The Mercy of Qur'an and the Advent of Zaman - Commentary On Four Suras

Supplement 1

20 Say: Travel in the earth and see how He makes the first creation, then Allah creates the latter creation; surely Allah has power over all things.

21 He punishes whom He pleases and has mercy on whom He pleases, and to Him you shall be turned back.

22 And you shall not escape in the earth nor in the heaven, and you have neither a protector nor a helper besides Allah.

The nature of existence is that of a journey. Everything is based on movement. The electrons journey around the nucleus and the earth journeys through space. The first thing a newborn child does is to move. The entire creation is a journey from Allah, to Allah, by Allah, and the highest benefit for man comes if he emulates it by journeying into the land.

In every way it is a blessing to travel. In the Shadhili tariqa (a Sufi path), the masters never slept in one place for more than three weeks, so as not to take what was around them for granted. Haraka ma al-baraka: movement is with blessing. Man must change, he must move on so that he does not become a slave of outer habits and become fixated.

Man is attracted to fixation because he loves the permanent, the ever-fixed within him. But to desire preservation of outer fixation is ignorance. The outer can never be fixed. No sooner does man try to control an event than he finds it beyond his power to do so.

Man wants to know the permanent but he mistakenly tries to bring it about in his environment by establishing rigid habits. At the lowest, most superficial level, travel disturbs this tendency. The earth would be sterile if it were not disturbed, if it were not plowed. The same thing applies to man's heart.

If it is not disturbed, if it is not cut off from its desires and attachments, how can it resonate and keep turning? At first one resents being cut off, but the purpose of one's life is to move both outwardly and inwardly; outwardly by having dynamic attitudes toward the world and the earth, and inwardly by being willing to turn away from what the self desires.

Travel fi sabili-llah is a very blessed outer activity. A sa`ih at one time meant a man traveling for Allah, calling people to the din (life-transaction). He was a mubashshir, (deliverer of good tidings) following the way of those who give the bushr the good news). Now siyaha, which used to mean travelling fi sabili-llah, means tourism. Tourism today is synonymous with irresponsibility, as it enhances outer greed and appetite, whereas previously travelling from one culture to another promoted inner growth and fulfillment.

23 And (as to) those who disbelieve in the communications of Allah and His meet­ing, they have despaired of My mercy, and these it is that shall have a painful punish­ment.

24 So naught was the answer of his people ex­ cept that they said: Slay him or burn him! Then Allah delivered him from the fire; most surely there are signs in this for a people who believe.

25 And he said: You have only taken for your­ selves idols besides Allah by way of friendship between you in this world's life, then on the resurrection day some of you shall deny others, and some of you will curse others, and your abode is the fire, and you will not have any helpers.

The creation of Allah, having come from Allah, must already intrinsically know Allah and therefore already have met Allah. But He is forgotten by man, hidden by the visible and solid. The sharia (outward path) of existence overwhelms the haqiqa (inner truth). The shahada (testimonial witnessing) is said aloud in the belief that its reality will be witnessed.

Everything one sees is from Allah. If it can be named, its essence is derived from the mercy of the Latif (the Subtle, the Kind); its kathif ( thickness) is derived from subtlety.

The seeker is the one who follows the path of abandonment and submission. Giving in unquestioningly, he finds that there is no ques­tion and only Allah. He gets to the root of his affairs. His transactions in .life become correct, provided there is the recognition that all has emanated from one merciful Source. He is then on a straight path, acting and not reacting. He is not reacting to something that is within himself, such as insecurity. Yet even insecurity is Allah's love, forcing man to seek the ultimate security. It is the love of Allah that he finds when he moves from one object of security to another. He thinks it is in the wife, mother, father, children or money, but it is in none of them. This is the true shahada.

Awakening starts with rejection of what is not: there is no God -la ilaha. When the seeker, the witnesser, has excluded all, he says: but Allah - illa-llah. After negation comes confirmation. It is "The path of those upon whom You have bestowed favors. Not (the path) of those upon whom Your wrath is brought down, nor of those who go astray." (al-Fatiha: 7) AI-Liqa' (the meeting) is with Allah, as promised by Him, as will be witnessed by all in the next phase of life, after death. The resurrection, ba`th, is the meaning of the meeting. Everyone will then know that there was only Reality acting throughout his previous life. That knowledge will be untarnished or uncolored by emotional connotation or attachment.

If knowledge of Allah is attained before death then the being, the soul, will embark onto the next life in that state. If it is not, and the soul is still entrapped by what it has spun in its previous life, then the being will be afflicted in the eternal fire.

"So naught was the answer of his people except that they said: Slay him or burn him!" Ibrahim, alayhi-s-salam, was put through the fire in this life. Because he had knocked down their idols, his people came to him in anger, asking for an explanation. He said: If they are gods, ask the big one which I have spared to remake the small ones which I have broken.

Furious, they made a fire and threw him in. Ibrahim, alayhi-s-salam, -knew that-the key to the garden was within himself. He already knew the meaning of the fire in its absolute form. He had saved himself from his inner fire so he was not afraid of the outer fire. Similarly it has been documented in our time that in the state of complete fearlessness, people have been seen to walk great distances on hot coals. This is true iman.

Man is given a long life in order to seek its purpose; and every time he questions he falls into a hole. This life is Allah's madrasa(a school) within which man is constantly enrolled, in order to grow and learn. If he can reflect on his life he will find unending lessons.

What we may consider as supernatural, such as walking in fire, is natural. It is exceptional but it does occur. Because man is so dis­tracted, he considers those events to be unnatural. How often do events unfold in which someone is miraculously saved? A man is saved every second by the fact that he is given air by breathing in and out. He is hanging on air but he does not remember. He takes it for granted because he is gross.

"And he said: You have only taken idols besides Allah..." People who have denied themselves access to the path of mercy, who have denied themselves movement or direction towards that which man has been created for in this life, will be in denial in the next life. If he denies now, he will in time be cut off and disconnected. Whenever one does not see the mercy of Allah in a situation, he has fallen. It is a taste of the fire, of anger or disturbance. It is a taste of something that never takes root. The fire is constant agitation and it does not allow anything to hold fast or grow.

But everyone has tasted bliss and momentary contentment. Those who want to have joy in this life will have access to it. They will be in their nafs-workshop, cutting and filing the key to joy. The cause of one's trouble is expectation and attachment: this is the key to the door of hell. Since life is dynamic, you are preparing either one of the two keys. You either progress or regress, deriving spiritual nourishment or deficiency.

26 And Lut believed in Him, and he said: I am an emigrant to my Lord. Surely He is the Mighty, the Wise.

27 And We granted him Ishaq and Ya'qub, and caused the prophethood and the book to remain in his seed, and We gave him his reward in this world, and in the hereafter he will most surely be among the good.

28 And (We sent) Lut when he said to his people: Most surely you are guilty of an indecency which none of the nations has ever done before you.

29 What! do you come to the males and commit robbery on the highway, and you commit evil deeds in your assemblies? But nothing was the answer of his people except that they said: Bring on us Allah's punishment, if you are one of the truthful.

30 He said: My Lord! help me against the mis­ chievous people.

The Prophet but, Ibrahim's maternal cousin, 'alayhi-s-salam, did his best for his community. His people had transgressed in their actions and were ultimately cut off from the way of nature, of procreation, by their homosexuality. This community was finished. He had tried his best among them, failed and could move no further. There is a limit to what man can do.

Lut, alayhi-s-salam, said: "I am an emigrant to my Lord." His Lord is everywhere. His Lord is the Lord of destruction, the Lord of creation, the Lord of all. The Prophets and their followers and seekers have to emigrate from what they are used to, to what is better - from good to better, from old habits to freer ones. Hijra (emigration) is, in meaning and form, the heritage of seekers of truth. A hadith from the Prophet, salla-lla'hu 'alayhi wa alihi wa sallam, relates that if someone has emigrated fi sablli-llah, even if it is only a foot, he is already in the garden.

After doing his best amongst a people and finding that the stream is moving against him, a man should not stay, for the society may collapse upon him. Once a situation has fossilized no one can be helped. No healing is possible and the only thing left to do is to jump out. Allah says: Do as Ibrahim did - make hijra. All the great Prophets followed his example.

If the hijra is truly fi sabili-llah, then the muhajir (emi­grant) will be in such a state that Allah will unveil for him His mercy, making his emigration easy. Allah bestowed upon lbrahim, alayhi s-salam, the pure gift of Ishaq, and from Ishaq, Ya'qub, alay hum­us-salam. Both Ibrahim and the mother of Ishaq were old, she having previously been barren.

Isma'il, 'alayhi-s-salam, is not mentioned here because he is from a wife of Ibrahim who was not barren. Ishaq and Ya'qub were gifts given to the Prophet Ibrahim, alayhi-s-salam, when he began his emigration fi sablli-llah, and a provision for future gener­ations.

The Prophet Muhammad, salla-llahu 'alayhi wa allhi wa sallam, had many newcomers to Islam whose iman was not strong; they feared for lack of provisions. They were accustomed to a narrow way of survival, living on the edge of life. The miraculous expansion of Ibrahim's family, alayhi-s-salim, when his hijra began, is a demon­stration to Muhammad's followers that if one calls upon the powers of Reality by treading the prophetic path, one will receive openings.

On a journey, the intelligent man will leave behind excess baggage, values that are inadequate. The life one leaves behind could only get one deeper and deeper into trouble. In this way hijra is both inward and outward. Inwardly, a man recognizes and avoids what he knows will cause him trouble. Outwardly, he leaves any situation that is not beneficial to him, until he has enough knowledge to re-enter it without harm coming to him. By then his tree of knowledge has put down such roots that the winds that shake it can only make it drop its dead leaves.

Something that may be useful now may not be right in ten months' time. Movement and struggle must be based on spiritual capacity. At first man should go where he is most familiar. He would be completely devastated if he were to travel in south India, having before that never left Chicago. First one travels to Europe and then onward to the jungle, changing the level of struggle slowly, naturally, a step at a time. It is a dynamic process, cybernetic and self-feeding. Biologically man is continuously moving on and growing. If he does not grow inwardly, he will end up having a white beard and the mentality of a small child.

Man brings difficulties upon himself by his own actions. There is no separation between one's outside and inside. The outer gloom or collapse is a reflection of an inner collapse. A derelict house reflects the inward state of its dweller. The pulsating heart of the man or family that inhabits the house has become static, so the house collapses. It is an outer symptom of an inner collapse. If one is not inwardly willing to uphold what is appropriate for human values, it will show outwardly. One can only prop up the outer facade to a limited degree.

31 And when Our messengers came to Ibrahim with the good news, they said: Surely we are going to destroy the people of this town, for its people are unjust.

32 He said: Surely in it is Lut. They said: We know well who is in it. We shall certainly deliver him and his followers, except his wife; she shall be of those who remain behind.

The Prophet Ibrahim, alayhi-s-salam, demonstrates the highest use of aql ( ass , intellect) and tawakkul (trust) - com­bining haqiqa with sharia. He is visited by angels and recognizes their mission and their station. He knows that the people of Lut are to be destroyed and in his concern for Lut, alayhi-s-salam, he sends a mes­sage to him.

Ibrahim's trust in Allah assured him that Lut, `alayhi-s­ salam, was blessed and that no harm would come to him. But his love and concern for this being in the next town took an outer expression. However great a man of tawhid may be, his human love is bound to express itself so that others may receive the solace of his humanity. His concern is to connect himself with other beings because he is a man living in unity with Reality.

There are many examples in which the Prophet Muhammad salla-llahu `alayhi wa alihi wa sallam, behaved in a particular way only for the sake of other people. It was real behavior, not acting, but it was not a reflection of his inward state. It was purely an outward expression for those around him. If one is in tawhid, it is not for oneself but for others that one acts. The man of tawhid simultaneously shows concern and yet is completely certain that all will be well. Those who know his inward state well, know that he is in absolute certainty. Those who do not, still benefit from his concern and charity. It is tawhid, it is not duality.

The worshipper's love for Allah assumes an outer expression in prayers by the formality of bending. His love for his wife takes a formal outer expression in a gift or kindness. There cannot be an inner without an outer. There can be no haqiqa without a shari`a. You tether your camel then place your trust upon Allah. One cannot trust in Allah by sitting like a lump of dirt. Allah has given man life, a tongue and limbs in order to act - to act for Allah and by Allah.

As a non-separate entity from the one and only Reality man has to exercise his part in the all-encompassing, ecologically connected situation. This is the meaning of `shaking the palm tree.' Man has to shake the tree of mercy. In a hadith it says that the supplication of those who call out for provision, yet remain in their homes, will not be heard. Man is a part of the total Oneness. If he intends something, he has to lend himself to be the instrument of its execution. He cannot be in separation from it if he expects well-being to come to him; it will operate consistently through him, in him, above him, below him and beside him.

33 And when Our messengers came to Lut he was grieved on account of them, and he felt powerless (to protect) them. And they said: Fear not, nor grieve; surely we will deliver you and your followers, except your wife; she shall be of those who remain behind.

34 Surely We will cause to come down upon the people of this town a punishment from heaven, because they transgressed.

35 And certainly We have left a clear sign of it for a people who understand.

The pure messengers, the angels, complete their mission by visit­ing the Prophet Lut, alayhi-s-salam. He is concerned with their safety, for they are surrounded by the disgraceful nation of Sodom. They reassure him that they are safe and inform him of the imminent natural affliction that is going to befall the people who have transgressed nature's way. The sign of that destruction can be visibly seen today. The city of Sodom is one of the major archeological sites in the south­eastern part of the Dead Sea.

36 And to Madyan (We sent) their brother Shu'aib, so he said: O my people! Serve Allah and fear the latter day and do not act corruptly in the land, making mis­chief.

37 But they rejected him, so a severe earthquake overtook them, and they became motion­ less bodies in their abode.

38 And (We destroyed) `Ad and Thamud, and from their dwellings (this) is apparent to you indeed; and the Shaitan made their deeds fair-seeming to them, so he kept them back from the path, though they were endowed with intelligence.

39 And (We destroyed) Qarun and Fir'aun and Haman. And certainly Musa came to them with clear arguments, but they behaved haughtily in the land; yet they could not outstrip (Us).

Lut, alayhi-s-salam, migrates physically and the destruction occurs. Again in these ayat people are warned, remain heedless, are afflicted, annihilated and destroyed. It is a warning for this life and the next. Destruction occurs in this life because in Allah's love and mercy for His creation He wants everyone to be made fit for the garden. And that can only happen' if it begins now.

Other prophets have gone through the same experiences with dif­ferent intensities, locations and forms of affliction. The recurring pattern is that of a man of knowledge warning his people, trying to deflect them from misguidance. His success lies in unconcernedly performing his duty towards himself and his Creator. The ultimate reward is his contentment with himself and the fulfillment of his duty towards his conscience. If there is an outward fruition of his efforts, he is grateful. If he does not see it in his lifetime, still he is grateful. His gratitude comes from the fact that he is in this existence and is fol­lowing the prescribed path that is ingrained in his heart.

There are not two laws but one law that governs all. There are two states, the state of wakefulness here, which is relative, and the state of eternal wakefulness in the next world, which is absolute. The laws of Allah do not change for anyone. The Qur'an says that you never find the laws of Allah changing. The essence and the laws that emanate from Him are absolute and unchanging. If man does not want to be subject to change then he dives into the essence.

The laws of gravity do not change for a prophet. The laws of mechanics did not change for Muhammad, salla-lla'hu `alayhi wa alihi wa sallam. At `Uhud the arrows flew and broke his teeth. The Prophet, salla-lla'hu alayhi wa alihi wa sallam, saw the laws which his people did not obey; it was, in a sense, for their sake that he outwardly acknowl­edged his affliction, so as to make them rally around him and follow his knowledge;

but the laws did not change for this great and highly tuned being. The laws continued as did his slavehood, which inspired his followers to travel the path of correct behavior.

Man cannot claim to be above the natural laws for they operate at all levels. He cannot overcome the laws that govern life, especially regarding reaction. Action and reaction are equal and opposite. If he commits an act it has its effect and its effect is. its reaction, which is as good as the intention behind the action.

40 So each We punished for his sin; of them was he on whom We sent down a violent storm, and of them was he whom the rumbling overtook, and of them was he whom We made to be swallowed up by the earth, and of them was he whom We drowned. And Allah did not wrong them, but they wronged themselves.

"So each We punished for his sin." Nature obliterates civilizations once the culture and path of correct moral conduct degenerates and decays. Some peoples were drowned, others were swallowed up by great earthquakes or floods, and still more had the affliction of disease and pestilence.

41 The parable of those who take guardians besides Allah is as the parable of the spider that makes for itself a house; and most surely the frailest of the houses is the spider's house - did they but know.

42 Surely Allah knows whatever thing they call upon besides Him; and He is the Mighty, the Wise.

The spiderweb is totally exposed to the elements of heat, cold, wind and rain. In fact, the web does not protect the spider from any thing. Its main function is to provide for the animal its biological continuance by capturing other insects for food. It is the least secure and the least stable of mechanisms. Any human being who believes he is secure in what he has inherited in terms of cultural habits which are not in line with the divine decree, is then dwelling on as flimsy a premise as that of a spider's web.

One's attachments, phobias and habits are as brittle as the thought that repeatedly brings them about. The ultimate refuge is with Allah. And man takes refuge in Allah if he pursues the knowledge of Reality by realizing that everything other than Allah is relative and unsatis­factory -like the house of the spider; when the rain comes, the web becomes heavy and breaks apart.

Taking refuge in Allah, man leaves what is relative and insecure and orients himself towards what he knows to be the source of every­thing. He makes himself a refugee from ignorance to knowledge of Allah. The closer he gets to that knowledge, the more he discovers the relativity of everything. Discrimination and wisdom enable him to handle the laws that govern existence more correctly. He finds them simple to deal with and therefore has the least trouble in this existence.

The easiest way to become familiar with the laws of existence is to try to step out of what one is emotionally enmeshed with in one's spiderweb. The web is what a person may weave and consider to be of importance to his heart. If he leaves all of that then his heart has no connection to the illusions. The heart's function is then natural; it is fitra (innate). Someone who finds he has become too at­tached to a place or situation, will feel as though his heart has been stripped from him when it is taken away. This is only his imagination.

The spider leaves the torn web behind and spins another one with little trouble. Man will sit and weep and claim bad luck. He has, how­ever been given the additional faculty of consciousness. With it he can become aware of being afflicted. He can be conscious of being con­scious. If he delves into pure consciousness he can then dwell with the pure Source.

From traditions we know that one hour's reflection is better than the worship of seventy years. Reflecting upon creation is one of the highest actions one can perform in this existence.

Prayer, fasting, and all the pillars of the life transaction are necessarily helpful in the same way as the structure and foundation of a house are helpful to its occupant. Living in the house joyfully is the ultimate purpose and is attained by deep reflection. The best time for one to reflect is when one has been jolted, when one's spiderweb has been torn by the affliction of leaning for support upon something that has disappeared.

Observing the lives of the Prophets, Imams and the awliya' (friends of Allah), one finds they were much afflicted. But in their states they recognized their nearness to Allah. It was for them a great blessing and joy. The Prophet, salla-llahu `alayhi wa alihi wa sallam, on his death bed had only a handful of people around him.

The majority of his friends and companions were involved in the arguments and discussions of succession. His affliction was truly great. For people of haqiqa, for people who want to see the inside of things, his inward state is what was important. Was he dependent upon the flimsy net­work of the so-called sahaba (companions) or was he de­pendent upon the Creator of the network?