there similarities between them but they also complement each other. If there are gaps in one sūrah, the other fills it. If something is hidden in one, the other manifests it. They shine like the sun and moon. In long sūrahs we see these features in al-Baqarah and Āl ‘Imrān; in short sūrahs we can observe them in the last two sūrahs, numbers 113 and 114, which are collectively called al-Mu‘awwidhatayn (the two sūrahs in which Allah’s refuge from evil is sought). The Prophet (peace be upon him) used to recite them in pairs, for example Sūrah al-Qiyāmah in one rukū’ and al-Insān in another, and similarly Sūrahs al-Ṣaff and al-Jumu‘ah and Sūrahs al-A‘lā and al-Ghāshiyah.
According to Mawlānā Iṣlāḥī, there are some exceptions about this pairing of sūrahs, for example Sūrah al-Fātiḥah has no partner, being in itself, the Introduction to the whole Qur’ān. Incidentally, one of the names of al-Fātiḥah is al-Kāfīyah indicating that it is self-sufficient and does not need pairing. In some cases, a later sūrah is the continuation of the preceding sūrah or its appendix. For example Sūrah al-Tawbah is the continuation of Sūrah al-Anfāl and the same relationship exits between Sūrahs al-Mu’minūn and al-Nūr. There are other examples as well.2
According to Dr. Israr Ahmad, the relationship between al-Isrā’ and al-Kahf is very close. Both are equal in length. Al-Isrā’ has 111 verses while al-Kahf has 110. Al-Isrā’ begins with the Subḥān Allah (Glory be to Allah) and al-Kahf starts with al-眗amdu-lillāh (Praise be to Allah). Both these expressions of praise complement each other, as it is narrated in a ḥadīth that Subḥān Allah and al-ḥamdu-lillāh fill up the whole of the balance (mīzān), or, fill up the whole (universe) that lies between the Heavens and the earth. (Muslim)
There is a similarity in their endings as well. The last two verses of both sūrahs start with the word qul (say). Thus, there are four quls and their meanings are truly great. The penultimate verse of al-Isrā’ mentions al-Asmā’ al-Ḥusnā (the Most Beautiful Names of Allah) and that of al-Kahf alludes to Kalamāt Rabbī (the Words of my Lord). The last verse of al-Isrā’ prohibits committing shirk (associating anyone or anything with Allah), thus lowering His status, whereas al-Kahf’s last verse forbids raising anyone to Allah’s status. The last two words of al-Isrā’ are Kabbirhu Takbīrā (so Glorify Him in a manner worthy of His Glory). Hence, al-Kahf starts with al-ḥamdu-lillāh (Praise be to Allah) and this phrase is the most worthy expression of Allah’s Glory as they are the first words of Sūrah al-Fātiḥah.
There are several topics which are repeated in both sūrahs but in a different manner. The story of the Prophet Ādam (peace be upon him) and Satan is narrated in the sixth rukū‘ of both sūrahs (al-Isrā’ verses 61-65 and al-Kahf verses 50-53). There is mention of the presentation to human beings of the deeds they have performed during their lives on the Day of Judgement (al-Isrā’ verses 13-14 and al-Kahf verse 49). Taṣrīf al-Āyāt (the explanation or expounding of the Qur’ān) is mentioned in al-Isrā’ verses 41 and 89 and in al-Kahf verse 54. In both sūrahs the mission of the prophets is explained as “to proclaim good news and to warn” (al-Isrā’ verse 105 and al-Kahf verse 56). However, it should be mentioned that these are recurrent ideas occurring throughout the Qur’ān and not only in these two sūrahs.
THE IMPORTANCE OF AL-KAHF
There are many aḥādīth which encourage memorization and recitation of Sūrah al-Kahf as a safeguard against the tribulation of Dajjāl (the Antichrist). It is narrated by Abū Sa‘īd al-Khudrī: “Whosoever reads Sūrah al-Kahf as it was revealed and then if Dajjāl appears he will not be able to overcome that person.” (Ḥākim)
Its recitation on Friday is recommended by the Prophet (peace be upon him). He is reported to have said: “He who reads the whole of it on Fridays will be safe from Dajjāl.” It is narrated by Abū Dardā’ that the Prophet (peace be upon him) said: “One who holds on to the first ten verses of al-Kahf will be safe from Dajjāl.” (Muslim, Abū Dāwūd, Nasā’ī and Tirmidhī) In another ḥadīth it is said that one who holds on to the last ten verses from al-Kahf will be safe from Dajjāl. (Aḥmad) Yet another ḥadīth mentions that one who holds on to ten verses of al-Kahf will be safe from Dajjāl. (Nasā’ī) In many aḥādīth the same theme is repeated with some variation. For example, the Prophet (peace be upon him) said that “he who reads the last ten verses” or that “one who survives to see [Dajjāl] should recite over him the opening verses of al-Kahf” or that “whoever is tried by his [Dajjāl’s] fire should seek help from Allah and read the opening verses of al-Kahf, and the [fire] will be made cool and safe. (Muslim, Abū Dāwūd, Aḥmad and Tirmidhī)
It is pertinent to note in these aḥādīth that Sūrah al-Kahf is linked with Dajjāl and it is cited as an antidote from his tricks and persecution (fitnah).
THE STRUCTURE OF AL-KAHF
Sūrah al-Kahf is located in the middle of the Qur’ān and contains 110 verses, all of which were revealed in Makkah. To gain a general overview of its contents, it can be divided into eight broad sections:
Section I: Introduction (verses 1-8): These verses deal with some fundamentally important and vital themes such as about revelation itself, its value and emphasis, and on the grave consequences of the doctrine of attributing a son to God, hence thereby containing a warning to the Christians. Furthermore, the Prophet is advised not to be depressed and worried if people ignore the Qur’ānic message.
Section II: Aṣḥāb al-Kahf (verses 9-26): This section narrates the story of Aṣḥāb Kahf (the People of the Cave). This was in response to the question raised by the Quraysh. It shows the commitment of a group of young believers to the Lordship of One God Alone and how ‘time’ became a relative phenomenon in their struggle.
Section III: Guidance to the Prophet (peace be upon him) (verses 27-31): The guidance to the Prophet is to continue his task of conveying the Qur’ān to his people. This is one of the responsibilities of the Prophet (see al-Jumu‘ah 62: 2; Āl ‘Imrān 3: 164, and al-Baqarah 2: 129 and 151). This section also lays down a strategy for facing a difficult situation, one which believers might have to face in the future as well.
Section IV: Two parables (verses 32-49): Verses 32-44 narrate the parable of a rich person who possesses two fully productive gardens and of a pauper. This highlights the two opposite characters in this context. Verses 45-49: expose the reality of this worldly life in relation to the Hereafter in the form of a parable.
Section V: The story of the Prophet Ādam (peace be upon him) and Satan (verses 50-59): The purpose behind relating this story is to emphasize the true position of man in the world and his relationship with his Lord.
Section VI: The Prophet Mūsā and Khidr (peace be upon them) (verses 60-82): Verses 60-82 tell the story of the journey that the Prophet Mūsā (peace be upon him) undertook in search of knowledge about the purpose and meanings behind many events taking place in the world. These episodes illustrate that reality is not confined to that which is perceived outwardly by human beings through their faculties of seeing, hearing and thinking.
Section VII: Dhū al-Qarnayn (verses 83-101): Verses 83-98 tell the story of Dhū al-Qarnayn and his various campaigns of world domination.
Section VIII: Conclusion (verses 102-110): Verses 102-110 at
