The fourth and the concluding episode of surah al-Kahf fittingly winds up its multi-layered theme. Having emphatically condemned the fatal folly of those who consider the appearance as the reality and this world as the ultimate goal of human endeavour, it finally explains the right way of using the world. Holding all-absorbing worldliness to scorn does not imply that the world is an abomination to be abhorred and shunned. That by no means is the tenor and intention of the Quran. The world is to be subjugated and used for noble, spiritually uplifting and morally emancipating purposes. The believer does not surrender to the world and let himself be used by it but masters it and puts it to the right use. Just as the one use of the world is illustrated by the ethical behaviour of the owner of two gardens, the other is exemplified by the conduct of Dhu al-Qarnain.

Dhu al-Qarnain was most probably a pre-historic ruler, powerful and rich, yet just, generous and pious. He possessed the world but was not possessed by it. In the Quranic words he was fully equipped with worldly wherewithal but this, like the owner of the two gardens, did not intoxicate and corrupt him. On the other hand he considered his power and wealth as a trust to be utilized for noble purposes. His sway extended far into the East and the West but it made him more and more caring and affectionate towards his subjects. To those who were in need of his succour, he was most magnanimous. Acting as a guardian and servant of his subjects, he took it upon himself to save a helpless region of his territory from the ravages of the marauders – the Gog and the Magog. He built an impregnable iron barrier between two mountains to stem their frequent onslaughts. He did not tax his poor subjects for the purpose but sought their voluntary manual assistance to complete the task.

Dhu al-Qarnain was extremely generous and considerate even to the primitive sections of his people. He did not consider them a burden on civilization but was respectful towards their traditional way of living. Not for a moment did he think of forcing such people into a way different from their own culture. He was always careful about the moral health of his people and took all necessary steps to encourage good people and reform those who would go astray. The Quran presents him as a role model for rulers particularly for those who like to be described as super-powers. At another place, the Quran gives us a comprehensive description of the ethical behaviour of ideal rulers:

Those whom if we establish (in power) on the land institutionalise prayer and charity, enjoin good and forbid evil. (22:41)
Such indeed is the way in which a believer uses the world and this is the only way of self-fulfilment here and eternal salvation in the Hereafter. Surah al-Kahf ends on a reverberating and soul-stirring reiteration of the note on which it had opened. In the beginning it was asserted that this terrestrial sojourn is a test and trial and real success is his who uses it for salvation in after-life. The conclusion declares:

Say (O Prophet) shall we inform you of those whose deeds are utterly doomed: they are the ones whose endeavours get lost into this world’s life only while they presume they are doing so well. (18:103-104)
And:

Whoever hopes to meet his Lord should do righteous deeds and admit no partners in the worship of his Lord. (18:110) 

Lastupdate on : Thu, 1 Jul 2010 21:30:00 Mecca time
Lastupdate on : Thu, 1 Jul 2010 18:30:00 GMT
Lastupdate on : Fri, 2 Jul 2010 00:00:00 IST