creatures, and recite their invocations with them. They praise and glorify God with them and mention His most beautiful names.
Behold the miraculous instruction of the Qur’an of Miraculous Exposition and see how man is elevated by it – insignificant man who is stunned and confused at some minor grief or tiny sorrow and is defeated by a microscopic germ. How his inner senses expand so that the beings in the mighty world appear inadequate as prayer-beads for his invocations. He considers Paradise to be insufficient as the aim of his invocations and recitations of the divine names, yet he does not see himself as superior to the lowest of Almighty God’s creatures.1 He combines the utmost dignity with the utmost humility. You can see from this how abject and base are philosophy’s students.
Thus, the guidance of the Qur’an – which looks at the two worlds with two shining eyes familiar with the Unseen and points with two hands to the two happinesses for mankind – says concerning the truths which the one-eyed genius proceeding from the sick philosophy of Europe sees wrongly:
O man! The self and property you hold is not yours; it is in trust to you. The owner of the trust is an All-Compassionate and Munificent One, powerful over all things and with knowledge of all things. He wants to buy from you the property you hold so that He can guard it for you and it will not be lost. He will give you a good price for it in the future. You are a soldier under orders and charged with duties. Work in His name and act on His account, for He sends you the things you need as sustenance and protects you from the things you are unable to bear. The aim and result of this life of yours is to manifest your Owner’s names and attributes. When a calamity comes your way, say:
To God we belong, and to Him is our return.(2:156)
That is to say, “I am in the service of my Owner, O calamity! If you have come with His permission and consent, greetings, you are welcome! For anyway some time we shall return to Him and enter His presence, and we yearn for Him. Since He will release us from the responsibilities of life, let the release and discharge be at your hand, O calamity, I consent to it. But if He has decreed your coming as a trial for my dutifulness and loyalty in preserving my trust, then without His permission and consent to surrender it to you, so long as I have the power, I will not surrender my Owner’s trust to one not certainly charged to receive it.”
Consider this one example out of a thousand and see the degrees in the
Tirmidhi, Zuhd, 9; Ibn Maja, Zuhd, 19.