The Wisdom Behind Trials and Calamities.

The Wisdom of Trials and Calamities.

Sheikh Muhammad Salih al-Munajjid

In the name of Allāh, Most Gracious, Most Merciful.

All praise and thanks are due to Allāh, the Lord of  al-'Alameen. May peace and blessings be upon His Messenger.

There is always a great wisdom or hikmah behind the incidents of calamities that took place and happened to mankind, which includes the following:

1 – To Attain True Submission And Servitude (‘Ubudiyyah) To Allāh, The Lord Of The Worlds.

Many people are sometime becoming the slaves of their whims and desires and so much so may lead to not attain as a true slaves of Allāh. They say that they are servants of Allāh, but when they are tested they turn on their heels and lose out in this world and in the Hereafter, and that is an evident loss.

Allāh the Exalted says:

“And among mankind is he who worships Allāh as it were upon the edge (i.e. in doubt): if good befalls him, he is content therewith; but if a trial befalls him he turns back on his face (i.e. reverts to disbelief after embracing Islam). He loses both this world and the Hereafter. That is the evident loss” 

[Al-Hajj, 22:11]

2 – Trials Prepare The Believers To Prevail On Earth.

It was said to Imam al-Shafi’ie (may Allāh have mercy on him): Which is better, patience or tests or prevailing? He said: Prevailing is the level attained by the Prophets, and there can be no prevailing except after trials. If a person is tried he will become patient, and if he remains patient he will prevail.

3 – The Expiation Of Sins.

Abu Hurairah (may Allāh be pleased with him) said: The Prophet (peace and blessings of Allāh be upon him) said:

“Trials will continue to befall the believing man or woman in himself, his child and his wealth until he meets Allāh with no sin on him.” [Narrated by al-Tirmidzi (2399), classed as sahih by al-Albani in al-Silsilah al-Sahihah, 2280.]

It was narrated that Anas (may Allāh be pleased with him) said: The Messenger of Allāh (peace and blessings of Allāh be upon him)

“When Allāh wills good for His slave, He hastens the punishment for him in this world, and when Allāh wills ill for His slave, he withholds the punishment for his sins from him his sin until he comes with all his sins on the Day of Resurrection.” 

[Narrated by al-Tirmidzi (2396); classed as saheeh by al-Albani in al-Silsilah al-Sahihah (1220)].

4 –The Attainment Of Reward And A Rise In Status.

‘Aishah (may Allāh be pleased with her) narrated: The Messenger of Allāh (peace and blessings of Allāh be upon him) said:

“The believer is not harmed by a thorn or anything greater, but Allāh will raise him in status thereby, or erase a sin thereby.”

[Muslim (2572)]

5 – Calamities Provide An Opportunity To Think About One's Faults And Shortcomings And Past Mistakes.

If it is a punishment, what was the sin?

6 – Calamity Is A Lesson In Tawhid, Faith And Trust In Allāh.

It shows you in a practical sense what you really are, so you will realize that you are a weak slave, and you have no strength and no power except with your Lord, then you will put your trust in Him in a true sense, and will turn to Him in a true sense, and put aside your position, pride, arrogance, self-admiration and heedlessness, and you will understand that you are poor and in need of your Lord, and you are weak and need to turn to the Most Strong, the Almighty, may He be glorified.

Ibn al-Qayyim said: “Were it not that Allāh treats His slaves with the remedy of trials and calamities, they would transgress and overstep the mark. When Allāh wills good for His slaves, He gives him the medicine of calamities and trials according to his situation, so as to cure him from all fatal illnesses and diseases, until He purifies and cleanses him, and then makes him qualified for the most honourable position in this world, which is that of being a true slave of Allāh (‘ubudiyyah), and for the greatest reward in the Hereafter, which is that of seeing Him and being close to Him." [Zaad al-Ma’ad, 4/195]

7 – Calamities Would Remove the Self-Admiration from Our Hearts And Bring Them Closer To Allāh.

Ibn Hajar said: Yunus ibn Bukair narrated in Ziyadat al-Maghazi that Al-Rabee’ Ibn Anas said: A man said on the day of Hunayn: “We will never be defeated today for lack of numbers.” That upset the Prophet (peace and blessings of Allāh be upon him) and then they were defeated.

Ibn al-Qayyim said in Zaad al-Ma’ad (3/477):

In His wisdom, Allāh decreed that the Muslims should first taste the bitterness of defeat, despite their great numbers and adequate equipment and strength, so as to humble some people who felt proud as a result of the conquest of Makkah and who had not entered His land and His sanctuary as the Messenger of Allāh (peace and blessings of Allāh be upon him) had entered it, bending his head whilst riding his horse to the extent that his chin almost touched the saddle, out of humbleness before his Lord.

Allāh says: “And that Allāh may test (or purify) the believers (from sins) and destroy the disbelievers”[Ali- ‘Imran, 3:141]

Al-Qasim (4/239) said: “It is to cleanse them and purify them of sin and of pride and arrogance. He also cleanses them of the hypocrites, and make them stand out distinct from them… then He mentions another reason, which is “to destroy the disbelievers”, for if they prevail they will transgress and overstep the mark, which will be the cause of their downfall and destruction. The laws of Allāh dictate that when He wants to destroy His enemies and erase them, he makes available to them the means which will lead to their doom and eradication, among the greatest of which, after their kufur, is their transgression and tyranny in persecuting, opposing and fighting His close friends… Allāh destroyed those who waged war against the Messenger of Allāh (peace and blessings of Allāh be upon him) on the day of Uhud and persisted in kufur. "

8 – To Demonstrate The True Nature Of People, For There Are People Whose Virtue Is Unknown Until Calamity Strikes?

Al-Fudail ibn ‘Iyad said: As long as people are doing fine, their true nature is concealed, but when calamity strikes, their true natures are revealed, so the believer resorts to his faith and the hypocrite resorts to his hypocrisy.

Al-Baihaqi narrated in al-Dala’il that Abu Salamah said: Many people were confused – i.e., after the Isra’ – and some people came to Abu Bakar and told him. He said: “I bear witness that he is telling the truth.” They said: “Do you believe that he went to Syria in one night then came back to Makkah?” He said: “Yes, and I believe him in more than that, I believe what he says of the Revelation that comes to him from heaven.” And because of that he was named al-Siddiq.

9 – Calamities Would Strengthen People’s Resolve.

Allāh chose for His Prophet (peace and blessings of Allāh be upon him) a hard life filled with all kinds of hardship from a young age, in order to prepare him for the great mission that awaited him, which none could bear but the strongest of men, who have gone through hardship and who are tested with calamities and bear them with patience.

The Prophet (peace and blessings of Allāh be upon him) was born an orphan, and then it was not long before his mother died too.

Allāh reminded the Prophet (peace and blessings of Allāh be upon him) of that when He said:

“Did He not find you O Muhammad) an orphan and give you a refuge?” [Al-Duha, 93:6]

It is as if Allāh wanted to prepare the Prophet (peace and blessings of Allāh be upon him) to bear responsibility and endure hardship from an early age.

10 – Calamities And Hardship Makes Enables A Person To Distinguish Between True Friends And Friends Who With Self-Interest At Heart.

11 – Calamities Remind You Of Your Sins So That You Can Repent From Them.

Allāh says: “Whatever of good reaches you is from Allāh, but whatever of evil befalls you is from yourself” [Al-Nisa’4:79]

“And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much” [Al-Shura 42:30]

Calamities offer an opportunity to repent before the greater punishment comes on the Day of Resurrection.

Allāh says:

“And verily, We will make them taste of the near torment (i.e. the torment in the life of this world, i.e. disasters, calamities) prior to the supreme torment (in the Hereafter), in order that they may (repent and) return (i.e. accept Islam)” 

[Al-Sajdah, 32:21]

The “near torment” is hardship in this world and bad things that happen to a person.

If life continues to be easy, a person may become conceited and arrogant, and think that he has no need of Allāh, so by His mercy He tests people so that they may return to Him.

12 – Calamities Illustrate You The True Nature Of This World And Its Transience.

This world is temporary conveniences, and shows us that true life is that which is beyond this world, in a life in which there is no sickness or exhaustion.

“Verily, the home of the Hereafter that is the life indeed (i.e. the eternal life that will never end), if they but knew” 

[al-‘Ankabut, 29:64]

But in this life one may face hardship and exhaustion.

“Verily, We have created man in toil” [al-Balad, 90:4]

13 – Calamities Remind You Of The Great Blessings Of Good Health And Ease.

This calamity shows you in the clearest way the meaning of health and ease that you enjoyed for many years, but did not taste their sweetness or appreciate them fully.

Calamities remind you of blessings and the One Who bestows them, and causes you to thank and praise Allāh for His blessings.

14 – Longing for Paradise.

You will never long for Paradise until you taste the bitterness of this world. How can you long for Paradise when you are content with this world?

This is some of the wisdom behind calamities, and the interests attained by them, and the wisdom of Allāh is great indeed.

And Allāh Almighty knows best.

[Via Islam Q&A]

The Altruism

By Ben Adam.

Description: The perfect altruism of the earliest Muslim society, a unique example for later generations.

Altruism, selfless acts done for another’s benefit in spite of oneself, is a humanitarian endeavor praised by all societies.

Practically every nation on earth has stories of great kings, brave warriors and noble men and women who sacrificed their material possessions, status or even themselves for some or other common good. Yet, it is without any reservation or hesitation whatsoever that we can point to the religion of Islam for the most perfect, sincere and comprehensive expression of altruism or Ethar in Islamic terminology.

The Prophet Muhammad, may God praise him, said in a narration, known to perhaps every devout Muslim:

“None of you truly believes until he loves for his brother what he loves for himself.” (Sahih Al-Bukhari)

And with that, altruism instantly becomes a condition of true faith in God, Most Exalted.

This act of faith was demonstrated so many times throughout the history of Islam, from Muhammad’s commission as a prophet up until our present times, that to recall even a fraction of the authentic narrations that have reached us would barely touch the surface.

However, for the purpose of this discussion, we will do just that.

During the great Battle of Yarmuk between the fledgling Islamic state and the Roman Empire, a Companion of the Prophet, Ikrimah bin Abu Jahal, and two other noble warriors were mortally wounded. An able Muslim who was attending to the wounded offered one of the injured warriors some water, but the selfless soldier refused, insisting that one of the other fallen men be offered water first. When the water reached the second man, he too refused to drink before the thirst of the other wounded soldiers was quenched. Alas! by the time the water had reached the third man, it was already too late: he and the other two soldiers had died.

Truly these three paragons of self-sacrifice made manifest the words of their Prophet when he said:

“The best charity is that given when one is in need and struggling.” (Ibn Kathir)

“…And they give others preference over themselves even though they were themselves in need….” (Quran 59:9)

The above verse was actually revealed in connection to what was, perhaps, the single greatest act of communal altruism ever witnessed in the history of mankind: the establishment of brotherhood between the Muslim emigrants fleeing persecution in Makkah (the Muhajirun), and their helpers who took them in Medinah (the Ansar). The Ansar made previously untold sacrifices for their brothers in faith, despite the fact that they were themselves in great need. By their deeds, the bonds of brotherhood in the new Medinahans society were strengthened and solidified in a manner not seen before or since. Arab was matched with non-Arab, freeman with former slave, Quraishi (a member of Prophet’s own tribe) with non-Quraishi, and so on.

“By no means shall you attain righteousness unless you spend of that which you love….” (Quran 3:92)

As an amazing example of how this brotherhood manifested itself, we have the case of the two Companions of the Prophet: Abdur-Rahman bin Awf, who was a Muhajir, and Sa’ad Ibn al-Rabee, an Ansari. Abdur-Rahman narrates in his own words:

“When we came to Medina, the Messenger of God established bonds of brotherhood between me and Sa’ad Ibn al-Rabee. Sa’ad said: ‘I am the wealthiest of the Ansar, so I will give you half of all my wealth. And see which of my wives you prefer, I will divorce her for you, and when she becomes lawful (as a divorcee), you can marry her.’ I (Abdur-Rahman) said to him: ‘I do not need that. (But tell me), is there a marketplace here where people trade?’ Sa‘ad said: ‘There is the marketplace of Qainuqa’… And so, the following day Abdur-Rahman went to the market to begin trading. Before long, he was once again wealthy, as he had been in Makkah, and able to marry of his own accord.” (Sahih Al-Bukhari)

“And those who, before them, had homes (in Medinah) and had adopted the Faith, love those who emigrate to them, and have no jealousy in their breasts for that which they have been given (from booty and the like), and they give (the emigrants) preference over themselves, even though they were themselves in need. And whosoever is saved from the covetousness of their souls, such are they who will be successful.” (Quran 59:9)

The altruism of the Medinahans Muslims, praised by God in the Quran, was so great in its scope and impact that the Makkan recipients of their brothers’ selflessness were worried there would be no grace left for them! The Companion, Anas Ibn Malik, said:

“When the Prophet, may God praise him, came to Medinah, the Muhajirun came to him and said: ‘O Messenger of God, we have never seen any people more generous when they have the means and more helpful when they have little, than the people among whom we have settled. They have looked after us and they have let us joined them and share in all their happy occasions, to such an extent that we are afraid that they will take all the reward (from God in the Hereafter).’ The Prophet said: ‘Not so long as you pray for them and praise them.’” (Al-Tirmidzi)

God Himself praised the Companions of Muhammad, both Muhajir and Ansar, for their great many selfless sacrifices and services in His Cause. He, the Almighty, also praised whoever would follow in their footsteps. Let us then follow them, perchance we may too be rewarded in heaven.

“The foremost (in faith) from the Muhajirun and the Ansar and those who follow them in righteousness; God is well-pleased with them and they are well-pleased with Him. He has prepared for them (the Companions and their followers in righteousness) gardens under which rivers flow to dwell therein forever - that is the supreme success.” (Quran 9:100)


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The Vile Character Of Envy

The Vile Character Of Envy

Sheikh Abu Bakar Jabir Al-Jaza’iry

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alayhi wa sallam, is His Messenger.

Envy is not is not a character of a righteous person. It is not part of the Muslim characteristic and it will not befit as a Muslim. A Muslim should have a love of good for others and behaves unselfishly. Envy is a contradiction to the love of good for others and selflessness. A Muslim does not condone envy but detest the one who practices it. One must acknowledged the distribution of favors by Allāh Subhānahu Wa Ta’ala unto His creatures.

Allāh the Exalted and Glorious says:

"Is it they who would portion out the Mercy of your Lord? It is We, Who portion out between them their livelihood in this world. And We raised some of them above others in ranks, so that some may employ others in their work." (Az-Zukhruf, 43:32)

There are two types of envy, the first is when one person hopes that another person will lose his blessings, and that they will be acquired by him. These blessings may be in his wealth, his knowledge, his status, his power or otherwise. The second type of envy is when he hopes the person loses his blessings, and he does not desire them for himself.

However, wishing to have the like of what someone else has, or to be like somebody else without any harm coming to their blessings is not a form of envy. Allāh's Messenger (Sallallāhu 'alaihi wa sallam) said:

"There should be no envy except of two: a man whom Allāh gives wealth enabling him to spend in the truth, and a man to whom Allāh gives wisdom and he judges with it and teaches others." (Al-Bukhari)

The meaning of wisdom in this Hadith is the Noble Qur'an and the Prophetic Sunnah. So it is not allowed for anyone to envy anyone else with true envy.

Allāh the Exalted and Glorious says:

"Or do they envy men for what Allāh has given them of His bounty?" (An-Nisa,’ 4:54)

"Out of envy from themselves." (Al-Baqarah, 2:109)

"From the mischief of the envious one when he practices envy." (Al-Falaq, 113:5)

Allāh has categorically condemned the vile quality of envy and strictly prohibited it. Allāh's Messenger (Sallallāhu 'alaihi wa sallam) said:

"Do not harbor a grudge against one another, nor envy one another, nor show enmity; and do not show your backs to one another; be a brotherhood of servants of Allāh. It is not lawful for a Muslim to shun his brother beyond three days."

"Beware of envy because envy consumes the virtues just as the fire consumes the firewood." or he said (grass.) (Abu Dawud)

If a Muslim senses envy within himself, he should attempt to remove it to protect himself and he should feel a sense of rejection for it so that it does not motivate him or influence his behavior. For if he was to speak or act according to it then it will ruin him. If he is amazed by something, he says:

Masha Allāh, lā quwwata illā billāh. "What Allāh wills, there is no strength except of Allāh."

Allāh Knows best.

[Exerpted from “Minhaj al Muslim” published by Darussalam; Via Islamic Network]

BBC uncovers lost Iraq billions

By Jane Corbin BBC News

A BBC investigation estimates that around $23bn (£11.75bn) may have been lost, stolen or just not properly accounted for in Iraq.

For the first time, the extent to which some private contractors have profited from the conflict and rebuilding has been researched by the BBC's Panorama using US and Iraqi government sources.

A US gagging order is preventing discussion of the allegations.

The order applies to 70 court cases against some of the top US companies.

War profiteering

While George Bush remains in the White House, it is unlikely the gagging orders will be lifted.

To date, no major US contractor faces trial for fraud or mismanagement in Iraq.

The president's Democrat opponents are keeping up the pressure over war profiteering in Iraq.

Henry Waxman who chairs the House Committee on Oversight and Government Reform said: "The money that's gone into waste, fraud and abuse under these contracts is just so outrageous, its egregious.

"It may well turn out to be the largest war profiteering in history."

In the run-up to the invasion one of the most senior officials in charge of procurement in the Pentagon objected to a contract potentially worth seven billion that was given to Halliburton, a Texan company, which used to be run by Dick Cheney before he became vice-president.

Unusually only Halliburton got to bid - and won.

Missing billions

The search for the missing billions also led the programme to a house in Acton in West London where Hazem Shalaan lived until he was appointed to the new Iraqi government as minister of defence in 2004.

He and his associates siphoned an estimated $1.2 billion out of the ministry.

They bought old military equipment from Poland but claimed for top class weapons.

Meanwhile they diverted money into their own accounts.

Judge Radhi al-Radhi of Iraq's Commission for Public Integrity investigated.

He said: "I believe these people are criminals.

"They failed to rebuild the Ministry of Defence , and as a result the violence and the bloodshed went on and on - the murder of Iraqis and foreigners continues and they bear responsibility."

Mr Shalaan was sentenced to two jail terms but he fled the country.

He said he was innocent and that it was all a plot against him by pro-Iranian MPs in the government.

There is an Interpol arrest out for him but he is on the run - using a private jet to move around the globe.

He stills owns commercial properties in the Marble Arch area of London.

The Concept of Prophethood.

Description: An explanation of the purpose of Prophethood and common features shared by all Prophets and their message; The Islamic belief in all prophets without exception, with a small discussion on the nature of Jesus and Muhammad.

1. The Nature of Prophethood

Prophethood is not unknown to heavenly revealed religions, such as Judaism and Christianity. In Islam, however, it has a special status and significance.

According to Islam, God created man for a noble purpose: to worship Him and lead a virtuous life based on His teachings and guidance. How would man know his role and the purpose of his existence unless he received clear and practical instructions of what God wants him to do? Here comes the need for prophethood. Thus God has chosen from every nation at least one prophet to convey His Message to people.

One might ask, how were the prophets chosen and who were entitled to this great honor?

Prophethood is God’s blessing and favour that He may bestow on whom He wills. However, from surveying the various messengers throughout history, three features of a prophet may be recognized:

1. He is the best in his community morally and intellectually. This is necessary because a prophet’s life serves as a role model for his followers. His personality should attract people to accept his message rather than drive them away by his imperfect character. After receiving the message, he is infallible. That is, he would not commit any sin. He might make some minor mistakes, which are usually corrected by revelation.

2. He is supported by miracles to prove that he is not an imposter. Those miracles are granted by the power and permission of God and are usually in the field in which his people excel and are recognized as superior. We might illustrate this by quoting the major miracles of the three prophets of the major world religions, Judaism, Christianity and Islam.

Moses’ contemporaries were excellent in magic, so his major miracle was to defeat the best magicians of Egypt of his day. Jesus’ contemporaries were recognized as skilled physicians, therefore, his miracles were to raise the dead and cure incurable diseases. The Arabs, the contemporaries of the Prophet Muhammad, May God praise him, were known for their eloquence and magnificent poetry. So Prophet Muhammad’s major miracle was the Quran, the equivalent of which the whole legion of Arab poets and orators could not produce, despite the repeated challenge from the Quran itself. Again, Muhammad’s miracle has something special about it. All previous miracles were limited to its time and place; that is, they were shown to specific people at a specific time. Not so with the miracle of Prophet Muhammad, may God praise him, the Quran. It is a universal and everlasting miracle. Previous generations witnessed it and future generations will witness its miraculous nature in terms of its style, content and spiritual uplifting. These can still be tested and will thereby prove the divine origin of the Quran.

3. Every prophet states clearly that what he receives is not of his own making, but from God, for the well-being of mankind. He also confirms what was revealed before him and what may be revealed after him. A prophet does this to show that he is simply conveying the message that is entrusted to him by the One True God of all people in all ages. So the message is one in essence and for the same purpose. Therefore, it should not deviate from what was revealed before him or what might come after him.

Prophets are necessary for conveying God’s instructions and guidance to mankind. We have no way of knowing why we were created. What will happen to us after death? Is there any life after death? Are we accountable for our actions? These and so many other questions about God, angels, paradise, hell, and more, cannot be answered without direct revelation from the Creator and Knower of the unseen. Those answers must be authentic and must be brought by individuals whom we trust and respect. That is why messengers are the elite of their societies in terms of moral conduct and intellectual ability.

Hence, the slanderous Biblical stories about some of the great prophets are not accepted by Muslims. For example, Lot is reported to have committed incestuous fornication while drunk. David is alleged to have sent one of his leaders to his death in order to marry his wife. Prophets, to Muslims, are greater than what these stories indicate. These stories cannot be true from the Islamic point of view.

The prophets are also miraculously supported by God and instructed by Him to affirm the continuity of the message. The content of the prophets’ message to mankind can be summarized as follows:

a) Clear concept of God: His attributes, His creation, what should and should not be ascribed to Him.

b) Clear idea about the unseen world, the angels, and jinn (spirits), Paradise and Hell.

c) Why God has created us, what He wants from us and what rewards and punishments are for obedience and disobedience.

d) How to run our societies according to His will. That is, clear instructions and laws that, when applied correctly and honestly, will result in a smoothly functioning, harmonious society.

It is clear from the above discussion that there is no substitute for prophets. Even today with the advancement of science, the only authentic source of information about the supernatural world is revelation. Guidance can be obtained neither from science nor from mystic experience. The first is too materialistic and limited; the second is too subjective and frequently misleading.

2. A Belief in All Prophets without Distinction

One might well ask: How many prophets has God sent to humanity? We are only sure of what is clearly mentioned in the Quran, that God has sent a messenger to every nation. That is because it is one of God’s principles that He will never call a people to account unless He has made clear to them what to do and what not to do. The Quran mentions the names of 25 prophets and indicates that there have been others who were not mentioned to Prophet Muhammad, may God praise him. These 25 include Noah, Abraham, Moses, Jesus, and Muhammad (may God praise them all). These five are the greatest among God’s messengers. They are called ‘the resolute’ prophets.

An outstanding aspect of the Islamic belief in Prophethood is that Muslims believe in and respect all the messengers of God with no exceptions. All the prophets came from the same One God, for the same purpose: to lead mankind to God. Hence, belief in them all is essential and logical; accepting some and rejecting others has to be based on misconceptions of the prophet’s role or on a racial bias. The Muslims are the only people in the world who consider the belief in all the prophets an article of faith. Thus the Jews reject Jesus and Muhammad (peace be upon them), and the Christians reject Muhammad, may God praise him. The Muslims accept them all as messengers of God who brought guidance to mankind. However, the revelations which those prophets before Muhammad, May God praise him, brought from God have been tampered with in one way or another.

The belief in all the prophets of God is enjoined upon the Muslims in the Quran:

“Say (O Muslims): We believe in God and that which is revealed to us and that which was revealed to Abraham and Ishmael, and Isaac and Jacob, and their children, and that which Moses and Jesus received and that the prophets received from their Lord. We make no distinction between any of them and unto Him we have surrendered.” [Al-Baqarah, 2:136]

The Quran continues in the following verses to instruct the Muslims that this is the true and impartial belief. If other nations believe in the same, they are following in the right track. If they do not, they must be following their own whims and biases and God will take care of them. Thus we read:

“And if they believe in what you believe, then they are rightly guided. But if they turn away, then they are in disunity, and God will suffice you against them. He is the Hearer, the Knower. This is God’s religion and who is better than God in religion?” [Al-Baqarah, 2:137-138]

There are, at least, two important points related to prophethood that needs to be clarified. These points concern the roles of Jesus and Muhammad, peace be upon them, as prophets, who are usually misunderstood.

The Quranic account of Jesus emphatically rejects the concept of his ‘divinity’ and ‘divine sonship’ and presents him as one of the great prophets of God. The Quran makes it clear that the birth of Jesus without a father does not make him the son of God and mentions, in this respect, Adam, who was created by God without a father or mother.

“Truly, the likeness of Jesus, in God’s sight, is as Adam’s likeness; He created him of dust, them said He unto him “Be”, and he was.” [Al-‘Imran, 3:59]

Like other prophets, Jesus also performed miracles. For example, he raised the dead and cured the blind and lepers, but, while showing these miracles, he always made it clear that it was all from God. Actually, the misconceptions about the personality and mission of Jesus, peace be upon him, found a way among his followers because the Divine message he preached was not recorded during his presence in the world. Rather, it was recorded after a lapse of about one hundred years. According to the Quran, he was sent to the Children of Israel; he confirmed the validity of the Torah, which was revealed to Moses, peace be upon him, and he also brought the glad tidings of a final messenger after him.

“And when Jesus son of Mary said, ‘Children of Israel. I am indeed the messenger to you, confirming the Torah that is before me, and giving good tidings of a Messenger who shall come after me, whose name shall be the praised one…” [As-Saff, 61:6]

(The “praised one” is the translation of “Ahmad”, which is Prophet Muhammad’s name.)

However, the majority of the Jews rejected his ministry. They plotted against his life and in their opinion, crucified him. But the Quran refutes this opinion and says that they neither killed him nor crucified him; rather, he was raised up to God. There is a verse in the Quran which implies that Jesus will come back and all the Christians and Jews will believe in him before he dies. This is also supported by authentic sayings of the Prophet Muhammad, may God praise him.

The last prophet of God, Muhammad, was born in Arabia in the sixth century C.E. Up to the age of forty, people of Makkah knew him only as a man of excellent character and cultured manners and called him ‘Al-Ameen’ (‘The Trustworthy’). He also did not know that he was soon to be made a prophet and receiver of revelation from God. He called the idolaters of Makkah to worship the one and only God and accept him (Muhammad, may God praise him) as His prophet. The revelation that he received was preserved in his lifetime in the memory of his companions and was also recorded on pieces of palm leaf, leather, etc. Thus the Quran that is found today is the same that was revealed to him, not a syllable of which has been altered, as God Himself has guaranteed its preservation. This Quran claims to be the book of guidance for all of humanity for all times, and mentions Muhammad, may God praise him, as the last Prophet of God.

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Prophet Zakariya a.s

 Prophet Zakariya a.s

By Aisha Stacey .

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alayhi wa sallam, is His Messenger.

Description: 1. Zakariya was the Prophet guardian of Mary, the mother of Jesus, and the father of John, the Prophet in the wilderness who was contemporary with Jesus; 2. The Prophet John, his character and mission, and the mutual support of his family, the family of Imran.

Stories of a Blessed Family

This is the story of a feeble old man who loved and feared God; an elderly man, named Zakariya (also called Zachariah), who had spent his life gaining knowledge and teaching others, purely for God’s pleasure. The Quran tells his story in Surah (Chapters) 3 and 19, and it is similar to the story told in the Christian Gospel of Luke [1]. However, we will concentrate on what the Quran has to say about this blessed man because Muslim’s believe the Quran has remained unchanged since its revelation, whereas the previous messages have been lost, changed or distorted.

“This is a mention of the mercy of your Lord to His slave Zakariya; Remember when he called out to his Lord (God) a call in secret, saying: ‘My Lord! Indeed my bones have grown feeble, and grey hair has spread on my head, And I have never been unblest in my invocation to You, O my Lord!’” (Quran 19:4)

Through the wisdom and grace of God, Prophet Zakariya was appointed guardian for young Mary, the remarkably pious and chaste daughter of Imran who would one day be the mother of Jesus. Even before her birth Mary’s life had been devoted to the service of God, and from a relatively young age she had lived in the House of Prayer in Jerusalem.

Each day Zakariya would visit Mary to be certain that all her needs were met. Mary’s devotion to God impressed Zakariya and he was often amazed at the provisions he would find in her room. It is said that she would have the fruits of winter in the summer and the fruits of summer in the winter.[2] When Zakariya inquired about how Mary obtained the fruits she replied that God, the Sustainer, was indeed the One who had provided her sustenance. Mary said:

“It is from God. Verily, God provides sustenance to whom He wills without limit.” (Quran 3:37)

When Zakariya observed Mary’s total submission to God and her unwavering faith in Him as the Provider, it opened his eyes to a new concept. [3] No matter how overwhelming, or alternatively, insignificant our needs may feel to us, God is always there to listen and to respond. This is a very important idea to contemplate. God will give to His righteous slaves without limit. Mary had received fruits out of season; Zakariya made supplication for something that according to human standards was not possible, for he and his wife were very old and the time for them to conceive a child had passed. The bounties of God are not constrained by worldly limitations, however, and anything is possible. Zakariya learned this important lesson from his ward Mary.

So Zakariya called out to his Lord in secret, saying that he was old, his hair was grey and his wife was also old and barren; yet he desired an heir who was pleasing to God. Zakariya asked for a son to inherit from him; he was not thinking in terms of wealth, for he was a poor man. He desired a son to continue the Prophethood and to spread the knowledge that Zakariya had acquired over his life time. God responded immediately, and said:

“Then the angels called him, while he was standing in prayer in a praying place, saying: "God gives you glad tidings of John (Yahya), confirming the Word from God, noble, celibate, [4] a Prophet from among the righteous.” (Quran 3:39)

In this verse from Quran the “Word of God” has a specific meaning: Jesus, because he was created by a word from God - “Be” (and he was). Zakariya’s son, John, was to be amongst those who believed in and followed the Message of Jesus.

When Zakariya received this astounding news he was standing in prayer. He responded by asking how this could possibly happen, considering his old age and the barrenness of his wife. God then confirmed the lesson Mary had understood. “Thus God does what He wills.” (Quran 3:40).

Zakariya asked for a sign, wondering how he would know that this miracle was really happening to him, and to his wife. God replied that Zakariya would lose the power of speech and not be able to communicate with those around him except with signals. God also instructed Zakariya to spend time remembering and glorifying God. Thus, Zakariya emerged from his praying place unable to speak.

The Quran tells us that Prophet Zakariya and his wife performed good deeds, called on God with fear and with hope, and were humble, so God rewarded them, in their old age, with a son.

“So We answered his call, and We bestowed upon him John, and cured his wife’s barrenness for him. Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us.” (Quran 21:90)

This was no ordinary child. John was granted wisdom while still a child and was instructed by God to hold fast to the Torah. He was sympathetic and able to display compassion and mercy towards mankind. God created John, righteous, and free from sin.

“‘O John! Hold fast the Scripture.’ And We gave him wisdom while yet a child, and made him sympathetic to men, as a mercy from Us, and pure from sins; and he was righteous.” (Quran 19:12)

The sincere supplication of an old man and his barren wife was accepted by God, and a valuable lesson was taught to all of mankind. The bounties of God are limitless. He is the Provider, The Sustainer, The One!

Prophet John a.s, son of Zakariya

Jesus, Mary, Zakariya and his son John are all members of the same family, the family of Imran, who are descendents from the family of David. We learn from God’s own words, in the Quran, that they were righteous, and worshipped God with true submission.

“And Zakariya and John and Jesus ..., each one of them was of the righteous.” (Quran 6:85)

“... and remember Our slave David, endued with power. Verily, he was oft-returning toward God in all matters and in repentance.” (Quran 38:17)

“And Mary was a truthful one; she believed in the words of God and His books ...” (Quran 5:75)

John is the Prophet known by Christians as “John the Baptist.” However, neither the Quran nor the authentic traditions of Prophet Muhammad speak of John as either baptising or being baptised. John’s mission was to remind the Children of Israel that they had entered into a covenant with God. He spoke the same words as all of the Prophets of God – worship One God with full submission.

A miracle child

In their old age, when all hope of having a child was gone, God provided Prophet Zakariya and his wife with a miracle child. A son, the first child in the world named John. God, Himself, chose John’s name.

“God gives you glad tidings of John, confirming the Word from God, noble, celibate, a Prophet from among the righteous.” (Quran 3:39)

We know from the Quran that Prophet John was given wisdom as a child, and Islamic sources speak of him as being a quiet, gentle child, who loved learning and being outside amongst the animals.[5] John grew into a devout and noble man. It is said that he lived a simple life in the wilderness or desert, spending his time praying and remembering God. He was filled with compassion and mercy for those around him and all of mankind. The scholars of Islam have said that John wept out of fear and love for God, and that his tears left marks on his cheeks.

John and Jesus

John was given strength and fortitude by God and was strong enough to control his worldly desires. He worked tirelessly, calling the people back to the laws of the Torah and endorsing the mission of his cousin, Jesus, Messenger of God. Part of John’s mission was to believe in and support the message of Jesus; “...confirming the Word from God ...” (Quran 3:39). John refers to his cousin Jesus as the “Spirit of God” and does so to place emphasis on the miraculous creation of Prophet Jesus.

In the authentic traditions of Prophet Muhammad (such as in Sahih Ahmad, Tirmidzi and others) there are stories relating to Prophets John and Jesus meeting and discussing their mission to guide the Children of Israel back to the straight path. Prophet Muhammad tells us that John gathered the Children of Israel together, and beseeched them to follow the commandments of God. To worship none but God; to pray; to fast; to give charity and to spend time remembering God.

God bestowed a special blessing upon his Prophet John. “And peace be on him, the day he was born, the day he dies, and the day he will be raised up to life again!” This is the greatest blessing that can be bestowed upon a human being. Peace – safety, security, contentment. This is the inevitable result of following the guidance sent to us from God.

The Quran and the authentic traditions of Prophet Muhammad do not reveal the details of John’s death. We do know, however, that he was reviled and persecuted because of his strong insistence on following the law of God as revealed in the Torah, and that this eventually led to his death. John’s life was one of struggle and striving, but he held tightly to the religion of God (to worship One God Alone) and died for his beliefs.

The family of Imran is a guiding light for mankind. Their devotion to God was unparalleled and their way of dealing with each other serves as a reminder to us. Each parent is concerned with their child’s hereafter rather then the delights of this world. Each child respects and deals with their elders and parents with the affection and dedication commanded by God. The members of this blessed family served God with true devotion, and put His laws above all others. And God said:

“So, as for those who believed (in the Oneness of God) and did deeds of righteousness, He will give their due rewards, and more, out of His Bounty. But as for those who refuse His worship and were proud, He will punish them with a painful torment. And they will not find for themselves, besides, God any protector or helper.” (Quran 4:173)

Mary was one of the Truthful, Jesus was the word of God, John was neither arrogant nor disobedient and Zakariya glorified his Lord. Together these descents of Prophet David are the blessed family of Imran, and they are an example to mankind. If we struggle as they struggled, if we believe with certainty, as they believed, and if we serve God with full submission, just as they served God, on the Day of Judgement, by the Grace of God, we may be counted amongst the righteous.


Footnotes:
[1] Luke 1:5-80
[2] Based on the work of Al Imam ibn Kathir: The Stories of the Prophets.
[3] Ibn Kathir.
[4] Ibn Kathir mentions in his commentary that the word used may not mean complete celibacy, for that would preclude children, but immunity from illegal relations outside marriage. Its literal meaning is “exclusive” and “restrained” (Al-Mawrid Al-Wasit Arabic English Dictionary), and God knows best.
[5] Ibn Kathir.

[ Via IslamReligion]