Introduction

Surah al-Kahf is the 18th chapter of the Glorious Quran and probably the most frequently-recited surah on a weekly basis as Muslims are enjoined to read it every Friday. It appears at the centre of the Quran. The surah begins and ends with discussion about the importance of the Quran and how it was sent down to give good news to the believers who do good deeds that they shall have a goodly reward (18:2). It goes on to narrate four beautiful stories that illustrate how ones faith can be protected against trials and tribulations. The surah contains important lessons that are directly relevant to Muslims living in the West. Studying, reflecting and acting on this surah will provide us with protection for our faith in the age of materialism and overcome the various tests and trials of faith, wealth, knowledge and power, as illustrated by each of the stories in this surah. During this short course, we will be focusing on the story of Musa (AS) and Khidr (AS) to understand the mystery of life. In particular, we will seek to explain the problem of evil and trusting Divine Wisdom behind seemingly negative events. Insha Allah, this will help to strengthen our faith and prepare us to face the challenges of life. We will also find out how by reading Surah al-Kahf on a weekly basis we can enlighten our lives.

Questions to think about when studying Surah al-Kahf

i. ii. iii. What is so special about this surah? Unique subject-matter: four beautiful stories complementing each other. Specifically recommended to be read on Jumuah (Friday). Why? Special light created for the week. Forgiveness from one week to the next. Protection from the fitan (trials; plural of Arabic fitnah) of ad-Dajjal. What do all the stories in the surah have in common?

The trials and tribulations of this world are in general of four types, namely in: iv. Faith (iman); Wealth (mal); Knowledge (ilm); Power (quwwah). What is the connection of this surah with the Dajjal?

This surah offers protection from the trials & tribulations of this world and of Dajjal.

Unique features of Surah al-Kahf

It is the only surah in which the word Kahf occurs. It is one of five surahs beginning with Alhamdu Lillah. It is placed at the centre of the Quran. It offers protection from the Dajjal. Certain information is only given in this surah and nowhere else in the Quran, such as the story of the Companions of the Cave, the meeting of Musa (AS) with Khidr (AS), and the journeys of Dhul-Qarnayn. It is the only surah that we are advised to read weekly. It is the only surah that it is recommended should be read on a specific day of the week. A special light is created by our reading this surah. There is frequent mention of the name of Allah; He is described with the attributive title Rabb by all positive characters in the surah, demonstrating the caring nature of our Lord. The surah begins and ends with discussion of the Quran. The use of the word ayah (sign) in different places in the surah to point out the signs of Allah.

Virtues of Surah al-Kahf

Surah al-Kahf has many virtues. It is a sunnah to recite this surah every Friday. The Prophet (saw) said: Whoever reads Surah al-Kahf on Friday will have a light that will shine from one Friday to the next. (Haakim and Bayhaqi) As well as this, it is reported in the Hadith that memorisers of the first and last part of this surah will be protected from the Dajjaal: Whoever preserves the first (or the last) ten verses of Surah al-Kahf will be protected from the Dajjaal. (Saheeh Muslim)

Themes in this Surah

The Quran, which gives examples (amthaal) for understanding, serves the dual purpose of warning (indhaar) the unbelievers and giving good news (bashaarah) to the believers (18:56). This worldly life is a test to see who does the best action (ahsan amal, 18:7). This worldly life is ephemeral (18:45), whereas the life of the Hereafter is forever (18:3). Iblees and his army of humans and jinns are the driving forces behind evil and we should beware of their schemes in diverting us from the Remembrance of Allah (18:50). Having faith and trust in Allah as He is the prime cause behind all actions and there is wisdom behind everything whether or not we understand it (18:78-82). Among the glitter (zeenah) of the world are wealth, children, authority and power (18:45-6). Among the formulae for success against the forces of evil are clinging to the Quran, being active in giving dawah (i.e. calling to Allah and His deen), being with good people, being grateful to Allah for the resources He has given us and spending on the needy, seeking knowledge with humility, not abusing our authority, and using our God-given talents for the benefit of humanity at large (18:28;110).

Structure of Surah al-Kahf

Vs. 1-8: Introduction of praise and warning; Vs. 9-26: Story of the Companions of the Cave; Vs. 27-31: Orders and prohibitions; promise of Hell and Paradise; Vs. 32-59: Parable of the Man with the Two Gardens, the temporary nature of worldly life and the power and signs of Allah; Vs. 60-82: Story of Musa and Khidr; Vs. 83-101: Story of Dhul-Qarnayn and Gog and Magog; Vs. 102-110: Concluding remarks, including warning of Hellfire and promise of Paradise, and final instructions to the Prophet (saw).

The surah starts with praise of Allah, Who has sent down to His servant the Book. It describes this book as straightforwardly and without any crookedness in it. It mentions the reason for sending down that Book, which is to give glad tidings to those who do righteousness and have faith and belief, and to give warning to those who disbelieve, especially those who claim that God had a child. In an address to the Prophet (saw) Allah Taala tells him not to grieve for them, for they are losers. This is the subject-matter of the first part. The second part deals with the story of the People of the Cave . That is why the surah is called al-Kahf (i.e. the Cave). This story was an answer to one of the three questions asked by the disbelievers. The questioners were told that the People of the Cave believed in the same doctrine of monotheism [i.e. tauheed] which is being put forward in the Quran, and that their condition was similar to the condition of the persecuted Muslims of Makkah. On the other hand, the persecutors of the People of the Cave had suffered in the same way as the disbelievers of the Quraish were behaving towards the Muslims. Besides this, the Muslims were taught that, even if a believer is persecuted by a cruel society, he should not bow down before falsehood but emigrate from the place, all alone if need be, with trust in God. Incidentally, the disbelievers of Makkah were told that the story of the People of the Cave was clear proof of the creed of the Hereafter, for it showed that Allah has the power to resurrect anyone He wills even after a long sleep of death, as He did in the case of the People of the Cave. The story of the People of the Cave was also used to warn the chiefs of Makkah who were persecuting the small newly-formed Muslim community. At the same time, the Prophet (saw) was instructed that he should in no case compromise with their persecutors, nor should he consider them to be more important than his poor followers. Those chiefs were told not to be complacent and satisfied with the transitory life of pleasure they were then enjoying, but that they should seek those values that are permanent and eternal. This story, therefore, supports the context and theme of the whole surah, which is to give warnings to the people of disbelief and give glad tidings to the people of belief and faith. The third part includes three orders to Prophet Muhammad (saw). There is a clear connection between this part and the previous story. Allah Taala commands His Prophet to explain the Book revealed to him and that no one is able to distort, change or corrupt it. The second command is to be patient towards the poor and weak Muslims who obey Allah morning and evening seeking His satisfaction; not to leave them and go to the rich and noble people nor to respond to their requests. The third order is to convey the message of the Quran and Islam to people, leaving them to choose. In verse 28 is a criticism for the Prophet, who had intended to incline toward the rich and noble. The scholars of interpretations [i.e. tafseer] stated that the circumstance of revelation for that verse was that some of the nobles came to the Prophet, who was sitting with poor people, and said, We are nobles and leaders of tribes and if we convert to Islam, our families and people will convert too. We cannot, however, convert to Islam and sit with our inferiors. Make a special assembly for us and another for them. The Prophet (saw) was forbidden by Allah to accede to their request; He said:

And keep thy soul content with those who call on their Lord morning and evening, seeking His Face; and let not thine eyes pass beyond them, seeking the pomp and glitter of this life; nor obey any whose heart We have permitted to neglect the remembrance of Us, one who follows his own desires, whose case has gone beyond all bounds. (18: 28) These orders and prohibitions to the Prophet (saw), which clarify the difference between the two sides and the abode of everyone, are compatible with the whole theme of the surah and connected closely to the fourth part. The fourth part of the surah deals with two parables to clarify more the matter of belief and disbelief. This style of contrast and method of presentation of parables makes the whole Surah coherent and consistent, and makes each part support the others to make them all clear. The whole surah thus clarifies the way of belief and disbelief; the way of believers and that of non-believers. It clarifies it by giving warnings and glad tidings; sometimes by narrative, sometimes by parables and sometimes by similes. The last verse in the introduction is: In order that We may test them, as to which of them are best in conduct. (18: 7) Which group is best in conduct and action? Then the following parts of the surah, which include the story of the People of Cave, orders and prohibitions, promise of paradise and hell, parables and subsequent parts, are related to each other and serve the whole meaning of the surah. In the first parable, Allah gives the example of belief and disbelief to clarify the situation. After mentioning the disbelievers who were too arrogant to sit with the poor and weak among Muslims, showing off before them with their wealth and noble lineage, Allah gives a parable for them of two men, to one of whom Allah gave two gardens of grapes, surrounded with palm-trees and cultivated with crops throughout. All of the trees and plants were abundantly fruitful, providing readily accessible, good-quality produce. The owner of the two gardens said to his companion in the course of discussion, while he was disputing with him, and showing off, I have more servants, attendants and children than you (Tafseer Ibn-Katheer 6/119). He went into his garden having been unjust to himself owing to his disbelief, rebellion and arrogance. Thus he was allowing himself to be deceived because of the plants, fruits and trees that he saw and the rivers flowing through the different parts of his gardens. He thought that they could never come to an end or be destroyed. This owed to his lack of understanding and the weakness of his faith in Allah, because he was enamoured with this world and its adornments and because he disbelieved in the Hereafter. He said: And I do not think the Hour will ever come... meaning that it will never happen. The poor believer answered him, advising him to cease his arrogance, rebellion and disbelief. He advised him also to thank Allah Who had given him these gardens, rather than feeling pride. He rebuked him and warned against the bad results of his behaviour. The end was that the gardens became a barren slippery ground. This end surely reminds us of the end of this ephemeral life. This parable clarifies the abode of the two sides (i.e. believers and disbelievers) and is compatible with the general tenor of the surah.

The second parable describes the measure of this transient life and how it will eventually come to an end. The parable is of the water that He sends down from the sky and the vegetation of the earth absorbs it. The rain mingles with the seeds that are in the earth, so they grow and become good, producing bright, fresh flowers. After that, they become dry and broken pieces, withered up, which the winds scatter, tossing them about right and left. The parable confirms that this life is ephemeral and will end. The aim of this parable is to warn people against indulging completely in pleasure. In the Qur'an Allah often gives parables like this of the life of this world, as in Surah Yunus: The parable of the worldly life is but that of water which We send down from the sky so by it arises the intermingled produce of the earth of which men and cattle eat (10:24). After the parables, the surah describes some Day of Judgment scenes and what the people of disbelief will say when they find that everything is recorded. The two parables are related to the previous part and compatible with the tenor of the Surah. The fifth part of the Surah deals with the third story: that of Moses and Khidr (alaihimas-salaam). The story of Moses and Khidr (as) has been related in such a way as to supply the answer to the question of the disbelievers and to give comfort to the believers as well. The lesson contained in this story is this: You should have full faith in the wisdom of what is happening in the divine factory in accordance with the will of Allah. As the reality is hidden from you, you are at a loss to understand the wisdom of what is happening and sometimes, if it appears that things are going against you, you cry out, How and why has this happened? The fact is that, if the curtain were removed from the unseen, you would yourselves come to know that what is happening here is for the best. Even if sometimes it appears that something is going against you, you will see that in the end it also produces good results for you. In this part, there is also another lesson. It is a criticism of Prophet Moses for feeling conceit about his knowledge. It was narrated that when Moses and the sons of Israel moved to Egypt and settled in it after the destruction of the ancient Egyptians, Allah told him to remind the people of His grace and favour. He addressed them, reminding them of the bounties of Allah and added: Surely, Allah selected your Prophet [i.e. himself] and spoke to him. They replied, We know that. They asked, Who is the most knowledgeable among people? He answered, I am. Thereupon Allah criticised him because he did not refer to Allah first. So Allah told him that there is a pious person who has more knowledge than he has. The man was Khidr in Majma al-Bahrain(the meeting of the two seas) . After the surah deals with these stories and parables to admonish and teach, it deals with a fourth story that also makes clear the matter of belief and faith. Furthermore, it relates genuine historic events. The sixth part of the surah deals with Dhul-Qarnayn. This fourth story answers one of the three questions asked to the Prophet (saw). The story of Dhul-Qarnayn is another lesson. It admonishes the questioners as if to say, O you vain chiefs of Makkah, you should learn a lesson from Dhul-Qarnayn. Although he was a great ruler, a great conqueror and the owner of great resources, he always surrendered to

his Creator, whereas you are rebelling against Him even though you are insignificant chieftains in comparison with him. Besides this, though Dhul-Qarnayn built one of the strongest walls for protection, his real trust was in God and not in the wall. He believed that the wall could protect him from his enemies as long as it was the will of Allah and that there would be cracks and holes in it when it would be His will, whereas others, who possess only insignificant fortified abodes and dwellings in comparison with him, consider themselves permanently safe and secure against all sorts of calamities. It is to be noted that the Surah does not mention a fixed date or specific place for any of these stories because such are not necessary. The purpose of the stories is not to relate or narrate history but to admonish, warn and teach. This is the purpose of the Quran with stories and narratives. It is the last story of the surah, which is also compatible with the whole theme of the surah; i.e. faith and belief (imaan) in various circumstances. After the surah turns the tables on the questioners who had tried to expose the Prophet (saw), in the last part the same things are emphasised as were stated at its beginning: faith, monotheism (tawheed) and the Hereafter are absolutely true. For our own good we should accept these doctrines, mend our ways in accordance with them and live in this world with the conviction that we are accountable to Allah; otherwise we will ruin our lives and all our deeds shall be set at naught. This is the last part in the surah, which ends with these ayaat: Say: If the ocean were ink [wherewith to write out] the words of my Lord, sooner would the ocean be exhausted than would the words of my Lord, even if We added another ocean like it for its aid. Say: I am but a man like yourselves, [but] the inspiration has come to me that your God is one God: whoever expects to meet his Lord, let him work righteousness and, in the worship of his Lord, admit no one as partner. (18: 109-110) The Words of the Lord can never be finished. In a similar verse in Surah Luqman, Allah Taala says, And if all the trees on earth were pens and the Ocean [were ink], with seven Oceans behind it to add to its [supply], yet would not the Words of Allah be exhausted [in the writing]; for Allah is Exalted in power, full of Wisdom. (31:27). So the surah ends with confirmation that Muhammad (saw) is a man like others. Whoever claims that he is lying, let him bring something like this that he (saw) has brought; for he did not know the Unseen or matters of the past which you asked him about, but he told you the story of the People of the Cave and of Dhul-Qarnayn; stories that are true. He did not know any of this except for what God made known to him. The surah also ends with confirmation of the oneness of God, as it starts in the beginning with a warning to those who make partners with God or claim that He has a son. This end of the surah confirms the whole context and subject of the entire surah, which is the matter of belief and disbelief. All the parables and stories mentioned in the surah are used to serve the message of the surah as a whole.

Some lessons from Surah al-Kahf

This surah is traditionally read on Fridays, which is a public day of rest in Muslim countries. Yet there is a lot of movement going on in this surah to demonstrate that Muslims should always be active. The act of Dawah, in various ways and in various contexts, is carried out by all the positive characters in the surah. All the stories in this surah show that there will always be a fight or struggle of some sort between good and evil, and that we must uphold the duty of Amr bil Maruf and Nahi anil Munkar, a characteristic which makes this Ummah the best of nations (Khayra Ummah). We must leave the matters of the Unseen in the Hands of Allah and learn to put our trust in Allah. We should say Inshaa Allah (God-willing) when we are determined to do something in the future, because things are only possible by Allahs permission. We should remember Allah immediately if we forget; e.g. if you forgot to offer a salaah, then do it immediately upon remembering it, as instructed by the Prophet (saw). The stories highlight various problems faced in society: oppression and religious persecution by the state (Ashabul Kahf), economic problems (saahibul jannatayn), disobedience to parents and exploitation of the poor and weak(Khidr), and chaos and disorder (Dhul-Qarnayn). So we will never live in a problem-free society. The Ghurabaa (strangers; those who feel alienated and out of place) seek to change society when others are corrupt. The Battle of Truth vs. Falsehood has existed since time immemorial and will continue. Holding on to Faith nowadays is like holding burning coal in ones hand and being strangers. The majority of the Ummah are youth, and there are special blessings available for the youth to obtain, such as being shaded under the Divine Throne. Every nation has a particular trial, and the trial of my Ummah is its wealth (Tirmidhi). People are tested either by being provided with wealth or by being deprived of it. However, in general the poor will enter Jannah 500 years before the rich. We must give credit and gratitude to Allah for everything: Hadha min Fadli Rabbi (c.f. Sulayman and Dhul-Qarnayn vs Firawn and Qarun). The most important things about stories in the Quran are not their facts and figures but the lessons that they convey. The two conditions for Allahs acceptance of any action: - Sincerity to Allah (and by extension to His Messenger and His Book) (ikhlaas); - Conformity with the Shariah and the Sunnah.

Some lessons from the story of the Musa (AS) and Khidr (AS)
Urgency and importance of seeking knowledge. Manners of the seeker of knowledge: - Eagerness to learn; - Willingness to travel long distances; - Humility; - Patience; - Determination (long time suggested by use of Huquba, 18:60) - Gradual process: everything cannot be learnt in one go. Wisdom in the guise of disliked events. Sometimes a seemingly negative event can be the lesser of two evils, as in the case of the boat men; it was better to damage their boats (tools of trade) and preserve their source of livelihood than to let them be confiscated by the king and to lose their means of earning a living. Importance of belief in al-Qadr i.e. Allah has knowledge of everything and He controls everything. So we must learn to put our trust in Allah. Duty of enjoining good and forbidding evil: Musa (AS) felt compelled to do this, despite its breaking his vow. He made inkaar (opposition) of munkar, based on his shariah, and did not remain quiet. Even if you cannot stop an evil, by speaking out against it you are absolving yourself of any blame. When the Sabbath-breakers of Bani Israil were cursed, only those who warned them against breaking the law were spared. Knowledge can be obtained through experience and observation, as well as by teaching from a teacher. Our knowledge is extremely limited and not even compared to a drop in the Ocean of the Knowledge of Allah. Serving others as Joshua (Yusha bin Nun) served Musa (AS). Ibn-Abbas (RA) served the Prophet (SAW) by bringing him water for wudhu, after which the Prophet (SAW) prayed for him to be granted understanding of the Deen (religion; i.e. Islam) and interpretation of the Quran. Musa (AS) did not rebuke his servant for not telling him that the fish had escaped. The teacher should excuse students and give them a chance to improve themselves; however, an ultimatum must be given. To truly benefit from the knowledge which Allah has bestowed on a person, one must trust that person and learn from him, not contradict him and try to appear superior to him. This is an approach that the discipline of karate teaches. For a new student to learn karate, he must have trust in his teacher and possess a clean heart, in order to absorb what is being taught to him. There is a huge difference between what is seen/ apparent and what is the real truth of a situation. Importance of caring for the orphan (Yateem): Allah Taala used two of His greatest servants/ messengers (Musa and Khidr) to preserve the property of two orphans. There is repeated emphasis in the Quran on cherishing orphans and guarding their property, as in Surahs Balad, Duha and Maun (ss. 90, 93, 107 respectively).

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Investing in children can pay dividends later, even after ones death. According to the Hadith, leaving pious children praying for one is one of three ways in which one continues to accrue reward after ones death. In this story, actions were taken for the sake of the two orphans righteous parents. The boys life was cut short to prevent him from causing problems for his believing parents. In the case of the orphans, action was taken due to the blessing of their father being a righteous man (18:82). In Surah Tur (s. 52), we are told that pious people will be reunited with their believing offspring in Jannah. The great status (Maqam) of being an Abd (servant), as both the Prophet (SAW) and Khidr (AS) are described with this title. This demonstrates that servitude (ubuudiyyah) to Allah Taala is an honour and brings about excellence. Purpose of knowledge (ilm) is guidance (rushd, hidayah), which leads to action (amal). Correct implementation of knowledge will bring about Allahs mercy, as all the Divine obligations are a mercy for us. The story explains the many complexities of life (e.g. how apparent cruelty can really be justice) and that things are not as they seem.

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SURAH AL-KAHF (THE CAVE) TRANSLATION

The story of Musa and Khidr Now tell them about the story of Khidr to whom Allah has given special knowledge. The Prophet Musa (Moses) was asked to go to him and learn from him. When Musa set out to meet him at an appointed place, he said to his young servant: I will not give up my journey until I reach the junction of the two rivers, even if I have to spend ages in travel."[60] It so happened that when at last they reached the junction of the two rivers they forgot about the fish they were carrying, which made its way into the river, and disappeared.[61] When they had passed on some distance, Musa asked his young servant: Let us have our breakfast, really we are worn out with this travelling."[62] He replied: You know! I forgot to tell you about the fish, which made its way miraculously into the river, when we were resting beside that rock. It was Shaytn who made me forget to mention this incident to you."[63] Musa said: That is the place we were looking for, so they went back retracing their footsteps.[64] There they found one of Our servants (Khidr) whom We had blessed with special favor from Ourselves and whom We had given special knowledge of Our own.[65] Musa requested of him: May I follow you so that you may teach me from that True Knowledge which you have been taught?[66] He answered: Surely you will not be able to bear with me,[67] for how can you have patience about that which is beyond your knowledge?[68] Musa said: If Allah wills (Inshaa Allaah) , you shall find me patient and I shall not disobey you in any way."[69] He said: If you want to follow me, then do not question me about anything until I tell you about it myself."[70] So they set forth, but when they embarked in a boat to cross the river, Khidr made a hole in it. Musa cried out: Did you make a hole in it to drown its passengers? You have done a weird thing![71] He said: Didnt I say that you would not manage to have patience with me?[72] Musa said: Pardon my forgetfulness, do not be angry with me on account of this mistake." [73] So they journeyed on until they met a boy, and Khidr killed him. Musa said: You have killed an innocent person though he had killed nobody. Surely you have done a horrible deed![74] Khidr said: Did I not tell you that you will not be able to bear with me?[75] Musa replied: If ever I ask you about anything after this, you may not keep me in your company; for then I should deserve it because you will have an excuse in my case.[76] They travelled on until they came to the people of a town. They asked them for some food, but they refused to receive them as their guests. There they found a wall on the point of falling down, so he restored it. Musa said: If you wanted you could have demanded some payment for it![77] Khidr replied: That's it, this is the parting between you and me. But first I will explain to you those acts of mine which you could not bear to watch with patience.[78] As for the boat, it belonged to some poor fishermen who toiled on the river. I intended to damage it because in their rear there was a king who was seizing every boat by force.[79] As for the youth, his parents are true believers, and we feared lest he would grieve them with his rebellion and unbelief.[80] It was our wish that our Lord should grant them another in his place, a son more righteous and better in affection.[81] As for the wall, it belonged to two orphan boys in the city and beneath it their treasure was buried. Since their father was a righteous man, your Lord desired that these children should attain their maturity and take out their treasure. All this was done as a mercy from your Lord. What I did was not done by my own will. That is the interpretation of those actions which you could not bear to watch with patience.[82]

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