اَلْحَمْدُ لله ، وَالصَّلَاةُ وَالسَّلَامُ عَلى سَيِّدِنَا محمد وَعَلَى اَلِهِ وَصَحْبِهِ وَسَلِّمْ
Sayidina Yahyaعليه السلام was a Nabi(نَبِي) of Allahسُبحانه وتعالى.
There's a Hadith(حديث) narrated by Imam Ahmad(اِمَامْ اَحْمَدْ) and At-Tirmidhi(ألتِّرمِذِيْ) and Al-Nasa'i(النسائى), Ibn Habban(إبن حبَّان) and al Al Hakim(ألحَاكِم) and the Hadith(حديث) is Sahih(صحيح).
I'll read the Hadith(حديث) and translate it, as we go through it.
Rasool Allah ﷺ says;
إنَّ اللهَ أمر يحيى بنَ زكريا بخمسِ كلماتٍ أن يعملَ بهنَّ,وأن يأمرَ بني اسرائيلَ أن يعملوا بهنَّ
Allahسُبحانه وتعالى commanded Yahya bin Zakariyya(يحيى بن زَكَرِيا) with five commandments to perform in his self, and to command Bani Israel(بني أسرائيل) to perform.
فكأنه أبطأَ بهنَّ
So it seems that, he delayed conveying the message.
So he received the five commandments from Allah, and he didn't hasten in conveying them.
فأوحى اللهُ إلى عيسى : إما أن يُبلِّغَهنَّ أو تبَلِّغْهن
Allahسُبحانه وتعالى revealed to Sayidina Eesa عليه السلام, that he either conveys them or you convey them.
Because Yahya(يحيى) has received the order and until now, he didn't convey it.
So Sayidina Eesa عليه السلام went to Sayidina Yahya(سيدنا يحيى).
Eesa(عيسى) went to him and said;
Allahسُبحانه وتعالى has given you five commandments, you either convey them or I'll convey them, myself.
Sayidina Yahya(سيدنا يحيى) said;
Oh spirit of Allah!
And why did he call Sayidina Eesa(سيدنا عيسى) the spirit of Allah; Roohullah(رُوحُ الله)?
Because; Allahسُبحانه وتعالى calls him in Qur'an, that he is the spirit of Allah.
And it means that, the Rooh(روح) of Sayidina Eesa(سيدنا عيسى) was created by Allahسُبحانه وتعالى.
It doesn't mean that, he's the actual spirit of Allah; it means that, Allahسُبحانه وتعالى created the spirit of Sayidina Eesa عليه السلام.
He told him; Oh spirit of Allah! I'm afraid, that if you convey them; I will be punished, or the Earth would swallow me.
It is very important to convey the message, especially when it's needed.
And that's why, the Ulama(عُلَمَا) say;
لا بجوز تأخير البيان عن اوقت الحاجة
The scholars say; It is not allowed to delay conveying the message beyond the time, it's needed.
So Sayidina Yahya(سيدنا يحيى) said;
I'm afraid that, if you go and do it, and I don't do it myself; I would be punished, and Allah could even maybe make their swallow me.
So he went forth, and decided to convey the message.
فجمع يحيى بني إسرائيلَ في بيتِ المقدسِ حتى امتلأ المسجدُ فقعد على الشُّرُفاتِ
Yahya(يحيى) gathered the children of Israel(اسرائيل) to Jerusalem.
And Rasool Allah ﷺ says;
حتى امتلأ المسجدُ
Until, the Masjid(مسجد) was full.
فقعد على الشُّرُفاتِ
So, Yahya(يحيى) sat on a high place.
Shurufat(شُرُفات); Ash-Shurufah(الشُّرُفَة) can mean; window, and it could also mean; a high place.
So he sat on a high place, and speak to them.
فحمد اللهَ وأثنى عليه ثم قال
So he praised Allah, and he thanked Him and he said;
إنَّ اللهَ أمرني بخمسِ كلماتٍ أن أعملَ بهن وآمركُم أن تعملوا بهنَّ
Allah has commanded me five things to perform myself, and you should perform.
He said; Number one; you worship Allah, and you associate no Gods beside Him.
And the analogy of someone who's worshipping a god besides Allah; is like one of you,
who bought a slave; So you have a slave; And you paid for that with your money in gold or silver.
And then you told that slave to work for you.
So the slave would go and work and instead of giving you the harvest; he would go and give it to someone else.
Sayidina Yahya(سيدنا يحيى) said; Who would accept that?
And then he said; Allahسُبحانه وتعالى Is the One, Who created you, and the One, Who's giving you; so you should worship no one but Him.
Meaning that, we are the slaves of Allah; We are owned by Allahسُبحانه وتعالى.
He's the One, Who created us; So we shouldn't worship anyone beside Him.
And He is the One, Who's sustaining us; therefore we should thank Him.
Because we are the slaves of Allahسُبحانه وتعالى.
وأمرَكم بالصلاةِ ، وإذا قمتُم إلى الصلاة فلا تلتَفِتوا فإنَّ اللهَ عزَّ وجلَّ يُقبِلُ بوجهِه على لعبد ما لم يلتَفِتْ
Number two;
I command you to pray.
And then he said; and when you stand to pray; don't turn your face around.
Because Allahسُبحانه وتعالى Is facing you.
And as long as you're facing Him; Allah Will face you.
And as soon as you turn your face away; Allah Will turn His face away from you.
It's the common mistake; turning the eyes around in Salah(صلوة).
And that is something unacceptable in Salah(صلوة).
One should not stare around, and keep track of everyone, who's coming in and out, and what's going around.
That distracts you from Salah(صلوة).
And as soon as, you do that; Allahسُبحانه وتعالى will turn His face away from you.
One should stare at the place of Sujood(سجود) throughout Salah(صلوة).
وأمرَكم بالصيامِ ، ومثلُ ذلك كمثل رجلٍ معه صُرَّةُ مسكٍ في عصابةٍ كلُّهم يجِدُ ريحَ المسكِ ،
وإنَّ خلوفَ فَمِ الصائمِ أطيبُ عند اللهِ من ريح المسكِ
And then he said; And I command you; to fast.
And the analogy of that is like, someone walking with a sack of musk, and everyone is able to smell it.
And then he said; The smell of the mouth of the person who is fasting, is better in the eyes of Allahسُبحانه وتعالى than the smell of musk.
وأمرَكم بالصدقةِ ، ومثلُ ذلك كمثل رجلٍ أسَره العدوُّ فشدُّوا يدَيه إلى عُنُقِه وقدَّموا ليضربوا عُنُقَه
فقال لهم : هل لكم أن أَفتديَ نفسي منكم ؟
فجعل يفتدي نفسه منهم بالقليل والكثيرِ حتى فكَّ نفسَه
And I command you to give Sadaqah(صدقة); charity.
And then, he gave them an analogy.
He said; the analogy of that, is like a man, who was captured by the enemy, and they tied his hands to his neck; he is hopeless.
And they forwarded him to execution.
So this man was tied up.
He has no way to run around; no way to defend himself, because his hands are tied to his neck, and they forwarding him to chop his head.
So this man during; what he's going towards death?
He's bargaining with them, to release him, and he's trying to ransom himself with money.
So he's giving them money; he's giving them money; he's giving the money until, they released him.
The meaning of this analogy is that;
by Sadaqah(صدقة); by giving Sadaqah(صدقة), and continuously giving Sadaqah(صدقة); we are ransoming ourselves from hellfire.
We might be in a hopeless case; hands tied to the neck; going towards the direction of hellfire.
Gives Sadaqah(صدقة) throughout the way, until you die.
And we ask Allahسُبحانه وتعالى to free ourselves from hellfire.
Sadaqah(صدقة) is a way of; Itq Min Al-Nar(عتق من النّار); It's a way to free oneself from hellfire.
So give; and Allahسُبحانه وتعالى will give you more.
وأمركم بذكر اللهِ كثيرًا ، ومثلُ ذلك كمثلِ رجلٍ طلبه العدوُّ سراعًا في أثَرِه
فأتى حصنًا حصينًا فأحرز نفسَه فيه ، وإنَّ العبدَ أحصنُ ما يكون من الشيطانِ إذا كان في ذِكرِ اللهِ تعالى
And I command you to remember Allah, and make Dhikr(ذكر).
And the analogy of that; is like a man who is pursued by the enemy; they're pursuing him.
So he finds a very protective fortress.
So he goes in it, and he protects himself.
So imagine! This man running away, and the enemy is pursuing him;
And he finds this castle; this strong fort and he goes in, and he closes the door, and he's safe.
And then, Sayidina Yahya(سيدنا يحيى) says;
And you are in the safest place from Shaytan(شَيْطَانْ) when you are remembering the name of Allah.
You are in the safest place, you are protected from Shaytan(شَيْطَانْ); when you remember the name of Allahسُبحانه وتعالى.
So remember the name of Allahسُبحانه وتعالى frequently.
يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا اللَّهَ ذِكْرًا كَثِيرًا۝
Remember the name of Allahسُبحانه وتعالى a lot.
These are the five commandments of Sayidina Yahya(سيدنا يحيى) and this is a Hadith(حديث).
Rasool Allah ﷺ said;
وأنا آمرُكم بخمسٍ
And I have five commands to give you.
Rasool Allah ﷺ spoke about the five commandments of Sayidina Yahya(سيدنا يحيى).
Now, Rasool Allah ﷺ wants to give, his five commands.
وأنا آمرُكم بخمسٍ أمرني اللهُ بهنَّ ;
الجماعةُ ،
والسمعُ والطاعةُ ،
والهجرةُ ،
والجهادُ في سبيلِ اللهِ ،
فإنه من فارق الجماعةَ قيدَ شِبرٍ فقد خلع ربقةَ الإسلامِ من عُنُقِه إلا أن يراجعَ ، ،
ومن دعا بدعوةِ الجاهليةِ فهو من جثَاءِ جهنَّمَ ، وإن صام وزعم أنه مسلمٌ ،
فادعو بدعوةِ اللهِ التي سماكم بها المسلمين المؤمنين عبادَ اللهِ
Rasool Allah ﷺ says; And I command you five things.
Number one;
جماعةُ
Be with the community; the community of the Muslims.
And this means, that you stick to the Muslims who are going to support you on As-Sirat al-Mustaqeem(اَلصِّرَاطَ الْمُسْتَقِيْم).
You need to be part of that community.
والسمعُ والطاعةُ
And you listen, and you obey.
You listen means; whenever the commands of Allahسُبحانه وتعالى are given; you listen attentively with intention to follow,
not with the intention to argue against them, or to find a way out.
You listen, and you obey.
السمعُ والطاعةُ
You hear the command of Allah, and you say; I obey and I accept.
والهجرةُ
You make Hijrah(هجرة), and this is mansukh(منسوخ); this order is abrogated, because after the Fath Makkah(فتح مكه), there is no more Hijrah(هجرة).
It is Jihad(جهاد).
And then, Rasool Allah ﷺ says;
والجهادُ في سبيلِ اللهِ
Al-Jihad(الجهاد) in the sake of Allahسُبحانه وتعالى, in the path of Allah.
And then, Rasool Allah ﷺ says;
And whoever leaves the Jama'ah(جماعة); the Muslim community, a span of a hand; he has taken out Islam from his neck.
You imagine! Islam as a collar; you have taken it out.
And then Rasool Allah ﷺ says; Except if he comes back.
And then he says; And whoever raises the banners, and the slogans, and the mottos of Jahiliyyah(جَاهلِيَّة); then he will be in hellfire.
Da'wah Al-Jahiliyyah(دَعْوَةالجَاهلِيَّة) is the nationalism, and Al-Asabiyya(العصبيه); the jealousy of nationalism and tribalism.
Islam is now a new identity.
It's a new identity for us.
So Rasool Allah ﷺ says; Call them with their names,
المسلمين المؤمنين عبادَ اللهِ
Give them the identity of Muslims, and Mo'min(مؤمن); believers; the servants of Allah.
That's who we are.
We are;
المسلمين المؤمنين عبادَ اللهِ
And that's the identity; we are proud with.
Rasool Allah ﷺ says;
Whoever brings up these banners of Jahiliyyah(جَاهلِيَّة); these nationalisms or tribalism or wherever you're going to call them, or sectarianism is;
جثَاءِ جهنَّمَ
Will be part of whatever is dumped in hellfire.
So it is a matter of faith.
This gets into the central belief of;
الولآوالبرآ
That our loyalty goes to; the faithful and the believers, and we have nothing to do with the ones, who reject the message of Allahسُبحانه وتعالى.
Allahسُبحانه وتعالى says;
وَإِذْ قَالَتِ الْمَلَائِكَةُ يَا مَرْيَمُ إِنَّ اللَّهَ اصْطَفَاكِ وَطَهَّرَكِ وَاصْطَفَاكِ عَلَىٰ نِسَاءِ الْعَالَمِينَ۝
Allahسُبحانه وتعالى says; And remember, when the angel said; oh Maryam(مريم)! Verily Allah has chosen you.
So Maryamعليهِ السلام was the chosen woman out of mankind.
Among the woman it is Maryamعليهِ السلام.
And the Rasool Allah ﷺ says in the Hadith(حديث).
And this Hadith(حديث) is authentic, and it's been narrated in different forms in many books of Hadith(حديث).
But the summary of it is that, Rasool Allah ﷺ says;
خيرُ نساءِ العالمينَ أربعٌ
The best of the woman of the world are four.
And then, he said;
مريم بنت عمران، وآسية ابنة مزاحم، وخديجة بنت خويلد، وفاطمة بنت محمد
These are the four best women of the world.
Now what is the ranking among them; Among these four?
There is a Hadith(حديث) and that Hadith(حديث) says that the best of the woman are Maryam(مريم), Summa(ثُمَّ); and then;
after Maryam(مريم); Fatimah binte Muhammad(فاطمه بنتِ محمدﷺ)
then;
Khadijah(خديجه),
and then; Asiyah(آسيه).
Now in terms of Maryam(مريم) being the best.
This is something that, there's very little dispute about it.
Because she has been mentioned in Qur'an that; she's the one who's chosen.
And we notice something interesting; that these four women are related somehow to Ambiyaa(أنبِيَاء).
Two of them raised up a Nabi(نَبِي).
And these two were; Maryam(مريم), she raised up Eesa(عيسى),
and who?
Asiyah(آسيه), she raised up Musa(موسى).
Even though, she's not his mother, but she's the one who raised him up.
You can see that the, the nurturing, that the woman gives to the child, in bringing up the child, as a strong Muslim character can elevate the woman to the highest level.
And then we have a wife of a Nabi(نَبِي), and that's Khadijah(خديجه).
And finally we have a daughter of a Nabi(نَبِي) and that's Fatimah binte Muhammad(فاطمه بنتِ محمدﷺ).
These are the best of the woman of the world.
There are a few Ahadith(احاديث) but all of them are weak.
There is doubt in their Sanad(سند).
But keep in mind that you cannot use this as an evidence; it's just information that could be true or false that,
Rasool Allah ﷺ will marry, Maryam(مريم) and Asiyah(آسيه) in Jannah(جنة).
There are a few Ahadith(احاديث) mentioned; but as I said;
فی اسانید ھا نظر
all of them have a doubtful Sanad(سند).
Some of the scholars did adopt this opinion, and some of them said; we don't know.
But I am mentioning it to you, as something that has been mentioned in the books of history, and Ibn Kathir(اِبْنِ كَثِيْر) talks about it.
Allahسُبحانه وتعالى says that, the angels came to Maryam(مريم), and delivered to her the news that, she has been chosen by Allah.
So this news was given to her by the angels.
They descended on her and gave her this news.
Now, this has let some of the scholars like; Ibn Hazm(ابن حزم) For example; to say that Maryam(مريم) was a Nabiya(نبيّا).
Ibn Hazm(ابن حزم) said that, Maryam(مريم) is a prophet, because the angels descended on her.
But this is not accepted by the scholars of the ummah(امة).
Why?
Because Allahسُبحانه وتعالى says in Qur'an;
وَمَآ أَرْسَلْنَا قَبْلَكَ إِلَّا رِجَالًا نُّوحِىٓ إِلَيْهِمْ ۖ
We have not sent before you, except men, whom We reveal to them.
So the prophet-hood is among; Ar-Rijal(الرِّجال), is among the men.
The fact that the angels came to Maryam(مريم); it doesn't mean that it was a Wahi(وحى) of revelation to her.
But it was some sort of inspiration, or speaking of an angel to her, and it's a Karamah(كرامة).
It's a Karamah(كرامة) from Allahسُبحانه وتعالى to Maryam(مريم).
وَطَهَّرَكِ
And Allahسُبحانه وتعالى Has purified you.
وَاصْطَفَاكِ عَلَىٰ نِسَاءِ الْعَالَمِينَ۝
And Allahسُبحانه وتعالى Has chosen you above all the women of the world.
And then the angels are conveying to her, the order of Allahسُبحانه وتعالى;
يَا مَرْيَمُ اقْنُتِي لِرَبِّكِ وَاسْجُدِي وَارْكَعِي مَعَ الرَّاكِعِينَ۝
Allahسُبحانه وتعالى says;
Oh Mary! Submit yourself with obedience to your Lord, and prostrate yourself, and bow down with the ones, who bow down.
Allahسُبحانه وتعالى said; Uqnuti(اُقْنُتِي) from Qunoot(قُنُوت).
Al-Qunoot(القُنُوت) is having Khushu'a(خُشُوعَ) to Allahسُبحانه وتعالى, and worshipping Allahسُبحانه وتعالى continuously.
That's Qunoot(قُنُوت).
And then;
وَاسْجُدِي
Sujood(سجود).
وَارْكَعِي مَعَ الرَّاكِعِينَ۝
And make Ruku'a(رُكُوْعَ).
What is Sujood(سجود) and Ruku'a(رُكُوْعَ)?
What does that refer to?
It refers to Salah(صلوة).
It refers to Salah(صلوة); because as we said; Ruku'a(رُكُوْعَ) and Sujood(سجود) are the most prominent symbols of Salah(صلوة).
If you see somebody in Ruku'a(رُكُوْعَ); you know that, that person is praying.
If you see somebody in Sujood(سجود); you know that, that person is praying.
So Ruku'a(رُكُوْعَ) and Sujood(سجود) are very prominent and unique positions of Salah(صلوة).
That's why, they have been used to refer to Salah(صلوة) in Qur'an.
وَارْكَعِي مَعَ الرَّاكِعِينَ۝
Make Ruku'a(رُكُوْعَ) with the ones, who make Ruku'a(رُكُوْعَ); what is that referring to?
Salat Al-Jama'ah(صلاة الجماعة);
Allahسُبحانه وتعالى is ordering Maryamعليهِ السلام to join in the Jama'ah(جماعة) and pray.
ذَٰلِكَ مِنْ أَنبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ ۖ
This is part of the news of the unseen, given to you.
And this has been mentioned a few times in Quran.
Allahسُبحانه وتعالى revealed to Muhammadﷺ the story.
And within the story, or after the story, Allah would tell him; This was unseen.
You didn't know it, and your people didn't know it.
So it's a Ni'mah(نِعْمَة) from Allahسُبحانه وتعالى that He Has given to you, and it's a Ni'mah(نِعْمَة) on this ummah(امة).
Why?
Subhan Allah(سُبْحان الله)! The stories of the Ambiyaa(أنبِيَاء) are such a wealth for us, in terms of guiding us to the right path.
All of this experience of the Ambiyaa(أنبِيَاء) of Allahسُبحانه وتعالى has been summarized for us in Qur'an.
We have it, all with us.
We have the long experience of all of the Ambiyaa(أنبِيَاء) throughout history.
Allahسُبحانه وتعالى Has gathered all and put it for us in Qur'an.
And this was something unknown to Muhammadﷺ, and it unknown to the people in his time.
They barely; they barely knew about Musa(موسى) and Eesa(عيسى) by name.
And that's why, when Rasool Allah ﷺ met with the Christian servant in At-Taef(اَلطَّائِف).
And Rasool Allah ﷺ asked him; where are you from?
He said; I am from Ninowa(نينوی),
Ninowa(نينوی) in Iraq.
Rasool Allah ﷺ said;
You are from the town of;
الرَّجُلَ الصّالِحِين يُوْنس اِبْن مَتَّى
You are from the town of the righteous Yunus Ibn Matta(يونس ابن متّى).
The man was surprised.
Because people in Arabia; they don't know who Yunus Ibn Matta(يونس ابن متّى) was?
As I said; they barely heard about Musa(موسى) and Eesa(عيسى).
And now Muhammadﷺ is telling this man; Yunus Ibn Matta(يونس ابن متّى).
He said; Do you know him?
He was surprised.
Rasool Allah ﷺ said; Yes, he's my brother; we are Ambiyaa(أنبِيَاء).
These stories of Al-Ambiyaa(الأنبِيَاء); they were not known.
And they are distorted in the Old Testament and the New Testament.
They don't exist in the pure form.
So the only reference, the only reference for the stories of the Ambiyaa(أنبِيَاء) is Qur'an.
And the interpretation given to it by Rasool Allah ﷺ in Hadith(حديث).
Allahسُبحانه وتعالى says;
إِذْ قَالَتِ الْمَلَائِكَةُ يَا مَرْيَمُ إِنَّ اللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ مِّنْهُ
And remember! When the angel said; Oh Maryam(مريم)! Verily, Allah gives you the glad tidings of a word.
We'll get back to these Ayaat(آيات); We'll move on to the Ayaat(آيات) from Surat Maryam(سورت مريم).
Allahسُبحانه وتعالى says;
وَاذْكُرْ فِي الْكِتَابِ مَرْيَمَ إِذِ انتَبَذَتْ مِنْ أَهْلِهَا مَكَانًا شَرْقِيًّا۝
And mentioned in the book, Maryam(مريم); when she withdrew in seclusion from her family, to a place facing east.
Maryam(مريم); where was she living?
Bait Al-Maqdis(بيت المقدس) from Jerusalem.
She went outside towards the east.
فاتخذت من دونهم حجابا
She plays the screen from them, meaning that, she was away from her people; she was alone.
فَأَرْسَلْنَآ إِلَيْهَا رُوحَنَا
We send to her; Our Rooh(روح).
The word Rooh(روح) in Qur'an has been used for three different meanings.
It means; our spirit, our soul, Ar-Rooh(الرّوح); that's one meaning.
Second meaning is; Ar-Rooh Al-Qudus(الرّوح القدس), which is Jibreel(جِبْرِيْل عليه السلام), and Allahسُبحانه وتعالى said;
رُوحَنَا
Allahسُبحانه وتعالى said; Has called him; My Rooh(روح); The Rooh(روح) of Allahسُبحانه وتعالى.
And it is referring to Jibreel(جِبْرِيْل).
Jibreel(جِبْرِيْل) has been called the Rooh(روح) of Allah.
Not to mean literally that he is the Rooh(روح) of Allah; he is created by Allah.
But he was named Roohullah(رُوحُ الله), because he is the one, who carries the words of Allah.
Jibreel(جِبْرِيْل عليه السلام) is the one, who is carrying the words of Allah; Jibreel(جِبْرِيْل) is the Angel of Wahi(وحى).
Any revelation of Scripture that was revealed, was through Jibreel(جِبْرِيْل عليه السلام).
At-Torah(توراة) was revealed by Jibreel(جِبْرِيْل); Al-Injeel(الانجيل) by Jibreel(جِبْرِيْل); and Al-Qur'an(القرآن) by Jibreel(جِبْرِيْل); Az-Zaboor(الزّبور) by Jibreel(جِبْرِيْل);
he is the angel of Wahi(وحى).
And Wahi(وحى) is the word of Allahسُبحانه وتعالى; it's the word of Allah.
Also Rooh(روح) has been mentioned in Qur'an to refer to either the soul of Adam(آدَم), or the soul of Eesa(عيسى).
Allahسُبحانه وتعالى Has;
فنفخنا فيه من روحنا
The soul of Adam(آدَم), and the soul of Eesa(عيسى) were called the soul of Allah; the spirit of Allah.
Again; because Allahسُبحانه وتعالى created these two souls from the beginning, in a different form, than the natural way that we multiplied.
The reproduction of the human being happens through a husband and wife.
But with the case of Adam(آدَم); Adam(آدَم) was created without a father and a mother, and Eesa(عيسى) was created without a father.
So over here;
رُوحَنَا
Means; Jibreel عليه السلام.
فَأَرْسَلْنَآ إِلَيْهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَرًا سَوِيًّا۝
He presented himself to her, in a human form.
Now Maryam(مريم) is alone.
And now she suddenly sees a man that made her nervous.
قَالَتْ إِنِّىٓ أَعُوذُ بِٱلرَّحْمَٰنِ مِنكَ إِن كُنتَ تَقِيًّا۝
She said; Verily I seek refuge with the Most Gracious Allah from you, if you do fear Allah.
She's making a Dua(دُعَا) to Allahسُبحانه وتعالى, and in the same time she's begging the man.
She said;
أَعُوذُ بِٱلرَّحْمَٰنِ مِنكَ
I seek refuge in Allah. So, she's asking Allahسُبحانه وتعالى.
And then she's begging him, saying;
إِن كُنتَ تَقِيًّا۝
If you have any fear of Allah, meaning; Stay away from me.
It made her nervous to see this man, when she was alone.
And this man was approaching her.
He said;
قَالَ إِنَّمَآ أَنَا۠ رَسُولُ رَبِّكِ لِأَهَبَ لَكِ غُلَٰمًا زَكِيًّا۝
The Angel said; I am!
And she doesn't know that this is the angel; she thinks that it's a human being.
I am only a messenger from your Lord to announce to you the gift of a righteous son.
And this even made it worse.
She ask and said;
قَالَتْ أَنَّىٰ يَكُونُ لِي غُلَامٌ وَلَمْ يَمْسَسْنِي بَشَرٌ وَلَمْ أَكُ بَغِيًّا۝
She said; How can I have a son when no man has touched me; nor am I unchaste?
قَالَ كَذَٰلِكِ قَالَ رَبُّكِ هُوَ عَلَىَّ هَيِّنٌ ۖ
He said; So it will be, your Lord said; That is easy for me.
وَلِنَجْعَلَهُۥٓ ءَايَةً لِّلنَّاسِ وَرَحْمَةً مِّنَّا ۚ وَكَانَ أَمْرًا مَّقْضِيًّا۝
And We Will make him a sign for mankind.
Eesa Ibn Maryamعليه السلام is a sign for mankind.
And Subhan Allah(سُبْحان الله)! The most amazing personality is Eesa Ibn Maryamعليه السلام.
His birth was miraculous.
It was an amazing birth.
His miracles are amazing, giving life.
The way he was elevated was amazing; It was a miracle in itself.
The descending of Eesa Ibn Maryam(عيسى ابن مريم) is a miracle.
So his whole life, Subhan Allah(سُبْحان الله)! is an intriguing and amazing life.
And that's why, the personality of Eesa Ibn Maryam(عيسى ابن مريم) is the most controversial.
The three religions; Islam, Christianity, and Judaism; the pivotal point of dispute is on Eesa Ibn Maryam(عيسى ابن مريم).
The difference between the three religions; the point of contention, is on the reality of Eesa Ibn Maryam(عيسى ابن مريم).
The Jews say that he was not the Prophet of Allah, and he was an illegitimate son.
They said; He is not a legitimate son; he was born out of Zina(زنا).
That's what the Yahood(يهود) say
and Subhan Allah(سُبْحان الله)! It's interesting to see, how the Christians can fall prey to the Jews, when they know, that's what the Jew say about their Nabi(نَبِي).
The Christian say that; No! Jesus was born from the Virgin Mary, and he is the son of Allah.
تَعَالَىٰ عَمَّا يَقُولُونَ عُلُوًّا كَبِيرًا۝
And then the Muslims come and say; Eesa Ibn Maryam(عيسى ابن مريم) was born from the Virgin Mary,
and he is the Nabi(نَبِي) of Allahسُبحانه وتعالى, and he is the Righteous; One of,
الاولی عظم من الرسل
The five best of the Ambiyaa(أنبِيَاء) of Allahسُبحانه وتعالى;
but Allahسُبحانه وتعالى does not have a partner, and Allah does not have a son.
So the difference focuses on Eesa Ibn Maryam(عيسى ابن مريم).
And because of this contention, Allahسُبحانه وتعالى Will send him down again to solve it.
Because of this dispute that arose, it is he; Eesa Ibn Maryam(عيسى ابن مريم) who will come down at the end of time and solve this, once and for all.
He will not accept Jizya(جِزية);
ويقتل الخنزير
And will kill the pig,
فيكسر الصليب
And he will break the cross; he'll put an end to this.
وَلِنَجْعَلَهُۥٓ ءَايَةً لِّلنَّاسِ وَرَحْمَةً مِّنَّا ۚ
And he is a mercy from Allah.
وَكَانَ أَمْرًا مَّقْضِيًّا۝
And it is already decreed.
So Jibreel(جِبْرِيْل) is telling here, this is something that cannot argue with; it's already done.
The Angel Jibreel(جِبْرِيْل); he came to Maryam(مريم) and he blew into her;
فَنَفَخْنَا فِیْهِ مِنْ رُّوْحِنَا۝
Allahسُبحانه وتعالى says; So We blew into her from Our Soul.
And Eesa(عيسى) was created by the Kalimah(كلمه); the word and that is, Kun(كن);
Kun-Fayakun(كن فيكون).
That's how Sayidina Eesa(سيدنا عيسى) was created.
So she became pregnant.
فَحَمَلَتْهُ فَانْتَبَذَتْ بِهِ مَكَانًا قَصِيًّا۝
And she withdrew with him to a far place.
Far place is; Bayt-Lahm(بيت لحم).
She was pregnant, and she went towards Bayt-Lahm(بيت لحم); Bethlehem.
And it seems that her pregnancy was concealed, and no one knew about it.
She was able to hide it, throughout her pregnancy; nobody knew that she was pregnant.
And when she felt that her delivery is approaching; she left Jerusalem.
And she just went out of Jerusalem and when she got towards Bayt-Lahm(بيت لحم); she started feeling the pain of delivery.
So she fell down under a palm tree.
Allahسُبحانه وتعالى says;
فَأَجَاءَهَا الْمَخَاضُ إِلَى جِذْعِ النَّخْلَةِ
And the pains of childbirth drove her to the trunk of a date-Palm.
And I want you to imagine now that you are over there;
imagine the situation! Maryamعليهِ السلام has been hiding this pregnancy for nine months.
That's difficult and now she's leaving out of her town alone with no help.
And now she's feeling that pain and it drives her and she falls down under a palm tree.
It was so difficult on her. She said;
قَالَتْ يَا لَيْتَنِي مِتُّ قَبْلَ هَٰذَا وَكُنتُ نَسْيًا مَّنسِيًّا۝
Would that I had died before this, and had been forgotten out of sight.
I wish that I have died before this.
Sayidatna Maryam(سيدتنا مريم) was Afeefah(عفيفه).
She was chaste and righteous.
And now she's going to deliver a child, and she has never been married.
And she knows the tongues of the people.
And she knows the harm, that they would cause her and her family; the righteous family of Al-Imran(آلعمران).
It became so difficult on her; She said; I wish that I have never lived before this.
And I wish that nobody has known me and I was forgotten; I didn't exist.
In that moment of difficulty, Allahسُبحانه وتعالى provided her with the Sakinah(سكينة).
When things got to the level, where it's unbearable for her anymore; then Allahسُبحانه وتعالى brought her comfort; Ar-Rahmah(اَلرَّحْمَة),
Allahسُبحانه وتعالى says;
فَنَادَىٰهَا مِن تَحْتِهَآ أَلَّا تَحْزَنِى قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيًّا۝
She heard a voice from beneath her.
The Mufassireen(مفسرين) says; its either Jibreel(جِبْرِيْل) or Eesa(عيسى).
And this voice told her;
لَا تَحْزَنِى
Do not grieve;
قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيًّا۝
Your Lord Has provided a water stream under you.
وَهُزِّي إِلَيْكِ بِجِذْعِ النَّخْلَةِ تُسَاقِطْ عَلَيْكِ رُطَبًا جَنِيًّا۝
And shake the trunk of the date palm towards you; and it will let fresh ripe dates fall upon you.
Allah provided her with water, and Allah provided her with dates.
And it's a miracle from Allahسُبحانه وتعالى, that Allah provided her with this.
A water stream was now suddenly flowing under her; she can reach it, with her hands.
And then Allahسُبحانه وتعالى said; Shake the palm tree; fresh ripe dates will fall unto you.
Now we learn from this some very important lessons.
Number one;
Maryamعليهِا السلام just delivered the child; is helpless; alone.
And she is told by Eesa(عيسى) or by Jibreel(جِبْرِيْل) to shake, not the branch of the palm tree, but to shake What?
جِذْعِ
The base of the palm tree.
And all of you know palm trees, and know how solid it is.
If a group of men surround it and try to shake it, at the base; it's impossible.
So what's the point in Allahسُبحانه وتعالى Is telling Maryam(مريم); Shake the base of a palm tree.
She's not gonna be able to shake it.
She's not gonna be able to even move it, a fraction of an inch.
Why is Allahسُبحانه وتعالى telling her to shake it?
Make an effort, she has to do her part.
Allahسُبحانه وتعالى could have made the dates fall on her without her shaking.
Because it's not the shaking of a palm tree that will make the fruit fall down.
It is a Karamah(كرامة) from Allah.
If you put your hands on a palm tree; don't expect any dates to fall on you.
It's the Karamah(كرامة) from Allah.
Allahسُبحانه وتعالى could have made the dates fall down without her intervention.
But the Allahسُبحانه وتعالى wants her to do her part.
And that's a very, very important lesson.
If we want the victory of Allahسُبحانه وتعالى; we have to do our part.
You have to take the first step.
اِنْ مَشَيْةُ اليَّ هَرْوَلْةُ اِلَيك
Allahسُبحانه وتعالى says in the Hadith(حديث) Al-Qudsi(ال قدسى); If you walk towards me; I will run towards you.
But you have to take the first step.
And Allahسُبحانه وتعالى says;
وَٱلَّذِينَ ٱهْتَدَوْاْ زَادَهُمْ هُدًى
The ones who seek guidance; they look for it, Allah Will give it to them.
If you seek guidance; Allah Will give it to you.
If you wait they're expecting things to come to you without any effort; nothing will happen.
Allahسُبحانه وتعالى does not reward the person for their laziness, procrastination, and passiveness.
Allahسُبحانه وتعالى wants us to do our part.
So Maryamعليهِ السلام put her hand on the palm tree these fresh, ripe dates fell on her.
We also learn from this in conjunction with the Sunnah(سنة) of Rasool Allah ﷺ; that it's the best food for Al-Nufasaah(النفساه);
The woman who just delivered; the best food for her is what?
Dates.
Dates is the best food for the woman who just delivered a child, and this is also confirmed in the Sunnah(سنة) of Rasool Allah ﷺ.
They used to give Al-Nufasaah(النفساه); dates.
Allahسُبحانه وتعالى provided her with water, and provided her with the;
فَكُلِي وَاشْرَبِي وَقَرِّي عَيْنًا ۖ
So eat and drink and be glad.
Now, we'll go back to the Ayaat(آيات) from Surat Al-Imran(سورة آلعمران).
The Angel Jibreel(جِبْرِيْل); when he came to give her the glad tidings that she will have a child.
The angel told her;
إِذْ قَالَتِ الْمَلَائِكَةُ يَا مَرْيَمُ إِنَّ اللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ مِّنْهُ اسْمُهُ الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ
Allah gives you the glad tidings of a word.
And Allahسُبحانه وتعالى gave him his name; Eesa Ibn Maryam(عيسى ابن مريم).
So he was named by Allahسُبحانه وتعالى, and he carried the name of his mother; Eesa Ibn Maryam(عيسى ابن مريم).
And then Allah said;
وَجِيهًا فِي الدُّنْيَا وَالْآخِرَةِ وَمِنَ الْمُقَرَّبِينَ۝
Held in honour in this world and in the Hereafter, and will be one of those, who are near to Allah.
Eesa(عيسى) is held in honour.
Subhan Allah(سُبْحان الله)! Eesa(عيسى) is honoured so much by the Muslims.
And the Muslims; we have so much love for Eesa(عيسى).
And I think overall that, we have more love for Eesa(عيسى) than the Christians have.
And when he comes down; this ummah(امة) would be service for him.
And then in Akhirah(آخرة); also Allahسُبحانه وتعالى is holding Eesa Ibn Maryam(عيسى ابن مريم) in honour.
So he has Wajaha(وجاها).
Allahسُبحانه وتعالى Has given him Wajaha(وجاها); this high status of honour, plus Rasool Allah ﷺ loved him so much.
Why?
In addition to him being a Nabi(نَبِي) of Allahسُبحانه وتعالى; he was the closest one to Rasool Allah ﷺ.
Rasool Allah ﷺ has mentioned in a few Ahadith(احاديث), that he loves him so much.
Why?
Because;
ليسَ بيني وبينَه نبيٌّ
There's no prophet between me and him; We are the closest together.
And then the angel told her;
وَيُكَلِّمُ النَّاسَ فِي الْمَهْدِ وَكَهْلًا وَمِنَ الصَّالِحِينَ۝
He will speak to people in the cradle and in man-hood, and he would be one of the righteous.
يُكَلِّمُ النَّاسَ فِي الْمَهْدِ
In cradle; in infancy.
What did he say?
What was the first words that Eesa Ibn Maryam(عيسى ابن مريم) pronounce when he was born?
إِنِّي عَبْدُ اللَّهِ
I'm the servant of Allah.
The first words that came out from the mouth of Eesa Ibn Maryam(عيسى ابن مريم) when he was born; is that I am the servant of Allah; I'm the slave of Allah.
إِنِّي عَبْدُ اللَّهِ
This has been crossed out from the books of the Christians.
The first word that he said is;
إِنِّي عَبْدُ اللَّهِ
So he speaks to people in cradle; fil mahadi(فِي الْمَهْدِ).
وَكَهْلًا
Kahlan(كهلًا); Al-Kuhula(الكهولا) is man-hood.
This is defined as over 33 years old or over 40; difference of opinion on the linguistic meaning of the word; but it means in man-hood, in adult-hood.
But you can find that all of them say, it's over 30 years old.
That's Al-Kuhula(الكهولا).
And it's interesting to note that some of the scholars have said; that when Eesa Ibn Maryam(عيسى ابن مريم) comes down;
because Eesa Ibn Maryam(عيسى ابن مريم); he was elevated alive at a pretty young age; early 30s.
When he comes down, these scholars say that the first thing he will say is;
إِنِّي عَبْدُ اللَّهِ
I'm the servant of Allah.
The first word that came out from his mouth when he was in the cradle was; I'm the servant of Allah,
and the first word that will come out of his mouth in man-hood when he comes down to this world is; I'm the servant of Allah.
And they use that as an explanation to this Ayah(آية);
وَيُكَلِّمُ النَّاسَ فِي الْمَهْدِ وَكَهْلًا
He speaks to the people in cradle and in man-hood.
وَيُعَلِّمُهُ ٱلْكِتَٰبَ وَٱلْحِكْمَةَ وَٱلتَّوْرَىٰةَ وَٱلْإِنجِيلَ۝
Allah Will teach him the book and wisdom.
What is wisdom?
The Sunnah(سنة) of who?
The Sunnah(سنة) of Eesa(عيسى).
Every Nabi(نَبِي) has a Sunnah(سنة).
So Allahسُبحانه وتعالى taught him; Al-Injeel(الانجيل).
And Allahسُبحانه وتعالى taught him with Al-Injeel(الانجيل); the Sunnah(سنة) of Eesa Ibn Maryam(عيسى ابن مريم).
وَرَسُولًا إِلَىٰ بَنِي إِسْرَائِيلَ
And a messenger to Bani Israel(بني أسرائيل).
كَانَ الْاَنْبِيَاءَ يُبعَثُون إلى قومِهم خاصَّةً وبُعِثتُ إلى النَّاسِ عامَّةً
Rasool Allah ﷺ says; The Ambiyaa(أنبِيَاء) were sent to there's people specifically; and I was sent to all of the world.
Eesa Ibn Maryam(عيسى ابن مريم) here says; I was sent to Bani Israel(بني أسرائيل).
All of the Ambiyaa(أنبِيَاء) had the local responsibility.
Rasool Allah ﷺ; his responsibility was?
To provide the message to the world.
The Ayaat(آيات) in Qur'an, that presents Islam as a global message are about 20.
There are about 20 Ayaat(آيات) in Qur'an, that say that Islam is a global religion, and a global message.
18 of them are revealed in Makkah(مكه).
So when Rasool Allah ﷺ was still in Makkah(مكه), and was still giving Da'wah(دعوة) only to the people of Makkah(مكه);
Qur'an was already telling them that, this is a worldwide religion, and you were sent to all mankind.
And an example of that is the Surat-ul-Qalam(سورةالقلم), which is one of the early Surah(سورة) revealed in Makkah(مكه);
وَمَا هُوَ إِلَّا ذِكْرٌ لِّلْعَالَمِينَ۝
This is a reminder to all the world.
Rasool Allah ﷺ was still giving Da'wah(دعوة) to the people of Makkah(مكه).
But Allah Was telling him that, this is to all the world.
So from the beginning; Islam was a worldwide religion.
And most of the Ayaat(آيات) that presented Islam as a global message, were revealed in Makkah and not in Madinah(مَدِينَه).
From the beginning; this was a worldwide religion.
رَحْمَةً لِّلْعَالَمِينَ۝
In surat-ul-Ambiyaa(أنبِيَاء);
وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ۝
We Have sent you as mercy for mankind
and this is an Ayah(آية) revealed in Makkah(مكه) also.
أَنِّي قَدْ جِئْتُكُم بِآيَةٍ مِّن رَّبِّكُمْ ۖ
I have come to you with a sign from your Lord.
Eesa(عيسى) said;
أَنِّي أَخْلُقُ لَكُم مِّنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ فَأَنفُخُ فِيهِ فَيَكُونُ طَيْرًا بِإِذْنِ اللَّهِ ۖ
Eesa(عيسى) said;
I designed for you out of clay; a figure like that of a bird, and breath into it, and it becomes a bird by Allah's leave.
Eesa Ibn Maryam(عيسى ابن مريم) would bring some clay, molded into the shape of a bird; he would breathe into it, and the bird would be alive.
He had the ability to give life to the dead.
And this was;
بِإِذْنِ اللَّهِ ۖ
He says; By the will of Allah.
وَأُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ وَأُحْيِي الْمَوْتَىٰ بِإِذْنِ اللَّهِ ۖ
And I heal him who was born blind, and the leper.
وَأُحْيِي الْمَوْتَىٰ بِإِذْنِ اللَّهِ ۖ
And I bring the dead to live by Allah's leave.
Subhan Allah(سُبْحان الله)! You can see the amazing miracles; Allah Was giving Eesa(عيسى).
He would put his hand on the blind; he would see.
He would put his hand on the person who would not speak; he would speak.
He would put his hand on the dead; the dead would wake up alive.
He would breathe into a bird; the bird would fly.
See the amazing miracles, Allahسُبحانه وتعالى Was giving Eesa Ibn Maryam(عيسى ابن مريم).
وَأُنَبِّئُكُم بِمَا تَأْكُلُونَ وَمَا تَدَّخِرُونَ فِي بُيُوتِكُمْ ۚ
And I inform you of what you eat.
وَمَا تَدَّخِرُونَ فِي بُيُوتِكُمْ ۚ
And I tell you, what you're hiding in your homes.
إِنَّ فِي ذَٰلِكَ لَآيَةً لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ۝
Therein is a sign for you, if you believe.
Subhan Allah(سُبْحان الله)! With all of these; unbelievable; Subhan Allah(سُبْحان الله)! Amazing miracles, nevertheless, Bani Israel(بني أسرائيل) did not believe.
Healing in front of them, giving life to the dead, breathing in a bird,
and Allahسُبحانه وتعالى equips every Nabi(نَبِي) with miracles that challenge the people and what they do best.
The people of Egypt; what was their field of specialty?
Magic.
And the people of Egypt; they reached to the highest levels of magic.
Maybe even more advanced than the magic of today.
And the magicians held such highest status in the society, that they were considered to be the high class.
Allahسُبحانه وتعالى gave Musa(موسى) miracles to challenge them, and what they do best.
He gave him the stick, and the hand to come out white and shiny.
Miracles to challenge them, and what they think, they are the experts in.
People in the time of Eesa(عيسى) used to be into the field of medicine and healing.
So Allahسُبحانه وتعالى gave Eesa(عيسى) miracles to challenge them, in what they do best.
And there are not going to be able to bring similar miracles; not only in their time, but until the day of judgment.
Even now, if we are able to cure the blind and the leper, it's never going to be in the way that Eesa(عيسى) did it.
We might be able to cure some of the diseases that Eesa(عيسى) was curing; but it's never going to be the same way.
Eesa(عيسى) would just put his hand over the blind, and he would see.
He would put his hand over the mouth of the person who cannot speak, and he would speak.
Put his hand over the person who was leprosy, and he would heal him.
Never would the world be able to come up with a miracle, and that's why, it's a miracle; It's Muajza(معجزة).
And what does the word Muajza(معجزة) mean in Arabic?
Unability.
You are challenging the people, and they will be unable to come up with something, to challenge it.
That's the meaning of Ijaz(عجاز).
So the Muajza(معجزة) would continue to be Muajza(معجزة), until the day of judgment.
Bani Israel(بني أسرائيل) did not believe, with all of these miracles.
وَمُصَدِّقًا لِّمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ
And I have come confirming that, which was before me in At-Torah(اتّوراة).
This has not only been mentioned in Qur'an, but it's in the Bible too;
Eesa Ibn Maryam(عيسى ابن مريم) himself says;
I have came to confirm the law of the Torah(توراة); dot by dot, jot by jot, letter by letter.
In the New Testament; in the Bible of today, Eesa(عيسى) said;
I have came to confirm the law of the Torah(توراة).
And then Paul comes up and says; You do not have to follow the law,
you do not have to keep up with the law of Torah(توراة), in fact, you have to leave it behind because that's not the religion.
And they follow Paul, and they leave the word of Eesa(عيسى) which is in the Bible of today.
Subhan Allah(سُبْحان الله)! And that's why; the true founder of Christianity of today is Paul; it's not Eesa(عيسى).
This is not the religion of Eesa Ibn Maryamعليهِ السلام.
Even Michael Hart in his book, the hundred greatest; he has given Paul a higher status than Eesa(عيسى), than Jesus.
He said; because he has more influence on the religion of Christianity than Jesus does.
The Christianity of today, is influenced more by Paul than it is by Eesaعليه السلام.
But the influence of Eesaعليه السلام is not lost; the influence of Eesa(عيسى) is on us.
We are the inheritors of the message of Eesa Ibn Maryam(عيسى ابن مريم).
وَلِأُحِلَّ لَكُم بَعْضَ ٱلَّذِى حُرِّمَ عَلَيْكُمْ ۚ
And to make lawful to you, part of that which was forbidden to you.
There were some laws that were made specifically as a punishment for Bani Israel(بني أسرائيل).
Because Bani Israel(بني أسرائيل) used to ask too many questions to their Ambiyaa(أنبِيَاء), and were very stubborn;
Allahسُبحانه وتعالى punish them by some laws.
Eesa Ibn Maryam(عيسى ابن مريم) came to relief them of these restrictions on them.
By the way, the message of Eesa(عيسى) had a very strong spiritual dimension to it.
Because, the Jews in the time of Eesa(عيسى); they have became very dry hearted and rigid.
They compiled lists of laws to follow.
We have to do this, we have to do this, we have to do this, don't do this, don't do this.
They made a list of 660 laws, and they would go through them.
They would just follow the law blindly; because the heart was dead.
There was no spirituality.
So, Eesa Ibn Maryam(عيسى ابن مريم) came to shake their heart, and bring a revival to their hearts again.
And that's why you find that Eesa Ibn Maryam(عيسى ابن مريم) had a very strong position against Duniyah(دُنِيَّا).
Because, they were attached to Duniyah(دُنِيَّا) too much.
They needed somebody to draw them out, by presenting a very strong Anti-Duniyah(دُنِيَّا) message.
Eesa Ibn Maryam(عيسى ابن مريم); lead a very simple life, he never got married.
He was a true representation of Zuhd(زهد).
Because the people were so much attached to Duniyah(دُنِيَّا); he had to bring them back.
The message of Muhammadﷺ is different.
Muhammadﷺ came as an individual that has a little bit of everything, and has the best of everything,
and this is the balanced message, and this is the religion of Al-Wasat(وصت); the middle way.
So the personality of Muhammadﷺ has the best of Eesa(عيسى); the best of Musa(موسى); the best of Yusuf(يوسُف);
the best of the best of Nuh(نوح); the best of Adam(آدَم); the best of all of the Ambiyaa(أنبِيَاء), was brought together in the personality of Muhammadﷺ.
So the Zuhd(زهد) of Eesa(عيسى) was in Muhammadﷺ,
the beauty of Yusuf(يوسُف) was in Muhammadﷺ,
the strength of Adam(آدَم) was in Muhammadﷺ,
the patience of Musaعليه السلام was in Muhammadﷺ,
the persistence of Nuhعليه السلام was in Muhammadﷺ.
So Allah brought the best of these qualities, and put them in one man, and that's Muhammad صلوات اللہ وسلام علیہ.
And then he told them;
إِنَّ اللَّهَ هُوَ رَبِّي وَرَبُّكُمْ فَاعْبُدُوهُ ۚ هَٰذَا صِرَاطٌ مُّسْتَقِيمٌ۝
Allahسُبحانه وتعالى Is my Lord and your Lord; so worship Him! This is the straight path.
We'll go back to the Ayaat(آيات) of Surat Maryam(سورت مريم)
and talk about the rest of the story of Maryam(مريم), when she delivered the Eesa Ibn Maryamعليه السلام.
Allahسُبحانه وتعالى told her;
فَإِمَّا تَرَيِنَّ مِنَ الْبَشَرِ أَحَدًا فَقُولِي إِنِّي نَذَرْتُ لِلرَّحْمَنِ صَوْمًا
Now Maryamعليهِ السلام has a child with her.
And it's going to be very difficult for her to convince the people; that this is her child, and that; it is the word of Allahسُبحانه وتعالى.
So Allahسُبحانه وتعالى told her; Don't speak! Don't speak! We'll take care of it.
You don't have to argue on your behalf.
If you see someone, Allahسُبحانه وتعالى says;
And if you see any human being say, verily! I have vowed a fast and to the most gracious, so I shall not speak to any human being, this day.
Say that you're fasting from speaking.
Because, what will she tell the people?
She will tell them, an angel came to me and told me, they're not going to believe her.
So Allahسُبحانه وتعالى told her don't speak.
فَأَتَتْ بِهِ قَوْمَهَا تَحْمِلُهُ ۖ
She came to her people carrying the child.
Immediately they said;
قَالُوا يَا مَرْيَمُ لَقَدْ جِئْتِ شَيْئًا فَرِيًّا۝
They said; Oh Mary! Indeed you have brought a thing that is mighty.
What have you done?
And then they said;
يَٰٓأُخْتَ هَٰرُونَ مَا كَانَ أَبُوكِ ٱمْرَأَ سَوْءٍۢ وَمَا كَانَتْ أُمُّكِ بَغِيًّا۝
Oh sister of Haroon(هارون)! Your father was not a man, who used to commit adultery, nor your mother was an unchaste woman.
What have you done?
So they're already accusing her.
They told her, your father was not a man who would commit Zina(زنا), and your mother was a chaste woman.
What have you done?
They refer to her mother and father.
And they also said;
يَٰٓأُخْتَ هَٰرُونَ
Oh sister of Haroon(هارون)!
Who's Haroon(هارون)?
Haroon(هارون); by the way, the Jews in the time of Rasool Allah ﷺ, they said;
See, Rasool Allah ﷺ does not know what he's talking about.
He's saying that, Maryam(مريم) is sister of Haroon(هارون), and between them are hundreds of years.
So what does this mean;
يَٰٓأُخْتَ هَٰرُونَ
Oh sister of Haroon(هارون)!
It has one of two meanings.
One of them is that, she had a brother, whose name was Haroon(هارون).
And when they said that, your father and your mother did not commit Zina(زنا);
they completed the rest of the family by mentioning her brother, who was also a righteous man.
In other words, they are telling her; all of your family are righteous, what's wrong with you.
This is one meaning.
And Rasool Allah ﷺ says; those people used to name their children according to the names of their Ambiyaa(أنبِيَاء).
Rasool Allah ﷺ says in a Hadith(حديث);
کانو تسمعون باسماٗ ٗانبیائھم
They used to name their children after their Ambiyaa(أنبِيَاء).
Therefore, it's also something recommended to do to name after the Ambiyaa(أنبِيَاء).
Rasool Allah ﷺ named his son Ibrahim(اِبْراهِيْم), which is the father of Rasool Allah ﷺ.
This is one meaning.
Second meaning would be that, they were bringing up Haroon عليه السلام; the Nabi(نَبِي) Haroon(هارون).
Because, Al-Imran(آلعمران) are from the descendants of Haroon(هارون).
They are descendants of Dawood(داؤد).
And Dawood(داؤد) was a descendant of Haroon(هارون).
Subhan Allah(سُبْحان الله)! Allahسُبحانه وتعالى put the prophet-hood in Bani Israel(بني أسرائيل), not in Musa(موسى), but in the lineage of Haroon(هارون).
So in other words, they're bringing up the fact that you are from a righteous family; you are from the righteous family of Haroon(هارون).
What are you doing?
So you might ask the question; how come they said, sister of Haroon(هارون)?
Why didn't they say, daughter of Haroon(هارون)?
Well in Qur'an they says;
أَخَی عَادٍ
The brother of Aad(عاد).
When you are part of a family; you are called brother of that family; In Arabic language, that's how you say it.
So, Hud(هود) was in Qur'an, and it is referred to Hud(هود) as;
أَخَی عَادٍ
The brother of Aad(عاد).
Even though, he was a descendant of Aad(عاد) from the people of Aad(عاد).
So it would mean; you are from the righteous family of Haroon(هارون),
your father and your mother don't commit Zina(زنا), what have you done?
فَأَشَارَتْ إِلَيْهِ ۖ
She didn't Speak.
Because Allahسُبحانه وتعالى told her; Don't speak!
So, she pointed to the child telling them; he's going to respond.
قَالُوا كَيْفَ نُكَلِّمُ مَن كَانَ فِي الْمَهْدِ صَبِيًّا۝
How can we talk to a child, who is in the cradle?
What's wrong with you?
Because she was pointing to Eesa(عيسى).
She is pointing to him, said; he's going to respond back to you.
Allahسُبحانه وتعالى made him speak.
إِنِّي عَبْدُ اللَّهِ
He said; I am the slave of Allah.
قَالَ إِنِّي عَبْدُ اللَّهِ آتَانِيَ الْكِتَابَ وَجَعَلَنِي نَبِيًّا۝
He Has given me the Scripture, and made me a prophet.
وَجَعَلَنِي مُبَارَكًا أَيْنَ مَا كُنتُ وَأَوْصَانِي بِالصَّلَاةِ وَالزَّكَاةِ مَا دُمْتُ حَيًّا۝
And He made me bless wherever I am.
Wherever, Sayidina Eesa(سيدنا عيسى) is; blessing is following him.
He is a blessed man.
وَأَوْصَانِي بِالصَّلَاةِ وَالزَّكَاةِ مَا دُمْتُ حَيًّا۝
And Allahسُبحانه وتعالى Has enjoined on me Salah(صلوة) and Zaka'at(زكوة) as long as I live.
So, Salah(صلوة) and Zaka'at(زكوة) are commandments that were given to the Umam(اُمَمْ) before
the Ummah(امة) of Eesa(عيسى) and the Ummah(امة) of Musa(موسى) and all of the Umam(اُمَمْ) before; they used to make Salah(صلوة) and they used to give Zaka'at(زكوة).
وَبَرًّۢا بِوَٰلِدَتِى
And dutiful to my mother.
وَلَمْ يَجْعَلْنِى جَبَّارًا شَقِيًّا۝
And made me not arrogant unblessed.
And then he said;
وَالسَّلَامُ عَلَيَّ يَوْمَ وُلِدتُّ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيًّا۝
To refresh your memory again; even though we just talked about it, I think last week.
We said that the most critical moments, difficult moments on the human being, are the moments of transition between two different phases in your life.
As human beings; we go through phases.
We live in the womb, and that's one phase, for nine months.
And then we go through a transition phase and that's delivery.
And we come to another world.
During that transition, when we are leaving from one world to another; the world of the womb to the world of the earth.
That's a very difficult and nervous moment on us.
So when we are born, what is the first reaction?
We cry.
Because we are going through this transition; we are going from the known to the unknown.
We're going from the world we're familiar with, to the unfamiliar world.
You leave from the warmth of the womb; to this vastness of this new world around you.
So that's a difficult moment.
And then we live in this Duniyah(دُنِيَّا); we were unfamiliar with it, we became familiar.
It was unknown; it became known.
And unfortunately, we become too attached to it.
And then, when it's time for us to leave this world to the other world; we go through a transition phase, and that is very difficult.
And it's more difficult than the one, before.
And this transition phase is;
سَكَرَاتُ الْمَوْت
The agony of death.
And this agony of death is like a swing; you are going back and forth in this Duniyah(دُنِيَّا) and out; Conscious and unconscious.
Until you finally cross the line, that's it.
You leave the Duniyah(دُنِيَّا) for good, and you are going into an unknown world.
عَالَمُ الْبَرْزَخْ
And this is very difficult, and you find people are in a state of shock when they're dying, and pain and agony.
Because they're leaving the Duniyah(دُنِيَّا); they're so attached to.
And that's why; we shouldn't be attached to Duniyah(دُنِيَّا).
They are leaving the Duniyah(دُنِيَّا) they're so attached to; to something; it's unknown.
Sulaiman Ibn Abdul Maalik(سليمان ابن عبدالمالك) came to one of the scholars, I think it's Abu Hazam(ابو حازم).
And he said;
ما بالنا نكره الموت
How come we hate death.
Abu Hazam(ابو حازم) said;
يانكم عمرتم دنياكم وخربتم آخرتكم فتكرهون خروجاً من العمران إلى الخراب
Sulaiman Ibn Abdul Maalik(سليمان ابن عبدالمالك); the Khalifah(خليفه) of Bannu Umayyah(بَنُواُمَيَّة); very wealthy and rich;
he came to the scholar Abu Hazam(ابو حازم), he told him;
how come we hate death.?
Abu Hazam(ابو حازم) told him; because you constructed your Duniyah(دُنِيَّا) and you destroyed your Akhirah(آخرة),
so you hate to go from what is constructed to what is destroyed.
You built and you established yourself in Duniyah(دُنِيَّا), and you didn't build the house for you in Akhirah(آخرة); you didn't build anything.
So you don't want to go from something that is established, to something that is not.
That's why, we need to build our future in Akhirah(آخرة).
That's what we should establish.
Because, you're going to leave whatever you established in this Duniyah(دُنِيَّا).
In that transition phase, it's very difficult.
سَكَرَاتُ الْمَوْت
And then we enter into the grave, and we see hellfire, and we see Jannah(جنة).
And then the Day of Judgment starts; so we go through another transition.
And that is taking us from the world of the grave to the world of Akhirah(آخرة).
And that is worst of all.
That's the most difficult.
Because, your grave pops up, and you crawl out of your grave, and you come out to the Duniyah(دُنِيَّا), and you see the world is shaking; earthquakes,
the ocean is catching fire and exploding, mountains are bursting,
the sky above your head is cracking, people are running around you, as if they're drunk, the sun is right over your head.
And you know, the state of shock when you wake up from sleep.
And there's something surprising happening around you, while you are waking up, from a deep sleep in your grave.
And imagine the shock that you will go through, when you see; what's happening in Akhirah(آخرة).
So that is a very unpleasant and difficult and unsecure moment.
So Allahسُبحانه وتعالى says about Eesa(عيسى);
And Salam(سلام); Peace be upon me; the day I was born, and the day I die, and the day I shall be raised alive.
So, Allahسُبحانه وتعالى Is giving me peace, and the most needed moment when I was born, and when I die, and when I'm raised up again.
And we know that Eesa Ibn Maryam(عيسى ابن مريم) did not die yet.
And this is one of the indications of his coming back.
ذَٰلِكَ عِيسَى ابْنُ مَرْيَمَ ۚ قَوْلَ الْحَقِّ الَّذِي فِيهِ يَمْتَرُونَ۝
Such as Eesa(عيسى); son of Maryam(مريم); it is a statement of truth which they doubt.
This is the true Word of Eesa(عيسى).
If you want to know the life of Eesa(عيسى); these are the Ayaat(آيات).
When Ja'far Ibn Abi Talib(جَعْفَرْ ابن ابى طَالِب) was summoned to meet Al-Najashi(ال نجاشى); and Amr Bin Al Aas(عمرو بن العاص) made a Fitnah(فِتْنَه),
and he went and said to Al-Najashi(النجاشى); Ask him, what they say about Eesa(عيسى)?
So Al-Najashi(النجاشى) called Ja'far Ibn Abi Talib(جَعْفَرْ ابن ابى طَالِب), and he told him; what do you say about Jesus?
Ja'far Abu Talib(جَعْفَرْ ابو طَالِب) read these Ayaat from Surat Maryam(سورة مريم).
And it is said in the story that, tears were flowing from the eyes of Al-Najashi(النجاشى), and the eyes of the priests.
Because of the beautiful words in the description of the story of Eesa Ibn Maryam(عيسى ابن مريم) in Surat Maryam(سورة مريم).
Something that is unsurpassed in the New Testament.
If you read; you will not find any description similar to the description and the beautiful story of Eesa Ibn Maryam(عيسى ابن مريم) mentioned in Surat Maryam(سورة مريم).
And Al-Najashi(النجاشى) became Muslim.
And he made his Islam secret and concealed.
And when he died; because nobody prayed Jinazah(جِنَازَه) on him;
Rasool Allah ﷺ made Jinazah(جِنَازَه) on him in Madinah(مَدِينَه).
With Sayidina Eesa عليه السلام; his environment was very, very difficult.
And Sayidina Eesa عليه السلام went through extremely severe situations in the short time that he spent in Da'wah(دعوة), and he was accused.
And the problem is that, he was accused with things that are very, very difficult for a human being to accept.
They accused his mother and they accused him.
And you know the accusations, that the Jews raised against Sayidina Eesa عليه السلام.
All of this was a test for the Sabr(صبر), and the patience of Sayidina Eesa عليه السلام.
And all of these Ambiyaa(أنبِيَاء); Rasool Allah ﷺ learn from their lives, Sabr(صبر), and forbearance, and their qualities.
صَلَّى الله عَلى سَيَّدِنَا محمد وَعَلى اَلِهِ وَ صَحْبِهِ وَسَلِّمْ تسلیما کثیرا