The 9 "Don't" in Surat AlKhaf

The 9 "Don'ts" in Sūrat Al-Kahf

It is a common practice among Muslims, alhamdulillah, to read Sūrat Al-Kahf every Friday. There are several ahadith that came in relation to the virtue of reading Sūrat Al-Kahf on the day of Friday or the night — which means from last night's Maghrib all the way until Maghrib today. Some ahadith refer to reading it before the day starts, and some others said after the day starts, all the way until Maghrib.

And regardless of the debate that we have among the scholars over the authenticity of it, it is acceptable ahadith, and it is a very common practice, alhamdulillah. Today I would like to reflect on nine no's — nine don'ts in Sūrat Al-Kahf. There are nine times in Sūrat Al-Kahf where Allah says: don't. Let's see what these nine things are.

We read Sūrat Al-Kahf every week — that means it carries so many messages for us, something that we have to pay attention to.

Don't #1 — Do Not Argue Without Knowledge or Clear Evidence

The first one comes in verse 22 of Sūrat Al-Kahf, where Allah mentions how people are arguing over how many people were in the cave. After mentioning how people say three — and they said the fourth was the dog — five, and the sixth was the dog, Allah says all this was assumption; basically saying things from their own with no knowledge of it. Then Allah mentions the third number: and they will say seven, and the eighth was the dog. Allah is the One who knows specifically how many were in that cave. Then Allah says: my Lord is most knowing of the number, none knows them except a few.

"So do not argue about them except with an obvious argument" — or it can also be translated as: except in a kind way, in a nice way. So with knowledge and kindness.

That's the first thing that Sūrat Al-Kahf is telling us — that we should be very careful when it comes to the issue of arguing with one another. And today in the world of social media, arguing has become something so common. On Facebook, on Twitter, people argue just for the sake of arguing. Everything you say, people start jumping. People get dragged into the mud — back and forth, back and forth, back and forth.

SubhanAllah, there are three words in the Arabic language. I don't think in English we have them as well established as they are in Arabic. We use the word mirā', and we use the word jidāl, and we use the word hiwār — three words which basically mean debate, arguing, and discussion.

Al-mirā' is when you argue after you realize that you are wrong. So al-mirā' is to argue after it is clear to you that you're wrong, but you don't want to admit it — so you start arguing just to win or to save face. No doubt that this type of mirā', this type of arguing, is the worst. And also — arguing when you don't have evidence, when you're not sure, but you still argue with full confidence as if you know the truth. Arguing for the sake of arguing — not because you want to learn, not because you really want to come to a conclusion — just because I want to oppose that person, or because I want to show off, or because I want to embarrass the person, or just for the sake of saying no. That type of mirā' was always referred to in the hadith of the Prophet as something bad.

And jidāl — this arguing — is also mostly criticized in the texts.

Most of the evidence criticizes the issue of arguing.

Very few situations exist where arguing can be allowed — where it is with the truth, based on knowledge, with good intention, and when there is a great benefit from it. Like, for example, if a judge argues a case, lawyers argue the case in front of the judge. That type of arguing — because there are rights to be protected — is allowed in Islam and is good. Also, to argue with someone who does not know the truth, to explain to them, to show them the evidence. Allah mentioned about Nuh that he used to argue with his people, to tell them about Allah, to show them the evidence. But after everything became clear and it became arguing for the sake of arguing, Allah forbade even that.

Or arguing over things where there is no benefit — which is the case here. What difference does it make if they were six or five? Nothing. The story of the people of the cave means nothing depending on whether they were 4 or 5 or 6 or 10 or 3 or any number. Zero benefit. So wasting time over it and debating over this will only lead to an argument that establishes no benefit — a waste of time.

Also, it is so important to realize a simple fact: arguments are meant to reveal the truth, not to make it. I'll say that again. Arguments are meant to reveal the truth, not to make it. Some people argue and they want to make the truth — they just want to make something out of nothing, because mashAllah they have a very good tongue, a sharp tongue, they know how to debate. No — argument is meant only to reveal the truth.

Another thing: anytime you enter into a debate with someone who you know for sure is not there to benefit, just for the sake of argument — when you know clearly that they are completely ignorant and not willing to learn — don't waste your time with them. Because when you argue with a fool, you make two of them. Don't drag yourself down to that level. If things are clear and alhamdulillah established, don't argue when you are winning. After you have made things clear to people, whoever accepts the truth, alhamdulillah; whoever does not, it's their fault, not yours.

The Sharia told us that when Allah lets people go astray, it is because of argumentation. They argue with the prophets, they argue over the Quran. That's why in the hadith:

"Arguing about the Quran is a form of disbelief." (Sunan Abī Dāwūd, Hadith 4603)

When you argue about things and you have no knowledge of tafsir, no knowledge of the Arabic language, nothing about the books of tafsir and ulūm al-Qurān, nothing about how the Quran is structured, nothing about the principles of sharia — and yet someone keeps arguing, "oh this verse means this and this verse establishes that" — all of this is what leads people astray.

Or someone says, "I can't trust the Sunnah of Bukhāri." Ya habibi, who are you to say you don't trust Bukhāri? What do you know about ilm al-hadith? What did you study? Not because you grew some hair on your face, or you became taller, or you became an adult — that does not make you a qualified person to argue. You are qualified when you have the knowledge, when you go study, when you learn. It is like me arguing with a physicist about launching NASA's next rocket into space — what is my knowledge to do that? Or arguing with a doctor about something very specific, when all my information is from some WhatsApp message or some TikTok content — and I'm arguing with someone who spent half a lifetime studying these areas.

The Prophet, peace be upon him, said:

"No people go astray after having been guided except that they are given to argumentation." (Sunan al-Tirmidhī, Hadith 3253)

SubhanAllah, I see this a lot today — especially with elections and all that — there is so much arguing and so little action. People just want to prove you wrong, pick at your wording, but nobody really has any substance.

And the Prophet, peace be upon him, also said:

"The most hated of men to Allah is the one who argues most aggressively." (Sahih al-Bukhāri, Hadith 2457; Sahih Muslim, Hadith 2668)

And Abū al-Dardā', may Allah be pleased with him, said:

"It is enough sin for you that you are always arguing."

With your kids, you always argue. With your spouse, you always argue. With your friends, you always argue. Nothing goes easy. That kind of character trait causes so much sin to accumulate.

Imām Mālik, may Allah have mercy on him, said:

"Constant arguing hardens the heart and breeds hatred."

Those who always argue like this — their heart is harsh, not soft — and it makes people hate you. So many young kids I've met and talked to: when I asked them why there is so much distance between them and their parents, among the top three things always mentioned is, "because my parents argue all the time." And vice versa — most of the thing that makes parents not like their kids is that their kids like to argue over everything. So I think we need to balance this a little bit.

Al-Awzā'ī said:

"If Allah intends evil for a people, He makes them preoccupied with arguing and withholds action from them."

Many times I go to meetings that were meant to talk about how to unify Muslims — and instead of talking about how to unify Muslims in Islam, the first thing that happens is arguing over moon sighting, halal meat, back and forth. We know all these opinions already. But can we put together a plan, some actions? Two hours wasted arguing. That's the problem when you start loving talking more than acting. Because talk is cheap — unless you talk to a lawyer.

I want to say one more thing before I move on from the first point: when you argue and have a discussion about something, please make sure you understand the difference between facts and opinion. Don't treat your opinion as an ultimate fact. It's not the Quran. So please — that's why Allah said:

Only with very clear evidence. Otherwise, don't engage in back and forth. And when you do argue, Ibn Kathīr said — based on this verse — you speak with people in a nice way:

"A clear argument, meaning one that is outwardly polite and good." (Ibn Kathīr, Tafsīr Ibn Kathīr, commentary on 18:22)

With respect and nice words. Raise your words, don't raise your voice. Raise the level of your logic when you discuss things, but don't raise your voice. It is rain that grows flowers, not thunder. Say what you mean — that's fine — but don't say it in a mean way. Say it in a nice way. Be kind and nice when you talk.

Don't #2 — Do Not Take Knowledge from the Ignorant

Then Allah says at the end of verse 22:

"And do not inquire about them from any of them" — that is, do not inquire about the people of the cave from any of those who merely speculate.

This verse teaches us something: don't take knowledge from the ignorant, or the half-learned, or the doubly ignorant. You know what the doubly ignorant is? Those who don't know that they don't know. They don't know that they don't know — and yet they start talking as if they are experts. That is double ignorance. That is why the Prophet, peace be upon him, said that one of the signs of the Day of Judgment is that people will ask the ignorant for guidance.

That is why Ibn Sīrīn said: "This knowledge is deen — make sure you take it from the right source."

Listen to what Ibn al-Jawzī said:

"I met many teachers whose conditions differed and who varied in their levels of knowledge. The most beneficial to my company was the one who acted upon his knowledge, even if another was more knowledgeable than him." (Ibn al-Jawzī, Ṣayd al-Khāṭir)

And among those teachers was ʿAbd al-Wahhāb al-Anmāṭī, who was in the way of the early generations — following their footsteps. He said he never heard anyone backbite anyone or say bad things about others in his gathering. He never asked for money when he taught the knowledge of hadith. And when I would recite ahadith that spoke about the Day of Judgment, death, and things that soften the heart, he would cry. And at that time I was very young in age, and his crying would move my heart. His soft character, and how quickly his tears would come when those ahadith were mentioned — that impacted my heart deeply.

Then I met Abū Manṣūr al-Jawālīqī:

"He spoke little, was extremely careful in what he said, meticulous and precise. Sometimes he would be asked about an obvious matter that his young students would rush to answer, yet he would pause until he was certain. And he fasted much and remained mostly silent." (Ibn al-Jawzī, Ṣayd al-Khāṭir)

He would not rush to answer. He would take his time and think — so that when he said something, he was 100% sure about what he was saying.

"I benefited from seeing these two men more than from any others. And from this I understood: the proof of action guides more than the proof of words." (Ibn al-Jawzī, Ṣayd al-Khāṭir)

Don't #3 — Do Not Say "I Will Do Something Tomorrow" Without Saying InshāAllah

The third don't: Allah says:

InshāAllah is about the future. When I was born in Egypt, they say InshāAllah about things in the past — which completely makes no sense. InshāAllah means "if Allah wills," when Allah wills. So you ask someone: "What's your name?" — "My name is Waleed, InshāAllah." That makes no sense — Allah already willed it; you are already named Waleed. "Where are you from?" — "I'm from Egypt, InshāAllah." You are from Egypt — that's done. InshāAllah is about the future.

They said Juḥā was going to the market to sell his donkey. Someone told him, "Say InshāAllah." He said, "Why? The donkey is big, everybody wants to buy it, the market is right in front of me and I'm holding it." So he went, got distracted, somebody stole his donkey, and he didn't sell it. He came back holding the rope, sad. The man who told him to say InshāAllah heard what happened and asked, "Did you sell it?" He said, "No, the donkey was stolen — InshāAllah." It doesn't work that way.

So why this etiquette? It is to make you always connect your heart with Allah. Don't think your power is enough. Don't think your will is enough. Don't think your knowledge is enough. It is to humble you, to put you on your knees, and to make you always have this tawakkul on Allah.

Don't #4 — Do Not Let Your Eyes Pass Beyond the Righteous, Desiring the Dunya

The fourth don't: Allah says — and do not let your eyes pass beyond them — meaning the righteous — desiring the adornment of the worldly life.

That's something very interesting to think about. How important it is — not only to be with the good, but not even to look at other than the good people. Don't get distracted. SubhanAllah, I feel sorry sometimes, even for my own kids and for the young generations. When you see all what they look at on TikTok, social media, and Instagram — it is all those people who Allah described in the Quran, those who fulfill their desires in every way. And all that they see, all they watch, are these so-called stars, role models, and influencers on social media.

Allah said to Muhammad, peace be upon him — to Muhammad, not to anyone else — don't look at other than the righteous people who mention Allah in the morning and in the night. Why? Because it will affect your heart, O Muhammad. So how about me and you, who are far away from being like the Prophet, far away from being like the Sahabah? It is so important to always focus on and read and learn about the good. Because when you are exposed to bad things all the time, you become desensitized — you become numb towards the haram.

Allah says — do not be among those who desire the dunya over the akhira. It's okay to desire the dunya, but not over the akhira, not as your main focus:

"Do not forget your share of the dunya."

Remember that the Prophet, peace be upon him, told the ummah:

"It is not poverty that I fear for you, but rather I fear that the world will be opened up for you as it was opened up for those before you, and you will compete for it as they competed for it, and it will destroy you as it destroyed them." (Sahih al-Bukhāri, Hadith 3158; Sahih Muslim, Hadith 2961)

I'm not worried about you being poor, about poverty, inflation, low income — that is not what worries me the most. What I fear is you having unlimited access to wealth and worldly matters — because that means you will be only focused on money, on wealth, on desires, and it will destroy you.

Don't #5 — Do Not Obey the One Whose Heart Is Heedless of Allah

The fifth don't: Allah says:

"And do not obey one whose heart We have made heedless of Our remembrance." Don't be among the heedless. Don't look at them, don't follow the fools, don't follow these people who are heedless and who don't think about Allah, who have no awareness of Allah. Because they end up all over the place — full of confusion — and the one place they will not find is al-Jannah, if they don't care about Allah.

You know, if you find Allah, it doesn't matter what you lose. And if you lose Allah, it doesn't matter what you find and collect in this dunya.

Don't #6 — Do Not Ask Before the Right Time

The sixth don't comes from the story of Mūsā and al-Khaḍir. Al-Khaḍir said:

"If you follow me, do not ask me about anything until I make mention of it to you."

Sometimes we rush to ask — we ask before the right time. This is to teach us the adab of the learner. Because all of us are learners, no matter how old we are. You have to be patient, you have to wait. Knowledge is not only acquired by asking questions — it is also by listening. Asking questions is important and answering is important, but also more important is to wait until you have observed the whole subject, then begin asking. Sometimes you find young students — when you tell them about something and ask a question — they jump ahead without waiting for the explanation. It is better to let the knowledge organize in your head and mind before asking.

Don't #7 — Do Not Blame for What Was Forgotten

The seventh don't:

"Do not blame me for what I forgot."

We need to learn how to have good faith in people — to excuse people, not to rush to blame them. People may have bad days, may have things going on in their lives that you don't know about. Many of you ask: why did he do that? Why did she do that? You don't know — so just don't blame. You can ask, you can advise, you can simply think well of them, find an excuse for them.

Don't #8 — Do Not Overburden Others

The eighth don't is the second part of that same verse:

"And do not cover me in my matter with difficulty."

We have a saying: if your friend is honey, don't consume it all at once. Just because someone is nice with you doesn't mean you have to go to them every single time. Some people take advantage of those who are good. "MashAllah, he's generous — every time you ask him for money, he gives it to you." That doesn't mean I have to go to that person every time. Not because someone forgave you once does it mean you should keep overburdening them. Don't overburden your children with too many requests. Don't overburden your spouse with too much. Don't be too heavy to be in the company of.

Don't #9 — Do Not Keep Burdening Company That Overwhelms You

The final don't:

"Then do not keep me as a companion. You have reached from me an excuse."

Wallahi, this is a beautiful advice: learn how to move on. When you are burdened by someone who is overwhelming you, move on. Don't stay in that situation. So many people — in marriage, in partnership, in business, in friendship — need to understand this: let it go, cut it off, move on in your life.

Life — move on. If you don't move on, you fall back. So learn how to keep going. Life moves, and you should move with it. We will evolve past certain people, and we have to understand and accept that. If somebody doesn't make you comfortable, is overburdening you, making you stressed, there is something wrong, and you have to stop. Don't be afraid — have that self-esteem and trust in Allah to move on in your life. You can't expect to move forward if your emergency brake is on. Let the emergency brake off, then you can keep going.

Du'ā

May Allah always make us choose what is best for us. May Allah forgive our sins, and give us tafakkur and tadabbur — reflection on the verses of the Quran — to learn and be inspired by it. May Allah give us beneficial knowledge and guide us to good deeds. May Allah forgive our parents, forgive our sins, guide our children and our families and all of us. May Allah bring goodness to this masjid. May Allah bring goodness to our hearts, and make us generous and kind. May Allah forgive what we have done in secret and in public, what we remember and what we don't remember. And we ask Allah to resurrect us among the believers, to gather us with the believers, and to make us among the inhabitants of Jannah.