18. Maryam and Īsā عليه السالم
    18.1 The Order of Allāh ﷻ to Maryam عليهاالسالم
    18.2 The Lessons for Us to Learn from The Ambiyā
    18.3 Maryam عليهاالسالم Secludes Herself
    18.3.1 The Three Different Meanings of Ar-Rūh
    18.4 Jibrīl عليه السالم Appears Before Maryam
    18.5 The Disputes in the Three Religions Over ‘Īsā ibn Maryam عليه السالم
    18.6 Maryam Carries her Son and Delivers Him in Secret
    18.7 Lessons from the Delivery of Maryam عليهالسالم
    18.8 ‘Īsā ibn Maryam عليه السالم
    18.9 Islām is a Religion for All Mankind and for All Times
    18.10 The Miracles of ‘Īsā ibn Maryam
    18.11 The Christianity of Today
    18.12 The Message of Sayyidnā ‘Īsā عليه السالم
    18.13 Maryam Faces Her People
    18.14 Who are the Hawārīyyīn?
    18.15 The Name Jesus isn’t Truly His Name
    18.16 Doubting the Ability of Allāh ﷻ
    18.17 Asking Sayyidnā ‘Īsā to Perform Miracle in Front of Their Eyes
    18.18 What Does ‘Īd Mean?
    18.19 Knowledge is Part of Rizq
    18.20 Responsibility of Scholars is Greater Than Responsibility of layman
    18.21 Knowledge that doesn’t Benefit
    18.22 The Plot of the Yahūd against Sayyidnā ‘Īsā عليه السالم
    18.23 Allāh ﷻ is the Best Planer
    18.24 Life of Sayyidnā Īsā عليه السالم isn’t over; He is Alive now

18. Maryam and Īsā عليه السالم

Allāh ﷻ says, And (remember) when the angels said: “O Maryam (Mary)! Verily, Allāh has chosen you, purified you (from polytheism and disbelief), and chosen you above the women of the ‘Ālamīn (mankind and jinns) (of her lifetime).”(Āli ‘Imrān – 3:42)

So, Maryam عليه السالم ا was the chosen woman out of mankind. Among the women, it is Maryam عليه السالم ا. And Rasūlullāh ﷺ says in the Hadīth, and this Hadīth is authentic, and it’s been narrated in different forms, in many books of Hadīth, but the summary of it is that Rasūlullāh ﷺ says, “The best of the women of the world are four.” And then he said, “Maryam ibnat ‘Imrān, Wa Āsiyah bint Muzāhim, Wa Khadījah bint Khuwaylid, Wa Fātima bintu Muhammadﷺ.” (Musnad Ahmad 2668, 2901, 2957, – Sahih Muslim 2431) These are the four best women of the world. Now, what is the ranking among them? Among these four? There is a Hadīth, and that Hadīth says that “The best of the women are Maryam, Thumma – and then after Maryam, Fātima bint Muhammad ﷺ, then Khadījah, and then Āsiyah.” Now, in terms of Maryam being the best, this is something that there’s very little dispute about, because she has been mentioned in Qur’ān, that she’s the one who is chosen. And we notice something interesting; that these four women are related, somehow, to Ambiyā; two of them raised up a Nabī, and these two were Maryam, she raised up ‘Īsā. And who? Āsiyah, she raised up Mūsā, even though she’s not his mother, but she’s the one who raised him up. You can see that 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 Nabī, and that is Khadījah. And finally, we have a daughter of a Nabī, and that’s Fātima bint Muhammad ﷺ. These are the best of the women of the world.

There are a few Ahādīth, but all of them are weak; there is doubt in their Sanad [chain of narration], but keep in mind that you cannot use this as evidence, it’s just information that could be true or false, that Rasūlullāh ﷺ will marry Maryam and Āsiyah in Jannah. There are a few Ahādīth mentioned, but as I said, all of them have a doubtful Sanad. 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 Kathīr talks about it.

Allāh ﷻ says that “The Angels came to Maryam and delivered to her the news that she has been chosen by Allāh.” So, this news was given to her by the Angels; they descended on her and gave this news. Now this has led some of the scholars like Ibn Hazm, for example, to say that Maryam was a Nabīyyah. Ibn Hazm said that Maryam is a Prophet because the Angels descended on her, but this is not accepted by the scholars of the Ummah. Why? Because Allāh ﷻ says in Qur’ān,

And We sent not before you (as Messengers) any but men, whom We inspired from among the people of townships.(Yūsuf – 12:109) ‘We have not sent before you, except men, whom We reveal to them.’

So, the Prophethood is among Al-Rijāl – is among the men. The fact that the Angels came to Maryam, doesn’t mean that it was a Wahī of Revelation to her, but it was some sort of inspiration or speaking of an Angel to her, and it’s a Karāmah. It’s a Karāmah from Allāh ﷻ to Maryam.

“Wa Ţahharaki – and Allāh has purified you. Wa Aşţafāki `Alá Nisā’i Al-`Ālamīna – and Allāh has chosen you above all the women of the world.”

18.1 The Order of Allāh ﷻ to Maryam عليهاالسالم

And then the Angels are conveying to her the order of Allāh ﷻ,

O Mary! “Submit yourself with obedience to your Lord (Allāh, by worshipping none but Him Alone) and prostrate yourself, and Irka’ī (bow down etc.) along with Ar-Rāki’īn (those who bow down etc.).”(Āli ‘Imrān – 3:43)

Allāh ﷻ said, “Aqnutī”, from Qunūt, and Qunūt is having Khushū’ to Allāh ﷻ, and worshipping Allāh ﷻ continuously. That’s Qunūt. And then, “Asjudī” – Sujūd. “Wa Arka`ī Ma`a Ar-Rāki`īna – and make Rukū’. What is Sujūd and Rukū’? What does that refer to? It refers to Salāh. It refers to Salāh because as we said, Rukū’ and Sujūd are the most prominent symbols of Salāh.

If you see somebody in Rukū’, you know that that person is praying. If you see somebody in Sujūd, you know that that person is praying. So Rukū’ and Sujūd are very prominent and unique positions of Salāh. That’s why they have been used to refer to Salāh in Qur’ān. “Wa Arka`ī Ma`a Ar-Rāki`īna – make Rukū’ with the ones who are making Rukū’. What is that referring to? Salāt Al-Jamā’ah. Allāh ﷻ is ordering Maryam عليه السالم ا to join in the Jamā’ah and pray.

18.2 The Lessons for Us to Learn from The Ambiyā

Allāh ﷻ says, This is a part of the news of the Ghaib (unseen, i.e. the news of the past nations of which you have no knowledge) which We inspire you with (O Muhammad).(Āli ‘Imrān – 3:44)

And this has been mentioned a few times in Qur’ān; Allāh ﷻ reveals to Muhammad ﷺ the story, and within the story, or after the story, Allāh ﷻ would tell him, ‘This was unseen. You didn’t know it, and your people didn’t know it.’

So, it’s a Ni’mah from Allāh ﷻ that He has given to you, and it’s a Ni’mah on this Ummah. Why? Subhān’Allāh, the stories of the Ambiyā are such a wealth for us in terms of guiding us to the right path. All of this experience of the Ambiyā of Allāh ﷻ has been summarized for us in Qur’ān. We have it all with us, we have the long experience of all of the Ambiyā throughout history; Allāh ﷻ has gathered it all and put it for us in Qur’ān. And this was something unknown to Muhammad ﷺ, and it was unknown to the people in his time. They barely knew about Mūsā and ‘Īsā, by name. And that’s why when Rasūlullāh ﷺ met with the Christian servant in Al-Tā’if, and Rasūlullāh ﷺ asked him, “Where are you from?” He said, “I am from Nīnowa, Nīnowa in ‘Irāq.” Rasūlullāh ﷺ said, “You are from the town of Al-Rajl Al-Sālih, Yūnus ibn Mattā – you are from the town of the righteous man, Yūnus ibn Mattā.” The man was surprised because people in Arabia didn’t know who Yūnus ibn Mattā was. As I said, they barely heard about Mūsā and ‘Īsā. And now, Muhammad ﷺ is telling this man, “Yūnus ibn Mattā.” He said, “Do you know him?” He was surprised. Rasūlullāh ﷺ said, “Yes, he is my brother. We are Ambiyā.” These stories of Al-Ambiyā, 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 for the stories of the Ambiyā is Qur’ān, and the interpretation given to it by Rasūlullāh ﷺ in Hadīth.

18.3 Maryam عليهاالسالم Secludes Herself

Allāh ﷻ says, (Remember) when the angels said: “O Maryam (Mary)! Verily, Allāh gives you the glad tidings of a Word [“Be!” – and he was! i.e. ‘Īsā (Jesus) the son of Maryam] from Him, his name will be the Messiah ‘Īsā (Jesus), the son of Maryam, held in honour in this world and in the Hereafter, and will be one of those who are near to Allāh.”(Āli ‘Imrān – 3:45)

We’ll get back to these Āyāt. We’ll move on to the Āyāt from Surāh Maryam. Allāh ﷻ says,

And mention in the Book (the Qur’ān, O Muhammad, the story of) Maryam (Mary), when she withdrew in seclusion from her family to a place facing east.(Maryam – 19:16)

Maryam, where was she living? Bait Al-Maqdis, from Jerusalem. She went outside, towards the east.

She placed a screen (to screen herself) from them; then We sent to her Our Rūh [angel Jibrīl (Gabriel)].(Maryam – 19:17) ‘She placed a screen from them’, meaning that she was away from her people; she was alone. “We sent to her Our Rūh.”

18.3.1 The Three Different Meanings of Ar-Rūh

The word Rūh in Qur’ān has been used for three different meanings.

It means, our spirit, our soul – Al-Rūh; that’s one meaning.

Second meaning is Al-Rūh Al-Qudus, which is Jibrīl عليه السالم , and Allāh ﷻ said, “Rūĥanā.” Allāh ﷻ has called him, “My Rūh,” the Rūh of Allāh, and it is referring to Jibrīl. Jibrīl has been called the Rūh of Allāh ﷻ, not to mean, literally, that he is the Rūh of Allāh ﷻ; he is created by Allāh ﷻ, but he was named Rūhullāh because he is the one who carries the Words of Allāh ﷻ. Jibrīl عليه السالم  is the one who is carrying the Words of Allāh ﷻ. Jibrīl is the angel of Wahī. Any revelation of Scripture that was revealed, was through Jibrīl عليه السالم . And Wahī is the Word of Allāh ﷻ; it’s the Word of Allāh ﷻ.

Also, Rūh has been mentioned in Qur’ān, to refer to either the soul of Ādam, or the soul of ‘Īsā. Allāh ﷻ has “Wanafakhnā Fīhi Min Rūĥinā.” The soul of Ādam and the soul of ‘Īsā, were called the Soul of Allāh ﷻ, the Spirit of Allāh. Again, because Allāh ﷻ created these two souls from the beginning, in a different form than the natural way that we multiply. The reproduction of the human being happens through a husband and wife, but with the case of Ādam, Ādam was created without a father and a mother, and ‘Īsā was created without a father.

So over here, ‘Rūĥanā’ means Jibrīl عليه السالم .

18.4 Jibrīl عليه السالم  Appears Before Maryam

Allāh ﷻ says, Then We sent to her Our Rūh [angel Jibrīl (Gabriel)], and he appeared before her in the form of a man in all respects.(Maryam – 19:17)

He presented himself to her in a human form. Now, Maryam is alone, and now she suddenly sees a man. That made her nervous.

She said: “Verily! I seek refuge with the Most Beneficent (Allāh) from you, if you do fear Allāh.”(Maryam – 19:18-21) Making a Du’ā to Allāh ﷻ, and the same time she’s begging the man. She said, “’A`ūdhu Bir-Raĥmani Minka – I seek refuge in Allāh;” so she’s asking Allāh ﷻ. And then she’s begging him, saying, “’In Kunta Taqīyāan – if you have any fear of Allāh,” 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,

(The angel) said, and she doesn’t know that this is the Angel, she thinks it’s a human being, “I am only a Messenger from your Lord, (to announce) to you the gift of a righteous son.”(Maryam – 19:18-21) And this, even, made it worse. She asked and said,

She said: “How can I have a son, when no man has touched me, nor am I unchaste?”(Maryam – 19:18-21)

He said: “So (it will be), your Lord said: ‘That is easy for Me (Allāh). And (We wish) to appoint him as a sign to mankind and a mercy from Us (Allāh), and it is a matter (already) decreed, (by Allāh).(Maryam – 19:18-21)

‘And We will make him as sign for mankind.’ ‘Īsā ibn Maryam عليه السالم  is a sign for mankind, and Subhān’Allāh, the most amazing personality is ‘Īsā ibn Maryam عليه السالم . His birth was miraculous; it was an amazing birth. His miracles are amazing, for example giving life. The way he was elevated was amazing; it was a miracle in itself. The descending of ‘Īsā ibn Maryam is a miracle. So, his whole life, Subhān’Allāh, is an intriguing and amazing life, and that’s why the personality of ‘Īsā ibn Maryam is the most controversial.

18.5 The Disputes in the Three Religions Over ‘Īsā ibn Maryam عليه السالم

The three religions; Islām, Christianity and Judaism, the pivotal point of dispute is on ‘Īsā ibn Maryam. The difference between the three religions, the point of contention is on the reality of ‘Īsā ibn Maryam. The Jews say that he was not a Prophet of Allāh ﷻ and he was an illegitimate son. They said he is not a legitimate son; he was born out of Zinā.(Adultery: Unlawful sexual relations between male and female outside marriage. And fornication: consensual sexual intercourse between two unmarried persons.) That’s what the Yahūd say. And Subhān’Allāh, it’s interesting to see how the Christians can fall prey to the Jews, when they know that’s what the Jews say about their Nabī.

The Christians say, “No, Jesus was born from the Virgin Mary, and he is the son of Allāh.” Ta’āl Allāh ‘An Mā Yaqūlūn ‘Uluwwan Kabīrah.

And then the Muslims come and say, “‘Īsā ibn Maryam was born from the Virgin Mary, and he is the Nabī of Allāh ﷻ, and he is a righteous, one of Al- Ulul ‘Azmi Min Al-Rusūl – the five best of the Ambiyā of Allāh ﷻ. But Allāh ﷻ does not have a partner, and Allāh ﷻ does not have a son.”

So, the difference focuses on ‘Īsā ibn Maryam, and because of this contention, Allāh ﷻ will send him down again to solve it, because of this dispute that arose, it is he, ‘Īsā ibn Maryam, who will come down at the end of time and solve this, once and for all. He will not accept Jizyah, Wa Yaqtulu Al-Khinzīr – and will kill the pig, Wa Yaksuru Al-Salīb – and he will break the cross. He will put an end to this. Wa Linaj`alahu ‘Āyatan Lilnnāsi Wa Raĥmatan Minnā – and he is a mercy from Allāh ﷻ. Wa Kāna ‘Amrāan Maqđīyāan – and it is already decreed.(Jami` at-Tirmidhi 2233, – Sunan Ibn Mājah 4078, 4077)

18.6 Maryam Carries her Son and Delivers Him in Secret

So Jibrīl is telling her, “This is something that cannot argue with; it is already done.” The Angel, Jibrīl, he came to Maryam, and he blew into her – Fanafakhnā Fīhā Min Rūĥinā. Allāhﷻ says, “So We blew into her from Our Soul, and ‘Īsā was created by the Kalimah – the Word; and that is ‘Kun’. Kun Fayakūn; that’s how Sayyidnā ‘Īsā was created. So, she became pregnant.

So she conceived him, and she withdrew with him to a far place (i.e.Bethlehem valley about 4-6 miles from Jerusalem).(Maryam – 19:22)

Far place is? Bayt Lahm. She was pregnant and she went towards Bayt Lahm – 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 went towards, she just went out of Jerusalem, and when she got towards Bayt Lahm, she started feeling the pain of delivery. So, she fell down under a palm tree. Allāh ﷻ says,

And the pains of childbirth drove her to the trunk of a date-palm.(Maryam – 19:23)

And I want you to imagine, now, that you are over there. Imagine this situation; Maryam عليه السالم ا has been hiding this pregnancy for nine months; that’s difficult. And now, she is leaving out of her town, alone, with no help, and now, she is feeling that pain and it drives her, and she falls down under a palm tree. It was so difficult on her, she said,

She said: “Would that I had died before this, and had been forgotten and out of sight!”(Maryam – 19:23) “I wish that I have died before this!”

Sayyidatnā Maryam was ‘Afīfah – she was chaste and righteous, and now she is 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 Āl ‘Imrān. 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, Allāh ﷻ provided her with Sakīnah. When things got to the level where its unbearable for her anymore, then Allāh ﷻ brought her comfort – Al-Rahmah. Allāh ﷻ says,

Then [the babe ‘Īsā (Jesus) or Jibrīl (Gabriel)] cried unto her from below her, saying: “Grieve not! Your Lord has provided a water stream under you;(Maryam 19:24, 25)

She heard a voice from beneath her. The Mufassirīn say, “It’s either, Jibrīl or ‘Īsā,” and this voice told her, “Lā Taĥzanī – do not grieve.” Qad Ja`ala Rabbuki Taĥtaki Sarīyāan – your Lord has provided a water stream under you.”

“And shake the trunk of date-palm towards you, it will let fall fresh ripe-dates upon you.”(Maryam 19:24, 25) Allāh ﷻ provided her with water, and Allāh ﷻ provided her with dates. And it’s a miracle from Allāh ﷻ, that Allāh provided her with this; a water stream was now suddenly flowing under her, she can reach it with her hands. And then, Allāh ﷻ said, “Shake the palm tree. Fresh, ripe dates will fall onto you.”

18.7 Lessons from the Delivery of Maryam عليهالسالم

Now, we learn from this some very important lessons.

Number 1: Maryam عليه السالم ا just delivered a child, is helpless, alone, and she is told by ‘Īsā or by Jibrīl to shake, not the branch of the palm tree, but to shake what? Jidhi’ – 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, Allāh ﷻ telling Maryam, “Shake the base of a palm tree”? She is not going to be able to shake it. She is not going to be able to even move it a fraction of an inch. Why is Allāh ﷻ telling her to shake it?

Make an effort; she has to do her part. Allāh ﷻ could have made the dates fall on her without her shaking, because it’s not the shaking. It’s not the shaking of a palm tree that will make the fruit fall down; it is a Karāmah from Allāh ﷻ. If you put your hands on a palm tree, don’t expect any dates to fall on you. It’s a Karāmah from Allāh ﷻ. Allāh ﷻ could have made the dates fall down without her intervention, but Allāh ﷻ wants her to do her part, and that’s a very, very important lesson.

If we want the Victory of Allāh ﷻ, we have to do our part. You have to take the first step. In Mashayta Ilayya, Harwaltu Ilayk. Allāh ﷻ says in the Hadīth Al-Qudsi, “If you walk towards Me, I will run towards you.” But you have to take the first step. And Allāh ﷻ says,

While as for those who accept guidance, He increases their guidance.(Muhammad – 47:17)

The ones who seek guidance; they look for it, Allāh ﷻ will give it to them. If you seek guidance, Allāh ﷻ will give it to you. If you wait there, expecting things to come to you, without any effort, nothing will happen. Allāh ﷻ does not reward the person for their laziness, procrastination and passiveness. Allāh ﷻ wants us to do our part.

So, Maryam عليه السالم ا put her hand on the palm tree. These fresh, ripe dates fell on her. We also learn from this, in conjunction with the Sunnah of Rasūlullāh ﷺ, that it’s the best food for Al-Nufasāh – 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 of Rasūlullāh ﷺ. They used to give Al-Nufasāh, dates.

Allāh ﷻ provided her with water, and provided her with the, “So eat and drink and be glad.”(Maryam – 19:26)

18.8 ‘Īsā ibn Maryam عليه السالم

Now, we will go back to the Āyāt from Sūrah Āli ‘Imrān. The Angel, Jibrīl, when he came to give her the glad tidings that she will have a child, the Angels told her,

(Remember) when the angels said: “O Maryam (Mary)! Verily, Allāh gives you the glad tidings of a Word [“Be!” – and he was! i.e. ‘Īsā (Jesus) the son of Maryam] from Him, his name will be the Messiah ‘Īsā, the son of Maryam.(Āli ‘Imrān – 3:45)

And Allāh ﷻ gave him his name; ‘Īsā ibn Maryam. So, he was named by Allāh, and he carried the name of his mother; ‘Īsā ibn Maryam. And then Allāh ﷻ said,

“Held in honour in this world and in the Hereafter, and will be one of those who are near to Allāh.”(Āli ‘Imrān – 3:45)

‘Īsā is held in honour. Subhān’Allāh, ‘Īsā is honoured so much by the Muslims. Ya’nī, the Muslims, we have so much love for ‘Īsā, and I think, overall, that we have more love for ‘Īsā than the Christians have, and when he comes down, this Ummah would be servants for him. And then in Ākhirah, also, Allāh ﷻ is holding ‘Īsā ibn Maryam in honour. So, he has Wajāha; Allāh ﷻ has given him Wajāha – this high status of honour, plus Rasūlullāh ﷺ loved him so much. Why? In addition to him being a Nabī of Allāh ﷻ, he was the closest one to Rasūlullāh ﷺ.

Rasūlullāh ﷺ has mentioned in a few Ahādīth that he loves him so much, why? Because “Laysa Baynī Wa Baynahu Nabī – there is no Prophet between me him. We are the closest together.”(Sahīh Al-Bukhārī 3442, – Sahīh Muslim 2365, – Sunan Abī Dawūd 4675)

And then the Angels told her, “He will speak to the people in the cradle and in manhood, and he will be one of the righteous.”(Āli ‘Imrān – 3:46) Yukallimu An-Nāsa Fī Al-Mahdi – in cradle, in infancy. What did he say? What was the first words that ‘Īsā ibn Maryam pronounced when he was born? “Innī ‘Abdullāh – I am the servant of Allāh.” The first words that came out from the mouth of ‘Īsā ibn Maryam when he was born, is that “I am the servant of Allāh ﷻ. I am the slave of Allāh ﷻ – Innī ‘Abdullāh.” This has been crossed out from the books of the Christians. The first word that he said is, “Innī ‘Abdullāh.” So, he speaks to people in cradle – Fī Al-Mahdi.

Wa Kahlāan. Kahlāan, Al-Kuhūlah – is manhood. It is defined as over thirty- three years old or over forty; difference of opinion on the linguistic meaning of the word, but it means, “In manhood, in adulthood.” But you can find that all of them say, ‘It is over thirty years old.’ That is Al-Kuhūlah.

And it’s interesting to know that some of the scholars have said that when ‘Īsā ibn Maryam comes down; because ‘Īsā ibn Maryam, he was elevated alive, at a pretty young age; early thirties. When he comes down, these scholars say that the first thing that he will say is, “Innī ‘Abdullāh – I am the servant of Allāh ﷻ.”

So, the first word that come out from his mouth, when he was in the cradle, was, “I am the servant of Allāh ﷻ,” and the first word that will come out of his mouth in manhood, when he comes down to this world is, “I am the servant of Allāh ﷻ.” And they used that as an explanation to this Āyah, “Wa Yukallimu An-Nāsa Fī Al-Mahdi Wa Kahlāan – he speaks to the people in cradle and in manhood.” Allāh ﷻ says,

And He (Allāh) will teach him [‘Īsā (Jesus)] the Book and Al-Hikmah (i.e.the Sunnah, the faultless speech of the Prophets, wisdom, etc.), (and) the Taurāt (Torah) and the Injīl (Gospel).(Āli ‘Imrān – 3:48) What is wisdom? The Sunnah of who? The Sunnah of ‘Īsā. Every Nabī has a Sunnah. So Allāh ﷻ taught him Al-Injīl, and Allāh ﷻ taught him, with Al-Injīl, the Sunnah of ‘Īsā ibn Maryam.

And will make him [‘Īsā (Jesus)] a Messenger to the Children of Isrā’īl (saying): “I have come to you with a sign from your Lord.”(Āli ‘Imrān – 3:49)

18.9 Islām is a Religion for All Mankind and for All Times

Rasūlullāh ﷺ says, “The Ambiyā were sent to their people, specifically, and I was sent to all of the World.” (Sahih al-Bukhari 63, 335, 438, – Sahih Muslim 523, – Sunan an-Nasa’i 432)

‘Īsā ibn Maryam, here, says, “I was sent to Banī Isrā’īl.” All of the Ambiyā had a local responsibility. While Rasūlullāh ﷺ, his responsibility was to provide the Message to the world. The Āyāt in Qur’ān that present Islām as a global message are about 20. There are about 20 Āyāt in Qur’ān, that say that Islām is a global religion, and a global message; 18 of them were revealed in Makkah. So, when Rasūlullāh ﷺ was still in Makkah and was still giving Da’wah only to the people of Makkah, Qur’ān was already telling them that, ‘This is a worldwide religion, and you were sent to all mankind.’ And an example of that is in Sūrah Al-Qalam, which is one of the early Sūwar revealed in Makkah. Allāh ﷻ says,

But it is nothing else than a Reminder to all the ‘Ālamīn (mankind, jinns and all that exists).(Al-Qalam – 68:52) ‘This is a reminder to all the world.’

Rasūlullāh ﷺ was still giving Da’wah to the people of Makkah, but Allāh ﷻ was telling him that, “This is to all the World.” So from the beginning, Islām was a worldwide religion, and most of the Āyāt that present it as a global message, were revealed in Makkah and not in Madīnah. From the beginning, this was a worldwide religion.

“Rahmah Lil ‘Ālamīn.” In Sūrah Al-Ambiyā, Allāh ﷻ says,

And We have sent you (O Muhammad) not but as a mercy for the ‘Ālamīn (mankind, jinns and all that exists).(Al-Ambiyā – 21:107) And this is an Āyah revealed in Makkah, also.

18.10 The Miracles of ‘Īsā ibn Maryam

‘Annī Qad Ji’tukum Bi’āyatin Min Rabbikum – I have come to you with a sign from your Lord. ‘Īsā said,

“I design for you out of clay, as it were, the figure of a bird, and breathe into it, and it becomes a bird by Allāh’s Leave.”(Āli ‘Imrān – 3:49)

‘Īsā ibn Maryam would bring some clay, mould it 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 ‘Bi’idhni’Allāhi’ – he says, “By the Will of Allāh ﷻ.”

“And I heal him who was born blind, and the leper, and I bring the dead to life by Allāh’s Leave.”(Āli ‘Imrān – 3:49)

Subhān’Allāh, you can see the amazing miracles Allāh ﷻ was giving ‘Īsā. 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 Allāh ﷻ was giving ‘Īsā ibn Maryam.

And I inform you of what you eat, and what you store in your houses. Surely, therein is a sign for you, if you believe.(Āli ‘Imrān – 3:49)

Subhān’Allāh. With all these unbelievable, Subhān’Allāh, amazing miracles, nevertheless, Banī Isrā’īl did not believe. Healing in front of them, giving life to the dead, breathing in a bird, and Allāh ﷻ equips every Nabī with miracles that challenge the people in what they do best. The people of Egypt, what was their field of speciality? Magic. And the people of Egypt, they reached to the highest levels in magic, maybe even more advanced than the magic of today. And the magicians held such high status in the society, that they were considered to be the high class. Allāh ﷻ gave Mūsā miracles to challenge them in what they do best; he gave him the stick, and the hand to come out white and shining; miracles to challenge them in what they think they are the experts in.

People in the time of ‘Īsā used to be into the field of medicine and healing, so Allāh ﷻ gave ‘Īsā miracles to challenge them in what they do best, and they are not going to be able to bring similar miracles, not only in their time, but until the Day of Judgement. Even now, if we are able to cure the blind, and the leper, it’s never going to be in the way that ‘Īsā did it. We might be able to cure some of the diseases that ‘Īsā was curing, but it’s never going to be the same way. ‘Īsā 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 has leprosy and he would heal him. Never would the world be able to come up with the miracle, and that’s why it’s a miracle. It’s Mu’jizah. And what does the word ‘Mu’jizah’ mean in Arabic? Inability. You are challenging the people and they would be unable to come up with something to challenge it; that’s the meaning of I’jāz. So, the Mu’jizah would continue to be a Mu’jizah until the Day of Judgement.

Banī Isrā’īl did not believe; with all of these miracles.

18.11 The Christianity of Today

Allāh ﷻ says, “And I have come confirming that which was before me of the Taurāt (Torah), and to make lawful to you part of what was forbidden to you.”(Āli ‘Imrān – 3:50) This has not only been mentioned in Qur’ān, but it’s in the Bible too. ‘Īsā ibn Maryam, himself, says, “I have come to confirm the Law of the Torāh; dot by dot, jot by jot, letter by letter.” In the New Testament, in the Bible of today, ‘Īsā said, “I have come to confirm the Law of the Torāh.” 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 the Torāh. In fact, you have to leave it behind because that’s not the religion.” And they follow Paul, and they leave the word of ‘Īsā, which is in the Bible of today. Subhān’Allāh. And that’s why the true founder of Christianity of today is Paul, and it’s not ‘Īsā. This is not the religion of ‘Īsā ibn Maryam عليه السالم . Even Michael Heart, in his book ‘The Hundred Greatest’, he has given Paul a higher status than ‘Īsā, 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, then it is by ‘Īsā عليه السالم . But the influence of ‘Īsā عليه السالم  is not lost. The influence of ‘Īsā is on us. We are the inheritors of the message of ‘Īsā ibn Maryam.

Wa Li’uĥilla Lakum Ba`đa Al-Ladhī Ĥurrima `Alaykum – 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 Banī Isrā’īl because Banī Isrā’īl used to ask too many questions to their Ambiyā, and were very stubborn, Allāh ﷻ punished them by some laws. ‘Īsā ibn Maryam came to relieve them of these restrictions on them.

18.12 The Message of Sayyidnā ‘Īsā عليه السالم

By the way, the message of ‘Īsā had a very strong spiritual dimension to it, because the Jews in the time of ‘Īsā, they have become 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 600 or 660 laws, and they would go through them. They would just follow the law blindly, but the heart was dead; there was no spirituality. So ‘Īsā ibn Maryam came to shake their hearts, and bring a revival to their hearts again, and that’s why you find that ‘Īsā ibn Maryam had a very strong position against Dunyā. Because they were attached to Dunyā too much, they needed somebody to draw them out, by presenting a very strong anti- Dunyāh message. ‘Īsā ibn Maryam led a very simple life; he never got married, he was a true representation of Zuhd, because the people were so much attached to Dunyā, he had to bring them back.

The message of Muhammad ﷺ is different. Muhammad ﷺ 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 – the middle way. So, the personality of Muhammad ﷺ has the best of ‘Īsā, the best of Mūsā, the best of Yūsuf, the best of Nūh, the best of Ādam, the best of all of the Ambiyā; was brought together in the personality of Muhammad ﷺ. So, the Zuhd of ‘Īsā was in Muhammad ﷺ, the beauty of Yūsuf was in Muhammad ﷺ, the strength of Ādam was in Muhammad ﷺ, the patience of Mūsā عليه السالم  was in Muhammad ﷺ, the persistence of Nūh عليه السالم  was in Muhammad ﷺ, so Allāh ﷻ brought the best of these qualities and put them in one man, and that’s Muhammad ﷺ.

And then he told them, Truly! Allāh is my Lord and your Lord, so worship Him (Alone). This is the Straight Path.(Āli ‘Imrān – 3:51)

18.13 Maryam Faces Her People

We’ll go back to the Āyāt of Sūrah Maryam and talk about the rest of the story of Maryam, when she delivered ‘Īsā ibn Maryam عليه السالم . Allāh ﷻ told her,

“And if you see any human being, say: ‘Verily! I have vowed a fast unto the Most Beneficent (Allāh) so I shall not speak to any human being this day.”(Maryam – 19:26) Now, Maryam عليه السالم ا 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 Allāh ﷻ. So Allāh ﷻ told her, ‘Don’t speak. Don’t speak, We will take care of it. You don’t have to argue on your behalf.’ And if you see someone, Allāh ﷻ says, “Verily! I have vowed a fast unto 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 Allāh ﷻ told her, “Don’t speak.”

Then she brought him (the baby) to her people, carrying him. They said:“O Mary! Indeed you have brought a thing Fariyā (an unheard mighty thing).(Maryam – 19:27) “What have you done?” And then they said,

“O sister (i.e. the like) of Hārūn (Aaron) [not the brother of Mūsā (Moses), but he was another pious man at the time of Maryam (Mary)]! Your father was not a man who used to commit adultery, nor your mother was an unchaste woman.”(Maryam – 19:28) ‘What have you done?’

So, they are already accusing her. “What have you done?” They referred to her mother and father, and they also said, “Yā ‘Ukhta Hārūna – O sister of Hārūn.” Who is Hārūn?

By the way, the Jews in the time of Rasūlullāh ﷺ said, “See, Rasūlullāh does not know what he is talking about. He is saying that Maryam is the sister of Hārūn, and between them are hundreds of years.” So, what does this mean; Yā ‘Ukhta Hārūna – O sister of Hārūn?

It has one of two meanings. One of them is that she had a brother whose name was Hārūn, and when they said, that “Your father and your mother did not commit Zinā,” 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 Rasūlullāh ﷺ says, “Those people used to name their children according to the names of their Ambiyā.” Rasūlullāh ﷺ says in a Hadīth, “They used to name their children after their Ambiyā.”(Sunan an-Nasā’i 3565, – Sahih al-Bukhari 6197) Therefore, it is also something recommended to do; to name after the Ambiyā. Rasūlullāh ﷺ named his son ‘Ibrāhīm, which is the father of Rasūlullāh ﷺ. This is one meaning.

The second meaning would be that they were bringing up Hārūn عليه السالم , the Nabī Hārūn, because ‘Āl ‘Imrān are from the descendants of Hārūn. They are the descendants of Dāwūd, and Dāwūd was the descendant of Hārūn. Subhān’Allāh, Allāh ﷻ put the Prophethood in Banī Isrā’īl, not in Mūsā, but in the lineage of Hārūn.

So, in other words, they were bringing up the fact that, “You are from a righteous family. You are from the righteous family of Hārūn; what are you doing?” So, you might ask the question, “How come they said, ‘Sister of Hārūn’? Why didn’t they say, ‘Son of Hārūn’?”

Well, in Qur’ān it says, “Akhā ‘Ādin – the brother of ‘Ād.” When you are part of a family, you are called ‘Brother of that family’; in Arabic language that’s how you say it. So Hūd was in Qur’ān, it is referred to Hūd as ‘Akhā ‘Ādin’ – the brother of ‘Ād; even though he was a descendant of ‘Ād, from the people of ‘Ād.

So, it would mean, ‘You are from the righteous family of Hārūn; your father and your mother don’t commit Zinā. What have you done?’

She didn’t speak, because Allāh ﷻ told her, “Don’t speak.” Fa’ashārat ‘Ilayhi. So, she pointed to the child, telling them, “He is going to respond.”

Then she pointed to him. They said: “How can we talk to one who is a child in the cradle?”(Maryam – 19:29) ‘What’s wrong with you?’ Because she was pointing to ‘Īsā. She’s pointing to him and said, “He is going to respond back to you.” Allāh ﷻ made him speak.

“He [‘Īsā (Jesus)] said: Verily! I am a slave of Allāh, He has given me the Scripture and made me a Prophet; And He has made me blessed wheresoever I be, and has enjoined on me Salāt (prayer), and Zakāt, as long as I live.”(Maryam – 19:30, 31)

Wherever Sayyidnā ‘Īsā is, blessing is following him; he is a blessed man. “And Allāh has enjoined on me Salāt (prayer), and Zakāt, as long as I live.” So, Salāh and Zakāt are commandments that were given to the Umam before the Ummah of ‘Īsā, and the Ummah of Mūsā, and all of the Umam before; they used to make Salāh, and they used to give Zakāh.

“And dutiful to my mother, and made me not arrogant, unblest.(Maryam – 19:32, 33)

And then he said, “And Salām (peace) be upon me the day I was born, and the day I die, and the day I shall be raised alive!”(Maryam – 19:32, 33)

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. So Allāh ﷻ says about ‘Īsā, “And Salām (peace) be upon me the day I was born, and the day I die, and the day I shall be raised alive!” ‘So Allāh ﷻ is giving me peace in the most needed moment; when I was born, and when I die, and I am raised up again.’

And we know that ‘Īsā ibn Maryam did not die yet; this is one of indications of his coming back.

Such is ‘Īsā (Jesus), son of Maryam (Mary). (it is) a statement of truth, about which they doubt (or dispute).(Maryam 19: 34)

This is the true word of ‘Īsā. If you want to know the life of ‘Īsā, these are the Āyāt.

When Jāfar ibn Abū Tālib was summoned to meet Al-Najāshi, and ‘Amr ibn Al-’Ās made a Fitnah, and he went and said to Al-Najāshi, “Ask him what they say about ‘Īsā.” So Najāshi called Jāfar ibn Abū Tālib, and he told him, “What do you say about Jesus?” Jāfar ibn Abū Tālib read these Āyāt from Sūrah Maryam, and it is said in the story that tears were flowing from the eyes of Al-Najāshi, and the eyes of the priests, because of the beautiful words in the description of the story of ‘Īsā ibn Maryam in Sūrah Maryam. Something that is unsurpassed.

In the New Testament, if you read, you would not find any description similar to the description and the beautiful story of ‘Īsā ibn Maryam, mentioned in Sūrah Maryam.

And Al-Najāshi became Muslim, and he made his Islām secret and concealed. And when he died, because nobody prayed Janāzah on him, Rasūlullāh ﷺ made Janāzah on him in Madīnah.

With Sayyidnā ‘Īsā عليه السالم , his environment was very, very difficult. And Sayyidnā ‘Īsā عليه السالم  went through extremely severe situations, in the short time that he spent in Da’wah. 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 Sayyidnā ‘Īsā عليه السالم , all of this was a test for the Sabr and the patience of Sayyidnā ‘Īsā عليه السالم . And all of these Ambiyā, Rasūlullāh ﷺ learned from their lives, in Sabr, and forbearance, and their qualities.

18.14 Who are the Hawārīyyīn?

One story that was mentioned to us in Qur’ān gives us an impression about the Hawārīyyīn and the Hawārīyyīn are the Sahāba of Sayyidnā Īsā عليه السالم . While the followers, or the companions of Sayyidnā Muhammad ﷺ were called Sahāba. The companions of Sayyidnā Īsā عليه السالم  were called Al- Hawārīyyīn. In English it means the disciples. These Āyāt are in the Sūrah Al- Mā’idah. And Al-Mā’idah is named after these Āyāt because Al-Mā’idah means a table. Allah ﷻ says,

“(Remember) when Al-Hawārīyyīn (the disciples) said: “O Īsā (Jesus), son of Maryam (Mary)! Can your Lord send down to us a table spread (with food) from heaven?”(Al-Mā’idah – 5:112) And Īsā عليه السالم  is Jesus.

18.15 The Name Jesus isn’t Truly His Name

And by the way, the name Īsā is closer to the right pronunciation of his real name than Jesus is, because in the Aramaic language of Sayyidnā Īsā and the people of Sayyidnā Īsā, the letter ‘J’ did not exist. So, the name Jesus isn’t truly his name. His name is Īsā, or at least it’s a closer pronunciation of the name of Sayyidnā Īsā عليه السالم , but in English, now, it’s called Jesus.

18.16 Doubting the Ability of Allāh ﷻ

They said, “Can your Lord send down to us a table spread (with food) from heaven?”(Al-Mā’idah – 5:112) So the companions – Al-Hawārīyyīn (and we’ll use the name Hawārīyyīn from now on) – the disciples Al-Hawārīyyīn, they came to Sayyidnā Īsā عليه السالم , and they said, “Can your Lord send us a table?” Now if this question means, ‘Is Allāh ﷻ able to do so?’, then this is Kufr. “What do you mean, Allāh ﷻ is not able to bring down a table from the sky? You’re doubting the ability of Allāh? Can Allāh ﷻ bring down the table? Of course, Allāh ﷻ can. Is that the meaning they intended? According to some scholars – Yes, but the majority say that’s not what they intended. Especially when we know in Qur’ān Allāh ﷻ says about Al-Hawārīyyīn, Sayyidnā ‘Īsā عليه السالم  said, “Man ‘Anşārī ‘Ilá Allāhi – “Who are my supporters in the sake of Allah?” Qāla Al-Hawārīyyūna Nahnu ‘Anşāru Allāh – “The Hawāriyyīn said, We are going to be the ones who will give victory to the religion of Allāh .” ‘Āmannā Billāhi Wa Ash/had Bi’annā Muslimūna – “We believe in Allāh, and bear witness that we are Muslims.”(Āl-’Imrān – 3:52)

So, this Āyah gives us an indication that the followers of Sayyidnā Īsā عليه السالم , were firm believers who believed in him, and believed in Allāh ﷻ, and believed in Islām. Now, we cannot expect from them to come to Īsā عليه السالم  and ask him, “Can Allāh bring down a table?” – as if they’re questioning the ability of Allāh ﷻ to do so. So, what does this Āyah mean?

The scholars say that what they meant by this question is, “Is it possible for you to ask Allāh ﷻ to bring down a table for us? Can Allāh ﷻ bring down a table?” So, they’re asking him, “Can Allāh ﷻ do this for us? Is this something that you can ask Allāh ﷻ to do for us?” [Do] you get the meaning? These are two different things. But again, it’s not something that the Sahāba of Rasūlullāh ﷺ did. The followers of Muhammad ﷺ never requested Allāh ﷻ to send down a miracle. Never. Never did anyone of the companions, the Sahāba come to Rasūlullāh ﷺ and say, “Perform for us a miracle” . Never. They never did it. So, the Sahāba, the Hawārīyyīn, they did come to Īsā عليه السالم , and they asked for a miracle. Sayyidnā Īsā عليه السالم  said, “Ittaqū Allāha – Fear Allāh! Why are you asking me to do so?”

Allah ﷻ says, “Fear Allah, if you are indeed believers.”(Al-Mā’idah – 5:112) They gave their justifications.

Allah ﷻ says, They said, “We wish to eat thereof and to be stronger in Faith, and to know that you have indeed told us the truth and that we ourselves be its witnesses.”(Al-Mā’idah – 5:113) They might have been very hungry, and they wanted Rizq from Allāh ﷻ, and it’s okay to ask for Rizq from Allāh ﷻ, and to satisfy our hearts. When we see a miracle, it will satisfy our hearts. It will make our Īmān firmer and stronger. So that’s number two: “Wa Na`lama ‘An Qad Şadaqtanā – And to know that you have indeed told us the truth.”(Al-Mā’idah – 5:113)

And again, you can see here, a little bit of a difference again between the Sahāba of Muhammad ﷺ and Al-Hawārīyyīn. They’re saying, ‘We want to see this to make sure that you have told us the truth.’ “Wa Nakūna `Alayhā Mina Ash-Shāhidīn – And that we ourselves be its witnesses.”(Al-Mā’idah – 5:113)

18.17 Asking Sayyidnā ‘Īsā to Perform Miracle in Front of Their Eyes

Now, even though they made this the last justification, it should have been the first, because it has the strongest foundation. They said, “We want to be witnesses.” In other words, they’re asking Sayyidnā Īsā عليه السالم  to perform this miracle in front of their eyes, so that they can be witnesses in front of mankind to say that “We have seen this miracle with our eyes”. So, when they go in Dā’wah, and when they go to convey the Message of Allāh ﷻ, they can tell the people that, “We have seen Īsā Ibn Maryam عليه السالم  perform this miracle in front of our eyes.” ‘Wa Nakūna `Alayhā Mina Ash- Shāhidīn – we will witness that. We will be witnesses in front of mankind.’

They convinced Sayyidnā Īsā with the validity of their request. Allah ﷻ says,

Īsā (Jesus), son of Maryam (Mary), said: “O Allāh, our Lord! Send us from heaven a table spread (with food) that there may be for us – for the first and the last of us – a festival and a sign from You; and provide us sustenance, for You are the Best of sustainers.”(Al-Mā’idah – 5:114)

Now when Sayyidnā Īsā made a Du‘ā, and he was telling Allāh why he wants a table, he did not use the same four justifications that Al-Hawārīyyīn used. But he said, “Takūnu Lanā `Īdāan Li’awwalinā Wa ‘Ākhirinā – May be for us a festival for the first and the last of us.” Īsā عليه السالم  said, ‘Send down this table, so that, number one: It would be an ‘Īd for us.’

18.18 What Does ‘Īd Mean?

‘Īd is a festival, but if you look at the linguistic meaning of the word ‘Īd – min ya’ūd – ‘Īd in Arabic, it would mean something that returns. It returns again and again. It would mean something that is good. So why do we say ‘Īd is celebration? Because it’s something that comes on a yearly basis, like ‘Īd-al- Fitr and ‘Īd-Al-Adhā, or it comes on a weekly basis, like Al-Jumu’āh. And it’s a moment of celebration, a good moment, a pleasurable moment. So, we want it to come again and again. Sayyidnā Īsā عليه السالم  wanted this to be a ‘Īd for them, so that they would remember the blessing of Allāh ﷻ, just as ‘Īd-al-Fitr for example, is a celebration for us because we have completed the fasting of the month of Ramadān, and now we are breaking our fast. And that’s why Rasūlullāh ﷺ says, “Li al-sāim farhatān – for the person who is fasting, has two moments of happiness: once when they break their fasting, and once on the Day of Judgement, when they see the reward of their fasting.”(Sahih Muslim 1151)

Sayyidnā Īsā عليه السالم  said, “We want this to be an ‘Īd for us.” And then he said, “Āyatan Minka – It will be a sign from you, a miracle. Provide for us Sustenance. You are the best of Sustainers.(Al-Mā’idah – 5:114)

18.19 Knowledge is Part of Rizq

Al-Hawārīyyīn they said, number one: what? We want to eat. Sayyidnā Īsā عليه السالم  made it the last reason. War-Rāzuqna – give us Rizq. And Sayyidnā Īsā عليه السالم  did not limit it to food. He did not say, “Oh Allāh ﷻ, give us this table to be food for us.” Because food is only a very small part of Rizq. And Īsā عليه السالم  made a comprehensive, and we learn from the Ad’iyāh of the Ambiyā, he made it comprehensive and said, “Oh Allāh ﷻ give us Rizq”, not only limited to food on a table, give us Rizq. And Rizq would include food, wealth, anything that you own, anything that you have. Knowledge is also a form of Rizq. All of this Rizq [is] from Allāh ﷻ. Wa Arzuqnā Wa ‘Anta Khayru Ar-Rāziqīna – Oh Allāh ﷻ give us, and you are the best of providers.”

Allāh ﷻ said, “I am going to send it down unto you, but if any of you after that disbelieves, then I will punish him with a torment such as I have not inflicted on anyone among (all) the ‘Alamin (mankind and jinns).”(Al-Mā’idah – 5:115)

18.20 Responsibility of Scholars is Greater Than Responsibility of layman

When you ask for an Āyah, when you ask for a miracle, and the miracle is performed, and then you disbelieve, it is worse than disbelieving without seeing a miracle. Why? Because you have asked Allāh ﷻ to provide you with a proof, and he provided you with a proof, nevertheless you refused. And that’s why the more a person knows, the more a person is knowledgeable, the more responsible they become.

I mean, the responsibility on the scholar is greater than the responsibility on the layman who has very limited information. Why? Because the scholar now has many of the Āyāt of Allāh ﷻ with him, which makes it a greater obligation. And that’s why we know that the first three whom will be burnt in Hellfire are who?

1. The scholar,
2.The Shaheed,
3.And the man who spent a lot of money.

Why? Because these are people who had signs of Allāh ﷻ, had Ni’mah from Allāh ﷻ, and then they didn’t use it right. The scholar used it to show off. And the Shaheed was fighting, not for the sake of Allāh ﷻ, but was fighting for what? For fame. And then the other person was being generous, just to show the people that he is generous. When you have seen the sign from Allāh ﷻ, the obligation becomes greater.

This is the story of Al-Mā’idah. And most of the scholars agree that the Mā’idah was sent down.

18.21 Knowledge that doesn’t Benefit

Now, in some of the books of Tafsīr, the old books of the Tafsīr, they mentioned, for example, the type of food that came down. They said it was a fish that came down from the sky. And the fish was surrounded by five loaves of bread. One bread had olives, and one bread had cheese. And Subhān’Allāh, this is ‘Ilm lā yanfa’ – this is knowledge that does not benefit. And as the tradition that we have been following throughout the series of the ‘Lives of the Prophets’, that we stay away from ‘Ilm lā Yanfa’, we stay away from the things that are not verified. If something is not confirmed by the Āyāt of Qur’ān or the Hadīth, we stay away from it.

What’s the use of knowing whether it was fish, or meat, or olives, or bread? What is the benefit? Qur’ān didn’t mention it because there is no use in knowing such information. And that is Taraf ‘Ilmi – that is luxury of knowledge. And that is, ‘Ilm lā yanfa’ – knowledge that does not benefit. It is knowledge that would not make you ignorant if you don’t know it, and knowledge that will not make you knowledgeable if you do know it. And there’s a lot of stories that were attributed to Sayyidnā Īsā عليه السالم , that would fall under this category. And we’re going to stay away from all of them. If it is not confirmed strongly by the Āyāt of the Qur’ān or the Hadīth, then it’s better to refrain from it. Why? Because Allāh ﷻ would not hide away from us knowledge if it’s beneficial for us, if it is going to provide us with Hudā – guidance.

18.22 The Plot of the Yahūd against Sayyidnā ‘Īsā عليه السالم

The Yahūd, in the time of Sayyidnā Īsā عليه السالم , they rejected the message of Īsā, and a very small group believed in him. And these were Al- Hawārīyyīn. The rest of the community, whether it was the community itself – which were the Jews, or the authorities – which were the Romans; they rejected the message of Īsā عليه السالم . The Jews plotted against Īsā, and they conspired against him, with the government. They made a plot with the government to assassinate and get rid of Sayyidnā Īsā عليه السالم . And the Roman authorities joined with the Yahūd in that conspiracy. The Yahūd are the ones who instigated it, and then the Jews actually used the Romans to perform that plot against Sayyidnā Īsā عليه السالم . And the decree was issued that Sayyidnā Īsā should be executed in public, by carrying him over the cross and putting a crown over his head; not a crown of gold or silver, but a crown of thorns; and to nail him to the cross and let him bleed till death. And that was a very gruesome way of execution that they used to do. They would make a cross out of wood, and then they would nail the hands and the feet to the cross. They would hit nails in the hands, and hang you on the cross, and you would bleed from this injury from your feet and your hands until you die. And you could stay for hours and hours in the sun on that cross, dying a very slow death So it was a very gruesome way of execution.

So, the law had been decreed, decreed that Sayyidnā Īsā عليه السالم  should be executed. We don’t know the exact details of what happened. But there is a narration by Ibn Abbās, and again, I’m not sure of the authenticity of this narration – so we don’t approve it or disapprove it. But it says that, Sayyidnā Īsā ran into a room where all of his Hawārīyyīn were sitting. And then he told them, “Who will volunteer to sacrifice their life for me?” One of the young Hawārīyyīn raised up his hand and said, “I will!”

Īsā عليه السالم  asked another time and he’s the only one who responded. He asked for a third time, and again that young man was the only one who responded. And this sacrifice is similar to what ‘Alī bin Abū Tālib did with Rasūlullāh ﷺ in al-Hijrāh. And incidentally enough, Subhān’Allāh, ‘Alī bin Abū Tālib was young at the time. So, this young man came out, and Allāh ﷻ put on him the resemblance of Sayyidnā Īsā عليه السالم , and he was the one who was crucified. Allāh ﷻ opened for Sayyidnā Īsā عليه السالم  a window in the roof, and he was picked up by the angels safely, and elevated to the heavens. This is one story.

The other story is that Allāh ﷻ put the resemblance on one of the Jews who was an enemy of Sayyidnā Īsā عليه السالم . So Allāh ﷻ put the resemblance on him, and he was the one who was hanged on the cross. Regardless of who was hanged on the cross, it is not Īsā Ibn Maryam عليه السالم . That is what we are sure about – it was not Īsā Ibn Maryam عليه السالم .

18.23 Allāh ﷻ is the Best Planer

And Allāh ﷻ says in Sūrah Āl-‘Imrān, And they (disbelievers) plotted [to kill Īsā (Jesus)], and Allāh planned too. And Allāh is the Best of the planners.(Āl-‘Imrān – 3:54)

Makar – means when you plan in secret. When you’re whispering, hiding in a room, making a plan, that is called Makar. They think that they are doing Makar. They think that they’re concealing their plan, and nobody knows their plan. But there is one who knows their plan, and that is Allāh ﷻ. Allāh ﷻ knows their plans. So, Allāh ﷻ is Khayru Al-Mākirīn – Allāh is the Best of the Plotters. Because Allāh ﷻ, when He makes His plan, His plan can be secret and concealed if Allāh ﷻ doesn’t want anybody to know it. So, they made their plan, but Allāh ﷻ made His plan.

18.24 Life of Sayyidnā Īsā عليه السالم  isn’t over; He is Alive now

And the plan of Allāh ﷻ is what we’ll go through,

And remember when Allāh said, “O Īsā (Jesus)! I will take you and raise you to Myself and clear you [of the forged statement that Īsā (Jesus) is Allāh’s son] of those who disbelieve.”(Āl-‘Imrān – 3:55)

‘O Īsā, I will take you Mutawaffī.’ Many who read this Āyah thinks that Īsā Ibn Maryam died. Why? Because the word Wafā which in Arabic means, death. Tuwuffī means – he died. Wafā is death. So, when Allāh ﷻ says, “Innī mutawaffīk”, when people read this, they think that Allāh ﷻ is telling Īsā Ibn Maryam that, “I will make you die”. But that is caused because of not knowing the meanings of words, and not knowing the original meaning of a word. It is true that in the Arabic language of today, and the Arabic language of yesterday, the word Mutawaffī can mean death. But it also has other meanings. Allāh ﷻ referred to sleep as Wafā. So, what does it mean? Does it mean death, or does it mean sleep? The word Wafā also has another, third, meaning and that is – to take something completely. Wafīhi al-Ajr when you say Wafīhi al-Ajr means – pay him in full. Over here, the word Wafā means Allāh ﷻ is telling Īsā Ibn Maryam, ‘I am going to take you in full, without any, single injury. You are going to be taken entirely. You’re not going to be harmed at all.’

So, Allāh ﷻ is not going to take your soul alone, nor is Allāh ﷻ going to take your body alone. Allāh ﷻ is going to take your soul and your body intact, without any injury or harm. That is what the word Mutawaffīka means in this Āyah. And this is actually the original meaning of the word Wafā. When we use Wafā for death, or when we use it for sleeping, we are using secondary meanings of the word. But the original meaning is something in its entirety or completely. And that’s why the word ‘completely’, absolutely fits the meaning which we want to get from the Āyah, that the Yahūd were not able to harm Sayyidnā Īsā Ibn Maryam عليه السالم .

Wa Rāfi`uka ‘Ilayya – And I will elevate you to me. Allāh ﷻ says,

And clear you [of the forged statement that Jesus is Allāh’s son] of those who disbelieve, and I will make those who follow you (Monotheists, who worship none but Allāh) superior to those who disbelieve [in the Oneness of Allāh, or disbelieve in some of His Messengers, e.g. Muhammad, Jesus, Moses), etc., or in His Holy Books, e.g. the Torāh, the Injīl (Gospel), the Qur’ān] till the Day of Resurrection.(Āl-‘Imrān – 3:55)

And I will purify you and clear you, of those who disbelieve. I will clear you, and purify you, take you away from all of this impurity, all of this Najjāsah, all of this Rijs. This environment that you’re living in, I will take you away from it. Now, just to confirm the meaning further, we’ll read Āyāt from Sūrah An-Nisā. Allāh ﷻ says, and these Āyāt are talking about Al-Yahūd,

Because of their breaking the covenant, and of their rejecting the Āyāt (evidences, verses, signs, revelations, etc.) of Allāh, and of their killing the Prophets unjustly, and of their saying: “Our hearts are wrapped (with coverings, i.e. we do not understand what the Messengers say)” – nay, Allāh has set a seal upon their hearts because of their disbelief, so they believe not but a little. And because of their (Jews) disbelief and uttering against Maryam (Mary) a grave false charge (that she has committed illegal sexual intercourse); And because of their saying (in boast), “We killed Messiah Īsā (Jesus), son of Maryam, the Messenger of Allāh,” – but they killed him not, nor crucified him, but the resemblance of Īsā (Jesus) was put over another man (and they killed that man), and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture. For surely; they killed him not [i.e. (Jesus), But Allāh raised him (Jesus) up (with his body and soul) unto Himself (and he is in the heavens). And Allāh is Ever All-Powerful, All-Wise.(An-Nisā – 4:155-158)

And Subhān’Allāh, when you read the Āyāt of Qur’ān and you look deeply into the words, Subhān’Allāh, you find the miracle of Qur’ān. Allāh ﷻ said, in this issue in particular, in the issue of the crucifixion, and the killing of Īsā. Allāh ﷻ is saying that they’re following nothing but doubts.

If you go back to the Bible, and you look at the evidences that are used to prove that Īsā was crucified, and that he was killed, and that he was raised up from the dead, you find that all of those evidences are doubtful. And Allāh ﷻ summed it all in one word, and Allāh ﷻ says, “In yattabi’ūna illā al-dhan – they are following doubts – Shak. Shak is doubtful conjuncture, there is no firm, substantial evidence to prove the point. The life of Sayyidnā Īsā عليه السالم  is not over, he’s alive now. And the rest of his life is in the future. But we’re not going to talk about it now. We’ll keep it to for the series about ‘Al-Ākhirah’, which we’re going to start talking about Inshā’Allāh next Saturday. We started already with ‘Al-Ākhirah’ in Ramadān, and we’re going to continue Inshā’Allāh next Saturday. So, we’ll reserve the part about the coming, the second coming back of Īsā عليه السالم  until we talk about ‘Alāmāt As-Sā’ah – the signs of Hour. But up to this point, we are done with the history of the Ambiyā Allāh ﷻ.