The name of this chapter is Al Kahf and it has twelve sections and one hundred and ten verses. The meaning of Kahf is a cave and also a place of refuge. This chapter is so named because of the mention of اصحاب کہف Dwellers of the cave who were a few people who took refuge in a cave to save themselves from polytheism and to propagate monotheism. This small group subscribed to the Christian faith. Another significance of the title of this chapter is that the initial nurturing of the Christian religion metaphorically happened a cave, because for a long period Christianity remained oppressed and could not be preached freely. Yet another significance of the title is that the pious persons in Christianity leaned towards monasticism, isolating themselves from the affairs of this world and worshipping God in solitude on mountains and in caves. The sole subject of this chapter is the Christian faith; hence the chapter is so named to indicate the history of this faith.
Summary: There are many challenges in finding a common thread between the topics covered in this chapter, since on a surface level it seems to cover three broad and separate topics: an account Dwellers of the Cave, a narration involving Prophet Moses and Khidr, and the story of Dhulqarnain all of whom appear to be unrelated to each other. The commentators have given a simple explanation and said that the Jews had poised three questions to the Holy Prophet which pertained to the روحspirit, the Dwellers of the Cave, and Dhulqarnain. The reply to the first question is given in the last chapter and the two others are taken up here. However, since the answers are split in two different chapters, combining them all in one chapter is meaningless. Moreover, why has the narration of Prophet Moses been placed between the Dwellers of the Cave and Dhulqarnain. In reality, the subject underlying these three disparate topics is the same, and despite the narrations being of three different time periods, different countries and about different persons, they have a connection in one way or the other with the Christian faith and the true teachings of the Holy Prophet.
The chapter is started with the statement about the Quran being a book that establishes the truth and by giving warning to those who ascribe a son to God. Then the superficial worldly accomplishments of these nations are pointed out, which is the فتنۂ دجال trial of the Antichrist which is mentioned in a hadith of the Prophet. The Holy Prophet has commanded the reading of these verses as an antidote to the trial of the Antichrist, which was to be born out of the teachings of the Christian religion and the worldly condition of its followers. The early history of the Christian religion is started with the mention of the Dwellers of the Cave.
Based on their connection, the first section blends verses about the trial of the Antichrist with the mention of the Dwellers of the Cave while the second section narrates the reality of the Dwellers of the Cave. The third section relates the end of their story. Since the Christian nations have lagged behind all the other nations of the world in accepting Islam, hence the fourth section discusses the call to the truth and the difficulties associated with it. The fifth section has a metaphorical comparison of Islam and Christianity and depicts how the Christians are proud of their wealth and power while Islam has the honor of teaching the worship of One God. Consequently, the sixth section teaches that worldly wealth will be of no assistance in the final reckoning of deeds. The seventh section recounts the result of befriending the devil, and it is conveyed that the relationships which a person abandons the truth for will not be of any help, and in fact will become the means of a person’s destruction. In the eighth section, the ruling nations of the world are reminded that there is no nation that has remained at the height of its glory forever and there is a time for the destruction of each nation, and so will it be with them. Their power, due to which they refuse to accept the invitation to truth, will be destroyed.
In the ninth and tenth section the narrations of Prophet Moses and Khidr are recounted to convey that the message of Allah is not confined to the Bani Israel. While the great founder of the Mosaic dispensation, the Prophet Moses, came with guidance specific to one nation, in his lifetime there were people whom Allah had made messengers for other nations. Prophet Moses did not have the knowledge that was given to Khidr and Khidr did not have the knowledge that was given to Moses. The message in these events is that since the Mosaic dispensation was specifically for one nation, a prophet with a universal message could not be born in it. In addition, it is indicated that there are prophecies in the scriptures of Bani Israel that manifest the truthfulness of the Holy Prophet.
In the eleventh section, there is a narration of an Iranian prophet or reformer by the name of Dhulqarnain, to further explain how in past generations Allah raised individual prophets for each nation. Dhulqarnain was confronted with the problems faced due to Gog and Magog and he built a great wall to keep them behind it. However, the mischief of Gog and Magog will raise its head once again when Islam would be outwardly weak and defeated, but ultimately Islam will be victorious and Gog and Magog, another name for the powerful Christian nations, will bow their heads before it. After this, in the twelfth section, there is a description of the eventual condition of the Christian nation which has taken a human as God in their belief system, but practically are engrossed in worldly pursuits and industrial manufacturing. They will finally learn that there is no salvation except in Islam, that Prophet Jesus is just one of the created in the creation of God, and that the Holy Prophet’s call is meant to take humanity to the highest degree possible.
Connection with previous chapter: The connection with the previous chapter Bani Israel is obvious since the last chapter ended with the words: وَقُلِ ٱلْحَمْدُ لِلَّهِ ٱلَّذِى لَمْ يَتَّخِذْ وَلَدًۭا وَلَمْ :And say: Praise be to Allah who has not taken to Himself a son (17:111) and this chapter opens with the words: ٱلْحَمْدُ لِلَّهِ ٱلَّذِىٓ أَنزَلَ عَلَىٰ عَبْدِهِ ٱلْكِتَـٰبَ : Praise be to Allah! Who revealed the Book to His servant… (18:1) and then follows this soon after with: وَيُنذِرَ ٱلَّذِينَ قَالُوا۟ ٱتَّخَذَ ٱللَّهُ وَلَدًۭا : And to warn those who say: Allah has taken to Himself a son (18:4).The subject matter of both chapters is also clearly connected. The last chapter has a narration of some of the history of Bani Israel after Prophet Moses and this chapter has an account of the history of the Christian faith after Prophet Jesus, who was the last caliph, or successor of Moses, in the latter’s dispensation. If the mention of Judaism is condensed by saying: لَتُفْسِدُنَّ فِى ٱلْأَرْضِ مَرَّتَيْنِ : Certainly you will make mischief in the land twice (17:4), the history of Christianity is given from کہف Cave to يُحْسِنُونَ صُنْعًا making good manufactures (18:104), which represents monasticism at one extreme with its concomitant giving up of the world and on the other extreme total worldliness to the point of worshipping worldly gains and not even uttering God’s name. This historical and prophetic portrayal shows God’s knowledge of the unseen, foreseeing that the Jews would not gain the power and kingdom that the Christians would. Another subtle relationship between the two chapters is that in the night journey or أَسْرَىٰ of the Holy Prophet in chapter Bani Israel there is a reference to his migration and in Al Kahf there is the good news of کہف or finding sanctuary at the end of the migration.
Period of revelation: The period of revelation of this chapter is the same as that of surah Bani Israel: approximately the fifth year after the Call or even earlier. This is one of the chapters that was revealed in its entirety in one revelation, as has been reported in a hadith (RM). It is a Makkan chapter.
Bayan-ul-Quran 