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What the Qur'an teaches - Chapter 18
Haniff
01/13/02 at 03:07:29
Assalamu Alaikum Warahmatullahi Wabarakatuh [center]What the Qur'an Teaches - 1 [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/1_0.gif[/img] [color=Red]In the name of God, the Merciful, the Beneficent[/color] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_1.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_2.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_3.gif[/img] [color=Green]All praise is due to God who has bestowed the Book from on high on His servant, and has ensured that it remains free of distortion, unerringly straight, meant to warn people of a severe punishment from Himself, and to give the believers who do good works the happy news that they shall have a goodly reward that continues to be theirs forever.[/color] [i](The Cave," Al-Kahf," 18: 1-3)[/i] Three main issues Commentary by Sayyid Qutb[/center] We start today our commentary on this Surlah beginning with a general introduction. We note first of all that the preponderant element in it is that of narration of events that had taken place in the past. First we have the story of the sleepers in the cave, followed by that of the man with two gardens, then a reference to the story of Adam and Satan. In the middle of the Surah we have an account of what happened between Moses and the pious man, and at the end an account of Thul-Qarnain. These stories form the major part of the Surah, taking 71 out of its 110 verses. Most of the remaining verses comment on the stories and outline the lessons to be learnt from them. In addition to these stories, the Surah contains some scenes of the Day of Judgment, and others drawn of human life to explain an idea or emphasize a concept. In all these, we see examples of the Qur'anic method of emphasizing its ideas through the painting of vivid images. The central theme in the Surah, to which all its accounts and ideas relate is to purge faith of all alien concepts, and to establish a correct and accurate method of thought and reasoning, and also establish values that are sound according to the criterion of the Islamic faith. Purging faith of alien concepts is determined at the outset and conclusion. The Surah opens with these verses: "All praise is due to God who has bestowed the Book from on high on His servant, and has ensured that it remains free of distortion, unerringly straight, meant to warn people of a severe punishment from Himself, and to give the believers who do good works the happy news that they shall have a goodly reward that continues to be theirs forever. Furthermore, (it) warns those who assert,'God has taken to Himself a son.' No knowledge whatever have they of Him, and neither had their forefathers. Dreadful indeed is this saying that issues from their mouths. Nothing but falsehood do they utter." And the Surah concludes with this verse: Say: "I am but a human being like all of you. It has been revealed to me that your God is the One and Only God. Hence, whoever looks forward (with hope and awe) to meeting his Lord (on Judgment Day), let him do righteous deeds, and let him not ascribe to anyone or anything a share in the worship due to his Lord!" Thus the Surah begins and ends with declaring God's oneness, rejecting any concept that associates partners with God, accepting revelation as true, and making a clear and absolute distinction between God and other beings. The Surah touches on this theme several times, in various ways. As it relates the history of the sleepers in the cave, those young men who believe in their Lord are quoted as saying: "Our Lord is the Lord of the heavens and the Earth. Never shall we call upon any deity other than Him: if we did, we should indeed utter an enormity!" And in its comment on their story, the Surah says: "No guardian have they apart from Him; nor does He allot to anyone a share in His rule." As it relates the story of the man with two gardens, the Surah quotes the argument of the believer as he says to his friend: "Do you deny Him who has created you out of dust, and then out of a drop of sperm, and in the end fashioned you into a man? But for my part, I believe that He is God, my Lord, and none shall I associate with my Lord." And in the final comments on this story, the Surah includes: "He had none to support him against God, nor was he able to save himself. For thus it is: all protection comes from God, the True One. He is the best to grant reward and the best to give requital." As it draws one of the scenes of the Day of Judgment, the Surah says: "On that Day, He will say, 'Call (now) to those beings whom you imagined to have a share in My divinity!' whereupon they will invoke them, but those (beings) will not respond to them: for We shall have placed between them an unbridgeable gulf." And in comment on another scene the Surah says: "Do the non-believers think that they could take (any of) My creatures for protectors against Me? We have indeed readied hell to welcome all who reject the truth." The establishment of a clear and accurate method of thought and reasoning is made perfectly clear in rejecting all claims of those who associate partners with God, because they assert what they do not know. Those people have no evidence to prove what they claim. The Surah also directs human beings to make their judgment only on what they know for certain. What they do not know, they should leave to God to determine. Thus at the beginning of the Surah we have a verse stating: "It warns those who assert, 'God has taken to Himself a son.' No knowledge whatever have they of Him, and neither had their forefathers." The sleepers in the cave are quoted as saying: "These people of ours have taken for worship deities other than Him, without being able to show any convincing proof of their beliefs." When they wonder how long have they been in that state of sleep in the cave, they leave the issue to God who has perfect knowledge of everything: "They said: 'Your Lord knows best how long you have remained thus'." The story also includes clear disapproval of those who speak about the number of the sleepers, relying only on guess work: "Some will say, 'They were three, the fourth of them being their dog,' while others will say, 'Five, with their dog being the sixth of them,' idly guessing at the unknown. Yet others will say, 'They were seven, the eighth of them being their dog'." Say: "My Lord knows best how many they were. None but a few have any real knowledge of them." Hence, do not enter into argument about them, except on a matter that is clear, nor ask any of those (story-tellers) to enlighten you about them." In the story of Moses and the pious man, the latter reveals to him at the end the secret behind each of his apparently wild, and unreasonable actions to which Moses had objected. He says: "This is (all done by) your Lord's grace. And I did not do (any of) this of my own accord." Thus all issues and situations are attributed to God alone. We will continue this general introduction of   the Surah tomorrow, God willing. [i]"Islam in Perspective" - Arab News - 28 April 2000[/i] Wassalamu Alaikum Warahmatullahi Wabarakatuh Haniff (with 2 f's)

Re: What the Qur'an teaches - Chapter 18
Haniff
01/14/02 at 01:14:50
Assalamu Alaikum Warahmatullahi Wabarakatuh [center]What the Qur'an Teaches - 2 [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_1.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_2.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_3.gif[/img] [color=Green]All praise is due to God who has bestowed the Book from on high on His servant, and has ensured that it remains free of distortion, unerringly straight, meant to warn people of a severe punishment from Himself, and to give the believers who do good works the happy news that they shall have a goodly reward that continues to be theirs forever.[/color] [i](The Cave," Al-Kahf," 18: 1-3)[/i] A distinctive system of values Commentary by Sayyid Qutb[/center] We began yesterday a general introduction of this Surah, stating that it has three main purposes forming its central theme. These are: 1) to purge faith of all alien concepts; 2) to establish a correct and accurate method of thought and reasoning; and 3) to establish values that are sound according to the criterion of the Islamic faith. We outlined how the first two are tackled in various parts of the Surah. The third purpose, which makes faith the basis of evaluation of concepts, ideas, practices and values, is given in various places. All proper and good values are attributed to faith and good action. Any other value which does not have its basis in these are unworthy, although they may appear highly attractive. All that appears fascinating and beautiful in this life is meant as a test. It will all come to an end: "We have made all that is on Earth as an ornament in order that We may put people to a test, (to determine) which of them are best in conduct; and, (in time) We shall indeed reduce all that is on it to barren dust." To be under God's protection is to be in wide and comfortable environment, even though one may have to seek refuge in a narrow and barren cave. Those young believers who abandoned their community and went to the cave are clear about their purpose: "Now that you have withdrawn from them and all that they worship instead of God, betake yourselves to the Cave. God may well spread His grace over you and make fitting arrangements for you in your affairs." The Surah addresses the Prophet, requiring him to persevere and be patient, associating with those who believe, paying no regard to the adornments of this world or to those who overlook their duty toward God: "Contain yourself in patience with those who call on their Lord morning and evening, seeking His countenance. Let not your eyes pass beyond them in quest of the beauties of the life of this world. Pay no heed to any whose heart We have left to be negligent of all remembrance of Us because he had always followed his own desires, and whose case has gone beyond all bounds. Say: "The truth (has now come) from your Lord. Let him who wills, believein it, and let him who wills, reject it." The story of the two gardens and their owner portrays how a believer is proud of his faith, valuing it as much higher than wealth, position or luxuries. A believer states the truth clearly to his arrogant friend and reproaches him for forgetting God: "His friend replied in the course of their discussion: 'Do you deny Him who has created you out of dust, and then out of a drop of sperm, and in the end fashioned you into a man? But for my part, I believe that He is God, my Lord, and none shall I associate with my Lord. If only you said as you entered your garden, Whatever God wills (shall come to pass, for) there is no power except with God!' Although, as you see, I have less wealth and offspring than you, yet it may well be that my Lord will give me something better than your garden, just as He may let loose a calamity out of heaven upon this (your garden), so that it becomes a heap of barren dust or its water sinks deep into the ground, so that you will never be able to find it." When the story has been told, the Surah makes a comment depicting this present life and how it is prone to rapid change. Wealth and prosperity are soon replaced by something totally different: "Set forth to them a simile about the life of this world: (it is) like the water which We send down from the skies, and which is absorbed by the plants of the Earth. (In time) they turn into dry stubble which the winds blow freely about. It is God alone who has power over all things." This is followed by a clear statement showing the difference between transitory values and everlasting ones: "Wealth and children are the adornment of the life of this world: but the things that endure, good deeds, are of far greater merit in your Lord's sight, and a far better source of hope." Thul-Qarnain is not mentioned in the Surah for his being an angel, but because of his good deeds. When the people he found in between the two mountain-barriers offered him money to build for them a barrier to protect them against Gog and Magog, he declines to take their money because what God has given him is far better: "That in which my Lord has so securely established me is better (than anything you could give me)." And when the barrier has been erected, he acknowledges that it was done all by God's help, not by his own power: "This is a mercy from my Lord! When the time appointed by my Lord shall come, He will make this rampart level with the ground. My Lord's promise always comes true." At the end of the Surah, the fact is stated that the worst losers among all creatures are those who refuse to believe in God's revelations or in the fact of meeting Him on the Day of Judgment. Such people will have no weight and no position or status, despite the fact that they believe themselves to be doing well: "Say: 'Shall we tell you who are the greatest losers in whatever they may do? (It is) they whose labor has gone astray in this world's life, and who nonetheless think that they are doing good works. It is they who have chosen to disbelieve in their Lord's revelations and the truth that they are destined to meet Him. All their good deeds will come to nothing, and no weight shall We assign to them on Resurrection Day'." Thus we see that the pivot round which the whole Surah turns is that of purging the faith of all false concepts, providing a correct method of reasoning and establishing correct values on the basis of faith. The whole Surah concentrates on these three purposes, round after round. It begins by praising God who has revealed to His servant this book which serves to give happy news to the believers and stern warnings to those who allege that God has betaken to Himself a son. It states clearly that whatever we find on Earth is made a sort of adornment only to make it a test for human beings. It will all vanish into nothing. This is followed by the story of the sleepers in the cave, which serves as a good example of making the right choice, giving preference to faith over worldly pleasures and comforts. This is clear in the sleepers seeking refuge in the cave to keep their faith intact. The second stage directs the Prophet to content himself with the company of those who appeal to their Lord morning and evening, seeking His face. He should abandon those who neglect to remember God. The story of the two gardens and their owner shows clearly how a believer feels his strength in his faith while the values of this world mean nothing to him. The third stage includes several inter-linked scenes of the Day of Judgment, as well as a reference to the story of Adam and Satan. It concludes with an explanation of the rule which results in the destruction of the oppressors, while treating sinners with mercy and allowing them respite until their appointed term arrives. The story of Moses and the pious man forms the fourth stage, while the fifth gives the account of Thul-Qarnain. Then the Surah finishes as it began: giving happy news to the believers and more warnings to nonbelievers. It reaffirms the fact of revelation and emphasizes anew the truth of God's oneness without any partner. Tomorrow, we will look at the first stage as it is portrayed in the Surah, Insha Allah. [i]"Islam in Perspective" - Arab News - 05 May 2000[/i] Wassalamu Alaikum Warahmatullahi Wabarakatuh Haniff (with 2 f's)

Re: What the Qur'an teaches - Chapter 18
Haniff
01/15/02 at 05:53:10
Assalamu Alaikum Warahmatullahi Wabarakatuh [center]What the Qur'an Teaches - 3 [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_1.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_2.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_3.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_4.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_5.gif[/img] [color=Green]All praise is due to God who has bestowed the Book from on high on His servant, and has ensured that it remains free of distortion, ujerringly straight, meant to warn people of a severe punishment from Himself, and to give the believers who do good works the happy news that they shall have a goodly reward that continues to be theirs forever. Furthermore, (it) warns those who assert, "God has taken to Himself a son." No knowledge whatever have they of Him, and neither had their forefathers. Dreadful indeed is this saying that issues from their mouths. Nothing but falsehood do they utter. [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_6.gif[/img] Would you, perhaps, torment yourself to death with grief over them if they will not believe in this message? [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_7.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_8.gif[/img] We have made all that is on Earth as an ornament in order that We may put people to a test, (to determine) which of them are best in conduct; and, (in time) We shall indeed reduce all that is on it to barren dust. [/color] [i](The Cave," Al-Kahf," 18: 1-8)[/i] A stern warning for outright liars Commentary by Sayyid Qutb[/center] We have made a general introduction to this Surah over the last two days. Now we will begin commenting on its opening verses. The Surah makes a very clear opening which tells of a very straightforward and decisive position. It combines that with praising God and expressing gratitude to Him for revealing the Book to "His servant," and for making it clear, free of distortion and absolutely straight. There is nothing in it that may be described as evasive. Its purpose is "to warn people of a severe punishment from Himself." The picture is made very clear right at the outset. There is no ambiguity or equivocation about the Islamic faith. It is God who has bestowed the Book from on high, and He is to be praised for so bestowing it. Muhammad [saw] is God's servant, which means that everyone else is also His servant. God has no son or partner. The Book itself is free of distortion and "unerringly straight." The concept of the Qur'an being straight is given first in the form of negating any possibility of distortion, and then reiterated in describing it as "unerringly straight." That makes for very strong emphasis. Such clarity is maintained as the purpose of revealing the Qur'an is outlined. Indeed it has a dual purpose: "To warn people of a severe punishment from Himself, and to give the believers who do good works the happy news that they shall have a goodly reward." However, the stern warning is more strongly emphasized throughout. It begins in a general way, speaking of a severe punishment that God Himself may inflict. Then the warning is reiterated for a particular group of people. "It warns those who assert, 'God has taken to Himself a son'." In between the two warnings we have a happy news given to "believers who do good works." This serves as a condition that ensures that faith should have practical evidence in real life. It is not confined to theoretical principles that may be endlessly discussed without having any effect in practice. The Surah then moves to expose their false approach by which they judge the most important issue of all, i.e. the issue of faith: "No knowledge whatever have they of Him, and neither had their forefathers." Theirs is a despicable attitude when they utter such an enormity without proper consideration or real knowledge: "Dreadful indeed is this saying that issues from their mouths. Nothing but falsehood do they utter." The description here makes use of the sound effect of the words used to add to the impression of horror that is intended to give to the listeners. It begins with the adjective, "dreadful", to enhance an air of anticipation of something totally unacceptable. This is further increased by the inversion used in the sentence. The sound and rhythm of the Arabic original is particularly significant in giving a true sense of the enormity those nonbelievers utter. This is brought to its climax in the last sentence which utilizes the form of negation and limitation: "Nothing but falsehood do they utter." The Surah then addresses the Prophet in a way that is akin to disapproval of his being saddened by his people's attitude denying the truth of the Qur'an. He felt pained by their rejection of God's guidance and their insistence on following the way which he knew would lead them to ruin. In a hint of disapproval, the Prophet is asked: "Would you, perhaps, torment yourself to death with grief over them if they will not believe in this message?" Would your grief at their rejection of the truth cause you to kill yourself? These people do not deserve that you should feel any sorrow on their account. It is better that you should abandon them. The Prophet is also reminded that God has made all the comforts and pleasures available on Earth, and all the riches and offspring, a sort of a test for human beings. The test will prove who of them will maintain a method of doing good works in this life so as to earn its benefit as well as the happy destiny in the life to come: "We have made all that is on Earth as an ornament in order that We may put people to a test, (to determine) which of them are best in conduct." God certainly knows the position of every one of His creatures, but he rewards every one only on the basis of the actions a person takes. It is actual deeds that are rewarded according to their merit. The Surah does not mention here those who do not do good works because the statement is clear with all that it entails. The eventual outcome of all such adornment that is available on Earth is inevitable. The Earth will shed it all, and all living things on Earth will die. Thus before the Day of Resurrection, the Earth will be nothing more than a coarse and lifeless surface: "In time We shall indeed reduce all that is on it to barren dust." There is a clear element of hardness in the expression and in the scene it portrays. We are faced with an Earth that has a desert-like surface with no trace of life over it. That is the scene which the Surah paints before it begins the story of the sleepers in the cave. [i]"Islam in Perspective" - Arab News - 12 May 2000[/i] Insha Allah, more to follow... Wassalamu Alaikum Warahmatullahi Wabarakatuh Haniff (with 2 f's)

Re: What the Qur'an teaches - Chapter 18
Haniff
01/16/02 at 03:11:25
Assalamu Alaikum Warahmatullahi Wabarakatuh [center]What the Qur'an Teaches - 4 [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_9.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_10.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_11.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_12.gif[/img] [color=Green]Do you think that the people of the Cave and the Inscription were a wonder among Our signs? When those youths betook themselves to the Cave, they said: "Our Lord! Bestow on us Your grace, and provide for us right guidance in our affair." So We drew (a veil) over their ears in the Cave, for a number of years, and then We awakened them so that We may know which of the two parties managed to calculate the time they had tarried. [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_13.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_14.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_15.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_16.gif[/img] We shall relate to you their story in all truth. They were young men who had believed in their Lord, so We increased them in guidance. We put courage in their hearts, so that they stood up and said: "Our Lord is the Lord of the heavens and the Earth. Never shall we call upon any deity other than Him: if we did, we should indeed utter an enormity! These people of ours have taken for worship deities other than Him, without being able to show any convincing proof of their beliefs. Who does more wrong than he who invents a lie about God. Hence, now that you have withdrawn from them and all that they worship instead of God, betake yourselves to the Cave. God may well spread His grace over you and make fitting arrangements for you in your affairs".[/color] [i](The Cave," Al-Kahf," 18: 9-16[/i] Young men with clear insight Commentary by Sayyid Qutb[/center] After its brief opening, the Surah speaks about the people of the Cave, showing them as an example of the effect faith has on those who believe: they find reassurance and inner peace in faith. Hence, they prefer it to all material riches and pleasures. When they find it hard to live as believers among their community, they seek refuge in a cave where they receive God's care and protection and enjoy His grace. Numerous are the reports that speak about those sleepers in the cave. There are different versions of their story in old books and legends. However, we have no use for any of these; we will confine ourselves to what the Qur'an tells us about them as it is the only source that provides true information. There may be other reports that have found their way into books of commentary on the Qur'an, but we disregard all these as they have no proof of authenticity. In this we rely on good counsel, because the Surah contains an order prohibiting all argument concerning those people of the cave and referring to any source other than the Qur'an in trying to establish the truth about them. It is reported that the reason for the revelation of this story and that of Thul-Qarnain - which is related later in the Surah - is that the Jews persuaded the people of Makkah to put to the Prophet questions concerning them, and also concerning the spirit. It is also said that the people of Makkah themselves asked the Jews to prepare some questions for them to test whether Muhammad [saw] was a true Prophet. This may be partially or totally true, particularly because the account giving the history of Thul-Qarnain begins with, "They question you about Thul-Qarnain. Say: I will give you something of his history." But no reference is mentioned to any question about the people of the Cave. We leave this point aside and proceed to discuss the story as it is related, since it is clearly relevant to the main theme of the Surah. The structure of the story as related in the Surah begins with a short summary before relating it in detail. It is shown in a series of scenes in between which some gaps are left, but all that is omitted is clearly understood. The story begins as follows: "Do you think that the People of the Cave and the Inscription were a wonder among Our signs? When those youths betook themselves to the Cave, they said: 'Our Lord! Bestow on us Your grace, and provide for us right guidance in our affair'. So We drew (a veil) over their ears in the Cave, for a number of years, and then We awakened them so that We may know which of the two parties managed to calculate the time they had tarried'." This is a summing up of the whole story showing its main lines and features. We learn from it that the people of the Cave were youths, whose number is not mentioned to us, and that they went to the Cave to isolate themselves from their community because they believed in God. We also learn that they were made to sleep in the Cave for a number of years, which is not given here, before they were aroused of their long slumber. We are told of two groups arguing about them, so they were awakened to make clear which of the two groups calculated their stay in the cave better. We are clearly told that, strange as their history is, it is not particularly marvelous among the miracles and signs given by God. Indeed there are numerous things that are much more marvelous and miraculous in the universe than the story of the people of the Cave. Those youths are referred to in the Surah as "the people of the Cave and Ar-Raqeem." A cave is a natural chamber in a mountain or under rocky ground, while Ar-Raqeem refers, most probably, to the record of their names which was, perhaps, the one hanged at the entrance of the Cave. After this summary which heightens our interest in the story, the Surah begins giving their account in detail, stating first that what is going to be related in the Surah is the whole truth concerning their affair: "We shall relate to you their story in all truth. They were young men who had believed in their Lord, so We increased them in guidance." This is the first line in the first scene of the story. Those believing youths have been increased in guidance in order to be able to manage their affairs with their community. Along with their increased guidance, "We put courage in their hearts," to make them solid in their attitude, firm in their belief in the truth, proud of the faith they have chosen. Then we are informed that "they stood up" which signifies a movement indicating resolve and firmness. "They stood up and said: 'Our Lord is the Lord of the heavens and the Earth'." He is indeed the Creator, Lord and Sustainer of the whole universe. "Never shall we call upon any deity other than Him." For He is the One without partners of any sort. We make this pledge, because "if we did, we should indeed utter an enormity!" We would have gone beyond all proper limits and we would be in total error. They now turn to the prevailing situation among their people and express their rejection of it. They are clear that what their people do has no foundation whatsoever: "These people of ours have taken for worship deities other than Him, without being able to show any convincing proof of their beliefs." Indeed any faith should be founded on solid evidence of the truth. Only with such evidence can it have its say to turn people's hearts and minds to its argument. Without such proof, it becomes utter fabrication and mere lies. What is worse is that such falsehood is asserted in relation to God Himself: "Who does more wrong than he who invents a lie about God." Up to this point the attitude of those youths appears to be clear, open and straightforward. They are resolute in their adoption of the faith, betraying no hesitation whatsoever. Indeed they are shown to be very strong physically and mentally and strong in their faith and in their rejection of the way followed by their community. [i]"Islam in Perspective" - Arab News - 19 May 2000[/i] Insha Allah, more to follow... Wassalamu Alaikum Warahmatullahi Wabarakatuh Haniff (with 2 f's)

Re: What the Qur'an teaches - Chapter 18
Haniff
01/19/02 at 02:43:59
Assalamu Alaikum Warahmatullahi Wabarakatuh [center]What the Qur'an Teaches - 5 [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_15.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_16.gif[/img] [color=Green]These people of ours have taken for worship deities other than Him, without being able to show any convincing proof of their beliefs. Who does more wrong than he who invents a lie about God. Hence, now that you have withdrawn from them and all that they worship instead of God, betake yourselves to the Cave. God may well spread His grace over you and make fitting arrangements for you in your affairs. [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_17.gif[/img] You might have seen the sun, on its rising, incline away from their cave on the right, and, on its setting, turn away from them on the left, while they lay in a space within. That was one of God's signs. He whom God guides is indeed rightly guided, but for him whom He lets go astray you can never find any protector who would point out the right way. [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_18.gif[/img] You would have thought that they were awake, when they were certainly asleep. And We turned them over repeatedly, now to the right, now to the left; and their dog lay at the cave's entrance, with its forepaws outstretched. Had you come upon them, you would have certainly turned away from them in flight, and would surely have been filled with terror of them.[/color] [i](The Cave," Al-Kahf," 18: 15-18[/i] God may spread grace over you Commentary by Sayyid Qutb[/center] We continue with the Qur'anic account of the young men who went into the cave to avoid pressure from their society aimed at turning them away from their newfound faith. They realize that faith must be based on strong and clear evidence. It cannot be the outcome of personal leanings or prejudice. Hence they denounce the attitude of their people who had taken for themselves deities to worship without any evidence supporting their claims. The Qur'an describes such an attitude as one of inventing falsehood against God: "These people of ours have taken for worship deities other than Him, without being able to show any convincing proof of their beliefs. Who does more wrong than he who invents a lie about God." Here they are talking about two highly different ways of life. There can be no meeting point between the two, and there can be no participation by those young believers in the life of their community. They had no choice but to try to flee from their community in order to protect their faith. They are no prophets to face their community with a challenge, outlining for them the true faith and calling on them to accept it. They are simply a group of young people who have been able to discern the right path out of a bleak, disbelieving environment. Should they stand up in public to declare their faith, they may not be able to withstand the expected pressure on them to abandon it. Nor can they resort to pretense and avoidance so as to show that they concur with their people while worshipping God in secret. Furthermore, it appears that their secret was found out. Hence they had no option but to flee, seeking God's protection and support. They preferred life in the cave to all the attractions that their society offered. That is the conclusion of their consultations and they immediately put it into effect: "Hence, now that you have withdrawn from them and all that they worship instead of God, betake yourselves to the Cave. God may well spread His grace over you and make fitting arrangements for you in your affairs." The surprise here is great indeed. Those young believers who have abandoned their people and families and forsaken all the pleasures of this life, preferring to sleep rough in a small dark cave are sensing God's grace. They feel it coming, easy, comforting, abundant, limitless. It is spread over them to change the quality of their life in the cave: "God may well spread His grace over you." Thus, the cave becomes like a wide expanse, where God's grace is bestowed in abundance to change the whole outlook on life and bring in comfort and contentment. The solid, rocky walls of the cave are made to overlook a wide horizon, and loneliness in the cave is totally dispelled, for God has spread His grace over the young hearts and He will take care of them, arranging something for their comfort. That is an aspect of what faith may do to a person. All appearances undergo a fundamental change. All that people may value and all their concepts with regard to life and happiness do not matter. When a human heart is full of faith, it sees a totally different world, where God's grace imparts reassurance and genuine happiness. Hence whatever turn events may take will be accepted, because the total result will be comforting and fitting for one's life in this world and in the life to come: "God may well spread His grace over you and make fitting arrangements for you in your affairs." With these young people proceeding to the cave, the story moves on to the next scene. Now we see them settled in the cave, overtaken by sleep: "You might have seen the sun, on its rising, incline away from their cave on the right, and, on its setting, turn away from them on the left, while they lay in a space within. That was one of God's signs. He whom God guides is indeed rightly guided, but for him whom He lets go astray you can never find any protector who would point out the right way." This is a remarkable scene depicted with words. In fact we do not only see how the young men looked and what they were doing. We have a scene full of life, with the sun rising, but deliberately moving away from their cave. The word used here, "inclining away", imparts a sense of a deliberate action taken for a particular purpose. Again when it is time for the sun to move in the other direction before it sets, it turns away to the left so that their cave remains unseen. All the while, they lay in a space within. Before completing the description of the scene, the Surah makes one of the usual Qur'anic comments which aim to draw people's attentions to a particular aspect of faith that is relevant at that particular point: "That was one of God's signs." It was indeed a great sign and a highly remarkable one. They were put in a cave where they do not see the sun, and its rays remain away from them, giving them neither light nor warmth. They remain in their position, alive but motionless. "He whom God guides is indeed rightly guided, but for him whom He lets go astray you can never find any protector who would point out the right way." There is a certain Divine law that applies to which people may receive God's guidance and which are left in error. When a person looks at God's signs and accept what they indicate, that person finds God's guidance in accordance with His law. Hence, he is "indeed rightly guided." But whoever turns his back on these signs and refuses to understand the message they impart is bound, according to God's law, to go astray. Hence he is left in error and will have none to guide him. The Surah goes on to show the young people asleep in their cave. They are turned from one side to another in their very long sleep. Anyone looking at them in their position would think them awake when they are fast asleep: "You would have thought that they were awake, when they were certainly asleep. And We turned them over repeatedly, now to the right, now to the left; and their dog lay at the cave's entrance, with its forepaws outstretched. Had you come upon them, you would have certainly turned away from them in flight, and would surely have been filled with terror of them." Their dog remains at the entrance to the cave, stretching his forepaws like dogs normally do when they rest. He takes the position normally taken by a guard dog. The whole scene would fill any onlooker with terror so as to put to flight. He would find people looking awake when they are asleep, unable to wake up and move. It was all God's arrangement for them until the time He chooses for their awakening. [i]"Islam in Perspective" - Arab News - 26 May 2000[/i] Insha Allah, more to follow... Wassalamu Alaikum Warahmatullahi Wabarakatuh Haniff (with 2 f's)

Re: What the Qur'an teaches - Chapter 18
Haniff
01/21/02 at 05:11:44
Assalamu Alaikum Warahmatullahi Wabarakatuh [center]What the Qur'an Teaches - 6 [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_19.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_20.gif[/img] [color=Green]Such being their state, We awakened them; and they began to ask one another (about what had happened to them). One of them asked: "How long have you remained thus?" (The others) answered: "We have remained thus a day, or even part of a day." They said: "Your Lord knows best how long you have remained thus. Let, then, one of you go with these silver coins to the city, and let him find out what food is purest there, and bring some of it to you. But let him behave with great care and by no means make anyone aware of you. For, indeed, if they should come to know of you, they might stone you to death or force you back to their faith, in which case you would never attain to any good!" [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_21.gif[/img] In this way have We drawn people's attention to their case, so that they might know that God's promise is true and that there can be no doubt as to (the coming of) the last Hour.[/color] [i](The Cave," Al-Kahf," 18: 19-21[/i] One surprise after another Commentary by Sayyid Qutb[/center] We have last seen last how those young men decided to take refuge in the cave so as to avoid social pressure and physical compulsion to revert to the erroneous beliefs of their people. They realized that in the cave they would enjoy God's grace which made their cave seem like a comfortable and wide expanse, rather than a hard narrow hiding place. In there, they were overtaken by sleep, and God ensured that they would remain undetected as He commanded the sun to incline to the right when it rose, and turn away to the left as it set, so that their cave would remain unseen by any inquisitive eyes. They stayed in their long sleep, appearing awake to any beholder, while all the time they were fast asleep. They were moved now to the right, now to the left, and their dog slept outside in the position of a guard dog. Thus all measures were taken to ensure they remained undetected. All of a sudden things take a total change: "Such being their state, We awakened them." The element of surprise is always used in Qur'anic stories in order to enhance the effect. Here the scene portrays the young people as they awoke after their long slumber. They do not realize how long they remained asleep. They rub their eyes and begin "to ask one another (about what had happened to them). One of them asked: 'How long have you remained thus'?" It is the same question asked by anyone waking up after a long sleep. He must have felt that this time his sleep was unduly long. The answer he receives from his friends is indefinite: "We have remained thus a day, or even part of a day." But then they realize that it is of no consequence to determine the length of their sleep. They leave that point aside, just like a believer should do in any matter of no specific importance. They turn to something more practical. They feel hungry and they have some money which they have carried with them when they left home. Their discussion takes a turn: "They said: 'Your Lord knows best how long you have remained thus. Let, then, one of you go with these silver coins to the city, and let him find out what food is purest there, and bring some of it to you'." The most natural reaction in the circumstances! The one who will go to the city should bring for his friends the best food available for the money he has. But they are in an unusual position. Hence they have to be extra careful. They must not allow their people to find them out or discover their hiding place. That would bring disaster. The people in authority in the city would stone them to death for their apostasy. Those young men worshipped God alone, associating no partners with Him, while the people in their city were pagans. Hence they were sure to kill them or at least to torture them until they renounce their belief in God and turn back to the faith of their community. These are the only options those people would consider. Hence the young believers re-emphasize their advice to their friend who was going to the city to bring the food: "But let him behave with great care and by no means make anyone aware of you. For, indeed, if they should come to know of you, they might stone you to death or force you back to their faith, in which case you would never attain to any good!" Indeed no one who turns back to disbelief in God and associate partners with Him could ever attain any good result. How is that possible when he has incurred the greatest loss through disbelieving in the oneness of God? We are given here a full view of the whole scene, with those young people feeling very apprehensive, unaware how much time had lapsed or how many years they remained in their cave. Generations had passed by, and the city from where they departed went through great changes. The tyrants they feared were removed from power. The story of the young people who fled in order to maintain their faith was reported from one generation to another, with people differing as to their faith and what they believed in, as well as the exact timing of their escape. The awaking sleepers were totally unaware of all that. But the Surah allows the curtains to fall over the scene of their cautious approach after their waking up to portray a totally different scene, with a time gap between the two. We understand that the present population of the city believe in God. They are so thrilled to discover the young believers as their case comes into the open with the one they sent to fetch food for them. The people in the city ascertain that he is one of those young men who fled from the tyranny of the unbelievers a long time ago. We need to stretch our imagination hard to realize the magnitude of the young men's surprise as they heard from their fellow what happened during their sleep. He assures them that the city has experienced a great change since their departure. There was nothing which they could not accept. Indeed all that they knew in that city was now totally different. Indeed they belonged to a generation that had been long gone. To the present people in the city, they were a marvel. Hence they would not be treated like ordinary human beings. They were totally unrelated to the present generation. Their relatives, friends, transactions, concerns, feelings, habits and traditions were either severed or underwent a radical change. They are no more than a living memory, rather than real human beings. Therefore, God spares them all that could result from going into the present generation, with which they had no contact, and He causes them to die. All this is left to our imagination. The Surah portrays the final scene, when they are allowed to die. The people are standing outside the cave, disputing among themselves about their faith, and how to preserve their memory for future generations. It moves directly to outline the moral of this remarkable story: "In this way have We drawn people's attention to their case, so that they might know that God's promise is true and that there can be no doubt as to (the coming of) the last Hour." The lesson here is clear. The end those young people met shows a real, tangible example of how resurrection takes place. Those people in the city felt the full impact of resurrection and realized, as they could have never done otherwise, that God's promise in respect to resurrection after death will come true and that the last Hour is certain to come. That was all seen in the awakening of those sleepers from their long sojourn in the cave, allowing the people of the city to discover them. [i]"Islam in Perspective" - Arab News - 02 June 2000[/i] Insha Allah, more to follow... Wassalamu Alaikum Warahmatullahi Wabarakatuh Haniff (with 2 f's)

Re: What the Qur'an teaches - Chapter 18
Haniff
01/23/02 at 06:42:24
Assalamu Alaikum Warahmatullahi Wabarakatuh [center]What the Qur'an Teaches - 7 [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_21.gif[/img] [color=Green]In this way have We drawn people's attention to their case, so that they might know that God's promise is true and that there can be no doubt as to (the coming of) the last Hour. The people disputed among themselves as to what happened to them. Some of them said: "Erect a building in their memory. God knows their case best." Those whose opinion prevailed in the end said: "Indeed, we must surely raise a house of worship in their memory." [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_22.gif[/img] Some will say, "They were three, the fourth of them being their dog," while others will say, "Five, with their dog being the sixth of them," idly guessing at the unknown. Yet others will say, "They were seven, the eighth of them being their dog." Say: "My Lord knows best how many they were. None but a few have any real knowledge of them. Hence, do not enter into argument about them, except on a matter that is clear, nor ask any of those (story-tellers) to enlighten you about them." [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_23.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_24.gif[/img] Never say about anything, "I shall do this tomorrow," without adding, "if God so wills." Should you forget, then call your Lord to mind and say, "I pray that my Lord will guide me even closer than this to what is right."[/color] [i](The Cave," Al-Kahf," 18: 21-24[/i] How many were in the cave Commentary by Sayyid Qutb[/center] As we commented on the story of the young people who took refuge in the cave when they realized that their people were bound to either kill them or force them back into their pagan faith, we stopped at the point when they were discovered by the new population in the city. These were believers in God. Many years and generations have gone by since those young men slipped into the cave. When they woke up, they could not realize how long they remained asleep. They sent one of them to the city to fetch food, and his trip there led to their discovery. Their story and escape was known to the people but no one could determine what happened to them. Now the people of the city wanted to see them. They came along with the one who brought the food to find them in the cave. They stood outside the cave debating their situation, but God spared the young men what would happen when they met the people of the city because they were totally alien to them, and He caused them to die. Their reawakening served as a tangible example of resurrection both for the sleepers and the people of the city. When the people stood outside the cave debating the case, some people suggested that they should commemorate them. "Some of them said: 'Erect a building in their memory'." That would not determine their faith, as they did not know what faith exactly the sleepers followed: "God knows their case best." It is He alone who knows their faith. But the people who enjoyed authority in the city decided differently. "Those whose opinion prevailed in the end said: 'Indeed, we must surely raise a house of worship in their memory'." That was the way followed by Jews and Christians who erected temples over the graves of their saints and divines. Some Muslims today imitate their action in clear defiance of the Prophet's teachings who has condemned this practice, as he says: "Cursed are the Jews and the Christians who erect temples at the graves of their prophets and saints." Again the scene is brought to a close and another scene is shown with people in debate about the sleepers in the cave. That is only natural as people normally relate reports and news, adding something here and omitting something there. They may invent some details here or there, one generation after another. Thus a simple story is told in different ways as time passes. Hence, dispute about the number of the young people in the cave continued for a long time: "Some will say, "They were three, the fourth of them being their dog," while others will say, "Five, with their dog being the sixth of them," idly guessing at the unknown. Yet others will say, "They were seven, the eighth of them being their dog." Say: "My Lord knows best how many they were. None but a few have any real knowledge of them." Hence, do not enter into argument about them, except on a matter that is clear, nor ask any of those (story-tellers) to enlighten you about them." All this dispute about the number of the young men is useless. It is all the same whether they were three or five or seven or even more. Their case is left to God who knows all their details. They were also known to the few who established the facts about the whole event as it took place, or who heard its true report. There is no need, then, to go into any argument about their number, as the moral of their story may be drawn regardless of their number. The Qur'an directs the Prophet not to engage into any dispute over the issue and not to question any party over their case. This is consistent with the Islamic approach which spares the human mind all useless debate over matters that are of little value. A Muslim should not pursue anything that he cannot establish through true knowledge. This event which took place a very long time ago belongs to God's knowledge which is perfect. Hence, let us leave it alone. In connection with the prohibition of dispute about unknown events of the past, an order is given not to pre-judge the future or its events. It is impossible for man to know what may happen in the future. Hence, he should not give any definite judgment of it: "Never say about anything, 'I shall do this tomorrow,' without adding, 'if God so wills.' Should you forget, then call your Lord to mind and say, 'I pray that my Lord will guide me even closer than this to what is right'." Every action or inaction a human being does, indeed every breath a human being takes, is subject to God's will. The curtains hiding the future are stretched in full so as to hide every thing beyond the present moment. Our eyes cannot discern what is behind the curtain, and our minds are finite, no matter how advanced our knowledge may be. Hence a human being must never say that he is definitely doing something tomorrow unless he attaches his intention to God's will. That is because tomorrow belongs to the realm that lies beyond the reach of human perception. As such it is known only to God. Hence, we do not make any assertion concerning it. That does not mean that man should be fatalistic, giving no thought to the future and making no plans for it. He should not live for the present moment, cutting himself from his past and future. No, that is not what the directive implies. What is implied here is that every human being must make an allowance for what God may will in his case. He may intend to do whatever he wants, always seeking God's help, feeling that His will is in full control of every thing. It may well be that God may decide something different to what he intends. Should God help him to put into effect what he intends, then well and good. But if God's will moves in a different direction, he should not despair or be sad. All matters belong to God at the beginning and at the end. [i]"Islam in Perspective" - Arab News - 09 June 2000[/i] Insha Allah, more to follow... Wassalamu Alaikum Warahmatullahi Wabarakatuh Haniff (with 2 f's)

Re: What the Qur'an teaches - Chapter 18
Haniff
01/26/02 at 05:36:28
Assalamu Alaikum Warahmatullahi Wabarakatuh [center]What the Qur'an Teaches - 8 [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_23.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_24.gif[/img] [color=Green]Never say about anything, "I shall do this tomorrow," without adding, "if God so wills." Should you forget, then call your Lord to mind and say, "I pray that my Lord will guide me even closer than this to what is right." [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_25.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_26.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_27.gif[/img] So they stayed in their Cave three hundred years, and (some) add nine years more. Say: "God knows best how long they remained there. His alone is the knowledge of the secrets of the heavens and Earth. How well does He see and hear! No guardian have they apart from Him; nor does He allot to anyone a share in His rule. Recite whatever has been revealed to you of your Lord's Book. There is nothing that could alter His words; and you shall find no refuge other than with Him.[/color] [i](The Cave," Al-Kahf," 18: 23-27[/i] Long was their stay Commentary by Sayyid Qutb[/center] Before we conclude today our commentary on the story of the young men who sought refuge in the cave to escape persecution by their people, we need to reflect a little on the order to relate any future intention to God's will. That is the import of the first verse in this passage. As we referred to it previously, we said that it did not mean that man should be fatalistic, giving no thought to the future and making no plans for it. He should not live for the present moment, cutting himself from his past and future. No, that is not what the directive implies. What is implied here is that every human being must make an allowance for what God may will in his case. He may intend to do whatever he wants, always seeking God's help, feeling that His will is in full control of every thing. It may well be that God may decide something different to what he intends. Should God help him to put into effect what he intends, then well and good. But if God's will moves in a different direction, he should not despair or be sad. All matters belong to God at the beginning and at the end. What this means in practice is that every person should think and plan as he wishes, but he must always remember that he relies on God's help and guidance. He should realize that he only has the qualities God has given him of thinking and deliberation. This will not lead to laziness or disinterestedness. On the contrary, it should give him more strength, confidence, reassurance and resolve. Should events reveal that God's will has moved in a direction different to what he has planned, he would accept God's will with contentedness and reassurance. He submits to God's will, because it was beyond his knowledge until God has made it known. This is the method Islam instills into the minds of its followers. Hence a Muslim does not feel alone when he plans or thinks of the future. Neither does he show any conceit or arrogance when he succeeds, nor is he overtaken by depression and despair when he fails. In all situations, he remembers God, feeling stronger for relying on Him, expressing his gratitude for his success, resigned for whatever God's will may determine. "Should you forget, then call your Lord to mind." So that is what a Muslim should do when he forgets to relate his intentions to God's will. He should remember God and renew his reliance on Him. He should also hope to remain always conscious of God, turning to Him in all situations and all future actions, always saying: "I pray that my Lord will guide me even closer than this to what is right." This short prayer indicates that it is not so easy to always turn to God in all affairs. Hence the prayer to be able to try always to maintain it and improve on one's situation. With all that has been said and told, we have not been informed of the duration the sleepers stayed in their cave. Now we are told for certain: "So they stayed in their Cave three hundred years, and (some) add nine years more. Say: 'God knows best how long they remained there. His alone is the knowledge of the secrets of the heavens and Earth. How well does He see and hear'!" This is the truth of their length of stay in the cave, given to us by the One who knows all secrets in the heavens and earth. Well indeed He sees and hears. Perfect is His knowledge. His statement puts an end to the matter, leaving no room for dispute. A final comment is added about the whole story in which we see the faith in God's oneness clearly apparent in all its details: "No guardian have they apart from Him; nor does He allot to anyone a share in His rule." A further comment is added in the form of a directive to the Prophet to recite what God has revealed to him, as it represents the final word, and the truth that admits no falsehood whatsoever. He should seek refuge with Him, for no one may provide any shelter other than His. When the young men of the cave sought His protection, He spread His grace over them and provided them with His guidance: "Recite whatever has been revealed to you of your Lord's Book. There is nothing that could alter His words; and you shall find no refuge other than with Him;" Thus ends the story of the people of the cave. It was preceded and intermingled with directives. Indeed stories are given in the Qur'an to add emphasis to such directives. The Qur'an maintains perfect harmony between the directives and the way they are presented in the context of the story. The next passage in the Surah establishes the true values from a faith perspective. These are not wealth, position, influence or power, nor are they indulgences and comforts. All these are transitory. Islam does not prohibit enjoying anything that comes to one in a lawful and legitimate way. But these are not the goals of human life. Whoever wants to enjoy any of these may do so, but he should remember that it is God who provides them. A human being must, therefore, express his gratitude to God through good work, because that is what remains in the end. The passage starts with a directive to the Prophet to remain steadfast with those who turn to God for guidance and grace. He should abandon those who are oblivious of their Lord. An example is given of the two parties. This is given in a story involving two men, one boasts about his wealth and position, while the other maintains pure faith in God, hoping to receive from Him what is better than all material riches. This is followed with an analogy showing the whole of life on Earth. It appears to us short, fleeting, and having no real substance. It is just like ashes blown by the winds in all directions. The ultimate truth is that "Wealth and children are an adornment of this world's life; but good deeds, the fruit of which endures forever, are of greater merit in your Lord's sight, and a far better source of hope." [i]"Islam in Perspective" - Arab News - 16 June 2000[/i] Insha Allah, more to follow... Wassalamu Alaikum Warahmatullahi Wabarakatuh Haniff (with 2 f's)

Re: What the Qur'an teaches - Chapter 18
Haniff
01/27/02 at 05:17:33
Assalamu Alaikum Warahmatullahi Wabarakatuh [center]What the Qur'an Teaches - 9 [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_28.gif[/img] [color=Green]Contain yourself in patience with those who call on their Lord morning and evening, seeking His countenance. Let not your eyes pass beyond them in quest of the beauties of the life of this world. Pay no heed to any whose heart We have left to be negligent of all remembrance of Us because he had always followed his own desires, and whose case has gone beyond all bounds. [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_29.gif[/img] Say: "The truth (has now come) from your Lord. Let him who wills, believe in it, and let him who wills, reject it." For the wrongdoers We have prepared a fire whose billowing folds will encompass them from all sides. If they beg for water, they will be given water (hot) like molten lead, which will scald their faces. Dreadful is the drink, and evil is the place to seek rest.[/color] [i](The Cave," Al-Kahf," 18: 28-29[/i] The truth from your Lord Commentary by Sayyid Qutb[/center] The present passage starts with a directive to the Prophet to remain steadfast with those who turn to God for guidance and grace. He should abandon those who are oblivious of their Lord. An example is given of the two parties. This is given in a story involving two men, one boasts about his wealth and position, while the other maintains pure faith in God, hoping to receive from Him what is better than all material riches. This is followed with an analogy showing the whole of life on Earth. It appears to us short, fleeting, and having no real substance. It is just like ashes blown by the winds in all directions. The first verse is reported to have been revealed when some of the noblemen of the Quraysh demanded that the Prophet should expel his poor companions if he were to hope that the chiefs of the Quraysh clan would ever come to believe in his message. Thus people like Bilal, Ammar, Suhaib, Khabbab and Abdullah ibn Massood would have to be expelled from his companionship. Or at least the Prophet should have special arrangements, whereby he would meet the masters of the Quraysh on their own, in a place where none of the poor and the deprived would be admitted. The rich, they  argued, would be irritated if they were to sit with them in the same place, because they wore robes and other clothes that smelled of their perspiration. It is reported that the Prophet dearly hoped that those elders of the Quraysh would really embrace Islam. He contemplated the possibility of making the arrangements they suggested, but before taking any steps in that direction God revealed to him the verse which starts with His command: "Contain yourself in patience with those who call on their Lord morning and evening seeking His countenance." Thus He has set the true values clearly and permanently. These establish a standard that never fails. When this has been accomplished and the true criterion has been put in place, then "let him who wills, believe in (the truth), and let him who wills, reject it." Islam will never seek to bend its values in order to please anyone and gratify his wishes. It does not borrow any value from any society implementing the standards of ignorance. It has its own values and it will continue to implement these only. The Prophet is thus to remain patient, and not to precipitate matters. He is to content himself with those who "call on their Lord morning and evening, seeking His countenance." Their aim is to win His pleasure. Hence to Him only they appeal at all times, and in all situations. They never change their purpose. Indeed they determinedly seek their goal which is more honorable and far superior in every way to any goal sought by people who are content with this life and seek nothing beyond its confines. Being content and patient means that the Prophet should have for his true companions those very people the chiefs of the Quraysh wanted to be expelled. He is to sit with them and instruct them in their faith and its requirements. They are indeed the better set of people. It is their type that gives the best type of support to new messages. A new faith or message does not rely on those who believe in them because it appears victorious, or it gives them a position of leadership or achieve other types of material gain. A new message is truly supported and firmly consolidated when it has adherents of sincere hearts who turn to God seeking nothing other than to win His pleasure. No position of honor, pursuit of pleasure or achievement of any material gain discolors their sincerity. "Let not your eyes pass beyond them in quest of the beauties of the life of this world." Do not let your attention pass them by in order to contemplate the superficial comforts of this world, in which people compete. All this is no more than an outward beauty which remains much inferior to the high horizon to which those who "call on their Lord morning and evening" do aspire, because they seek only to please Him and win acceptance from Him. The Prophet is further instructed: "Pay no heed to any whose heart We have left to be negligent of all remembrance of Us because he had always followed his own desires, and whose case has gone beyond all bounds." He must not pay any attention to them when they demand that they must be separated from the poor. Had they remembered God, they would have banished from their minds any thoughts of conceit and arrogance. They would have recognized their position in front of God, who looks at all mankind in the same way and places them in the same rank. They would have felt that in faith all people are brothers. But they continue to implement the standard of ignorance, allowing their own caprice to dictate their attitudes. Hence, both they and their views are worth no attention, because they themselves have not paid attention to God and His commandments. Islam places all human beings at the same level in front of God. They do not claim position on the basis of their wealth, lineage or social standing. All these are transient standards. The real criterion to distinguish people is their standing with their Lord, which is determined by their sincerity in seeking His pleasure and dedication to His cause. "Pay no heed to any whose heart We have left to be negligent of all remembrance of Us." We have left his heart alone because he directed all his attention and all his efforts to his selfish pursuits, wealth, family, pleasures and desires. Such preoccupations leave no time and no room for the remembrance of God. Indeed when any person places them at the top of his goals, he will not have time for God, and in consequence, God lets him pursue these goals further and become even further removed from His remembrance. His days pass rapidly and he comes to his end in order to face what God has in store for those who wrong themselves. "Say: The truth (has now come) from your Lord. Let him who wills, believe in it, and let him who wills, reject it." That is what the Prophet should proclaim in all clarity and firmness. The truth does not bend for the sake of anyone. It follows its own straight way, clear, solid, strong, free of all crookedness and manipulation. It is, then, people's decision whether to take it up or leave it: "Let him who wills, believe in it, and let him who wills, reject it." Whoever does not like the truth may banish himself from it. Anyone who does not wish to make his desires fall in line with the truth should know that no privileges are given at the expense of faith. A person who does not lower his head to God and His majesty has no place in the service of God's message. Faith does not belong to anyone who may make concessions in it. It belongs to God who is in no need of anyone in the universe. Faith does not get any strength if it is supported by people who do not seek it for its own sake, or do not accept it as it is. A person who does not wish to sit with people dedicated to God's cause because he feels himself above them will have nothing to contribute to the Muslim community. He is better left out. [i]"Islam in Perspective" - Arab News - 30 June 2000[/i] Insha Allah, more to follow... Wassalamu Alaikum Warahmatullahi Wabarakatuh Haniff (with 2 f's)

Re: What the Qur'an teaches - Chapter 18
Haniff
02/03/02 at 01:07:31
Assalamu Alaikum Warahmatullahi Wabarakatuh [center]What the Qur'an Teaches - 10 [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_29.gif[/img] [color=Green]Say: "The truth (has now come) from your Lord. Let him who wills, believe in it, and let him who wills, reject it." For the wrong doers We have prepared a fire whose billowing folds will encompass them from all sides. If they beg for water, they will be given water (hot) like molten lead, which will scald their faces. Dreadful is the drink, and evil is the place to seek rest. [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_30.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/18_31.gif[/img] As for those who believe and do righteous deeds - We, for certain, do not fail to reward any who persevere in doing good. Theirs shall be gardens of perpetual bliss, through which running waters flow. There they will be adorned with bracelets of gold and will wear green garments of silk and brocade, and they will recline on couches. Excellent is the recompense, and comfortable is the place to rest.[/color] [i](The Cave," Al-Kahf," 18: 29-31[/i] No rescue available Commentary by Sayyid Qutb[/center] We last began our discussion of the first verse in this passage, which makes it clear that Islam represents the truth as revealed by God, the Lord of the universe. The truth does not bend to accommodate anybody's views or desires. Whoever feels comfortable with the truth as it is will accept it and become a believer. Whoever is not may choose his way, even though this way is the one of disbelief. Each will receive the reward that befits with his choice. We concluded our commentary by saying that faith does not belong to anyone who may make concessions in it. It belongs to God who is in no need of anyone in the universe. Faith does not get any strength if it is supported by people who do not seek it for its own sake, or do not accept it as it is. A person who does not wish to sit with people dedicated to God's cause because he feels himself above them will have nothing to contribute to the Muslim community. He is better left out. The Surah then portrays a scene of the hereafter describing what is prepared for the non-believers on the one hand and for the believers on the other. The non-believers will have a fire that has been made ready to receive them: "For the wrongdoers We have prepared a fire." It is all made set and brought forward. It does not require any new effort to receive them. No one is needed to kindle that fire, and it does not take time to light and burn fiercely. While God does not need anything to create whatever He wishes other than to actually will it, and it exists, the expression here uses the term, 'prepare', to indicate speed of action. Everything is put in place to take the wrongdoers and the unbelievers straight to the fire that is prepared to receive them straight-away. It is a fire that has huge folds that surge to encompass its inhabitants. They are securely captured there, with no hope of escape or being saved. Nor is there any chance of having a breath of cooling air, or a chance of reduction of suffering. Should they cry for help or to be spared the burning fire, help is given to them in the form of filthy water which is described in words which some commentators believe to mean 'molten lead', while others define as boiling oil. Should faces come close to it, it will certainly scald them. What will it do, then, to throats and stomachs, should those wrongdoers attempt to drink it? "If they beg for water, they will be given water (hot) like molten lead, which will scald their faces." It is a terrible situation that they find themselves in when they so urgently need a drink, but they only have what the Qur'an truthfully describes: "Dreadful is the drink." Moreover, the fire and its billowing folds are not the place where to seek rest: "Evil is the place to seek rest." In this description there is an element of bitter irony. They are not in the fire to take rest, but to be burnt in punishment for their wrongdoing. But this description also serves as a contrast with the fate of the believers in heaven. The two ends are opposite extremes. The opposite picture shows the believers who have done righteous deeds in heaven where they will stay permanently: "Theirs shall be gardens of perpetual bliss, through which running waters flow. There they will be adorned with bracelets of gold and will wear green garments of silk and brocade, and they will recline on couches. Excellent is the recompense, and comfortable is the place to rest." These running waters provide all the elements of good scenery, "garden watering" and fresh breeze. The believers are in those gardens where they truly recline and have rest, in full luxurious attire made of different types of fine silk, some of which is light, while the other is thick like velvet. They also have bracelets of gold and other luxuries. The comment is accurate: "Excellent is the recompense, and comfortable is the place to rest." These are the two widely different ends. Let everyone choose which one he wants to have. The truth has been made absolutely clear by none other than God Himself, and the choice is open to everyone: "The truth (has now come) from your Lord. Let him who wills, believe in it, and let him who wills, reject it." We see here a subtle reference to the attitude of the unbelievers of the Quraysh who demanded that the Prophet should either expel the poor people among his followers, or at least set up a different meeting place for the elders of the Quraysh, because they felt it was beneath them to sit with the poor. They are again given the choice, "either" to sit with the believing poor, even though their clothes smelled bad. Otherwise, if they feel too strongly against the smell of perspiration they can have their resting place in the billowing folds of the fire and they may have molten lead for refreshment. For those smelling clothes contain within them hearts that are full of faith, and minds that are always remembering God. This passage is followed by a story of two men and two gardens which is given as an example of what is permanently valuable and values that have no more than transitory status. It paints two examples of human beings: the first seeks pride in the luxuries of this world, while the other is fully content with his relationship with God. Each of the two types is seen in practical life. The first who, in the Qur'anic example, has two gardens delineates a rich man who is dazzled with his riches. He feels himself too powerful with what he has been given, so he forgets the Supreme Power who controls everything in people's lives, and thinks that his wealth is permanent. This gives him a feeling that his power is everlasting. The other example is that of a believer who derives his position and status through faith. He always remembers his Lord, realizing that the blessings he enjoys are in themselves evidence of the One who grants all blessings. Hence, he knows that he should always praise his Lord and express his gratitude to Him for what He has granted him: "Set forth to them the parable of two men, to one of whom We gave two vineyards and surrounded them with date palms, and placed a field of grain in between. Each of the two gardens yielded its produce and never failed to do so in any way." [i]"Islam in Perspective" - Arab News - 07 July 2000[/i] Insha Allah, more to follow... Wassalamu Alaikum Warahmatullahi Wabarakatuh Haniff (with 2 f's)
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