Overview - Surah 18: al-Kahf (The Cave )
The Surah answers some questions that the Mushrikin of Makkah posed to the Prophet (saw). The answers came in a very clear way and also challenged them to accept the message of Islam. In this Surah we have the stories of: the People of the Cave, the man who had two gardens and was very proud of himself, Prophet Moses with a special teacher, Dhul-Qarnain a pious ruler. These stories are told to emphasize the value of faith, knowledge and patience and the relativity of time.
Sections:
- The upright message of the Qur'an.
- The Companions of the Cave.
- The proof of resurrection.
- Always remember Allah. Every thing depends on Allah’s will.
- The parable of an ungrateful person and a grateful person.
- Wealth and children are only a passing show.
- Satan and his progeny they are the open enemies of human beings.
- Allah's mercy is available all the time.
- Prophet Moses' search for a teacher.
- The pious ruler Dhul Qarnain. Gog and Magog
- The real losers and winners.
The Surah is named after the Cave which the Youth retreated to for protection, as mentioned in Ayat , "And when you have withdrawn from them and that which they worship other than Allah, retreat to the Cave.... " [18:16]
There are 110 Ayat in this Surah.
Overview
| Total Ayat | 110 |
| Total Words * | 1579 |
| Root Words * | 382 |
| Makki / Madani | Makki |
| Chronological Order* | 69th (according to Ibn Abbas) |
| Year of Revelation* | 6th year of Prophethood |
| Events during/before this Surah*
2nd Migration to Abyssinia, Physical beating and torture of some Muslims - 1st Migration of Muslims to Abyssinia, Public Invitation to Islam - Persecution of Muslims; antagonism - ridicule - derision - accusation - abuse and false propaganda., Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam
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| Events during/after still to occur*
Boycott of Banu Hashim Yr 1,Boycott of Banu Hashim Yr 2,Boycott of Banu Hashim Yr 3,Death of Abu Talib - Death of Khadijah - Stoning at Ta'if - al-Isra wal Mi'raj - Night Journey,1st Pledge of Aqabah,2nd Pledge of Aqabah,,Migration from Makkah to Madinah - Building of Masjid Nabi in Madinah - Treaty with Jews of Madinah - Marriage of Prophet to Aishah,Change of Qiblah from Jerusalem to Makkah - Battle of Badr,Battle of Uhud,,Battle of Ahzab - Expedition of Banu Quraydhah,Treaty of Hudaiybiyah - Letters to Kings and Rulers,,Conquest of Makkah - Battle of Hunain,Hajj led by Abu Bakr - Expedition of Tabuk,Farewell Hajj by Prophet - Death of Prophet - End of Divine Revelation
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| Names of Prophets Mentioned
Adam, Musa
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| Surah Index
Adam, Angels, Children, Disbelievers, Disbelievers (God’s promise to) , Earth, Earth (condition of at the time of resurrection) , Forgetting, Hell, Humankind (creation of) (from a drop of sperm), Humankind (creation of) (from dust), Iblis, Insha-Allah (God willing), Jinn, Judgement (Day) , Killing, Knowledge, Metallurgy, Moses, Qur’an, Record of personal deeds, Resurrection (Day) , Revelation, Sea, Ships, Two Horned One, Weather (rain)
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- Theme 1: Protection from Fitnah [trials and tribulations]
Fitnah in religion: In the story of the youth and their tyrant King (18:9)
Fitnah in wealth: In the story of the one with two gardens (18:44)
Fitnah in knowledge: In the story of Musa and Khidr (18:82)
Fitnah in governance: In the story of Dhul-Qarnayn (18:83)
It's Ayat protect from the Fitnah [trials] and are a protection from its dangers like a Cave protects someone from external dangers, like rain, storms,predatory animals etc.
* The begining and end of the Surah mention the Revelation and Words of Allah. Towards the end of the Surah, Allah says, "Say, "If the sea were ink for [writing] the words of my Lord, the sea would be exhausted before the words of my Lord were exhausted, even if We brought the like of it as a supplement." [18:109] and in the begining of the Surah, Allah says, "[All] praise is [due] to Allah, who has sent down upon His Servant the Book and has not made therein any deviance..." [18:1]
* In the begining and the end of the Surah there is glad tidings for the righteous Believer - "... give good tidings to the believers who do righteous deeds that they will have a good reward." [18:2] and in the end of the Surah, "Indeed, those who have believed and done righteous deeds - they will have the Gardens of Paradise as a lodging," [18:107]
* Similarly, there is a warning to the disbelievers in the begining and the end of the Surah. "[He has made it] straight, to warn of severe punishment from Him..."[18:2] and in the end, "And We will present Hell that Day to the Disbelievers, on display,Those whose eyes had been within a cover [removed] from My remembrance, and they were not able to hear.Then do those who disbelieve think that they can take My servants instead of Me as allies? Indeed, We have prepared Hell for the disbelievers as a lodging." [18:100-102]
Manuscripts / Inscriptions
The last Ayat of the previous Surah al-Isra begins with, "And say, "Praise to Allah...." [17:111] - and then Surah al-Kahf begins with "[All] praise is [due] to Allah, who has sent down upon His Servant the Book....." [18:1] - The begining of this Surah is an enactement from the instruction to say, Alhamdulillah from the last Ayat of the previous Surah.
* A protection from the fitnah of Dajjal. The Messenger of Allah (saw) said: "Whoever commits to memory the first ten Ayat of the Surat Al-Kahf, will be protected from (the trial of) Ad-Dajjal (Antichrist)." [Muslim]
* A light for the one that recites it every Friday. On the authority of Abi Saeed al-Khudri that the Prophet (saw) said, "Whoever recites Surah al-Kahf on Jummah [Friday] it will be a light for him between the two Jummahs." [Baihaqi, Hakim - Hasan]
* The Messenger of Allah (saw) mentioned the Dajjal (Antichrist) saying: "If he comes forth while I am among you I shall be the one who will dispute with him on your behalf, but if he comes forth when I am not among you, a man must dispute on his own behalf, and Allah will take my place in looking after every Muslim. Those of you who live up to his time should recite over him the opening verses of Surat al – Kahf, for they are your protection from his trial. We asked: How long will he remain on the earth ? He replied : Forty days, one like a year, one like a month, one like a week, and rest of his days like yours. We asked : Messenger of Allah, will one day’s prayer suffice us in this day which will be like a year ? He replied : No, you must make an estimate of its extent. Then Jesus son of Marry will descend at the white minaret to the east of Damascus. He will then catch him up at the date of Ludd and kill him." [Muslim]
- The word الْفِرْدَوْسِ Firdous (Paradise) appears only twice in the Qur'an. Once in Surah al-Kahf (18:107) and once in Surah al-Mumineen (23:11)
Total Word Count per Ayat (shows how many words per Ayat) = * | ||
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.
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.
- Abu Darda' reported Allah's Apostle (ﷺ) as saying: If anyone learns by heart the first ten verses of the Surah al-Kahf, he will be protected from the Dajjal.
- Imam Ahmad recorded from Abu Ad-Darda' that the Prophet said: « مَنْ حَفِظَ عَشْرَ آيَاتٍ مِنْ أَوَّلِ سُورَةِ الْكَهْفِ عُصِمَ مِنَ الدَّجَّال » (Whoever memorizes ten Ayat from the beginning of Surat Al-Kahf will be protected from the Dajjal.)
- In his Mustadrak, Al-Hakim recorded from Abu Sa`id that the Prophet said: « مَنْ قَرَأَ سُورَةَ الْكَهْفِ فِي يَوْمِ الْجُمُعَةِ أَضَاءَ لَهُ مِنَ النُّورِ مَا بَيْنَهُ وَبَيْنَ الْجُمُعَتَيْن » (Whoever recites Surat Al-Kahf on Friday, it will illuminate him with light from one Friday to the next.)
- Al-Hafiz Abu Bakr Al-Bayhaqi also recorded it in his Sunan fromAl-Hakim, then he narrated with his own chain that the Prophetsaid: Whoever recites Surah Al-Kahf as it was revealed, it willbe a light for him on the Day of Resurrection.
- In his Mustadrak, Al-Hakim recorded from Abu Sa`id that the Prophet said: « مَنْ قَرَأَ سُورَةَ الْكَهْفِ فِي يَوْمِ الْجُمُعَةِ أَضَاءَ لَهُ مِنَ النُّورِ مَا بَيْنَهُ وَبَيْنَ الْجُمُعَتَيْن » (Whoever recites Surat Al-Kahf on Friday, it will illuminate him with light from one Friday to the next.)
- Imam Ahmad recorded that Al-Bara' said: "A man recited Al-Kahf and there was an animal in the house which began acting in a nervous manner. He looked, and saw a fog or cloud overhead. He mentioned this to the Prophet , who said: « اقْرَأْ فُلَانُ، فَإِنَّهَا السَّكِينَةُ تَنْزِلُ عِنْدَ الْقُرْآنِ أَوْ تَنَزَّلَتْ لِلْقُرْآن » (Keep on reciting so and so, for this is the tranquility which descends when one reads Qur'an or because of reading Qur'an;)
- Story of the Companions of the Cave who were wakened up from their sleep after hundreds of years.
- Whenever you promise to do something in the future, always say "Insha Allah (If Allah so wills)."
- Similitude of this worldly life and its relationship with the life after death.
- Story of the Prophet Musa as a student of the Prophet Khidr.
- Story of King Dhul-Qarnain.
- The favors of Allah are countless and cannot be recorded even if all the oceans were to be used as an inkwell and other such oceans are brought to replenish this ink.
- Muhammad (pbuh) is but a human being like you.
- The core of this surah is to get protection from Fitna-e-Dajjal. When head of the state was cruel and the majority of society was corrupt, some youth took refuge in Cave (distant from population) by the guidance of Allah with the fear that society will not leave them alone on the right path and they may turn them away. Allah discusses it in this Surah and according to scholars this is a concept/ message for us to save ourselves when there is a fear for our Din and the greatest fear is of the trials associated to Dajjal.
Tafsir Zone
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Sayyid Qutb Overview Prologue The most important thing to be noted about this sūrah is its preponderant narration of events that took place in the past. First we have the story of the sleepers in the cave, followed by that of the man with two gardens, then a reference to Adam and Satan. In the middle of the sūrah we see what happened between Moses and the pious man, and at the end there is an account of Dhu’l-Qarnayn. These stories form the major part of the sūrah, taking 71 out of its 110 verses. Most of the remaining verses comment on the stories and outline the lessons to be learnt from them. In addition, the sūrah also contains some scenes of the Day of Judgement, and others drawn from human life to explain an idea or emphasize a concept. In all these, we see examples of the Qur’ānic method of emphasizing its ideas through vivid imagery. The central theme in the sūrah, to which all its accounts and ideas relate, is to purge faith of all alien concepts. It seeks to establish correct and accurate thought and reasoning, as also establish values that are sound according to the criterion of the Islamic faith. Purging faith of alien concepts is determined both at the outset and conclusion. The sūrah opens with these verses: “All praise is due to God who has bestowed this book from on high on His servant, and has ensured that it remains free of distortion, unerringly straight, meant to warn people of a severe punishment from Himself and to give the believers who do good works the happy news that they shall have a goodly reward which continues to be theirs forever. Furthermore, it warns those who assert, ‘God has taken to Himself a son.’ No knowledge whatever have they of Him, and neither had their forefathers. Dreadful indeed is this saying that issues from their mouths. Nothing but falsehood do they utter.” (Verses 1-5) The sūrah concludes with: “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) Thus the sūrah begins and ends with declaring God’s oneness, rejecting any concept that associates partners with God, accepting revelation as true, and making a clear and absolute distinction between God and other beings. The sūrah touches on this theme several times, in various ways. As it relates the history of the sleepers in the cave, those young believers are quoted as saying: “Our Lord is the Lord of the heavens and the earth. Never shall we call upon any deity other than Him. If we did, we should indeed have uttered an enormity!” (Verse 14) In its commentary on their story, the sūrah says: “No guardian have they apart from Him; nor does He allot to anyone a share in His rule.” (Verse 26) As it relates the story of the man with two gardens, the sūrah quotes the argument of the believer as he says to his friend: “Do you deny Him who has created you out of dust, and then out of a drop of sperm, and in the end fashioned you into a man? But for my part, I believe that He is God, my Lord, and none shall associate with my Lord.” (Verses 37- 38) In the final commentary on this story, the sūrah includes: “He had none to support him against God, nor was he able to save himself. For thus it is: all protection comes from God, the True One. He is the best to grant reward and the best to [determine] outcome.” (Verses 43-44) As it draws one of the scenes of the Day of Judgement, the sūrah says: “One day He will say, ‘Call now on those beings whom you alleged to be My partners!’ They will invoke them, but those [beings] will not respond to them; for We shall have placed an unbridgeable gulf between them.” (Verse 52) And in comment on another scene the sūrah says: “Do the unbelievers think that they could take My creatures for patrons against Me? We have indeed readied hell as a dwelling place for the unbelievers.” (Verse 102) The establishment of clear and accurate thought and reasoning is made manifest in the rejection of the claims of all those who associate partners with God, because they assert what they do not know. They have no evidence to prove what they claim. The sūrah also directs human beings to make their judgement only on what they know for certain. What they do not know, they should leave to God to determine. Thus at the beginning of the sūrah we have the verse stating: “It warns those who assert, ‘God has taken to Himself son.’ No knowledge whatever have they of Him, and neither had their forefathers.” (Verses 4-5) The sleepers in the cave are quoted as saying: “These people of ours have taken for worship deities other than Him, without being able to show any convincing proof of their belief.” (Verse 15) When they wonder how long they have been in that state of sleep, they leave the issue to God who has perfect knowledge of everything: “They said: Your Lord knows best how long you have remained thus.” (Verse 19) The story also includes clear disapproval of those who speak about the number of the sleepers, relying only on guesswork: “Some will say, ‘They were three, the fourth of them being their dog,’ while others will say, ‘Five, with their dog being the sixth of them,’ idly guessing at the unknown. Yet others will say, ‘They were seven, the eighth of them being their dog.’ Say: My Lord knows best how many they were. None but a few have any real knowledge of them. Hence, do not enter into argument about them, except on a matter that is clear, nor ask anyone of these people to enlighten you about them.’” (Verse 22) In the story of Moses and the pious man, the latter reveals to him at the end the secret behind each of his apparently wild and unreasonable actions to which Moses had objected. He says to Moses that it was all done “by your Lord’s grace. I did not do any of this of my own accord.” (Verse 82) Thus all issues and situations are attributed to God alone. The main purpose of the sūrah is to make faith the basis for the evaluation of concepts, ideas, practices and values. This is shown in various places. All proper and good values are attributed to faith and good action. Any other value which does not have its basis in faith is unworthy, even though it may seem highly attractive. All that appears fascinating and beautiful in this life is meant as a test. It will all come to an end: “We have made all that is on earth as an adornment in order to test people as to which of them are best in conduct; and, in time, We shall indeed reduce all that is on it to barren dust.” (Verses 7-8) To be under God’s protection is to be in a wide and comfortable environment, even though one may have to seek refuge in a narrow and barren cave. Those young believers who abandoned their community and went to the cave are clear about their purpose: “Now that you have withdrawn from them and all that they worship instead of God, take refuge in the cave. God may well spread His grace over you and make fitting arrangements for you in your affairs.” (Verse 16) The sūrah addresses the Prophet, requiring him to persevere and be patient, associating with those who believe, paying no regard to the adornments of this world or to those who overlook their duty towards God: “Contain yourself in patience with those who call on their Lord morning and evening, seeking His countenance. Let not your eyes pass beyond them in quest of the beauties of the life of this world. Pay no heed to any whose heart We have left to be negligent of all remembrance of Us because he had always followed his own desires, and whose case has gone beyond all bounds. Say: ‘The truth [has now come] from your Lord. Let him who wills, believe in it, and let him who wills, reject it.’” (Verses 28-29) The story of the two gardens and their owner portrays how a believer is proud of his faith, valuing it as much higher than wealth, position or luxury. A believer states the truth clearly to his arrogant friend and reproaches him for forgetting God: “Do you deny Him who has created you out of dust, and then out of a drop of sperm, and in the end fashioned you into a man? But for my part, I believe that He is God, my Lord, and none shall I associate with my Lord. If only you said as you entered your garden, “Whatever God wills [shall come to pass, for] there is no power except with God!” Although, as you see, I have less wealth and offspring than you, yet it may well be that my Lord will give me something better than your garden, just as He may let loose a calamity out of heaven upon this [your garden], 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.’” (Verses 37-41) Once this story has been told, the sūrah then depicts this present life and how it is prone to rapid change. Wealth and prosperity are soon replaced by something totally different: “Set forth to them a simile about the life of this world: [it is] like the water which We send down from the skies, and which is absorbed by the plants of the earth. In time they turn into dry stubble which the winds blow freely about. It is God alone who has power over all things.” (Verse 45) This is followed by a clear statement showing the difference between transitory values and everlasting ones: “Wealth and children are the adornment of the life of this world: but the things that endure, good deeds, are of far greater merit in your Lord’s sight, and a far better source of hope.” (Verse 46) Dhu’l-Qarnayn is not mentioned in the sūrah for his being an angel, but rather because of his good deeds. When the people he found in between the two mountain passes offered him money to build a barrier to protect them against Gog and Magog, he declined because: “That with which my Lord has established me is better” than anything you could give me. And when the barrier has been erected, he acknowledges that it was all done by God’s help, not by his own power: “This is a mercy from my Lord. Yet when the time appointed by my Lord shall come, He will make this [rampart] level with the ground. My Lord’s promise always comes true.” (Verse 98) At the end of the sūrah, the fact is stated that the worst losers among all creatures are those who refuse to believe in God’s revelations or in the fact of meeting Him on the Day of Judgement. Such people will have no weight and no position or status, despite the fact that they believe themselves to be doing well: “Say: Shall we tell you who are the greatest losers in whatever they may do? It is they whose labour in this world has been misguided, and who nonetheless think that what they do is right. It is they who have chosen to disbelieve in their Lord’s revelations and deny the truth that they will meet Him.Vain will be their works. No weight shall We assign to them on Resurrection Day.” (Verses103-105) Thus we see that the pivot round which the whole sūrah turns is that of purging faith of all false concepts, providing sound reasoning and establishing correct values on the basis of faith. The whole sūrah concentrates on these three purposes, round after round. It begins by praising God who has revealed to His servant this book which serves to give happy news to the believers and stern warnings to those who allege that God has betaken to Himself a son. It states clearly that whatever we find on earth is made a sort of adornment only to make it a test for human beings. It will all vanish into nothing. This is followed by the story of the sleepers in the cave, which serves as a good example of making the right choice, giving preference to faith over worldly pleasures and comforts. For the sleepers seek refuge in the cave to keep their faith intact. The second stage directs the Prophet to content himself with the company of those who appeal to their Lord morning and evening, seeking His countenance. He should abandon those who neglect to remember God. The story of the two gardens and their owner shows clearly how a believer feels his strength in his faith while the values of this world mean nothing to him. The third stage includes several interlinked scenes of the Day of Judgement, as well as a reference to Adam and Satan. It concludes with an explanation of the rule which results in the destruction of oppressors, while treating sinners with mercy and allowing them respite until their appointed term. The story of Moses and the pious man forms the fourth stage, while the fifth gives an account of Dhu’l-Qarnayn. Then the sūrah finishes as it began: giving happy news to the believers and more warnings to the unbelievers. It reaffirms the fact of revelation and emphasizes anew the truth of God’s oneness without any partner. Overview (Verses 1 - 4) A Stern Warning for Outright Liars |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview (Verses 1 - 4) A Stern Warning for Outright Liars |
- Tafsir Surah Al-Kahf (102) to Surah Ta-Ha (1-89)1 (Dr Israr Ahmed) https://www.youtube.com/watch?v=uiJlbSdCUXU&index=67&list=PLB4B8D1654A8BD263
- Tafsir Surah Al-Kahf (102) to Surah Ta-Ha (1-89)2 https://www.youtube.com/watch?v=-3yGdk3WX8A&index=68&list=PLB4B8D1654A8BD263
- Tafsir Surah Al-Kahf (102) (Sayyid Abul Ala Maududi) http://www.englishtafsir.com/quran/18/index.html
- Surah 18. Al-Kahf - (Saad al Ghamidi) https://www.youtube.com/watch?v=z1Zfi26IT2c&list=PLhM2xiAUdw2cAqW_o3zZkbhJNw0bnaBZN&index=18
- Surah 18. Al-Kahf - (Yusuf Ma'athee) http://youtu.be/hUt5kXAe4L4
- Surah 18. Al-Kahf (Mahmoud Khalil Al Hussary) https://www.youtube.com/watch?v=jaX7_9dvYik&list=PLxpAkjlGauHfMFWX22VZWOKpzjr-vH_BM&index=18
- Surah 18. Al-Kahf (Muhammad Al Luhaydan) https://www.youtube.com/watch?v=S4lDHO-f0z0&list=PLxpAkjlGauHfKAYuQLRNAZomoezhfhRZe&index=18
- Surah 18. Al-Kahf (Idris Akbar) https://www.youtube.com/watch?v=SWFZxNZB5fA
- Surah 18. Al-Kahf (Muhammad Minshawi) https://www.youtube.com/watch?v=URO0lmktQRY&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPG&index=18
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Explanation of Surah Al-Kahf (Powerpoint slide) http://www.slideshare.net/bandaestiaq/secrets-of-surah-al-kahf-61242202
