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By Sh. Ahsan Hanif
Allah, the Most High, informs us that the Qur'an
is meant for reflection and contemplation. Allah
states,
A Book which We have sent down to you, full of
blessings that they may ponder over its Verses, and
that men of understanding may remember. d,
38:29.
One of the many reasons we find ourselves
disconnected from the Qur'an is due to us losing
this ability to ponder and reflect over the
75
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OVERCOMING TRIALS | THE MESSAGE
OF SURAH AL KAHF
greatest of Speech. The Pagan Arabs for all their
polytheistic beliefs and enmity to Islam were
overwhelmed by the linguistic beauty and
poetry of the Qur'an. Indeed, even the most
formidable of creations such as the mountains
cannot withstand its power.[2]
Since 2009, I have been researching and teaching
the Tafsr of Srah al-Kahf, the eighteenth
chapter of the Qur'an. Yet despite years of study
and having taught it a dozen times or so, the
beauty of this srah never ceases to amaze me.
It was from amongst the early portions of the
Qur'an to be revealed as is mentioned in the
adth of the Prophet [3]. It is the chapter
which we are encouraged to recite every
Friday[4] and told that by memorising or reading
its opening passage we will gain protection from
the Dajjl.[5] Yet over and above this, the four
stories mentioned within this srah are unique
to it. In this short article I want to analyse the
central theme and message of this srah as well
as why from the 114 chapters of the Qur'an, it is
this one which affords us protection from the
Dajjl.
Every chapter of the Qur'an has a theme; a
central subject matter which it discusses. The
verses, stories and main discussion points of the
chapter will then all establish that theme. It is for
this reason that Allah mentions only certain
parts of a story of a particular Prophet in one
srah and other parts of the same story in
another srah. The reason is often that only this
portion of the story is relevant to the theme.
This is also why we find certain similar verses
repeated throughout the Qur'an, often with very
slight variations; a word added or removed.
The Muslims in the early years of Islam faced
various trials and difficulties. Those trials would
change over time and evolve as the situation of
the Muslims progressed. Therefore, it is as if
Allah revealed this chapter in the early part of
Prophethood so that the Muslims would be
aware of the challenges they would face, and
more importantly how to overcome them. Thus
the theme of Srah al-Kahf revolves around the
most common trials faced by the faithful and
their solutions. Allah says in the seventh verse of
this srah,
Verily! We have made that which is on earth as an
adornment for it, in order that We may test them as
to which of them are best in deeds. Al-Kahf, 18:7.
These trials are depicted through the four
unique stories found within this surah; the
people of the cave, the man with the two
gardens, Ms's journey with Khir and Dhul-
Qarnayn.
A Trial of Persecution of One's Beliefs
The story of the people of the cave centres on a
group of believing young men who lived in a
society of shirk, wherein those young men were
persecuted for their beliefs. Allah records how
they stood firm upon their beliefs, addressing
their despot ruler and their people,
And We made their hearts firm and strong when
they stood up and said: 'Our Lord is the Lord of the
heavens and the earth, never shall we call upon
any god other than Him; if we did, we should
indeed have uttered an enormity in disbelief.' Al-
Kahf, 18: 14.
In many ways this resembles the situation of the
early Muslims when they were often tortured
and persecuted simply for saying 'L ilha illa
Allah'. Those believing young men fled their city
for fear of their lives just as the Companions fled
Mecca seeking the sanctuary of Madinah.
And when you withdraw from them, and that
which they worship, except Allah, then seek refuge
in the Cave, your Lord will open a way for you from
His Mercy and will make easy for you your
affair. Al-Kahf, 18:16.
Allah answered this supplication and gave these
young men a great miracle, showing His mercy
towards the believers, and His power over the
creation.

And they stayed in their Cave three hundred years,
and add nine.Al-Kahf, 18: 25.
This too was the case with the Prophet and
his Companions, who were often given victory
despite the odds.
And thus We made their case known to the people,
that they might know that the Promise of Allah is
true, and that there can be no doubt about the
Hour. Al-Kahf, 18:21.
This is one of the most common trials the
believers will face; trials to do with their faith. At
its most extreme, it can lead to persecution and
torture, but there are many other forms it can
take. Derogatory remarks, uncomfortable stares
and sometimes a deficiency complex when
having to openly show our religion in front of
others are all forms many of us have
experienced. At times, it can be our own family
and friends who attempt to dissuade us when
we want to increase in our attempts to practice
Islam. Throughout this story we are told of the
ways to overcome this trial; strong mn, turning
to Allah, depending and trusting in Him and
making du to Him.
Truly! They were young men who believed in their
Lord, and We increased them in guidance. Al-Kahf,
18: 13.
A trial of Wealth
The second trial mentioned within this chapter is
depicted through the story of the man who
possessed two gardens. The story and thus the
trial revolves around wealth. Allah had blessed
this man with much wealth as is described in
vivid detail in the Qur'an,
And put forward to them the example of two men;
unto one of them We had given two gardens of
grapes, and We had surrounded both with date-
palms; and had put between them cultivated fields.
Each of those two gardens brought forth its
produce, and failed not in the least therein, and We
caused a river to gush forth in the midst of them.
And he had fruit Al-Kahf, 18: 32-34.
Thus, the man not only possessed the best of
wealth as is alluded to through the mention of
grapes; historically a fruit associated with the
nobility, but the upkeep of his gardens was
minimal due to the naturally flowing rivers, and
his harvest was full every season. Additionally,
he also enjoyed the blessing of children, servants
and other supporters.
Yet all of the above only led him to arrogance
and haughtiness. He belittled his much poorer
friend and ridiculed his advice to show gratitude
to Allah.
And he went into his garden while in a state of
injustice to himself. He said: 'I think not that this
will ever perish. And I think not the Hour will ever
come, and if indeed I am brought back to my Lord,
I surely shall find better than this when I return to
Him.' Al-Kahf, 18:35-36.
He foolishly thought that his wealth and
manpower was a sign of Allah's love and
acceptance. Why else would he receive such
blessings?! Therefore, even if there was to be a
resurrection, surely a God who loved him and
showered him with such blessings in this life,
would only increase him manifold in the next.
Allah destroyed the wealth of this man to show
him and us that the wealth of this world is not a
sign of Allah's pleasure or displeasure, but rather
a test through which Allah examines our belief,
action and character. It is not about the wealth
in and of itself, but how you earn and spend it.
So his fruits were encircled with ruin. And he
remained clapping his hands with sorrow over
what he had spent upon it, while it was all
destroyed on its trellises, he could only say: 'Would
I had ascribed no partners to my Lord!' And he had
no group of men to help him against Allah, nor
could he defend or save himself. Al-Kahf, 18: 42-
43.
A dichotomy is presented within this story in the
poor sincere friend who admonished his richer
companion for his beliefs and actions. In many
ways, it is this humbleness, humility and
gratitude for the blessings of Allah which helps
one overcome this trial. The Prophet said,
By Allah, it is not poverty which I fear for you but
that the world will be spread out before you just as
it was spread out for those who came before you,
and you compete in it as they did, so it destroys
you as it did them.[15]
It should not be understood from this that
wealth is evil or to be wealthy is unpraiseworthy.
Indeed, there were numerous wealthy and
prosperous Companions such as Ab Bakr and
Uthmn. However, the evil in wealth is when it
becomes the goal in life, rather than a means to
the real goal of pleasing Allah. When this
happens, wealth can easily leads to arrogance,
pride and belittling others.
A Trial of Knowledge
The third unique story in Srah al-Kahf is that of
the two Prophets, Ms and Khir. Although the
story of Ms is oft-mentioned in the Qur'an,
this particular encounter is mentioned only this
once. It is a story where knowledge becomes a
trial. This is perhaps a perplexing concept as we
normally only associate knowledge with
goodness and benefit. Yet just as with wealth,
knowledge too can be used for good and evil. It
can also lead to arrogance, pride and looking
down upon others deemed less knowledgeable
rather than the noble attributes it should
nurture within us; humbleness, piety and a
genuine concern for the wellbeing of others.
How many times have we been guilty of
possessing these ignoble traits as a result of
some small measure of knowledge we acquired?
Ms stood one day amongst his people and
delivered a sermon. He was then asked as to
who was the most knowledgeable of people. To
this question he replied that he was without
associating his knowledge to Allah.[16] Allah then
instructed him to travel to the junction of the
two seas where he would find one endowed with
more knowledge than him in certain affairs.
And when Ms said to his boy-servant: 'I will not
give up until I reach the junction of the two seas or
until I spend years and years in travelling.' Al-Kahf,
18: 60.
The Prophet Ms then embarks upon a journey
with Khir in which they encounter three
amazing situations wherein Ms fails to grasp
the wisdom of Khir's actions. The scuttling of
the ship, killing of the young boy and repair of
the crumbling wall are then explained to Ms at
the end of their time together. This story
possesses so many lessons and etiquettes that it
requires a separate article in order to do justice
to them.[18] Suffice to say that Ms, one of the
greatest and mightiest Messengers of Allah
learns his lesson of humbleness before Allah
when he first approaches Khir by asking him to
teach from the knowledge Allah has bestowed
upon him,
May I follow you so that you teach me something
of that knowledge which you have been
taught? Al-Kahf, 18: 66.
A Trial of Power
The fourth and final story concerns the king who
conquered the East and West. The story of Dhul-
Qarnayn concerns the trial of power. When Dhul-
Qarnayn had conquered the West, Allah tested
his immense power,
Until, when he reached the setting place of the
sun, he found it setting in a spring of black muddy
water. And he found near it a people. We said: 'O
Dhul-Qarnayn! Either you punish them, or treat
them with kindness.Al-Kahf, 18: 86.
Instead of going to either extreme of treating all
his subjects harshly or with kindness, Dhul-
Qarnayn established justice,
He said: 'As for him who does wrong, we shall
punish him; and then he will be brought back unto
his Lord; Who will punish him with a terrible
torment. But as for him who believes and works
righteousness, he shall have the best reward, and
we shall speak unto him mild words.' Al-Kahf, 18:
87-88.
This then was the constitution of Dhul-Qarnayn
as he went to conquer the East and the lands
between the East and West. His justice,
compassion and goodness is further highlighted
in the way he dealt with those people who
requested his assistance against the oppression
of Gog and Magog.
They said: 'O Dhul-Qarnayn! Verily! Gog and
Magog are doing great mischief in the land. Shall
we then pay you a tribute in order that you might
erect a barrier between us and them?' He said:
'That in which my Lord had established me is
better. So help me with strength, I will erect between
you and them a barrier.'Al-Kahf, 18: 94-95.
Although this story speaks about power at the
highest level, it is the same concept of justice
and compassion which helps us deal with power
at any level and in any form. Parents hold a
measure of power over their children, a husband
likewise over his wife, an employer similarly over
his or her employees and so on. It was this that
the Prophet was emphasising in the famous
statement, Indeed all of you shepherds and each
one of you is responsible for their flock.[23]
The Connection to the Dajjl
The Dajjl is the greatest of trials as the Prophet
said, There is not a trial from the time of Adam
until the Hour greater than the Dajjl.[24] But why
is this chapter of the Qur'an so closely
connected with the Dajjl? The answer is
because the Dajjl will bring these same four
trials mentioned within this srah. Thus by
reading, memorising and understanding the
theme of this chapter as well as the solutions
contained therein, one can insh Allah overcome
the trials of the Dajjl.
The call of the Dajjl will be that he is God. He will
then persecute and oppress those who oppose
him and disbelieve in Him. The people of that
time will have experienced drought and famine.
He will pass by a group of people ordering them
to believe in him, and when they refuse he will
leave, but as soon as he does all their crops and
rations will be destroyed.[25] As such, he will use
the first trial of persecuting people for their
beliefs.
The second trial of wealth will also be used by
him. Those who believe in him will be given
plentiful crops and food, and he will order the
sky above them to bring forth its rain and the
earth around them to bring forth its vegetation.
He will pass by barren lands and order it to bring
forth its treasures.[26]
This ability to apparently bring forth rain,
vegetation and earthly treasures is all as a result
of the knowledge and power Allah has bestowed
upon him. He will use this to misguide
humankind and take them away from the
worship of Allah; thus exemplifying the third and
fourth trials mentioned in Srah al-Kahf.
Therefore, by knowing these trials one protects
themselves from not only their singular
emergence but their collective occurrence at the
hands of the Dajjl.
The Solution
The solution to these four trials is to increase in
mn, hold onto the Qur'an and follow the
example of the Prophet . This solution is
summarised within the chapter twice, once at
the beginning and once at the end. Allah says at
the beginning of this srah highlighting the three
step solution,
All the praises and thanks be to Allah, Who has
sent down to His slave the Book, and has not
placed therein any crookedness. Straight to give
warning of a severe punishment from Him, and to
give glad tidings to the believers, who work
righteous deeds, that they shall have a fair
reward. Al-Kahf, 18:1-2.
Within the first verse Allah praises Himself, an act
which increases the believer in faith, and then
mentions the Messenger and the Book.
Likewise, Allah concludes the chapter by saying,
Say, 'If the sea were ink for writing the Words of my
Lord, surely, the sea would be exhausted before the
Words of my Lord would be finished, even if we
brought another sea like it for its aid. Say: 'I am
only a man like you. It has been inspired to me that
your God is One God. So whoever hopes for the
Meeting with his Lord, let him work righteousness
and associate none as a partner in the worship of
his Lord. Al-Kahf, 18: 109-110.
Once again, Allah mentions His Words, the
Prophet and worshipping Him alone which
is the essence of faith.
This is the very essence of the understanding of
the Companions who were informed by the
Prophet () of the Dajjl and all the terrors he
would bring, including his reign on Earth; forty
days in total, a day the length of a year, a day the
length of a month, a day the length of a week
and then all the other days being normal in
length. The Companions upon hearing all of this
only thought to ask a single question, 'How do
we pray on those lengthy days?'[29] This
question gives us an insight into the thinking of
the Companions and how they understand the
solution to the trials of this life as the prayer is
the lifeline of the believer.

[2] Al-ashr, 59:21.
[3] a al-Bukhr, no. 4739 from the narration
of Abdur-Ramn ibn Yazd who narrates from
Ibn Masd.
[4] Mishkt al-Mab, no. 2116 from the
narration of Ab Sad al-Khudr.
[5] a Muslim, no. 809 from the narration of
Abu al-Dard'.
[15] a al-Bukhr, no. 6425 from the narration
of Amr ibn Awf.
[16] Ibid, no. 4727 from the narration of Ubayy
ibn Kab.
[18] Insh' Allah this will be the topic of
discussion in a forthcoming article.
[23]a al-Bukhr, no. 2409 from the narration
of Abdullh ibn Umar.
[24] a Muslim, no. 2946 from the narration of
Imrn ibn uayn.
[25] Ibid, no. 2937 from the narration of Al-
Nawws ibn Samn.
[26] Ibid.
[29] a Muslim, no. 2937 from the narration of
Al-Nawws ibn Samn.

Shaykh Ahsan Hanif, PhD, was born and raised in
Birmingham, UK. He memorised the Qur'an at a
young age and at the age of 17 received a
scholarship to study at the Islamic University of
Madinah, Saudi Arabia. As well as attaining an
ijazah in the Qur'an and a diploma in Arabic,
Shaykh Ahsan graduated from the Faculty of
Shari'ah Studies in 2006. Upon his return to the UK
he attained his PhD from the University of
Birmingham.
He is currently an imam at Green Lane masjid,
Birmingham as well as the head of the Qur'an &
Hadith Studies Department for AlMaghrib Institute.
He has spoken at Islamic conferences in various
countries, published translations of Arabic works
and is a presenter of IslamQA for Islam Channel.
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(http://muslimmatters.org/2011/04/12/cnn-
hebah-ahmed-muslimmatters-blogger-
debates-mona-eltahawy-over-french-
niqab-burka-ban/)


On Salafi Islam | Dr. Yasir Qadhi
(http://muslimmatters.org/2014/04/22/on-
salafi-islam-dr-yasir-qadhi/)
Dr . Yasi r Qadhi
(ht t p://musl i mmat t er s. or g/aut hor /yasi r -
qadhi /)
Apr i l 22, 2014
@435
(ht t p://musl i mmat t er s. or g/2014/04/22/on-
sal afi - i sl am- dr - yasi r - qadhi /#comment s)
Yasir Qadhi: My Conversion
Admitting Ones Mistakeand Moving
On
(http://muslimmatters.org/2009/05/18/yasir-
qadhi-my-conversion-admitting-ones-
mistake-and-moving-on/)
Dr . Yasi r Qadhi
(ht t p://musl i mmat t er s. or g/aut hor /yasi r -
qadhi /)
May 18, 2009
@387
(ht t p://musl i mmat t er s. or g/2009/05/18/yasi r -
qadhi - my- conver si on- admi t t i ng- ones- mi st ake-
and- movi ng- on/#comment s)
Polygamy: Rational or Irrational?
(http://muslimmatters.org/2011/07/04/polygamy-
rational-or-irrational/)
Umm Reem (Saba Syed)
(ht t p://musl i mmat t er s. or g/aut hor /umm-
r eem/)
Jul y 4, 2011
@383
(ht t p://musl i mmat t er s. or g/2011/07/04/pol ygamy-
r at i onal - or - i r r at i onal /#comment s)
With Scholars LikeThese Yasir
Qadhi on Shaykh al-Azhar Tantawi
/ Niqaab Incident
(http://muslimmatters.org/2009/10/07/with-
scholars-like-these/)
Dr . Yasi r Qadhi
(ht t p://musl i mmat t er s. or g/aut hor /yasi r -
qadhi /)
Oct ober 7, 2009
@382
(ht t p://musl i mmat t er s. or g/2009/10/07/wi t h-
schol ar s- l i ke- t hese/#comment s)
ThePenalty Box: Muslim Womens
Prayer Spaces
(http://muslimmatters.org/2010/02/08/the-
penalty-box/)
(http://muslimmatters.org/2014/04/22/on-
salafi-islam-dr-yasir-qadhi/)
(http://muslimmatters.org/2009/05/18/yasir-
qadhi-my-conversion-admitting-ones-
mistake-and-moving-on/)
(http://muslimmatters.org/2011/07/04/polygamy-
rational-or-irrational/)
(http://muslimmatters.org/2009/10/07/with-
scholars-like-these/)
(http://muslimmatters.org/2010/02/08/the-
penalty-box/)
I fy Okoye
(ht t p://musl i mmat t er s. or g/aut hor /i fy-
okoye/)
Febr uar y 8, 2010
@381
(ht t p://musl i mmat t er s. or g/2010/02/08/t he-
penal t y- box/#comment s)
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