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Sūratu’sh-Shu‘arā’ (The Poets) َ 219 ۪ ِ ‫َכ ۪ َ ُ مۙ۝و َ َ ُّ َכ ِ ا א‬ ‫اَ َّ ۪ ي‬ َ َّ َ َ ُ َٰ (God is) He Who sees you when you rise (in the Prayer, and in readiness to carry out Our commands), as well as your strenuous efforts in prostration among those who prostrate. (Ash-Shu‘arā’ 26:218–...

Sūratu’sh-Shu‘arā’ (The Poets) َ 219 ۪ ِ ‫َכ ۪ َ ُ مۙ۝و َ َ ُّ َכ ِ ا א‬ ‫اَ َّ ۪ ي‬ َ َّ َ َ ُ َٰ (God is) He Who sees you when you rise (in the Prayer, and in readiness to carry out Our commands), as well as your strenuous efforts in prostration among those who prostrate. (Ash-Shu‘arā’ 26:218–219) T he word “taqallub,” translated here as “strenuous efforts,” is an infinitive in the mood of tafa‘‘ul in Arabic. The word “taqallub” in this mood denotes “takalluf,” i.e., self-exertion or exerting sustained/determined strenuous effort to do something. God Almighty describes His Messenger’s “prostration” in Prayer with an infinitive of a verb in this mood. This means that God’s Messenger, upon him be peace and blessings, was so doubled over in his Prayers, trying his hardest in order to carry out his duty of devotion and servanthood to God Almighty even when he was “in the prostration position” where one is nearest to God. This horizon or level of devotion can never be attained without a deep spirituality. The similar manner of those who have not been able to rise to this level is nothing but ostentation. A deep spirituality is very important in devotion and servitude to God. It must be the sole goal of a believer to try to attain the maximum level of asceticism, piety, and sincerity and thus to seek God in everything and everywhere and to turn to Him. However, this should not be taken as renouncing the world. While believers improve the world and transform it into a Paradisiacal garden, on one hand, they should turn and direct others to God from the bottom of their hearts with a deep love of Him and make faith their life, on the other. In other words, while improving and reforming the world, on one hand, God’s approval and good pleasure should be sought and the doors of relationship with Him be kept open, on the other. In fact, the Qur’anic statement, “To whatever direction you turn, there is the ‘Face’ of God” (Al-Baqarah 2:115), implies this same meaning. This verse is extremely meaningful as it reflects the general position and character of a perfect believer as well as his or her relationship with God. 220 Reflections on the Qur’ān According to the outward meaning of this statement which relates to the qiblah direction in which Muslims must turn in the Prayer, a Muslim must try his best to find this direction in a situation in which he or she cannot determine it. Even if he or she turns in a wrong direction after he or she has done his or her best to find the right direction, this does not harm the Prayer. However, the meaning of the statement under consideration is not restricted to the matter of turning in the right direction in the Prayer. It also means that a believer must turn his or her heart to Him and pursue His good pleasure in every moment of his or her life—while eating, drinking, working, lying, walking, and sleeping with one’s spouse. Believers should always renew and refresh themselves in their relationship with their Lord. God is absolutely exempt from change, alteration, and renewal, but we can and should always renew ourselves in order to feel Him anew at every moment. This is a renewal on the part of those who search, seek, and pursue, not on the part of the One Who is sought and Whose approval is pursued. This is a renewal in the meaning of meeting and being familiar with a new manifestation of Him Who has the exclusive right to be worshipped and absolutely deserves being sought each and every day, thus attaining new depths in the name of our faith. We have to realize this; otherwise, our faith and spirituality will easily rot away. Returning to the verse, “strenuous efforts in prostration,” is directly related to feeling God at heart. It is highly difficult, even though not impossible, to be able to do such a “prostration” even once in their lives for those who do not feel God in their hearts and consciences through the numerous manifestations of His numerous Names and who are far from gratitude and fidelity although they are provided with unlimited bounties. The strenuous efforts God’s Messenger exerts in prostration in a deep consciousness of servanthood is also the result of his “rising and standing firmly” in fulfilling God’s commands. The verse refers to the profound devotion and determination of God’s Messenger, saying, “(God is) He Who sees you when you rise,” which means that even though God’s Messenger is in prostration before God in deep devotion, he is perfectly firm, unyielding, and resolute in fulfilling God’s commands and carrying out his duty of Messengership. Just like he rises at night and stands before God in Prayer in utmost humility and submission, he stands before God in utter submission and humility in order for the Sūratu’sh-Shu‘arā’ (The Poets) 221 material and spiritual needs of Muslims to be met. While he is ever ready to fulfill any Divine command he will receive, he deepens more and more in his devotion to God in the prostration position by bringing his head and feet together at the same point on the ground. As he said, “[t]he closest a person comes to his Lord is when he prostrates,”86 he rises to the highest point of nearness to God and servanthood to Him in this prostration position. 86 Muslim, Salāh, 215; Abū Dāwūd, Salāh, 147–148; Nasāī, Tatbiq, 78. Reflections on the Qur’ān 222 ۪ َ ‫ونۘ۝أَ َ َ أَ َّ ُ ۪ ُכ ّ ِ َو ٍاد‬ ‫اء ِ ا ۧאو‬ ‫وا‬ ْ َ ْ َ ُ َ ْ ُ ُ ُ َّ َ ُ َ ُّ َ ِ ‫ُ ُ َن א َ ْ ُ َنۙ۝ ِإ َّ ا َّ ۪ ٰا ُ ا و‬ َ َ َ َ َ َ َ َ َ ْ ُ َّ ‫َوأ‬ ِ ِ‫ا א‬ ‫אت َو َذ َכ وا ا ّٰ َ َכ ۪ ا َوا ْ َ َ وا ِ ْ َ ْ ِ َ א ُ ِ ُ ا‬ َ َّ ً ُ ُ ‫ُ َنۙ۝‬ ‫ُ ا‬ As for poets, only the misguided follow them. Do you not see that they roam confusedly through all the valleys (of falsehoods, thoughts, and currents). And they say what they themselves do not do. Except those who believe and do good, righteous deeds, and remember God much, and vindicate themselves when they have been wronged. (Ash-Shu‘arā’ 26:224–227) O ne of the most outstanding characteristics of the Qur’anic verses is that while they seem to be referring to some persons or events specifically, they also refer to many others indirectly. Both their direct and indirect addressees take their lessons from the verses. For example, the verses above are about the poets of the pre-Islamic Age of Ignorance. In that period, poets were the ones who claimed that they got information from the Unseen, who charmed the people around them with their rhymed words, and who had contact with the jinn like contemporary mediums or fortune-tellers. When the Qur’ān began to be revealed, those who opposed it continued to be regarded as poets. In the verses above the Qur’ān refers to those poets. The fact that those who followed them were the misguided ones gives us enough clues to understand their characteristics. The verses above, which refer to the poets of the pre-Islamic Age of Ignorance directly, also make an indirect reference to those who resemble them in every age and place. If we view the verses from this perspective, the following realities will appear before us: “As for poets, only the misguided follow them.” That is, those who “deify” their lusts and desires and reject or ignore the religion and everything related to the religion, follow the poets who wander distracted in every valley and get lost in the maze. Sūratu’sh-Shu‘arā’ (The Poets) 223 Such poets “roam confusedly through all the valleys (of falsehoods, thoughts, and currents).” Following every vain thought, fancy, and whim and diving into the valleys of verse and prose such as romanticism, realism, rationalism, and naturalism, they neglect the basic issues of humanity and human existence. They roam confusedly and aimlessly through valleys of falsehood. “They say what they themselves do not do.” Like lying hunters, such poets always lie in the name of literature; in the name of poetry and poetical currents. “Except those who believe and do good, righteous deeds.” Those who are referred to in this part of the verse are believing poets. They believe in God, the Prophet, and the Qur’ān; follow the Qur’ān and the Prophet in their lives; and therefore do not deviate into other, misleading ways and are not confused. Therefore, those who follow them share the same thoughts and feelings with them. Indeed, they never tell lies because they consider saying what they do not do as one of the biggest sins in God’s sight. They do not sacrifice their values for the sake of rhyme or what they consider literary merits. They are believers; they are embodiments and representatives of safety, security, and confidence, inspiring assurance and safety around them. In fact, their speeches are in accord or harmony with their actions, and they always act in virtuous circles in which one virtue follows another. Thus, nothing else is to be expected from these people who remember God morning and night and vindicate themselves when they have been wronged. Obviously, a very important condition of benefiting from the Qur’ān is that, bearing its universality in mind, all people should approach it with the conviction that the Qur’ān addresses them directly. Then the Qur’ān will express and address itself to anybody who approaches it, and the door to its blessings and benefits will be opened. To sum up, like many other occupations, literature—whether it be in prose or verse—varies according to those who are occupied with it. In the hands of those who believe and do good deeds; explain and advocate faith, good deeds, and virtues in their verse and prose; use their artistic capacities and skills in the service of truth and its exaltation without wasting them on fantasies; and support right and the rightful and vindicate themselves when they have been wronged while supporting right and truth—in the hands of those men of letters (like Hansā, 224 Reflections on the Qur’ān Ka‘b ibn Zuhayr, Ka‘b ibn Mālik, Hassan ibn Thābit, ‘Abdullāh ibn Rawāha and similar others) who are confirmed and supported with the Spirit of Holiness, any literary work, whether in prose or verse, will be an influential voice or a “magic” that captivates people in the name of truth as a means to defend and advocate it. But in the hands of human lusts, desires, and fantasies, literature turns into a means of misguidance and deception. Literary men or women who follow their lusts and fantasies and roam in the valleys of misguidance deceive people, regard something which they declared yesterday to be generosity as wastefulness today, disparage today those whom they exalted yesterday, present the brightest truths as whims or fantasies, stir up carnal appetites by praising outer beauty and ignoring the real, abstract beauty. They deify nature while describing it and show something impossible as possible and something possible as impossible. They make art and literature into means of deception, exaggeration, and demagogy. All of these behaviors and manners are devilish. Sūratu’n-Naml (The Ant) 225 ‫َ َ َّ َ א ِ ًכא ِ ْ َ ْ ِ َ א‬ َ َ (Solomon) smiled at her (the ant’s) words. (An-Naml 27:19) Sūratu’n-Naml (The Ant) O bviously, the verb “dahk” in the verse above expresses smiling not laughing. A miraculous conversation occurred between Prophet Solomon, upon him be peace, and the queen ant. This was an illustrious blessing granted to him by God. Thus, Solomon showed his gratitude with his smile, which is considered as the active or bodily expression of gratitude. What caused Prophet Solomon to “smile” was the queen ant’s warning her community, saying: “O you ants! Get into your dwellings lest Solomon and his army crush you unawares” (An-Naml 27:18). As a sinless Prophet ruler, Solomon could not commit even a single crime or injustice. Therefore, God Almighty enabled him to communicate with the animal kingdom and understand their communication among themselves. This was an exceptional blessing, and Solomon expressed his happiness and gratitude to God with a smile. A similar expression of satisfaction and gratitude came out of the blessed mouth of our Prophet, upon him be peace and blessings. While he was preaching on the pulpit, a Bedouin entered into the Mosque and exclaimed: “O Messenger of God! Everywhere has become arid because of the lack of rain, and our soil has cracked as a result of drought. It has not rained for a long time. Please pray to God for rain.” Our master nearly finished his prayer when it began raining heavily. There was rain everywhere. In the face of such a great blessing which came as an immediate reply to his prayer, he smiled with gratitude in front the congregation.87 87 Bukhārī, Istisqā’, 14; Abū Dāwūd, Istisqā’, 2. 226 Reflections on the Qur’ān Both Solomon’s response to the ant’s warning her community about Solomon’s army and our Prophet’s response to the immediate reply to his prayer was expressed with the word “dahk” (smile) in the Qur’ān and the books of Hadı̄th, respectively. The verse, “O you ants! Get into your dwellings lest Solomon and his army crush you unawares!” may also be reviewed from the following point of view: Having drawn the attention to Prophet Solomon, upon him be peace, the ant meant that a person like Solomon observed not only the rights of human beings but also those of animals. While she warned her community about the fact that it was extremely difficult for humankind to realize absolute justice, she also reminded her community that they should not walk around under the feet of other beings lest they are trampled. Right after this exceptional blessing bestowed upon Prophet Solomon, the Qur’ān mentions Prophet Solomon’s speaking with his hoopoe, named Hudhud. Since the hoopoe flew overhead, he brought Solomon important news from a powerful queen ruling in Yemen, saying: I have obtained (some important information) which you do not have, and have come to you from Sheba with reliable news. I found there a woman ruling over them, one who has been granted everything (that a ruler is expected to have), and who has a mighty throne. However, I found her and her people prostrating to the sun rather than God. Satan has decked out their deeds to be appealing to them, and thus has barred them from the (unique straight) way, so they are not rightly guided, so that they do not prostrate before God, Who brings to light what is hidden in the heavens and the earth, and knows what you keep secret and what you disclose. God—there is no deity but He, the Lord of the Mighty Throne. (An-Naml 27:22–26) Another fine point worth mentioning here is that both the ant whose words Solomon heard and the Queen of Sheba from whom the hoopoe brought news were female beings. Being female represents or signifies reproduction. Both the ant and the Queen were an allusion to Solomon having many wives and children to support his cause of exalting God’s Word. These incidents mentioned in the Qur’ān also teach us that it is important for human life to be able to communicate with the animal kingdom or recognize this kingdom with its peculiarities. This kingdom Sūratu’n-Naml (The Ant) 227 has numerous truths and messages that it can impart to us in its peculiar language. The fact that some of the Qur’anic chapters are named after some animals, such as Honeybee and Ant, implies the importance of the relationships between humans and the members of the animal kingdom. The social life of “republican” ants and bees must have many messages for us. However, these significant relationships should be explained from the viewpoint of believing people. Through the miracle of a Prophet, God Almighty shows us in the Qur’ān that it is possible for humankind to communicate with animals. The language of this communication is an articulate one, even though it is not composed of letters and words. Prophet Solomon might have smiled at the ant’s warning her community also because he sensed that one day humankind would be able to realize this communication. God knows best the truth of everything, and to Him is the homecoming. 228 Reflections on the Qur’ān ‫َر ِّب أَ ْوزِ ْ ۪ ۤ أَ ْن أَ ْ ُכ ِ ْ َ َ َכ ا َّ ۪ ۤ أَ ْ َ ْ َ َ َ َو َ ٰ َوا ِ َ َّي َوأَ ْن‬ َ َّ ِ۪ ۪ ِ َ ِ ِ ِ ۪ ‫ِ َכ‬ َ َ ‫َ אد َك ا َّ א‬ َ ْ َ ِ ْ ‫أ ْ َ َ َ א ً א َ ْ ٰ ُ َوأ ْد‬ He (Solomon) said: “My Lord! Inspire and guide me so that I may thank You for Your favor which You have bestowed on me and on my parents, and so that I may act righteously in a manner that will please You; and include me (out of Your mercy) among Your righteous servants.” (An-Naml 27:19) T he choice of words, word-order, verbs, and their moods are very significant in explaining matters in the Qur’ān. It sometimes occurs that, as in this verse, a single verb may contain various meanings. For instance, God uses the verb “an‘amta” (You have bestowed) in this verse. The finite form of this verb—which is inflected for tense and for person—refers to God’s bestowing bounties and providing people with them. That is, Prophet Solomon meant the following by this finite verb: “My Lord! You did not keep me in non-existence; instead, You have brought me into existence. Being clothed in the attire of existence, I have been promoted to being a polished mirror that “reflects” You to those who look at me. You did not make me a lifeless thing; You bestowed life on me so that I have found the opportunity to tell people about You in a broader realm. Sometimes groaning like a reed flute, sometimes giving voice like a string, and sometimes causing a string to resonate like a plectrum, I function as a means to indicate You. Then, You did not leave me a mere human being; instead, You have exalted me to the level of a believing man. Thus You have honored me with the ability to see existence with the eyes of a believing human being, watch it like an exhibition, and read it as if reading a book. To be able to see the universe from this perspective is possible for a human being who believes. My Lord! I am not restricted to any place with the perspective You have granted to me. I am not fixed where I am; rather, I am moving my shuttle of thought through the spheres or realms of Divine Sūratu’n-Naml (The Ant) 229 Names, Attributes, and Essence, becoming enraptured with awe and wonder before You in these infinitely broad spheres.” Indeed, Prophet Solomon meant these and many other things in accordance with his profound Prophetic wisdom by the finite verb of “an‘amta” (You have bestowed). As a second point, with the same phrase Prophet Solomon called God’s compassion upon himself for the acceptance of his prayer, meaning: “My Lord! What I am asking and will ask for in this prayer is not something incompatible with Your laws and practice. For You have already given me many things like the ones I am asking and will ask You for now without asking anything in return. Therefore, I believe that You will grant what I am asking and will ask You for. You are absolutely able to grant whatever You will and whatever Your servants ask You for.” In the words of Muhammad Lütfi Efendi, the Imām of Alvar, he means: “Please my Lord, please my Lord! What will You lose, O Lord!” Prophet Solomon also meant: “So far You have always granted me everything I have; You have the character and reputation of granting. Therefore, I am not asking You for anything which You do not and will not grant; I only ask You to complete Your blessings and bounties on me.” He prayed to God in this way and included his parents in his prayer in a filial fidelity. The father of Solomon was Prophet David, upon them be peace. As for David, he was a Messenger who attained a highest position along the way of Abraham. He was one of the Prophets whom the Qur’ān praises with being “one ever-turning to God in contrition” (Sād 38:17, 30, 44). He was one of the most illustrious and praiseworthy servants who turn to God with all their being. He is worth being mentioned as one always weeping for God. So, it is inconceivable that a son whose father was David would forget his parents, who had a significant role in the attainment of his rank. Understanding, “If I had not been brought up in such a family, I would only have been one of many ordinary Solomons,” he did not neglect including his parents in his prayer. We can approach the matter from the following point of view as well: Those who are the nearest to a person are their parents, and it is their right to receive the warmest care, treatment, and concern from their children. The Qur’ān teaches us this with prayers. Another example of these prayers is: “O our Lord! Forgive me, and my parents, and all the believers, on the Day on which the Reckoning will be established” (Ibrāhı̄m 230 Reflections on the Qur’ān 14:41). One should pray for oneself and then one’s parents. This is what being human requires. A true human being is happy with the happiness and pain-stricken with the pains of their fellow-human beings from those closest to them in relationship to those who are the farthest. Prophet Abraham, upon him be peace, was both deeply concerned about his father’s plight—unbelief—in the world and, according to the Prophetic Traditions, will be so in the Hereafter.88 Like his ancestor Abraham, Prophet Solomon, too, included his “parents” in his prayer, implying that their happiness was his happiness. Another point worth mentioning here is that just as one’s asking for repentance for his parents is valid, his thankfulness for the bounties accorded on his parents is also valid. If a person could not fulfill their filial duties to their parents while they were alive, they should pray for them after their death. One may say, “My Lord! I pray to You to accept my gratitude, glorification, supplication, and repentance on their behalf as well.” We also learn this reality from Prophet Solomon, peace be upon him. Solomon, who was favored with numerous bounties as well as the ability to communicate in various languages, including the language of birds as stated in the verse, “We have been taught the language of birds” (An-Naml 27:16), voiced his ardent prayer on behalf of his parents through the most sincere language. The following part of the verse, “…so that I may act righteously in a manner that will please You,” should be viewed from the perspective that God’s Prophets were sure about their ends. Indeed, they feared God very much, but they were sure that God would preserve them out of His Mercy. It may also be that this prayer was inspired in him by God Almighty. It can be said that he prayed, knowing and stressing that God’s consent or good pleasure is dependent on “acting righteously.” He also considered that a righteous, good deed usually causes another good deed. There are many apparently good deeds which do not serve their doers to attain God’s good pleasure. A truly good deed usually paves the way to other good deeds. To sum up, in the valley of ants, which was one of the farthest dimensions of the realm of his material and spiritual authority, Prophet Solomon, upon him be peace, smiled or expressed his happiness at the 88 Bukhārī, Anbiyā’, 8. Sūratu’n-Naml (The Ant) 231 blessings and bounties that God accorded on him, and, like Prophet Joseph, who prayed to God to take him to Himself with a yearning to return to Him at the moment when he felt he had reached the point where he enjoyed the greatest Divine blessings which would come in the world, prayed: “My Lord! Inspire and guide me so that I may thank You for Your favor which You have bestowed on me and on my parents, and so that I may act righteously in a manner that will please You; and include me out of Your mercy among Your righteous servants.” At the moment when he saw his Prophethood had been crowned with employing beings from ants and birds to human beings in his service, he turned to God with all his being and expressed that the end and aim of human worldly life was emigrating to God among good, righteous people out of God’s mercy, and the means to this end was righteous, good deeds that are pleasing to God and thankfulness to Him for His bounties, which is regarded as the most comprehensive expression of servanthood. If the righteousness of a deed lies in doing it only for God’s sake and because God orders it and expecting nothing worldly in return, both Prophet Joseph and Solomon would certainly desire to be able to do it, and so they desired. My Lord! Inspire and guide me so that I may thank You for Your favor which You have bestowed on me and on Your sincere servants, and include us out of Your mercy among Your righteous servants. And bestow blessings and peace on the one whom You sent as a mercy for all the worlds, and on his Family and Companions, all of them. Reflections on the Qur’ān 232 ‫ون‬ َ ُ َ ْ َ َ َ ۪ َّ ‫َ َאل َ ِّכ ُ وا َ َ א َ ْ َ َ א َ ْ ُ ْ أَ َ ْ َ ۪ ۤ ي أَ ْم َ ُכ ُن ِ َ ا‬ Solomon said: “Disguise her throne, and let us see whether she (the Queen of Sheba) is able to recognize it, or remains one of those who cannot recognize.” (An-Naml 27:41) W hile the Queen of Sheba was on her way to visit Prophet Solomon in Jerusalem, her throne was brought to Solomon’s court miraculously “in the twinkling of an eye.” Prophet Solomon, peace be upon him, then said: “Disguise her throne, and let us see whether she is able to recognize it, or remains one of those who cannot recognize.” Many interpreters have interpreted this verse as: “Let us see whether she is able to find guidance or remains one of those who are not guided.” This meaning can be considered, but according to me, it does not seem to be in conformity with the verses following it. Therefore, the verse would be better interpreted as: “Make her throne unrecognizable, and let us see whether she is able to recognize it, or not.” However, the original of the word translated as “recognize” is ihtadā, related to guidance. Therefore, in addition to recognition, it also suggests guidance. The context of the verse also corroborates this. The matter may not have only been Solomon’s testing the Sheban Queen’s discernment by making her throne unrecognizable. As a Prophet, his aim must have been her guidance as well. Therefore, we should approach the verse from the following point of view: The Queen was worshipping the sun, so there may have been the figures affiliated with her religion engraved on her throne. Prophet Solomon may have made changes on this throne and engraved other figures which were associated with his faith. The Qur’ān does not tell us that he made additions to it or reductions from it. It only tells that he ordered his men to make changes on it to see whether she would be able to recognize her throne. Therefore, it is highly likely that such figures were engraved and such shapes were made on the throne so that when the Sūratu’n-Naml (The Ant) 233 Queen saw it, she would have some glimpses of Solomon’s faith and understand the source of his supreme rule. The Queen of Sheba, whose name some sources relate as Balqis, was an intelligent and shrewd woman. Despite her intelligence, shrewdness, insightfulness, and good nature, she had not been able to find guidance as she was brought up among a people who worshipped the sun. She was also a powerful queen over a powerful state. Prophet Solomon first asked her throne to be brought from Yemen to his capital while the Queen was on the way to him. The transportation of the throne from Yemen to Jerusalem “in the twinkling of an eye” was a miracle of Prophet Solomon and wonder-working on the part of the scholarly man who brought it. This may have been enough for someone’s guidance or accepting Solomon’s faith—the Divine Religion. However, a sound belief is based upon sound reasoning, reflective thought, contemplation on the outer and human inner worlds, using the free-will properly, and upon the Divine will. For this reason, Solomon took a further step and replaced the pagan figures on the throne with those associated with the Divine Religion. As a step before the final one, this opened the door of guidance for the Queen. Indeed, the very door to guidance or the way of embracing belief is through using one’s sound reasoning and free will as well as through contemplation of the outer world and the inner world of the human, and it is certainly realized through the Will of God. O God! Bestow blessings and peace on the one whom You sent as a mercy for all the worlds, and on his brothers from among the Messengers and Prophets, and on his Family, Companions, and followers, all of them. Reflections on the Qur’ān 234 ‫َ ُ َد أَ َ א ُ َ א ِ ً א‬ ْ ٰ ‫َو َ َ ْ أَ ْر َ ْ א ِإ‬ And certainly, We sent to the (people of) Thamūd their brother Sālih. (An-Naml 27:45) T he following points may be worth considering why the Qur’ān continues with the Thamūd, the people of Prophet Sālih, right after the narrative about Prophet Solomon, who was the Prophetking of the Children of Israel, peace be upon them both: 1. The community of Solomon knew the Thamūd very well. 2. The community of Thamūd must have been known as a powerful people, which had influences on the community of Solomon. 3. There may have been a relationship between the people of Solomon and the Thamūd similar to that of the people of Urartu and the people of Iram, who appeared in history one after the other. 4. These two peoples—the people of Solomon and the Thamūd— may have had similar characteristics. It is a historical fact that when a Prophet came with God’s Message, the people among whom he appeared and whom he called to God were divided into two groups as believers and unbelievers, as “two factions which dispute with each other” (An-Naml 27:45). There may have been a close similarity between the Thamūd and a faction which appeared after the death of Prophet Solomon among his people: When Prophet Sālih, who was sent to the Thamūd, warned them, saying, “Why do you seek to hasten the coming (upon you) of evil instead of good?” (An-Naml 27:46), the Thamūd responded to him with the words: “We augur ill of you and those who are with you” (An-Naml 27:47), and continued their mischief. This same reaction had been shown to Prophet Moses and would be shown to Jesus as well. Some from among his people said to Jesus, upon him be peace: “We augur ill of you” (Yā-Sı̄n 36:18). This marks the similarity of character between the Thamūd and some from among the Children of Israel, who were Moses’ and Solomon’s people. Sūratu’n-Naml (The Ant) 235 In addition, there were other similarities between these two peoples such as the tyranny of the power, the spread of injustice and oppression, demanding miracles from their Prophets, and even demanding to see God with physical eyes in the world. In fact, five or six peoples who rebelled against their Prophets and represented unbelief also in the same strain were mentioned in succession in several places of the Qur’ān. This part of the Sūratu’n-Naml, in which certain aspects of the Thamūd are mentioned, is one of these places. All praise is for God eternally (both in the beginning and in the end), and may blessings and peace be upon the best of His creation—Muhammad, and upon his Family and Companions altogether. Reflections on the Qur’ān 236 ِ ْ َْ َ ٰ ََ ِ ِ َ ‫ون َכ‬ َ ‫אر‬ ُ َ ‫إ َِّن‬ ٰ ُ ‫אن ْ َ ْ م‬ Qārūn (Korah) was one of Moses’ people, but he betrayed and oppressed them. (Al-Qasas 28:76) Sūratu’l-Qasas (The Narrative) I t is written in some commentaries on the Qur’ān based on reports from God’s Messenger, upon him be peace and blessings, his Companions, and earliest scholars that Korah and Moses were cousins. This assertion may have been due to efforts to find a relationship between them in order to emphasize that although Korah was very close to Moses, he could not benefit from him. Actually, neither in the Qur’ān nor in the Sunnah is there a clear reference to this assertion. Therefore, we may consider the following points regarding the verse above: 1. Korah was possibly one from among the Children of Israel, because of which the Qur’ān says that Korah was one of Moses’ people. Or Korah was one from among those whom Moses, upon him be peace, called to his Message. Like Sāmirı̄ (the Samaritan), Moses, upon him be peace, gave him special importance and desired his conversion. But Korah was able neither to take advantage of this close concern nor to use his wealth in the cause of gaining Paradise. The verse continues: “We had granted him (Korah) such great treasures that their very keys alone were too heavy a burden for a company of strong people” (Al-Qasas 28:76). We should point out that the Qur’ān is absolutely free of any lies or exaggeration, which is an implicit lie. Therefore, in the light of this Qur’anic expression we can guess the amount of Korah’s wealth, whose keys were too heavy for a company of strong people to carry. 2. The treasures ascribed to Korah in our day fill museums. 3. As for Korah’s attitude in the face the treasures that were granted to him, he became spoiled, behaved insolently, and exulted in his trea- Sūratu’l-Qasas (The Narrative) 237 sures. Therefore, some among his people warned him: “Do not exult in your wealth; surely, God does not love those who exult” (Al-Qasas 28:76). However, Korah not only remained indifferent to this warning but also persisted in his deviance and said: “All this has been given to me only by virtue of a certain knowledge that I have” (Al-Qasas 28:78). In fact, this attitude is not unique to Korah. There have been and are many people whose wealth has spoiled them and led them astray, and they have uttered and are uttering the same things in insolence and exultation. For this reason, it would be wrong and a restriction to suppose this manner as unique to Korah. For instance, there were many who desired to have the same amount of wealth as Korah and sighed, saying: “Ah, if we but had the like of what Korah has been given! Indeed he is one of tremendous good fortune!” (Al-Qasas 28:79). However, the Qur’ān describes the reaction of those who nourished that desire in the face of Korah’s being swallowed by the earth together with his wealth, as follows: And on the morrow, those who had longed to be in his place the day before began to say: “Woe to us! (We had forgotten that) God enlarges provision for whom He wills of His servants, and straightens it (for whom He wills). Had God not been gracious to us, He would have made us too swallowed up. Woe to us! (for we had forgotten that) the unbelievers do not prosper.” (Al-Qasas 28:82) Indeed, Korah was punished by being swallowed up by the earth with all his wealth because he did not behave properly in the face of the wealth he had been granted and persisted in misguidance. The Qur’ān illustrates his punishment: “Then We caused the earth to swallow him and his dwelling. There was then no host to help him against God, nor (for all his possessions) was he himself able to come to his own aid” (Al-Qasas 28:81). In fact, Korah had done wrong in two ways: First, considering himself to belong to the elite in society due to the wealth he had been granted, he acted haughtily and arrogantly toward God. Korah acted with such an arrogance and haughtiness that would prevent one from entering Paradise, and in return for his arrogance, God destined him to infamy and punished him. In other words, in return for Korah’s wrongly appropriating the wealth that had been granted to him and acting as if he would live with it forever, God had mortified him and made him swallowed by the earth together with his wealth. God’s Messenger, upon him be peace and blessings, declared: “Whoever is humble, God elevates him, 238 Reflections on the Qur’ān and whoever is arrogant, God humiliates him.”89 Korah should have acted humbly, but he acted haughtily and got what he deserved. Secondly, if the number of the people who think and act like Korah increases in a community and their mentality dominates the community, divisions and fractions appear in it. In other words, if the worldview and mentality of such selfish people that earn and hoard wealth, fill up their stomach without thinking that others have a right to what they consume, and are indifferent to those who suffer poverty and destitution—if the mentality and worldview of such people become a norm and life-style in a community, then wide and insurmountable gaps will occur in the community. Capitalism and communism are examples of the systems that cause such gaps. They have caused the emergence of conflicting classes and dragged communities into disaster after disaster. In order to save the Children of Israel during the time of Prophet Moses from such disasters, God had Korah swallowed by earth and left a great lesson for those who would come later. With this incident God also gave the message that those whom the pomp and pleasures of this world fascinate are deceived—the world is fleeting with whatever is in it—and that God, Who grants all worldly things, may and can take it back whenever He wills. In sum, in whatever way he had earned it, Korah had a huge amount of wealth containing gold, silver, and other precious metals and goods. It is highly meaningful with respect to the selfish and miserly character of Korah that this wealth was kept in well-guarded cases that were locked up. This huge wealth might have been earned through treasure hunting and/or usury. One who easily earns such a huge amount of wealth and has teams to preserve it and servants in his service can become insolent. So did Korah even though he was warned by some from among his people, who said: “Do not exult in your wealth; surely, God does not love those who exult” (Al-Qasas 28:76). The ease with which he earned his wealth and his greed made Korah blind to the fact that many others had a right to his wealth. All his evil manners arose from his spiritual blindness and from his whim that he would be satisfied with the world. For only those whose balance of the heart has been destroyed and who are thus content with the world rely on it and exult in it. 89 Sunan Ibn Mājah, Zuhd, 16; Musnad Ahmad, 3/76.