Reflections on the Qur'an PDF

Sūratu’l-Hijr 159 ِ ِ ۪ ِ ْ ْ ‫و َ َ ْ ِ َא ا‬ ِ َ ُْ َ ۪ ْ َ ْ ُ ْ ‫َ ْ ُכ ْ َو َ َ ْ َ ْ َא ا‬ َ ْ َ And well do We know those of you who have gone before and those who are to come later. (Al-Hijr 15:24) Sūratu’l-Hijr T o know the past as a whole proves the existence of Destiny and God’s Unit...

Sūratu’l-Hijr 159 ِ ِ ۪ ِ ْ ْ ‫و َ َ ْ ِ َא ا‬ ِ َ ُْ َ ۪ ْ َ ْ ُ ْ ‫َ ْ ُכ ْ َو َ َ ْ َ ْ َא ا‬ َ ْ َ And well do We know those of you who have gone before and those who are to come later. (Al-Hijr 15:24) Sūratu’l-Hijr T o know the past as a whole proves the existence of Destiny and God’s Unity. Because the One Who has created the past is the One Who creates the present and will create the future as well. Furthermore, in regard to knowing the past and the future, the following points are also worth noting: 1. From the perspective of what time means for humankind, We know all who came into the world previously down to the time of Adam, and We also know all those to come later. 2. We know all those who have already entered Islam, and all those who will enter it until the end of time. 3. We know those who come to the congregational Prayers first, and those who join them later. 4. We know each thing and being from the atoms of air, water, and soil which will form them to their bones which will rot away in the earth. 5. In a broader sense, We know those who outstrip others in belief, the practice of the Religion, and excellence in worship and behaviors as well as those who fall behind. 160 Reflections on the Qur’ān ِ َ ْ ِ ْ ‫و َ َ ْ َ َ ْ َא ا‬ ٍ ْ ‫אل ِ ْ َ َ ٍۨ َ ْ ُ ٍن‬ َ َ َ ْ ‫אن‬ َ Assuredly, We have created humankind from dried, sounding clay, from molded dark mud. (Al-Hijr 15:26) P utridity of the mud, which humankind was first shaped with, may have been because of the bacteria in the mud. Humanity was formed from, “molded dark mud,” which remained liquid for long and was putrefied and metamorphosed over time. This mud finally dried into a “sounding clay.” It may well have been vice versa; yet, the result would not change. That is, the earliest material origin of humankind was mud, which was exposed to change and transformation and would contain only microorganisms—perhaps a protein mixture—or it was dried, hard, and sounding clay, which contained no microorganisms. These two kinds of mud formed the earliest and secondary origin of humankind. In the beginning, humankind was between water and soil that had no signs of life and remained so until the rays of Divine Knowledge appointed its primordial, basic nature, and Divine Will determined a form for it according to its nature. Finally, the Divine Power shaped it and breathed life into it as a miracle of creation and as the focus of the manifestations of Divine Attributes and Names. Eventually, the clay or mud became human, and some human beings have transcended even the angels. On the other hand, humanity has always preserved its potential to rot and putrefy or remain dried like clay or mud, out of which it was created. While it has taken a Divinely-appointed form in proportion to its relationship with Divine Attributes and Names, on one hand, all the “negative” aspects of its origin has continually recurred when this relationship has been cut off, on the other. While humankind has been elevated to the highest of the high, the highest rank of excellence through its efforts on the path to the goal of its creation, it has never been able to be saved from being rotten when it has not performed this role. Sūratu’n-Nahl (The Bee) ِ ِ ٰ ْ َ ‫אء ذي ا ْ ُ ْ ٰ َو‬ ‫ون‬ َ ُ ‫ُ ُכ ْ َ َ َّ ُכ ْ َ َ َّכ‬ ِ ِ ْ ۪‫אن َوإ‬ َ ْ ِ ْ ‫ّٰ َ َ ُ ُ ِא ْ َ ْ ل َوا‬ ِ ِ ۚ ِ ْ ْ ‫אء وا ْ ْ َכ ِ وا‬ ْ َ ْ‫ا‬ َ َ َ ُ َ 161 ‫إ َِّن ا‬ ِ َ God enjoins justice (and right judgment in all matters), and devotion to doing good and excellence in worship, and generosity towards relatives, and He forbids you indecency, wickedness, and vile conduct (all offenses against the Religion, life, personal property, chastity, and health of mind and body). He exhorts you (repeatedly) so that you may reflect and be mindful! (An-Nahl 16:90) Sūratu’n-Nahl (The Bee) T his verse is a comprehensive Divine declaration containing six basic principles, three positive and three negative ones: “Justice” (‘adl), which is the first principle enjoined in this verse, is indeed a vitally important discipline in Islam. There are scholars who consider it among the four fundamentals of Islam.62 Used in the Qur’ān and Sunnah sometimes in the meaning of worship and sometimes in the meaning of justice, the word ‘adl has, in fact, a very broad range of meanings. For example, although it is used in the verse under discussion to mean “justice, right conduct, and balance,” “devotion to doing good and excellence in the worship” and “generosity towards relatives” can also be encompassed by the concept of ‘adl. In any case, if “justice” in the meaning of worship of and servanthood to God is not established in an individual or a society, then, to expect the other virtues from such an individual or society is in vain. 62 These fundamentals of Islam are God’s existence and Oneness, the Prophethood, the bodily Resurrection, and finally justice, or worship. (Tr.) 162 Reflections on the Qur’ān Indeed, ihsān, or “devotion to good and excellence in worship,” which is the second divine command in this verse, is not possible without “justice.” Furthermore, ihsān in the meaning of “worshipping God as if seeing Him,” as it is stated in a hadı̄th,63 can never be put into practice without the existence of “justice.” Likewise, without it, the third principle of “generosity towards relatives” is not practicable. Ihsān means, as mentioned above, “worshipping God as if seeing Him.” However, feelings, emotions and thoughts should be based on a sound, firm belief, and belief should deepen and expand by practicing Islamic commands and prohibitions so that one can attain this degree of excellence, and it can yield what is expected from it. “Generosity” (ītā’) towards relatives and even towards everybody in a broader sense means broadening the circle of those to whom we do good so that as many people as possible may acquire “devotion to doing good and excellence in worship.” When we analyze the meaning of the verse from a general perspective it becomes clear that, “justice” is the basis of “excellence in worship and devotion to good,” which is in turn the origin of “generosity” towards others. As for the negative principles or certain basic prohibitions in the verse, what is mentioned first is “indecency” (fahshā’). It may have been given priority because “indecency” is the starting point or marsh of all vice with respect of both individuals and society. As it is widely known and accepted, in the societies where indecency and illicit sexual relationships are prevalent, all other evils appear one after the other, and eventually they lead the society to ruin. Thus, “indecency” should never be regarded as unimportant. “Wickedness” (munkar) means doing religiously prohibited things in public. From another perspective, it means rebelling against universal truths, which is rejected in every nation and religion. “Vile conduct” (baghy) is an aggression offense. This vice shows itself in different forms in individual and collective life. It has a broad meaning from one’s wronging oneself, rebellion against one’s parents, revolting against the lawful authority, and causing disorder in the society to rejecting belief in and obedience to God. 63 Bukhārī, Imān, 37; Muslim, Imān, 57. Sūratu’n-Nahl (The Bee) 163 The same relationship that exists between “justice,” “devotion to good and excellence in worship,” and “generosity to the relatives” exists between “indecency,” “wickedness,” and “vile conduct.” Just as “justice” is the basis of the other two virtues, “indecency” is the origin of the other two vices mentioned. We should nevertheless point out that according to the Hanafı̄ School of Law, the conjunction “and” (wa) between both the three virtues and the three vices does not show an order of arrangement. Therefore, it is not necessarily the case that “justice” generates the other two virtues, nor does it mean that “indecency” is the origin of the succeeding two vices. However, according to the Shāfi‘ı̄ School of Law, the conjunction “and” (wa) denotes purposeful succession and therefore shows a cause-and-effect relationship between the virtues and between the vices mentioned. To conclude, as ‘Abdullāh ibn Mas’ūd, one of the Companions of the Prophet, pointed out, the verse under discussion has such a comprehensive meaning that it almost contains all virtues and vices due to the broad meanings of the concepts used.64 Truly, only volumes of books could explain this verse. 64 Qurtubı̄, al-Jāmiu li Ahkāmi’l-Qur’ān, 10/165; Ibn Kathı̄r, Tafsīru’l-Qur’āni’l-Azīm, 4/60. Reflections on the Qur’ān 164 ٍ ْ ‫و ُכ َّ ِإ‬ ‫אن أَ ْ َ ْ َ ُאه ِאئ ُه ۪ ُ ُ ِ ۪ ۘ َو ُ ْ ِ ُج‬ َ َ َ ‫َ ُ َ ْ َم ا ْ ِ َ ِ ِכ َא ًא َ ْ ٰ ُ َ ْ ُ ًرا‬ ٰ Every human being’s fate We have fastened around his neck, and We will bring forth for him on the Day of Resurrection a book which he will see spread open. (Al-Isrā’ 17:13) Sūratu’l-Isrā’ (The Night Journey) T his verse calls to mind the cards hanged around the necks of those who have been sentenced to death and on which the crimes they committed are recorded. The following few things can be said in interpreting it: 1. What is meant by the “fate (tāir) fastened around one’s neck” is the actions they have done in the world. According to a hadı̄th, if they are good acts, they will appear in the other world in front of the one who did them in a beautiful form, but if they are evil acts, they will appear in an ugly form.65 2. If God wills to disgrace a person, that is, if He wills to punish them for their evil deeds as a manifestation of His justice, He hangs the book of deeds of that person around his neck, and He discloses his acts. But if God wills to forgive a person, He covers his faults and does not show them to anybody. 3. “Tāir” which is hanged around one’s neck refers either to the prick of conscience or to clear conscience, which one feels deep in their conscience because of what they do. To sum up, every person’s life or fate or acts, which are formed around their free will, always make themselves felt “around their neck” 65 Musnad Ahmad, 4/287, 295. Sūratu’l-Isrā’ (The Night Journey) 165 or in their conscience as inseparably as the soul is from the body and the shadow from the thing. It either flows into them like clear, bubbling water and gives them rejoice and contentment or it is felt as a constant distress and uneasiness in the heart. Then, it is opened and spread out like a book or register in front of the person on the Day of Judgment. And the person is told: “Read your book! Your own self suffices you this day as a reckoner against you” (Al-Isrā’ 17:14). Those who questioned themselves about their acts every day while in the world walk towards Paradise, favored with God’s good pleasure while the others who have deficiencies suffer loss upon loss. Reflections on the Qur’ān 166 ‫ۨ َ ِא ِ ۘ ِإ ِ ا ا ِ ِ ِ وزِ د א‬ ْ ُ َ ْ َ ْ ّ َ ُ َ ٰ ٌ َ ْ ْ ُ َّ ّ َ ْ ْ ُ َ َ ِ ‫ات‬ َ ٰ َّ ‫ُ ُ ِ ِ ْ ِإ ْذ َ א ُ ا َ َ א ُ ا َر ُّ َא َر ُّب ا‬ ‫َ ْ ُ َ ِ ْ ُدو ِ ۪ ۤ ِإ ٰ ً א َ َ ْ ُ ْ א ِإ ًذا َ َ ًא‬ ‫َ َ َכ‬ ْ ُّ ُ َ ُ ْ َ ٰ َ ‫۠۝و َر َ ْ َא‬ َ ‫ُ ًى‬ ِ ْ َ ‫َوا ْ َ ْرض‬ It is We who relate to you their (the People of the Cave’s) exemplary story with truth. They were young men who believed in their Lord, and We increased them in guidance (so they adhered to the truth more faithfully). And We strengthened their hearts, (and a time came) when they rose up (against association of partners with God and other injustices in the society), and they proclaimed: “Our Lord is the Lord of the heavens and the earth, and we never invoke any deity apart from Him; if we did so, we would certainly have uttered an enormity (a monstrous unbelief).” (Al-Kahf 18:13–14) Sūratu’l-Kahf (The Cave) T he noun phrase of Ashābu’l-Kahf used in the verse means “the People of the Cave” or “the Companions of the Cave.” Whether they are considered to be followers of Jesus and the Gospel, or any other Prophet and Book, based on their mention in the Qur’ān, we can say that they are a group of people or community who represent all the movements of revival until the end of time. Every movement of revival inevitably suffers and has suffered oppression and persecution so that a period of concealment or remaining in a cave has been necessary. As for the number of “the People of the Cave” mentioned in the Qur’ān, the Qur’ān refuses the claims that they were three, describes the claims that they were five as “guessing at random at the Unseen.” However, it does not criticize but remains silent as to the claims that “they were Sūratu’l-Kahf (The Cave) 167 seven, and their dog being the eighth.”66 Therefore, most of the commentators agree that they were seven, which the style of the Qur’ān also suggests. There is another fine point in the verse regarding their number: after stating that the number of the People was “seven,” it adds, “and their dog being the eighth.” The use of “and” (wa) indicates that human beings and dogs cannot be added together. The dog is not of the People of the Cave but accompanies them. This implies that as reported from the Prophet, even if their dog enters Paradise with the People of the Cave, the people will enter Paradise with their human characteristics and horizon and that dog accompanying them into the cave will enter it with its own distinguishing characteristics. Now let us study the verse under discussion: God Almighty states, “It is We who relate to you their exemplary story with truth. They were young men who believed in their Lord, and We increased them in guidance (so they adhered to the truth more faithfully).” They were a group of virtuous “young men who believed in their Lord” sincerely. They were courageous in heart, mind, and acts and in rebellion against falsehood. Despite their being few in number, since they had a sublime aim for the sake of which they started a movement of right guidance, God Almighty “increased them in guidance” out of His Mercy. They followed this guidance of their own free will, and He made them a firm community of brave young men who strove for sincere servanthood to God and rebelled against all evil and falsehood. As stated in the verse, “We strengthened their hearts,” God made their hearts firmer and stronger with His special favor and support. Thus, they remained firm in their mission in proportion to the profundity of their intention. They were supported by God sometimes visibly, and this added to their conviction and satisfaction. The word ribāt, which is mentioned in the statement “warabatnā ‘alā qulūbihim” in the verse under discussion means connection with God. Always seeing Him, listening to and heeding Him, feeling Him, awareness of His Power, and always seeking Him are all included in the concept of ribāt. In one of his hadı̄ths, God’s Messenger, upon him be peace and 66 “(Instead of reflecting on the lesson to be learnt from the People of the Cave, people concentrate their interest on the details of the event.) Some will say they were three, the dog being the fourth among them; and some will say they were five, the dog being the sixth—all guessing at random at (something related to) the Unseen. Still others will say: ‘They were seven, the dog being the eighth.’…” (Al-Kahf 18:22). 168 Reflections on the Qur’ān blessings, mentions taking ablution under hard conditions, preferring to perform the Prayer in distant mosques and therefore taking more steps towards them, and waiting for the next Prayer after performing the previous one, and then adds, “This is ribāt” three times.67 Indeed, this is being ever watchful of the servitude to God and thus being in contact with God to the degree one keeps watch against the enemy attacks. This is because ribāt also means the fortification or post on the frontier. Consequently, the statement, “warabatnā ‘alā qulūbihim” means, “We supported and strengthened their hearts with their connection to Us.” Certainly, those who attained such connection with God would be truth-loving, faithful, brave, and indifferent to any danger and threat. These faithful people “rose up” against association of partners with God and other injustices in the society. It is known that the concept of uprising or revolt entered world literature with such philosophers as Sartre, Camus, and Marcuse. However, their revolt was against the customs and traditions of a society and its religious conceptions and values that they regarded as ridiculous. However, the uprising of the People of the Cave was not so. They rose up declaring, “Our Lord is the Lord of the heavens and the earth,” and showed the alternative formation and construction. In other words, what they did was not an act of destruction and radical annihilation as existentialists suggested, rather, it was an act of building and reformation in connection with God. Having believed it is God Who has created the heavens and the earth and Who has absolute power and control over everything—administering the entire existence with such an ease as turning the beads of a rosary, they rose up with an alternative movement of renewal and reconstruction. They proclaimed their objection, saying, “We never invoke any deity apart from Him,” and started a sacred process, declaring: “if we did so, we would certainly have uttered an enormity (a monstrous unbelief).” Therefore: 1. It is not possible for us to think that their departure from society and taking shelter in the cave as a flight. Indeed, their departure was never like the departure of cowards; rather, it was like the departure of ‘Umar from Makkah, who challenged near the Ka‘bah: “I am migrating to Madı̄nah! Whoever wants to leave their wives widows and their kids orphans can come after me (to prevent me)!” In fact, what the People of 67 Muslim, Tahārah, 41; Tirmidhī, Tahārah, 39; Nasāī, Tahārah, 106; Muwattā’, Safar, 55. Sūratu’l-Kahf (The Cave) 169 the Cave did was apparently a flight, but theirs was a flight towards and taking refuge in God, as stated in the Qur’ān: “So, flee to (refuge in) God” (Adh-Dhāriyāt 51:50). 2. Such an uprising and ensuing disappearance caused their ideals and beliefs to be reflected in their community over time. This brave and sincere declaration and uprising changed many minds and softened many hearts. Like a seed sown under earth, the ideals, beliefs, and actions of these brave men were conveyed from mouth to mouth and from heart to hearts and came to be adopted by the community. Then, they grew and embraced almost all people, like buds that open and young shoots that grow into stalks of grain when their time has come. 3. According to certain reports, the People of the Cave belonged to the Roman royal families. It was hard to believe that one would leave the comfort and ease in the palace and enter upon a way that the king and the whole community rejected. Therefore, the attitude and action of the People of the Cave certainly attracted the attention of the community, and their sacrifices for the sake of the true Religion shocked their community. Hence, everyone’s attention was directed to the message that the People of the Cave represented and conveyed. 4. If the People of the Cave entered the cave with the intention of waiting for the conditions to change and thus be appropriate for the practice and communication of their message, they must have had the reward of 300 or 310 years of worship. It should also be considered that the sincerity and profundity of the intention add to the reward. For instance, if a tired person sleeps before performing the Night Prayer (‘ishā’) with the intention to wake up in the middle of the night and perform the Prayer peacefully in better conditions, this sleep may be regarded as worship. Therefore, the People of the Cave must have taken refuge in the cave with the intention of waiting for the change of the conditions in favor of their message. If you prefer the hard stones of the cave to the soft beds of the palace; consent to the dry bread in the cave, leaving the comfortable life behind; and instead of having a group of men and women standing before you to fulfill your desires and carry out your orders, agree with the friendship of a dog, will you not expect such reward to be added to your record of deeds? So undoubtedly, God must have added to their records of deeds the reward for their sincere intention. 170 Reflections on the Qur’ān 5. A cave is indeed a place where believers are charged with spiritual, intellectual, and metaphysical energy and discover their essence. For it can be possible only through a Prophetic power and determination to strive against unbelief, shake it at a time when there is no balance of power, and defeat it in the end. Consider the life of Prophet Muhammad, upon him be peace and blessings. Did he not remain in a cave for six months before his Messengership? All of those who have followed him and struggled against unbelief or heresy in his footsteps have spent a certain length of time in a cave. For instance, Imām al-Ghazālı̄, Imām ar-Rabbānı̄, Mawlāna Khālid al-Baghdādı̄, and Bediüzzaman Said Nursi spent a part of their lives in a cave to be charged with metaphysical energy to struggle against heresy, discover their very essence, and attain intellectual and spiritual maturity. While our Prophet was in seclusion in a cave for six months, there are saints and pure, saintly scholars near-stationed to God who have remained in caves for five or ten or even as long as sixty years. The same reality also applies to communities that re-construct history or give it a new direction and show humanity their essence once more. Indeed, it is possible to see a period of cave dwelling in the lives of almost all those communities that represent the spirit of futuwwah (youth and chivalry). Truly, one needs a period of cave dwelling or seclusion in order to receive Divine inspirations and become receptive to heavenly favors. Once the necessary messages and lessons are taken from the experience of the People of the Cave, engaging in the discussions about the unimportant issues such as the place of the Cave, the identity of the tyrannical emperor or governor who forced them to leave their town, and the time and the place where this event occurred, about which the Qur’ān and the Sunnah keep silent, means, according to the Qur’ān, “guessing at random at the Unseen” for only a crumb of information for the carnal, evil-commanding soul that is of no use for the spirit, faith, knowledge of God, love of God, or spiritual pleasure. Our Lord! Grant us mercy from Your Presence and arrange for us in our affair what is right and good! And bestow blessings on our master Muhammad and on his Family and Companions until eternity! Sūratu’l-Kahf (The Cave) ِ ‫ِ ا‬ ْ ْ َ َ َ ْ َ َّ َ ‫ِ ْ ُ ُر ْ א‬ ً ْ ۘ ِ ۪ َ ْ ‫َא ِ ٌ ِذ َرا َ ِ ِא‬ ْ َ ‫َّ ْ َ ِ ْ ُ ْ ِ َ ًارا َو َ ُ ِ ْئ‬ 171 ‫وכ‬ ْ ُ َُْ َ ََ And, their dog lay outstretching its two forelegs on the threshold. Had you come upon them unprepared, you would certainly have turned away from them in flight, and would certainly have been filled with awe of them. (Al-Kahf 18:18) A shābu’l-Kahf, as mentioned above, were the Companions of the Cave who set their hearts on and risked their lives for the communication of their Religion. By describing their experience in a style unique to itself, the Qur’ān presents various messages to the heroes of a heavenly ideal who will continue to come until the end of time. Indeed, those who are determined to convey the message of Islam to others for their guidance have to be first charged like the Companions of the Cave and gain metaphysical alertness and intensity. This spiritual intensity can be attained through remaining in a cave, or staying in seclusion, for some time as well as following the way of the Companions of Prophet Muhammad, may God be pleased with them all. The House of Ibn Arqam (Dāru’l Arqam)68 sufficed for the Companions to attain the necessary metaphysical intensity. Certainly, it is not necessary to do exactly the same as those preceding us did. Even though it is necessary to be charged with energy to strive against heresies and injustices and attain metaphysical intensity, the way to this state can change according to time and conditions. Once the goal is determined, there may be different, religiously acceptable ways to reach it. The energy and spiritual or 68 Ibn Arqam, one of the Prophet’s young Companions, offered his house in Makkah to be used for religious gatherings of the Prophet where he taught his small band of Companions, recited them the Revelations, and led the Prayers in congregation for several years during which believers were being closely watched and harassed by the polytheist Makkans to stop the conveyance of the Divine Message. (Tr.) 172 Reflections on the Qur’ān metaphysical intensity can be attained sometimes through individual retreat in a cave or coming together in a house or in some other way. Representing and conveying the message follow being charged with the necessary energy and the attainment of the necessary spiritual intensity. As for the verse above, the dog of the Companions of the Cave was both a deterrent and a guard at the entrance of the cave. It was not one of the Companions. The Qur’ān indicates this with Its characteristic style: “Still others will say: ‘They were seven, their dog being the eighth’.” (AlKahf 18:22). That is, while mentioning their number, the Qur’ān cites the dog separately. Besides, while describing the position or duty of the dog, it draws the attention to its intimidating posture. This intimidation was supported and strengthened by the positions of the Companions lying in the Cave. The Qur’ān describes this as follows: “Had you come upon them unprepared, you would certainly have turned away from them in flight.” Now, let us have a bird-eye view of some of the points in the verse related to our time: 1. There will always be heroic people like the Companions of the Cave, and they will be followed by others who like to be together with them even though they do not share exactly the same views, beliefs, and ways of action. 2. Those who retreat to a cave or are forced to remain in a cave for some time should not neglect having guards or sentries. For not only themselves but their houses or institutions may be the target of different attacks. Therefore, they should take the necessary precautions and even have dogs in front of their houses. 3. These dogs should not be ordinary ones. They should be able to resist any kind of outside attacks. Also, they should be so deterrent and intimidating in their physical appearance that they can instill terror in the hearts of ill-intentioned people. 4. A person is human to the extent that they can adopt and protect human values. Once people lose human values, they become like cattle, maybe lower than cattle, as is stated in the Qur’ān, as well: “They are like cattle; rather, even more astray (from the right way and in need of being led)” (Al-‘Arāf 7:179). Another verse stresses this in a clearer way: “… but he clung to the earth and followed his desires. So (in his being surrendered to greed), his likeness is that of a dog: if you move to drive it Sūratu’l-Kahf (The Cave) 173 away, it pants with its tongue lolling out (still hoping to be fed more), or if you leave it, it pants with its tongue lolling out” (Al-‘Arāf 7:176). What I can derive from these realities is that God Almighty, Who protected the Ashābu’l-Kahf with a dog of frightening appearance, protects those who act like the Ashābu’l-Kahf in every period by means of those who have not yet been able to get rid of savagery and attain human perfection. God confirms and strengthens His Religion and those who represent and convey it to others even with certain wicked people. We can see many examples of this reality in history. Even at the times when some European tyrants, Asian hypocrites, and many other wild enemies of the Religion assaulted devoted Muslims condemning them with “fundamentalism, reactionary behavior, and bigotry,” a great number of people who did not share their beliefs and positions exactly emerged to protect them, representing God’s help and preservation. 5. It is pretty common that the communities where the heroes of Islamic life and communication live as well as the political systems of these communities have sheltered them. Of course, this depends on the foresight of the conveyer to a certain extent. While the cruel enemies of Muslims take full advantage of certain possibilities and sow seeds of sedition and corruption in the body of society on behalf of their corrupt feelings, ideas and beliefs, Muslims, too, should serve their mission using the same opportunities—even if not equally. That is, any social or political structure can become a shield or armor for the servants of God. In other words, those who want to attack them from outside will get stuck in the obstacle before their “cave.” Actually, not everyone believes to the same degree, but it should not be ignored that everybody will put forth their humanity to the extent that they believe. 174 Reflections on the Qur’ān ‫َو َכ ٰ ِ َכ َ َ ْ َא ُ ِ َ َאء ُ ا َ َ ُ ۘ َ َאل ِאئ ٌ ِ ْ ُ َכ َ ِ ْ ُ ۘ َ א ُ ا َ ِ ْ َא‬ ْ ْ ْ ْ ْ َ ْ ‫َ ْ ً א أَ ْو َ ْ َ َ ْ ٍ ۘم َ א ُ ا َر ُّ ُכ أَ ْ َ ِ َ א َ ِ ْ ُ َ א ْ َ ا أَ כ ِ رِ ِ כ‬ ُْ َ ُْ َ َ ْ ْ ُ ِْ ِ ۪ ِ ٍ ِ۪ ُ ْ ‫ٰ ۤه ِإ َ ا ْ َ َ َ ْ َ ْ ُ ْ أَ ُّ א أَ ْز ٰכ َ َ א ً א َ ْ َ ُכ ْ ِ ِ ْزق‬ Such being their state, We raised them (the People of the Cave) up so they began to ask one another. One who spoke said: “How long have you stayed?” They (some among them) answered: “We have stayed a day, or part of a day.” The others said: “Your Lord knows better how long you have stayed. Now (we must deal with our hunger. So) send one of you to the city with this coin of yours: let him see what food is most pure there (and so lawful), and bring a supply from it.” (Al-Kahf 18:19) W e have already mentioned some of the heroic attitudes and actions of the Ashābu’l-Kahf while commenting on verse 14 above. Now, we will discuss another of their heroic acts. When they were awakened in the cave, they sent one from among them to the city to buy some food. However, since three hundred years had passed, he was recognized by people both from his outward appearance and the coins he presented while shopping. The people of the city, including the governor according to some reports, followed him to the Cave. Their story had been circulated among people. Their sleep and waking up after three hundred years had a great influence upon people. While the faith of many people increased, advancing from simple or imitated belief to conviction or from believing based on certainty of knowledge to believing based on certainty of observation and experience, many others accepted belief for the first time. By God’s will and favor, these heroes performed another great mission. While they were being taken from the world eternally, they caused thousands of people to rise to their level of thought. A second important aspect of this verse worth mentioning is “money.” Whatever the outcome was, the world or something worldly gave them away. What made Yamliha out was the “coin” he gave to buy Sūratu’l-Kahf (The Cave) 175 bread. The result was a blessing, but it was the money who betrayed them. Hence, heroes of an ideal should not even have a desire for anything mundane, let alone pursuing wealth, if they do not want to be caught and prevented by the community. Since the earlier times, many noble, powerful people who have pursued a lofty ideal have not been able to resist becoming slaves of this ruthless thing. Many communities have been destroyed or made captive by exploiting this weak point in human nature. Nevertheless, the spread and exaltation of the Religion is dependent upon financial possibilities. Consider that when one from among the Ashābu’l-Kahf went out with a few coins, a second development occurred on behalf of the Religion. For this reason, this aspect of the issue is also important. Indeed, funding and financing should never be ignored. However, the relevant Qur’anic verses and the practices of the noblest Prophet, upon him be peace and blessings, should guide in this matter. Truly, a Muslim should earn money and become wealthy, yet a Muslim should never give a place to money in his or her heart. They should keep it lodged only for safekeeping but spend it for the good of the community. Think about the great developments that have been realized in various places with God’s help. How could they have been realized without money? This means that the financial power is one of the significant dynamics of serving people and the Religion. For this reason, the effort to obtain it may be considered a kind of worship, as long as it is earned in lawful ways and spent on the way of realizing a lofty ideal, not for the satisfaction of any illicit desires or fancies. 176 Reflections on the Qur’ān ِ ّ ۪ ‫أَ ْن َ ْ َ ِ َر‬ ‫ًا‬ ۪ ٰۤ َ ْ ُ ‫َوا ْذ ُכ ْ َر َّ َכ ِإ َذا َ َ َو‬ َ ‫ِ َ ْ َ َب ِ ْ ٰ َ ا َر‬ And remember and mention your Lord (straightaway) should you forget (to do so when expressing an intention for the future). And say: “I hope that my Lord will guide me to what is nearer to right conduct than this (forgetfulness of mine).” (Al-Kahf 18:24) I f what is meant by “guiding” in the verse is the dominance of the Religion over people’s souls and its acceptance by consciences as a whole, this occurred with respect to Judaism, Christianity, and Islam. For instance, the Jews had to stay and wander in the Tih Desert for many years to acquire the necessary spiritual maturity in order to enter the “Promised Land.” Christianity was kept under strict control and pressure for three centuries after its rise, but then it received widespread acceptance. As for Islam, it had full acceptance in the short time frame of twenty-three years. The verse above must have pointed to this fact as a miracle of giving news of the Unseen. The command of “remember and mention your Lord (straightaway) should you forget (to do so)” admonishes us to turn to God once more, either when we forget to say “inshā’llah” (If God wills) in the moment we utter our intention or decision to do something or whenever we simply become oblivious of Him. We must turn to Him as stated in the verse, “Our Lord, take us not to task if we forget or make a mistake” (Al-Baqarah 2:286). The command also reminds us that the atonement for one’s forgetting and heedlessness is to remember and mention God. Through remembrance and mention of God and through being charged with metaphysical intensity or tension like the Ashābu’l-Kahf, the blessing of addressing and winning consciences and the public consciousness will appear in a more direct way. This will bring achievement after achievement, as indicated at the end of the verse. Sūratu’l-Kahf (The Cave) ِ ٰ َ ْ ‫ْ َن ر ِא‬ ‫ون‬ َ ُ ۪ ُ ِّ ِ َ ْ ‫وة َوا‬ ْ ُ َّ َ ُ َ َ ِ ِ ْ َ ْ ُ َ ‫َ ْ ُ ْ ۚ ُ ۪ ُ ز۪ َ َ ا ْ َ ٰ ة ا ُّ ْ َ א َو‬ ‫אن أَ ْ ُه ُ ًא‬ ‫وכ‬ ‫ِذכ ِ א وا‬ ُ ُ َ َ َ ُ ٰ َ َ َ َّ َ َ ْ 177 ۪ َّ ‫ا‬ َ َ ‫َوا ْ ِ ْ َ ْ َ َכ‬ ‫אك‬ َ َ ْ َ ُ ْ َ َ ‫َو ْ َ ُ َو‬ ْ َ ُ َ ْ َ ‫أ َ ْ َ ْ َא‬ And keep yourself patient along with those who invoke their Lord morning and evening seeking His “Face” (His eternal, good pleasure and the meeting with Him in the Hereafter), and do not let your eyes pass from them, desiring the attraction of the life of this world, and pay no heed to him whose heart We have made unmindful of Our remembrance, who follows his lusts and fancies, and whose affair exceeds all bounds (of right and decency). (Al-Kahf 18:28) S ome leading people of the tribe of Quraysh had suggested to Prophet Muhammad, upon him be peace and blessings, that he drive away the poor Companions from his presence and give them the privilege to come together with him. According to the social structure of the time, one may have thought that conversion of the leading people might have led many others to become Muslim. However, even before the Prophet decided what to do, the Divine Revelation came. This revelation, the verse above, emphasized once more that what is more important with respect to Islam and its communication is acquiring God’s good pleasure, not the number of those who have converted. It also reminded that those who asked him for privilege were heedless and worldly. Their basic aim was not right guidance. In fact, Islam has no need for any crutches to stand with or any support or honor or esteem to come from this aristocratic or that rich person. Islam has always existed and will continue to exist with its own dynamics. It gets its unbeatable power from God. For this reason, whoever holds fast to Islam truly and sincerely is destined to be honorable and dignified, while whoever breaks with it is condemned to be despicable. The history of Islam offers plenty of examples of this. 178 Reflections on the Qur’ān Those who made this proposal to the Prophet were leading people of the Quraysh, who were defeated by their pride, deviation, and error. The ones they wanted the Prophet to drive out of his presence were the poor Muslims, such as Suhayb ar-Rūmi, Bilal al-Habashı̄, ‘Ammar ibn Yāsir, his father Yāsir, and Habbāb ibn Arat, may God be pleased with them all. The leading people of the Quraysh told the Prophet that if he drove away the poor, they would come to him to listen to him. What an inopportune condition, and what a disrespectful suggestion it was! The era of despising Muslims goes back as far as the time of Prophet Noah, upon him be peace. They were called “the lowliest of people” (AshShu‘arā’ 26:111), and the leading unbelievers amongst Noah’s people asked him to keep distant from them. Noah responded to them, saying, “It is not expected of me that I should repel the believers” (Ash-Shu‘arā’ 26:114). Therefore, it was inconceivable for Prophet Muhammad, the Pride of Humanity, upon him be peace and blessings, to act any differently. Indeed, he did not, rather he said: “All praise be to God, Who ordered me to ‘remain patient, along with those who invoke their Lord morning and evening, seeking His ‘Face’’ (Al-Kahf 18:28), and has not taken my soul before I carried out this order of Him. I live among you and will die among you.” He emigrated to the Realm of the Highest Friendship with the pleasure of living together with Muslims.