إِنَّا جَعَلْنَا مَا عَلَى الْأَرْضِ زِينَةً لَهَا لِنَبْلُوَهُمْ أَيُّهُمْ أَحْسَنُ عَمَلًا ﴿۷﴾ وَإِنَّا لَجَاعِلُونَ مَا عَلَيْهَا صَعِيدًا جُرُزًا ﴿۸﴾ أَمْ حَسِبْتَ أَنَّ أَصْحَابَ الْكَهْفِ وَالرَّقِيمِ كَانُوا مِنْ آيَاتِنَا عَجَبًا ﴿۹﴾

﴾7﴿ Innaa ja'alnaa ma 'alal ardi zeenatal lahaa linabluwahum ayyuhum ahsanu 'amalaa
﴾8﴿ Wa innaa la jaa'iloona maa 'alaihaa sa'eedan juruzaa
﴾9﴿ Am hasibta anna Ashaabal Kahfi war Raqeemi kaanoo min Aayaatinaa 'ajabaa

﴾7﴿ Indeed, We have made whatever is on the earth an adornment for it, so that We may test them as to which of them is best in deeds
﴾8﴿ And indeed, We will turn whatever is on the earth into a barren, level ground
﴾9﴿ Do you think that the companions of the cave and the inscription were among Our signs a wondrous thing

[7,8] In these two verses, there is a discouragement from attachment to the world (tazhīd fī al-dunyā). The reason these people do not accept the truth is their love for the world. However, this world and its possessions are merely a short-lived adornment and a trial, and it quickly perishes—so do not be deceived by it.
The word “zīnah” (adornment) is also mentioned in verse 46 of this surah, and the Messenger of Allah (May Allah bless him and give him peace) interpreted it as ḥaḍiratun ḥulwah—pleasing to the eyes and momentarily enjoyable in the mouth.
“Li-nabluwahum” means that the adornment of the world is a means of trial and test. There are two types of tests:
1. The first is where the benefit of the test is for the one being tested—so their reality becomes clear to the tester.
2. The second is where the benefit is for the one being tested, who was unaware of their true state and imagined themselves to be successful—through the test, their real condition is exposed.
Allah’s test for His creation is of the second kind. Here, "balā" means the unveiling of true nature, as in verse 30 of Surah Yūnus.
Thus, the meaning of “li-nabluwahum” is: “so We may show them their true state.”
The phrase “aḥsanu ‘amalan” (best in deeds) appears similarly in verse 7 of Surah Hūd and verse 2 of Surah Mulk, and its explanation is discussed in the tafsīr of Surah Hūd.
In verse 8, the phrase “ṣa‘īdan jarazā” refers to the perishing of all worldly possessions. This is expressed in the form of a simile: all the wealth of this world, when it perishes, will leave the earth barren—like an abandoned plain from which all vegetation has been cut off.
[9] From this verse begins the first section of the surah, up to verse 49.
A detailed summary is as follows: It is a response to the doubt of the polytheists who used the miraculous events related to the People of the Cave (Ashāb al-Kahf) as evidence of their extraordinary powers. However, the real answer is that these events are signs of Allah's power—not theirs.
In verse 9, it is explained that they were in need of Allah.
In verse 10, they were humble and dependent upon Him.
In verse 11, they were in need of sleep.
In verse 12, they required Allah’s help to be awakened.
In verse 13, they needed increased guidance.
In verses 14 and 15, they needed Allah to strengthen their hearts and they rejected polytheism.
In verse 16, they separated themselves from the polytheists and placed their hopes in Allah’s mercy.
In verses 17 and 18, their miracles are mentioned while still showing their dependency on Allah.
In verses 19 and 20, their lack of knowledge of the unseen is highlighted.
Then in verse 21, their state is referenced as a sign of resurrection after death, as a warning to those who disputed about them, and a reminder about building a place of worship near them.
In verses 22, 23, and 24, the Prophet (May Allah bless him and give him peace) is taught six etiquettes.
In verse 25, their time in the cave is mentioned.
Then, four rulings (tafri‘āt) follow based on their story, which are also manners:
1. The first ruling and etiquette: rejection of associating others in divine decree (verse 24).
2. The second: etiquette in preaching the Book of Allah (verse 27).
3. The third: choosing the company of monotheists (verse 28).
4. The fourth: proclaiming the truth, with both warning of the hereafter and giving glad tidings (verses 29 and 30).
Then, the correction of the deniers begins through discouragement from attachment to the world using three statements:
1. Love of the world leads to denial of resurrection, polytheism, and worldly punishment—verses 32 to 40.
2. The world is fleeting and perishable, so do not be deceived by it—verses 45 to 64.
3. Love of the world leads to punishment and regret in the Hereafter—verses 47 to 49.
Tafsīr: In verse 9, first, there is consolation to the Prophet (May Allah bless him and give him peace): do not think that the event of the People of the Cave is a great marvel in comparison to Allah’s power. The polytheists asked you about this, but the signs of Allah's power are far greater—like the creation of the heavens and the earth and the event of the Mi‘rāj.
This responds to the polytheists' doubt who argued from the extraordinary state of the People of the Cave. However, these are proofs of Allah’s power, not their own.
As for "al-Raqīm", there are different opinions: some say it's the name of a valley, others that it's the name of the dog, or the name of a book (tablet) on which their names were written. However, none of these are authenticated by strong transmitted reports.
It is thus a historical matter. Historically, the ten companions of the cave in the Roman kingdom were known by the name Raqīm. This is reported from Ibn ʿAbbās (may Allah be pleased with them both), who took it from Kaʿb. In the Roman language, they called the place Petra, and when the Muslims conquered it, they named it Baṭrā. In the previous scriptures, it was referred to as Raqīm, and history also shows that this event took place in the Roman Empire after the time of ʿĪsā (peace be upon him).