 

The actual situation was as under:

1. Muhammad neither knew the answers to the three questions nor was he in contact with any Allah or angel.
2. Consequently, Muhammad began enquiring about those questions from others (and the Quran (verse 18:22) is itself a witness of this action of Muhammad). It took him 15 days to gather some information about those 3 questions. 
3. Later Muhammad made an excuse that he was unable to answer the questions the next day, as he had forgotten to say Insha-Allah (if God wills). And he claimed that a puppy entering his house prevented Gabriel from delivering the answers.

However, those answers from Muhammad (which consisted of alleged divine revelation), were not only "incomplete", but Muhammad (and his Allah) were not even able to understand the original Jewish questions. 

Background of the 3 Jewish Questions:

(The following information is provided by Adam ElMasri in his video (Link), along with some additions made by us to make things more clear to our readers)

The First Question:

For a long period before Islam began, both Christians and Jews tried to classify and canonize the books of the Bible. A few decades prior to Islam, an interesting dispute arose between Christians and Jews, precisely around the prophetic books. The Jewish Bible is divided into three sections:

1. Torah (the first 5 books that consist of the law),
2. Ketovim (which means the writings),
3. and Navieem (which means the prophets).

When it came to classifying and canonizing The Book of Denial, a big argument occurred between some Jewish rabbis and other Jewish sects and Christians about whether the book of Daniel should be included in the Navieem (writing) section or in the Ketovim (prophets) section.

In fact, the core argument was about whether Daniel is a prophet or not!

Jews then canonized the book of Daniel in the Ketovim (writings ... i.e. Daniel (Arabic: دانيال) was not a prophet), while Christians placed the book of Daniel in the prophets (Navieem). The debate continued for decades.

Daniel himself claimed that he had seen a vision. But in Rabbinic sources, there is a clear distinction between a prophetic vision and a prophecy through the spirit of God, which is called in Hebrew Ruach ha Kodesh, in Arabic Al Rouh el Kodos الروح القدس or the Holy Spirit, sometimes referred to simply as The Spirit – Ha Ruach – Al Rouh الروح. This is the spirit that the Jews asked Muhammad about, and he had no clue what they were talking about.

The prophethood of Daniel was a hot debate topic, whether he was a prophet or not, until just a few decades before Muhammad. Therefore, the Jews believed that if Muhammad was truly a prophet of God, he would be able to resolve this dispute. Thus, they asked Muhammad this question. However, Muhammad disappeared for 15 days trying to find clues with no luck. So he came back with this answer: (Quran 17:85):"They ask you about the Spirit. Say: 'The Spirit is by command of my Lord, and you have not been given of knowledge except a little.'"

In essence, Muhammad evaded answering the this question completely by using the excuse that only limited knowledge about the spirit is granted to humans.

For more details, please read:

• Why Isn’t the Book of Daniel Part of the Prophets?

The 2nd Question:

There existed two famous (but very much similar) stories at that time.

• The first one was in the Book of Daniel (in the Bible) involving 3 young Believing & Pious Jewish men.  Daniel 3:8-30 (NIV). 
• The second story was about "The Legend of the Sleepers of Ephesus (i.e. The people of the Cave

  أصحاب الكهف

  )", which involved 7 Believing & Pious Christian men (with some versions mentioning 8 men. Link). It was not even a part of the Bible. and the Jews didn't even believe in it (but opposed it, as it was telling about 3 faithful Christians, who were enemies of the Jews).  

The Jews asked Muhammad about the first strory from the Book of Daniel (in the Bible). But Muhammad and his Allah got confused, and thought it was about the 2nd story of the Christian legend of the Sleepers of Ephesus (i.e. The people of the Cave).

The resemblance between the story of the three young men in the Book of Daniel and the legend of the seven sleepers lies primarily in their themes of faith, divine protection, and miraculous preservation.

1. Faith and Divine Protection:

   • Three Young Jewish Men in the Book of Daniel: Shadrach, Meshach, and Abednego were thrown into a fiery furnace for refusing to worship a golden statue set up by King Nebuchadnezzar. Their unwavering faith in God led to their miraculous preservation. An angel protected them, and they emerged from the furnace unharmed, demonstrating God's power and their faith.
   • Legend of the Seven (or Eight) Sleepers: This Christian legend (which was not a part of the Bible) tells of seven or eight young Christian men who hid in a cave to escape persecution for their faith. They fell asleep and miraculously awoke centuries later, unharmed and unchanged, during a time when Christianity was no longer persecuted. Their story is seen as a testament to divine protection and the enduring nature of faith.

2. Miraculous Preservation:

   • Three Young Men: The miracle here is their survival in the fiery furnace without any harm, symbolizing God's direct intervention and protection.
   • Seven (or Eight) Sleepers: The miracle is their prolonged sleep and preservation over centuries, which serves as a sign of God's care and the passage of time without physical change.

Due to resemblance in these two stories, the people (whom Muhammad enquired for information) got confused, which made Muhammad ultra confused as a result. Thus, Muhammad mixed the both stories and clamed their numbers exactly from 3 to eight in the Quran.

Quran 18:22:

سَیَقُولُونَ ثَلَـٰثَةࣱ رَّابِعُهُمۡ كَلۡبُهُمۡ وَیَقُولُونَ خَمۡسَةࣱ سَادِسُهُمۡ كَلۡبُهُمۡ رَجۡمَۢا بِٱلۡغَیۡبِۖ وَیَقُولُونَ سَبۡعَةࣱ وَثَامِنُهُمۡ كَلۡبُهُمۡۚ قُل رَّبِّیۤ أَعۡلَمُ بِعِدَّتِهِم مَّا یَعۡلَمُهُمۡ إِلَّا قَلِیلࣱۗ فَلَا تُمَارِ فِیهِمۡ إِلَّا مِرَاۤءࣰ ظَـٰهِرࣰا وَلَا تَسۡتَفۡتِ فِیهِم مِّنۡهُمۡ أَحَدࣰا

They will say there were three, the fourth of them being their dog; and they will say there were five, the sixth of them being their dog - guessing at the unseen; and they will say there were seven, and the eighth of them was their dog. Say, [O Muhammad], "My Lord is most knowing of their number. None knows them except a few. So do not argue about them except with an obvious argument and do not inquire (arabic:  تَسۡتَفۡتِ) about them from anyone among them." (Translated by Corpus Quran)

Firstly, the question is, why was Muhammad ENQUIRING others about these questions? This alone is enough to understand that the answers were not delivered to him by any angel, but rather, he gathered information by Enquiring from people during those 15 days. People were not fools, and they were able to see Muhammad asking people about those information. They started making fun of his Allah. Thus, Muhammad wanted to deflect the blame from his Allah and thus showed if he was enquiring about them from people on his own, while his Allah later stopped him from doing it.

Muhammad claimed that his Allah was 100% perfect and all-knowing. Therefore, it was crucial for Muhammad to keep his Allah free from any accusations of ignorance or shortcomings. To achieve this, Muhammad often employed the tactic of taking the blame upon himself to deflect any criticism from his Allah. An example of this can be seen in the incident of the Satanic Verses (Quran 17:73-75), where he assumed full responsibility for the Satanic Verses, thereby absolving his Allah of any fault.

Secondly, on one hand, Muhammad asserted that Allah possessed precise knowledge of the number of people in the cave, but on the other hand, Allah did not disclose the exact figures. The question arises: Why? One wonders, what potential harm would have arisen if Allah had revealed the precise numbers of the people in the cave? 

Thirdly, Please also note that:

• The original story in the Book of Daniel involved 3 young men.
• The Legend of the Sleepers of Ephesus involved 7 men (with some versions mentioning 8), who were sleeping in the cave.
• Thus, Muhammad mixed both of these stories and came to the figures of 3 to 8 in the Quran. 

Fourthly, this legend was not even a part of the Bible, but only a later made legend by Christians. And Jews could not have asked about this Christian legend, as it is about PIOUS and Faithful Christian men, which went against Jewish beliefs. 

The 3rd Question:

Then the Jews asked about the VISION of the ram with 2 horns from the Book of Daniel. However, Muhammad got confused and thought that the Jews were asking about Alexander the Great (who was also historically known as "the Two-Horned One"). 

Jews then asked Muhammad and his Allah about a story from the Book of Daniel (Bible), which was a dream involving a ram with two horns.

Firstly, the verse 3 to 4 are telling about the VISION about the ram:

Daniel 8:3-4:
I looked up (in the vision), and there before me was a ram with two horns, standing beside the canal, and the horns were long. One of the horns was longer than the other but grew up later. I watched the ram as it charged toward the west and the north and the south. No animal could stand against it, and none could rescue from its power. It did as it pleased and became great.

And then the verse 20 gave the interpretation of the VISION:

Daniel 8:20:
The two-horned ram that you saw represents the kings of Media and Persia ...“In the latter part of their reign, when rebels have become completely wicked, a fierce-looking king, a master of intrigue, will arise. He will become very strong, but not by his own power. He will cause astounding devastation and will succeed in whatever he does. He will destroy those who are mighty, the holy people. He will cause deceit to prosper, and he will consider himself superior. When they feel secure, he will destroy many and take his stand against the Prince of princes. Yet he will be destroyed, but not by human power.

However, Muhammad falsely thought that the Jews were asking the question about the story of Alexander the Great, who was also historically known as "the Two-Horned One."  In Hellenistic culture, Alexander the Great was depicted with horns, symbolizing divinity and power. For example, coins from the era of Alexander depict him with ram's horns, which were associated with the Egyptian god Amun. Alexander was declared the son of Amun in the Siwa Oasis, and this imagery was used to represent his divine status and authority.

The Quranic Arabic word "Dhulqarnain" itself literally means "the two-horned one."

And then Muhammad gave the following answer about this story, in which Dhulqarnain goes to the West and no one could stand against him. Later he went to the East, and again no one could stand against him. Then he went to the North, and again no one could stand against him. 

The story of Dhul-Qarnain is found in Surah Al-Kahf (Chapter 18) of the Quran, verses 83 to 101. Dhul-Qarnain is presented as a righteous and powerful ruler who embarks on three major expeditions across the world, guided by divine wisdom and justice. Here is a summary of his story and expeditions:

First Expedition: The Western Expedition

Dhul-Qarnain's first journey takes him to the far west, where he reaches the setting place of the sun, described as a "murky spring." There, he finds a people living in that region. God gives him the choice to either punish them or treat them with kindness. Dhul-Qarnain chooses justice, rewarding those who do good and punishing wrongdoers. 

Second Expedition: The Eastern Expedition

His second journey takes him to the far east, where he finds a people who live so close to the rising sun that they have no protection from its heat. 

Third Expedition: The Northern Expedition and the Barrier

In his final and most famous expedition, Dhul-Qarnain travels to a region between two mountains. There, he encounters a people who seek his help against the tribes of Gog and Magog (Ya'juj and Ma'juj), who are causing great corruption and havoc. Dhul-Qarnain agrees to help them and constructs a massive barrier of iron and molten copper between the mountains, effectively containing Gog and Magog. He declares that this barrier will hold until the Day of Judgment when God will cause it to collapse.

However, Muhammad failed to provide a clear answer regarding the true identity of Dhulqarnain, leading to ongoing confusion among Muslims. The vague response given by the Quran and Muhammad perpetuated an endless cycle of uncertainty. This confusion is exemplified by various contradictory statements.

Firstly, Muslim apologists claimed that it was Alexander the Great who was Dhulqarnain. But then the problem occurred that historical and archaeological evidence reveals that Alexander the Great was a polytheist who believed he was the literal son of Greek and Egyptian gods. Moreover, the version of the Quran includes Alexander building a huge iron wall (Gates of Alexander) to trap the people of Gog and Magog behind, which will be broken at the end of times. However there's no evidence this wall exists at all, and Muslims suddenly started claiming 'it's somewhere underground' once Google Maps became a thing.

Thus, Islamic apologists tried to shift the identity of Dhul Qarnayn from Alexander to other prominent historical kings, such as Cyrus the Great. However, that shift holds very little evidence and has major flaws compared to the overwhelming evidence that the story is actually based on the Syriac Legend of Alexander.

Moreover, it's not going to be Cyrus either, because, like Alexander, he also prayed to and tolerated pagan deities and religions, not very Islamic.

Muslims have to suffer for centuries due to all these contradictions, while Muhammad (and his Allah) were not able to tell clearly about the story of ram with two horns. 

Islamic apologist: How can you be sure that the Jews asked questions from the Book of Daniel?

An apologist wrote:

But how do you know that they were asking about the book of Daniel? It seems you just put your own interpretation of the questions and blame Muhammad for not using the same interpretation.

Response:

Just use common sense, and everyone can easily see the Truth. 

Muslims did not preserve any Jewish or Pagan writings or oral narratives for future generations, which could have provided their version of the story. Thus, we are left only with the Quran and Muslim traditions. However, as humans, we have COMMON SENSE and can still deduce conclusions from surrounding evidences.

Please consider these questions:

1. Why would the Jews ask about a Christian legend instead of the original Bible? How could they ask about something that contradicted their beliefs, as they did not consider Christians to be faithful and righteous people?
2. And why did Muhammad/Allah became confused about the exact numbers of person? How did Muhammad (and his Allah) mentioned EXACTLY the figures of 3 to 8? 
3. And what harm had it caused, if Allah would have told the exact numbers?
4. What purpose would it serve for the Jews to ask about the INFIDEL Alexander the Great and his achievements?
5. What interest would there be for the Jews in asking about the "Human Spirit"? But surely, they had a great interestest in SOLVING the great DISPUTE, if the vision shown by the "Spirit of God الروح القدس" is an evidence of prophethood or not. 

Moreover, consider this: How many pagans or Jews converted to Islam due to Muhammad's answers to these questions? The answer is: None. Both the pagans and later the Jews kept on asking Muhammad for a miracle, and Muhammad kept on making more and more EXCUSES in the Quran for his (and his Allah's) inability to show any miracle. 

If Muhammad had miraculously provided correct answers to these three questions through revelation, it would be logical to expect a significant number of pagans and Jews to convert to Islam due to this miracle. 

In the second part of this series, we saw that pagans and Jews constantly asked Muhammad to show them any miracle. The Quran records many excuses from Muhammad for his inability to show any miracle, but neither Muhammad nor the Quran once used these three answers as proof of miracle. Why?

Moreover, please also reflect on this question: "Was there any MIRACOLOUS Information present in the 3 answers that Muhammad provided"? The story of Alexander the Great was well-known among the masses, as was the story of the sleepers in the cave.  And would it not be logical that Allah would have told the exact numbers, so that Muhammad should not have to enquire their numbers from them? Similarly, how can Muhammad's response, “The Spirit belongs to the domain of my Lord; and you were given only little knowledge,” be considered "miraculous information?" Please ask this question to yourself, if it was not possible for any false prophet to gather such superficial (non-miraculous information) during those 15 days? 

Credit:

All credit goes to Adam ElMasri for his video on this subject. This whole article is based on his video (with some additions from us for clarity and better understanding). Please watch his video here (link):

Islamic Apologist: The Meccan Polytheist didn't ask any 3 Questions, and no DELAY of 15 day occurred in any incident

An Islamic apologist argued:

The narration you referenced (from Al-Suyuti regarding the three questions by the Meccans) is classified as weak, as noted by the Islam Q&A website.

Additionally, only one question—regarding Ruh—was asked of the Prophet, and it was not by the Quraysh in Mecca but later by the Jews in Medina.

Sahih al-Bukhari 4721: Narrated `Abdullah: While I was in the company of the Prophet (ﷺ) on a farm and he was reclining on a palm leave stalk, some Jews passed by. Some of them said to the others. "Ask him (the Prophet (ﷺ) about the spirit." Some of them said, "What urges you to ask him about it" Others said, "(Don't) lest he should give you a reply which you dislike." But they said, "Ask him." So they asked him about the Spirit. The Prophet (ﷺ) kept quiet and did not give them any answer. I knew that he was being divinely inspired so I stayed at my place. When the divine inspiration had been revealed, the Prophet (ﷺ) said. "They ask you (O, Muhammad) concerning the Spirit, Say: "The spirit," its knowledge is with my Lord; and of knowledge you (mankind) have been given only a Little. (Verse 17.85)"

Furthermore, there was no 15-day delay in revelation in any incident. The Prophet immediately responded with the answer regarding the Ruh.

Here is our response:

1. Muslims narrators used to FABRICATE Ahadith:

It's important to recognize that Hadiths were exclusively compiled by Muslims, who had complete freedom to fabricate them in order to defend their religion from criticism.

There was no external verification process to independently authenticate any Hadith.

However, in some cases, fabricated Hadiths were exposed due to severe internal contradictions or contradictions with the Quran. On our website, we have documented examples of such cases:

• Contradictory Ahadith on the Sacrificed Son:
  Our article highlights how 131 Hadiths claimed that Isaac was the son who was to be sacrificed, but later 133 Hadiths were fabricated to assert that Ishmael was the one. This resulted in a total of 133 contradictory Hadiths, revealing their fabrication through internal inconsistency.

• The Myth of the Moon Splitting:
  Another article on our site presents overwhelming evidence that Hadiths cannot be trusted. Numerous so-called "Sahih" Hadiths—including those in Sahih Bukhari and Sahih Muslim—claim that Muhammad performed the miracle of splitting the moon for the Meccan pagans. However, these claims are debunked by their direct contradiction with the Quran.

These examples demonstrate that Hadiths, even those labeled as "authentic," are prone to fabrication and inconsistencies.

2. Surah 17 revealed in Mecca and not in Medina

Here is the verse:

Quran 17:85:

وَيَسْـَٔلُونَكَ عَنِ ٱلرُّوحِ ۖ قُلِ ٱلرُّوحُ مِنْ أَمْرِ رَبِّى وَمَآ أُوتِيتُم مِّنَ ٱلْعِلْمِ إِلَّا قَلِيلًا

And they ask you, [O Muhammad], about the soul. Say, "The soul is of the affair of my Lord. And mankind have not been given of knowledge except a little."

However, according to Muslim Scholars, Surah 17 (Bani Israel) was revealed in Mecca and not in Medina (link).

3. Another Sahih Hadith claims verse 17:85 was revealed in Mecca

The following Sahih Hadith from Jami' Tirmidhi claims that it were not the Jews in Medina, but the Quraish in Mecca who asked Muhammad about Ruh. 

Jami` at-Tirmidhi 3140:

Narrated Ibn 'Abbas: "The Quraish said to the Jews: 'Give us something that we can ask this man about.' So he said: 'Ask him about the Ruh.' So they (i.e. Quraish of Mecca) asked him about the Ruh. So Allah Most High, revealed: They ask you concerning the Ruh. Say: The Ruh is one of the things, the knowledge of which is only with my Lord. And of knowledge, you have been given only a little (17:85).

Grade: Sahih (Darussalam)

4. There are 3 Traditions about this Incident:

It is not a singular tradition, but Imam Syuti recorded 3 traditions about this incident. 

The 1s Tradition is from Ibn Abbas. Imam Syuti recorded in his Tafsir Dure al-Manthur, vol. 5, page 357: 

وَأخرج ابْن إِسْحَق وَابْن جرير وَابْن الْمُنْذر وَأَبُو نعيم وَالْبَيْهَقِيّ كِلَاهُمَا فِي الدَّلَائِل عَن ابْن عَبَّاس قَالَ: بعثت قُرَيْش النَّضر بن الْحَارِث وَعقبَة بن أبي معيط إِلَى أَحْبَار يهود بِالْمَدِينَةِ فَقَالُوا: سلوهم عَن مُحَمَّد وصفوا لَهُم صفته وأخبروهم بقوله فَإِنَّهُم أهل الْكتاب الأول وَعِنْدهم علم مَا لَيْسَ عندنَا من علم الْأَنْبِيَاء فَخَرَجَا حَتَّى أَتَيَا الْمَدِينَة فسألا أَحْبَار يهود عَن رَسُول الله صلى الله عَلَيْهِ وَسلم ووصفا لَهُم أمره وَبَعض قَوْله وَقَالا: إِنَّكُم أهل التَّوْرَاة وَقد جئناكم لتخبرونا عَن صاحبنا هَذَا
فَقَالُوا لَهما: سلوه عَن ثَلَاث فَإِن أخْبركُم بِهن فَهُوَ نَبِي مُرْسل وَإِن لم يفعل فالرجل متقول
فروا فِيهِ رَأْيكُمْ
سلوه عَن فتية ذَهَبُوا فِي الدَّهْر الأول مَا كَانَ من أَمرهم فَإِنَّهُ قد كَانَ لَهُم حَدِيث عَجِيب
وَسَلُوهُ عَن رجل طواف بلغ مَشَارِق الأَرْض وَمَغَارِبهَا مَا كَانَ نبؤه وَسَلُوهُ عَن الرّوح مَا هُوَ فَإِن أخْبركُم بذلك فَإِنَّهُ نَبِي فَاتَّبعُوهُ وَإِلَّا فَهُوَ متقول
فَأقبل النَّضر وَعقبَة حَتَّى قدما قُرَيْش فَقَالَا: يَا معشر قُرَيْش قد جئناكم بفصل مَا بَيْنكُم وَبَين مُحَمَّد قد أمرنَا أَحْبَار يهود أَن نَسْأَلهُ عَن أُمُور - فأخبراهم بهَا - فجاؤوا رَسُول الله صلى الله عَلَيْهِ وَسلم فَقَالُوا: يَا مُحَمَّد أخبرنَا - فَسَأَلُوهُ عَمَّا أمروهم بِهِ - فَقَالَ لَهُم رَسُول الله صلى الله عَلَيْهِ وَسلم: أخْبركُم غَدا بِمَا سَأَلْتُم عَنهُ - وَلم يسْتَثْن - فانصرفوا عَنهُ وَمكث رَسُول الله صلى الله عَلَيْهِ وَسلم خمس عشرَة لَيْلَة لَا يحدث الله إِلَيْهِ فِي ذَلِك وَحيا وَلَا يَأْتِيهِ جِبْرِيل حَتَّى أرجف أهل مَكَّة وأحزن رَسُول الله صلى الله عَلَيْهِ وَسلم مكث الْوَحْي عَنهُ وشق عَلَيْهِ مَا يتَكَلَّم بِهِ أهل مَكَّة ثمَّ جَاءَ جِبْرِيل من الله عز وَجل بِسُورَة أَصْحَاب الْكَهْف فِيهَا مُعَاتَبَته إِيَّاه على حزنه عَلَيْهِم وَخبر مَا سَأَلُوهُ عَنهُ من أَمر الْفتية وَالرجل الطّواف وَقَول الله: (ويسألونك عَن الرّوح) (الْإِسْرَاء الْآيَة ٨٥) الْآيَة

Ibn Ishaq, Ibn Jarir, Ibn al-Mundhir, Abu Nu‘aym, and al-Bayhaqi (both in Dala’il al-Nubuwwah) narrated from Ibn Abbas who said:

The Quraysh sent al-Nadr ibn al-Harith and ‘Uqbah ibn Abi Mu‘ayt to the Jewish rabbis in Medina and said to them:
"Ask them about Muhammad, describe him to them, and inform them about his words. Since they are the people of the first scripture (the Torah), they have knowledge that we do not possess about the prophets."

So the two men set out and reached Medina, where they asked the Jewish rabbis about the Messenger of Allah (peace be upon him). They described his affairs and some of his sayings and said:
"You are the people of the Torah, and we have come to ask you about this man."

The rabbis responded:
"Ask him about three things. If he answers them, he is indeed a true prophet, and if he does not, then he is an imposter—judge him as you see fit."

1. Ask him about a group of young men who lived in ancient times—what happened to them? Their story is remarkable.
2. Ask him about a great traveler who journeyed to the east and west—what is his story?
3. Ask him about the nature of the spirit (ruh)—what is it?

If he gives you the answers, then he is a prophet, so follow him. But if he does not, then he is merely making things up.

So al-Nadr and ‘Uqbah returned to the Quraysh and said:
"O people of Quraysh! We have brought you decisive proof concerning Muhammad. The Jewish rabbis instructed us to ask him about certain matters."

They then went to the Messenger of Allah (peace be upon him) and asked him the questions. The Prophet (peace be upon him) replied:
"I will tell you the answers tomorrow."
However, he did not say ‘if Allah wills’ (In sha' Allah).

They left him, and the Prophet (peace be upon him) remained for fifteen nights without receiving any revelation from Allah regarding these matters. Jibreel (Gabriel) did not come to him, and the people of Mecca began to spread rumors and doubt, causing the Prophet great distress.

Then, Jibreel finally came down with the revelation of Surah Al-Kahf, which contained:

• Allah's reproach to the Prophet for his sadness over them.
• The story of the young men (the People of the Cave).
• The story of the great traveler (Dhul-Qarnayn).
• The verse regarding the question about the spirit (ruh): "And they ask you about the spirit..." (Surah Al-Isra, 17:85).

The 2nd tradition is again from Ibn Abbas. Imam Syuti records in his Tafsir Dure al-Manthur, vol 5, page 358:

وَأخرج أَبُو نعيم فِي الدَّلَائِل من طَرِيق السّديّ الصَّغِير عَن الْكَلْبِيّ عَن أبي صَالح عَن ابْن عَبَّاس: أَن قُريْشًا بعثوا خَمْسَة رَهْط - مِنْهُم عقبَة بن أبي معيط وَالنضْر بن الْحَارِث - يسْأَلُون الْيَهُود عَن رَسُول الله صلى الله عَلَيْهِ وَسلم ووصفوا لَهُم صفته فَقَالُوا لَهُم: نجد نَعته وَصفته ومبعثه فِي التَّوْرَاة فَإِن كَانَ كَمَا وصفتم لنا فَهُوَ نَبِي مُرْسل وَأمره حق فَاتبعهُ وَلَكِن سلوه عَن ثَلَاث خِصَال فَإِنَّهُ يُخْبِركُمْ بخصلتين وَلَا يُخْبِركُمْ بالثالثة
ان كَانَ نَبيا فَإنَّا قد سَأَلنَا مُسَيْلمَة الْكذَّاب عَن هَؤُلَاءِ الثَّلَاث فَلم يدر مَا هِيَ
فَرَجَعت الرُّسُل إِلَى قُرَيْش بِهَذَا الْخَبَر من الْيَهُود فَأتوا رَسُول الله صلى الله عَلَيْهِ وَسلم فَقَالُوا: يَا مُحَمَّد أخبرنَا عَن ذِي القرنين الَّذِي بلغ الْمشرق وَالْمغْرب وَأخْبرنَا عَن الرّوح وَأخْبرنَا عَن أَصْحَاب الْكَهْف
فَقَالَ: أخْبركُم بذلك غَدا
وَلم يقل إِن شَاءَ الله
فَأَبْطَأَ عَلَيْهِ جِبْرِيل خَمْسَة عشر يَوْمًا فَلم يَأْته لترك الِاسْتِثْنَاء فشق ذَلِك على رَسُول الله صلى الله عَلَيْهِ وَسلم ثمَّ أَتَاهُ جِبْرِيل عَلَيْهِ السَّلَام بِمَا سَأَلُوهُ فَقَالَ: يَا جِبْرِيل أَبْطَأت عَليّ
فَقَالَ: بتركك الِاسْتِثْنَاء أَلا تَقول: إِن شَاءَ الله قَالَ: (وَلَا تقولن لشَيْء إِنِّي فَاعل ذَلِك غَدا إِلَّا أَن يَشَاء الله) (الْكَهْف آيَة ٢٣) ثمَّ أخبرهُ عَن حَدِيث ذِي القرنين وَخبر الرّوح وَأَصْحَاب الْكَهْف ثمَّ أرسل إِلَى قُرَيْش فَأتوهُ فَأخْبرهُم عَن حَدِيث ذِي القرنين وَقَالَ لَهُم: الرّوح من أَمر رَبِّي يَقُول: من علم رَبِّي لَا علم لي بِهِ فَلَمَّا وَافق قَول الْيَهُود أَنه لَا يُخْبِركُمْ بالثالث (قَالُوا: سحران تظاهرا) (الْقَصَص آيَة ٤٨) تعاونا - يَعْنِي التَّوْرَاة وَالْفرْقَان - (وَقَالُوا: إِنَّا بِكُل كافرون) (الْقَصَص آيَة ٤٨) وَحَدَّثَهُمْ بِحَدِيث أَصْحَاب الْكَهْف

Abu Nu‘aym narrated in Dala’il al-Nubuwwah through al-Suddi al-Saghir, from al-Kalbi, from Abu Salih, from Ibn Abbas:

The Quraysh sent five men, including ‘Uqbah ibn Abi Mu‘ayt and al-Nadr ibn al-Harith, to ask the Jews about the Messenger of Allah (peace be upon him) and to describe him to them.

The Jewish rabbis said:
"We find his description, attributes, and prophethood mentioned in the Torah. If he is as you have described, then he is a true prophet, and his message is genuine—so follow him. However, ask him about three matters: he will inform you about two of them but will not answer the third."

"If he is truly a prophet, he will be able to answer, because we asked Musaylima the Liar the same three questions, and he had no knowledge of them."

The messengers returned to Quraysh with this information from the Jews. Then, they went to the Messenger of Allah (peace be upon him) and asked:

1. Tell us about Dhul-Qarnayn, the man who traveled to the east and the west.
2. Tell us about the spirit (ruh).
3. Tell us about the People of the Cave.

The Prophet (peace be upon him) said:
"I will tell you tomorrow."

However, he did not say, ‘If Allah wills’ (In sha' Allah).

As a result, Jibreel (Gabriel) did not come to him for fifteen days, delaying revelation because the Prophet did not say "if Allah wills." This caused the Prophet great distress.

Then, Jibreel finally came with the revelation containing the answers to their questions. The Prophet (peace be upon him) said:
"O Jibreel, why did you delay in coming to me?"

Jibreel replied:
"Because you did not say, ‘If Allah wills.’ Did you not hear Allah’s words?"

"And do not say about anything, ‘I will do that tomorrow,’ except by adding, ‘If Allah wills.’" (Surah Al-Kahf, 18:23)

Then, Jibreel informed him about:

• The story of Dhul-Qarnayn.
• The nature of the spirit (ruh), saying: "The spirit is from the command of my Lord, and I have no knowledge of it except what my Lord has revealed."
• The story of the People of the Cave.

The Prophet then sent for the Quraysh, and they came to him. He informed them about Dhul-Qarnayn and answered their questions.

However, when he told them that the spirit is from the knowledge of Allah and that he could not provide further details, the Quraysh repeated the claim of the Jews that he would not be able to answer the third question.

Then they said:

"These are two works of magic supporting each other." (Surah Al-Qasas, 28:48)

(They meant the Torah and the Qur'an were aiding each other.)

They also said:

"Indeed, we disbelieve in both." (Surah Al-Qasas, 28:48)

Then, the Prophet narrated to them the story of the People of the Cave.

And the 3rd tradition is from Mujahid. Imam Syuti recorded in his Tafsir Dure al-Manthur, vol. 5, page 377:

أخرج ابن المنذرعن مجاهد، أن قريشاً اجتمعت فقالوا: " يا محمد، قد رغبت عن ديننا ودين آبائنا، فما هذا الدين الذي جئت به؟ قال: هذا دين جئت به من الرحمن. فقالوا: إنا لا نعرف الرحمن، إلا رحمن اليمامة - يعنون مسيلمة الكذاب - ثم كاتبوا اليهود فقالوا: قد نبغ فينا رجل يزعم أنه نبي، وقد رغب عن ديننا ودين آبائنا، ويزعم أن الذي جاء به من الرحمن. قلنا: لا نعرف الرحمن إلا رحمن اليمامة، وهو أمين لا يخون.. وفيّ لا يغدر.. صدوق لا يكذب، وهو في حسب وثروة من قومه، فاكتبوا إلينا بأشياء نسأله عنها. فاجتمعت يهود فقالوا: إن هذا لوصفه وزمانه الذي يخرج فيه. فكتبوا إلى قريش: أن سلوه عن أمر أصحاب الكهف، وعن ذي القرنين، وعن الروح. فإن يكن الذي أتاكم به من الرحمن، فإن الرحمن هو الله عز وجل، وإن يكن من رحمن اليمامة فينقطع. فلما أتى ذلك قريشاً أتى الظفر في أنفسها فقالوا: يا محمد، قد رغبت عن ديننا ودين آبائك... فحدثنا عن أمر أصحاب الكهف وذي القرنين والروح. قال: ائتوني غداً. ولم يستثن، فمكث جبريل عنه ما شاء الله لا يأتيه، ثم أتاه فقال: سألوني عن أشياء لم يكن عندي بها علم فأجيب حتى شق ذلك عليّ. قال: ألم ترنا لا ندخل بيتاً فيه كلب ولا صورة؟ - وكان في البيت جرو كلب - ونزلت { ولا تقولن لشيء إني فاعل ذلك غداً إلا أن يشاء الله واذكر ربك إذا نسيت وقل عسى أن يهدين ربي لأقرب من هذا رشداً } من علم الذي سألتموني عنه أن يأتي قبل غد؟ ونزل ما ذكر من أصحاب الكهف ونزل{ ويسألونك عن الروح... } [الإسراء: 85] الآية ".

Ibn al-Mundhir narrated from Mujahid that Quraysh gathered together and said:
"O Muhammad, you have turned away from our religion and the religion of our forefathers. What is this religion you have brought?"
He replied:
"This is the religion I have brought from the Most Merciful."
They said:
"We do not know the Most Merciful except for the Most Merciful of Yamamah," referring to Musaylimah the Liar.

Then, they wrote to the Jews saying:
"A man has emerged among us who claims to be a prophet, and he has turned away from our religion and the religion of our forefathers. He claims that what he has brought is from the Most Merciful. We say: we know of no Most Merciful except for the Most Merciful of Yamamah. He is honest and does not betray; he is loyal and never deceives; truthful and never lies, and he is from a respectable and wealthy tribe. Write to us asking him about some matters."

The Jews gathered and said:
"This description fits the time and circumstances in which he is emerging."

So, they wrote to Quraysh:
"Ask him about the People of the Cave, about Dhul-Qarnayn, and about the spirit. If what he brings is from the Most Merciful, then the Most Merciful is Allah, the Exalted. But if it is from the Most Merciful of Yamamah, it will end."

When this message came to Quraysh, they felt a sense of victory within themselves and said:
"O Muhammad, you have turned away from our religion and the religion of our forefathers... Now tell us about the People of the Cave, Dhul-Qarnayn, and the spirit."

He said:
"Come to me tomorrow."

But he did not say, "If Allah wills."
Then, Jibreel delayed coming to him for as long as Allah wished. The Prophet felt troubled.

Then Jibreel came and said:
"They asked me about matters I had no knowledge of, and I was waiting for the revelation to respond to them, but it caused me great distress."

He continued:
"Did you not see that we do not enter a house that contains a dog or an image?" (The house had a puppy in it).

Then, the verse was revealed:

"And do not say about anything, ‘I will do that tomorrow,’ except by adding, ‘If Allah wills.’ And remember your Lord when you forget, and say, ‘Perhaps my Lord will guide me to what is nearer than this in guidance.’" (Surah Al-Kahf, 18:23)

He was informed about the People of the Cave and the story of Dhul-Qarnayn, and also the verse:

"And they ask you about the spirit..." (Surah Al-Isra, 17:85)

5. The Verses 18:23-24 "If Allah Wills" is itself a proof of DELAY

Islamic apologists have claimed that no delay occurred during any incident. However, the verses 18:23-24 provide clear evidence that a delay did indeed happen.

These verses are positioned between the verses about the People of the Cave, as seen below:

• Verse 18:22: They will say there were three, the fourth of them being their dog; and they will say there were five, the sixth of them being their dog - guessing at the unseen; and they will say there were seven, and the eighth of them was their dog. Say, [O Muhammad], "My Lord is most knowing of their number. None knows them except a few. So do not argue about them except with an obvious argument and do not inquire (arabic:  تَسۡتَفۡتِ) about them from anyone among them."
• Verse 18:23: And never say about anything that, “I will do this tomorrow.” (Arabic: وَلَا تَقُولَنَّ لِشَا۟ىْءٍ إِنِّى فَاعِلٌ ذَٰلِكَ غَدًا)
• Verse 18:24: Except [when adding], "If Allah wills." [Arabic: إِلَّآ أَن يَشَآءَ ٱللَّهُ] ...
• Verse 18:25: And they remained in their cave for three hundred years and exceeded by nine.

These verses demonstrate that a delay did occur in this incident. Specifically, Muhammad forgot to say "If Allah wills" when claiming he would provide the answer the next day, which is the very reason the verses were revealed. Thus, this is a direct acknowledgment of delay.

6. Rational Thinking Indicates that the Pagan Meccans Could Not Have Inquired About Ruh, Dhulqarnain, or the People of the Cave on Their Own

It is commonly accepted by Islamic scholars that Surah 17 (Bani Israel) and Surah 18 (Al-Kahf) were revealed in Mecca. When considering the nature of the Meccan society and their beliefs, it becomes clear that the pagan Meccans would not have independently come up with the three specific questions mentioned in these surahs. The only logical explanation for these inquiries is that the Meccans received these questions from the Jews of Medina. This further suggests that the historical accounts surrounding this incident are indeed accurate.

1. Ruh (Spirit):

The polytheists of Mecca had no interest in the concept of Ruh (the spirit) because it was not part of their belief system. Their focus was primarily on their idols and their polytheistic practices. They had little to no engagement with abstract spiritual matters or theological discussions like those found in other traditions. On the other hand, the Jews of Medina, who had a deep knowledge of religious texts and spiritual concepts, were quite familiar with the idea of the Ruh, as it was an essential part of Jewish theology.

The Meccans' sudden interest in asking about Ruh can only be explained by external influence. They did not naturally inquire about it on their own; instead, it is highly likely that they were prompted by the Jews of Medina, who had an established interest in such matters. This suggests that the two groups—Meccans and Jews—were in some form of communication, and the Meccans were guided by the Jews’ knowledge in raising these specific questions.

2. Dhulqarnain (The Two-Horned One):

The question about Dhulqarnain also doesn't fit with the worldview of the Meccan polytheists. Dhulqarnain is depicted as a righteous and God-fearing individual (a Momin), known for his acts of justice and his defense of faith. If the Meccans had truly believed in such a person, who undertook significant missions for the sake of God, they would have also believed in God Himself. 

In contrast, the Jews had a vested interest in asking about the Vision of the Two-Horned Ram, as was present in their Jewish Bible. Thus, the Jewish community was more likely to have posed this question as a test of Muhammad’s knowledge or as a way to challenge his claims.

3. The People of Cave/ The 3 believing Young Jewish men:

The Meccan polytheists, who were steeped in idol worship, would not have had any reason to ask about a group of believing young men who had supposedly hidden away in a cave. The idea of pious individuals, especially Christians, being involved in such a miraculous event would have been foreign to their beliefs. How could they have asked about the People of the Cave on their own, given their lack of interest in such matters?

Moreover, please ponder upon it:

• The original story in the Book of Daniel involved 3 young men.
• The Legend of the Sleepers of Ephesus involved 7 people (with some versions mentioning 8), who were sleeping in the cave.
• Thus, Muhammad mixed both of these stories and came to the figures of 3 to 8 in the Quran. 
• Please also ask this question, what potential harm would have arisen if Allah had revealed the precise numbers of the people in the cave? 

Once again, it is evident that the Meccans' inquiry originated from the Jews of Medina, who were actually referring to the story of three devout Jewish men who were miraculously saved from the fire.