WEBVTT 00:00:00.000 --> 00:00:03.000 In the name of Allah, the Most Gracious, the Most Merciful. 00:00:30.539 --> 00:00:37.539 A gentle commentary on the book *Profile Cards of the Chapters of the Noble Qur'an*, 00:00:38.539 --> 00:00:43.539 by Dr. Muhammad ibn Abdulaziz ibn Umar Nassif, may Allah preserve him. 00:00:44.950 --> 00:00:45.950 Surah al-Kahf. 00:00:46.979 --> 00:00:50.979 In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah, and peace and blessings be upon the Messenger of Allah. 00:00:50.979 --> 00:00:55.979 We continue with our gentle commentary on the profile cards, turning now to Surah al-Kahf. 00:00:57.049 --> 00:01:03.049 I have three points to pause and reflect upon regarding it. The first point concerns the virtues of the surah: whoever reads what has been written about its virtues 00:01:04.049 --> 00:01:11.049 will often notice that the specific virtue of reciting the surah on Friday is not mentioned. 00:01:12.079 --> 00:01:17.269 The reality is that this matter involves extensive discussion among the scholars of hadith. 00:01:17.269 --> 00:01:22.370 There is a research paper entitled *The Hadiths Reported Concerning the Recitation of Surah al-Kahf on Friday*, 00:01:23.370 --> 00:01:28.370 by Dr. Abdullah ibn Fawzan al-Fawzan, and the study is published online. 00:01:29.849 --> 00:01:34.879 He concluded with two distinct matters that must be carefully differentiated: 00:01:35.879 --> 00:01:39.879 The first is that the chains of transmission for these hadiths contain weakness. 00:01:40.879 --> 00:01:43.879 The second is that the jurists upheld the legitimacy of doing so. 00:01:43.879 --> 00:01:49.879 None of the scholars of knowledge rejected it; no one denied the legitimacy of reciting it on Friday. 00:01:50.879 --> 00:01:55.099 Thus, establishing its virtue according to the criteria of this book is one thing, 00:01:56.099 --> 00:01:59.099 while establishing the validity of acting upon this practice is quite another. 00:02:00.170 --> 00:02:05.329 The authenticity of the hadith is disputed, which is why I chose not to mention it. 00:02:06.329 --> 00:02:10.330 However, this does not imply that reciting Surah al-Kahf is not prescribed. 00:02:10.330 --> 00:02:17.330 Indeed, the scholars recommended it, and Sheikh al-Fawzan cited a collection of their statements in his research. 00:02:18.330 --> 00:02:25.520 As for the first point, to reiterate: its specific virtue was not authenticated according to my own ijtihad, 00:02:26.520 --> 00:02:29.520 though some scholars—indeed, many scholars—deem these hadiths to be strengthened and acceptable. 00:02:30.520 --> 00:02:36.710 Its prescribed nature is a separate matter, and the jurists recommend reciting the surah on Friday. 00:02:36.710 --> 00:02:44.710 In general, the jurists accept hadiths regarding virtuous deeds, even if they contain some weakness. 00:02:45.710 --> 00:02:48.030 The second point concerns the circumstances of revelation. 00:02:49.030 --> 00:02:51.060 I mentioned that there are two reported occasions of revelation. 00:02:52.539 --> 00:02:56.539 Regarding the second occasion, I indicated that it occurred after the prescription of jihad. 00:02:57.539 --> 00:03:01.699 By this, I was referring to what was narrated on the authority of Ibn Abbas, may Allah be pleased with him, 00:03:01.699 --> 00:03:03.699 that a man said: "O Messenger of Allah, 00:03:04.699 --> 00:03:06.699 I stand in battle seeking the face of Allah, 00:03:07.699 --> 00:03:09.699 yet I also desire that my valor be seen." 00:03:11.020 --> 00:03:15.020 The Messenger of Allah, peace and blessings of Allah be upon him, gave him no answer until the verse was revealed. 00:03:16.150 --> 00:03:21.150 This report is found in the book *Al-Sahih min Asbab al-Nuzul* by Isam al-Humaydan, which I relied upon. 00:03:22.150 --> 00:03:26.150 My purpose with this note was to encourage reflection upon the text: 00:03:27.150 --> 00:03:29.150 the text here speaks of jihad in the cause of Allah, 00:03:29.150 --> 00:03:32.150 and we know that jihad was prescribed in Medina. 00:03:33.150 --> 00:03:39.150 Therefore, one must pause and ponder this point, given that the surah is Meccan. 00:03:40.280 --> 00:03:46.280 As I have often said and repeated, this book opens doors rather than concluding investigations. 00:03:47.280 --> 00:03:52.280 A student of knowledge may hear this, verify the matter, and gain fresh clarity, 00:03:53.280 --> 00:03:58.280 and build many further insights upon the foundation provided in this book. 00:03:59.280 --> 00:04:04.280 The matter does not end with a single reading of the Book of Allah; 00:04:05.280 --> 00:04:08.280 rather, we must remain constant with the Qur'an and continually increase our understanding of the Qur'anic sciences, 00:04:09.280 --> 00:04:12.280 which deepen our knowledge of the chapters of the Noble Qur'an. 00:04:13.280 --> 00:04:15.340 The third and final point concerns the theme of the surah. 00:04:16.339 --> 00:04:21.339 In truth, the phrasing I originally formulated had a slight shortcoming that I wish to clarify. 00:04:22.339 --> 00:04:28.339 It states that its theme is discerned from its opening along with reflection on its stories—to which we should add: "and its concluding commentaries." 00:04:29.339 --> 00:04:32.339 For every story in the surah—and it famously contains four stories— 00:04:33.339 --> 00:04:39.339 is concluded with a commentary. We notice that the story of al-Khidr and the story of Dhu al-Qarnayn are linked together, 00:04:40.339 --> 00:04:43.339 but the preceding stories are followed by concluding commentaries. 00:04:44.339 --> 00:04:48.339 Likewise, the opening of the surah helps in identifying its primary objective. 00:04:49.339 --> 00:04:52.339 Thus, it is discerned from its opening, together with reflection upon its stories and concluding commentaries, 00:04:52.339 --> 00:04:59.540 that its central theme is clarifying the true nature of this worldly life, its real worth, and the varying states of people within it. 00:05:00.540 --> 00:05:05.540 This is because it presents multiple conditions: the state of the Companions of the Cave, that of the owner of the two gardens, 00:05:06.540 --> 00:05:11.540 that of Moses with al-Khidr, and that of Dhu al-Qarnayn. 00:05:12.540 --> 00:05:16.540 These are diverse conditions experienced by mankind, through which we recognize the true value of this worldly life: 00:05:17.540 --> 00:05:21.540 that Allah made what is on the earth as an adornment for it, and so we learn how to navigate it amidst changing circumstances. 00:05:22.540 --> 00:05:26.540 Dhu al-Qarnayn was given power and authority in the earth; Moses was a seeker pursuing knowledge; 00:05:27.540 --> 00:05:31.540 the Companions of the Cave were vulnerable and oppressed in a land steeped in disbelief; 00:05:32.540 --> 00:05:37.540 and the owner of the two gardens engaged in a debate with his companion—all of this guides the human being 00:05:38.540 --> 00:05:43.540 to understand how to interact with this worldly life, alongside verses containing encouragement and warning, 00:05:44.540 --> 00:05:48.540 as well as descriptions of the Day of Resurrection, making us fully conscious of the worth of this worldly life. 00:05:48.540 --> 00:05:52.540 I ask Allah to make these words beneficial and purely for His sake. 00:05:53.540 --> 00:05:57.540 May the blessings of Allah be upon our Prophet Muhammad, and upon his family and all his Companions, and all praise is due to Allah, Lord of the worlds.