view. There have been at least two other eminent scholars of the Subcontinent who have taken a similar view in their study of Sūrah al-Kahf. In this respect, Brother Khurram expressed his debt of gratitude to one of them, namely Mawlānā Manāẓir Aḥsan Gilānī (1892-1956), whose book Tadhkīr be Sūrat-i-al-Kahf inspired him and set him on the trail of what al-Kahf contains. The other work was penned by an equally versatile scholar, Mawlānā Abul Hasan ‘Alī Nadwī (1914-1999). His book, Ma‘rka’-i-Īmān-o-Māddīyat (A Battle between Faith and Materialism), also studies Sūrah al-Kahf in the light of Ḥadīth literature, ancient history, modern scientific advancements as well as current affairs. Both these works contend that the present materialistic and secular civilization is very similar to that of the age of Dajjāl as described in many aḥādīth. As the Prophet (peace be upon him) advised us to recite Sūrah al-Kahf in order to counteract and neutralize the deceptions perpetrated by Dajjāl and, thus, save us from his fitnah (trial), we should, therefore, devote our special efforts to understand this sūrah and implement the antidote provided therein; to save us from the onslaught of our present materialistic and secular civilization.
With due respect to our very learned scholars, I have deliberately omitted the study of aḥādīth about Dajjāl as this distracts our attention from al-Kahf ’s central message; a brief note on the Phenomenon of Dajjāl is added as an Appendix. Instead, I have concentrated on the message that the Qur’ān expounds from the various episodes narrated in this sūrah. There are many books available on the phenomenon of Dajjāl and one can access them to gain precise information and interpretations of various aḥādīth about him, his deceptions and manipulations.* Some aḥādīth about the merit of al-Kahf quoted below in the Introduction mention Dajjāl in this context. Possibly one of the reasons why Brother Khurram did not publish his study may be that he himself was somewhat diffident about the inclusion of the phenomenon of Dajjāl in it. It may also have been that he simply did not have enough time to complete and revise his paper. Hence, I have edited the typescript left by Brother Khurram and tried to complete those sections which he could not include in his paper, perhaps because of a lack of time in presenting the whole sūrah in one session. I have managed to trace the sources of most of the quotations cited by Brother Khurram but for a couple of quotations I could not trace their sources. The major part of the study presented here is by Brother Khurram Murad except Chapter One, Chapter Two Sections V to VIII, Chapter Three and part of Chapter Four. Of course, I cannot match the eloquence and sheer depth of knowledge which one finds in Brother Khurram’s writings and, as such, one may easily discern a patch of coarse cloth on a dress of brocade.
I consider myself fortunate to be able to have the benefit of receiving guidance and help from my learned friends and colleagues. Professor Syed Salman Nadvi, Professor Abdur Raheem Kidwai and Dr. Abdullah Sahin meticulously read the entire manuscript and offered many valuable comments. I am most grateful to them and also to Professor Seif Tag El Din and Mawlana Iqbal Ahmad Azami for their constructive suggestions to improve the work. My thanks are due to Dr. Susanne Thackray for editing the book and her very encouraging comments. I am also very grateful to Dr. Manazir Ahsan, the Director General of the Islamic Foundation, for checking the diacritical marks as well as for publishing this book. Not least, I thank Brother Naiem Qaddoura for typesetting the manuscript, Brother Nasir Cadir for the cover design and the staff of Kube Publishing for undertaking the production.
I am grateful to Allah, subḥānahū wa Ta‘ālā, that I have been enabled to complete this very satisfying and pleasant task and bring out an important work left by our very dear Brother Khurram. I hope and pray that this study will lead the way for in-depth study of the Qur’ān, especially by our younger generations. All the shortcomings and errors are, of course, mine, as Brother Khurram was so meticulous in presenting his views.
Finally, I pray to Allah that He in His gracious Mercy may accept this humble effort and forgive my mistakes and shortcomings and grant me tawfīq (Divine help) for aml (actions) which gain His Pleasure. (Āmīn)
Abdur Rashid Siddiqui
Leicester
21st Shawwal 1430 H
10th October 2009
* One such book which I found useful is Fitnah-i-Dajjāl Qur’ān aur Ḥadīth kī Roshnī Main (The trial of Dajjāl in the light of the Qur’ān and Ḥadīth) by Muhammad Zafar Iqbal, Lahore: Bait al-‘Ulum, 2005.
Chapter I
Introduction
Usually the period of revelation of the Madīnan sūrahs (chapters) can be ascertained by references to the historical events referred to therein. Then there are also reliable traditions which give the period of revelation not only of sūrahs but sometimes of the individual verses as well. The sūrahs which were revealed during the Prophet’s stay in Makkah present problems as his life was not recorded in great detail during this period. According to many muffasirūn (commentators), the Prophet’s Makkan life can be divided into four major periods. According to Sayyid Mawdūdī, the first period commenced with the conferring of Prophethood on him, which lasted for about three years. During this period the Prophet (peace be upon him) conveyed the message to his close friends and relatives. In the second period lasting two years, the Prophet (peace be upon him) faced a campaign of abuse and false propaganda and organized opposition. The third period (the sixth year of his Prophethood) saw the start of persecution and fierce opposition. This covers four years of violent hostility. The final three years of the Prophet’s stay in Makkah is the fourth period. This was a time of great hardship and suffering.1
THE PLACEMENT OF AL-KAHF
Sūrah al-Kahf belongs to the third period of the Makkan life of the Prophet (peace be upon him). During this period, the struggle was very intense. The sūrah was revealed when the Muslims were facing severe persecution. It is during this period that the Quraysh sought the help of the Ahl al-Kitāb (People of the Book) to frame some questions for the Prophet (peace be upon him) so as to test the authenticity of the revelations he received. Three questions were put to the Prophet (peace be upon him); two of them, relating to the story of Aṣḥāb al-Kahf and Dhū al-Qarnayn, were answered in this sūrah. The third, about al-Rūḥ, (soul, revelation), was dealt with in the preceding sūrah, Sūrah al-Isrā’.
Sūrah al-Kahf occupies an exact central position in the Qur’ān, covering as it does half of Juz’ (part) 15 and some part of Juz’ 16. It covers four historical events and two parables. In between there are three outstanding passages, one at the sūrah’s beginning, one right in the middle and finally the concluding ruku’. Their purpose was to provide guidance to the Prophet (peace be upon him) and the Muslims during this very difficult time in Makkah. The sūrah highlights the following:
1. Clear declaration of basic beliefs: Tawḥīd (Oneness of Allah), Risālah (Prophethood) and Ākhirah (the Hereafter) by purging faith of all alien concepts.
2. A warning to the unbelievers that the punishment from God is imminent unless they respond to the call of the Prophet (peace be upon him).
3. Guidance to the Prophet (peace be upon him) and the believers to remain patient as in the end, they will succeed.
4. The Christians are obliquely mentioned here but they are more directly addressed in the following Sūrah Maryam.
A COMPARISON OF AL-KAHF AND AL-ISRĀ’
Sūrah
