About 3500 years ago in Egypt, Moses began to preach the religion that calls for submission to God, which he inherited from his forefather Abraham. According to the belief in that era, the ruler was considered a son of God, even a god on earth.

The Pharaoh said (to his chiefs): “Let me kill Moses, and let him call upon his Lord! I fear lest he alter your religion (replacing it with his), or lest he provoke disorder in the land” (Mu’min 40:26). What is meant by “religion” as mentioned in the verse refers to the civilization, i.e. the overall social order, of that society. The pharaoh was rather concerned about his own reign, like many other tyrants, but he professed as if he was concerned about his people and that he wanted to get rid of Moses for their good.

The following verse expresses this fact: “They said: ‘These two men are surely sorcerers intent on driving you out of your land with their sorcery, and doing away with your exemplary way of life’” (Taha 20:63).

Then the Pharaoh increased his torment to the believers and closed up their temple. In that case, God commanded Moses and his brother to take their houses as places of worship (a center of learning) (10:87). The essential judgment on worship was to be observed in the temple, but the command to pray at home was a special judgment to be implemented during this period of torment.

We are currently facing another crisis, though entirely different from the persecution that Moses and his followers endured, that is requiring us to temporarily close our houses of worship and instead pray at home. In these days of Coronavirus, all faith communities, including Muslims, Jews, and Christians, abide by this special judgment. For Muslims even the congregational Friday Prayer, which all males without valid excuse must strictly attend, is suspended. Everybody prays at home instead for the same reason of protection from harm. Whether they observe prayers or not, most people are at an obligatory retreat.

From a believer’s perspective, these days are offering us some serious food for thought. Is Coronavirus on a mission sent by God to warn people who exceed in wrongdoing? Are we being told to come to our senses, to make up our minds, step back from wrong, act in accordance with our purpose of creation, not neglect our families for the sake of greedy pursuits, and live in a way to be eligible for eternal happiness?

Two thousand years ago, Jesus Christ, peace be upon him, taught his people about belief in God. He was able to preach for only a very short amount of time, only to be accepted by a limited number of people around him all of whom suffered and were exterminated under the cruel Roman Empire. Yet, his message was not silenced; by the third century after he was gone, a great majority of people ruled by Roman Empire accepted his invitation. Muslims believe Jesus Christ was ascended to the heavens to be sent back to complete his mission as a renovator of faith in God in the Latter Times in the way of Prophet Muhammad, peace be upon him, who, according to some Muslim scholars, is the “advocate” (Paraclete – or Parakletos, the Praised One) mentioned in John 14:16. It is believed that Jesus Christ will lead his followers – now dispersed in many denominations more so than any other tradition has [1] – and will unite them back in worship. Coronavirus has struck at a time that is most special to the Christian community, and thus giving them an opportunity to reflect on faith. It was the time of Lent, a six-week period which ended on April 11. Observing Christians have sought closeness to God by observing different forms of worship such as fasting, praying, and supporting the needy while hoping to be more receptive to the call of revival by COVID-19. Taking this opportunity, it is my hope that Christians, who are adorned with these lofty qualities, had a happy Easter holiday, which was on April 12 this year. I also celebrate the Passover holiday of the Jewish community, which was on April 8.

As a matter of fact, even the timing of this global retreat is worthy of attention; similar to Christian Lent and Easter, Muslims are in the midst of the holy three months of Rajab, Shaban, and Ramadan, while the Jewish community have been celebrating Passover within these days of retreat. Surely the followers of other traditions such as Buddhism and Hinduism will evaluate this period in meaningful retrospect. The indigenous people of Canada pray as follows:

 “O our exalted Creator! We wish you to be with us. We wish you to help our diseased ones and our friends who are far away. When we lose hope, please remind us to be thankful for the blessings of water which gives life and the earth which bears us. O God, please help us know that all people are our relatives!”

Muslims have not undergone as huge a diversification as has been the case in Christianity in terms of the essentials of faith. However, many Muslim nations have failed to duly understand the true message of the religion, could not interpret its commandments, nor could they practice it properly. As those in power did not govern them well for a very long time, many countries of the Muslim world have lagged behind with regards to civilization, ethics, culture, and public administration. In a way, they have alienated themselves to the essence of their own values. Interestingly, social studies indices that conduct research on which countries perform better on establishing institutions that reflect Islamic values and principles, there is not a single Muslim country among the first thirty [2]. There are countries like Ireland, Finland, Sweden, Denmark, New Zealand, and Canada among the first ten. The brilliant face of Islam entered a period of eclipse in the Muslim world, and then the eclipse got to be constant. Accordingly, Corona is virtually making the following call to Muslims: “You did not thoroughly understand and practice religion God revealed to you by means of His Messenger. Come back home, you need a revival. Make up your mind to make wise use of this opportunity. Evaluate the oncoming opportunity of Ramadan well in your home. Try to make up for things you neglected for years. Make self-criticism, come to grips with yourself! Become repentant and ask forgiveness!”

May this holy Ramadan, the month of the Holy Qur’an, be a means of God’s good pleasure and happiness for all Muslims.

With Coronavirus, and for that matter with all such tribulations, perhaps God Almighty makes us realize that He has not ceased to care for the humanity He created: “Shall We take away this Reminder from you (and leave you to your own devices), because you are a people wasteful (of your God-given faculties and committing excesses)?” (Zukhruf 43:5). Thus, He gives an opportunity to people before the Day of Judgment to repent and experience a “revival” now, so that we can be absolved “there.”

Notes

1. De Glasenapp. 1954. Les cinq grandes religions, Paris, Payot, 1954, p. 415.
2. http://islamicity-index.org/wp

Whatever the conditions may be, a believer should not go out of the frame of good manners, civility, and decency, for others ascribe all of their actions to faith. Thus, even in the face of the most grave situations or unyielding cases, believers should not swerve from their direction. Examining the life of the Prophet Muhammad, peace and blessings be upon him, we see that he never changed his manners, even at times when he was challenged by Abu Jahl, the man who did all possible evil to oppose the Prophet.

There is occasionally a bitter tone in some of the Qur’anic passages as far as unbelief and unbelievers are concerned. However, we should clarify here that this harsh style is for devious thoughts and ideas, not for individuals. The Qur’anic message does not position any individual as an opponent just because of who they are. It is profane thoughts and views of denial – which are not unique to certain individuals but which have always existed and will continue to exist – that the Qur’an deals with rather harshly. This is a lesson believers should learn from the Qur’an in their engagement with others.

This is an attitude to be adopted not among people only, but among states, too. Let us reify the concept by an example from the Qur’an. God’s message to Moses, peace be upon him, concerning his encounter with the Pharaoh was, “but speak to him with gentle words, so that he might reflect and be mindful or feel some awe (of me, and behave with humility)” (Ta Ha 20:44). Speaking with gentle words and softly, even if it is the Pharaoh you are going to deal with – the Pharaoh who afflicted you and your nation with all possible oppression and violence. Another remarkable point here is that the Qur’an binds reflection and God-consciousness to “gentle words.” By a reverse conceptualization, we could induce the meaning that “in case you advance towards him in virulence, he shall neither reflect nor stand in awe.” So, benignity and tolerance are indispensable articles to communicate a message, whoever the addressee is.

That is, a believer always has to stand in the climate of a gentle attitude, gentle state, gentle heart, gentle conscience, and gentle words, so that they can serve others with true guidance. Otherwise, all the states and attitudes of those who have not been softened, melted, and molded in this Prophetic spirit will be artificial and theatrical. Such insincere people may smile for a while, but they will expose their teeth and present their genuine nature when their tails are stepped upon. Indeed, for how long could a firefly deceive astronomers that it is a star?

In the light of these criteria, it is also possible to read the descent of the Messiah on earth in the latter times with a message of being “without a hand to those who beat you, without a speech to those who curse you, and no hearts for those who break hearts,” even if some may consider this out of balance.

The example of Bediuzzaman, the sufferer of the age, is unique. Even towards those who had been his most merciless, inhumane torturers he managed to communicate the truths of faith and was never offended. Indeed, have believers not exerted every single effort to shine the inspirations of their souls to those who dug ditches and pushed them in?¹

Communicating with someone, or spreading a message, is impossible by raving or clamoring, violence or anger. Maybe violence was once a method or tool; but time has invalidated it. Today, the principle of persuasion is, and will be, dominant ever after. Today’s devotees of love should reach the level framed above, and should make abundant practices about that.

As as pointed out above, in the latter times, the Messiah will surely descend on earth in order to fulfill that significant mission, even, say, if he is in the remotest corner of the Hereafter. But this descent is dependent upon the meaning and spirit within your representative, collective body. Yes, he will descend to be the mold for that meaning. If that spirit is missing, I think, his corporeal descent will not mean anything. To conclude, we should know that a resurrection in the latter times will be realized by the reviving breaths of the heroes of love who represent gentle states, gentle attitudes, gentle hearts, and gentle words.

1- See 85:4 in the Qur’an for the short passage on tyrants who dug ditches of fire and killed believers.

According to the Qur’an, every nation in the world receives at least one prophet who speaks to it in its own language. However, one nation, the Children of Israel, has received a great many prophets. The Qur’an does not explicitly tell us why so many prophets arose among the Children of Israel, but a careful reading of the Qur’an reveals an answer. This was what I learned from a profound and enlightening essay by Irfan Ahmad Khan in a book entitled Jewish-Muslim Encounters edited by Charles Selengut (Paragon House 2001). The book is a collection of eleven papers given at a conference in Cordoba, Spain, sponsored by the Inter-Religious Federation for World Peace.

Almost all prophets, according to Khan, are like Hud who was sent to the people of Ad or Salih who was sent to the people of Thamud to warn them of their impending destruction due to their corrupt and immoral ways and to call them to repentance. However, the prophets of the Children of Israel are different. First, Abraham is the only prophet we know of whose two sons, Isma’il (Ishmael) and Ishaq (Isaac), are also prophets. Indeed, Abraham’s grandson Ya’qub (Jacob) and great grandson Yusuf (Joseph) are also prophets. Thus, starting with Abraham, God established a family dynasty of prophets. With Joseph and his brothers (the tribes) the extended family became the twelve tribes of Israel, or as they are usually called the Children of Israel/Ya’qub. The Children of Israel were blessed with many prophets inviting them to stay firm in their faith to God; this is expressed in various places in the Qur’an: “When death approached Ya’qub, he said to his sons, ‘Who will (you) worship after I am gone?’ They answered, ‘We will worship your God, the God of our forefathers, Abraham, Ishmael, Isaac, the One God. Unto Him we will surrender ourselves.’” (2:132)

Second, when Musa (Moses) is sent by God he comes not primarily to warn or rebuke the Children of Israel (his own people) but he is sent “to Pharaoh” ( 20:24, 51:38, 73:15 and 79:17), “to Pharaoh and his chiefs” (7:103, 10:75, 11:97, 23:46, and 43:46), “to Pharaoh and his people” (27:12). Musa is sent to Pharaoh to warn him of the destruction that will fall on Egypt if the Pharaoh does not stop setting himself up as a God and does not let the Children of Israel go free. Musa comes to rebuke Pharaoh and to rescue the Children of Israel. Only when the nation is free from Egyptian bondage do they receive the Torah from God, by the hand of Moses without any mediation of an angel.1 This very enlightening essay by Irfan Ahmad Khan stimulated me as a Reform Rabbi to realize that, as opposed to the accusations of some who blame the Qur’an for being antagonistic toward Jews, there are many narrations in the Qur’an, which present events from Jewish history as archetypal events for all humanity to draw lessons from. Perhaps the fact that the spiritual history of the Children of Israel was so well known is a simple explanation of this. As a Rabbi I believe that the many prophets God sends to the Children of Israel is a sign of the ongoing covenant between God and the Children of Israel.2 The Qur’an narrates Prophet Musa speaking to his people as follows: “O my people! Remember God’s favor upon you, for He appointed among you Prophets, and appointed (among you) rulers, and He granted to you favors such as He had not granted to anyone else in the worlds” (Maidah 5:20).

The principle that God can make a covenant with a whole people, and not just with those who are faithful believers, also helps me understand a powerful verse where the Qur’an narrates that at Sinai, before God gives the Torah to the Children of Israel, He makes a covenant with them. God raises the mountain above the whole people saying, “Hold firmly to what We have given you (the Torah) and remember what is in it” (2:63). The whole nation’s fate stands under the shadow of Mount Sinai, and this explains the miracle of all Israel agreeing to the covenant. This may be the reason why Musa is the only prophet whose book comes not from an angel but directly from God. Individuals who hear a prophet may choose to believe or disbelieve, but in this case God Almighty makes “an offer that you cannot refuse,” so, as far as Judaism is concerned, everyone of the Children of Israel has to struggle for all generations to come with living up to the covenant they chose to enter into. This concept, of a chosen (by being pressed into choosing) people, can lead-and among many ultra orthodox Jews has led-to exaggerated and self-righteous feelings of pride. Thus, when the Qur’an (A’raf 7:171) mentions another time the same event, when the Mount was moved above the Children of Israel, this verse is followed by a reminder in 7:172 that the “children of Adam” were all made bear witness against their own souls: “‘Am I not your Lord?’ They said ‘Yes, we do bear witness.’” God Almighty made a covenant with all individuals “lest [they] should say on the Day of Resurrection, ‘We were indeed unaware of this.’” This reminder by the Qur’an that no religious community should be self-righteous is similar to that of prophet Amos who tells the Children of Israel, “’Are you not like the Children of Ethiopia to me, O Children of Israel?’ says God. ‘Did I not redeem Israel from Egypt, and the Philistines from Caphtor, and the Syrians from Kir?’” (Amos 9:7).

Thus, although the covenant was made with the whole community of Israel, this community like all other nations, also had people among them whose hearts are like rocks that spring forth streams, while others only yield water when split, and others sink for fear of God (2:74). It is this last segment of the Children of Israel that Prophet Muhammad refers to when he rebukes the Children of Israel. The Qur’an correctly understood does not attack all of Israel. Every community, including the Muslim umma, contains groups of faithful believers and a party who disbelieve. This has always been true and sadly will remain true until the end of time when Judgment Day will occur.

There are ten other papers in this book which will be informative and enlightening to most people; one of them is a stimulating comparison of the similarities and differences between Sufism and Kabbalah mysticism. I recommend the volume to both Jews and Muslims who would like to get an insight into a neighbor’s religion as well as a new insight into one’s own religion.

Allen S. Maller is the former Rabbi of Temple Akiba in Culver City, California. He has authored several books and is currently the editor of a series of prayer books for the Jewish High Holy Days.

Notes

1. See A’raf 7:143–145 for information on God’s speaking to Prophet Moses and the Tablets being entrusted to him.

2. Editor’s note: With all respect to the author’s religious tradition claiming an “ongoing covenant” between God and the Children of Israel, which he further expounds on in the paragraph that follows in his interpretation of the Qur’anic verse 2:63 extending the said covenant to cover all generations of the Children of Israel, Muslim interpreters have commented on this verse and 2:64 arguing that favors mentioned in these verses were related to a certain period when the Divine trust-the representation and promotion of God’s eternal religion-rested on the shoulders of the Children of Israel. Muslim commentators point out that the Children of Israel had great power as a leading nation of human civilization even before Prophet Moses, especially in Egypt during and after the time of Prophet Joseph.

“It is I who created you out of a pool of mud and it is again I who resurrected you after your death. Yet, you object to me and complain about the good things I have done for you?”
“Father! God commands me to respect my parents but not to obey them if they should encourage me to associate partners with Him. You are no more than a servant bringing the blessings of God to me; and you are no more than a human, just like me.”
“You have been blinded by the stories of old times…”

Science and technology have developed tremendously over the last century and are still developing. Almost everyday we see new and improved instruments entering our daily lives, such as cellular phones, the Internet, faster cars and planes. Each of these instruments changes our life styles and affects our relations with other people. However, there are always two ways to use the technology that produces these instruments. It can be used for the common good of humanity, thereby turning this world into a paradise. Alternatively, technology can be exploited for the benefit of a certain group of people at the expense of human rights and moral values. Particularly in the twentieth century, we have witnessed several examples of genocide, terrorist bombings, and destructive actions that threaten humanity, each carried out with a strong technological infrastructure. Therefore, humanity is facing a severe challenge in the face of the opportunities brought by technology. One has to ask, “How are we doing in terms of evaluating the powers we have been given? Considering the future of science and technology, are we ready to handle much greater power?” In this article, let us travel to the future to see the state of science and technology so that we can have an idea about the increasing importance of moral values in the face of the expanding powers that mankind can exercise.

First, we need a reliable means of transport to take our imagination to the future and to obtain accurate and useful data. According to Said Nursi, the miracles that the messengers of God showed and other miraculous historical events related in the Qur’an are clues about the future limits of science and technology.¹ So, we are going to embark on these miracles and survey the future level of science.

Transportation and communication

The miracles that help us on this way come from the prophets Muhammad, Solomon, and the people of the cave (the seven sleepers). It is reported that on the night of the Ascension (Isra 17:1), Prophet Muhammad, peace and blessings be upon him, traveled from Mecca to Jerusalem and from there to the heavens, receiving direct revelation from God, and then returned to Mecca (621 AD). When he returned, his bed was still warm.

The other event, which is from Prophet Solomon, is concerned with the transportation of the throne of the queen of Sheba. It is reported that either Solomon himself or a servant of his brought the throne of the queen of Sheba from a long distance in a time less than a blink of an eye (Naml 27:38-40). It is also said in the Qur’an that Solomon was able to travel one month’s distance in a night. It is interesting that the distances referred to are given in terms of time and not with an exact distance as “so many kilometers.” This shows that the distance traveled within a given time frame is relative. It is a fact that we can observe if we compare the mode of travel today to that of the 1700’s. Today, the distances traveled in spaceflight correspond to years of travel in the past. Similarly, one month’s travel with the available technology today will be traveled over night in the future. Therefore, this verse gives an indication that it will be possible to cover long distances in a short time as technology advances.

The people of the cave are reported as the few Christians of their time who escaped the prosecution of the local Roman government. During their seclusion or refuge in a cave, they felt that they had slept for a night or even less. However, the Qur’an tells us that they slept for 300 years (Kahf 18:9-26).

The first three events explained above, i.e. the Miraj, the transportation of throne of the queen of Sheba, the travels of Solomon, are related to traveling long distances in a very short time, which can be understood as the contraction of space, as well. Traveling one month’s distance over night and the passage of 300 years over night, on the other hand, are related to the slowing of time for a group of people, which can be interpreted as the contraction of time. If we look at the future with the clues given in these miracles, we see that distance in space and time will lose its meaning. Due to the high speed of transportation, the entire world, perhaps even the solar system, will become a village. This fact is depicted in a tradition of the Prophet Muhammad in which he says that “the approaching or contraction of time and space is a sign of the end of time.”²

Medicine and cybernetics

Medicine has been the common point on which many prophets showed miracles. Therefore, much can be said about this subject, if all of these miracles are examined. For brevity, some key events are going to be discussed here. Both Jesus (Al Imran 3:49) and Muhammad,³ peace be upon them, showed many miracles concerning the healing of the ill or disabled people. Considering that those illnesses were incurable at the time, the mentioned miracles tell that every illness eventually can be treated with a proper cure.⁴ For instance, it is known that both prophets healed the blind by God’s leave. It is not surprising today to hear some blind people gaining the ability to see after a successful operation. Another promise in this context is the removal of the effects of old age. This is expressed by “the conception of a baby at old age,” which happened with the wives of the Prophets Abraham (15:53-55) and Zachariah (19:2-11). These prophets had sons as a response to their prayers when both themselves and their wives were at significantly old age.

In terms of human birth, the creation of Adam, and the birth of Jesus are examples of human birth that did not follow the regular ways we are used to. According to Qur’an, Jesus, peace be upon him, was created without a father (Al Imran 3:47); and Adam was created with neither a father nor a mother (Hijr 15:28-29), but rather he was created out of mud. In conjunction with these birth cases, consider the following miracle of Jesus. It is told in the Qur’an that, with an order from God, Jesus made the figure of a bird out of mud, and then blew on to it. With the leave of God, the “bird-shaped mud” became an actual bird and flew off (Al Imran 3:49). These two unusual birth cases and the creation of a living bird out of mud give a clue about the possibility of obtaining human generations, or even other animals, without needing biological parents. The creation of living organisms out of mud can also be interpreted as a sign of the future level of cybernetics, when humans will be able to make androids that can emulate the living creatures in many aspects.

Another branch of the miracles under this subject is about the reviving of the dead. Prophets Moses (Baqara 2:72-73), Jesus (Al Imran 3:49) and Muhammad,⁵ peace be upon them, all showed miracles about reviving of the dead. Prophet Abraham, also, experienced a parallel event as a response to one of his prayers (Baqara 2:260). He asked for a sign from God about the resurrection. God told him to acquire four birds, and tame them; then to slaughter the birds, mix their flesh, and distribute this mixture to four mountaintops. When Abraham called the birds back, each flew back to him all resurrected to their original bodies. All these mean that near the end of time, with the advancements in medicine, it will be possible to sustain the life of the people who have deadly illnesses or injuries, or in other words, people who might have died according to our understanding today.

Before proceeding further, it is necessary to take a moment here to discuss the meaning of certain terms in conjunction with the abilities given to humankind through science. When we refer to the creation as done by God, we talk about an action that needs nothing as its starting point, i.e. God does not need earth or natural laws to create living beings, or others to help Him acquire the knowledge on that matter. But, when we talk about creation as done by humans, then we have to account for some raw material, and an acquired knowledge, which is the common scientific heritage of humanity. Without proper education and mindset, it is an inherent temptation to engage the meanings associated with God’s creation to our actions. So, one has to watch out for this kind of corruption that can eventually harm the faith.

Death and resurrection are two other terms to be clarified in this context. Consider a patient with a chronic heart disease whose heart has been replaced by an artificial one with a surgery; or, think about a patient who entered a shock due to a deadly accident, and recovered upon undergoing several operations and receiving intensive care. If we were to have someone from, say, 10th century witness these examples, it would look like the doctors are resurrecting the dead, or extending the life of an almost dead. Similarly, with the further advancements in medicine, we may reach a point where all illnesses are cured and average life expectancy grows to three-digit years of age. For example, a person whose body is severely crushed in an accident or was severely burned in a fire may be brought back to life with complete health. With the eyes of today, this would look like resurrecting the dead. Nevertheless, it will be the recovery of someone who has not died, yet, according to the understanding of that time. So, the above examples point to the fact that there is a difference between death and severe disruptions in the functioning of the body due to different reasons. These disruptions force the soul and the spirit of the individual change the form of life they are experiencing, and death is an irreversible change of form of life. However, there are other intermediary forms of life between the form that is attained after death and the form we are experiencing now.⁶

A person who may look like dead can actually be alive but experiencing the conditions of a different form until actual death comes when one”s soul leaves the body or a medical recovery occurs. Within this context, the medical technology we practice is a permission of interference with the execution of the life among these different forms. As humanity grows older, we learn the extents of the permission we are given, and use it for the betterment of life. A natural question at this point is that if we will ever be able to achieve eternal life using technology. We do know that no matter what we do in this world, there will be an ultimate end to the life of the universe and everything in it. So, we can strive for the betterment and extension of life in this world, but there is an appointed time of death for everyone and everything, which cannot be brought nearer or farther with human interference. For this reason, it is possible that people who do not have strong faith are going to be inclined towards the assumption that they are achieving immortality with medical achievements. Nevertheless, it is God who enables us to exercise control and power in this universe, and it is Him who is going to bring the ultimate death to everybody and everything as He promised.

Space science

Two miracles from the Qur’an related to this subject are the splitting of the moon by the Prophet Muhammad, and the travels of Dhu al-Qarnayn. The first sign, which was the parting of the moon (Qamar 54:1-2), is further discussed and explained in the Risale-i Nur7 and in the sayings of the Prophet Muhammad.⁸ According to these resources, one night, as a miracle shown primarily to the Meccan people, the moon split into two with a gesture of the Prophet”s finger, and then reunited. This event might be an indication of the force that powers future explorations into space; a force that can part the heavenly bodies into pieces. As far as the second miracle, it is told in the Qur’an that in one of his journeys, Dhu al-Qarnayn met some people who lived on a place that did not have a veil to protect them from their sun (Kahf 18:90). In another verse (Anbiya 21:32), the Qur’an describes the atmosphere as a protecting-cover around the earth. Based on these two verses, it is reasonable to imagine that the people mentioned are living on a planet that does not have an atmosphere. The only way to achieve sustained human existence on a planet without an atmosphere is to have advanced technology that will enable the traveling of long distances in space within reasonable time and that will help establish a human-friendly environment with all the vital supplies.

The end of time

Now, imagine the world with the aspects discussed until here: We, humans, can travel worldwide instantly, go to different places in the universe within reasonable time, and establish settlements on the planets that do not have an atmosphere. Besides, due to advances in medicine, all medical problems are cured, and as a result, our average life increases to limits that are beyond imagination. In terms of engineering and cybernetics, we can make machines that serve us like human servants… If all these come true, then people will be tempted to forget that they are just mortal creatures. Likewise, too proud of the scientific achievements they made, some people might doubt of God”s existence, imagining their human selves as the maker of everything. They might start asking if “the stories of the ancient people about the existence of a God and a judgment day” were real. Some people might literally start considering themselves as gods. Very few people will persist to believe in God, and say, “all this is given to us out of God”s grace; our capabilities are His signs for us and He is certainly able to bring the end of time; and He will do so as He promised in His holy books.” This will be the time when humanity will have concluded its developmental journey in terms of science, exercising full power as the representatives of divinity in the universe. These trends are explained in similar ways in some of the hadiths9 of the Prophet Muhammad.

Along with these hadiths, it is a thought-provoking fact that the example of the Pharaoh, who rebelled against God by claiming divinity, is mentioned in different chapters of the Qur’an: The Pharaoh said: “O Haman! Build me a lofty tower so that I may attain the ways; the ways of (peering into) the skies, and that I may have a look at the God of Moses, even though I am sure that he is a liar.” Thus were his evil deeds decked out to be appealing to the Pharaoh, and he was debarred from the (right) way. And the scheme of the Pharaoh ended in nothing but destruction. (Mu”min 40:36-37) In analogy to the example of Pharaoh, with the ability to control everything, people might start defying God in their thoughts, feelings and actions. Due to their corrupt situation, this state is going to look appealing to them, as in the case of Pharaoh. The end of such a period will be “the end of time,” and God will end everything with the catastrophic events that are explained in detail in the Qur’an. Whether all these events come just like explained here or not, this is an imaginative journey to the future based on the interpretation of some of the clues given in religious sources. As you take your breaths at this very moment, realize that we are not there, yet. Although it is in our hands to yield to bad moral values, thereby bringing our own end in this universe, it is also in our hands to achieve the high moral and religious values, which are heavenly technologies, to extend our existence in this world and receive the eternal prosperity.

Notes

1. Nursi, S., The Words, 20th Word, p. 266, The Light, Inc., Istanbul: 2005.
2. Gulen, M.F., The Messenger of God: Muhammad, The Light, Inc., New Jersey: 2005, p. 60.
3. Nursi, S., The Letters 1, 19th Letter, Truestar, Izmir: 1995, pp. 165-172.
4. Bukhari, Kitab al-Tibb, 1.
5. Nursi, 1995, p. 188.
6. Nursi, 1995, p. 1-3.
7. Nursi, 1995, pp. 254-259.
8. Bukhari, Manaqib, 27.
9. Gulen, 2005, p. 49.