بسم الله الرحمن الرحيم
Question: Do you know of any distinction between reading Surah Al-Kahf (from the mushaf) versus reciting it (from memory) on Friday?
Answer: بسم الله الرحمن الرحيم
There are several aḥādīth regarding the virtues of Sūrah Al-Kahf. We will mention two types of these aḥādīth which people mix up on this matter.
- Sūrah Al-Kahf and the virtue of reciting it on Fridays.
- Sūrah Al-Kahf and protection from Al-Dajjāl.
(1) THE VIRTUES OF RECITING SŪRAH AL-KAHF ON FRIDAYS
- ʾAbū Saʿīd al-Khudrī (رضي الله عنه) narrated that the Prophet ﷺ said: “Whoever recites (من قرأ) Sūrah al-Kahf on the day of Jumuʿah, a light will shine for him between the two Fridays.”
Al-Takhrīj (References)
- Collected by al-Ḥākim (رحمه الله) in Al-Mustadrak[1] and al-Bayhaqī in ‘Al-Sunan Al-Kabīr’ and ‘Al-Daʿwāt’.[2]
Al-Darajah (Grade)
- Al-Ḥākim’s authenticated it.
- Ḥāfiẓ Al-Suyūṭī (رحمه الله) indicated to its authenticity in ‘Al-Jāmiʿ Al-Ṣaghīr’.
- ʿAllāmah Al-Munāwī (رحمه الله) quoted Al-Ḥākim’s authentication and Ḥāfiẓ Ibn Ḥajar’s (رحمه الله) grade of ḥasan in ‘Fayḍul Qadīr’.
- Shaykh Ḥusayn Al-Dārānī (رحمه الله) also authenticated it in his ‘Taʿlīq’ on ‘Sunan al-Dārimī’.[3]
- ʾAbū Saʿīd al-Khudrī (رضي الله عنه) said: “Whoever recites (من قرأ) Sūrah al-Kahf on the night of Jumuʿah, a light between him and the Ancient House (the Kaʿbah) will be illuminated for him.”
Al-Takhrīj (References)
- Collected by Al-Dārimī (رحمه الله) in Al-Sunan.[4]
Al-Darajah (Grade)
- Ḥāfiẓ Ibn Ḥajar (رحمه الله) graded this narration ḥasan (sound) in ‘Natāʾijul ʾAfkār’, as Ḥāfiẓ Al-Suyūṭī, and ʿAllāmah Al-Munāwī (رحمهم الله) did in ‘Al-Jāmiʿ Al-Ṣaghīr’, and ‘Fayḍul Qadīr’. [5]
- Shaykh Ḥusayn Al-Dārānī graded it ṣaḥīḥ (authentic) in his ‘Taʿlīq’ on ‘Sunan al-Dārimī’.
- ʿAllāmah Al-Shawkānī graded all the narrators reliable (thiqāt).[6]
- Ḥāfiẓ Ibn Ḥajar (رحمه الله) stated that this narration is more authentic as a statement of the Ṣaḥābī (mawqūf). However, since there is no room for analogy in this matter, it is ruled as a marfūʿ ḥadīth of the Prophet ﷺ.[7]
- Ibn ʿUmar (رضي الله عنهما) narrated that the Messenger of Allah ﷺ said: “Whoever recites (من قرأ) Sūrah al-Kahf on the day of Jumuʿah, a light will radiate for him from beneath his feet to the clouds of the sky, which will shine for him on the Day of Resurrection, and he will be forgiven for that which was [committed, i.e., sins] between the two Fridays.”
Al-Takhrīj (References)
- Collected by Ibn Marduwayh in his Al-Tafsīr and Ḍiyāʾud Dīn in Al-ʾAḥādīth Al-Mukhtārah.[8]
Al-Darajah (Grade)
- Ḥāfiẓ Al-Mundhirī (رحمه الله) stated: “Ibn Marduwayh (رحمه الله) collected it with an unproblematic chain.”[9]
- However, ʾImām Al-Nawawī graded it weak in Al-Majmūʿ.[10]
- Ḥāfiẓ Ibn Kathīr graded its chain gharīb. He also remarked that it being a Prophetic statement (marfūʿ) is debatable. The best of its conditions is that it is a statement of the Ṣaḥābī (mawqūf).[11]
- If it is established as mawqūf, then since there is no room for analogy in this matter, it will be ruled as a marfūʿ ḥadīth of the Prophet ﷺ. And Allāh knows best
- Ḥāfiẓ Ibn Ḥajar (رحمه الله) remarked that both Al-Ḍiyā (رحمه الله) and Al-Mundhirī (رحمه الله) graded this ḥadīth sound but this is debatable. It is either that they were unaware of the condition of the narrator, Muḥammad ibn Khalid Al-Khuttalī who was criticized by Ḥāfiẓ Ibn Mandah (رحمه الله) or they overlooked this due to its supporting narrations.[12]
Commentary on Al-Nūr
ʿAllāmah Al-Shawkānī (رحمه الله) states: “The meaning of light being illuminated for him between the two Fridays is that its effects and rewards will remain for the entire week.”[13] Other commentators state that this nūr (light) will illuminate his heart and path, then his grave and thereafter it will accompany him on the Day of Qiyāmah.[14]
Regarding the statement: “A light will shine for him,” ʿAllāmah Al-Ṣanʿānī (رحمه الله) commented: “This means the light which Allāh places in his heart, eyes, insight, or in all his conditions, or that the light ascends with his actions to the heavens, or the angels witness it, or it shines in Jannah over others.”
Regarding the statement: “Between him and the Ancient House”, ʿAllāmah Al-Ṣanʿānī (رحمه الله) commented: “It is possible that this illumination will surround him in this world throughout that distance [between the reciter and the Kaʿbah], and it becomes a sign for the angels that his action is accepted (maqbūl), so they repel the shayāṭīn (devils) from him. The Prophet ﷺ used to supplicate to Allāh to grant him nūr from all directions surrounding him. He even used to ask for nūr in his hearing, sight, hair and skin.[15]
It is also possible that this nūr is for his insight through which he is guided to the Ḥaqq (truth). Other meanings are also possible. Allāh knows best what His Messenger ﷺ intended.[16]
- Muʿādh ibn ʾAnas (رضي الله عنه) narrated that the Messenger of Allāh ﷺ said: “Whoever recites the beginning and end of Sūrah Al-Kahf, there will be light for him from his feet until his head. And whoever recites it entirely, there will be light for him between the heavens and the earth.”
Al-Takhrīj (References)
- Collected by ʾAḥmad in Al-Musnad, Al-Baghawī in Sharḥus Sunnah and Al-Ṭabarānī.[17]
Al-Darajah (Grade)
- Ḥāfiẓ Al-Haythamī remarked in Majmʿuz Zawāʾid: “Ibn Lahīʿah is in the chain of ʾAḥmad. He is weak but his narrations are at times deemed sound.”[18]
- ʿAllāmah Al-Shawkānī confirms: “Ibn Lahīʿah is in its chain. There is some criticism regarding him, but his ḥadīth is sound.”[19]
- Ḥāfiẓ Ibn Ḥajar (رحمه الله) pointed out: “There is no restriction of Friday in this narration.”[20]
When Should Sūrah Al-Kahf Be Recited on Friday?
Ḥāfiẓ Ibn Ḥajar (رحمه الله) commented in ‘Natāʾijul Afkār’: “In some reports, “The day of Jumuʿah,” is mentioned and in some reports, “The night of Jumuʿah,” is mentioned. They can be reconciled by stating that what is meant is the day which includes the night and vice versa.”[21]
(2) PROTECTION FROM AL-DAJJĀL BY MEMORIZING, RECITING AND PONDERING OVER SŪRAH AL-KAHF
- ʾAbū Al-Dardāʾ (رضي الله عنه) narrated that the Prophet ﷺ said: “Whoever memorizes (من حفظ) the first ten verses of Sūrah Al-Kahf will be protected from Al-Dajjāl.”
Al-Takhrīj (References)
- In another narration the words are: “the last ten verses.”
Al-Takhrīj (References)
- Collected by ʾImām Muslim in Al-Saḥīḥ, ʾAbū Dāwūd in Al-Sunan, Aḥmad in Al-Musnad, and Ibn Ḥibbān in Al-Saḥīḥ.[24]
- ʾAbū Al-Dardāʾ (رضي الله عنه) narrated that the Prophet ﷺ said: “Whoever recites (من قرأ) the first three verses of Al-Kahf will be protected from the fitnah (trials) of Al-Dajjāl.”
Al-Takhrīj (References)
- Collected by Imām Tirmidhī (رحمه الله) in Al-Sunan.[25]
Al-Darajah (Grade)
- He graded it: “Ḥasan Ṣaḥīḥ.”
- Ḥāfiẓ Al-Mundhirī, Ḥāfiẓ Ibn Kathīr, ʿAllāmah Al-Munāwī, and Shaykh Al-Mubarakpūrī s approved of this grade.[26]
- ʾAbū Saʿīd al-Khudrī (رضي الله عنه) said: “Whoever recites (من قرأ) Sūrah al-Kahf as it was revealed and then he meets Al-Dajjāl, he will not be overpowered, nor will he (Al-Dajjāl) have any way over him. And whoever recites the end of Sūrah al-Kahf, its light will illuminate from between where he recited until Makkah.”
Al-Takhrīj (References)
- Collected by ʾImām ʿAbdur Razzāq Al-Ṣanʿānī in Al-Muṣannaf.[27]
Al-Darajah (Grade)
- All the narrators of this chain are reliable.[28]
- This narration has a similar chain to the one collected by Al-Dārimī, which Ḥāfiẓ Ibn Ḥajar deemed sound under the title: “The Virtues of Reciting Sūrah Al-Kahf on Fridays,” above.
- Al-Nawwās ibn Al-Samʿān (رضي الله عنه) narrated that the Prophet ﷺ said: “He who meets him (Al-Dajjāl) should recite over him the opening verses of Sūrah al-Kahf.” “For that is your protection from his trials (fitnah).”
Al-Takhrīj (References)
- Collected by ʾImām Muslim in Al-Saḥīḥ, Kitābul Fitan, Bābul Dajjāl, and ʾAbū Dāwud, Al-Tirmidhī, Al-Nasāʾī, and Ibn Mājah in their respective Sunans. [29]
- The addition was collected by ʾAbū Dāwud.
- Al-Nasāʾī’s and Ibn Mājah’s narration states: “He who sees.”
Al-Darajah (Grade)
- ʾAbū Dāwud’s narration was authenticated by Shaykh Al-Arnāʾut.[30]
Reasons Why Sūrah Al-Kahf Will Protect A Person From The Fitnah Of Al-Dajjāl.
The commentators mention several reasons why Sūrah Al-Kahf will protect a person from the fitnah of Al-Dajjāl.[31]
- Once a person studies and ponders over the story of the People of the Cave which consists of many amazing and miraculous signs, the matter of Al-Dajjāl would not seem strange to him and it will not scare him, nor will he be fooled by it. This story contains lessons to protect one from trials. Allāh tells us that they said: “Our Lord! Bestow on us mercy from Yourself and facilitate for us our affair in the right way!” They were tested and they were patient. They begged Allāh to rectify their affairs, so it was rectified for them. This is a lesson for all those who are called to shirk (ascribing partners to Allāh).
- ʿAllāmah Al-Ṭībī (رحمه الله) remarked that just as Allāh saved them from the tyrant of their era, he will also save those who recite this sūrah from the tyrants of their era.
- The verse, “To warn of severe punishment from Him,” specifies that Allāh alone possesses control over severe punishment. This is to contrast Al-Dajjāl’s false claim of godship, his seizing of power and his great trials. Hence, this verse highlights that the torture of Al-Dajjāl is insignificant.
- The verse, “Give good news to the believers, who do righteous deeds, that they shall have a fair reward,” lightens the patience upon the trials of Al-Dajjāl when he showcases his paradise and hell and his pleasures and punishments.
- Thereafter, Allāh says: “And to warn those who say, ‘Allah has begotten a child.’” So, when a person is being criticized for claiming that Allāh has a child, then the one who claims to be God himself, Al-Dajjāl, deserves more censure.
- The verse: “And on that Day We shall present Hell to the disbelievers, plain to view,” illustrates the insignificance of Al-Dajjāl’s showcased fire.
- The verse, “(To) Those whose eyes had been under a covering from My Reminder (this Qurʾān), and who could not bear to hear (it),” is a warning to those who follow Al-Dajjāl that they have become blind from the signs which falsify Al-Dajjāl.
- The Prophet ﷺ mentioned the gravity of the matter of Al-Dajjāl, warned against him and sought protection from his fitnah. Therefore, the meaning of this ḥadīth is that he who recites these verses, ponder over them and understand their meanings will be on guard against it and will be protected from it.
- From the verse: “Do then those who disbelieved think that they can take My servants as Awliyāʾ [protectors] besides Me Verily, We have prepared Hell as an entertainment for the disbelievers,” there are many points which will help in combating Al–Dajjāl. For instance, it highlights who are: “The greatest losers in respect of (their) deeds.” It also commands to believe in tawḥīd and refrain from shirk.
- Some say this (pondering) applies to the entire Sūrah Al-Kahf, as it is narrated: “Whoever memorizes sūrah Al-Kahf, then meets Al-Dajjāl, he will not be overwhelmed by him.” In this manner, both the narrations of “first ten” and “last ten” verses of Sūrah Al-Kahf will be combined. The first ten was mentioned as a starting point to memorize the entire sūrah including the last ten verses.
- Note: The wordings we located of this ḥadīth was: ʾAbū Saʿīd Al-Khudrī (رضي الله عنه) said: “Whoever recites sūrah Al-Kahf as it was revealed, then goes out to Al-Dajjāl, he will not be overwhelmed and he (Al-Dajjāl) will not have a way over him.” [32]
- Ḥāfiẓ Ibn Ḥajar (رحمه الله) used this narration which states: “Whoever recites it as it was revealed,” and the one which state: “Whoever recites ten verses,” to mean the entire sūrah Al-Kahf.[33]
- Qāḍī ʿIyāḍ (رحمه الله) used the above ḥadīth to state that being protected by Allāh from the fitnah of Al-Dajjāl is an exclusive virtue for those who merely memorizes the sūrah.
- Some state that reciting the Sūrah Al-Kahf directly in the face of Al-Dajjāl will protect one from his fitnah. This is based on the prophetic ḥadīth collected by Muslim and the four Sunans, as was mentioned above.[34]
These are a few verses and points which were listed by the commentators of this ḥadīth such as Imām Qurṭubī (رحمه الله), the muḥaddith in his Al-Mufhim (commentary on Muslim), ʿAllāmah Ibn Raslān (رحمه الله) in his Sharḥ ʾAbī Dāwūd, ʾImām Sūyūṭī (رحمه الله) in Mirqāt Al-Ṣuʿūd (commentary on ʾAbū Dāwūd), Al-Mubarakpūrī (رحمه الله) in Tuḥfatul ʾAḥwadhī (commentary on Tirmidhī), Al-ʿAẓīm-ʾĀbādī (رحمه الله) in ʿAwnul Maʿbūd (commentary on ʾAbū Dāwūd), the late Ethiopian muḥaddith Muḥammad Al-ʾAmīn (رحمه الله) in Al-Kawkab (commentary on Muslim) and others.[35]
Several other lessons can be learnt from the books of tafsīr regarding the trials of Al-Dajjāl. For instance, materialism is one of Al-Dajjāl’s greatest tool and the story of the owner of the two gardens in Sūrah al-Kahf contains lessons regarding this issue.[36]
The Narration which mentions Three Verses
The scholars differ in how they explain this narration. Al-Mubarakpūrī (رحمه الله) remarked in Tuḥfatul ʾAḥwadhī:
- The narration of ten came later, so whoever practises on ten will be practising on three.
- The narration of three came later, so if one is protected by three, then that is sufficient. This interpretation coincided with the rules of abrogation better than the above.
- However, [the muḥaddith] Mīrak (رحمه الله) stated that one cannot claim abrogation simply based on a possibility.
- Al-Qārī (رحمه الله) stated that abrogation does not occur on statements. [And this ḥadīth is a statement and not a ruling.]
- The ḥadīth of ‘ten’ is regarding ‘memorizing’ while the ḥadīth of ‘three’ is regarding ‘recitation’. So, whoever memorizes ten will be protected even if he meets Al-Dajjāl and whoever recites three will be protected if he does not meet Al-Dajjāl.[37]
- ʿAllāmah Shawkānī (رحمه الله) commented that there is no contradiction because it is wājib to practise on the addition. So, one will recite the first ten verses.
- In ʿAwnul Maʿbūd, Al-ʿAẓīm-ʾĀbādī (رحمه الله) reconciled this narration of three with the others by stating it means memorising the entire sūrah.[38]
- Shaykh Al-Arnāʾut, Shaykh Albānī and another Ethiopian muḥaddith, Muḥammad ibn Mūsā (رحمهم الله) believed the narration with the word ‘three’ is shādh (an anomaly) and an error.[39]
- Note: These three scholars also considered the narration with the words “the last ten” to be shādh (an anomaly). However, Albānī stated that he retracted from that opinion after he saw a strong support for it in the ḥadīth of ʾAbū Saʿīd marfūʿan and mawqūfan. He then commented: “Therefore, I was forced to consider both narrations to be authentic. And they are both like two different qirāʾats of one verse. You may practise on any of the two.”[40] Thereafter, Albānī retracted again stating that this narration also revolves around (ʾAmīrul Muʾminīn fil Ḥadīth) Shuʿbah (رحمه الله) whom they had accused of erring in the first place.[41]
- Note: The earlier muḥaddithīn accepted both narrations and as was listed by Al-Qurṭubī (رحمه الله) and others, they even used it to state: memorize and study the entire sūrah.
- ʿAllāmah Shawkānī (رحمه الله) concluded: “It is befitting to combine between reciting the first ten and last ten. And he who wishes to acquire perfection and complete for himself all that which these ʾaḥādīth entail should recite the entire sūrah Al-Kahf on the day or night of Friday.”[42]
Is There a Specific Day or Time to Recite Sūrah Al-Kahf for Protection from Al-Dajjāl?
Regarding being protected from the fitnah of Al-Dajjāl by memorizing or reciting sūrah Al-Kahf, we have not seen any authentic narration which indicates a specific day. However, we found weak narrations which indicate to reciting it on Friday.
- Al-Ḍiyāʾ (رحمه الله) narrated with his chain to ʾIbrāhīm Al-Mukharramī, from Saʿīd Al-Jarmī, from ʿAbdullāh ibn Muṣʿab, from ʿAlī ibn Al-Ḥusayn, from his father, from ʿAlī ibn ʾAbī Ṭālib (رضي الله عنه) that the Messenger of Allāh ﷺ said: “Whoever recites sūrah Al-Kahf on Friday, then he will be protected for eight days from any fitnah which occurs. So, if Al-Dajjāl emerges, he will be protected from him.”
Al-Takhrīj (References)
- Collected by Al-Ḍiyāʾ Al-Maqdisī Al-Ḥanbalī (رحمه الله) in Al-Mukhtārah. [43] ʾImām Suyūṭī (رحمه الله) also listed Ḥāfiẓ Ibn Marduwayh (رحمه الله) as one who narrated this ḥadīth in his Al-Tafsīr.[44]
Al-Darajah (Grade)
- Al-Ḍiyāʾ (رحمه الله) commented: “ʿAbdullāh ibn Muṣʿab has not been mentioned by Al-Bukhārī or Ibn ʾAbī Ḥātim in their respective books [of biographies of narrators].”[45]
- After listing this narration, Ḥāfiẓ ʿAbdul Ḥaqq Al-Ishbīlī (رحمه الله) mentions that the correct narration regarding this issue is the one which ʾImām Muslim (رحمه الله) narrated.[46]
- Ḥāfiẓ Ibn Ḥajar (رحمه الله) graded the chain of Ibn Marduwayh weak in ‘Natāʾijul Afkār’.[47]
- There is the narrator ʾIbrāhīm ibn ʿAbdillāh ibn Muḥammad ibn ʾAyyūb, ʾAbū ʾIsḥāq Al-Mukharrimī in the chain of Al-Mukhtārah, who was deemed truthful without any strange narrations by Ḥāfiẓ ʾAbū ʿAlī (رحمه الله). However, Ḥāfiẓ Al-Daraquṭnī (رحمه الله) remarked that he was unreliable, and he narrates fabrications from reliable narrators.[48]
- ʿAṭāʾ (رحمه الله) narrates from Ibn ʿAbbās (رضي الله عنهما) and ʾAbū Hurayrah (رضي الله عنه) that the Prophet ﷺ said: “Whoever recites sūrah Al-Kahf on the night of Jumuʿah, he will be given a light from where he recited it until Makkah. And he will be forgiven until the following Friday and three additional days. 70,000 angels will seek forgiveness for him until the morning. And he will be protected from diseases, bubonic plague, pleurisy, vitiligo, leprosy, insanity and the trials of Al-Dajjāl.”
Al-Takhrīj (References)
- Collected by Al-Daylamī (رحمه الله) in ‘Musnadul Firdaws’.[49]
Al-Darajah (Grade)
- Ḥāfiẓ Ibn Ḥajar (رحمه الله) commented in ‘Natāʾijul ʾAfkār’: “ʾIsmāʾīl is matrūk (abandoned). A group (of muḥaddithūn), from amongst them, Al-Dāraquṭnī has deemed him a liar.[50]
- Muḥaddith, Al-Patnī listed it in his ‘Tadhkiratul Mawḍūʿāt’ and remarked: “In it(’s chain) is ʾIsmāʾīl, a liar and two other disparaged narrators.”[51]
- Ḥāfiẓ Ibn Al-ʿIrāq (رحمه الله) commented in ‘Tanzīh Al-Sharīʿah’ that in its chain are: ʾIbrāhīm ibn Muḥammad Al-Ṭayyān, from Al-Ḥusayn ibn Al-Qāsim, from ʾIsmāʾīl ibn Ziyād, who are darkness upon darkness. In other words, it is a fabrication. However, he cautioned that parts of the ḥadīth are authentically reported in other narrations[52] as was also highlighted in this answer above.
- Ibn Abbās (رضي الله عنهما) reported that the Prophet ﷺ said: “Whoever recites it (sūrah Al-Kahf) on the night of Jumuʿah, he will receive nūr like that between Ṣanʿāʾ and Buṣrā. And whoever recites it on the day of Jumuʿah, in the beginning or end, he will be protected until the next Friday, and if Al-Dajjāl emerges in between them, he (Al-Dajjāl) will not harm him.”
Al-Takhrīj (References)
- Collected by ʾAbū Al-Shaykh (رحمه الله) in Kitāb Al-Thawāb.
Al-Darajah (Grade)
- Ḥāfiẓ Ibn Ḥajar (رحمه الله) stated in ‘Natāʾijul ʾAfkār’: “Sawwār is extremely weak.”[53]
- ʾIsmāʾīl ibn Rāfiʿ (رحمه الله) said that it has reached us that the Messenger of Allāh ﷺ said: “Should I not inform you of a sūrah whose splendor has filled between the heavens and the earth, and 70,000 angels bid it farewell? (It is) Sūrah Al-Kahf. Whoever recites it on the day of Jumuʿah, will be forgiven until the next Friday and three additional days after it. He will be given a light which will reach the heavens and he will be protected from Al-Dajjāl. Whoever recites five verses from the end of it when he goes to bed, he will be protected and will awaken in whichever minute of the night he wishes.”
Al-Takhrīj (References)
- Collected by Ibn Al-Ḍurrays (رحمه الله) in his ‘Faḍāʾilul Qurʾān’.[54]
Al-Darajah (Grade)
- Ḥāfiẓ Ibn Ḥajar (رحمه الله) remarked in ‘Natāʾijul ʾAfkār’: “This chain is muʿḍal (i.e. more than one narrator has fallen off in succession). This is because, ʾIsmāʾīl ibn Rāfiʿ is a Tābiʿ Al-Tābiʿīn.”
- He further stated: “This narration supports the narration of ʿĀʾishah (رضي الله عنها) because it coincides with most of its wordings. So perhaps its narrator is the one who conveyed it to ʾIsmāʾīl.”[55] See the following narration.
- ʿĀʾishah (رضي الله عنها) narrated that the Messenger of Allāh said: “Should I not inform you of a sūrah whose splendor has filled between the heavens and the earth. The one who writes it will gain a similar reward to it. Whoever recites it on the day of Jumuʿah, will be forgiven until the next Friday along with three additional days. Whoever recites five verses from the end of it when he goes to sleep, Allāh will awaken him whatever minute of the night he wishes?” They said: “Of course, O Messenger of Allāh.” He replied: “The Sūrah of the People of the Cave.”
Al-Takhrīj (References)
- Collected by Ḥāfiẓ Ibn Marduwayh (رحمه الله) as mentioned by Al-Suyūṭī (رحمه الله) in Al-Durr Al-Manthūr.[56]
- Ḥāfiẓ Ibn Ḥajar (رحمه الله) had only indicated towards ʿĀʾishah’s (رضي الله عنها) narration by stating: “In this chapter there is a narration from ʿĀʾishah (رضي الله عنها) which ʾAbū Al-Shaykh (رحمه الله) collected in ‘Kitāb Al-Thawāb’.”[57]
Al-Darajah (Grade)
- Ḥāfiẓ Ibn Ḥajar (رحمه الله) graded its chain weak.[58]
- However, there is no mention of protection from Al-Dajjāl in this narration.
- ʿĀʾishah (رضي الله عنها) narrated that the Messenger of Allāh ﷺ said: “Whoever recites ten verses from Sūrah Al-Kahf at the time of sleeping, he will be protected from Al-Dajjāl. And Whoever recites its last verses when going to bed, he will have a light from his head until his feet on the Day of Standing.”
Al-Takhrīj (References)
- Collected by Ḥāfiẓ Ibn Marduwayh as mentioned by Al-Suyūṭī (رحمه الله) in Al-Durr Al-Manthūr. [59]
Al-Darajah (Grade)
- However, since Ibn Marduwayh (رحمه الله) is not published we are unable to locate its chain for comments.
Conclusion
The mujtahid, ʾImām Al-Shāfiʿī (رحمه الله) said: “It has reached us that he who recites Sūrah Al-Kahf will be protected from the trial of Al-Dajjāl. […] I love that Sūrah Al-Kahf be recited on the night and day of Jumuʿah, due to the narrations regarding it.”[60]
ʿAllāmah Al-Mardāwī Al-Ḥanbalī (رحمه الله) said: “Sūrah Al-Kahf is to be recited on its day (Jumuʿah). This is what the majority of the companions have said. ʾImām ʾAḥmad (رحمه الله) explicitly said such.”[61]
ʾImām Ibn Qudāmah Al-Maqdasī Al-Ḥanbalī (رحمه الله) said: “It is mustaḥab (desirable) to recite Sūrah Al-Kahf on Friday due to what has been narrated from ʿAlī (رضي الله عنه) that he said that the Messenger of Allāh ﷺ said, ‘Whoever recites Al-Kahf on Friday, he will be protected for eight days from trials. Hence, if Al-Dajjāl emerges, he will be protected from him.’ Zayd ibn ʿAlī (رحمه الله) narrated this in his book with his chain. It is narrated from ʾAbū Saʿīd al-Khudrī (رضي الله عنه) that he said: ‘Whoever recites Sūrah al-Kahf on the day of Jumuʿah, a light between him and the Ancient House (the Kaʿbah) will be illuminated for him.’ Khālid ibn Maʿdān (رحمه الله) said: “Whoever recites Sūrah al-Kahf on Friday before the ʾimām comes out, it will be an expiation for that which was [committed, i.e., sins] between the two Fridays, and his light will reach the Ancient House (the Kaʿbah).’”[62]
Khālid ibn Maʿdān (رحمه الله) was a devout worshiper from the tābiʿūn and reliable transmitter of ḥadīth. He met seventy Ṣaḥābah (رضي الله عنهم).[63]
In conclusion, reciting sūrah Al-Kahf on Fridays is a source of nūr (light). Hence, whether one recites it on Fridays by heart or by looking into the muṣḥaf, the rewards will be reaped, ʾin shā Allāh.
On the other hand, memorizing it, studying it, pondering over its lessons as it aught to be pondered over, and teaching it to others will strengthen ones ʾīmān and will create, by the permission of Allāh, the ability to avert the fitnah of Al-Dajjāl, as ʿAllāmah Al-Zabīdī stated in ‘Al-ʾItḥāf’.[64] Surely this can be achieved by reciting it with khushūʿ and khuḍūʿ (concentration, humility) and contemplation every Friday.
And Allāh Taʿālā knows best.
Ibn Suleman
Dārul Iftāʾ
Sirājul ʿUlūm Institute
Barbados
16 Dhul Ḥijjah 1445 / 22 June 2024
Verified and concurred by:
Muftī Reza Deonarine
Trinidad
Muftī Mujahid Dan Lubrin
St. Lucia
[1] #3430 Dārul Minhāj
[2] Al-Sunan Kabīr #6063, Al-Daʿwāt #526
[3] Al-Jāmiʿ Al-Ṣaghīr #8932, Fayḍul Qadīr Vol.6 Pg.198, Taʿlīq al-Dārimī Pg.2143-4. Shaykh al-Albānī also authenticated it in Ṣaḥīḥul Jāmiʿ #6470
[4] #3450 Shaykh Ḥusayn Al-Dārānī’s Edition
[5] Natāʾijul Afkār Vol.5 Pg.39, Al-Jāmiʿ Al-Ṣaghīr #8929, Fayḍul Qadīr Vol.6 Pg.199, and Shaykh al-Albānī in Ṣaḥīḥul Jāmiʿ #6471
[6] Tuḥfah Al-Dhākirīn Pg.346
[7] Natāʾijul Afkār Vol.5 Pg.39
[8] See: Tafsīr Ibn Kathīr Vol.9 Pg.100, Natāʾijul Afkār Vol.5 Pg.39
[9] al-Targhīb wa al-Tarhīb Pg.190 #1103
[10] Al-Majmūʿ Vol.4 Pg.423
[11] Tafsīr Ibn Kathīr Vol.9 Pg.100
[12] Natāʾijul Afkār Vol.5 Pg.42. Note: There is a typo in the name of the narrator in Al-Natāʾij. It is written as: Muḥammad ibn Khālid. The correction was made from the chain in Al-Natāʾij, ‘Lisānul Mīzān’ of Ibn Ḥajar [Vol.7 Pg.111-2], and ‘Mīzānul ʿItidāl’ of Al-Dhahabī [Vol.4 Pg.106]. Ḥāfiẓ Ibn Mandah’s criticism was: “Ṣāḥibul Manākīr: One who reports strange narrations.” [ibid]. As for the narrator Khālid ibn Saʿīd ibn ʾAbī Maryam, then even though some muḥaddithūn did not know him, Ḥafiẓ Ibn Ḥibbān and Al-Dhahabī deemed him thiqah (reliable). [See: Al-Thiqāt Vol.6 Pg.256, Al-Kāshif #1326, Tahdhībul Kamāl #1618, Tahdhīb Al-Tahdhīb #1729]
[13] Tuḥfah Al-Dhākirīn Pg.346
[14] Mirqātul Mafātīḥ Vol.5 Pg.61, Al-Rafīq Al-Faṣīḥ Vol.12 Pg.395
[15] See Al-Bukhārī #6316, Muslim #763 for full supplication.
[16] Al-Tanwīr Sharḥ Al-Jāmiʿ Al-Ṣaghīr Vol.10 Pg.351
[17] Al-Musnad #15626, Sharḥus Sunnah #1205, Al-Muʿjam Al-Kabīr Vol.20 Pg.197 #443
[18] Majmʿuz Zawāʾid Vol.14 Pg.240
[19] Tuḥfah Al-Dhākirīn Pg.346
[20] Natāʾijul Afkār Vol.5 Pg.42 He also graded it weak.
[21] Natāʾijul Afkār’ Vol.5 Pg.41 Also see: Al-Munāwī in Fayḍul Qadīr Vol.6 Pg.199
[22] #809a, Aḥmad in Al-Musnad Vol.6 Pg.449 #25716, ʾAbū Dāwūd #4323,
[23] #4323
[24] #809b, ʾAbū Dāwūd #4323, Aḥmad #27516, Ibn Ḥibbān #786.
[25] Tirmidhī #2886
[26] Ibid, At-Targhīb wat Tarhīb #2268, Al-Tafsīr Vol.7 Pg.99, Fayḍul Qadīr Vol.6 Pg.118, Tuḥfatul ʾAḥwadhī Vol.8 Pg.200 Dārul Fayhāʾ. Also see: Al-Ḍaʿīfah Vol.3 Pg.510 #1336
[27] #6063 Vol.3 Pg.378
[28] See: Shaykh ʿAwwāmah’s taʿlīq on Muṣannaf Ibn ʾAbī Shaybah #19 Vol.1 Pgg.231, taʿlīq of Al-Duʿāʾ by Al-Ṭabarānī
[29] Muslim #2937, ʾAbū Dāwud #4321, Al-Tirmidhī, Al-Nasāʾī in Al-Kubrā #7970 and ʿAmalul Yawm wal Laylah #947, Ibn Mājah #4075
[30] And Shaykh Albānī in their respective takrīj of the Sunan ʾAbī Dāwūd.
[31] On the other hand, Al-Ṣanʿānī said that only Allāh knows the wisdom behind these verses having this peculiarity. [Al-Tanwīr Vol.10 Pg.350]
[32] Al-Ḥākim narrated it Al-Mustadrak and graded it authentic and Al-Dhahabī concurred. [Vol.4 Pg.511 Hyderabad, #8815 Dārul Minhāj. Also see: Al-Muṣannaf by Abdur Razzāq #730, ʿAmalul Yawm by An-Nasāʾī #954, Al-Fitan by Nuʿaym Ibn Ḥammād #1582] Ḥāfiẓ Ibn Ḥajar stated that this narration is more authentic as a statement of the Ṣaḥābī (mawqūf). However, since there is no room for analogy in this matter, it is ruled as a marfūʿ ḥadīth of the Prophet ﷺ. [Natāʾijul Afkār Vol.5 Pg.39]
[33] Natāʾijul ʾAfkār Vol.5 Pg.43
[34] Al-Ṣanʿānī (رحمه الله) claimed that this protection will be granted even if these verses are only recited once in a lifetime. However, this contradicts the interpretations of other similar types of nuṣūs (texts) of the Qurʾān and Ḥadīth. For instance, Allāh Taʿālā says: “Verily ṣalāh prevents immorality and evil deeds.” The mufassirūn mention that ṣalāh will prevent from this evil when it is performed with khushūʿ and khuḍūʿ (concentration and humility) in accordance with the Sunnah method. [See: Tafsīr Ibn Kathīr Vol.10 Pg.513-516, Tafsīr Al-Qurṭubī Vol.16 Pg.366-369] Hence, they did not take the literal general purport of the verse. Similarly, regarding the ḥadīth: “Whoever says ‘Lā ʾilāha ʾilla Allāh’ will enter Jannah,” the ʿulamā explain that one must also believe in one’s heart and fulfill the actions of ʾimān with one’s limbs to be guaranteed direct entry into Jannah without any punishment. Al-Bukhārī said: “It was asked of Wahab ibn Munabbih, ‘Isn’t ‘Lā ʾilāha ʾilla Allāh’ the key to Jannah?’ He replied, ‘Of course, but every key has teeth. So, if you come with a key which has teeth, it will be opened for you [immediately], otherwise it will not be opened for you [immediately].’” [See: Al-Bukhārī’s comment on ḥadīth #5827 in his Al-Ṣaḥīḥ and its commentary in Fatḥul Bāri Vol.18 Pg.62-64 and ʿUmdatul Qārī Vol.22 Pg.11-12. Wahab’s statement is in Kitābul Janāʾiz of Ṣaḥīḥ Al-Bukhārī. Also see: Fatḥul Bāri Vol.4 Pg.511-514 and ʿUmdatul Qārī Vol.8 Pg.3-5]
[35] Al-Mufhim Vol.2 Pg.439, Ibn Raslān Vol.17 Pg.158-160, Mirqāt Al-Ṣuʿūd Vol.3 Pg.1084-5, Taḥfatul ʾAḥwadhī Vol.8 Pg.199, ʿAwnul Maʿbūd Vol.11 Pg.370, Al-Kawkabul Wahhāj Vol.10 Pg.164-5, ʾIkmālul Muʿlim Vol.3 Pg.177, Also see: Badhlul Majhūd Vol.4 Pg.374, Mirqātul Mafātīḥ Vol.5 Pg.24-25, 45, Fatḥul Wadūd Vol.4 Pg.250, Fayḍul Qadīr Vol.6 Pg.118, Al-ʿAzīzī and Al-Ḥafnī ʿalā Al-Jāmiʿ Al-Ṣaghīr Vol.3 Pg.330
[36] Sūrah al-Kahf 32-44
[37] Tuḥfatul ʾAḥwadhī Vol.8 Pg.200 Dārul Fayhāʾ, Al-Mirqāt Vol.5 Pg.25
[38] ʿAwnul Maʿbūd Vol.11 Pg.371
[39] Al-Ḍaʿīfah Vol.3 Pg.509-10 #1336, Taʿlīq on Al-Musnad Vol.45 Pg.509 #25716, Al-Baḥrul Muḥīṭ Al-Thajjāj Vol.16 Pg.388.
[40] Aṣ-Ṣaḥīḥah Vol.6 Pg.314
[41] ibid
[42] Tuḥfah Al-Dhākirīn Pg.347
[43] Al-ʾAḥādīth Al-Mukhtārah #429 Vol.2 Pg.49-50
[44] Al-Durrul Manthūr by Al-Suyūṭī Vol.9 Pg.475
[45] Al-ʾAḥādīth Al-Mukhtārah Vol.2 Pg.51
[46] Al-ʾAḥkāmul Wusṭā Vol.2 Pg.115, As for ʿAllāmah Zabīdī’s comment in ‘Al-ʾItḥāf’ [Vol.3 Pg.292] that Ḥāfiẓ Abdul Ḥaqq said its chain is majhūl, then this seems to be regarding another narration. And Allāh knows best.
[47] Vol.5 Pg.40
[48] See: Tārīkh Baghdād Vol.7 Pg.40-2 This remark by Ḥāfiẓ Al-Daraquṭnī is accusing him of being the fabricator of those narrations as the reliable narrators would surely not have fabricated them. Based on this, Shaykh ʾAlbānī graded it extremely weak in Al-Ḍaʿīfah [Vol.5 Pg.26 #2013].
[49] Musnadul Firdaws by Ḥāfiẓ ʾAbū Manṣūr Shahar-Dār on the marginal notes of Firdawsul ʾAkhbār by Ḥāfiẓ ʾAbū Shujāʿ Shīrwayh Vol.4 Pg.34-35 #5599 Taḥqīq Fawwāz and Muḥammad. Also see: Natāʾijul ʾAfkār Vol.5 Pg.44
[50] Natāʾijul ʾAfkār Vol.5 Pg.44
[51] Tadhkiratul Mawḍūʿāt’ Pg.78
[52] Tanzīh Al-Sharīʿah Vol.1 Pg.301-2
[53] Natāʾijul ʾAfkār Vol.5 Pg.41
[54] #203
[55] Natāʾijul ʾAfkār Vol.5 Pg.43
[56] Vol.9 Pg.477
[57] Natāʾijul ʾAfkār Vol.5 Pg.43. Unfortunately, the Kitāb Al-Thawāb is not published, nor is there any known manuscript for us to scrutinise its chain of transmission. However, there is a muntakhab version in manuscript form held in Leipzig, Germany whose Pdf is available online. This version does not contain the chains of narrations. A few of the words of this ḥadīth is smudged, but the legible ones coincide with Ibn Mardawayh’s version which was collected by Al-Suyūṭī.
[58] Natāʾijul ʾAfkār Vol.5 Pg.43
[59] Vol.9 Pg.477
[60] Al-ʾUmm Vol.2 Pg.339
[61] Al-ʾInṣāf Vol.2 Pg.408
[62] Al-Mughnī by Ibn Qudāmah Vol.3 Pg.236-7 Two publications of Al-Mughnī (Al-Turki, Al-Maktabah Al-Qāhirah) have: Zaydūn ibn ʿAlī. The correction is from Dārul Ḥadīth, Al-Qāhirah’s edition Vol.3 Pg.79. If the quote is from the Musnad of Zayd ibn ʿAlī (رحمه الله), then even though Zayd was a pious, knowledgeable, honourable and reliable sunnī and son of Zaynul ʿĀbidīn (رحمه الله) [Siyar ʿAlāmun Nubalāʾ by Al-Dhahabī Vol.5 Pg.389], the narrator of this Musnad which was falsely ascribed to Zayd, is ʿAmr ibn Kālid ʾAbū Khālid Al-Qurashī Al-Kūfī Al-Wāsiṭī. ʾImām ʾAḥmad said: “He narrates fabricated ʾaḥādīth from Zayd ibn ʿAlī from his forefathers.” [Al-Ḍuʿafāʾ Al-Kabīr by Al-ʿUqaylī #1277 Dār Al-Taʾṣīl]. ʾAḥmad, Yaḥyā, Al-Dāraquṭnī deemed him a liar. Wakīʿ said: “He used to be next to us (i.e. in Kufah) fabricating ḥadīths and when he was caught, he moved to Wāsiṭ.” ʾIsḥāq ibn Rāhwayh and ʾAbū Zurʿah said: “He used to fabricate ḥadīths.” [Al-Ḍuʿafāʾ wal Matrūkīn by Ibnul Jawzī #2556] If this book was reliable, then it would have skipped the unreliable transmitters found in Al-Ḍiyāʾ Al-Maqdisī’s Al-ʾAḥādīth Al-Mukhtārah #429. And Allāh Taʿālā knows best.
[63] Tahdhībul Kamāl Vol.8 Pg.167-174 #1653
[64] Vol.3 Pg.293