Asalamo 3leykom to all my blog readers
do u ever wonder why we were told by Prophet Mu7ammad Sallalaho 3leiho wa Sallam why we should read Surat Al-Kahf each and every Jom3ah and how it Mustahab to do so?
Well if u are in this page and interested to know all the details here dont stop now.. keep reading keep scrolling down and read it all :)
Let’s find out today inshaAllah...
ALWAys ALWAYS AlwAYz SAY iNSH'ALLAH
ALL THE TIME!!! i will tell u why as i will explain below in a short few sentences.
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- Virtues of Surat Al-Kahf
- Virtues of Surat Al-Kahf Abu Darda' reported Allah's Messenger (may peace be upon him) as saying: “If anyone learns by heart the first ten verses of the Surah al-Kahf, he will be protected from the Dajjal. (Sahih Muslim)
- Virtues of Surat Al-Kahf Abu Darda' reported Allah's Messenger (may peace be upon him) as saying: “If anyone learns by heart the first ten verses of the Surah al-Kahf, he will be protected from the Dajjal. (Sahih Muslim) The Messenger of Allah said, "Whoever reads Suratul Kahf on yaumul Jumuah, a light will shine for him between the 2 Fridays (until the next Friday)”
- Surat Kahf= 4 stories
- Surat Kahf= 4 stories People of the Cave
- Surat Kahf= 4 stories The owner of the 2 People of the Cave gardens
- Surat Kahf= 4 stories The owner of the 2 People of the Cave Musa & Khidr gardens
- Surat Kahf= 4 stories The owner of the 2 People of the Cave Musa & Khidr Dhul-Qarnayn gardens
- Surat Kahf= 4 stories The owner of the 2 People of the Cave Musa & Khidr Dhul-Qarnayn gardens Summary: The story of young men who lived in a disbelieving town, so they decided to migrate for the sake of Allah and run away. -Allah rewards them with mercy in the cave and protection from the sun - They woke up and found the entire village believers.
- Surat Kahf= 4 stories The owner of the 2 People of the Cave Musa & Khidr Dhul-Qarnayn gardens Summary: Story of Summary: The a man who Allah story of young men blessed him with 2 who lived in a beautiful gardens, disbelieving town, so but the man forgot they decided to to thank the One migrate for the sake who blessed him of Allah and run with everything and away. he even dared to doubt Allah -Allah rewards them regarding the with mercy in the afterlife. cave and protection from the sun - His garden was destroyed - They woke up and found the entire - He regretted at a village believers. time regret did not benefit him
- Surat Kahf= 4 stories The owner of the 2 People of the Cave Musa & Khidr Dhul-Qarnayn gardens Summary: Story of Summary: When Summary: The a man who Allah Musa was asked: story of young men blessed him with 2 “Who’s the most who lived in a beautiful gardens, knowledgeable of disbelieving town, so but the man forgot the People of they decided to to thank the One Earth?” Musa said: migrate for the sake who blessed him Me..., but Allah of Allah and run with everything and revealed to him that away. he even dared to there’s someone who doubt Allah knows more than -Allah rewards them regarding the him. with mercy in the afterlife. cave and protection Musa travelled to the from the sun - His garden was man and learnt how destroyed the Divine Wisdom - They woke up and can sometimes be found the entire - He regretted at a hidden in matters village believers. time regret did not which we perceive as benefit him bad.
- Surat Kahf= 4 stories The owner of the 2 People of the Cave Musa & Khidr Dhul-Qarnayn gardens Summary: Story of Summary: When Summary: Story of Summary: The a man who Allah Musa was asked: the great king that story of young men blessed him with 2 “Who’s the most was given knowledge who lived in a beautiful gardens, knowledgeable of and power, and was disbelieving town, so but the man forgot the People of going around the they decided to to thank the One Earth?” Musa said: world, helping migrate for the sake who blessed him Me..., but Allah people and of Allah and run with everything and revealed to him that spreading all that’s away. he even dared to there’s someone who good. doubt Allah knows more than -Allah rewards them regarding the him. - He was able to with mercy in the afterlife. overcome the cave and protection Musa travelled to the problem of Jooj-ma- from the sun - His garden was man and learnt how Jooj and build a destroyed the Divine Wisdom massive dam with - They woke up and can sometimes be the help of people found the entire - He regretted at a hidden in matters whom he couldn’t village believers. time regret did not which we perceive as even understand benefit him bad. them.
- Surat Kahf= 4 stories The owner of the 2 People of the Cave Musa & Khidr Dhul-Qarnayn gardens Summary: Story of Summary: When Summary: Story of Summary: The a man who Allah Musa was asked: the great king that story of young men blessed him with 2 “Who’s the most was given knowledge who lived in a beautiful gardens, knowledgeable of and power, and was disbelieving town, so but the man forgot the People of going around the they decided to to thank the One Earth?” Musa said: world, helping migrate for the sake who blessed him Me..., but Allah people and of Allah and run with everything and revealed to him that spreading all that’s away. he even dared to there’s someone who good. doubt Allah knows more than -Allah rewards them regarding the him. - He was able to with mercy in the afterlife. overcome the cave and protection Musa travelled to the problem of Jooj-ma- from the sun - His garden was man and learnt how Jooj and build a destroyed the Divine Wisdom massive dam with - They woke up and can sometimes be the help of people found the entire - He regretted at a hidden in matters whom he couldn’t village believers. time regret did not which we perceive as even understand benefit him bad. them. Trial of Faith
- Surat Kahf= 4 stories The owner of the 2 People of the Cave Musa & Khidr Dhul-Qarnayn gardens Summary: Story of Summary: When Summary: Story of Summary: The a man who Allah Musa was asked: the great king that story of young men blessed him with 2 “Who’s the most was given knowledge who lived in a beautiful gardens, knowledgeable of and power, and was disbelieving town, so but the man forgot the People of going around the they decided to to thank the One Earth?” Musa said: world, helping migrate for the sake who blessed him Me..., but Allah people and of Allah and run with everything and revealed to him that spreading all that’s away. he even dared to there’s someone who good. doubt Allah knows more than -Allah rewards them regarding the him. - He was able to with mercy in the afterlife. overcome the cave and protection Musa travelled to the problem of Jooj-ma- from the sun - His garden was man and learnt how Jooj and build a destroyed the Divine Wisdom massive dam with - They woke up and can sometimes be the help of people found the entire - He regretted at a hidden in matters whom he couldn’t village believers. time regret did not which we perceive as even understand benefit him bad. them. Trial of Faith Trial of Wealth
- Surat Kahf= 4 stories The owner of the 2 People of the Cave Musa & Khidr Dhul-Qarnayn gardens Summary: Story of Summary: When Summary: Story of Summary: The a man who Allah Musa was asked: the great king that story of young men blessed him with 2 “Who’s the most was given knowledge who lived in a beautiful gardens, knowledgeable of and power, and was disbelieving town, so but the man forgot the People of going around the they decided to to thank the One Earth?” Musa said: world, helping migrate for the sake who blessed him Me..., but Allah people and of Allah and run with everything and revealed to him that spreading all that’s away. he even dared to there’s someone who good. doubt Allah knows more than -Allah rewards them regarding the him. - He was able to with mercy in the afterlife. overcome the cave and protection Musa travelled to the problem of Jooj-ma- from the sun - His garden was man and learnt how Jooj and build a destroyed the Divine Wisdom massive dam with - They woke up and can sometimes be the help of people found the entire - He regretted at a hidden in matters whom he couldn’t village believers. time regret did not which we perceive as even understand benefit him bad. them. Trial of Trial of Faith Trial of Wealth Knowledge
- Surat Kahf= 4 stories The owner of the 2 People of the Cave Musa & Khidr Dhul-Qarnayn gardens Summary: Story of Summary: When Summary: Story of Summary: The a man who Allah Musa was asked: the great king that story of young men blessed him with 2 “Who’s the most was given knowledge who lived in a beautiful gardens, knowledgeable of and power, and was disbelieving town, so but the man forgot the People of going around the they decided to to thank the One Earth?” Musa said: world, helping migrate for the sake who blessed him Me..., but Allah people and of Allah and run with everything and revealed to him that spreading all that’s away. he even dared to there’s someone who good. doubt Allah knows more than -Allah rewards them regarding the him. - He was able to with mercy in the afterlife. overcome the cave and protection Musa travelled to the problem of Jooj-ma- from the sun - His garden was man and learnt how Jooj and build a destroyed the Divine Wisdom massive dam with - They woke up and can sometimes be the help of people found the entire - He regretted at a hidden in matters whom he couldn’t village believers. time regret did not which we perceive as even understand benefit him bad. them. Trial of Trial of Faith Trial of Wealth Trial of Power Knowledge
- Surat Kahf= 4 stories The owner of the 2 People of the Cave Musa & Khidr Dhul-Qarnayn gardens In the Middle of this Summary: Story of Surat, Allah Summary: When Summary: Story of Summary: The a man who Allah mentions Iblees as Musa was asked: the great king that story of young men blessed him with 2 the one who stirs “Who’s the most was given knowledge who lived in a beautiful gardens, these trials: knowledgeable of and power, and was disbelieving town, so but the man forgot the People of going around the they decided to to thank the One “Behold! We said to the Earth?” Musa said: world, helping migrate for the sake who blessed him angels, "Bow down to Me..., but Allah people and of Allah and run with everything and Adam": They bowed revealed to him that spreading all that’s away. he even dared to down except Iblis. He there’s someone who good. doubt Allah was one of the Jinns, knows more than -Allah rewards them regarding the and he broke the him. - He was able to with mercy in the afterlife. Command of his Lord. overcome the cave and protection Will ye then take him Musa travelled to the problem of Jooj-ma- from the sun - His garden was and his progeny as man and learnt how Jooj and build a destroyed protectors rather than the Divine Wisdom massive dam with - They woke up and Me? And they are can sometimes be the help of people found the entire - He regretted at a enemies to you! Evil hidden in matters whom he couldn’t village believers. time regret did not would be the exchange which we perceive as even understand benefit him for the wrong-doers!” bad. them. Trial of Trial of Faith Trial of Wealth Trial of Power Knowledge
- What’s the relationship between SuratAl-Kahf and the Dajjal (Anti-Christ)?
- What’s the relationship between SuratAl-Kahf and the Dajjal (Anti-Christ)? Dajjal will appear before Day of Judgement with the 4 trials:
- What’s the relationship between SuratAl-Kahf and the Dajjal (Anti-Christ)? Dajjal will appear before Day of Judgement with the 4 trials:
- What’s the relationship between SuratAl-Kahf and the Dajjal (Anti-Christ)? Dajjal will appear before Day of Judgement with the 4 trials: He’ll ask people to worship him and not Allah. Trial of Faith He’ll be given powers to start/stop rain and tempt people Trial of with his wealth. Wealth He’ll trial people with the “knowledge” and news he gives Trial of them. Knowledge He’ll control huge parts of the Earth. Trial of Power
- What’s the relationship between SuratAl-Kahf and the Dajjal (Anti-Christ)? Dajjal will appear before Day of Judgement with the 4 trials: He’ll ask people to worship him and not Allah. Trial of Faith He’ll be given powers to start/stop rain and tempt people Trial of with his wealth. Wealth He’ll trial people with the “knowledge” and news he gives Trial of them. Knowledge He’ll control huge parts of the Earth. Trial of Power
- What’s the relationship between SuratAl-Kahf and the Dajjal (Anti-Christ)? Dajjal will appear before Day of Judgement with the 4 trials: He’ll ask people to worship him and not Allah. Trial of Faith He’ll be given powers to start/stop rain and tempt people Trial of with his wealth. Wealth He’ll trial people with the “knowledge” and news he gives Trial of them. Knowledge He’ll control huge parts of the Earth. Trial of Power
- What’s the relationship between SuratAl-Kahf and the Dajjal (Anti-Christ)? Dajjal will appear before Day of Judgement with the 4 trials: He’ll ask people to worship him and not Allah. Trial of Faith He’ll be given powers to start/stop rain and tempt people Trial of with his wealth. Wealth He’ll trial people with the “knowledge” and news he gives Trial of them. Knowledge He’ll control huge parts of the Earth. Trial of Power
- What’s the relationship between SuratAl-Kahf and the Dajjal (Anti-Christ)? Dajjal will appear before Day of Judgement with the 4 trials: He’ll ask people to worship him and not Allah. Trial of Faith He’ll be given powers to start/stop rain and tempt people Trial of with his wealth. Wealth He’ll trial people with the “knowledge” and news he gives Trial of them. Knowledge He’ll control huge parts of the Earth. Trial of Power
- What’s the relationship between SuratAl-Kahf and the Dajjal (Anti-Christ)? Dajjal will appear before Day of Judgement with the 4 trials: He’ll ask people to worship him and not Allah. Trial of Faith He’ll be given powers to start/stop rain and tempt people Trial of with his wealth. Wealth He’ll trial people with the “knowledge” and news he gives Trial of them. Knowledge He’ll control huge parts of the Earth. Trial of Power
- What’s the relationship between SuratAl-Kahf and the Dajjal (Anti-Christ)? Dajjal will appear before Day of Judgement with the 4 trials: He’ll ask people to worship him and not Allah. Trial of Faith He’ll be given powers to start/stop rain and tempt people Trial of with his wealth. Wealth He’ll trial people with the “knowledge” and news he gives Trial of them. Knowledge He’ll control huge parts of the Earth. Trial of Power
- What’s the relationship between SuratAl-Kahf and the Dajjal (Anti-Christ)? Dajjal will appear before Day of Judgement with the 4 trials: He’ll ask people to worship him and not Allah. Trial of Faith He’ll be given powers to start/stop rain and tempt people Trial of with his wealth. Wealth He’ll trial people with the “knowledge” and news he gives Trial of them. Knowledge He’ll control huge parts of the Earth. Trial of Power
- How to survive these trials? The answers are in Surat Al-Kahf
- How to survive Sincerity these trials? The answers are in Surat Al-Kahf
- How to survive Sincerity these trials? The answers are in Surat Al-Kahf Calling to Allah
- How to survive Sincerity these trials? The answers are in Surat Al-Kahf Remembering Calling to the Hereafter Allah
- Good How to survive Sincerity companionship these trials? The answers are in Surat Al-Kahf Remembering Calling to the Hereafter Allah
- Knowing the truth about this World Good How to survive Sincerity companionship these trials? The answers are in Surat Al-Kahf Remembering Calling to the Hereafter Allah
- Knowing the truth about Humbleness this World Good How to survive Sincerity companionship these trials? The answers are in Surat Al-Kahf Remembering Calling to the Hereafter Allah
- Survival Kit 1: Good companionship “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; no 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.” (Surat Al-Kahf, verse 28)
- Survival Kit 2: Knowing the Truth of this World “Set forth to them the similitude of the life of this world: It is like the rain which we send down from the skies: the earth's vegetation absorbs it, but soon it becomes dry stubble, which the winds do scatter: it is (only) Allah who prevails over all things” (Surat Al-Kahf, verse 45)
- Survival Kit 3: Humbleness “Moses said: "Thou wilt find me, if Allah so will, (truly) patient: nor shall I disobey thee in aught."” (Surat Al-Kahf, verse 69)
- Survival Kit 4: Sincerity “Say: "I am but a man like yourselves, (but) the inspiration has come to me, that your Allah is one Allah. whoever expects to meet his Lord, let him work righteousness, and, in the worship of his Lord, admit no one as partner.” (Surat Al- Kahf, verse 110)
- Survival Kit 5: Calling to Allah “And recite (and teach) what has been revealed to thee of the Book of thy Lord: none can change His Words, and none wilt thou find as a refuge other than Him.” (Surat Al-Kahf, verse 27)
- Survival Kit 6: Remembering the HereAfter “ One Day We shall remove the mountains, and thou wilt see the earth as a level stretch, and We shall gather them, all together, nor shall We leave out any one of them. And they will be marshalled before thy Lord in ranks, (with the announcement), "Now have ye come to Us (bare) as We created you first: aye, ye thought We shall not fulfil the appointment made to you to meet (Us)!": And the Book (of Deeds) will be placed (before you); and thou wilt see the sinful in great terror because of what is (recorded) therein; they will say, "Ah! woe to us! what a Book is this! It leaves out nothing small or great, but takes account thereof !" They will find all that they did, placed before them: And not one will thy Lord treat with injustice.” (Surat Al-Kahf, verses 47-49)
- Do you now know the secret of Surat Al-Kahf ? Let us all read it today with contemplation, understanding and a sincere intention to implement its lessons to protect ourselves from the Fitnah of Dajjal and all other trials of Dunya & Akhira. Ameen. Remember us in your duas!
- Pass it on...
Sources and Resources from : http://www.slideshare.net/ProductiveMuslim/secrets-of-surat-alkahf
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Surat Al-Kahf: Structure, Language, and StyleKhalifa E. A. Hassan
MA - SOAS, University of London
Surat Al-Kahf is number 18 and was sent down at Makkah. It appears from the theme of the Surah that it was revealed at a time when the Muslims were facing severe persecution and opposition. Migration to Abyssinia had not yet taken place. The story of Ashabil-kahf [the People of the Cave] was related to comfort and encourage the persecuted Muslims and to show them how righteous people had saved their faith and belief in the past.[] The Surah comprises of 111 verses according to the scholars of Basrah, 110 according to the scholars of Kufah, 105 according to the scholars Makkah and Madinah and 106 according the scholars of Shaam. In most copies of the Qur’an it is 110 verses. It is one of the Surahs that were sent down in full. []
This Surah was sent down in answer to the three questions, which the disbelievers of Makkah, in consultation with the People of the Book, had put to the Prophet in order to test him. These were: Who were the People of' the Cave? What is Ruh [the spirit]? What do you know about Dhul-Qarnain? As these three questions and the stories involved concerned the history of the Christians and the Jews and were unknown in Hijaz, a choice of these was made to test whether the Prophet possessed any knowledge of hidden or unseen things. God, however, not only gave a complete answer to their questions but also employed the three stories to the disadvantage of the opponents of Islam in the conflict that was going on at that time in Makkah between the people of belief and the people of disbelief []. The Surah also includes orders, parables, other narrative and instructions that the support the matter of belief against disbelief. This is the subject matter of the Surah.
My major objective in this essay is to deal with the structure of the Surah and how the verses of the Surah are consistent and compatible with its overall theme, which is belief and disbelief. I will also deal in brief with the linguistic and stylistic features of the Surah.
The structure of the Surah can be divided into several parts:
Introduction of praise and warning: verses 1-8
The story of the People of the Cave: verses 9-26
Orders and prohibitions; promise of hell and paradise: verses 27-31
The parable of the vineyards; and the transience of life and the power and signs of God verses 32-59
The story of Moses and al-Khidr: verses 60-82
Dhul-Qarnain and Mog and Magog : verses 83-101
The promise of hell and paradise and an instruction to Prophet Muhammad: verses 102 to the end.
The Surah is inaugurated with praise and thanks to God. If considered deeply, the location of the Surah will be found to start with praise [Tahmeed] of God and warning to those who say that God has a son. It comes in order after Surat al-Israa that starts with Tasbih [سبحان الذي أسرى] and ends with praise [وقل الحمد لله الذي لم يتخذ ولدا]. [] There is a similar beginning for both Surahs. There is another reason why the two Surahs come in succession. It was mentioned above that Surat al-Kahf was revealed when the Prophet was asked about the answers to the three questions. Surat al-Kahf answered two questions, the People of the Cave and Dhul-Qarnain, whilst Surat al-Israa answered the question about Ar-Ruh [i.e. the spirit]. Why was the question of the spirit i.e. ruh answered in Surat al-Israa’? Because both spirit and Israa’ [i.e. the night journey of the Prophet] are extraordinary things. Also, God in Surat Al-Israa mentioned: [وما أوتيتم من العلم إلا قليلا] i.e. of knowledge it is only a little that is communicated to you, [O men!]; and in Surat al-Kahf related the story of Moses with Khidr about who has more knowledge. In addition, at the end of the Surah God confirms that He is All-Knowing and has all knowledge; [قل لو كان البحرمدادا لكلمات ربي لنفد البحر قبل أن تنفد كلمات ربي...] Say [Prophet] if the whole ocean were ink for writing the words of my Lord, it would run dry before those words were exhausted, even if We were to add another ocean to it.” [] [18: 109]
The Surah starts with praise of God, Who has sent down to His servant the Book. It describes this book straightforwardly and negates any crookedness. It mentions the cause for sending down that Book, which is to give glad tidings to those who do righteous and have faith and belief and give warning to those who disbelieve, especially those who claim that God had a child. In an address to the Prophet [pbuh] God tells him not to feel grief towards them, for they are losers. This is subject matter of the first part.
The second part deals with the story of the People of the Cave from verse 9-26. 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. Tauhid] which was being put forward in the Qur’an 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 had been 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 God 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 has also been used to warn the chiefs of Makkah who were persecuting the small newly formed Muslim Community. At the same time, the Prophet had been instructed that he should in no case compromise with their persecutors, nor should he consider them to be more important than his poor followers. On the other hand, those chiefs were admonished not to be puffed up with the transitory life of pleasure they were then enjoying, but 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 [pbuh]. There is a clear connection between this part and the previous story. God 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 God morning and evening seeking His satisfaction; not to leave them and go to the rich and noble people and not to respond to their requests. The third order is to convey the message of the Qur’an and Islam to people, leaving them to choose. In verse 28 is a criticism for the Prophet who 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 [pbuh] was going to accede to their request, but God forbade him. The following verse was revealed:
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. [al-Kahf 18: 28].[]
These orders and prohibitions to the Prophet, 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 distinguished by the Qur’an make the whole Surah coherent, consistent and make each part support the other to make it clear. The whole Surah thus aims at clarifying the way of belief and disbelief; the way of believers and that of non-believers. It clarifies it through giving warnings and glad tidings; sometimes through narrative, sometimes through parables and sometimes through 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.[]
The second part deals with the story of the People of the Cave from verse 9-26. 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. Tauhid] which was being put forward in the Qur’an 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 had been 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 God 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 has also been used to warn the chiefs of Makkah who were persecuting the small newly formed Muslim Community. At the same time, the Prophet had been instructed that he should in no case compromise with their persecutors, nor should he consider them to be more important than his poor followers. On the other hand, those chiefs were admonished not to be puffed up with the transitory life of pleasure they were then enjoying, but 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 [pbuh]. There is a clear connection between this part and the previous story. God 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 God morning and evening seeking His satisfaction; not to leave them and go to the rich and noble people and not to respond to their requests. The third order is to convey the message of the Qur’an and Islam to people, leaving them to choose. In verse 28 is a criticism for the Prophet who 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 [pbuh] was going to accede to their request, but God forbade him. The following verse was revealed:
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. [al-Kahf 18: 28].[]
These orders and prohibitions to the Prophet, 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 distinguished by the Qur’an make the whole Surah coherent, consistent and make each part support the other to make it clear. The whole Surah thus aims at clarifying the way of belief and disbelief; the way of believers and that of non-believers. It clarifies it through giving warnings and glad tidings; sometimes through narrative, sometimes through parables and sometimes through 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, God 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, God gives a parable for them of two men, one of whom God 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.’ []
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 it could never come to an end or be destroyed. This owed to his lack of understanding and the weakness of his faith in God, 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 responded to him advising him to cease his arrogance, rebellion and disbelief. He advised him also to thank God Who gives him these gardens, rather than feeling pride. He rebuked him and warned against the bad results of his behaviour. Ibn Abbas said that the apparent meaning of Husbaana is a mighty rain that would destroy his garden, uprooting its plants and trees. 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 context 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 mingles with it. It 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 God 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. ...] [Yunus 10:24] After the parables, the Surah images 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 context of the Surah.
The fifth part of the Surah deals with a third story about Moses and Khider. The story of Moses and Khidr 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 God. 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 another lesson related to the context of the Surah. 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 the Coptic people, God told him to remind the people of His grace and favour. He addressed them, reminding them of the bounties of God and added: ‘Surely, God selected your Prophet [i.e. himself] and talked to him.’ They replied, ‘We know that.’ They asked, ‘Who is the most knowledgeable among people?’ He answered, ‘I am.’ Thereupon God criticised him because he did not refer to God first. So God told him there is a pious person who has more knowledge than he has. The man was al-Khidr in Majma’ al-Bahrain.[] Scholars are in disagreement about al-Khider as to whether he was a prophet or just a pious man.’ The majority of scholars declare that he was not a prophet, merely a pious man. He was given miracles to learn the excellence of piety and faith. []
After, the Surah dealt with numerous 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
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 it could never come to an end or be destroyed. This owed to his lack of understanding and the weakness of his faith in God, 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 responded to him advising him to cease his arrogance, rebellion and disbelief. He advised him also to thank God Who gives him these gardens, rather than feeling pride. He rebuked him and warned against the bad results of his behaviour. Ibn Abbas said that the apparent meaning of Husbaana is a mighty rain that would destroy his garden, uprooting its plants and trees. 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 context 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 mingles with it. It 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 God 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. ...] [Yunus 10:24] After the parables, the Surah images 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 context of the Surah.
The fifth part of the Surah deals with a third story about Moses and Khider. The story of Moses and Khidr 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 God. 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 another lesson related to the context of the Surah. 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 the Coptic people, God told him to remind the people of His grace and favour. He addressed them, reminding them of the bounties of God and added: ‘Surely, God selected your Prophet [i.e. himself] and talked to him.’ They replied, ‘We know that.’ They asked, ‘Who is the most knowledgeable among people?’ He answered, ‘I am.’ Thereupon God criticised him because he did not refer to God first. So God told him there is a pious person who has more knowledge than he has. The man was al-Khidr in Majma’ al-Bahrain.[] Scholars are in disagreement about al-Khider as to whether he was a prophet or just a pious man.’ The majority of scholars declare that he was not a prophet, merely a pious man. He was given miracles to learn the excellence of piety and faith. []
After, the Surah dealt with numerous 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-Qarnain. This fourth story answers one of the three questions asked to the Prophet [pbuh]. The story of Dhul-Qarnain is another lesson. It admonishes the questioners as if to say, “0 you vain chiefs of Makkah you should learn a lesson from Dhul-Qarnain. 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-Qarnain 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 God 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 this story or the previous stories because they are not necessary. The purpose of the story is not to relate or narrate historic events, but to admonish and teach. This is the style of the Qur’an 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].
Whilst the Qur’an turned the tables on the questioners who had tried to expose the Prophet, in the last part of the Surah the same things have been reiterated that were stated at its beginning: Faith, monotheism [Tawheed] and the Hereafter are absolutely true. For your own good you should accept these doctrines, mend your ways in accordance with them and live in this world with the conviction that you are accountable to God; otherwise you will ruin your life and all your deeds shall be set at naught. This is the last part in the Surah, which ends with the verses:
“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. If the water of the sea were ink for a pen to write down the words, wisdom and signs of God, the sea would run dry before it all could be written down. In a similar verse in Surah Luqmaan, God said, ‘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 God be exhausted [in the writing]; for God is Exalted in power, full of Wisdom. [Luqmaan 31:27]
So, the Surah ends with confirmation that Muhammad is a man like others. Whoever claims that he is lying, let him bring something like this that he 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-Qarnain; stories that are true. He did not know any of this except for what God made known to him. It 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 and 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 parables and stories mentioned in the Surah are used to serve the subject of the whole Surah.
The linguistic and stylistic features in the Surah are many. There are parables, narrative, repetition, cohesive shift and other linguistic and stylistic features. For example, the Surah contains Tibaaq [contrasting words and phrases] such as [يبشر and ينذر] which mean to give glad tidings and warning, [يهدي and يضل] which mean guidance and misguidance, [أيقاظا and رقود] which mean waking and sleep, [ذات اليمين and وذات الشمال] which mean on the right and on the left, [الغداة and العشي] which mean morning and evening, [فليؤمن and فليكفر] which mean belief and disbelief, [نسيت andوأذكر ] and [مطلع and مغرب ] which mean sunrise and sunset. []
The Surah uses the linguistic feature of exclamation in [وأسمع أبصر به] [how clearly He sees, how finely He hears [everything]!] [18: 26]
The Surah begins with verse 2 and 4: [قيما لينذر بأسا شديدا من لدنه] [… in order that He may warn [the godless] of a terrible Punishment from Him…] and [وينذرالذين قالوا اتخذ الله ولدا] Further, that He may warn those [also] who say, “God hath begotten a son.” The linguistic feature in the two verses is Itnaab [i.e. expatiation]. There are two warnings. God mentions the warning to people in general and then He gives special warning to those who make partners with Him.
In the Surah, there is order and arrangement for events in the story of Moses and al-Khidr. The word [أما], which gives details, is used to explain the events in succession in the following verses: [أما السفينة ، وأما الغلام ، وأما الجدار]
Among the stylistic features in the Surah is a simile in the following verses: [بماء كالمهل يشوي الوجوه], [جعله نارا]. In the simile, the letter [ك ] which is article for simile is used. In the second the example simile is done without using this article.
Among other stylistic features in the Surah is ellipsis or omission, such as the word [صالحة] i.e. valid and sound in the verse: [صالحة] [يأخذ كل سفينة] which is omitted due to summary; and the word [كافر] disbelieved in the verse [الكافر] [ وأما الغلام] for the boy because the verse clarifies that his parents were believers. The omission aims at summary.
Another stylistic feature in the Surah is the contrast in [نعم الثواب وحسنت مرتفقا] and [وبئس الشراب وساءت مرتفقا]. [وأم من ظلم فسوف نعذبه ] and [ وأما من امن وعمل صالحا فله جزاءا الحسنى].
Yet another stylistic feature in the Surah is kinaayah [i.e. metonymy], as in [فاصبح يقلب كفيه] “the arrogant disbeliever beats his two hands together like clapping.” This is kinaayah due to regret for his act.
Among the linguistic features in the Surah is the use of Saj‘ [i.e. assonance or rhyme] at the end of the verses; for example: [عوجا], [ولدا], [عجبا , [كذبا], [شططا], [نصبا], [سربا], [ حولا][ مددا]. []
It is to be noted that the Surah does not mention a fixed date or specific place for this story or the previous stories because they are not necessary. The purpose of the story is not to relate or narrate historic events, but to admonish and teach. This is the style of the Qur’an 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].
Whilst the Qur’an turned the tables on the questioners who had tried to expose the Prophet, in the last part of the Surah the same things have been reiterated that were stated at its beginning: Faith, monotheism [Tawheed] and the Hereafter are absolutely true. For your own good you should accept these doctrines, mend your ways in accordance with them and live in this world with the conviction that you are accountable to God; otherwise you will ruin your life and all your deeds shall be set at naught. This is the last part in the Surah, which ends with the verses:
“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. If the water of the sea were ink for a pen to write down the words, wisdom and signs of God, the sea would run dry before it all could be written down. In a similar verse in Surah Luqmaan, God said, ‘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 God be exhausted [in the writing]; for God is Exalted in power, full of Wisdom. [Luqmaan 31:27]
So, the Surah ends with confirmation that Muhammad is a man like others. Whoever claims that he is lying, let him bring something like this that he 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-Qarnain; stories that are true. He did not know any of this except for what God made known to him. It 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 and 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 parables and stories mentioned in the Surah are used to serve the subject of the whole Surah.
The linguistic and stylistic features in the Surah are many. There are parables, narrative, repetition, cohesive shift and other linguistic and stylistic features. For example, the Surah contains Tibaaq [contrasting words and phrases] such as [يبشر and ينذر] which mean to give glad tidings and warning, [يهدي and يضل] which mean guidance and misguidance, [أيقاظا and رقود] which mean waking and sleep, [ذات اليمين and وذات الشمال] which mean on the right and on the left, [الغداة and العشي] which mean morning and evening, [فليؤمن and فليكفر] which mean belief and disbelief, [نسيت andوأذكر ] and [مطلع and مغرب ] which mean sunrise and sunset. []
The Surah uses the linguistic feature of exclamation in [وأسمع أبصر به] [how clearly He sees, how finely He hears [everything]!] [18: 26]
The Surah begins with verse 2 and 4: [قيما لينذر بأسا شديدا من لدنه] [… in order that He may warn [the godless] of a terrible Punishment from Him…] and [وينذرالذين قالوا اتخذ الله ولدا] Further, that He may warn those [also] who say, “God hath begotten a son.” The linguistic feature in the two verses is Itnaab [i.e. expatiation]. There are two warnings. God mentions the warning to people in general and then He gives special warning to those who make partners with Him.
In the Surah, there is order and arrangement for events in the story of Moses and al-Khidr. The word [أما], which gives details, is used to explain the events in succession in the following verses: [أما السفينة ، وأما الغلام ، وأما الجدار]
Among the stylistic features in the Surah is a simile in the following verses: [بماء كالمهل يشوي الوجوه], [جعله نارا]. In the simile, the letter [ك ] which is article for simile is used. In the second the example simile is done without using this article.
Among other stylistic features in the Surah is ellipsis or omission, such as the word [صالحة] i.e. valid and sound in the verse: [صالحة] [يأخذ كل سفينة] which is omitted due to summary; and the word [كافر] disbelieved in the verse [الكافر] [ وأما الغلام] for the boy because the verse clarifies that his parents were believers. The omission aims at summary.
Another stylistic feature in the Surah is the contrast in [نعم الثواب وحسنت مرتفقا] and [وبئس الشراب وساءت مرتفقا]. [وأم من ظلم فسوف نعذبه ] and [ وأما من امن وعمل صالحا فله جزاءا الحسنى].
Yet another stylistic feature in the Surah is kinaayah [i.e. metonymy], as in [فاصبح يقلب كفيه] “the arrogant disbeliever beats his two hands together like clapping.” This is kinaayah due to regret for his act.
Among the linguistic features in the Surah is the use of Saj‘ [i.e. assonance or rhyme] at the end of the verses; for example: [عوجا], [ولدا], [عجبا , [كذبا], [شططا], [نصبا], [سربا], [ حولا][ مددا]. []
There is also the style of narrative stories in the Surah. The style of narrative in the Qur’an varies and has different aims. The stories in the Qur’an consist of the state of previous nations, past prophets and the events that took place while the Qur'an was being revealed. The Qur'an relates many incidents of the past, mentioning different lands and ruins. The aim of these narratives is to give exhortation and warning by providing examples and lessons, to explain that the mission of all the prophets was one. To console the Prophet [pbuh] and his followers and strengthen his heart to perform Da‘wah or to show the truthfulness of the Prophet [pbuh] in his Da‘wah. In this Surah there are three different stories that aim at exhortation, giving warning, glad tidings, and showing the truth.
The narrative style remains one of the most creative and innovative in the Qur’an in general and in the Surah in particular. The Qur'an is remarkably innovative with respect to its method of presentation, which involves four different techniques. One common technique is that of beginning a story with a short summary, followed by the details from beginning to end, as in this Surah. An important element in the structure of Qur'anic narrative is the varied use of the element of surprise. In some cases the climax is kept from the main players and spectators, unfolding for both simultaneously towards the end, as in the story of Moses and al-Khidr.
If it is considered deeply in the style of the whole Surah, it will be noted as an address and guidance to the Prophet [pbuh]; for example, [فلعلك باخع], [نحن نقص عليك], [ولا تقولن], [واذكر], [وقل عسى], [واتل ما أوحي], [واصبر نفسك], [وقل الحق], [واضرب لهم], [وربك الغفور], [ويسئلونك], [قل هل ننبئكم], [قل لو كان], [قل إنما أنا بشر]. []
Another stylistic feature is the use of grammatical shifts or iltifaat, which is common in the Qur’an in general and in this Surah in particular. Sometimes shift from one personal pronoun to another [e.g. third to second to first person, from the singular to the plural of majesty].[] For example, a shift to the perfect tense has the effect of making the act appear already completed, hence its frequent use in talking about the hereafter: [ويوم نسير الجبال .... وحشرناهم] ‘One day We shall make the mountains move... and We mustered them.’[18:47] []
A further stylistic feature is the parable, which occurs twice in the Surah. Both parables start with the word [واضرب] and aim at exhortation and teaching a lesson.
Another very characteristic stylistic device of the Qur'an is that of metaphor or Majaaz. The sea is likened to ink which, if used, will not suffice to write the words of God: Say: If the ocean were ink wherewith to write out the words of my Lord, sooner would the ocean be exhausted, even if we added another ocean like it. [18: 109] The word firdaws that is mentioned at the end of the Surah is not an original Arabic word. In Persian it means an enclosed place or a park. In technical theological language, it is used for the inner circle of Heaven or the highest Heaven.[]
To sum up, the Surah deals with the subject of belief and disbelief; abode of believer and disbelievers, monotheism, the hereafter. It contains instruction, praise and warning; the story of the People of the Cave, orders and prohibitions, promise of hell and paradise, the parable of the vineyards, the transience of life, the power and signs of God, the story of Moses and al-Khidr, the story of Dhul-Qarnain and Mog and Magog, the promise of hell and paradise and an instruction to Prophet Muhammad. There are stylistic, linguistic and structural features by which the Qur’an is distinguished such as narrative, parables, similes, shift, contrast, rhyme and omission. The stylistic and linguistic and structural features in Surat al-Kahf are used to serve and support the general theme of the Surah.
The narrative style remains one of the most creative and innovative in the Qur’an in general and in the Surah in particular. The Qur'an is remarkably innovative with respect to its method of presentation, which involves four different techniques. One common technique is that of beginning a story with a short summary, followed by the details from beginning to end, as in this Surah. An important element in the structure of Qur'anic narrative is the varied use of the element of surprise. In some cases the climax is kept from the main players and spectators, unfolding for both simultaneously towards the end, as in the story of Moses and al-Khidr.
If it is considered deeply in the style of the whole Surah, it will be noted as an address and guidance to the Prophet [pbuh]; for example, [فلعلك باخع], [نحن نقص عليك], [ولا تقولن], [واذكر], [وقل عسى], [واتل ما أوحي], [واصبر نفسك], [وقل الحق], [واضرب لهم], [وربك الغفور], [ويسئلونك], [قل هل ننبئكم], [قل لو كان], [قل إنما أنا بشر]. []
Another stylistic feature is the use of grammatical shifts or iltifaat, which is common in the Qur’an in general and in this Surah in particular. Sometimes shift from one personal pronoun to another [e.g. third to second to first person, from the singular to the plural of majesty].[] For example, a shift to the perfect tense has the effect of making the act appear already completed, hence its frequent use in talking about the hereafter: [ويوم نسير الجبال .... وحشرناهم] ‘One day We shall make the mountains move... and We mustered them.’[18:47] []
A further stylistic feature is the parable, which occurs twice in the Surah. Both parables start with the word [واضرب] and aim at exhortation and teaching a lesson.
Another very characteristic stylistic device of the Qur'an is that of metaphor or Majaaz. The sea is likened to ink which, if used, will not suffice to write the words of God: Say: If the ocean were ink wherewith to write out the words of my Lord, sooner would the ocean be exhausted, even if we added another ocean like it. [18: 109] The word firdaws that is mentioned at the end of the Surah is not an original Arabic word. In Persian it means an enclosed place or a park. In technical theological language, it is used for the inner circle of Heaven or the highest Heaven.[]
To sum up, the Surah deals with the subject of belief and disbelief; abode of believer and disbelievers, monotheism, the hereafter. It contains instruction, praise and warning; the story of the People of the Cave, orders and prohibitions, promise of hell and paradise, the parable of the vineyards, the transience of life, the power and signs of God, the story of Moses and al-Khidr, the story of Dhul-Qarnain and Mog and Magog, the promise of hell and paradise and an instruction to Prophet Muhammad. There are stylistic, linguistic and structural features by which the Qur’an is distinguished such as narrative, parables, similes, shift, contrast, rhyme and omission. The stylistic and linguistic and structural features in Surat al-Kahf are used to serve and support the general theme of the Surah.
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Ibn Katheer, ‘Imaadid-Deen Abil-Fidaa’ Imaa‘eel Ibn ‘Umar, al-Misbaahu al-Muneer fi Tahdheeb Tafseer Ibn Katheer, [Darrussalam, Riyadh, second edition, 2003]
Maududi, Sayyid Abul-‘Ala, Towards Understanding the Qur’an, [the Islamic Foundation, Leicester, UK, 1995]
HYPERLINK "http://www.altafsir.com/" http://www.altafsir.com
http://www.theholybook.org
http://en.wikipedia.org
[] Maududi, Sayyid Abul-‘Ala, Towards Understanding the Qur’an, Vol. V, p. 84, the Islamic Foundation, Leicester, UK, 1995.
[] Ibn ‘Ashur, Muhammad at-Taahir, Tafseer at-Tahreer wat-Tanweer, Part 15, p. 6, Mu’asasat at-Taareekh al-‘Arabi, Beirut, 2000
[] Maududi, Sayyid Abul-‘Ala, Towards Understanding the Qur’an, Vol. V, p. 84, the Islamic Foundation, Leicester, UK, 1995.
[] Al-Qawgawy, Muhammad Ibn Muslihe-deen, Hashiyat Muhye-Deen Sheikha Zadah, P. 443-4, vol. 5, Beirut 1999.
[] Al-Alusi, Abul-Fadl Shihaabid-Deen, Ruh al-Ma‘aani fi Tafeer al-Qur’an ws-Sab‘ al-Mathaani, p. 199, vol. 16, Dar Ihyaa’ at-Turaath al-‘Arabi, Beirut, no date.
[] Maududi, Sayyid Abul-‘Ala, Towards Understanding the Qur’an, Vol. V, p. 84, the Islamic Foundation, Leicester, UK, 1995.
[] Hawwa, Sa‘eed, al-Asaas fi at-Tafseer, p. 3174, vol. 5, Dar As-Salam, Cairo, 1991
[] ibid, p.3193
[] Ibn Katheer, ‘Imaadid-Deen Abil-Fidaa’ Imaa‘eel Ibn ‘Umar, al-Misbaahu al-Muneer fi Tahdheeb Tafseer Ibn Katheer, p. 119, vol. 6 Darrussalam, Riyadh, second edition, 2003.
[] ibid, p. 128
[] Maududi, Sayyid Abul-‘Ala, Towards Understanding the Qur’an, Vol. V, p. 84, the Islamic Foundation, Leicester, UK, 1995.
[] Az-Zamakhshari, Abul- Qaasim Gadallah Mahmud Ibn Umar, al-Kashshaaf ‘an Haqaa’iq at-Tanzeel wa ‘uyun al-Aqaaweel fi wujuh at-Ta’weel, P. 731, Vol. 2, ad-Dar al-‘Alamiyyah.
[] As-Sabuni, Muhammad ‘Ali, Safwat at-Tafaaseer, p. 22, book 8, tafseer surat al-Kahf, Dar al-Qur’an, Beirut, 1981.
[] Al-Sabuni, Muhammad ‘Ali, Safwat at-Tafaaseer, p. 12,19, 25, 26, 33, book 8, tafseer surat al-Kahf, Dar al-Qur’an, Beirut, 1981.
[] ibid, p.26
[] Hawwa, Sa‘eed, al-Asaas fi at-Tafseer, p. 3185, vol. 5, Dar As-Salam Cairo, 1991
[] Abdel Haleem, M. A. S., The Qur’an a new translation, p. xx, Oxford, 2004.
[] Abdel Haleem, M. A. S. Understanding The Qur’an Themes and Style, p. 201, I.B. Tauris Publishers, London, New York, 1999.
[] ‘Ali, Abdullah Yusuf, Understanding the Meaning of the Holy Qur’an, p. 710, Amana Publication, Maryland, USA, 2001.
Abdel Haleem, M. A. S., The Qur’an a New Translation, [Oxford, 2004].
____________, M. A. S. Understanding the Qur’an Themes and Style, [I.B. Tauris Publishers, London, New York, 1999].
Al-Alusi, Abul-Fadl Shihaabid-Deen, Ruh al-Ma‘aani fi Tafeer al-Qur’an was-Sab‘i al-Mathaani, [Dar Ihyaa’ at-Turaath al-‘Arabi, Beirut, no date].
Al-Qawgawy, Muhammad Ibn Muslihid-Deen, Hashiyat Muhyed-Deen Shaikha-Zadah, [Beirut 1999]
‘Ali, Abdullah Yusuf, Understanding the Meaning of the Holy Qur’an, [Amana Publication, Maryland, USA, 2001].
As-Saabuni, Muhammad ‘Ali, Safwat at-Tafaaseer, [Dar al-Qur’an, Beirut, 1981]
Az-Zamakhshari, Abul-Qaasim Gadallah Mahmud Ibn Umar, al-Kashshaaf ‘an Haqaa’iq at-Tanzeel wa ‘uyun al-Aqaaweel fi wujuh at-Ta’weel, [ad-Dar al-‘Alamiyyah, 2002]
Hawwa, Sa‘eed, al-Asaas fi at-Tafseer, [Dar As-Salam Cairo, 1991]
Ibn ‘Ashur, Muhammad at-Taahir, Tafseer at-Tahreer wat-Tanweer, [Mu’asasat at-Taareekh al-‘Arabi, Beirut, 2000]
Ibn Katheer, ‘Imaadid-Deen Abil-Fidaa’ Imaa‘eel Ibn ‘Umar, al-Misbaahu al-Muneer fi Tahdheeb Tafseer Ibn Katheer, [Darrussalam, Riyadh, second edition, 2003]
Maududi, Sayyid Abul-‘Ala, Towards Understanding the Qur’an, [the Islamic Foundation, Leicester, UK, 1995]
HYPERLINK "http://www.altafsir.com/" http://www.altafsir.com
http://www.theholybook.org
http://en.wikipedia.org
[] Maududi, Sayyid Abul-‘Ala, Towards Understanding the Qur’an, Vol. V, p. 84, the Islamic Foundation, Leicester, UK, 1995.
[] Ibn ‘Ashur, Muhammad at-Taahir, Tafseer at-Tahreer wat-Tanweer, Part 15, p. 6, Mu’asasat at-Taareekh al-‘Arabi, Beirut, 2000
[] Maududi, Sayyid Abul-‘Ala, Towards Understanding the Qur’an, Vol. V, p. 84, the Islamic Foundation, Leicester, UK, 1995.
[] Al-Qawgawy, Muhammad Ibn Muslihe-deen, Hashiyat Muhye-Deen Sheikha Zadah, P. 443-4, vol. 5, Beirut 1999.
[] Al-Alusi, Abul-Fadl Shihaabid-Deen, Ruh al-Ma‘aani fi Tafeer al-Qur’an ws-Sab‘ al-Mathaani, p. 199, vol. 16, Dar Ihyaa’ at-Turaath al-‘Arabi, Beirut, no date.
[] Maududi, Sayyid Abul-‘Ala, Towards Understanding the Qur’an, Vol. V, p. 84, the Islamic Foundation, Leicester, UK, 1995.
[] Hawwa, Sa‘eed, al-Asaas fi at-Tafseer, p. 3174, vol. 5, Dar As-Salam, Cairo, 1991
[] ibid, p.3193
[] Ibn Katheer, ‘Imaadid-Deen Abil-Fidaa’ Imaa‘eel Ibn ‘Umar, al-Misbaahu al-Muneer fi Tahdheeb Tafseer Ibn Katheer, p. 119, vol. 6 Darrussalam, Riyadh, second edition, 2003.
[] ibid, p. 128
[] Maududi, Sayyid Abul-‘Ala, Towards Understanding the Qur’an, Vol. V, p. 84, the Islamic Foundation, Leicester, UK, 1995.
[] Az-Zamakhshari, Abul- Qaasim Gadallah Mahmud Ibn Umar, al-Kashshaaf ‘an Haqaa’iq at-Tanzeel wa ‘uyun al-Aqaaweel fi wujuh at-Ta’weel, P. 731, Vol. 2, ad-Dar al-‘Alamiyyah.
[] As-Sabuni, Muhammad ‘Ali, Safwat at-Tafaaseer, p. 22, book 8, tafseer surat al-Kahf, Dar al-Qur’an, Beirut, 1981.
[] Al-Sabuni, Muhammad ‘Ali, Safwat at-Tafaaseer, p. 12,19, 25, 26, 33, book 8, tafseer surat al-Kahf, Dar al-Qur’an, Beirut, 1981.
[] ibid, p.26
[] Hawwa, Sa‘eed, al-Asaas fi at-Tafseer, p. 3185, vol. 5, Dar As-Salam Cairo, 1991
[] Abdel Haleem, M. A. S., The Qur’an a new translation, p. xx, Oxford, 2004.
[] Abdel Haleem, M. A. S. Understanding The Qur’an Themes and Style, p. 201, I.B. Tauris Publishers, London, New York, 1999.
[] ‘Ali, Abdullah Yusuf, Understanding the Meaning of the Holy Qur’an, p. 710, Amana Publication, Maryland, USA, 2001.
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