How Many Were in the Cave?

Again, the story of the People of the Cave is brought to a close, and another is shown with people in debate about the sleepers in the cave. This 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 youth 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 anyone of these people to enlighten you about them.' (Verse 22)

All such disputes about their number is useless. It is all the same whether they were three, five, 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. The Qur'an directs the Prophet not to engage in 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 of all useless debate. 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 there.

In his book of thematic tafsir, sheikh ‘Abd al-Rahman al-Sa’di devoted a section to listing of benefits from the story of the Aṣḥaab al-Kahf found in surah al-Kahf. He began this chapter by writing:

 ففيها آيات بينات وفوائد متعددة : منها: أن قصة أصحاب الكهف وإن كانت عجيبة فليست من أعجب آيات الله، فإن لله آيات عجيبة وقصصا فيها عبرة للمعتبرين ـ

These clear ayaat contain numerous benefits. One of them is that the story of the Aṣḥaab al-Kahf – although it is amazing – is not even from the most amazing signs of Allah. For indeed to Allah belong amazing ayaat, and the stories in them are a lesson for those who take admonition.

[Tayseer al-Lateef al-Manaan fee Khulaasah al-Tafseer al-Qur’an pg. 401]

Taddabor (Pondering) of Surat Al Kahf ayahs 21-27:

https://youtu.be/rHajThci_44 

Questions answered in this video:
- What do these ayat teach us about discussing trivial matters?
- What is the wisdom behind certain details being concealed, or left unknown, in the Quran?
- How do you seek atonement for forgetting to say 'God-willing/inshaAllah' when saying you will do something in the future. 
- What do these ayat teach us about the Gregorian and Lunar calendars? 

https://youtu.be/rHajThci_44 

Applicable Research Only

The general approach of the Quran and Sunnah is to move away from theory and abstraction, to rooting and application. Some examples of this are:
1.	 One of the reported reasons for the verse below is that Maaz bin Jabal and Thaalaba bin Ghanam AlAnsari  said: 'O Messenger of God, why does the Crescent seems thin like a thread and then it increases until it becomes a full circle and then decreases to a crescent again?' .  The Quranic answer came to direct them away from theoretical questions to practical and useful matters.
[THEY WILL ASK thee about the new moons. Say: 'They indicate the periods for [various doings of] mankind, including the pilgrimage.' 
However, piety does not consist in your entering houses from the rear, [as it were,] but truly pious is he who is conscious of God. Hence, enter houses through their doors, and remain conscious of God, so that you might attain to a happy state. AlBaqara 189]
2.  	Omar applied this principle throughout his life, when he kept investigating the meaning of 'Alkalala' in Surat AlNisaa, as it had practical applications in the division of inheritance. Before his death he said: 'I did not leave an issue as important to me than Alkalala.  I kept asking the Messenger of Allah for its meaning.'  
When he read Surat Abasa, he stopped at the verse:
[and fruits and herbage. Abasa 31] 
He caught himself wondering at the meaning of herbage, but quickly pulled himself together and said: 'What is this affectation, Omar? What does it matter if you do not know the meaning? What practical application does it have for you to know?'
Omar Bin Abd Al-Aziz applies this methodology when he refuses to indulge in a discussion about who was right or wrong in the war between Ali and Muaawiya, saying: ' We were spared the sins and trials of that  war, why would we stain our tongues (sin) with its discussion?' This was a wise decision as the discussion would have only caused a rebirth of the division and discord. 

 It seems to me that some interpretations of certain vague verses of the Quran derail us from some of their important applications:
[No knowledge whatever have they. Al-Kahf 5]
[without being able to adduce any reasonable evidence in support of their beliefs. Al-Kahf 15]
[[And in times to come] some will say, '[They were] three, the fourth of them being their dog,' while others will say, 'Five, with their dog as the sixth of them' – idly guessing at something of which they can have no knowledge – and [so on, until] some will say, '[They were] seven, the eighth of them being their dog.'
Say: 'My Sustainer knows best how many they were. None but a few have any [real] knowledge of them. Hence, do not argue about them otherwise than by way of an obvious argument, and do not ask any of those [storytellers] to enlighten thee about them. Al-Kahf 22]
Even with this explicit prohibition about useless argument and the instruction to investigate only that which leads to a practical application, we see volumes of research dealing with theoretical issues about Surat Al-Kahf as follows: 
1.	Some theorized about the name of the king who threatened the young men to death by stoning and forced them to shelter in the cave. The names: Dikyanos, Aksos, Tarsos were given without any solid evidence. I don’t know why the persistence on names ending with 'os'?
2.	Some theorized about the name of the dog: Hamran or Qitmeer or LaKsamina, again a totally useless piece of information.
3.	Others about the kind of food the young men ate: was it wheat, dates, rice, or oil? Was it the most delicious or the cheapest? 
[and let him find out what food is purest there, and bring you thereof [some] provisions. Al-Kahf 19] 
This goes against the spirit of the text which indicates that they left the choice of food to the messenger.
4.	They disagreed about the two friends; where they from Makhzum in Mecca: Al-Asad bin Abd Al-Assad and Abu Salamah, or were they Israelites (Yahuda and Qartus). They also wondered about their relationship; were they partners in business who split up? etc…etc… One extraordinary theory stipulated that the two friends were the Prophet and the people of Mecca. Again, all pure speculation and affectation! 

5.	 They even speculated about the location of Moses’ meeting with Al-Khedhr. The ideas cover almost the entire globe, including: 

(A) the  convergence of the Sea of Persia and Byzantium. 
(B) the convergence of the Sea of Persia and Khorassan. 
(C) the convergence of the Caspian Sea and the Jordan sea. 
(D) the convergence of the two seas in the Caspian. 
(E) the convergence of two seas in Tangier. 
(F) the convergence of the two seas in Africa. 
(G) the convergence of the two seas in Armenia. 
(H) the convergence of the two seas in Andalusia. 
(I)  the two seas were Moses and Al-Khedhr. 
The last opinion reflects a true bankruptcy of ideas as how could Moses go looking for himself?
[AND LO! [In the course of his wanderings,] Moses said to his servant: 'I shall not give up until I reach the junction of the two seas, even if I [have to] spend untold years [in my quest]! Al-Kahf 60]  
6.	There was also speculation about the name of the village that refused to feed Moses and Al-Khedhr; was it in Ablah, Antioch in Andalusia, Bajroan in Azerbaijan, or a Roman village?

7.	Others went into paralyzing detail about the length of the wall built by Al-Khedhr, its width and height!

8.	The location of the cave was also researched; was it in the Roman Empire, in the Levant, or in Andalusia?

9.	The time of story also came under question; was it in the time of Moses or Jesus? a fact which contributes nothing to the moral of the story.


10.	There was a difference of opinion in the name of the slain boy; was it Jessore or Hissour or Mason? This time the three names shared the 'so' sound for some reason.

11.	The type of treasure came under question; was it money, knowledge, sermons or scriptures?  Again, speculation with no basis or evidence to support it. However, it is extremely unlikely that there would be a need to hide sermons or scriptures from miserly village people.

12.	The name of the slain boy’s father and mother was also questioned.

13.	The identity of Al-Khedhr was also questioned; was he Oblia Beb Malkan or Ameel Ben Smak’hin?

14.	 On Thu Al-Qarnayn, the ideas were that: 
(A) He was an Egyptian named bin Marzban Bin Mrowbeh. 
(B) He was Alexander the Great. 
(C) He was Hermes. 
(D) He was Heroudes. 
(E) His name was Assaab Ben Dhi Yazan. 
(F) His name was Ofredon. 
15.	His time was also discussed; was it before the mission of Moses, or after; before Jesus or after? at the time of Abraham and Ismael? at the same time of Al-Khedhr,? was Al-Khedhr the carrier of his banner?

16.	They theorized about the identity of the people who barely understood a word, were theyt Nasek and Mansek? or Hadil and Tadele? It was also said that their ears were so big, that they slept on one and covered themselves with the other. However, no one theorized on how they walked in such a situation…Did they carry an ear in each hand??!!

17.	They said that Gog and Magog produced a thousand men and women each.

What does all this speculation add to the balance of education and advocacy for reform of self and society?! 
Is this affectation and analysis to death of irrelevant issues intended to fulfill the duties of these researchers to the reform of their society? How is this consistent with the fact that the Quran is a book of guidance and not a historical novel?! 
How does all this worthless literature contribute to solutions for the bitter reality of our Islamic nation and in its development scientifically, technologically and culturally?! Shouldn’t this Surat be a driver for the nation to move from vulnerability to dialogue and succession, from consumption to production, from strife to unity, and from selfishness to charity and benefit of others?
We are in urgent need of developing ideas that produce strong convictions and righteous deeds, to reform our world, East, West, and between the two dams as did Thu Al-Qarnayn. 

I conclude with a story that comes up repeatedly in research centers and science departments in universities in Arab and Islamic countries which offer Master's and Doctorate degree programs. These programs could provide a vast amount of research to  elevate the Muslim nation in less than a decade if directed towards worthwhile issues instead of material rewards (promotions, positions, monetary rewards, conferences, etc…)
This specific story happened in 1987. While I was studying in the Egyptian National Library, a young man came in and sat down at my table. I introduced myself and, as fellow researchers tend to do, asked him about the topic of his research (on which he had spent four years of research and investigation). He said: 'I’m researching the provisions for the emancipation of slaves in Islam.'  I asked him: 'Who are the slaves in your research?' He said: 'The slaves as those defined by Muslim scholars. I thought you were a specialist in Fiqh?' I said: 'Yes, but the Universal Declaration of Human Rights, issued on December 10, 1948 has ended the issue of slavery as we knew it. It is now a rare occurrence and not a phenomenon.' When I saw his rejection of my logic, I said: 'If you mean freeing the Nation of Islam from enslavement by its enemies in politics, economy, education, information and social norms, then your research is of value, and can be applied to reform our nation and as such gain the acceptance of the Almighty.' Needless to say he did not appreciate my advice which would have overturned the basis of his research. If he were courageous, he would have chosen the path to serve his nation. Instead he chose to serve himself and get a PhD degree quickly, in an area devoid of any practical applicable content.
When I see the amount of research on the length of a man’s 'thoub' – despite the opinion of famed scholars that the restriction is related to the reason behind the thoub, i.e. pride - or on the issue of eating on the floor without a spoon (despite the fact that it is related to a social habit), I find myself more concerned with how we can eat from what we plant and how we can wear what we manufacture!! This is what Sheik Shaarawi, May Allah have Mercy on his soul, expressed repeatedly, outlining the relationship between food production and political and economic freedom: 'Whoever does not eat from his ax will not be able to make a decision from his head'.
Therefore, I appeal, with sincere hopes and prayers, to my fellow researchers and lecturers, speakers, and preachers who carry the burden of the nation, not to waste their time on research which has no practical application and on speeches high on theory and low on action.  All of this may divert us to from work to controversy, from creativity to laziness, from innovation to dependency, and from production to consumption. As in the Hadeeth narrated by Ibn Majah  the Prophet PBUH said: (People only go astray from the Right path as a result of argument and controversy) ,  
 
#Methodologies
#Manhageyat

jazakallah khairan for such an amazing reflection 

Accurate Diagnosis, Deep Analysis and Appropriate Solution

Many writers, researchers, journalists, preachers and imams portray the current situation in terms of facts and figures, without analysis or development of appropriate solutions. This confirms the impression in people’s minds of the prevalence of corruption and vice, and causes despair of any change.  Occasionally God blesses us with a Godly researcher who has the ability to differentiate between individual cases of corruption and the general phenomena, with in-depth analysis to distinguish real and imagined causes, offering appropriate solutions for each environment and climate, according to the resource situation and existing capabilities. This Godly reformer will be able to cause change.  I would call this methodology 'the doctor methodology' as it begins with clinical testing and analysis and ends with detection and presentation of symptoms; all presented in a descriptive approach. This is followed by an in-depth analysis to determine the causes of the disease and suggest the appropriate treatment to cure the disease along with its symptoms. This methodology needs to be followed in addressing all humanitarian issues. Otherwise it would be like going to the doctor for the diagnosis only, and forgoing the treatment. 
In fact, I found this three dimensional methodology to be evident in the three stories which describe the conflict between Right and Wrong:

The Story of the Cave Dwellers
Accurate Description	[[And now] We shall truly relate to thee their story:Behold, they were young men who had attained to faith in their Sustainer. Al-Kahf 13]

[These people of ours have taken to worshipping [other] deities instead of Him. Al-Kahf 15]

[for, behold, 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! Al-Kahf 20]

[They remained in their cave three hundred years. Al-Kahf 25]

Deep Analysis	[These people of ours have taken to worshipping [other] deities instead of Him, without being able to adduce any reasonable evidence in support of their beliefs; and who could be more wicked than he who invents a lie about God? Al-Kahf 15]

Appropriate Solution (Response)	[But let him behave with great care and by no means make anyone aware of you. Al-Kahf 19]


The Story of the Two Friends
Accurate Description	
[AND PROPOUND unto them the parable of two men, upon one of whom We had bestowed 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 therein in any way, for We had caused a stream to gush forth in the midst of each of them. And so [the man] had fruit in abundance. And [one day] he said to his friend, bandying words with him, 'More wealth have I than thou, and mightier am I as regards [the number and power of my] followers!' Al-Kahf 32-34] 

['I do not think that this will ever perish! And neither do I think that the Last Hour will ever come. But even if [it should come, and] I am brought before my Sustainer, I will surely find something even better than this as [my last] resort!' Al-Kahf 35-36]

Deep Analysis	[And having [thus] sinned against himself, he entered his garden. Al-Kahf 35]

[ [I know that] He is God, my Sustainer; and I cannot attribute divine powers to any but my Sustainer. Al-Kahf 38]

Appropriate Solution (Response)	['Alas, if thou hadst but said, on entering thy garden, ‘Whatever God wills [shall come to pass, for] there is no power save with God!’ Although, as thou seest, I have less wealth and offspring than thou. yet it may well be that my Sustainer will give me something better than thy garden – just as He may let loose a calamity out of heaven upon this [thy garden], so that it becomes a heap of barren dust. Or its water sinks deep into the ground, so that thou wilt never be able to find it again!' Al-Kahf 39-41]

The Story of Thu Al-Qarnayn
Accurate Description	[Behold, We established him securely on earth, and endowed him with [the knowledge of] the right means to achieve anything [that he might set out to achieve. Al-Kahf 84]

[and so he chose the right means [in whatever he did]. And he marched westwards till, when he came to the setting of the sun, it appeared to him that it was setting in a dark, turbid sea; and nearby he found a people [given to every kind of wrongdoing. We said: 'O thou Two-Horned One! Thou mayest either cause [them] to suffer or treat them with kindness!' Al-Kahf 85-86]

[he chose the right means [to achieve a right end. And then he marched eastwards] till, when he came to the rising of the sun, he found that it was rising on a people for whom We had provided no coverings against it: thus [We had made them, and thus he left them]; and We did encompass with Our knowledge all that he had in mind. Al-Kahf 89-91]

[And once again he chose the right means [to achieve a right end. [And he marched on] till, when he reached [a place] between the two mountain-barriers, he found beneath them a people who could scarcely understand a word [of his language. They said: 'O thou Two-Horned One! Behold, Gog and Magog are spoiling this land. May we, then pay unto thee a tribute on the understanding that thou wilt erect a barrier between us and them?' Al-Kahf 92-94]

Deep Analysis	[Said [the King]: 'This is a mercy from my Sustainer! Yet when the time appointed by my Sustainer shall come, He will make this [rampart] level with the ground: and my Sustainer’s promise always comes true!' Al-Kahf 98]

Appropriate Solution (Response)
	[As for him who does wrong [unto others] – him shall we, in time, cause to suffer; and thereupon he shall be referred to his Sustainer, and He will cause him to suffer with unnameable suffering. Al-Kahf 87]

[But as for him who believes and does righteous deeds – he will have the ultimate good [of the life to come] as his reward.  Al-Kahf 88]

[He answered: 'That wherein my Sustainer has so securely established me is better [than anything that you could give me]; hence, do but help me with [your labour’s] strength, [and] I shall erect a rampart between you and them! Bring me ingots of iron!' Then, after he had [piled up the iron and] filled the gap between the two mountain-sides, he said: '[Light a fire and] ply your bellows!'
At length, when he had made it [glow like] fire, he commanded: 'Bring me molten copper which I may pour upon it.' And thus [the rampart was built, and] their enemies were unable to scale it, and neither were they able to pierce it. Al-Kahf 95-97]



It is worth mentioning here that ideas may converge or diverge in determining the accuracy of the description, the depth of analysis, and the appropriate solution to each crisis or problem, but when the methodology is clear it will lead to an accurate vision with multiple perspectives for appropriate solutions. This is in accordance with: 'This is the best our minds can provide,' as Abu Hanifa said about his 'Religious Views' or 'The art of the Possible,' as is known in politics.
#Methodologies
#Manhageyat

Hope despite the Pain 

In our present circumstances, we tend to talk endlessly about our nation’s bleak outlook and rarely, if ever, offer hope for improvement. This depresses our audiences in lessons, speeches, lectures, and forums and creates an entire generation of frustrated individuals who find it impossible to make any move towards reform and change. If the reformers on the path to Allah wish to reform their society, they must send a strong message of hope stemming from the below four pillars: 
1. 	The power of the Invincible King (God). 
2. 	The strength of the timeless approach. 
3. 	A glorious history of victories. 
4. 	A Reality full of positive examples.
 The methodology of putting hope before pain is apparent in this Surat: 
1.	The Surat begins with the greatest message of hope as follows:
[ALL PRAISE is due to God who has bestowed this divine writ from on high upon His servant, and has not allowed any deviousness to obscure its meaning. 
[a divine writ] unerringly straight, meant to warn [the godless] of a severe punishment from Him, and to give unto the believers who do good works the glad tiding that theirs shall be a goodly reward. a state of bliss] in which they shall dwell beyond the count of time. Al-Kahf  1-4]
 	before talking about the pain:
[But wouldst thou, perhaps, torment thyself to death with grief over them if they are not willing to believe in this message? Al-Kahf 6]
There is no doubt that the Prophet, PBUH, was grieved and saddened by his people turning away from God, but the Quran starts this Surat with praise for God's bounty. He gave us this Book, the Quran, a gift which helps overcome every adversity, treats all ills, and changes all perspectives. The true wealth is this Book, which has no crookedness or falseness, but is a constant source of values and guidance for the better. The above verses combine the warning message for the heathens and the glad tidings for the believers in an excellent format which can be summed up as follows: 
o	 Praise to God for the strength of the Quranic approach that resists all 'crookedness' and establishes the Godly values. 
o	 There is no limit to God’s ability; He has absolute power over the unbelievers and oppressors, and His mercy on the believers is wide and far-reaching. 

2. 	The main stories in this Surat, which involve the struggle between Right and Wrong; the story of the cave and the two friends, begin with hardship and finish with a strong dose of hope, so that we are assured, every Friday when we read the Surat, that Right shall overcome and loss and doom awaits the  aggressors: 
(A) The people of the cave maintained their faith despite the threat to their lives and saved their people through their example of steadfastness. To this day their example shines bright for every Muslim.  What greater success is there?
 (B) The story of the two friends demonstrates the power of those with ties to the Almighty:
[But as for myself, [I know that] He is God, my Sustainer; and I cannot attribute divine powers to any but my Sustainer. Al-Kahf 38]
The believer warns his friend that his wealth is in the Hands of God and could disappear overnight. Thus, the disbeliever becomes an example for anyone that doesn’t attribute his blessings to God (a remorseful end).
[And [thus it happened:] his fruitful gardens were encompassed [by ruin], and there he was, wringing his hands over all that he had spent on that which now lay waste, with its trellises caved in; and he could but say, 'Oh, would that I had not attributed divine powers to any but my Sustainer! Al-Kahf 42]
	
This is the result of arrogance resulting from wealth as we lose sight of the fact that our bounty comes from God. He is the Provider and He taketh away. He elevates you and He taketh you down.
3.	  The story of Thu Al-Qarnayn at the end of the Surat confirms that the end of the road for Islam is empowerment, and that material means are necessary to face aggressors; whether individuals, groups or countries, as happened with the people of the Dam. The story ends with success when Gog and Magog were contained and prevented from breaching the dam.
[And thus [the rampart was built, and] their enemies were unable to scale it, and neither were they able to pierce it. Al-Kahf 97] 

4. 	In this Surat we find 3 examples of power that give a strong message of hope:
•	The power of the unjust ruler who threatened the young men of the Cave with death by stoning if they didn’t renounce their religion and go back to worshiping him. This represents 'dictatorship' or political corruption.
•	The power of the King who takes property unjustly regardless of the impact on his poor subjects. This represents financial corruption:
[[I knew that] behind them was a king who is wont to seize every boat by brute force. Al-Kahf 79]
•	The power of the just King Thu Al-Qarnayn, who rules without political or financial corruption. He rewards Right and punishes Wrong.
[As for him who does wrong [unto others] – him shall we, in time, cause to suffer; and thereupon he shall be referred to his Sustainer, and He will cause him to suffer with unnameable suffering.  Al Kahf 87]

[But as for him who believes and does righteous deeds – he will have the ultimate good [of the life to come] as his reward.  Al-Kahf 88]
His fairness is also apparent in the story of the dam when he refuses money from his subjects in return for defending them and constructing the dam. 
[hence, do but help me with [your labour’s] strength. Al-Kahf 95] 
This provides hope to those who call to God and encourages them to act as God’s instruments working to end political and financial corruption. This is the preparatory stage to bringing about a just and fair ruler, if our intentions are pure and our efforts steadfast.  
4.           The word Mercy is repeated often in this Surat. This word opens up the floodgates of hope:
[O our Sustainer! Bestow on us grace from Thyself, and endow us, whatever our [outward] condition, with consciousness of what is right!  Al-Kahf 10]
[Hence, now that you have withdrawn from them and from all that they worship instead of God, take refuge in that cave: God will spread His grace over you, and will endow you – whatever your [outward] condition – with all that your souls may need!  Al-Kahf 16]
[Yet, [withal,] thy Sustainer is the Truly-Forgiving One, limitless in His grace. Al-Kahf 58]
[and found one of Our servants, on whom We had bestowed grace from Ourselves and unto whom We had imparted knowledge [issuing] from Ourselves. Al-Kahf 65]
[and so we desired that their Sustainer grant them in his stead [a child] of greater purity than him, and closer [to them] in loving tenderness. Al-Kahf 81]
[and so thy Sustainer willed it that when they come of age they should bring forth their treasure by thy Sustainer’s grace. Al-Kahf 82]
[Said [the King]: 'This is a mercy from my Sustainer!  Al-Kahf 98]
 
The depth of hope in these verses is apparent in the first verse, when the young men who face the threat to their lives and religion pray to God: 
[O our Sustainer! Bestow on us grace from Thyself, and endow us, whatever our [outward] condition, with consciousness of what is right!  Al-Kahf 10]
[Hence, now that you have withdrawn from them and from all that they worship instead of God, take refuge in that cave: God will spread His grace over you, and will endow you – whatever your [outward] condition – with all that your souls may need!  Al-Kahf 16]

The response from God came swiftly and bountifully to make them steadfast, guide them to the cave, move the sun and turn them in their sleep to protect their bodies, keep their dog at the door to protect them and finally make them a shining example for their people.
The third verse discusses the breadth of God’s Mercy, as He does not punish for every sin but gives a chance for his servants to correct their ways.
The story of Moses and Al-Khedhr infuses us with hope (the word Mercy is mentioned 3 times in this story), starting with God’s Mercy on Al-Khedhr (endowing him with knowledge), and ending with the moral that God’s Mercy is in every event, even if it seems catastrophic, such as the killing of the youth.
In the last verse, Thu Al-Qarnayn attributes the building of the dam to God’s Mercy, and not to his efforts and power. This is the model for every Muslim.
#Methodologies
#Manhageyat

Progression from Retreat to Dialogue to Empowerment

Reform and Change has been a duty for every Muslim since the Quran descended on Mohammad (PBUH): 
[Arise and Warn. Almuddather 2]
The call to Allah and to reform and change preceded the call to prayer by 10 years, the call to Zakat and fasting by 15 years and the call to Hajj by 18 years. 
Surat Al-Kahf offers an end to end program for reform and change. Through the following stories it offers a progressive path to address different situations:
1.	The young men in the cave
2.	The two friends
3.	The ruler with the horns (Thu Al-Qarnayn)
4.	Moses and Al-Khedhr

All these stories share a common thread. They outline a path for reform and change from bad to good to better in the first three stories and from good to better in the fourth story.
To outline the principles of reform without going into too much detail, it is worthwhile to note the following:
•	The plot of the first three stories centers on the fight between Right and Wrong while the fourth involves cooperation to do good between two parties.

•	Right starts out weak, wronged, hunted, and persecuted while we see strength, haughtiness, and arrogance on the part of those on the Wrong path. We see limits on freedom of religion, movement, speech, etc…This is apparent in the story of the Cave. The young men worshipped Allah and therefore were threatened by stoning unless they recanted and returned to worshipping the idols of their people. 
[For surely if they prevail against you they would stone you to death or force you back to their religion, and then you will never succeed. Al-Kahf (20)]
In such cases it is not advisable for the weak few to face up to the strong and corrupt many, therefore the principal to follow here is to go gently and in secrecy: 
[and let him behave with gentleness, and by no means make your case known to anyone. Al-Kahf 19]
I consider the above verse to be the principal verse in this story, as it summarizes the reform strategy. Anything outside this strategy may be considered as excess on the part of the reformer in similar situations.
This is what the prophet (PBUH) did in the Mecca phase when the powers of disbelievers far exceeded those of the believers. The believers were subjected to various forms of torture and persecuted even after the immigration to Ethiopia. The strategy then was:
 	[Withhold your hands, and keep up prayer:  An-Nisaa 77] 
Sumayya was killed though a spear to her womb, her husband was martyred as well, and all the Prophet (PBUH) said was (Patience O' Yasser family, your reward is Heaven.) When Saad Bin Abi Waqqas was hasty in retaliation, the prophet told him: (You are not permitted yet), meaning the orders to retaliate had not come yet. However, when circumstances changed and the power balance shifted, the prophet raided Bani Qaynaqaa when one Muslim woman’s veil was forcibly removed in their marketplace; this, despite the triviality of this event in comparison to the murder of Summaya.
Muslims who are charging wildly and wrecking havoc in the world nowadays should seek inspiration in Surat Al-Kahf for the reform strategies that best fit the existing balance of power. Maybe this is what is meant by Allah’s admonition below, as a befitting end for Surat Hud which narrates several stories on the conflict between Right and Wrong:
[And say to those who do not believe: Act according to your state; surely we too are acting. And wait; surely we are waiting also. And Allah's is the unseen in the heavens and the earth, and to Him is returned the whole of the affair; therefore serve Him and rely on Him, and your Lord is not heedless of what you do. Hud 121-123]
•	There is equality in power (though a difference in wealth and possessions) between the two  friends in the second story, but one chose faith and the other chose doubt; denying the power of Allah to destroy his garden, denying the afterlife, and stating that he would keep his money and possessions even if there was an Afterlife:
[And he entered his garden while he was unjust to himself. He said: I do not think that this will ever perish. And I do not think the hour will come, and even if I am returned to my Lord I will most certainly find a returning place better than this. Al-Kahf 35-36]
His friend, the believer, had three choices:
•	Withdrawal and Retreat like the young men of the cave 
[And when you forsake them and what they worship save Allah, betake yourselves for refuge to the cave. Al-Kahf 16]
•	Aggression and use of force; attacking verbally and/or physically
•	Dialogue and persuasion. This is exactly what happened in the story, which identifies the reform strategy between equal parties; friends, partners, neighbors, members of an organization, etc…who have equal rights. In this case dialogue is the only option. 
The verse that embodies this principle is: 
[while conversing with him. Al-Kahf  34 and 37]
Conversing is the only word that was repeated twice in this story, as the disbelief and the response was expressed through conversation and dialogue.
In such cases, withdrawal and retreat is not appropriate. Nor is the use of force to cause change. Only dialogue is appropriate in this case.
This principle can be invoked to engage in open dialogue with non government organizations, using free speech and citizenship rights to enact reform and change from bad to good to better. This may be the suitable reform path for Islamic groups and organizations in the world today as well as for Muslim minorities in non-Muslim countries. I call upon all Muslims in western countries, where human rights allow the establishment of charity and civic duty organizations, to use such organizations for the public good, encouraging dialogue with non-Muslims and using the organization as a platform for greater participation in public life and service to their societies. I also call upon them to denounce all covert and aggression acts as inappropriate under these circumstances.
Here it is worthwhile to remember the dialogue between the immigrant Muslims and Najashi, the King of Ethiopia. As a result Najashi became a Muslim and used Islam to reform his people. We are also reminded of the dialogue that Mohammad (PBUH) opened with the kings and rulers of his time after the signature of the Hudaibiyah peace treaty. 
Preparation for this phase and the move to institutionalized charity and service institutions is a clear departure from the retreat methodology in the below verses: 
[And when you forsake them. Al-Kahf 16] and 
[and by no means make your case known to anyone. Al-Kahf 19]
•	 Use of Force: In the case of 'Thu Al-Qarnayn' the power of Right reaches its pinnacle:

[Behold, We established him securely on earth, and endowed him with [the knowledge of] the right means to achieve anything [that he might set out to achieve. Al-Kahf (84)]

Here we see all the elements of power are in the hands of Thu Al-Qarnayn to achieve what he wishes (in accordance with God’s Law).

[and so he chose the right means [in whatever he did]. Al-Kahf 85 and 89]


 Here we have the model for any Muslim in a position of authority, i.e. the model for a 'righteous' ruler who uses all means at his disposal to rule as God intended. He travels East and West, through rivers, oceans and dams, to spread justice. 

[As for him who does wrong [unto others] – him shall we, in time, cause to suffer; and thereupon he shall be referred to his Sustainer, and He will cause him to suffer with unnameable suffering.  Al Kahf 87]

[But as for him who believes and does righteous deeds – he will have the ultimate good [of the life to come] as his reward.  Al-Kahf 88]

This is the highest level of reform and change as it involves the use of authority to rule and reward. When the people complain about the transgression of Gog and Magog, the answer is not withdrawal or dialogue, but the use of power to cause change.

[hence, do but help me with [your labour’s] strength. Al-Kahf 95] 

This power includes decision making, building projects (dams), protection of the weak, i.e. pro-activity in doing good and stopping the spread of evil (the use of iron, tin, and weapons). Here, a country’s might should be deployed in the fight, to spread justice and fairness between people regardless of race or color.

[NOW, INDEED, We have conferred dignity on the children of Adam, and borne them over land and sea, and provided for them sustenance out of the good things of life, and favoured them far above most of Our creation. AlIsraa 70]

This is exactly what the Prophet (PBUH) did after the immigration to Madeena and the establishment of the Muslim nation. He said:  (Now we attack, not them) ; He ordered the Muslims to kill hundreds of the Jews who broke their treaty with the Muslims. He pardoned the people of Mecca from a position of strength, (Go in Freedom).  He did not display the weakness we currently see from the Islamic countries who act as a helpless and useless group in the new World.  
The below diagram displays the graduation in the methodologies for reform and change:

 



If we look carefully at this diagram, we notice the following:
1.	Any weak person or group subjected to transgression and oppression, discriminatory firing, slander, attacks against family and money can take the path of the Cave Dwellers 
[and by no means make your case known to anyone. Al-Kahf 19]
The escape to a hiding place here is the direct result of the aggression, and therefore no blame is attached to those in hiding.
[For surely if they prevail against you they would stone you to death or force you back to their religion, and then you will never succeed. Al-Kahf 20]
 Blame here is directed at those who drove them to hiding, as described by the poet:

He threw him in the sea with hands tied and told him, 
Beware!! Beware of getting wet!!

Whatever propaganda is used by the authorities to slander them will only draw public sympathy as everybody loves the 'underdog'.  The Prophet (PBUH) was driven to underground activity in Dar Al-Arqam, and to secrecy in calling to God. Abu Bakr was praying in secret in his own home, Um Ayman was preaching to the women of Mecca in secret. Abu Thar was taken in secrecy to Dar Al Arqam to learn about the new religion after his brother failed to get information through other channels. Blame here lies on the heretics of Mecca for forcing the Muslims to go underground. Had they provided freedom of religion and of speech this would not have happened. In modern days this translates to freedom to practice and preach religion, no political prisoners, rights to free elections and nomination, and social justice. If we fail to do this, then we drive people underground and we lose the ability to know:
	What drives the opposition group?
	Their true feelings towards society and authority
	Their plans for reform or destruction
	Their true strength
	What we can expect of them
	Can we reach a common ground through adjustment of basic concepts?
	Should adjustment happen internally or externally?

By playing a heavy hand, authorities are depriving themselves of important intelligence which could help in addressing the danger/demands of opposition groups and therefore bear complete responsibility for the discontent and/or terrorism which may be carried out by these oppressed groups. 

2.	When freedom of speech and religion, social justice, right to assemble and form groups and demonstrate, and rights to free elections exist, underground work is not justified as this creates a separate nation within a nation. Dialogue here is the solution, in accordance with the high principles set by the Quran.
[either we [who believe in Him] or you [who deny His oneness] are on the right path, or have clearly gone astray!  Sabaa 24]
And
[CALL THOU [all mankind] unto thy Sustainer’s path with wisdom and goodly exhortation, and argue with them in the most kindly manner.  AlNahl 125]
The Prophet (PBUH) also said (through Aisha): (Gentleness will only beautify that to which it is added and will spoil anything from which it is excluded.)  
This stage poses the greatest challenge for defenders of Islam as they should be prepared for the dialogue through:
	A Study of Islam is all aspects: principles of Islamic beliefs, morals and rulings
	A study of the society they are moving in, in terms of history, challenges, issues and hopes, governing laws, and strengths and weaknesses
	 A study of the means and methods to reach the broadest audience
 Whenever  a Muslim is in a place of authority; whether in his family, his school, his place of work, his organization, his government, or his country, then the call to the Right path and away from the Wrong path should be elevated from dialogue to use of power and authority. This is what Thu Al-Qarnayn did:

[As for him who does wrong [unto others] – him shall we, in time, cause to suffer; and thereupon he shall be referred to his Sustainer, [and He will cause him to suffer with unnameable suffering.  Al Kahf 87]

[But as for him who believes and does righteous deeds – he will have the ultimate good [of the life to come] as his reward.  Al-Kahf 88]

He stopped the aggression of Gog and Magog through force. Here authority should prevail and there is no excuse for a country to act helpless in the face of all the sins that are committed within its borders and the aggression by its enemies.  Here we must clarify a few things:

o	A student has no right to punish another student or a teacher for wrongdoing. This falls to the teacher or administration.
o	A man does not have the right to force a random woman in the street to wear Hijab. This is the responsibility of her husband, father or guardian
o	A student has no right to separate a male and female student sitting too close together. This responsibility falls to the teacher or the principal. In this case the student’s role is to advise through dialogue.
o	A son can only advise his father gently to stop dealing in usury or stealing or embezzling, whereas the father should demand this from his son.
o	Companies and organizations have the right to include clauses in their charter that refer disagreements to Sharia Arbitration. However, they have no right to appoint judges to rule in such cases or act as a policing force in carrying out sentences as that is the responsibility of the government, regardless of whether the government does it (and gets the reward) or doesn't do it (and gets the punishment).

These are some examples from our present day which clarity the graduation in applying reform and change methodologies.
Perhaps the below drawings clarify how we change the methodology according to the balance of power and how this leads to the empowerment of those on the Right path and the weakening of those on the Wrong path.

 


 
#Methodologies
#Manhageyat