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Jonah And The Whale

In the name of God, the Lord of Grace, the Ever Merciful Jonah too was one of Our messengers. He deserted, going on the laden ship. They cast lots, and he was the one who lost. The whale swallowed him, for he was to blame. Had he not been of those who truly glorified God, he would have remained in the whale’s belly till Resurrection Day. We caused him to be cast out, sick, on a barren shore and caused a gourd tree to grow over him. Then We sent him to (a community of) one hundred thousand or more, They believed, so We let them enjoy life for a while. (Ranged in Rank, Al-Saffat: 37: 139-148)

After giving us the powerful scene of the sacrifice Abraham and Ishmael were required to give, in fulfillment of God’s command, the surah gave us a few glimpses of some of Abraham’s descendants including Isaac, Moses, Aaron, and Elijah, then added a glimpse of Lot and the fate of his people. The last of these glimpses from the history of earlier messengers is the one we are looking at today. It concerns Jonah and what happened to him.

The Qur’an does not mention where Jonah’s people lived, but it is understood that they were not far from the sea. Reports tell us that Jonah was frustrated by his people’s continued denial of his message and the truth it made clear. He warned them against God’s impending punishment and then abandoned them in anger. His anger led him to the seashore, where he boarded a laden ship.

When the ship was in the middle of the sea, it was hit by a raging storm. It was widely believed at that time that such a disaster signaled that among the passengers there must be someone who had incurred God’s anger. For the ship to withstand the storm that person had to be thrown overboard.

They, thus, drew lots and Jonah was the one who lost. Although they knew him to be a virtuous and God-fearing man, the drawing of his lot was confirmed. Therefore, they threw him into the sea, or he might have jumped himself.

Nonetheless, he was swallowed by the whale, deserving of blame, because he had abandoned the assignment God had given him, leaving his people in anger before seeking God’s permission.

When he felt acute distress inside the whale’s belly, he glorified God and prayed for His forgiveness, stating that he had wronged himself. He said in his prayer: “There is no deity other than You! Limitless are You in Your glory! I have done wrong indeed!” God answered his prayer, and the whale cast him out.

The surah makes it clear that “had he not been of those who truly glorified God, he would have remained in the whale’s belly till Resurrection Day.” When he was cast out, he was both sick and naked. Therefore God “caused a gourd tree to grow over him,” its broad leaves covering him. It also protected him against flies, which are said not to come near this plant. This was part of the favor God bestowed on him. When he had recovered, God returned him to the people whom he had left in anger. In turn, they feared that his warnings would come true, and they believed, praying for God’s forgiveness. God thus accepted them, sparing them the punishment He inflicts on people who deny His message: “They believed, so We let them enjoy life for a while.” They numbered a hundred thousand or more, and all of them became believers.

This brief account of Jonah’s story explains the fate of those who believe, so contrasting the fate of the unbelievers in the other stories. Let the Arabs, who received the message of Muhammad (peace be upon him), choose which fate they prefer.

After this comes the last part in which the surah builds on the main themes already discussed, particularly the historical accounts given in the second part which explain the true nature of the relation between God and His servants to refute the superstitions circulated among the Arabs. In one such superstition, the Arabs claimed that the angels were God’s daughters, and in another, they alleged that a marriage relation existed between God and the jinn. The surah now puts before them what they said before God’s message was delivered to them.

This was when they expressed dear hopes that God would send them a messenger and when they emphasized that they would follow the guidance such a messenger provided. Yet when God sent them the Messenger they asked for they resorted to disbelief. The surah concludes by stating God’s promise to His messengers that they will end victorious, disassociating God from all the unbelievers’ claims, and praising God, the Lord of all the worlds.

– Commentary by Sayyid Qutb

Ramadan for New Muslims And Non-Muslim Friends

Perfecting one’s Ramadan experience can be a lifetime achievement. We should not expect that we can perform the fasts perfectly or in their entirety when we have not had the benefit of many years of practice. To do so would undoubtedly be counterproductive as it would be overwhelming and cause burnout. Even those who are born Muslim and those who have been Muslim for many years struggle in perfecting the important aspects of Ramadan.

It’s for this reason that for new Muslims, scholars often agree that reverts (and those born Muslim who are rediscovering their Islamic faith) should “ease” themselves into it in whatever way possible. Allah is Most Merciful and Forgiving of our situations and does not hold it against us.

For those who are not Muslim but follow the fast in solidarity or for the experience, it is beneficial to follow the same guidelines as new Muslims. It would take a serious effort for someone not already acclimatized to perform all 30 days of Ramadan fasts perfectly from dawn to dusk and is not necessary for you to benefit from Ramadan.

There are many things to discuss about Ramadan and many more suggestions but I will try to focus on a few to get you started.

The following are some tips on preparing for Ramadan for those who are taking on the fast.

The first thing we should do to prepare for Ramadan is to bring our minds into focus. This is not a requirement of Ramadan per se but is beneficial. A week or two prior to Ramadan, it can be beneficial to place your mind at ease and train it to a peaceful state. An important aspect of Ramadan is that during the fast, you try to keep a peaceful mind and interaction with other people. Becoming angry, impatient, annoyed, etc. can break your fast if indulged to a significant degree. So, practice prior to Ramadan helps us during Ramadan itself. During the course of your day, try to be aware of the happenings around you and notice when your emotions tend to take over. When you sense this, try to refocus your mind and control your emotions and re-establish a peaceful state within yourself. This is not only a spiritual aspect to the benefits of Ramadan, but also very practical and earthly. The rewards of such are not only in this world but in the Hereafter. During your fast, you will practice this throughout the entire fast, from dawn until dusk for 30 days. You can help prepare yourself for the ritual demand of Ramadan by fasting a few days over the few weeks prior to Ramadan if you wish but it is also not necessary.

Second, an important thing is to physically prepare for Ramadan. Many of us are at home in a normal living environment, but some of us travel and otherwise have other issues going on that might hinder our ability to fast. For those at home, purchase in advance plenty of dates or other fruit for iftar (breaking the fast). After you fast each day, your body will be drained. You will be impatient, weak, and very hungry. Also, prepare healthy dinners, or if you eat out try to choose healthy foods rather than the normal foods you might eat. Your body will need proper nutrients to handle more days of fasting. Foods rich in fats and sugars will wear your body down and make it more difficult in the long run. If you have a Masjid (Mosque) or Islamic center nearby, they most likely will be running Iftar programs where you can break your fast and have dinner with the community. If you are not Muslim, you can still attend these programs. Just contact, or walk in, and tell the organizers or community leader that you are not Muslim and are practicing the fast of Ramadan and would like to breakfast with them. In all cases that I am aware of, they are very helpful and willing to have a non-Muslim guest share their experience!

For those traveling who are still going to observe the fast, carry with your dates or dried fruit and bottled water or juice.

Keep watch for the start of Ramadan. It does not necessarily start when the Gregorian calendar says. Ramadan is a lunar month in the Islamic calendar and is identified upon the first sighting of the moon and ends on the next sighting. If you have doubts about when the sighting occurred, ask people in the Muslim community and they can tell you if it has been sighted in your region. Depending on the region, the sighting can vary by one day, so while some may observe Ramadan from the sighting in their region, others may not have sighted it until the following day and will begin their observance then.

Observing Ramadan is one of the five pillars (core tenets) of Islam. In observance of this month, once a year, Muslims are asked to refrain from food, drink, and physical marital relations from before dawn until sunset during the entire month of Ramadan. Since Ramadan is a lunar month, following the Islamic calendar, it moves back eleven days throughout the year and thus is not fixed during one particular season. Due to the lunar calendar sometimes Ramadan falls in summer, sometimes in winter, with the variation in the length of the day and temperature. The fast of Ramadan is a complete fast, but it is only during the daylight hours, which vary from 12 to 16 hours in the summer.

To start the day of fasting, it is important to wake just prior to dawn and have a modest breakfast to give your body the nutrients it needs and hydrate your body. Be sure that you take in plenty of liquids! The fast is all day until sunset when you will break your fast with a small portion of fruit and drink prior to your dinner. It is good practice to give 10 or 15 minutes between breaking your fast and having your dinner as this jumpstarts your digestive system and avoids stomach aches. The stomach naturally shrinks while fasting and needs time to acclimatize to having food put back into it.

The purpose of the fast is to learn self-restraint and control and to learn a heightened appreciation for the good things we enjoy and often take for granted. During this time, Muslims are also supposed to abstain from any negative behavior, such as fighting, backbiting, etc.

Those who cannot fast, such as the elderly, sick, pregnant or nursing women, or travelers, they may make up their fast later or give charity for every day of fast they miss. Children are not required to fast until puberty but often do so in the emulation of their parents. Many children go to public school and continue there fast at school.

During the month of Ramadan, it is common to have large numbers of Muslims at homes, places of worship, and outings when they break the fast. Breaking fast happens at dusk and is a time when family and friends enjoy each other’s company and thank God for His goodness.

Giving charity to the poor during this month is a pinnacle of Ramadan. As we observe the fast we are reminded of the suffering of others and there is great reward in the act of giving.

Suggestions for your first fast
Remember, although you may be eager to perform the fasts perfectly, it is important for you to pace yourself at a healthy pace in order to get a positive experience and take away the most from the fast. Over the years of fasting, as you perfect your fast each year, Ramadan will continue to enlighten you, increase your iman (faith) and deepen your understanding and appreciation of the month of Ramadan.

For our non-Muslim friends, just the little that you do can give you a deeper understanding of the purpose of Ramadan and the Muslim experience and hopefully can benefit you in many other ways.

For your first fast, and for the reasons stated earlier in this article, I would suggest that you not try to perform it to the letter. Observe the fast for 30 days (or the duration of the Ramadan fast since sometimes it can be for 29 days) from dawn to dusk. Choose where you will start. Try abstaining from food and not drinking for the duration of the fast. Remember that Allah is Most Merciful and Most Forgiving and understands our condition. As the years pass, if you continue to fast, during Ramadan, you can increase your observance until you finally can perform the fast perfectly with regards to the ritual aspects of the fast.

Remember that your moral character is very important to fasting. It is important to abstain from all sinful acts, bickering, fighting, anger, etc. These things break your fast.

If you break you’re fast unintentionally, for example, if you accidentally eat something without thinking or if you get overly angry and realize after the fact, your fast is not broken! Continue to keep the fast. Allah is Most Merciful and Forgiving and knows that we are creatures of habit.

If your body cannot handle a complete fast or gets too weak or sick, then break your fast immediately! Allah does not require that by observing the fast you harm your body. The fast is to benefit our body and soul, but not to the degree of self-harm.

For New Muslims, you have many things you are trying to assimilate into your life. Performing prayers (salat) may not be perfect yet. Salat is important in keeping fast. However, don’t overdo yourself. If you have not reached the level of praying five times per day, even though it is paramount to keeping the fast, your fast is not broken and Allah does not hold this as a sin against you. Over time, you will acclimatize yourself to taking on the ritual aspects of Islam, but for now, concentrate on the spiritual aspects while trying to the best of your ability to assimilate the ritual aspects. Always remember, as I have said many times in this article, Allah is Most Merciful and forgiving on you. More so than any human being can ever hope to understand or be.

The most important thing about starting your fast (prayers and anything you do) is your intention (Niyyah) to fast. If you make the intention to fast, then you are fasting and Allah rewards you regardless of your ability to keep the ritual. He does this to encourage you to deepen your practice and strengthen your moral character, and faith in Islam.

Islam is a very spiritual and personal faith. The rituals only seek to deepen your spiritual and personal faith while establishing structure in religion. So, your intention is the most important starting point.

The End of Ramadan
At the end of Ramadan, I would suggest writing down your experience as a permanent record for you to refer to. What did you do in your fast and what it meant to you? How has the experience changed your life for the better? What changes did you make that you can carry on to the remaining months of the year? How has your fasting experience during Ramadan benefited the people around you? What do you intend to do for the next Ramadan?

Refer to your experience from time to time as a reminder and share your experience with others who can benefit from it as well.

At the end of Ramadan, Muslims observe what we call Eid al-Fitr. This is a high holy day where most communities hold a special “Eid” prayer gathering and have dinners with family and friends. Many families share gifts and sweets or hold Quran studies and readings. It is a joyful time of appreciation for what Allah has given us.

Remember, your Ramadan experience doesn’t end here. Carry it for the rest of the year. Consider it like a New Year’s resolution. All that you learned and accumulated during Ramadan, try to emulate that throughout the year.

Insha Allah (God willing) whether you are Muslim or not, you will find the experience of Ramadan beneficial in some way.

May Allah bless you and keep you during this blessed month! Ameen!!

There Is No Obedience To Anybody While Disobeying Allah

A general rule of Islam implies that there is no obedience to any creature when it involves disobedience (or sinning) to Allah, the Exalted. Obedience to others other than Allah is only allowed in matters of one’s likes and dislikes. The Messenger of Allah (sallallahu alaihi wa-sallam) said: “He who complies with the command of a master, a leader or a ruler in disobedience and defiance of Allah is an unbeliever and a Mushrik (he who associates partners with Allah). There shall be no obedience to a creature of Allah when it would involve disobeying or displeasing Allah.” [Saheeh Muslim, Book Imarah, p.1469]

He (sallallahu alaihi wa-sallam) also said: “Obedience is only in what is good.” [Saheeh al-Bukharee (Eng. trans. 9/193/259) and Saheeh Muslim (Eng. trans. 3 / 1022/no.4535)

And: “Hearing and obeying is (binding) upon the Muslim in what he likes or dislikes, so long as he is not ordered to sin. If he is ordered with sin, then there is no hearing and no obeying.” [Agreed upon]

Similarly, obedience to parents is only obligatory in matters that are permitted by Allah, the Exalted, and as Allah says: But if they (both) strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not, but behave with them in the world kindly, and follow the path of him who turns to Me in repentance and in obedience. Then to Me will be your return, and I shall tell you what you used to do. (31:15)

Imam Ibn Katheer (may Allah have mercy upon him) writes in the Tafseer of the above verse: “means, if they try hard to make you follow them in their (false) religion, then do not accept that from them, but do not let that stop you from behaving towards them with respect.”

Allah also said in Soorah Al-Ankabut, “And We have enjoined on man to be good and dutiful to his parents, but if they strive to make you join with Me (in worship) anything (as a partner) of which you have no knowledge, then obey them not. Unto Me is your return, and I shall tell you what you used to do.” (29: 8)

An excellent example of the above (first) verse is found in the narration of Sa’d Ibn Malik, who said: “This verse (31:15) was revealed concerning me. I was a man who honored his mother, but when I became a Muslim, she said: ‘O Sa’d! What is this new thing I see you doing? Leave this religion of yours, or I will not eat or drink until I die, and people will say: ‘Shame on you, for what you have done to me and they will say that you have killed your mother.’ I said, ‘Do not do that, O mother, for I will not give up this religion of mine for anything.’ She stayed without eating for one day and one night, and she became exhausted; then she stayed for another day and night without eating, and she became utterly exhausted. When I saw that, I said: ‘O mother, by Allah, even if you had one hundred souls and they were to depart one by one, I would not give up this religion of mine for anything, so if you want to, eat, and if you want to, do not eat.’ So she ate.” [Mentioned by Ibn Al-Athir in Usd al-Ghabah 2: 216]

Shaikh al-Islam Ibn Taymiyyah said: “Abu Bakr said in his book, Zad-ul-Musafir, ‘Whosoever made his parents angry and brought tears to them is required to go back and make them laugh.’ This indicates that it is necessary to obey parents with regards to permissible things and whatever they command should be avoided, if all this brings their benefit and does not harm their child, including ending travel plans and staying with them if they wished that.’

Follow The Sunnah And Increase Your Beauty

I. Hadrat Sayyiduna Ibn ‘Umar (Radi Allahu Ta’ala Anhu) reported that the Messenger of Allah (SallAllahu Alayhi wa Sallam) has said, “Do the opposite of what the polytheists do; let the beard grow long and clip the mustache.” A version has, “Trim the mustache down and leave the beard.” [Sahih Bukhari, Vol. 2, Page 875, Hadith 781]

II. Hadrat Zayd ibn Arqam (Radi Allahu Ta’ala Anhu) reported that the Messenger of Allah (SallAllahu Alayhi wa Sallam) has said, “Whoever does not take something off his mustache is not one of us (not on our path).” [Sunan Nisa’i, Vol. 2, Page 274]

III. Sayyiduna Abu Hurayra (Radi Allahu Ta’ala Anhu) reported that the Holy Prophet (Peace and Blessings be Upon Him) said: “He who does not shave off the hair from the abdomen and does not cut his nails and does not trim his mustaches is not of us”.

IV. Sayyiduna Anas (Radi Allahu Ta’ala Anhu) reported that the Messenger of Allah (SallAllahu Alayhi wa Sallam) said: “The maximum exemption for shaving off the hair from the abdomen and armpit and for cutting nails and for trimming the mustaches is forty days.” [Sahih Muslim, Vol. 2, Page 128, Hadith 497]

V. Hadrat Abu Huraira (Radi Allahu Ta’ala Anhu) reported that the Messenger of Allah (SallAllahu Alayhi wa Sallam) has said, “Cut the mustaches and let the beards grow long; (by doing this) do the opposite of the fire worshipers.” [Sahih Muslim, Vol. 2, Page 129, Hadith 501]

VI. Sayyiduna Abu Hurayra (Radi Allahu Ta’ala Anhu) reported that the Glorious Prophet of Islam (Peace and Blessings be Upon Him) said: “Five things are from the traditions of the Prophets of the old: circumcision, removing the hair below the navel, trimming the mustaches, cutting the nails, and removing the hair from the armpit”.[Sahih Muslim, Vol. 2, Page 127 Hadith 495]

VII. AlaHadrat Imam Ahmad Rida Khan (Alayhir Rahmah) has quoted a saying of Sayyiduna Ka’ab Ahbar (Radi Allahu Anhu) in his booklet Lum’at al-Duha: “Near to the end of the world, there would be some people who would trim their beards. They are extremely unfortunate. That is, they will have no blessing in religion and in the Hereafter”. [Ihya al-Uloom, Vol. 1, Page 145 | Fatawa Radawiyyah, Vol. 22, Page 651]

VIII. The Beloved and Blessed Prophet (SallAllahu Alayhi wa Sallam) once sent a letter with the message of ‘call to righteousness’ to Sag-e-Iran Khisraw (Parwayz) via Sayyiduna Abdullah Bin Huzafah. Seeing the blessed letter, Khisraw (Parwayz), a cruel and insolent person, turned furious and tore the blessed letter into pieces. Then, Khisraw (Parwayz) issued an order to Bazan, the then governor of Yemen, who had influence over the entire Arab Empire. Bazan called for a troop whose commander’s name was Kharkhasrah. Moreover, another officer named Baniwiyah was also sent along with them to keep an eye on the advances and actions of the Holy Prophet (SallAllahu Alayhi wa Sallam).

When both of these officers were brought into the blessed court of the Beloved Prophet (SallAllahu Alayhi wa Sallam), their neck veins were trembling out of the Prophetic-awe of Beloved Mustafa (SallAllahu Alayhi wa Sallam). Since they were fire-worshippers, they did not have beards, and their mustaches were so big that their lips were covered. They used to call their king Parwayz their ‘lord’. Disturbed upon seeing their beardless faces, the Beloved Prophet (SallAllahu Alayhi wa Sallam) said in disgust, ‘May you be ruined! Who asked you to keep such a face?’ They replied, ‘Our lord ‘Parwayz’ has asked us to do so.’ The Beloved and Blessed Prophet (SallAllahu Alayhi wa Sallam) said,

“But my Rabb (Lord) has ordered me to grow the beard and trim the mustache.”[Madarij al-Nubuwwah, Vol. 2, Pages 224-225 | Fatawa Radawiyyah, Vol. 22, Page 647]

Important Notes:
1. Many of our Muslim brothers have opted to make their beards into a fashion and have a ‘stylish’ effect to them. Many completely shave it off and some leave a bit on the chin. Some keep their beards only 2 fingers long and believe that they’re following the Shari’ah, despite the fact that those who shave all of their beards and those who shave it to less than one fist are all the same in sin in the eyes of Shari’ah. It has been stated in Bahar-e-Shari’at: “To grow the beard is the Sunnah of the prophets. To shave it all or less than a fist is Haraam.” [Bahar-e-Shari'at, Vol. 16, Page 585]

2. Hadrat Shaykh Abd al-Haq Muhaddith-e-Dehlwi (Alayhir Rahmah) has stated: “To shave the beard is Haram, and the way of the English, the Hindus, and monkey dancers. It is wajib to leave the beard to grow to one fist. Those fuqaha (scholars) who have stated that to keep the beard one fist is Sunnat, then this is not because according to them to keep the beard to one fist is not wajib, but in fact “sunnah” in this context means the Islamic way, or because the wujub (necessity) of keeping a beard one fist has been proven from the Sunnah (the ahadeeth – prophetic traditions of the Beloved Prophet), just as the Eid prayers have been called Sunnat, despite the fact that they are wajib.”

3. It has been stated in al-Durr al-Mukhtar (Vol. 2, Page 116), Radd al-Muhtar (Vol. 2, Page 117), al-Bahr al-Ra’iq (Vol. 2, Page 280), Fath al-Qadir (Vol. 2 Page 270), Tahtawi (Page 411) that: [and the words quoted here are of Tahtawi’s] “According to the unanimous opinion, to shave the beard less than a fist as is the way of some westerners and effeminate persons who are fond of make-up like women is not permissible. As regards shaving the whole of the beard, then this is the way of the Jews of India and the fire-worshippers of Iran.” [Hashiyat al-Tahtawi Ala Maraqi al-Falah, Page 411]

4. AlaHadrat, Imam Ahmad Rida Khan (Alayhir Rahmah) have recorded it in Fatawa Radawiyyah, Vol. 22, Page 652: “As long as the beard is shorter than a fist length, it is not Halal to trim it. It is the practice of the eunuch to shorten the beard. And fully shaving it is a tradition of the non-Muslims.” [Ghunyah Zawil Ahkam, Vol. 1, Page 208 | Al Bahr ar-Ra’iq, Vol. 2, Page 490 | Fath al-Qadeer, Vol. 2, Page 270]

5. It is permissible to grow the beard more than the Shari’i limit of one fist. However – according to our Imams and scholars – to let the beard grow such that it becomes extremely out of proportion, and which shall incite people to point fingers and make humor out of that person, is offensive and disapproved of. [Lum’ah al-duha fi I’fa al-Luha (Imam Ahmad Rida Khan), Fatawa Radawiyyah, Vol. 22, Pages 571/573]

6. To shave off completely or trim the beard very short once is a minor sin and to habitually do so is a major sin. This continuous act will make you a Faasiq-e-Mu’lin (certified transgressor) and the Court of Shari’ah will reject you as a valid witness. To perform Salaah with Jama’at behind such a person is forbidden and if Salaah is performed, it will be incumbent to repeat that Salaah. If one does not do so, then one will be a great sinner. [Malfoozat-e-AlaHazrat, Vol. 1, Page 141]

7. It is Haram to shave the beard, either one acts on his own or gets it shaved from someone else and the earning from it is also Haram. [Waqar-ul-Fatawa, Vol. 1, Page 259]

Excerpted from
Anwaar al-Hadith by Mufti Jalal al-Din al-Amjadi
Fatawa Radawiyyah by Imam Ahmad Rida Khan al-Baraylawi

Recite Surah Al-Kahf On Friday

Surah Al-Kahf (The Cave)

Virtues of reciting Surah al-Kahf

We are encouraged to recite/read Surah Kahf on Fridays. This is something proven by the Sunnah of the Prophet (peace be upon him). There are saheeh ahadith from the Prophet (peace and blessings of Allaah be upon him) concerning the virtues of reciting Surah al-Kahf during the day or night of Jumu’ah (Friday).

These include:
From Abu Sa’eed al-Khudri (May Allah be pleased with him), who said: “Whoever reads Surah al-Kahf on the night of Jumu’ah, will have a light that will stretch between him and the Ancient House (the Ka’bah).”
(Narrated by al-Daarimi, 3407. This hadeeth was classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami, 6471)

“Whoever reads Surah Al-Kahf on the day of Jumu’ah, will have a light that will shine from him from one Friday to the next.”
(Narrated by al-Haakim, 2/399; al-Bayhaqi, 3/249. It was classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’, 6470)

The surah may be read during the night or the day of Jumu’ah. The night of Jumu’ah starts at sunset on Thursday,

and the day of Jumu’ah ends at sunset. Therefore the time for reading this surah extends from sunset on Thursday to sunset on Friday.

Introduction
Name
This Surah takes its name from v. 9 in which the word (Al-kahf) occurs.

Period of Revelation
This is the first of those Surahs which were sent down in the third stage of Prophethood at Makkah. We have already divided the life of the Holy Prophet (peace be upon him) at Makkah into four stages in the Introduction to Chapter VI. According to that division, the third stage lasted from the fifth to the tenth year of Prophethood. What distinguishes this stage from the second and the fourth stages is this. During the second stage, the Quraish mainly resorted to ridiculing, scoffing, threatening, tempting, raising objections, and making false propaganda against the Holy Prophet (peace be upon him) and his followers in order to suppress the Islamic Movement. But during the third stage, they employed weapons of persecution, manhandling, and economic pressure for the same purpose. So much so that a large number of the Muslims had to emigrate from Arabia to Habash, and those who remained behind were besieged in Shi’ib Abi Talib along with the Holy Prophet (peace be upon him) and his family. To add to their misery, a complete social and economic boycott was applied against them. The only redeeming feature was that there were two personalities, Abu Talib and Hadrat Khadijah, whose personal influence had been conducive to the support of two great families of the Quraish. However, when in the tenth year of Prophethood these two persons died, the fourth stage began with such revere persecutions as forced the Holy Prophet (peace be upon him) and all his Companions to emigrate from Makkah.

It appears from the theme of the Surah that it was revealed at the beginning of the third stage when in spite of persecutions and opposition, migration to Habash had not yet taken place. That is why the story of “Ashab-i-Kahf” (the Sleepers of the Cave) has been related to comforting and encouraging the persecuted Muslims and showing them how the righteous people have been saving their Faith in the past.

Subject and Topics
This Surah was sent down in answer to the three questions that the mushriks of Makkah, in consultation with the people of the Book, had put to the Holy Prophet (peace be upon him) in order to test him. These were:
(1) Who were “the Sleepers of’ the Cave”?
(2) What is the real story of Khidr? and
(3) What do you know about Zul- Qarnain?

As these three questions and the stories involved concerned the history of the Christians and the Jews and were unknown in Hijaz, a choice of these was made to test whether the Holy Prophet (peace be upon him) possessed any source of knowledge of the hidden and unseen things.

Allah, however, not only gave a complete answer to their questions but also employed the three stories to the disadvantage of the opponents of Islam in the conflict that was going on at that time at Makkah between Islam and unbelief:

1. The questioners were told that “the Sleepers of the Cave” believed in the same doctrine of Tauhid that was being put forward in the Qur’an and that their condition was similar to the condition of the persecuted Muslims of Makkah. On the other hand, the persecutors of the Sleepers of the Cave had behaved in the same way towards them as the disbelievers of the Quraish were behaving towards the Muslims. Besides this, the Muslims have been taught that even if a Believer is persecuted by a cruel society, he should not bow down before falsehood but emigrate from the place all alone, if need be, with trust in God. Incidentally, the disbelievers of Makkah were told that the story of the Sleepers of the Cave was clear proof of the creed of the Hereafter, for this showed that Allah has the power to resurrect anyone He wills even after a long sleep of death as He did in case of the Sleepers of the Cave.

2. The story of the Sleepers of the Cave has also been used to warn the chiefs of Makkah who were persecuting the small newly formed Muslim Community. At the same time, the Holy Prophet (peace be upon him) has been instructed that he should in no case make a compromise with their persecutors nor should he consider them to be more important than his poor followers. On the other hand, those chiefs have been admonished that they should not be puffed up with the transitory life of pleasure they were then enjoying but should seek after those excellences which are permanent and eternal.

3. The story of Khidr and Moses has been related in such a way as to supply the answer to the question of the disbelievers and to give comfort to the Believers as well. The lesson contained in this story is this “You should have full faith in the wisdom of what is happening in the Divine Factory in accordance with the will of Allah. As the reality is hidden from you, you are at a loss to understand the wisdom of what is happening, and sometimes if it appears that things are going against you, you cry out, ‘How and why has this happened’. The fact is that if the curtain is removed from the “unseen”, you would yourselves come to know that what is happening here is for the best. Even if sometimes it appears that something is going against you, you will see that in the end it also produces some good results for you.

4. The same is true of the story of Zul-Qarnain for it also admonishes the questioners, as if to say, “O you vain chiefs of Makkah you should learn a lesson from Zul-Qarnain. Though he was a great ruler, a great conqueror, and the owner of great resources, he always surrendered to his Creator, whereas you are rebelling against Him even though you are insignificant chieftains in comparison with him. Besides this, though Zul-Qarnain built one of the strongest walls for protection, yet his real trust was in Allah and not in the “wall”. He believed that the wall could protect him against his enemies as long as it was the will of Allah and that there would be cracks and holes in it when it would be His will: whereas you who possess only insignificant fortified abodes and dwellings in comparison with him, consider yourselves to be permanently safe and secure against all sorts of calamities.”

While the Qur’an turned the tables on the questioners who had tried to “expose” the Holy Prophet (peace be upon him), at the end of the Surah the same things have been reiterated that were stated at its beginning: “Tauhid and the Hereafter are absolutely true and real and for your own good you should accept these doctrines, mend your ways in accordance with them and live in this world with this conviction that you are accountable to Allah: otherwise you shall ruin your life and all your doings shall be set at naught.”

Oh ALLAH! Make useful for me what You taught me and teach me knowledge that will be useful to me!