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2 Interesting Lessons from Chapter Al-Kahf

Chapter Al-Kahf is replete with enduring and ever-fresh lessons and signs. What follows is a brief discussion of two of them.

First: Islam is as much a social development and reform as a personal experience.

Though the surah (chapter) is called Al-Kahf, the Cave, the message presented therein is that the successful and complete implementation of the Islamic message is not compatible with the notions of caves, monasticism, strict asceticism, isolation and excessive idealism.

This is so because Islam is a religion of concrete action, deeds, comprehensive excellence, culture and civilization. It is as much a collective training, development and mission, as an individual endeavor and experience. Hence, such concepts as jama’ah (collectiveness and congregation), brotherhood, justice, accountability, integrity, kindness, philanthropy and being generally useful and beneficial to others, are paramount in Islam.

To be a true Muslim means to be constantly a doer of good, to become its embodiment at all levels of moral and spiritual life, and to become a source and conduit of all righteousness and virtue to others. Islam was never meant to be a religion of an abstract philosophy, a bombastic oratory, and impractical ideals and standards.

Watch inside the cave of the Seven Sleepers:

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That is why Islam is so called, which means submission of one’s total being to the Will and Authority of Almighty Allah, the Creator and Master of the universe. Islam as a complete code of existence also means to live life not according to our shallow and manipulative wills and plans, but according to the absolute Will and Plan of our Creator and the Creator and Overseer of life.

Thus, when the People of the Cave (ashab al-kahf), or Cave Sleepers, went to the cave, they did so not because they so wanted or planned, but because they were forced to flee for refuge from their disbelieving folk. So risky and treacherous was the situation wherein they had lived that they in the end had to run away, so as to preserve their faith and save their lives.

Having been completely aware of what was happening, and why, and why they had ended up in the cave, they both calmly and purposefully surrendered their case to Allah, the Disposer of all affairs:

Our Lord! Bestow on us mercy from Yourself, and facilitate for us our affair in the right way! (Chapter Al-Kahf 18: 10).

Even after they had settled themselves in the cave, the Cave Sleepers knew that if their people came to know of them, they would have stoned them to death or abused and harmed them, trying to turn them back to their polytheistic beliefs and practices, in which case never would they have become successful (Al-Kahf, 20).

Before escaping to the cave, the Cave Sleepers seem to have been very active, openly living and promoting the tawhidic (monotheistic) message of Islam against the phenomenon of polytheism and its diverse manifestations and degrees.

Once in the cave, they knew that their new lifestyle was only due to a necessity and wasn’t by any means an ideal or a mandatory one. They knew, furthermore, that it was provisional in nature and that Allah, their Lord, will soon open a way for them from His mercy, will increase them in guidance, and will make easy for them their difficult situation.

Nonetheless, the case of the Cave Sleepers Almighty Allah used for attaining a potentially higher set of objectives and meanings, that is, a spiritual purification and enrichment of the people and their societal religious and also moral reform on the basis of the former.

Read the full article here.

About Dr. Spahic Omer
Dr. Spahic Omer, an award-winning author, is an Associate Professor at the Kulliyyah of Islamic Revealed Knowledge and Human Sciences, International Islamic University Malaysia (IIUM). He studied in Bosnia, Egypt and Malaysia. In the year 2000, he obtained his PhD from the University of Malaya in Kuala Lumpur in the field of Islamic history and civilization. His research interests cover Islamic history, culture and civilization, as well as the history and theory of Islamic built environment. He can be reached at: [email protected].