A Ramadan Quran Journal: A MuslimMatters Series – [Juz 15] The Night Is Darkest Before The Dawn

This Ramadan, MuslimMatters reached out to our regular (and not-so-regular) crew of writers asking them to share their reflections on various ayahs/surahs of the Quran, ideally with a focus on a specific juz – those that may have impacted them in some specific way or have influenced how they approach both life and deen. While some contributors are well-versed in at least part of the Quranic Sciences, not all necessarily are, but reflect on their choices as a way of illustrating that our Holy Book is approachable from various human perspectives.

Introducing, A Ramadan Quran Journal: A MuslimMatters Series

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The Night is Darkest Before the Dawn

by Naved Bakali

 

Introduction

Now well in the midst of the month of Ramadan, we are reminded of the importance of our connection to the Quran. Ramadan is the month of the Quran. It was in this month that the Quran was revealed and based on the examples of the Prophet , the Sahaba [ranhuma], and the pious predecessors of the past, we understand the importance of renewing our connection with the Quran during these blessed days. When I read the Quran, I always try to remind myself that the lessons and stories contained in it are timeless, and just as applicable now as they were when they were first recited from the blessed lips of the Prophet . Over the years, I have come to realize that, depending on the circumstances one is experiencing, the Quran will impact and speak to you in different ways. For many of us in the current moment, our minds and hearts are with our brothers and sisters in Gaza, who are enduring a genocidal onslaught and famine. It is with our brothers and sisters in Palestine and all over the world enduring oppression that I share some reflections from the 15^th Juz of the Quran.

The 15^th Juz is composed of two chapters; Surah Al ‘Israa (17^th chapter) in its entirety, and most of Surah Al Kahf (18^th chapter). These surahs are complementary to one another. Surah Al ‘Israa begins with the glorification of Allah and Surah Al Kahf begins with the praise of Allah . Both surahs were revealed in Makkah and their revelations speak to the challenges and realities of that period. Lengthy commentaries and tafseer have been written on these two chapters of the Quran. For the purpose of this reflection, I’ll be selectively referring to brief portions of these surahs in attempts to draw lessons from them. From Surah Al ‘Israa I’ll be discussing the first verse and more critically, the timing of the event that this verse describes. Thereafter, I’ll engage in a discussion of Surah Al Kahf and one of stories therein.

Reflections on Surah Al ‘Israa

Background

Verse one of Surah Al ‘Israa states:

“Exalted is He who took His Servant by night from al-Masjid al-Haram to al-Masjid al- Aqsa, whose surroundings We have blessed, to show him of Our signs. Indeed, He is the Hearing, the Seeing.” [Surah Al ‘Israa: 17;1]

This verse is describing one of the most significant moments in the Seerah, known as Israa wa al-Mi’raj.  This was the moment when the Prophet engaged in his night journey from the Ka’bah in Makkah to Masjid al-Aqsa in present-day Jerusalem and from there ascended through the heavens to engage in a divine discourse with Allah to receive the commandment of the daily prayers. There are differences of opinion as to the precise date of this event. According to Aisha , the passing of Khadija took place before the commandment of the daily prayers.¹Ibn al-Athir, Usd al-Ghabah, vol. 7, p. 86 As such, evidence suggests that the momentous event of Isra wa al-Mi’raj took place within the last 18 months of the Makkan period of the Sirah.²Yasir Qadhhi, The Sirah of the Prophet: A Contemporary Analysis It was around this time, in the 10^th year of the Prophethood, that the Prophet experienced immense social and emotional challenges. This is referred to as the year of sorrow in the Seerah literature. It was in this year that both the uncle of the Prophet , Abu Talib and the Prophet’s blessed wife Khadija passed away, within 40 days of each other.³Yasir Qadhhi, The Sirah of the Prophet: A Contemporary Analysis Abu Talib and Khadija represented the Prophet’s two pillars of support. Abu Talib, as the head of the Banu Hashim, the most renowned and a powerful clan of the Quraish, extended protection to his beloved nephew, which was essential in the tribal system of Arabia. Khadija through her unwavering love and support of the Prophet and his mission, was his pillar of emotional support that he needed to endure the challenges of his mission. Upon their passing, the Prophet was in a vulnerable state and needed to look beyond Makkah for support. He traveled to the neighboring city of Ta’if, only to be repelled in the most vile and abhorrent fashion. Pelted with stones by the foolish riffraff of the city added to the grief and sorrow experienced by the prophet in these latter years of the Makkan period. In a tradition related in Bukhari, Aisha had asked the Prophet if he had ever experienced a day more difficult than Uhud, to this, the Prophet recounted how he was turned away from Ta’if. It was after the difficulties experienced throughout this year that Allah in His Divine Wisdom willed that the Prophet go on his miraculous night journey.

The Night Journey: A Tremendous Blessing after Hardship

As is described in Surah Al-Israa, Allah had the Prophet engage in this journey so that He could show the Prophet some of His Divine signs. This was a miraculous journey into the world of the unseen, where the Prophet interacted with angels and other divine creatures, led all of the Prophets in prayer, ascended the heavens to greet a number of Prophets and receive council and advice from them, saw the rewards and punishments of the afterlife, had a meeting with the Divine beyond the furthest Lot Tree from behind a veil, and was gifted with the most central act of worship that Muslims were to perform. All earthly conceptions of time, space, and reality were defied on that journey. After experiencing the magnitude of the realm of the unseen and catching a glimpse of a world beyond the stretch of human imagination, how could the residues of worldly pain, concerns, and challenges dim a heart that was imbued with the light of these realities? The timing of this event gives credence to Allah’s saying in the Quran:

For truly with hardship comes ease!

Truly with hardship comes ease! [Surah Ash-Sharh: 94;5-6]

As we watch our brothers and sisters in Gaza living through and experiencing a genocide in real-time, our Rohingya brothers and sisters languishing in refugee camps as survivors of a genocide, our Uyghur brothers and sisters being ethnically cleansed from their homeland in East Turkistan through imprisonment in concentration camps, and all of the other places around the world where Muslims are suffering and going through hardships and oppression, we may feel helpless and powerless. At times, we may feel that our prayers, sadaqah, letter campaigns, and protests don’t amount to anything. We should never lose hope and remain steadfast, as the first verse of surah Israa reminds us at its end, Truly, He is the Hearer, the Seer! All of our actions are important and a means for change to take place. Change may come about sooner or later. Regardless of the circumstances we see before us, it is paramount for us to take heed from the lessons of the Quran and to know that with these difficulties and hardships, ease will eventually follow in a way that is befitting to Allah.

Surah Kahf

Background

The second surah in the 15^th Juz is Surah Kahf. Surah Kahf is situated right in the middle of our present-day mushaf. It is a surah that we are encouraged to recite every Jumu’ah, as a tradition relates that “Whoever reads Surat al-Kahf on the day of Jumu’ah, will have a light that will shine from him from one Friday to the next.” Furthermore, among the blessings of this surah is that the opening verses are a protection from one of the greatest fitan that Muslims will face, that of the Dajjal.⁴Al-Jami’ al-Sahih of al-Tirmidhi, 2190; Sunan Abu Dawud, 4321

There are four main stories in Surah Kahf: the story of the youth who fled to the cave; the man with the two gardens; the story of Musa and Khidr; and the story of Dhul-Qarnayn. Each of these stories are a treasure trove of lessons and priceless pearls of wisdom. For the sake of brevity, I’ll be reflecting on the first of these stories, from which the surah derives its name.

The Story of the Sleepers of the Cave: Placing this Life in Perspective

The story of the youths who sought refuge in the cave is recounted from verses 9-27 of Surah Al Kahf. Allah tells us of their story:

Or have you thought that the companions of the cave and the inscription were, among Our signs, a wonder? [Mention] when the youths retreated to the cave and said, “Our Lord, grant us from Yourself mercy and prepare for us from our affair right guidance.” So We cast [a cover of sleep] over their ears within the cave for a number of years. Then We awakened them that We might show which of the two factions was most precise in calculating what [extent] they had remained in time. It is We who relate to you, [O Muhammad], their story in truth. Indeed, they were youths who believed in their Lord, and We increased them in guidance. And We made firm their hearts when they stood up and said, “Our Lord is the Lord of the heavens and the earth. Never will we invoke besides Him any deity. We would have certainly spoken, then, an excessive transgression. These, our people, have taken besides Him deities. Why do they not bring for [worship of] them a clear authority? And who is more unjust than one who invents about Allah a lie?” [The youths said to one another], “And when you have withdrawn from them and that which they worship other than Allah , retreat to the cave. Your Lord will spread out for you of His mercy and will prepare for you from your affair facility.” [Surah Al Kahf: 18;9-16]

Classical sources of tafseer bring forth lots of opinions about the details of this story. However, I wanted to focus on the essence of the story encapsulated in the above verses. Ultimately, these youths were sincere people who feared persecution by their society. The threat was so serious that they were forced to hide away, seeking refuge in a cave. They sacrificed their homes, families, and all other comforts and attachments. Viewing this story from a materialistic perspective, these youths lost everything and were destitute. However, in reality, they preserved what was most important and essential. Their faith and beliefs. Our temporal existence when compared to the eternity of the next world, is but a drop in an ocean.

Though I’ve read this story hundreds of times over the years, in light of the deprivation and suffering happening to the people of Gaza, this story holds so much more meaning for me at this moment. It reminds me of the reality of how life can become unbearably difficult, to the point that we may be driven to caves in the mountains. This would be a miserable and pitiful situation to be subjected to by anyone’s reckoning. However, if one can hold fast to what is most important, to what gives meaning to life in this world and ultimate success in the eternal realm of the akhira, the situation described above is success.

Our brothers and sisters in Gaza’s persistence, steadfastness, and will to survive in the face of depraved oppression and brutality is an inspiration and reminder for the ummah of what success in its truest and most raw expression looks like. Their example brings this and so many other lessons in the Quran to life, placing the deceptions of this life in perspective with the realities of the next.

 

Related:

– Overcoming Trials | The Message of Surah al Kahf

– The Magnificent Journey: Al-Israa’ wal Mi’raaj