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37973585 Surah Al Kahf and the Modern Age

37973585 Surah Al Kahf and the Modern Age

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An anal ytical study of Sūrah al-Kahf of the Qur’an that seeks to
explai n the reality of a mysterious European Jewish-Christian
alliance that is waging unjust war on Islam and oppressing
Muslims while pursuing a sinister global agenda on behalf of the
Euro-Jewish State of Israel.


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Ansari Memorial Series
Internet Edition http://www.imranhosein.org
1
´¦´¸¯.._-Β ×‹L.`.· l i‾Ρ|
.‹´´ρ `¸.`.. ’ls !Β `Οl 1>´ .«. ¦´¸¯.>
Khidr said to Moses, “Surely you would not be able to show patience with me.
Indeed, how can you show patience in respect of that which lies beyond your
comprehension (since you can temporarily see with only one eye, and
consequently can access only external empirical knowledge)?”
(Sūrah al-Kahf, 18:66-67)
Those like Dajjāl, who see with one eye, can never be patient enough to learn
from those like Khidr, who see with two eyes, i.e., the external and the
internal. Dajjal’s epistemological attack on mankind renders them internally
blind and, hence, easily deceived by ‘external appearance’ while remaining
incapable of penetrating ‘internal reality’ in all that pertains to his mysterious
mission. They sometimes lose faith in Allah Most High and become
profoundly misguided without being even conscious of such. Nearly always,
however, they lack the capacity to understand either the movement of history
or the role that Jerusalem and the Holy Land play in the End of History. The
Qur’an declares of such people that they have a status akin to “cattle”.
Abū Darda reported that Allah’s Messenger said, “If anyone memorizes the first ten
verses of Sūrah al-Kahf, he would be protected from Dajjāl.” (Sahīh Muslim)
“He who among you will survive to see him (Dajjāl) should recite over him the
opening verses of Sūrah al-Kahf.” (Sahīh Muslim)
“He who recites three verses at the beginning of al-Kahf would be protected from the
trial of the Dajjāl.” (Tirmīdhi)
Abu Sa’īd al-Khudri reports that the Prophet said: “Whoever recites Sūrah al-Kahf on
Jum'ah (i.e., ‘Friday’ of the pagan world) would have illumination from the light (of
the Sūrah) from one Jum'ah to the next.” (Nasā’i, Baihaqī, Hākim)

Ansari Memorial Series
Internet Edition http://www.imranhosein.org
2
Copyright © Imran N. Hosein
Email: ihosein@tstt.net.tt or inhosein@hotmail.com
Website: www.imranhosein.org
2007 / 1428


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Freely distributed in electronic format, may not be sold.
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For my beloved wife Aisha
Who sees with two eyes
I built a house for her here on earth
May Allah Most Kind build for her
one in heaven. Āmīn!
Ansari Memorial Series
Internet Edition http://www.imranhosein.org
4
CONTENTS

Ansari Memorial Series

Preface
Chapter One Introduction
Chapter Two The Qur’ān and Time
Chapter Three The Sūrah and the Sunnah
Chapter Four Historical background of the revelation of
Sūrah al-Kahf
Chapter Five The Story of the Young Men and the Cave
Chapter Six The Parable of Two Men – One Rich and the
other Poor
Chapter Seven The Parable of Moses and Khidr
Chapter Eight The Story of Dhūl Qarnain
Chapter Nine The Beginning of Sūrah al-Kahf
Chapter Ten The End of Sūrah al-Kahf

Appendix 1 The Epistemological importance of Dreams in
Islam
Ansari Memorial Series
Internet Edition http://www.imranhosein.org
5
ANSĀRI MEMORIAL SERIES

The Ansāri Memorial Series is published in honor of the
distinguished Islamic scholar, philosopher and Sūfi Shaikh, Maulāna
Dr. Muhammad Fadlur Rahmān Ansāri (1914–1974). Publication of
the Series began in 1997 to commemorate his 25
th
death anniversary.
Maulāna Ansāri was an Islamic scholar, a teacher and a spiritual
guide who spent his entire life struggling in the sacred cause of Islām
in what had become an essentially godless world. His labors in that
sacred cause took him on travels completely around the world several
times on Islamic lecture-tours in the 1950’s to 1970’s. He would leave
his new home in Karachi (having migrated from India when Pakistān
came into being in 1947) and travel west, and then return to his home
months later coming from the east.
Maulāna was a graduate of Aligarh Muslim University, India,
where he studied Philosophy and Religion. He derived his Islamic
philosophical and spiritual thought from the Islamic scholar, Dr.
Muhammad Iqbāl. Iqbāl was the author of that masterpiece of Islamic
scholarship, “The Reconstruction of Religious Thought in Islām.”
Maulāna Ansāri’s great work of Islamic scholarship, “The Qur’anic
Foundations and Structure of Muslim Society”, itself constituted a
response to Iqbāl’s call for “reconstruction of religious thought.”
He received his spiritual training from Maulāna ‘Abdul ‘Aleem
Siddiqui, an Islamic scholar, Sūfi Shaikh, and roving missionary of
Islām. Most important of all, he received the Sūfi epistemology from
both Iqbāl and Maulāna Siddiqui and delivered it to his students. The
Sūfi epistemology recognized that when Truth is embraced (i.e., Islām
is accepted) and is lived with sincerity and devotion to Allah Most
High, it eventually enters the heart (i.e., Islām grows into Imān). In the
Hadīth al-Qudsi it is reported that Allah Most High declared: “My
heavens and My earth are too small to contain Me, but the heart of My
Ansari Memorial Series
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6
faithful servant can contain Me.” This Hadīth vividly describes the
implications of the entry of Truth into the heart.
When Truth enters the heart, then a divine light (nūrullah) also
eventually enters, and that light permits the believer’s powers of
observation and internal intuitive spiritual insight to penetrate beyond
the ‘external’ appearances of things to reach their ‘internal’ reality. At
this stage of the growth of Truth in the heart the believer now sees
with two eyes – the ‘external’ and the ‘internal’ (Dajjāl, the False
Messiah, sees with only one eye – the ‘external’). The believer who
pursues a ‘Jihād fillah’ (i.e., a struggle ‘in’ Allah) is blessed with
growth from Imān to the stage of Ihsān. This is also known as
Tasawwuf.
It is only with inner light in the discerning heart of a true believer
that the continuously unfolding Signs of Allah (Ayātullah) can be
recognized, and only thus can the world today be read and correctly
understood. Those who perceive the reality of the world today know
that we live in the age of Fitan, i.e., the Last Age or the age of al-
Qiyāmah (which would first culminate with the end of history and the
triumph of Islam, and then, subsequently, with the end of the world
and its transformation into a new world).
Maulāna Ansāri devoted the last ten years of his life (1964–1974)
to the establishment of the Aleemiyah Institute of Islamic Studies in
Karachi. He struggled at Aleemiyah to train a new generation of
scholars of Islām who would be spiritually and intellectually capable
of using the Qur’ān and Ahadīth to understand the mysterious modern
age, and to then respond appropriately to its awesome challenges. Out
of his labors emerged scholars such as Dr. Waffie Muhammad and
Imran N. Hosein (Trinidad, West Indies), Dr. Abul Fadl Mohsin
Ebrahim, Dr. Abbas Qasim (marhūm), Muhammad Ali Khan and others
(Durban, South Africa), Siddiq Ahmad Nasir, Raouf Zaman and
Muhammad Saffie (Guyana, South America), Ali Mustafa (Suriname,
Ansari Memorial Series
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7
South America), Basheer Ahmad Keeno (Mauritius), and so many
others who graduated from the Aleemiyah Institute of Islamic Studies,
Karachi, Pakistan.
The Ansāri Memorial Series consists of the following books, all
written by one of Maulānā’s students:
• Jerusalem in the Qur’ān – an Islamic View of the Destiny of
Jerusalem;
• Sūrah al-Kahf: Text Translation and Modern Commentary;
• Sūrah al-Kahf and the Modern Age;
• The Religion of Abraham and the State of Israel –– A View from the
Qur’ān;
• Signs of the Last Day in the Modern Age;
• The Importance of the Prohibition of Ribā in Islām;
• The Prohibition of Ribā in the Qur’ān and Sunnah;
• Dreams in Islām – A Window to Truth and to the Heart;
• The Caliphate, the Hejāz, and the Saudi-Wahhabi Nation-State;
• The Strategic Significance of the Fast of Ramadan, and Isrā and
M’irāj;
• One Jamā’at - One Amīr: The Organization of a Muslim Community
in the Age of Fitan.
The Series, which depict at least some of the ‘fruits’ of the ‘tree’
that was planted by the Maulāna, is devoted to an effort of
understanding the ‘reality’ of the world today, explaining it accurately,
and responding to its unprecedented challenges appropriately.
Three new books are now included in the Series. Two of them, on
Sūrah al-Kahf, form part of a proposed quartet of books on that Sūrah.
Other books on Dajjāl and on Gog and Magog would complete the
quartet, Insha Allah. The third new book in the Series is comprised of
a collection of essays on the theme of ‘Signs of the Last Day in the
Modern Age’.
Ansari Memorial Series
Internet Edition http://www.imranhosein.org
8
The Series will be incomplete without a biography of that great
scholar himself – his life, his work and his thought. Work has already
commenced on that biography.
Maulāna Ansāri honored his own Shaikh, Maulāna Muhammad
‘Abdul ‘Aleem Siddiqui, by establishing the Aleemiyah Institute of
Islamic Studies in Pakistan, and by publishing the Aleemiyah
Memorial Series. The Ansāri Memorial Series represents a humble
effort to follow in that noble tradition.

Ansari Memorial Series
Internet Edition http://www.imranhosein.org
9
Preface
Praise be to Allah Most High through Whose Kindness Sūrah al-
Kahf and the Modern Age is now published. May He bless this humble
work to reach Muslims in many parts of the world. May it assist them
to grow closer to the Qur’ān and to this Sūrah – especially every day
of Jum'ah when the Sūrah is to be recited for protection from the
Fitnah of Dajjāl. May it refresh their memory of the meaning of the
Sūrah and, more importantly, constantly deepen their understanding of
the Sūrah. Amīn!
As war on Islam intensifies and the time approaches when the
imposter Euro-Jewish State of Israel makes its bid to become the
ruling State in the world, and Dajjāl the false Messiah would rule the
world from Jerusalem and declare that he is the true Messiah, I fear
that there would be many who would ban books on the Qur’ān. I
therefore pray most humbly, and ask my gentle readers to also kindly
join in the prayer, that Allah Most High might protect books (such as
this humble quartet of books on Sūrah al-Kahf) that employ the
blessed Qur’ān to expose those in the godless modern age who are
waging unjust war on Islam and Muslims. Āmīn.
A mysterious Euro-world-order with a Jewish-Christian alliance
wages war on Islam on behalf of the Euro-Jewish State of Israel. If
there is any merit at all in this book it can, perhaps, be located in its
role as a very humble pioneering work that might possibly inspire
others, more competent than this writer, to a more comprehensive
effort in using this Sūrah of the Qur’ān to explain that world today.
The first volume of four, containing ‘Text Translation and
Modern Commentary of Sūrah al-Kahf’, made its appearance at the
same time as this main work on the subject entitled ‘Sūrah al-Kahf
and the Modern Age’, and was meant to function as a companion
volume to this main work. I pray that I might be able to write
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10
additional volumes on this subject, Insha Allah, in order to attempt a
more comprehensive modern interpretation of the Ahadīth and
Qur’anic verses dealing (directly and indirectly) with the critically
important topics of Dajjāl the false Messiah or Anti-Christ, and of
Gog and Magog.
The writing of the first two books on Sūrah al-Kahf was kindly
sponsored in the names of Rabia Aboobakar Hussein Jakhura and
Aboobakar Hussein Jakhura of Malawi in Africa, Abdul Majid Kader
Sultan and Fatimah Abdullah of Malaysia, and Hajjah Haniffa Bte
Omar Khan Sourattee and Hajjah Mariam Bte Fakir Mohammed of
Singapore.
May Allah Most Kind bless them all. Āmīn!

Imran N. Hosein
Kuala Lumpur, Malaysia
June 2007
Ansari Memorial Series
Internet Edition http://www.imranhosein.org
11
CHAPTER ONE
INTRODUCTION
This book analyses and interprets Sūrah al-Kahf of the Qur’ān in
an attempt to explain the reality of the world in the modern age. It is is
written for the benefit of those who already believe in the Qur’ān as
the revealed word of the one true God. Those who do not believe in
the Qur’ān, or who reject it’s claim to be a divine revelation, are
invited to prove their claim by responding to the 1400 year-old
challenge to produce a chapter like any in the Holy Book.
We can therefore begin by directing attention to the declaration
made by the Qur’ān that its primary function is to explain all things:
= ……. !´Ζl“Ρ´ρ i‹ls .≈.>l¦ !´Ζ≈´‹¯.. ≅>l .`_: …..……
〈∩∇'∪
“ . . . And We have sent down to thee (O Muhammad) the Book (i.e., the
Qur’ān) which explains all things . . . .”
(Qur’ān, al-Nahl, 16:89)
Muslims sometimes forget that no one can penetrate the reality of
the modern age in which we now live without explanation and
guidance provided by the Qur’ān. This remains true for globalization,
international politics, the world economy, international monetary
affairs, the increasing prosperity of those who belong to or support the
modern Euro-Jewish/Euro-Christian world-order, and the increasing
poverty and destitution of those who resist Euro-Jewish/Euro-
Ansari Memorial Series
Internet Edition http://www.imranhosein.org
12
Christian rule. It remains true of the modern feminist revolution. And
it is true in respect of the return of the Jews to the Holy Land to
reclaim it as their own, the restoration of a State of Israel (in the Holy
Land some 2000 years after Allah Most High had ordained its
destruction), and the imminent assumption by Israel of the status of
‘ruling state’ of the world.
Yet he who does not grasp the reality of the world today can
never be certain that he is rightly guided, and hence cannot function as
a reliable guide for others. The predicament of Muslims today is that
most leaders do not comprehend reality, and are hence themselves
profoundly misguided. The true servants of Allah Most High, on the
other hand, who are blessed with knowledge of reality, are either
banned from teaching, or are demonized, marginalized and persecuted
to such an extent that they are unable to function as guides. Therefore
their guidance hardly ever reaches the masses of Muslims. The scholar
of Islam who now attempts with spiritual insight to interpret the
blessed Qur’ān and the Ahadīīth of Prophet Muhammad (peace and
blessings of Allah Most High be upon him) to explain today’s mysterious
world is confronted with another serious problem. His internally-blind
peers shun him, and the seriousness and integrity of his scholarship is
questioned.
This book confirms those who comprehend the reality of the
world today to be a people who have not only studied and understood
the explanation and guidance of the Qur’ān but, in particular, of Sūrah
al-Kahf of the Qur’ān, as it explains the modern age. They also
recognize that this Sūrah must be recited on every day of Jum’ah (i.e.,
Friday) for protection from the awesome tests and trials of this age.
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13
This book argues that religious knowledge imparted in today’s
traditional institutions of higher Islamic learning (i.e., the Dār al-
Ulūm) is insufficient to penetrate the Qur’anic explanation of the
reality of the world today. In addition to the perennial truth delivered
through traditional religious knowledge, the scholars of Islam need to
access ‘strategic knowledge’. Such knowledge is delivered through the
medium of what the Qur’ān describes as al-Basīrah (i.e., internal
intuitive spiritual insight) and through the adoption of a critical
approach to the study of modern thought that has come from modern,
essentially godless western civilization. This is so because the
supreme challenge to Islam and to the religious way of life has come
from that civilization.
We argue that unless the scholars are blessed with spiritual
insight (in addition, of course, to knowledge that is externally
derived), unless they see with the ‘light’ of Allah, the world would
usually deceive them. This is so because it is in the very nature of
modern western civilization that ‘appearance’ and ‘reality’ are often
quite different from each other. The road to hell, for example, is
deceptively presented to appear as the road to heaven (i.e.,
industrialization, modernization, progress and prosperity) and vice
versa, exactly as prophesied by Prophet Muhammad (sallalahu ‘alaihi wa
sallam).
All through the history of Islam it has been the authentic Sufi
Shuyūkh (Shaikhs), more than any others, who have walked the path
which led to spiritual insight, and they, more than any other, have
succeeded in penetrating the internal reality of things. Yet we live in
an age in which the authentic Sufi Shuyūkh (Shaikhs), such as my
distinguished teacher of blessed memory, Maulāna Dr. Muhammad
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14
Fazlur Rahman Ansāri (1914-1974), and his distinguished teacher and
refulgent lantern of spiritual magnetism, Maulāna Muhammad ‘Abd
al-‘Aleem Siddiqui (1892 -1954), are the target of vicious and
sustained attacks.
This book also reminds that there are those amongst mankind
whose hearts have been so sealed by Allah Most High that they can
never understand the Qur’ān:
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“And who could exceed the wickedness of he to whom his Lord-God’s
messages are conveyed, and who thereupon turns away from them, forgetting
all his accumulated (evil) deeds?
Behold, over their hearts have We laid veils that prevent them from grasping
the truths (revealed in this Qur’ān); and into their ears (We have placed)
deafness; and though you may call them to the (true) guidance (of this
Qur’ān), they will never embrace it.
(Qur’ān, al-Kahf, 18:57)

What is the Qur’anic explanation of the ‘reality’ of the age in
which we now live?
In the process of analyzing Sūrah al-Kahf we are led to the
conclusion that the world now exists in the Last Age (i.e., the age of
al-Qiyāmah), and that the dominant actors of the modern age are
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15
Dajjāl the false Messiah or Anti-Christ, and Gog and Magog. That is a
conclusion of tremendous importance since it confirms that we now
live in an age that is deceptive, godless, oppressive, and fraught with
unprecedented dangers and peril.
Our view, and Allah Knows best, is the ‘Last Age’ began when
Allah Most High changed the direction of prayer (Qiblah) for all
believers, from Jerusalem to Makkah. The Qiblah in Jerusalem was
the sacred temple (Masjid al-Aqsā) which Prophet Solomon (alaihi al-
Salām) built, and which held a sacred rock. And the Qiblah in Makkah
was the sacred temple (Masjid al-Harām or K’abah) which Prophet
Abraham (alaihi al-Salām) built and which also held a scared stone. This
change in Qibla occurred some seventeen months after the migration
of Prophet Muhammad (sallalahu ‘alaihi wa sallam) (Hijrah) from Makkah
to Madina.
As a direct consequence of this change in Qiblah the world
witnessed the birth a new community (i.e., Ummah) within the
religion of Abraham (i.e., Millah) under the leadership of Prophet
Muhammad (peace and blessings of Allah Most High be upon him). This
Muslim Ummah replaced the Israelites as the new ‘chosen’
community representative of the true religion of Abraham (peace be
upon him). As a consequence of the Jewish rejection of Prophet
Muhammad (sallalahu ‘alaihi wa sallam) as a true Prophet of the One God,
that Israelite religious community (Banū Isrāīl) lost whatever had
remained of its validity.
The Jews were prepared to recognize Muhammad (sallalahu ‘alaihi
wa sallam) as a Prophet sent to the Arabs. But they adamantly rejected
the claim that an Arab Prophet could be sent to those (i.e., Jews) who
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16
were the “chosen people of the Lord-God”! Rather, they insisted that
none but a Jew could be sent as a Prophet over the Jews.
It was as a direct result of Jewish rejection of Prophet
Muhammad (sallalahu ‘alaihi wa sallam), and of the Qur’ān that was
revealed to him, that Allah Most High released Dajjāl, the false
Messiah or Anti-Christ, as well as Gog and Magog into the world at
that time. And so the Last Age appropriately commenced in the
lifetime of the Last Prophet, Muhammad (sallalahu ‘alaihi wa sallam), and
that is the explanation for his famous declaration which he made while
holding up two of his fingers side by side with each other:
Narrated Sahl bin Sad: I saw Allah’s Apostle pointing with his index and
middle fingers, saying, “The time of my advent and the (Last) Hour are like
these two fingers. The great catastrophe will overwhelm everything. I and the
Last Day are like these two (fingers).”
(Sahīh Bukhāri)
No one can explain or respond to the challenges of the Last Age
without a proper insight into the subjects of Dajjāl and of Gog and
Magog. What this book demonstrates is that Sūrah al-Kahf constitutes
the key to the understanding of those subjects. Hence this Sūrah
explains the strange modern age that continues to unfold so
ominously.
The next conclusion to which we have arrived as a result of our
study of Sūrah al-Kahf is that survival of faith in Islam is not possible
unless the believers take steps to disconnect from the godless cities of
the modern age and strive to establish Islam in the remote countryside.
This was the view of the great Turkish scholar of Islam, Badiuzzamān
Saīd Nursi. The Chinese Communist leader Mao Tse Tung also had a
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17
similar view concerning the methodology of his revolutionary
struggle. For our part we propose a strategy of establishing Islam at a
micro-level in remotely-located Muslim Villages where Muslim
women and children would be shielded from the oppression,
godlessness, decadence and anarchy that is overtaking the world.
The epistemologically-challenged scholars of Islam of the
modern age advocate the exactly opposite view. They claim that
Muslims have an obligation to remain a functional part of the modern
world and should follow them in establishing residence in the grand
cities of the modern age in order to play their part in guiding mankind
to the right path.
Sūrah al-Kahf, the Jews, and the Last Age
Sūrah al-Kahf has a very special link with the Jews and with the
Last Age. Every Jew and Christian should be interested in
understanding this link.
The (Jewish) Rabbis in Madina had posed three questions with
which to test Muhammad (sallalahu ‘alaihi wa sallam). If he could
correctly answer the three questions it would be confirmed that he was
indeed a true Prophet. This book provides a detailed account of the
event, the three questions and their answers. The book also attempts
an analysis of those answers.
Our careful examination of the questions as well as the answers
given in the Qur’ān, reveal that the questions in themselves did not
directly target the subjects concerning which Prophet Muhammad
(sallalahu ‘alaihi wa sallam) was being tested. Rather the real agenda was
hidden behind the questions that were posed.
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18
The questions were cunningly posed with an ultimate objective of
determining whether Prophet Muhammad (sallalahu ‘alaihi wa sallam)
knew about Dajjāl and about Y’ajūj (Gog) and M’ajūj (Magog) whose
advent constituted major Signs of the Last Day.
Sūrah al-Kahf commenced with an answer to the first question in
which Dajjāl remained the unspoken target. The primary objective of
this book is to so analyze the Sūrah as to extract that guidance within
it that would help believers to deepen their understanding of Dajjāl,
and enhance their capacity to protect themselves and their families
from the Fitnah (tests and trials) of Dajjāl.
When the Sūrah responded to the second question it introduced
the subject of Y’ajūj (Gog) and M’ajūj (Magog).
Sūrah al-Kahf contains four stories, presented sometimes as
narratives and sometimes as parables. The first story about the young
men and the cave deepens our understanding of Dajjāl as well as Gog
and Magog. The second story about the rich man and the poor man is
basically pointing to Dajjāl. The third story concerning Musa (alaihi al-
Salām) and Khidr (alaihi al-Salām) is, perhaps, the most important of all
and, again, furthers our understanding of Dajjāl. Finally the fourth and
last story about the great traveler introduces and explains the subject
of Gog and Magog. This book explains these four stories and parables
of Sūrah al-Kahf.
Before we can turn to those beautiful stories and parables we
must first examine the concept of time in the Qur’ān. Unless we grasp
that subject we cannot penetrate the religious symbolism in the Qur’ān
and Ahadīth pertaining to the Last Age, nor can we understand the
dominant actors in the Last Age, namely, Dajjāl the false Messiah or
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Anti-Christ and Gog and Magog. It is for this reason that the book
commences with the highly unusual subject of ‘The Qur’ān and
Time’.
I never could grasp, while I was a young student of Maulāna Dr.
Ansari at the Aleemiyah Institute of Islamic Studies in Karachi,
Pakistan, during the years 1964-1971, the reason he directed so much
attention and effort to teach the subject of ‘multi-dimensional time’ in
Islam. It is only now since I have discovered the tremendous link
between ‘time’ and the Signs of the Last Day that I have finally
realised the great wisdom of that teacher in what he was trying to
impart to us of this difficult subject so long ago.
Yet, not even in the Dār al-‘Ulūm or institutions of higher
Islamic learning is this subject taught any more. One of the causes for
this lies, perhaps, in the current war being waged on the spiritual heart
of Islam, i.e., Tasawwuf or al-Ihsān. In addition, many Sufis have
themselves abandoned the Sufi epistemology that recognizes the
validity of internal intuitive spiritual insight as a source of knowledge.
We have provided some evidence of this perplexing phenomenon in
our essay entitled ‘Iqbal, the Sufi Epistemology and the End of
History’ (Published in our book of essays entitled ‘Signs of the Last
Day in the Modern Age’).

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CHAPTER TWO

THE QUR’ĀN AND TIME
The very essence of time as divinely taught in Sūrah al-Kahf of
the Qur’ān, and as interpreted in this essay, is that it is complex and
multi-dimensional. There is a multi-dimensional movement of time as
it passes through the ages. Only the faithful and righteous are
endowed with Nur (i.e., light) which gives them the capacity to
penetrate the reality of time. In a very famous Sūrah of the Qur’ān
(i.e., al-‘Asr) named after time, Allah Most Wise warns that all except
the believers would be at sea about this subject. They would be in a
state of loss because of their incapacity to fathom the subject of time
and thus to swim gracefully with the river of time as it flows to a
destination which would witness the final triumph of Truth over
falsehood (See Qur’ān, al-‘Asr, 103:1-3).
The youths in Sūrah al-Kahf thought that their 300-year long stay
in the cave lasted just a day or part of a day because every spiritual
experience and contact with the eternal transports us to a world in
which we lose track of time (i.e., the ‘here and now’ or the ‘moment’).
Whoever breaks the barrier that imprisons us in the prison of the
‘here’ and ‘now’, can experience timelessness. Only true love for
Allah Most High and sincere devotion to the religion of truth can
break the barrier of time.
This essay argues that none can understand Dajjāl, the
mastermind of the strange world today, unless he first liberates the
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mind from the prison of the ‘here and now’ and penetrates the
different worlds of time.
All, save those who have faith in Allah Most High, remain
imprisoned in the consciousness of only one dimension of time. When
those who are devoid of faith are raised on the Last Day, veils will be
removed from their eyes so they will see with a sharpness of vision
hitherto not possible. That new sharpness of vision, in turn, would
reveal to them something of the reality of time.
The Qur’ān has described a people who would one day be forced
out of that prison of time to see the real world. Even though they may
have lived for scores of years in this life, yet after their resurrection
into a new world (which would be ghair al-ard, i.e., different from the
present order of creation; see Qur’ān, Ibrāhim, 14:48), they would
themselves be conscious of the new dimension of time into which they
have been reborn. They will then declare that the scores of years in
their previous life seem like “a day or part of a day”:
= ‰1l ·Ψ´ ’· '#±s Β ¦‹≈δ !´Ζ±:>· iΖs ì´.!Ls ì`,..·
Π¯θ´‹l¦ ‰ƒ‰> ∩⊄⊄∪ 〈
(It will be said) “You were heedless of this (Day of Judgement), now have
We removed thy veil, and sharp is thy sight this Day! (And one of the first
things that they now see with their sharp sight would be the reality of
‘time’.)”
(Qur’ān, Qāf, 50:22)
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= Ÿ≅≈· ¯Ν´ `Ο.:.l ’· ¯‘N¦ Š‰s _.Ζ™ ∩⊇⊇⊄∪ ¦θl!· !´Ζ:.l !´Β¯θƒ ρ¦
´-. Θ¯θƒ ≅↔`.· _·Š!-l¦ ∩⊇⊇⊂∪ Ÿ≅≈· β| `Ο.:.l āω| ξ‹l· ¯θl ¯Ν>‾Ρ¦
`Ο.Ζ´ βθϑl-. ∩⊇⊇⊆∪ 〈
He will ask (those who are doomed): “What number of years did you stay on
earth?” They will answer: “We have spent there a day or part of a day: but
ask those who (are able to) count time.” He will say: “Ye stayed not but a
litt le if ye had only known!”
(Qur’ān, al-Muminūn, 23:112-114)
= Π¯θƒ´ρ `Πθ1. πs!´.l¦ `Ο.1`ƒ βθ`Β,>`Κl¦ !Β ¦θ:.l ´¸¯.s πs!™
il‹´ ¦θΡl´ βθ>·σ`ƒ ∩∈∈∪ Α!·´ρ _·%!¦ ¦θ.ρ¦ ´Νl-l¦ ´≈ϑƒN¦´ρ
‰1l `Ο.:.l ’· .≈.´ ´<¦ ’|| Π¯θƒ ±-.l¦ ¦‹≈γ· `Π¯θƒ ±-.l¦
¯Ν÷Ζ>≈l´ρ `Ο.Ζ´ Ÿω βθϑl-. ∩∈∉∪ 〈
On the Day that the Hour (of reckoning) will be established the transgressors
will swear that they tarried not but an hour: thus were they used to being
deluded! But those enbued with knowledge and faith will say: “Indeed ye did
tarry within Allah's Decree to the Day of Resurrection and this is the Day of
Resurrection: but ye were not aware!”
(Qur’ān, al-Rum, 30:55-56)
These verses of the Qur’ān reveal a relationship between ‘faith’
and time such that those who possess faith would penetrate the reality
of time. The depth of penetration of that reality would be a measure of
‘faith’.
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‘Protestant’ Islam and the concept of Time
‘Protestantism’ is a uniquely European phenomenon. It represents
a strange conception of religion bereft of its spiritual core. It thus
facilitates the emergence of a western ‘one-eyed’ epistemology that
limits knowledge to external observation while casting doubt about, or
denying the validity of knowledge internally or spiritually derived.
When that epistemology influenced Islamic thought it created a
‘Protestant’ Islam that abandoned the Islamic spiritual quest. It
eventually became a strange and curious creature that worked
overtime on behalf of Dajjāl, the false Messiah, while waging war on
the Sufis of Islam and on the use of internal intuitive spiritual insight
in the interpretation of religious symbolism.
Prophet Muhammad (sallalahu ‘alaihi wa sallam) has explained the
subject of Dajjāl the False Messiah, or Anti-Christ, in quite some
detail. Among the things he said about Dajjāl was that:
“. . he would live on earth (after Allah Most High releases him) for a period
of forty days, one day (being) like a year, one day like a month, one day like
a week, and all his days (i.e., all the rest of his days) like your days”.
(Narrated by al-Nawwās ibn Sama’ān and recorded in Sahīh Muslim)
Some scholars of Islam have most unfortunately been deceived,
because of the profound intellectual impact of modern Euro-Christian
and Euro-Jewish western colonial rule over the world of Islam, into
embracing a ‘Protestant’ version of Islam. As a result they see with
only ‘one’ eye, the ‘external’, and are either unwilling to, or incapable
of interpreting any sacred text pertaining to time beyond its literal
meaning. Such scholars would insist that somewhere on earth, if we
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would only search well enough, we could find a place where a single
‘day’, as we know a ‘day’, can last for as long as a ‘year’, as we know
a ‘year’. We could also find a place where a ‘day’ can last for a
‘month’, and another for a ‘week’; and that when Allah Most High
releases him into the world, if we continue our search in those places,
we should eventually be able to locate Dajjāl.
Unfortunately the nearest that we can approach to this
explanation is at the north and south poles where we can experience
six months of continuous light and another six of continuous darkness.
But that phenomenon cannot explain the Hadīth.
The authentic Sūfi Shuyūkh (Shaikhs) of Islam have been, for
more than a thousand years, spiritual luminaries who penetrated the
very heart of the religious way of life, and like Khidr (‘alaihi al-Salām),
they saw with ‘two’ eyes, i.e., the external and internal. (Imam al-
Ghazzali is one of them.) Because of the depth of faith they had
attained they were able to comprehend the reality of time.
Following the path of Khidr (‘alaihi al-Salām) we have applied the
Sufi epistemology of internal intuitive spiritual insight to the
interpretation of religious symbolism (t’awīl al-Ahadīth).
Consequently, we have dismissed the view that any amount of
searching at the poles, or anywhere else on earth, could result in
Dajjāl ever being located on earth. Rather, we hold the view that the
only place on earth that a believer would ever be able to see and
recognize Dajjāl in person is in the Holy Land. It would of course be
at the very end of his evil reign over the world when ‘his day’ would
be like ‘our day’ and, hence, when he would be in our dimension of
time.
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Perhaps it is because of special divine blessings conferred upon
the Holy Land that the passage from different dimensions of time to
our time has often taken place there. This would explain why Prophet
Muhammad (sallalahu ‘alaihi wa sallam) had to be taken to Jerusalem in
order to be raised to the Samāwāt (i.e., the seven strata of space and
time, other than our own, that Allah Most High fashioned after having
created the earth and all within it, for the benefit of mankind. See
Qur’ān, al-Baqarah, 2:29).
But at that time Dajjāl would have successfully completed his
mission and his enigmatic ‘forty’ days on earth would be about to end.
Those who remained strangely incapable of recognizing Dajjāl at
work right here in our world, cannot function as guides for the
believers since they are themselves deceived.
But we do not deny those (Protestant) Islamic scholars the right
to keep on searching! They are also waiting for the ‘donkey’ on which
Dajjāl would ride (according to a Hadīth of the Prophet): “It would
travel as fast as the clouds and would have its ears stretched out wide.”
Also, “He (Dajjāl) would step into the ocean and the water would reach him
up to his knees.” We have used the Sufi epistemology to recognize
‘religious symbolism’ at work in these Ahadīth and to interpret that
symbolism. The symbol of the “donkey” represents modern aircraft.
And modern technology permits the depths of the ocean to be
penetrated. Thus can we understand the prophecy of Dajjāl’s “stepping
into the ocean”, etc.
Ahmadiyyah and the concept of ‘time’
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The reader would perhaps question the relevance of this section
of the chapter. Let us therefore explain. The Ahmadiyyah Movement
is a creation of ‘Protestant’ Islam, and it is consequently incapable of
understanding the subject of time in Islam. Members of the
Ahmadiyyah movement have clung to the misguided teachings of their
founder concerning the subject of Dajjāl the false Messiah or Anti-
Christ, as well as the subject of the return of the true Messiah, Jesus
the son of Mary (peace and blessings of Allah Most High be upon him).
Mirza Ghulam Ahmad, the founder of the Ahmadiyah
Movement, claimed that the prophecies of Prophet Muhammad
relating to the return of the true Messiah, Jesus the son of Mary (‘alaihi
al-Salām) were fulfilled in him. If this claim of his were true (and it is
manifestly false) then he, Mirza, would have had to kill Dajjāl while
he (Mirza) was still alive, for this was the Prophet’s prophecy. Again,
the implication would be that Dajjāl would have lived his entire forty
days on earth before he was allegedly killed by the founder of the
Ahmadiyyah Movement in his alleged capacity as stand-in for Jesus,
the son of Mary.
Mirza Ghulām Ahmad died almost a century ago (from the time
of the writing of this book), but neither did he, nor did any of his
misguided followers to this day, ever attempt to interpret and explain
the ‘forty days’ of Dajjāl’s life on earth before the (false) ‘Indian’
Messiah allegedly put an end to it!
It was precisely because of incapacity to penetrate the subject of
time and the different worlds (Samāwāt) of space and time that
Ahmadiyyah adopted the position that it has concerning the Prophet’s
miraculous journey to Jerusalem and ascension into the Samāwāt
during the Isrā and M’irāj. They claim that Isrā and M’irāj was a
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spiritual experience which did not involve any miraculous travel
through different stratas of space and time. They also deny that Jesus
was ever raised through those Samāwāt and reject belief in his return.
Rather, they hold the view that he survived the attempt of crucifixion
to travel all the way to Kashmir where his alledged grave has
conveniently been located.
Mirza Ghulam Ahmad was one of the many false Messiahs
(Dajjalūn kazzabūn) whose mysterious advent Prophet Muhaamad
(sallalahu ‘alaihi wa sallam) prophesied. When we study Mirza and his
false teachings we acquire valuable insight with which to recognize
the footprints of Dajjāl. Herein lies the importance of the Ahmadiyyah
Movement and, hence, this section of the chapter.

Iqbāl and Asad
But Protestant Islam and Ahmadiyyah are not the only ones
misled on these two important subjects that are intimately connected
to the conception of time in Islam. Eminent scholars of Islam such as
Dr. Muhammad Iqbāl and Muhammad Asad (may Allah have mercy on
them both) were similarly epistemologically challenged on the subject of
time. In fact Iqbāl was led to the false conclusion that heaven and hell
were states rather than localities:
“Heaven and Hell are states, not localities. Their descriptions in the Qur’ān
are visual representations of an inner fact, i.e. character. Hell, in the words of
the Qur’ān, is ‘God’s kindled fire which mounts above the hearts’ - the
painful realization of one’s failure as a man. Heaven is the joy of triumph
over the forces of disintegration.”
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(Iqbal, ‘Reconstruction of Religious Thought in Islam’,
Oxford University Press. London. 1934 p. 116)
Asad, on the other hand, was so convinced that Jesus (‘alaihi al-
Salām) had died, and therefore, would not return, that he publicly
proclaimed this dangerously false belief in his famous translation and
commentary of the Glorious Qur’ān (See his translation and
commentary of the following verses: al-Māidah, 5:117, and Āle
‘Imrān, 3:55).
In both instances, Iqbal as well as Asad, misunderstanding
concerning the reality of time led to profound error.
Beyond ‘literal time’
In fact, space and time are both multi-dimensional. And heaven
and hell both exist as real localities, and not just as states, in
dimensions of space and time other than the one in which we now
live. In this important chapter we attempt to explain time in a manner
that would hopefully encourage the skeptics to revisit their views on
the subject.
Allah Most High has declared that He created the entire earth in
two days, and both the heavens and the earth in six days. These could
not be ‘days’ as literally understood by us since such ‘days’ came into
being only after the creation of both the heavens and the earth:
= ¤ ¯≅· ¯Ν>Ψ←¦ βρ`,±>.l “%!!. _l> ´¯‘N¦ ’· _.Β¯θƒ
βθl->´´ρ …`&! ¦´Š¦‰Ρ¦ ilŒ ´.´‘ _.Η¹≈-l¦ ∩'∪ 〈
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“Say: Is it that you deny Him Who created the earth in two Days? And do
you join equals with Him? He is the Lord of (all) the Worlds.”
(Qur’ān, Fussilāt, 41:9)
= β| `Ο>−.´‘ ´<¦ “%!¦ _l> .´θ≈ϑ´.l¦ ´¯‘N¦´ρ ’· π−.™ Θ!¯ƒ¦ ¯Ν.
“´θ.`™¦ ’ls ¯,-l¦ `,.‰`ƒ ´,ΒN¦ !Β Β ×‹±: āω| Β ‰-.
.«ΡŒ| `Ν÷lŒ ´<¦ ¯Ν÷š.´‘ νρ‰.s!· Ÿξ·¦ šχρ`,´‹. ∩⊂∪ 〈
“Verily your Lord is Allah Who created the heavens and the earth in six Days
and is firmly established on the Throne (of authority) regulating and
governing all things. No intercessor (can plead with Him) except after His
leave (hath been obtained). This is Allah your Lord; You should serve Him.
Will you not celebrate His praises?”
(Qur’ān, Yūnus, 10:3)
That there is more to ‘time’ than that which is literally
understood is also clear from the following statement of the blessed
Prophet (sallalahu 'alaihi wa sallam):
“Narrated Abu Dhar: I asked, O Allah's Messenger! Which Masjid was first
built on the surface of the earth? He replied, al-Masjid al-Harām (in
Makkah). I (then) asked, which was built next? He replied, The Masjid of al-
Aqsā (in Jerusalem). I (then) asked, what was the period of time which
elapsed between the construction of the two? He said, Forty years. He added,
Wherever (you may be, and) the prayer time becomes due, perform the
prayer there, for the best thing is to do so (i.e. to offer the prayers on time).”
(Sahīh Bukhāri)
If we understand ‘time’ (forty years) in this Hadīth literally then
the Hadīth would be manifestly false. It requires just a little reflection
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for one to understand that the blessed Messenger of Allah (sallalahu
‘alaihi wa sallam) was not referring in this Hadīth to a ‘year’ in the sense
of twelve lunar months. When he spoke in this Hadīth of that period
of ‘forty’ years, and when he referred in the Hadīth concerning Dajjāl,
to a ‘day’ like a ‘year’, he was not referring to a ‘year’ as we know a
‘year’.
Well then, we ask, what kind of a ‘year’ was he referring to when
he described a period of time that history has recorded as more than a
thousand years long, to be just ‘forty’ years in duration?
It is impossible for the statement concerning the 40-day lifespan
of Dajjāl on earth (or the forty years which elapsed between the
building of the two Masājid) to be understood if we limit ourselves to
our human notion of ‘time’. Such is derived from our sense perception
of ‘night’ and of ‘day’ and of the movement of the sun and the moon.
Those bound to the western epistemology cannot interpret it, though
quantum physics might shed some light on the matter. Nor can the
Ahadīth concerning Dajjāl etc., be understood by those who are
imprisoned in the literal interpretation of that which ought to be
symbolically interpreted. In fact, it is only the Sufi epistemology that
can unlock the subject of Dajjāl!
We can understand literally ‘a day (youm) which would be like
our day (youm)’. Such a ‘day’ (youm) would comprise a ‘night’ (lail)
and the following ‘day’ (nahār), in other words from ‘sunset’ to
‘sunset’. Dajjāl would be in our dimension of time, in ‘days like our
days’, when he would be at the end of his life on earth. That is quite
clear! Whoever is in our dimension of time must, it would appear, also
be in our dimension of space. This is what the historical record
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indicates. We have no evidence in history of anyone being in our
dimension of time but not in our dimension of space. Because of
Dajjāl being in our dimension of time, as well as space, at the end of
his life on earth, it would be possible for us to see him in Jerusalem.
The question which arises is: where on earth would Dajjāl be
during the period of a ‘day like a year’, and then a ‘day like a month’
and finally, a ‘day like a week’? The second question is how long
would ‘a day like a year’ last – then ‘a day like a month’ – then, ‘a day
like a week’? This important chapter of the book attempts to respond
to those questions.
Al-Ghaib – the unseen transcendental world
Religion has always affirmed the existence of unseen
transcendental worlds which exist beyond (normal) observation and,
hence, scientific enquiry, in dimensions of space and time other than
our own (al-Ghaib), and has always required of believers that they
believe in these unseen worlds.
When Dajjāl is in a ‘day’ other than ‘our day’ it would not be
possible for us to see him (even though he would be on earth) since he
would be in a different dimension of existence in that unseen world
(al-Ghaib). This is precisely the case with Angels and Jinn who are
on earth and yet cannot be seen by human beings. The Qur’ān has
declared that there are two angels (on the shoulders of) each human
being:
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= β|´ρ ¯Ν>‹l. _.L±≈´>' ∩⊇⊃∪ !´Β¦´,´ _...≈´ ∩⊇⊇∪ βθΗ¹-ƒ !Β
βθl-±. ∩⊇⊄∪ 〈
“But verily over you (are appointed angels) to protect you, kind and
honourable; writing down (your deeds): they know (and understand) all that
ye do.”
(Qur’ān, al-Infitār, 82:10-12)
It has further informed us that there is an evil Jinn (i.e., a Satan) who
is attached to every such human being who turns away from the Dhikr
(remembrance) of his Lord-God:
= Β´ρ -ƒ s ,´Œ ≈´Η-¯,l¦ ¯‹1Ρ …«l !´Ζ≈L‹: ´θγ· …«l "ƒ,·
∩⊂∉∪ 〈
“If anyone withdraws himself from remembrance of (Allah) Most Gracious,
We appoint for him a Satan (i.e., a disbelieving Jinn) to be an intimate
companion to him.”
(Qur’ān, al-Zukhruf, 43:36)
Even though we cannot see those Angels and Jinn who are
around us, yet every believer believes in their existence here on earth!
Here is evidence of our belief in dimensions of existence, and, hence,
of worlds of space and time other than our own, existing alongside our
own world of space and time here on earth.
Not only do we believe in such dimensions which transcend our
normal experience, but we also have incontrovertible evidence that an
Angel can enter into our dimension and so appear in our world of
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space and time that we can see him with our eyes. This was
demonstrated on several occasions by the Angel Gabriel (‘alaihi al-
Salām). Here is one such occasion:
Narrated Abdullah ibn Umar ibn al-Khattāb: My father, Umar ibn al-Khattāb,
told me: One day we were sitting in the Masjid when there appeared before
us a man dressed in pure white clothes, his hair ext raordinarily black. There
were no signs of travel on him. None amongst us recognized him. He
eventually sat with the Apostle (peace be upon him). He knelt before him,
placed his palms on his thighs, and (proceeded to ask five questions) . . . .
(The narrator of the Hadīth, Umar ibn al-Khattāb) said: Then he (the inquirer)
went on his way but I stayed with him (the Holy Prophet) for a long while.
He then asked me: Umar, do you know who this inquirer was? I replied:
Allah and His Apostle know best. He (the Holy Prophet) remarked: He was
Gabriel (the Angel). He came to you in order to instruct you in matters of
religion.
(Sahīh Muslim)
This event qualifies as, perhaps, the most amazing occasion in
history in which an angel assumed human form while entering into the
dimension of space and time in which human beings exist, hence
becoming visible and tangible to them.
A Jinn can also assume human form and enter into the human
world of space and time. The most famous incident of such was the
appearance of Iblīs (i.e., Satan) in the person of an old Arab man, at
the gathering assembled by the Quraish to formulate policy which
would solve the problem caused by Muhammad (sallalahu ‘alaihi wa
sallam):
“Satan (i.e., Iblīs) himself greeted them at the door of their meet ing-place in
the guise of an aged sheikh, dressed in a cloak. When they asked him who he
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was, he replied: ‘A sheikh who has heard of your intended discussion and has
come to listen to what you say; and perhaps my opinion and advice will not
be lost upon you.’ So he entered with them.”
(Ibn Ishaq, Sīrat Rasūl Allah, Tr. By Alfred Guillaume, Ox. Univ. Press.
1955 p. 221)
Now, can we use authoritative sources to explain the existence of
dimensions of time other than our own? Can we explain ‘a day like a
year’?
Since the Qur’ān declares of itself that it explains all things
(Qur’ān, al-Nahl, 16:89), the implication is that it must explain those
statements of the blessed Prophet (sallalahu ‘alaihi wa sallam) which are
beyond normal human understanding. Our purpose in this essay is to
turn to the Qur’ān in an effort to locate the explanation of this
enigmatic Hadīth concerning the 40-day lifespan (on earth) of Dajjāl,
the False Messiah.
‘Time’ existed when we did not
Islam has taught that there was a time when mankind did not exist
and that all of mankind was created as an act of divine grace at a
moment in time; thus time pre-existed mankind. Islam has also taught
that a time would come when everything would perish and only the
divine countenance would remain. (Qur’ān, al-Rahmān, 55:26-7); hence
time would continue to exist even when mankind no longer exists.
Consider the following verse:
= ¯≅δ ’.¦ ’ls ≈.ΣN¦ _.> ´Β ,δ$!¦ ¯Νl >ƒ !↔‹: ¦´‘θ´‹Β
∩⊇∪ 〈
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“Has there not been over Man a long period of time when he was not a thing
of which mention could be made (i.e., non-existent)?”
(Qur’ān, al-Dahr, 76:1)
Secondly, Islam has taught that mankind was originally created
and placed in al-Jannah (paradise) in a dimension of time other than
the biological time in which we are now located and in which we grow
old. And it was in consequence of an act of disobedience of a divine
command that mankind was expelled from that dimension of time and
placed temporarily in this dimension of time in which we now exist.
The implication is that while mankind possesses a reality that is
dependent on time, time possesses a reality that is independent of
mankind. What is the reality of time? Allah Most High has declared of
Himself that He is time:
Narrated Abu Hurairah: Allah’s Apostle said, Allah said, “The offspring of
Adam abuse Dahr (Time), and I am Dahr (Time); in My Hands are the night
and the day!”
(Sahīh Bukhāri)
Sacred ‘time’ and the modern godless age
It is a basic characteristic of the modern godless age that it uses
every possible trick to try to destroy the harmonious natural link
between time and life as ordained in Islam, the one true religion. It
thus seeks to corrupt our perception of time as well as our capacity to
measure time in any other than a mechanical way. In fact that godless
age seeks to replace our natural sacred conception of time with a
secular conception of time.
The modern godless Euro-Christian and Euro-Jewish age has, for
example, renamed all twelve months of the year, from ‘January’ to
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‘December’, and all seven days of the week, from ‘Sunday’ to
‘Saturday’, with the names of pagan European gods and goddesses.
That did not occur by accident. It has nevertheless escaped the
attention of modern Islamic scholarship.
Also, a day no longer ends with the spectacular and dramatic
event of sunset, as it naturally does. Instead, it now ends at midnight
and a new day consequently begins at that totally irrelevant,
inconsequential and meaningless moment in time when the
overwhelming majority of people are asleep.
A new month no longer begins and a previous month ends as
nature has ordained, with the excitement and the incomparable
splendor and beauty of a slender new moon gracefully adorning the
sky just after sunset. Rather, the length of each month was arbitrarily
determined by a European Pope. Some months were arbitrarily
assigned 30 days, and others stuffed with 31, while hapless February
suffered the abiding embarrassment of being sometimes this (i.e., 28
days) and sometimes that (i.e., 29 days).
Even a day is no longer divided into parts that bear some
relationship to the movement of the sun, as in the passage from false
dawn to true dawn, to sparkling early morning light, to the bright light
of the day, and then to the declining sun, fading light, and to twilight,
moonlight, starlight, darknight and intense darkness, etc. Rather a
mechanical passage of time is now regulated through the entirely
arbitrary division of a day and night into 24 equal parts called hours,
and each hour into 60 equal parts called minutes, etc. A misplaced
sense of convenience and a quest for the efficient exploitation of time
for mundane purposes took precedence over that sacred precise
passage of a day.
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Sacred time functioned as a strategically important system of
signs and symbols beckoning the human soul to the world of the
sacred. Sacred time thus helped us to produce sages. The
secularization and consequent mechanization of time broke those links
with the world of the sacred and confined the importance of time to its
functional material worldly utility.
It is also no accident that the cemeteries of modern cities are
located far outside those cities and towns. The hidden purpose is to
imprison the mind and heart in the life of this world and, in the
process, to cause us forget about death, about life beyond death and,
consequently, about other dimensions of time.
Television and the rest of the news media are used to manipulate
news and events in such wise as to imprison mankind in the tyranny of
the ‘moment’. Images and stories flash across the television screen
with a rapidity that distorts, reduces and eventually destroys the
mind’s capacity to ponder and reflect. Most people are hence reduced
to living mindlessly, day-to-day and moment-to-moment. Yesterday
fades away and no longer impacts on the consciousness. Tomorrow is
but an extension of today’s fantasies.
The entirely predictable consequence has been that people have
lost the capacity to connect the past with the present. Nor can they
anticipate a future that would add up to make a meaningful whole.
They cannot read and understand the movement of history. They are
not even conscious of the movement of time in history. Hence they
cannot recognize, nor understand, a mysteriously unfolding imperial
agenda in the Holy Land, as well as in the world at large, that a
strange Euro-Christian and Euro-Jewish alliance has been pursuing for
centuries.
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That agenda is about to culminate with the Euro-Jewish State of
Israel emerging as the third and last ruling State in the world, and with
someone ruling the world from Jerusalem and declaring himself to be
the true Messiah. That is the ultimate deception! Yet the modern age
has mysteriously succeeded, and amazingly so, in pursuading so many
in the world of Islam to slavishly imitate and follow that strange Euro-
Christian and Euro-Jewish alliance’s modern western civilization
down into the proverbial lizard’s hole.
‘Time’ and Signs of the Last Day
True religion exists when ‘truth’ penetrates and then resides in
the heart. The manner in which we measure the passage of time is a
matter of great importance indeed since it reveals the kind of heart a
person has. Among the Signs of the Last Day as disclosed by Prophet
Muhammad (peace and blessings of Allah be upon him) is that:
“Time would move faster, so that a whole year would pass like a month, a
month would pass like a week, a week like a day, a day like an hour, and an
hour like the amount of time it takes to kindle a fire.”
(Narrated by Anas ibn Malik and transmitted in the Sunan of Tirmīdhī)
He explained that the perception of time moving faster would be
in consequence of the ‘remembrance’ of Allah Most High (Dhikr)
departing from the heart, and a preoccupation with the worldly life
(Dunyah) taking exclusive possession of the heart. Such hearts would
not be bothered in the least with such things as Dhikr i.e., the
‘remembrance’ of Allah Most High.
What is ‘remembrance’? When a man visits in his heart the
woman that he loves, he shudders as an enchanting fragrance envelops
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his heart. It happens every time! When he hears her name mentioned,
the same thing happens. That is ‘remembrance’.
Clearly ‘remembrance’ is only possible when there is true love.
And so it is really when love of Allah Most High departs from the
heart that ‘time’ moves faster and yet faster. Hence it follows that
when sincere love for Allah Most High takes possession of the heart,
time would surely move slower and a believer would interact with the
passage of time in life in a manner that would be meaningful and
beneficial.
These hapless people who are imprisoned in a world of ever-
fleeting time are paying the price of being further trapped in the
fleeting moment and hence the ‘here’ and ‘now’. They will never be
able to read and understand the passage of time or the movement of
time in history. They will thus be taken for a ride and remain totally
heedless of their pathetic state as they fall into a bottomless pit.
The consequence of spiritual vacuum in the Last Age would be
moral collapse to such an extent that:
“. . people would make business agreements with one another and scarcely
anyone would fulfill his trust”.
The spiritual vacuum and moral collapse would so incapacitate
judgment as to render people incapable of distinguishing men of
integrity from charlatans:
“. . it would be said that among such and such a tribe there is a trustworthy
man. People would remark how intelligent, excellent and resolute a man he is
while (in fact) he would not have as much faith (in Allah) in his heart as a
grain of a mustard seed.”
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(Both quotes above taken from a Hadīth narrated by Hudhaifa and
transmitted in the Sahīh of Bukhāri as well as Muslim.)
The blessed Prophet also warned that such would be a time of
great betrayals in which:
“Temptations would be presented to men’s hearts as a reed mat is woven
stick by stick, and any heart which is impregnated by them would have a
black mark put in it . The result would be that hearts would be of two kinds:
one, white like a white stone, which would not be harmed by temptation as
long as the heavens and earth endure, and the other, black and dust-colored
like a vessel which is upset, incapable of recognizing what is reputable, or
rejecting what is disreputable, but being enveloped by its passion.”
(Narrated by Hudhaifa and transmitted in the Sahīh of Muslim.)
There can be no doubt whatsoever that this so-called age of
‘progress’ is, indeed, the age when these signs of the Last Day have
appeared.
This is the age of secularism. Even the state is secular, and so too
politics, the economy, education, the market, the media, sports, and
entertainment. The dining room, living room and even bedroom are
today also secularized. Secularism begins by ‘excluding God’, and
culminates by ‘denying Him’! When knowledge is secularized it leads
to the belief that knowledge comes from only one source, i.e., external
observation and rational enquiry. The implication of the adoption of
this epistemology is the inevitable conclusion that since this material
world is the only world we can ever ‘know’ in this way, it follows that
this is the only world that really ‘exists’.
Thus it is secularism leads to materialism, i.e., the acceptance, for
all practical purposes, that there is no reality beyond material reality,
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and hence, that there are no other dimensions of time other than this
world of time in which we exist. Materialism has led, naturally so, to
greed, lies, promiscuity, injustice, oppression, godlessness, and great
betrayals since the moral foundations of society cannot be sustained
without the spiritual heart of religion. That heart can neither be built,
nor sustained, without belief in transcendental verities (such as God,
Angels, heaven and hell) that exist in a world beyond the material
world. Even the passage of life through time can easily become
meaningless when no other time exists than ‘here’ and ‘now’, and no
other world exists other than this.
The integration of life with ‘time’
The counting of the passage of years is a matter of great import.
How a person counts the passage of time determines who he is! “Tell
me how you count the passing years and I will tell you who you are!”
Omar Khayyam lamented the passage of the years:
“Whether in Nishapur or in Babylon,
Whether the cup with sweet or bitter run,
The wine of life keeps oozing drop by drop,
The leaves of life keep falling one by one!”
(Rubaiyyat)
But the passage of time provokes a quite different response in the
heart which possesses faith in Allah Most High, and in a life that is
positively integrated with the movement of time! It provides a means
for the believing woman, for example, to interact positively and
harmoniously with her passing years.
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Anyone with a personality that is sufficiently developed
aesthetically to appreciate beauty would agree that nothing in the
heavens above can compare in beauty with the sight of the new
crescent moon and star joined together in an enchanting embrace. The
passage of a new lunar month in the sky above symbolizes the passage
of life itself.
Thus it is that when a baby-girl was born it was as though a new
moon had appeared in the sky and that a new world had come into
being. Everyone adored her. Everyone took her in their loving arms.
She crawled - she walked - she played - she laughed - she sang - she
danced. She had narry a care in the world as she playfully traversed
the springtime of her childhood and youth. She was a miracle to
behold.
Then she blushed with shyness as she welcomed her summertime
when she bloomed and blossomed into a woman more beautiful than a
raindrop on a rainbow that falls gently upon a rose petal. The world
gazed in wonder at her beauty and from their lips came the words:
Subhan Allah! The singers sang of her, the poets composed verses
about her. And this, also, was a miracle to behold.
And then autumn overtook her as the green leaves of her life
began to turn to brown. Wrinkles appeared around her eyes and here
and there a strand of her hair turned to grey.
Finally her winter arrived when the moon returned like an old dry
withered branch of a date palm (Qur’ān, Yāsīn, 36:39) and she made
ready to gracefully fold her tent, to say goodbye, and to disappear into
the darkness of the night.
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But she was so full of gratitude to Allah Most High all through
the journey of life through time. When she had her season of spring
she thanked Him for it, and so too her summer and then her autumn
and finally her winter. She had no sorrow over the arrival of autumn
or winter. She was proud of her grey hairs when they began to mingle
with the natural color of her hair. Not for anything that the world
could offer did she ever wish to return to her spring or summer for she
loved her autumn and her winter just as much. And so she aged
gracefully.
The older she grew the more beauty she radiated – an external
expression of inner beauty. And when the time came for the angel of
death to take her away, when it was time for the moon to disappear
into the darkness of the sky and for the dark night to envelop the
world, there were no regrets in parting from the only world she had
ever known. She wanted to leave this world with gratitude to Allah in
her heart because He had promised those who so thanked him that He
would bestow on them an increase of bounty and favors (Qur’ān,
Ibrāhīm, 14:7). She did not sigh! She did not share Indian Emperor
Bahadur Shah Zafar’s lament:
‘Umr daraz maang layay thay char din,
Do arzoo main kat gayay thay, do intizar main!
[From the ‘chest of drawers’ of lifespans,
I sought and obtained (a lifespan of) four days,
Two (of the four) have gone in wishing and
the other two in waiting!]
Rather, such a believing woman was ever ready to travel on in
time to new worlds of time. She never defied the passage of time, and
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so she never disrespected Allah Most High – because He is time.
Whoever lives in harmony with time lives in harmony with his Lord
and Creator! Whoever can penetrate time beyond the ‘here and now’
can read and understand the signs of Allah and the signs of the Last
Day as they unfold in the movement of history.
The dimension in which we measure the passage of time with
days and nights and the seasons of our life as well as the seasons of
nature, is provided to us that we might measure the passage of our
own individual and collective sojourn on earth. It is a test and trial. It
does not represent the totality of time. Rather it constitutes the
foundation for our growth into other dimensions of time described in
the Qur’ān. As we grow in time, i.e., in our perception of time and
capacity to grasp and understand time as it unfolds in our lives as well
as in the external world, we simultaneously enhance our capacity to
understand the Last Age as it unfolds in the last stage of the historical
process. And that is by far the most important thing that we argue in
this chapter.
‘Time’ in the Qur’ān
Allah Most Wise has taught the subject of ‘time’ by scattering
pearls of ‘time’ here and there in the Holy Qur’ān and in the life and
words of the blessed Messenger of Allah (sallalahu ‘alaihi wa sallam), and
then placing upon the enquirer the onus of gathering those pearls and
stringing them together as in a necklace.
My distinguished teacher of blessed memory, Maulāna Dr
Muhammad Fadlur Rahman Ansāri (rahimahullah) described that
‘necklace’ as the ‘system of meaning’ of the subject. We have made a
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humble attempt in this very important section of this chapter to not
only locate some of those pearls of ‘time’ in the Qur’ān but to also try
to string them together as a necklace.
The Arabs considered ‘Time’ (al-Dahr) to be the ultimate reality.
They believed ‘time’ to be the only thing that survived. Everything
and everyone would perish and pass away because they would be
‘destroyed’ by ‘Time’:
= ¦θl!·´ρ !Β ´‘δ āω| !´Ζ.!´Š> !´‹Ρ‘‰l¦ .θϑΡ !´‹>Υ´ρ !Β´ρ !´Ζ>lκ‰ āω|
`,δ$!¦ !Β´ρ Μλ il‹. Β Οl. β| ¯Νδ āω| βθ‘Ζ´Lƒ ∩⊄⊆∪ 〈
“And they say: What is there but our life in this world? We shall die and we
live and nothing but Time (al-Dahr) can destroy us. But of that they have no
knowledge: they engage in mere conjecture.”
(Qur’ān, al-Jāthiyah, 45:24)
Modern godless western civilization which recognizes no reality
beyond material reality, has declared that ‘time is money’. Time has
become a commodity that can be traded, bought and sold. Whenever
money, for example, is lent on interest, the time value of money is
expressed in interest payments.
Allah Most High responded (in a Hadīth al-Qudsi) by declaring
that He Himself is time (al-Dahr):
“Narrated Abu Hurairah: Allah's Apostle said, Allah said, 'The offspring of
Adam abuse Dahr (Time), and I am Dahr (Time); in My Hands are the night
and the day!' “
(Sahīh Bukhāri)
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When Allah Most High declares that He is time the implication is
that there is such a thing as absolute time, i.e., that time that exists
independently and is not conditioned by other than itself. And when
He goes on to point out that “in My Hands are the night and the day”,
the further implication is that time, as we know it, i.e., the conception
of time that is grounded in the alternation of night and day, is relative
in nature – i.e., relative to Allah’s ‘absolute’ time. Time as we know it,
in which measurement is done through the counting of ‘days’,
‘nights’, ‘weeks’, ‘months’, ‘years’, etc., may be described as serial
time.
The Qur’ān explains that serial time is just the beginning of time
and has been provided for purposes which are utilitarian i.e., so that
people may have a means of counting the passage of years and of
measuring time in their own mundane temporal world. Serial time is
real. It is not to be considered as an illusion or a thing that is unreal:
= ´θδ “%!¦ Ÿ≅-> ´ϑ:l¦ ´.!´‹. ´,ϑ1l¦´ρ ¦´‘θΡ …ν´‘´‰·´ρ Α—!ΨΒ
¦θϑl-.l Š‰s _.Ζ.l¦ ´.!.>l¦´ρ !Β _l> ´<¦ ilŒ āω| ´_>l!.
`≅´.±`ƒ ·≈ƒψ¦ Θ¯θ1l βθϑl-ƒ ∩∈∪ 〈
“It is He Who made the sun to be a shining glory and the moon to be a light
(of beauty) and measured out stages for her: that ye might know the number
of years and the count (of time). Nowise did Allah create this but in truth and
righteousness. (Thus) doth He explain his Signs in detail for those who
understand.”
(Qur’ān, Yūnus, 10:5)
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= !´Ζl->´ρ Ÿ≅‹l¦ ´‘!κ.l¦´ρ _..ƒ¦´. !Ρ¯θ>ϑ· πƒ¦´. ≅‹l¦ !´Ζl->´ρ πƒ¦´.
‘!κ.l¦ ο´¸.¯.`Β ¦θ-.¯..l ξ.· Β `Ο>.¯‘ ¦θϑl-.l´ρ Š‰s _.Ζ.l¦
´.!.>'¦´ρ ≅´´ρ .`_: «≈Ψl¯.· ξŠ.±. ∩⊇⊄∪ 〈
“We have made the Night and the Day as two (of Our) Signs: the Sign of the
Night have We made obscure while the Sign of the day We have made to
enlighten you; that ye may seek Bounty from your Lord and that ye may
know the number and count of the years, and all things have We explained in
detail.”
(Qur’ān, Banū Isrāīl, 17:12)
The Qur’ān goes on to reveal that between ‘serial’ and ‘absolute’
time there exists seven different worlds of time described as seven
Samāwāt (that are usually erroneously translated as seven heavens):
= ´θδ “%!¦ _l> Ν>l !Β ’· ¯‘N¦ !´-Šϑ> ¯Ν. ´“´θ.`™¦ ’||
.!ϑ´.l¦ ´γ1¯θ.· ׯ.™ .´θ≈ϑ™ ´θδ´ρ ≅>. .`_: Λ.l. ∩⊄'∪ 〈
“It is He who hath created for you all things that are on earth; moreover His
design comprehended the sky for He gave order and perfect ion to the seven
cosmic stratas (samawat); and of all things he hath perfect knowledge.
(Qur’ān, al-Baqarah, 2:29)
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= ~..· `&! .´θ≈´Κ´.l¦ ׯ.´.l¦ `¯‘N¦´ρ Β´ρ ´κ.· β|´ρ Β .`_:
āω| ~..„ .ν‰Κ´>´ >≈l´ρ āω βθγ1±. ¯Νγ>‹.`.· …«‾Ρ| βl´
!ϑŠl> ¦´‘θ±s ∩⊆⊆∪ 〈
“The seven cosmic stratas (samawat) and the earth and all beings therein
declare His glory: there is not a thing but celebrates His praise; and yet ye
understand not how they declare His glory! Verily He is Oft- Forbearing,
Most Forgiving!”
(Qur’ān, Banū Isrāīl, 17:44)
= ‰1l´ρ !Ψ1l> `Ο>·¯θ· ׯ.™ _←¦´,L !Β´ρ !Ζ´ s _lƒ'¦ _,#±≈s
∩⊇∠∪ 〈
“And We have made above you seven tarāiq (tracts or celestial orbits); and
We are never unmindful of (Our) Creation.”
(Qur’ān, al-M’uminūn, 23:17)
= ¯≅· Β ´.¯‘ .´θ≈ϑ´.l¦ ׯ.´.l¦ ´.´‘´ρ ¯,-l¦ Λ.L-l¦ ∩∇∉∪ 〈
Say: “Who is the Lord of the seven heavens and the Lord of the Throne (of
Glory) Supreme?”
(Qur’ān, al-M’uminūn, 23:86)
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= ´γ9Ÿ.1· ׯ.™ .¦´θ≈ϑ™ ’· _.Β¯θƒ ‘>ρ¦´ρ ’· ≅´ .!ϑ™
!δ´,Β¦ !Ζ¯ƒ—´ρ ´.!ϑ´.l¦ !´‹Ρ‘‰l¦ ~Š.≈.ϑ. !L±>´ρ ilŒ `,ƒ‰1.
“ƒ“-l¦ ΟŠl-l¦ ∩⊇⊄∪ 〈
“So He completed them as seven cosmic stratas (samawat) in two Days and
He assigned to each heaven its duty and command. And We adorned the
lower heaven with lights and (provided it) with guard. Such is the Decree of
(Him) the Exalted in Might Full of knowledge.”
(Qur’ān, Fussilāt, 41:12)
= ´<¦ “%!¦ _l> ׯ.™ .´θ≈.œ ´Β´ρ ¯‘N¦ ´γl.Β `Α”∴.ƒ `¸¯∆N¦
´·κ... ¦θΗ¹-.l β¦ ´<¦ ’ls ≅´ .`_: ",ƒ‰· β¦´ρ ´<¦ ‰· 1l>¦ ≅>.
.`_: !Η¹s ∩⊇⊄∪ 〈
“Allah is He Who created seven cosmic stratas (samawat) and of the earth a
similar number (i.e., seven stratas of the earth). Through the midst of them
(all) descends His Command: that ye may know that Allah has power over all
things and that Allah comprehends all things in (His) Knowledge.”
(Qur’ān, al-Talāq, 65:12)
= “%!¦ _l> ׯ.™ .´θ≈ϑ™ !·!.L !Β “´,. ’· _l> ≈´Η-¯,l¦
Β .'θ≈±. ×>¯‘!· ´¸..l¦ ¯≅δ “´,. Β ‘θL· ∩⊂∪ 〈
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“He Who created the seven cosmic stratas (samawat) one above another; no
want of proportion wilt thou see in the Creation of (Allah) Most Gracious, so
turn thy vision again: Seest thou any flaw?”
(Qur’ān, al-Mulk, 67:3)
= `Οl¦ ¦ρ´,. .‹´ _l> ´<¦ ׯ.™ .´θ≈ϑ™ !·!.L ∩⊇∈∪ 〈
“See ye not how Allah has created the seven cosmic stratas (samawat) one
above another?”
(Qur’ān, Nūh, 71:15)
= !´ΖŠ⊥.´ρ ¯Ν>·¯θ· !´-¯.™ ¦´Š¦‰: ∩⊇⊄∪ !´Ζl->´ρ l´>¦´¸. l´>!δ´ρ ∩⊇⊂∪ 〈
“ And (have We not) built over you the seven firm (bodies), and placed
(therein) a Light of Splendor? ”
(Qur’ān, al-Naba, 78:12-3)
These seven firm bodies are usually recognized as seven
‘heavens’. But they are not heavens at all! Rather they should be
recognized as seven different worlds of space and time that stand in-
between earth and Allah Most High on His Summit-Throne (al-‘Arsh).
Prophet Muhammad (peace and blessings of Allah Most High be upon him)
made mention of this in the following Hadīth:
Narrated al-‘Abbās ibn ‘Abd al-Muttalib: “I was sitting in al-Batha with a
company among whom the Apostle of Allah (peace be upon him) was sitting,
when a cloud passed above them. The Apostle of Allah (peace be upon him)
looked at it and said: What do you call this? They said: Sahab. He said: And
muzn? They said: And muzn. He said: And anan? They said: And anan. Abū
Daūd said: I am not quite confident about the word anan. He asked: Do you
know the distance between the Samā (sky) and Earth? They replied: We do
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not know. He then said: The distance between them is seventy-one, seventy-
two, or seventy-three years. The Samā which is above it is at a similar
distance (going on untill he counted seven Samāwāt). Above the seventh
Samā there is a sea, the distance between whose surface and bottom is like
that between one Samā and the next. Above that there are eight mountain
goats the distance between whose hoofs and haunches is like the distance
between one Samā and the next. Then Allah, the Blessed and the Exalted, is
above that.”
(Abū Daūd)
It would appear that a different Ālam (world or cosmos) exists in
each of these seven Samāwāt. The Qur’ān commenced Sūrah al-
Fātihah with a description of Allah Most High as Rab al-Ālamīn (i.e.,
the Lord-God of all the seven worlds):
= ‰ϑ>l¦ ´< .´‘ _.ϑl≈-l¦ ∩⊄∪ 〈
“Praise be to Allah, the Lord-God of (all) the worlds.”
(Qur’ān, al-Fāt ihah, 1:2)
What this implies is that in the same way that Allah Most High is Rab
(Lord-God) to humankind in this Ālam, so too is He Rab to those who
are located in all the other Ālamūn (plural of Ālam) and who are also
supposed to worship Him:
= ~..· `&! .´θ≈´Κ´.l¦ ׯ.´.l¦ `¯‘N¦´ρ Β´ρ ´κ.· β|´ρ Β .`_:
āω| ~..„ .ν‰Κ´>´ >≈l´ρ āω βθγ1±. ¯Νγ>‹.`.· …«‾Ρ| βl´
!ϑŠl> ¦´‘θ±s ∩⊆⊆∪ 〈
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“The seven cosmic stratas (samawat) and the earth, and all beings therein,
declare His glory: there is not a thing but celebrates His praise; and yet ye
understand not how they declare His glory! Verily He is Oft-Forbearing,
Most Forgiving!
(Qur’ān, al-Isrā, 17:44)
The Qur’ān actually identifies these seven worlds as different
dimensions of space and time. For example it makes mention of a
world (Ālam) with a dimension of time in which:
• A ‘day’ is like fifty thousand years:
= ~`,-. π÷.‾≈lϑl¦ ~ρ”,l¦´ρ «‹l| ’· Θ¯θƒ βl´ …ν'‘¦‰1Β _..Η-
.l¦ π´Ζ™ ∩⊆∪ 〈
“The angels and the Spirit ascend unto Him in a Day the measure whereof is
(as) fifty thousand years.”
(Qur’ān, al- M’ārij, 70:4)
And it makes mention of a second world (Ālam) with a dimension of
time in which:
• A ‘day’ is like a thousand years:
= iΡθl>-.`.„´ρ .¦‹-l!. l´ρ .lƒ† ´<¦ …ν‰s´ρ āχ|´ρ !´Β¯θƒ
‰Ψs i.´‘ .ll´ π´Ζ™ !´ϑΒ šχρ‘‰`-. ∩⊆∠∪ 〈
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“Yet they ask thee to hasten on the Punishment! But Allah will not fail in His
promise. Verily a day in the sight of thy Lord is like a thousand years of your
reckoning.”
(Qur’ān, al-Hajj, 22:47)
= `,.‰`ƒ ´,ΒN¦ š∅Β .!ϑ´.l¦ ’|| ¯‘N¦ ¯Ο. ~`,-ƒ «‹l| ’· Θ¯θƒ
βl´ …ν'‘¦‰1Β .l¦ π´Ζ™ !´ϑΒ βρ‘‰`-. ∩∈∪ 〈
“He rules (all) affairs from the heavens to the earth: in the end will (all
affairs) go up to Him on a day the measure whereof will be (as) a thousand
years of your reckoning.”
(Qur’ān, al-Sajda, 32:5)
• A day is like three hundred years
In Sūrah al-Kahf of the Qur’ān, the supreme importance of time
in relation to the subject of Dajjāl was dramatically emphasized when
Allah Most High declared that He caused the young men to remain in
the cave for many years. He then raised them to wakefulness in order
to determine which of them would be able to accurately assess the
period of time that they had tarried in the cave. They had actually slept
for three hundred years and yet felt that they had tarried for a day or
part of a day:
= !Ψ¯.´¸.· ´’ls ¯ΝγΡ¦Œ¦´. ’· .γ>l¦ š_.Ζ™ ¦´Š‰s ∩⊇⊇∪ ¯Ο.
¯Νγ≈´Ζ:-. ´Οl-´Ζl ‘“¦ _..“>'¦ _.>¦ !ϑl ¦θ..l ¦´‰Β¦ ∩⊇⊄∪ 〈
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“And thereupon We veiled their ears in the cave for many a year, (they were
thus cut off from the outside world), and then We awakened them; (and we
did all this) so that We might mark out (to the world) which of the two points
of view showed a better comprehension of the time-span during which they
had remained in that state.”
(Qur’ān, al-Kahf, 18:11-12)
il‹Ÿé´ρ = `Ογ≈Ψ.-. ¦θl´.!..´Šl ¯Ν'η´Ζ.. Α!· ≅←!· ¯Ν·κ.Β ¯ΝŸé
`Ο.:.l ¦θl!· !´Ζ:.l !´Β¯θƒ ρ¦ ´-. Θ¯θƒ ¦θl!· ¯Ν>š.´‘ `Οls¦ !ϑ.
`Ο.:.l 〈 . . . . .
Such (being their state), We raised them up (from sleep) that they might
question each other. One of them asked, “How long have ye stayed (here)?”
They said, “We have stayed (perhaps) a day or part of a day.” (At length) they
(all) said “Allah (alone) knows best how long ye have stayed here . . . .”
(Qur’ān, al-Kahf, 18:19)
= ¦θ..l´ρ ’· `Ογ±γ´ ±≈l. π.!Β š_.Ζ™ ¦ρŠ¦Š—¦´ρ !´-`.· ∩⊄∈∪ 〈
“So they stayed in their Cave three hundred years and (some) add nine
(more).”
(Qur’ān, al-Kahf, 18:25)
Some of the young men responded that they had stayed in the
cave for just a day or part of a day. Others, however, could discern
spiritually that the passage of time in the cave perhaps exceeded that
which was suggested by some of their companions. Indeed some
people suggested that the youths had slept in the cave for as long a
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period of time as three hundred solar years (equivalent to 309 lunar
years).
• A day is like a hundred years:
The Qur’ān has also described the event in which a man passed
by a ‘town’ that was lying in ruins (i.e., Jerusalem) and wondered
skeptically how could Allah Most High revive that ‘town’.
Whereupon Allah caused him to die (metaphorically) for a hundred
years and then revived him to ask him how long he had tarried there.
His response was “a day or part of a day”:
= ρ¦ “‹ll´ ¯,Β ’ls πƒ¯,· ´‘δ´ρ πƒρl> ’ls !γ:ρ·¸`s Α!· ’‾Τ¦
.‘`>`ƒ ν‹≈δ ´<¦ ‰-. !γ.¯θΒ «.!Β!· ´<¦ π.!Β Θ!s ¯Ν. …«:-.
Α!· ¯ΝŸé ·:.l Α!· ·:.l !´Β¯θƒ ρ¦ ´-. Θ¯θƒ Α!· ≅. ·:.l
π.!Β Θ!s ¯,´LΡ!· ’|| iΒ!-L i.¦´¸Ÿ.´ρ ¯Νl «Ζ..ƒ ¯,´LΡ¦´ρ ’||
ì‘!ϑ> il->´Ζl´ρ πƒ¦´. !Ψll ¯,´LΡ¦´ρ ’|| Θ!L-l¦ .‹Ÿé
!δ`”:⊥Ρ ¯Ν. !δθ´.>Ρ !ϑ`>l !´ϑl· š_... …«l Α!· `Νls¦ β¦ ´<¦
’ls ≅é .`_: ",ƒ‰· ∩⊄∈'∪ 〈
Or (take) the similitude of one who passed by a town, all in ruins to its roofs.
He asked, “How shall Allah bring it (ever) to life, after (this) its death?” but
Allah caused him to die for a hundred years, then raised him up (again). He
asked, “How long didst thou tarry (thus)?” He replied, “(Perhaps) a day or
part of a day.” He responded, “Nay, thou hast tarried thus a hundred years;
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but look at thy food and thy drink, they show no signs of age; and look at thy
donkey. And that We may make of thee a sign unto the people, Look further
at the bones, how We bring them together and clothe them with flesh.” When
this was shown clearly to him, he said: “I know that Allah hath power over
all things.”
(Qur’ān, al-Baqarah, 2:259)
The seven different dimensions of space and time appear to exist
alongside each other rather than a second beginning where the first
ends:
= “%!¦ _l> ׯ.™ .´θ≈ϑ™ !·!.L !Β “´,. ’· _l> ≈´Η-¯,l¦
Β .'θ≈±. ×>¯‘!· ´¸..l¦ ¯≅δ “´,. Β ‘θL· ∩⊂∪ 〈
He Who created the seven cosmic stratas (samawat) one beside another; no
want of proportion wilt thou see in the Creation of (Allah) Most Gracious, so
turn thy vision again: Seest thou any flaw?”
(Qur’ān, al-Mulk, 67:3)
There is a remarkable description of the proximity of different
dimensions of time right here on earth in the same passage of the
Qur’ān quoted above (Qur’ān, al-Baqarah, 2:259), in which Allah Most
High makes mention of the traveler who passed by Jerusalem after the
Babylonian destruction and who could not conceive of the dead city
ever being revived to life.
The traveler was put to death (sleep is a form of death) for a
hundred years and then revived to consciousness. As with the youth,
so too did the traveler have the consciousness of having tarried for just
a day or part of a day. But the Qur’ān gives a vivid description of two
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different dimensions of time existing beside each other on earth when
it described the fate of the donkey in one dimension of time, and of the
food in another. While the donkey, in our dimension of time, starved
to death, and the body decomposed until even the bones had crumbled
to dust, the food which was preserved in another dimension of time
remained fresh even after a hundred years. The lesson from this
narrative is that both dimensions of time exist side by side right here
on earth!
We witness exactly the same phenomenon in the next chapter of
this book in the story of the young men who were put to sleep in the
cave and who slept for three hundred years. Our analysis of that story
indicates that their bodies were located simultaneously in two
dimensions of time during their long sleep in the cave. In the first
dimension of time their bodies kept on rolling to the left and to the
right in synchrony with the movement of the sun, i.e., morning and
evenings. In the second dimension of time their bodies displayed no
visible signs of biological growth and ageing despite the passage of
three hundred years.
Different dimensions of time and of space can all be located
Tibāqa, i.e., together or alongside each other.
We can now understand how unseen recording angels who exist
in a different dimension of space and time can be constantly present
on both our shoulders as we live here on earth, and how unseen Jinn
can also be constantly present all around us. They are present around
us while yet not present in the same dimension of space and time in
which we exist. Hence it is that we cannot see them. Consider the
following verse of the Qur’ān:
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= _..≈ƒ ΠŠ¦´. Ÿω `Ν÷Ψ⊥.±ƒ ≈L‹:l¦ !ϑ´ ~´,>¦ Ν>ƒ´θ.¦ ´Β
πΖ>l¦ ~”∴ƒ !ϑ·κ.s !ϑ·κ.!.l !ϑγƒ¸`.l !ϑκ:´.¯θ™ …«‾Ρ| ¯Ν>1´,ƒ ´θδ
…«l‹.·´ρ Β ±‹> Ÿω ¯Ν·κΞρ´,. !‾Ρ| !´Ζl-> _.L≈´Š:l¦ ´.!´‹lρ¦ _·%#l
Ÿω βθ`ΖΒσ`ƒ ∩⊄∠∪ 〈
O Children of Adam! let not Satan seduce you, in the same manner as he got
your parents out of the Garden, stripping them of their raiment, to expose
their shame: for he and his tribe watch you from a place where ye cannot see
them (i.e., they observe you from a dimension of space and time beyond your
observation – hence from an unseen world): We made the Evil Ones friends
(only) to those without Faith.
(Qur’ān: al-‘Arāf, 7:27)
The lesson from the above narrative pertaining to the ‘food’ and
the ‘donkey’ extends beyond recognition of two worlds of time
existing side by side right here on earth. The food, while still located
in this world of time, was also preserved in a second world of time in
which it remained fresh despite the passage of three hundred years. In
other words, continuous travel or passage between two worlds of time
occurred in this event.
The same thing occurred in the case of the young men in the cave
as described in Sūrah al-Kahf. Their bodies remained physically for
three hundred years in the cave in this world of time while yet
preserved in another world of time in which they never grew old. And
the same travel or passage through different worlds of time occurred
in the Isrā and M’irāj of Prophet Muhammad (sallalahu ‘alaihi wa sallam).
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In view of the fact, however, that the Prophet (sallalahu ‘alaihi wa
sallam) had to be taken by Burāq to the Holy Land in order to be
further transported into the Samāwāt, it now seems clear that this
phenomenon of travel between other dimensions of time and our time
is possible, perhaps only in the Holy Land. Hence the ‘town’ that was
lying in ruins had to be Jerusalem, and so the miraculous event
concerning the donkey and the food occurred in the Holy Land. The
Cave in Sūrah al-Kahf also had to be located somewhere in or around
the Holy Land. It was from the Holy Land that Jesus, the Son of Mary
(peace and blessings of Allah Most High be upon them both), was raised into the
Samawāt. And when he returns from the Samawāt it should be in or
around Jerusalem that he would descend.
Dr Ansāri and Evolutionary Time
Our teacher of blessed memory, Maulāna Dr. Muhammad Fadlur
Rahmān Ansāri (1914 – 1974), interpreted the divine guidance in
much the same way as did Maulāna Jalāluddin Rūmī to explain that
while all creation commenced with the command “Kun” (Be!) yet all
created things proceeded to evolve through different stages in different
worlds. He described a world of light in which beings of light, namely
Angels, came into being, and a world of fire in which Jinn came into
being, and, finally, a world of clay in which humankind emerged. He
consequently believed that ‘time’, like everything else in Allah’s
creation, evolved until it finally emerged in the form in which we
perceive it now.
What this chapter suggests is that the evolution of time took place
in its passage or movement through different Samawāt or worlds of
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time. And once we understand and accept that process the
interpretation of the all-important Hadīth concerning Dajjāl’s life-
span on earth becomes possible. Here is a description of Maulāna’s
Qur’anic cosmology in which time evolves. The quotation is taken
from his two-volume masterpiece, ‘The Qur’anic Foundations and
Structure of Muslim Society’:
“God’s relationship with the cosmos as its Creator emerges in the Qur’ān at
two levels, i.e., the levels of al-Amr and al-Khalq, — both established and
united under that Attribute of God which relates to cherishing, nourishing,
evolving and perfecting, i.e., al-Rabb:
= …… .. Ÿω¦ `&! _lƒ'¦ `¸¯∆N¦´ρ ì´‘!.. ´<¦ ´.´‘ _.Η¹≈-l¦ ∩∈⊆∪ 〈
“. . . . . . Lo! His is al-Khalq and al-Amr. Blessed is Allah the Rabb of the
worlds (i.e., the entire cosmos).”
(Qur’ān, al-‘Arāf, 7:54)
Thus, the Creation began with God’s Amr:
= ׃‰. .´θ≈ϑ´.l¦ ¯‘N¦´ρ ¦Œ|´ρ ´_.· ¦´¸¯∆¦ !ϑ‾Ρ¦· `Αθ1ƒ …`&!
´ `βθ>´Š· ∩⊇⊇∠∪ 〈
“The Originator of the heavens and the earth; and whensoever He decrees an
affair (Amr), He only says to it `Be' and it becomes. (Hence the origination of
the cosmos also took place as a result of Allah’s Command ‘Be’).”
(Qur’ān, al-Baqarah, 2:117)
= !ϑ‾Ρ| …ν`,Β¦ ¦Œ| Š¦´‘¦ !↔‹: β¦ Αθ1ƒ …«l ´ `βθ>´Š· ∩∇⊄∪ 〈
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“His Amr (i.e., law of bringing something into existence) is that when He
intends a thing, He only says, to it (by way of Command, or, Amr): ‘Be’! and
it becomes.”
(Qur’ān, Yasin, 36:82)
Hence the first stage in the creation of the cosmos should be affirmed in
terms of ‘Becoming’. We may also call it the stage of subtle existence,
intangibility (as opposed to the tangibility of matter), and spacelessness-cum-
timelessness.
Looking at the process of creation in the background of the concept of
evolution projected explicit ly in the Qur’ān, we arrive at the view of
evolutionary creation, wherein — like the evolutionary hypothesis in modern
Science — we are led to the affirmation of the ‘Pri meval Atom’ as the
starting point, which functioned as the nucleus and out of which grew the
entire cosmos through an evolutionary process — even as we find it
mentioned in the Hadiīh quoted in the foregoing on page xiii (see below),
wherein the concept of the ‘First Created Light functioning as Nucleus’ has
been projected.
The unique position which he holds among all creatures has been
unambiguously affirmed also in a Hadiīh reported by the Holy Prophet’s
Companion Jabir and upheld as authentic in Islamic history by eminent
authorities, among whom may be mentioned, by way of example, one of the
classical Qur’anic commentators, Allama Alusi (vide his classical Tafsir, the
Rūh al-Ma’ani, vol.1, p. 51). It is to the effect:
“Jābir reports: I said ‘O Messenger of Allah! Inform me about that which
Allah created before all (other) things’. He replied: Verily, Allah, the
Almighty, created before all (other) things the Light of thine Prophet through
His Light ....” (Quoted on the authority of muhaddith `Abd al-Razzāq [the
eminent forerunner of Imām al-Bukhāri and author of Al-Musannaf] by
Allāma Yusuf b. Ismail al-Nabhāni, in Al-Anwār al-Muhammadiyyah min
Mawāhib al-Ludunniyah, p. 12, Beirut, 1310 A.H.). The Hadīth then
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proceeds to inform that the entire universe was created by God from that
original created Light, which the luminaries of Islam have named as the
‘Light of Muhammad’.
As for the nature of the evolutionary process, it should be conceived, in
the very nature of the case, in terms of progressive decrease in subtlety,
refinement, intangibility and qualitativeness, and progressive increase in
respect of concreteness, crystallizat ion, tangibility and quantitativeness: on
the basis of a progressive crystallizat ion of the process of al-Khalq, which
implies the creation of new objects from the existing materials. In other
words, it must have begun a progress towards more and more profound
‘expression’. This is what we understand from the Qur'ān as well as from
Science.
Indeed, different things appear in the Qur'ān to have emerged into
dynamic existence at different stages of the evolutionary process. Thus, there
existed the angels, the jinn and the human beings in that pre-physical, or,
transcendental, dimension of existence; and, among them, the angels and the
jinn were there prior to the existence of the human beings, as the Holy Qur'ān
testifies (Qur’ān, al-Baqarah, 2:30-34). Then, according to what we read in
the Holy Book in plain terms, humanity was made to appear before God in
her transcendental, or, pre-earthly, dimension of existence, to proclaim the
Covenant of Monotheism (Qur’ān, al-‘Arāf, 7:172) — which means that
human beings existed at that stage of Creation. Similarly, the event of the
‘Covenant of the Prophets’ has been mentioned therein to have occurred in
that stage of Creation (Qur’ān, Ale ‘Imrān, 3:81, — which proves the
existence of the Prophets at that stage.
All this means that a Realm of Created Beings and Things became
gradually established in respect of their essential or ideal nature, even in the
first stage of creation. But evolution was to continue, and has continued,
according to God’s Plan. However Allah set a measure or scale of growth of
all things:
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 …… = ‰· Ÿ≅-> ´<¦ ≅>l .`_: ¦´‘‰· ∩⊂∪ 〈
“Allah has set a measure (or, a scale of growth and maturity — which
enshrines its destiny) for every thing.”
(Qur’ān, al-Talāq, 65:3)
In consequence certain things that had emerged from potentiality into
actuality, had to stay in the state they had acquired — the angels, for
instance; while others had to continue their evolutionary journey, finally
emerging in the Spatio-Temporal Order of Existence — the human beings,
for instance.
(‘Qur’anic Foundations and Structure of Muslim Society’, Vol. 2, pp 16-17).
The Qur’anic cosmology presented above describes a process of
evolutionary creation. It therefore confirms an evolution of time
through different dimensions of time. The logical implication is that
all creation evolved through different dimensions of time before
finally emerging in the dimension of space and time in which we live
and die. The Qur’ān affirms the existence of seven different Samawāt
that exist each beside the other, and this implies that seven different
dimensions of time are all simultaneously present, all accessible, and
all capable of impacting on life on earth:
= “%!¦ _l> ׯ.™ .´θ≈ϑ™ !·!.L !Β “´,. ’· _l> ≈´Η-¯,l¦
Β .'θ≈±. ×>¯‘!· ´¸..l¦ ¯≅δ “´,. Β ‘θL· ∩⊂∪ 〈
“He Who created the seven skies (hence seven different dimensions of space
and time) layer after layer (or strata after strata, each beyond the other, each
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merging perfectly with the other): no defect wilt thou see in the Creation of
(Allah) Most Gracious. So turn thy vision again: seest thou any flaw?”
(Qur’ān, al-Mulk, 67:3)
= `Οl¦ ¦ρ´,. .‹´ _l> ´<¦ ׯ.™ .´θ≈ϑ™ !·!.L ∩⊇∈∪ 〈
“Do you not see how Allah has created the seven cosmic stratas (samawat)
layer after layer (or strata after strata one beyond the other) …..”
(Qur’ān, Nuh, 71:15)
Similarly the Qur’ān affirms that mankind passed through the
same process of emergence (or evolution) through different
dimensions of space and time until we emerged in this world:
= ξ· `Ν.·¦ _±:l!. ∩⊇∉∪ ≅‹l¦´ρ !Β´ρ _™´ρ ∩⊇∠∪ ,ϑ1l¦´ρ ¦Œ| _.‾·¦
∩⊇∇∪ _`.´¯¸.l !1.L s _.L ∩⊇'∪ 〈
“So I do call to witness the ruddy glow of Sunset; The Night and its Homing;
And the Moon in her Fullness: Ye shall surely travel from stratum to stratum
(i.e., from one dimension of space and time to another, and then another, etc.,
in the seven stratas of creation).”
(Qur’ān, al-Inshiqāq, 84:16-19)
Every human being experiences in the phenomenon of true
dreams – sometimes known as prophetic dreams – the passage, or
evolution, of a created event through these different worlds. Dreams
that come true provide direct evidence that a transcendental world
exists. Prophet Muhammad (sallalahu ‘alaihi wa sallam) declared of true
dreams and visions (and this includes spiritual insight) that they would
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be the last surviving part of prophethood that would remain in the
world after him. But they do something else. When faith in Allah
Most High enters into the heart then two things depart from the heart –
namely fear and grief, and hope takes in their place – hope for good in
this life and in the next. When the believer experiences continuous
true dreams then hope is transformed into joy since they represent
confirmation of the fulfillment of hope:
“When the time (of the end of the world) draws close, the dreams of a
believer will hardly fail to come true, and a dream of a believer is one of the
forty-six parts of prophethood.”
(Sahīh Bukhāri)
The only possible way that one can explain the phenomenon of a
true or prophetic dream is that events exist before they occur. In other
words, the process of creation of an event commences with the divine
command be!, and then passes through various dimensions of space
and time until it culminates as an actual event in this world of space
and time. It is when that event is intercepted before it occurs in this
world, and the news of the event is communicated in the form of a
dream, that we experience the phenomenon of a true or prophetic
dream.
Thus a true dream can only be explained if one accepts the
existence of dimensions or worlds of space and time beyond that
which we directly experience. There is a reality that is transcendental
(or spiritual). Spiritual ‘substance’ emerges in material ‘form’ in every
thing that exists, and every thing that occurs. All that appears in
material ‘form’ were so ‘fashioned’ by Allah Most High that they
might function as symbols (Āyāt) which would lead to, and reveal,
their spiritual ‘substance’.
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And so, the event seen in a true predictive dream would be an
event created by Allah Most High which first exists only in the
dimension of spiritual ‘substance’. It subsequently emerges as material
‘form’, and the dream then becomes a reality.
It should be clear that we cannot locate the second sky or stratum
physically at a point where the first sky or stratum ends, for that would
place the second sky or stratum in the same dimension of space as the
first. It might be more appropriate to conceive of all seven stratas with
their different dimensions of space and time as overlapping each other
or merging into each other, instead of a spatially vertical juxtaposition
of the seven skies or strata. So one does not need a space-ship with
which to travel for light years before exhausting one dimension of
space and time and entering another. One can step from one dimension of
time into a second in a fleeting moment. Nor would it require any
movement in our space or our time to take that step. Rather we can do
it every time we stand in worship to perform our Salāt (prayer). This
explains both the miracle of the blessed Prophet’s Isrā and M’irāj
when he traveled in a fleeting moment from Makkah to Jerusalem and
through all seven transcendental worlds of space and time before
returning to Makkah. This may also explain the phenomenon of the
ascension of Jesus (‘alaihi al-Salam) into the heavens and his eventual
return to this dimension of space and time at that time when Dajjāl
would have completed his mission. When Jesus returns to our
dimension of time after more than 2000 years away from us, he would
not have aged by as much as even a day.
Sūrah al-Fātihah and the different worlds of time
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The blessed Prophet declared of Sūrah al-Fātihah that it was the
greatest Sūrah of the Qur’ān. There was nothing in previously
revealed scriptures that could compare with it, and that it could cure
all illnesses. Consider the following Ahādith:
Narrated Abu Said Al Mualla: While I was praying, the Prophet called me
but I did not respond to his call. Later I said, “O Allah's Apostle! I was
praying.” He asked, “Didn't Allah say: O you who believe! Give your
response to Allah (by obeying Him) and to His Apostle when he calls you?”
(8.24) He then asked, “Shall I not teach you the most superior Sūrah in the
Qur'ān?” He said, “(It is), Praise be to Allah, the Lord of the worlds. (i.e.,
Sūrah al-Fāt iha) which consists of seven off recited verses of the Magnificent
Qur'ān which was given to me.”
(Sahīh Bukhāri)
Abdullah Ibn 'Abbās reported that the Prophet said: “Rejoice in the two
lights brought to you which have not been brought to any Prophet before you:
al-Fatihah and the last verses of Sūrah al-Baqarah (2: 284-5).”
(Muslim)
Abū Hurayrah reported that the Prophet said: “By Him in whose hands is my
soul, nothing like it (i.e., Sūrah al-Fātihah) has been sent down in the
Tauraat, nor in the Injīl, nor in the Zabūr, nor (elsewhere) in the Qur'ān.”
( Tirmīdhi)
'Abd al-Malik Ibn 'Umayr reported that the Prophet said that “Sūrah al-
Fātihah is a healing for every sickness.”
(Tirmīdhī, Dārimi and Bayhaqi)
Narrated Alaqah ibn Sahar at-Tamīmi: Alaqah came to the Apostle of Allah
(may peace be upon him) and embraced Islam. He then came back from him
and passed some people who had a lunatic fettered in chains. His people said:
We are told that your companion has brought much that is good. Have you
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something with which you can cure him? I then recited Sūrah al-Fātihah and
he was cured. They gave me one hundred sheep. I then came to the Apostle
of Allah (peace be upon him) and informed him of it. He asked: Is it only this?
The narrator, Musaddad, said in his other version: Did you say anything other
than that? I said: No. He said: Take it, for by my life, some accept it for a
worthless chain, but you have done so for a genuine one.”
(Sunan Abū Daūd)
Narrated Abū Saīd: Some of the companions of the Prophet went on a
journey untill they reached some of the Arab tribes (at night). They asked the
latter to treat them as their guests but they refused. The chief of that tribe was
then bitten by a snake (or stung by a scorpion) and they tried their best to
treat him but in vain. Some of them said (to the others), “Nothing has
benefited him, will you go to the people who are spending the night here,
maybe some of them might possess something (that can cure).” They went to
the group of the companions (of the Prophet) and said, “Our chief has been
bitten by a snake (or stung by a scorpion) and we have tried everything but he
has not benefited. Have you got anything (useful)?” One of them replied,
“Yes, by Allah! I can recite a Ruqya, but as you have refused to accept us as
your guests, I will not recite the Ruqya for you unless you fix for us some
wages for it.” They agreed to pay them a flock of sheep. One of them then
went and recited (Sūrah al-Fātihah): All the praises are for the Lord of the
Worlds. He then blew with his breath over the chief who was then healed as
if he was released from shakles. He got up and started walking, showing no
signs of sickness. They paid them what they agreed to pay. Some of them
(i.e. the companions) then suggested to divide their earnings among
themselves, but the one who performed the recitation said, “Do not divide
them till we go to the Prophet and narrate the whole story to him, and wait for
his order.” So, they went to Allah’s Apostle and narrated the story. Allah’s
Apostle asked, “How did you come to know that Sūrah al-Fātiha was recited
as Ruqya?” Then he added, “You have done the right thing. Divide (what you
have earned) and assign a share for me as well.” The Prophet smiled
thereupon.
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(Sahīh Bukhāri)
Our view, and Allah knows best, is the above indicate that the
seven Āyāt (verses) of Sūrah al-Fātihah have the capacity to
spiritually transport the true servant of Allah, even while he is in
Salāt, through the seven dimensions of space and time and to deliver
him/her spiritually to a special proximity with Allah Most High in a
timeless world. This phenomenon constitutes the M’iraj of the
believers.
In other words, spiritual travel (M’irāj) commences at the very
beginning of Salāt with the recitation of Sūrah al-Fātihah. Each of the
seven Ayāt (verses) of Sūrah al-Fātihah can spiritually transport the
worshipper through one of the seven Samawāt or dimensions of space
and time until, by the time he recites Āmīn, he arrives spiritually at the
‘Arsh. He would then be in the special presence of Allah Most High,
and the rest of the Raka’ah (or cycle of prayer) would be performed in
that special divine presence.
This, perhaps, explains why the blessed Messenger of Allah
(peace and blessings of Allah Most High be upon him) always recited each verse
of Sūrah al-Fātihah separately and never joined two of its verses
together in recitation. It also forces those who thought otherwise to
now recognize the Basmallah as the first verse of Sūrah al-Fātihah
and, consequently to further recognize the imperative of reciting it
aloud in Salāt along with its other six Āyāt.
We may now conclude with the recognition of the following
seven worlds or dimensions of time:
1. a day like 50,000 years
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2. a day like 1000 years
3. a day like 300 years
4. a day like 100 years
5. a day like a year
6. a day like a month and
7. a day like a week.
We are now at last in a position to examine the enigmatic Hadiīh
concerning Dajjāl and his life-span on earth of ‘forty’ days.
Dajjāl’s Emergence in Time
No one can discern the subject of Dajjāl the false Messiah (Anti-
Christ) unless and until he succeeds in first comprehending the subject
of ‘time’. This is because Prophet Muhammad (peace and blessings of
Allah Most High be upon him) has clearly revealed ‘time’ to be at the very
heart of Dajjāl’s mission since, “when he is released, he would live on
earth for forty days – ‘one day like a year’, ‘one day like a month’, ‘one day
like a week’, and all his days (i.e., all the rest of his days) like your days’.”
(Sahīh Muslim)
It should now be quite clear that Dajjāl passes through three
different dimensions of space and time before he finally emerges in
concrete form in our world where we would actually be able to see
him. In our book entitled ‘Jerusalem in the Qur’ān’ we have located
and explained where Dajjāl would be located on earth during these
three periods of his life prior to that time when he would make his
physical appearance in Jerusalem.
But the further questions arise:
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• how long would a day like a year be?
• how long would a day like a month be?
• how long would a day like a week be?
Since different dimensions of space and time other than our own
cannot be observed normally, there can be no precise mathematical
formula through which we can measure ‘a day like a year’. Nor can
we, through observation and rational effort, measure ‘a day like a
month’ or ‘a day like a week’. But we can certainly recognize that the
three periods of time in which Dajjāl traverses three different
dimensions of time (a day like a year, a month, a week etc.) are such
that the first is the longest, the second is shorter than the first, and the
last is the shortest. The only way we can determine or recognize his passage
from the first to the second and finally to the third dimension of time, before
he emerges in our world, is through his ‘footprints’. By that I mean that we
have to carefully observe events as they emerge in the passage of history and
then, with a careful use of the Ahadīth of the Prophet (sallalahu ‘alaihi wa
sallam), we will be able to recognize and even anticipate his movement from
‘day’ to ‘day’.
It is through the use of this method that we have come to the
conclusion that we are now located at that moment in Dajjāl’s life on earth,
and in the historical process, when ‘a day like a month’ is about to end, and
‘a day like a week’ is about to commence.
When Dajjāl was located in a day like a year we observed that
the island of Britain was his headquarters and that Britain became the
ruling state in the world. Then we observed that when Dajjāl moved
to a day like a month USA became his headquarters and USA
succeeded Britain as the ruling state in the world. We would now be
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able to recognize when ‘a day like a month’ has ended and ‘a day like
a week’ has begun when another state replaces USA as the ruling state
in the world.
This writer believes, at the time of this writing, that the Euro-
Jewish State of Israel is poised to wage a war through which it would
attempt to seize direct control over all the vast oil resources located in
and around the River Euphrates (i.e., in Iran, Iraq, Saudi Arabia,
Kuwait, the Gulf States, etc.). Britain and USA would, of course,
assist Israel in that attack.
Prophet Muhammad (sallalahu ‘alaihi wa sallam) had prophesied
these wars (i.e., the British, and American wars on Iraq to seize
control of Iraq’s oil, and the Israeli war that is about to take place)
when he declared:
Narrated Abu Huraira: Allah’s Apostle said, “Soon the river Euphrates will
uncover a treasure (like a mountain) of gold. Whoever is present at that time
should not take anything of it.” Al-A'raj narrated from Abu Huraira that the
Prophet said the same but he said, “It (Euphrates) would uncover a mountain
of gold (under it ).”
(Sahīh Bukhāri)
Narrated Ubayy ibn Ka'b: I heard Allah's Apostle (peace be upon him) say,
“The Euphrates would soon uncover a mountain of gold and when the people
would hear of it they would flock towards it but the people who would
possess that (treasure) (would say): If we allow these persons to take a piece
of it they will take away the whole thing.” So they will fight and ninety-nine
out of one hundred would be killed. Abu Kamil in his narration said: “I and
Abu Ka'b stood under the shade of the battlement of Hassan.”
(Sahīh Muslim)
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I believe that the massive deaths prophesied (99 out of every 100)
in the war to gain control over that mountain of (black) gold
uncovered by the River Euphrates can be understood in the
tremendous number of deaths already estimated to have occurred in
Iraq. However, I believe that it can better be understood in the context
of the possible future use of such weapons of mass destruction as
nuclear weapons.
I believe that Israel would exploit the opportunity of that big war
to expand its territory “from the river of Egypt to the river Euphrates” and
would thus achieve its mythical Biblical frontiers. I expect at that time
there would also be a concomitant collapse of the American dollar,
economy and power to such an extent that Israel would replace USA
as the ruling state in the world! After all, an Israeli nuclear attack to
seize control of the oil that the blessed Prophet described as “a
mountain of gold” would result in such a dramatic rise in the price of
both oil and gold as would precipitate the meltdown of the fraudulent
dollar. The price of oil has also already risen to such an extent that any
further dramatic increase would deliver to Israel the capacity to hold
the entire world to energy ransom. Energy blackmail would thus be
used by the so-called ‘chosen people’ of the Lord-God to establish
their so-called Holy Israel as the new ruling state in the world.
While it may be true that this humble writer is the first to
interpret the Ahadīth pertaining to Dajjāl is this way, it should not
invalidate the interpretation, nor should it weaken ourresolve to resist
Israeli oppression. As events continue to unfold we confidently expect
them to confirm our interpretation of the prophecy of the blessed
Prophet (sallalahu ‘alaihi wa sallam) that would eventually deliver victory
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to truth and justice. Since ours is an opinion we must qualify our
interpretation of religious symbolism in the Qur’ān and Ahadīth with
‘Allah Knows best’.
Finally if we can calculate the period of time (using our own
measurement of time) when Dajjāl was in ‘a day like a year’, and ‘a
day like a month’, we would then arrive at an understanding of the
approximate amount of time that would elapse in ‘a day like a week’,
i.e., a much shorter period of time than the previous ‘day’. At the end
of ‘a day like a week’ we can expect Dajjāl to be born into our world
(of space and time) of Jewish parents, as prophesied by the blessed
Prophet (salallahu ‘alaihi wa sallam) and to eventually assume rule over
Israel and the world while he is still a young man. At that time he
would proclaim himself to be the Messiah. When the Jews complete
their acceptance of his (false) claim, his mission would have been
successfully completed.
Readers may wish to visit the analysis presented in our book,
‘Jerusalem in the Qur’ān’, in which we described the three stages in
Dajjāl’s mission which are linked to three different dimensions of
time and which would culminate with him ruling the world from
Jerusalem and triumphantly declaring that he is the promised Messiah.
In the first stage, which lasted for a long time, a Pax Britanica
world-order waged strange colonial wars on the rest of the world and
eventually and cleverly succeeded in ‘liberating’ the Holy Land . . .
Then in the second stage of that master-plan – a stage which is
still in progress and which would last for a shorter time than the first -
a Pax Americana world-order replaced Pax Britanica and proceeded
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to mysteriously protect the arrogant, aggressive and expansionist
Euro-Jewish State with countless UN Security Council vetoes . . .
And then in the third, final and briefest stage of the master-plan,
a Pax Judaica world-order of universal messianic dictatorship is about
to replace Pax Americana . . .
The most important point we make in ‘Jerusalem in the Qur’ān’
is the world is now located at that moment in time when stage two of
the master-plan is about to culminate and be replaced by stage three.
Let us now attempt to respond to a vexing question that seeks an
explanation of the Hadīth in which our dear Prophet explained how
we should pray in Dajjāl’s ‘day like a year, month and week’. He
declared that we would have to calculate the times for the five daily
prayers:
An-Nawwas ibn Sam'an reported: Allah's Apostle (peace be upon him)
mentioned of the Dajjāl one day in the morning. He sometimes described
him as insignificant and sometimes described (his turmoil) as very significant
(and we felt) as if he were in the cluster of the date-palm trees. . . . . . . . . We
asked, “Allah's Apostle (peace be upon him), how long will he (Dajjāl) stay on
Earth?” He said, “For forty days, one day like a year, one day like a month,
one day like a week, and the rest of the days will be like your days.” We
asked, “Allah's Apostle (peace be upon him) would one day’s prayer suffice for
the prayers of the day equal to one year?” Thereupon he said, “No, but you
must make an estimate of the time (and then observe prayer). . . . . .”
(Sahīh Muslim)
After Allah Most High created the earth, He went on to create
seven more worlds of space and time (saba'a samawāt) different from
our world. These worlds exist between this world and Allah's 'Arsh.
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When Dajjāl is released, said the blessed Prophet (peace be upon
him), he would live on earth while passing through three different
dimensions of space and time. At the end of his passage through those
three dimensions, he would be born into this world of space and time
and his day would then be like our day.
If a Muslim were to travel and to enter any of these Saba’ah
Samāwāt (i.e., seven dimensions of space and time), as the blessed
Prophet (peace be upon him) did in the Mirāj, then he would have to
calculate the timings of Salāt in each Samā(i.e., each dimension of
space and time). The same is true about performing Salāt in the grave.
The blessed Prophet did make mention about the possibility of Salāt in
the grave:
Narrated Anas ibn Malik: Allah’s Messenger (peace be upon him) said, “I
happened to pass by Moses on the occasion of the Night Journey near the red
mound (and found him) performing his Salāt (prayer) in his grave.”
(Sahīh Muslim)
Narrated Jabir ibn Abdullah: Allah’s Messenger (peace be upon him) said,
“When the dead body is buried in the grave, there is presented before him
(the scene of) the setting sun. He then sits down and rubs his eyes and he
says, Leave me so that I may observe my prayer.”
(Sunan Ibn Mājah)
Prophet Muhammad, the master-plan and 666
I believe that Prophet Muhammad prophesied those three stages
of the master-plan (that is the ultimate world-system) through which
Dajjāl the false Messiah (Anti-Christ) would eventually accomplish
his mission of impersonating the true Messiah and thus of ruling the
world from an imposter State of Israel in the Holy Land. The Prophet
said “when Dajjāl is released he would live on earth for forty days – a day
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like a year – a day like a month – a day like a week – and all his days (i.e., all
the rest of his days) like your days” (Sahih Muslim). He also prophesied,
in what has come to be known as the Hadiīh of Tamīm Dāri, that an
island which specialized in spying, and was located about one month’s
journey by sea from Arabia, would be Dajjāl’s initial base, i.e., in the
first stage of his mission that would last for ‘a day like a year’. I
believe that island could not have been any other than Britain!
The Bible described the very same three-stage process that
would culminate with a new international monetary system of
electronic money and with the Anti-Christ ruling the world from
Jerusalem. It did so when it declared:
“. . and he causeth all, both small and great, rich and poor, free and bond, to
receive a mark in their right hand, or in their forehead, and that no man might
buy or sell, save he that had the mark, or the name of the beast, or the number
of his name. Here is wisdom. Let him that hath understanding count the
number of the beast, for it is the number of a man, and his number is six
hundred, three score, and six” (Revelat ion: 13:16-18).
When the Bible’s religious symbolism is elucidated it reveals that
the number ‘six hundred’ in relation to the Anti-Christ refers to the first
stage of the master plan that lasted for a long time and witnessed the
emergence of the first ruling state in post-Biblical history and to Pax
Britanica. The number ‘three score’ refers to the present second stage
that lasts for a shorter period of time and witnesses the emergence of
the second ruling state and to Pax Americana. Finally the number ‘six’
refers to the third and last stage of the master plan with which the
Anti-Christ finally completes his mission and emerges in human form
to rule the world from Jerusalem and from an imposter ruling State of
Israel with Pax Judaica.
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The most distinctive feature of the unfolding master-plan from its
very beginning with the Euro-Christian crusades, have been it’s
godlessness, decadence, deception and barbaric oppression.
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CHAPTER THREE

THE SŪRAH AND THE SUNNAH

In attempting to determine the Sunnah (i.e., the way or example)
of Prophet Muhammad (peace and blessings of Allah Most High be upon him)
as it relates to Sūrah al-Kahf of the Qur’ān (Chapter 18 entitled ‘The
Cave’) we examine two incidents which occurred in the lifetime of the
blessed Prophet and involved his companions.
First incident
We learn from the first event that the blessed Prophet (sallalahu
'alaihi wa sallam) ordered one of his companions, Abbād ibn Bishr (may
Allah be pleased with him), to memorize the entire Sūrah.
If the Prophet (sallalahu ‘alaihi wa sallam) gave such an order to even
one companion, then the memorization of this Sūrah must be
recognized as a Sunnah of the Prophet. It is our fervent hope and
prayer that this particular narration will encourage our readers to
joyfully embrace this Sunnah, i.e., to make every effort to memorize
the entire Sūrah al-Kahf and then to recite it as frequently as possible
in their Salāt (i.e., prayer). Here is a narration of that event concerning
Abbād ibn Bishr:
“Calmly, 'Abbād pulled out the arrow from his body and went on with his
recitation, still absorbed in his Salāt. The attacker shot a second and a third
arrow both of which also found their mark. Abbād pulled out one and then
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the other. He finished his recitation, made Rukū (bending down) and then
Sujūd (prostrating to the ground). Weak, and in pain, he stretched out his
right hand while still in prostration and shook his sleeping companion.
'Ammar awoke. Silently, 'Abbād continued the Salāt to its end and then said,
“Get up and stand guard in my place. I have been wounded.”
'Ammār jumped up and began to yell. Seeing them both the attacker fled into
the darkness. 'Ammar turned to 'Abbād as he lay on the ground, blood
flowing from his wounds.
“Ya Subhānallah (Glory be to Allah)! Why did you not wake me when you
were hit by the first arrow?”
“I was in the midst of reciting verses of the Qur’ān which filled my soul with
awe and I did not want to cut short the recitation. The Prophet (peace and
blessings of Allah Most High be upon him) had commanded me to commit this
Sūrah (i.e., Sūrah al-Kahf) to memory. And so, death would have been easier
for me than interrupting the recitation of this Sūrah”, replied 'Abbad to his
companion.
Khalid Muhammad Khalid, 'Rijāl hawla al-Rasūl'; published as
'Men around the Messenger', Islamic Book Trust, Kuala
Lumpur (www.ibtbooks.com). 2005 p. 440
If the blessed Prophet ordered one of his companions to
memorize a Sūrah of the Qur’ān it does not mean that it is compulsory
for all Muslims to do the same, but it become a Sunnah. We conclude
from the above, as well as from that which is to follow, that the
memorization of Sūrah al-Kahf is a Sunnah. And whoever performs a
deed which is a Sunnah, and Allah accepts it, will receive the reward
for it.
This writer was blessed to have completed his memorization of
Sūrah al-Kahf during the spiritual retreat of ‘Ittikāf in Ramadān of
1424H while writing this book. He felt an indescribable joy, unlike
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anything that the Dunyah could offer, when he stood in Salāt and, for
the first time ever, recited the entire Sūrah in Salāt (prayer) while
following in the footsteps of Abbād ibn Bashr. The writer prays that
those who read this book may be similarly inspired to memorize the
entire Sūrah and recite it in Salāt Insha Allah.
Second incident

The second incident involving a companion of the Prophet and
the recitation of Sūrah al-Kahf is taken from Sahīh al-Bukhāri. The
Hadīth makes mention of a Companion who recited Sūrah al-Kahf
and was rewarded by Allah with a divine Sakīna (tranquility which
embraces the heart) which descended upon him like a cloud, and
which frightened his horse. The Hadīth does not make it clear whether
the divinely bestowed Sakīna was received in response to the
recitation of this particular Sūrah of the blessed Qur’ān, or whether it
was in response to the recitation of the Qur’ān itself without reference
to the Sūrah. Our view is that both possibilities are present:
“Narrated by al-Bara bin Azib: A man was reciting Sūrah al-Kahf while his
horse was tied with two ropes beside him. A cloud came down and spread
over that man, and it kept on coming closer and closer to him till his horse
started jumping (as if afraid of something). When it was morning, the man
came to the Prophet, and told him of that experience. The Prophet said: That
was al-Sakīna (peace and tranquility) which descended because of (the
recitation of) the Qur’ān.”
(Sahīh al-Bukhāri)
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The Prophet and Sūrah al-Kahf
We have established from the above beautiful narration that the
memorization of Sūrah al-Kahf is a Sunnah. Indeed, the Prophet (peace
and blessings of Allah Most High be upon him) recalled his own memorization
of the Sūrah in the following:
“Narrated by Abdullah: The Prophet said: Sūratu Banī Isrāīl, al-Kahf,
Maryam, Tāhā and al-Anbiyā are from the very old Sūrahs which I learnt by
heart, and they are my first property.”
(Sahīh al-Bukhāri)
“Narrated by Abdullah bin Masūd: The Prophet said: Sūratu Banī Isrāīl, al-
Kahf, Maryam, Tāhā, and al-Anbiyā are amongst my first earnings and my
old property . . . .”
(Sahīh al-Bukhāri)
Let us now continue our introduction to the Sūrah with the vitally
important statement of Prophet Muhammad (peace and blessings of Allah
Most High be upon him) that the believers should recite Sūrah al-Kahf
every Yoūm al-Juma’ah (i.e., Friday) for the Nūr (light) of the Sūrah
and for protection from the Fitnah (trial, deception) of Dajjāl, i.e., the
false Messiah or Anti-Christ:
“Narrated by Abū Sa’īd: The Prophet said: If anyone recites Sūrah al-Kahf on
Yoūm al-Jum’ah (i.e., ‘Friday’ of the pagan world), a light will shine brightly
for him till the next Jum’ah.”
(al-Tirmīdhi; Bayhaqi transmitted it in Kitāb al-Da’wah al-Kabīr)
“Abu Sa’īd al-Khudri reports that the Prophet said: Whoever recites Sūrah al-
Kahf on Jumu’ah (i.e., ‘Friday’ of the pagan world) will have illumination
from the light (of the Sūrah) from one Jum’ah to the next.”
(Nasā’i, Baihaqi, Hākim)
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“Ibn ‘Umar reports that the Prophet said: Whoever recites Sūrah al-Kahf on
Jumu’ah will be blessed with a light that will rise from underneath his feet to
the peak of the sky. This will be a light for him on the Day of Resurrection,
and he will be forgiven for what is between the Jumu’ah, i.e., or the day of
the congregational prayers [and the next] Jumu’ah. “
(Sayyed Sāqib: ‘Fiqh as-Sunnah’ declares that this Hafith is related by
Ibn Mardwwiyah with a faultless chain)
We prefer to use the name ‘Youm al-Juma’ah’ that is located in
the blessed Qur’ān, rather than the name ‘Friday’, for the sixth day of
the week. Despite the fact that the name ‘Friday’ met with approval
from a European Pope it nevertheless remained a name with pagan
origins. ‘Friday’ is derived from ‘Fria’, a pagan goddess, and ‘day’ is
derived from ‘daeg’ which means day. Hence the word ‘Friday’
means ‘the day of the goddess Fria’. Here is what Encyclopedia
Encarta has to say about ‘Friday’:
Friday (Anglo-Saxon frîgedaeg; from Old High German Frîa, a goddess; Old
English daeg,”day”), English name of the sixth day of the week. The day was
held sacred to Venus, the goddess of love, by the Romans, who called it dies
veneris (“day of Venus”). In the Romance languages the name of the day is
derived from the Latin, as in the French vendredi, the Italian venera, and the
Spanish viernes. Germanic peoples held the day sacred to the Norse goddess
of love, Frigg, or Frija. The Germanic languages, like English, use variations
of the Old High German frîatag (“day of Frija”) to designate the day. The
Hebrew name for Friday, yom shishi, means “sixth day.” Among many
Slavic peoples, however, Friday is not regarded as the sixth day of the week,
as evidenced by its Russian name, pyatneetza, or “fifth day.)
And so, not only is it a Sunnah to memorize Sūrah al-Kahf, but it
is also a Sunnah to recite it every Youm al-Juma’ah. It is our fervent
prayer that all the readers of this book will be encouraged, Insha
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Allah, to follow the Sunnah in respect of both memorizing the Surah
and of diligently reciting it every Youm al-Juma’ah.
The Prophet (peace and blessings of Allah Most High be upon him) also
said that when Dajjāl confronts a believer he should recite the first ten
verses of this Surah over him and Dajjāl will not be able to harm him
or her:
“Abū Darda reported that Allah’s Messenger said: If anyone memorizes the
first ten verses of Sūrah al-Kahf, he will be protected from Dajjāl.” (We have
attempted in a subsequent chapter of this book to describe and analyze those
first ten Ayāt or verses of Sūrah al-Kahf.)
(Sahīh Muslim)
“He among you who will survive to see him (Dajjāl) should recite over him
the opening verses of Sūrah al-Kahf.”
(Sahīh Muslim)
“Narrated Abū Darda': Allah's Messenger (peace be upon him) said, He who
recites three verses at the beginning of al-Kahf will be protected from the trial
of the Dajjāl.”
(Tirmīdhi)
In explaining this Sūrah we have to introduce the reader to the
subject of Dajjāl the false Messiah or Anti-Christ in Islam.
The first thing that we know of Dajjāl is that which is revealed
through his very name. The Prophet (peace and blessings of Allah Most High
be upon him) described him by name as al-Masīh al-Dajjāl. Al-Masīh
means ‘the Messiah’, and Dajjāl means ‘deceiver’. Thus he would
deceive the Jews into embracing him as the Promised Messiah when,
in fact, he would be a false Messiah.
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Allah, Most High, had promised the Israelite people that He
would send to them a special Prophet who would be known as al-
Masīh (the Messiah) and who would bring back the golden age (i.e.
the time of David and Solomon) when the Holy State of Israel ruled
the world from the Holy Land. Allah fulfilled His promise by sending
al-Masīh in the person of Jesus, the son of the Virgin Mary.
However, most of the Israelites rejected the claim of Jesus (peace
be upon him) to be the Messiah. Among other things they slandered his
mother and considered him to be a bastard. Hence they could not
recognize him to be the Messiah. They subsequently confirmed their
rejection when they conspired to have him crucified, and then saw him
die before their very eyes without ruling the world from Jerusalem. In
addition, his death by crucifixion confirmed him in their eyes,
according to Torah, as the “cursed of the Lord”.
Having disposed of someone they considered to be a false
Messiah, they have been waiting ever since for the true Messiah to
come in fulfillment of the Divine promise.
As a consequence of their disbelief and rejection of Jesus, and
their wickedness in conspiring to kill him and then boasting of how
they had killed him, Allah Most High responded by releasing into the
world a being created by Him, i.e. Dajjāl, the false Messiah. His
mission would be to deceive them into embracing him as the true
Messiah. In the process he would lead them with consummate
deception down the road to hell. Sūrah al-Kahf, Dajjāl and the Jews
are therefore connected intricately together.
Any introduction to Dajjāl must also involve an introduction to
such related concepts as the simultaneous release into the world of the
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tribes of Y’ajūj (Gog) and M’ajūj (Magog). The sign given in the
Qur’ān that confirms their release is also a sign linked with the Jews.
Another related concept is that of the advent of Imām al-Mahdi who
would lead the Muslim army that would destroy the oppressor and
imposter State of Israel. Finally, the subject cannot be addressed or
understood without examining the belief in the return of Jesus (peace be
upon him). His return would witness the end of both Judaism and
Christianity as religions, and the triumph of Truth of Islam.
Let us now examine the historical background to the revelation of
Sūrah al-Kahf since it provides even more information about the Jews.

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CHAPTER FOUR

HISTORICAL BACKGROUND TO THE
REVELATION OF SŪRAH AL-KAHF

The Challenge of Islam
Ever since the time of Prophet Ishmael, and for thousands of
years prior to the birth of Prophet Muhammad (peace and blessings of Allah
Most High be upon them both), the pagan Arabs of Arabia had never had
the experience of a Prophet of Allah Most High living in their midst.
The religion of Abraham and of his son, Ishmael (peace be upon them
both), had been corrupted, and so the Arabs, even while worshipping
Allah, also worshipped idols rather than the One unseen God, Allah.
Thus they recognized Allah to be one of the many Gods that they
worshipped. Yet despite this long period of time lived in a wilderness
devoid of divine revelation and prophetic guidance, they still clung to
some remnants of the true religion of Abraham.
For example, Abraham had built the Ka’aba, the Temple or
House of Allah in Makkah, and had established the annual Hajj
(pilgrimage) to that Temple or Holy House. All the Arabs honored
that Temple or Holy House and they continued to perform the Hajj for
thousands of years after Abraham had established it. The tribe of the
Quraish, which traced its lineage to Ishmael, was recognized by all
Arabs as the custodian of the Ka’aba, and that not only gave them
great honor and esteem amongst the Arabs, but it also translated
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handsomely into privilege and wealth. (For a detailed description of
all the remnants of the original true religion of Abraham (‘alaihi al-
Salām) that survived amongst the pagan Arabs, see my book entitled
‘The Religion of Abraham and the State of Israel – A View from the
Qur’ān’.)
Suddenly a man who was born into the tribe of the Quraish and
who grew up amongst them, proclaimed that he was a Prophet of
Allah Most High like the Prophets Abraham and Ishmael. Muhammad
(peace and blessings of Allah Most High be upon him) refused to worship the
idols and the gods of pagan Arabia. He denounced idolatry and
polytheism as false. He declared that there was no god beside Allah,
the one unseen God who was the God of Abraham, Isaac, Ishmael,
Moses, David, Solomon, and Jesus (peace be upon them all). He declared
that Allah had no daughters and that He never fathered a son. He
never appeared in the person of anyone (not in ancient Egypt, India,
Arabia, and Bethlehem, or even in Chicago). Allah never appeared in
the form of anything - not in wood, marble or stone. Allah was the
God of all of mankind - Arab as well as non-Arab, white as well as
black. He was the God of Makkah and the Quraish, as well as the God
of all other cities, all other tribes and all other races.
Muhammad (peace be upon him) proclaimed that Allah recognized
all of mankind to be “as equal in His sight as were the teeth of a
comb.” He was the God of free men and women, as well as the God of
those who were slaves. Muhammad (peace be upon him) denounced all
forms of oppression including the oppression of the weak, the poor,
the stranger or foreigner, the slave, women and children. He also
forbade cruelty to animals.
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The religion of Islam that he preached challenged the entire
system of dominance and oppression on which Arabian society was
based. Therefore it was a significant threat to the established order.
Islam remains, to this day, a challenge to a contemporary Judeo-
Christian Euro-world-order of godlessness, corruption, decadence and
relentless barbaric oppression. In fact, it is the only force in the world
that continues to demonstrate a capacity to challenge the all-powerful
Euro (white) oppressors, and their colored clients, who together have
established and sustain that Euro-world-order of unprecedented
barbaric oppression.
The Quraish were horrified over the proclamations and preaching
of Muhammad (peace be upon him). He challenged the very foundations
of their religious, social, economic and political order. In fact, the
challenge was even greater than that! Arabia prided itself with its
literary accomplishments. Even though most Arabs could neither read
nor write, they had a highly developed language, the Arabic language,
and an unrivalled appreciation for poetry. They honored their poets
and conferred on them the highest status in society. It was therefore
stunning to the Arabs that from Muhammad’s lips should flow a
Qur’ān (literally ‘reading’) which surpassed in literary excellence the
very best poetry that Arabia had ever experienced. That Qur’ān
challenged the doubting Arabs on a battleground in which they
perceived themselves to be strongest of all, and they found themselves
incapable of responding to its public challenge. The Qur’ān also
challenged the rest of humanity who doubted that it was the word of
the one true God) to produce a chapter (Sūrah) like unto any in it. The
threat of Islam was a threat the likes of which pagan Arabia had never
before experienced. That was their predicament.
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How should pagan Arabia respond to that challenge? What could
they do? Everything they had tried, failed to stop Islam. They
counseled amongst themselves and decided to seek help from the Jews
who were resident in the northern city of Yathrib (now renamed
Madīna). They asked the Rabbis, “How can we tell whether or not
Muhammad is indeed a true Prophet like Abraham and Moses?” In
consequence of the Jewish response to that question, Allah Most High
sent down Sūrah al-Kahf of the Qur’ān. The Qur’ān itself preserved
this link between the Sūrah and the mission to Yathrib when it
recalled two questions posed by the Rabbis:
= iΡθl↔`.„´ρ s “Œ _.Ρ¯,1l¦ …….. ∩∇⊂∪
“And they (i.e., the Rabbis of Yathrib) question thee (O Muhammad) about
Dhūl Qarnain ……..”
(Qur’ān, al-Kahf, 18:83)
= iΡθl↔`.„´ρ s  ……. ~ρ”,l¦ 〈∩∇∈∪
“And they (i.e., the Rabbis of Yathrib) ask you (O Muhammad) concerning
the Rūh ………. “
(Qur’ān, Banū Isrāīl, 17.85)
The history of this mission to Yathrib, to which we now turn,
explains the connection between this Sūrah and the Jews.
Mission to Yathrib (Madina)
The Quraish decided to send a delegation comprising al-Nadr bin
al-Hārith and Uqba bin Abū Mu’ayt to Yathrib (now renamed Madīna
al-Nabi or, for short, Madīna), a city some 300 kilometers to the North
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of Makkah, to consult with the Jewish Rabbis. They instructed the
delegation as follows:
“Ask them about Muhammad; describe him to them and tell them what he
says, for they are the first people of the scriptures and have knowledge that
we do not possess about Prophets.”
(‘The Life of Muhammad’ – A Translation of Ibn Ishaq’s Sīrat Rasūl Allah.
Translated by A. Guillaume, Oxford University Press, Karachi, 1982. p. 136)
There was a large Jewish community in Madina and, as was well
known, Jews always had Prophets living in their midst. Indeed,
Muhammad (sallalahu ‘alaihi wa sallam) had declared that there was never
a time, from the age of Moses (‘alaihi al-Salām) to the age of Jesus
(‘alaihi al-Salām), when the Jews did not have a Prophet living in their
midst! The Quraish reasoned that since the Jews had such intimate
experience and vast knowledge about Prophets they would best be
able to advise them concerning the validity of the claim of
Muhammad (sallalahu ‘alaihi wa sallam) about prophethood.
In fact, Arabia also knew that the Jews had migrated to the
Arabian city of Yathrib because they expected a Prophet to come to
Yathrib. Indeed the Jews had been publicly proclaiming (literally
shouting from the mountain-tops) for many years: “A Prophet is
coming! A Prophet is coming! When he comes, he would be our Prophet. He
would empower us and we would overcome our enemies.” The Jews were
waiting, most of all, for the advent of a special Prophet who was
Divinely promised to them, and would be known as the Messiah (al-
Masīh). When they saw the spiritual signs that a Prophet was coming
to the world and that he would be coming to Yathrib, they naturally
concluded that he must be the Messiah. If he was not the Messiah then
he could be the Prophet ‘like unto Moses’ who was to come from the
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‘brethren’ of the Israelite people, or he could be Elijah (known in the
Qur’ān as Illyās). His people had persecuted Elijah and he had
mysteriously ascended into heavens. In consequence, there arose the
belief that Elijah would one day return:
“. . And it came to pass, that when the Lord would take up Elijah into
heaven by a whirlwind, . . . . . . . and it came to pass as they still went on,
and talked, that, behold, there appeared a chariot of fire, and horses of fire,
and parted them both asunder: and Elijah went up by a whirlwind into
heaven.”
(2 Kings: 2-11)
According to Malachi, God preserved Elijah alive to entrust him
at the end of time with a glorious mission (iv, 5-6) at the New
Testament period. This mission was believed to immediately precede
the advent of the Messiah (Matt., xvii, 10, 12; Mark, ix, 11).
The delegation of the Quraish approached the Jewish Rabbis of
Yathrib who were themselves awaiting a Prophet and had adequate
means with which to recognize and identify him. What was the criteria
by which the Jews could recognize the long-awaited Prophet? What
advice did they give to the delegation?
The Three Questions
The Jewish Rabbis of Yathrib advised the Quraish to ask three
questions to Muhammad (sallalahu ‘alaihi wa sallam):
“Ask him about three things of which we will instruct you; if he gives you the
right answer then he is an authentic Prophet, but if he does not, then the man
is a rogue, so form your own opinion about him:
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Ask him what happened to the young men who disappeared in ancient days,
for they have a marvelous story;
Ask him about the mighty traveler who reached the confines of both East and
West;
And ask him what is the spirit (Rūh)
If he can give you the answer then follow him, for he is a Prophet. If he
cannot, then he is a forger and treat him as you will. “
(Ibn Ishaq, ‘Sīrat Rasūl Allah’, Trans. A. Guillaume, Oxford Univ.
Press, Karachi, 1967. p. 136)
The Rabbis must certainly have been interested in the outcome of
the encounter with Muhammad (sallalahu ‘alaihi wa sallam). They really
wanted to know his answers to the three questions. They would
certainly have been surprised if he was indeed a true Prophet, since
they believed that prophethood was their exclusive privilege. They
still believe to this day that no one after Abraham (peace be upon him)
could be a Prophet unless he was also a Jew. Why was this so?
Although Ishmael was also a son of Abraham (‘alaihi al-Salām) the
Torah has been corrupted to falsely proclaim that he was a “wild ass
of a man” and that he was excluded from the Covenant that Allah
Most High made with the seed of Abraham (‘alaihi al-Salām). Jews
believe in the corrupted rewritten Torah and hence considered it an
impossibility that a Prophet could arise from the seed of Ishmael
(‘alaihi al-Salām, - see our book entitled “The Religion of Abraham and
the State of Israel – A View from the Qur’ān”). Muhammad (sallalahu
‘alaihi wa sallam) was an Arab, and thus a descendent of Ishmael. That
would not have prevented them however, from showing some interest
in the outcome of the encounter. In any case when Muhammad
(sallalahu ‘alaihi wa sallam) answered the questions the Quraish would
have to turn to them to discover whether the answers were true or
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false.
The answers to the questions eventually came down in the
Qur’ān, but strangely enough, a Hadīth in Sahīh Bukhāri makes it
appear that the Rabbis must have concealed those answers from their
own people since some of them were still ignorant concerning the
answers. Years later, when the Prophet (sallalahu ‘alaihi wa sallam) had
himself migrated to Madina, some Jews approached him and asked
him the same third question (i.e., the Rūh). He responded by reciting
the Qur’ānic reply that Allah Most Wise had revealed years earlier.
However, the Hadīth strangely made it seem that it was revealed at
that time:
“Narrated Abdullah: While I was going with the Prophet through the ruins of
Madīna and he was reclining on a date-palm leaf stalk, some Jews passed by.
Some of them said to others: Ask him (the Prophet) about the Rūh (spirit).
Some of them said that they should not ask him that question as he might
give a reply that would displease them. But some of them insisted on asking,
and so one of them stood up and asked: O Abul-Qāsim! What is the Rūh
(spirit)? The Prophet remained quiet. I thought he was being inspired
Divinely. So I stayed till that state of the Prophet (while being inspired) was
over. The Prophet then recited:
“And they ask you (O Muhammad) concerning the Rūh, Say: The Rūh is by
the Amr (command) of my Lord. And of knowledge you have been given
only a little” (Qur’ān, Banū Isrāīl, 17.85).
(Sahīh Bukhāri)
This alleged Hadīth appears to qualify as deliberate
disinformation, and its purpose appears to be to confuse. Ibn Ishāq
narrates the same incident differently. He quotes Abdullah ibn Abbās
to the effect that it was the Jewish Rabbis of Yathrib (i.e., Madina)
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themselves who approached the Prophet after his arrival in that city
and questioned him:
I was told on the authority of Ibn Abbas that he said, when the Apostle came
to Madina, the Jewish Rabbis asked him: “When you said - and you have
only a litt le knowledge about it - did you mean us or your own people?” He
said, “Both of you.”
(Ibn Ishāq, Op. Cit., p. 139)
The fact that the Rabbis questioned the Prophet concerning the
answer to the question about the spirit (Rūh) confirms that the
revelation with the answer to the question had come down previously
and that it had already reached them in Madīna prior to the Prophet’s
arrival in that city.
Upon the return of the delegation to Makkah, the Quraish
approached the Prophet (sallalahu ‘alaihi wa sallam), posed the three
questions to him, and challenged him to answer them correctly if he
was indeed a Prophet! The Prophet paused for a moment and then
declared that he would answer the questions the next day, but he
forgot to say ‘If God so Wills’ (i.e., Inshā Allah) (Ibn Ishaq, Op. Cit., p.
136).
This writer is of the opinion that Allah Most Wise may have
caused the Prophet to forget to say Inshā Allah, and as a consequence
the expression Inshā Allah occupies a position of strategic importance
in the subject of Sūrah al-Kahf and the Modern Age. What is that
importance?
Our opinion is that Allah Most Wise directed attention to an age
that would come when sacred (or religious) terminology such as Inshā
Allah (i.e., “if God so Wills”, or “please God”) would disappear from
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the vocabulary used by the modern tongue; and that when such a thing
were to come to pass it would be a sign by which believers could
recognize such an age to pose the greatest of all trials for mankind.
This book warns that “Inshā Allah” is already fast disappearing from
the vocabulary of the modern tongue!
The Quraish approached Muhammad (sallalahu ‘alaihi wa sallam) the
next day for the answers that he had promised them. He did not have
the answers since Angel Gabriel (‘alaihi al-Salām) had not visited him to
convey the answers. When this continued for a few days it became a
matter of severe embarrassment for the Muslims and of rejoicing for
the Quraish. Indeed it took two weeks before Angel Gabriel (‘alaihi al-
Salām) finally appeared and Allah Most High responded to the
questions by revealing Sūrah al-Kahf. Ibn Ishaq comments on the
matter as follows:
“This delay caused the Apostle great sorrow, until Gabriel brought him the
Chapter of the Cave (Sūrah al-Kahf), in which he reproaches him for his
sadness, and told him the answers of their questions, the youths, the mighty
traveler, and the spirit.”
(Ibn Ishāq, op. cit., p. 137)
The answers to two of the questions are in Sūrah al-Kahf. While
the third answer, concerning the Rūh (i.e., spirit), is in Sūratu Banī
Isrāīl (Chapter 17 of the Qur’ān).
Maulāna Abul ‘Ala Maudūdī (rahimahullah), the eminent scholar of
Islam, eliminated the question concerning the Rūh from the three
questions and instead made the claim that the third of the three
questions pertained to someone named Khidr (‘alaihi al-Salām) whose
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mystical encounter with Moses (‘alaihi al-Salām) was described in Sūrah
al-Kahf:
“This Sūrah was sent down in answer to the three questions which the
polytheists of Makkah, in consultation with the people of the Book, had put
to the Holy Prophet in order to test him. These were: Who were ‘the Sleepers
of the Cave’? What is the real story of Khidr? What do you know about Dhūl
Qarnain?”

(Maudūdī, English Translation of ‘Tafheem al-Qur’ān’, “Introduction to
Sūrah al-Kahf”.)
It appears that the learned Maulāna wished to have all three
questions answered in Sūrah al-Kahf, and this, perhaps, was the
reason why he excluded the question concerning the spirit (Rūh) and
replaced it with the story of Moses and Khidr (‘alaihi al-Salām). The
assertion by Maulana Maududi is, however, quite problematic since it
would have been highly unlikely that the Jewish Rabbis would have
considered the knowledge of a story such as that of Khidr (‘alaihi al-
Salām) to be proof of Muhammad’s (peace be upon him) prophethood.
After all, Khidr (‘alaihi al-Salām) demonstrated that Moses (‘alaihi al-
Salām) was wrong in his understanding of all three events narrated in
the story, and Moses (‘alaihi al-Salām) was regarded as the Prophet par
excellence of the Jews. If the Jews regarded the knowledge of Khidr
(‘alaihi al-Salām) to be proof of prophethood then they would have had
to locate and follow a Khidr (‘alaihi al-Salām) who was blessed with
internal intuitive spiritual knowledge. But instead they have always
clung to external legalistic knowledge derived from the Torah as their
basic requirement for survival and success throughout history. We are
not convinced by Maulāna Maudūdī’s claim on this matter.
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The fact that Allah Most Wise chose to place answers to two of
the questions in Sūrh al-Kahf, while placing the answer to the third
question in Sūratu Banī Isrāīl indicates that these two Sūrahs of the
Qur’ān are linked together and must be studied together. The one
helps to explain the other. We have noted that Sūrah al-Kahf must be
read every Yoūm al-Jum’ah (i.e., Friday) for protection from al-Masīh
al-Dajjāl, the false Messiah, who would target and deceive the Jews
and lead them to their ultimate destruction. We have also noted that
Sūrah al-Kahf was revealed in response to the Jewish test of
prophethood that the Rabbis had given to the pagan Arabs. This was in
response to their request for a test by which the validity of the claim to
prophethood of Muhammad (sallalahu ‘alaihi wa sallam) could be
determined. And so, it is not surprising that Sūrah al-Kahf is linked to
that Sūrah of the Qur’ān that is named after the Jews. In fact, this
constitutes the third link between Sūrah al-Kahf and the Jews.
The (Jewish) Rabbis in Madina had declared that they would
recognize Muhammad (sallalahu ‘alaihi wa sallam) as a true Prophet of the
God of Abraham (‘alaihi al-Salām) if he correctly answered the three
questions posed to him. Only a true Prophet with special knowledge
could be privy to such knowledge. The Rabbis were privy to that
knowledge because of the long and continuous line of Prophets who
had come to the Israelites. They were confident that Muhammad
(sallalahu ‘alaihi wa sallam) could not answer the questions and hence
they admitted no possibility that they might have to accept an illiterate
gentile Arab as a true Prophet of the God of Abraham (‘alaihi al-Salām).
A careful examination of the questions reveal that the Rabbis
were testing Prophet Muhammad (sallalahu ‘alaihi wa sallam) and that
they were not interested in simple answers to the questions they had
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posed. Rather they cloaked (or veiled) the real questions behind the
ones that they posed. What were those real questions?
We believe that the Rabbis posed the questions cunningly with
the objective of determining whether Prophet Muhammad (sallalahu
‘alaihi wa sallam) had knowledge about Dajjāl and about Y’ajūj (Gog)
and M’ajūj (Magog). These were powerful and dangerous Beings
whom Allah Most High had created, and whom He would release into
the world in the Last Age. When Allah Most High released these
Beings He would use them to test as well as to punish mankind. The
only ones who could successfully survive those tests and trials of the
Last Age would be those who had faith in Allah Most High, and in the
true religion of Abraham (‘alaihi al-Salām), and who faithfully followed
Prophet Muhammad (sallalahu ‘alaihi wa sallam). All the rest of mankind
would be deceived, or would otherwise lose faith. An essentially
godless global society that would emerge in consequence of the
‘globalization’ of the Last Age would swallow such people and carry
them into the hell-fire! The Prophet warned that Gog and Magog
would transform 999 out of every 1000 of mankind into godless
copies of themselves (Ahlu Y’ajūj wa M’ajūj) and that they would all
enter into the hell-fire (Sahīh Bukhāri).
Instead of asking directly about Dajjāl the Rabbis asked about
some young men of old who fled into a cave and had a miraculous
experience. Then instead of asking directly about Y’ajūj and M’ajūj,
they asked about a great traveler who traveled to the two ends of the
earth. The third question, which concerned the Rūh (spirit), was
strategically different from the other two. It was a direct question, and
hence its strategic role appears to have been one of creating confusion.

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The three answers to the questions

- the Rūh
The question concerning the Rūh was quite tricky. The human
soul or spirit is known as Rūh. So too is the Rūh al-Quddus or the
Angel Gabriel. Finally when Allah declared that He had breathed into
man of His Rūh, the implication was that He, also, possessed a Divine
Spirit (Rūh). Allah Most High revealed the answer to the third
question in the Qur’ān as follows:
= iΡθl↔`.„´ρ s ~ρ”,l¦ ≅· ~ρ”,l¦ Β ,Β¦ ’.´‘ !Β´ρ Ο...ρ¦ ´Β
Οl-l¦ āω| ξŠl· ∩∇∈∪ 〈

“And they question thee (Oh Muhammad) concerning the Rūh (Spirit). Say:
The Rūh (Spirit) is by command of my Lord, and you have been granted only
litt le knowledge (i.e., of this subject).”
(Qur’ān, Banū Isrāīl, 17:85)
Since the question was direct, the answer was similarly direct.
But all three possibilities mentioned above were simultaneously
addressed in the terse answer. The question was summarily dismissed.
This answer reached the Jews in Madina, and when the Prophet
himself migrated to Madina the Jews questioned him about the
answer. They wanted to know who was the revelation referring to
when it declared “and of knowledge ye have been given but little? Was it
us, the Jews, or they, the Arabs, who have been given little knowledge?
Both, answered the Prophet (sallalahu ‘alaihi wa sallam)”.
It is significant that the above answer was placed by Divine
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decree in Sūratu Banī Isrāīl (the seventeenth Sūrah of the Qur’ān)
whereas the answers to the other two questions were placed, again by
Divine decree, in the next Sūrah, i.e., Sūrah al-Kahf.
Thus Divine Wisdom recognized that there was a strategic
difference between the first question and the other two questions, and
conveyed to the Jews, as well as to all others, through this simple
device, the recognition of that strategic difference. What was the
difference?
- the great traveler
When the Sūrah responded to the second question concerning the
great traveler it did so in a manner that immediately and directly
addressed the question by naming the great traveler as Dhūl Qarnain.
Not only did the Sūrah describe his journeys to the East and West but,
astonishingly, it went on to directly address the real question which
lurked behind the posed question, namely Y’ajūj (Gog) and M’ajūj
(Magog). It did so by describing a third journey – concerning which
the Rabbis had remained suspiciously silent. It is quite clear that the
real target of the question was Gog and Magog who are one of the
major signs of the Last Day (al-Qiyāmah). This was surely a subject
about which only a Prophet would have knowledge. The question was
one that approached its target indirectly. In this respect, it differed
from the question concerning the Rūh.
- the young men and the cave
Sūrah al-Kahf commenced with an answer to the above question.
The answer was worded in such a way that it responded directly and in
detail to the specific question which was posed, but only indirectly to
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the real question veiled behind it. That real question could only be on
a subject, like Gog and Magog that only a Prophet would know.
Secondly, it is most likely that it would also be a subject
concerning the signs of the Last Day (al-Qiyāmah). What could be the
real target of the question?
The answer in Sūrah al-Kahf provided detailed information
concerning the young men who fled to the cave. Yet, although there is
clear evidence that the answer took account of Dajjāl the false
Messiah or Anti-Christ, it did not directly address Dajjāl. It stopped
short of naming him by name. The Rabbis were left guessing. Indeed
Dajjāl is never mentioned directly anywhere in the Qur’ān since the
Divine intent was the keep the Jews guessing. In fact, the answer had
matched the question in respect of sheer strategy.
Years later, after the Prophet (sallalahu ‘alaihi wa sallam) had
migrated to Madina, he addressed the subject of Dajjāl in quite some
detail and then startled the Jews by declaring that the recitation of the
first ten Āyāt (verses) of Sūrah al-Kahf would provide believers with
protection from the terrible tests and trials of Dajjāl. The first ten
Āyāt included the opening verses of the story of the young men and
the cave. Prophet Muhammad also clearly established the fact that
Dajjāl would emerge as a Jew and that he was already released into
the world. He did this when he publicly voiced his suspicion that a
young Jew in Madina (Ibn Sayyād) was Dajjāl.
In answering this question in the manner in which it did, the
Qur’ān gave notice that He who had provided an accurate yet brief
answer to the question concerning the great traveler, also knew the
real target of the question concerning the young men and the cave,
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namely Dajjāl.
Let us briefly restate the differences in the questions and answers:
1
st
Question: The target of the question, i.e., the Rūh or spirit, is
directly addressed, although it is a tricky question. In answering the
question Allah Most High refers to both the question as well as to
those who asked the question: “And they ask thee concerning . . . .”
The answer is placed in Sūrah Banū Isrāīl.
2
nd
Question: The target of the question (Gog and Magog) is not
directly addressed. It is concealed. Hence the answer is placed in a
different Sūrah, namely Sūrah al-Kahf. In answering the question
Allah Most High refers to both the question as well as to those who
asked the question: “And they ask thee concerning . . . .”
Although the real target of the question is concealed, Allah Most High
chooses to address it directly and to identify that target as Gog and
Magog whose release into the world would constitute a major Sign of
the Last Day.
3
rd
Question: The third answer, like the second, is placed in Sūrah al-
Kahf. This indicates a similarity with the second question and
dissimilarity with the first. Hence we conclude that the real target of
the third question, like that of the second, is concealed. What can it be
other than a subject similar to Gog and Magog?
In answering the third question Allah Most High neither refers to the
question nor to those who asked the question. He does not say: “And
they ask thee concerning . . . .” This cannot be by accident. In
answering the third question Allah Most High chose to let the target of
the question, i.e., Dajjāl the false Messiah or Anti-Christ, remain
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unmentioned. It was left to the Messenger of Allah to identify that
target when he established a link between Sūrah al-Kahf and Dajjāl
the false Messiah or Anti-Christ.
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CHAPTER FIVE

THE STORY OF THE YOUNG MEN AND
THE CAVE

“Ask him what happened to the young men who disappeared in
ancient days, for they had a marvelous story?” This was one of the
three questions posed by the Jewish Rabbis of Madina. They declared
with confidence to the delegation of the Quraish from Makkah that if
Muhammad (sallalahu ‘alaihi wa sallam) could answer the three questions
correctly it would then be confirmed that he was, indeed, a true
Prophet of the God of Abraham, for only a Prophet could answer these
questions correctly.
The answers to the three questions were all divinely revealed and
the answer in response to the above question is located in verses 9 –
25 of Surāh al-Kahf of the Qur’ān.
The following is the Arabic text and English translation of those
verses with such brief explanatory comments as are necessary for an
initial understanding of the text. The story commences at verse nine
and concludes at verse twenty-six. The translation is that of
Muhammad Asad. Our own comments are in italics:
Verse 9

= Θ¦ ·¯..> β¦ .≈>.¦ .γ>l¦ ΟŠ·¯,l¦´ρ ¦θΡl´ Β !´Ζ.≈ƒ¦´.
!´.>- ∩'∪ 〈

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“(And since the life of this world is but a test) do you (really) think that (the
parable of) the Men of the Cave (which we now relate in answer to the
question of the Jewish rabbis) and of (their devotion) to the scriptures (which
they, perhaps, took with them into the cave) could be deemed more wondrous
than any (other) of Our messages? (This Qur’ān which is now being revealed
to you is a greater Sign!).”
Verse 10

= Œ| “´ρ¦ π´‹.±l¦ ’|| .γ>l¦ ¦θl!1· !´Ζ−.´‘ !´Ζ.¦´. Β iΡ$! π´Η-´‘
⋅¯.δ´ρ !Ψl Β !Ρ,Β¦ ¦´‰:´‘ ∩⊇⊃∪ 〈
“When those youths took refuge in the cave, they prayed, O our Sustainer!
Bestow on us Grace from Thyself, and endow us, whatever our (outward)
condition, with consciousness of what is right (and grant us a way out of this
trial of ours in which the godless world is waging war on Islam).”
Verses 11 & 12
= !Ψ¯.´¸.· ´’ls ¯ΝγΡ¦Œ¦´. ’· .γ>l¦ š_.Ζ™ ¦´Š‰s ∩⊇⊇∪ 〈 = ¯Ο.
¯Νγ≈´Ζ:-. ´Οl-´Ζl ‘“¦ _..“>'¦ _.>¦ !ϑl ¦θ..l ¦´‰Β¦ ∩⊇⊄∪ 〈

“And thereupon We veiled their ears in the cave for many a year, (they were
thus cut off from the outside world). and then We awakened them; (and We
did all this) so that We might mark out (to the world) which of the two points
of view showed a better comprehension of the time-span during which they
had remained in that state. (Indeed the very essence of the lesson which is
divinely taught in this narration, and which unfolds in this essay, is that
‘time’ is not simple and uni-dimensional, but rather complex and multi-
dimensional. There is a multi-dimensional movement of ‘time’ as it passes
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through the ages, and in that passage of ‘time’ only those with faith in Allah
Most High, and whose conduct is righteous, survive; all others end up in the
garbage bin of history. See Qur’ān, al-‘Asr, 103:1-3.)”
Verses 13 - 15
= >Υ ´1Ρ i‹ls Νδ!.Ρ ´_>l!. ¯Ν·κΞ| π´‹.· ¦θ`ΖΒ¦´. `Ογ.´,.
`Ογ≈ΡŠ—´ρ “´‰δ ∩⊇⊂∪ !ΨL.´‘´ρ ’ls `Ογ.θl· Œ| ¦θ`Β!· ¦θl!1· !´Ζš.´‘
´.´‘ .´θ≈ϑ´.l¦ ¯‘N¦´ρ l ¦´θ`s‰‾Ρ Β .«ΡρŠ !´γ≈l| ‰1l !Ψl·
¦Œ| !LL: ∩⊇⊆∪ .ωσ‾≈δ !Ψ`Β¯θ· ¦ρ‹ƒ´¦ Β .«ΡρŠ πγl¦´. Ÿω¯θl
šχθ.!ƒ ΟγŠl. ≈Ll´.· _.. ϑ· `ΝlL¦ ´ϑΒ “´¸.·¦ ’ls ´<¦
!.‹´ ∩⊇∈∪
“(And now) We shall truly relate to thee their story. Behold, they were young
men who had attained to faith in their Lord-God (and, in consequence of the
manner in which they responded to the trial to their faith posed by the world
which was waging war on Islam) We deepened their consciousness of the
right way and endowed their hearts with strength (and courage), so that they
stood up and said (to one another, i.e., publicly proclaimed in an act of
defiance of a godless world): Our Lord-God is the God of the heavens and
the earth. Never shall we invoke any deity other than Him: (They thus
rejected sovereignty other than Allah’s). If we did (such a thing) we should
indeed have uttered an enormity (it would, indeed, constitute blasphemy!)
These people of ours have taken to worshipping (other) deities instead of
Him, without being able to adduce any reasonable evidence in support of
their beliefs; and who could be more wicked than he who invents a lie about
Allah (or who concocts a falsehood concering Allah by issuing, for example,
a command to submit to the authority of the modern secular nation-state)?”
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Verse 16
= Œ|´ρ ¯Νδθϑ.l´”.s¦ !Β´ρ šχρ‰.-ƒ āω| ´<¦ ¦…`ρ!· ’|| .γ>l¦
¯¸:⊥ƒ ¯Ν>l Ν>š.´‘ Β .«.ϑ>¯‘ ⋅¯.γ`ƒ´ρ />l Β /´,Β¦ !1·¯,Β ∩⊇∉∪ 〈
“Hence, now that you have withdrawn from them and from all that they
worship instead of Allah, take refuge in that cave; Allah will spread His grace
over you, and will endow you – whatever your (outward) condition – with all
that your souls may need! “(The young men then advised each other as
follows: When you decide that it is time to escape from them, i.e., the world of
Shirk, and from all that they worship instead of Allah, go to the Cave for
shelter. Allah will extend His Mercy and Grace over you and will dispose of
your affair for you kindly and gently so that you will have comfort and
ease).”
Verse 17
= “´,.´ρ ´ϑ:l¦ ¦Œ| ·-lL '‘´ρ´“. s `Ογ±γ´ šV¦Œ _.ϑ´‹l¦
¦Œ|´ρ ·.¸s ¯Ν·κ´.,1. .¦Œ Α!ϑ:l¦ ¯Νδ´ρ ’· ο´θ>· «ΖΒ ilŒ
Β ·≈ƒ¦´. ´<¦ Β ‰κ´‰ ´<¦ ´θγ· ‰.γϑl¦ ∅Β´ρ ¯≅l.`ƒ l·
‰>´ …«l !¯‹l´ρ ¦´‰:`¸‘∆ ∩⊇∠∪
“And (for many a year) thou might have seen the sun, on its rising, incline
away from their cave on the right, and, on its setting, turn aside from them on
the left, while they lived on in that spacious chamber, (bearing witness to)
this of Allah’s messages: He whom Allah guides, he alone has found the
right way: whereas for him whom He lets go astray thou canst never find any
protector who would point out the right way.”
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Verse 18
= ¯Ν·κ'..>´´ρ !L!1ƒ¦ ¯Νδ´ρ Šθ·'‘ ¯Νγ.l1Ρ´ρ .¦Œ _.ϑ´‹l¦ .¦Œ´ρ
Α!ϑ:l¦ Ογ.l´´ρ 1.≈. «Šs¦´‘Œ ‰Š.´θl!. θl ·-lL¦ ¯Νκ¯.ls
·‹l´θl `ΟγΨΒ ¦´‘¦´,· ·⁄lϑl´ρ ¯Ν·κ.Β !´.s'‘ ∩⊇∇∪ 〈
“And thou wouldst have thought that they were awake, whereas they lay
asleep. (You would have thought that they were awake because) We caused
them to turn over repeatedly, now to the right, now to the left.
(The young believers chose to keep with them a dog for protection. And that
dog, also, was with them in the cave) and their dog (lay) on the threshold, its
forepaws outstretched. Had you come upon them (unprepared), you would
surely have turned away from them in flight, and would surely have been
filled with fear of them.”
Verses 19 & 20

= il‹Ÿé´ρ `Ογ≈Ψ.-. ¦θl´.!..´Šl ¯Ν'η´Ζ.. Α!· ≅←!· ¯Ν·κ.Β ¯ΝŸé
`Ο.:.l ¦θl!· !´Ζ:.l !´Β¯θƒ ρ¦ ´-. Θ¯θƒ ¦θl!· ¯Ν>š.´‘ `Οls¦ !ϑ.
`Ο.:.l ¦θ.-¯.!· Νé‰>¦ ¯Ν>·‘´θ. .ν‹≈δ ’|| πΨƒ‰ϑl¦ ¯,´LΖ´Šl·
!κš‰¦ ‘´—¦ !´Β!-L Ν÷.!´Šl· −—,. «ΨΒ .Ll.´Šl´ρ Ÿω´ρ β´,-:„
¯Ν÷. ¦‰>¦ ∩⊇'∪ 〈 = ¯Ν·κΞ| β| ¦ρ`,γLƒ ¯/>‹l. `Ο´θϑ`>¯,ƒ ρ¦
¯Νéρ‰‹-`ƒ ’· ¯Νγ.‾lΒ l´ρ ¦θ>l±. ¦´Œ| ¦´‰.¦ ∩⊄⊃∪ 〈

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“And so, (in the course of time) We awakened them: And they began to ask
one another (as to what had happened to them). One of them asked; “how
long have you remained thus?” (The others) answered: “We have remained
thus for a day, or part of a day.” (Those who were endowed with deeper
insight) said: “Your Sustainer knows best how long you have thus remained.
(And because they must have been famished with hunger they went on to
declare): Let, then, one of you go with these silver coins to the town, and let
him find out what food is purest there, and bring you thereof (some)
provisions (that you might satisfy your hunger). But let him behave with
great care and by no means make anyone aware of you: For, behold, if they
should come to know of you they might stone you (or curse, revile, abuse
you) and even force you back to their faith – in which case you would never
attain to any good!”
Verse 21
= il‹Ÿé´ρ !Ρ¯¸.s¦ ¯Νκ¯.ls ¦θϑl-´‹l āχ¦ ‰s´ρ ´<¦ ´_> β¦´ρ
πs!´.l¦ Ÿω .ƒ´‘ !γŠ· Œ| βθ`s´“≈Ψ.ƒ ¯Ν'η´Ζ.. ¯Νδ´,Β¦ ¦θl!1· ¦θ`Ζ¯.¦
Νκ¯.ls !´Ζ≈´‹Ζ. ¯Νγš.¯‘ `Μls¦ `Ογ. Α!· š_·%!¦ ¦θ.l. ´’ls ¯Νδ,Β¦
āχ‹‚−.Ψl Νκ¯.ls ¦´‰>`.Β ∩⊄⊇∪ 〈

“And in this way have we drawn (people’s) attention to their story (i.e., to the
historic event), so that they might know (for certain when they reflect over
the event) – whenever they debate among themselves as to what happened to
those (men of the cave) – that Allah’s promise (of resurrection and of a time
of great evil and trials which is to come, i.e., the age of Fitan when Dajjāl
would be released) is true, and that there can be no doubt as to (the coming
of) the Last Hour. And so, some (people) said: “Erect a building in their
memory; Allah knows best what happened to them.” Those whose opinion
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prevailed in the end said: “Indeed, we must surely raise a Masjid (i.e., a
house of worship) in their memory!” (It is thus permissible to erect a building
in memory of a pious servant of Allah and one may even build a Masjid in
memory of such a believer.)
Verse 22

= βθlθ1´‹™ π.≈l. `Ογ`-.¦¯‘ `Ογ.l´ šχθlθ1ƒ´ρ π.Η- ¯Ν·κ`.Š!™
¯Ν·κ'.l´ !Η-´‘ .‹-l!. šχθlθ1ƒ´ρ π-¯.™ ¯Ν·κ.Β!.´ρ ¯Ν·κ'.lŸé ≅·
’.¯‘ `Νl.¦ Νκ:´‰-. !Β ¯Νγϑl-ƒ āω| ≅‹l· Ÿξ· ‘!ϑ. ¯Νκ.· āω| ´.¦´¸∆
¦´,γ≈L Ÿω´ρ ·±.`.· ΟγŠ· `ΟγΨΒ ¦´‰>¦ ∩⊄⊄∪ 〈

“(When this story is narrated by the Jewish Rabbis, as well as others in times
to come) some will say, “(They were) three, the fourth of them being their
dog,” while others will say, “five, with their dog as the sixth of them” – idly
guessing at something of which they can have no certain knowledge – and (so
on, until) some will say, “(They were) seven, the eighth of them being their
dog.” Say (to them, if and when they confront you on this issue): “My
Sustainer knows best how many they were. None but a few have any (real)
knowledge of them (and those few do not include the Jewish Rabbis of
Madina who posed the question). Hence, do not argue about them otherwise
than by way of an obvious argument, and do not ask any of those (story-
tellers) to enlighten thee about them (since they have already distorted and
corrupted the story).”
Verses 23 & 24
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Ÿω´ρ ´lθ1. .“!:l ’Τ| ≅s!· ilŒ ¦‰s ∩⊄⊂∪ ω| β¦ ´.!:„ ´<¦
,´Œ¦´ρ i−.¯‘ ¦Œ| ·Š.Σ ¯≅·´ρ ´_.s β¦ ƒ‰γƒ ’.´‘ ´.´,·N Β
¦‹≈δ ¦´‰:´‘ ∩⊄⊆∪

“And never say about anything, “Behold, I shall do this tomorrow,” without
(adding), “If Allah so wills.” And if you should ever forget (to do so, and
become aware of it later, as occurred to the Prophet in this instance) call thy
Lord-God to mind and say; “I pray that my Lord-God guide me, ever closer
than this to a consciousness of what is right!”
Verse 25

= ¦θ..l´ρ ’· `Ογ±γ´ ±≈l. π.!Β š_.Ζ™ ¦ρŠ¦Š—¦´ρ !´-`.· ∩⊄∈∪ 〈

“And (some people assert), they remained in their cave three hundred years”:
and some have added nine (to that number since 300 solar years would be
equivalent to 309 lunar years).”
Verse 26
= ≅· ´<¦ `Νl.¦ !ϑ. ¦θ:.l …«l ´.‹s .´θ≈ϑ´.l¦ ¯‘N¦´ρ ¯¸.¯.¦
.«. ×ϑ`™¦´ρ !Β Ογl Β .«ΡρŠ Β ¯’|´ρ Ÿω´ρ ì¸:„ ’· .«ϑ>`>
¦´‰>¦ ∩⊄∉∪ 〈

“Say: Allah knows best how long they remained (there). His (alone) is the
knowledge of the hidden reality of the heavens and the earth: how well does
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He see and hear! No guardians have they apart from Him, since He allots to
no one a share in His rule. (Nor does He share His Supreme authority with
anyone!)”
(Qur’ān, al-Kahf, 9-26)
This reply of Sūrah al-Kahf concerning the young men was
transmitted to the Rabbis in Madina. From that day to this day more
than 1400 years have passed, but to the best of our knowledge Jewish
scholars have yet to comment on the answer.
This book extends an invitation to the entire world of Jewish
scholarship to respond to the answer to their question provided in
Sūrah al-Kahf of the Qur’ān.
Synopsis of story and significance for our age
Muhammad Asad has commented on the Surah and his
comments reveal a deep understanding of the very essence of both the
Surah as well as the story of the young men and the cave. We quote
him at length so that our readers who are unfamiliar with his great
work may be introduced to it and may benefit not only from his
comments but also from the entire translation:
This Sūrah – revealed immediately before al-Nahl (the Bee,) i.e, in the last
year of the Makkah period - is almost entirely devoted to a series of parables
or allegories built around the theme of faith in Allah Most High vs an undue
attachment to the life of this world; and the key-phrase of the whole Sūrah is
a statement in v. 7, “We have willed that all beauty on earth be a means by
which we put men to a test” – an idea that is most clearly formulated in the
parable of the rich man and the poor man (vs. 32-44).
The story of the Men of the Cave - from which the Sūrah takes its title -
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illustrates (in vs. 13-20) the principle of world-abandonment for the sake of
faith, and is deepened into an allegory of death, resurrection and spiritual
awakening. In the story of Moses and the unnamed sage (vs. 60-82), the
theme of spiritual awakening undergoes a significant variation: it is shifted to
the plane of mans’ intellectual life and his search after ultimate truths.
Appearance and reality are shown to be intrinsically different – so different
that only mystic insight can reveal to us what is apparent and what is real.
And, finally, the allegory of Dhu al-Qarnain, “The Two – Horned One”, tells
us that world’s renunciation is not in itself a necessary complement to one’s
faith in Allah Most High; in other words, worldly life and power need not
conflict with spiritual righteousness so long as we remain conscious of the
ephemeral nature of all works of man and of our ultimate responsibility to
Him Who is above all limitations of time and appearance. And so the Sūrah
ends with the words, “Hence, whoever looks forward to meeting his Sustainer
let him do righteous deeds, and let him not ascribe unto anyone or anything a
share in the worship due to his Sustainer.
. . . As regards the story of the men in the cave as such, of the Men of the
Cave as such, most of the commentators incline to the view that it relates to a
phase in early Christian history – namely, the persecution of the Christians by
Emperor Decius in the third century. Legend has it that some young
Christians of Ephesus, accompanied by their dog, withdrew into a secluded
cave in order to be able to live in accordance with their faith, and remained
there, miraculously asleep, for a great length of time (according to some
accounts, referred to in v. 25 of this Sūrah, for about three centuries). When
they finally awoke - unaware of the long time during which they had lain
asleep - they sent one of their company to the town to purchase some food.
In the meantime the situation had changed entirely: Christianity was no
longer persecuted and had even become the official religion of the Roman
Empire. The ancient coin (dating from the reign of Decius) with which the
young man wanted to pay for his purchases immediately aroused curiosity;
people began to question the stranger, and the story of the Men of the Cave
and their miraculous sleep came to light.
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As already mentioned, the majority of the classical commentators relied on
this Christian legend in their endeavour to interpret the Qur’anic reference (in
v. 9:26) to the Men of the Cave. It seems, however, that the Christian
formulat ion of this theme is a later development of a much older oral
tradition - a tradition which, in fact, goes back to pre-Christian, Jewish
sources. This is evident from several well- authenticated ahadīth (mentioned
by all the classical commentators), according to which it was the Jewish
rabbis (Ahbār) of Madina who induced the Meccan opponents of Muhammad
to “test his veracity” by asking him to explain, among other problems, the
story of the Men of the Cave. Referring to these ahadīth, Ibn Kathīr remarks
in his commentary to v. 13 of this Sura, “It has been said that they were
followers of Jesus the son of Mary, but Allah knows it better; it is obvious
that they lived much earlier than the Christian period - for, had they been
Christian, why should the Jewish rabbis have been intent on preserving their
story, seeing that the Jews had cut themselves off from all friendly
communion with them (i.e. the Christians)?” We may therefore safely assume
that the legend of the Men of the Cave – stripped of its Christian garb and the
superimposed Christian background – is of substantial Jewish origin. If we
discard the later syncretic additions and reduce the story to its fundamentals –
voluntary withdrawal from the world, age-long “sleep” in a secluded cave
and a miraculous “awakening” after an indeterminate period of time – we
have before us a striking allegory relating to a movement which played an
important role in Jewish religious history during the centuries immediately
preceeding and following the advent of Jesus, namely the ascetic Essene
Brotherhood (to which Jesus himself may have belonged), and particularly
those of its branches which lived in self-imposed solitude in the vicinity of
the Dead Sea as has recently, after the discovery of the Dead Sea Scrolls,
come to be known as the “Qumrun community”. The expression ar-Raqīm
occurring in the above Qur’ān verse (and rendered by me as “scriptures”)
lends strong support to this theory. As recorded by Tabari, some of the
earliest authorities – and particularly Ibn Abbas – regarded the expression as
synonymous with marqām (“something that is written”) and hence with Kitāb
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(“a writ” or “a scripture”); and Razi adds that “all rhetoricians and Arabic
plilologists assert that ar-raqīm signifies [the same as] al-kitāb”. Since it is
historically established that the members of the Qumrān community – the
strictest group among the Essenes – devoted themselves entirely to the study,
the copying and the preservation of the sacred scriptures, lived in complete
seclusion from the rest of the world and were highly admired for their piety
and moral purity, it is more than probable that their mode of life made so
strong an impression on the imagination of their fellow co-religionists that it
became gradually allegorized in the story of the Men in the Cave who “slept”
– that is, were cut off from the outside world – for countless years, destined
to be “awakened” after their spiritual task was done.
But whatever the source of this legend, and irrespective of whether it is of
Jewish or Christian origin, the fact remains that it is used in the Qur’ān in a
purely parabolic sense: namely, as an illustration of Allah’s power to bring
about death (or “sleep”) and resurrection (or “awakening”); and, secondly, as
an allegory of the piety that induces men to abandon a wicked or frivolous
world in order to keep their faith unsullied, and of Allah’s recognition of that
faith by His bestowal of a spiritual awakening which transcends time and
death.
(Muhammad Asad’s Translation and Commentary
of the Glorious Qur’ān. pp. 437-439)
We noted above that Ibn Kathīr, the commentator of the Qur’ān,
disputed the generally held view that the young men in the cave were
Christian and held the view that they lived much earlier than the
Christian period. Had they been Christians, he asked, why would the
Jewish Rabbis have been intent on preserving their story? And we
may add for good measure, why would they have considered
knowledge of their story to be a criterion that could authenticate a
claim to prophethood? After all, the Jews had rejected Jesus (‘alaihi al-
Salām) as the Messiah, and as a Prophet. They considered him to have
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been an imposter, a liar, and a bastard child (and we seek refuge with
Allah from such blasphemous statements). It is obvious, therefore, that
the young men must have belonged to Banū Isrāīl.
Time and again in history the Israelite people betrayed Allah by
blaspheming against Him. This sin of blasphemy is referred to in the
Qur’ān as Shirk. Thus, when Moses went up the mountain for his
meeting with Allah Most High, they worshipped a golden calf in his
absence. This story in Sūrah al-Kahf appears to relate to another such
time since the young men referred to “our people” when they said:
These, our people, have taken for worship Gods other than Him (i.e.,
Allah). Not only did that age witness widespread blasphemy (Shirk),
but also those who resisted the blasphemy (Shirk) were intimidated
and persecuted. This was quite clear from the fact that the youths had
kept a dog with them for protection: . . . and their dog lay on the
threshold (of the cave) with its forepaws outstretched, as also from the
warning given to the young man who was being sent down into the
city to purchase food: . . . let him behave with great caution, and not
reveal your whereabouts to anyone. For, behold, if they should come
to know about you, they might (literally) stone you (i.e., terrorize you),
or force you back to their faith, in which case you will never attain to
success.
The young men set a golden example in responding to the
blasphemy (Shirk) of their society with uncompromising fidelity to
Allah. They did not waver in their faith and did not compromise
despite intimidation and persecution. Instead they showed magnificent
courage in not only proclaiming their faith in the face of all threats,
but also in challenging that godless world, and in condemning its
godlessness: Thus, We strengthened their hearts when they stood up
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and proclaimed (in an act of defiance of a godless world): Our Lord is
the Lord of the heavens and the earth. Never shall we recognize any
god other than Him. (They thus rejected sovereignty other than
Allah’s). If we did speak (such a thing) it would, indeed, constitute an
enormity. These, our people, have taken for worship Gods other than
Him (i.e., Allah). Why do they not bring forward an authority clear
(and convincing) for what they do? And who could be more wicked
than he who invents a lie against Allah (by claiming the right to
worship another).
Finally, when persecution had become intense they felt
compelled to leave their people. They resorted to Hijrah, i.e.,
migration from the territory in which there was persecution to a
territory of relative safety. And so they chose to flee from their town
and its oppression and, while fleeing, they paused to rest for awhile in
a cave: When you (decide that it is time to escape from them, i.e., the
world of Shirk) and from all that they worship instead of Allah, take
refuge in that cave. In the case of Prophet Abraham (‘alaihi al-Salām),
he and his family fled from Babylon and were guided by Allah to
migrate to the Holy Land of Palestine. And in the case of Prophet
Muhammad (sallalahu ‘alaihi wa sallam), he and his companions fled from
Makkah to Madina. And so, these young believers set an example of
conduct which was similar to that of the most exalted of all of the
Prophets, i.e., to give up home, hometown, comforts, jobs, etc. and
migrate as refugees to distant lands in order to preserve their faith!
The Prophet (sallalahu ‘alaihi wa sallam) warned Muslims that the
time would come when they would have to emulate the young men
who fled to the cave. He did so in the following Hadīth:
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Abu Sa’eed al-Khudri reported that the Prophet (sallalahu ‘alaihi wa sallam)
said: A time would soon come when the best possession of a Muslim will be
his goats with which he would seek asylum in a valley or in the hills for the
sake of his faith.
(Sahīh al-Bukhāri)
Since the Sūrah is to be read for protection from Dajjāl, and
since the age of Dajjāl would be the last age or the age of Qiyāmah, it
follows that the Sūrah also sends a message indicating that mankind
would embrace godlessness and idolatry in that age similar to that
described above. The Sūrah also clearly warns believers in Islam who
would remain faithful and resist being a part of that godless world,
that they would be subjected to the intimidation, persecution and
oppression to which the above young men were subjected. That is the
explanation of the war on Islam now raging around the world with the
greatest intensity.
When the young men entered the cave, they did so with very
deep spiritual fervour for they immediately prayed to Allah and asked
for help and mercy from the Divine Presence itself: Oh Lord, bestow
on us mercy from Thyself. Allah Most High was impressed by such a
display of faith. Indeed Allah Most High would always be moved by
such a display of faith. He responded to assist them. Sūrah al-Kahf
delivered the momentous promise that He will do the same for us!
The solution to the young men’s problem concerning the survival
of their faith lay in cutting themselves off from the godless world. The
guidance provided for us in Sūrah al-Kahf today is clear: If it ever
becomes necessary in this age to detach himself from the godless
world, to part from it and make Hijrah, in order to preserve faith in
Allah and in Islam, then the believer must do so. Already the war
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against Islam has begun. It will rage more and more fiercely. The
Prophet warned of the terrible suffering and oppression of today’s
Last Age in the following Hadīth:
“Yahya related to me from Malik from Abu Zinad from al-Araj from Abu
Hurayra that the Prophet (sallalahu ‘alaihi wa sallam) said: The Hour will not
come until a man passes by the grave of another and says: If only I were in
his place.”
(Muwatta, Imam Malik)
Allah Most High responded to their prayer by putting the youths
to sleep and by shutting off their hearing from all sounds from that
outside world. And so they slept for years and years: Thereupon We
drew a veil over their ears (while they remained) in the cave for a
number of years. (They were thus cut off from the outside world.)
Had it been possible for others to flee to a similar place and to have
the provisions of sustaining themselves while living a life that was
detached from the godless world, then the same purpose would have
been achieved!
The question arises: How did Allah Most High sustain their
bodies during the years that they slept in the cave? Secondly, how did
He prevent their bodies from getting what is known as bedsores,
something which must necessarily occur when a patient is kept lying
in one position for too long a period of time?
The story, as narrated in Sūrah al-Kahf, is strongly suggestive of
the use of solar energy for nourishment as well as for propelling
motion. If solar energy can be used for moving a body it can be used
for propelling fans, running cars, providing energy for factories etc.
The implication for the believers in this age is that they must prepare
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themselves to make maximum use of solar energy for survival during
the prolonged period of great hardship which will befall them when
Dajjāl uses oil as the ultimate weapon. He will do so when he finally
succeeds in seducing the whole world into a complete and irreversible
dependency on oil for transportation, travel, food production, industry,
etc., and when he forces the price of oil to rise to exhorbitant heights.
Our enemies would then take total control of the world’s oil
supplies and subject mankind to the political blackmail of submission
to Israel’s messianic rule over the world as the price to be paid for oil.
As this book goes to the press it appears that the Euro-Jewish
State of Israel is poised to wage a nuclear war through which it would
attempt to seize direct control over all the vast oil resources located
around the River Euphrates (i.e., Iran, Iraq, Saudi Arabia, Kuwait, the
Gulf States, etc.) Prophet Muhammad (sallalahu ‘alaihi wa sallam) had
prophesied these wars (i.e., the British, and American wars on Iraq to
seize control of Iraq’s oil, and the Israeli war that is about to take
place) when he declared:
Narrated Abu Huraira: Allah's Apostle said, “Soon the river 'Euphrates' will
uncover a treasure (a mountain) of gold, so whoever will be present at that
time should not take anything of it.” Al-A'raj narrated from Abu Huraira that
the Prophet said the same but he said, “It (Euphrates) will uncover a
mountain of gold (under it).”
(Sahīh Bukhāri)
Narrated Ubayy ibn Ka'b: I heard Allah's Apostle (peace be upon him) say: The
Euphrates would soon uncover a mountain of gold and when the people
would hear of it they would flock towards it but the people who would
possess that (treasure) (would say): If we allow these persons to take out of it
they would take away the whole of it. So they would fight and ninety-nine
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out of one hundred would be killed. Abu Kamil in his narration said: I and
Abu Ka'b stood under the shade of the battlement of Hassan.
(Sahīh Muslim)
It would appear from the Qur’anic story that whenever the
sunlight entered the cave in the morning the bodies of the sleeping
young men were attracted to it, and rolled towards it. This
phenomenon is today known as phototropism. Then when the sun was
setting in the evening, and sunlight once again filtered through the
cave, but from the opposite direction, the bodies rolled in the opposite
direction. And (for many a year) you would have seen the sun, while
rising, incline away from the cave on the right, and, while setting, turn
away from them on the left, while they remained in the open space in
the middle of the cave. And you would have thought that they were
awake, whereas they were asleep. (You would have thought that they
were awake because) We caused them to turn over repeatedly, now to
the right, now to the left. This phenomenon of constant daily rolling of
the bodies prevented ulcers (bedsores). Secondly, it would appear that
the sunlight on the bodies gave to the bodies the minimum amount of
energy needed for the survival of vital organs. This process is called
photosynthesis.
Only Allah knows for how long the young men slept in the cave,
although the Qur’ān does mention three hundred (solar) years. Then
when Allah woke them up from their sleep and they began to question
each other as to the length of time they had been asleep, it was quickly
apparent that they had different capacities for sensing the reality of
things (as distinct from their appearances). Some said that they had
slept for a day or part thereof. That was what it appeared to be. Others,
who were not informed by mere appearances, rightly concluded that
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only Allah knew for how long they had slept. Then We roused them in
order to test which of the two points of view (of the now awakened
youths) was best at calculating the term of years they had tarried (in
the cave). While the first viewpoint displayed no spiritual
comprehension of the time-span, the other recognized it. So mankind
will also, in the age of Fitan, display these two contrasting viewpoints
in respect of the spiritual reality of ‘time’. It will be an age when time
will move swiftly. The Prophet (sallalahu ‘alaihi wa sallam), said that:
“Narrated Anas ibn Mālik: Allah’s Messenger said: The Last Hour would
not come before time contracts, a year being like a month, a month like a
week, a week like a day, a day like an hour, and an hour like the kindling of a
fire.”
(Tirmīdhi)
There is a clear hint that Dajjāl would be responsible for lulling
mankind into this perception or consciousness of ever-accelerating
‘time’. The Prophet (sallalahu ‘alaihi wa sallam) said of Dajjāl that “he
would live on earth for forty days, one day like a year, one day like a
month, one day like a week, and the rest of the days like your days!”
Those believers who are protected by Sūrah al-Kahf from the
Fitnah of Dajjāl would be able to recognize and understand ‘time’,
‘duration of time’, and ‘passage of time’ in the age of Fitan in much
the same way that some of the youths in the cave recognized that they
had not slept a normal sleep of just a day or part of a day.
In a previous chapter of this book we examined the subject of
‘the Qur’ān and time’ and we were introduced to Islam’s conception
of seven different worlds of ‘time’ all of which transcend our own
world of ‘time’. In the story of the young men and the cave we are
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told that they slept for three hundred years and yet, when they were
awakened from their sleep and they sought to make an estimate of the
duration of time that they were in the cave, some of them responded
with an estimate of “a day or part of a day”. What this estimate
implies is that there were no visible signs of ageing despite the
passage of such a long period of time. The hair on their heads, their
beards, the length of their finger-nails, the skin on their faces, etc, had
all remained unchanged. This implies that they survived the three
hundred years while existing simultaneously in two dimensions of
time, firstly, our own biological dimension of ‘time’ in which their
bodies kept on rolling from left to right twice a day at sunrise and
sunset, and secondly, in another dimension of ‘time’ which was non-
biological and in which they had not aged despite the passage of three
hundred years.
The story has thus introduced us to different dimensions of time
that exist beside each other right here on earth. The understanding of
this subject is the very key to the interpretation of the enigmatic
Hadīth pertaining to Dajjāl’s life span on earth. And it is for precisely
this reason that we began this book with a chapter devoted to ‘time’.
Since they must have been very hungry, it was decided that one
of them should go to the town to buy some food. He was given some
silver coins to purchase the food. But he was warned to make sure that
he searched for the purest food: and let him search for food which is
purest, and bring you some (that you might satisfy your hunger).
Secondly, he was warned not to disclose the whereabouts of the
others in the cave because of the grave danger to which they would
then be exposed: But let him behave with great caution, and not reveal
your whereabouts to anyone. For, behold, if they should come to know
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about you, they might stone you to death, or force you back to their
faith, in which case you will never attain to success.
We can only speculate about what happened when the young man
left the cave and went down to the city to buy food. The world must
have so changed that the roads, houses, clothing of the people etc.,
must have been very different. He must have been amazed, shocked
and baffled to the very roots of his being and may even have been
terrified by the total change that had taken place since he left his town.
The Qur’ān does not concern itself with those details, nor with that
part of the story. Rather, it restricts itself to informing us that the
godless world had so changed during the period when the youths were
asleep that its godlessness had been replaced by faith in Allah Most
High. This was clear from the decision that was taken by the people of
that town to commemorate the event by constructing a Masjid. Only
believers would make such a decision!
The fact that the godless world that was persecuting the believing
youths had perished, and had been replaced by a world of believers,
must have sent a powerful message of hope to the Muslims in Makkah
who were being persecuted by the pagan Arabs. It must have
reassured them that Truth would eventually triumph over falsehood.
It certainly assures us in this age that the present war on Islam
would not last forever and would be eventually replaced by victory for
Islam. Since the recitation of Sūrah al-Kahf offers protection from the
Fitnah of Dajjāl, the implication is that the inclusion of this story in
the Surah is meant to offer hope to the believers in the age of Fitan.
When the whole world unites to wage war on Islam, and when the
believers are subjected to such oppression that a man would pass by a
grave and wish that he were in the grave, this story would
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continuously offer reassurance to the Muslims that Islam would
eventually triumph over all its rivals. They should not, therefore, lose
faith, or allow a sense of despair to affect them.
The fact that the young men gave careful instructions concerning
the food which was to be bought indicates to us, in this age of Fitan,
that our food would be corrupted, polluted, genetically altered, etc., to
such an extent that food may no longer be able to perform the
functions which Allah Most High ordained. For example, milk and
other dairy products may have a role to play in making it possible for
the body to maintain its immune system. When cows are injected with
hormones in order to increase milk production, the milk so produced
may be so corrupted that it may no longer perform that function, or
can have other serious side effects.
Nabi ‘Esa (Jesus) (‘alaihi al-Salām) is reported to have offered
advice to Banū Isrāīl which was similar to that found in the story of
Sūrah al- Kahf:
“Yahya related to me from Malik that he had heard that Īsa ibn Maryam used
to say: O Banū Isrāīl! You must drink pure water and the green things of the
land and barley bread. Beware of wheat bread, for you will not be grateful
enough for it”.
(Muwatta, Malik)
Finally, it is not without significance that the Qur’ān pays minute
attention to the money that was to be used by the youth to buy food. It
was Wariq (silver coins): Let one of you go with these silver coins to
the town. The warning of Sūrah al-Kahf is clear. The believers must
pay the most careful attention to money in the Last Age. They must be
able to distinguish between real money and fake money. Real money,
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as used by all the Prophets of Allah Most High all through the ages,
has always been gold or silver coins, or commodities such as wheat,
barley, dates, salt, etc. Real money has intrinsic value (i.e., the value
of the money is located in the money itself). In fake money, on the
other hand, the value of the money is arbitrarily designated by the one
who issues it. It cannot be redeemed for real money. When the value
of the money collapses, legalized theft takes place through a massive
transfer of wealth from the masses to a predatory elite located within
and beyond the borders of the state. That is Ribā. (see my two books
on the subject: ‘The Importance of the Prohibition of Ribā in Islām’
and ‘The Prohibition of Ribā in the Qur’ān and Sunnah’).
We live in an age in which mankind has been trapped in a world
of fake money and people are being ripped off of their wealth. Many
are already entrapped in slave labor.
Basic implications of the story for Muslims who live in the
modern world
We have examined the general significance of the story. Now let
us confine ourselves to the basic cause of conflict between the young
men and the world in which they lived. It was located in the fact that
that world had taken gods other than Allah for worship. These, our
people, have taken for worship gods other than Him (i.e., Allah). Why
do they not bring forward an authority clear (and convincing) for
what they do? And who could be more wicked than he who invents a
lie against Allah (by claiming the right of submission to such gods).
That was the sin of blasphemy (Shirk), the one sin which Allah would
never forgive:
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“Lo! Allah does not forgive when anyone else beside Him is recognized as
God (or worshipped as a God or as someone who possesses sovereignty,
supreme authority, etc). He forgives anything else beside such (a sin) to
whom He pleases; and Whoever recognizes or worships any beside Allah as
God has indeed committed a monstrous sin.”
(Qur’ān, al-Nisā, 4:48)
We live today in a world that is totally embraced by blasphemy
(Shirk). Indeed Shirk has taken control of the whole world. And many
of the scholars of Islam and popular Islamic organizations either
cannot recognize it, or are unwilling to denounce it in the manner of
the young men of Sūrah al-Kahf.
The Shirk of the modern world can be easily discerned from the
fact that Allah has strictly prohibited Ribā (borrowing and lending
money on interest), intoxicants, gambling, homosexuality and
lesbianism, abortion, etc. Yet modern states around the world,
including so-called Islamic states, have permitted, or are permitting,
all of them. Legislation is constantly being enacted to permit all that
Allah prohibited.
Again, Allah has permitted plural marriages (up to a maximum of
four wives) on the condition that the husband can maintain his wives,
and that he treat them with equity. Allah has also declared that the life
of the Prophet (sallalahu 'alaihi wa sallam) constitutes the best model of
conduct for the believers. The Prophet (sallalahu 'alaihi wa sallam) had
many wives.
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The Shirk of the modern age can be clearly discerned in the fact
that, around the world today, governments are enacting legislation to
prohibit what Allah has permitted. Thus the law prohibits plural
marriages, and prohibits the marriage of girls under 16 (and
sometimes under 18) years of age.
And so, they prohibit that which Allah has permitted, and they
permit that which Allah has prohibited!
Now let us examine the following verses of the Qur’ān
concerning the case of someone who prohibits what Allah has
permitted, or permits what Allah has prohibited. And let us also
examine the explanation of the Qur’anic verses given by the Prophet
(sallalahu 'alaihi wa sallam):

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“Is it that they (who care for no more than this world) believe in forces
supposed to have a share in Allah’s divinity, which enjoin upon them as a
moral law something that Allah has never allowed? Now were it not for
(Allah’s) decree on the final judgment, all would indeed have been decided
between them (in this world): but, verily, grievous suffering awaits the
evildoers (in the life to come).”
(Qur’ān, al-Shūra, 42:21)

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“They have taken as lords beside Allah their Rabbis and their Monks and the
Messiah son of Mary, when they were ordered to worship only One God.
There is no god save Him. Glory be to Him. Far removed is He from all that
they ascribe as partners (unto Him)!”
(Qur’ān, al-Tauba, 9:31)
‘Adi bin Hat im, who had been a Christian before embracing Islam, once
came to the Prophet. When he heard him recit ing the above verse of the
Qur’ān he said: Oh Messenger of Allah, but they (the Jews) do not worship
them (the Rabbis). The Prophet replied: Yes, but they prohibit to the people
what is Halal and permit them what is Haram, and the people obey them.
This is, indeed, their worship of them.
(Sunan, Tirmidhi)
The Christians claim that Jesus (‘alaihi al-Salām) vested this
authority to legislate that which is permitted and that which is
prohibited to his disciples before he ascended into the heavens. He is
reported to have said:
“I tell you this: whatever you forbid on earth shall be forbidden in heaven,
and whatever you permit on earth shall be permitted in heaven.”
(Matthew: 18:18)
It is clear that this verse of Matthew should have read that
whatever was forbidden in heaven must also be forbidden on earth,
and whatever is permitted in heaven must also be permitted on earth!
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Around the world today, Muslims submit to the authority of
governments that are committing Shirk. They vote for them in
elections. They swear by constitutions that give authority to the
governments to commit Shirk. They are employed by those
governments, and serve them faithfully. They honor, support and obey
such governments. There is no question, therefore, that all of us (illa
ma sha’ Allah) are also in Shirk! Yet so many of the scholars of Islam
adopt a neutral attitude towards such nations, or turn a blind eye to
their Shirk, or, worst of all, become active supporters of such
governments.
The blessed Prophet (sallalahu ‘alaihi wa sallam) warned that Dajjāl
would test mankind with a barrage of Shirk. He went on to further
warn that the attack of Shirk would be as difficult to recognize as it
would be to recognize “a black ant on a black stone on a dark night”.
It is very easy for us to recognize the fulfillment of this prophecy in
the names of the days of the week and months of the year which are
now in universal use by all nations (illa mā shā Allah).
All the days of the week from ‘Sunday’ to ‘Saturday’, and all the
months of the year from ‘January’ to ‘December’, have all been
named after pagan gods/goddesses! When we use these names for the
days of the week and the months of the year and abandon, for all
practical purposes, the Sunnah (in respect of the names of the days of
the week and the months of the year) we enter into Shirk. Indeed some
of the names of the days of the week as well as months of the year are
actually given in the Qur’ān itself. The Sunnah in respect of those
names is:
Youm al-Ahad (the first day of the week); Youm al-Ithnain (the
second day of the week); Youm al-Thalatha (the third day of the
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week); Youm al-Arba’a (the fourth day of the week); Youm al-Khamīs
(the fifth day of the week); Youm al-Jum’ah (the day of the Jum’ah or
congregational prayer); Youm al-Sabt (the Sabbath day).
(At least two of the names of days of the week are located in the
Qur’ān, namely Youm al-Jum’ah and Youm al-Sabt.)
Similarly the Sunnah in respect of the names of the months of the
year is as follows:
Muharram; Safar; Rabī’ al-Awwal; Rabī’ al-Thāni; Jumādi al-
Awwal; Jumādi al-Thāni; Rajab; Shabān; Ramadān; Shawwāl; Dhū
al-Qa’ada; Dhū al-Hajj.
(At least one of these names of months of the year is mentioned in the
Qur’ān, i.e., the month of Ramadān.)
It was because of the grave warning concerning Shirk which was
located at the heart of the story of the young men in the cave that the
Qur’ān ended the story, at Verse 26, with the following statement
concerning Allah Most High and His Supreme Authority:

= … Ÿω´ρ ì¸:„ ’· .«ϑ>`> ¦´‰>¦ ∩⊄∉∪ 〈
“. . . . nor does He share His Command (or Governance) with anyone
whatsoever.”
(Qur’ān, al-Kahf, 18:26)
The Qur’ān has revealed to us the Duah (prayer) of Nabi Mūsa
(‘alaihi al-Salām) who prayed to Allah when he found himself in the
midst of a people who had embraced the sin of Shirk and would not
disengage from it. This was his prayer:

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= Α!· .´‘ ’Τ| ω ilΒ¦ āω| _.±Ρ _-¦´ρ −`,·!· !ΨΨ.. š_..´ρ
Θ¯θ1l¦ _.1.≈±l¦ ∩⊄∈∪ 〈
“He said: O my Lord! I have power only over myself and my brother: so
separate us from this rebellious people!”
(Qur’ān, al-Māidah, 5:25)
Now that we have exposed and explained the universal
blasphemy (Shirk) of the modern age, and we have also drawn
attention to the war on Islam now raging around the world, it remains
for us to apply the lesson from the story of the young men in this
Sūrah of the blessed Qur’ān. When it becomes necessary to do so, in
order to preserve our faith in Allah Most High, we, in turn, must flee
in the very same way that they fled from the godless world that was
waging war on Islam.
The eminent Turkish Islamic scholar and thinker, Badi’uzzaman
Sa’id Nursi, is reported to have advised Muslims in post-Caliphate
Turkey to withdraw from the cities to the country-side and to seek to
preserve their faith in ten thousand Muslim villages.
We hold the same view. We firmly believe that survival of faith
for Muslims in the Gog and Magog modern age lies in withdrawal
from the cities of the modern world to remotely-located Muslim
Villages where micro-Islamic communities can be established. At the
nucleus of the remotely-located Muslim Village must be the most
pious of the believers. They must set the standard of conduct (of
worship in particular) to be emulated by all others resident in the
Village.
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Sūrah al-Kahf has advised the believers to keep the company of
such people, particularly in the age of Dajjāl and of Gog and Magog,
and beware of turning away from these great role models and being
seduced bt the attractions (glitter, pomp) of the modern world. It has
done so in this verse of haunting beauty which we both translate and
explain:
= ¯¸..¦´ρ i.±Ρ ×Β _·%!¦ šχθ`s‰ƒ Ν'η−.´‘ ορ‰-l!. ¯_:-l¦´ρ
βρ‰ƒ,`ƒ …«γ>´ρ Ÿω´ρ ‰-. ì!´ΖŠs ¯Ν·κ.s ‰ƒ,. πΨƒ— οθ´Š>l¦ !´‹Ρ‘‰l¦
Ÿω´ρ ×L. Β !´Ζl±s¦ …«.l· s !Ρ,´Œ ×..¦´ρ «1´θδ šχl´´ρ …ν`,Β¦
!L`,· ∩⊄∇∪ 〈
Simple translation:
And content yourself with those who call on their Lord-God morning and
evening seeking His (very) face; and do not let your eyes pass beyond them
in quest of the pomp, glitter and beauties of this world's life; and pay no heed
to any whose heart We have rendered heedless of Our remembrance because
he had always followed his own desires, abandoning all that is good and true.
(Qur’ān, al-Kahf, 18:28)
Explanatory translation:
And (until that time of judgment comes) let your heart be contented (in
seeking the company of those sincere believers) who call on their Lord-God
morning and evening (with all their heart and soul), seeking His countenance
(hence this is passionate rather than mechanical worship); and do not let
your eyes pass beyond them in quest of the pomp, glitter and beauties of this
world's life (let not the godless world seduce you with its attractions, or bribe
you with a handout to get you to turn away from such sincere servants of
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Allah Most High); and pay no heed to (do not obey, do not follow the
leadership of) any whose heart We have rendered heedless of all
remembrance of Us (i.e., constant remembrance in the heart of the Lord-
God) because he had always followed (only) his own desires (i.e., his own
agenda in his lust for power or fame or wealth, etc.), abandoning all that is
good and true (and waging war on the true servants of Allah).
Commentary:
In this hauntingly beautiful verse Sūrah al-Kahf gives additional advice and
warnings regarding the method with which believers should respond to the
dangers of the godless world in the age of trials of Dajjāl, and of oppression
and corruption of the Gog and Magog world-order.
The essence of that guidance is that they should carefully choose the
company that they keep, the people with whom they associate and, hence, the
Jamā’ah to which they belong and the place they choose to reside. They
should remain attached to those sincere servants of Allah Most High who
radiate constant piety, humility, godliness and firmness of character in their
personality.
Such believers would display firmness in their resolve to remain faithful to
Allah and His blessed Messenger (peace be upon him) while war on Islam is
raging in the world.
In addition, they should avoid the company of those who exhibit godlessness,
sinfulness, greed, lust, pride, haughtiness, arrogance, vindictiveness and spite
in their conduct, and who support those who are waging war on Islam. Such
would be a people who pursue their own worldly agenda and whose works
would be in vain.
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CHAPTER SIX

THE PARABLE OF THE RICH MAN AND THE
POOR MAN

In the previous chapter the Qur’anic story in Sūrah al-Kahf of the
young men who fled into the cave was narrated and analyzed. We
ended that chapter by noting that the young men fled from Shirk
(blasphemy). This is the greatest and most dangerous of all sins since
it is the one sin which Allah Most High has declared that He would
not forgive (i.e., if someone were to die without earning forgiveness
for such sin).
But shortly after concluding the story of the young men in the
cave Sūrah al-Kahf returned to the same theme in order to direct
attention to another form of Shirk which would be prevalent in the age
of Dajjāl. In the story of two men, one to whom Allah Most High had
given wealth in the form of two very fertile gardens, while the other
was poor since he was not given wealth, the rich man was corrupted
and deceived by his wealth and consequently his faith was destroyed.
Theoretically he worshipped Allah. Factually, however, he
worshipped his wealth (i.e., the Dunyah). And that was Shirk. Allah’s
punishment eventually overtook him and his wealth was destroyed.
The poor man, on the other hand, recognized the corruption in the
heart of the rich man to be blasphemy (Shirk), and warned of the
divine punishment that could ensue, i.e., that Allah Most High could
destroy his gardens and thus take away his wealth.
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The poor man did not envy the rich man’s wealth. Rather, he
counseled him to bow to the supremacy of the Divine by recognizing
that his wealth had come from Allah Most High. He should respond
with gratitude to Allah Most High Who is the bestower of wealth. The
poor man also expressed the hope that his Lord-God would give him
something better in the next world than the gardens of the rich man,
and better than the poverty with which he lived in this world.
This narrative in Sūrah al-Kahf accurately describes the world
today in which the clutches of godless secularism and materialism has
resulted in the new modern way of life. Greed, lust for wealth,
material possession, and sex, are corrupting the vast majority of
people around the world. This even includes many Muslims.
The Sūrah warns those who yearn for this world (Dunyah) that it
has nothing abiding to offer. Everything perishes and passes away.
Therefore, instead of living ‘in’ this world and ‘for’ this world, one
should live ‘in’ this world but ‘for’ the next world. The believer
should strive in this world to pursue the mission of living ‘for’ Allah.
If he is poor he should bear his trials with patience while living ‘for’
Allah, confident that when Allah Most High accepts his submission,
worship and patience, he would be rewarded with abundant good in
the life hereafter.
This message was summed up in a truly unforgettable verse of
Sūrah al Kahf:
= `Α!ϑl¦ βθ`Ζ.l¦´ρ π´Ζƒ— οθ´Š>l¦ !´‹Ρ‘‰l¦ ·≈´Š1≈.l¦´ρ
·≈>l≈¯.l¦ '¸¯.> ‰Ζs i.´‘ !.¦´θ. '¸¯.>´ρ ξΒ¦ ∩⊆∉∪ 〈
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“Wealth and children are an adornment of the life of this world: but good
deeds, the fruit whereof endures forever, are of far greater merit in thy Lord-
God’s sight, and far better as (the foundation for) hope.”
Here is the Qur’ānic text of the parable concerning the rich man
and the poor man. The parable begins at verse thirty-two and ends at
verse forty-six:
Verse 32

= ¤ U¸.¦´ρ Μλ ξ.Β _.l`>¯‘ !´Ζl-> !ϑδ‰>N _..Ζ> Β
.≈´Ζs¦ l„…≈Ψ±±>´ρ ≅‚´Ζ. !´Ζl->´ρ !ϑ·κ... l´.¯‘— ∩⊂⊄∪ 〈

“Set forth for them the parable of two men. For one of them We provided
two gardens of grape-vines and surrounded them with date-palms: and in
between the two We placed corn-fields.”
Verse 33

= !.l´ _..Ζ>l¦ ·.¦´. !γl´¦ `Οl´ρ ΟlL. «ΖΒ !↔‹: !Ρ¯,>·´ρ
!ϑγl≈l> ¦´,κΞ ∩⊂⊂∪ 〈

“Each of those gardens brought forth its produce and failed not in the least
therein. In the midst of them (i.e., the two gardens) We caused a river to
flow.”
Verse 34

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= šχl´´ρ …«l ",ϑ. Α!1· .«.>≈.l ´θδ´ρ …ν'‘ρ!´>† !Ρ¦ `¸.´¦ iΖΒ
ω!Β –“s¦´ρ ¦´,±Ρ ∩⊂⊆∪ 〈

“And so, this man had an (abundance) of produce. He said to his companion
in the course of a mutual argument: I have more wealth than you, and more
honor and power in (my following of) men (i.e., the number of people who
follow me)!”
Verse 35
= Ÿ≅>Š´ρ …«.Ψ> ´θδ´ρ "Νl!L .«.±´Ζl Α!· !Β ¯L¦ β¦ ‰Š..
.ν‹≈δ ¦´‰.¦ ∩⊂∈∪ 〈

“Then he went into his garden in (that) state of internal corruption and
proceeded to declare: I do not believe that this (wealth of mine in these
gardens) will ever perish.”
Verse 36
= !Β´ρ ¯L¦ πs!´.l¦ πϑ←!· _⌡l´ρ ‘.ŠŠ•‘ ’|| ’.´‘ β‰>N ¦´¸¯.>
!γΨΒ !´.l1Ζ`Β ∩⊂∉∪ 〈

“Nor do I believe that the Hour (of Judgment) will (ever) come. (It is so
utterly remote a thing as to be, in effect, a thing that would never occur.) (In
fact) even if I am brought back to my Lord I shall surely find (there)
something (i.e. reward) better in exchange.”
Verse 37
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= Α!· …«l …«.>!. ´θδ´ρ …ν'‘ρ!´>† .¯,±´¦ “%!!. i1l> Β
.¦´,. ¯Ν. Β π±LœΡ ¯Ν. i1¯θ™ ξ`>´‘ ∩⊂∠∪ 〈

“His companion responded to him, in the course of the argument with him.
Would you show ingratitude to He Who created you out of dust, and then out
of a drop of sperm, and then fashioned you into a man?”
Verse 38
= !Ψ>≈l ´θδ ´<¦ ’.´‘ ω´ρ ì¸.¦ ’.´,. ¦´‰>¦ ∩⊂∇∪ 〈

“For my part (I declare) that He, Allah, is my Lord-God, and I shall not
associate any other with my Lord-God.”
Verse 39
= ω¯θl´ρ Œ| ·l>Š i.Ζ> ·l· !Β ´.!: ´<¦ Ÿω ο¯θ· āω| ´<!. β|
β´,. !Ρ¦ ≅·¦ iΖΒ ω!Β ¦$!´ρ´ρ ∩⊂'∪ 〈

“(He then went on to ask the rich man): Why did you not say, when you
entered your garden: (This is all) Allah's Will! There is no power but with
Allah! If you were to (assess) me (in terms of my worth) you would find me
with less wealth and sons than you.”
Verse 40
= _.-· ’.´‘ β¦ _..σ`ƒ ¦´¸¯.> Β i.Ζ> Ÿ≅™¯,`ƒ´ρ !κ¯.l. !Ρ!.`.`>
´Β .!ϑ´.l¦ ~.`..· ¦´‰‹-. !1l— ∩⊆⊃∪ 〈
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“But (bear in mind) it may be that my Lord can (eventually) give me
something better than your garden, and that He can inflict your garden with
thunderbolts (by way of reckoning) from heaven, making it (but) slippery
sand (i.e., destroying it)!”
Verse 41
= ρ¦ ~.`.`ƒ !δτ!Β ¦´‘¯θs l· ׋L.`.· …«l !´.lL ∩⊆⊇∪ 〈

“Or the water of the garden would (be made to) run off underground so that
you would never be able to retrieve it (in which case, also, the gardens would
perish).”
Verse 42
= 1‹>¦´ρ .ν,ϑ.. ~..!· ´.l1`ƒ «Š±´ ’ls !Β _±Ρ¦ !κ.· ´‘δ´ρ
πƒρl> ’ls !κ−ρ`,`s `Αθ1ƒ´ρ _..‹l≈ƒ `Οl ì¸.¦ ’.´,. ¦´‰>¦ ∩⊆⊄∪ 〈

“(So said, so done). His fruits (and enjoyment) were encompassed (with
ruin) and he remained twisting and turning his hands over what he had spent
on his property which had (now) tumbled to pieces to its very foundations,
and he could only say: Woe is me! Would that I had never blasphemed (i.e.
committed Shirk) in my worship of my Lord and Cherisher!”
Verse 43
= ¯Νl´ρ >. …`&! π⁄· …«Ρρ`¸´.Ζƒ Β βρŠ ´<¦ !Β´ρ βl´ ¦·¸..Ζ`Β
∩⊆⊂∪

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“Nor could he find those who could help him against Allah, nor was he able
to deliver himself ( from his awful state).”
Verse 44

= il!´Ζδ π´‹≈l´θl¦ ´< ´_´>'¦ ´θδ "¸¯.> !.¦´θ. '¸¯.>´ρ !´.1`s ∩⊆⊆∪ 〈

“For thus it is: all protective power belongs to Allah alone, the True One. He
is the Best to reward, and the Best to determine what is to be.”
Verse 45
= `.¸.¦´ρ Μλ Ÿ≅:Β οθ´Š´ >'¦ !´‹Ρ‘‰l¦ .!ϑ´ «≈Ψl´“Ρ¦ ´Β
.!ϑ´.l¦ 1l.>!· .«. .!.Ρ ¯‘N¦ ~.. !· !ϑ‹:δ
νρ'‘‹. ~≈ƒ¯,l¦ βl´´ ρ ´<¦ ’ls ≅´ .`_: ¦´‘‰.1–Β ∩⊆∈∪ 〈
“And propound unto them the parable of the life of this world: (it is) like the
rain which We send down from the skies, and which is absorbed by the plants
of the earth: but (in time) they turn into dry stubble that the winds blow freely
about. And it is Allah (alone) who prevails over all things.”

46 Verse
= `Α!ϑl¦ βθ`Ζ.l¦´ρ π´Ζƒ— οθ´Š>l¦ !´‹Ρ‘‰l¦ ·≈´Š1≈.l¦´ρ
·≈>l≈¯.l¦ '¸¯.> ‰Ζs i.´‘ !.¦´θ. '¸¯.>´ρ ξΒ¦ ∩⊆∉∪ 〈
“Wealth and children are an adornment of the life of this world: but good
deeds, the fruit whereof endures forever, are of far greater merit in thy Lord-
God’s sight, and far better as (the foundation for) hope.”
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(Qur’ān, al-Kahf, 18:32-46)
The passage in Sūrah al-Kahf which narrates the parable of the
rich man and the poor man, warns of the dangers posed when wealth
corrupts and destroys faith. It ends with a reminder of the Day of
Judgment and of the fate that awaits those who lose faith

Significance of the story
This parable provides a contrast between two men and their ways
of life which symbolizes life in the age of Dajjāl.
Allah Most High Who sometimes bestows wealth as a trust and a
trial in this life. And Allah sometimes punishes with wealth since that
wealth would become the road to ruin. If wealth was not lawfully
earned, such as through modern usurious banking and insurance, it
would be Haram and would ensure that the possessor would burn in
the fire of hell.
Secularism and a resultant philosophy of materialism that
dispenses with God and religion, would corrupt the heart with deadly
diseases. The dominant disease of the Last Age would be such lust for
wealth that would render people blind to spiritual reality. They would
be brainwashed and live in an illusory world of fantasy (a fool’s
paradise) while merrily walking the road to hell-fire. The significance
of this story in Sūrah al-Kahf is located in the warning that it delivers
concerning that disease.
The modern world glamorizes wealth and the lifestyle of the
wealthy. Eventually the poor grow to hate and despise their poverty
and persuade themselves to do whatever it takes, lawful or unlawful,
to extricate themselves from the curse of poverty. This results in
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banditry, theft, violent crimes of robbery, kidnapping etc. In fact the
entire society becomes corrupted because the rich, also, use unlawful
means to constantly increase their wealth.
The poor man in this Sūrah boasted of nothing. His trust was in
Allah Most High. Eventually Allah destroyed the rich man’s wealth,
and the poor man was the happier in the end. There is a powerful
message of comfort, hope and support in this parable for poor
believers who live in a world that recognizes the rich man to be a
‘somebody’, and the poor man to be a ‘nobody’ – a world which
demonizes poverty as an evil that must be eradicated.
Abdullah Yusuf Ali has captured the essence of the parable in
this (edited) version of his commentary:
“The arrogant one was puffed up with his possessions, his income, and his
large family and following, and thought in his self-complacency that it would
last forever. He was also wrong in looking down on his companion, who,
though less affluent, was the better man of the two. It was not wealth that
ruined him, but the attitude of his mind. He was unjust, not so much to his
neighbor, as to his own soul. In his love of the material, he forgot, or openly
defied, the spiritual. As verse 37 shows, he took his companion with him, to
impress him with his own importance, but the companion was unmoved.
Here comes out the grasping spirit of the materialist. In his mind ‘better’
means more wealth and more power of the kind he was enjoying in this life,
although, in reality, even what he had, rested on hollow foundations, and was
doomed to perish and bring him down with it.
The companion’s argument was divided into five parts. He remonstrated
against the proud man for denying Allah. Then he proclaimed, on the basis of
his own spiritual experience, that Allah is One and that He is Good. He also
pointed out to him the better way of enjoying Allah’s gifts, i.e., with gratitude
to Him. He expressed contentment and satisfaction in Allah’s dealings with
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him. Finally, he gave a warning of the fleeting nature of this world’s goods
and the certainty of Allah’s punishment for inordinate vanity.”
(Abdullah Yusuf Ali, Translation and Commentary of Sūrah al-Kahf of
the Qur’ān, Notes 2376-80)
How should believers respond to the secularism and materialism
which today dominate mankind and the world? Sūrah al-Kahf
provides the key to the answer. Abdullah Yusuf Ali continues:
“The punishment that was visited on the rich arrogant man was that of
thunderbolts (husbanan), but the general meaning of the word includes any
punishment by way of a reckoning (hisab), but, perhaps, an earthquake is also
implied, as it alters water-courses, diverts channels underground, throws up
silt and sand, and covers large areas with ruin. ‘Fruits’, ‘spent’, ‘twisting of
the hands’, should all be understood in a wide metaphorical sense, as well as
the literal sense. He had great income and satisfaction, which were all gone.
He had lavished significant resources on his property. His thoughts had been
engrossed on it; his hopes had been built on it; it had become the absorbing
passion of his life. If he had only looked to Allah, instead of to the ephemeral
goods of this world!
In this case, in his mind, there was his own Self and his Mammon as rivals to
Allah! He had built up connections and obliged dependants, and was proud
of having his ‘quiver full’. But where were all these things when the
reckoning came? He could not help himself; how could others be expected to
help him? All else is vanity, uncertainty, and the sport of Time. The only
hope or truth is from Allah. Other rewards and other successes are illusory:
the best Reward and the best Success come from Allah.”
(Abdullah Yusuf Ali, Translation and Commentary of Sūrah al-Kahf of
the Qur’ān, Notes 2380-85)
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The modern godless world has turned away from Allah Most
High, and it has done so surreptiously. It pretends that it still believes
in Allah, but in reality it does not!
The story of the two men also points ominously at the future of
mankind with particular reference to the age of Dajjāl. The world of
Kufr and Shirk will perish in the same way as did the gardens of the
rich man, i.e., natural disasters and an ever-diminishing supply of
fresh water:
= …… . Ÿ≅™¯,`ƒ´ρ !κ¯.l. !Ρ!.`.`> ´Β .!ϑ´.l¦ ~.`..· ¦´‰‹-.
!1l— ∩⊆⊃∪ ρ¦ ~.`.`ƒ !δτ!Β ¦´‘¯θs l· ׋L.`.· …«l !´.lL ∩⊆⊇∪ 〈

“ . . . . . He may let loose a calamity out of heaven upon this (thy garden) (by
way of reckoning) so that it becomes a heap of barren dust or its water sinks
deep into the ground so that you will never be able to find it again (in which
case, also, the gardens will perish).”
(Qur’ān, al-Kahf, 18:40-41)
That diminishing supply of fresh water has already begun. The
countdown has already started.

The rich man and the poor man in today’s world of Islam
Sūrah al-Kahf teaches a very important lesson concerning
worldly wealth. It recognizes its importance and utility and admits the
lure of wealth. But wealth can perish, and one should not therefore
look upon it as the be-all and end-all of life. Rather, says Sūrah al-
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Kahf, it is good deeds that survive the march of time, hence we should
devote more attention to good conduct than to the pursuit of wealth:
= `Α!ϑl¦ βθ`Ζ.l¦´ρ π´Ζƒ— οθ´Š>l¦ !´‹Ρ‘‰l¦ ·≈´Š1≈.l¦´ρ
·≈>l≈¯.l¦ '¸¯.> ‰Ζs i.´‘ !.¦´θ. '¸¯.>´ρ ξΒ¦ ∩⊆∉∪ 〈
“Wealth and children are an adornment of the life of this world: but good
deeds, the fruit whereof endures forever, are of far greater merit in thy Lord-
God’s sight, and far better as (the foundation for) hope.”
(Qur’ān, al-Kahf, 18:46)
Wealth and children are transient things in the world that men
long for, but there is something else that is better since it abides
beyond the count of time – and that is, good deeds. And so, as the
world becomes more and more corrupt in the Last Age, and as
darkness envelops the world, the believer should strive strenuously to
be righteous in conduct.
Dajjāl’s strategy of corrupting and controlling mankind through
wealth can be clearly discerned from the story of the rich and poor
men. He uses Ribā (usury) as well as control of the state on the one
hand to enrich those who do not resist him, and on the other to
impoverish those who resist him. This is Dajjāl’s economic strategy
through which he seeks to control the world on behalf of the Euro-
Jewish State of Israel. The strategy appears to be largely successful.
Around the world today those who possess power and who rule, are
rich and grow constantly richer, while those who resist the rulers of
the world are reduced to poverty and grow constantly poorer.
Around the world of Islam today, the rich support governments
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that have, in turn, become clients of the rulers of the world. And the
poor masses have been effectively excluded from power and the
decision-making process. This has worked admirably to Israel’s
benefit. Prophet Muhammad prophesied that Dajjāl would do
precisely that:
Nawwās ibn Sam’an said that Allah’s Messenger spoke of Dajjāl one day in
the morning . . . . . He said: He (Dajjāl) would come to the people and invite
them (to a wrong religion); they would affirm their faith in him and respond
to him. He would then give a command to the sky: there would be rainfall
upon the earth and it would grow crops. Then in the evening, their pasturing
animals would come to them with their humps very high, their udders full of
milk and their flanks distended. He would then come to another people and
invite them. But they would reject him so he would go away from them; they
would then (suffer from) drought and nothing would be left with them in the
form of wealth.
(Sahīh, Muslim)
It is amazing, really, that the subject of the prohibition of usury
(Ribā) in Islam, which is of such tremendous strategic importance, is
yet so neglected. This writer’s experience is that very few Muslims
today have an adequate knowledge of the subject, and that is largely
because the scholars of Islam avoid teaching the subject. We hope that
our two books on the subject of Ribā (i.e., ‘The Prohibition of Ribā in
the Qur’ān and Sunnah’ and ‘The Importance of the Prohibition of
Ribā in Islam’) would assist readers in understanding the subject. In
addition there is the recording of our seminar on ‘Islam and Money’
which can be viewed on our website: www.imranhosein.org.
Wealth corrupts those who embrace materialism and lust for
wealth also corrupts those who acquire wealth unjustly. When such
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corrupt people become the ruling elite they use power to oppress the
poor. The impoverished Muslim masses around the world of Islam
resolutely oppose the ever-increasing oppression of the Euro-Jewish
State of Israel, and they are destined to become a force with which to
be reckoned. That is the morale of the story as narrated in Sūrah al-
Kahf. Faith in Allah Most High would translate into an indestructible
power that would eventually overcome Israel’s power and might. And
so a clash between the ruling elite and the impoverished masses must
eventually occur. Prophet Muhammad (sallalahu ‘alaihi wa sallam) has
already prophesied that Muslims would overcome oppression in the
Holy Land through an armed conflict.
The rich predatory elite who invariably controll political power,
the military, and other such institutions of the state, seek an
accommodation with Israel that would protect their vested interests.
This is described as the 'peace process.' Accustomed as they are to
power and privilege, they are terrified at the prospect of resurgent
revolutionary Islam of the poor masses winning power and then
dealing with them in the manner in which revolutionary Islamic Iran
dealt with its predatory elite. And so the pressure to accommodate
Israel comes from a terrified wealthy Muslim elite living in mortal
fear of the impoverished Muslim masses and of Islam's stern and
uncompromising justice.
It is quite clear that the predatory rich who have been corrupted
by their wealth would never join in the armed struggle to liberate the
oppressed in the Holy Land. It is equally clear that their poor brethren
would joyfully embrace that armed struggle.
This aspect of the story of the rich man and the poor man in
Sūrah al-Kahf was recently manifested in dramatic form in Palestinian
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elections in which the poor masses demonstrated their
uncompromising capacity to resist Israeli oppression by voting in a
government comprised of the Hamas Islamic resistance.
Those poor have taken their strength and hope from the following
passage of the story in Sūrah al-Kahf in which the poor man addressed
the rich man:
β| β´,. !Ρ¦ ≅·¦ iΖΒ ω!Β ¦$!´ρ´ρ ∩⊂'∪ 〈

“If you were to (assess) me (in terms of my worth) you would find me with
less wealth and sons that you.”

= _.-· ’.´‘ β¦ _..σ`ƒ ¦´¸¯.> Β i.Ζ> Ÿ≅™¯,`ƒ´ρ !κ¯.l. !Ρ!.`.`>
´Β .!ϑ´.l¦ ~.`..· ¦´‰‹-. !1l— ∩⊆⊃∪ 〈

“But (bear in mind) it may be that my Lord will give me something better
than your garden and that He will inflict your garden with thunderbolts (by
way of reckoning) from heaven, making it (but) slippery sand (i.e., destroying
it)!”
(Qur’ān, al-Kahf, 18:39-40)
Finally there is another complication that emerges when wealth
corrupts the heart. Such an individual becomes internally blind and, as
a consequence, cannot penetrate truth in the Qur’ān. Sūrah al-Kahf
disclosed what Allah Most High does to such people:
= . . . !‾Ρ| !Ψl-> ’ls ¯Νγ.θl· πΖé¦ β¦ νθγ1±ƒ ’·´ρ ¯ΝκΞ¦Œ¦´.
¦´,·´ρ β|´ρ `Ογ`s‰. ’|| “‰γl¦ l· ¦ρ‰.κ´‰ ¦´Œ| ¦´‰.¦ ∩∈∠∪ 〈
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“ . . . Behold, over their hearts have We laid veils that prevent them from
grasping the truths (revealed in this Qur’ān), and into their ears, deafness;
and though you may call them to the (true) guidance (of this Qur’ān), they
will never embrace it.”
(Qur’ān, al-Kahf, 18:57)
Believers who read this book ought to summon the insight with
which to recognize such ‘hopelessly blind people’ who reject the
guidance as presented by the rightly guided scholars of Islam and
humble servants of Allah. This becomes an absolute imperative when
such people, who usually belong to the ‘predatory’ elite, hijack
Muslim communities and proceed through devious, deceitful and
cunning means (often a check book) to hoist themselves up until they
are recognized as leaders of the Muslim community. Invariably they
are a people who identify with, and enthusiastically support, the war
on Islam being waged by today’s European Jewish-Christian alliance
that rules the world. Although they proclaim themselves to be leaders
of the Muslims they have effectively left Islam and have joined,
instead, that Jewish-Christian ruling alliance. Consider the following
verse of the Qur’ān:
 ﻳ ﻦ ﻣ ﻭ ﹴ ﺾ ﻌ ﺑ ﺀﺎ ﻴ ﻟ ﻭﹶ ﺃ  ﻢ ﻬ ﻀ ﻌ ﺑ ﺀﺎ ﻴ ﻟ ﻭﹶ ﺃ ﻯﺭﺎ ﺼ ﻨﻟﺍ ﻭ  ﺩﻮ ﻬ ﻴﹾ ﻟﺍ ﹾ ﺍﻭﹸ ﺬ ﺨ ﺘ ﺗ ﹶ ﻻ ﹾ ﺍﻮ ﻨ ﻣﺁ  ﻦﻳ ﺬﱠ ﻟﺍ ﺎ ﻬ ﻳﹶ ﺃ ﺎ ﻳ ﻢ ﻬﱠ ﻟ ﻮ ﺘ
 ﲔ ﻤ ﻟﺎﱠ ﻈﻟﺍ  ﻡ ﻮﹶ ﻘﹾ ﻟﺍ ﻱ ﺪ ﻬ ﻳ ﹶ ﻻ  ﻪﹼ ﻠﻟﺍ ﱠ ﻥﹺ ﺇ  ﻢ ﻬ ﻨ ﻣ  ﻪ ﻧﹺ ﺈﹶ ﻓ  ﻢﹸ ﻜﻨ ﻣ
“Oh you who believe (in this Qur’ān) do not take (such) Jews and the
Christians as (your) friends or allies who themselves become friends and
allies of each other. And whoever of you turns to them for friendship or
alliance becomes, verily, one of them; behold, Allah does not guide such
evildoers.”
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(Qur’ān, al-Māidah, 5:51)
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CHAPTER SEVEN

THE PARABLE OF MOSES AND KHIDR

In this story of the encounter of Musa and Khidr (peace and
blessings of Allah Most High be upon them both), Sūrah al-Kahf of the Qur’ān
has explained Dajjāl’s ‘one eye’ while teaching the crucially
important epistemological lesson that knowledge comes through two
sources. Knowledge from the first source is known as ‘ilm al-Zāhir,
and it is based on empirical knowledge and rational enquiry. Such
knowledge, which includes scientific knowledge, is finite and limited.
Knowledge from the second is known as ‘ilm al-Bātin, and is internal
intuitive spiritual knowledge that also may be known as religious
experience. It is spiritually communicated to an individual and
originates in a dimension of reality which transcends material reality.
It usually comes in the form of intuitive thought, but it can also be
communicated through true dreams or visions as a gift from Allah
Most High. Such knowledge is infinite, inexhaustible, and timeless.
Prophet Muhammad (peace and blessings of Allah Most High be upon him)
declared that such knowledge, when communicated to a believer
through the medium of true or prophetic dreams and visions,
constituted the last part of prophethood still remaining in the world
after him. Here is the Hadīth as narrated by several companions of the
Prophet:
Narrated ‘Ubada bin As-Samit : The Prophet said, “The (good) dreams of a
faithful believer is a part of the forty-six parts of prophethood.”
(Sahih Bukhari)
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Narrated Anas bin Malik: Allah’s Apostle said, “A good dream of a righteous
man is one of forty-six parts of prophethood.”
(Sahīh Bukhāri)
Narrated Abu Huraira: Allah’s Apostle said, “The (good) dream of a faithful
believer is a part of the forty-six parts of prophethood.”
(Sahih Bukhari)
Narrated Abu Sa'id Al-Khudri: I heard Allah's Apostle saying, “A good
dream is a part of the forty six parts of prophethood.”
(Sahih Bukhari)
Yahya related to me from Malik from Zayd ibn Aslam from Ata ibn Yasar
that the Messenger of Allah said, “All that would be left of prophet-hood
after me would be Mubashshirāt.” They asked, “What are Mubashshirāt, Oh
Messenger of Allah?” He said, “The true dream which a righteous man sees -
or which is shown to him - is a forty-sixth part of prophecy.”
(Muwatta Imām Malik)
:
Narrated Abu Huraira: I heard Allah's Apostle saying, “Nothing is left of the
prophethood except al-Mubashshirāt.” They asked, “What are al-
Mubashshirāt?” He replied, “The true/good dreams (that conveys glad
tidings).”
(Sahih Bukhari)
Spiritual knowledge can also be accessed through divine
revelation in scriptures. Among the divinely-revealed scriptures are
the Torah (Taurāt), the Psalms (Zabūr), the Gospel (Injīl) and the
Qur’ān.
We now live in an age which has largely rejected the claim of
‘Ilm al-Bātin to be recognized as knowledge. There is an interesting
discussion on this subject in the introduction of our book on “Dreams
in Islam”. We have reproduced that introduction for the benefit of
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155
readers as Appendix 1 of this book. There is another important
discussion on the subject in our essay entitled “Iqbal, the Sufi
Epistemology and the End of History” (See our book of essays entitled
‘Signs of the Last Day in the Modern Age’.) But perhaps the most
important discussion of all on this subject is to be found in the first
two chapters of Dr. Muhammad Iqbal’s important work entitled
“Reconstruction of Religious Thought in Islam”. The book can be
read at: www.allamaiqbal.com/works/prose/english/reconstruction.
The story of Musa and Khidr in Sūrah al-Kahf explains the
supreme importance of ‘Ilm al-Bātin in the age of Dajjāl “ . . . who
would come with a river and a fire – but his river would be a fire and his fire
would be a river”:
Narrated by Hudhayfah ibn al-Yaman: Subay’ ibn Khalid said: “I came to
Kufah at the time when Tustar was conquered. I took some mules from it.
When I entered the mosque (of Kufah), I found there some people of
moderate stature, and among them was a man whom you could recognize
when you saw him that he was from the people of Hijaz. I asked: Who is he?
The people frowned at me and said: Do you not recognize him? This is
Hudhayfah ibn al-Yaman, the companion of the Messenger of Allah. Then
Hudhayfah said: People used to ask the Messenger of Allah about good, and I
used to ask him about evil. Then the people stared hard at him. He said: I
know the reason why you dislike it. I then asked: Messenger of Allah, will
there be evil as there was before, after this good which Allah has bestowed on
us? He replied: Yes. I asked: Wherein does the protection from it lie? He
replied: In the sword (i.e., in armed resistance to oppression). I asked:
Messenger of Allah, what will then happen? He replied: If Allah has on earth
a Caliph who flays your back and takes your property, obey him, otherwise
die holding onto the stump of a tree. I asked: What will come next? He
replied: Then Dajjāl will come forth accompanied by a river and fire. He who
falls into his fire will certainly receive his reward, and have his load taken off
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him, but he who falls into his river will have his load retained and his reward
taken off him. I then asked: What will come next? He said: The Last Hour
will come.”
(Sunan, Abū Dawūd)
The implication of the above Hadīth is that ‘appearance’ and
‘reality’ in the age of Dajjāl would differ significantly from each
other. The road to heaven, symbolized by the ‘river’, would
deceptively appear as a ‘fire’, while the road to hell, symbolized by a
‘fire’, would deceptively appear as a ‘river’. It is only those who are
blessed by Allah Most High with internal intuitive spiritual knowledge
who can penetrate the internal reality of the ‘river’, the ‘fire’, and of
the true nature of the world in the age of Dajjāl. They alone would
grasp with true knowledge Dajjāl’s attacks and hence would not be
deceived. It is for this reason that Prophet Muhammad (peace and
blessings of Allah Most High be upon him) constantly prayed: “Oh Allah kindly
show me things as they are (so that I might not be deceived by what they
appear to be)”.
Spiritual knowledge in this age is transmitted directly to the heart
of the believer. When the believer devotes himself to the study of the
Qur’ān and struggles to penetrate the internal reality of the Divine
Word, he may eventually be blessed with constantly unfolding
knowledge from an inexhaustible Qur’ān. Sūrah al-Kahf laments
mankind’s reluctance to travel that road through which the
inexhaustible knowledge of the Qur’ān can be accessed:
= ‰1l´ρ !Ψ·¯¸. ’· ¦‹≈δ β¦´.¯,1l¦ !Ζll Β ≅é ≅.Β βl´´ρ
≈.ΡN¦ ´¸.é¦ .`_: ω‰> ∩∈⊆∪ 〈
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“Thus, indeed, have We given in this Qur'ān many facets to every kind of
lesson (designed) for (the benefit of) mankind. However, man is, above all
else, always given to contention (and hence he does not turn to the Qur’ān to
access that inexhaustible knowledge).”
(Qur’ān, al-Kahf, 18:54)
This admonition of Allah Most High has been delivered many
times in the Qur’ān. But stubbornness, arrogance, pride,
contentiousness and a host of other human failings intervene to cause
men to either reject the Qur’ān, or to refuse to access it as an
inexhaustible source of ever-unfolding knowledge.
Instead of humble submission and earnest endeavor in order to
recognize Truth, man is stubbornly argumentative as he rejects, again
and again, the claim of the Qur’ān to be the revealed word of Allah
Most High, and an inexhaustible source of knowledge. Instead of
using externally derived knowledge to assist him in seeking to
understand the divinely revealed knowledge, man is today bombarded
with an onslaught of www.external-knowledge.com (i.e., the information
highway on the internet) that appears to be inexhaustible. This causes
the internal spiritual knowledge to dry up within his heart.
The story of Moses (‘alaihi al-Salām) and Khidr (‘alaihi al-Salām) in
Sūrah al-Kahf portrays in a vivid manner the difference between one
who sees with one eye, and is thus capable of only external vision, and
one who sees with two eyes and is thus capable of seeing with both
the internal as well as external vision.
Khidr means green, and there is a Hadīth which explains how
Khidr (‘alaihi al-Salām) got his name:
Narrated Abu Huraira: The Prophet said: “Al-Khidr was so named because he
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sat over a barren white land and it turned green with plantation after that (i.e.,
his sitting over it).”
(Sahīh Bukhāri)
My opinion is that the name or title given to Khidr (‘alaihi al-Salām)
indicates that whoever is blessed, as he was, with the capacity to see
with two eyes, would have knowledge that would be fresh and
evergreen, and hence spiritually rejuvenating. Such knowledge would
impact on people to bring dead hearts back to life. Knowledge would
constantly sprout up as new green vegetation in such a mind and heart
that enjoys a perpetual spring. Such knowledge can never be
exhausted.
The story of Musa and Khidr is told in a Hadīth. And since that
narration is crucially important for the understanding of the Qur’anic
narrative in Sūrah al-Kahf, let us begin by presenting it in its entirety:
“Uba’i ibn Ka’ab told us that the Prophet said: Once Moses stood up and
addressed Banū Isrāīl. He was asked “who was the most learned man
amongst the people”. He replied: “I (am the most learned)”. Allah
admonished him as he did not attribute the source of absolute knowledge to
Him (Allah). So Allah said to him: “at the junction of the two seas there is a
slave of Mine who is more learned than you are.” Moses asked: “0 my Lord!
How can I meet him?” Allah said: “Take a fish and put it in a large basket
and you will find him at the place where you will lose the fish.”
“Moses took a fish and put it in a basket and proceeded along with his
(servant) boy, Joshua (Yashu’ah ibn Nun), t ill they reached a rock where they
laid their heads (i.e. lay down). Moses slept, and while he was asleep the fish,
moving out of the basket, went into the sea. It took its way into the sea
(straight) as in a tunnel. Allah stopped the flow of water over the fish and it
became like an arch (the Prophet pointed out this arch with his hands).
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“They traveled the rest of the night, and the next day Moses said to his boy
(servant): Give us our food, for indeed, we have suffered much fatigue in this
journey of ours. (But) Moses did not feel tired till he crossed that place which
Allah had ordered him to seek.
“His boy (servant) said to him: Do you know that when we were sitting near
that rock, I forgot the fish, (and none but Satan caused him to forget to speak
about it), and it took its course into the sea in an amazing way? So there was
a path for the fish and that astonished them. Moses said: That was what we
were seeking after.
“Both of them then retraced their footsteps till they reached the rock. There
they saw a man lying covered with a garment. Moses greeted him, and he
replied saying: How do people greet each other in your land? Moses said: I
am Moses. The man asked: Moses of Banū Isrāīl? Moses said: Yes. He then
continued: I have come to you so that you may teach me from those things
which Allah has taught you. He said: 0 Moses! I have some of the knowledge
of Allah which Allah has taught me and which you do not know, while you
have some of the knowledge of Allah which Allah has taught you and which
I do not know. Moses asked: May I follow you? He said: But you will not be
able to remain patient with me, for how can you be patient about things
which are beyond your capacity to comprehend? Moses said: You would find
me, if Allah so wills, truly patient, and I would not disobey you in aught.
“Both of them then set out walking along the sea-shore. A boat passed by
them, and they asked the crew of the boat to take them on board. The crew
recognized al-Khidr, so they took them on board without fare. When they
were on board the boat a sparrow came and stood on the edge of the boat and
dipped its beak once or twice into the sea. Al-Khidr said to Moses: 0 Moses!
My knowledge and your knowledge have not decreased Allah's knowledge
except as much as this sparrow has decreased the water of the sea with its
beak. Then suddenly al-Khidr took an adze (an instrument similar to a hoe or
plane) and pulled up a plank, and Moses did not notice it till he had pulled up
a plank with the adze. Moses said to him: What have you done? They took us
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on board charging us nothing; yet you have intentionally made a hole in their
boat so as to drown its passengers. Verily, you have done a dreadful thing.
“Al-Khidr replied: Did I not tell you that you would not be able to remain
patient with me? Moses replied: Do not blame me for what I have forgotten,
and do not be hard upon me for my fault. So the first excuse of Moses was
that he had forgotten.
“When they had left the sea, they passed by a boy playing with other boys.
Al-Khidr took hold of the boy's head and plucked it with his hand like this.
(Sufyan, the sub-narrator gestured with his fingert ips as if he were plucking
some fruit .) Moses said to him: Have you killed an innocent person who has
not killed any person? You have really done a horrible thing. Al-Khidr said:
Did I not tell you that you could not remain patient with me? Moses said: If I
ask you about anything after this, please leave me. I have made too many
excuses.
“Then both of them went on till they came to some people of a village, and
they asked its inhabitants for food but they refused to entertain them as
guests. Then they saw therein a wall which was about to collapse and al-
Khidr repaired it just by touching it with his hands. (Sufyan, the sub-narrator,
gestured with his hands, illustrating how al-Khidr passed his hands over the
wall upwards.) Moses said: These are the people whom we have called on,
but they neither gave us food, nor entertained us as guests, yet you have
repaired their wall. If you had wished, you could have charged a price for it.
“Al-Khidr said: This is the parting between you and me, and I shall tell you
the explanation of those things which you could not wait with patience (to
understand).
“The Prophet added: We wish that Moses could have remained patient by
virtue of which Allah might have told us more about their story. (Sufyan, the
sub-narrator, said that the Prophet said: May Allah bestow His Mercy on
Moses! If he had remained patient, we would have been told further about
their story.)”
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(Sahīh Bukhāri)
We turn now to the parable of Musa and Khidr as narrated in Sūrah
al-Kahf. The passage begins at verse sixty and ends at verse eighty-
two:
Verse 60
= Œ|´ρ Α!· _›θ`Β «9.±l ω ~´,¯.¦ ´_.> ×l¯.¦ ×ϑ>Β ƒ´,`>.l¦ ρ¦
´_.Β¦ !´.1`> ∩∉⊃∪ 〈
“And (remember) when Moses said to his boy-servant: I will not give up
(traveling) until I reach the junction of the t wo seas even if I have to spend
years and years in travel.”
Verse 61
= !´ϑl· !-l. ×ϑ>Χ !ϑγΖ.. !´‹.Σ !ϑγ.θ`> ‹ƒ´!· …`&#‹.™ ’·
,`>.l¦ !.´¸. ∩∉⊇∪ 〈
“But when they reached the junction of the two seas, they forgot their fish,
and it took its way through the sea as in a tunnel.”
Verse 62
= !´ϑl· ¦—´ρl> Α!· «9.±l !Ψ.¦´. !Ρ´.¦‰s ‰1l !´ΖŠ1l Β !Ρ,±™
¦‹≈δ !´..Ρ ∩∉⊄∪ 〈
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“So when they had passed further on (beyond that place), Moses said to his
boy-servant: Bring us our morning meal; truly, we have suffered much
fatigue in this, our journey.”
Verse 63
= Α!· ·ƒ´.´‘¦ Œ| !´Ζƒ´ρ¦ ’|| ο´,‚¯.l¦ ’Τ¦· ·Š.Σ .θ>'¦ !Β´ρ
«‹⊥9.Σ¦ āω| ≈L‹:l¦ β¦ …ν´,´Œ¦ ‹ƒ´¦´ρ …`&#‹.™ ’· ,`>.l¦ !´.>”
∩∉⊂∪ 〈
“(The boy-servant) said: Do you remember when we betook ourselves to the
rock? I indeed forgot (to tell you about the strange thing that happened to)
the fish, and how it took its course into the sea in a strange (or marvelous
way)! But none other than Satan caused him to forget.”
Verse 64
= Α!· ilŒ !Β !Ζ´ ׯ.Ρ ¦´‰.¯‘!· ´’ls !ϑδ‘!.¦´. !´..· ∩∉⊆∪ 〈
“(Moses) said: That is what we have been seeking. So they went back
retracing their way.”
Verse 65
= ¦‰>´θ· ¦´‰¯.s Β !ΡŠ!.s «≈Ψ..¦´. πϑ>´‘ Β !Ρ‰Ζs «≈ΨΚ‾l.´ρ
Β !‾Ρ$! !ϑls ∩∉∈∪ 〈
“Then they found one of Our slaves, unto whom We had bestowed mercy
from Us, and whom We had taught knowledge from Us (i.e., We inspired him
with knowledge directly from the divine presence).”
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Verse 66
= Α!· …«l _›θ`Β ¯≅δ i`-..¦ ´’ls β¦ ϑl-. !´ϑΒ ·ϑl`s ¦´‰:'‘
∩∉∉∪ 〈
“Moses said to him (Khidr): May I follow you so that you teach me
something of that knowledge (guidance and true path) which you have been
taught (by Allah)?”
Verse 67
= Α!· i‾Ρ| l ׋L.`.· ´_-Β ¦´¸¯.. ∩∉∠∪ 〈
“He (Khidr) said: Verily! You will not be able to have patience with me!”
Verse 68
= .‹´´ρ `¸.`.. ’ls !Β `Οl 1>´ .«. ¦´¸¯.> ∩∉∇∪ 〈
“And how can you have patience about that which you know not?”
Verse 69
= Α!· ’Τ‰>.™ β| ´.!: ´<¦ ¦´,.!. ω´ρ _.s¦ il ¦´,Β¦ ∩∉'∪ 〈
“(Moses) said: If Allah wills, you would find me patient, and I would not
disobey you in aught.”
Verse 70
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= Α!· β¦· _..-..¦ Ÿξ· _.l↔`.. s .`_: ´_.> .‰>¦ il «ΖΒ
¦´,´Œ ∩∠⊃∪ 〈
“He (Khidr) said: If you are to follow me, then you must not ask me about
anything until I myself explain it to you.”
Verse 71
= !1lLΡ!· ´_.> ¦Œ| !.´´‘ ’· π´ΖŠ±´.l¦ !γ·´,> Α!· !κ.·´,>¦ −,-.l
!γlδ¦ ‰1l ·∞> !↔‹: ¦´,Β| ∩∠⊇∪ 〈
“So they both proceeded, till, when they were in the ship, he (Khidr) scuttled
it. Moses said: Have you scuttled it in order to drown its people? Verily, you
have done a thing which is Imra (i.e., a Munkar or evil, bad, and dreadful).”
Verse 72
= Α!· `Οl¦ ¯≅·¦ i‾Ρ| l ׋L.`.· ´_-Β ¦´¸¯.. ∩∠⊄∪ 〈
“He (Khidr) said: Did I not tell you, that you would not be able to have
patience with me?”
Verse 73
= Α!· Ÿω ’Τ‹>¦σ. !ϑ. ·Š.Σ Ÿω´ρ _.1δ¯,. Β “,Β¦ ¦´¸.`s ∩∠⊂∪

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“(Moses) said: Call me not to account for what I forgot, and be not hard upon
me in this matter of mine.”
Verse 74
= !1lLΡ!· ´_.> ¦Œ| !´‹1l !ϑ≈l. …`&#.1· Α!· ·l.·¦ !´.±Ρ π¯‹´—
¸¯.-. ±Ρ ‰1l ·∞> !↔‹: ¦´,>œΡ ∩∠⊆∪ 〈
“Then they both proceeded, till they met a boy, he (Khidr) killed him. Moses
said: Have you killed an innocent person who had killed none? Verily, you
have done a thing which is Nukra (i.e., a great Munkar or prohibited, evil,
dreadful)!”
Verse 75
= ¤ Α!· `Οl¦ ≅·¦ il i‾Ρ| l ׋L.`.· ´_-Β ¦´¸¯.. ∩∠∈∪ 〈
“(Khidr) said: Did I not tell you that you would not have patience with me?”
Verse 76
= Α!· β| i.l!™ s .`_: !δ‰-. Ÿξ· _.¯.>≈.. ‰· ·-l.
Β ’Τ‰l ¦´‘‹`s ∩∠∉∪ 〈
“(Moses) said: If I ask you anything after this, keep me not in your company,
you have received enough excuses from me.”
Verse 77
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= !1lLΡ!· ´_.> ¦Œ| !´‹.¦ Ÿ≅δ¦ πƒ¯,· !ϑ-L.`™¦ !γlδ¦ ¦¯θ.!· β¦
!ϑδθ±¯‹Ÿ.`ƒ ¦‰>´θ· !κ.· ¦´‘¦‰> ‰ƒ,`ƒ β¦ ā1Ζƒ …«Β!·!· Α!·
¯θl ·⁄: .‹‚−.l «‹ls ¦´,>¦ ∩∠∠∪ 〈
“Then they both proceeded, till, when they came to the people of a town, they
asked them for food, but they refused to entertain them. Then they found
therein a wall about to collapse and he (Khidr) set it up straight. (Moses) said:
If you had wished, surely you could have charged a price for it!”
Verse 78
= Α!· ¦‹≈δ −¦´,· _.Š. iΖ..´ρ i`⁄.Ρ!™ ≅ƒρ!.. !Β `Οl ×L.`.·
«Šl. ¦·¸¯.. ∩∠∇∪ 〈
“(Khidr) said: This is the parting between me and you. I will tell you the
interpretation of (those) things over which you were unable to hold patience.”
Verse 79
= !Β¦ πΨ‹±´.l¦ ·Ρl>· _.>≈.ϑl βθlϑ-ƒ ’· ,`>.l¦ ‘.Š´‘!· β¦
!κ´.‹s¦ βl´´ρ Νδ´.¦´‘´ρ ilΒ ‹>!ƒ ≅´ π´ΖŠ±™ !´.`.s ∩∠'∪ 〈
“As for the ship, it belonged to poor people working in the sea. I decided to
make it defective by damaging it, because there was a king after them who
was seizing every ship by force.”
Verse 80
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= !Β¦´ρ `Ο≈l-l¦ βl>· ν¦´θ.¦ _.´ΖΒσ`Β !´ΖŠ:‚· β¦ !ϑγ1δ¯,`ƒ !´Ζ≈´‹-L
¦´,±é´ρ ∩∇⊃∪ 〈
“And as for the boy, his parents were believers, and we feared lest he should
oppress them by rebellion and disbelief.”
Verse 81
= !ΡŠ´‘!· β¦ !ϑγl‰¯.`ƒ !ϑ·κ›.´‘ ¦´¸¯.> «ΖΒ οθ´— ´.´,·¦´ρ !´Η-'‘ ∩∇⊇∪ 〈
“So we intended that their Lord should exchange him for them with one
better in righteousness and nearer to (being a source of) mercy (for them).”
Verse 82
= !Β¦´ρ '‘¦‰>'¦ βl>· _.ϑ≈l-l _.ϑŠ.ƒ ’· π´Ζƒ‰ϑl¦ šχl´´ρ …«.>´
"”∴´ !ϑγl βl´´ρ !ϑδθ.¦ !´>l≈. Š¦´‘!· iš.´‘ β¦ !-l¯.ƒ !ϑδ´‰:¦
l>,‚.`.ƒ´ρ !ϑδ´”∴´ πϑ>´‘ Β i.¯‘ !Β´ρ …«.l-· s “,Β¦
ilŒ `≅ƒρ!. !Β `Οl ×L`.· «Šl. ¦´¸¯.. ∩∇⊄∪ 〈
“And as for the wall, it belonged to two orphan boys in the town; and
(buried) under it was (concealed) a treasure belonging to them; and their
father was a righteous man, and your Lord intended that they should attain
their age of full strength and take out their treasure as a mercy from your
Lord. And I did it not of my own accord. That is the interpretation of those
(things) over which you could not show patience.”
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(Qur’ān, Sūrah al-Kahf, 18: -60-82)
The ominous implications of internal blindness and Khidr’s
message to Muslims in this age
The implication of this story in Sūrah al-Kahf, the Surah of the
Qur’ān that protects us from the Fitnah of Dajjāl, is that the age of
Dajjāl would witness the emergence of an epistemology that would
recognize knowledge from only external observation. Anyone who
embraces that epistemology of secularized knowledge would become
internally spiritually blind. When people accept only one source of
knowledge, the external and the observable, they eventually become
people who see with only one eye, the external eye, and who
consequently become internally or spiritually blind. When people are
internally or spiritually blind they would also be spiritually deaf and
the remembrance of Allah will depart from their hearts. Religion
would then become a mere formality, something restricted to ‘name’
only, i.e., to external form, but devoid of internal substance. The
Qur’ān makes mention of this phenomenon that would characterize
the age of Dajjāl:
= ‰1l´ρ !Ρ¦´‘Œ ´ΟΨγ>l ¦´¸..´ š∅Β ´>'¦ ΡN¦´ρ ¯Νλ '.θl· āω
šχθγ1±ƒ !κ. ¯Νλ´ρ _`.s¦ āω βρ`¸.¯.`ƒ !κ. ¯Νλ´ρ β¦Œ¦´. āω
βθ`-´Κ`.„ !κ. i.‾≈l`ρ¦ Ο≈-ΡNl´ ¯≅. ¯Νδ ‘≅.¦ i.‾≈l`ρ¦ `Νδ
šχθl±≈-l¦ ∩⊇∠'∪ 〈
“Many are the Jinns and men We have made for Hell: they have hearts
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wherewith they understand not, eyes wherewith they see not, and ears
wherewith they hear not. They are like cattle, nay more misguided: for they
are heedless (of warning).”
(Qur’ān, al-‘Arāf, 7:179)
= ´.l1Ρ´ρ ¯Ν·κ:‰↔·¦ ¯Νδ´,≈.¯.¦´ρ !ϑ´ `Οl ¦θ`ΖΒσ`ƒ .«. Αρ¦ ο¯¸∆
¯Νδ'‘‹Ρ´ρ ’· `ΟγΖ≈´Š-L βθγϑ-ƒ ∩⊇⊇⊃∪ 〈
“We (too) shall turn to (confusion) their hearts and their eyes, even as they
refused to believe in this in the first instance: We shall leave them in their
trespasses, to wander in distraction.”
(Qur’ān, al-An’ām, 6:110)
= ´Ν.> ´<¦ ’ls ¯Νγ.θl· ’ls´ρ ¯Νγ-ϑ™ ´’ls´ρ ¯Νδ,≈.¯.¦ ο´θ≈:s
¯Νγl´ρ ´.¦‹s 'ΟŠLs ∩∠∪ 〈
“Allah hath set a seal on their hearts and on their hearing, and on their eyes is
a veil; great is the penalty (they incur).”
(Qur’ān, al-Baqarah, 2:7)
= _·%!¦ ·Ρl´ ¯Ν·κ.`‹s¦ ’· .!Ls s “,´Œ ¦θΡl´´ρ Ÿω
šχθ`-‹L.`.„ !´-.œ ∩⊇⊃⊇∪ 〈
“(Unbelievers) whose eyes had been under a veil from Remembrance of Me,
and who had been unable even to hear.”
(Qur’ān, al-Kahf, 18:101)
The age of Dajjāl would be the age of scientific empirical, to
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wit: knowledge that can come only through external observation. That
age would so secularise knowledge as to conclude that there is no
reality beyond material reality. It would embrace the Kufr of
materialism. It is our firm opinion that we are now living in that age of
Kufr, the age of Dajjāl the great Kafir.
Moses (‘alaihi al-Salām) formulated his judgment on the basis of
external observation of all three events in the story. And on all three
occasions his judgment was wrong. He condemned the damage done
to the boat. And the reality was that the damage done to the boat
protected it from being seized by the King. The ominous implication
for mankind is that they also can be mistaken in their judgment, and
can pay a terrible price for mistakes. Muslims must search for the
guide who, like Khidr, is blessed with internal knowledge, and when
they find such a guide they should follow him.
Khidr (‘alaihi al-Salām) did more in this event than merely protect
the poor boatman’s property. He sent a powerful message to believers who
live in the modern age of Dajjāl the false Messiah, that they would protect
their wealth, property and even their lives from predators, bandits,
kidnappers and the oppression of those who rule over them, if they ensure
that their visible property (i.e., their boat) remains unattractive to the
predators. He also delivered an imortant lesson concerning law, i.e., that the
moral law is the highest law. If, therefore, in adherence to the moral law, one
has to disregard the law of the land, then the believer must give preference to
moral law.
Moses (‘alaihi al-Salām) condemned the killing of the boy when,
in fact, the boy would grow up to become a Kafir whose Kufr would
pose a threat to the faith of his parents. In killing the boy Khidr (‘alaihi
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al-Salām) got rid of a Kafir and saved the faith of his believing parents
while praying that Allah Most Kind might replace that son with
another who would be a source of comfort and happiness for his
parents.
Khidr (‘alaihi al-Salām) did more in this event than merely protect
the faith of the boy’s parents. He sent a powerful message to believers that
when they are confronted by the Kufr of the modern godless age brought
about by Dajjāl the false Messiah, they must follow the example of Khidr
(‘alaihi al-Salām) in killing the boy by cutting themselves off from that world of
Kufr while praying to Allah Most High to replace it with a better world in
which believers could live with security of faith. The second implication of
the killing of the boy is that they should nip the evil of Kufr in the bud and not
allow it to grow until it becomes full-blown Kufr.
Moses (‘alaihi al-Salām) perceived the construction of the wall that
was collapsing to have been a favor to the people of the town, a favor
they did not deserve because of their inhospitable treatment to the two
hungry and tired travelers. For this reason he felt that they should be
made to pay for it. The reality was that in reconstructing the wall
Khidr (‘alaihi al-Salām) prevented the people of the town from gaining
access to the wealth that was buried beneath the wall. He thus
protected the treasure for the two orphans who would thus be able to
receive it and benefit from it when they come of age.
Khidr (‘alaihi al-Salām) did more than merely rebuild the wall to
protect the orphan’s wealth. He sent a powerful message to believers
confronted by the ‘war on Islam’ brought about by Dajjāl the false
Messiah. When they witness attempts to dismantle the house of Islam,
they must emulate Khidr (‘alaihi al-Salām) by rebuilding that house so
that the treasure of Truth in Islam might be preserved for the next
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generation. My view is the fast collapsing house of Islam in the
modern age can best be reconstructed or repaired through the
establishment of thousands of small Muslim Villages in the remote
countryside locations. Such Muslim Villages would have a status akin
to the treasure buried beneath the wall. The important point to note is
that Allah Most High would Himself protect such Villages from harm
in the same way that He protected the treasure in this parable in
Sūrah al-Kahf.
Dajjāl, Moses, and Khidr
Who is Dajjāl? How important is the subject of Dajjāl in Islam?
Why is he known as al-Masīh ad-Dajjāl (the False Messiah or Anti-
Christ)? And how is this story of Musa) and Khidr in Sūrah al-Kahf
of the Qur’ān related to the subject of Dajjāl? It is these fascinating
and intriguing questions that we now attempt to answer.
The importance of the subject of Dajjāl in Islam is quite
apparent from the fact that the blessed Prophet (sdallalahu 'alaihi wa
sallam) has asked the believers to pray in their Salāt itself for protection
from Dajjāl. Consider the following Ahadīth narrated by Aisha, Abū
Hurairah and Anas bin Malik (may Allah be pleased with them all):
“Narrated by Aisha, the wife of the Prophet: Allah’s Messenger used to
invoke Allah in the salaat saying: Allahumma inni a’udhu bika min adhab al-
qabri, wa a’udhu bika min fitnah al-Masīh al-Dajjāl, wa a’udhu bika min
fitnah al-mahya wa fitnah al-mamat. Allahumma inni a’udhu bika min al-
mathami wa al-maghrami. (O Allah, I seek refuge with Thee from the
punishment of the grave and from the trials of al-Masīh al-Dajjāl and from
the trials of life and death. O Allah, I seek refuge with you from sin and from
debt).”
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(Sahīh Bukhāri)
“Narrated by Abū Hurairah: Allah’s Messenger used to invoke (Allah as
follows): Allahumma ini a’udhu bika min ‘adhab al-qabri, wa min ‘adhab al-
nar, wa min fitnah al-mahya wa al-mamat, wa min fitnah al-Masīh al-Dajjāl.
(O Allah! I seek refuge with Thee from the punishment of the grave, and
from the punishment of the Hell-fire, and from the afflict ions of life and
death, and the afflictions of al-Masīh al-Dajjāl).”
(Sahīh Bukhāri)
“Narrated by Anas bin Malik: Allah’s Messenger used to invoke thus: O
Allah! I seek refuge with Thee from miserliness, laziness, from (the infirmity
of) old age, the punishment in the grave, from the Fitnah (afflictions) of
Dajjāl, and from the Fitnah (afflictions) of life and death.”
(Sahīh Bukhāri)
“Narrated by Aisha: I heard Allah’s Messenger in his prayer seeking refuge
with Allah from the Fitnah (afflictions) of Dajjāl.”
(Sahīh Bukhāri)
“Abu Hurairah said that the Messenger of Allah said: When any one of you
completes the last Tashahhud (with which Salāt is to be completed), he
should seek refuge with Allah from four (trials), i.e. from the torment of Hell,
from the torment of grave, from the trial of life and death, and from the evil
of al-Masīh al-Dajjāl (Antichrist).”
(Sahīh Muslim)
It is strange indeed that Muslims should pray to Allah Most
High in Salāt for protection from Dajjāl, and yet remain in a state of
profound ignorance about the subject despite the fact that the Qur’ān
and the Prophet (sdallalahu 'alaihi wa sallam) have both taught about
Dajjāl? That is precisely the general state of Muslims today, i.e., one
of either ignorance or confusion regarding the subject of Dajjāl.
The Prophet (sdallalahu 'alaihi wa sallam) not only asked the
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believers to pray to Allah for protection from Dajjāl, but he also
advised the believers to stay far away from Dajjāl since he would be
very dangerous. He also informed us of the precise nature of the
greatest danger posed by Dajjāl. It would be our incapacity to
understand the reality of the world in the age of Dajjāl, whose primary
objective would be to corrupt mankind’s capacity to recognise ‘truth’
and ‘true religion’. People would stick blindly and stubbornly to
falsehood as well as to corrupted truth, while rejecting the uncorrupted
truth in the Qur’an. The Prophet (sdallalahu 'alaihi wa sallam) explained
that Dajjāl’s attack would be global in scope, and so all of mankind
would be targeted:
“Narrated by ‘Imran ibn Husayn: The Prophet said: Let him who hears of the
Dajjāl go far from him for I swear by Allah that a man will come to him
thinking he is a believer and follow him because of confused ideas roused in
him by him (i.e., Dajjāl).”
(Sunan Abu Dāūd)
“Narrated by Anas bin Malik: The Prophet said: There will be no town which
Dajjāl would not enter except Makkah and Madina. And there would be no
entrance (road) (of both Makkah and Madina) but the angels would be
standing in rows guarding it against him, and then Madina would shake with
its inhabitants thrice (i.e., three earthquakes would take place) and Allah
would expel all the disbelievers and the hypocrites from it.”
(Sahīh Bukhāri)
In view of the nature of the tests and trials posed by Dajjāl the
Prophet (sdallalahu 'alaihi wa sallam) warned that this would be the
greatest Fitnah (test or trial) that mankind would experience from the
time of Adam (‘alaihi al-Salām) until the last day.
He further informed us that when the mission of Dajjāl is
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nearing completion, Allah would raise Imam al-Mahdi from amongst
the descendents of Prophet Muhammad (sdallalahu 'alaihi wa sallam).
Dajjāl would attack him in order to destroy him. But Allah would
then cause Jesus (‘alaihi al-Salām) to descend from the heavens, and he
would kill Dajjāl. Only then would the long and horrid night of
temptation and evil end.
We have argued in our book, ‘Jerusalem in the Qur’ān’, which
is a companion volume to this book, that we are now quite close to the
moment when the Son of Mary would return. The implication is that
the release of Dajjāl into the world took place quite some time ago.
This author is convinced that Dajjāl is the mastermind behind
the emergence of secular materialist Western civilization, it’s modern
thought, and the modern lifestyle it fashions and then refashions with
even greater decadence. It is that civilization which is subjecting
mankind to the supreme test (Fitnah) of which the Prophet warned. A
basic feature of this book is the insistence that Sūrah al-Kahf is not
only to be read, but also studied, if believers are to be protected from
that Fitnah of Dajjāl.
This book warns that the Euro-Christian and Euro-Jewish modern
way of life that is now being uncritically adopted by most of mankind,
including most Muslims, is insidiously deceptive and can mislead
even the best of believers. We are living in that age in which the faith
of the masses of Muslims is already eroded. Certainly, one of the
many ways with which we can respond to this calamity is by
redirecting attention to Sūrah al-Kahf of the Qur’ān and by making an
effort to use the Surah to understand the world today.
Dajjāl’s internal blindness – he sees with only one eye
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Prophet Muhammad (sallalahu 'alaihi wa sallam) has conveyed to us
important information concerning the most important of all the
characteristics of Dajjāl the false Messiah. He sees with only ‘one’
eye and hence is capable of accessing only ‘Ilm al-Zāhir or empirical
knowledge. He is blind in the ‘right’ eye and this symbolizes internal
blindness. Hence he denies the existence of ‘Ilm al-Bātin or internal
spiritual knowledge:
“Ibn Umar said: Once Allah’s Apostle stood amongst the people, glorified
and praised Allah as He deserved, and then mentioned Dajjāl saying: “I warn
you against him (i.e. Dajjāl) and there was no Prophet but warned his nation
against him. No doubt, Noah warned his nation against him, but I tell you
about him something of which no Prophet told his nation before me. You
should know that he is one-eyed, and Allah is not one-eyed.”
(Sahīh Bukhāri)
“Narrated by Abdullah bin Umar: Allah’s Messenger stood up amongst the
people and then praised and glorified Allah as He deserved and then he made
mention of Dajjāl, saying: I warn you of him, and there was no Prophet but
warned his followers of him; but I will tell you something about him which
no Prophet has told his followers: Dajjāl is one-eyed whereas Allah is not.”
(Sahīh Bukhāri)
“Narrated by Abdullah: Dajjāl was mentioned in the presence of the Prophet.
The Prophet said: Allah is not hidden from you; He is not one-eyed, and
pointed with his hand towards his eye, adding: while al-Masīh ad-Dajjāl is
blind in the right eye and his eye looks like a protruding grape.”
(Sahīh Bukhāri)
“Narrated by Ubadah ibn as-Samit: The Prophet said: I have told you so
much about the Dajjāl that I am afraid you may not understand. Dajjāl is
short, hen-toed, woolly-haired, one-eyed, an eye-sightless, and neither
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protruding nor deep-seated. If you are confused about him, know that your
Lord is not one-eyed”
(Sunan Abū Dāūd)
“Ibn Umar said: We were talking about Hajjat-ul-Wada’ while the Prophet
was amongst us. We did not know what Hajjat-ul-Wada’ signified. The
Prophet praised Allah and then mentioned al-Masīh al-Dajjāl and described
him extensively, saying: “Allah did not send any Prophet but that Prophet
warned his nation of al-Masīh al-Dajjāl. Noah and the Prophets following
him warned (their people) of him. He will appear amongst you (O
Muhammad’s followers), and if it happens that some of his qualities may be
hidden from you, but your Lord's State is clear to you and not hidden from
you. The Prophet said it thrice: “Verily, your Lord is not blind in one eye,
while he (i.e. Dajjāl) is blind in the right eye which looks like a grape bulging
out (of its cluster). . . .”
(Sahīh Bukhāri)
“Narrated by Abdullah: The Prophet made mention of al-Masīh al- Dajjāl
(Dajjāl the false Messiah) in front of the people saying: Allah is not one eyed
while al-Masīh al-Dajjāl is blind in the right eye and his eye looks like a
bulging out grape. While sleeping near the Ka’aba last night, I saw in my
dream a man of brown color, the best one can see amongst brown color, and
his hair was so long that it fell between his shoulders. His hair was lank and
water was dribbling from his head and he was placing his hands on the
shoulders of two men while circumambulat ing the Ka’aba. I asked: Who is
this? They replied: This is Jesus, son of Mary. Behind him I saw a man who
had very curly hair and was blind in the right eye, resembling Ibn Qatan (i.e.
a disbeliever amongst the Arabs) in appearance. He was placing his hands on
the shoulders of a person while performing Tawaf around the Ka’aba (i.e.,
going round and round the Kaa’ba). I asked: Who is this? They replied: al-
Masīh al-Dajjāl.”
(Sahīh Bukhāri)
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“Narrated by Anas bin Malik: The Prophet said: No prophet was sent but that
he warned his followers against the one-eyed liar (Dajjāl). Beware! He is
blind in one eye, and your Lord is not so. And there will be written between
his (Dajjāl’s) eyes (the word) Kāfir (i.e., disbeliever). (This hadīth is also
transmitted by Abu Huraira and Ibn ‘Abbās).
(Sahih Bukhāri)
Dajjāl’s blind eye looks like a bulging grape
“Narrated by Abdullah: The Prophet made mention of al-Masīh al- Dajjāl
(Dajjāl the false Messiah) in front of the people saying: Allah is not one eyed
while al-Masīh al-Dajjāl is blind in the right eye and his eye looks like a
bulging out grape . . . .”
(Sahīh, al-Bukhāri)
The description pertaining to the bulging grape indicates that the
spiritual blindness of Dajjāl and of all who follow him would be quite
evident to those who see with both eyes. It would as plainly visible to
them as would be a bulging grape! The only ones who would be
unable to recognize that spiritual blindness, i.e., unable to recognize
the eye which looks like a bulging grape, would be those who are
themselves spiritually blind.
It should be clear that the information pertaining to Dajjāl's eyes
relates to religious symbolism and is not to be understood literally.
The following evidence conclusively demonstrates the above. Firstly,
the Prophet (sallalahu 'alahi wa sallam) suspected a Jewish boy in Madina
to have been Dajjāl even though that boy was not literally one-eyed.
Secondly, when Tamīm al-Dārī met with Dajjāl in person, and then
gave to the Prophet (sallalahu 'alahi wa sallam) an eye-witness account of
that meeting and a description of Dajjāl, there was no mention of his
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one eye. That should have been the most conspicuous thing of all
about his physical appearance if he was literally blind in the right eye.
The word Kafir written between Dajjāl’s eyes
“Narrated by Anas bin Malik: The Prophet said: No prophet was sent but that
he warned his followers against the one-eyed liar (Dajjāl). Beware! He is
blind in one eye, and your Lord is not so. And there will be written between
his (Dajjāl’s) eyes (the word) Kafir (i.e., disbeliever). (This Hadīth is also
transmitted by Abu Huraira and Ibn ‘Abbās).
(Sahīh, al-Bukhāri)
The proof that the interpretation of the Hadīth pertaining to
Dajjāl’s above attack on mankind (i.e., the attack that is linked to his
eyes) is epistemological, i.e., pertaining to knowledge, the sources of
knowledge, and the means of acquiring knowledge, is located in the
crucially important Hadīth which places the word Kafir between the
two eyes of Dajjāl. Since his Kufr is located between his eyes it is
related to his ‘sight’ or his capacity to see and thus to acquire
knowledge. Secondly, the Hadīth makes it quite clear that the Kufr of
Dajjāl, and hence of the age of Dajjāl, would be quite evident, i.e., not
concealed. Someone would have to be blind not to be able to
recognize that Kufr since it would be written between the eyes, i.e.,
between the external and the internal capacities for sight.
One of the defining characteristics of modern Euro-Jewish and
Euro-Christian western civilization is the Kufr that has resulted from
the secularization of knowledge and hence, the rejection of spiritual
insight as a source of knowledge. The only knowledge recognized by
Judeo-Christian West is knowledge of that which can be observed
with external faculties of sight etc., and is thus located in the material
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universe. The West does not at all conceal this defining characteristic
which is so manifest that it is as though the word Kāfir is written
between its eyes. We do not say that modern western civilization is
Dajjāl. Rather we hold that it is the creation of Dajjāl and that it
serves Dajjāl. The implication is that all those who imitate modern
western civilization will become followers of Dajjāl and would
eventually embrace his godlessness and have their faith in Allah
destroyed. Allah Most High has already declared that 999 out of every
1000 of mankind would be thus ruined and enter into hell-fire!
Allah Most High is not One-Eyed
In so far as this subject is concerned a one-eyed man is a man
who sees with only one eye, i.e., the external eye. All those who
follow Dajjāl and the way of life he would establish would all become
one-eyed people. When the Hadīth declared that Allah is not one-
eyed, what this meant is that Allah is capable of seeing both that
which is al-Zāhir (manifest) as well as that which is al-Batin (hidden
and concealed). Thus He can see both ‘appearance’ and ‘reality’, both
‘form’ and ‘substance’. Allah declares such about Himself in the
Qur’ān:
= ´θδ `ΑρN¦ `,>ψ¦´ρ `,γ≈Ll¦´ρ L!.l¦´ρ ´θδ´ρ ≅>. .`_: Λ.l. ∩⊂∪

“He is the First and the Last, the Evident and the Hidden: and He has full
knowledge of all things.”
(Qur’ān, al-Hadīd, 57:3)
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When Musa (‘alaihi al-Salām) replied to the effect that he was the
most learned of all men he made the mistake of failing to
acknowledge that all knowledge comes from Allah Most High and
that He, Allah, is the most learned of all. Nor did he acknowledge that
his knowledge was infinitely small and minute when compared with
the knowledge of He who is the most learned of all. This is precisely
what happens when knowledge is secularized.

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CHAPTER EIGTH

THE STORY OF DHŪL QARNAIN

The Jewish Rabbis in Madina had given the Arabs of the tribe
of Quraish three questions to put before Prophet Muhammad (sallalahu
‘alaihi wa sallam) in order to test whether or not he was indeed a true
Prophet of Allah Most High. One of the three questions pertained to
the great traveler who traveled to the two ends of the earth. In posing
that question the Rabbis were, in our view, seeking to discover
whether or not Muhammad (sallalahu ‘alaihi wa sallam) knew about one of
the major Signs of the Last Day, namely, Gog and Magog.
Before we attempt to explain the subject of Dhūl Qarnain and
its implications for the modern age, let us first record the Qur’anic
response to the question posed by the Rabbis concerning the great
traveler. The answer commences with verse eighty-three of Sūrah al-
Kahf and continues until verse one hundred and one:
Verse 83
= iΡθl↔`.„´ρ s “Œ _.Ρ¯,1l¦ ¯≅· ¦θl.!™ Ν>Šl. «ΖΒ ¦´,éŒ
∩∇⊂∪ 〈
“And they (the Rabbis) ask thee (Oh Muhammad) concerning Dhūl Qarnain.
Say, I will relate to you something of his story.”
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Verse 84
= !‾Ρ| !Ψ>Β …«l ’· ¯‘N¦ «≈Ψ..¦´.´ρ Β ≅´ .`_: !´..™ ∩∇⊆∪ 〈
“Verily We established his power on earth, and We gave him the ways and
means to all ends.”
Verse 85
= ×..!· !´..™ ∩∇∈∪ 〈
“One (such) way he followed,”
Verse 86
= ´_.> ¦Œ| ×l. ´.,-Β ϑ:l¦ !δ‰>´ρ ´.`,-. ’· _.s
π⁄ϑ> ‰>´ρ´ρ !δ‰Ζs !´Β¯θ· !´Ζl· ¦‹≈ƒ _.Ρ¯,1l¦ !Β| β¦ ´.‹-.
!Β|´ρ β¦ ‹‚−.. ¯Νκ.· !´Ζ`.`> ∩∇∉∪ 〈
Until, when he reached the setting of the sun, he found it setting in a spring of
murky water (i.e., the Black Sea - Tafsīr Jalālain). Near it he found a people.
We said: “O Dhūl Qarnain! (thou hast authority) either to punish them or to
treat them with kindness.”
Verse 87
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= Α!· !Β¦ Β ´ΟlL ∃¯θ.· …«.‹-Ρ ¯Ο. –Š´,`ƒ ’|| .«.´‘ …«.‹-`Š·
!.¦‹s ¦´,>œΡ ∩∇∠∪ 〈
“He said: Whoever doth wrong, him shall we punish; then shall he be sent
back to his Lord; and He will punish him with a punishment unheard-of
(before).”
Verse 88
= !Β¦´ρ Β ´Β¦´. Ÿ≅Η-´ρ !´>l≈. …`&#· .¦´“> _.`.>'¦ `Αθ1´Ζ™´ρ
…«l Β !Ρ,Β¦ ¦´¸.„ ∩∇∇∪ 〈
“But whoever believes, and works righteousness, he shall have a goodly
reward, and easy will be his task as we order it by our command.”
Verse 89
= ¯Ν. ×..¦ !´..™ ∩∇'∪ 〈
“Then followed he (another) way.”
Verse 90
= ´_.> ¦Œ| ×l. ×lLΒ ϑ:l¦ !δ‰>´ρ ×lL. ’ls Θ¯θ· `Οl
≅->Υ Ογl Β !κΞρŠ ¦´¸.™ ∩'⊃∪ 〈
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“Until, when he came to the rising of the sun, he found it rising on a people
for whom We had provided no covering protection (perhaps against the
sun).”
Verse 91
= il‹´ ‰·´ρ !´ΖL>¦ !ϑ. «ƒ‰l ¦´¸¯.> ∩'⊇∪ 〈
“(He left them) as they were: We completely understood what was before
him.” (i.e., why he acted as he did).”
Verse 92
= ¯Ν. ×..¦ !´..™ ∩'⊄∪ 〈
“Then he followed (another) way.”
Verse 93
= ´_.> ¦Œ| ×l. _.. _·´‰´.l¦ ‰>´ρ ∅Β !ϑγΡρŠ !´Β¯θ· āω
βρŠl>ƒ βθγ1±ƒ ω¯θ· ∩'⊂∪ 〈
“Until, when he reached (a tract) between two mountains, he found beneath
them a people who scarcely understood a word (i.e., they could not
understand his language).”
Verse 94
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= ¦θl!· ¦‹≈ƒ _.Ρ¯,1l¦ β| ~θ`>!ƒ ~θ`>!Β´ρ βρ‰.±`Β ’·
¯‘N¦ ¯≅γ· `≅->Υ il l>¯,> ´’ls β¦ Ÿ≅->´ !Ψ´Ζ.. ¯ΝγΨ..´ρ ¦´‰™
∩'⊆∪ 〈
“They said: O Dhul Qarnain! Gog and Magog corrupt (our) territory with
acts of great oppression and corruption. Can we offer you tribute (i.e., pay
you) in order that you might erect a barrier between us and them?”
Verse 95
= Α!· !Β _.>Β «Š· ’.´‘ "¸¯.> ’Τθ`Ψ‹s!· ο¯θ1. ¯≅->¦ ¯Ν>Ψ..
¯Ν'η´Ζ..´ρ !´ΒŠ´‘ ∩'∈∪ 〈
“He said: (the power) in which my Lord has established me is better (than
tribute): help me therefore with manpower (i.e.,labour): I will erect a strong
barrier between you and them.”
Verse 96
= ’Τθ.¦´. ´,.`— ‰ƒ‰´>'¦ ´_.> ¦Œ| “´ρ!™ _.. _.·‰¯.l¦ Α!·
¦θ`‚±Ρ¦ ´_.> ¦Œ| …`&#-> ¦´‘!Ρ Α!· ’Τθ.¦´. ~,·¦ «‹ls ¦´,L· ∩'∉∪ 〈
“Bring me blocks of iron. At length, when he had filled up the space between
the two steep mountain-sides, he said, Blow (with your bellows). Then, when
he had made it (red) as fire, he said: Bring me, that I may pour over it, molten
copper.”
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Verse 97
= !ϑ· ¦θ`-≈L`™¦ β¦ νρ`,γLƒ !Β´ρ ¦θ`-≈L.`™¦ …«l !´.1Ρ ∩'∠∪ 〈
“Thus were they made powerless to (either) scale over it or to dig through it.”
Verse 98
= Α!· ¦‹≈δ π´Η-´‘ Β ’.¯‘ ¦Œ¦· ´.l> ‰s´ρ ’.´‘ …`&#-> ´.l´Š
βl´´ρ ‰s´ρ ’.´‘ !1> ∩'∇∪ 〈
“ He said: This is a mercy from my Lord: but when the promise of my Lord
comes to pass, He will make it into dust; and the promise of my Lord is true. ”
Verse 99
= !´Ζ´´,.´ρ ¯Ν·κ.-. ‹.Β¯θƒ ~θϑƒ ’· -. ‡±Ρ´ρ ’· ‘θ¯.l¦
¯Νγ≈´Ζ-ϑ>' !´-Η- ∩''∪ 〈
“On that day We shall leave them to surge like waves on one another (i.e., the
world would descend into anarchy); the trumpet will be blown, and We shall
collect them all together (i.e., the world would witness such globalizat ion as
to become akin to a global village in which all of mankind would be
interconnected).”
Verse 100
= !Ψ.´,s´ρ Λ.γ> ‹.Β¯θƒ _·,±≈>ll !´.¯,s ∩⊇⊃⊃∪ 〈
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“And We shall present Hell that day for Unbelievers to see, all spread out.”
Verse 101
= _·%!¦ ·Ρl´ ¯Ν·κ.`‹s¦ ’· .!Ls s “,´Œ ¦θΡl´´ρ Ÿω
šχθ`-‹L.`.„ !´-.œ ∩⊇⊃⊇∪ 〈
“(Unbelievers) whose eyes had been under a veil from Remembrance of Me,
and who had been unable even to hear.”
(Qur’ān, al-Kahf, 18:83-101)


Pax Qarnain (i.e., Dhūl Qarnain’s world-order)
Dhūl Qarnain in Arabic refers to someone who possesses two
Qarns. This can mean either two ‘horns’ or two ‘ages’. But since the
Qur’ān has always used the word Qarn to refer to an age or epoch (or
page of the book of history) and never as ‘horn’, we choose to
translate Dhūl Qarnain as one who impacts on two different pages of
the book of history. And since we locate the true target of the question
posed by the Jewish Rabbis in that major Sign of the Last Day,
namely, Gog and Magog, we are of the view that Qarnain, i.e., the
two ages, refer both to an age in the distant past and to an age which is
to come which would be the Last Age or the Age of Fitan. We hold
the view that we now live in that Last Age, and hence, that this story
has direct relevance to living Muslims.
Who was Dhūl Qarnain? This writer has not found any
compelling necessity to devote attention to the question whether Dhul
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Qarnain was a historical personality or not. Rather we believe that
attention should be directed to the conduct displayed by Dhūl Qarnain
in his exercise of power and authority, for therein lies the very
substance of the divine guidance being conveyed in the story
Sūrah al-Kahf has introduced us in this story to the subject of
power and its relation to faith in Allah Most High. Dhul Qarnain
possessed faith in Allah and he was endowed by Allah with the power
to pursue whatever objective he chose. He therefore had the capacity
to establish what may be described in international relations as Pax
Qarnain (i.e., Dhul Qarnain’s world-order). At the heart of this
allegorical story is a description of a world-order constructed once
upon a time by one who possessed faith in Allah Most High (i.e., Pax
Islamica). We are presented with a critically important description of
that world-order.
The story then proceeds to warn of the emergence of a Gog and
Magog world-order that would witness power being used in exactly
the opposite way from that of Dhūl Qarnain. Finally the promise was
delivered in the previously discussed story of the young men and the
cave that history would not end without that page of history being
revisited and a world-order being restored in which power would be
used as it was used by Dhūl Qarnain. This would transpire when the
true Messiah, Jesus the son of Mary, returns to the world to restore
Truth and the re-establishment of Pax Islamica.
Pax Qarnain – and the journey to the West
Dhūl Qarnain traveled westwards until he reached a point in his
travels where he came upon a body of dark murky water and saw the
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sun go down beneath that sea of water (in the poetic sense). The
implication was that this was the farthest point westwards that he
could travel.
He came across a community of people at that place and Allah
Most High gave him the choice of using power either to punish or to
reward them. Dhūl Qarnain’s reply delivered the heart and substance
of a Pax Islamica or a world-order of Islam. He declared that he
would use his power and authority to punish the oppressor, and that
when he was finished with punishing him, the oppressor would then
face additional punishment from his Lord-God when he returned to
Him.
This is the kind of world-order that the Lord-God wants mankind
to establish and sustain. Such a world-order, established by those who
possess faith in Allah Most High, would witness an essential harmony
between the heavenly order above and the world-order below. The
implication is that whenever oppression is banished and justice is
established, mankind would enjoy a blessed state in which peace and
happiness would prevail.
Pax Qarnain – and the journey to the East
After describing the journey to the West, Sūrah al-Kahf then
proceeded to describe Dhūl Qarnain’s journey to the East, or to the
‘rising of the sun’. There he found a people concerning whom Allah
Most High declared, “We did not provide for them, as a covering,
other than it.” The story described Dhūl Qarnain’s response to those
people in language that is extremely difficult to interpret.
“Kadhālika” was the first part of the response. And this could mean
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thus did he find them and thus did he leave them (undisturbed). The
second part of the response described Dhūl Qarnain as having fully
grasped and understood the situation of these people.
What was that ‘covering’ provided to the people by Allah Most High,
other than which they had no other ‘covering’? And how do we
interpret Dhūl Qarnain’s enigmatic response to their situation?
Our view, which we venture to explain with the proviso that Allah
Knows best, is that Sūrah al-Kahf is here preparing the believers for
the age of Fitan when the modern world’s hunger for exploitation of
all resources of the earth and, in particular, oil, result in callous
disregard for human rights. Primitive people, whose only possessions
are land and homes, but whose territory is oil-rich (for example),
would find themselves dispossessed of both land and homes.
Dhūl Qarnain recognised the human person and human rights to be
superior to resources, and so he left those people undisturbed in their
possession of their land and homes. When the Last Age comes, and
the masses are reduced through Riba to biting poverty, believers must
ensure that they respect the human person and human rights while
they seek to exploit (for example) resources of the earth.
Pax Qarnain – and the enigmatic third journey
After describing the two journeys to West and East, and thus
answering the question overtly posed by the Jewish Rabbis, the Qur’ān
then proceeded to describe a third journey which was the real target of
the question, although it had not been overtly posed by the Rabbis.
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It was while describing the third journey that Sūrah al-Kahf
mentions for the first time the names of Gog and Magog. Their release
into the world would herald a major sign of the Last Day. It should be
clear that knowledge of the signs of the Last Day is a subject that lies
beyond the reach of human intellect. Indeed such knowledge cannot
but be the exclusive preserve of the Prophets of Allah Most High.
The Sūrah informs us that Dhūl Qarnain, in his third journey,
came upon a people living in a pass between two mountain ranges.
They complained to him about Gog and Magog’s Fasad in their
territory. They requested him to build a wall that would contain Gog
and Magog and protect them. They were prepared to pay Dhul
Qarnain to build the wall for them.
Gog and Magog are two communities of human beings who,
according to Prophet Muhammad (sallalahu ‘alaihi wa sallam), are
descended from Noah (‘alaihi al-Salām). As mentioned above, they are
agents of Fasād. But the blessed Prophet went on to disclose a
communication from Allah Most High reported in His direct speech
(Hadīth al-Qudsi) to the effect that, “I have created creatures of Mine
(i.e., Gog and Magog) so powerful that none but I can destroy them.”
With their invincible power they can thus destroy peace on earth.
Hence their conduct is the opposite to that of Dhūl Qarnain’s.
Dhūl Qarnain built a wall of iron and coated it with molten
copper. The wall blocked the entire pass, and as a consequence, Gog
and Magog were contained since they could neither penetrate nor
scale the wall. He then declared the construction of the wall and the
consequent containment of Gog and Magog to be a manifestation of
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Divine Mercy. But he went on to disclose that Allah Himself would
destroy the wall and release Gog and Magog into the world at the time
of the Last Age.
The Sūrah concluded with a description of what the world would
witness when Gog and Magog are released into the world:
= ¤ !´Ζ´´,.´ρ ¯Ν·κ.-. ‹.Β¯θƒ ~θϑƒ ’· -. ‡±Ρ´ρ ’· ‘θ¯.l¦
¯Νγ≈´Ζ-ϑ>' !´-Η- ∩''∪ !Ψ.´,s´ρ Λ.γ> ‹.Β¯θƒ _·,±≈>ll !´.¯,s
∩⊇⊃⊃∪ _·%!¦ ·Ρl´ ¯Ν·κ.`‹s¦ ’· .!Ls s “,´Œ ¦θΡl´´ρ Ÿω
šχθ`-‹L.`.„ !´-.œ ∩⊇⊃⊇∪ 〈
“On that day We shall leave them to surge like waves on one another; the
trumpet will be blown, and We shall collect them all together. And We shall
present Hell that day for Unbelievers to see, all spread out, (Unbelievers)
whose eyes had been under a veil from Remembrance of Me, and who had
been unable even to hear.”
(Qur’ān, al-Kahf, 18:99-101)
When Gog and Magog are eventually released into the world (in
the Last Age) mankind would witness the emergence of a world-order
that would be the opposite of what Islam would have delivered to
mankind. Mankind would witness power in the hands of those who
have no faith in Allah Most High. Instead of using power to liberate
the oppressed and to punish the oppressor, that essentially godless age
would witness power used to oppress (in particular) those who have
faith in Allah Most High and whose conduct is righteous.
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We have argued in our book entitled ‘Jerusalem in the Qur’ān’
(see Ch. 10) that Allah Most High released Gog and Magog into the
world during the lifetime of Prophet Muhammad (sallalahu ’alahi wa
sallam).
The Qur’ān provided believers with a momentous sign by which
they would not only have concrete evidence of the release of Gog and
Magog, but more than that, they would have the evidence that the
world was now in the control of Gog and Magog. They would thus be
able to identify Gog and Magog as the Ruling Power in the world.
This is located in the reference to Gog and Magog in Sūrah al-
Anbiyāh:
= Π´,>´ρ ’ls πƒ¯,· !γ≈Ψ>lδ¦ ¯Νγ‾Ρ¦ Ÿω šχθ`->¯,ƒ ∩'∈∪ ´_.> ¦Œ|
·>.· ~θ`>!ƒ ~θ`>!Β´ρ Νδ´ρ Β ≅é .‰> šχθl.Ψƒ
∩'∉∪ 〈
“But there is a ban on a City which We have destroyed: that they (the
residents) shall not return - until Gog and Magog are let through (their
barrier) and they swift ly spread out in every direction.”
(Qur’ān, al-Anbiyāh, 21:95-6)
When Gog and Magog have been released and, in addition, “have
spread out in every direction”, then at that time the people of the
Town who were punished by Allah Most High, and banished from
their town or city (which was destroyed by Allah Most High), would
be brought back to that town or city. There is only one such town or
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city (which was destroyed by Allah Most High) which is mentioned in
the Ahādith pertaining to Gog and Magog. And it is Jerusalem.
Since no other town or city (destroyed by Allah Most High)
other than Jerusalem is mentioned in the Ahādith pertaining to Gog
and Magog, we have come to the conclusion that the town or city
mentioned in Sūrah al-Anbiyāh (verses 95 and 96) above can only be
Jerusalem.
From this conclusion and identification of the town or city now
emerges the implication that the return of the Jews to the Holy Land
was made possible through the intervention of Gog and Magog. In
other words, the Euro-world-order that now rules the world from
Washington is the world-order of Gog and Magog. .
The Qur’ān proceeded to warn that when these events take place,
the world would witness the countdown to the Last Day:
= ´.´¸.·¦´ρ ‰s´θl¦ ‘_>l¦ ¦Œ¦· ´‘δ π.‚≈: `,≈.¯.¦ _·%!¦ ¦ρ`,±´
!´Ζlƒ´θ≈ƒ ‰· !Ζé ’· '#±s Β ¦‹≈δ ¯≅. !Ζé š_.ϑl≈L ∩'∠∪

“Then will the true warning (of the Day of Accounts) draw close (to
fulfillment): then behold! (on that day) the eyes of the Unbelievers will stare
in horror: Ah! Woe to us! we were indeed heedless of this; nay, we truly did
wrong!”
(Qur’ān, al-Anbiyah, 21:98)
When Gog and Magog are released they would ‘spread out in
every direction’. This indicates that with their invincible power they
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will take control of the whole world and that, for the first time in
history, one set of people would rule all of mankind. That is precisely
our present world.
The world order of Gog and Magog would be one of Fasād
(i.e., oppression and wickedness). Sūrah al-Kahf has described the two
defining characteristics of the Fasād of that world order as being the
opposite of the two defining characteristics of the world order of Dhūl
Qarnain.
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CHAPTER NINE


SŪRAH AL-KAHF: THE BEGINNING


The blessed Prophet (sallalahu ‘alaihi wa sallam) advised the
believers to recite the first ten Ayāt (verses) of Sūrah al-Kahf and
declared that such would protect them from the Fitnah (i.e., tests and
trials) of Dajjāl the false Messiah or Anti-Christ:
“Abu Darda reported that Allah’s Messenger said: If anyone memorizes the
first ten Ayāt (verses) of Sūrah al-Kahf, he would be protected from Dajjāl.”
(Sahīh Muslim)
“He who among you survives to see him (i.e., Dajjāl) should recite over him
the opening verses of Sūrah al-Kahf.”
(Sahīh Muslim)
We now examine those first ten Ayāt (verses) to locate the
substance of the message that they convey concerning Dajjāl and the
danger that he poses to the believers. The first thing that we notice
about the ten Ayāt (verses) of the Sūrah is that, assuming that the
Basmallah is not counted as the first verse, they end with a Du’ah or
prayer. Here is the story which explains that Du’ah.
There were some young men who, despite being young, had faith
in Allah Most High. They lived in an age that was waging war on
Islam and was forcing believers to submit to a godless way of life.
They resisted until they were forced to flee from their homes and town
in order to preserve their faith in Islam. They fled into a cave (and
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caves are usually located in mountains) and they then made a Du’ah
(prayer) to Allah Most High for help, protection and guidance. It is
with that Du’ah (prayer) that the first ten Āyāt (verses) end:

= Œ| “´ρ¦ π´‹.±l¦ ’|| .γ>l¦ ¦θl!1· !´Ζ−.´‘ !´Ζ.¦´. Β iΡ$! π´Η-´‘
⋅¯.δ´ρ !Ψl Β !Ρ,Β¦ ¦´‰:´‘ ∩⊇⊃∪ 〈

“Behold the youths betook themselves to the Cave and they prayed: Our
Lord! Bestow on us Mercy from Thyself and dispose of our affair for us in
the right way!”
(Qur’ān, al-Kahf, 18:10)
This Du’ah (prayer) must be recognized as the very key with
which a Muslim can win Divine protection from Dajjāl at moments of
danger and great trial. For example, if a Muslim is traveling by air
and he arrives at an airport and approaches an unfriendly immigration
officer who is hostile to Islam and is preparing to harass him, it is this
Duah (prayer) in particular which should be recited on such an
occasion. If one has the time to do so one can then follow this up by
reciting all ten Ayāt at the beginning of Sūrah al-Kahf.
Here are the first ten Ayāt (verses) of the Sūrah together with our
comments in which we attempt to locate their link with Dajjāl the
false Messiah or Anti-Christ (if the reader is of the view that the first
verse of the Sūrah is the Basmallah then, of course, the following
would be the second verse):
1
st
Verse
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= ‰Κ´>'¦ ´< “%!¦ Α´“Ρ¦ ’ls ν‰¯.s .≈.>l¦ `Οl´ρ ≅->† …`&! l>´θs
∩⊇∪ 〈

“Praise is due to Allah Who sent down the Book (i.e., the Qur’ān) on His
Servant (i.e., Prophet Muhammad) and did not allow (and also will not
allow) therein any ‘Iwaj (crookedness, tortuousness, deviation from the path
of truth, distortion, deviousness, internal or external contradictions, etc.).”
The verse begins with drama as Allah Most High praises Himself
for having sent down the Qur’ān on His Servant Muhammad (sallalahu
'alaihi wa sallam). But Muhammad the Arab (sallalahu ‘alaihi wa sallam,) was
not a Jew, and, as a consequence, this Divine act placed the Jews in a
frustrating dilemma. The Qur’ān has accused the Jews of having
corrupted the text of the Torah through rewriting it with their own
hands:
= Α´‰.· š_·%!¦ ¦θϑlL ω¯θ· ´¸¯.s ”%!¦ Ÿ≅‹· `Ογl !´Ζl´“Ρ!·
’ls _·%!¦ ¦θϑlL ¦´“>‘ ´Β .!ϑ´.l¦ !ϑ. ¦θΡl´ βθ1´.±ƒ ∩∈'∪ 〈

“But they, who acted wickedly, changed the (Divine) word from that which
had been given them (i.e., the Torah); so We sent on those who acted so
wickedly a plague from heaven, (and this we did) because of their intractable
sinfulness.”
(Qur’ān, al-Baqarah, 2:59)
Those who corrupted the text of the Torah (‘Iwaj) had, in the
process, made it impossible for a believer in the tainted Torah to
accept a Prophet who was not a Jew. After all, they believed that the
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Israelite people were the chosen people of Allah. They were the
spiritual elect of mankind whose destiny it was to eventually rule the
world at the end of history. Non-Jews had a spiritual status, when
compared with Jews, that was manifestly inferior, and so it was
impossible for Jews to conceive of Divine revelation coming down on
a gentile, or for a gentile to be chosen as a Prophet of Allah. In
particular the Torah had made it impossible for an Arab to be accepted
as a Prophet since Arabs were descended from Ishmael (‘alaihi al-Salām)
and the Torah had been rewritten to explicitly declare that Allah’s
covenant was with Isaac (‘alaihi al-Salām) and not Ishmael (‘alaihi al-
Salām). In addition it had slandered Ishmael (‘alaihi al-Salām) as “a wild
ass of a man – his hand against everyman, and every man’s hand
against him” (Genesis, 16:12).
Yet it was frustratingly clear to the Jewish Rabbis in the Arabian
city of Yathrib (now known as Madina) that Muhammad, the Arab,
was indeed a true Prophet of Allah. Jews were enraged that Allah
Most High chose an Arab to be the recipient of the last revelation
since, in recognizing him as a true Prophet, it forced them to accept
that they had distorted the Torah. Secondly, their assumption of racial
superiority over the Arabs would no longer have any scriptural
support.
The Qur’ān recognized this frustration of the Jews and
responded to it:
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= !ϑ.⁄. ¦ρ´¸.:¦ .«. ¯Νγ.±Ρ¦ β¦ ¦ρ`,±÷ƒ !ϑ. Α´“Ρ¦ ´<¦ !´‹-.
β¦ Α”∴`ƒ ´<¦ Β .&#.· ’ls Β '.!:„ Β .νŠ!.s ρ'.!.·
.Ÿ.-. ’ls .Ÿ.s ´ƒ,±≈>ll´ρ 'U¦‹s _.γ–Β ∩'⊃∪ 〈
“Miserable is the price for which they have sold their souls in that they deny
(the revelation) which Allah has sent down. (They have done so) in insolent
envy that Allah of His Grace should send it to any of His servants He pleases
(i.e., Muhammad the Arab); thus have they drawn on themselves wrath upon
wrath. And humiliat ing is the punishment of those who reject Faith.”
(Qur’ān, al-Baqarah, 2:90)
And so, right from the very beginning there is a clear indication
that the Sūrah is addressing the Jewish rejecters of Muhammad
(sallalahu ‘alaihi wa sallam) and the Qur’ān. And we must recognize that
these very people are Dajjāl’s primary target.
This verse directs attention to all the corruption that occurred in
the sacred scriptures which were sent down prior to the Qur’ān, in
particular the Torah. And so a major clue in understanding Dajjāl, and
in understanding the attacks which he would launch against his
targets, is located in the concocted texts and in particular the Torah.
Secondly, since the Qur’ān is free from crookedness, and will forever
remain so, the Qur’ān can best expose the distortions with which
previous scriptures (the Torah in particular) have been corrupted. It is
therefore a matter of paramount importance that the Qur’ān be used to
locate all that is corrupted in previous scriptures. This requires that we
make an indepth study, not only of the Qur’ān, but also of the previous
now-corrupted scriptures such as the Torah.
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Unless we study the Torah and discover the changes made to it
by human hands, we would never be able to understand and explain
the emergence of an age of the universal prevalence of ‘Riba’,
alcoholism, and drug addiction. We would be unable to understand the
link between alcoholism and the ‘End of History’. Nor would we be
able to understand the emergence of the Riba economy with its ‘paper
money’ (soon to become invisible and intangible electronic money)
and a usurious ‘banking system’ that has taken control of economic
life everywhere.
“The Prophet said: The knots of Islam would be undone one by one until
every one of them is undone, and the first one to be undone would be the
rules in the Book of Allah and the last one would be Salāt (prayer).”
(Musnad Ahmad)
One of the signs of the approach of the Last Day (when the world
would come to an end), as predicted by the Prophet Muhammad
(sallalahu 'alaihi wa sallam), is that the ruling of the Book of Allah
banning consumption of alcohol would be ignored and there will be
universal consumption of alcohol and other intoxicants:
“Anas told that he heard the Messenger of Allah say: Among the Signs of the
Last Hour will be the removal of knowledge, the abundance of ignorance, the
prevalence of fornication, the prevalence of wine-drinking, the small number
of men and the large number of women, so that fifty women will have one
man to look after them.”
(Bukhāri, Muslim)
It is quite clear to those who pursue the Islamic spiritual quest
(al-Ihsān or Tasawwuf) that we now live in that age described by the
Prophet (sallalahu 'alaihi wa sallam) as the Last Age. One in every six
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homes in America, for example, is now affected by alcoholism, and
the number is constantly growing. The rest of mankind seems destined
to embrace, tomorrow, whatever America has embraced today, and
that, also, is a Sign from Allah. But most people are heedless of the
Signs of Allah:
= ... ..  β|´ρ ¦´¸.:´ ´Β !Ζl¦ s !´Ζ.≈ƒ¦´. šχθl±≈-l ∩'⊄∪ 〈
“. . . . but verily most people are heedless of Our Signs!”
(Qur’ān, Yūnus, 10:92)
The reason for this curse of alcoholism is the rewriting of the
divine scriptures sent by Allah Most High. This was done in order to
delete the divine prohibition against the consumption of intoxicants as
well as usury (Ribā). Whoever did the rewriting of the Torah was so
evil that he falsely accused a righteous Prophet of becoming drunk. In
that state of intoxication he slept with and impregnated his own two
daughters one after the other! That was blatant falsehood! It was a
very grave insult to Lot (‘alaihi al-Salām), a Prophet of Allah, and it
blasphemy against Allah Most High (See book of Genesis in the
Torah).
Allah responded to that wickedness by cleansing Lot (‘alaihi al-
Salām) of the filth that had been smeared on him:
= !Lθl´ρ «≈Ψ..¦´. !ϑ>`> !ϑls´ρ «≈Ψ‹‾>Υ´ρ š∅Β πƒ¯,1l¦ _.l¦ ·Ρl´
`≅ϑ-. ±.‾≈.‚l¦ `Ογ‾Ρ| ¦θΡl´ ´Θ¯θ· .¯θ™ _.1.≈· ∩∠⊆∪ «≈Ψl>Š¦´ρ
’· !´Ζ.´Η-´‘ …«‾Ρ| ´Β š_.>l≈¯.l¦ ∩∠∈∪ 〈
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“And remember Lot, We gave him (sound) judgment and knowledge, and We
saved him from the town which practiced an abominable evil
(homosexuality). And We admitted him to Our mercy; for he was one of the
righteous.”
(Qur’ān, al-Anbiyāh, 21:74-5)
When they corrupted the Word of Allah Most High they planted
an evil seed. Allah responded with Divine punishment by creating
Dajjāl and then releasing him into the world. Dajjāl masterminds the
strategy which results in that evil seed growing, in the Last Age, into a
great evil tree which none can cut down. Dajjāl leads mankind with
consummate cunning and skill to a universal dependence on alcohol
and other such drugs. Malcolm X might have declared that alcoholism
and drug addiction in the secularized western life to be a case of
chickens coming home to roost.
We have demonstrated elsewhere that what is true for alcohol is
also true for Riba. Allah had prohibited the consumption of Riba
(lending money on interest). They changed the word of Allah by
rewriting the Torah to declare that it was prohibited for a believer (i.e.,
an Israelite) to lend on interest to another believer, but it was
permissible for him to lend on interest to gentile folk (i.e., not
Israelites):
“Do not charge interest (Riba) to the fellow-Israelite when you lend him
money or grain or anything else. You may charge interest (Riba) when you
make loans to foreigners (i.e., gentiles). To your brother you shall lend
without interest (Riba) all that he needs, so that the Lord, your God, may
bless you . . .”
(Deuteronomy, 23:19-20)
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The act of changing the Word of Allah Most High was a
scriptural crime. It was an act of Shirk, and an example of the
‘crookedness’ to which Sūrah al-Kahf referred at the very beginning
of the Sūrah. The blessed Prophet (sallalahu 'alaihi wa sallam) warned of
the consequences of that crime when he prophesied that a time would
come when Riba would embrace all of mankind in its deadly embrace:
“Abu Hurairah reported that the Messenger of Allah said: A t ime will come
over mankind when not a single person will remain who does not consume
riba, and if one does not consume it, its vapor (or, alternatively, its dust) will
reach him.”
(Ahmad, Abū Daūd, Nasāi, Ibn Mājah)
We can now conclude with the observation that the very first
verse of Sūrah al-Kahf has delivered to the believers a crucially
important warning. The crux of Dajjāl’s attacks on mankind would be
located in the verses of the divinely revealed scriptures (e.g., the
Torah) that were changed and corrupted. Believers must therefore
recognize and study those changes in order to both recognize Dajjāl’s
attacks, and to respond to them appropriately.
2
nd
Verse
= !ϑ¯Š· ´‘‹Ζ`Šl !´™!. ¦´‰ƒ‰: Β «Ρ$! ´,:´.`ƒ´ρ _.ΖΒσϑl¦ ´ƒ%!¦
šχθlϑ-ƒ ·≈>l≈¯.l¦ β¦ ¯Νγl ¦´,>¦ !´Ζ.> ∩⊄∪ 〈
“(He hath made it) unerringly straight (and clear) in order that He may warn
(those who refuse to be instructed and guided by the Qur’ān and its eternally
authentic and uncorrupted guidance) of truly terrible punishment from Him
(with which they will now be inflicted), and that He may give glad tidings to
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the believers who are righteous in their conduct that they shall have excellent
reward.”
There are very significant and ominous implications for mankind
which emerge from the fact that Allah Most Wise has declared that the
Qur’ān is not only free from all corruption and contradiction (internal
as well as external) but that He would Himself preserve the Qur’ān
(from all corruption). Wicked people corrupted previous scriptures,
but they cannot do the same to the Qur’ān:
= !‾Ρ| >Υ !´Ζl“Ρ ´,´%!¦ !‾Ρ|´ρ …«l βθ´L±≈´>' ∩'∪ 〈
“Behold! It is We who have gradually sent down this Message step by step;
and Behold! It is We who will certainly guard and protect it (from all
corruption).”
(Qur’ān, al-Hijr, 15:9)
In other words, the Qur’ān will function as proof either for or
against the servants of Allah who believe or disbelieve in it.
Secondly, since Allah now warns of terrible punishment and does not
specify who would be punished, how or why, the implication is that it
is the Qur’ān that would explain all of the above. But the verse also
conveys the message of hope and reward for those who have faith
(most of all in the Qur’ān) and whose conduct is righteous. Hence
faith in the Qur’ān and righteous conduct (following the Sunnah of
Prophet Muhammad) are the best response to the Fitnah (trials) of
Dajjāl.
A further implication of this verse is that only those believers
who follow the guidance of the Qur’ān would have a chance of
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surviving the attacks of Dajjāl. Hence the leadership of the believers
in this age must be chosen from those righteous servants of Allah
Most High, who are themselves blessed with the most knowledge of
the Qur’ān. But, in particular, such leaders must be capable of
understanding and enforcing specific Qur’anic guidance applicable to
the modern age.
3
rd
Verse
= š_.:>≈Β «Š· ¦´‰.¦ ∩⊂∪ 〈
“ ….. (a state of bliss) wherein they shall dwell beyond the count of time:”
The reward that awaits those who, in consequence of their faith
and righteous conduct, survive the evil storm of Dajjāl, is that they
will receive an ever-lasting reward, namely heaven. But the life of
faith and of righteous conduct will come increasingly under attack as
Dajjāl wages war on religion in general and on Islam in particular. It
would be a very difficult life to live. Here are Ahadīth which describe
that difficult state:
Narrated Abū Tha’labah al-Khushāni: Abu Umayyah ash-Sha’bani said: I
asked Abū Tha’labah al-Khushāni: “What is your opinion about the verse
Care for yourselves?” He said: “I swear by Allah, I asked the one who was
well informed about it; I asked the Apostle of Allah about it”. He said: “No,
enjoin one another to do what is good and forbid one another to do what is
evil. But when you see niggardliness being obeyed, passion being followed,
worldly interests being preferred, everyone being charmed with his opinion,
then care for yourself, and leave alone what people in general are doing; for
ahead of you are days which will require endurance, in which showing
endurance will be like grasping live coals. The one who acts rightly during
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that period will have the reward of fifty men who act as he does.” Another
version has: He said: The hearers asked, “O Apostle of Allah, the reward of
fifty of them?” He replied: “The reward of fifty of you.”
(Tirmīdhī, Ibn Mājah, Abū Daūd)
Narrated Anas ibn Malik: Allah’s Messenger (peace be upon him) said, “A time
is coming to men when he who adheres to his religion will be like one who
seizes live coals.”
(Tirmīdhī)
The blessed Prophet (sallalahu ‘alaihi wa sallam) described Dajjāl’s
attacks as the greatest Fitnah (i.e., tests and trials) that mankind would
experience from the time of Ādam (‘alaihi al-Salām) to the Last Day.
Narrated Abū Qatādah: We used to go to ‘Imrān b. Husain passing in front of
Hishām b. Amir. He, one day, said: “You pass by me (in order) to go to some
persons, but (amongst the living persons) none remained in the company of
Allah's Apostle (peace be upon him) more than I and none knows more ahadith
than I. I heard Allah’s Apostle (peace be upon him) said: There would be no
creation (creating more trouble) than the Dajjāl right from the creation of
Adam to the Last Hour.”
(Sahih Muslim)
Divine justice has therefore ordained that the greatest rewards
would be given to those who demonstrate the most endurance in
holding on to faith in the face of the greatest trial of all.
4
th
and 5
th
Verses
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= ´‘‹Ζ`ƒ´ρ š_·%!¦ ¦θl!· ‹ƒ´¦ ´<¦ ¦$!´ρ ∩⊆∪ !Β Μλ .«. Β Οl.
Ÿω´ρ `Ογ←!.ψ .´¸`.´ πϑlŸé ~`,ƒ´ Β ¯Νγδ´θ·¦ β| šχθlθ1ƒ
āω| !.‹´ ∩∈∪ 〈
“Furthermore (this Qur’ān has come) to warn those (also) who say ‘Allah has
fathered a son’. Neither they nor their ancestors have any knowledge of such
(i.e., that Allah fathered a son). It is a monstrously (evil) word which they
utter. What they say is nothing but falsehood!”
The famous modern commentator of the Qur’ān, Muhammad Asad
(may Allah Most High have mercy on his soul), has commented on this verse
as follows:
“Most of the classical commentators and, as far as I am aware, all the earliest
translators of the Qur’ān relate the pronoun in Bihi to the assertion that 'God
has taken unto himself a son', and hence take the phrase to mean, 'They have
no knowledge of it', i.e, no knowledge of such a happening. However, this
interpretation is weak in as much as absence of knowledge does not
necessary imply an objective negation of the fact to which it relates. It is,
therefore, obvious that bihi cannot signify ‘of it’; it signifies ‘of Him’ and
relates to God. Hence the phrase must be rendered as above – meaning that
they who make such a preposterous claim have no real knowledge of Him,
since they attribute to the Supreme Being something that is attributable only
to created, imperfect beings. This interpretation is supported, in an
unequivocal manner, by Tabari and, as an alternative, by Baidāwi.” (Asad,
Translation and Commentary of the Glorious Qur’ān).
Of all the ‘Iwaj (i.e., crookedness) with which previous scriptures
were corrupted, one which is singled out for special mention is the
declaration that Allah Most High fathered a son. The Qur’ān makes
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mention of a Jewish belief that Uzair is the son of God, and a similar
Christian belief which recognized the Messiah, Jesus, as the son of
God:
= ·l!·´ρ Šθγ´‹l¦ ',ƒ´“`s _⌠¦ ´<¦ ·l!·´ρ “´,≈.Ψl¦ ~Š.ϑl¦ ∅¯.¦
´<¦ ilŒ Ογl¯θ· `Ογδ´θ·!. šχθ↔γ≈Ÿ.`ƒ Α¯θ· _·%!¦ ¦ρ`,±Ÿé
Β `≅¯.· `Ογl.≈· ´<¦ ’‾Τ¦ šχθ÷·σ`ƒ ∩⊂⊃∪ 〈
“The Jews declare that Ezra ('Uzair) is a son of Allah, and the Christians
declare that the Messiah (i.e., Jesus) is the son of Allah. Such are the sayings
that they utter with their mouths, following in spirit assertions made in earlier
times by people who denied the truth. (They deserve the imprecation) May
Allah destroy them! How perverted are their minds!”
(Qur’ān, al-Taubah, 9:30)
Such a declaration amounts to blasphemy (Shirk). It is a grave
sin. Indeed it is the only sin Allah Most High has declared that He
would not forgive (i.e., if one dies without earning forgiveness for
such a sin prior to his death). This reference at the beginning of Sūrah
al-Kahf to Shirk is of great significance in understanding the danger
posed by Dajjāl since the Prophet (sallalahu ‘alaihi wa sallam) warned that
his Ummah would be tested with blasphemy (Shirk) and that it would
be difficult to recognise that Shirk, “ . . . as difficult”, said the Prophet,
“as it would be to recognize a black ant on a rock on a dark night.” (Narrated
by Aisha, and recorded in the Mustadraq of Hakim)
Dajjāl's greatest weapon would be his capacity to deceive. He
would thus so conceal his blasphemy (Shirk) that it would be very
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difficult for anyone to recognize it. Already Dajjāl’s blasphemy
(Shirk) has raised its ugly head all around the world, and all of
mankind, save those servants of Allah Most High who are rightly
guided, have been trapped by that blasphemy (Shirk). They
blaspheme, for example, when they vote in elections in a state whose
(secular) constitution declares (as does the constitution of my own
native Trinidad and Tobago): “This Constitution is the supreme law of
such-and-such-a State, and any other law (including Almighty God’s Law)
which is inconsistent with this Constitution, is void to the extent of its
inconsistency.”
The further amazing implication that emerges from “telling lies
against Allah”, such as the lie about Him having a son, is that Dajjal
would trap unsuspecting humanity with great lies that he would
weave. His acolytes would spin such lies are “weapons of mass
destruction in Iraq”, “an Iranian nuclear threat” and that “Arabs and
Muslims were responsible for the 9/11 attack on America” and on the
subsequent attack on London. The Qur’an proclaims: “They seek to
deceive Allah and the believers, but they deceive none but themselves and
they fail to perceive this” (Qur’an, al-Baqarah, 2:9). Eventually they are
condemned to believe their own lies. Muslims who live in this age
must, therefore, heed the words of Prophet Muhammad (sallalahu
‘alaihi wa sallam) who warned: “In the Last Age there would be great
liers, so beware.” The greatest of lies would be skillfully woven in the
relentlessly pursuit of the mission to make the imposter Euro-Jewish
State of Israel the ruling state in the world.
6
th
Verse
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= i‾l-l· ׂ≈. i.±‾Ρ ´’ls ¯Νδ,≈.¦´. β| `Οl ¦θ`ΖΒσ`ƒ ¦‹≈γ.
±ƒ‰⇔l¦ !±™¦ ∩∉∪ 〈
ِ”Are you going to torment yourself to death with grief over them if they are
not willing to believe in this Message (i.e., this Qur’ān)?”
“This rhetorical question is addressed, in the first instance, to the Prophet,
who was deeply distressed by the hostility which his message aroused among
the pagan Meccans, and suffered agonies of apprehension regarding their
spiritual fate. Beyond that, however, it applies to everyone who, having
become convinced of the truth of an ethical proposition, is dismayed at the
indifference with which his social environment reacts to it” (Asad,
Translation and Commentary of the Glorious Qur’ān).
Mankind is comprised of three kinds of people. Firstly, there are
those who received the Truth and accepted it. They then acted upon it.
They are believers and they are assured of the reward of heaven.
Secondly, there are those who received the Truth and rejected it. They
then reached a stage in their act of rejection when Allah sealed their
hearts to the Truth. No amount of preaching would ever succeed in
winning such people to the Truth. They are the disbelievers (Kuffār).
Heaven is Harām (prohibited) for them. And finally, there are those
who have either not received the Truth, or have received it and have
neither accepted nor rejected it, or have accepted it but not acted upon
it, etc. It is the divine prerogative to either punish or to forgive such
people.
In this Āyah (verse) Allah Most High reminds the blessed Prophet
(sallalahu ‘alaihi wa sallam) that there are those whose hearts are sealed
and that no amount of preaching will ever bring them to the Truth.
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The reminder is also meant for the believers who, in the age of Dajjāl,
would witness the ever-increasing number of people destined for the
hell-fire. No amount of preaching would ever change their hostility to
Islam. Sūrah al-Kahf is here advising the believers, by way of a
question posed to the blessed Prophet (sallalahu ‘alaihi wa sallam), to
direct their attention away from the world that persists in rejection of
Islam. They should focus instead on preservation of their own faith.
Here are the very beautiful words of Divine guidance in this
connection:
= ¯¸..¦´ρ i.±Ρ ×Β _·%!¦ šχθ`s‰ƒ Ν'η−.´‘ ορ‰-l!. ¯_:-l¦´ρ
βρ‰ƒ,`ƒ …«γ>´ρ Ÿω´ρ ‰-. ì!´ΖŠs ¯Ν·κ.s ‰ƒ,. πΨƒ— οθ´Š>l¦ !´‹Ρ‘‰l¦
Ÿω´ρ ×L. Β !´Ζl±s¦ …«.l· s !Ρ,´Œ ×..¦´ρ «1´θδ šχl´´ρ …ν`,Β¦
!L`,· ∩⊄∇∪ 〈
“Let your soul (i.e., heart) be content in being attached to (and keeping the
company of) those who reach out (in sincere prayer) to their Lord-God in the
mornings as well as in the evenings, seeking His very Face, ِ and let not your
eyes be diverted away from them, attracted to the pomp and glitter of this
(worldly) Life; and do not obey (i.e., do not submit to the leadership and
authority of) any whose heart We have caused to neglect the remembrance of
Us, one who follows his own desires, whose case has gone beyond all bounds
.”
(Qur’ān, al-Kahf, 18:28)
The numbers of those who reject Islam would constantly increase
in the Last Age, and such people would willingly join in the war on
Islam, or would be seduced into doing so. Muslims should recognize
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the dangers of living in the midst of such a hostile environment. They
should pay more attention to preserving their personal security
(including, of course, their wives and children) and their faith than on
holding on to high-paying job in the devil’s woodyard. They can do
this best by following the example of Dhūl Qarnain in building a wall
that would protect them from the Gog and Magog world-order. That
(invisible) wall can best be built around Muslim Villages located in
the remote countryside.
7
th
Verse
= !‾Ρ| !Ψl-> !Β ’ls ¯‘N¦ πΨƒ— !λ `Οδ´θl¯.Ψl ¯Ν·κš‰¦ .>¦ ξϑs
∩∠∪ 〈
“We have made that which is on earth to be glamourous and an adornment in
order that We might test them (i.e., mankind) to see which of them is best in
conduct.”
Asad comments: “Lit., We have made that which is on earth as its
adornment in order that we might put them [i.e., all human beings] to a test”,
meaning that God lets them reveal their real characters in their respective
attitudes – moral or immoral – towards the material goods and benefits which
the world offers them. In further analysis, this passage implies that the real
motive underlying men’s refusal to believe in God’s spiritual message is
almost always excessive, blind attachment to the good of this world,
combined with a false pride in what they regard as their own achievements.”
(Asad, Translation and Commentary of the Glorious Qur’ān).
Sūrah al-Kahf warns the believers in this Āyah (verse) that Dajjāl
would lay a trap urging them to covet the goods of this world. When
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the heart becomes too attached to the goods of the world it is easy for
that heart to begin to lose the constant remembrance of Allah. In
order to survive the trials of Dajjāl the believers must live in the world
and yet pursue their worldly life with constant Dhikr (remembrance)
of Allah Most High. The God who we worship is that which is
supreme in the heart (regardless of the loud protests of the lips). The
heart of the believer in Allah Most High must be a heart in which
Allah Most High is supreme. If the Dunyah (the world) is supreme in
the heart then that person is, de facto, a worshipper of the Dunyah (the
world).
Not only does Dajjāl seek to corrupt the faith of the believers
through wealth, he also leads them eventually to believe that there is
no reality beyond material reality (materialism). That process
eventually culminates in de facto atheism. Those who control the
world today are increasingly embracing atheism. Indeed an increasing
number of British people are publicly confirming (de facto) their
atheist beliefs. This constitutes dramatic evidence of Dajjāl’s stunning
success.
8
th
Verse
= !‾Ρ|´ρ βθl-≈>l !Β !κ¯.l. ¦´‰‹-. ¦´—`,`> ∩∇∪ 〈
“Verily We shall (eventually) reduce (the earth and) what is on it to dust and
dry soil (without growth or herbage).”
In the same way that every living thing was created from water,
so indeed would water be the cause of eventual destruction of all life.
Dajjāl’s deception would be such that mankind would be the
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architects of their own destruction since the waste and over-
consumption of water would lead to water scarcity.
This subject of the importance of water and the role that water
will play in the Last Age is also intimately connected with Y’ajūj
(Gog) and M’ajūj (Magog) about which Sūrah al-Kahf has much to
say. The subject would be dealt with, Inshā Allah, in volume four of
this humble quartet of books on Sūrah al-Kahf (i.e., Gog and Magog
in the Qur’ān and Hadīth).
Eventually the earth would be reduced to a ‘dust bowl’. Sūrah
al-Kahf returns again and again to the subject of water. For example:
= `.¸.¦´ρ Μλ Ÿ≅:Β οθ´Š´>'¦ !´‹Ρ‘‰l¦ .!ϑ´ «≈Ψl´“Ρ¦ ´Β .!ϑ´.l¦
1l.>!· .«. .!.Ρ ¯‘N¦ ~..!· !ϑ‹:δ νρ'‘‹. ~≈ƒ¯,l¦
βl´´ρ ´<¦ ’ls ≅´ .`_: ¦´‘‰.1–Β ∩⊆∈∪ `Α!ϑl¦ βθ`Ζ.l¦´ρ π´Ζƒ—
οθ´Š>l¦ !´‹Ρ‘‰l¦ ·≈´Š1≈.l¦´ρ ·≈>l≈¯.l¦ '¸¯.> ‰Ζs i.´‘ !.¦´θ.
'¸¯.>´ρ ξΒ¦ ∩⊆∉∪ 〈
“Set forth to them the similitude of the life of this world: it is like the water
which We send down from the skies: the earth’s vegetation absorbs it. But
eventually it becomes dry stubble, which the winds do scatter: it is (only)
Allah Who prevails over all things. Wealth and sons are allurements of the
life of this world; but the things that endure, good deeds, are best in the sight
of thy Lord, as rewards, and best as (the foundation for) hopes.”
(Qur’ān, al-Kahf, 18:45-6)
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Abdullah Yusuf Ali has commented quite beautifully on these
two Ayāt (verses) of Sūrah al-Kahf as follows:
“Rain water is a good thing in itself, but it does not last, and you can build no
solid foudation on it. It is soon absorbed in the earth, and produces the
flourishing appearance of grass and vegetation – for a time. Soon these
decay, and become as dry stubble, which the least wind from any quarter will
blow about like a thing of no importance. The water is gone, and so is the
vegetation to which it leant a brave show of luxuriance temporarily. Such is
the life of this world, contrasted with the inner and real Life,which looks to
the Hereafter. God is the only enduring Power, supreme over all.
Other things are fleet ing! But Good Deeds have a lasting value in the sight of
God. They are best as (or for) rewards in two ways!
1. They flow from us by the Grace of God, and are themselves rewards for our
Faith;
2. They become the foundation of our hopes for the highest spiritual rewards in
the Hereafter.”
(‘The Holy Qur’ān: Text , Translation and Commentary’, ‘Abdullah
Yūsuf ‘Ali, Notes 2386 & 2387 of verses 45 & 46 of Sūrah al-Kahf).
9
th
and 10
th
Verses
= Θ¦ ·¯..> β¦ .≈>.¦ .γ>l¦ ΟŠ·¯,l¦´ρ ¦θΡl´ Β !´Ζ.≈ƒ¦´.
!´.>- ∩'∪ Œ| “´ρ¦ π´‹.±l¦ ’|| .γ>l¦ ¦θl!1· !´Ζ−.´‘ !´Ζ.¦´. Β
iΡ$! π´Η-´‘ ⋅¯.δ´ρ !Ψl Β !Ρ,Β¦ ¦´‰:´‘ ∩⊇⊃∪ 〈
“(And since the life of this world is but a test) do you really think that the
(event of) the Companions of the Cave and of the sacred scriptures (which
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they perhaps took with them into the cave) could be deemed more wondrous
than any (other) of Our messages?”
“Behold the youths betook themselves to the Cave: they said: “Our Lord!
bestow on us Mercy from Thyself and dispose of our affair for us in the right
way!”
Sūrah al-Kahf now turns to the story of the young men in the
cave concerning which we have devoted a separate chapter of this
book. The fact that the first two Āyāt (verses) of the passage that is
devoted to the story of the Cave are located within the first ten Ayāt
(verses) of the Sūrah (chapter) implies that this story is connected to
Dajjāl.
Even if the Basmallah were to be counted as the first verse of the
Surah, this story would still commence as the tenth verse of the Sūrah.
The story of the young men and the cave must therefore be
recognized to provide significant and strategically important guidance
to believers about appropriate conduct to deal with the trials of Dajjāl.

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CHAPTER TEN

SURAH AL-KAHF: THE END

The blessed Prophet (sallalahu ‘alaihi wa sallam) advised that
whoever is confronted by Dajjāl should recite over him the first ten
verses of Sūrah al-Kahf and that such would render him safe from the
Fitnah of Dajjāl. Since the beginning of the Sūrah has such strategic
importance it follows that we should examine the end of the Sūrah as
well, to discern any additional guidance they may contain pertaining
to the subject.
Here are the last verses of the Sūrah:
Verse 100
= !Ψ.´ ,s´ρ Λ.γ> ‹.Β¯θƒ _·,±≈>ll !´.¯,s ∩⊇⊃⊃∪ 〈
“And on that Day (i.e., witnessing the culmination of globalization, mankind
will experience unprecedented conflicts, wars, random killings, suicides,
etc,.) We shall place hell spread out before those who denied the truth.”
Dhūl Qarnain first built the wall that successfully contained Gog
and Magog, and had thus delivered the people from the Fasād (i.e.,
that which corrupts and destroys) that these tribes were inflicting upon
them. But he then went on to warned that Allah Most High would one
day bring down the wall and when that event took place the Last Age
would commence. Ten major Signs of the Last Age would then unfold
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in the world, and among those ten signs was the release of Gog and
Magog.
We have already noted previously what kind of a world would
emerge when Gog and Magog are let loose, i.e., the very opposite of
Dhūl Qarnain’s world-order. When power rests on foundations that
are essentially godless, such power would be used to oppress mankind
and, in particular, those who have faith in Allah Most High and whose
conduct is righteous. Such a world-order would result in a state of
conflict, rather than harmony, with the heavenly order above. The
Qur’ān has described Allah’s creation as characterised by perfect
peace and harmony.
The Gog and Magog world-order, on the other hand, that would
emerge in the Last Age, would be characterized by chaos and anarchy
akin to “waves crashing against each other”. At that time the trumpet
would be blown (but only those in the heavens above would hear it).
When the trumpet is blown that would indicate the commencement of
Youm al-Qiyāmah or the Last Day and that would, in turn, be the sign
for the commencement of a divinely-ordained process which would
bring all of mankind together in one essentially godless global Gog
and Magog society. That global society would comprise of carbon-
copies of Gog and Magog who would all be destined for the hell-fire.
It is precisely that process of ominous change that mankind has chosen
to describe today as ‘globalization’! Sūrah al-Kahf has informed us
that the global society characterized by universal Kufr (disbelief)
would witness conflict, chaos and anarchy, and it would be like Hell
itself spread out before the world.
Gog and Magog would succeed in seducing 999 out of every
1000 on earth to their decadent lifestyle, but the true servants of Allah
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Most High would resist them. Rather, they would follow the example
of the young men in the cave by choosing world-abandonment for the
purpose of preserving faith in Allah Most High.
Believers should eventually abandon the cities of the modern
world and relocate to the remote countryside so that they, their wives
and children do not have to see ‘hell’ spread out before the eyes of the
secular godless world:
= āξ´ ¯θl βθϑl-. ´Νl. _.1´‹l¦ ∩∈∪ āχ`ρ´¸.l ´ΟŠ>>'¦ ∩∉∪ 〈

“Nay, if you could only (access) knowledge that is born of certainty (i.e.,
internal intuitive spiritual insight), you would most surely behold Hell (which
at that time would be spread out before the disbelievers). . .”
(Qur’ān, al-Takāthur, 102:5-6)
Verse 101
= _·%!¦ ·Ρl´ ¯Ν·κ.`‹s ¦ ’· .!Ls s “,´Œ ¦θΡl´´ ρ Ÿω
šχθ`-‹L.`. „ !´-.œ ∩⊇⊃⊇∪ 〈
“Those (who would now constitute mainstream society, and would be living
the way of life of the people of hell-fire, would be a people) whose eyes had
been veiled from My remembrance and who were incapable of hearing (the
word of truth)!”
The verse connects to the subject of that hell-fire which “this day
We have spread out before the disbelievers”, and warns that hell-fire
awaits those who have eyes and yet cannot see - ears and yet cannot
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hear - hearts and yet do not understand. The inescapable implication
of the above is that only the spiritually enlightened would be able to
recognise Dajjāl who would one day appear as a human being. And
only they would recognize Gog and Magog, who are Europeans who
originated from the Khazar tribe of Central Europe and who converted
to Judaism shortly after the time of Prophet Muhammad. Only they
would recognize that momentous divinely-programmed drama when
these evil beings pursue their mission to deceive the Israelite people
and bring them back to the Holy Land to reclaim it as their own.
It would thus be an epistemological attack that would render most
people incapable of ‘seeing’, ‘hearing’, and thus ‘understanding’ the
reality of Dajjāl’s attack that would take them on the road to the hell-
fire.
As explained elsewhere in this book, they would be deceived by
‘external appearances’ while remaining incapable of penetrating the
‘internal reality’ of things. The blessed Prophet (sallalahu ‘alaihi wa
sallam) warned about this epistemological attack when he declared that
Dajjāl sees with one eye, the left eye, and that he is blind in the right
eye. Our interpretation of this Hadīth is that Dajjāl is ‘internally’
blind, and that his attack on mankind would have as its objective to
render them, as well, ‘internally’ blind!
Believers should seek refuge with Allah Most High from this
great Fitnah of Dajjāl. They should pray:
“Allahumma arini al-Ashya’a kama hiya”
“Oh Allah Kindly show me things as they are (i.e., that I might not be
deceived by what they appear to be)!”
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Verse 102
= ..>·¦ _·%!¦ ¦ρ`,± ´ β¦ ¦ρ‹‚−.ƒ “Š!.s ∅Β
’ΤρŠ ´.!´‹lρ¦ !‾Ρ| !Ρ‰.s¦ Λ.γ> _·,±≈>ll ω'“Ρ ∩⊇⊃⊄∪ 〈
“Do the disbelievers (who reject this last divinely revealed scripture, i.e., the
Qur’ān, and this last Prophet of Allah Most High, i.e., Muhammad (peace be
upon him), believe perchance that they can succeed in poaching upon My
(faithful) servants (seducing them) into becoming their friends and allies
rather than remaining faithful to Me? Verily, We have readied hell to
welcome all those who (thus) disbelieve (and all those who befriend the
disbelievers in preference to Allah, His Messenger and the believers).”
If leaders cannot recognize that we now live in the age when
Dajjāl’s divinely-ordained mission of eventually ruling the world
from Jerusalem (and from an imposter State of Israel) is about to be
completed, how can they function as shepherds and guides for the
Ummah? Yet, with only few exceptions, these are precisely the kind
of people who assume leadership of Muslim communities and Muslim
countries around the world today. Some of them exhibit external
conformity with the Sunnah of Prophet Muhammad (sallalahu ‘alaihi wa
sallam) and sincere attachment to Islam, yet remain completely
unaware of the traps that Dajjāl has laid for them. They suffer the fate
of internal blindness because of their ignorance or obstinate rejection
of the fact that Allah Most High can bestow knowledge to the hearts
of His servants. Their internal blindness is also brought down upon
them as divine punishment for the foolish war that they wage against
the authentic spiritual luminaries of Islam (i.e., the authentic Sufi
Shuyūkh of Islam).
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Some leaders of Muslim communities are in constant and
shameful collaboration with the enemies of Islam. They assume
leadership over Muslims either through public or secret assistance of
the enemies of Islam, or through the clever use of check books! The
Muslim world today suffers as flocks upon flocks of sheep are led by
shepherds who become clients of the wolves, who are protected by the
wolves, or whose salaries are paid by the wolves. This includes my
own Muslim community in Trinidad and Tobago.
A Euro-Christian/Euro-Jewish alliance was forged to become the
basic instrument for creating and sustaining the Gog and Magog
world-order that today controls the world. The Qur’ān has specifically
prohibited Muslims from becoming friends and allies of that alliance
and has warned that whoever embraces, or is embraced, by that
alliance would become a member of the family of Gog and Magog
and enter into the hell-fire. (See Qur’ān, al-Māidah, 5:51)
Sūrah al-Kahf ends with the confident declaration that Allah’s
servants who are true guides would resist the disbelievers and would
never join the essentially godless society. Nor would they ever be
friends and allies of the European Christian-Jewish alliance that now
rules the world. Rather than befriending the godless world, the true
servants of Allah Most High would struggle to remain faithful to Allah
Most High by disengaging from that world.
Verses 103 & 104
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= ¯≅· ¯≅δ Λl`⁄.⊥Ρ _·¸.>N!. ξ≈´Η-¦ ∩⊇⊃⊂∪ 〈
= _·%!¦ ≅. ¯Ν·κ.-™ ’· οθ´Š´ >'¦
!´‹Ρ‘‰l¦ ¯Νδ´ρ βθ..>† ¯Ν·κΞ¦ βθ`Ζ.>† !´-Ψ. ∩⊇⊃⊆∪ 〈
“Say: Shall we inform you who are the greatest losers in whatever they may
do? (They are) those whose efforts have been wasted in the worldly life
(because they devoted all their efforts in the pursuit of worldly things without
the consciousness that all their labor and efforts were futile since they had
gone astray), while they thought that they were acquiring good by their works
(i.e., they believed that their achievements were marvelous and that they were
making a success of their lives).”
The one-eyed modern western civilization and its ‘colored house-
slaves’ around the world a claim that is spurious and completely
invalid. They seek to convince mankind that since the world is
witnessing unprecedented technological progress, it thus gets better
and yet better, and this, consequently, is the best of all worlds. They
argue that modern western civilization which is responsible for
delivering this unprecedented ‘progress’ has rendered all previous
civilizations, including Islam, moribund and obsolete! Mankind
should therefore abandon all pre-modern ways of life and
wholeheartedly embrace and imitate the modern Euro-
Christian/Jewish way of life.
USA, UK, Canada, Europe, Australia, Singapore, etc, are
portrayed and marketed as heaven-on-earth and all the internally-blind
masses of mankind are so brainwashed that they live in dreams of
obtaining a passport to that ‘heaven-on-earth’. But the ‘heaven’ that
dazzles mainstream society around the world actually takes them into
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the hell-fire. Yet one-eyed Muslim ‘house slaves’ criticize the
establishment of Muslim Villages that seek to disengage from the
modern wortld. These house-slaves would insist that Muslims must
remain a part of ‘mainstream society’, even when that mainstream is
heading for the garbage bin of history!
Verse 105
= i.‾≈l`ρ¦ _·%!¦ ¦ρ`,±´ ·≈ƒ!↔. ¯Νγ.´‘ .«←!1l´ρ ·L.´>'
¯Νγl≈´Η-¦ Ÿξ· `Λ.1Ρ ¯Νλ Π¯θƒ πϑ≈´Š1l¦ !Ρ—´ρ ∩⊇⊃∈∪ 〈
“(They have gone astray in the sense that) they have chosen to reject the
messages of their Lord-God (of which this Qur’ān is the last and the most
important of all) (and these are they who either reject the claim of the Qur’ān
to be the revealed word of the One God, or who accept the Qur’ān but fail to
live by its guidance), or they have chosen to reject belief that they are
destined to meet Him (one day for judgment); for Hence, all their (life’s)
work will be worthless, and no weight shall We assign to them on
Resurrection Day (when each of mankind, VIPs and all) would be placed on
a scale to be weighed).”
Sūrah al-Kahf ends with a dire warning that Allah Most High
would respond to those who betray the Truth by refusing to give them
any weight on the Day of Judgement, when every human being would
be put on a scale to be weighed. Those who weigh heavy on the scale
would be rewarded with heaven, while those whose weight is light, or
who have no weight at all, would be punished with hell-fire.
Verse 106
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= ilŒ Μδτ¦´“> `Λ.γ> !ϑ. ¦ρ`,±´ ¦ρ‹ƒ´¦´ρ _.≈ƒ¦´.
’l™'‘´ρ ¦´ρ'“δ ∩⊇⊃∉∪ 〈
“The hell-fire would be their (just) punishment for having denied the truth (in
this Qur’ān) and (for having) made fun of My messages and My apostles and
(for) targeting them for scornful t reat ment and mockery.”
The Last Age would witness such war on Islam that righteous
believers will be mocked and persecuted. But the believers can take
comfort from the assurance that Allah Most High would deal with
their tormentors by punishing them in the hell-fire. Sūrah al-Kahf thus
ends, as it began, with a warning of terrible punishment from Allah
Most High.
Verse 107
= β| _·%!¦ ¦θ`ΖΒ¦´. ¦θlΗ-´ρ ·≈>l≈¯.l¦ ·Ρl´ ¯Νλ ·≈Ζ>
ρŠ¯,±l¦ ω'“Ρ ∩⊇⊃∠∪ 〈
“(But) verily, as for those who attain to faith (i.e., belief in Allah Most High
has entered into their hearts and so they truly fear Him and truly love Him
and, as a consequence, they part from those whom He hates, and love those
whom He loves) and whose conduct is righteous – (let them have the
assurance that) the gardens of paradise will be there to welcome them;”
Sūrah al-Kahf ends, as it began, with a powerful message of hope
for those believers whose conduct is righteous. Since they would have
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to weather the greatest and most evil storm ever, their reward would
be the highest heaven of all – Jannatul Firdaus!
Verse 108
= _·$#≈> !κ.· Ÿω βθ-¯.ƒ !κ.s ω´θ> ∩⊇⊃∇∪ 〈
“Therein will they abide forever, (and) never will they desire any change
therefrom.”
Their reward would be not only permanent, but also one in which they
would be entirely satisfied, and hence, that they would never seek to
change.
Verse 109
= ≅· ¯θl βl´ `,`> .l¦ ¦´Š¦‰Β ·≈ϑl>l ’.´‘ ‰±´Ζl `,`>.l¦
Ÿ≅¯.· β¦ ‰±Ζ. ·≈ϑl´ ’.´‘ ¯θl´ρ !´Ζ∞> .&#.ϑ. ¦´Š‰Β ∩⊇⊃'∪

“Say: (This is the word of Allah Most High, and the words of my Lord-God
are such that) if the ocean (of water) were to become ink, and even if you
were to add ocean upon ocean to the first one (know that) they would all be
exhausted ere the words of my Lord-God can ever be exhausted.”
Hence people make a terrible mistake when they reject the
Qur’ān and the Prophet and make fun of them, or neglect the guidance
which comes from them. It is from the Qur’ān and from the blessed
Prophet (sallalahu ‘alaihi wa sallam) that mankind can acquire knowledge
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that comes directly from Allah Most High. Knowledge of the external
world is also important since it is Allah Most High Who created the
external world. But knowledge that Allah communicates internally to
His servants is far more important. It is also inexhaustible.
Verse 110
= ¯≅· !ϑ‾Ρ| !Ρ¦ "¸:· ¯/>l.Β ´_-θ`ƒ ´’|| !ϑ‾Ρ¦ ¯Ν>γ≈l| «≈l|
‰>´ρ ϑ· βl´ ¦θ`>¯,ƒ ´.!1l .«.´‘ ¯≅ϑ-´‹l· ξ´Κs
!´>l≈. Ÿω´ρ ì¸:„ οŠ!.-. .«.´‘ ¦‰>¦ ∩⊇⊇⊃∪ 〈
“Say (O Prophet): I am (not divine, not son of God, not any thing like that,
rather I am) a human being like all of you. (And say further O Prophet) it has
been revealed unto me that your God is (the) One (and Only) God. So
whoever looks forward (with hope and awe) to (happily and joyously)
meet ing his Lord-God (on Judgment Day), let him act righteously (i.e., let
him be righteous in conduct), and let him not ascribe unto anyone or anything
a share in the worship due to his Lord-God!”
The Sūrah began with a severe warning to those who declared
that Allah Most High had “begotten a son”. It described such an
utterance as kaburat kalimatan (a truly terrible thing) and kaziba (a
lie). The Sūrah ends by returning to the same theme of Shirk, but this
time in order to ensure that Prophet Muhammad’s message would
never be so corrupted.
The very substance of the truth that was conveyed by the last
Prophet was “your God is One God”. In its very last words Sūrah al-
Kahf urges those who wish to return to their Lord in a state pleasing to
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Him to do two things. Firstly, they must be righteous in conduct, and
secondly, they must exercise the greatest care to abstain from the sin
of Shirk (in all its various manifestations).
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APPENDIX 1

The Epistemological Importance of Dreams and
Visions in Islam

The Qur’ān informs us that Allah Most High inflicts
(epistemological) punishment on the disbelievers by sealing their
‘hearts’, and their ‘hearing’, and by placing veils before their ‘eyes’
(Qur’ān, al-Baqara, 2:7). Such people consequently have ‘dead’
hearts and can ‘see’ with only their external eyes. They can acquire
knowledge only from observation and from what is known as
scientific enquiry. They are incapable of accessing knowledge
‘internally’ or ‘spiritually’ in the form internal insight or through true
(i.e., prophetic) ‘dreams’ and ‘visions’.
Dreams and visions belong to the realm of the human heart, and
give knowledge that allows us to probe into the very depths of human
nature and conduct. True (or prophetic) dreams and visions are divine
gifts to the heart, and they come only when the heart is sound, healthy,
innocent, and saturated with the substance of religion, i.e., faith (al-
Imān) in Allah Most High. Those who are spiritually alive can be
blessed with ‘true’ dreams and visions through which sacred
knowledge can be communicated. They can receive inner knowledge
of events that would occur in the future, and when the events do occur
they validate such visions. They can also receive warnings in dreams,
and when they have the good sense to heed such warnings they can
avert disasters.
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Other dreams, such as nightmares, represent attacks on the heart
that seek to mislead, deceive and corrupt the heart. Such dreams can
also function as a means through which the heart can be troubled,
tormented and thrown into a state of dysfunction.
Finally there are still other dreams that function either as
medicine for the heart, or are windows to the heart that allow us to see
our own hearts, and thus ourselves, – however much it may please or
dismay us to see ourselves as we truly are.
We live, today, in a world that is so filled with corruption and
godlessness that the overwhelming majority of mankind, including
many Muslims, cannot ‘see’ with their internal eye. Most people no
longer understand that the only time anyone can be certain of the
validity of what he claims to ‘see’ internally, is when he ‘sees’ true
dreams and visions! Indeed there are many so-called believers in
today’s strange world who are actually skeptical of knowledge that is
‘internally’ received and who show no interest in the quest for internal
vision.
The religious mind that harbors such skepticism is new to this
ummah (religious community) and has emerged as a consequence of
the impact of the secularization of thought and knowledge by today’s
dominant western materialist civilization. That secularism paved the
way for metaphysical materialism and for the epistemological attack
on internal spiritual knowledge, and eventually gave birth to a new
religion called humanism. It is based on the scientific method and
rationalism, and is distinctly uncomfortable with all that relates to
transcendental experience. The true dream is most certainly a
transcendental experience!
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It is by design, and not by accident, that the modern godless age
has relegated the phenomenon of true (oe prophetic) dreams to the
obscurity of an academic and intellectual museum. This is because the
true dream cannot be explained using the western epistemology that
programs mankind to be skeptical of the validity of knowledge from
any source that transcends scientific observation. The diabolically
cunning western method is to seek a natural (scientific) explanation
for religious experiences such as ‘true’ dreams.
The phenomenon of true dreams has presented the Muslim, on
the other hand, with a heaven-sent opportunity for demonstrating the
validity of Islam’s epistemology and consequent spiritual
interpretation of reality, the universe and human nature. Yet, apart
from the rare, authentic and erudite Sufi master, of the likes of Dr.
Muhammad Iqbal, Muslim scholars living in this modern age of the
ascendancy of the West have not produced, from an Islamic
psychological perspective, any theoretical work on the phenomenon of
dreams. Work is being done by scholars trained in western psychology
(i.e., psychology as a discipline which was developed by western
secular civilization), but because they are operating in a completely
secular scientific framework they cannot comprehend the nature of
this phenomenon.
We wish to pose the question: Why has this great opportunity for
using true dreams as a means of demolishing the western
epistemology been missed by Islamic scholarship and by the so-called
great contemporary Islamic reform movements? Iqbal has observed
that religious thought in Islam has been practically stationary during
the last five hundred years (Muhammad Iqbal: ‘Reconstruction of
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Religious Thought in Islam’, Lahore. Institute of Islamic Culture, 1986, p.
6).
This is a statement that should truly alarm Muslims and jolt their
minds into enquiring into the cause of this intellectual lethargy in our
religious thought. Our view is that a scientific, modernist and
‘Protestant’ version of Islam emerged as a consequence of the
intellectual impact of the western colonial rule over Muslims. This
modernist Islam was the child of the very western epistemology that
invalidated knowledge from any source beyond scientific observation.
This Islam that was shorn of its spiritual heart emerged in Saudi
Arabia in the form of the Wahhabi movement and proceeded to launch
a fierce and relentless attack on Sufism. In the process it unwittingly
‘threw out the baby with the bath-water’.
Now we recognize that Sufism had lost its intellectual dynamism
and creativity and, like everything else in Islamic civilization, was in a
state of drift. Iqbal took note of that failure in a scathing passage in
the famous work from which we have been quoting:
“The technique of medieval mysticism by which religious life, in its higher
manifestations, developed itself both in the East and in the West, has now
practically failed. And in the Muslim East it has, perhaps, done far greater
havoc than anywhere else. Far from reintegrating the forces of the average
man’s inner life, and thus preparing him for participation in the march of
history, it has taught him a false renunciation and made him perfect ly
contented with his ignorance and spiritual thraldom.”
(Iqbal, Op. Cit. p. 148-9)
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The enlightened student of Iqbal, Maulana Dr. F. R. Ansari, also
noted the degeneration in Sufism, but warned against ‘throwing away
the baby with the bath-water’:
“With the awful degeneration of Muslim society, due to certain historical
factors well-known to students of Islamic history, the understanding as well
as the practice of Tasawwuf also has degenerated in more dimensions than
one. Also its name has been misused for certain wrong notions and ideas in
certain quarters. In spite of that, however, the denial of the Islamic religious
quest (i.e., Tasawwuf) of its rightful place amounts to the very negation of
Islam. Also, interpreting Tasawwuf in terms of mysticism projected by other
religions is a flagrant violation of Truth.”
(Ansari: The Quranic Foundations and Structure of Muslim Society.
World Federation of Islamic Missions. Karachi. Vol. 1. p. 152 fn)
Sufism suffered the fate of being hijacked by professional
opportunists who introduced devient practices through which they
established veritable spiritual serfdoms. But in the process of waging a
Don Quixoté struggle to purge Islamic beliefs and practices of all that
was perceived as Sufi bid’ah (innovations), the modernist so-called
revivalist Islamic movement acted as a Trojan horse within the body
of Islam allowing the western epistemology to penetrate Islamic
thought. The ‘baby’ was thrown out with the ‘bath-water’! A
secularized sanitized version of Islam was then declared to be Islamic
revivalism. The so-called great Islamic reform movements proceeded
to establish centers of learning and to produce large numbers of
scholars who were intellectually incapable of responding to the
profoundly dangerous epistemological attack on Islamic scholarship
and thought, since they were themselves trapped in western
epistemology. Worse than that, their zealotry and misguided attack on
even authentic Sufism resulted in such inner damage to their own
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spirituality that they themselves were now rendered incapable of ever
being blessed by Allah Most High with continuous true dreams and
visions.
But long before the modern materialist West impacted on
religious thought by secularizing it, the world of Islam had
experienced the same phenomenon in the emergence of the
Mu’atazilite school of religious thought. Iqbal described that event:
“The Mu’atazilah, conceiving religion merely as a body of religious doctrines
and ignoring it as a vital fact, took no notice of non-conceptual modes of
approaching Reality and reduced religion to a mere system of logical
concepts ending in a purely negative attitude. They failed to see that in the
domain of knowledge - scientific or religious - complete independence of
thought from concrete experience is not possible.” (Iqbal is here referring to
religious experience, among other things, and religious experience includes
true dreams).
(Iqbal, op. cit. p. 4)
It was the genius of Dr. Muhammad Iqbal that he was able to
distinguish authentic Sufism from its deviations. It was his genius that
he succeeded in articulating the Sufi epistemology in a manner which
demolished the considerable objections of many of the secularly-
educated scientific modernists in the modern West as well as in the
Muslim world. Had Dr. Muhammad Iqbal studied Islam at Al-Azhar
University in Egypt or at the Deoband or other Islamic seminaries in
India, he would never have emerged as the great scholar and sage that
he was. And the reason for this was not limited to his own natural
talent but also to the epistemology which he inherited from authentic
Sufism, an epistemology which modernist Islam could never deliver.
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Secular Europe’s scientific method differed from the scientific
method that reached Europe from Muslim Spain. What
Judeo-Christian secular Europe did was to establish a new dogmatic
religion which claimed only that which could be observed could be the
subject of a scientific enquiry. The new dogmatic religion thus
fostered habits of concrete thought that negated the very substance and
life-blood of religion, i.e., belief in al-Ghaib or the unseen world, and
direct experience of that unseen world in the miracle of the Qur’ān.
Europe proceeded to establish a basic dogma, i.e., the audacious
claim that only ‘scientific’ knowledge was ‘real’ knowledge, while all
else were akin to fairy-tales. And so, the modern religious mind in
Europe slowly closed its doors to ‘religious experience’ and to the
study of such phenomena. The true dream is a religious experience.
William James, however, has done an extremely useful service to
religious thought in producing his classical work, ‘Varieties of
Religious Experience’, in which the true dream has pride of place.
What possible scientific method could there be for examining the
phenomenon of a true dream? Here, for example, is what a true dream
can be: Last night I dreamt that my neighbor’s house was on fire. This
morning it was burnt down.
Islam’s explanation of a true dream is events exist in an unseen
world before they occur in this world. And so the fire existed in an
unseen world from whence the information was transmitted by angels
in a dream before the fire actually occurred in this world.
This experience of a true dream cannot possibly be the subject of
a scientific enquiry because secular western psychology, operating
with the new scientific method, cannot transcend observable
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phenomena. Freud was the perfected product of the new scientific
thinking and he consequently made a futile effort to locate a natural
explanation for the phenomenon of true dreams.
It is precisely because of the great danger posed by the new
western epistemology and the scientific religion which emerges from
that epistemology that Iqbal began his great work, ‘The
Reconstruction of Religious Thought in Islam’ with two very
powerfully written chapters on ‘Knowledge and Religious Experience’
and ‘The Philosophical Test of the Revelations of Religious
Experience’. He followed them later with another chapter entitled: ‘Is
Religion Possible?’
Iqbal made a valiant effort to respond to the challenge posed by
modernist Islam in its rejection of religious experience as a source of
knowledge. He began his work by addressing the subject in the
Preface of the book itself. We quote him at length so that those who
may be unfamiliar with his thought, or hitherto incapable of
understanding him, may now be encouraged to study his great work:
“The Qur’ān is a book which emphasizes ‘deed’ rather than ‘idea’. There
are, however, men to whom it is not possible organically to assimilate an
alien universe by re-living, as a vital process, that special type of inner
experience on which religious faith ultimately rests. Moreover, modern man,
by developing habits of concrete thought - habits which Islam itself fostered
at least in the earlier stages of its cultural career - has rendered himself less
capable of that experience which he further suspects because of its liability to
illusion. The more genuine schools of Sufis m have, no doubt, done good
work in shaping and directing the evolution of religious experience in Islam;
but their latter-day representatives, owing to their ignorance of the modern
mind, have become absolutely incapable of receiving any fresh inspiration
from modern thought and experience. They are perpetuating methods which
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were created for generations possessing a cultural outlook differing, in many
important respects, from our own. ‘Your creation and your resurrection,’
says the Qur’ān, ‘are like the creation and resurrection of a single soul.’ A
living experience of the kind of biological unity embodied in this verse
requires today a method physiologically less violent and psychologically
more suitable to a concrete type of mind. In the absence of such a method the
demand for a scientific form of religious knowledge is only natural.”
(Muhammad Iqbal: ‘Reconstruction of Religious Thought in
Islam’, Lahore, Institute of Islamic Culture, 1986. p. v)
If ever there was a impregnable defense of the Sufi
epistemology articulated in the idiom of modern thought, Iqbal
accomplished it. The tragedy since 1938, when Iqbal’s work was
published, is that contemporary Islamic scholarship which has
emerged from the scientific ‘Protestant’ version of Islam has been
intellectually incapable of even understanding these three chapters of
Iqbal’s great work.
Iqbal took up the challenge and argued the case for the
epistemological validity of ‘intuitive’ knowledge and experience. He
declared:
“ . . . Nor is there any reason to suppose that thought and intuition are
essentially opposed to each other. They spring up from the same root and
complement each other. The one grasps Reality piecemeal, the other grasps
it in its wholeness. The one fixes its gaze on the eternal, the other on the
temporal aspect of reality. The one is present enjoyment of the whole of
Reality; the other aims at traversing the whole by slowly specifying and
closing up the various regions of the whole for exclusive observation. Both
are in need of each other for mutual rejuvenation. Both seek visions of the
same Reality which reveals itself to them in accordance with their function in
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240
life. In fact, intuition, as Bergson rightly says, is only a higher kind of
intellect.”
(Muhammad Iqbal: ‘Reconstruction of Religious
Thought in Islam’, Lahore, Institute of Islamic Culture, 1986. p. 2)
It should also be a matter of great significance to our skeptical
readers that the Qur’ān itself has chosen to commence its guidance to
humanity by insisting, at the very beginning, (Qur’ān, al-Baqarah,
2:1) that religious faith is essentially constructed on belief in that
which lies beyond our normal observation, - i.e., beyond the world of
concrete thought (al-ghaib)! True dreams belong to that world.
Indeed the most profound experience in the life of the Prophet
Muhammad (sallalahu ‘alaihi wa sallam) was a nocturnal journey (not a
dream) into that unseen world, - a journey on which he was taken in
order that he might have direct experience of the transcendental world.
Thus the Qur’ān declares:
= ‰1l “¦´‘ Β ·≈ƒ¦´. «.´‘ ´“´¸¯.>l¦ ∩⊇∇∪ 〈
“He surely saw the greatest of the Signs of his Lord.”
(Qur’ān: al-Najm:- 53:18)
Knowledge must be de-secularized if religious Truth is to be
allowed to play the role which only Truth can play. That role is one of
restoring human society to the beliefs and values of authentic religion
which alone can anchor mankind in a life of peace, happiness,
fulfillment and success.
In order for knowledge to be desecularized we need to
demonstrate the existence in this world of knowledge that has come
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241
from al-Ghaib, i.e., an unseen world and a source which thus
transcends normal experience. Only when knowledge has been
desecularized can the modern mind apply itself seriously to restoring
the life of the sacred. The late outstanding Islamic scholar, Ismail
Faruqi who (like Saudi Arabia’s King Faisal, Pakistan’s President
Ziaul Haq, Panama’s President Omar Torrejo, Ecuador’s Jamie
Roldos, Chile’s Salvador Allende, etc.) fell to an act of terrorism long
before those terrorists launched their own so-called ‘war on terror’,
attempted to desecularize knowledge. Unfortunately he coined the
term ‘Islamization of Knowledge’ and in doing so the essential goal of
desecularizing knowledge was rendered obscure to those who
inherited his noble mission in the cause of Truth.
A serious study on the phenomenon of dreams by an erudite
Muslim psychologist can make a significant contribution towards
de-secularizing knowledge and redirecting thought to the recognition
of the primacy of the sacred, and to the understanding of the essential
harmony in the relationship between ‘material’ form and ‘spiritual’
substance in the external universe and the human world. Further
Islamic scholarship of the quality and caliber of Dr. Muhammad Iqbal
is required for undertaking a study on the metaphysics of the true
dream.

Ansari Memorial Series

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Khidr said to Moses, “Surely you would not be able to show patience with me. Indeed, how can you show patience in respect of that which lies beyond your comprehension (since you can temporarily see with only one eye, and consequently can access only external empirical knowledge)?” (Sūrah al-Kahf, 18:66-67)

Those like Dajjāl, who see with one eye, can never be patient enough to learn fro m those like Khidr, who see with two eyes, i.e., the external and the internal. Dajjal’s epistemological attack on mankind renders them internally blind and, hence, easily deceived by ‘external appearance’ wh ile remaining incapable of penetrating ‘internal reality’ in all that pertains to his mysterious mission. They sometimes lose faith in Allah Most High and become profoundly misguided without being even conscious of such. Nearly always, however, they lack the capacity to understand either the movement of history or the role that Jerusalem and the Holy Land play in the End of History. The Qur’an declares of such people that they have a status akin to “cattle”.

Abū Darda reported that Allah’s Messenger said, “If anyone memorizes the first ten verses of Sūrah al-Kahf, he would be protected from Dajjāl.” (Sahīh M uslim)

“He who among you will survive to see him (Dajjāl) should recite over him the opening verses of Sūrah al-Kahf.” (Sahīh M uslim)

“He who recites three verses at the beginning of al-Kahf would be protected from the trial of the Dajjāl.” (Tirmīdhi)

Abu Sa’īd al-Khudri reports that the Prophet said: “Whoever recites Sūrah al-Kahf on Jum'ah (i.e., ‘Friday’ of the pagan world) would have illumination from the light (of the Sūrah) from one Jum'ah to the next.” (Nasā’i, Baihaqī, Hākim)

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For my beloved wife Aisha Who sees with two eyes I built a house for her here on earth May Allah Most Kind build for her one in heaven. Āmīn!

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org .Ansari Memorial Series 4 CONTENTS Ansari Memorial Series Preface Chapter One Chapter Two Chapter Three Chapter Four Introduction The Qur’ān and Time The Sūrah and the Sunnah Historical background of the revelation of Sūrah al-Kahf Chapter Five Chapter Six The Story of the Young Men and the Cave The Parable of Two Men – One Rich and the other Poor Chapter Seven Chapter Eight Chapter Nine Chapter Ten Appendix 1 The Parable of Moses and Khidr The Story of Dhūl Qarnain The Beginning of Sūrah al-Kahf The End of Sūrah al-Kahf The Epistemological importance of Dreams in Islam Internet Edition http://www.imranhosein.

Iqbāl was the author of that masterpiece of Islamic scholarship. “The Reconstruction of Religious Thought in Islām.e. In the Hadīth al-Qudsi it is reported that Allah Most High declared: “My heavens and My earth are too small to contain Me. Dr.org .Ansari Memorial Series 5 ANSĀRI M EMORIAL S ERIES The Ansāri Memorial Series is published in honor of the distinguished Islamic scholar. Maulāna Dr. He would leave his new home in Karachi (having migrated from India when Pakistān came into being in 1947) and travel west.” He received his spiritual training from Maulāna ‘Abdul ‘Aleem Siddiqui. and then return to his home months later coming from the east.imranhosein. he received the Sūfi epistemology from both Iqbāl and Maulāna Siddiqui and delivered it to his students. it eventually enters the heart (i.. “The Qur’anic Foundations and Structure of Muslim Society”. Most important of all. The Sūfi epistemology recognized that when Truth is embraced (i. India. His labors in that sacred cause took him on travels completely around the world several times on Islamic lecture-tours in the 1950’s to 1970’s. Muhammad Iqbāl. Islām is accepted) and is lived with sincerity and devotion to Allah Most High. where he studied Philosophy and Religion. Maulāna Ansāri was an Islamic scholar. itself constituted a response to Iqbāl’s call for “reconstruction of religious thought.” Maulāna Ansāri’s great work of Islamic scholarship. He derived his Islamic philosophical and spiritual thought from the Islamic scholar. Maulāna was a graduate of Aligarh Muslim University. and roving missionary of Islām. but the heart of My Internet Edition http://www. philosopher and Sūfi Shaikh. Publication of the Series began in 1997 to commemorate his 25th death anniversary. an Islamic scholar. Sūfi Shaikh. a teacher and a spiritual guide who spent his entire life struggling in the sacred cause of Islām in what had become an essentially godless world. Muhammad Fadlur Rahmān Ansāri (1914–1974). Islām grows into Imān)..e.

e.” This Hadīth vividly describes the implications of the entry of Truth into the heart. and that light permits the believer’s powers of observation and internal intuitive spiritual insight to penetrate beyond the ‘external’ appearances of things to reach their ‘internal’ reality. Out of his labors emerged scholars such as Dr.e. Siddiq Ahmad Nasir. subsequently. This is also known as Tasawwuf.imranhosein. and to then respond appropriately to its awesome challenges. Waffie Muhammad and Imran N. and only thus can the world today be read and correctly understood. i. the False Messiah.. Dr. Abul Fadl Mohsin Ebrahim.Ansari Memorial Series 6 faithful servant can contain Me. the Last Age or the age of alQiyāmah (which would first culminate with the end of history and the triumph of Islam. Hosein (Trinidad.org . West Indies). Dr. a struggle ‘in’ Allah) is blessed with growth from Imān to the stage of Ihsān. He struggled at Aleemiyah to train a new generation of scholars of Islām who would be spiritually and intellectually capable of using the Qur’ān and Ahadīth to understand the mysterious modern age. Maulāna Ansāri devoted the last ten years of his life (1964–1974) to the establishment of the Aleemiyah Institute of Islamic Studies in Karachi. Muhammad Ali Khan and others (Durban. South Africa). with the end of the world and its transformation into a new world). Raouf Zaman and Muhammad Saffie (Guyana. Abbas Qasim (marhūm). When Truth enters the heart. Ali Mustafa (Suriname. and then.. South America). sees with only one eye – the ‘external’). Internet Edition http://www. It is only with inner light in the discerning heart of a true believer that the continuously unfolding Signs of Allah (Ayātullah) can be recognized. At this stage of the growth of Truth in the heart the believer now sees with two eyes – the ‘external’ and the ‘internal’ (Dajjāl. then a divine light (nūrullah) also eventually enters. Those who perceive the reality of the world today know that we live in the age of Fitan. The believer who pursues a ‘Jihād fillah’ (i.

org . Other books on Dajjāl and on Gog and Magog would complete the quartet. Signs of the Last Day in the Modern Age. Pakistan. The Strategic Significance of the Fast of Ramadan. The Religion of Abraham and the State of Israel –– A View from the Qur’ān. The Series. The Caliphate. Sūrah al-Kahf: Text Translation and Modern Commentary. and responding to its unprecedented challenges appropriately. form part of a proposed quartet of books on that Sūrah. and so many others who graduated from the Aleemiyah Institute of Islamic Studies. the Hejāz. Basheer Ahmad Keeno (Mauritius). Sūrah al-Kahf and the Modern Age. which depict at least some of the ‘fruits’ of the ‘tree’ that was planted by the Maulāna. on Sūrah al-Kahf. all written by one of Maulānā’s students: • • • • • • • • • • • Jerusalem in the Qur’ān – an Islamic View of the Destiny of Jerusalem.Ansari Memorial Series 7 South America). Insha Allah.imranhosein. The Ansāri Memorial Series consists of the following books. The third new book in the Series is comprised of a collection of essays on the theme of ‘Signs of the Last Day in the Modern Age’. The Importance of the Prohibition of Ribā in Islām. The Prohibition of Ribā in the Qur’ān and Sunnah. explaining it accurately. Three new books are now included in the Series.One Amīr: The Organization of a Muslim Community in the Age of Fitan. Dreams in Islām – A Window to Truth and to the Heart. Karachi. One Jamā’at . Internet Edition http://www. and Isrā and M’irāj. and the Saudi-Wahhabi Nation-State. Two of them. is devoted to an effort of understanding the ‘reality’ of the world today.

imranhosein.Ansari Memorial Series 8 The Series will be incomplete without a biography of that great scholar himself – his life. and by publishing the Aleemiyah Memorial Series. by establishing the Aleemiyah Institute of Islamic Studies in Pakistan. Maulāna Muhammad ‘Abdul ‘Aleem Siddiqui. Internet Edition http://www. Work has already commenced on that biography. his work and his thought. The Ansāri Memorial Series represents a humble effort to follow in that noble tradition. Maulāna Ansāri honored his own Shaikh.org .

May it refresh their memory of the meaning of the Sūrah and. If there is any merit at all in this book it can. and Dajjāl the false Messiah would rule the world from Jerusalem and declare that he is the true Messiah. Amīn! As war on Islam intensifies and the time approaches when the imposter Euro-Jewish State of Israel makes its bid to become the ruling State in the world. that Allah Most High might protect books (such as this humble quartet of books on Sūrah al-Kahf) that employ the blessed Qur’ān to expose those in the godless modern age who are waging unjust war on Islam and Muslims. Āmīn. containing ‘Text Translation and Modern Commentary of Sūrah al-Kahf’. I therefore pray most humbly. perhaps. May it assist them to grow closer to the Qur’ān and to this Sūrah – especially every day of Jum'ah when the Sūrah is to be recited for protection from the Fitnah of Dajjāl. made its appearance at the same time as this main work on the subject entitled ‘Sūrah al-Kahf and the Modern Age’. A mysterious Euro-world-order with a Jewish-Christian alliance wages war on Islam on behalf of the Euro-Jewish State of Israel. be located in its role as a very humble pioneering work that might possibly inspire others.Ansari Memorial Series 9 Preface Praise be to Allah Most High through Whose Kindness Sūrah alKahf and the Modern Age is now published. and was meant to function as a companion volume to this main work. May He bless this humble work to reach Muslims in many parts of the world. I fear that there would be many who would ban books on the Qur’ān. more competent than this writer. more importantly. to a more comprehensive effort in using this Sūrah of the Qur’ān to explain that world today. and ask my gentle readers to also kindly join in the prayer. The first volume of four. constantly deepen their understanding of the Sūrah. I pray that I might be able to write Internet Edition http://www.imranhosein.org .

Āmīn! Imran N. The writing of the first two books on Sūrah al-Kahf was kindly sponsored in the names of Rabia Aboobakar Hussein Jakhura and Aboobakar Hussein Jakhura of Malawi in Africa. Malaysia June 2007 Internet Edition http://www. Hosein Kuala Lumpur.Ansari Memorial Series 10 additional volumes on this subject.imranhosein. May Allah Most Kind bless them all. and of Gog and Magog. and Hajjah Haniffa Bte Omar Khan Sourattee and Hajjah Mariam Bte Fakir Mohammed of Singapore. Abdul Majid Kader Sultan and Fatimah Abdullah of Malaysia. Insha Allah.org . in order to attempt a more comprehensive modern interpretation of the Ahadīth and Qur’anic verses dealing (directly and indirectly) with the critically important topics of Dajjāl the false Messiah or Anti-Christ.

are invited to prove their claim by responding to the 1400 year-old challenge to produce a chapter like any in the Holy Book.…… &x« Èe≅ä3Ïj9 $YΖ≈u‹ö.. or who reject it’s claim to be a divine revelation.. . . Those who do not believe in the Qur’ān. al-Nahl. the “ Qur’ān) which exp lains all th ings .Ï? |=≈tGÅ3ø9$# y7ø‹n=tã $uΖø9¨“tΡuρ ……. We can therefore begin by directing attention to the declaration made by the Qur’ān that its primary function is to explain all things: …. international monetary affairs.” (Qur’ān.Ansari Memorial Series 11 CHAPTER ONE INTRODUCTION This book analyses and interprets Sūrah al-Kahf of the Qur’ān in an attempt to explain the reality of the world in the modern age.e. the world economy. international politics. and the increasing poverty and destitution of those who resist Euro-Jewish/EuroInternet Edition http://www. This remains true for globalization.org . 16:89) Muslims sometimes forget that no one can penetrate the reality of the modern age in which we now live without explanation and guidance provided by the Qur’ān. And We have sent down to thee (O Muhammad) the Book (i.imranhosein.4  ó 〈∩∇∪ . . the increasing prosperity of those who belong to or support the modern Euro-Jewish/Euro-Christian world-order. . It is is written for the benefit of those who already believe in the Qur’ān as the revealed word of the one true God. .

who are blessed with knowledge of reality. and are hence themselves profoundly misguided. This book confirms those who comprehend the reality of the world today to be a people who have not only studied and understood the explanation and guidance of the Qur’ān but. or are demonized. Therefore their guidance hardly ever reaches the masses of Muslims. and the imminent assumption by Israel of the status of ‘ruling state’ of the world. The predicament of Muslims today is that most leaders do not comprehend reality.Ansari Memorial Series 12 Christian rule. and hence cannot function as a reliable guide for others. in particular. marginalized and persecuted to such an extent that they are unable to function as guides. They also recognize that this Sūrah must be recited on every day of Jum’ah (i. of Sūrah al-Kahf of the Qur’ān. Friday) for protection from the awesome tests and trials of this age. The true servants of Allah Most High. Internet Edition http://www. The scholar of Islam who now attempts with spiritual insight to interpret the blessed Qur’ān and the Ahadīīth of Prophet Muhammad (peace and to explain today’s mysterious world is confronted with another serious problem. as it explains the modern age. Yet he who does not grasp the reality of the world today can never be certain that he is rightly guided. and the seriousness and integrity of his scholarship is questioned. the restoration of a State of Israel (in the Holy Land some 2000 years after Allah Most High had ordained its destruction).org . on the other hand.imranhosein. And it is true in respect of the return of the Jews to the Holy Land to reclaim it as their own. His internally-blind blessings of Allah Most High be upon him) peers shun him. are either banned from teaching..e. It remains true of the modern feminist revolution.

Such knowledge is delivered through the medium of what the Qur’ān describes as al-Basīrah (i. In addition to the perennial truth delivered through traditional religious knowledge. is deceptively presented to appear as the road to heaven (i.org . have succeeded in penetrating the internal reality of things. This is so because it is in the very nature of modern western civilization that ‘appearance’ and ‘reality’ are often quite different from each other. Muhammad Internet Edition http://www.. The road to hell. such as my distinguished teacher of blessed memory. Maulāna Dr. more than any other. progress and prosperity) and vice versa. internal intuitive spiritual insight) and through the adoption of a critical approach to the study of modern thought that has come from modern. All through the history of Islam it has been the authentic Sufi Shuyūkh (Shaikhs). Yet we live in an age in which the authentic Sufi Shuyūkh (Shaikhs). of course.Ansari Memorial Series 13 This book argues that religious knowledge imparted in today’s traditional institutions of higher Islamic learning (i. the Dār alUlūm) is insufficient to penetrate the Qur’anic explanation of the reality of the world today. unless they see with the ‘light’ of Allah. to knowledge that is externally derived). and they. who have walked the path which led to spiritual insight. industrialization. more than any others.. We argue that unless the scholars are blessed with spiritual insight (in addition. modernization.e. exactly as prophesied by Prophet Muhammad (sallalahu ‘alaihi wa sallam). This is so because the supreme challenge to Islam and to the religious way of life has come from that civilization.e.imranhosein. for example.. the scholars of Islam need to access ‘strategic knowledge’. the world would usually deceive them.e. essentially godless western civilization.

Ansari Memorial Series 14 Fazlur Rahman Ansāri (1914-1974). Maulāna Muhammad ‘Abd al-‘Aleem Siddiqui (1892 -1954).èŒ £ϑÏΒ ÞΟn=øßr& ôtΒuρ  óΟßγããô‰s? βÎ)uρ ( #Xø%uρ öΝÎκÏΞ#sŒ#u þ’Îû uρ çνθßγs)ø tƒ βr& ºπ¨ΖÅ2r& öΝÎγÎ/θè=è% 4’n?tã $sΨù=yèy_ $‾ΡÎ) 〈 ∩∈∠∪ #Y‰t/r& #—ŒÎ) (#ÿρ߉tF÷κu‰ n=sù 3“y‰ßγø9$# ’n<Î) “And who could exceed the wickedness of he to whom his Lord-God’s messages are conveyed. 18:57) What is the Qur’anic explanation of the ‘reality’ of the age in which we now live? In the process of analyzing Sūrah al-Kahf we are led to the conclusion that the world now exists in the Last Age (i. and who thereupon turns away from them.imranhosein.e. and that the dominant actors of the modern age are Internet Edition http://www.org .. over their hearts have We laid veils that prevent them fro m grasping the truths (revealed in this Qur’ān). and his distinguished teacher and refulgent lantern of spiritual magnetism. they will never embrace it. (Qur’ān. This book also reminds that there are those amongst mankind whose hearts have been so sealed by Allah Most High that they can never understand the Qur’ān: 4 çν#y‰tƒ ôMtΒ £‰s% $tΒ zŤtΡuρ $pκ÷]tã uÚuôãr'sù ϵÎn/u‘ ÏM≈tƒ$t↔Î/ uÏj. and into their ears (We have placed) deafness. the age of al-Qiyāmah). and though you may call them to the (true) guidance (of this Qur’ān). are the target of vicious and sustained attacks. al-Kahf. forgetting all his accumu lated (evil) deeds? Behold.

godless.e. This change in Qibla occurred some seventeen months after the migration of Prophet Muhammad (sallalahu ‘alaihi wa sallam) (Hijrah) from Makkah to Madina.e. That is a conclusion of tremendous importance since it confirms that we now live in an age that is deceptive. oppressive. and which held a sacred rock. and Gog and Magog.e. Millah) under the leadership of Prophet Muhammad (peace and blessings of Allah Most High be upon him). But they adamantly rejected the claim that an Arab Prophet could be sent to those (i. As a direct consequence of this change in Qiblah the world witnessed the birth a new community (i. and fraught with unprecedented dangers and peril. is the ‘Last Age’ began when Allah Most High changed the direction of prayer (Qiblah) for all believers. that Israelite religious community (Banū Isrāīl) lost whatever had remained of its validity. Ummah) within the religion of Abraham (i. and Allah Knows best.. The Qiblah in Jerusalem was the sacred temple (Masjid al-Aqsā) which Prophet Solomon (alaihi albuilt. from Jerusalem to Makkah. Jews) who Internet Edition http://www.. upon him). And the Qiblah in Makkah was the sacred temple (Masjid al-Harām or K’abah) which Prophet Salām) Abraham (alaihi al-Salām) built and which also held a scared stone. The Jews were prepared to recognize Muhammad (sallalahu ‘alaihi wa sallam) as a Prophet sent to the Arabs.imranhosein..Ansari Memorial Series 15 Dajjāl the false Messiah or Anti-Christ. Our view. This Muslim Ummah replaced the Israelites as the new ‘chosen’ community representative of the true religion of Abraham (peace be As a consequence of the Jewish rejection of Prophet Muhammad (sallalahu ‘alaihi wa sallam) as a true Prophet of the One God.org .

Hence this Sūrah explains the strange modern age that continues to unfold so ominously. The great catastrophe will overwhelm everything.org . The next conclusion to which we have arrived as a result of our study of Sūrah al-Kahf is that survival of faith in Islam is not possible unless the believers take steps to disconnect from the godless cities of the modern age and strive to establish Islam in the remote countryside. the false Messiah or Anti-Christ.” (Sahīh Bukhāri) No one can explain or respond to the challenges of the Last Age without a proper insight into the subjects of Dajjāl and of Gog and Magog. they insisted that none but a Jew could be sent as a Prophet over the Jews. What this book demonstrates is that Sūrah al-Kahf constitutes the key to the understanding of those subjects. I and the Last Day are like these two (fingers). It was as a direct result of Jewish rejection of Prophet Muhammad (sallalahu ‘alaihi wa sallam).imranhosein. This was the view of the great Turkish scholar of Islam. Muhammad (sallalahu ‘alaihi wa sallam). and of the Qur’ān that was revealed to him. The Chinese Communist leader Mao Tse Tung also had a Internet Edition http://www. as well as Gog and Magog into the world at that time. And so the Last Age appropriately commenced in the lifetime of the Last Prophet. Badiuzzamān Saīd Nursi. and that is the explanation for his famous declaration which he made while holding up two of his fingers side by side with each other: Narrated Sahl bin Sad: I saw Allah’s Apostle pointing with his index and middle fingers. that Allah Most High released Dajjāl.Ansari Memorial Series 16 were the “chosen people of the Lord-God”! Rather. saying. “The time of my advent and the (Last) Hour are like these two fingers.

They claim that Muslims have an obligation to remain a functional part of the modern world and should follow them in establishing residence in the grand cities of the modern age in order to play their part in guiding mankind to the right path.org . This book provides a detailed account of the event. Sūrah al-Kahf. godlessness. For our part we propose a strategy of establishing Islam at a micro-level in remotely-located Muslim Villages where Muslim women and children would be shielded from the oppression. Every Jew and Christian should be interested in understanding this link. the Jews. The epistemologically-challenged scholars of Islam of the modern age advocate the exactly opposite view. Internet Edition http://www. Rather the real agenda was hidden behind the questions that were posed. and the Last Age Sūrah al-Kahf has a very special link with the Jews and with the Last Age. The (Jewish) Rabbis in Madina had posed three questions with which to test Muhammad (sallalahu ‘alaihi wa sallam). The book also attempts an analysis of those answers. decadence and anarchy that is overtaking the world. If he could correctly answer the three questions it would be confirmed that he was indeed a true Prophet. the three questions and their answers. reveal that the questions in themselves did not directly target the subjects concerning which Prophet Muhammad (sallalahu ‘alaihi wa sallam) was being tested. Our careful examination of the questions as well as the answers given in the Qur’ān.Ansari Memorial Series 17 similar view concerning the methodology of his revolutionary struggle.imranhosein.

presented sometimes as narratives and sometimes as parables. The second story about the rich man and the poor man is basically pointing to Dajjāl.imranhosein.org . the most important of all and. The primary objective of this book is to so analyze the Sūrah as to extract that guidance within it that would help believers to deepen their understanding of Dajjāl. again. Sūrah al-Kahf contains four stories. Sūrah al-Kahf commenced with an answer to the first question in which Dajjāl remained the unspoken target. Unless we grasp that subject we cannot penetrate the religious symbolism in the Qur’ān and Ahadīth pertaining to the Last Age. perhaps. When the Sūrah responded to the second question it introduced the subject of Y’ajūj (Gog) and M’ajūj (Magog). furthers our understanding of Dajjāl. This book explains these four stories and parables of Sūrah al-Kahf. Finally the fourth and Salām) last story about the great traveler introduces and explains the subject of Gog and Magog. The first story about the young men and the cave deepens our understanding of Dajjāl as well as Gog and Magog. namely. The third story concerning Musa (alaihi aland Khidr (alaihi al-Salām) is.Ansari Memorial Series 18 The questions were cunningly posed with an ultimate objective of determining whether Prophet Muhammad (sallalahu ‘alaihi wa sallam) knew about Dajjāl and about Y’ajūj (Gog) and M’ajūj (Magog) whose advent constituted major Signs of the Last Day. nor can we understand the dominant actors in the Last Age. Dajjāl the false Messiah or Internet Edition http://www. Before we can turn to those beautiful stories and parables we must first examine the concept of time in the Qur’ān. and enhance their capacity to protect themselves and their families from the Fitnah (tests and trials) of Dajjāl.

Internet Edition http://www. Ansari at the Aleemiyah Institute of Islamic Studies in Karachi. It is for this reason that the book commences with the highly unusual subject of ‘The Qur’ān and Time’. the reason he directed so much attention and effort to teach the subject of ‘multi-dimensional time’ in Islam.. Tasawwuf or al-Ihsān. the Sufi Epistemology and the End of History’ (Published in our book of essays entitled ‘Signs of the Last Day in the Modern Age’). during the years 1964-1971.org . while I was a young student of Maulāna Dr. not even in the Dār al-‘Ulūm or institutions of higher Islamic learning is this subject taught any more. i. Yet. in the current war being waged on the spiritual heart of Islam. I never could grasp. many Sufis have themselves abandoned the Sufi epistemology that recognizes the validity of internal intuitive spiritual insight as a source of knowledge. It is only now since I have discovered the tremendous link between ‘time’ and the Signs of the Last Day that I have finally realised the great wisdom of that teacher in what he was trying to impart to us of this difficult subject so long ago.Ansari Memorial Series 19 Anti-Christ and Gog and Magog. In addition.imranhosein. Pakistan. perhaps.e. We have provided some evidence of this perplexing phenomenon in our essay entitled ‘Iqbal. One of the causes for this lies.

Ansari Memorial Series 20 CHAPTER TWO THE QUR’ĀN AND TIME The very essence of time as divinely taught in Sūrah al-Kahf of the Qur’ān. Allah Most Wise warns that all except the believers would be at sea about this subject. light) which gives them the capacity to penetrate the reality of time. is that it is complex and multi-dimensional.imranhosein. The youths in Sūrah al-Kahf thought that their 300-year long stay in the cave lasted just a day or part of a day because every spiritual experience and contact with the eternal transports us to a world in which we lose track of time (i. the ‘here and now’ or the ‘moment’). In a very famous Sūrah of the Qur’ān (i. al-‘Asr) named after time. and as interpreted in this essay..e.. This essay argues that none can understand Dajjāl.org . the mastermind of the strange world today. can experience timelessness. al-‘Asr. Only the faithful and righteous are endowed with Nur (i. They would be in a state of loss because of their incapacity to fathom the subject of time and thus to swim gracefully with the river of time as it flows to a destination which would witness the final triumph of Truth over falsehood (See Qur’ān.e. 103:1-3). There is a multi-dimensional movement of time as it passes through the ages.. unless he first liberates the Internet Edition http://www.e. Only true love for Allah Most High and sincere devotion to the religion of truth can break the barrier of time. Whoever breaks the barrier that imprisons us in the prison of the ‘here’ and ‘now’.

they would themselves be conscious of the new dimension of time into which they have been reborn. remain imprisoned in the consciousness of only one dimension of time.e. Qāf. and sharp is thy sight this Day! (And one of the first things that they now see with their sharp sight would be the reality of ‘time’. That new sharpness of vision. They will then declare that the scores of years in their previous life seem like “a day or part of a day” : x8ã|Át7sù x8u!$sÜÏî y7Ζtã $uΖø t±s3sù #x‹≈yδ ôÏiΒ 7's#ø xî ’Îû |MΨä..imranhosein. in turn. different from the present order of creation. 14:48).)” (Qur’ān. yet after their resurrection into a new world (which would be ghair al-ard. Ibrāhim. When those who are devoid of faith are raised on the Last Day. now have We removed thy veil. Even though they may have lived for scores of years in this life.org . The Qur’ān has described a people who would one day be forced out of that prison of time to see the real world.Ansari Memorial Series 21 mind from the prison of the ‘here and now’ and penetrates the different worlds of time. see Qur’ān. i. ô‰s)©9  〈 ∩⊄⊄∪ Ó‰ƒÏ‰tn tΠöθu‹ø9$# (It will be said) “You were heedless of this (Day of Judgement). save those who have faith in Allah Most High. 50:22) Internet Edition http://www. veils will be removed from their eyes so they will see with a sharpness of vision hitherto not possible. All. would reveal to them something of the reality of time.

’Îû óΟçFø[Î6s9 ô‰s)s9 Ï ã t 〈 ∩∈∉∪ tβθßϑn=ès? Ÿω óΟçFΖä. Ÿ≅≈s%  Å He will ask (those who are doomed): “What number of years did you stay on earth?” They will answer: “We have spent there a day or part of a day: but ask those who (are able to) count time. 30:55-56) These verses of the Qur’ān reveal a relationship between ‘faith’ and time such that those who possess faith would penetrate the reality of time. al-Mu minūn.org . $ ù ø ]÷èt7ø9$# Πöθtƒ #x‹≈yγsù ( Ï]÷èt7ø9$# ÇΠöθƒ 4’n<Î) «!$# É=≈tFÏ. al-Ru m. 23:112-114) 4 πtã$y™ uŽöxî #θèVÎ6s9 $tΒ tβθãΒ͍ôfãΚø9$# ÞΟÅ¡ø)ムèπtã$¡¡9$# ãΠθà)s? tΠöθtƒuρ  7 ( z≈yϑƒM}#uρ zΝ=Ïè9$# (#θè?ρé& tÏ%©!$# tΑ$s%uρ ∩∈∈∪ tβθä3sù÷σム(#θçΡ%x. ÷ρr& $—Βöθtƒ $uΖø[Î7s9 (#θä9$s% ∩⊇⊇⊄∪ tÏΖ™ yŠy‰tã ÇÚö‘F{$# ’Îû óΟçFø[Î6s9 öΝx.imranhosein.Ansari Memorial Series 22 öΝä3‾Ρr& öθ©9 ( ξ‹Ï=s% āωÎ) óΟçFø[Î6©9 βÎ) Ÿ≅≈s% ∩⊇⊇⊂∪ tÏjŠ!$yèø9$# ≅t↔ó¡sù 5Θöθtƒ uÙ÷èt/ W È 〈 ∩⊇⊇⊆∪ tβθßϑn=÷ès? óΟçFΖä. öΝà6¨ΖÅ3≈s9uρ ÷ On the Day that the Hour (of reckoning) will be established the transgressors will swear that they tarried not but an hour: thus were they used to being deluded! But those enbued with knowledge and faith will say: “Indeed ye did tarry within Allah's Decree to the Day of Resurrection and this is the Day of Resurrection: but ye were not aware!” (Qur’ān. y7Ï9¨x‹x. The depth of penetration of that reality would be a measure of ‘faith’. Internet Edition http://www.” He will say: “Ye stayed not but a litt le if ye had only known!” (Qur’ān.

As a result they see with only ‘one’ eye. It represents a strange conception of religion bereft of its spiritual core. because of the profound intellectual impact of modern Euro-Christian and Euro-Jewish western colonial rule over the world of Islam. or incapable of interpreting any sacred text pertaining to time beyond its literal meaning.imranhosein. the false Messiah. When that epistemology influenced Islamic thought it created a ‘Protestant’ Islam that abandoned the Islamic spiritual quest. one day like a week.. Prophet Muhammad (sallalahu ‘alaihi wa sallam) has explained the subject of Dajjāl the False Messiah. . or denying the validity of knowledge internally or spiritually derived. while waging war on the Sufis of Islam and on the use of internal intuitive spiritual insight in the interpretation of religious symbolism.Ansari Memorial Series 23 ‘Protestant’ Islam and the concept of Time ‘Protestantism’ is a uniquely European phenomenon. Such scholars would insist that somewhere on earth. one day like a month. the ‘external’. It eventually became a strange and curious creature that worked overtime on behalf of Dajjāl. one day (being) like a year. and all h is days (i. Among the things he said about Dajjāl was that: “. or Anti-Christ. he wou ld live on earth (after Allah Most High releases him) for a period of forty days. all the rest of his days) like your days”.org . (Narrated by al-Nawwās ibn Sama’ān and recorded in Sah īh Muslim) Some scholars of Islam have most unfortunately been deceived. and are either unwilling to. into embracing a ‘Protestant’ version of Islam. in quite some detail. if we Internet Edition http://www. It thus facilitates the emergence of a western ‘one-eyed’ epistemology that limits knowledge to external observation while casting doubt about.e.

the external and internal. Unfortunately the nearest that we can approach to this explanation is at the north and south poles where we can experience six months of continuous light and another six of continuous darkness. they saw with ‘two’ eyes. could result in Dajjāl ever being located on earth. hence.) Because of the depth of faith they had attained they were able to comprehend the reality of time. We could also find a place where a ‘day’ can last for a ‘month’. or anywhere else on earth. Consequently. i. when he would be in our dimension of time. for more than a thousand years. if we continue our search in those places. spiritual luminaries who penetrated the very heart of the religious way of life. we could find a place where a single ‘day’. we have dismissed the view that any amount of searching at the poles. can last for as long as a ‘year’.e.. we hold the view that the only place on earth that a believer would ever be able to see and recognize Dajjāl in person is in the Holy Land.org . Following the path of Khidr (‘alaihi al-Salām) we have applied the Sufi epistemology of internal intuitive spiritual insight to the interpretation of religious symbolism (t’awīl al-Ahadīth). and another for a ‘week’. and like Khidr (‘alaihi al-Salām). as we know a ‘year’. as we know a ‘day’. It would of course be at the very end of his evil reign over the world when ‘his day’ would be like ‘our day’ and. (Imam alGhazzali is one of them.Ansari Memorial Series 24 would only search well enough. Internet Edition http://www. and that when Allah Most High releases him into the world. But that phenomenon cannot explain the Hadīth. The authentic Sūfi Shuyūkh (Shaikhs) of Islam have been.imranhosein. we should eventually be able to locate Dajjāl. Rather.

that Allah Most High fashioned after having created the earth and all within it. al-Baqarah. Thus can we understand the prophecy of Dajjāl’s “stepping into the ocean”.imranhosein. other than our own. But at that time Dajjāl would have successfully completed his mission and his enigmatic ‘forty’ days on earth would be about to end. And modern technology permits the depths of the ocean to be penetrated. the seven strata of space and time. etc.. The symbol of the “donkey” represents modern aircraft.Ansari Memorial Series 25 Perhaps it is because of special divine blessings conferred upon the Holy Land that the passage from different dimensions of time to our time has often taken place there. See Qur’ān.org .” Also. But we do not deny those (Protestant) Islamic scholars the right to keep on searching! They are also waiting for the ‘donkey’ on which Dajjāl would ride (according to a Hadīth of the Prophet): “It would travel as fast as the clouds and would have its ears stretched out wide.e. This would explain why Prophet Muhammad (sallalahu ‘alaihi wa sallam) had to be taken to Jerusalem in order to be raised to the Samāwāt (i. Those who remained strangely incapable of recognizing Dajjāl at work right here in our world. for the benefit of mankind.” We have used the Sufi epistemology to recognize ‘religious symbolism’ at work in these Ahadīth and to interpret that symbolism. “He (Dajjāl) would step into the ocean and the water would reach him up to his knees. cannot function as guides for the believers since they are themselves deceived. Ahmadiyyah and the concept of ‘time’ Internet Edition http://www. 2:29).

as well as the subject of the return of the true Messiah. would have had to kill Dajjāl while al-Salām) he (Mirza) was still alive. Let us therefore explain. Jesus the son of Mary (peace and blessings of Allah Most High be upon him). the founder of the Ahmadiyah Movement. If this claim of his were true (and it is manifestly false) then he. the son of Mary.Ansari Memorial Series 26 The reader would perhaps question the relevance of this section of the chapter.imranhosein. Mirza Ghulam Ahmad. Jesus the son of Mary (‘alaihi were fulfilled in him. the implication would be that Dajjāl would have lived his entire forty days on earth before he was allegedly killed by the founder of the Ahmadiyyah Movement in his alleged capacity as stand-in for Jesus. Mirza Ghulām Ahmad died almost a century ago (from the time of the writing of this book). ever attempt to interpret and explain the ‘forty days’ of Dajjāl’s life on earth before the (false) ‘Indian’ Messiah allegedly put an end to it! It was precisely because of incapacity to penetrate the subject of time and the different worlds (Samāwāt) of space and time that Ahmadiyyah adopted the position that it has concerning the Prophet’s miraculous journey to Jerusalem and ascension into the Samāwāt during the Isrā and M’irāj. Members of the Ahmadiyyah movement have clung to the misguided teachings of their founder concerning the subject of Dajjāl the false Messiah or AntiChrist. but neither did he. for this was the Prophet’s prophecy.org . and it is consequently incapable of understanding the subject of time in Islam. Mirza. claimed that the prophecies of Prophet Muhammad relating to the return of the true Messiah. They claim that Isrā and M’irāj was a Internet Edition http://www. Again. The Ahmadiyyah Movement is a creation of ‘Protestant’ Islam. nor did any of his misguided followers to this day.

Muhammad Iqbāl and Muhammad Asad (may Allah have mercy on them both) were similarly epistemologically challenged on the subject of time. Hell. When we study Mirza and his false teachings we acquire valuable insight with which to recognize (sallalahu ‘alaihi wa sallam) the footprints of Dajjāl. Rather. in the words of the Qur’ān. they hold the view that he survived the attempt of crucifixion to travel all the way to Kashmir where his alledged grave has conveniently been located. Iqbāl and Asad But Protestant Islam and Ahmadiyyah are not the only ones misled on these two important subjects that are intimately connected to the conception of time in Islam. Eminent scholars of Islam such as Dr.org .the painful realization of one’s failure as a man. Herein lies the importance of the Ahmadiyyah Movement and. i. not localities. this section of the chapter. They also deny that Jesus was ever raised through those Samāwāt and reject belief in his return. is ‘God’s kindled fire wh ich mounts above the hearts’ . hence.imranhosein. character. Heaven is the joy of triu mph over the forces of disintegration.e. In fact Iqbāl was led to the false conclusion that heaven and hell were states rather than localities: “Heaven and Hell are states. Their descriptions in the Qur’ān are visual representations of an inner fact.Ansari Memorial Series 27 spiritual experience which did not involve any miraculous travel through different stratas of space and time. Mirza Ghulam Ahmad was one of the many false Messiahs (Dajjalūn kazzabūn) whose mysterious advent Prophet Muhaamad prophesied.” Internet Edition http://www.

org Internet Edition . London. space and time are both multi-dimensional.Ansari Memorial Series 28 (Iqbal. 3:55). 1934 p.imranhosein. Allah Most High has declared that He created the entire earth in two days. And heaven and hell both exist as real localities. These could not be ‘days’ as literally understood by us since such ‘days’ came into being only after the creation of both the heavens and the earth: ÷tΒöθƒ ’Îû uÚö‘F{$# t. In both instances. Oxford Un iversity Press. 5:117. would not return. and Āle ‘Imrān. 116) Asad. and therefore. ‘Reconstruction of Relig ious Thought in Islam’. misunderstanding concerning the reality of time led to profound error. was so convinced that Jesus (‘alaihi alSalām) had died. in dimensions of space and time other than the one in which we now live. that he publicly proclaimed this dangerously false belief in his famous translation and commentary of the Glorious Qur’ān (See his translation and commentary of the following verses: al-Māidah. Beyond ‘literal time’ In fact. Iqbal as well as Asad. and not just as states. on the other hand. and both the heavens and the earth in six days.n=yz “Ï%©!$$Î/ tβρãà õ3tGs9 öΝä3¨ΨÍ←r& ö≅è% *  È t 〈 ∩∪ tÏΗs>≈yèø9$# >u‘ y7Ï9¨sŒ 4 #YŠ#y‰Ρr& ÿ…ã&s! tβθè=yèøgrBuρ http://www. In this important chapter we attempt to explain time in a manner that would hopefully encourage the skeptics to revisit their views on the subject.

He added. You should serve Him. It requires just a little reflection Internet Edition http://www. what was the period of time wh ich elapsed between the construction of the two? He said.org . Will you not celebrate His praises?” (Qur’ān. and) the prayer time becomes due. Wherever (you may be. for the best thing is to do so (i. which was built next? He replied. Forty years.n=yz “Ï%!$# ª!$# ÞΟä3−/u‘ ¨βÎ)  5 Ï Å t © 〈 ∩⊂∪ χρ㍪.e.” (Qur’ān. Yūnus. The Masjid of alAqsā (in Jerusalem).” (Sahīh Bukhāri) If we understand ‘time’ (forty years) in this Hadīth literally then the Hadīth would be manifestly false. al-Masjid al-Harām (in Makkah). to offer the prayers on time). O Allah's Messenger! Which Masjid was first built on the surface of the earth? He replied. I (then) asked. Fussilāt. perform the prayer there. No intercessor (can plead with Him) except after His leave (hath been obtained).imranhosein. I (then) asked. This is Allah your Lord.ÏΒ āωÎ) ?ì‹Ï x© ÏΒ $tΒ ( uøΒF{$# ãÎn/‰ãƒ ( ĸöyèø9# ’n?tã 3“uθtGó™$# y $ That there is more to ‘time’ than that which is literally understood is also clear from the following statement of the blessed Prophet (sallalahu 'alaihi wa sallam): “Narrated Abu Dhar: I asked.‹s? Ÿξsùr& 4 çνρ߉ç6ôã$sù öΝà6š/‘ ª!$# ãΝà6Ï9¨sŒ 4 ϵÏΡøŒÎ) š x $ u “Verily your Lo rd is Allah Who created the heavens and the earth in six Days and is firmly established on the Throne (of authority) regulating and governing all things. 10:3) ω÷èt/ . 41:9) §ΝèO Θ$§ƒr& π−G™ ’Îû uÚö‘F{$#uρ ÏN¨uθ≈yϑ¡¡9$# .Ansari Memorial Series 29 “Say: Is it that you deny Him Who created the earth in two Days? And do you join equals with Him? He is the Lord of (all) the Worlds.

Such a ‘day’ (youm) would comprise a ‘night’ (lail) and the following ‘day’ (nahār). what kind of a ‘year’ was he referring to when he described a period of time that history has recorded as more than a thousand years long. and when he referred in the Hadīth concerning Dajjāl. When he spoke in this Hadīth of that period of ‘forty’ years. it would appear. he was not referring to a ‘year’ as we know a ‘year’. That is quite clear! Whoever is in our dimension of time must. though quantum physics might shed some light on the matter. when he would be at the end of his life on earth. to be just ‘forty’ years in duration? It is impossible for the statement concerning the 40-day lifespan of Dajjāl on earth (or the forty years which elapsed between the building of the two Masājid) to be understood if we limit ourselves to our human notion of ‘time’.org . Such is derived from our sense perception of ‘night’ and of ‘day’ and of the movement of the sun and the moon. This is what the historical record Internet Edition http://www.. in other words from ‘sunset’ to ‘sunset’. be understood by those who are imprisoned in the literal interpretation of that which ought to be symbolically interpreted. In fact. Those bound to the western epistemology cannot interpret it. Well then. to a ‘day’ like a ‘year’. we ask. also be in our dimension of space. in ‘days like our days’. it is only the Sufi epistemology that can unlock the subject of Dajjāl! We can understand literally ‘a day (youm) which would be like our day (youm)’.Ansari Memorial Series 30 for one to understand that the blessed Messenger of Allah (sallalahu ‘alaihi wa sallam) was not referring in this Hadīth to a ‘year’ in the sense of twelve lunar months.imranhosein. Dajjāl would be in our dimension of time. Nor can the Ahadīth concerning Dajjāl etc.

and has always required of believers that they believe in these unseen worlds. and then a ‘day like a month’ and finally. When Dajjāl is in a ‘day’ other than ‘our day’ it would not be possible for us to see him (even though he would be on earth) since he would be in a different dimension of existence in that unseen world (al-Ghaib). This is precisely the case with Angels and Jinn who are on earth and yet cannot be seen by human beings.imranhosein.Ansari Memorial Series 31 indicates. as well as space. in dimensions of space and time other than our own (al-Ghaib). a ‘day like a week’? The second question is how long would ‘a day like a year’ last – then ‘a day like a month’ – then. Al-Ghaib – the unseen transcendental world Religion has always affirmed the existence of unseen transcendental worlds which exist beyond (normal) observation and. ‘a day like a week’? This important chapter of the book attempts to respond to those questions. scientific enquiry. hence. at the end of his life on earth. The question which arises is: where on earth would Dajjāl be during the period of a ‘day like a year’. Because of Dajjāl being in our dimension of time. We have no evidence in history of anyone being in our dimension of time but not in our dimension of space. The Qur’ān has declared that there are two angels (on the shoulders of) each human being: Internet Edition http://www. it would be possible for us to see him in Jerusalem.org .

∩⊇⊃∪ tÏàÏ ≈utm: öΝä3ø‹n=tæ ¨βÎ)uρ  t 〈 ∩⊇⊄∪ tβθè=yèø s? “But verily over you (are appointed angels) to protect you. a disbelieving Jinn) to be an intimate companion to him. of worlds of space and time other than our own. We appoint for him a Satan (i.” (Qur’ān.e. hence.Ansari Memorial Series 32 $tΒ βθçΗs>÷ètƒ ∩⊇⊇∪ tÎ6ÏF≈x. 82:10-12) It has further informed us that there is an evil Jinn (i. a Satan) who is attached to every such human being who turns away from the Dhikr (remembrance) of his Lord-God: ÖƒÍs% …çµs9 θßγsù $YΖ≈sÜø‹x© …çµs9 ôÙÍh‹s)çΡ ≈uΗ÷q§9$# ͍ø.e.. al-In fitār.imranhosein.ÏŒ tã ß·÷ètƒ tΒuρ  u Ç 〈 ∩⊂∉∪ “If anyone withdraws himself fro m rememb rance of (Allah) Most Gracious. yet every believer believes in their existence here on earth! Here is evidence of our belief in dimensions of existence. existing alongside our own world of space and time here on earth. kind and honourable. 43:36) Even though we cannot see those Angels and Jinn who are around us. but we also have incontrovertible evidence that an Angel can enter into our dimension and so appear in our world of Internet Edition http://www. $YΒ#uÏ. al-Zukh ruf.org . Not only do we believe in such dimensions which transcend our normal experience.. and.” (Qur’ān. writing down (your deeds): they know (and understand) all that ye do.

. (Sahīh Muslim) This event qualifies as. .e...imranhosein. at the gathering assembled by the Quraish to formulate policy which would solve the problem caused by Muhammad (sallalahu ‘alaihi wa sallam): “Satan (i. his hair ext raordinarily black. Iblīs) himself greeted them at the door of their meet ing-place in the guise of an aged sheikh.Ansari Memorial Series 33 space and time that we can see him with our eyes. When they asked him who he Internet Edition http://www.e. perhaps. Umar ibn al-Khattāb. placed his palms on his thighs. Here is one such occasion: Narrated Abdullah ibn Umar ibn al-Khattāb: My father. Umar ibn al-Khattāb) said: Then he (the inquirer) went on his way but I stayed with him (the Holy Prophet) for a long while. hence becoming visible and tangible to them. None amongst us recognized him. Satan) in the person of an old Arab man. He (the Holy Prophet) remarked: He was Gabriel (the Angel). A Jinn can also assume human form and enter into the human world of space and time. This was demonstrated on several occasions by the Angel Gabriel (‘alaihi alSalām). do you know who this inquirer was? I replied: Allah and His Apostle know best. . He knelt before h im. dressed in a cloak. The most famous incident of such was the appearance of Iblīs (i. and (proceeded to ask five questions) . He eventually sat with the Apostle (peace be upon him). There were no signs of travel on him. (The narrator of the Hadīth. He then asked me: Umar. He came to you in order to instruct you in matters of religion. the most amazing occasion in history in which an angel assumed human form while entering into the dimension of space and time in which human beings exist.org . told me: One day we were sitting in the Masjid when there appeared before us a man dressed in pure white clothes.

and perhaps my opinion and advice will not be lost upon you. (Qur’ān. can we use authoritative sources to explain the existence of dimensions of time other than our own? Can we explain ‘a day like a year’? Since the Qur’ān declares of itself that it explains all things (Qur’ān.õ‹¨Β $Z↔ø‹© ä3tƒ öΝs9 ͍δ¤$!$# zÏiΒ ×Ïm Ç≈|¡ΣM}$# ’n?tã 4’sAr& ö≅yδ  x ÷ 〈 ∩⊇∪ Internet Edition http://www. 55:26-7). Ox. Univ.imranhosein.Ansari Memorial Series 34 was. ‘Time’ existed when we did not Islam has taught that there was a time when mankind did not exist and that all of mankind was created as an act of divine grace at a moment in time. By Alfred Gu illau me. Islam has also taught that a time would come when everything would perish and only the divine countenance would remain. 16:89). the False Messiah. the implication is that it must explain those statements of the blessed Prophet (sallalahu ‘alaihi wa sallam) which are beyond normal human understanding. al-Nahl. Sīrat Rasūl Allah. Press. Tr. Consider the following verse: #—‘θä. Our purpose in this essay is to turn to the Qur’ān in an effort to locate the explanation of this enigmatic Hadīth concerning the 40-day lifespan (on earth) of Dajjāl. 1955 p.org . al-Rahmān.” (Ibn Ishaq. he replied: ‘A sheikh who has heard of your intended discussion and has come to listen to what you say. 221) Now. thus time pre-existed mankind. h ence time would continue to exist even when mankind no longer exists.’ So he entered with them.

the one true religion.imranhosein. In fact that godless age seeks to replace our natural sacred conception of time with a secular conception of time.e. renamed all twelve months of the year. from ‘January’ to Internet Edition http://www. for example.Ansari Memorial Series 35 “Has there not been over Man a long period of time when he was not a thing of which mention could be made (i. non-existent)?” (Qur’ān. Allah said. time possesses a reality that is independent of mankind. Islam has taught that mankind was originally created and placed in al-Jannah (paradise) in a dimension of time other than the biological time in which we are now located and in which we grow old. The implication is that while mankind possesses a reality that is dependent on time. al-Dahr.. What is the reality of time? Allah Most High has declared of Himself that He is time: Narrated Abu Hurairah : Allah’s Apostle said.org . and I am Dahr (Time). It thus seeks to corrupt our perception of time as well as our capacity to measure time in any other than a mechanical way. “The offspring of Adam abuse Dahr (Time). in My Hands are the night and the day!” (Sahīh Bukhāri) Sacred ‘time’ and the mode rn godless age It is a basic characteristic of the modern godless age that it uses every possible trick to try to destroy the harmonious natural link between time and life as ordained in Islam. 76:1) Secondly. The modern godless Euro-Christian and Euro-Jewish age has. And it was in consequence of an act of disobedience of a divine command that mankind was expelled from that dimension of time and placed temporarily in this dimension of time in which we now exist.

inconsequential and meaningless moment in time when the overwhelming majority of people are asleep.Ansari Memorial Series 36 ‘December’. while hapless February suffered the abiding embarrassment of being sometimes this (i.e. as it naturally does. with the excitement and the incomparable splendor and beauty of a slender new moon gracefully adorning the sky just after sunset.imranhosein. Internet Edition http://www. Instead. etc. fading light. and each hour into 60 equal parts called minutes. darknight and intense darkness.. A misplaced sense of convenience and a quest for the efficient exploitation of time for mundane purposes took precedence over that sacred precise passage of a day.org . etc.e. Some months were arbitrarily assigned 30 days. That did not occur by accident. moonlight. to the bright light of the day. the length of each month was arbitrarily determined by a European Pope. 28 days) and sometimes that (i. Rather. and to twilight. a day no longer ends with the spectacular and dramatic event of sunset. as in the passage from false dawn to true dawn. with the names of pagan European gods and goddesses. and all seven days of the week. A new month no longer begins and a previous month ends as nature has ordained.. 29 days). to sparkling early morning light. and others stuffed with 31. starlight. Rather a mechanical passage of time is now regulated through the entirely arbitrary division of a day and night into 24 equal parts called hours. Even a day is no longer divided into parts that bear some relationship to the movement of the sun. and then to the declining sun. It has nevertheless escaped the attention of modern Islamic scholarship. Also. from ‘Sunday’ to ‘Saturday’. it now ends at midnight and a new day consequently begins at that totally irrelevant.

consequently. about life beyond death and. Television and the rest of the news media are used to manipulate news and events in such wise as to imprison mankind in the tyranny of the ‘moment’. Yesterday fades away and no longer impacts on the consciousness. a mysteriously unfolding imperial agenda in the Holy Land. in the process. to cause us forget about death. as well as in the world at large.Ansari Memorial Series 37 Sacred time functioned as a strategically important system of signs and symbols beckoning the human soul to the world of the sacred. They are not even conscious of the movement of time in history. Internet Edition http://www. They cannot read and understand the movement of history. nor understand. Most people are hence reduced to living mindlessly. reduces and eventually destroys the mind’s capacity to ponder and reflect. Hence they cannot recognize. Nor can they anticipate a future that would add up to make a meaningful whole. Images and stories flash across the television screen with a rapidity that distorts. day-to-day and moment-to-moment. Sacred time thus helped us to produce sages. The secularization and consequent mechanization of time broke those links with the world of the sacred and confined the importance of time to its functional material worldly utility. It is also no accident that the cemeteries of modern cities are located far outside those cities and towns.imranhosein. about other dimensions of time.org . The entirely predictable consequence has been that people have lost the capacity to connect the past with the present. that a strange Euro-Christian and Euro-Jewish alliance has been pursuing for centuries. The hidden purpose is to imprison the mind and heart in the life of this world and. Tomorrow is but an extension of today’s fantasies.

Among the Signs of the Last Day as disclosed by Prophet Muhammad (peace and blessings of Allah be upon him) is that: “Time would move faster. a month would pass like a week.. Such hearts would not be bothered in the least with such things as Dhikr i. in pursuading so many in the world of Islam to slavishly imitate and follow that strange EuroChristian and Euro-Jewish alliance’s modern western civilization down into the proverbial lizard’s hole. and amazingly so. the ‘remembrance’ of Allah Most High. ‘Time’ and Signs of the Last Day True religion exists when ‘truth’ penetrates and then resides in the heart. That is the ultimate deception! Yet the modern age has mysteriously succeeded. The manner in which we measure the passage of time is a matter of great importance indeed since it reveals the kind of heart a person has. he shudders as an enchanting fragrance envelops Internet Edition http://www. a week like a day. and a preoccupation with the worldly life (Dunyah) taking exclusive possession of the heart. a day like an hour. so that a whole year would pass like a month.imranhosein.Ansari Memorial Series 38 That agenda is about to culminate with the Euro-Jewish State of Israel emerging as the third and last ruling State in the world. and with someone ruling the world from Jerusalem and declaring himself to be the true Messiah.e.org . and an hour like the amount of time it takes to kindle a fire. ” (Narrated by Anas ibn Malik and transmitted in the Sunan of Tirmīdhī) He explained that the perception of time moving faster would be in consequence of the ‘remembrance’ of Allah Most High (Dhikr) departing from the heart. What is ‘remembrance’? When a man visits in his heart the woman that he loves.

They will never be able to read and understand the passage of time or the movement of time in history. people would make business agreements with one another and scarcely anyone would fulfill h is trust”. The consequence of spiritual vacuum in the Last Age would be moral collapse to such an extent that: “. People would remark how intelligent.imranhosein. time would surely move slower and a believer would interact with the passage of time in life in a manner that would be meaningful and beneficial. . They will thus be taken for a ride and remain totally heedless of their pathetic state as they fall into a bottomless pit. Clearly ‘remembrance’ is only possible when there is true love.org . These hapless people who are imprisoned in a world of everfleeting time are paying the price of being further trapped in the fleeting moment and hence the ‘here’ and ‘now’. It happens every time! When he hears her name mentioned. it would be said that among such and such a tribe there is a trustworthy man. That is ‘remembrance’. the same thing happens. .Ansari Memorial Series 39 his heart. And so it is really when love of Allah Most High departs from the heart that ‘time’ moves faster and yet faster.” Internet Edition http://www. The spiritual vacuum and moral collapse would so incapacitate judgment as to render people incapable of distinguishing men of integrity from charlatans: “. Hence it follows that when sincere love for Allah Most High takes possession of the heart. excellent and resolute a man he is while (in fact) he would not have as much faith (in Allah) in his heart as a grain of a mustard seed.

indeed. external observation and rational enquiry. which would not be harmed by temptation as long as the heavens and earth endure. and the other. the market. the media. i. This is the age of secularism.org . it follows that this is the only world that really ‘exists’. and culminates by ‘denying Him’! When knowledge is secularized it leads to the belief that knowledge comes from only one source.) There can be no doubt whatsoever that this so-called age of ‘progress’ is.) The blessed Prophet also warned that such would be a time of great betrayals in which: “Temptations would be presented to men’s hearts as a reed mat is woven stick by stick. The dining room. the acceptance. incapable of recognizing what is reputable. the economy.. The implication of the adoption of this epistemology is the inevitable conclusion that since this material world is the only world we can ever ‘know’ in this way. Secularism begins by ‘excluding God’.e. or rejecting what is disreputable. Even the state is secular.” (Narrated by Hudhaifa and transmitted in the Sahīh of Muslim.e.imranhosein. and any heart which is imp regnated by them wou ld have a black mark put in it . Thus it is secularism leads to materialism. the age when these signs of the Last Day have appeared. sports. Internet Edition http://www. and so too politics. but being enveloped by its passion. i. The result would be that hearts would be of two kinds: one. for all practical purposes. education. and entertainment. white like a white stone. black and dust-colored like a vessel which is upset.. living room and even bedroom are today also secularized. that there is no reality beyond material reality.Ansari Memorial Series 40 (Both quotes above taken from a Had īth narrated by Hudhaifa and transmitted in the Sahīh o f Bukhāri as well as Muslim.

and great betrayals since the moral foundations of society cannot be sustained without the spiritual heart of religion. How a person counts the passage of time determines who he is! “Tell me how you count the passing years and I will tell you who you are!” Omar Khayyam lamented the passage of the years: “Whether in Nishapur or in Babylon.imranhosein. The integration of life with ‘time’ The counting of the passage of years is a matter of great import. that there are no other dimensions of time other than this world of time in which we exist. Angels. for example. and no other world exists other than this. That heart can neither be built. to interact positively and harmoniously with her passing years. The leaves of life keep falling one by one!” (Rubaiyyat) But the passage of time provokes a quite different response in the heart which possesses faith in Allah Most High. Whether the cup with sweet or bitter run. godlessness. nor sustained. to greed. promiscuity. oppression.org .Ansari Memorial Series 41 and hence. naturally so. Materialism has led. without belief in transcendental verities (such as God. and in a life that is positively integrated with the movement of time! It provides a means for the believing woman. Internet Edition http://www. Even the passage of life through time can easily become meaningless when no other time exists than ‘here’ and ‘now’. The wine of life keeps oozing drop by drop. heaven and hell) that exist in a world beyond the material world. lies. injustice.

Yāsīn. She was a miracle to behold. to say goodbye.she walked . The world gazed in wonder at her beauty and from their lips came the words: Subhan Allah! The singers sang of her. And this. Wrinkles appeared around her eyes and here and there a strand of her hair turned to grey.org .she danced.she laughed . Everyone took her in their loving arms. Everyone adored her. the poets composed verses about her.Ansari Memorial Series 42 Anyone with a personality that is sufficiently developed aesthetically to appreciate beauty would agree that nothing in the heavens above can compare in beauty with the sight of the new crescent moon and star joined together in an enchanting embrace. Internet Edition http://www. Thus it is that when a baby-girl was born it was as though a new moon had appeared in the sky and that a new world had come into being. And then autumn overtook her as the green leaves of her life began to turn to brown. was a miracle to behold. She crawled . She had narry a care in the world as she playfully traversed the springtime of her childhood and youth. also. 36:39) and she made ready to gracefully fold her tent. The passage of a new lunar month in the sky above symbolizes the passage of life itself. and to disappear into the darkness of the night.imranhosein.she played . Then she blushed with shyness as she welcomed her summertime when she bloomed and blossomed into a woman more beautiful than a raindrop on a rainbow that falls gently upon a rose petal. Finally her winter arrived when the moon returned like an old dry withered branch of a date palm (Qur’ān.she sang .

When she had her season of spring she thanked Him for it. She never defied the passage of time. there were no regrets in parting from the only world she had ever known. And so she aged gracefully. And when the time came for the angel of death to take her away. and Internet Edition http://www. 14:7).Ansari Memorial Series 43 But she was so full of gratitude to Allah Most High all through the journey of life through time. She had no sorrow over the arrival of autumn or winter.imranhosein. She did not sigh! She did not share Indian Emperor Bahadur Shah Zafar’s lament: ‘Umr daraz maang layay thay char din. Ibrāhīm. The older she grew the more beauty she radiated – an external expression of inner beauty. Two (of the four) have gone in wishing and the other two in waiting!] Rather. when it was time for the moon to disappear into the darkness of the sky and for the dark night to envelop the world. Do arzoo main kat gayay thay. She was proud of her grey hairs when they began to mingle with the natural color of her hair. She wanted to leave this world with gratitude to Allah in her heart because He had promised those who so thanked him that He would bestow on them an increase of bounty and favors (Qur’ān.org . do intizar main! [Fro m the ‘chest of drawers’ of lifespans. I sought and obtained (a lifespan of) four days. and so too her summer and then her autumn and finally her winter. such a believing woman was ever ready to travel on in time to new worlds of time. Not for anything that the world could offer did she ever wish to return to her spring or summer for she loved her autumn and her winter just as much.

And that is by far the most important thing that we argue in this chapter.e. It does not represent the totality of time.. and then placing upon the enquirer the onus of gathering those pearls and stringing them together as in a necklace. is provided to us that we might measure the passage of our own individual and collective sojourn on earth. we simultaneously enhance our capacity to understand the Last Age as it unfolds in the last stage of the historical process. We have made a Internet Edition http://www. My distinguished teacher of blessed memory. ‘Time’ in the Qur’ān Allah Most Wise has taught the subject of ‘time’ by scattering pearls of ‘time’ here and there in the Holy Qur’ān and in the life and words of the blessed Messenger of Allah (sallalahu ‘alaihi wa sallam).org . i. in our perception of time and capacity to grasp and understand time as it unfolds in our lives as well as in the external world. Whoever lives in harmony with time lives in harmony with his Lord and Creator! Whoever can penetrate time beyond the ‘here and now’ can read and understand the signs of Allah and the signs of the Last Day as they unfold in the movement of history. It is a test and trial. As we grow in time. Maulāna Dr Muhammad Fadlur Rahman Ansāri (rahimahullah) described that ‘necklace’ as the ‘system of meaning’ of the subject.imranhosein.Ansari Memorial Series 44 so she never disrespected Allah Most High – because He is time. The dimension in which we measure the passage of time with days and nights and the seasons of our life as well as the seasons of nature. Rather it constitutes the foundation for our growth into other dimensions of time described in the Qur’ān.

$tΒuρ 4 ã÷δ¤$!$# Ý y “And they say: What is there but our life in this world? We shall die and we live and nothing but Time (al-Dahr) can destroy us.Ansari Memorial Series 45 humble attempt in this very important section of this chapter to not only locate some of those pearls of ‘time’ in the Qur’ān but to also try to string them together as a necklace. is lent on interest. Everything and everyone would perish and pass away because they would be ‘destroyed’ by ‘Time’: ω) $uΖä3Ï=÷κç‰ $tΒuρ $u‹øtwΥuρ NθßϑtΡ $u‹Ρ‘‰9$# $uΖè?$uŠxm āωÎ) }‘Ïδ $tΒ (#θä9$s%uρ  ā Î ! ß ÷ 〈 ∩⊄⊆∪ tβθ‘Ζàtƒ āωÎ) öΝèδ ÷βÎ) ( AΟù=Ïæ ôÏΒ 7Ï9¨x‹Î/ Μçλm.imranhosein.” (Qur’ān. 45:24) Modern godless western civilization which recognizes no reality beyond material reality. The Arabs considered ‘Time’ (al-Dahr) to be the ultimate reality.org . Time has become a commodity that can be traded. for example. in My Hands are the night and the day!' “ (Sahīh Bukhāri) Internet Edition http://www. has declared that ‘time is money’. But of that they have no knowledge: they engage in mere conjecture. and I am Dahr (Time). 'The offspring of Adam abuse Dahr (Time). bought and sold. They believed ‘time’ to be the only thing that survived. al-Jāthiyah. the time value of money is expressed in interest payments. Whenever money. Allah Most High responded (in a Hadīth al-Qudsi) by declaring that He Himself is time (al-Dahr): “Narrated Abu Hurairah: A llah's Apostle said. Allah said.

is relative in nature – i. relative to Allah’s ‘absolute’ time. as we know it.org . the further implication is that time. Nowise did Allah create this but in truth and righteousness.imranhosein.e.” (Qur’ān. ‘months’.Ansari Memorial Series 46 When Allah Most High declares that He is time the implication is that there is such a thing as absolute time.e. i. that time that exists independently and is not conditioned by other than itself.. Serial time is real. Yūnus. (Thus) doth He explain his Signs in detail for those who understand. ‘nights’. It is not to be considered as an illusion or a thing that is unreal: 4 Èd.e. The Qur’ān explains that serial time is just the beginning of time and has been provided for purposes which are utilitarian i.n=yz $tΒ 4 z>$|¡Åsø9#uρ tÏΖÅb¡9$# yŠy‰tã (#θßϑn=÷ètFÏ9 ø ā Ï $ tΑ—$sΨtΒ …çνu‘£‰s%uρ #Y‘θçΡ uyϑs)ø9$#uρ $u‹ÅÊ }§ôϑ¤±9$# Ÿ≅yèy_ “Ï%©!$# uθèδ  Î [! 〈 ∩∈∪ tβθßϑn=÷ètƒ 5Θöθs)Ï9 ÏM≈tƒFψ$# ã≅Å_Áx ム“It is He Who made the sun to be a shining glory and the moon to be a light (of beauty) and measured out stages for her: that ye might know the number of years and the count (of time).. i.. in which measurement is done through the counting of ‘days’.e. 10:5) Internet Edition http://www. ‘weeks’. ‘years’. may be described as serial time. etc. the conception of time that is grounded in the alternation of night and day... so that people may have a means of counting the passage of years and of measuring time in their own mundane temporal world. Time as we know it.ys9$$Î/ ωÎ) y79¨sŒ ª!$# t. And when He goes on to point out that “in My Hands are the night and the day”.

17:12) The Qur’ān goes on to reveal that between ‘serial’ and ‘absolute’ time there exists seven different worlds of time described as seven Samāwāt (that are usually erroneously translated as seven heavens): ’n<Î) #“uθGó™$# §ΝèO $YèŠÏϑy_ Úö‘F{$# ’Îû $¨Β Νä3s9 t. moreover His design comprehended the sky for He gave order and perfect ion to the seven cosmic stratas (samawat).uρ 4 z>$|¡Ïtù:$#uρ “We have made the Night and the Day as two (of Our) Signs: the Sign of the Night have We made obscure while the Sign of the day We have made to enlighten you.n=yz “Ï%©!$# uθèδ  t Ç 〈 ∩⊄∪ ΛÏ=tæ óx« Èe≅ä3/ uθδuρ 4 .org .Ansari Memorial Series 47 tÏΖÅb¡9$# yŠy‰tã (#θßϑn=÷ètG9uρ óΟä3În/§‘ ÏiΒ WξôÒsù (#θäótGö.imranhosein. and all things have We explained in detail. that ye may seek Bounty from your Lord and that ye may know the number and count of the years.tGÏj9 ZοuŽÅÇö7ãΒ Í‘$pκ¨]9$# Ï sπƒ#u !$uΖù=yèy_uρ ≅ø‹©9$# sπtƒ#u !$tΡöθysyϑù ( ÷tGtƒ#u u‘$pκ¨]9$#uρ Ÿ≅ø‹©9$# $uΖù=yèy_uρ  t È s È 〈 ∩⊇⊄∪ WξŠÅÁø s? çµ≈sΨù=¢Ásù &óx« ¨≅ä. (Qur’ān. 2:29) Internet Edition http://www.” (Qur’ān.N¨uθ≈yϑy™ yìö7y™ £ßγ1§θ|¡sù Ï!$yϑ¡¡9$# × > Î è “It is He who hath created for you all things that are on earth. Banū Isrāīl. and of all things he hath perfect knowledge. al-Baqarah.

ù=sƒù:$# Çtã $¨Ζä.” (Qur’ān. al-M’u minūn.←!#usÛ yìö7y™ óΟä3s%öθsù $sΨø)n=yz ô‰s)s9uρ  t È Í 〈 ∩⊇∠∪ “And We have made above you seven tarāiq (tracts or celestial orbits). Most Forgiving!” (Qur’ān.imranhosein. and yet ye understand not how they declare His glory! Verily He is Oft.Í#Ï ≈xî . $tΒuρ t. 17:44) .org . al-M’u minūn. 23:17) 〈 ∩∇∉∪ ËΛÏàyèø9$# ¸èø9$# >u‘ρ Æì7¡9$# ÏN¨uθ≈yϑ¡¡9$# >§‘ tΒ ö≅è%  Ä öy u ö¡ Say: “Who is the Lord of the seven heavens and the Lord of the Throne (of Glory) Supreme?” (Qur’ān. and We are never unmindful of (Our) Creation. 23:86) Internet Edition http://www. Banū Isrāīl.Forbearing. …çµ‾ΡÎ) 3 öΝßγys‹Î6ó¡n@ tβθßγs)ø s? āω Å3≈s9uρ Ïνω÷Κut¿2 ßxÎm7|¡ç„ āωÎ) 〈 ∩⊆⊆∪ #Y‘θà xî $¸ϑŠÏ=xm “The seven cosmic stratas (samawat) and the earth and all beings therein declare His glory: there is not a thing but celebrates His praise.Ansari Memorial Series 48 >óx« ÏiΒ βÎ)uρ 4 £ÎκŽÏù tΒuρ ÞÚö‘F{$#uρ ìö7¡¡9$# ßN¨uθ≈uΚ¡¡9$# ã&s! ßxÎm6|¡è@  ß tβ%x.

N#uθ≈yϑy™ yìö7y™ £ßγ9ŸÒs)sù  > Èe r “So He co mp leted them as seven cosmic stratas (samawat) in two Days and He assigned to each heaven its duty and command. 4’n?tã ©!$# ¨βr& (#ûθçΗs>÷ètFÏ9 £åκs]÷t/ x © 〈 ∩⊇⊄∪ $NΗø>Ïã >óx« “Allah is He Who created seven cosmic stratas (samawat) and of the earth a similar number (i.N¨uθ≈oÿxœ yìö6y™ t.n=yz “Ï%©!$# ª!$#  $ t Èe≅ä3Î/ Þ%tnr& ô‰s% !$# ¨βr&uρ ֍ƒÏ‰s% &óx« Èe≅ä.” (Qur’ān. Such is the Decree of (Him) the Exalted in Might Full o f knowledge. al-Talāq.n=yz “Ï%©!$#  È s 〈 ∩⊂∪ 9‘θäÜèù ÏΒ 3“u? ö≅yδ uŽ|Ç7ø9$# ÆìÅ_ö‘$sù ( .ù=yz ’Îû 3“u? $¨Β ( $]%$t7ÏÛ .” (Qur’ān.Ansari Memorial Series 49 ㍃ωø)s? y7Ï9¨sŒ 4 $Zàø Ïmuρ yxŠÎ6≈|Áyϑ/ $u‹÷Ρ‘‰9$# u!$yϑ¡¡9$# $¨Ζ§ƒy—uρ 4 $yδuøΒr& Î 〈 ∩⊇⊄∪ ÉΟŠÏ=yèø9$# Í“ƒÍ“yèø9$# !$yϑy™ ≅ä.e.org . And We adorned the lower heaven with lights and (provided it) with guard.N¨uθ≈yϑy™ yìö7y™ t. 41:12) Þ÷ö∆F{# ãΑ¨”t∴tGƒ £ßγn=÷WÏΒ ÇÚö‘F{$# zÏΒuρ .. ’Îû 4‘xm÷ρ&uρ È÷tΒöθtƒ ’Îû .Nâθ≈x s? ÏΒ s t $ Internet Edition http://www. Through the midst of them (all) descends His Co mmand: that ye may know that Allah has power over all things and that Allah comprehends all things in (His) Knowledge.imranhosein. Fussilāt. seven stratas of the earth). 65:12) Ç≈uΗ÷q§9$# .

when a cloud passed above them. no want of proportion wilt thou see in the Creation of (Allah) Most Gracious.org . so turn thy vision again: Seest thou any flaw?” (Qur’ān. He said: And mu zn? They said: And muzn. But they are not heavens at all! Rather they should be recognized as seven different worlds of space and time that stand inbetween earth and Allah Most High on His Summit-Throne (al-‘Arsh). Abū Daūd said: I am not quite confident about the word anan. He said: And anan? They said: And anan. The Apostle of Allah (peace be upon him) looked at it and said: What do you call this? They said: Sahab. (#÷ρus? óΟs9r&  y “See ye not how Allah has created the seven cosmic stratas (samawat) one above another?” (Qur’ān.N¨uθ≈yϑy™ yìö7™ ª!$# t. 67:3) 〈 ∩⊇∈∪ $]%$t7ÏÛ . He asked: Do you know the distance between the Samā (sky) and Earth? They replied: We do Internet Edition http://www.Ansari Memorial Series 50 “He Who created the seven cosmic stratas (samawat) one above another. Prophet Muhammad (peace and blessings of Allah Most High be upon him) made mention of this in the following Hadīth: Narrated al-‘Abbās ibn ‘Abd al-Muttalib : “I was sitting in al-Batha with a company among whom the Apostle of Allah (peace be upon him) was sitting. and placed “ ” (therein) a Light of Splendor? (Qur’ān. al-Mulk.imranhosein. 78:12-3) These seven firm bodies are usually recognized as seven ‘heavens’. al-Naba.n=yz y#ø‹x. Nūh. 71:15) 〈 ∩⊇⊂∪ %[`$¨δρ %[`#uŽÅ€ $uΖ=yèy_uρ ∩⊇⊄∪ #YŠ#y‰Ï© $Yèö7y™ öΝä3s%öθsù $uΖøŠt⊥t/uρ  u ù And (have We not) built over you the seven firm (bodies).

org . the distance between whose surface and bottom is like that between one Samā and the next. The Qur’ān commenced Sūrah alFātihah with a description of Allah Most High as Rab al-Ālamīn (i. the Blessed and the Exalted. the Lord-God of all the seven worlds): 〈 ∩⊄∪ tÏϑn=≈yèø9$# Éb>u‘ ¬! ߉ôϑysø9$#  “Praise be to Allah.Ansari Memorial Series 51 not know. Then Allah. 1:2) What this implies is that in the same way that Allah Most High is Rab (Lord-God) to humankind in this Ālam. Above the seventh Samā there is a sea. is above that. al-Fāt ihah. or seventy-three years. …çµ‾ΡÎ) 3 öΝßγys‹Î6ó¡n@ tβθßγs)ø s? āω Å3≈s9uρ Ïνω÷Κut¿2 ßxÎm7|¡ç„ āωÎ) 〈 ∩⊆⊆∪ #Y‘θà xî $¸ϑŠÏ=xm Internet Edition http://www. so too is He Rab to those who are located in all the other Ālamūn (plural of Ālam) and who are also supposed to worship Him: >óx« ÏiΒ βÎ)uρ 4 £ÎκŽÏù tΒuρ ÞÚö‘F{$#uρ ìö7¡¡9$# ßN¨uθ≈uΚ¡¡9$# ã&s! ßxÎm6|¡è@  ß tβ%x. seventytwo.” (Abū Daūd) It would appear that a different Ālam (world or cosmos) exists in each of these seven Samāwāt. He then said: The distance between them is seventy-one.imranhosein..e. The Samā which is above it is at a similar distance (going on untill he counted seven Samāwāt). Above that there are eight mountain goats the distance between whose hoofs and haunches is like the distance between one Samā and the next.” (Qur’ān. the Lord-God of (all) the worlds.

For example it makes mention of a world (Ālam) with a dimension of time in which: • A ‘day’ is like fifty thousand years: Å¡÷Ηs~ …çνâ‘#y‰ø)ÏΒ β%x. 70:4) And it makes mention of a second world (Ālam) with a dimension of time in which: • A ‘day’ is like a thousand years: $—Βöθtƒ āχÎ)uρ 4 …çνy‰ôãuρ !$# y#=øƒä† s9uρ >#x‹yèø9$$Î/ y7tΡθè=Åf÷ètGó¡o„uρ  ª Ï É 〈 ∩⊆∠∪ šχρ‘‰ãès? $£ϑÏiΒ 7πuΖy™ É#ø9r(x.org .imranhosein. al-Isrā.Ansari Memorial Series 52 “The seven cosmic stratas (samawat) and the earth. y7În/u‘ y‰ΨÏã Internet Edition http://www. 17:44) The Qur’ān actually identifies these seven worlds as different dimensions of space and time. and all beings therein. al. Most Forgiving! (Qur’ān.M’ārij.” (Qu r’ān. 5Θöθtƒ ’Îû µø‹s9Î) ßyρ”9$#uρ èπx6Í×‾≈n=yϑø9$# ßl÷ès?  t t Ï ã 〈 ∩⊆∪ 7πuΖy™ y#ø9r& “The angels and the Spirit ascend unto Him in a Day the measure whereof is (as) fifty thousand years. declare His glory: there is not a thing but celebrates His praise. and yet ye understand not how they declare His glory! Verily He is Oft-Forbearing.

Ansari Memorial Series 53 “Yet they ask thee to hasten on the Punishment! But Allah will not fail in His promise.org .” (Qur’ān. They had actually slept for three hundred years and yet felt that they had tarried for a day or part of a day: ¢ΟèO ∩⊇⊇∪ #YŠy‰tã šÏΖÅ™ É#ôγs3ø9$# ’Îû öΝÎγÏΡ#sŒ#u #’n?tã $sΨö/uŽ|Øsù  〈 ∩⊇⊄∪ #Y‰tΒr& (#ûθèWÎ6s9 $yϑÏ9 4|Âômr& È÷t/÷“Ïtù:$# ‘“r& zΟn=÷èuΖÏ9 öΝßγ≈uΖ÷Vyèt/ Internet Edition http://www. 32:5) • A day is like three hundred years In Sūrah al-Kahf of the Qur’ān. Verily a day in the sight of thy Lord is like a thousand years of your reckoning.” (Qur’ān. 22:47) Θöθƒ ’Îû µø‹9Î) ßlãètƒ ¢ΟO ÇÚö‘F{$# ’n<Î) Ï$yϑ¡¡9$# š∅ÏΒ uøΒ{$# ãÎn/y‰ãƒ  5 t Ï s ÷ è ! F 〈 ∩∈∪ tβρ‘‰ès? $£ϑΒ 7πuΖy™ y#ø9r& ÿ…çνâ‘#y‰ø)ÏΒ tβ%x. He then raised them to wakefulness in order to determine which of them would be able to accurately assess the period of time that they had tarried in the cave.imranhosein. ã Ïi “He rules (all) affairs fro m the heavens to the earth: in the end will (all affairs) go up to Him on a day the measure whereof will be (as) a thousand years of your reckoning. the supreme importance of time in relation to the subject of Dajjāl was dramatically emphasized when Allah Most High declared that He caused the young men to remain in the cave for many years. al-Hajj. al-Sajda.

” (Qur’ān. . .Ansari Memorial Series 54 “And thereupon We veiled their ears in the cave for many a year. We raised them up (from sleep) that they might question each other.imranhosein. 18:19) 〈 ∩⊄∈∪ $Yèó¡Ï@ (#ρߊ#yŠø—#uρ šÏΖÅ™ 7πs($ÏΒ y]≈n=rO óΟÎγÏ ôγ. al-Kahf. . al-Kahf. “How long have ye stayed (here)?” They said.” (At length) they (all) said “Allah (alone) knows best how long ye have stayed here . “We have stayed (perhaps) a day or part of a day. could discern spiritually that the passage of time in the cave perhaps exceeded that which was suggested by some of their companions.” (Qur’ān. óΟçFø[Î6s9 Ν2 öΝåκ÷]ÏiΒ ×≅Í←$s% tΑ$s% 4 ΝæηuΖ÷t/ (#θä9u!$|¡tGuŠÏ9 óΟßγ≈sΨ÷Wyèt/ y7Ï9¨x‹Ÿ2uρ  ö Ÿ ! ö Such (being their state). . . Indeed some people suggested that the youths had slept in the cave for as long a Internet Edition http://www. . 18:25) Some of the young men responded that they had stayed in the cave for just a day or part of a day. and then We awakened them. ’Îû (#θèWÎ6s9uρ  $ x “So they stayed in their Cave three hundred years and (some) add nine (more). however.org . al-Kahf. Others. 18:11-12) $yϑÎ/ ÞΟn=ôãr& Νä3/u‘ (#θä9$s% 4 5Θöθtƒ uÙ÷è/ ÷ρr& $—Βöθtƒ $uΖø[Î7s9 (#θä9$s% ( óΟçFø[Î6s9 ö š t 〈 . (and we did all this) so that We might mark out (to the world) which of the two points of view showed a better comprehension of the time-span during which they had remained in that state. (they were thus cut off from the outside world). One of them asked. .” (Qur’ān.

after (this) its death?” but Allah caused him to die for a hundred years. “Nay.e. Internet Edition http://www. “How shall Allah bring it (ever) to life. “(Perhaps) a day or part of a day. His response was “a day or part of a day”: ’n<Î) öÝàΡ$#uρ ( ÷µ¨Ζ¡tFtƒ öΝs9 y7Î/#uŽŸ°uρ y7ÏΒ$yèsÛ 4’n<Î) öÝàΡ$$sù 5Θ$tã sπs($ÏΒ 4 | MVÎ7©9 ≅t/ tΑ$s% ( 5Θθƒ uÙ÷èt/ ÷ρr& $—Βöθtƒ M÷VÎ7s9 tΑ$s% ( |M÷VÎ7s9 öΝŸ2 tΑ$s% | ÷ ö t à ( …çµsVyèt/ ΝèO 5Θ$tã sπs($ÏΒ ª!$# çµs?$tΒr'sù ( $yγÏ?öθtΒ y‰÷èt/ ª!$# ÏνÉ‹≈yδ Ç‘ósム§ ’‾Τr& Α$s% $yγÏ©ρáã 4’n?tã îπtƒÍρ%s{ }‘Ïδuρ 7πtƒös% 4’n?tã §tΒ “É‹©9$%x.org . Whereupon Allah caused him to die (metaphorically) for a hundred years and then revived him to ask him how long he had tarried there.” He responded. ÷ρr&  4 t ã y#ø‹Ÿ2 ÏΘ$sàÏèø9$# ’n<Î) öÝàΡ$#uρ ( Ĩ$¨Ψ=Ïj9 Zπtƒ#u y7n=yèôfuΖÏ9uρ x8Í‘$yϑÏm !# ¨βr& ãΝn=ôãr& tΑ$s% …çµs9 št7s? $£ϑn=sù 4 $Vϑóss9 $yδθÝ¡õ3tΡ §ΝèO $yδã”ų⊥çΡ © $ ¨ 〈 ∩⊄∈∪ ֍ƒÏ‰s% &óx« Èe≅à2 4’n?tã Or (take) the similitude of one who passed by a town. thou hast tarried thus a hundred years. Jerusalem) and wondered skeptically how could Allah Most High revive that ‘town’. all in ru ins to its roofs. He asked. then raised him up (again). • A day is like a hundred years: The Qur’ān has also described the event in which a man passed by a ‘town’ that was lying in ruins (i. “How long didst thou tarry (thus)?” He replied. He asked.imranhosein.Ansari Memorial Series 55 period of time as three hundred solar years (equivalent to 309 lunar years)..

Nâθ≈x s? ÏΒ He Who created the seven cosmic stratas (samawat) one beside another. But the Qur’ān gives a vivid description of two Internet Edition http://www. 2:259). al-Mulk. so turn thy vision again: Seest thou any flaw?” (Qur’ān. and look at thy donkey. so too did the traveler have the consciousness of having tarried for just a day or part of a day. how We bring them together and clothe them with flesh. they show no signs of age. 67:3) There is a remarkable description of the proximity of different dimensions of time right here on earth in the same passage of the Qur’ān quoted above (Qur’ān.org .n=yz “Ï%©!$#  〈 ∩⊂∪ 9‘θäÜèù ÏΒ 3“us? ö≅yδ uŽ|Çt7ø9$# ÆìÅ_ö‘$$sù ( . And that We may make of thee a sign unto the people. The traveler was put to death (sleep is a form of death) for a hundred years and then revived to consciousness. al-Baqarah.imranhosein.ù=yz ’Îû 3“us? $¨Β ( $]%$t7ÏÛ . Look fu rther at the bones.N¨uθ≈yϑy™ yìö7y™ t.” When this was shown clearly to him. al-Baqarah. As with the youth.” (Qur’ān. he said: “I know that Allah hath power over all things.Ansari Memorial Series 56 but look at thy food and thy drink. 2:259) The seven different dimensions of space and time appear to exist alongside each other rather than a second beginning where the first ends: Ç≈uΗ÷q§9$# È. no want of proportion wilt thou see in the Creation of (Allah) Most Gracious. in which Allah Most High makes mention of the traveler who passed by Jerusalem after the Babylonian destruction and who could not conceive of the dead city ever being revived to life.

the food which was preserved in another dimension of time remained fresh even after a hundred years. Consider the following verse of the Qur’ān: Internet Edition http://www. and how unseen Jinn can also be constantly present all around us. morning and evenings. The lesson from this narrative is that both dimensions of time exist side by side right here on earth! We witness exactly the same phenomenon in the next chapter of this book in the story of the young men who were put to sleep in the cave and who slept for three hundred years. Hence it is that we cannot see them. i. In the first dimension of time their bodies kept on rolling to the left and to the right in synchrony with the movement of the sun. and of the food in another. Different dimensions of time and of space can all be located Tibāqa. starved to death.Ansari Memorial Series 57 different dimensions of time existing beside each other on earth when it described the fate of the donkey in one dimension of time. i.e.imranhosein. and the body decomposed until even the bones had crumbled to dust. They are present around us while yet not present in the same dimension of space and time in which we exist. We can now understand how unseen recording angels who exist in a different dimension of space and time can be constantly present on both our shoulders as we live here on earth.. In the second dimension of time their bodies displayed no visible signs of biological growth and ageing despite the passage of three hundred years. While the donkey.org . together or alongside each other. in our dimension of time. Our analysis of that story indicates that their bodies were located simultaneously in two dimensions of time during their long sleep in the cave.e..

Internet Edition http://www.Ansari Memorial Series 58 zÏiΒ Νä3÷ƒuθt/r& ylu÷zr& !$yϑx. in the same manner as he got your parents out of the Garden.e.imranhosein.org . was also preserved in a second world of time in which it remained fresh despite the passage of three hundred years. while still located in this world of time. (Qur’ān: al-‘Arāf. In other words. to expose their shame: for he and his tribe watch you from a place where ye cannot see them (i. The same thing occurred in the case of the young men in the cave as described in Sūrah al-Kahf. The food. stripping them of their raiment. And the same travel or passage through different worlds of time occurred in the Isrā and M’irāj of Prophet Muhammad (sallalahu ‘alaihi wa sallam). they observe you from a dimension of space and time beyond your observation – hence from an unseen world): We made the Ev il Ones friends (only) to those without Faith.. continuous travel or passage between two worlds of time occurred in this event. ß≈sÜø‹¤±9$# ãΝà6¨Ψt⊥ÏFø tƒ Ÿω tΠyŠ#u ûÉ_t6≈tƒ  uθèδ öΝä31utƒ …çµ‾ΡÎ) 3 !$yϑÎκÌE¨uöθy™ $yϑßγtƒÎŽãÏ9 $yϑåκy$t7Ï9 $yϑåκ÷]tã äíÍ”∴tƒ Ïπ¨Ζyfø9$# tÏ%©#Ï9 u!$u‹9÷ρr& tÏÜ≈uŠ¤±9$# $uΖù=yèy_ $‾ΡÎ) 3 öΝåκtΞ÷ρus? Ÿω ß]ø‹xm ôÏΒ …çµè=‹Î6s%uρ Ï 〈 ∩⊄∠∪ tβθãΖÏΒ÷σムŸω O Ch ild ren of Adam! let not Satan seduce you. 7:27) The lesson from the above narrative pertaining to the ‘food’ and the ‘donkey’ extends beyond recognition of two worlds of time existing side by side right here on earth. Their bodies remained physically for three hundred years in the cave in this world of time while yet preserved in another world of time in which they never grew old.

Maulāna Dr. finally. The Cave in Sūrah al-Kahf also had to be located somewhere in or around the Holy Land. What this chapter suggests is that the evolution of time took place in its passage or movement through different Samawāt or worlds of Internet Edition http://www. namely Angels. the Son of Mary (peace and blessings of Allah Most High be upon them both). and so the miraculous event concerning the donkey and the food occurred in the Holy Land. Dr Ansāri and Evolutionary Time Our teacher of blessed memory.imranhosein. that the Prophet (sallalahu ‘alaihi wa sallam) had to be taken by Burāq to the Holy Land in order to be further transported into the Samāwāt. And when he returns from the Samawāt it should be in or around Jerusalem that he would descend. came into being. Hence the ‘town’ that was lying in ruins had to be Jerusalem. and a world of fire in which Jinn came into being. and. He consequently believed that ‘time’. like everything else in Allah’s creation. interpreted the divine guidance in much the same way as did Maulāna Jalāluddin Rūmī to explain that while all creation commenced with the command “Kun” (Be!) yet all created things proceeded to evolve through different stages in different worlds. it now seems clear that this phenomenon of travel between other dimensions of time and our time is possible.Ansari Memorial Series 59 In view of the fact. perhaps only in the Holy Land. He described a world of light in which beings of light. Muhammad Fadlur Rahmān Ansāri (1914 – 1974). a world of clay in which humankind emerged. It was from the Holy Land that Jesus.org . however. was raised into the Samawāt. evolved until it finally emerged in the form in which we perceive it now.

the levels of al-Amr and al-Khalq. (Hence the origination of the cosmos also took place as a result of Allah’s Command ‘Be’). Blessed is Allah the Rabb of the worlds (i.ù=sƒù:$# ã&s! Ÿωr& . Lo! His is al-Khalq and al-A mr. The quotation is taken from his two-volume masterpiece. . “The Orig inator of the heavens and the earth. al-Rabb: 〈 ∩∈⊆∪ ÏΗs>≈yèø9$# >u‘ ª!$# x8u‘$t6s? 3 ÷ö∆F{$#uρ ß. Here is a description of Maulāna’s Qur’anic cosmology in which time evolves. 7:54) Thus. And once we understand and accept that process the interpretation of the all-important Hadīth concerning Dajjāl’s lifespan on earth becomes possible. i. the Creation began with God’s Amr: …ã&s! ãΑθà)tƒ $yϑ‾ΡÎ*sù #X÷ö∆r& #|Ós% #sŒÎ)uρ ( Úö‘F{$#uρ ÏN¨uθ≈yϑ¡¡9$# ßìƒÏ‰t/  Ç 〈 ∩⊇⊇∠∪ ãβθä3uŠsù ä..3……  t  Þ “.e. …çµs9 Αθà)tƒ βr& $¸↔ø‹x© yŠ#u‘r& !#sŒÎ) ÿ…çνãøΒr& !$yϑ‾ΡÎ)  u t Internet Edition http://www. .Ansari Memorial Series 60 time..e.. i. al-Baqarah.” (Qur’ān. ‘The Qur’anic Foundations and Structure of Muslim Society’: “God’s relationship with the cosmos as its Creator emerges in the Qur’ān at two levels. He only says to it `Be' and it beco mes.e..org . evolving and perfecting.imranhosein. nourishing. and whensoever He decrees an affair (Amr). the entire cosmos). .” (Qur’ān. al-‘Arāf. — both established and united under that Attribute of God which relates to cherishing. . 2:117) 〈 ∩∇⊄∪ ãβθä3Šsù ä. .

wherein — like the evolutionary hypothesis in modern Science — we are led to the affirmation of the ‘Pri meval Atom’ as the starting point.H. and spacelessness-cumtimelessness. Beirut. intangibility (as opposed to the tangibility of matter). wherein the concept of the ‘First Created Light functioning as Nucleus’ has been projected.. Amr): ‘Be’! and it becomes.imranhosein. p. we arrive at the view of evolutionary creation. It is to the effect: “Jābir reports: I said ‘O Messenger of Allah! In form me about that which Allah created before all (other) things’. vol. 51). 12. the Almighty. in Al-Anwār al-Muhammadiyyah min Mawāhib al-Ludunniyah. He only says. Ismail al-Nabhāni.). 36:82) Hence the first stage in the creation of the cosmos should be affirmed in terms of ‘Beco ming’.e. We may also call it the stage of subtle existence.1. Allama A lusi (vide his classical Tafsir.Ansari Memorial Series 61 “His A mr (i. The unique position which he holds among all creatures has been unambiguously affirmed also in a Hadiīh reported by the Holy Prophet’s Co mpanion Jabir and upheld as authentic in Islamic history by eminent authorities.org . one of the classical Qur’an ic co mmentators. created before all (other) things the Light of thine Prophet through His Light . or.” (Quoted on the authority of muhaddith `Abd al-Razzāq [the eminent forerunner of Imā m al-Bukhāri and author of Al-Musannaf] by Allāma Yusuf b.” (Qur’ān.. Allah. by way of examp le. to it (by way of Command. among who m may be mentioned.. He replied: Verily. The Hadīth then Internet Edition http://www. Yasin. p. which functioned as the nucleus and out of which grew the entire cosmos through an evolutionary process — even as we find it mentioned in the Hadiīh quoted in the foregoing on page xiii (see below). law of bringing something into existence) is that when He intends a thing. Looking at the process of creation in the background of the concept of evolution projected explicit ly in the Qur’ān. 1310 A. the Rūh al-Ma’ani..

org . al-Baqarah. pre-earthly. or. among them. crystallizat ion. Ale ‘Imrān. 3:81. to proclaim the Covenant of Monotheism (Qur’ān. according to what we read in the Holy Book in plain terms. tangibility and quantitativeness: on the basis of a progressive crystallizat ion of the process of al-Khalq. Indeed. dimension of existence. and has continued. In other words. Similarly. and progressive increase in respect of concreteness. All this means that a Realm of Created Beings and Things became gradually established in respect of their essential or ideal nature. according to God’s Plan. in terms of progressive decrease in subtlety. transcendental. Thus. Then. which the lu minaries of Islam have named as the ‘Light of Muhammad’. the event of the ‘Covenant of the Prophets’ has been mentioned therein to have occurred in that stage of Creation (Qur’ān. This is what we understand from the Qur'ān as well as fro m Science. al-‘Arāf. and. — which proves the existence of the Prophets at that stage. 2:30-34). intangibility and qualitativeness. there existed the angels. which implies the creation of new objects fro m the existing materials. or. the jinn and the human beings in that pre-physical. different things appear in the Qur'ān to have emerged into dynamic existence at different stages of the evolutionary process. even in the first stage of creation. As for the nature of the evolutionary process. the angels and the jinn were there prior to the existence of the human beings. humanity was made to appear before God in her transcendental. But evolution was to continue.imranhosein. 7:172) — wh ich means that human beings existed at that stage of Creation. refinement. in the very nature of the case. it must have begun a progress towards more and more profound ‘expression’. it should be conceived. as the Holy Qur'ān testifies (Qur’ān.Ansari Memorial Series 62 proceeds to inform that the entire universe was created by God fro m that original created Light. d imension of existence. Ho wever Allah set a measure or scale of growth of all things: Internet Edition http://www.

al-Talāq. pp 16-17).N¨uθ≈yϑy™ yìö7y™ t. It therefore confirms an evolution of time through different dimensions of time. finally emerging in the Spatio-Temporal Order of Existence — the human beings. all accessible. each beyond the other.Nâθ≈x s? ÏΒ s t $ “He Who created the seven skies (hence seven different dimensions of space and time) layer after layer (or strata after strata.” (Qur’ān. The logical implication is that all creation evolved through different dimensions of time before finally emerging in the dimension of space and time in which we live and die. for instance. had to stay in the state they had acquired — the angels.n=yz “Ï%©!$#  È s 〈 ∩⊂∪ 9‘θäÜèù ÏΒ 3“u? ö≅yδ uŽ|Ç7ø9$# ÆìÅ_ö‘$sù ( . a scale of growth and maturity — which enshrines its destiny) for every thing.ù=yz ’Îû 3“u? $¨Β ( $]%$t7ÏÛ . 2. and all capable of impacting on life on earth: Ç≈uΗ÷q§9$# .Ansari Memorial Series 63 〈 ∩⊂∪ #Y‘ô‰s% &óx« Èe≅ä3Ï9 ª!$# Ÿ≅yèy_ ô‰s% …… “Allah has set a measure (or. The Qur’ān affirms the existence of seven different Samawāt that exist each beside the other. each Internet Edition http://www. while others had to continue their evolutionary journey. The Qur’anic cosmology presented above describes a process of evolutionary creation.org . 65:3) In consequence certain things that had emerged fro m potentiality into actuality. Vol. and this implies that seven different dimensions of time are all simultaneously present. (‘Qur’anic Foundations and Structure of Muslim Society’. for instance.imranhosein.

Ansari Memorial Series 64 merging perfectly with the other): no defect wilt thou see in the Creation of (Allah) Most Gracious.N¨uθ≈yϑy™ yìö7™ ª!$# t. 67:3) 〈 ∩⊇∈∪ $]%$t7ÏÛ . al-Inshiqāq. or evolution.” (Qur’ān.öŽyIs9 ∩⊇∇∪ “So I do call to witness the ruddy glow of Sunset.n=yz y#ø‹x.e.. Nuh.|¡‾@$# #sŒÎ) ͍yϑs)ø9$#uρ ∩⊇∠∪ t. 84:16-19) Every human being experiences in the phenomenon of true dreams – sometimes known as prophetic dreams – the passage.x ¤±9$$Î/ ãΝÅ¡ø%é& Iξsù  t 〈 ∩⊇∪ 9. fro m one dimension of space and time to another. Dreams that come true provide direct evidence that a transcendental world exists. The Night and its Homing..” (Qur’ān. Prophet Muhammad (sallalahu ‘alaihi wa sallam) declared of true dreams and visions (and this includes spiritual insight) that they would Internet Edition http://www. and then another. al-Mulk.y™uρ $tΒuρ È≅ø‹©9$#uρ ∩⊇∉∪ È..imranhosein. So turn thy vision again: seest thou any flaw?” (Qur’ān.t7sÛ tã $¸)t7sÛ ¨ãx. And the Moon in her Fullness: Ye shall surely travel fro m stratum to stratum (i.org . in the seven stratas of creation). (#÷ρus? óΟs9r&  y “Do you not see how Allah has created the seven cosmic stratas (samawat) layer after layer (or strata after strata one beyond the other) …. etc. of a created event through these different worlds. 71:15) Similarly the Qur’ān affirms that mankind passed through the same process of emergence (or evolution) through different dimensions of space and time until we emerged in this world: .

the process of creation of an event commences with the divine command be!. and every thing that occurs. the dreams of a believer will hardly fail to co me true. But they do something else. and hope takes in their place – hope for good in this life and in the next.” (Sahīh Bukhāri) The only possible way that one can explain the phenomenon of a true or prophetic dream is that events exist before they occur. All that appears in material ‘form’ were so ‘fashioned’ by Allah Most High that they might function as symbols (Āyāt) which would lead to. that we experience the phenomenon of a true or prophetic dream.org . Internet Edition http://www. When faith in Allah Most High enters into the heart then two things depart from the heart – namely fear and grief. In other words. and then passes through various dimensions of space and time until it culminates as an actual event in this world of space and time. There is a reality that is transcendental (or spiritual). and a dream of a believer is one of the forty-six parts of prophethood. and reveal. It is when that event is intercepted before it occurs in this world. their spiritual ‘substance’.Ansari Memorial Series 65 be the last surviving part of prophethood that would remain in the world after him. When the believer experiences continuous true dreams then hope is transformed into joy since they represent confirmation of the fulfillment of hope: “When the time (o f the end of the world) draws close. and the news of the event is communicated in the form of a dream. Spiritual ‘substance’ emerges in material ‘form’ in every thing that exists.imranhosein. Thus a true dream can only be explained if one accepts the existence of dimensions or worlds of space and time beyond that which we directly experience.

he would not have aged by as much as even a day. When Jesus returns to our dimension of time after more than 2000 years away from us.Ansari Memorial Series 66 And so. It might be more appropriate to conceive of all seven stratas with their different dimensions of space and time as overlapping each other or merging into each other. Rather we can do it every time we stand in worship to perform our Salāt (prayer).org . It subsequently emerges as material ‘form’. the event seen in a true predictive dream would be an event created by Allah Most High which first exists only in the dimension of spiritual ‘substance’. This explains both the miracle of the blessed Prophet’s Isrā and M’irāj when he traveled in a fleeting moment from Makkah to Jerusalem and through all seven transcendental worlds of space and time before returning to Makkah. One can step from one dimension of time into a second in a fleeting moment. It should be clear that we cannot locate the second sky or stratum physically at a point where the first sky or stratum ends. Nor would it require any movement in our space or our time to take that step. Sūrah al-Fātihah and the different worlds of time Internet Edition http://www.imranhosein. instead of a spatially vertical juxtaposition of the seven skies or strata. and the dream then becomes a reality. So one does not need a space-ship with which to travel for light years before exhausting one dimension of space and time and entering another. This may also explain the phenomenon of the ascension of Jesus (‘alaihi al-Salam) into the heavens and his eventual return to this dimension of space and time at that time when Dajjāl would have completed his mission. for that would place the second sky or stratum in the same dimension of space as the first.

“Didn't Allah say: O you who believe! Give your response to Allah (by obeying Him) and to His Apostle when he calls you?” (8. Praise be to Allah.. Dārimi and Bayhaqi) Narrated Alaqah ibn Sahar at-Tamīmi: A laqah came to the Apostle of Allah (may peace be upon him) and embraced Islam. His people said: We are told that your companion has brought much that is good.” (Muslim) Abū Hurayrah reported that the Prophet said: “By Him in whose hands is my soul. nor in the Zabūr. He then came back fro m him and passed some people who had a lunatic fettered in chains.” (Tirmīdhī. nor in the In jīl. Sūrah al-Fātihah) has been sent down in the Tauraat. “(It is).Ansari Memorial Series 67 The blessed Prophet declared of Sūrah al-Fātihah that it was the greatest Sūrah of the Qur’ān.e. “Shall I not teach you the most superior Sūrah in the Qur'ān?” He said. nor (elsewhere) in the Qur'ān. the Prophet called me but I did not respond to his call. Later I said. (i.24) He then asked.” (Sahīh Bukhāri) Abdullah Ibn 'Abbās reported that the Prophet said: “Rejoice in the two lights brought to you which have not been brought to any Prophet before you: al-Fatihah and the last verses of Sūrah al-Baqarah (2: 284-5). There was nothing in previously revealed scriptures that could compare with it.org . the Lord of the worlds.” He asked. Consider the following Ahādith: Narrated Abu Said Al Mualla: While I was praying. and that it could cure all illnesses. Have you Internet Edition http://www.imranhosein.” ( Tirmīdhi) 'Abd al-Malik Ibn 'Umay r reported that the Prophet said that “Sūrah alFātihah is a healing for every sickness.. “O A llah's Apostle! I was praying.e. nothing like it (i. Sūrah al-Fāt iha) which consists of seven off recited verses of the Magnificent Qur'ān which was given to me.

the co mpanions) then suggested to divide their earnings among themselves. maybe some of them might possess something (that can cure). “Our chief has been bitten by a snake (or stung by a scorpion) and we have tried everything but he has not benefited. they went to Allah’s Apostle and narrated the story.” The Prophet smiled thereupon. “How did you come to know that Sūrah al-Fātiha was recited as Ruqya?” Then he added. “You have done the right thing. They gave me one hundred sheep. I will not recite the Ruqya for you unless you fix fo r us some wages for it.” So. They paid them what they agreed to pay. but the one who performed the recitation said. Divide (what you have earned) and assign a share for me as well.Ansari Memorial Series 68 something with which you can cure him? I then recited Sūrah al-Fātihah and he was cured. “Do not divide them till we go to the Prophet and narrate the whole story to him. I then came to the Apostle of Allah (peace be upon him) and informed him of it. said in his other version: Did you say anything other than that? I said: No. The chief of that tribe was then bitten by a snake (or stung by a scorpion) and they tried their best to treat him but in vain. by Allah! I can recite a Ruqya. Musaddad. He said: Take it. but you have done so for a genuine one. Have you got anything (useful)?” One of them replied. They asked the latter to treat them as their guests but they refused.org . He asked: Is it only this? The narrator.imranhosein. Some of them (i. some accept it for a worthless chain.” They went to the group of the companions (of the Prophet) and said.” They agreed to pay them a flock of sheep. Allah’s Apostle asked. One of them then went and recited (Sūrah al-Fātihah): All the praises are for the Lord of the Worlds. showing no signs of sickness.e. for by my life. will you go to the people who are spending the night here. He got up and started walking. and wait for his order. So me of them said (to the others). “Nothing has benefited him. Internet Edition http://www. He then blew with his breath over the chief who was then healed as if he was released fro m shakles. “Yes.” (Sunan Abū Daūd) Narrated Abū Saīd: So me of the companions of the Prophet went on a journey untill they reached some of the Arab tribes (at night). but as you have refused to accept us as your guests.

000 years Internet Edition http://www. and the rest of the Raka’ah (or cycle of prayer) would be performed in that special divine presence. by the time he recites Āmīn. He would then be in the special presence of Allah Most High. This phenomenon constitutes the M’iraj of the believers. explains why the blessed Messenger of Allah (peace and blessings of Allah Most High be upon him) always recited each verse of Sūrah al-Fātihah separately and never joined two of its verses together in recitation.imranhosein. even while he is in Salāt. a day like 50. It also forces those who thought otherwise to now recognize the Basmallah as the first verse of Sūrah al-Fātihah and. he arrives spiritually at the ‘Arsh. consequently to further recognize the imperative of reciting it aloud in Salāt along with its other six Āyāt. through the seven dimensions of space and time and to deliver him/her spiritually to a special proximity with Allah Most High in a timeless world. Each of the seven Ayāt (verses) of Sūrah al-Fātihah can spiritually transport the worshipper through one of the seven Samawāt or dimensions of space and time until. is the above indicate that the seven Āyāt (verses) of Sūrah al-Fātihah have the capacity to spiritually transport the true servant of Allah. In other words.Ansari Memorial Series 69 (Sahīh Bukhāri) Our view. This. We may now conclude with the recognition of the following seven worlds or dimensions of time: 1. and Allah knows best.org . spiritual travel (M’irāj) commences at the very beginning of Salāt with the recitation of Sūrah al-Fātihah. perhaps.

Ansari Memorial Series 2. a day like 1000 years 3. a day like 300 years 4. a day like 100 years 5. a day like a year 6. a day like a month and 7. a day like a week.

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We are now at last in a position to examine the enigmatic Hadiīh concerning Dajjāl and his life-span on earth of ‘forty’ days.

Dajjāl’s Emergence in Time
No one can discern the subject of Dajjāl the false Messiah (AntiChrist) unless and until he succeeds in first comprehending the subject of ‘time’. This is because Prophet Muhammad (peace and blessings of Allah Most High be upon him) has clearly revealed ‘time’ to be at the very heart of Dajjāl’s mission since, “when he is released, he would live on
earth for forty days – ‘one day like a year’, ‘one day like a month’, ‘one day like a week’, and all his days (i.e., all the rest of his days) like your days’.” (Sahīh Muslim)

It should now be quite clear that Dajjāl passes through three different dimensions of space and time before he finally emerges in concrete form in our world where we would actually be able to see him. In our book entitled ‘Jerusalem in the Qur’ān’ we have located and explained where Dajjāl would be located on earth during these three periods of his life prior to that time when he would make his physical appearance in Jerusalem. But the further questions arise:

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how long would a day like a year be? how long would a day like a month be? how long would a day like a week be? Since different dimensions of space and time other than our own cannot be observed normally, there can be no precise mathematical formula through which we can measure ‘a day like a year’. Nor can we, through observation and rational effort, measure ‘a day like a month’ or ‘a day like a week’. But we can certainly recognize that the three periods of time in which Dajjāl traverses three different dimensions of time (a day like a year, a month, a week etc.) are such that the first is the longest, the second is shorter than the first, and the last is the shortest. The only way we can determine or recognize his passage
from the first to the second and finally to the third dimension of time, before he emerges in our world, is through his ‘footprints’. By that I mean that we have to carefully observe events as they emerge in the passage of history and then, with a careful use of the Ahadīth of the Prophet (sallalahu ‘alaihi wa
sallam), we will be able to recognize and even anticipate his movement from

‘day’ to ‘day’.

It is through the use of this method that we have come to the conclusion that we are now located at that moment in Dajjāl’s life on earth,
and in the historical process, when ‘a day like a month’ is about to end, and ‘a day like a week’ is about to commence.

When Dajjāl was located in a day like a year we observed that the island of Britain was his headquarters and that Britain became the ruling state in the world. Then we observed that when Dajjāl moved to a day like a month USA became his headquarters and USA succeeded Britain as the ruling state in the world. We would now be
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able to recognize when ‘a day like a month’ has ended and ‘a day like a week’ has begun when another state replaces USA as the ruling state in the world. This writer believes, at the time of this writing, that the EuroJewish State of Israel is poised to wage a war through which it would attempt to seize direct control over all the vast oil resources located in and around the River Euphrates (i.e., in Iran, Iraq, Saudi Arabia, Kuwait, the Gulf States, etc.). Britain and USA would, of course, assist Israel in that attack. Prophet Muhammad (sallalahu ‘alaihi wa sallam) had prophesied these wars (i.e., the British, and American wars on Iraq to seize control of Iraq’s oil, and the Israeli war that is about to take place) when he declared:
Narrated Abu Huraira: Allah’s Apostle said, “Soon the river Euphrates will uncover a treasure (like a mountain) of gold. Whoever is present at that time should not take anything of it.” Al-A'raj narrated fro m Abu Huraira that the Prophet said the same but he said, “It (Euphrates) would uncover a mountain of gold (under it ).” (Sahīh Bukhāri) Narrated Ubayy ibn Ka'b: I heard Allah's Apostle (peace be upon him) say, “The Euphrates would soon uncover a mountain of gold and when the people would hear of it they would flock towards it but the people who would possess that (treasure) (would say): If we allow these persons to take a piece of it they will take away the whole thing.” So they will fight and ninety-nine out of one hundred would be killed. Abu Kamil in his narration said: “I and Abu Ka'b stood under the shade of the battlement of Hassan.” (Sahīh Muslim)

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I believe that the massive deaths prophesied (99 out of every 100) in the war to gain control over that mountain of (black) gold uncovered by the River Euphrates can be understood in the tremendous number of deaths already estimated to have occurred in Iraq. However, I believe that it can better be understood in the context of the possible future use of such weapons of mass destruction as nuclear weapons. I believe that Israel would exploit the opportunity of that big war to expand its territory “fro m the river of Egypt to the river Euphrates” and would thus achieve its mythical Biblical frontiers. I expect at that time there would also be a concomitant collapse of the American dollar, economy and power to such an extent that Israel would replace USA as the ruling state in the world! After all, an Israeli nuclear attack to seize control of the oil that the blessed Prophet described as “a
mountain of gold” would result in such a dramatic rise in the price of

both oil and gold as would precipitate the meltdown of the fraudulent dollar. The price of oil has also already risen to such an extent that any further dramatic increase would deliver to Israel the capacity to hold the entire world to energy ransom. Energy blackmail would thus be used by the so-called ‘chosen people’ of the Lord-God to establish their so-called Holy Israel as the new ruling state in the world. While it may be true that this humble writer is the first to interpret the Ahadīth pertaining to Dajjāl is this way, it should not invalidate the interpretation, nor should it weaken ourresolve to resist Israeli oppression. As events continue to unfold we confidently expect them to confirm our interpretation of the prophecy of the blessed Prophet (sallalahu ‘alaihi wa sallam) that would eventually deliver victory
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In the first stage.imranhosein. as prophesied by the blessed Prophet (salallahu ‘alaihi wa sallam) and to eventually assume rule over Israel and the world while he is still a young man. a Pax Britanica world-order waged strange colonial wars on the rest of the world and eventually and cleverly succeeded in ‘liberating’ the Holy Land . .. a much shorter period of time than the previous ‘day’. Then in the second stage of that master-plan – a stage which is still in progress and which would last for a shorter time than the first a Pax Americana world-order replaced Pax Britanica and proceeded Internet Edition http://www.Ansari Memorial Series 74 to truth and justice. ‘Jerusalem in the Qur’ān’. . Finally if we can calculate the period of time (using our own measurement of time) when Dajjāl was in ‘a day like a year’. and ‘a day like a month’. At that time he would proclaim himself to be the Messiah. his mission would have been successfully completed. Since ours is an opinion we must qualify our interpretation of religious symbolism in the Qur’ān and Ahadīth with ‘Allah Knows best’. which lasted for a long time.e. we would then arrive at an understanding of the approximate amount of time that would elapse in ‘a day like a week’. in which we described the three stages in Dajjāl’s mission which are linked to three different dimensions of time and which would culminate with him ruling the world from Jerusalem and triumphantly declaring that he is the promised Messiah. At the end of ‘a day like a week’ we can expect Dajjāl to be born into our world (of space and time) of Jewish parents.org . When the Jews complete their acceptance of his (false) claim. Readers may wish to visit the analysis presented in our book. i.

.org .Ansari Memorial Series 75 to mysteriously protect the arrogant. .” (Sahīh Muslim) After Allah Most High created the earth. one day like a year. “Allah's Apostle (peace be upon him). . . . . These worlds exist between this world and Allah's 'Arsh. final and briefest stage of the master-plan. Let us now attempt to respond to a vexing question that seeks an explanation of the Hadīth in which our dear Prophet explained how we should pray in Dajjāl’s ‘day like a year. a Pax Judaica world-order of universal messianic dictatorship is about to replace Pax Americana . . He declared that we would have to calculate the times for the five daily prayers: An-Nawwas ibn Sam'an reported: Allah's Apostle (peace be upon him) mentioned of the Dajjāl one day in the morning. “No. And then in the third. He went on to create seven more worlds of space and time (saba'a samawāt) different from our world. . We asked. He sometimes described him as insignificant and sometimes described (his turmoil) as very significant (and we felt) as if he were in the cluster of the date-palm trees. . . how long will he (Dajjāl) stay on Earth?” He said. Internet Edition http://www. . . . one day like a month.imranhosein.” We asked. . “For forty days. but you must make an estimate of the time (and then observe prayer). aggressive and expansionist Euro-Jewish State with countless UN Security Council vetoes . month and week’. . and the rest of the days will be like your days. “Allah's Apostle (peace be upon him) would one day’s prayer suffice for the prayers of the day equal to one year?” Thereupon he said. The most important point we make in ‘Jerusalem in the Qur’ān’ is the world is now located at that moment in time when stage two of the master-plan is about to culminate and be replaced by stage three. . one day like a week. .

Ansari Memorial Series 76 When Dajjāl is released. The blessed Prophet did make mention about the possibility of Salāt in the grave: Narrated Anas ibn Malik: Allah’s Messenger (peace be upon him) said. “When the dead body is buried in the grave. The Prophet said “when Dajjāl is released he would live on earth for forty days – a day Internet Edition http://www. then he would have to calculate the timings of Salāt in each Samā(i. At the end of his passage through those three dimensions.. He then sits down and rubs his eyes and he says.. If a Muslim were to travel and to enter any of these Saba’ah Samāwāt (i. there is presented before him (the scene of) the setting sun.” (Sunan Ibn Mājah) Prophet Muhammad.e. the master-plan and 666 I believe that Prophet Muhammad prophesied those three stages of the master-plan (that is the ultimate world-system) through which Dajjāl the false Messiah (Anti-Christ) would eventually accomplish his mission of impersonating the true Messiah and thus of ruling the world from an imposter State of Israel in the Holy Land.imranhosein. The same is true about performing Salāt in the grave. him).e. he would be born into this world of space and time and his day would then be like our day.org . each dimension of space and time). “I happened to pass by Moses on the occasion of the Night Journey near the red mound (and found him) performing his Salāt (prayer) in his grave. seven dimensions of space and time). Leave me so that I may observe my prayer.” (Sahīh Muslim) Narrated Jabir ibn Abdullah: A llah’s Messenger (peace be upon him) said. as the blessed Prophet (peace be upon him) did in the Mirāj. said the blessed Prophet (peace be upon he would live on earth while passing through three different dimensions of space and time.

three score. in what has come to be known as the Hadiīh of Tamīm Dāri. and was located about one month’s journey by sea from Arabia. all the rest of his days) like your days” (Sahih Muslim). or the number of his name.e. Finally the number ‘six’ refers to the third and last stage of the master plan with which the Anti-Christ finally completes his mission and emerges in human form to rule the world from Jerusalem and from an imposter ruling State of Israel with Pax Judaica. Internet Edition http://www. both small and great.e. I believe that island could not have been any other than Britain! The Bible described the very same three-stage process that would culminate with a new international monetary system of electronic money and with the Anti-Christ ruling the world from Jerusalem. Here is wisdom. or the name of the beast. i. would be Dajjāl’s initial base.imranhosein. . The number ‘three score’ refers to the present second stage that lasts for a shorter period of time and witnesses the emergence of the second ruling state and to Pax Americana.. to receive a mark in their right hand.org . that an island which specialized in spying. When the Bible’s religious symbolism is elucidated it reveals that the number ‘six hundred’ in relation to the Anti-Christ refers to the first stage of the master plan that lasted for a long time and witnessed the emergence of the first ruling state in post-Biblical history and to Pax Britanica. and he causeth all. or in their forehead. rich and poor. Let h im that hath understanding count the number of the beast.Ansari Memorial Series 77 like a year – a day like a month – a day like a week – and all his days (i. It did so when it declared: “. save he that had the mark.. He also prophesied. free and bond. and that no man might buy or sell. and six” (Revelat ion: 13:16-18). for it is the number of a man. in the first stage of his mission that would last for ‘a day like a year’. and his number is six hundred.

imranhosein. have been it’s godlessness. decadence.Ansari Memorial Series 78 The most distinctive feature of the unfolding master-plan from its very beginning with the Euro-Christian crusades. deception and barbaric oppression. Internet Edition http://www.org .

It is our fervent hope and prayer that this particular narration will encourage our readers to joyfully embrace this Sunnah. still absorbed in his Salāt.e. First incident We learn from the first event that the blessed Prophet (sallalahu ordered one of his companions. Here is a narration of that event concerning Abbād ibn Bishr: “Calmly . Abbād pulled out one and then Internet Edition http://www..Ansari Memorial Series 79 CHAP TER THREE THE SŪRAH AND THE SUNNAH In attempting to determine the Sunnah (i. to make every effort to memorize the entire Sūrah al-Kahf and then to recite it as frequently as possible in their Salāt (i. Abbād ibn Bishr (may Allah be pleased with him). i. The attacker shot a second and a third arrow both of which also found their mark.imranhosein. then the memorization of this Sūrah must be recognized as a Sunnah of the Prophet.e..org .. to memorize the entire Sūrah. 'alaihi wa sallam) If the Prophet (sallalahu ‘alaihi wa sallam) gave such an order to even one companion.e. the way or example) of Prophet Muhammad (peace and blessings of Allah Most High be upon him) as it relates to Sūrah al-Kahf of the Qur’ān (Chapter 18 entitled ‘The Cave’) we examine two incidents which occurred in the lifetime of the blessed Prophet and involved his companions. prayer). 'Abbād pulled out the arrow fro m his body and went on with his recitation.

And whoever performs a deed which is a Sunnah.Ansari Memorial Series 80 the other.imranhosein. published as 'Men around the Messenger'. 2005 p. Kuala Lu mpur (www. Silently. death would have been easier for me than interrupting the recitation of this Sūrah”. unlike Internet Edition http://www.com). blood flowing fro m his wounds. Islamic Book Trust. 'Ammar turned to 'Abbād as he lay on the ground. 'Ammar awoke. And so. Sū rah al-Kahf) to memo ry. Khalid Muhammad Khalid. 'Abbād continued the Salāt to its end and then said.. The Prophet (peace and blessings of Allah Most High be upon him) had commanded me to commit this Sūrah (i. 'Rijāl hawla al-Rasūl'.” 'Ammār ju mped up and began to yell. 440 If the blessed Prophet ordered one of his companions to memorize a Sūrah of the Qur’ān it does not mean that it is compulsory for all Muslims to do the same. We conclude from the above. will receive the reward for it. He felt an indescribable joy. I have been wounded. and in pain. He finished his recitation. “Ya Subhānallah (Glory be to Allah)! Why did you not wake me when you were h it by the first arrow?” “I was in the midst of reciting verses of the Qur’ān which filled my soul with awe and I d id not want to cut short the recitation. made Rukū (bending down) and then Sujūd (prostrating to the ground). “Get up and stand guard in my place. Weak. he stretched out his right hand while still in prostration and shook his sleeping companion. Seeing them both the attacker fled into the darkness. and Allah accepts it. as well as from that which is to follow. that the memorization of Sūrah al-Kahf is a Sunnah. This writer was blessed to have completed his memorization of Sūrah al-Kahf during the spiritual retreat of ‘Ittikāf in Ramadān of 1424H while writing this book.e.org . but it become a Sunnah.ibtbooks. replied 'Abbad to his companion.

and told him of that experience. The writer prays that those who read this book may be similarly inspired to memorize the entire Sūrah and recite it in Salāt Insha Allah. When it was morning. The Hadīth does not make it clear whether the divinely bestowed Sakīna was received in response to the recitation of this particular Sūrah of the blessed Qur’ān. or whether it was in response to the recitation of the Qur’ān itself without reference to the Sūrah. Second incident The second incident involving a companion of the Prophet and the recitation of Sūrah al-Kahf is taken from Sahīh al-Bukhāri. for the first time ever.” (Sahīh al-Bukhāri) Internet Edition http://www. Our view is that both possibilities are present: “Narrated by al-Bara b in Azib: A man was reciting Sūrah al-Kahf while his horse was tied with two ropes beside him. recited the entire Sūrah in Salāt (prayer) while following in the footsteps of Abbād ibn Bashr. The Prophet said: That was al-Sakīna (peace and tranquility) which descended because of (the recitation of) the Qur’ān. and it kept on coming closer and closer to him till h is horse started jump ing (as if afraid of something).Ansari Memorial Series 81 anything that the Dunyah could offer. when he stood in Salāt and. the man came to the Prophet.imranhosein.org . The Hadīth makes mention of a Companion who recited Sūrah al-Kahf and was rewarded by Allah with a divine Sakīna (tranquility which embraces the heart) which descended upon him like a cloud. A cloud came down and spread over that man. and which frightened his horse.

.org ..e. Tāhā and al-Anbiyā are fro m the very old Sūrahs which I learnt by heart. alKahf.Ansari Memorial Series 82 The Prophet and Sūrah al-Kahf We have established from the above beautiful narration that the memorization of Sūrah al-Kahf is a Sunnah.” (Nasā’i. and they are my first property. a light will shine brightly for him till the next Ju m’ah.” (al-Tirmīdhi. Maryam. deception) of Dajjāl. Bayhaqi transmitted it in Kitāb al-Da’wah al-Kabīr) “Abu Sa’īd al-Khudri reports that the Prophet said: Whoever recites Sūrah alKahf on Ju mu’ah (i. Baihaqi. Tāhā..” (Sahīh al-Bukhāri) Let us now continue our introduction to the Sūrah with the vitally important statement of Prophet Muhammad (peace and blessings of Allah Most High be upon him) that the believers should recite Sūrah al-Kahf every Yoūm al-Juma’ah (i. the Prophet (peace and blessings of Allah Most High be upon him) recalled his own memorization of the Sūrah in the following: “Narrated by Abdullah: The Prophet said: Sūratu Banī Isrāīl. ‘Friday’ of the pagan world). Maryam.e.” (Sahīh al-Bukhāri) “Narrated by Abdullah bin Masūd: The Prophet said: Sūratu Banī Isrāīl.imranhosein. the false Messiah or Anti-Christ: “Narrated by Abū Sa’īd : The Prophet said: If anyone recites Sūrah al-Kahf on Yoū m al-Ju m’ah (i.e. . Hākim) Internet Edition http://www.. i. Indeed.e. Friday) for the Nūr (light) of the Sūrah and for protection from the Fitnah (trial. al-Kahf. . ‘Friday’ of the pagan world) will have illu mination fro m the light (of the Sūrah) fro m one Ju m’ah to the next. . and al-Anbiyā are amongst my first earnings and my old property .

org . ‘Friday’ is derived from ‘Fria’. rather than the name ‘Friday’. Frigg. for the sixth day of the week. and the Spanish viernes. by the Romans.e. the goddess of love. The Hebrew name for Friday. the Italian venera. and ‘day’ is derived from ‘daeg’ which means day. like English. yom shishi. In the Ro mance languages the name of the day is derived fro m the Latin.imranhosein. from Old High German Frîa. but it is also a Sunnah to recite it every Youm al-Juma’ah. however.Ansari Memorial Series 83 “Ibn ‘Umar reports that the Prophet said: Whoever recites Sūrah al-Kahf on Jumu’ah will be blessed with a light that will rise fro m underneath his feet to the peak of the sky. or Frija. or the day of the congregational prayers [and the next] Ju mu ’ah. The Germanic languages. and he will be forgiven for what is between the Jumu’ah.”day”). It is our fervent prayer that all the readers of this book will be encouraged. “ (Sayyed Sāqib: ‘Fiqh as-Sunnah’ declares that this Hafith is related by Ibn Mardwwiyah with a fau ltless chain) We prefer to use the name ‘Youm al-Juma’ah’ that is located in the blessed Qur’ān. Here is what Encyclopedia Encarta has to say about ‘Friday’: Friday (Anglo-Saxon frîgedaeg. means “sixth day. as evidenced by its Russian name. a pagan goddess. i. Despite the fact that the name ‘Friday’ met with approval from a European Pope it nevertheless remained a name with pagan origins. who called it dies veneris (“day of Venus”). Hence the word ‘Friday’ means ‘the day of the goddess Fria’. use variations of the Old High German frîatag (“day of Frija”) to designate the day. The day was held sacred to Venus. or “fifth day. Germanic peoples held the day sacred to the Norse goddess of love. English name of the sixth day of the week. Old English daeg.) And so. Friday is not regarded as the sixth day of the week..” Among many Slavic peoples. a goddess. This will be a light for him on the Day of Resurrection. Insha Internet Edition http://www. as in the French vendredi. not only is it a Sunnah to memorize Sūrah al-Kahf. pyatneetza.

” (We have attempted in a subsequent chapter of this book to describe and analyze those first ten Ayāt or verses of Sūrah al-Kahf. The Prophet (peace and blessings of Allah Most High be upon him) described him by name as al-Masīh al-Dajjāl. Internet Edition http://www.org .” (Tirmīdhi) In explaining this Sūrah we have to introduce the reader to the subject of Dajjāl the false Messiah or Anti-Christ in Islam. he would be a false Messiah. to follow the Sunnah in respect of both memorizing the Surah and of diligently reciting it every Youm al-Juma’ah. Thus he would deceive the Jews into embracing him as the Promised Messiah when. He who recites three verses at the beginning of al-Kahf will be protected fro m the trial of the Dajjāl.” (Sahīh Muslim) “Narrated Abū Darda': A llah's Messenger (peace be upon him) said.Ansari Memorial Series 84 Allah.imranhosein. The first thing that we know of Dajjāl is that which is revealed through his very name. he will be protected fro m Dajjāl. in fact. The Prophet (peace and blessings of Allah Most High be upon him) also said that when Dajjāl confronts a believer he should recite the first ten verses of this Surah over him and Dajjāl will not be able to harm him or her: “Abū Darda reported that Allah’s Messenger said: If anyone memorizes the first ten verses of Sūrah al-Kahf. Al-Masīh means ‘the Messiah’.) (Sahīh Muslim) “He among you who will survive to see him (Dajjāl) should recite over him the opening verses of Sūrah al-Kahf. and Dajjāl means ‘deceiver’.

org . i. Having disposed of someone they considered to be a false Messiah. and then saw him die before their very eyes without ruling the world from Jerusalem. and their wickedness in conspiring to kill him and then boasting of how they had killed him. Any introduction to Dajjāl must also involve an introduction to such related concepts as the simultaneous release into the world of the Internet Edition http://www. Allah Most High responded by releasing into the world a being created by Him. most of the Israelites rejected the claim of Jesus (peace be upon him) to be the Messiah. the son of the Virgin Mary. according to Torah. Sūrah al-Kahf.e. had promised the Israelite people that He would send to them a special Prophet who would be known as alMasīh (the Messiah) and who would bring back the golden age (i. as the “cursed of the Lord”. Allah fulfilled His promise by sending al-Masīh in the person of Jesus. In addition. His mission would be to deceive them into embracing him as the true Messiah. his death by crucifixion confirmed him in their eyes. the time of David and Solomon) when the Holy State of Israel ruled the world from the Holy Land.e. they have been waiting ever since for the true Messiah to come in fulfillment of the Divine promise. As a consequence of their disbelief and rejection of Jesus. Dajjāl and the Jews are therefore connected intricately together. In the process he would lead them with consummate deception down the road to hell. Among other things they slandered his mother and considered him to be a bastard. Most High. They subsequently confirmed their rejection when they conspired to have him crucified. Dajjāl.Ansari Memorial Series 85 Allah. the false Messiah. However. Hence they could not recognize him to be the Messiah.imranhosein.

Another related concept is that of the advent of Imām al-Mahdi who would lead the Muslim army that would destroy the oppressor and imposter State of Israel. His return would witness the end of both Judaism and Christianity as religions.Ansari Memorial Series 86 tribes of Y’ajūj (Gog) and M’ajūj (Magog).imranhosein. Finally. Let us now examine the historical background to the revelation of Sūrah al-Kahf since it provides even more information about the Jews. and the triumph of Truth of Islam.org . The sign given in the Qur’ān that confirms their release is also a sign linked with the Jews. Internet Edition http://www. the subject cannot be addressed or understood without examining the belief in the return of Jesus (peace be upon him).

Ishmael (peace be upon them had been corrupted. they still clung to some remnants of the true religion of Abraham.org . and so the Arabs. even while worshipping Allah. and had established the annual Hajj (pilgrimage) to that Temple or Holy House. but it also translated Internet Edition http://www. Allah. Yet despite this long period of time lived in a wilderness devoid of divine revelation and prophetic guidance. and for thousands of years prior to the birth of Prophet Muhammad (peace and blessings of Allah Most High be upon them both). the pagan Arabs of Arabia had never had the experience of a Prophet of Allah Most High living in their midst. the Temple or House of Allah in Makkah. For example. Thus they recognized Allah to be one of the many Gods that they worshipped. which traced its lineage to Ishmael. The religion of Abraham and of his son. The tribe of the Quraish. both). Abraham had built the Ka’aba. was recognized by all Arabs as the custodian of the Ka’aba.imranhosein. All the Arabs honored that Temple or Holy House and they continued to perform the Hajj for thousands of years after Abraham had established it. and that not only gave them great honor and esteem amongst the Arabs. also worshipped idols rather than the One unseen God.Ansari Memorial Series 87 CHAP TER FOUR HISTORICAL BACKGROUND TO THE REVELATION OF SŪRAH AL-KAHF The Challenge of Islam Ever since the time of Prophet Ishmael.

Allah was the God of all of mankind . He denounced idolatry and (peace and blessings of Allah Most High be upon him) polytheism as false. Allah never appeared in the form of anything . Arabia. Solomon.Ansari Memorial Series 88 handsomely into privilege and wealth. David. and Bethlehem. Muhammad (peace be upon him) proclaimed that Allah recognized all of mankind to be “as equal in His sight as were the teeth of a comb. white as well as black. Moses.Arab as well as non-Arab.not in wood.” He was the God of free men and women.imranhosein. (For a detailed description of all the remnants of the original true religion of Abraham (‘alaihi althat survived amongst the pagan Arabs. or even in Chicago). Muhammad refused to worship the idols and the gods of pagan Arabia. proclaimed that he was a Prophet of Allah Most High like the Prophets Abraham and Ishmael. Ishmael. He also forbade cruelty to animals. see my book entitled ‘The Religion of Abraham and the State of Israel – A View from the Salām) Qur’ān’. He declared that Allah had no daughters and that He never fathered a son. the stranger or foreigner. women and children. Internet Edition http://www. He was the God of Makkah and the Quraish. as well as the God of those who were slaves. the slave. He declared that there was no god beside Allah. and Jesus (peace be upon them all). Isaac. the poor.org . Muhammad (peace be upon him) denounced all forms of oppression including the oppression of the weak. He never appeared in the person of anyone (not in ancient Egypt. as well as the God of all other cities. India. the one unseen God who was the God of Abraham.) Suddenly a man who was born into the tribe of the Quraish and who grew up amongst them. all other tribes and all other races. marble or stone.

and they found themselves incapable of responding to its public challenge.Ansari Memorial Series 89 The religion of Islam that he preached challenged the entire system of dominance and oppression on which Arabian society was based. the Arabic language. In fact. The Quraish were horrified over the proclamations and preaching of Muhammad (peace be upon him). who together have established and sustain that Euro-world-order of unprecedented barbaric oppression. it is the only force in the world that continues to demonstrate a capacity to challenge the all-powerful Euro (white) oppressors. He challenged the very foundations of their religious. to this day. social. In fact. and their colored clients. a challenge to a contemporary JudeoChristian Euro-world-order of godlessness. Islam remains. The Qur’ān also challenged the rest of humanity who doubted that it was the word of the one true God) to produce a chapter (Sūrah) like unto any in it. corruption. It was therefore stunning to the Arabs that from Muhammad’s lips should flow a Qur’ān (literally ‘reading’) which surpassed in literary excellence the very best poetry that Arabia had ever experienced. and an unrivalled appreciation for poetry. Internet Edition http://www. That Qur’ān challenged the doubting Arabs on a battleground in which they perceived themselves to be strongest of all. the challenge was even greater than that! Arabia prided itself with its literary accomplishments. they had a highly developed language.org . economic and political order. That was their predicament. decadence and relentless barbaric oppression.imranhosein. They honored their poets and conferred on them the highest status in society. Therefore it was a significant threat to the established order. The threat of Islam was a threat the likes of which pagan Arabia had never before experienced. Even though most Arabs could neither read nor write.

failed to stop Islam.Ansari Memorial Series 90 How should pagan Arabia respond to that challenge? What could they do? Everything they had tried. The Qur’ān itself preserved this link between the Sūrah and the mission to Yathrib when it recalled two questions posed by the Rabbis: ∩∇⊂∪ …….85) The history of this mission to Yathrib..e. the Rabbis of Yathrib) question thee (O Muhammad) about Dhūl Qarnain …….org .e. They asked the Rabbis. to which we now turn. the Rabbis of Yathrib) ask you (O Muhammad) concerning the Rūh ……….. Mission to Yathrib (Madina) The Quraish decided to send a delegation comprising al-Nadr bin al-Hārith and Uqba bin Abū Mu’ayt to Yathrib (now renamed Madīna al-Nabi or. for short.” (Qur’ān.imranhosein. Banū Isrāīl. “ (Qur’ān. explains the connection between this Sūrah and the Jews. Madīna). “Ho w can we tell whether or not Muhammad is indeed a true Prophet like Abraham and Moses?” In consequence of the Jewish response to that question.yρ”9$# Çtã y7tΡθè=t↔ó¡o„uρ ( Ç “And they (i. 17. al-Kahf.. Allah Most High sent down Sūrah al-Kahf of the Qur’ān. 18:83) 〈∩∇∈∪ ……. They counseled amongst themselves and decided to seek help from the Jews who were resident in the northern city of Yathrib (now renamed Madīna). È÷tΡös)ø9$# “ÏŒ tã y7tΡθè=t↔ó¡o„uρ  “And they (i. a city some 300 kilometers to the North Internet Edition http://www..

he would be our Prophet.” The Jews were waiting.imranhosein. 1982. when the Jews did not have a Prophet living in their midst! The Quraish reasoned that since the Jews had such intimate experience and vast knowledge about Prophets they would best be able to advise them concerning the validity of the claim of Muhammad (sallalahu ‘alaihi wa sallam) about prophethood. Indeed the Jews had been publicly proclaiming (literally shouting from the mountain-tops) for many years: “A Prophet is coming! A Prophet is coming! When he comes. Jews always had Prophets living in their midst. Indeed. He would empower us and we would overco me our enemies. p. They instructed the delegation as follows: “Ask them about Muhammad. Gu illau me. from the age of Moses (‘alaihi al-Salām) to the age of Jesus (‘alaihi al-Salām). Oxford University Press. When they saw the spiritual signs that a Prophet was coming to the world and that he would be coming to Yathrib.org . Muhammad (sallalahu ‘alaihi wa sallam) had declared that there was never a time. Translated by A. describe him to them and tell them what he says. and would be known as the Messiah (alMasīh). Karachi. they naturally concluded that he must be the Messiah.” (‘The Life of Muhammad’ – A Translation of Ibn Ishaq’s Sīrat Rasūl Allah.Ansari Memorial Series 91 of Makkah. In fact. for they are the first people of the scriptures and have knowledge that we do not possess about Prophets. 136) There was a large Jewish community in Madina and. Arabia also knew that the Jews had migrated to the Arabian city of Yathrib because they expected a Prophet to come to Yathrib. as was well known. If he was not the Messiah then he could be the Prophet ‘like unto Moses’ who was to come from the Internet Edition http://www. for the advent of a special Prophet who was Divinely promised to them. most of all. to consult with the Jewish Rabbis.

11). . and parted them both asunder: and Elijah went up by a whirlwind into heaven. . . . 5-6) at the New Testament period. 10. if he gives you the right answer then he is an authentic Prophet.imranhosein. . ix. there appeared a chariot of fire. 12. . xvii. or he could be Elijah (known in the Qur’ān as Illyās). And it came to pass. behold. but if he does not. In consequence. . The delegation of the Quraish approached the Jewish Rabbis of Yathrib who were themselves awaiting a Prophet and had adequate means with which to recognize and identify him. What was the criteria by which the Jews could recognize the long-awaited Prophet? What advice did they give to the delegation? The Three Questions The Jewish Rabbis of Yathrib advised the Quraish to ask three questions to Muhammad (sallalahu ‘alaihi wa sallam): “Ask him about three things of which we will instruct you. Mark. His people had persecuted Elijah and he had mysteriously ascended into heavens.org . . This mission was believed to immediately precede the advent of the Messiah (Matt. so form your own opin ion about him: Internet Edition http://www.” (2 Kings: 2-11) According to Malachi.Ansari Memorial Series 92 ‘brethren’ of the Israelite people. and talked. that. then the man is a rogue. God preserved Elijah alive to entrust him at the end of time with a glorious mission (iv. and it came to pass as they still went on. and horses of fire. there arose the belief that Elijah would one day return: “. that when the Lord would take up Elijah into heaven by a whirlwind..

Jews believe in the corrupted rewritten Torah and hence considered it an impossibility that a Prophet could arise from the seed of Ishmael (‘alaihi al-Salām. p. Trans. ‘Sīrat Rasūl Allah’. Muhammad (sallalahu ‘alaihi wa sallam) was an Arab. 1967. They still believe to this day that no one after Abraham (peace be upon him) could be a Prophet unless he was also a Jew. and thus a descendent of Ishmael. That would not have prevented them however. If he cannot. Karachi. - see our book entitled “The Religion of Abraham and the State of Israel – A View from the Qur’ān”).org . for they have a marvelous story. And ask him what is the spirit (Rūh) If he can give you the answer then follow him. “ (Ibn Ishaq. Oxford Un iv. Ask him about the mighty traveler who reached the confines of both East and West.Ansari Memorial Series 93 Ask him what happened to the young men who disappeared in ancient days. Gu illau me. Press. A. They really wanted to know his answers to the three questions. then he is a forger and treat him as you will. from showing some interest in the outcome of the encounter.imranhosein. Why was this so? Although Ishmael was also a son of Abraham (‘alaihi al-Salām) the Torah has been corrupted to falsely proclaim that he was a “wild ass of a man” and that he was excluded from the Covenant that Allah Most High made with the seed of Abraham (‘alaihi al-Salām). In any case when Muhammad (sallalahu ‘alaihi wa sallam) answered the questions the Quraish would have to turn to them to discover whether the answers were true or Internet Edition http://www. They would certainly have been surprised if he was indeed a true Prophet. 136) The Rabbis must certainly have been interested in the outcome of the encounter with Muhammad (sallalahu ‘alaihi wa sallam). fo r he is a Prophet. since they believed that prophethood was their exclusive privilege.

Some of them said to others: Ask him (the Prophet) about the Rūh (spirit). He quotes Abdullah ibn Abbās to the effect that it was the Jewish Rabbis of Yathrib (i. The answers to the questions eventually came down in the Qur’ān. and its purpose appears to be to confuse.e. 17. I thought he was being inspired Div inely. when the Prophet (sallalahu ‘alaihi wa sallam) had himself migrated to Madina. but strangely enough. However. some Jews passed by. Madina) Internet Edition http://www. and so one of them stood up and asked: O Abul-Qāsim! What is the Rūh (spirit)? The Prophet remained quiet. the Hadīth strangely made it seem that it was revealed at that time: “Narrated Abdullah: While I was going with the Prophet through the ruins of Madīna and he was reclining on a date-palm leaf stalk.. Say: The Rūh is by the Amr (command) of my Lord. Banū Isrāīl.Ansari Memorial Series 94 false. a Hadīth in Sahīh Bukhāri makes it appear that the Rabbis must have concealed those answers from their own people since some of them were still ignorant concerning the answers. Years later.imranhosein. the Rūh).e. And of knowledge you have been given only a little” (Qur’ān. Some of them said that they should not ask him that question as he might give a reply that would displease them. Ibn Ishāq narrates the same incident differently. So I stayed till that state of the Prophet (while being inspired) was over. But some of them insisted on asking. some Jews approached him and asked him the same third question (i. He responded by reciting the Qur’ānic reply that Allah Most Wise had revealed years earlier. The Prophet then recited: “And they ask you (O Muhammad) concerning the Rūh.org ..85). (Sahīh Bukhāri) This alleged Hadīth appears to qualify as deliberate disinformation.

p.Ansari Memorial Series 95 themselves who approached the Prophet after his arrival in that city and questioned him: I was told on the authority of Ibn Abbas that he said. What is that importance? Our opinion is that Allah Most Wise directed attention to an age that would come when sacred (or religious) terminology such as Inshā Allah (i.org . the Quraish approached the Prophet (sallalahu ‘alaihi wa sallam). Op.e. 139) The fact that the Rabbis questioned the Prophet concerning the answer to the question about the spirit (Rūh) confirms that the revelation with the answer to the question had come down previously and that it had already reached them in Madīna prior to the Prophet’s arrival in that city. “Both of you. Cit...imranhosein. when the Apostle came to Madina. and as a consequence the expression Inshā Allah occupies a position of strategic importance in the subject of Sūrah al-Kahf and the Modern Age. the Jewish Rabbis asked him: “When you said . Cit. This writer is of the opinion that Allah Most Wise may have caused the Prophet to forget to say Inshā Allah. posed the three questions to him. 136). but he forgot to say ‘If God so Wills’ (i.did you mean us or your own people?” He said. Op.” (Ibn Ishāq..and you have only a litt le knowledge about it . or “please God”) would disappear from Internet Edition http://www.e. p. Upon the return of the delegation to Makkah. Inshā Allah) (Ibn Ishaq. and challenged him to answer them correctly if he was indeed a Prophet! The Prophet paused for a moment and then declared that he would answer the questions the next day.. “if God so Wills”.

the eminent scholar of Islam. the youths.” (Ibn Ishāq. in which he reproaches him for his sadness. 137) The answers to two of the questions are in Sūrah al-Kahf.imranhosein. eliminated the question concerning the Rūh from the three questions and instead made the claim that the third of the three questions pertained to someone named Khidr (‘alaihi al-Salām) whose Internet Edition http://www.Ansari Memorial Series 96 the vocabulary used by the modern tongue.org . This book warns that “Inshā Allah” is already fast disappearing from the vocabulary of the modern tongue! The Quraish approached Muhammad (sallalahu ‘alaihi wa sallam) the next day for the answers that he had promised them. Maulāna Abul ‘Ala Maudūdī (rahimahullah). Ibn Ishaq comments on the Salām) matter as follows: “This delay caused the Apostle great sorrow. spirit). and that when such a thing were to come to pass it would be a sign by which believers could recognize such an age to pose the greatest of all trials for mankind.e. Indeed it took two weeks before Angel Gabriel (‘alaihi alfinally appeared and Allah Most High responded to the questions by revealing Sūrah al-Kahf. When this continued for a few days it became a matter of severe embarrassment for the Muslims and of rejoicing for the Quraish. the mighty traveler. and the spirit. is in Sūratu Banī Isrāīl (Chapter 17 of the Qur’ān). cit.. p.. and told him the answers of their questions. concerning the Rūh (i. While the third answer. He did not have the answers since Angel Gabriel (‘alaihi al-Salām) had not visited him to convey the answers. op. until Gabriel brought him the Chapter of the Cave (Sūrah al-Kahf).

imranhosein.Ansari Memorial Series 97 mystical encounter with Moses (‘alaihi al-Salām) was described in Sūrah al-Kahf: “This Sūrah was sent down in answer to the three questions which the polytheists of Makkah.) It appears that the learned Maulāna wished to have all three questions answered in Sūrah al-Kahf. and this. If the Jews regarded the knowledge of Khidr to be proof of prophethood then they would have had to locate and follow a Khidr (‘alaihi al-Salām) who was blessed with (‘alaihi al-Salām) internal intuitive spiritual knowledge. however. But instead they have always clung to external legalistic knowledge derived from the Torah as their basic requirement for survival and success throughout history. quite problematic since it would have been highly unlikely that the Jewish Rabbis would have considered the knowledge of a story such as that of Khidr (‘alaihi alSalām) to be proof of Muhammad’s (peace be upon him) prophethood. perhaps. in consultation with the people of the Book. After all. These were: Who were ‘the Sleepers of the Cave’? What is the real story of Kh idr? What do you know about Dhūl Qarnain?” (Maudūdī. had put to the Holy Prophet in order to test him. Internet Edition http://www. Khidr (‘alaihi al-Salām) demonstrated that Moses (‘alaihi alwas wrong in his understanding of all three events narrated in the story. We are not convinced by Maulāna Maudūdī’s claim on this matter. English Translation of ‘Tafheem al-Qur’ān’. was the reason why he excluded the question concerning the spirit (Rūh) and replaced it with the story of Moses and Khidr (‘alaihi al-Salām). The assertion by Maulana Maududi is.org . “Introduction to Sūrah al-Kahf”. and Moses (‘alaihi al-Salām) was regarded as the Prophet par Salām) excellence of the Jews.

e. A careful examination of the questions reveal that the Rabbis were testing Prophet Muhammad (sallalahu ‘alaihi wa sallam) and that they were not interested in simple answers to the questions they had Internet Edition http://www.imranhosein. it is not surprising that Sūrah al-Kahf is linked to that Sūrah of the Qur’ān that is named after the Jews. We have noted that Sūrah al-Kahf must be read every Yoūm al-Jum’ah (i. This was in response to their request for a test by which the validity of the claim to prophethood of Muhammad (sallalahu ‘alaihi wa sallam) could be determined. The Rabbis were privy to that knowledge because of the long and continuous line of Prophets who had come to the Israelites. while placing the answer to the third question in Sūratu Banī Isrāīl indicates that these two Sūrahs of the Qur’ān are linked together and must be studied together. They were confident that Muhammad (sallalahu ‘alaihi wa sallam) could not answer the questions and hence they admitted no possibility that they might have to accept an illiterate gentile Arab as a true Prophet of the God of Abraham (‘alaihi al-Salām).Ansari Memorial Series 98 The fact that Allah Most Wise chose to place answers to two of the questions in Sūrh al-Kahf.org . We have also noted that Sūrah al-Kahf was revealed in response to the Jewish test of prophethood that the Rabbis had given to the pagan Arabs. who would target and deceive the Jews and lead them to their ultimate destruction. The one helps to explain the other.. Friday) for protection from al-Masīh al-Dajjāl. In fact. the false Messiah. And so. this constitutes the third link between Sūrah al-Kahf and the Jews. The (Jewish) Rabbis in Madina had declared that they would recognize Muhammad (sallalahu ‘alaihi wa sallam) as a true Prophet of the God of Abraham (‘alaihi al-Salām) if he correctly answered the three questions posed to him. Only a true Prophet with special knowledge could be privy to such knowledge.

All the rest of mankind would be deceived. It was a direct question. or would otherwise lose faith. What were those real questions? We believe that the Rabbis posed the questions cunningly with the objective of determining whether Prophet Muhammad (sallalahu ‘alaihi wa sallam) had knowledge about Dajjāl and about Y’ajūj (Gog) and M’ajūj (Magog). When Allah Most High released these Beings He would use them to test as well as to punish mankind. and hence its strategic role appears to have been one of creating confusion. The third question. Rather they cloaked (or veiled) the real questions behind the ones that they posed. and who faithfully followed Prophet Muhammad (sallalahu ‘alaihi wa sallam).Ansari Memorial Series 99 posed.imranhosein. was strategically different from the other two. An essentially godless global society that would emerge in consequence of the ‘globalization’ of the Last Age would swallow such people and carry them into the hell-fire! The Prophet warned that Gog and Magog would transform 999 out of every 1000 of mankind into godless copies of themselves (Ahlu Y’ajūj wa M’ajūj) and that they would all enter into the hell-fire (Sahīh Bukhāri).org . and in the true religion of Abraham (‘alaihi al-Salām). Instead of asking directly about Dajjāl the Rabbis asked about some young men of old who fled into a cave and had a miraculous experience. These were powerful and dangerous Beings whom Allah Most High had created. Then instead of asking directly about Y’ajūj and M’ajūj. Internet Edition http://www. and whom He would release into the world in the Last Age. which concerned the Rūh (spirit). they asked about a great traveler who traveled to the two ends of the earth. The only ones who could successfully survive those tests and trials of the Last Age would be those who had faith in Allah Most High.

” (Qur’ān. The human soul or spirit is known as Rūh..imranhosein. the implication was that He. also. the answer was similarly direct. But all three possibilities mentioned above were simultaneously addressed in the terse answer. 17:85) Since the question was direct. Finally when Allah declared that He had breathed into man of His Rūh.org .the Rūh The question concerning the Rūh was quite tricky. or they. the Arabs. answered the Prophet (sallalahu ‘alaihi wa sallam)”. possessed a Divine Spirit (Rūh). of this subject). Banū Isrāīl. who have been given little knowledge? Both.Ansari Memorial Series 100 The three answers to the questions . So too is the Rūh al-Quddus or the Angel Gabriel. This answer reached the Jews in Madina. Allah Most High revealed the answer to the third question in the Qur’ān as follows: ÏiΒ ΟçFÏ?ρé& !$tΒuρ ’Ïn1u‘ ͍Βr& ôÏΒ ßyρ”9$# È≅è% ( Çyρ”9$# Çtã y7tΡθè=t↔ó¡o„uρ  z ø 〈 ∩∇∈∪ WξŠÏ=s% āωÎ) ÉΟù=Ïèø9$# “And they question thee (Oh Muhammad) concerning the Rūh (Spirit). the Jews.e. The question was summarily dismissed. Say: The Rūh (Spirit) is by command of my Lord. It is significant that the above answer was placed by Divine Internet Edition http://www. and you have been granted only litt le knowledge (i. and when the Prophet himself migrated to Madina the Jews questioned him about the answer. They wanted to know who was the revelation referring to when it declared “and of knowledge ye have been given but little? Was it us.

the recognition of that strategic difference. What was the difference? .e. Sūrah al-Kahf. It did so by describing a third journey – concerning which the Rabbis had remained suspiciously silent. as well as to all others. Thus Divine Wisdom recognized that there was a strategic difference between the first question and the other two questions. and conveyed to the Jews. In this respect. again by Divine decree. through this simple device. It is quite clear that the real target of the question was Gog and Magog who are one of the major signs of the Last Day (al-Qiyāmah). it differed from the question concerning the Rūh. it went on to directly address the real question which lurked behind the posed question. Not only did the Sūrah describe his journeys to the East and West but. but only indirectly to Internet Edition http://www.the great traveler When the Sūrah responded to the second question concerning the great traveler it did so in a manner that immediately and directly addressed the question by naming the great traveler as Dhūl Qarnain.imranhosein. The answer was worded in such a way that it responded directly and in detail to the specific question which was posed. i. This was surely a subject about which only a Prophet would have knowledge..the young men and the cave Sūrah al-Kahf commenced with an answer to the above question. namely Y’ajūj (Gog) and M’ajūj (Magog). in the next Sūrah.Ansari Memorial Series 101 decree in Sūratu Banī Isrāīl (the seventeenth Sūrah of the Qur’ān) whereas the answers to the other two questions were placed. The question was one that approached its target indirectly.org . . astonishingly.

Internet Edition http://www. although there is clear evidence that the answer took account of Dajjāl the false Messiah or Anti-Christ. Years later. also knew the real target of the question concerning the young men and the cave.imranhosein. In answering this question in the manner in which it did. it is most likely that it would also be a subject concerning the signs of the Last Day (al-Qiyāmah). In fact. like Gog and Magog that only a Prophet would know. The first ten Āyāt included the opening verses of the story of the young men and the cave. he addressed the subject of Dajjāl in quite some detail and then startled the Jews by declaring that the recitation of the first ten Āyāt (verses) of Sūrah al-Kahf would provide believers with protection from the terrible tests and trials of Dajjāl. It stopped short of naming him by name.org .Ansari Memorial Series 102 the real question veiled behind it. Yet. Secondly. after the Prophet (sallalahu ‘alaihi wa sallam) had migrated to Madina. What could be the real target of the question? The answer in Sūrah al-Kahf provided detailed information concerning the young men who fled to the cave. it did not directly address Dajjāl. He did this when he publicly voiced his suspicion that a young Jew in Madina (Ibn Sayyād) was Dajjāl. the answer had matched the question in respect of sheer strategy. the Qur’ān gave notice that He who had provided an accurate yet brief answer to the question concerning the great traveler. Prophet Muhammad also clearly established the fact that Dajjāl would emerge as a Jew and that he was already released into the world. Indeed Dajjāl is never mentioned directly anywhere in the Qur’ān since the Divine intent was the keep the Jews guessing. The Rabbis were left guessing. That real question could only be on a subject.

is concealed. This indicates a similarity with the second question and dissimilarity with the first. .” Although the real target of the question is concealed. 3rd Question: The third answer.org .Ansari Memorial Series 103 namely Dajjāl. Hence the answer is placed in a different Sūrah. . the Rūh or spirit. It is concealed.e. Let us briefly restate the differences in the questions and answers: 1st Question: The target of the question. . is directly addressed. In answering the question Allah Most High refers to both the question as well as to those who asked the question: “And they ask thee concerning . like the second.e. namely Sūrah al-Kahf. In answering the question Allah Most High refers to both the question as well as to those who asked the question: “And they ask thee concerning . He does not say: “And they ask thee concerning . .imranhosein. is placed in Sūrah alKahf.. .” The answer is placed in Sūrah Banū Isrāīl. 2nd Question: The target of the question (Gog and Magog) is not directly addressed. although it is a tricky question. . Hence we conclude that the real target of the third question.. . What can it be other than a subject similar to Gog and Magog? In answering the third question Allah Most High neither refers to the question nor to those who asked the question. like that of the second. Allah Most High chooses to address it directly and to identify that target as Gog and Magog whose release into the world would constitute a major Sign of the Last Day. . . remain Internet Edition http://www. In answering the third question Allah Most High chose to let the target of the question. i. i. Dajjāl the false Messiah or Anti-Christ.” This cannot be by accident.

Internet Edition http://www. It was left to the Messenger of Allah to identify that target when he established a link between Sūrah al-Kahf and Dajjāl the false Messiah or Anti-Christ.imranhosein.org .Ansari Memorial Series 104 unmentioned.

indeed. The following is the Arabic text and English translation of those verses with such brief explanatory comments as are necessary for an initial understanding of the text. The answers to the three questions were all divinely revealed and the answer in response to the above question is located in verses 9 – 25 of Surāh al-Kahf of the Qur’ān. The translation is that of Muhammad Asad. Our own comments are in italics: Verse 9 $uΖÏF≈tƒ#u ôΒ (#θçΡ%x. The story commences at verse nine and concludes at verse twenty-six.imranhosein. for they had a marvelous story?” This was one of the three questions posed by the Jewish Rabbis of Madina. ÉΟŠÏ%§9$#uρ É#ôγs3ø9$# |=≈ysô¹r& ¨βr& |Mö6Å¡xm ôΘr&  Ï 〈 ∩∪ $—6pgxå Internet Edition http://www. for only a Prophet could answer these questions correctly. a true Prophet of the God of Abraham. They declared with confidence to the delegation of the Quraish from Makkah that if Muhammad (sallalahu ‘alaihi wa sallam) could answer the three questions correctly it would then be confirmed that he was.org .Ansari Memorial Series 105 CHAPTER FIVE THE STORY OF THE YOUNG MEN AND THE CAVE “Ask him what happened to the young men who disappeared in ancient days.

and which unfolds in this essay. with consciousness of what is right (and grant us a way out of this trial of ours in which the godless world is waging war on Islam).” Verse 10 πuΗ÷qu‘ y7Ρà$©! ÏΒ $uΖ?#u !$uΖ/u‘ (#θä9$s)sù É#ôγs3ø9$# ’n<Î) èπu‹÷FÏ ø9$# “uρr& øŒÎ)  Z Ï − “When those youths took refuge in the cave. perhaps.imranhosein. whatever our (outward) condition. took with them into the cave) could be deemed more wondrous than any (other) of Our messages? (This Qur’ān which is now being revealed to you is a greater Sign!).org . O our Sustainer! 〈 ∩⊇⊃∪ #Y‰x©u‘ $tΡ͍øΒr& ôÏΒ $sΨs9 ø⋅Äh÷yδuρ Bestow on us Grace fro m Thyself.Ansari Memorial Series 106 “(And since the life of this world is but a test) do you (really) think that (the parable of) the Men of the Cave (which we now relate in answer to the question of the Jewish rabbis) and of (their devotion) to the scriptures (which they. they prayed.” Verses 11 & 12 ΟèO  〈 ∩⊇⊇∪ #YŠy‰tã šÏΖÅ™ É#ôγs3ø9$# ’Îû öΝγÏΡ#sŒ#u #’n?tã $sΨö/uŽ|Øsù  ¢ Î 〈 ∩⊇⊄∪ #Y‰tΒr& (#ûθèWÎ6s9 $yϑÏ9 4|Âômr& È÷t/÷“Ïtù:$# ‘“r& zΟn=÷èuΖÏ9 öΝßγ≈uΖ÷Vyèt/ “And thereupon We veiled their ears in the cave for many a year. (Indeed the very essence of the lesson which is divinely taught in this narration. and then We awakened them. but rather complex and multidimensional. is that ‘time’ is not simple and uni-dimensional. (and We did all this) so that We might mark out (to the world) which of the two points of view showed a better comprehension of the time-span during which they had remained in that state. There is a multi-dimensional movement of ‘time’ as it passes Internet Edition http://www. and endow us. (they were thus cut off from the outside world).

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through the ages, and in that passage of ‘time’ only those with faith in Allah Most High, and whose conduct is righteous, survive; all others end up in the garbage bin of history. See Qur’ān, al-‘Asr, 103:1-3.)”

Verses 13 - 15

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∩⊇∈∪ $\/É‹x.

“(And now) We shall truly relate to thee their story. Behold, they were young men who had attained to faith in their Lord-God (and, in consequence of the manner in which they responded to the trial to their faith posed by the world which was waging war on Islam) We deepened their consciousness of the right way and endowed their hearts with strength (and courage), so that they stood up and said (to one another, i.e., publicly proclaimed in an act of defiance of a godless world): Our Lo rd-God is the God of the heavens and the earth. Never shall we invoke any deity other than Him: (They thus rejected sovereignty other than Allah’s). If we did (such a thing) we should indeed have uttered an enormity (it would, indeed, constitute blasphemy!) These people of ours have taken to worshipping (other) deities instead of Him, without being able to adduce any reasonable evidence in support of their beliefs; and who could be more wicked than he who invents a lie about Allah (or who concocts a falsehood concering Allah by issuing, for example, a command to submit to the authority of the modern secular nation-state)?”
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Ansari Memorial Series

108 Verse 16

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worship instead of Allah, take refuge in that cave; Allah will spread His grace

É#γs3ø9$# ’n<Î) (#ÿ…ρ'sù !$# āωÎ) šχρ߉ç6÷ètƒ $tΒuρ öΝèδθßϑçGø9u”yIôã$# ÏŒÎ)uρ  ô ãù ©

“Hence, now that you have withdrawn fro m them and fro m all that they over you, and will endow you – whatever your (outward) condition – with all that your souls may need! “(The young men then advised each other as follows: When you decide that it is time to escape from them, i.e., the world of Shirk, and from all that they worship instead of Allah, go to the Cave for shelter. Allah will extend His Mercy and Grace over you and will dispose of your affair for you kindly and gently so that you will have comfort and ease).”

Verse 17

Ïϑu‹ø9$# šV#sŒ óΟÎγÏ ôγx. tã â‘uρ¨u“¨? Myèn=sÛ #sŒÎ) }§ôϑ¤±9$# “us?uρ  È

y7Ï9¨sŒ 4 çµ÷ΖÏiΒ οθôfsù ’Îû öΝèδuρ ÉΑ$yϑ±9$# N#sŒ öΝåκÝÎ͍ø)¨? Mt/{xî #sŒÎ)uρ ;u Ïe | ∩⊇∠∪ #Y‰Ï©ó÷‘∆ $w‹Ï9uρ …çµs9 y‰ÅgrB

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“And (for many a year) thou might have seen the sun, on its rising, incline away fro m their cave on the right, and, on its setting, turn aside from them on the left, wh ile they lived on in that spacious chamber, (bearing witness to) this of Allah’s messages: He who m Allah guides, he alone has found the right way: whereas for him who m He lets go astray thou canst never find any protector who would point out the right way.”
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Ansari Memorial Series

109 Verse 18

|N#sŒuρ Ïϑu‹9$# |N#sŒ öΝßγç6Ïk=s)çΡuρ 4 ׊θè%â‘ öΝèδuρ $Wß$s)÷ƒr& öΝåκâ:|¡øtrBuρ  È ø öΝÎκöŽn=tã |M÷èn=©Û$# θs9 4 ωŠÏ¹uθø9$$Î/ ϵøŠtã#u‘ÏŒ ÔÝÅ¡≈t/ Οßγç6ù=x.uρ ( ÉΑ$yϑÏe±9$# È 〈 ∩⊇∇∪ $Y6ôãâ‘ öΝκ÷]ÏΒ |Mø⁄Ï=ßϑs9uρ #Y‘#uÏù óΟßγ÷ΨÏΒ |Mø‹©9uθs9 å

“And thou wouldst have thought that they were awake, whereas they lay asleep. (You would have thought that they were awake because) We caused them to turn over repeatedly, now to the right, now to the left. (The young believers chose to keep with them a dog for protection. And that dog, also, was with them in the cave) and their dog (lay) on the threshold, its forepaws outstretched. Had you come upon them (unprepared), you would surely have turned away fro m them in flight, and would surely have been filled with fear of them.”

Verses 19 & 20

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Ansari Memorial Series

110

“And so, (in the course of time) We awakened them: And they began to ask one another (as to what had happened to them). One of them asked; “how long have you remained thus?” (The others) answered: “We have remained thus for a day, or part of a day.” (Those who were endowed with deeper insight) said: “Your Sustainer knows best how long you have thus remained. (And because they must have been famished with hunger they went on to declare): Let, then, one of you go with these silver coins to the town, and let him find out what food is purest there, and bring you thereof (some) provisions (that you might satisfy your hunger). But let him behave with great care and by no means make anyone aware of you: For, behold, if they should come to know of you they might stone you (or curse, revile, abuse you) and even force you back to their faith – in wh ich case you would never attain to any good!”

Verse 21

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(#θãΖö/$# #θä9$s)sù ( öΝèδΒr& öΝηuΖ÷t/ tβθããu“≈sΨoKtƒ øŒÎ) !$yγŠÏù |=÷ƒu‘ Ÿω sπtã$¡¡9$# ( uø æ

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“And in this way have we drawn (people’s) attention to their story (i.e., to the historic event), so that they might know (for certain when they reflect over the event) – whenever they debate among themselves as to what happened to those (men of the cave) – that Allah’s promise (of resurrection and of a time of great evil and trials which is to come, i.e., the age of Fitan when Dajjāl would be released) is true, and that there can be no doubt as to (the coming of) the Last Hour. And so, some (people) said: “Erect a building in their memo ry; Allah knows best what happened to them.” Those whose opinion
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. óΟßγèÎ/#§‘ ×πsW≈n=rO tβθä9θà)u‹y™  Ï ß ã [#z÷É∆ ω) öΝÎκŽÏù Í‘$yϑè? Ÿξsù 3 ×≅‹Ï=s% āωÎ) öΝßγßϑn=÷ètƒ $¨Β ΝÎκÌE£‰Ïè/ ãΝn=÷ær& þ’Ïn1§‘ ! ā Î ≅è% 4 Νåκâ:ù=Ÿ2 öΝåκß]ÏΒ$rOuρ ×πyèö7y™ šχθä9θà)tƒuρ ( É=ø‹tóø9$$Î/ $NΗødu‘ öΝåκâ:ù=x.” while others will say. the eighth of them being their dog. if and when they confront you on this issue): “My Sustainer knows best how many they were. a house of worship) in their memo ry!” (It is thus permissible to erect a building in memory of a pious servant of Allah and one may even build a Masjid in memory o f such a believer. “(They were) three. the fourth of them being their dog.” Say (to them.” Verses 23 & 24 Internet Edition http://www.Ansari Memorial Series 111 prevailed in the end said: “Indeed.imranhosein. “(They were) seven. do not argue about them otherwise than by way of an obvious argument. ö 〈 ∩⊄⊄∪ #Y‰xmr& óΟßγ÷ΨÏiΒ ΟÎγŠÏù ÏMø tGó¡n@ Ÿωuρ #XÎγ≈sß “(When this story is narrated by the Jewish Rabbis. as well as others in times to come) some will say. we must surely raise a Masjid (i. until) some will say.e. Hence. with their dog as the sixth of them” – id ly guessing at something of which they can have no certain knowledge – and (so on. and do not ask any of those (storytellers) to enlighten thee about them (since they have already distorted and corrupted the story).org .) Verse 22 öΝåκޝŠ$y™ ×π|¡÷Ηs~ šχθä9θà)tƒuρ óΟγç6ù=x. None but a few have any (real) knowledge of them (and those few do not include the Jewish Rabbis of Madina who posed the question). “five.

they remained in their cave three hundred years”: and some have added nine (to that number since 300 solar years would be equivalent to 309 lunar years). “I pray that my Lord-God guide me.” without (adding). “If Allah so wills. as occurred to the Prophet in this instance) call thy Lord-God to mind and say. His (alone) is the knowledge of the hidden reality of the heavens and the earth: how well does Internet Edition http://www.imranhosein. and become aware of it later. I shall do this tomorrow.øŒ$#uρ ô t − ∩⊄⊆∪ #Y‰x©u‘ #x‹≈yδ “And never say about anything.org .Ansari Memorial Series 112 ÏΒ z>uø%{ ’Ïn1u‘ ÇƒÏ‰ôγtƒ βr& #|¤tã ö≅è%uρ |MŠÅ¡nΣ #sŒÎ) y7/§‘ ä.” And if you should ever forget (to do so. “Behold. ever closer than this to a consciousness of what is right!” !# u!$t±o„ βr& HωÎ) ∩⊄⊂∪ #´‰xî y7Ï9¨sŒ ×≅Ïã$sù ’ÏoΤÎ) >ô“($t±Ï9 £s9θà)s? Ÿωuρ ª $ Verse 25 〈 ∩⊄∈∪ $Yèó¡Ï@ (#ρߊ#yŠø—#uρ šÏΖÅ™ 7πs($ÏΒ y]≈n=rO óΟÎγÏ ôγ. ’Îû (#θèWÎ6s9uρ  $ x “And (some people assert).” Verse 26 ϵÏϑõ3ãm ’Îû 8Ύô³ç„ Ÿωuρ 5c’Í<uρ ÏΒ ϵÏΡρߊ ÏiΒ Οßγs9 $tΒ 4 ôìÏϑó™r&uρ ϵÎ/ ÿ à 〈 ∩⊄∉∪ #Y‰xmr& öŽÅÇö/r& ( ÇÚö‘F{$#uρ ÏN¨uθ≈yϑ¡¡9$# Ü=ø‹î …çµs9 ( (#θèVÎ6s9 $yϑÎ/ ãΝn=÷ær& ª!$# È≅è%  x “Say: Allah knows best how long they remained (there).

but to the best of our knowledge Jewish scholars have yet to comment on the answer. and the key-phrase of the whole Sūrah is a statement in v.fro m which the Sūrah takes its title Internet Edition http://www. 7. We quote him at length so that our readers who are unfamiliar with his great work may be introduced to it and may benefit not only from his comments but also from the entire translation: This Sūrah – revealed immediately before al-Nahl (the Bee. From that day to this day more than 1400 years have passed.imranhosein. This book extends an invitation to the entire world of Jewish scholarship to respond to the answer to their question provided in Sūrah al-Kahf of the Qur’ān. “We have willed that all beauty on earth be a means by which we put men to a test” – an idea that is most clearly formu lated in the parable of the rich man and the poor man (vs. in the last year of the Makkah period .org .Ansari Memorial Series 113 He see and hear! No guardians have they apart from Him. The story of the Men of the Cave . 9-26) This reply of Sūrah al-Kahf concerning the young men was transmitted to the Rabbis in Madina.e. (Nor does He share His Supreme authority with anyone!)” (Qur’ān.) i. Synopsis of story and significance for our age Muhammad Asad has commented on the Surah and his comments reveal a deep understanding of the very essence of both the Surah as well as the story of the young men and the cave. al-Kahf. since He allots to no one a share in His rule. 32-44).is almost entirely devoted to a series of parables or allegories built around the theme of faith in Allah Most High vs an undue attachment to the life of this world.

As regards the story of the men in the cave as such. and remained there. “Hence. accompanied by their dog. “The Two – Horned One”. Appearance and reality are shown to be intrinsically different – so different that only mystic insight can reveal to us what is apparent and what is real. the allegory of Dhu al-Qarnain. When they finally awoke . In the meantime the situation had changed entirely : Christianity was no longer persecuted and had even become the official religion of the Ro man Emp ire. referred to in v. whoever looks forward to meeting his Sustainer let him do righteous deeds. . most of the commentators incline to the view that it relates to a phase in early Christian history – namely. the theme of spiritual awaken ing undergoes a significant variation: it is shifted to the plane of mans’ intellectual life and his search after ultimate truths. And so the Sūrah ends with the words. tells us that world’s renunciation is not in itself a necessary complement to one’s faith in Allah Most High. and is deepened into an allegory of death. 13-20) the principle of world-abandonment for the sake of faith. resurrection and spiritual awakening. for a great length of time (according to some accounts. miraculously asleep.imranhosein. people began to question the stranger.unaware of the long time during which they had lain asleep . 60-82). of the Men of the Cave as such. . The ancient coin (dating from the reign of Decius) with which the young man wanted to pay for his purchases immed iately aroused curiosity. And. Legend has it that some young Christians of Ephesus. finally. in other words. In the story of Moses and the unnamed sage (vs. .org . and the story of the Men of the Cave and their miraculous sleep came to light. the persecution of the Christians by Emperor Decius in the third century. for about three centuries). withdrew into a secluded cave in order to be ab le to live in accordance with their faith. 25 of this Sūrah. and let him not ascribe unto anyone or anything a share in the worship due to his Sustainer. world ly life and power need not conflict with spiritual righteousness so long as we remain conscious of the ephemeral nature of all wo rks of man and of our ultimate responsibility to Him Who is above all limitations of time and appearance.they sent one of their company to the town to purchase some food.Ansari Memorial Series 114 illustrates (in vs. Internet Edition http://www.

that the Christian formulat ion of this theme is a later development of a much older oral tradition .e.imranhosein. why should the Jewish rabbis have been intent on preserving their story. seeing that the Jews had cut themselves off fro m all friendly communion with them (i. “It has been said that they were followers of Jesus the son of Mary. age-long “sleep” in a secluded cave and a miraculous “awakening” after an indeterminate period of time – we have before us a striking allegory relating to a movement which played an important role in Jewish religious history during the centuries immediately preceeding and following the advent of Jesus. This is evident from several well. it is obvious that they lived much earlier than the Christian period . in fact.Ansari Memorial Series 115 As already mentioned.for. after the discovery of the Dead Sea Scrolls. had they been Christian. the Christians)?” We may therefore safely assume that the legend of the Men of the Cave – stripped of its Christian garb and the superimposed Christian background – is of substantial Jewish origin. the story of the Men of the Cave.authenticated ahadīth (mentioned by all the classical co mmentators). If we discard the later syncretic additions and reduce the story to its fundamentals – voluntary withdrawal fro m the world. among other problems. Ibn Kathīr remarks in his commentary to v. the majority of the classical commentators relied on this Christian legend in their endeavour to interpret the Qur’anic reference (in v. and particularly those of its branches which lived in self-imposed solitude in the vicinity of the Dead Sea as has recently. Jewish sources. The exp ression ar-Raqīm occurring in the above Qur’ān verse (and rendered by me as “scriptures”) lends strong support to this theory.a tradition which. however. As recorded by Tabari. come to be known as the “Qumrun co mmunity”. but Allah knows it better. 13 of this Sura. 9:26) to the Men of the Cave. namely the ascetic Essene Brotherhood (to which Jesus himself may have belonged). goes back to pre-Christian.org . It seems. some of the earliest authorities – and particularly Ibn Abbas – regarded the expression as synonymous with marqām (“something that is written”) and hence with Kitāb Internet Edition http://www. Referring to these ahadīth. according to which it was the Jewish rabbis (Ahbār) of Madina who induced the Meccan opponents of Muhammad to “test his veracity” by asking him to exp lain.

disputed the generally held view that the young men in the cave were Christian and held the view that they lived much earlier than the Christian period. the copying and the preservation of the sacred scriptures. They considered him to have Internet Edition http://www. lived in complete seclusion from the rest of the wo rld and were h ighly ad mired for their piety and moral purity. pp. and of Allah’s recognition of that faith by His bestowal of a spiritual awakening which transcends time and death. the commentator of the Qur’ān. why would the Jewish Rabbis have been intent on preserving their story? And we may add for good measure. destined to be “awakened” after their spiritual task was done. why would they have considered knowledge of their story to be a criterion that could authenticate a claim to prophethood? After all. But whatever the source of this legend. secondly. 437-439) We noted above that Ibn Kathīr. and. the fact remains that it is used in the Qur’ān in a purely parabolic sense: namely. were cut off fro m the outside world – for countless years. the Jews had rejected Jesus (‘alaihi alSalām) as the Messiah. as an allegory of the piety that induces men to abandon a wicked or frivolous world in order to keep their faith unsullied.Ansari Memorial Series 116 (“a writ” or “a scripture”). (Muhammad Asad’s Translation and Commentary of the Glo rious Qur’ān.imranhosein. and as a Prophet. and Razi adds that “all rhetoricians and Arabic plilologists assert that ar-raqīm signifies [the same as] al-kitāb”. it is more than probable that their mode of life made so strong an impression on the imagination of their fellow co-relig ionists that it became gradually allegorized in the story of the Men in the Cave who “slept” – that is. and irrespective of whether it is of Jewish or Christian origin. Had they been Christians. Since it is historically established that the members of the Qumrān community – the strictest group among the Essenes – devoted themselves entirely to the study. he asked.org . as an illustration of Allah’s power to bring about death (or “sleep”) and resurrection (or “awakening”).

but also those who resisted the blasphemy (Shirk) were intimidated and persecuted. Not only did that age witness widespread blasphemy (Shirk). . therefore.imranhosein.. if they should come to know about you. and their dog lay on the threshold (of the cave) with its forepaws outstretched.. they might (literally) stone you (i. they worshipped a golden calf in his absence. . For. . It is obvious. We strengthened their hearts when they stood up Internet Edition http://www. Time and again in history the Israelite people betrayed Allah by blaspheming against Him. and in condemning its godlessness: Thus. but also in challenging that godless world. a liar. This sin of blasphemy is referred to in the Qur’ān as Shirk. They did not waver in their faith and did not compromise despite intimidation and persecution. in which case you will never attain to success. as also from the warning given to the young man who was being sent down into the city to purchase food: . when Moses went up the mountain for his meeting with Allah Most High. let him behave with great caution. and a bastard child (and we seek refuge with Allah from such blasphemous statements). Thus. our people.e. . This was quite clear from the fact that the youths had kept a dog with them for protection: .e. terrorize you).Ansari Memorial Series 117 been an imposter. that the young men must have belonged to Banū Isrāīl. Allah). or force you back to their faith. This story in Sūrah al-Kahf appears to relate to another such time since the young men referred to “our people” when they said: These. behold. have taken for worship Gods other than Him (i. The young men set a golden example in responding to the blasphemy (Shirk) of their society with uncompromising fidelity to Allah.org . Instead they showed magnificent courage in not only proclaiming their faith in the face of all threats. and not reveal your whereabouts to anyone.

i. to give up home. (They thus rejected sovereignty other than Allah’s). he and his family fled from Babylon and were guided by Allah to migrate to the Holy Land of Palestine. Finally. And so they chose to flee from their town and its oppression and. i. Never shall we recognize any god other than Him. i... If we did speak (such a thing) it would. have taken for worship Gods other than Him (i. when persecution had become intense they felt compelled to leave their people.org .. hometown.e. They resorted to Hijrah. our people. etc. These. Allah). He did so in the following Hadīth: Internet Edition http://www. And so. jobs. the world of Shirk) and from all that they worship instead of Allah. and migrate as refugees to distant lands in order to preserve their faith! The Prophet (sallalahu ‘alaihi wa sallam) warned Muslims that the time would come when they would have to emulate the young men who fled to the cave. comforts. migration from the territory in which there was persecution to a territory of relative safety.e. In the case of Prophet Abraham (‘alaihi al-Salām).. And in the case of Prophet Muhammad (sallalahu ‘alaihi wa sallam). while fleeing. Why do they not bring forward an authority clear (and convincing) for what they do? And who could be more wicked than he who invents a lie against Allah (by claiming the right to worship another). indeed. they paused to rest for awhile in a cave: When you (decide that it is time to escape from them. these young believers set an example of conduct which was similar to that of the most exalted of all of the Prophets. he and his companions fled from Makkah to Madina.e.e.imranhosein.Ansari Memorial Series 118 and proclaimed (in an act of defiance of a godless world): Our Lord is the Lord of the heavens and the earth. constitute an enormity. take refuge in that cave.

Sūrah al-Kahf delivered the momentous promise that He will do the same for us! The solution to the young men’s problem concerning the survival of their faith lay in cutting themselves off from the godless world. bestow on us mercy from Thyself. persecution and oppression to which the above young men were subjected. He responded to assist them. Indeed Allah Most High would always be moved by such a display of faith. and since the age of Dajjāl would be the last age or the age of Qiyāmah. Allah Most High was impressed by such a display of faith. When the young men entered the cave. The Sūrah also clearly warns believers in Islam who would remain faithful and resist being a part of that godless world. Already the war Internet Edition http://www. they did so with very deep spiritual fervour for they immediately prayed to Allah and asked for help and mercy from the Divine Presence itself: Oh Lord. that they would be subjected to the intimidation. then the believer must do so.org . The guidance provided for us in Sūrah al-Kahf today is clear: If it ever becomes necessary in this age to detach himself from the godless world. That is the explanation of the war on Islam now raging around the world with the greatest intensity. (Sahīh al-Bukhāri) Since the Sūrah is to be read for protection from Dajjāl. it follows that the Sūrah also sends a message indicating that mankind would embrace godlessness and idolatry in that age similar to that described above. in order to preserve faith in Allah and in Islam. to part from it and make Hijrah.imranhosein.Ansari Memorial Series 119 Abu Sa’eed al-Khudri reported that the Prophet (sallalahu ‘alaihi wa sallam) said: A time would soon come when the best possession of a Muslim will be his goats with which he would seek asylum in a valley or in the hills for the sake of his faith.

how did He prevent their bodies from getting what is known as bedsores.org . The Prophet warned of the terrible suffering and oppression of today’s Last Age in the following Hadīth: “Yahya related to me fro m Malik fro m Abu Zinad fro m al-Araj fro m Abu Hurayra that the Prophet (sallalahu ‘alaihi wa sallam) said: The Hour will not come until a man passes by the grave of another and says: If only I were in his place. providing energy for factories etc. something which must necessarily occur when a patient is kept lying in one position for too long a period of time? The story.imranhosein. then the same purpose would have been achieved! The question arises: How did Allah Most High sustain their bodies during the years that they slept in the cave? Secondly. Imam Malik) Allah Most High responded to their prayer by putting the youths to sleep and by shutting off their hearing from all sounds from that outside world.” (Muwatta. is strongly suggestive of the use of solar energy for nourishment as well as for propelling motion. If solar energy can be used for moving a body it can be used for propelling fans. And so they slept for years and years: Thereupon We drew a veil over their ears (while they remained) in the cave for a number of years.Ansari Memorial Series 120 against Islam has begun. running cars. It will rage more and more fiercely. The implication for the believers in this age is that they must prepare Internet Edition http://www. (They were thus cut off from the outside world. as narrated in Sūrah al-Kahf.) Had it been possible for others to flee to a similar place and to have the provisions of sustaining themselves while living a life that was detached from the godless world.

and the Israeli war that is about to take place) when he declared: Narrated Abu Huraira: Allah's Apostle said. the Gulf States. Kuwait. He will do so when he finally succeeds in seducing the whole world into a complete and irreversible dependency on oil for transportation.Ansari Memorial Series 121 themselves to make maximum use of solar energy for survival during the prolonged period of great hardship which will befall them when Dajjāl uses oil as the ultimate weapon. so whoever will be present at that time should not take anything of it.” (Sahīh Bukhāri) Narrated Ubayy ibn Ka'b: I heard Allah's Apostle (peace be upon him) say: The Euphrates would soon uncover a mountain of gold and when the people would hear of it they would flock towards it but the people who would possess that (treasure) (would say): If we allow these persons to take out of it they would take away the whole of it. and when he forces the price of oil to rise to exhorbitant heights. So they would fight and ninety-nine Internet Edition http://www. and American wars on Iraq to seize control of Iraq’s oil.” Al-A'raj narrated fro m Abu Huraira that the Prophet said the same but he said.e. Iraq.. etc. “Soon the river 'Euphrates' will uncover a treasure (a mountain) of gold. travel. food production. “It (Euphrates) will uncover a mountain of gold (under it)..) Prophet Muhammad (sallalahu ‘alaihi wa sallam) had prophesied these wars (i.org . Saudi Arabia.imranhosein.. the British. industry. As this book goes to the press it appears that the Euro-Jewish State of Israel is poised to wage a nuclear war through which it would attempt to seize direct control over all the vast oil resources located around the River Euphrates (i. etc. Our enemies would then take total control of the world’s oil supplies and subject mankind to the political blackmail of submission to Israel’s messianic rule over the world as the price to be paid for oil. Iran.e.

rightly concluded that Internet Edition http://www. whereas they were asleep. although the Qur’ān does mention three hundred (solar) years. but from the opposite direction. Some said that they had slept for a day or part thereof. while setting.org . who were not informed by mere appearances. incline away from the cave on the right. turn away from them on the left. the bodies rolled in the opposite direction. Secondly. Abu Kamil in his narration said: I and Abu Ka'b stood under the shade of the battlement of Hassan. This phenomenon is today known as phototropism. Then when Allah woke them up from their sleep and they began to question each other as to the length of time they had been asleep. That was what it appeared to be.imranhosein. Then when the sun was setting in the evening. Others. and rolled towards it. This process is called photosynthesis. (Sahīh Muslim) It would appear from the Qur’anic story that whenever the sunlight entered the cave in the morning the bodies of the sleeping young men were attracted to it. now to the left. it would appear that the sunlight on the bodies gave to the bodies the minimum amount of energy needed for the survival of vital organs. and sunlight once again filtered through the cave. while rising. And (for many a year) you would have seen the sun. This phenomenon of constant daily rolling of the bodies prevented ulcers (bedsores). now to the right. it was quickly apparent that they had different capacities for sensing the reality of things (as distinct from their appearances). (You would have thought that they were awake because) We caused them to turn over repeatedly. And you would have thought that they were awake.Ansari Memorial Series 122 out of one hundred would be killed. and. Only Allah knows for how long the young men slept in the cave. while they remained in the open space in the middle of the cave.

a day like an hour. It will be an age when time will move swiftly. one day like a month. display these two contrasting viewpoints in respect of the spiritual reality of ‘time’.” (Tirmīdhi) There is a clear hint that Dajjāl would be responsible for lulling mankind into this perception or consciousness of ever-accelerating ‘time’. a year being like a month.Ansari Memorial Series 123 only Allah knew for how long they had slept. the other recognized it. in the age of Fitan. and the rest of the days like your days!” Those believers who are protected by Sūrah al-Kahf from the Fitnah of Dajjāl would be able to recognize and understand ‘time’. Then We roused them in order to test which of the two points of view (of the now awakened youths) was best at calculating the term of years they had tarried (in the cave). one day like a year. In the story of the young men and the cave we are Internet Edition http://www. said that: “Narrated Anas ibn Mālik: A llah’s Messenger said: The Last Hour would not come before time contracts. The Prophet (sallalahu ‘alaihi wa sallam) said of Dajjāl that “he would live on earth for forty days. and ‘passage of time’ in the age of Fitan in much the same way that some of the youths in the cave recognized that they had not slept a normal sleep of just a day or part of a day. In a previous chapter of this book we examined the subject of ‘the Qur’ān and time’ and we were introduced to Islam’s conception of seven different worlds of ‘time’ all of which transcend our own world of ‘time’. The Prophet (sallalahu ‘alaihi wa sallam). and an hour like the kindling of a fire.imranhosein. a week like a day. So mankind will also. one day like a week. a month like a week. ‘duration of time’.org . While the first viewpoint displayed no spiritual comprehension of the time-span.

What this estimate implies is that there were no visible signs of ageing despite the passage of such a long period of time. The story has thus introduced us to different dimensions of time that exist beside each other right here on earth. it was decided that one of them should go to the town to buy some food. firstly. he was warned not to disclose the whereabouts of the others in the cave because of the grave danger to which they would then be exposed: But let him behave with great caution. had all remained unchanged. in another dimension of ‘time’ which was nonbiological and in which they had not aged despite the passage of three hundred years. the skin on their faces. behold. He was given some silver coins to purchase the food. their beards. when they were awakened from their sleep and they sought to make an estimate of the duration of time that they were in the cave. some of them responded with an estimate of “a day or part of a day”. Secondly. For. the length of their finger-nails. our own biological dimension of ‘time’ in which their bodies kept on rolling from left to right twice a day at sunrise and sunset. Since they must have been very hungry. But he was warned to make sure that he searched for the purest food: and let him search for food which is purest. and bring you some (that you might satisfy your hunger). if they should come to know Internet Edition http://www.org . The hair on their heads. and not reveal your whereabouts to anyone. etc. And it is for precisely this reason that we began this book with a chapter devoted to ‘time’. and secondly. This implies that they survived the three hundred years while existing simultaneously in two dimensions of time.Ansari Memorial Series 124 told that they slept for three hundred years and yet.imranhosein. The understanding of this subject is the very key to the interpretation of the enigmatic Hadīth pertaining to Dajjāl’s life span on earth.

and had been replaced by a world of believers. Rather. shocked and baffled to the very roots of his being and may even have been terrified by the total change that had taken place since he left his town. must have been very different. The world must have so changed that the roads. they might stone you to death.imranhosein.Ansari Memorial Series 125 about you. clothing of the people etc. We can only speculate about what happened when the young man left the cave and went down to the city to buy food.org .. It must have reassured them that Truth would eventually triumph over falsehood. When the whole world unites to wage war on Islam. The Qur’ān does not concern itself with those details. He must have been amazed. the implication is that the inclusion of this story in the Surah is meant to offer hope to the believers in the age of Fitan. Since the recitation of Sūrah al-Kahf offers protection from the Fitnah of Dajjāl. in which case you will never attain to success. It certainly assures us in this age that the present war on Islam would not last forever and would be eventually replaced by victory for Islam. houses. or force you back to their faith. Only believers would make such a decision! The fact that the godless world that was persecuting the believing youths had perished. it restricts itself to informing us that the godless world had so changed during the period when the youths were asleep that its godlessness had been replaced by faith in Allah Most High. must have sent a powerful message of hope to the Muslims in Makkah who were being persecuted by the pagan Arabs. nor with that part of the story. and when the believers are subjected to such oppression that a man would pass by a grave and wish that he were in the grave. This was clear from the decision that was taken by the people of that town to commemorate the event by constructing a Masjid. this story would Internet Edition http://www.

genetically altered. or allow a sense of despair to affect them. Beware of wheat bread. Internet Edition http://www. the milk so produced may be so corrupted that it may no longer perform that function.. lose faith. in this age of Fitan. etc. (Muwatta.imranhosein. For example. The believers must pay the most careful attention to money in the Last Age. for you will not be grateful enough for it”. They should not. The warning of Sūrah al-Kahf is clear. milk and other dairy products may have a role to play in making it possible for the body to maintain its immune system. Nabi ‘Esa (Jesus) (‘alaihi al-Salām) is reported to have offered advice to Banū Isrāīl which was similar to that found in the story of Sūrah al. The fact that the young men gave careful instructions concerning the food which was to be bought indicates to us.org . or can have other serious side effects. therefore. When cows are injected with hormones in order to increase milk production. polluted. Malik) Finally. It was Wariq (silver coins): Let one of you go with these silver coins to the town. it is not without significance that the Qur’ān pays minute attention to the money that was to be used by the youth to buy food. They must be able to distinguish between real money and fake money. to such an extent that food may no longer be able to perform the functions which Allah Most High ordained.Ansari Memorial Series 126 continuously offer reassurance to the Muslims that Islam would eventually triumph over all its rivals. that our food would be corrupted. Real money.Kahf: “Yahya related to me fro m Malik that he had heard that Īsa ibn Maryam used to say: O Banū Isrāīl! You must drink pure water and the green things of the land and barley bread.

dates. our people.Ansari Memorial Series 127 as used by all the Prophets of Allah Most High all through the ages. (see my two books on the subject: ‘The Importance of the Prohibition of Ribā in Islām’ and ‘The Prohibition of Ribā in the Qur’ān and Sunnah’). Now let us confine ourselves to the basic cause of conflict between the young men and the world in which they lived. Many are already entrapped in slave labor. etc. That was the sin of blasphemy (Shirk). These.e. Why do they not bring forward an authority clear (and convincing) for what they do? And who could be more wicked than he who invents a lie against Allah (by claiming the right of submission to such gods). barley.e. salt. have taken for worship gods other than Him (i.. has always been gold or silver coins. We live in an age in which mankind has been trapped in a world of fake money and people are being ripped off of their wealth. on the other hand. the one sin which Allah would never forgive: Internet Edition http://www. It was located in the fact that that world had taken gods other than Allah for worship. Allah).imranhosein. or commodities such as wheat.. Real money has intrinsic value (i. It cannot be redeemed for real money. When the value of the money collapses. the value of the money is arbitrarily designated by the one who issues it. the value of the money is located in the money itself). Basic implications of the story for Muslims who live in the modern world We have examined the general significance of the story. That is Ribā.org . In fake money. legalized theft takes place through a massive transfer of wealth from the masses to a predatory elite located within and beyond the borders of the state.

Ansari Memorial Series 128 4 â!$t±o„ yϑÏ9 y7Ï9¨sŒ tβρߊ $tΒ ãÏ øótƒuρ ϵÎ/ x8uŽô³ç„ βr& ãÏ øótƒ Ÿω ©!$# ¨βÎ)  〈 ∩⊆∇∪ $¸ϑŠÏàtã $¸ϑøOÎ) #“uŽyIøù$# ωs)sù «!$$Î/ õ8Ύô³ç„ tΒuρ “Lo ! Allah does not forgive when anyone else beside Him is recognized as God (or worshipped as a God or as someone who possesses sovereignty. including so-called Islamic states. supreme authority. have permitted. The Prophet (sallalahu 'alaihi wa sallam) had many wives. and Whoever recognizes or worships any beside Allah as God has indeed committed a monstrous sin. Internet Edition http://www. etc). The Shirk of the modern world can be easily discerned from the fact that Allah has strictly prohibited Ribā (borrowing and lending money on interest).” (Qur’ān.imranhosein. etc. Indeed Shirk has taken control of the whole world. Again.org . and that he treat them with equity. all of them. homosexuality and lesbianism. He forgives anything else beside such (a sin) to whom He p leases. 4:48) We live today in a world that is totally embraced by blasphemy (Shirk). Allah has also declared that the life of the Prophet (sallalahu 'alaihi wa sallam) constitutes the best model of conduct for the believers. abortion. Yet modern states around the world. gambling. Allah has permitted plural marriages (up to a maximum of four wives) on the condition that the husband can maintain his wives. or are unwilling to denounce it in the manner of the young men of Sūrah al-Kahf. Legislation is constantly being enacted to permit all that Allah prohibited. al-Nisā. intoxicants. or are permitting. And many of the scholars of Islam and popular Islamic organizations either cannot recognize it.

al-Shūra. And so.imranhosein. governments are enacting legislation to prohibit what Allah has permitted. Thus the law prohibits plural marriages.org . they prohibit that which Allah has permitted. grievous suffering awaits the evildoers (in the life to come).” (Qu r’ān. or permits what Allah has prohibited. around the world today. which enjo in upon them as a moral law something that Allah has never allowed? Now were it not for (Allah’s) decree on the final judgment.Ansari Memorial Series 129 The Shirk of the modern age can be clearly discerned in the fact that. and prohibits the marriage of girls under 16 (and sometimes under 18) years of age. 42:21) Internet Edition http://www. verily. and they permit that which Allah has prohibited! Now let us examine the following verses of the Qur’ān concerning the case of someone who prohibits what Allah has permitted. And let us also examine the explanation of the Qur’anic verses given by the Prophet (sallalahu 'alaihi wa sallam): ª!$# ϵÎ/ .βsŒù'tƒ öΝs9 $tΒ ÉÏe$!$# zÏiΒ Οßγs9 (#θããuŽŸ° (#àσ‾≈Ÿ2uŽà° óΟßγs9 ÷Πr&  öΝßγs9 šÏϑÏ=≈©à9$# ¨βÎ)uρ 3 öΝæηuΖ÷t/ zÅÓà)s9 È≅óÁx ø9$# èπyϑÏ=Ÿ2 Ÿωöθs9uρ 4 ∩⊄⊇∪ ÒΟŠÏ9r& ë>#x‹tã “Is it that they (who care for no more than this world) believe in forces supposed to have a share in Allah’s divin ity. all would indeed have been decided between them (in this world): but.

but they prohibit to the people what is Halal and permit them what is Haram. and whatever is permitted in heaven must also be permitted on earth! Internet Edition http://www. Glory be to Him.Ansari Memorial Series 130 yx‹Å¡yϑø9$#uρ «!$# Âχρߊ ÏiΒ $\/$t/ö‘r& öΝßγuΖ≈t6÷δâ‘uρ öΝèδu‘$t6ômr& (#ÿρä‹sƒªB$#  4 uθèδ āωÎ) tµ≈s9Î) Hω ( #Y‰Ïm¨uρ $Yγ≈s9Î) (#ÿρ߉ç6÷èu‹Ï9 āωÎ) (#ÿρãÏΒé& !$tΒuρ zΝtƒötΒ š∅ö/$# 〈 ∩⊂⊇∪ šχθà2͍ô±ç„ $£ϑtã …çµsΨ≈ysö7ß™ “They have taken as lords beside Allah their Rabbis and their Monks and the Messiah son of Mary.” (Matthew: 18:18) It is clear that this verse of Matthew should have read that whatever was forbidden in heaven must also be forbidden on earth. once came to the Prophet. but they (the Jews) do not worship them (the Rabbis). who had been a Christian before embracing Islam. He is reported to have said: “I tell you this: whatever you forbid on earth shall be forbidden in heaven. 9:31) ‘Adi bin Hat im.org . their worship of them. indeed. al-Tauba. when they were ordered to worship only One God. and whatever you permit on earth shall be permitted in heaven.imranhosein. The Prophet replied: Yes. This is. When he heard him recit ing the above verse of the Qur’ān he said: Oh Messenger of Allah. (Sunan. Far removed is He fro m all that they ascribe as partners (unto Him)!” (Qur’ān. and the people obey them. Tirmidhi) The Christians claim that Jesus (‘alaihi al-Salām) vested this authority to legislate that which is permitted and that which is prohibited to his disciples before he ascended into the heavens. There is no god save Him.

Ansari Memorial Series 131 Around the world today. The blessed Prophet (sallalahu ‘alaihi wa sallam) warned that Dajjāl would test mankind with a barrage of Shirk. They honor. become active supporters of such governments. All the days of the week from ‘Sunday’ to ‘Saturday’. or. Youm al-Thalatha (the third day of the Internet Edition http://www. the Sunnah (in respect of the names of the days of the week and the months of the year) we enter into Shirk. or turn a blind eye to their Shirk. There is no question.org . therefore. The Sunnah in respect of those names is: Youm al-Ahad (the first day of the week). and serve them faithfully. They vote for them in elections. Indeed some of the names of the days of the week as well as months of the year are actually given in the Qur’ān itself. and all the months of the year from ‘January’ to ‘December’.imranhosein. that all of us (illa ma sha’ Allah) are also in Shirk! Yet so many of the scholars of Islam adopt a neutral attitude towards such nations. Muslims submit to the authority of governments that are committing Shirk. have all been named after pagan gods/goddesses! When we use these names for the days of the week and the months of the year and abandon. support and obey such governments. worst of all. He went on to further warn that the attack of Shirk would be as difficult to recognize as it would be to recognize “a black ant on a black stone on a dark night”. They are employed by those governments. for all practical purposes. Youm al-Ithnain (the second day of the week). They swear by constitutions that give authority to the governments to commit Shirk. It is very easy for us to recognize the fulfillment of this prophecy in the names of the days of the week and months of the year which are now in universal use by all nations (illa mā shā Allah).

Rajab. with the following statement concerning Allah Most High and His Supreme Authority: 〈 ∩⊄∉∪ #Y‰mr& ÿϵÏϑõ3ãm ’Îû à8Ύô³ç„ Ÿωuρ…  x “. at Verse 26. the month of Ramadān. Youm al-Arba’a (the fourth day of the week). .) It was because of the grave warning concerning Shirk which was located at the heart of the story of the young men in the cave that the Qur’ān ended the story.Ansari Memorial Series 132 week). nor does He share His Co mmand (or Governance) with anyone whatsoever. Safar.) Similarly the Sunnah in respect of the names of the months of the year is as follows: Muharram. namely Youm al-Jum’ah and Youm al-Sabt. Dhū al-Hajj. Jumādi alAwwal.imranhosein. Jumādi al-Thāni. (At least two of the names of days of the week are located in the Qur’ān. Shawwāl.e. Youm al-Khamīs (the fifth day of the week). Ramadān. Rabī’ al-Awwal. al-Kahf. . Dhū al-Qa’ada. (At least one of these names of months of the year is mentioned in the Qur’ān. Youm al-Jum’ah (the day of the Jum’ah or congregational prayer). i. Shabān. 18:26) The Qur’ān has revealed to us the Duah (prayer) of Nabi Mūsa (‘alaihi al-Salām) who prayed to Allah when he found himself in the midst of a people who had embraced the sin of Shirk and would not disengage from it.. Youm al-Sabt (the Sabbath day). Rabī’ al-Thāni. This was his prayer: Internet Edition http://www.” (Qur’ān. .org .

5:25) Now that we have exposed and explained the universal blasphemy (Shirk) of the modern age. and we have also drawn attention to the war on Islam now raging around the world. we.Ansari Memorial Series 133 št/uρ $sΨsΨ÷t/ ø−ãøù$sù ( ʁr&uρ Ťø tΡ āωÎ) à7Ï=øΒr& Iω ’ÏoΤÎ) Éb>u‘ tΑ$s%  ÷ $ 〈 ∩⊄∈∪ tÉ)Å¡≈x ø9$# ÏΘöθs)ø9$# “He said: O my Lord! I have power only over myself and my brother: so separate us from th is rebellious people!” (Qur’ān. it remains for us to apply the lesson from the story of the young men in this Sūrah of the blessed Qur’ān. in turn. We firmly believe that survival of faith for Muslims in the Gog and Magog modern age lies in withdrawal from the cities of the modern world to remotely-located Muslim Villages where micro-Islamic communities can be established. Internet Edition http://www. Badi’uzzaman Sa’id Nursi. At the nucleus of the remotely-located Muslim Village must be the most pious of the believers.imranhosein. in order to preserve our faith in Allah Most High. When it becomes necessary to do so. We hold the same view. The eminent Turkish Islamic scholar and thinker. al-Māidah. must flee in the very same way that they fled from the godless world that was waging war on Islam. is reported to have advised Muslims in post-Caliphate Turkey to withdraw from the cities to the country-side and to seek to preserve their faith in ten thousand Muslim villages. They must set the standard of conduct (of worship in particular) to be emulated by all others resident in the Village.org .

and do not let your eyes pass beyond them in quest of the pomp. pomp) of the modern world.ÏŒ tã …çµt7ù=s% $uΖù=x øî& ôtΒ ìÏÜè? Ÿωuρ ( ø r ô 〈 ∩⊄∇∪ $WÛãèù ÄcÅ´èø9$#uρ Ïορy‰tóø9$$Î/ Νæη/u‘ šχθããô‰tƒ tÏ%©!$# yìtΒ y7|¡ø tΡ öŽÉ9ô¹$#uρ  y 4 − Simp le translation: And content yourself with those who call on their Lord-God morning and evening seeking His (very) face.uρ çµ1uθyδ yìt7¨?$#uρ $tΡ͍. It has done so in this verse of haunting beauty which we both translate and explain: $u‹÷Ρ‘‰9$# Ïο4θuŠysø9$# sπsΨƒÎ— ߉ƒÍè? öΝåκ÷]tã x8$uΖøŠtã ߉÷ès? Ÿωuρ ( …çµyγô_uρ tβρ߉ƒÍãƒ …çνãøΒr& šχ%x. seeking His countenance (hence this is passionate rather than mechanical worship).Ansari Memorial Series 134 Sūrah al-Kahf has advised the believers to keep the company of such people. 18:28) Exp lanatory translation: And (until that time of judgment comes) let your heart be contented (in seeking the company of those sincere believers) who call on their Lord-God morn ing and evening (with all their heart and soul). and pay no heed to any whose heart We have rendered heedless of Our rememb rance because he had always follo wed his own desires. glitter and beauties of this world's life.imranhosein. (Qur’ān. and do not let your eyes pass beyond them in quest of the pomp. or bribe you with a handout to get you to turn away from such sincere servants of Internet Edition http://www. abandoning all that is good and true. and beware of turning away from these great role models and being seduced bt the attractions (glitter. glitter and beauties of this world 's life (let not the godless world seduce you with its attractions.org . particularly in the age of Dajjāl and of Gog and Magog. al-Kahf.

sinfulness. The essence of that guidance is that they should carefully choose the company that they keep. abandoning all that is good and true (and waging war on the true servants of Allah). and who support those who are waging war on Islam. his own agenda in his lust for power or fame or wealth. lust. Such believers would display firmness in their resolve to remain faithful to Allah and His blessed Messenger (peace be upon him) wh ile war on Islam is raging in the wo rld. Internet Edition http://www. They should remain attached to those sincere servants of Allah Most High who radiate constant piety.Ansari Memorial Series 135 Allah Most High). and of oppression and corruption of the Gog and Magog world-order.e. Such would be a people who pursue their own world ly agenda and whose works would be in vain. they should avoid the company of those who exhib it godlessness.. haughtiness. In addition. the people with whom they associate and. and pay no heed to (do not obey.e. greed. Co mmentary: In this hauntingly beautiful verse Sūrah al-Kahf gives additional advice and warnings regarding the method with wh ich believers should respond to the dangers of the godless world in the age of trials of Da jjāl.).org . the Jamā’ah to which they belong and the place they choose to reside. constant remembrance in the heart of the LordGod) because he had always followed (only) his own desires (i.imranhosein.. etc. arrogance. vindictiveness and spite in their conduct. hence. godliness and firmness of character in their personality. pride. humility. do not follow the leadership of) any whose heart We have rendered heedless of all remembrance of Us (i.

Theoretically he worshipped Allah. while the other was poor since he was not given wealth. recognized the corruption in the heart of the rich man to be blasphemy (Shirk). that Allah Most High could destroy his gardens and thus take away his wealth.. if someone were to die without earning forgiveness for such sin). Factually. however.Ansari Memorial Series 136 CHAPTER SIX THE PARABLE OF THE RICH MAN AND THE POOR MAN In the previous chapter the Qur’anic story in Sūrah al-Kahf of the young men who fled into the cave was narrated and analyzed.imranhosein. Internet Edition http://www. he worshipped his wealth (i. The poor man. one to whom Allah Most High had given wealth in the form of two very fertile gardens. We ended that chapter by noting that the young men fled from Shirk (blasphemy). on the other hand.org . and warned of the divine punishment that could ensue. the rich man was corrupted and deceived by his wealth and consequently his faith was destroyed. But shortly after concluding the story of the young men in the cave Sūrah al-Kahf returned to the same theme in order to direct attention to another form of Shirk which would be prevalent in the age of Dajjāl. the Dunyah). i.e. In the story of two men. This is the greatest and most dangerous of all sins since it is the one sin which Allah Most High has declared that He would not forgive (i. Allah’s punishment eventually overtook him and his wealth was destroyed... And that was Shirk.e.e.

If he is poor he should bear his trials with patience while living ‘for’ Allah. This narrative in Sūrah al-Kahf accurately describes the world today in which the clutches of godless secularism and materialism has resulted in the new modern way of life. instead of living ‘in’ this world and ‘for’ this world. This message was summed up in a truly unforgettable verse of Sūrah al Kahf: M≈uŠÉ)≈t7ø9$#uρ ( $u‹÷Ρ‘‰9$# Ïο4θuŠysø9$# èπuΖƒÎ— tβθã Ζt6ø9$#uρ ãΑ$yϑø9$#  à 〈 ∩⊆∉∪ WξtΒr& íŽöyzuρ $\/#uθrO y7/‘ ‰ΖÏã íŽöyz àM≈ysÏ=≈¢Á9$# În u y http://www. worship and patience. The Sūrah warns those who yearn for this world (Dunyah) that it has nothing abiding to offer. He should respond with gratitude to Allah Most High Who is the bestower of wealth. he counseled him to bow to the supremacy of the Divine by recognizing that his wealth had come from Allah Most High. are corrupting the vast majority of people around the world. confident that when Allah Most High accepts his submission. This even includes many Muslims. The believer should strive in this world to pursue the mission of living ‘for’ Allah. and sex. one should live ‘in’ this world but ‘for’ the next world. he would be rewarded with abundant good in the life hereafter.Ansari Memorial Series 137 The poor man did not envy the rich man’s wealth. and better than the poverty with which he lived in this world. The poor man also expressed the hope that his Lord-God would give him something better in the next world than the gardens of the rich man. lust for wealth. material possession. Therefore. Greed. Rather. Everything perishes and passes away.imranhosein.org Internet Edition .

imranhosein.” Verse 33 $tΡö¤fùuρ 4 $Z↔ø‹x© çµ÷ΖΒ ΟÏ=øàs? Οs9uρ $yγn=ä. The parable begins at verse thirty-two and ends at verse forty-six: Verse 32 ÏΒ ÷tF¨Ζy_ $yϑÏδ‰tn{ $uΖù=yèy_ ÷n=ã_§‘ WξsW¨Β Μçλm..Ansari Memorial Series 138 “Wealth and children are an adornment of the life of this world: but good deeds. the two gardens) We caused a river to flow.org . the fruit whereof endures forever. and far better as (the foundation for) hope. ñUΎÑ$#uρ *  ô È Ï È ô 〈 ∩⊂⊄∪ %Yæö‘y— $yϑκs]÷t/ $uΖù=yèy_uρ 5≅÷‚uΖÎ/ %m„à…≈sΨø x xmuρ 5=≈uΖôãr& å “Set forth for them the parable of two men. In the midst of them (i. For one of them We provided two gardens of grape-vines and surrounded them with date-palms: and in between the two We placed corn-fields. are of far greater merit in thy LordGod’s sight.  s Ïi ó é 〈 ∩⊂⊂∪ #XpκtΞ $yϑßγn=≈n=½z “Each of those gardens brought forth its produce and failed not in the least therein.& ôMs?#u È÷tF¨Ζyfø9$# $tGù=Ï.” Verse 34 Internet Edition http://www.” Here is the Qur’ānic text of the parable concerning the rich man and the poor man.e.

” Verse 37 Internet Edition http://www. the number of people who follow me)!” Verse 35 y‰ŠÎ6s? βr& ÷ßr& $tΒ tΑ$s% ϵ¡ø uΖ9 ÖΝ9$sß uθèδuρ …çµtG¨Ψy_ Ÿ≅yzyŠuρ  à ! Å Ïj Ï 〈 ∩⊂∈∪ #Y‰t/r& ÿÏνÉ‹≈yδ “Then he went into his garden in (that) state of internal corruption and proceeded to declare: I do not believe that this (wealth of mine in these gardens) will ever perish. a thing that would never occur.Ansari Memorial Series 139 y7ΖÏΒ ŽnYø.imranhosein. in effect. He said to his companion in the course of a mutual argu ment: I have more wealth than you.e.) (In fact) even if I am b rought back to my Lord I shall surely find (there) something (i.r& O$tΡr& ÿ…ν‘ρ$utä† uθèδuρ ϵÎ7Ås≈|ÁÏ9 tΑ$s)sù ֍yϑrO …çµs9 šχ%x.org .e.” Verse 36 #[Žöyz βy‰É`{ ’Ïn1u‘ 4’n<Î) ‘NŠÏŠ•‘ È⌡s9uρ ZπyϑÍ←!$s% sπtã$¡¡9$# ÷àßr& !$tΒuρ  ¨ 〈 ∩⊂∉∪ $Y6n=s)ΖãΒ $yγ÷ΨÏiΒ “Nor do I believe that the Hour (of Judgment) will (ever) come.. reward) better in exchange. (It is so utterly remote a thing as to be. and more honor and power in (my following of) men (i.uρ  ã çâÍ 〈 ∩⊂⊆∪ #Xx tΡ –“tãr&uρ Zω$tΒ “And so. this man had an (abundance) of produce.

org Internet Edition . and then fashioned you into a man?” Verse 38 〈 ∩⊂∇∪ #Y‰tnr& þ’Ïn1uÎ/ à8Ύõ°é& Iωuρ ’Ïn1u‘ ª!$# uθèδ O$¨ΨÅ3≈©9  “For my part (I declare) that He.” Verse 39 βÎ) 4 !$Î/ ωÎ) nο§θè% Ÿω ª!$# u$x© $tΒ |Mù=è% y7tFΖy_ |Mù=yzyŠ øŒÎ) Iωöθs9uρ  « $ ā ! ¨ 〈 ∩⊂∪ #V$s!uρρ Zω$tΒ y7ΖÏΒ ¨≅s%r& O$tΡr& Èβus? u “(He then went on to ask the rich man): Why did you not say.r& ÿ…νâ‘Íρ$utä† uθèδuρ …çµç7Ïm$|¹ …çµs9 tΑ$s%  ç 〈 ∩⊂∠∪ Wξã_u‘ 71§θy™ §ΝèO πx ôÜœΡ ÏΒ §ΝèO 5>#uè? y 7 “His companion responded to him. and I shall not associate any other with my Lo rd-God. when you entered your garden: (This is all) Allah's Will! There is no power but with Allah! If you were to (assess) me (in terms of my worth) you would find me with less wealth and sons than you. is my Lord-God.imranhosein. and then out of a drop of sperm.Ansari Memorial Series 140 ÏΒ y7s)n=yz “Ï%©!$$Î/ |Nöx x. Allah. Would you show ingratitude to He Who created you out of dust. in the course of the argument with him.” Verse 40 $ZΡ$t7ó¡ãm $pκöŽn=tæ Ÿ≅Å™öãƒuρ y7ÏF¨Ζy_ ÏiΒ #[Žöyz ÈyÏ?÷σムβr& þ’Ïn1u‘ 4|¤yèsù  〈 ∩⊆⊃∪ $¸)s9y— #Y‰‹Ïè¹ yxÎ6óÁçFsù Ï!$yϑ¡¡9$# zÏiΒ | http://www.

e. making it (but) slippery sand (i. Ü=Ïk=s)ムyx7ô¹r'sù Ïν͍yϑsWÎ/ xÝ‹Ïmé&uρ  } Ï t t 〈 ∩⊆⊄∪ #Y‰tnr& þ’Ïn1u/ õ8Ύõ°é& óΟs9 É_tFø‹n=≈tƒ ãΑθà)tƒuρ $pκÅ−ρããã 4’n?tã îπtƒÍρ%s{ Î “(So said.. His fruits (and enjoyment) were encompassed (with ruin) and he remained twisting and turning his hands over what he had spent on his property which had (now) tumbled to pieces to its very foundations.” Verse 42 ‘δuρ $pκŽÏù .x Ρr& !$tΒ 4’n?tã ϵøŠ¤ x.imranhosein. destroying it)!” Verse 41 〈 ∩⊆⊇∪ $Y6n=sÛ …çµs9 yì‹ÏÜG¡n@ n=sù #Y‘öθxî $yδäτ!$tΒ yxÎ6óÁム÷ρr&  tó “Or the water of the garden would (be made to) run off underground so that you would never be able to retrieve it (in which case. and he could only say: Woe is me! Would that I had never blasphemed (i. also. the gardens would perish).Ansari Memorial Series 141 “But (bear in mind) it may be that my Lord can (eventually) give me something better than your garden.e. so done). committed Shirk) in my worship of my Lord and Cherisher!” Verse 43 #¶ŽÅÇtFΖãΒ tβ%x. $tΒuρ «!$# Èβρߊ ÏΒ …çµtΡρãŽÝÇΖtƒ ×πt⁄Ïù …ã&©! ä3s? öΝs9uρ  ∩⊆⊂∪ Internet Edition http://www. and that He can inflict your garden with thunderbolts (by way of reckoning) from heaven.org .

And it is Allah (alone) who prevails over all things. and far better as (the foundation for) hope. and the Best to determine what is to be. He is the Best to reward.org .imranhosein. ó>ΎôÑ$#uρ  Ï > Ï $Vϑ‹Ï±yδ yxt7ô¹r 'sù ÇÚö‘F{$# ßN$t6tΡ ϵÎ/ xÝn=tG÷z$$sù Ï!$yϑ¡¡9$# 〈 ∩⊆∈∪ #—‘‰tGø)–Β &x« Èe≅ä.” Verse 46 M≈uŠÉ)≈t7ø9$#uρ ( $u‹÷Ρ‘‰9$# Ïο4θuŠysø9$# èπuΖƒÎ— tβθã Ζt6ø9$#uρ ãΑ$yϑø9$#  à 〈 ∩⊆∉∪ WξtΒr& íŽöyzuρ $\/#uθrO y7/‘ ‰ΖÏã íŽöyz àM≈ysÏ=≈¢Á9$# În u y “Wealth and children are an adornment of the life of this world: but good deeds. and which is absorbed by the plants of the earth: but (in time) they turn into dry stubble that the winds blow freely about.Ansari Memorial Series 142 “Nor could he find those who could help him against Allah.utù:$# ¬! èπu‹≈s9uθø9$# y7Ï9$uΖèδ  “For thus it is: all protective power belongs to Allah alone. 4’n?tã ª!$# tβ%x. the True One.” Verse 45 zΒ çµ≈sΨø9u“Ρr& !$yϑx. nor was he able to deliver himself ( from his aw ful state).” Internet Edition http://www.” Verse 44 〈 ∩⊆⊆∪ $Y6ø)ãã íŽöyzuρ $\/#uθrO ֎öyz uθèδ 4 Èd.u ρ 3 ßx≈tƒÍh9$# çνρâ‘õ‹s? Ï ó “And propound unto them the parable of the life of this world: (it is) like the rain which We send down fro m the skies. the fruit whereof endures forever. $u‹÷Ρ‘‰9$# ο4θuŠu tù:$# Ÿ≅sV¨Β Μçλm. are of far greater merit in thy LordGod’s sight.

The modern world glamorizes wealth and the lifestyle of the wealthy. such as through modern usurious banking and insurance.imranhosein. The significance of this story in Sūrah al-Kahf is located in the warning that it delivers concerning that disease. It ends with a reminder of the Day of Judgment and of the fate that awaits those who lose faith Significance of the story This parable provides a contrast between two men and their ways of life which symbolizes life in the age of Dajjāl. And Allah sometimes punishes with wealth since that wealth would become the road to ruin. Eventually the poor grow to hate and despise their poverty and persuade themselves to do whatever it takes. would corrupt the heart with deadly diseases. Secularism and a resultant philosophy of materialism that dispenses with God and religion. Allah Most High Who sometimes bestows wealth as a trust and a trial in this life. If wealth was not lawfully earned. lawful or unlawful. They would be brainwashed and live in an illusory world of fantasy (a fool’s paradise) while merrily walking the road to hell-fire.Ansari Memorial Series 143 (Qur’ān. The dominant disease of the Last Age would be such lust for wealth that would render people blind to spiritual reality. it would be Haram and would ensure that the possessor would burn in the fire of hell. to extricate themselves from the curse of poverty. warns of the dangers posed when wealth corrupts and destroys faith.org . al-Kahf. 18:32-46) The passage in Sūrah al-Kahf which narrates the parable of the rich man and the poor man. This results in Internet Edition http://www.

e. even what he had. and the poor man to be a ‘nobody’ – a world which demonizes poverty as an evil that must be eradicated. although. The poor man in this Sūrah boasted of nothing. Eventually Allah destroyed the rich man’s wealth. In his love of the material. with gratitude to Him. In his mind ‘better’ means more wealth and more power of the kind he was enjoying in this life. kidnapping etc. hope and support in this parable for poor believers who live in a world that recognizes the rich man to be a ‘somebody’. and his large family and following. In fact the entire society becomes corrupted because the rich. but the attitude of his mind. on the basis of his own spiritual experience.. also. to impress him with his own importance. the spiritual. he forgot. His trust was in Allah Most High. not so much to his neighbor. There is a powerful message of comfort.Ansari Memorial Series 144 banditry. theft.org . Abdullah Yusuf Ali has captured the essence of the parable in this (edited) version of his commentary: “The arrogant one was puffed up with his possessions. and thought in his self-comp lacency that it would last forever. he took his companion with him. The companion’s argument was divided into five parts. As verse 37 shows. use unlawful means to constantly increase their wealth. but the companion was unmoved. It was not wealth that ruined him. He also pointed out to him the better way of en joying Allah’s gifts. and was doomed to perish and bring him down with it. as to his own soul. was the better man of the two. He remonstrated against the proud man for denying Allah. He exp ressed contentment and satisfaction in Allah’s dealings with Internet Edition http://www. who. Here co mes out the grasping spirit of the materialist. or openly defied. in reality.imranhosein. that Allah is One and that He is Good. violent crimes of robbery. his income. i. He was also wrong in looking down on his co mpanion. rested on hollow foundations. He was unjust. Then he proclaimed. and the poor man was the happier in the end. though less affluent.

org . instead of to the ephemeral goods of this world! In this case. but the general meaning of the word includes any punishment by way of a reckoning (hisab). and covers large areas with ruin. The only hope or truth is from Allah. diverts channels underground. should all be understood in a wide metaphorical sense. as it alters water-courses. ‘Fruits’. He had great income and satisfaction. If he had only looked to Allah.Ansari Memorial Series 145 him. But where were all these things when the reckoning came? He could not help himself.” (Abdullah Yusuf Ali. Translation and Commentary of Sūrah al-Kahf of the Qur’ān. as well as the literal sense. and was proud of having his ‘quiver full’. he gave a warning of the fleeting nature of this world’s goods and the certainty of Allah’s punishment for inord inate vanity. throws up silt and sand. which were all gone. but.” (Abdullah Yusuf Ali.imranhosein. how could others be expected to help him? All else is vanity. Translation and Co mmentary of Sūrah al-Kahf of the Qur’ān. it had beco me the absorbing passion of his life. Notes 2380-85) Internet Edition http://www. perhaps. Abdullah Yusuf Ali continues: “The punishment that was visited on the rich arrogant man was that of thunderbolts (husbanan). He had lavished significant resources on his property. Notes 2376-80) How should believers respond to the secularism and materialism which today dominate mankind and the world? Sūrah al-Kahf provides the key to the answer. his hopes had been built on it. uncertainty. in his mind. an earthquake is also implied. His thoughts had been engrossed on it. and the sport of Time. there was his own Self and his Mammon as rivals to Allah! He had built up connections and obliged dependants. ‘spent’. Finally. ‘twisting of the hands’. Other rewards and other successes are illusory: the best Reward and the best Success come fro m A llah.

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The modern godless world has turned away from Allah Most High, and it has done so surreptiously. It pretends that it still believes in Allah, but in reality it does not! The story of the two men also points ominously at the future of mankind with particular reference to the age of Dajjāl. The world of Kufr and Shirk will perish in the same way as did the gardens of the rich man, i.e., natural disasters and an ever-diminishing supply of fresh water:

#Y‰‹Ïè|¹ yxÎ6óÁçFsù !$yϑ¡¡9$# ÏiΒ $ZΡ$t7ó¡ãm $pκöŽn=tæ Ÿ≅Å™öãƒuρ .…… y Ï z 〈 ∩⊆⊇∪ $Y6n=sÛ …çµs9 yì‹ÏÜtGó¡n@ n=sù #Y‘öθxî $yδäτ!$tΒ yxÎ6óÁム÷ρr& ∩⊆⊃∪ $¸)s9y—

“ . . . . . He may let loose a calamity out of heaven upon this (thy garden) (by way of reckoning) so that it becomes a heap of barren dust or its water sinks deep into the ground so that you will never be able to find it again (in which case, also, the gardens will perish).” (Qur’ān, al-Kahf, 18:40-41)

That diminishing supply of fresh water has already begun. The countdown has already started.

The rich man and the poor man in today’s world of Islam
Sūrah al-Kahf teaches a very important lesson concerning worldly wealth. It recognizes its importance and utility and admits the lure of wealth. But wealth can perish, and one should not therefore look upon it as the be-all and end-all of life. Rather, says Sūrah al-

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Kahf, it is good deeds that survive the march of time, hence we should devote more attention to good conduct than to the pursuit of wealth:

M≈uŠÉ)≈t7ø9$#uρ ( $u‹÷Ρ‘‰9$# Ïο4θuŠysø9$# èπuΖƒÎ— tβθã Ζt6ø9$#uρ ãΑ$yϑø9$#  à 〈 ∩⊆∉∪ WξtΒr& íŽöyzuρ $\/#uθrO y7/‘ ‰ΖÏã íŽöyz àM≈ysÏ=≈¢Á9$# În u y
“Wealth and children are an adornment of the life of this world: but good deeds, the fruit whereof endures forever, are of far greater merit in thy LordGod’s sight, and far better as (the foundation for) hope.” (Qur’ān, al-Kahf, 18:46)

Wealth and children are transient things in the world that men long for, but there is something else that is better since it abides beyond the count of time – and that is, good deeds. And so, as the world becomes more and more corrupt in the Last Age, and as darkness envelops the world, the believer should strive strenuously to be righteous in conduct. Dajjāl’s strategy of corrupting and controlling mankind through wealth can be clearly discerned from the story of the rich and poor men. He uses Ribā (usury) as well as control of the state on the one hand to enrich those who do not resist him, and on the other to impoverish those who resist him. This is Dajjāl’s economic strategy through which he seeks to control the world on behalf of the EuroJewish State of Israel. The strategy appears to be largely successful. Around the world today those who possess power and who rule, are rich and grow constantly richer, while those who resist the rulers of the world are reduced to poverty and grow constantly poorer. Around the world of Islam today, the rich support governments
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that have, in turn, become clients of the rulers of the world. And the poor masses have been effectively excluded from power and the decision-making process. This has worked admirably to Israel’s benefit. Prophet Muhammad prophesied that Dajjāl would do precisely that:
Nawwās ibn Sam’an said that Allah’s Messenger spoke of Dajjāl one day in the morning . . . . . He said: He (Dajjāl) would co me to the people and invite them (to a wrong religion); they would affirm their faith in him and respond to him. He would then give a command to the sky: there would be rainfall upon the earth and it would grow crops. Then in the evening, their pasturing animals would co me to them with their humps very high, their udders full of milk and their flanks distended. He would then come to another people and invite them. But they would reject him so he would go away from them; they would then (suffer fro m) drought and nothing would be left with them in the form of wealth. (Sahīh, Muslim)

It is amazing, really, that the subject of the prohibition of usury (Ribā) in Islam, which is of such tremendous strategic importance, is yet so neglected. This writer’s experience is that very few Muslims today have an adequate knowledge of the subject, and that is largely because the scholars of Islam avoid teaching the subject. We hope that our two books on the subject of Ribā (i.e., ‘The Prohibition of Ribā in the Qur’ān and Sunnah’ and ‘The Importance of the Prohibition of Ribā in Islam’) would assist readers in understanding the subject. In addition there is the recording of our seminar on ‘Islam and Money’ which can be viewed on our website: www.imranhosein.org. Wealth corrupts those who embrace materialism and lust for wealth also corrupts those who acquire wealth unjustly. When such
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corrupt people become the ruling elite they use power to oppress the poor. The impoverished Muslim masses around the world of Islam resolutely oppose the ever-increasing oppression of the Euro-Jewish State of Israel, and they are destined to become a force with which to be reckoned. That is the morale of the story as narrated in Sūrah alKahf. Faith in Allah Most High would translate into an indestructible power that would eventually overcome Israel’s power and might. And so a clash between the ruling elite and the impoverished masses must eventually occur. Prophet Muhammad (sallalahu ‘alaihi wa sallam) has already prophesied that Muslims would overcome oppression in the Holy Land through an armed conflict. The rich predatory elite who invariably controll political power, the military, and other such institutions of the state, seek an accommodation with Israel that would protect their vested interests. This is described as the 'peace process.' Accustomed as they are to power and privilege, they are terrified at the prospect of resurgent revolutionary Islam of the poor masses winning power and then dealing with them in the manner in which revolutionary Islamic Iran dealt with its predatory elite. And so the pressure to accommodate Israel comes from a terrified wealthy Muslim elite living in mortal fear of the impoverished Muslim masses and of Islam's stern and uncompromising justice. It is quite clear that the predatory rich who have been corrupted by their wealth would never join in the armed struggle to liberate the oppressed in the Holy Land. It is equally clear that their poor brethren would joyfully embrace that armed struggle. This aspect of the story of the rich man and the poor man in Sūrah al-Kahf was recently manifested in dramatic form in Palestinian
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Those poor have taken their strength and hope from the following passage of the story in Sūrah al-Kahf in which the poor man addressed the rich man: 〈 ∩⊂∪ #V$s!uρuρ Zω$tΒ y7ΖÏΒ ¨≅s%r& O$tΡr& Èβus? βÎ) 4 “If you were to (assess) me (in terms o f my worth) you would find me with less wealth and sons that you.. .  ç º ¨Å Internet Edition http://www. al-Kahf. Sūrah al-Kahf disclosed what Allah Most High does to such people: öΝÎκÏΞ#sŒ#u þ’Îûuρ νθßγs)ø tƒ βr& πΖ2r& öΝÎγÎ/θè=è% 4’n?tã $sΨù=yèy_ $‾ΡÎ) 4 . cannot penetrate truth in the Qur’ān.” $ZΡ$t7ó¡ãm $pκöŽn=tæ Ÿ≅Å™öãƒuρ y7ÏF¨Ζy_ ÏiΒ #[Žöyz ÈyÏ?÷σムβr& þ’Ïn1u‘ 4|¤yèsù  〈 ∩⊆⊃∪ $¸)s9y— #Y‰‹Ïè¹ yxÎ6óÁçFsù Ï!$yϑ¡¡9$# zÏiΒ | “But (bear in mind) it may be that my Lord will g ive me something better than your garden and that He will inflict your garden with thunderbolts (by way of reckoning) from heaven.imranhosein. destroying it)!” (Qur’ān.e. as a consequence. .org 〈 ∩∈∠∪ #Y‰t/r& #—ŒÎ) #ÿρ߉tF÷κu‰ n=sù “y‰ßγø9$# ’n<Î) óΟßγããô‰s? βÎ)uρ ( #Xø%uρ ( 3 .Ansari Memorial Series 150 the poor masses demonstrated their elections in which uncompromising capacity to resist Israeli oppression by voting in a government comprised of the Hamas Islamic resistance. 18:39-40) Finally there is another complication that emerges when wealth corrupts the heart. making it (but) slippery sand (i. Such an individual becomes internally blind and.

behold.” (Qur’ān. the war on Islam being waged by today’s European Jewish-Christian alliance that rules the world. instead. they will never embrace it. Allah does not guide such evildoers. deceitful and cunning means (often a check book) to hoist themselves up until they are recognized as leaders of the Muslim community. hijack Muslim communities and proceed through devious. that Jewish-Christian ruling alliance.” Internet Edition http://www. verily. And whoever of you turns to them for friendship or alliance becomes. deafness. who usually belong to the ‘predatory’ elite. . al-Kahf. and enthusiastically support.imranhosein. and into their ears. and though you may call them to the (true) guidance (of this Qur’ān). over their hearts have We laid veils that prevent them fro m grasping the truths (revealed in this Qur’ān). This becomes an absolute imperative when such people. Consider the following verse of the Qur’ān: ‫ﻢ‬ ‫ﺘﻮﱠﻟ‬‫ﻳ‬ ‫ﻦ‬‫ﺑﻌﺾ ﻭﻣ‬ ‫ﺎﺀ‬‫ﻟﻴ‬‫ﺑﻌﻀﻬﻢ ﹶﺃﻭ‬ ‫ﺎﺀ‬‫ﻟﻴ‬‫ﻯ ﹶﺃﻭ‬‫ﺎﺭ‬‫ﻨﺼ‬‫ﺍﻟ‬‫ﻮﺩ ﻭ‬ ‫ﻴ‬‫ﺘﺨ ﹸﻭﹾﺍ ﺍﹾﻟ‬‫ﺗ‬ ‫ﻮﹾﺍ ﻻ‬‫ﻳﻦ ﺁﻣ‬‫ﺎ ﺍﱠﻟﺬ‬‫ﻳﻬ‬‫ﺎ ﹶﺃ‬‫ﻳ‬ ‫ﻬ‬  ‫ ﹴ‬      ‫ﺬ ﻬ‬ ‫ﻨ ﹶ‬  ‫ﻟﻤﲔ‬‫ﻱ ﺍﹾﻟﻘﻮﻡ ﺍﻟ ﱠﺎ‬‫ﻳﻬﺪ‬ ‫ﻨﻬﻢ ﹺﺇﻥ ﺍﻟﻠﻪ ﻻ‬‫ﻧﻪ ﻣ‬‫ﻨﻜﻢ ﻓﺈ‬   ‫ ﻈ‬ ‫ﹶ‬  ‫ ﹶ‬‫ ﱠ ﹼ‬    ‫ ﹶﹺ‬ ‫ﻣ ﹸ‬ “Oh you who believe (in this Qur’ān) do not take (such) Jews and the Christians as (your) friends or allies who themselves become friends and allies of each other. . Behold. 18:57) Believers who read this book ought to summon the insight with which to recognize such ‘hopelessly blind people’ who reject the guidance as presented by the rightly guided scholars of Islam and humble servants of Allah. Invariably they are a people who identify with.org . Although they proclaim themselves to be leaders of the Muslims they have effectively left Islam and have joined. one of them.Ansari Memorial Series 151 “ .

Ansari Memorial Series 152 (Qur’ān.imranhosein. 5:51) Internet Edition http://www. al-Māidah.org .

is finite and limited. inexhaustible.org . and it is based on empirical knowledge and rational enquiry. but it can also be communicated through true dreams or visions as a gift from Allah Most High. Knowledge from the second is known as ‘ilm al-Bātin. It is spiritually communicated to an individual and originates in a dimension of reality which transcends material reality. when communicated to a believer through the medium of true or prophetic dreams and visions. Prophet Muhammad (peace and blessings of Allah Most High be upon him) declared that such knowledge. which includes scientific knowledge. Here is the Hadīth as narrated by several companions of the Prophet: Narrated ‘Ubada bin As-Samit : The Prophet said. Such knowledge. Such knowledge is infinite. constituted the last part of prophethood still remaining in the world after him. It usually comes in the form of intuitive thought.Ansari Memorial Series 153 CHAPTER SEVEN THE PARABLE OF MOSES AND KHIDR In this story of the encounter of Musa and Khidr (peace and Sūrah al-Kahf of the Qur’ān has explained Dajjāl’s ‘one eye’ while teaching the crucially blessings of Allah Most High be upon them both).” (Sahih Bukhari) Internet Edition http://www. important epistemological lesson that knowledge comes through two sources.imranhosein. “The (good) dreams of a faithful believer is a part of the forty-six parts of prophethood. and is internal intuitive spiritual knowledge that also may be known as religious experience. and timeless. Knowledge from the first source is known as ‘ilm al-Zāhir.

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Narrated Anas bin Malik: Allah’s Apostle said, “A good dream of a righteous man is one of forty-six parts of prophethood.” (Sahīh Bukhāri) Narrated Abu Huraira: A llah’s Apostle said, “The (good) dream of a faithful believer is a part of the forty-six parts of prophethood.” (Sahih Bukhari) Narrated Abu Sa'id Al-Khudri: I heard Allah's Apostle saying, “A good dream is a part of the forty six parts of prophethood.” (Sahih Bukhari) Yahya related to me fro m Malik fro m Zayd ibn Aslam fro m Ata ibn Yasar that the Messenger of Allah said, “All that would be left of prophet-hood after me would be Mubashshirāt.” They asked, “What are Mubashshirāt, Oh Messenger of Allah?” He said, “The true dream which a righteous man sees or which is shown to him - is a forty-sixth part of prophecy.” (Muwatta Imām Malik)
:

Narrated Abu Huraira: I heard Allah's Apostle saying, “Nothing is left of the prophethood tidings).” (Sahih Bukhari) except al-Mubashshirāt.” They asked, “What are alMubashshirāt?” He replied, “The true/good dreams (that conveys glad

Spiritual knowledge can also be accessed through divine revelation in scriptures. Among the divinely-revealed scriptures are the Torah (Taurāt), the Psalms (Zabūr), the Gospel (Injīl) and the Qur’ān. We now live in an age which has largely rejected the claim of ‘Ilm al-Bātin to be recognized as knowledge. There is an interesting discussion on this subject in the introduction of our book on “Dreams in Islam”. We have reproduced that introduction for the benefit of
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readers as Appendix 1 of this book. There is another important discussion on the subject in our essay entitled “Iqbal, the Sufi Epistemology and the End of History” (See our book of essays entitled ‘Signs of the Last Day in the Modern Age’.) But perhaps the most important discussion of all on this subject is to be found in the first two chapters of Dr. Muhammad Iqbal’s important work entitled “Reconstruction of Religious Thought in Islam”. The book can be read at: www.allamaiqbal.co m/works/prose/english/reconstruction. The story of Musa and Khidr in Sūrah al-Kahf explains the supreme importance of ‘Ilm al-Bātin in the age of Dajjāl “ . . . who
would come with a river and a fire – but his river would be a fire and his fire would be a river”: Narrated by Hudhayfah ibn al-Yaman : Subay’ ibn Khalid said: “I came to Kufah at the time when Tustar was conquered. I took some mules fro m it. When I entered the mosque (of Kufah), I found there some people of moderate stature, and among them was a man whom you could recognize when you saw him that he was from the people of Hijaz. I asked: Who is he? The people frowned at me and said: Do you not recognize him? This is Hudhayfah ibn al-Yaman, the companion of the Messenger of Allah. Then Hudhayfah said: People used to ask the Messenger of Allah about good, and I used to ask him about evil. Then the people stared hard at him. He said: I know the reason why you dislike it. I then asked: Messenger of Allah, will there be evil as there was before, after th is good which Allah has bestowed on us? He replied: Yes. I asked: Wherein does the protection from it lie? He replied : In the sword (i.e., in armed resistance to oppression). I asked: Messenger of Allah, what will then happen? He replied: If Allah has on earth a Caliph who flays your back and takes your property, obey him, otherwise die holding onto the stump of a tree. I asked: What will co me next? He replied : Then Dajjāl will come forth accompanied by a river and fire. He who falls into his fire will certainly receive his reward, and have his load taken off
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him, but he who falls into his river will have his load retained and his reward taken off him. I then asked: What will co me next? He said: The Last Hour will co me.” (Sunan, Abū Dawūd)

The implication of the above Hadīth is that ‘appearance’ and ‘reality’ in the age of Dajjāl would differ significantly from each other. The road to heaven, symbolized by the ‘river’, would deceptively appear as a ‘fire’, while the road to hell, symbolized by a ‘fire’, would deceptively appear as a ‘river’. It is only those who are blessed by Allah Most High with internal intuitive spiritual knowledge who can penetrate the internal reality of the ‘river’, the ‘fire’, and of the true nature of the world in the age of Dajjāl. They alone would grasp with true knowledge Dajjāl’s attacks and hence would not be deceived. It is for this reason that Prophet Muhammad (peace and
blessings of Allah Most High be upon him)

constantly prayed: “Oh Allah kindly

show me things as they are (so that I might not be deceived by what they appear to be)”.

Spiritual knowledge in this age is transmitted directly to the heart of the believer. When the believer devotes himself to the study of the Qur’ān and struggles to penetrate the internal reality of the Divine Word, he may eventually be blessed with constantly unfolding knowledge from an inexhaustible Qur’ān. Sūrah al-Kahf laments mankind’s reluctance to travel that road through which the inexhaustible knowledge of the Qur’ān can be accessed:

tβ%x.ρ 4 ≅sWtΒ Èe≅à2 ÏΒ Ä¨$¨Ζ=Ï9 β#uö)ø9$# #x‹≈yδ ’Îû $sΨøù§ŽÀ ô‰s)s9uρ  u 5 È à | 〈 ∩∈⊆∪ ωy‰y` &óx« uŽnYò2r& ß≈|¡ΡM}$# Z
http://www.imranhosein.org

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“Thus, indeed, have We given in this Qur'ān many facets to every kind of lesson (designed) for (the benefit of) mankind. However, man is, above all else, always given to contention (and hence he does not turn to the Qur’ān to access that inexhaustible knowledge).” (Qur’ān, al-Kahf, 18:54)

This admonition of Allah Most High has been delivered many times in the Qur’ān. But stubbornness, arrogance, pride, contentiousness and a host of other human failings intervene to cause men to either reject the Qur’ān, or to refuse to access it as an inexhaustible source of ever-unfolding knowledge. Instead of humble submission and earnest endeavor in order to recognize Truth, man is stubbornly argumentative as he rejects, again and again, the claim of the Qur’ān to be the revealed word of Allah Most High, and an inexhaustible source of knowledge. Instead of using externally derived knowledge to assist him in seeking to understand the divinely revealed knowledge, man is today bombarded with an onslaught of www.external-knowledge.com (i.e., the information highway on the internet) that appears to be inexhaustible. This causes the internal spiritual knowledge to dry up within his heart. The story of Moses (‘alaihi al-Salām) and Khidr (‘alaihi al-Salām) in Sūrah al-Kahf portrays in a vivid manner the difference between one who sees with one eye, and is thus capable of only external vision, and one who sees with two eyes and is thus capable of seeing with both the internal as well as external vision. Khidr means green, and there is a Hadīth which explains how Khidr (‘alaihi al-Salām) got his name:
Narrated Abu Huraira: The Prophet said: “Al-Khidr was so named because he
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It took its way into the sea (straight) as in a tunnel..e.Ansari Memorial Series 158 sat over a barren white land and it turned green with plantation after that (i. Allah stopped the flow of water over the fish and it became like an arch (the Prophet pointed out this arch with his hands). lay down). Such knowledge can never be exhausted. He replied : “I (am the most learned)”. He was asked “who was the most learned man amongst the people”. let us begin by presenting it in its entirety: “Uba’i ibn Ka’ab told us that the Prophet said: Once Moses stood up and addressed Banū Isrāīl. Joshua (Yashu’ah ibn Nun).org . Such knowledge would impact on people to bring dead hearts back to life. his sitting over it). went into the sea. moving out of the basket. and hence spiritually rejuvenating. Allah admonished him as he did not attribute the source of absolute knowledge to Him (Allah). with the capacity to see with two eyes. Moses slept.” “Moses took a fish and put it in a basket and proceeded along with his (servant) boy. And since that narration is crucially important for the understanding of the Qur’anic narrative in Sūrah al-Kahf.” (Sahīh Bukhāri) My opinion is that the name or title given to Khidr (‘alaihi al-Salām) indicates that whoever is blessed.imranhosein. The story of Musa and Khidr is told in a Hadīth. So Allah said to him: “at the junction of the two seas there is a slave of Mine who is more learned than you are. and while he was asleep the fish. would have knowledge that would be fresh and evergreen.e. as he was. t ill they reached a rock where they laid their heads (i. Internet Edition http://www. Knowledge would constantly sprout up as new green vegetation in such a mind and heart that enjoys a perpetual spring.” Moses asked: “0 my Lord! How can I meet him?” Allah said: “Take a fish and put it in a large basket and you will find him at the place where you will lose the fish.

and I would not disobey you in aught. The crew recognized al-Khidr. (and none but Satan caused him to forget to speak about it). He then continued: I have come to you so that you may teach me fro m those things which Allah has taught you. “His boy (servant) said to him: Do you know that when we were sitting near that rock. When they were on board the boat a sparrow came and stood on the edge of the boat and dipped its beak once or twice into the sea. “Both of them then set out walking along the sea-shore. The man asked: Moses of Banū Isrāīl? Moses said: Yes. and the next day Moses said to his boy (servant): Give us our food.imranhosein. Moses said: That was what we were seeking after. while you have some of the knowledge of Allah wh ich Allah has taught you and which I do not know. Al-Khid r said to Moses: 0 Moses! My knowledge and your knowledge have not decreased Allah's knowledge except as much as this sparrow has decreased the water of the sea with its beak. (But) Moses did not feel tired till he crossed that place which Allah had ordered him to seek. and they asked the crew of the boat to take them on board. tru ly patient. and it took its course into the sea in an amazing way? So there was a path for the fish and that astonished them. Moses asked: May I follow you? He said: But you will not be able to remain patient with me. He said: 0 Moses! I have some of the knowledge of Allah which A llah has taught me and wh ich you do not know.Ansari Memorial Series 159 “They traveled the rest of the night. and he replied saying: How do people greet each other in your land? Moses said: I am Moses. Moses said to him: What have you done? They took us Internet Edition http://www. for indeed. for how can you be patient about things which are beyond your capacity to comprehend? Moses said: You would find me. Moses greeted him. Then suddenly al-Khidr took an adze (an instrument similar to a hoe or plane) and pulled up a plank. so they took them on board without fare. if A llah so wills. A boat passed by them. we have suffered much fatigue in this journey of ours. There they saw a man lying covered with a garment.org . and Moses did not notice it till he had pulled up a plank with the adze. “Both of them then retraced their footsteps till they reached the rock. I forgot the fish.

“The Prophet added: We wish that Moses could have remained patient by virtue of which Allah might have told us more about their story. please leave me. the sub-narrator gestured with his fingert ips as if he were plucking some fruit . Al-Kh idr said: Did I not tell you that you could not remain patient with me? Moses said: If I ask you about anything after this. we would have been told further about their story. gestured with his hands. the sub-narrator. Then they saw therein a wall wh ich was about to collapse and alKhidr repaired it just by touching it with his hands.org . and I shall tell you the explanation of those things which you could not wait with patience (to understand). but they neither gave us food. nor entertained us as guests. I have made too many excuses. Verily. illustrating how al-Kh idr passed his hands over the wall upwards. the sub-narrator. So the first excuse of Moses was that he had forgotten.imranhosein.Ansari Memorial Series 160 on board charging us nothing. they passed by a boy playing with other boys. “Al-Kh idr rep lied : Did I not tell you that you would not be able to remain patient with me? Moses replied: Do not blame me for what I have forgotten. you could have charged a price for it. said that the Prophet said: May Allah bestow His Mercy on Moses! If he had remained patient. “Then both of them went on till they came to some people of a village. yet you have intentionally made a hole in their boat so as to drown its passengers. yet you have repaired their wall. “When they had left the sea. and do not be hard upon me for my fault. (Sufyan. (Sufyan. and they asked its inhabitants for food but they refused to entertain them as guests. Al-Kh idr took hold of the boy's head and plucked it with his hand like this.) Moses said: These are the people whom we have called on. you have done a dreadful thing. “Al-Kh idr said: This is the parting between you and me.) Moses said to him: Have you killed an innocent person who has not killed any person? You have really done a horrib le thing. If you had wished. (Sufyan.)” Internet Edition http://www.

and it took its way through the sea as in a tunnel.org .imranhosein. they forgot their fish.” 〈 ∩∉⊃∪ $Y7à)ãm zÅÓøΒr& Verse 61 ’Îû …ã&s#‹Î6y™ x‹sƒªB$$sù $yϑßγs?θãm $u‹¡nΣ $yϑÎγÏΖ÷t/ yìyϑøgxΧ $tón=t/ $£ϑn=sù  Å 〈 ∩∉⊇∪ $\/uŽ|€ ͍óst7ø9$# “But when they reached the junction of the two seas.Ansari Memorial Series 161 (Sahīh Bukhāri) We turn now to the parable of Musa and Khidr as narrated in Sūrah al-Kahf.” Verse 62 $tΡ͍x y™ ÏΒ $uΖŠÉ)s9 ô‰s)s9 $tΡu#y‰xî $sΨÏ?#u çµ9tFx Ï9 tΑ$s% #y—uρ%y` $£ϑn=sù  ! 〈 ∩∉⊄∪ $Y7|ÁtΡ #x‹≈yδ Internet Edition http://www. The passage begins at verse sixty and ends at verse eightytwo: Verse 60 ÷ρr& ÷ƒuós7ø9$# ìϑôftΒ x è=ö/r& ®Lxm ßyuö/r& Iω çµ9tFx Ï9 4y›θãΒ tΑ$s% øŒÎ)uρ  Ç t y y # “And (remember) when Moses said to his boy-servant: I will not give up (traveling) until I reach the junction of the t wo seas even if I have to spend years and years in travel.

imranhosein.Œr& ÷βr& ß≈sÜø‹¤±9$# āωÎ) 絋Ï⊥9|¡øΣr& t ø !$tΒuρ |Nθçtù:$# àMŠÅ¡nΣ ’ÏoΤÎ*sù Ïοu‚¢Á9$# ’n<Î) !$uΖ÷ƒuρr& øŒÎ) |M÷ƒuu‘r& tΑ$s%  ÷ 〈 ∩∉⊂∪ “(The boy-servant) said: Do you remember when we betook ourselves to the rock? I indeed forgot (to tell you about the strange thing that happened to) the fish.” Verse 64 〈 ∩∉⊆∪ $TÁ|Ás% $yϑÏδÍ‘$rO#u #’n?tã #£‰s?ö‘$$sù 4 Æ ö7tΡ $¨Ζä. We inspired him with knowledge directly from the divine presence). truly..” Verse 63 $Y7pgx” ͍ós7ø9$# ’Îû …ã&s#‹Î6y™ x‹sƒªB$#uρ 4 …çνuä.” Verse 65 µ≈sΨ÷Κ‾=tæuρ $tΡωΖÏã ÏiΒ Zπyϑômu‘ çµ≈sΨ÷s?#u $ΡÏŠ$t6Ïã ôÏiΒ #Y‰ö6tã #y‰y`uθsù  ç ô !t “Then they found one of Our slaves.org 〈 ∩∉∈∪ $Vϑù=Ïã $‾Ρà$©! ÏΒ . our journey. $tΒ y7Ï9¨sŒ tΑ$s%  “(Moses) said: That is what we have been seeking. we have suffered much fatigue in this. and how it took its course into the sea in a strange (or marvelous way)! But none other than Satan caused him to fo rget. unto whom We had bestowed mercy fro m Us.” Internet Edition http://www. Moses said to his boy-servant: Bring us our morning meal.Ansari Memorial Series 162 “So when they had passed further on (beyond that place).e. So they went back retracing their way. and who m We had taught knowledge fro m Us (i.

Ansari Memorial Series 163 Verse 66 #Y‰ô©â‘ MôϑÏk=ãã $£ϑΒ ÇyϑÏk=yèè? βr& #’n?tã y7ãèÎ7¨?r& ö≅yδ 4y›θãΒ …çµs9 tΑ$s%  | Ï 〈 ∩∉∉∪ “Moses said to him (Khidr): May I follow you so that you teach me something of that knowledge (guidance and true path) which you have been taught (by Allah)?” Verse 67 〈 ∩∉∠∪ #[Žö9¹ zÉëtΒ yì‹ÏÜtGó¡n@ s9 y7‾ΡÎ) tΑ$s%  | “He (Khidr) said: Verily! You will not be able to have patience with me!” Verse 68 〈 ∩∉∇∪ #[Žö9äz ϵÎ/ ñÝÏtéB óΟs9 $tΒ 4’n?t㠎É9óÁs? y#ø‹x.imranhosein. and I would not disobey you in aught. you would find me patient.” Verse 70 Internet Edition http://www.uρ  ã “And how can you have patience about that which you know not?” Verse 69 〈 ∩∉∪ #XøΒr& y7s9 ÅÂãr& Iωuρ #XÎ/$|¹ !$# u!$x© βÎ) þ’ÏΤ߉ÅftFy™ tΑ$s%  ô ª “(Moses) said: If Allah wills.org .

Moses said: Have you scuttled it in order to dro wn its people? Verily. that you would not be able to have patience with me?” Verse 73 ∩∠⊂∪ #[Žô£ã “͍Βr& ôΒ É_ø)Ïδöè? Ÿωuρ àMŠÅ¡nΣ $yϑÎ/ ’ÏΤõ‹½z#xσè? Ÿω tΑ$s%  ã ø Ï 〈 Internet Edition http://www.u‘ #sŒÎ) #®Lxm $s)n=sÜΡ$$sù  s u uy 〈 ∩∠⊇∪ #XøΒÎ) $¸↔ø‹x© |M÷∞Å_ ô‰s)s9 $yγn=÷δr& “So they both proceeded.ÏŒ “He (Khidr) said: If you are to follow me.. a Munkar or evil. then you must not ask me about anything until I myself exp lain it to you.” Verse 72 〈 ∩∠⊄∪ #[Žö9¹ zÉëtΒ yì‹ÏÜtGó¡n@ s9 y7‾ΡÎ) ö≅è%r& óΟs9r& tΑ$s%  | “He (Khidr) said: Did I not tell you.” Verse 71 −͍øóçFÏ9 $pκyJø%yzr& tΑ$s% ( $yγs%z ÏπuΖŠÏ ¡¡9$# ’Îû $t6Ï.imranhosein. you have done a thing which is Imra (i.Ansari Memorial Series 164 çµΖÏΒ y7s9 ^ω÷né& ®Lxm >óx« tã É_ù=t↔ó¡s? Ÿξsù É_tF÷èt7¨?$# ÈβÎ*sù tΑ$s%  ÷ y # 〈 ∩∠⊃∪ #Xø.e.org . till. he (Khidr) scuttled it. bad. and dreadful). when they were in the ship.

Ansari Memorial Series 165 “(Moses) said: Call me not to account for what I forgot. keep me not in your company. you have received enough excuses fro m me.e. you have done a thing which is Nukra (i.” Verse 77 Internet Edition http://www. Moses said: Have you killed an innocent person who had killed none? Verily.y— $T¡ø tΡ |Mù=tGs%r& tΑ$s% …ã&s#tGs)ù $Vϑ≈n=äñ $u‹É)s9 #sŒÎ) #®Lxm $s)n=sÜΡ$$sù  § s 〈 ∩∠⊆∪ #Xõ3œΡ $Z↔ø‹x© |M÷∞Å_ ô‰s)©9 <§ø tΡ ÎŽötóÎ/ “Then they both proceeded. till they met a boy. evil.imranhosein.. a great Munkar or prohibited.” Verse 74 Oπ‹Ï. he (Khidr) killed him.org . and be not hard upon me in this matter of mine. dreadful)!” Verse 75 〈 ∩∠∈∪ #[Žö9|¹ zëΒ yì‹ÏÜtGó¡n@ s9 y7‾ΡÎ) y7©9 ≅è%r& óΟs9r& Α$s% *  É t t “(Khidr) said: Did I not tell you that you would not have patience with me?” Verse 76 Món=t/ ‰% ( É_ö6Ås≈|Áè? Ÿξsù $yδ‰÷èt/ óx« tã y7çGø9'y™ βÎ) tΑ$s%  | ø ô s y ¥ r 〈 ∩∠∉∪ #Y‘õ‹ãã ’ÏoΤ߉©9 ÏΒ “(Moses) said: If I ask you anything after this.

because there was a king after them who was seizing every ship by force. (Moses) said: If you had wished. it belonged to poor people working in the sea. till.” Verse 80 Internet Edition http://www. I will tell you the interpretation of (those) things over which you were unable to hold patience.org . they asked them for food.imranhosein. ä‹è{ù'ƒ Ô7Ï=¨Β Νèδu#u‘uρ tβ%x. but they refused to entertain them. I decided to make it defective by damaging it.uρ $pκz:‹Ïãr& t ! “As for the ship. surely you could have charged a price for it!” Verse 78 ìÏÜtGó¡n@ óΟ9 $tΒ ≅ƒÍρù'tG/ 7ã⁄Îm.” Verse 79 ÷βr& ‘NŠu‘r'sù ͍st7ø9$# ’Îû tβθè=yϑètƒ tÅ3≈|¡yϑÏ9 ôMtΡ%s3sù èπsΨ‹Ï ¡¡9$# $¨Βr&  ó ÷ 〈 ∩∠∪ $Y7óÁxî >πuΖŠÏ y™ ¨≅ä. Then they found therein a wall about to collapse and he (Khidr) set it up straight. when they came to the people of a town.tΡé'y™ 4 y7ÏΖ÷t/ρ É_øŠt/ ä−#uÏù #x‹≈yδ tΑ$s%  s È Î y u 〈 ∩∠∇∪ #¶Žö9|¹ ϵøŠn=¨æ “(Khidr) said: This is the parting between me and you.Ansari Memorial Series 166 βr& #öθt/r'sù $yγn=÷δ& !$yϑyèôÜtGó™$# πtƒö% Ÿ≅÷δr& !$u‹s?r& !#sŒÎ) #®Lxm $s)n=sÜΡ$$sù  ( r > s Α$s% ( …çµtΒ$s%r'sù āÙs)Ζtƒ βr& ߉ƒÍƒ #Y‘#y‰É` $pκŽÏù #y‰y`uθsù $yϑèδθà Íh‹ŸÒムt ã 〈 ∩∠∠∪ #Xô_r& ϵø‹n=tã |Nõ‹y‚−Gs9 |Mø⁄Ï© öθs9 “Then they both proceeded.

and your Lord intended that they should attain their age of full strength and take out their treasure as a mercy fro m your Lord.org .Ansari Memorial Series 167 $YΖ≈u‹øóèÛ $yϑγs)Ïδöƒ βr& $uΖŠÏ±y‚sù È÷uΖΒ÷σãΒ çν#uθt/r& tβ%s3sù ÞΟ≈n=äóø9$# $¨Βr&uρ  ß ã ! Ï 〈 ∩∇⊃∪ #Xø à2uρ “And as for the boy.y— çµ÷ΖΒ #[Žöz $yϑåκ›5u‘ $yϑßγs9ωö7ムβr& !$tΡôŠu‘r'sù  r Ïi y “So we intended that their Lord should exchange him for them with one better in righteousness and nearer to (being a source of) mercy (for them). That is the interpretation of those (things) over which you could not show patience.uρ $yϑßγ©9 Ö”∴x. %y`͍÷‚tGó¡tƒuρ ô çù $yϑè䣉ä©r& !$tóè=ö7ƒ βr& y7š/u‘ yŠ#u‘r'sù $[sÏ=≈|¹ $yϑèδθç/r& tβ%x. and their father was a righteous man. t 〈 ∩∇⊄∪ #[Žö9¹ ϵøŠn=¨æ ìÏÜó¡n@ óΟs9 $tΒ ã≅ƒÍρù's? y7Ï9¨sŒ | “And as for the wall. and we feared lest he should oppress them by rebellion and disbelief. it belonged to two orphan boys in the town. his parents were believers.uρ ÏπuΖƒÏ‰yϑø9$# ’Îû È÷yϑŠÏKtƒ È÷yϑ≈n=äóÏ9 tβ%s3sù â‘#y‰Ågù:$# $¨Βr&uρ  š 4 “͍øΒr& tã …çµG=yèsù $tΒuρ 4 y7În/§‘ ÏiΒ Zπyϑômu‘ $yϑèδu”∴x. and (buried) under it was (concealed) a treasure belonging to them.imranhosein. And I d id it not of my o wn accord.” Internet Edition http://www.” Verse 82 …çµtFøtrB χ%x.” Verse 81 〈 ∩∇⊇∪ $YΗ÷qâ‘ z>uø%&uρ Zο4θx.

zΟ¨ΨyγyfÏ9 $tΡù&u‘sŒ ô‰s)s9uρ  ö ç Å “Many are the Jinns and men We have made for Hell: they have hearts Internet Edition http://www. something restricted to ‘name’ only.imranhosein.Ansari Memorial Series 168 (Qur’ān. When people accept only one source of knowledge. The Qur’ān makes mention of this phenomenon that would characterize the age of Dajjāl: āω ×β#sŒ#u öΝçλm. Sūrah al-Kahf.uρ $pκÍ5 šχθßγs)ø tƒ Í ãΝèδ y7Í×‾≈s9'ρ& 4 ‘≅|Êr& öΝδ ö≅t/ ÉΟ≈yè÷ΡF{$%x.e. the external eye. they eventually become people who see with only one eye. y7Í×‾≈s9'ρé& 4 !$pκÍ5 tβθãèuΚó¡o„ é è 〈 ∩⊇∠∪ šχθè=Ï ≈tóø9$# āω Ò>θè=è% Νλm. ( ħΡM}$#uρ Çdgù:$# š∅ÏiΒ #[ŽÏWx. to external form. but devoid of internal substance. and who consequently become internally or spiritually blind.uρ $pκ5 tβρãŽÅÇö7ムāω ×ãôãr& öΝçλm.org . i.. Anyone who embraces that epistemology of secularized knowledge would become internally spiritually blind. the Surah of the Qur’ān that protects us from the Fitnah of Dajjāl. the external and the observable. 18:-60-82) The ominous implications of internal blindness and Khidr’s message to Muslims in this age The implication of this story in Sūrah al-Kahf. is that the age of Dajjāl would witness the emergence of an epistemology that would recognize knowledge from only external observation. When people are internally or spiritually blind they would also be spiritually deaf and the remembrance of Allah will depart from their hearts. Religion would then become a mere formality.

al-‘Arāf.imranhosein. 7:179) .” (Qur’ān. great is the penalty (they incur).ο§÷s∆ Α¨ρr& ÿϵÎ/ (#θãΖΒ÷σムóΟs9 $yϑ. They are like cattle. eyes wherewith they see not.org . al-An’ām.Ansari Memorial Series 169 wherewith they understand not. to Internet Edition http://www. 18:101) The age of Dajjāl would be the age of scientific empirical. and who had been unable even to hear.” (Qur’ān.ÏŒ tã !$sÜÏî ’Îû Νåκß]ã‹ôãr& ôMtΡ%x. tÏ%©!$#  ( ø > ö 〈 ∩⊇⊃⊇∪ $—èøÿxœ šχθãè‹ÏÜtFó¡o„ “(Unbelievers) whose eyes had been under a veil fro m Rememb rance of Me. öΝèδu≈|Áö/r&uρ öΝκsEy‰Ï↔øùr& Ü=Ïk=s)çΡuρ  t Ï x å 〈 ∩⊇⊇⊃∪ tβθßγyϑ÷ètƒ óΟÎγÏΖ≈uŠøóÛ ’Îû öΝèδâ‘x‹tΡuρ è “We (too) shall turn to (confusion) their hearts and their eyes. 2:7) Ÿω #θçΡ%x. al-Kahf.uρ “͍. al-Baqarah. and ears wherewith they hear not.” (Qur’ān. to wander in distraction.” (Qur’ān. 6:110) ( οuθ≈t±Ïî ΝÏδ͍≈|Áö/r& #’n?tãuρ ( öΝÎγÏèϑy™ 4’n?tãuρ öΝγÎ/θè=è% 4’n?tã ª!$# zΝtFyz  × ö ô Î 〈 ∩∠∪ ÒΟŠÏàtã ë>#x‹tã öΝßγs9uρ “Allah hath set a seal on their hearts and on their hearing. and on their eyes is a veil. nay more misguided: for they are heedless (of warning). even as they refused to believe in this in the first instance: We shall leave them in their trespasses.

therefore. He sent a powerful message to believers who live in the modern age of Dajjāl the false Messiah.Ansari Memorial Series 170 wit: knowledge that can come only through external observation. then the believer must give preference to moral law. and when they find such a guide they should follow him. If. In killing the boy Khidr (‘alaihi Internet Edition http://www. bandits.e. if they ensure that their visible property (i. in adherence to the moral law.. and can pay a terrible price for mistakes. in fact.. He also delivered an imortant lesson concerning law. That age would so secularise knowledge as to conclude that there is no reality beyond material reality. is blessed with internal knowledge. Khidr (‘alaihi al-Salām) did more in this event than merely protect the poor boatman’s property. i. kidnappers and the oppression of those who rule over them.e. that they would protect their wealth. Moses (‘alaihi al-Salām) condemned the killing of the boy when. It would embrace the Kufr of materialism. He condemned the damage done to the boat. like Khidr. their boat) remains unattractive to the predators.imranhosein. Moses (‘alaihi al-Salām) formulated his judgment on the basis of external observation of all three events in the story. And on all three occasions his judgment was wrong. The ominous implication for mankind is that they also can be mistaken in their judgment. one has to disregard the law of the land.org . It is our firm opinion that we are now living in that age of Kufr. Muslims must search for the guide who. property and even their lives from predators. the boy would grow up to become a Kafir whose Kufr would pose a threat to the faith of his parents. the age of Dajjāl the great Kafir. And the reality was that the damage done to the boat protected it from being seized by the King. that the moral law is the highest law.

He sent a powerful message to believers confronted by the ‘war on Islam’ brought about by Dajjāl the false Messiah.imranhosein. Khidr (‘alaihi al-Salām) did more in this event than merely protect the faith of the boy’s parents. a favor they did not deserve because of their inhospitable treatment to the two hungry and tired travelers. He thus protected the treasure for the two orphans who would thus be able to receive it and benefit from it when they come of age. The reality was that in reconstructing the wall Khidr (‘alaihi al-Salām) prevented the people of the town from gaining access to the wealth that was buried beneath the wall. The second implication of the killing of the boy is that they should nip the evil of Kufr in the bud and not allow it to grow until it becomes full-blown Kufr. Moses (‘alaihi al-Salām) perceived the construction of the wall that was collapsing to have been a favor to the people of the town. When they witness attempts to dismantle the house of Islam. they must emulate Khidr (‘alaihi al-Salām) by rebuilding that house so that the treasure of Truth in Islam might be preserved for the next Internet Edition http://www. Khidr (‘alaihi al-Salām) did more than merely rebuild the wall to protect the orphan’s wealth. He sent a powerful message to believers that when they are confronted by the Kufr of the modern godless age brought about by Dajjāl the false Messiah.org . they must follow the example of Khidr (‘alaihi al-Salām) in killing the boy by cutting themselves off fro m that world of Kufr while praying to Allah Most High to replace it with a better world in which believers could live with security of faith. For this reason he felt that they should be made to pay for it.Ansari Memorial Series al-Salām) 171 got rid of a Kafir and saved the faith of his believing parents while praying that Allah Most Kind might replace that son with another who would be a source of comfort and happiness for his parents.

The important point to note is that Allah Most High would Himself protect such Villages from harm in the same way that He protected the treasure in this parable in Sūrah al-Kahf. Consider the following Ahadīth narrated by Aisha. O Allah. wa a’udhu bika min fitnah al-Masīh al-Dajjāl. Dajjāl.org . I seek refuge with Thee fro m the punishment of the grave and from the trials of al-Masīh al-Dajjāl and fro m the trials of life and death. The importance of the subject of Dajjāl in Islam is quite apparent from the fact that the blessed Prophet (sdallalahu 'alaihi wa sallam) has asked the believers to pray in their Salāt itself for protection from Dajjāl. the wife of the Prophet: Allah’s Messenger used to invoke Allah in the salaat saying: Allahu mma inn i a’udhu bika min adhab alqabri. My view is the fast collapsing house of Islam in the modern age can best be reconstructed or repaired through the establishment of thousands of small Muslim Villages in the remote countryside locations. and Khidr Who is Dajjāl? How important is the subject of Dajjāl in Islam? Why is he known as al-Masīh ad-Dajjāl (the False Messiah or AntiChrist)? And how is this story of Musa) and Khidr in Sūrah al-Kahf of the Qur’ān related to the subject of Dajjāl? It is these fascinating and intriguing questions that we now attempt to answer. I seek refuge with you fro m sin and fro m debt). Allahu mma inni a’udhu bika min almathami wa al-maghrami. Such Muslim Villages would have a status akin to the treasure buried beneath the wall.imranhosein.” Internet Edition http://www. Moses. Abū Hurairah and Anas bin Malik (may Allah be pleased with them all) : “Narrated by Aisha. wa a’udhu bika min fitnah al-mahya wa fitnah al-mamat.Ansari Memorial Series 172 generation. (O Allah.

wa min fitnah al-mahya wa al-mamat.e. The Prophet (sdallalahu 'alaihi wa sallam) not only asked the Internet Edition http://www. i. i.Ansari Memorial Series 173 (Sahīh Bukhāri) “Narrated by Abū Hurairah : A llah’s Messenger used to invoke (Allah as follows): Allahu mma ini a’udhu bika min ‘adhab al-qabri.” (Sahīh Bukhāri) “Narrated by Anas bin Malik: Allah’s Messenger used to invoke thus: O Allah! I seek refuge with Thee fro m miserliness. and fro m the afflict ions of life and death. fro m the torment of Hell.. (O Allah! I seek refuge with Thee fro m the punishment of the grave. and fro m the punishment of the Hell-fire. wa min ‘adhab alnar. from the Fitnah (afflictions) of Dajjāl. fro m the trial of life and death. he should seek refuge with Allah fro m four (trials).e. and yet remain in a state of profound ignorance about the subject despite the fact that the Qur’ān and the Prophet (sdallalahu 'alaihi wa sallam) have both taught about Dajjāl? That is precisely the general state of Muslims today. wa min fitnah al-Masīh al-Dajjāl.” (Sahīh Muslim) It is strange indeed that Muslims should pray to Allah Most High in Salāt for protection from Dajjāl. from (the infirmity of) old age. the punishment in the grave. and fro m the evil of al-Masīh al-Dajjāl (Antichrist). fro m the torment of grave. one of either ignorance or confusion regarding the subject of Dajjāl. and the afflictions of al-Masīh al-Dajjāl). and fro m the Fitnah (afflictions) of life and death.imranhosein.” (Sahīh Bukhāri) “Narrated by Aisha: I heard Allah’s Messenger in his prayer seeking refuge with Allah fro m the Fitnah (afflictions) of Dajjāl. laziness.org .” (Sahīh Bukhāri) “Abu Hurairah said that the Messenger of Allah said: When any one of you completes the last Tashahhud (with which Salāt is to be completed).

and then Madina would shake with its inhabitants thrice (i.org .. The Prophet (sdallalahu 'alaihi wa sallam) explained that Dajjāl’s attack would be global in scope. He further informed us that when the mission of Dajjāl is Internet Edition http://www. while rejecting the uncorrupted truth in the Qur’an. And there would be no entrance (road) (of both Makkah and Madina) but the angels would be standing in rows guarding it against him. three earthquakes would take p lace) and Allah would expel all the disbelievers and the hypocrites from it.” (Sahīh Bukhāri) In view of the nature of the tests and trials posed by Dajjāl the Prophet (sdallalahu 'alaihi wa sallam) warned that this would be the greatest Fitnah (test or trial) that mankind would experience from the time of Adam (‘alaihi al-Salām) until the last day. It would be our incapacity to understand the reality of the world in the age of Dajjāl. Dajjāl).e. but he also advised the believers to stay far away from Dajjāl since he would be very dangerous.” (Sunan Abu Dāūd) “Narrated by Anas bin Malik: The Prophet said: There will be no town which Dajjāl would not enter except Makkah and Madina.Ansari Memorial Series 174 believers to pray to Allah for protection from Dajjāl.e.imranhosein. whose primary objective would be to corrupt mankind’s capacity to recognise ‘truth’ and ‘true religion’.. People would stick blindly and stubbornly to falsehood as well as to corrupted truth. He also informed us of the precise nature of the greatest danger posed by Dajjāl. and so all of mankind would be targeted: “Narrated by ‘Imran ibn Husayn: The Prophet said: Let h im who hears of the Dajjāl go far fro m him fo r I swear by Allah that a man will co me to him thinking he is a believer and follow him because of confused ideas roused in him by him (i.

and he would kill Dajjāl. Only then would the long and horrid night of temptation and evil end. Allah would raise Imam al-Mahdi from amongst the descendents of Prophet Muhammad (sdallalahu 'alaihi wa sallam). We are living in that age in which the faith of the masses of Muslims is already eroded. A basic feature of this book is the insistence that Sūrah al-Kahf is not only to be read. it’s modern thought. but also studied. one of the many ways with which we can respond to this calamity is by redirecting attention to Sūrah al-Kahf of the Qur’ān and by making an effort to use the Surah to understand the world today.org . ‘Jerusalem in the Qur’ān’.Ansari Memorial Series 175 nearing completion. The implication is that the release of Dajjāl into the world took place quite some time ago. We have argued in our book. This author is convinced that Dajjāl is the mastermind behind the emergence of secular materialist Western civilization.imranhosein. It is that civilization which is subjecting mankind to the supreme test (Fitnah) of which the Prophet warned. and the modern lifestyle it fashions and then refashions with even greater decadence. Dajjāl would attack him in order to destroy him. if believers are to be protected from that Fitnah of Dajjāl. But Allah would then cause Jesus (‘alaihi al-Salām) to descend from the heavens. is insidiously deceptive and can mislead even the best of believers. This book warns that the Euro-Christian and Euro-Jewish modern way of life that is now being uncritically adopted by most of mankind. including most Muslims. Certainly. that we are now quite close to the moment when the Son of Mary would return. which is a companion volume to this book. Dajjāl’s internal blindness – he sees with only one eye Internet Edition http://www.

glorified and praised Allah as He deserved. hen-toed. but I will tell you something about him wh ich no Prophet has told his followers: Dajjāl is one-eyed whereas Allah is not. and there was no Prophet but warned his fo llo wers of him. Hence he denies the existence of ‘Ilm al-Bātin or internal spiritual knowledge: “Ibn Umar said: Once Allah’s Apostle stood amongst the people. one-eyed. He is blind in the ‘right’ eye and this symbolizes internal blindness. and Allah is not one-eyed.e. saying: I warn you of him.” (Sahīh Bukhāri) “Narrated by Ubadah ibn as-Samit: The Prophet said: I have told you so much about the Dajjāl that I am afraid you may not understand. and neither Internet Edition http://www. Noah warned his nation against him. adding: while al-Masīh ad-Dajjāl is blind in the right eye and his eye looks like a protruding grape. You should know that he is one-eyed.imranhosein.” (Sahīh Bukhāri) “Narrated by Abdullah bin Umar: Allah’s Messenger stood up amongst the people and then praised and glorified Allah as He deserved and then he made mention of Dajjāl.Ansari Memorial Series 176 Prophet Muhammad (sallalahu 'alaihi wa sallam) has conveyed to us important information concerning the most important of all the characteristics of Dajjāl the false Messiah. No doubt. woolly-haired. but I tell you about him so mething of which no Prophet told his nation before me. Dajjāl) and there was no Prophet but warned his nation against him. Dajjāl is short.” (Sahīh Bukhāri) “Narrated by Abdullah: Dajjāl was mentioned in the presence of the Prophet. and pointed with his hand towards his eye. The Prophet said: Allah is not hidden from you.org . and then mentioned Dajjāl saying: “I warn you against him (i. an eye-sightless. He sees with only ‘one’ eye and hence is capable of accessing only ‘Ilm al-Zāhir or empirical knowledge. He is not one-eyed.

Noah and the Prophets following him warned (their people) of him..org . your Lord is not blind in one eye. saying: “Allah did not send any Prophet but that Prophet warned his nation of al-Masīh al-Dajjāl. and his hair was so long that it fell between his shoulders. He was placing his hands on the shoulders of a person while performing Tawaf around the Ka’aba (i.” (Sahīh Bukhāri) “Narrated by Abdullah: The Prophet made mention of al-Masīh al. know that your Lord is not one-eyed” (Sunan Abū Dāūd) “Ibn Umar said: We were talking about Hajjat-u l-Wada’ wh ile the Prophet was amongst us. while he (i. .e. going round and round the Kaa’ba).” (Sahīh Bukhāri) Internet Edition http://www. and if it happens that some of his qualities may be hidden from you. . resembling Ibn Qatan (i. Behind him I saw a man who had very curly hair and was blind in the right eye. the best one can see amongst brown color.Dajjāl (Dajjāl the false Messiah) in front of the people saying: Allah is not one eyed while al-Masīh al-Dajjāl is blind in the right eye and his eye looks like a bulging out grape.e. He will appear amongst you (O Muhammad’s followers).Ansari Memorial Series 177 protruding nor deep-seated. I asked: Who is this? They replied: This is Jesus. His hair was lank and water was dribbling fro m h is head and he was placing his hands on the shoulders of two men while circu mambulat ing the Ka’aba. .e. but your Lord's State is clear to you and not hidden from you.imranhosein. Dajjāl) is blind in the right eye which looks like a g rape bulging out (of its cluster). I asked : Who is this? They replied: alMasīh al-Dajjāl. The Prophet praised Allah and then mentioned al-Masīh al-Dajjāl and described him extensively. The Prophet said it thrice: “Verily. If you are confused about him. son of Mary. I saw in my dream a man of brown color. While sleeping near the Ka’aba last night. a disbeliever amongst the Arabs) in appearance. We did not know what Hajjat-u l-Wada’ signified.

and then gave to the Prophet (sallalahu 'alahi wa sallam) an eye-witness account of that meeting and a description of Dajjāl.Ansari Memorial Series 178 “Narrated by Anas bin Malik: The Prophet said: No prophet was sent but that he warned his followers against the one-eyed liar (Dajjāl).imranhosein. Secondly. would be those who are themselves spiritually blind. Beware! He is blind in one eye.Dajjāl (Dajjāl the false Messiah) in front of the people saying: Allah is not one eyed while al-Masīh al-Dajjāl is blind in the right eye and his eye looks like a bulging out grape . . It would as plainly visible to them as would be a bulging grape! The only ones who would be unable to recognize that spiritual blindness. and your Lord is not so. (This hadīth is also transmitted by Abu Huraira and Ibn ‘Abbās). when Tamīm al-Dārī met with Dajjāl in person. unable to recognize the eye which looks like a bulging grape.org .” (Sahīh. It should be clear that the information pertaining to Dajjāl's eyes relates to religious symbolism and is not to be understood literally.. (Sahih Bukhāri) Dajjāl’s blind eye looks like a bulging grape “Narrated by Abdullah: The Prophet made mention of al-Masīh al. . the Prophet (sallalahu 'alahi wa sallam) suspected a Jewish boy in Madina to have been Dajjāl even though that boy was not literally one-eyed. Firstly. al-Bu khāri) The description pertaining to the bulging grape indicates that the spiritual blindness of Dajjāl and of all who follow him would be quite evident to those who see with both eyes. And there will be written between his (Dajjāl’s) eyes (the word) Kāfir (i.. there was no mention of his Internet Edition http://www. d isbeliever). The following evidence conclusively demonstrates the above.e. i. .e.

e.. (Sahīh..e.imranhosein. The word Kafir written between Dajjāl’s eyes “Narrated by Anas bin Malik: The Prophet said: No prophet was sent but that he warned his followers against the one-eyed liar (Dajjāl). That should have been the most conspicuous thing of all about his physical appearance if he was literally blind in the right eye.. The only knowledge recognized by Judeo-Christian West is knowledge of that which can be observed with external faculties of sight etc.. Secondly. the attack that is linked to his eyes) is epistemological. And there will be written between his (Dajjāl’s) eyes (the word) Kafir (i. and hence of the age of Dajjāl.Ansari Memorial Series 179 one eye. i. Someone would have to be blind not to be able to recognize that Kufr since it would be written between the eyes. Since his Kufr is located between his eyes it is related to his ‘sight’ or his capacity to see and thus to acquire knowledge.. pertaining to knowledge. and your Lord is not so. not concealed. the Hadīth makes it quite clear that the Kufr of Dajjāl. and is thus located in the material Internet Edition http://www.e.org . d isbeliever).e. i.e. One of the defining characteristics of modern Euro-Jewish and Euro-Christian western civilization is the Kufr that has resulted from the secularization of knowledge and hence. would be quite evident. Beware! He is blind in one eye. between the external and the internal capacities for sight.. al-Bu khāri) The proof that the interpretation of the Hadīth pertaining to Dajjāl’s above attack on mankind (i. is located in the crucially important Hadīth which places the word Kafir between the two eyes of Dajjāl. and the means of acquiring knowledge. the sources of knowledge. i. the rejection of spiritual insight as a source of knowledge. (Th is Hadīth is also transmitted by Abu Huraira and Ibn ‘Abbās).

The West does not at all conceal this defining characteristic which is so manifest that it is as though the word Kāfir is written between its eyes. the Evident and the Hidden: and He has full knowledge of all things. both ‘form’ and ‘substance’.imranhosein.org . All those who follow Dajjāl and the way of life he would establish would all become one-eyed people. i. Rather we hold that it is the creation of Dajjāl and that it serves Dajjāl. 57:3) Internet Edition http://www.Ansari Memorial Series 180 universe.. the external eye. al-Hadīd. Allah Most High has already declared that 999 out of every 1000 of mankind would be thus ruined and enter into hell-fire! Allah Most High is not One-Eyed In so far as this subject is concerned a one-eyed man is a man who sees with only one eye. When the Hadīth declared that Allah is not oneeyed. The implication is that all those who imitate modern western civilization will become followers of Dajjāl and would eventually embrace his godlessness and have their faith in Allah destroyed. We do not say that modern western civilization is Dajjāl. Allah declares such about Himself in the Qur’ān: ∩⊂∪ ΛÏ=tæ >óx« Èe≅ä3Î/ uθèδρ ( ßÛ$t79$#uρ ãÎγ≈©à9$#uρ ãzFψ$#uρ ãΑ¨ρF{$# uθèδ  î u Ï ø ½ 〈 “He is the First and the Last.e. Thus He can see both ‘appearance’ and ‘reality’.” (Qur’ān. what this meant is that Allah is capable of seeing both that which is al-Zāhir (manifest) as well as that which is al-Batin (hidden and concealed).

imranhosein. Nor did he acknowledge that his knowledge was infinitely small and minute when compared with the knowledge of He who is the most learned of all. Allah. This is precisely what happens when knowledge is secularized. Internet Edition http://www. is the most learned of all.org .Ansari Memorial Series 181 When Musa (‘alaihi al-Salām) replied to the effect that he was the most learned of all men he made the mistake of failing to acknowledge that all knowledge comes from Allah Most High and that He.

I will relate to you something of his story. In posing that question the Rabbis were. let us first record the Qur’anic response to the question posed by the Rabbis concerning the great traveler.imranhosein. Say. The answer commences with verse eighty-three of Sūrah alKahf and continues until verse one hundred and one: Verse 83 #—ò2ÏŒ µ÷ΖΒ Νä3øŠn=tæ (#θè=ø?r'y™ ö≅è% ( È÷tΡös)ø9$# “ÏŒ tã y7tΡθè=t↔ó¡o„uρ  ç Ïi 〈 ∩∇⊂∪ “And they (the Rabbis) ask thee (Oh Muhammad) concerning Dhūl Qarnain.org . Gog and Magog. One of the three questions pertained to the great traveler who traveled to the two ends of the earth. namely. Before we attempt to explain the subject of Dhūl Qarnain and its implications for the modern age.” Internet Edition http://www.Ansari Memorial Series 182 CHAPTER EIGTH THE STORY OF DHŪL QARNAIN The Jewish Rabbis in Madina had given the Arabs of the tribe of Quraish three questions to put before Prophet Muhammad (sallalahu ‘alaihi wa sallam) in order to test whether or not he was indeed a true Prophet of Allah Most High. in our view. seeking to discover whether or not Muhammad (sallalahu ‘alaihi wa sallam) knew about one of the major Signs of the Last Day.

imranhosein.e.Ansari Memorial Series 183 Verse 84 〈 ∩∇⊆∪ $Y76y™ &óx« Èe≅ä. when he reached the setting of the sun. ÏΒ çµ≈sΨ÷s?#uuρ ÇÚö‘F{$# ’Îû …çµs9 $¨Ψ©3tΒ $‾ΡÎ)  t “Verily We established his power on earth.org .Tafsīr Jalālain). We said: “O Dhūl Qarnain! (thou hast authority) either to punish them or to treat them with kindness. he found it setting in a spring of murky water (i. Near it he found a people.. and We gave him the ways and means to all ends.” Verse 86 Btã ’Îû Ü>ãøós? $yδy‰y`uρ ħôϑ±9$# z>͍øótΒ x n=t/ #sŒÎ) #®Lxm  ÷ ¤ >Éj‹yèè? βr& $¨ΒÎ) È÷tΡös)ø9$# #x‹≈tƒ $uΖù=è% 3 $YΒöθs% $yδy‰ΖÏã y‰y`uρuρ 7πt⁄Ïϑxm z ! 〈 ∩∇∉∪ $YΖó¡ãm öΝÎκŽÏù x‹Ï‚−Gs? βr& !$¨ΒÎ)uρ Until.” Verse 87 Internet Edition http://www.” Verse 85 〈 ∩∇∈∪ $—7t6y™ yìt7ø?r'sù  “One (such) way he followed. the Black Sea .

imranhosein. and He will punish him with a punishment unheard-of (before).” Verse 90 Ο9 Θöθs% 4’n?tã ßìè=ôÜs? $yδy‰y`uρ ħôϑ¤±9$# ìÏ=ôÜtΒ x n=t/ #sŒÎ) #®Lxm  ó © 5 y 〈 ∩⊃∪ #[ŽøIÅ™ $pκÏΞρߊ ÏiΒ Οßγ©9 ≅yèøgwΥ http://www.Ansari Memorial Series 184 …çµ/Éj‹yèãŠsù ϵ/u‘ 4’n<Î) –Šuãƒ ¢ΟèO …çµç/Éj‹yèΡ t∃öθ|¡sù zΟn=sß tΒ $¨Βr& tΑ$s%  ç În ç 〈 ∩∇∠∪ #Xõ3œΡ $\/#x‹tã “He said: Whoever doth wrong.” Verse 89 〈 ∩∇∪ $—7t6y™ yìt7ø?r& §ΝèO  “Then followed he (another) way. he shall have a goodly reward. and easy will be h is task as we order it by our command. and works righteousness. him shall we punish.” Verse 88 ãΑθà)uΖy™uρ ( o_ó¡çtù:$# ¹!#u“_ …ã&s#sù $[sÏ=≈|¹ ≅ÏΗxåuρ ztΒ#u ôtΒ $¨Βr&uρ  4 y Ÿ 〈 ∩∇∇∪ #[Žô£ç„ $tΡ͍øΒr& ôÏΒ …çµs9 “But whoever believes.org Internet Edition . then shall he be sent back to his Lord.

they could not understand his language).” Verse 93 āω $YΒöθs% $yϑγÏΡρߊ ∅ÏΒ y‰y`uρ Èø£‰¡¡9$# tt/ x n=t/ #sŒÎ) #®Lxm  Î ÷ 〈 ∩⊂∪ Zωöθs% tβθßγs)ø tƒ tβρߊ%s3tƒ “Until.  “(He left them) as they were: We completely understood what was before him.imranhosein. he found it rising on a people for whom We had provided no covering protection (perhaps against the sun).” (i. when he reached (a tract) between two mountains. why he acted as he did).Ansari Memorial Series 185 “Until.” Verse 92 〈 ∩⊄∪ $—7t6y™ yìt6ø?r& §ΝèO  “Then he followed (another) way.org . he found beneath them a people who scarcely understood a word (i.” Verse 91 〈 ∩⊇∪ #[Žö9äz ϵ÷ƒy‰s9 $yϑÎ/ $uΖôÜxmr& ô‰s%uρ y7Ï9¨x‹x..e.” Verse 94 Internet Edition http://www..e. when he came to the rising of the sun.

Blow (with your bellows).Ansari Memorial Series 186 #t‰y™ öΝßγsΨ÷t/uρ $sΨuƏt/ ≅yèøgrB βr& #’n?tã %¹`öyz y7s9 ≅yèøgwΥ ö≅yγsù ÇÚö‘F{$# ÷ Ÿ ã 〈 ∩⊆∪ “They said: O Dhul Qarnain! Gog and Magog corrupt (our) territory with acts of great oppression and corruption. he said.” Α$s% È÷sùy‰¢Á9$# t÷t/ 3“uρ$y™ #sŒÎ) ®Lxm ( ωƒÏ‰utù:$# ut/ã— ’ÏΤθè?#u  t # Internet Edition http://www. Can we offer you tribute (i.labour): I will erect a strong barrier between you and them. when he had filled up the space between the two steep mountain-sides. At length. when he had made it (red) as fire.e.e. that I may pour over it..org . pay you) in order that you might erect a barrier between us and them?” ’Îû tβρ߉šø ãΒ ylθã_ù'tΒuρ ylθã_ù'tƒ ¨βÎ) È÷tΡös)ø9$# #x‹≈tƒ (#θä9$s%  Verse 95 Νä3sΨ÷t/ ö≅yèô_r& ο§θà)Î/ ’ÏΤθãΨ‹Ïãr'sù ֎öz ’Ïn1u‘ ϵŠÏù Éi_©3tΒ $tΒ tΑ$s%  ö > y 〈 ∩∈∪ $—ΒôŠu‘ öΝæηuΖ÷t/uρ “He said: (the power) in which my Lord has established me is better (than tribute): help me therefore with manpower (i. Then.. he said : Bring me.” Verse 96 〈 ∩∉∪ #XÜ% µ‹=tã ùøøùé& þ’ÏΤθè?#u tΑ$s% #Y‘$tΡ …ã&s#yèy_ #sŒÎ) #®Lxm ( (#θã‚à Ρ$# ô Ï Ï øn Í “Bring me blocks of iron.imranhosein. mo lten copper.

the world would descend into anarchy).Ansari Memorial Series 187 Verse 97 〈 ∩∠∪ $Y6ø)tΡ …çµs9 (#θãè≈sÜtG™$# $tΒuρ νρãyγøàtƒ βr& (#ûθãè≈sÜó™$# $yϑsù  ó ç “Thus were they made powerless to (either) scale over it or to dig through it.imranhosein.. the trumpet will be blo wn.” Verse 100 〈 ∩⊇⊃⊃∪ $—Êötã tÍÏ ≈s3ù=Ïj9 7‹Í×tΒöθtƒ tΛ©yγy_ $sΨôÊutãuρ  Internet Edition http://www.. and We shall collect them all together (i.e. He will make it into dust.org .us?uρ  Í < 〈 ∩∪ $Yè÷Ηsd öΝßγ≈uΖ÷èyϑpgm “On that day We shall leave them to surge like waves on one another (i. the world would witness such globalizat ion as to become akin to a global village in which all of man kind would be interconnected).” Verse 98 ( %.yŠ …ã&s#yèy_ ’Ïn1u‘ ‰ôãuρ u!%y` #sŒÎ*sù ( ’Ïn1§‘ ÏiΒ ×πuΗ÷qu‘ #x‹≈yδ tΑ$s%  u !ª ß 〈 ∩∇∪ $y)xm ’Ïn1u‘ ߉ôãuρ tβ%x. and the promise of my Lo rd is true.uρ He said: This is a mercy fro m my Lord: but when the promise of my Lo rd “ ” comes to pass.e. Verse 99 ‘θ÷Á9$# ’Îû y‡Ï çΡuρ ( Ù÷èt/ ’Îû ßlθßϑtƒ 7‹Í×tΒöθtƒ öΝåκ|Õ÷èt/ $uΖø.

i.” Verse 101 Ÿω #θçΡ%x. 18:83-101) Pax Qarnain (i. Gog and Magog. We hold the view that we now live in that Last Age.e. we are of the view that Qarnain. And since we locate the true target of the question posed by the Jewish Rabbis in that major Sign of the Last Day. and hence. This can mean either two ‘horns’ or two ‘ages’. that this story has direct relevance to living Muslims...Ansari Memorial Series 188 “And We shall present Hell that day for Unbelievers to see. But since the Qur’ān has always used the word Qarn to refer to an age or epoch (or page of the book of history) and never as ‘horn’. tÏ%©!$#  ( ø > ö 〈 ∩⊇⊃⊇∪ $—èøÿxœ šχθãè‹ÏÜtFó¡o„ “(Unbelievers) whose eyes had been under a veil fro m Remembrance of Me. Dhūl Qarnain’s world-order) Dhūl Qarnain in Arabic refers to someone who possesses two Qarns. we choose to translate Dhūl Qarnain as one who impacts on two different pages of the book of history.” (Qur’ān. Who was Dhūl Qarnain? This writer has not found any compelling necessity to devote attention to the question whether Dhul Internet Edition http://www. refer both to an age in the distant past and to an age which is to come which would be the Last Age or the Age of Fitan. and who had been unable even to hear.e. the two ages.uρ “͍. namely. al-Kahf.org . all spread out.ÏŒ tã !$sÜÏî ’Îû Νåκß]ã‹ôãr& ôMtΡ%x.imranhosein.

Pax Islamica). Finally the promise was delivered in the previously discussed story of the young men and the cave that history would not end without that page of history being revisited and a world-order being restored in which power would be used as it was used by Dhūl Qarnain. Dhul Qarnain’s world-order).. We are presented with a critically important description of that world-order. This would transpire when the true Messiah. returns to the world to restore Truth and the re-establishment of Pax Islamica. Jesus the son of Mary..Ansari Memorial Series 189 Qarnain was a historical personality or not.e. for therein lies the very substance of the divine guidance being conveyed in the story Sūrah al-Kahf has introduced us in this story to the subject of power and its relation to faith in Allah Most High.e.org . Pax Qarnain – and the journey to the West Dhūl Qarnain traveled westwards until he reached a point in his travels where he came upon a body of dark murky water and saw the Internet Edition http://www. At the heart of this allegorical story is a description of a world-order constructed once upon a time by one who possessed faith in Allah Most High (i.imranhosein. He therefore had the capacity to establish what may be described in international relations as Pax Qarnain (i. Dhul Qarnain possessed faith in Allah and he was endowed by Allah with the power to pursue whatever objective he chose. The story then proceeds to warn of the emergence of a Gog and Magog world-order that would witness power being used in exactly the opposite way from that of Dhūl Qarnain. Rather we believe that attention should be directed to the conduct displayed by Dhūl Qarnain in his exercise of power and authority.

Sūrah al-Kahf then proceeded to describe Dhūl Qarnain’s journey to the East. “We did not provide for them. established by those who possess faith in Allah Most High. This is the kind of world-order that the Lord-God wants mankind to establish and sustain.” The story described Dhūl Qarnain’s response to those people in language that is extremely difficult to interpret. Dhūl Qarnain’s reply delivered the heart and substance of a Pax Islamica or a world-order of Islam. other than it. “Kadhālika” was the first part of the response. as a covering. He declared that he would use his power and authority to punish the oppressor. The implication is that whenever oppression is banished and justice is established. the oppressor would then face additional punishment from his Lord-God when he returned to Him. Pax Qarnain – and the journey to the East After describing the journey to the West.imranhosein. mankind would enjoy a blessed state in which peace and happiness would prevail. There he found a people concerning whom Allah Most High declared.org . or to the ‘rising of the sun’. He came across a community of people at that place and Allah Most High gave him the choice of using power either to punish or to reward them. Such a world-order. and that when he was finished with punishing him. would witness an essential harmony between the heavenly order above and the world-order below. The implication was that this was the farthest point westwards that he could travel.Ansari Memorial Series 190 sun go down beneath that sea of water (in the poetic sense). And this could mean Internet Edition http://www.

believers must ensure that they respect the human person and human rights while they seek to exploit (for example) resources of the earth. What was that ‘covering’ provided to the people by Allah Most High. oil. in particular. is that Sūrah al-Kahf is here preparing the believers for the age of Fitan when the modern world’s hunger for exploitation of all resources of the earth and. Primitive people. which we venture to explain with the proviso that Allah Knows best. whose only possessions are land and homes. result in callous disregard for human rights.Ansari Memorial Series 191 thus did he find them and thus did he leave them (undisturbed). would find themselves dispossessed of both land and homes. but whose territory is oil-rich (for example). When the Last Age comes.org . and the masses are reduced through Riba to biting poverty. and so he left those people undisturbed in their possession of their land and homes. the Qur’ān then proceeded to describe a third journey which was the real target of the question. although it had not been overtly posed by the Rabbis. Pax Qarnain – and the enigmatic third journey After describing the two journeys to West and East. Internet Edition http://www. other than which they had no other ‘covering’? And how do we interpret Dhūl Qarnain’s enigmatic response to their situation? Our view. Dhūl Qarnain recognised the human person and human rights to be superior to resources. The second part of the response described Dhūl Qarnain as having fully grasped and understood the situation of these people.imranhosein. and thus answering the question overtly posed by the Jewish Rabbis.

They requested him to build a wall that would contain Gog and Magog and protect them. are descended from Noah (‘alaihi al-Salām).org . But the blessed Prophet went on to disclose a communication from Allah Most High reported in His direct speech (Hadīth al-Qudsi) to the effect that. The wall blocked the entire pass. came upon a people living in a pass between two mountain ranges.” With their invincible power they can thus destroy peace on earth.Ansari Memorial Series 192 It was while describing the third journey that Sūrah al-Kahf mentions for the first time the names of Gog and Magog. They complained to him about Gog and Magog’s Fasad in their territory.e. in his third journey. Gog and Magog were contained since they could neither penetrate nor scale the wall. Gog and Magog are two communities of human beings who. As mentioned above.. The Sūrah informs us that Dhūl Qarnain. and as a consequence. It should be clear that knowledge of the signs of the Last Day is a subject that lies beyond the reach of human intellect. Their release into the world would herald a major sign of the Last Day. He then declared the construction of the wall and the consequent containment of Gog and Magog to be a manifestation of Internet Edition http://www. “I have created creatures of Mine (i. according to Prophet Muhammad (sallalahu ‘alaihi wa sallam). Indeed such knowledge cannot but be the exclusive preserve of the Prophets of Allah Most High. They were prepared to pay Dhul Qarnain to build the wall for them.imranhosein. Gog and Magog) so powerful that none but I can destroy them. Dhūl Qarnain built a wall of iron and coated it with molten copper. they are agents of Fasād. Hence their conduct is the opposite to that of Dhūl Qarnain’s.

tÏ%©!$# Ÿ > ! $—Êöã tÍÏ ≈s3ù=Ïj9 7‹×tΒöθƒ Λ©yγy_ $sΨôÊutãuρ ∩∪ $Yè÷Ηsd öΝßγ≈uΖ÷èyϑpgm t Í t t ∩⊇⊃⊃∪ 〈 ∩⊇⊃⊇∪ $—èøÿxœ šχθãè‹ÏÜtFó¡o„ “On that day We shall leave them to surge like waves on one another.Ansari Memorial Series 193 Divine Mercy. that essentially godless age would witness power used to oppress (in particular) those who have faith in Allah Most High and whose conduct is righteous.imranhosein. Instead of using power to liberate the oppressed and to punish the oppressor. Mankind would witness power in the hands of those who have no faith in Allah Most High. 18:99-101) When Gog and Magog are eventually released into the world (in the Last Age) mankind would witness the emergence of a world-order that would be the opposite of what Islam would have delivered to mankind. all spread out. and We shall collect them all together.” (Qur’ān. and who had been unable even to hear. Internet Edition http://www.org . But he went on to disclose that Allah Himself would destroy the wall and release Gog and Magog into the world at the time of the Last Age. the trumpet will be blo wn. The Sūrah concluded with a description of what the world would witness when Gog and Magog are released into the world: Í‘θ÷Á9$# ’Îû ‡Ï çΡuρ ( <Ù÷èt/ ’Îû ßlθßϑtƒ 7‹Í×tΒöθtƒ öΝåκ|Õ÷èt/ $uΖø.uρ “͍ø.ÏŒ tã $sÜÏî ’Îû öΝåκß]ã‹ôãr& ôMtΡ%x. And We shall present Hell that day for Unbelievers to see. (Unbelievers) whose eyes had been under a veil fro m Rememb rance of Me. al-Kahf.u?uρ *  y s ω (#θçΡ%x.

” (Qur’ān. There is only one such town or Internet Edition http://www. would be brought back to that town or city. They would thus be able to identify Gog and Magog as the Ruling Power in the world.org . but more than that. then at that time the people of the Town who were punished by Allah Most High. 21:95-6) When Gog and Magog have been released and. This is located in the reference to Gog and Magog in Sūrah alAnbiyāh: #sŒÎ) #®Lxm ∩∈∪ šχθãèÅ_öƒ Ÿω öΝßγ‾Ρr& !$yγ≈sΨõ3n=÷δr& >πtƒös% 4’n?tã îΠ¨uxmuρ  t šχθè=Å¡Ψtƒ 5>‰tn Èe≅à2 ÏΒ Νèδρ ßlθã_ù'tΒuρ ßlθã_ù'tƒ ôMysÏGèù y i u 〈 ∩∉∪ “But there is a ban on a City which We have destroyed: that they (the residents) shall not return . in addition. al-Anbiyāh. 10) that Allah Most High released Gog and Magog into the world during the lifetime of Prophet Muhammad (sallalahu ’alahi wa sallam).Ansari Memorial Series 194 We have argued in our book entitled ‘Jerusalem in the Qur’ān’ (see Ch. The Qur’ān provided believers with a momentous sign by which they would not only have concrete evidence of the release of Gog and Magog. they would have the evidence that the world was now in the control of Gog and Magog. and banished from their town or city (which was destroyed by Allah Most High).until Gog and Magog are let through (their barrier) and they swift ly spread out in every direction. “have spread out in every direction”.imranhosein.

we truly did wrong!” (Qur’ān. tÏ%©!$# ã≈|Áö/r& π|Á‚≈x© }‘Ïδ #sŒÎ*ù ‘. In other words. From this conclusion and identification of the town or city now emerges the implication that the return of the Jews to the Holy Land was made possible through the intervention of Gog and Magog. nay.org . we have come to the conclusion that the town or city mentioned in Sūrah al-Anbiyāh (verses 95 and 96) above can only be Jerusalem.ysø9$# ߉ôãuθø9$# >uŽyIø%$#uρ  î Ï s z “Then will the true warning (of the Day of Accounts) draw close (to fulfillment): then behold! (on that day) the eyes of the Unbelievers will stare in horror: Ah! Woe to us! we were indeed heedless of this.imranhosein. This indicates that with their invincible power they Internet Edition http://www. Since no other town or city (destroyed by Allah Most High) other than Jerusalem is mentioned in the Ahādith pertaining to Gog and Magog. .Ansari Memorial Series 195 city (which was destroyed by Allah Most High) which is mentioned in the Ahādith pertaining to Gog and Magog. And it is Jerusalem. al-Anbiyah. 21:98) When Gog and Magog are released they would ‘spread out in every direction’. The Qur’ān proceeded to warn that when these events take place. the world would witness the countdown to the Last Day: ∩∠∪ šÏϑÏ=≈sß $¨Ζ2 ö≅t/ #x‹≈yδ ôÏiΒ 7's#ø xî ’Îû $¨Ζà2 ô‰s% $uΖn=÷ƒuθ≈tƒ à 〈 (#ρãx x. the Euro-world-order that now rules the world from Washington is the world-order of Gog and Magog.

e. one set of people would rule all of mankind. for the first time in history.imranhosein. Sūrah al-Kahf has described the two defining characteristics of the Fasād of that world order as being the opposite of the two defining characteristics of the world order of Dhūl Qarnain. Internet Edition http://www. That is precisely our present world. The world order of Gog and Magog would be one of Fasād (i.. oppression and wickedness).Ansari Memorial Series 196 will take control of the whole world and that.org .

” (Sahīh Muslim) We now examine those first ten Ayāt (verses) to locate the substance of the message that they convey concerning Dajjāl and the danger that he poses to the believers.imranhosein.. They lived in an age that was waging war on Islam and was forcing believers to submit to a godless way of life. they end with a Du’ah or prayer. Here is the story which explains that Du’ah. They fled into a cave (and Internet Edition http://www. had faith in Allah Most High. tests and trials) of Dajjāl the false Messiah or Anti-Christ: “Abu Darda reported that Allah’s Messenger said: If anyone memorizes the first ten Ayāt (verses) of Sū rah al-Kahf. he wou ld be protected from Dajjāl. Dajjāl) should recite over him the opening verses of Sūrah al-Kahf..” (Sahīh Muslim) “He who among you survives to see him (i. There were some young men who.e.e. The first thing that we notice about the ten Ayāt (verses) of the Sūrah is that.Ansari Memorial Series 197 CHAPTER NINE SŪRAH AL-KAHF: THE BEGINNING The blessed Prophet (sallalahu ‘alaihi wa sallam) advised the believers to recite the first ten Ayāt (verses) of Sūrah al-Kahf and declared that such would protect them from the Fitnah (i. They resisted until they were forced to flee from their homes and town in order to preserve their faith in Islam. despite being young. assuming that the Basmallah is not counted as the first verse.org .

It is with that Du’ah (prayer) that the first ten Āyāt (verses) end: ZπΗ÷qu‘ y7Ρà$©! ÏΒ $uΖÏ?#u $uΖ−/u‘ (#θä9$s)sù É#ôγs3ø9$# ’n<Î) èπu‹÷FÏ ø9$# “uρr& øŒÎ)  u ! 〈 ∩⊇⊃∪ #Y‰x©u‘ $tΡ͍øΒr& ôÏΒ $sΨs9 ø⋅Äh÷yδuρ “Behold the youths betook themselves to the Cave and they prayed: Our Lord! Bestow on us Mercy from Thyself and dispose of our affair for us in the right way!” (Qur’ān.org . If one has the time to do so one can then follow this up by reciting all ten Ayāt at the beginning of S ūrah al-Kahf. al-Kahf. protection and guidance. it is this Duah (prayer) in particular which should be recited on such an occasion.imranhosein. of course. if a Muslim is traveling by air and he arrives at an airport and approaches an unfriendly immigration officer who is hostile to Islam and is preparing to harass him. For example. 18:10) This Du’ah (prayer) must be recognized as the very key with which a Muslim can win Divine protection from Dajjāl at moments of danger and great trial.Ansari Memorial Series 198 caves are usually located in mountains) and they then made a Du’ah (prayer) to Allah Most High for help. the following would be the second verse): 1st Verse Internet Edition http://www. Here are the first ten Ayāt (verses) of the S ūrah together with our comments in which we attempt to locate their link with Dajjāl the false Messiah or Anti-Christ (if the reader is of the view that the first verse of the Sūrah is the Basmallah then.

. and. made it impossible for a believer in the tainted Torah to accept a Prophet who was not a Jew. distortion.e.. in the process. as a consequence. $yϑÎ/ Ï!$yϑ¡9$# zÏiΒ #Y“ô_‘ (#θßϑn=sß tÏ%©!$# ’n?tã t ¡ Í “But they.) was not a Jew. internal or external contradictions. The Qur’ān has accused the Jews of having corrupted the text of the Torah through rewriting it with their own hands: $uΖø9u“Ρr'sù óΟßγs9 ≅‹Ï% ”Ï%©!$# uŽöî »ωöθs% (#θßϑn=sß šÏ%©!$# tΑ£‰t6sù  Ÿ x 〈 ∩∈∪ βθà)Ý¡ø tƒ (#θçΡ%x. changed the (Divine) word fro m that which had been given them (i. who acted wickedly. 2:59) Those who corrupted the text of the Torah (‘Iwaj) had. so We sent on those who acted so wickedly a p lague fro m heaven.). After all.. Prophet Muhammad) and did not allow (and also will not allow) therein any ‘Iwaj (crookedness. deviation from the path of truth.org .imranhosein. But Muhammad the Arab (sallalahu ‘alaihi wa sallam. deviousness. (and this we did) because of their intractable sinfulness. etc.Ansari Memorial Series 199 %y`uθÏã …ã&©! ≅yèøgs† Οs9uρ |=≈tGÅ3ø9$# Ïνωö7tã 4’n?tã tΑu“Ρr& ü“Ï%©!$# ¬! ߉÷Κutù:$#  ó 〈 ∩⊇∪ 2 “Praise is due to Allah Who sent down the Book (i.” The verse begins with drama as Allah Most High praises Himself for having sent down the Qur’ān on His Servant Muhammad (sallalahu 'alaihi wa sallam). they believed that the Internet Edition http://www.” (Qur’ān.e. tortuousness.e. this Divine act placed the Jews in a frustrating dilemma. al-Baqarah. the Qur’ān) on His Servant (i. the Torah).

or for a gentile to be chosen as a Prophet of Allah. They were the spiritual elect of mankind whose destiny it was to eventually rule the world at the end of history. in recognizing him as a true Prophet. their assumption of racial superiority over the Arabs would no longer have any scriptural support. and every man’s hand against him” (Genesis. the Arab. Jews were enraged that Allah Most High chose an Arab to be the recipient of the last revelation since. The Qur’ān recognized this frustration of the Jews and responded to it: Internet Edition http://www. and so it was impossible for Jews to conceive of Divine revelation coming down on a gentile. that was manifestly inferior. when compared with Jews.Ansari Memorial Series 200 Israelite people were the chosen people of Allah.org . 16:12). it forced them to accept that they had distorted the Torah. In addition it had slandered Ishmael (‘alaihi al-Salām) as “a wild ass of a man – his hand against everyman. was indeed a true Prophet of Allah. Non-Jews had a spiritual status. Secondly. In particular the Torah had made it impossible for an Arab to be accepted as a Prophet since Arabs were descended from Ishmael (‘alaihi al-Salām) and the Torah had been rewritten to explicitly declare that Allah’s covenant was with Isaac (‘alaihi al-Salām) and not Ishmael (‘alaihi alSalām).imranhosein. Yet it was frustratingly clear to the Jewish Rabbis in the Arabian city of Yathrib (now known as Madina) that Muhammad.

Ansari Memorial Series 201 ρâ!$t6sù ( ÏνŠ$t6Ïã ôΒ !$t±o„ tΒ 4’n?tã Ï&Í#Òsù ÏΒ ª!$# tΑÍi”t∴ムβr& Ï Ï â ô $—‹øót/ ª!$# tΑu“Ρr& !$yϑÎ/ (#ρãà ò6tƒ βr& öΝγ|¡à Ρr& ÿϵÎ/ (#÷ρuŽyIô©$# $yϑ|¡ø⁄Î/  ß 〈 ∩⊃∪ ×Îγ–Β ÒU#x‹tã ƒÍÏ ≈s3ù=Ï9uρ 4 5=ŸÒxî 4’n?tã A=ŸÒtóÎ/ z “Miserable is the price for which they have sold their souls in that they deny (the revelation) which Allah has sent down. And we must recognize that these very people are Dajjāl’s primary target. but also of the previous now-corrupted scriptures such as the Torah. the Qur’ān can best expose the distortions with which previous scriptures (the Torah in particular) have been corrupted.imranhosein. since the Qur’ān is free from crookedness. and will forever remain so.e. Muhammad the Arab). Internet Edition http://www. Secondly. in particular the Torah. 2:90) And so. This requires that we make an indepth study. It is therefore a matter of paramount importance that the Qur’ān be used to locate all that is corrupted in previous scriptures. not only of the Qur’ān. (They have done so) in insolent envy that Allah of His Grace should send it to any of His servants He pleases (i. And humiliat ing is the punishment of those who reject Faith.” (Qur’ān . thus have they drawn on themselves wrath upon wrath. and in understanding the attacks which he would launch against his targets. (sallalahu ‘alaihi wa sallam) This verse directs attention to all the corruption that occurred in the sacred scriptures which were sent down prior to the Qur’ān.. right from the very beginning there is a clear indication that the Sūrah is addressing the Jewish rejecters of Muhammad and the Qur’ān. al-Baqarah. is located in the concocted texts and in particular the Torah. And so a major clue in understanding Dajjāl.org .

Muslim) It is quite clear to those who pursue the Islamic spiritual quest (al-Ihsān or Tasawwuf) that we now live in that age described by the Prophet (sallalahu 'alaihi wa sallam) as the Last Age. One in every six Internet Edition http://www.” (Bu khāri. the abundance of ignorance. alcoholism.imranhosein. universal consumption of alcohol and other intoxicants: “Anas told that he heard the Messenger of Allah say: Among the Signs of the Last Hour will be the removal of knowledge.Ansari Memorial Series 202 Unless we study the Torah and discover the changes made to it by human hands. the small number of men and the large number of wo men. Nor would we be able to understand the emergence of the Riba economy with its ‘paper money’ (soon to become invisible and intangible electronic money) and a usurious ‘banking system’ that has taken control of economic life everywhere. and drug addiction. as predicted by the Prophet Muhammad is that the ruling of the Book of Allah banning consumption of alcohol would be ignored and there will be (sallalahu 'alaihi wa sallam). we would never be able to understand and explain the emergence of an age of the universal prevalence of ‘Riba’. “The Prophet said: The knots of Islam would be undone one by one until every one of them is undone. the prevalence of wine-drinking.” (Musnad Ahmad) One of the signs of the approach of the Last Day (when the world would come to an end). the prevalence of fornication. and the first one to be undone would be the rules in the Book of A llah and the last one would be Salāt (prayer).org . so that fifty women will have one man to look after them. We would be unable to understand the link between alcoholism and the ‘End of History’.

. ¨βÎ)uρ . The rest of mankind seems destined to embrace. 10:92) The reason for this curse of alcoholism is the rewriting of the divine scriptures sent by Allah Most High. for example. Allah responded to that wickedness by cleansing Lot (‘alaihi alSalām) of the filth that had been smeared on him: MtΡ%x. . Yūnus.. tomorrow. and the number is constantly growing.  “. and that. In that state of intoxication he slept with and impregnated his own two daughters one after the other! That was blatant falsehood! It was a very grave insult to Lot (‘alaihi al-Salām). Whoever did the rewriting of the Torah was so evil that he falsely accused a righteous Prophet of becoming drunk. ÉL©9$# Ïπtƒö)ø9$# š∅ÏΒ çµ≈sΨø‹gwΥuρ $Vϑ=Ïãuρ $Vϑõ3ãm çµ≈sΨ÷s?#u $»Ûθä9uρ  s ‾ ù çµ≈sΨù=yzŠr&uρ ∩∠⊆∪ tÉ)Å¡≈sù &öθy™ uΘθ% (#θçΡ%x.org Internet Edition ... is a Sign from Allah.imranhosein. óΟßγ‾Ρ) 3 y]Í×‾≈t6y‚ø9$# ã≅yϑ÷è¨? ô ö s Î 〈 ∩∠∈∪ šÅsÏ=≈¢Á9$# zÏΒ …çµ‾ΡÎ) ( !$uΖÏFuΗ÷qu‘ ’Îû http://www. But most people are heedless of the Signs of Allah: 〈 ∩⊄∪ šχθè=Ï ≈tós9 $uΖÏG≈tƒ#u ôtã Ĩ$¨Ζ9$# zÏiΒ #[ŽÏVx. a Prophet of Allah. . and it blasphemy against Allah Most High (See book of Genesis in the Torah). This was done in order to delete the divine prohibition against the consumption of intoxicants as well as usury (Ribā). is now affected by alcoholism.Ansari Memorial Series 203 homes in America.. also. but verily most people are heedless of Our Signs!” (Qur’ān. whatever America has embraced today.

Ansari Memorial Series 204 “And remember Lot. 21:74-5) When they corrupted the Word of Allah Most High they planted an evil seed. To your brother you shall lend without interest (Riba) all that he needs.imranhosein. for he was one of the righteous.. . We have demonstrated elsewhere that what is true for alcohol is also true for Riba. Malcolm X might have declared that alcoholism and drug addiction in the secularized western life to be a case of chickens coming home to roost.e. your God. an Israelite) to lend on interest to another believer. 23:19-20) Internet Edition http://www. They changed the word of Allah by rewriting the Torah to declare that it was prohibited for a believer (i..” (Deuteronomy. gentiles). Allah responded with Divine punishment by creating Dajjāl and then releasing him into the world. Dajjāl leads mankind with consummate cunning and skill to a universal dependence on alcohol and other such drugs.e.e. We gave him (sound) judgment and knowledge. You may charge interest (Riba) when you make loans to foreigners (i..org . not Israelites): “Do not charge interest (Riba) to the fello w-Israelite when you lend him money or grain or anything else. in the Last Age. al-Anbiyāh. so that the Lord. And We admitted him to Our mercy. but it was permissible for him to lend on interest to gentile folk (i. Allah had prohibited the consumption of Riba (lending money on interest). . may bless you . into a great evil tree which none can cut down. and We saved him fro m the town wh ich practiced an abominable ev il (homosexuality). Dajjāl masterminds the strategy which results in that evil seed growing.” (Qur’ān.

Ansari Memorial Series 205 The act of changing the Word of Allah Most High was a scriptural crime. and to respond to them appropriately.” (Ah mad.ãƒuρ çµΡà$©! ÏΒ #Y‰ƒÏ‰x© $U™ù't/ u‘É‹ΖãŠÏj9 $VϑÍhŠs%  Ï ß ÷ i 〈 ∩⊄∪ $YΖ|¡xm #—_r& öΝßγs9 ¨βr& ÏM≈ysÏ=≈¢Á9$# šχθè=yϑ÷ètƒ ô “(He hath made it) unerringly straight (and clear) in order that He may warn (those who refuse to be instructed and guided by the Qur’ān and its eternally authentic and uncorrupted guidance) of truly terrible punishment fro m Him (with which they will now be inflicted).org . It was an act of Shirk. and if one does not consume it. and that He may g ive glad tidings to Internet Edition http://www. and an example of the ‘crookedness’ to which S ūrah al-Kahf referred at the very beginning of the S ūrah. its vapor (or. its dust) will reach him.g.imranhosein. Abū Daūd. Believers must therefore recognize and study those changes in order to both recognize Dajjāl’s attacks. The crux of Dajjāl’s attacks on mankind would be located in the verses of the divinely revealed scriptures (e.. Ibn Mājah) We can now conclude with the observation that the very first verse of Sūrah al-Kahf has delivered to the believers a crucially important warning. 2nd Verse zƒÏ%©!$# tÏΖΒ÷σϑø9$# uÏe±u. the Torah) that were changed and corrupted. The blessed Prophet (sallalahu 'alaihi wa sallam) warned of the consequences of that crime when he prophesied that a time would come when Riba would embrace all of mankind in its deadly embrace: “Abu Hurairah reported that the Messenger of Allah said: A t ime will co me over mankind when not a single person will remain who does not consume riba. alternatively. Nasāi.

Ansari Memorial Series 206 the believers who are righteous in their conduct that they shall have excellent reward. But the verse also conveys the message of hope and reward for those who have faith (most of all in the Qur’ān) and whose conduct is righteous.imranhosein. the Qur’ān will function as proof either for or against the servants of Allah who believe or disbelieve in it. al-Hijr. Wicked people corrupted previous scriptures. 15:9) In other words. the implication is that it is the Qur’ān that would explain all of the above. how or why.” There are very significant and ominous implications for mankind which emerge from the fact that Allah Most Wise has declared that the Qur’ān is not only free from all corruption and contradiction (internal as well as external) but that He would Himself preserve the Qur’ān (from all corruption). A further implication of this verse is that only those believers who follow the guidance of the Qur’ān would have a chance of Internet Edition http://www. since Allah now warns of terrible punishment and does not specify who would be punished. Secondly.Ïe%!$# $uΖø9¨“tΡ ßøtwΥ $‾ΡÎ)  “Behold! It is We who have gradually sent down this Message step by step.org . and Behold! It is We who will certainly guard and protect it (from all corruption). Hence faith in the Qur’ān and righteous conduct (following the Sunnah of Prophet Muhammad) are the best response to the Fitnah (trials) of Dajjāl.” (Qur’ān. but they cannot do the same to the Qur’ān: 〈 ∩∪ tβθÝàÏ ≈utm: …çµs9 $‾ΡÎ)uρ uø.

who are themselves blessed with the most knowledge of the Qur’ān. and leave alone what people in general are doing. is that they will receive an ever-lasting reward. namely heaven.. in wh ich showing endurance will be like grasping live coals. 3rd Verse 〈 ∩⊂∪ #Y‰t/r& ϵŠÏù šÏVÅ3≈¨Β  “ …. survive the evil storm of Dajjāl. in particular. Here are Ahadīth which describe that difficult state: Narrated Abū Tha’labah al-Khushāni: Abu Umayyah ash-Sha’bani said: I asked Abū Tha’labah al-Khushāni: “What is your opinion about the verse Care for yourselves?” He said: “I swear by Allah. world ly interests being preferred. He said : “No. Hence the leadership of the believers in this age must be chosen from those righteous servants of Allah Most High. enjoin one another to do what is good and forbid one another to do what is evil. The one who acts rightly during Internet Edition http://www. (a state of bliss) wherein they shall dwell beyond the count of time:” The reward that awaits those who.org . then care for yourself. in consequence of their faith and righteous conduct.imranhosein. But when you see niggardliness being obeyed. such leaders must be capable of understanding and enforcing specific Qur’anic guidance applicable to the modern age. It would be a very difficult life to live. everyone being charmed with his opinion.Ansari Memorial Series 207 surviving the attacks of Dajjāl. But. But the life of faith and of righteous conduct will come increasingly under attack as Dajjāl wages war on religion in general and on Islam in particular. I asked the one who was well informed about it. I asked the Apostle of Allah about it”. passion being followed. for ahead of you are days which will require endurance.

one day. Abū Daūd) Narrated Anas ibn Malik: Allah’s Messenger (peace be upon him) said. 4th and 5th Verses Internet Edition http://www. Narrated Abū Qatādah: We used to go to ‘Imrān b.imranhosein. He.Ansari Memorial Series 208 that period will have the reward of fifty men who act as he does. Husain passing in front of Hishām b. “O Apostle of Allah.” Another version has: He said: The hearers asked. Ibn Mājah.e. said: “You pass by me (in order) to go to some persons.” (Tirmīdhī) The blessed Prophet (sallalahu ‘alaihi wa sallam) described Dajjāl’s attacks as the greatest Fitnah (i. A mir. I heard Allah’s Apostle (peace be upon him) said: There would be no creation (creating more trouble) than the Dajjāl right fro m the creation of Adam to the Last Hour.” (Tirmīdhī. tests and trials) that mankind would experience from the time of Ādam (‘alaihi al-Salām) to the Last Day. “A time is coming to men when he who adheres to his religion will be like one who seizes live coals. the reward of fifty of them?” He replied: “The reward of fifty of you.. but (amongst the living persons) none remained in the company of Allah's Apostle (peace be upon him) mo re than I and none knows more ahadith than I.” (Sahih Muslim) Divine justice has therefore ordained that the greatest rewards would be given to those who demonstrate the most endurance in holding on to faith in the face of the greatest trial of all.org .

as an alternative. therefore.e.Ansari Memorial Series 209 Οù=Ïæ ôÏΒ ϵÎ/ Μçλm.org . Neither they nor their ancestors have any knowledge of such (i. has commented on this verse as follows: “Most of the classical commentators and. However. all the earliest translators of the Qur’ān relate the pronoun in Bihi to the assertion that 'God has taken unto himself a son'.. It is. by Tabari and. It is a monstrously (evil) word which they utter. Hence the phrase must be rendered as above – meaning that they who make such a preposterous claim have no real knowledge of Him.. obvious that bihi cannot signify ‘of it’.e. as far as I am aware. and hence take the phrase to mean. imperfect beings. crookedness) with which previous scriptures were corrupted. Translation and Co mmentary of the Glorious Qur’ān). it signifies ‘of Him’ and relates to God.imranhosein. Of all the ‘Iwaj (i. āωÎ) šχθä9θà)tƒ βÎ) 4 öΝÎγÏδ¨uθøù& ôΒ ßl㍃rB ZπyϑÏ=Ÿ2 ôNuŽã9x. in an unequivocal manner.e. What they say is nothing but falsehood!” The famous modern commentator of the Qur’ān. i. 'They have no knowledge of it'. 4 óΟÎγÍ←!$t/Kψ Ÿωuρ r Ï ø “Furthermore (this Qur’ān has come) to warn those (also) who say ‘Allah has fathered a son’. one which is singled out for special mention is the declaration that Allah Most High fathered a son. This interpretation is supported. this interpretation is weak in as much as absence of knowledge does not necessary imp ly an objective negation of the fact to which it relates. by Baidāwi. no knowledge of such a happening. that Allah fathered a son). $¨Β ∩⊆∪ #V$s!uρ ª!$# x‹ƒªB$# (#θä9$s% šÏ%©!$# u‘É‹Ζãƒuρ  5 s 〈 ∩∈∪ $\/É‹x. The Qur’ān makes Internet Edition http://www.” (Asad. since they attribute to the Supreme Being something that is attributable only to created. Muhammad Asad (may Allah Most High have mercy on his soul).

“as it would be to recognize a black ant on a rock on a dark night.. as the son of God: Ú∅ö/$# ßxŠÅ¡yϑø9$# “u≈|Á¨Ψ9$# ÏMs9$s%ρ «!$# ßø⌠$# í÷ƒu“ãã Šθßγu‹ø9$# ÏMs9$s%uρ  u ß #ρãx Ÿ2 tÏ%©!$# tΑöθs% šχθä↔Îγ≈ŸÒム( óΟÎγÏδ¨uθøùr'Î/ Οßγä9öθs% y79¨sŒ ( «!$# ( Ï 〈 ∩⊂⊃∪ šχθà6sù÷σム4’Τr& 4 ª!$# ÞΟßγn=tG≈s% 4 ã≅ö6s% ÏΒ ‾ “The Jews declare that Ezra ('Uzair) is a son of Allah. said the Prophet. (They deserve the imprecation) May Allah destroy them! How perverted are their minds!” (Qur’ān. as difficult”.. Such are the sayings that they utter with their mouths.e.” (Narrated by Aisha. Indeed it is the only sin Allah Most High has declared that He would not forgive (i.org .e. It is a grave sin. He would thus so conceal his blasphemy (Shirk) that it would be very Internet Edition http://www. 9:30) Such a declaration amounts to blasphemy (Shirk). following in spirit assertions made in earlier times by people who denied the truth. Jesus. and the Christians declare that the Messiah (i. if one dies without earning forgiveness for such a sin prior to his death). and a similar Christian belief which recognized the Messiah. Jesus) is the son of Allah. . and recorded in the Mustadraq of Hakim) Dajjāl's greatest weapon would be his capacity to deceive.Ansari Memorial Series 210 mention of a Jewish belief that Uzair is the son of God. al-Taubah.imranhosein. This reference at the beginning of Sūrah al-Kahf to Shirk is of great significance in understanding the danger posed by Dajjāl since the Prophet (sallalahu ‘alaihi wa sallam) warned that his Ummah would be tested with blasphemy (Shirk) and that it would be difficult to recognise that Shirk. “ . .

imranhosein. His acolytes would spin such lies are “weapons of mass destruction in Iraq”. therefore. when they vote in elections in a state whose (secular) constitution declares (as does the constitution of my own native Trinidad and Tobago): “This Constitution is the supreme law of such-and-such-a State. and all of mankind. such as the lie about Him having a son. 2:9). They blaspheme. is void to the extent of its inconsistency. Eventually they are condemned to believe their own lies. heed the words of Prophet Muhammad (sallalahu ‘alaihi wa sallam) who warned: “In the Last Age there would be great liers. is that Dajjal would trap unsuspecting humanity with great lies that he would weave. 6th Verse Internet Edition http://www. “an Iran ian nuclear threat” and that “Arabs and Muslims were responsible for the 9/11 attack on America” and on the subsequent attack on London.org .” The further amazing implication that emerges from “telling lies against Allah”. for example.Ansari Memorial Series 211 difficult for anyone to recognize it. and any other law (including Almighty God’s Law) which is inconsistent with this Constitution. have been trapped by that blasphemy (Shirk). Muslims who live in this age must.” The greatest of lies would be skillfully woven in the relentlessly pursuit of the mission to make the imposter Euro-Jewish State of Israel the ruling state in the world. but they deceive none but themselves and they fail to perceive this” (Qur’an. al-Baqarah. so beware. save those servants of Allah Most High who are rightly guided. The Qur’an proclaims: “They seek to deceive Allah and the believers. Already Dajjāl’s blasphemy (Shirk) has raised its ugly head all around the world.

or have received it and have neither accepted nor rejected it. Mankind is comprised of three kinds of people. to the Prophet. Internet Edition http://www. And finally. Beyond that. in the first instance. having become convinced of the truth of an ethical proposition.Ansari Memorial Series 212 #x‹≈yγÎ/ (#θãΖΒ÷σムóΟ©9 βÎ) ΝÏδ͍≈rO#u #’n?tã y7|¡ø ‾Ρ ÓìÏ‚≈t/ y7‾=yèn=sù  Ï ö 〈 ∩∉∪ $¸ y™r& Ï]ƒÏ‰y⇔ø9$# ” ِ Are you going to torment yourself to death with grief over them if they are not willing to believe in this Message (i. Heaven is Harām (prohibited) for them.e. Secondly.org . is dismayed at the indifference with which h is social environment reacts to it” (Asad. it applies to everyone who. and suffered agonies of apprehension regarding their spiritual fate. They are believers and they are assured of the reward of heaven. It is the divine prerogative to either punish or to forgive such people. In this Āyah (verse) Allah Most High reminds the blessed Prophet (sallalahu ‘alaihi wa sallam) that there are those whose hearts are sealed and that no amount of preaching will ever bring them to the Truth. Translation and Co mmentary of the Glorious Qur’ān). They are the disbelievers (Kuffār). etc. who was deeply distressed by the hostility which his message aroused among the pagan Meccans. They then acted upon it. or have accepted it but not acted upon it. there are those who received the Truth and rejected it. there are those who have either not received the Truth. No amount of preaching would ever succeed in winning such people to the Truth.. there are those who received the Truth and accepted it. this Qur’ān)?” “This rhetorical question is addressed. They then reached a stage in their act of rejection when Allah sealed their hearts to the Truth. Firstly.imranhosein. however.

and do not obey (i. Sūrah al-Kahf is here advising the believers. or would be seduced into doing so.org . and let not your ِ eyes be diverted away fro m them.uρ çµ1uθyδ yìt7¨?$#uρ $tΡ͍. No amount of preaching would ever change their hostility to Islam.” (Qur’ān.imranhosein.. in the age of Dajjāl. whose case has gone beyond all bounds . al-Kahf. do not submit to the leadership and authority of) any whose heart We have caused to neglect the remembrance of Us.e.e. 18:28) The numbers of those who reject Islam would constantly increase in the Last Age. one who follows his own desires. and such people would willingly join in the war on Islam.ÏŒ tã …çµt7ù=s% $uΖù=x øî& ôtΒ ìÏÜè? Ÿωuρ ( ø r ô 〈 ∩⊄∇∪ $WÛãèù ÄcÅ´èø9$#uρ Ïορy‰tóø9$$Î/ Νæη/u‘ šχθããô‰tƒ tÏ%©!$# yìtΒ y7|¡ø tΡ öŽÉ9ô¹$#uρ  y 4 − “Let your soul (i. to direct their attention away from the world that persists in rejection of Islam. They should focus instead on preservation of their own faith. seeking His very Face. would witness the ever-increasing number of people destined for the hell-fire. by way of a question posed to the blessed Prophet (sallalahu ‘alaihi wa sallam) . Muslims should recognize Internet Edition http://www. attracted to the pomp and glitter of this (worldly) Life. heart) be content in being attached to (and keeping the company of) those who reach out (in sincere prayer) to their Lord-God in the morn ings as well as in the evenings.Ansari Memorial Series 213 The reminder is also meant for the believers who. Here are the very beautiful words of Divine guidance in this connection: $u‹÷Ρ‘‰9$# Ïο4θuŠysø9$# sπsΨƒÎ— ߉ƒÍè? öΝåκ÷]tã x8$uΖøŠtã ߉÷ès? Ÿωuρ ( …çµyγô_uρ tβρ߉ƒÍãƒ …çνãøΒr& šχ%x..

this passage imp lies that the real motive underly ing men’s refusal to believe in God’s spiritual message is almost always excessive.imranhosein. S ūrah al-Kahf warns the believers in this Āyah (verse) that Dajjāl would lay a trap urging them to covet the goods of this world. their wives and children) and their faith than on holding on to high-paying job in the devil’s woodyard.” (Asad. blind attachment to the good of this world...Ansari Memorial Series 214 the dangers of living in the midst of such a hostile environment.e. ZπsΨƒÎ— Úö‘F{$# ’n?tã $tΒ $sΨù=yèy_ $‾ΡÎ)  y ß | ö u Ç 〈 ∩∠∪ “We have made that which is on earth to be glamourous and an adornment in order that We might test them (i. combined with a false pride in what they regard as their own achievements. We have made that which is on earth as its adornment in order that we might put them [i. That (invisible) wall can best be built around Muslim Villages located in the remote countryside. They can do this best by following the example of Dhūl Qarnain in building a wall that would protect them from the Gog and Magog world-order.e. mankind) to see which of them is best in conduct. In further analysis.org . They should pay more attention to preserving their personal security (including. 7th Verse Wξϑtã ¡ômr& Νåκš‰r& óΟèδθè=ö7sΨÏ9 $oλ°. Translation and Commentary of the Glorious Qur’ān ). all human beings] to a test”. When Internet Edition http://www.. mean ing that God lets them reveal their real characters in their respective attitudes – moral or immo ral – towards the material goods and benefits which the world offers them. of course.” Asad comments: “Lit.

de facto. Not only does Dajjāl seek to corrupt the faith of the believers through wealth.org . so indeed would water be the cause of eventual destruction of all life. That process eventually culminates in de facto atheism. This constitutes dramatic evidence of Dajjāl’s stunning success. If the Dunyah (the world) is supreme in the heart then that person is. Indeed an increasing number of British people are publicly confirming (de facto) their atheist beliefs. The heart of the believer in Allah Most High must be a heart in which Allah Most High is supreme.Ansari Memorial Series 215 the heart becomes too attached to the goods of the world it is easy for that heart to begin to lose the constant remembrance of Allah. Dajjāl’s deception would be such that mankind would be the Internet Edition http://www.imranhosein. The God who we worship is that which is supreme in the heart (regardless of the loud protests of the lips).” In the same way that every living thing was created from water. a worshipper of the Dunyah (the world). In order to survive the trials of Dajjāl the believers must live in the world and yet pursue their worldly life with constant Dhikr (remembrance) of Allah Most High. 8th Verse 〈 ∩∇∪ #——ãã_ #Y‰‹Ïè|¹ $pκöŽn=tæ $tΒ tβθè=Ïè≈yfs9 $‾ΡÎ)uρ  “Verily We shall (eventually) reduce (the earth and) what is on it to dust and dry soil (without growth or herbage). he also leads them eventually to believe that there is no reality beyond material reality (materialism). Those who control the world today are increasingly embracing atheism.

4’n?tã ª!$# tβ%x. in volume four of this humble quartet of books on Sūrah al-Kahf (i. 18:45-6) Internet Edition http://www.Ansari Memorial Series 216 architects of their own destruction since the waste and overconsumption of water would lead to water scarcity. Inshā Allah. $u‹Ρ‘‰9$# ο4θuŠutù:$# Ÿ≅sV¨Β Μçλm. as rewards. Wealth and sons are allurements of the life of this world. al-Kahf.e.. Sūrah al-Kahf returns again and again to the subject of water. but the things that endure. But eventually it becomes dry stubble. Gog and Magog in the Qur’ān and Hadīth).” (Qur’ān. ó>ΎôÑ$#uρ  ç ÷ Ï 〈 ∩⊆∉∪ WξtΒr& íŽöyzuρ “Set forth to them the similitude of the life of th is world : it is like the water which We send down from the skies: the earth’s vegetation absorbs it. and best as (the foundation for) hopes. are best in the sight of thy Lord.uρ è t ã $\/#uθO 7În/u‘ y‰ΖÏã íŽöyz M≈ysÏ=≈¢Á9$# àM≈uŠÉ)≈t7ø9$#uρ ( $u‹÷Ρ‰9$# Ïο4θuŠysø9$# r y à ‘ Ï!$yϑ¡¡9$# zÏΒ µ≈sΨø9u“Ρr& >!$yϑx.org . For example: 3 x≈tƒÍh9$# νρâ‘õ‹s? $Vϑ‹Ï±yδ yxt7ô¹r'sù ÇÚö‘F{$# ßN$t6tΡ ϵÎ/ xÝn=tG÷z$$sù ß ç πuΖƒÎ— βθãΖt6ø9$#uρ Α$yϑø9$# ∩⊆∈∪ #—‘ωtGø)–Β &óx« Èe≅ä. good deeds. This subject of the importance of water and the role that water will play in the Last Age is also intimately connected with Y’ajūj (Gog) and M’ajūj (Magog) about which Sūrah al-Kahf has much to say. The subject would be dealt with. which the winds do scatter: it is (only) Allah Who prevails over all things.imranhosein. Eventually the earth would be reduced to a ‘dust bowl’.

which looks to the Hereafter. and become as dry stubble. Other things are fleet ing! But Good Deeds have a lasting value in the sight of God. 2. ÉΟŠÏ%§9$#uρ É#ôγs3ø9$# |=≈ysô¹r& ¨βr& |Mö6Å¡xm ôΘr&  Ï 〈 ∩⊇⊃∪ #Y‰x©u‘ $tΡ͍øΒr& ôÏΒ $sΨs9 ø⋅Äh÷yδuρ ZπuΗ÷qu‘ y7Ρà$©! ÏΒ $uΖÏ?#u !$uΖ−/u‘ (#θä9$s)sù É#ôγs39$# ’n<Î) èπu‹÷FÏ ø9$# “uρr& øŒÎ) ∩∪ $—6pgxå ø “(And since the life of this world is but a test) do you really think that the (event of) the Companions of the Cave and of the sacred scriptures (which Internet Edition http://www. 9th and 10th Verses $uΖÏF≈tƒ#u ôΒ (#θçΡ%x. and you can build no solid foudation on it. The water is gone. but it does not last. It is soon absorbed in the earth.Ansari Memorial Series 217 Abdullah Yusuf Ali has commented quite beautifully on these two Ayāt (verses) of Sūrah al-Kahf as follows: “Rain water is a good thing in itself. They become the foundation of our hopes for the highest spiritual rewards in the Hereafter.imranhosein. Such is the life of this world. and are themselves rewards for our Faith. Soon these decay. which the least wind from any quarter will blow about like a thing of no importance.” (‘The Holy Qur’ān: Text . contrasted with the inner and real Life. Notes 2386 & 2387 of verses 45 & 46 o f Sūrah al-Kahf). Translation and Co mmentary’. God is the only enduring Power. and so is the vegetation to which it leant a brave show of lu xuriance temporarily. They flow fro m us by the Grace of God. They are best as (or for) rewards in two ways! 1. and produces the flourishing appearance of grass and vegetation – for a time. ‘Abdullah Yūsuf ‘A li. supreme over all.org .

The story of the young men and the cave must therefore be recognized to provide significant and strategically important guidance to believers about appropriate conduct to deal with the trials of Dajjāl. this story would still commence as the tenth verse of the Sūrah.org . Internet Edition http://www.imranhosein.Ansari Memorial Series 218 they perhaps took with them into the cave) could be deemed mo re wondrous than any (other) of Our messages?” “Behold the youths betook themselves to the Cave: they said: “Our Lord! bestow on us Mercy from Thyself and dispose of our affair for us in the right way!” Sūrah al-Kahf now turns to the story of the young men in the cave concerning which we have devoted a separate chapter of this book. The fact that the first two Āyāt (verses) of the passage that is devoted to the story of the Cave are located within the first ten Ayāt (verses) of the Sūrah (chapter) implies that this story is connected to Dajjāl. Even if the Basmallah were to be counted as the first verse of the Surah.

Ten major Signs of the Last Age would then unfold Internet Edition http://www. wars.” Dhūl Qarnain first built the wall that successfully contained Gog and Magog. to discern any additional guidance they may contain pertaining to the subject. Since the beginning of the Sūrah has such strategic importance it follows that we should examine the end of the Sūrah as well.) We shall p lace hell spread out before those who denied the truth...Ansari Memorial Series 219 CHAPTER TEN SURAH AL-KAHF: THE END The blessed Prophet (sallalahu ‘alaihi wa sallam) advised that whoever is confronted by Dajjāl should recite over him the first ten verses of Sūrah al-Kahf and that such would render him safe from the Fitnah of Dajjāl.org .. witnessing the culmination of globalization. etc. But he then went on to warned that Allah Most High would one day bring down the wall and when that event took place the Last Age would commence. rando m killings.e.imranhosein. that which corrupts and destroys) that these tribes were inflicting upon them. Here are the last verses of the Sūrah: Verse 100 〈 ∩⊇⊃ ∪ $—Êötã tÍÏ ≈s3ù=Ïj9 7‹Í×Βöθtƒ tΛ©yγy_ $sΨôÊu tãuρ  t “And on that Day (i. suicides.e. and had thus delivered the people from the Fasād (i. mankind will experience unprecedented conflicts.

It is precisely that process of ominous change that mankind has chosen to describe today as ‘globalization’! Sūrah al-Kahf has informed us that the global society characterized by universal Kufr (disbelief) would witness conflict. with the heavenly order above. in turn. At that time the trumpet would be blown (but only those in the heavens above would hear it). on the other hand. in particular. the very opposite of Dhūl Qarnain’s world-order. those who have faith in Allah Most High and whose conduct is righteous.. Such a world-order would result in a state of conflict. The Qur’ān has described Allah’s creation as characterised by perfect peace and harmony. Gog and Magog would succeed in seducing 999 out of every 1000 on earth to their decadent lifestyle.org .imranhosein. chaos and anarchy. such power would be used to oppress mankind and. but the true servants of Allah Internet Edition http://www. When power rests on foundations that are essentially godless.Ansari Memorial Series 220 in the world.e. and it would be like Hell itself spread out before the world. That global society would comprise of carboncopies of Gog and Magog who would all be destined for the hell-fire. When the trumpet is blown that would indicate the commencement of Youm al-Qiyāmah or the Last Day and that would. The Gog and Magog world-order. rather than harmony. i. that would emerge in the Last Age. We have already noted previously what kind of a world would emerge when Gog and Magog are let loose. be the sign for the commencement of a divinely-ordained process which would bring all of mankind together in one essentially godless global Gog and Magog society. and among those ten signs was the release of Gog and Magog. would be characterized by chaos and anarchy akin to “waves crashing against each other”.

and would be living the way of life of the people of hell-fire. you would most surely behold Hell (which at that time would be spread out before the disbelievers).. their wives and children do not have to see ‘hell’ spread out before the eyes of the secular godless world: 〈 ∩∉∪ zΟŠÅspgù:$# āχãρuŽyIs9 ∩∈∪ ÈÉ)u‹ø9$# zΝù=Ïæ tβθßϑn=÷ès? öθs9 āξx. Rather. .imranhosein. if you could only (access) knowledge that is born of certainty (i.org . Believers should eventually abandon the cities of the modern world and relocate to the remote countryside so that they.ears and yet cannot Internet Edition http://www.  “Nay. tÏ%©!$#  Ÿ ( 〈 ∩⊇⊃⊇∪ $—èøÿxœ šχθãè‹ÏÜtFó¡o „ “Those (who would now constitute mainstream society. they would follow the example of the young men in the cave by choosing world-abandonment for the purpose of preserving faith in Allah Most High.Ansari Memorial Series 221 Most High would resist them. al-Takāthur. would be a people) whose eyes had been veiled fro m My rememb rance and who were incapable of hearing (the word of truth)!” The verse connects to the subject of that hell-fire which “this day We have spread out before the disbelievers”.u ρ “Í ø.” (Qu r’ān. .ÏŒ tã >!$sÜÏî ’Îû öΝåκß]ã‹ôãr & ôMtΡ%x. and warns that hell-fire awaits those who have eyes and yet cannot see . internal intuitive spiritual insight). 102:5-6) Verse 101 ω #θçΡ%x.e.

Our interpretation of this Hadīth is that Dajjāl is ‘internally’ blind. The inescapable implication of the above is that only the spiritually enlightened would be able to recognise Dajjāl who would one day appear as a human being. The blessed Prophet (sallalahu ‘alaihi wa sallam) warned about this epistemological attack when he declared that Dajjāl sees with one eye. Only they would recognize that momentous divinely-programmed drama when these evil beings pursue their mission to deceive the Israelite people and bring them back to the Holy Land to reclaim it as their own.Ansari Memorial Series 222 hear . and thus ‘understanding’ the reality of Dajjāl’s attack that would take them on the road to the hellfire. who are Europeans who originated from the Khazar tribe of Central Europe and who converted to Judaism shortly after the time of Prophet Muhammad. as well.org . As explained elsewhere in this book. ‘internally’ blind! Believers should seek refuge with Allah Most High from this great Fitnah of Dajjāl. the left eye. And only they would recognize Gog and Magog. They should pray: “Allahumma arini al-Ashya’a kama hiya” “Oh Allah Kindly show me things as they are (i. and that he is blind in the right eye..hearts and yet do not understand. ‘hearing’. that I might not be deceived by what they appear to be)!” Internet Edition http://www.e. they would be deceived by ‘external appearances’ while remaining incapable of penetrating the ‘internal reality’ of things. and that his attack on mankind would have as its objective to render them.imranhosein. It would thus be an epistemological attack that would render most people incapable of ‘seeing’.

” If leaders cannot recognize that we now live in the age when Dajjāl’s divinely-ordained mission of eventually ruling the world from Jerusalem (and from an imposter State of Israel) is about to be completed. Muhammad (peace be upon him). They suffer the fate of internal blindness because of their ignorance or obstinate rejection of the fact that Allah Most High can bestow knowledge to the hearts of His servants. believe perchance that they can succeed in poaching upon My (faithful) servants (seducing them) into becoming their friends and allies rather than remaining faithful to Me? Verily.org .imranhosein.. Some of them exhibit external conformity with the Sunnah of Prophet Muhammad (sallalahu ‘alaihi wa sallam) and sincere attachment to Islam. how can they function as shepherds and guides for the Ummah? Yet. i. i. tÏ%©!$# |=Å¡yssùr&  Ï Ï 〈 ∩⊇⊃⊄∪ Zωâ“çΡ tÍ Ï ≈s3ù=Ï9 tΛ©yγy_ $tΡô‰tGôãr& !$‾ΡÎ) 4 u!$u‹Ï9÷ρr& þ’ÏΤρߊ “Do the disbelievers (who reject this last divinely revealed scripture.Ansari Memorial Series 223 Verse 102 ∅ÏΒ “ÏŠ$t6ã (#ρä‹‚−Gtƒ βr& (#ÿρãx x .e. the Qur’ān. yet remain completely unaware of the traps that Dajjāl has laid for them.e. Their internal blindness is also brought down upon them as divine punishment for the foolish war that they wage against the authentic spiritual luminaries of Islam (i. We have readied hell to welco me all those who (thus) disbelieve (and all those who befriend the disbelievers in preference to Allah.e. the authentic Sufi Shuyūkh of Islam)... with only few exceptions. His Messenger and the believers). and this last Prophet of Allah Most High. these are precisely the kind of people who assume leadership of Muslim communities and Muslim countries around the world today. Internet Edition http://www.

A Euro-Christian/Euro-Jewish alliance was forged to become the basic instrument for creating and sustaining the Gog and Magog world-order that today controls the world. al-Māidah. or whose salaries are paid by the wolves. Nor would they ever be friends and allies of the European Christian-Jewish alliance that now rules the world.org . who are protected by the wolves. or through the clever use of check books! The Muslim world today suffers as flocks upon flocks of sheep are led by shepherds who become clients of the wolves. the true servants of Allah Most High would struggle to remain faithful to Allah Most High by disengaging from that world. 5:51) Sūrah al-Kahf ends with the confident declaration that Allah’s servants who are true guides would resist the disbelievers and would never join the essentially godless society. or is embraced.Ansari Memorial Series 224 Some leaders of Muslim communities are in constant and shameful collaboration with the enemies of Islam. by that alliance would become a member of the family of Gog and Magog and enter into the hell-fire. The Qur’ān has specifically prohibited Muslims from becoming friends and allies of that alliance and has warned that whoever embraces. Verses 103 & 104 Internet Edition http://www. (See Qur’ān. They assume leadership over Muslims either through public or secret assistance of the enemies of Islam.imranhosein. This includes my own Muslim community in Trinidad and Tobago. Rather than befriending the godless world.

it thus gets better and yet better. But the ‘heaven’ that dazzles mainstream society around the world actually takes them into Internet Edition http://www. They argue that modern western civilization which is responsible for delivering this unprecedented ‘progress’ has rendered all previous civilizations. They seek to convince mankind that since the world is witnessing unprecedented technological progress.. they believed that their achievements were marvelous and that they were making a success of their lives). and this.” The one-eyed modern western civilization and its ‘colored houseslaves’ around the world a claim that is spurious and completely invalid. USA. UK. Canada. Australia.imranhosein.e. is the best of all worlds. Europe. moribund and obsolete! Mankind should therefore abandon all pre-modern ways of life and wholeheartedly embrace and imitate the modern EuroChristian/Jewish way of life.Ansari Memorial Series 225 〈 οθŠu t:# ’Îû öΝåκߎ÷èy™ ¨≅|Ê Ï%©!$# Ï4 u ù $ t ∩⊇⊃⊂∪ ¸ξ≈uΗùår& tΎy£÷zF{$$Î/ Λälã⁄Îm 7t⊥çΡ ≅yδ ≅è%  ö ö  〈 ∩⊇⊃⊆∪ $—è÷Ψß¹ tβθãΖÅ¡ø tä† öΝåκ®Ξr& tβθç7|¡ø ts† öΝèδuρ $u‹÷Ρ‘‰9$# “Say: Shall we inform you who are the greatest losers in whatever they may do? (They are) those whose efforts have been wasted in the worldly life (because they devoted all their efforts in the pursuit of worldly things without the consciousness that all their labor and efforts were futile since they had gone astray).org . Singapore. etc. consequently. are portrayed and marketed as heaven-on-earth and all the internally-blind masses of mankind are so brainwashed that they live in dreams of obtaining a passport to that ‘heaven-on-earth’. including Islam. while they thought that they were acquiring good by their works (i.

Verse 106 Internet Edition http://www.org . would be punished with hell-fire.imranhosein. for Hence.” Sūrah al-Kahf ends with a dire warning that Allah Most High would respond to those who betray the Truth by refusing to give them any weight on the Day of Judgement. VIPs and all) would be placed on a scale to be weighed). all their (life’s) work will be worthless. while those whose weight is light. tÏ%©!$# y7Í×‾≈s9'ρé&  Í ö u 〈 ∩⊇⊃∈∪ $ZΡø—uρ Ïπyϑ≈uŠÉ)ø9$# tΠöθtƒ öΝçλm. when every human being would be put on a scale to be weighed. ãΛÉ)çΡ Ÿξsù öΝßγè=≈uΗùår& “(They have gone astray in the sense that) they have chosen to reject the messages of their Lo rd-God (of which this Qur’ān is the last and the most important of all) (and these are they who either reject the claim of the Qur’ān to be the revealed word of the One God. These house-slaves would insist that Muslims must remain a part of ‘mainstream society’. or who have no weight at all. even when that mainstream is heading for the garbage bin of history! Verse 105 ôMsÜÎ7utm ϵ←!$s)Ï9uρ ΝÎγÎn/‘ ÏM≈tƒ$t↔Î/ (#ρãx x. and no weight shall We assign to them on Resurrection Day (when each of mankind.Ansari Memorial Series 226 the hell-fire. or who accept the Qur’ān but fail to live by its guidance). or they have chosen to reject belief that they are destined to meet Him (one day for judgment). Those who weigh heavy on the scale would be rewarded with heaven. Yet one-eyed Muslim ‘house slaves’ criticize the establishment of Muslim Villages that seek to disengage from the modern wortld.

as for those who attain to faith (i. $yϑÎ/ ãΛ©yγy_ ôΜèδäτ!#u“y_ y7Ï9¨sŒ  ÿ s $ “The hell-fire would be their (just) punishment for having denied the truth (in 〈 ∩⊇⊃∉∪ #—ρâ“èδ ’Ì?ß™â‘uρ this Qur’ān) and (for having) made fun of My messages and My apostles and (for) targeting them for scornful t reat ment and mockery. as a consequence. ôMtΡ%x.” Sūrah al-Kahf ends. Since they would have Internet Edition http://www.. Verse 107 àM≈¨Ζ_ öΝçλm. with a powerful message of hope for those believers whose conduct is righteous.imranhosein. as it began. Sūrah al-Kahf thus ends. with a warning of terrible punishment from Allah Most High. and love those whom He loves) and whose conduct is righteous – (let them have the assurance that) the gardens of paradise will be there to welco me them. they part from those whom He hates. as it began.Ansari Memorial Series 227 ÉL≈tƒ#u (#ρ䋃ªB#uρ (#ρãx x.org .e. ÏM≈ysÏ=≈¢Á9$# (#θè=ÏΗxåρ (#θãΖtΒ#u tÏ%©!$# ¨βÎ)  y u 〈 ∩⊇⊃∠∪ »ωâ“çΡ Ä¨÷ρyŠö Ï ø9$# “(But) verily.” The Last Age would witness such war on Islam that righteous believers will be mocked and persecuted. belief in Allah Most High has entered into their hearts and so they truly fear Him and truly love Him and. But the believers can take comfort from the assurance that Allah Most High would deal with their tormentors by punishing them in the hell-fire.

and the words of my Lord-God are such that) if the ocean (of water) were to become ink. (and) never will they desire any change therefro m. Verse 109 Ÿ≅ö7s% βr& y‰x Ζs? àM≈yϑÏ=x. and hence. their reward would be the highest heaven of all – Jannatul Firdaus! Verse 108 〈 ∩⊇⊃∇∪ ZωuθÏm $pκ÷]ã tβθäóö7ƒ Ÿω $pκŽÏù tÏ$Í#≈yz  t t “Therein will they abide forever. It is from the Qur’ān and from the blessed Prophet (sallalahu ‘alaihi wa sallam) that mankind can acquire knowledge Internet Edition http://www.org .” Their reward would be not only permanent.Ansari Memorial Series 228 to weather the greatest and most evil storm ever. but also one in which they would be entirely satisfied. st 79# #YŠ#y‰ÏΒ M≈yϑÏ=s3Ïj9 ’Ïn1u‘ y‰Ï Ζs9 ãós6ø9$# ö ãó ø$ Ï u t Hence people make a terrible mistake when they reject the Qur’ān and the Prophet and make fun of them. or neglect the guidance which comes from them. that they would never seek to change. ’Ïn1u‘ öθ9uρ $uΖ÷∞_ Ï&Í#÷WÏϑÎ/ #YŠy‰tΒ ∩⊇⊃∪ s Å 〈 “Say: (Th is is the word of Allah Most High. and even if you were to add ocean upon ocean to the first one (know that) they would all be exhausted ere the words of my Lord-God can ever be exhausted.imranhosein.”  ≅è% θ©9 tβ%x.

rather I am) a human being like all of you. let him act righteously (i.org .Ansari Memorial Series 229 that comes directly from Allah Most High. (And say further O Prophet) it has been revealed unto me that your God is (the) One (and Only) God. So whoever looks forward (with hope and awe) to (happily and joyously) meet ing his Lord-God (on Judgment Day). let him be righteous in conduct). Verse 110 µ≈s9Î) öΝä3ßγ≈s9Î) !$yϑ‾Ρr& ’<Î) #rθム/ä3è=÷WÏiΒ Ž|³o0 O$tΡr& !$yϑ‾ΡÎ) ö≅è%  × ¥ n y ö Ö WξΚtã ≅ϑ÷èu‹ù=sù ϵÎn/u‘ u$s)9 (#θã_ötƒ tβ%x. yϑsù ( Ó‰Ïn¨uρ u ö y ! Ï 〈 ∩⊇⊇⊃∪ #J‰nr& ÿµÎn/u‘ ÏοyŠ$t7ÏèÎ/ õ8Ύô³ç„ Ÿωuρ $[sÏ=≈|¹ t Ï “Say (O Prophet): I am (not divine. It described such an utterance as kaburat kalimatan (a truly terrible thing) and kaziba (a lie). In its very last words Sūrah alKahf urges those who wish to return to their Lord in a state pleasing to Internet Edition http://www.imranhosein. Knowledge of the external world is also important since it is Allah Most High Who created the external world. It is also inexhaustible. and let him not ascribe unto anyone or anything a share in the worship due to his Lord-God!” The Sūrah began with a severe warning to those who declared that Allah Most High had “begotten a son”.. The very substance of the truth that was conveyed by the last Prophet was “your God is One God”. The Sūrah ends by returning to the same theme of Shirk. not any thing like that. not son of God.e. But knowledge that Allah communicates internally to His servants is far more important. but this time in order to ensure that Prophet Muhammad’s message would never be so corrupted.

Internet Edition http://www. Firstly. they must be righteous in conduct. and secondly.imranhosein. they must exercise the greatest care to abstain from the sin of Shirk (in all its various manifestations).Ansari Memorial Series 230 Him to do two things.org .

and by placing veils before their ‘eyes’ (Qur’ān. 2:7).Ansari Memorial Series 231 APPENDIX 1 The Epistemological Importance of Dreams and Visions in Islam The Qur’ān informs us that Allah Most High inflicts (epistemological) punishment on the disbelievers by sealing their ‘hearts’. True (or prophetic) dreams and visions are divine gifts to the heart. prophetic) ‘dreams’ and ‘visions’. Such people consequently have ‘dead’ hearts and can ‘see’ with only their external eyes. Those who are spiritually alive can be blessed with ‘true’ dreams and visions through which sacred knowledge can be communicated.e.org . They are incapable of accessing knowledge ‘internally’ or ‘spiritually’ in the form internal insight or through true (i. Dreams and visions belong to the realm of the human heart. Internet Edition http://www. and saturated with the substance of religion. and when they have the good sense to heed such warnings they can avert disasters. healthy.imranhosein.e. and they come only when the heart is sound. i. They can acquire knowledge only from observation and from what is known as scientific enquiry. and their ‘hearing’. They can also receive warnings in dreams. and give knowledge that allows us to probe into the very depths of human nature and conduct.. They can receive inner knowledge of events that would occur in the future.. and when the events do occur they validate such visions. faith (alImān) in Allah Most High. innocent. al-Baqara.

or are windows to the heart that allow us to see our own hearts. The true dream is most certainly a transcendental experience! Internet Edition http://www. represent attacks on the heart that seek to mislead. and eventually gave birth to a new religion called humanism. in a world that is so filled with corruption and godlessness that the overwhelming majority of mankind. and thus ourselves. We live. The religious mind that harbors such skepticism is new to this ummah (religious community) and has emerged as a consequence of the impact of the secularization of thought and knowledge by today’s dominant western materialist civilization. Finally there are still other dreams that function either as medicine for the heart. Most people no longer understand that the only time anyone can be certain of the validity of what he claims to ‘see’ internally. is when he ‘sees’ true dreams and visions! Indeed there are many so-called believers in today’s strange world who are actually skeptical of knowledge that is ‘internally’ received and who show no interest in the quest for internal vision.Ansari Memorial Series 232 Other dreams. – however much it may please or dismay us to see ourselves as we truly are. Such dreams can also function as a means through which the heart can be troubled. cannot ‘see’ with their internal eye. That secularism paved the way for metaphysical materialism and for the epistemological attack on internal spiritual knowledge. today. and is distinctly uncomfortable with all that relates to transcendental experience.org . such as nightmares. including many Muslims. tormented and thrown into a state of dysfunction. It is based on the scientific method and rationalism. deceive and corrupt the heart.imranhosein.

Yet. The phenomenon of true dreams has presented the Muslim. of the likes of Dr. that the modern godless age has relegated the phenomenon of true (oe prophetic) dreams to the obscurity of an academic and intellectual museum. psychology as a discipline which was developed by western secular civilization). We wish to pose the question: Why has this great opportunity for using true dreams as a means of demolishing the western epistemology been missed by Islamic scholarship and by the so-called great contemporary Islamic reform movements? Iqbal has observed that religious thought in Islam has been practically stationary during the last five hundred years (Muhammad Iqbal: ‘Reconstruction of Internet Edition http://www.org . This is because the true dream cannot be explained using the western epistemology that programs mankind to be skeptical of the validity of knowledge from any source that transcends scientific observation.. but because they are operating in a completely secular scientific framework they cannot comprehend the nature of this phenomenon. authentic and erudite Sufi master. The diabolically cunning western method is to seek a natural (scientific) explanation for religious experiences such as ‘true’ dreams. from an Islamic psychological perspective. on the other hand. and not by accident.e. with a heaven-sent opportunity for demonstrating the validity of Islam’s epistemology and consequent spiritual interpretation of reality.Ansari Memorial Series 233 It is by design.imranhosein. apart from the rare. the universe and human nature. Muhammad Iqbal. Work is being done by scholars trained in western psychology (i. any theoretical work on the phenomenon of dreams. Muslim scholars living in this modern age of the ascendancy of the West have not produced.

148-9) Internet Edition http://www. p.org . In the process it unwittingly ‘threw out the baby with the bath-water’. This is a statement that should truly alarm Muslims and jolt their minds into enquiring into the cause of this intellectual lethargy in our religious thought. like everything else in Islamic civilization. has now practically failed. Now we recognize that Sufism had lost its intellectual dynamism and creativity and. done far greater havoc than anywhere else. Far from reintegrating the forces of the average man’s inner life. Institute of Islamic Cu lture. Op. This Islam that was shorn of its spiritual heart emerged in Saudi Arabia in the form of the Wahhabi movement and proceeded to launch a fierce and relentless attack on Sufism. perhaps. and thus preparing him fo r participation in the march of history. Cit. Lahore. Our view is that a scientific.Ansari Memorial Series 234 Relig ious Thought in Islam’. was in a state of drift. p. 1986. modernist and ‘Protestant’ version of Islam emerged as a consequence of the intellectual impact of the western colonial rule over Muslims. developed itself both in the East and in the West. This modernist Islam was the child of the very western epistemology that invalidated knowledge from any source beyond scientific observation. it has taught him a false renunciation and made him perfect ly contented with his ignorance and spiritual thraldo m.” (Iqbal. Iqbal took note of that failure in a scathing passage in the famous work from which we have been quoting: “The technique of medieval mysticism by which relig ious life. 6).imranhosein. in its higher man ifestations. And in the Muslim East it has.

also noted the degeneration in Sufism. but warned against ‘throwing away the baby with the bath-water’: “With the awful degeneration of Muslim society. their zealotry and misguided attack on even authentic Sufism resulted in such inner damage to their own Internet Edition http://www. Vol. due to certain historical factors well-known to students of Islamic history. Also. In spite of that.org .Ansari Memorial Series 235 The enlightened student of Iqbal. 152 fn ) Sufism suffered the fate of being hijacked by professional opportunists who introduced devient practices through which they established veritable spiritual serfdoms.e.imranhosein. Also its name has been misused for certain wrong notions and ideas in certain quarters.. the denial of the Islamic relig ious quest (i. But in the process of waging a Don Quixoté struggle to purge Islamic beliefs and practices of all that was perceived as Sufi bid’ah (innovations). Worse than that. the modernist so-called revivalist Islamic movement acted as a Trojan horse within the body of Islam allowing the western epistemology to penetrate Islamic thought. World Federation of Islamic M issions. since they were themselves trapped in western epistemology. F. Maulana Dr. Tasawwuf) of its rightful place amounts to the very negation of Islam. p. R. The ‘baby’ was thrown out with the ‘bath-water’! A secularized sanitized version of Islam was then declared to be Islamic revivalism. Ansari. 1. however.” (Ansari: The Quranic Foundations and Structure of Muslim Society. The so-called great Islamic reform movements proceeded to establish centers of learning and to produce large numbers of scholars who were intellectually incapable of responding to the profoundly dangerous epistemological attack on Islamic scholarship and thought. interpreting Tasawwuf in terms of mysticism pro jected by other religions is a flagrant violation of Truth. Karachi. the understanding as well as the practice of Tasawwuf also has degenerated in more d imensions than one.

an epistemology which modernist Islam could never deliver. They failed to see that in the domain of knowledge . p. It was his genius that he succeeded in articulating the Sufi epistemology in a manner which demolished the considerable objections of many of the secularlyeducated scientific modernists in the modern West as well as in the Muslim world. Internet Edition http://www.imranhosein.complete independence of thought from concrete experience is not possible.Ansari Memorial Series 236 spirituality that they themselves were now rendered incapable of ever being blessed by Allah Most High with continuous true dreams and visions. cit. 4) It was the genius of Dr. (Iqbal. Muhammad Iqbal studied Islam at Al-Azhar University in Egypt or at the Deoband or other Islamic seminaries in India.scientific or religious . the world of Islam had experienced the same phenomenon in the emergence of the Mu’atazilite school of religious thought. Had Dr.org . among other things. he would never have emerged as the great scholar and sage that he was. And the reason for this was not limited to his own natural talent but also to the epistemology which he inherited from authentic Sufism. Iqbal described that event: “The Mu’atazilah.” (Iqbal is here referring to religious experience. took no notice of non-conceptual modes of approaching Reality and reduced relig ion to a mere system of logical concepts ending in a purely negative attitude. But long before the modern materialist West impacted on religious thought by secularizing it. conceiving religion merely as a body of religious doctrines and ignoring it as a v ital fact. Muhammad Iqbal that he was able to distinguish authentic Sufism from its deviations. op. and religious experience includes true dreams).

in which the true dream has pride of place.imranhosein. And so the fire existed in an unseen world from whence the information was transmitted by angels in a dream before the fire actually occurred in this world. William James. ‘Varieties of Religious Experience’. This morning it was burnt down. operating with the new scientific method.. What possible scientific method could there be for examining the phenomenon of a true dream? Here.org . belief in al-Ghaib or the unseen world.e. has done an extremely useful service to religious thought in producing his classical work. Islam’s explanation of a true dream is events exist in an unseen world before they occur in this world. Europe proceeded to establish a basic dogma. The true dream is a religious experience.Ansari Memorial Series 237 Secular Europe’s scientific method differed from the scientific method that reached Europe from Muslim Spain. the modern religious mind in Europe slowly closed its doors to ‘religious experience’ and to the study of such phenomena. This experience of a true dream cannot possibly be the subject of a scientific enquiry because secular western psychology. i. And so. cannot transcend observable Internet Edition http://www. is what a true dream can be: Last night I dreamt that my neighbor’s house was on fire.e. the audacious claim that only ‘scientific’ knowledge was ‘real’ knowledge.. The new dogmatic religion thus fostered habits of concrete thought that negated the very substance and life-blood of religion. and direct experience of that unseen world in the miracle of the Qur’ān. for example. however. while all else were akin to fairy-tales. i. What Judeo-Christian secular Europe did was to establish a new dogmatic religion which claimed only that which could be observed could be the subject of a scientific enquiry.

He followed them later with another chapter entitled: ‘Is Religion Possible?’ Iqbal made a valiant effort to respond to the challenge posed by modernist Islam in its rejection of religious experience as a source of knowledge. however. Moreover. may now be encouraged to study his great work: “The Qur’ān is a book which emphasizes ‘deed’ rather than ‘idea’.org .Ansari Memorial Series 238 phenomena. The mo re genuine schools of Sufis m have. have become absolutely incapable of receiv ing any fresh inspiration fro m modern thought and experience. modern man. We quote him at length so that those who may be unfamiliar with his thought. Freud was the perfected product of the new scientific thinking and he consequently made a futile effort to locate a natural explanation for the phenomenon of true dreams. men to whom it is not possible organically to assimilate an alien universe by re-living. owing to their ignorance of the modern mind. ‘The Reconstruction of Religious Thought in Islam’ with two very powerfully written chapters on ‘Knowledge and Religious Experience’ and ‘The Philosophical Test of the Revelations of Religious Experience’. done good work in shaping and directing the evolution of religious experience in Islam. It is precisely because of the great danger posed by the new western epistemology and the scientific religion which emerges from that epistemology that Iqbal began his great work.habits which Islam itself fostered at least in the earlier stages of its cultural career .imranhosein. as a vital process. by developing habits of concrete thought . no doubt. There are. He began his work by addressing the subject in the Preface of the book itself.has rendered himself less capable of that experience which he further suspects because of its liability to illusion. or hitherto incapable of understanding him. that special type of inner experience on which relig ious faith ultimately rests. They are perpetuating methods which Internet Edition http://www. but their latter-day representatives.

” (Muhammad Iqbal: ‘Reconstruction of Relig ious Thought in Islam’. In the absence of such a method the demand for a scientific form of relig ious knowledge is only natural. They spring up from the same root and complement each other. p. ‘Your creation and your resurrection. The one is present enjoyment of the whole of Reality.’ A liv ing experience of the kind of biological unity embodied in this verse requires today a method physiologically less violent and psychologically more suitable to a concrete type of mind.Ansari Memorial Series 239 were created for generations possessing a cultural outlook differing. Iqbal took up the challenge and argued the case for the epistemological validity of ‘intuitive’ knowledge and experience.imranhosein.org . Nor is there any reason to suppose that thought and intuition are essentially opposed to each other. ‘are like the creation and resurrection of a single soul. 1986. the other on the temporal aspect of reality. . Both seek visions of the same Reality which reveals itself to them in accordance with their function in Internet Edition http://www. is that contemporary Islamic scholarship which has emerged from the scientific ‘Protestant’ version of Islam has been intellectually incapable of even understanding these three chapters of Iqbal’s great work. The one fixes its gaze on the eternal. from our own. v) If ever there was a impregnable defense of the Sufi epistemology articulated in the idiom of modern thought. Both are in need of each other for mutual rejuvenation. when Iqbal’s work was published. . the other aims at traversing the whole by slowly specifying and closing up the various regions of the whole for exclusive observation. the other grasps it in its wholeness. in many important respects. Iqbal accomplished it.’ says the Qur’ān. Lahore. He declared: “ . The tragedy since 1938. Institute of Islamic Cu lture. The one grasps Reality p iecemeal.

Ansari Memorial Series 240 life. Lahore.imranhosein. beyond the world of concrete thought (al-ghaib)! True dreams belong to that world. In fact. 1986.e. fulfillment and success. In order for knowledge to be desecularized we need to demonstrate the existence in this world of knowledge that has come Internet Edition http://www. . al-Baqarah. 2) It should also be a matter of great significance to our skeptical readers that the Qur’ān itself has chosen to commence its guidance to humanity by insisting. Institute of Islamic Culture.53:18) Knowledge must be de-secularized if religious Truth is to be allowed to play the role which only Truth can play. Thus the Qur’ān declares: 〈 ∩⊇∇∪ #“uŽö9ä3ø9# ϵÎn/u‘ ÏM≈tƒ#u ôÏΒ “r&u‘ ô‰s)s9  $ 3 “He surely saw the greatest of the Signs of his Lord.org . . Indeed the most profound experience in the life of the Prophet Muhammad (sallalahu ‘alaihi wa sallam) was a nocturnal journey (not a dream) into that unseen world. happiness. is only a higher kind of intellect. intuition. at the very beginning. p. (Qur’ān.i..” (Muhammad Iqbal: ‘Reconstruction of Religious Thought in Islam’. as Bergson rightly says.” (Qur’ān: al-Najm:.a journey on which he was taken in order that he might have direct experience of the transcendental world. 2:1) that religious faith is essentially constructed on belief in that which lies beyond our normal observation. That role is one of restoring human society to the beliefs and values of authentic religion which alone can anchor mankind in a life of peace.

an unseen world and a source which thus transcends normal experience. Ecuador’s Jamie Roldos.) fell to an act of terrorism long before those terrorists launched their own so-called ‘war on terror’. attempted to desecularize knowledge. A serious study on the phenomenon of dreams by an erudite Muslim psychologist can make a significant contribution towards de-secularizing knowledge and redirecting thought to the recognition of the primacy of the sacred. Further Islamic scholarship of the quality and caliber of Dr. Pakistan’s President Ziaul Haq.e. Unfortunately he coined the term ‘Islamization of Knowledge’ and in doing so the essential goal of desecularizing knowledge was rendered obscure to those who inherited his noble mission in the cause of Truth.imranhosein. Panama’s President Omar Torrejo. Only when knowledge has been desecularized can the modern mind apply itself seriously to restoring the life of the sacred. i. etc. The late outstanding Islamic scholar. Muhammad Iqbal is required for undertaking a study on the metaphysics of the true dream.. Ismail Faruqi who (like Saudi Arabia’s King Faisal. Internet Edition http://www. and to the understanding of the essential harmony in the relationship between ‘material’ form and ‘spiritual’ substance in the external universe and the human world. Chile’s Salvador Allende.org .Ansari Memorial Series 241 from al-Ghaib.

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