Due to some hadiths mentioning virtues of the recitation of Surah Al-Kahf on Fridays, it is a common practice. Numerous hadiths extol the virtues of Surah Al-Kahf, stating that its recitation on Friday illuminates the reciter with a light that lasts until the next Friday. These narrations have been authenticated by Imam al-Albani in his works, “Sahih al-Targheeb wa al-Tarheeb” (Hadith No. 736). Furthermore, Imam Muslim, in his Sahih, reports that memorizing the initial ten verses of Surah Al-Kahf offers protection against the Evil of the Dajjal (Antichrist). Other traditions suggest that memorizing the last ten verses serves the same purpose. Prophet Muhammad (peace be upon him) consistently sought refuge in Allah from the tribulation of the Antichrist after every prayer. He not only cautioned the Islamic community about the impending evil of the Antichrist but also provided guidance on how to safeguard against it.
What is the concept of Antichrist in Islam? It’s a complex topic discussed in detail in specific texts. Scholars hold three main perspectives on it. A widely held belief is that a man with supernatural abilities and one eye blinded will emerge before the end of the world. A less common view argues that the Quran doesn’t mention Antichrist, suggesting that the existing hadiths stem from unreliable sources and are not accurate. The third stance interprets the descriptions of Antichrist in the Hadiths as true, but symbolically. According to this interpretation, Antichrist doesn’t refer to an individual but signifies a misleading culture or ideology characterized by fraud and deception, engulfing all of humanity. This deceptive civilization values materialism over spiritual truth, focusing only on tangible realities and denying the existence of causer of the causes (Allah). It is seen as having “one eye” because it only perceives materialistic aspects of life, ignoring spiritual and unseen truths. This culture is trapped in logical reasoning, rejects prophetic guidance, and is blind to the afterlife. Despite its significant advancements in material aspects and enhancing human capabilities like never before, it lures people away from seeking divine paradise by making the material world appear as the ultimate goal. This era could be described as one where people no longer pursue the heavenly paradise promised by God, as they find their paradise and hell within this worldly life.
تیرا ملنا تیرا نہیں ملنا
اور جنت کیا اور جہنم کیا
The contemporary world is marked by the proliferation of harmful armaments and a global financial system reliant on usury, alongside media that often promotes indecency. These elements have significantly undermined the moral and spiritual framework established by prophets over the last four millennia. Sacred principles, such as the sanctity of human life, chastity, and innocence, have been compromised. In place of spirituality and belief in the afterlife, a culture of materialism and avarice has taken root. Individuals increasingly seek worldly pleasures, neglecting the eternal rewards of paradise and disregarding the perils of damnation, willing to transgress boundaries for temporal gains. This prevailing attitude reflects the dominant influence of a materialistic ideology, reminiscent of the challenges posed by deceptive forces opposed to spiritual truth. This represents the utmost influence of Antichrist.
The third perspective that is now increasingly embraced posits that the concept of Antichrist represents not an individual but the materialistic civilization and its systems. This view, now gaining traction among many who previously believed Antichrist to be a person, suggests that the true power of Antichrist lies in the material realm rather than in supernatural abilities. The descriptions of Antichrist in the hadiths are interpreted as metaphorical. Against this backdrop, an examination of Surah Kahf reveals that its teachings serve as a safeguard against the allure of Antichrist, offering guidance to resist the widespread misguidance it propagates.
The opening and closing verses of Surah Kahf
When analyzing the structure of Surah Kahf, it becomes evident that, in line with the customary approach of the Holy Qur’an, this Surah is composed of an introductory section and a concluding passage. Within these segments, the core tenets of faith—namely, the oneness of God (Tawheed), the realities of the afterlife including its rewards and punishments, and the concept of prophethood—are affirmed coherently. Furthermore, both the introduction and the conclusion highlight the temporary nature of worldly life, underscoring its negligible value in the eyes of the Almighty.
In the introductory verses, it is stated: “Whatever is on the earth, We have made it adornment so that We test people that who among them does good deeds. They have been lured by this adornment, even though one day) We (shall totally destroy) all the things on earth, making (it) a barren field.” (Verses 7-8)
The concluding verses declare: “O Prophet tell them, should we inform you who the greatest losers are with regard to their deeds? Those people all of whose efforts were wasted in the life of the world while they thought that they were doing very noble deeds.”
Reflect upon these verses, revisiting them frequently, for within them lies a profound critique of the materialistic attachment to this world, elucidating its insignificance. These verses, summarizing the opening and closing segments of the discourse, are those for which the hadith in Sahih Muslim promises protection from the evils of Antichrist for those who commit to memorize them. If this hadith holds true, then undoubtedly, memorizing these verses offers safeguarding against Antichrist’s allure. However, this presupposes the acceptance of an alternative interpretation of Antichrist, viewing it not as an individual but as the pervasive influence of material civilization. This interpretation suggests that the trial of Antichrist involves a departure from spiritual concerns like paradise and hell, leading individuals, both distinguished and common, towards a sole preoccupation with worldly gains and losses.
Review of the Articles of Surah Kahf
Surah Kahf, aside from its introduction and closing remarks, details four significant narratives, each accompanied by divine commentary in the traditional Qur’anic manner. The initial story involves the Companions of the Cave. The second tale presents a parable about two individuals. The third narrative recounts the journey of Prophet Musa (Moses) with Khizr. The final account relates to Dhul-Qarnain.
Obviously, I cannot detail the verses and events in this short article but through the depiction of four distinct episodes, a profound message is conveyed: while the world operates within a framework of cause and effect, it is ultimately governed by the divine will of Allah, who, though unseen, orchestrates the affairs of the universe. These narratives underscore the peril inherent in living a life ignorant to the divine presence, illustrating that such disregard leads to ruin. Conversely, mindfulness of Allah paves the way for everlasting success. The individuals who perceive worldly life as the ultimate reality are gravely mistaken. Through these stories, guidance is offered to rectify this misconception, urging a reorientation towards spiritual awareness. Let us now delve into each of these episodes to uncover the wisdom embedded within.
The incident of Companions of the Cave
The initial story in Surah Kahf describes young men from Rome’s idol-worshipping society who embraced monotheism, influenced by the faithful followers of Jesus, and turned away from their previous polytheistic practices. Anticipating harsh repercussions and possible forced return to paganism by the authorities, they faced a critical situation. The vastness and power of the Roman Empire made escape seem impossible. Despite this, they placed their trust in Allah and sought refuge. In response, Allah bestowed upon them His mercy by causing them to fall into a deep sleep that lasted over a century. During this extended slumber, significant changes occurred in the world, notably the conversion of Emperor Constantine to Christianity, leading to its widespread adoption. However, it was also during this period that the original teachings of Jesus began to be altered and new interpretations emerged.
During this period, an intense debate about resurrection and life beyond death emerged and Allah set forth a remarkable sign through the awakening of the Companions of the Cave. Believing they had rested for only a short while; they sought food in the city. Their use of outdated currency raised eyebrows and prompted inquiries, leading to the astonishing discovery of their true identity. They had been miraculously preserved by Allah’s will, unaffected by the passage of centuries. Their return to society stood as a powerful testament to Allah’s capacity to bring the dead back to life, reinforcing the concept of life after death with undeniable clarity.
This incident teaches two key lessons. Firstly, even in the most adverse conditions, Allah supports His servants and is not restricted by conventional reasons. He can provide assistance beyond all human logic. Although He has structured this world on the principle of causality, He Himself is not limited by it. The second, more profound lesson is that the life we experience now is not the ultimate reality in the sight of Allah; the true existence begins after death when all will be resurrected. The story of the Companions of the Cave serves as tangible evidence of this truth, demonstrating that neglecting Allah and the Hereafter due to the distractions of modern civilization and worldly allurements is undoubtedly misguided. The true aim should be to live a life according to Allah’s will, facing all challenges with faith in Him. Thirdly, Allah’s influence is not negated by mere causality. He is above all causative factors and intervenes to remind us that there is a power greater than any worldly cause.
The incident of the gardener
This event serves as a metaphor as described previously, concerning two groups depicted in verses 27 to 31 following the account of the Companions of the Cave. The first group consists of impoverished, feeble, predominantly young individuals, akin to the Companions of the Cave, whose sole wealth lay in the remembrance of Allah. In contrast, the latter group, embodying the disbelievers of Makkah indulging in worldly pleasures, pursued a life of excess, neglecting the remembrance of Allah and succumbing to their desires.
The parable starting from Verse 32 illustrates two contrasting characters through the depiction of two men. The first man possesses two flourishing farms, encircled by palm trees, with a water canal running between them to irrigate the crops. At the peak of his gardens’ productivity, overflowing with fruits, he encounters a less fortunate man. While not explicitly stated in the Qur’an, the context suggests that the other man may have urged him to believe in the afterlife. Responding with arrogance, the wealthy man boasts about his affluence, asserting his dominance over the other. He invites him into his garden, proclaiming with confidence that his garden would never perish, nor does the Day of Judgment would ever come. He even claims that if such a day were to come, he would be granted a superior place by his Lord.
The other man, in turn, warns him against his disbelief and haughtiness, advising that blessings should be seen as gifts from Allah, meriting gratitude rather than arrogance, attributed to personal strength and ability. However, the wealthy man disregards this counsel. Ultimately, a calamity strikes his garden, leaving him with nothing but regret, as his once-lavish estate is engulfed by a storm and tornado.
Again, it reinforces the notion that worldly achievements are not true successes, as they can vanish in an instant. Ultimately, death will claim every individual, rendering earthly possessions and achievements moot. To be fascinated by such transient success, neglecting the remembrance of Allah and the eventual meeting with Him, and taking pride in worldly wealth, is a profound folly. This truth is further emphasized in the verses immediately following the parable,
“Give them an example about worldly life. It is like the vegetation of the earth that thrives when watered by the rain, which We send down from the sky, and then it all becomes stubble which the wind blows away. God has power over all things. Wealth and children are an ornament of the life of this world. But deeds of lasting merit are better rewarded by your Lord and a far better source of hope. (verses 44-46)
The story of Moses and Khizr
After addressing the disbelievers of Makkah, the narrative in Surah Kahf transitions to the story of Prophet Musa (Moses). During a period when believers were oppressed and Pharaoh and his cohort reveled in their splendor and triumphs, Allah commanded Prophet Musa to embark on a journey with his assistant, Yushua bin Nun, who later became his successor and a prophet. On this voyage, Prophet Moses encountered a distinguished servant of Allah named Khizr, with whom his journey began. Throughout their travels, they encountered three events, justification of which was not possible.
The first involved Khizr damaging a boat they were on, an act that appeared malicious and aimed at causing financial harm to the boat’s owners. The second, even more bewildering act was Khidr’s killing of a young boy without any apparent justification, an act that seemed to compound the wrongdoing. The third incident contrasted the previous two; after being denied hospitality by the villagers—a significant breach of the ethical norms of the time—Khizr repaired a rundown wall in the village without seeking any form of compensation.
Later, Khizr explained to Prophet Musa that these events unfolded by the divine will of Allah. The damaged boat belonged to impoverished sailors, and a king who was seizing boats from the people spared theirs due to the defect, turning a minor hardship into a significant reprieve. The boy Khizr killed was destined to burden his believing parents with disbelief and disobedience. In divine wisdom, Allah intended to replace him with a more righteous and pious child, as the parents were destined for only one son. The seemingly inexplicable kindness towards the inhospitable village was actually aimed at protecting the legacy of a righteous man’s orphans. Hidden within the wall was a treasure meant for these orphans, which would have been lost had the wall collapsed and revealed the treasure prematurely. Allah’s providence ensured the preservation of this treasure until the orphans came of age, demonstrating the unseen wisdom behind these perplexing actions.
The core lesson from this narrative is that Allah, after creating the world, remains intimately involved with its governance, guiding its course with wisdom that surpasses human understanding. Thus, when adversity strikes a righteous individual, it’s crucial to hold onto the belief that there is a hidden benefit or a greater good decreed by Allah. Likewise, when it seems that fortune favors those of questionable virtue, one should trust that Allah’s grace is ultimately meant to serve the greater good.
In today’s world, where many have turned material means into their ultimate pursuit and the worldly life their end goal, the believer’s duty is to not succumb to despair or be disheartened by external events. A believer’s faith is firmly placed in Allah, the Causer of all causes. This faith allows the believer to perceive the hidden good in every situation, even when it outwardly appears unfavorable. Thus, maintaining trust in Allah, holding steadfast to good faith, and engaging in continuous worship in all life’s moments are fundamental for a believer. This is underpinned by the assurance that Allah supports His followers, even from beyond our sight, ensuring that no matter how challenging the circumstances, the righteous are never forsaken by God.
It’s important to note from the first incident that Allah can intervene against the apparent causes to aid the righteous, illustrating His omnipotence. However, given that this world serves as a realm of trial, such direct interventions are infrequent. This narrative underscores that Allah often extends His support to His servants through worldly means. Even though these means might seem adverse initially, the eventual outcomes are orchestrated to benefit the righteous.
The story of Dhul-Qarnain
In the second narrative of Surah Kahf, the focus is on the disbelievers who, upon acquiring wealth, become arrogant and attribute their success solely to their efforts, overlooking divine providence. Conversely, the fourth account presents a starkly different character in Cyrus the Great, known as Dhul-Qarnain in the Qur’an. He was a ruler of ancient Persia who, despite his vast dominion and access to the era’s paramount resources, remained humble and utilized his power in a manner pleasing to Allah.
Cyrus the Great’s story in the Qur’an is notable for illustrating that possessing wealth, power, or authority is not inherently negative. What matters is the manner in which these resources are employed. Dhul-Qarnain’s three major campaigns, which extended his rule to the far reaches of East, West and North of the civilized world are highlighted not just for their military achievements but for the righteous use of power. Significantly, during his third campaign, when approached by those oppressed by Gog and Magog to construct a barrier in exchange for tribute, Dhul-Qarnain chose not to impose a tax. Instead, he financed the construction of a formidable barrier, using his resources to forge iron plates and overlay them with molten copper, creating an insurmountable defense against Gog and Magog.
Dhul-Qarnain’s humility is further underscored by his acknowledgment that this monumental feat was accomplished through Allah’s mercy, deflecting personal credit. This narrative contrasts with the earlier story of the wealthy disbeliever, underscoring the Qur’an’s message that the ethical use of resources and humble acknowledgment of Allah’s grace are what truly distinguish the righteous.
The lessons in this story conveys that wealth and resources, when acquired, should be regarded as blessings from Allah and utilized for His pleasure and the benefit of humanity, rather than as means for flaunting one’s ego or arrogance. It emphasizes humility in the face of prosperity, echoing the Hadith that wealth can be a significant trial for the Ummah, especially in this materialistic era. Surah Kahf illustrates through the example of Dhul-Qarnain, that even in the position of great authority, adopting a conduct pleasing to Allah leads to true honor. Dhul-Qarnain’s story, preserved in the Quran, serves as a lasting tribute to the virtues of humility, benevolence, and the righteous use of divine gifts, setting a precedent for all, especially those endowed with wealth, to emulate.
Translated by Rukia Kulthum