Surah al-Kahf (The Cave ) 18 : 110
|Click word/image to view Qur'an Dictionary|
(am) a man
Has been revealed
(for the) meeting
(with) his Lord
let him do
in (the) worship
(of) his Lord
1. Lessons/Guidance/Reflections/Gems[ edit ]
With such a comparison that shows man’s knowledge to be extremely limited in relation to God’s, the final touch in the sūrah paints the highest and noblest degree for man, which is that of recipient of God’s final message. This again is something close and finite in relation to the limitless horizon our sight cannot reach: Say: I am but a human being like yourselves. It has been revealed to me that your God is the One and only God. Hence, whoever expects to meet his Lord (on Judgement Day], let him do what is right, and in the worship due to his Lord admit no one as partner. (Verse 110) That is the ultimate horizon of Godhead. How does the horizon of prophethood compare with it, when it is, after all, a human horizon?
“Say: I am but a human being like yourselves. It has been revealed to me...” I am a human being who receives something from that highest level. I get my knowledge from that inexhaustible source. Yet I am a human being who does not go beyond the guidance which I receive from my Lord. I am a human being who is taught something, learns it and then teaches it to others. Whoever aspires to a position close to this height must first of all benefit by whatever he or she learns from God’s Messenger. They must also utilize the only means that leads there: “Whoever expects to meet his Lord [on Judgement Day], let him do what is right, and in the worship due to his Lord admit no one as a partner.” (Verse 110) This is the passport to that splendid meeting.
Thus ends the sūrah which began by mentioning revelation and the oneness of God, utilizing themes and tones that gradually grow more and more profound until they reach this final climax. It is a distinguished beat which generates all the tunes in the splendid music of faith.
2. Linguistic Analysis[ edit ]
4. Miscellaneous Information[ edit ]
5. Connected/Related Ayat[ edit ]
6. Frequency of the word[ edit ]
7. Period of Revelation[ edit ]
This is the first of those Surahs sent down in the third stage of Prophethood in Makkah. We have already divided the life of the Prophet at Makkah into four stages in the introduction to Surah 6: al-An’am (The Grazing Livestock). According to that division, the third stage lasted from the fifth to the tenth year of Prophethood. What distinguishes this stage from the second and the fourth stages is that during the second stage, the Quraysh mainly resorted to ridiculing, scoffing, threatening, tempting, raising objections and making false propaganda against the Prophet and his followers. But during the third stage they employed the weapons of persecution, man handling and economic pressure, so much so that a large number of the Muslims had to emigrate from Arabia to Abyssinia. Those who remained behind were besieged in Shi’ib Abi Talib along with the Prophet and his family. To add to their misery, a complete social and economic boycott was applied against them. The only redeeming feature was that there were two personalities, Abu Talib, who was the uncle of the Prophet and his wife Khadijah. Their personal influence had been conducive to the support of two great families of the Quraysh. However, when in the tenth year of Prophethood these two persons died, the fourth stage began with such severe persecution that the Prophet and all his companions were forced to emigrate from Makkah.
It appears from the theme of the Surah that it was revealed at the beginning of the third stage when in spite of persecutions and opposition the migration to Abyssinia had not yet taken place. That is why the story of ‘The Sleepers of the Cave’ has been related to comfort and encourage the persecuted Muslims and to show them how righteous people in history have been preserving their faith.
8. Reasons for Revelation[ edit ]
This Surah was sent down in answer to three questions which the polytheists of Makkah in consultation with the People of the Book (the Jews and the Christians) put to the Prophet. These were:
1. Who were ‘The Sleepers of the Cave?’
2. What is the real story of Khidr?
3. What do you know about Dhul-Qarnain?
These three questions and their stories related to the history of the Christians and the Jews and were unknown in the Arabian Peninsula (Hijaz), so they were being used to test the divine knowledge revealed to the Prophet. However, God informed the Prophet of the complete answer to these questions and also employed the stories in the conflict between Islam and unbelief.
The questioners were told that the ‘Sleepers of the Cave’ believed in the same doctrine of Monotheism (Tawhid) which was being put forward in the Qur’an and that their condition was similar to that of the persecuted Muslims of Makkah. Also, the persecutors of the Sleepers of the Cave behaved in the same way as the disbelievers of Quraysh towards the Muslims. This particular story was a warning to the chiefs of Makkah, who were persecuting the small newly formed Muslim community. Additionally, the Prophet was instructed not to compromise with the persecutors nor consider the chiefs to be more important than his own followers. Likewise, the chiefs too were admonished and informed not to be distracted by the temporary life of this world but seek the eternal life of the hereafter.