Indexed OCR Text

After considering the above, the question posed to Ibn Hazam &il das, and those
who share his opinion is why does Allaah not declare these women as Ambiyaa
>Lull posle as He does with the men. In reply they state that the status of being a Nabi
and a Rasool is such that needs to be announced because it concerns the
guidance and reformation of mankind. People therefore need to be made aware
of their status in order for people to accept their message.
On the other hand, since the second form of revelation concerns the person
himself, there is no need to announce it to people. To recognise the proximity
such people enjoy with Allaah, it suffices to state only the fact that they received
this revelation.
An Important Note
Ibn Hazam ail 4any has written this treatise only because the question was raised
concerning the fact that revelation descended upon some women in history.
However, he does not and has never meant to imply that this second form of
revelation can still come to people after the passing of Rasulullaah p, who was
. عليهم السلام the Seal of Ambiyaa
Amongst the scholars who preferred to remain silent on the issue was Sheikh
Taqi'uddeen Subki ail 4433, who stated that none of the two opinions appear correct
to him. 429
In Response to the Argument of In Hajam is,
After reading through the treatise of Ibn Hazam ail 44), it is necessary to go
through it a second time, but this time more critically. It needs to be stated at
429
Fat'hul Baari (Vol.6).
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the very outset that matters of belief need to be proven from clear-cut texts of
the Qur'aan and Ahadeeth and cannot be proven from logic and reasoning
because these are susceptible to error. Since the matter of women being
Ambiyaa pull & is a matter of belief, it needs to be substantiated by proofs from
the Qur'aan and Ahadeeth. As convincing as the argument of Ibn Hazam aldany may
seem, it is a matter of convincing someone that a stone pillar is made of gold.
Regardless of how many proofs are cited, the pillar will remain a stone pillar
without changing into a golden pillar. We therefore submit humbly to the Imaam
that the argument needs to be substantiated by explicit verses of the Qur'aan
and Ahadeeth.
Imaam Ibn Hazam ail was, has defined Nubuwwah by its literal meaning and then
used this to prove that the women in question were Ambiyaa >>wll posle. However,
the argument at hand is a matter of the Shari'ah and demands a definition
according to the Shari'ah. It is not a lexicographical argument that can be
resolved by dictionary definitions of words.
The Imaam classified revelation into two categories, thereby proving that the
respected women in question were Ambiyaa, but not Rusul. It needs to be
clarified at the outset that this classification of revelation is questionable in itself.
However, if we accept this classification, does it imply that those Ambiyaa pull peale
who were not Rusul were not responsible for Da'wah? Did they not announce
their Nubuwwah? The list of such Ambiyaa >ll Make is lengthy and includes the likes
of Hadhrat Haaroon v, Zakariyya v, Is'haaq v, Shu'ayb v and many more. The
answer is evident. All these Ambiyaa >ull poule announced their Nubuwwah and also
fulfilled the responsibility of propagating the Deen of Allaah. What then is the
proof to state that the women were exempted from this?
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If it is said that a woman cannot expose and present herself before men, it can
easily be argued that the laws of Hijaab apply only to this Ummah of Rasulullaah
p and did not apply to the previous nations. If the question of modesty is raised,
then it may be argued that they could then have been instructed to engage in
Da'wah amongst other women since women also need the message.
If the argument is accepted that it is improper for women to engage in Da'wah
as men are able to do, then too, what was there to prevent them from making
their Nubuwwah known? While they may not have to make public
announcements, they could have informed others. Why have no women been
listed in the many accounts and lists of the Ambiyaa >ull Male that appear in the
Qur'aan and Ahadeeth? If even one woman was called a Nabi in the Qur'aan and
Ahadeeth, this would have sufficed to prove the claim of Ibn Hazam &l 44s ).
However, this is not to be found. Is it not strange that people like Ibn Hazam ail
have to prove a claim that even the women in question did not make?
If it is assumed that these women were Ambiyaa, can it be proven that anyone
during their times believed in them as Ambiyaa? When Hadhrat Ibraheem v was
the husband of Hadhrat Saarah wie al way and Hadhrat Isa u was the son of Hadhrat
Maryam Wie al (a), why is it that these informed men did not recognise these
honourable women as Ambiyaa and treat them as such? It is evident that the
standpoint of Ibn Hazam &l das, has been proven only by rationale and logic,
without anything concrete from the Qur'aan and Ahadeeth.
The Qur'aan introduces Hadhrat Maryam Wie all day as a pious and chaste woman
and not as a Nabi. Because the Jews slandered her and put a blot on her chastity,
the Qur'aan exonerates her by stating that she could not have been unchaste
because she was an embodiment of truthfulness. It is for this reason that the
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verse states, "Maseeh the son of Maryam is but a Rasool. Many Rusul have
passed before him and his mother was a Siddeeq - extremely truthful (true in her
Imaan and chastity; a saintly woman)". The same verse also settles the belief stating
that Hadhrat Isa v was the divine or son of Allaah by staying that he was a Rasul-
messenger of Allaah.
Why did this verse not introduce Hadhrat Maryam wie ul guay as a Nabi instead of a
Siddeeq if she was one, or as both? Since it was asserted that her son was a
Nabi, it could have easily been said that she was one as well? The fact of the
matter is that the class of Siddeeqeen is a rank lower than the Ambiyaa pull poule, as
confirmed by verse 69 of Surah Nisaa. Had she been a Nabi, it would have meant
that she was also a Siddeeq since the level of truth (in every aspect) found in a
Siddeeq is also found in a Nabi. The fact that the verse states she was a Siddeeq
means that calling her a Nabi was not intended.
We shall focus on the final proof that the Imaam uses from the Qur'aan. He
bases his opinion on the fact that the verses of the Qur'aan speak about
revelation coming to these women in question. He therefore makes the analysis
that since men can be called Ambiyaa >ull poule because of revelation coming to
them, women can also be called Ambiyaa because of the same reason. Rather
than saying that this allows for the possibility of women being called Ambiyaa,
he makes the assertion that these women certainly were Ambiyaa.
This analysis leads one to believe that one needs to be a Nabi to receive
revelation since it comes only to the Ambiyaa > poule. The truth is that this is a
misconception and it is this misconception that has entered women into the
circle of the Ambiyaa >ull Male. The proofs he cites are erroneous because even by
his admission, the Qur'aan speaks of revelation coming even to insects and
seemingly inanimate objects. Does this mean that these things are Ambiyaa? By
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what criteria would we exclude them from being Ambiyaa when according to the
Imaam they fulfil the only criterion of receiving revelation?
The verses citing the revelation that came to the women in question does not
disprove the opinion that women cannot be Ambiyaa. This is because even the
Imaam himself admits that the revelation sent to the likes of bees and others is
not the revelation that is sent to Ambiyaa. The word 'revelation' (Wahy) used in
these verses refer to inspiration. Why then can it this meaning not be assumed in
the case of the women?
The word wahy (revelation) is explicitly used in a verse of Surah Yusuf, where is
cannot be interpreted to mean anything else but inspiration. The verse is:
فَلَمَّا ذَبَبُوْا بِمٍ وَ أَجْمَعُوا أَنْ يَّجْعَلُوْهُ فِى غَيِّبَتِ الْجُبِّ ◌ٌ وَ أَوْحَيْنَا إِلَيْهِ لَتُنَبِّئَنَّهُمْ بِأَمْرِبِمْ بَذَا وَبُمْ لَا يَشْعُرُوْنَ (١٥)
TRANSLATION: When they (the brothers of Yusuf v) took him and together
resolved to throw him into a dark well, We sent revelation to him (as he sat on a
rock in the well) that you will certainly remind them of this matter (sometime in the
future) when they will not realise (who you are).430
The Qur'aan states that it sent revelation to Hadhrat Yusuf u when he was not
declared a Nabi at the time, but still a little lad. It was lonely later that he was
declared a Nabi, as Allaah says, "When he came of age, We granted him wisdom
and knowledge".431 This refers to the knowledge of Nubuwwah. It is therefore
430 Verse 15.
431
Surah Yusuf, verse 22.
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obvious that the revelation he received in the well was inspiration. This proves
that the term Wahy is definitely used in the Qur'aan to refer to inspiration.
We may therefore conclude that the revelation sent to the mother of Hadhrat
Moosa v also refers to inspiration, as it was in the case of all the other women in
question.
We therefore assert that the women in question were not Ambiyaa as Ibn
Hazam ail das, and others believe. Apart from the arguments rendered above, we
have the following two proofs from the Qur'aan and Ahadeeth to substantiate
the fact that only men can be Ambiyaa:
1. Allaah has declared in the Qur'aan that men are the overseers of women. If
women were Ambiyaa, they would then be overseers of the men in their
time which will reverse the role declared by the Qur'aan
2. Rasulullaah p stated that the intelligence and Deen of women are inferior to
that of men. When a woman asked Rasulullaah p for the reason, he replied,
"Is not the testimony of two women equal to that of one man according to
the Qur'aan?" When she replied in the affirmative, Rasulullaah p explained,
"That is a sign of the inferiority in intelligence." Rasulullaah p then asked,
"Are women not prohibited from salaah and fasting for a few days of the
month?" When she replied in the affirmative, Rasulullaah p explained, "That
is a sign of the inferiority in Deen."432 Can a woman therefore be placed in
charge of a nation of men as their Nabi?
432
Tirmidhi.
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Before examining the verses of the Qur'aan that the Imaam has used as proof,
we need to define the word wahy (revelation). According to the dictionary, the
word refers to a subtle indication, which no one apart from the addresser and
addressee understands. 433 Now if this is communicated by an angel reciting it,
then it will be regarded as the speech of Allaah (Qur'aan) and if it is revealed
upon the heart without the angel, it will be regarded as the words of the Rasool
(Ahadeeth). Of course, both these forms come only to the Ambiyaa and Rusul Male
·السلام
However, if a person is inspired with something in his heart, or he develops a
resolve to do something, or he sees a dream, or he hears a voice from the
unseen, then this will be regarded as Ilhaam or Kashf, translated as inspiration.
This form of inspiration may happen to people who are not Ambiyaa all peale,
There are therefore several forms of revelation/inspiration and one of these is
reserved only for the Ambiyaa pull . This form is completely unlike the others in
that is informs the Ambiyaa and Rusul all posle about the intentions of Allaah,
which the Nabi or Rasool did not know before. He would hear this with his ears,
see it with his eyes and feel it deep within his heart. He will not have any doubts
concerning its truth and nothing can instil any doubts in him. The purpose of this
revelation would be for the guidance of the people. This revelation is received
only by the Ambiyaa all male and none else.
The Qur'aan speaks of several types of revelation descending upon different
types of creation, such as the angels and even insects. It is obvious that the
revelation referred to in such verses is completely unlike the revelation that the
Ambiyaa >ul poule received. Examples of these forms of revelation are:
433
Raagib.
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1. Revelation to the angels. Allaah says, "When your Rabb sent revelation to
the angels saying, 'Indeed I am with you, so strengthen the Mu'mineen
(assist them in battle). I soon shall cast terror into the hearts of the Kuffaar,
so strike their necks and their every fingertip.""434 This verse describes the
command that Allaah sent to the angels when they reinforced the Muslim
army during the Battle of Badr. The revelation here therefore refers to a
command or a directive from Allaah to the angels
2. Revelation to insects: Allaah says, "Your Rabb sent revelation to (inspired)
the bee (saying), `Build homes (hives) in the mountains, in the trees and in
the buildings they (man) erect, then eat from every type of fruit (and flower)
and travel the pathways of your Rabb (in the air) that have been made easy
(for you to travel on)".435 The revelation here refers to the inbuilt instinct that
Allaah has inspired within the bee so that it fulfils the task it has been
created for when it is able to navigate through the air to collect nectar from
far afield and then return to its hive without getting lost.
3. Revelation to the skies. Allaah says, "Within two days, Allaah then made
them (the skies) into seven skies, and sent revelation (issued the applicable
command) to each sky".436 Here the revelation refers to the applicable
commands Allaah issued to each sky for it to fulfil its purpose of creation and
the applicable means Allaah created within each of them for their individual
purposes.
4. Revelation to the earth: Allaah says, "On that day she (the earth) will narrate
her stories (by giving evidence against people because she would have seen
everything done on her and) because your Rabb will sent revelation for her
(command her) to do so".437 The revelation here refers to the command Allaah
will give to the earth on the Day of Qiyaamah. After reciting this verse to the
Sahabah w one day, Rasulullaah p asked, "Do you know what stories the
earth will narrate?" "Allaah and His Rasool p know best," the Sahabah w
434
Surah Anfaal, verse 12.
435
Surah Nahl, verse 68.
436
Surah HaaMeem Sajdah, verse 12.
437
Surah Zilzaal, verses 4-5.
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submitted. Rasulullaah p the explained that the earth will testify to
everything that every human did while on her back in vivid detail. 438
Apart from these meanings of wahy (revelation), it is also used in the Qur'aan to
refer to the evil inspiration (whisperings and ideas) that the Shayaateen instil
within people to use to mislead them. Discussing the lawful and unlawful foods,
Allaah warns the Muslims in Surah An'aam about how the devils from amongst
human and Jinn inspire people to pose foolish questions to Rasulullaah p merely
to create doubts within the minds of simple people. The verse refers specifically
to the question that people posed to Rasulullaah p when they said, "Why is it
that the animals that Allaah kills (carrion) is lawful for us, but the animals that we
kill are lawful?" The verse reads, "Do not eat from (the meat of) that (animal) on
which Allaah's name was not taken (when it was slaughtered). This (eating such
meat) is undoubtedly a sin. Without doubt, the Shayaateen (evil men and Jinn)
send revelation (whisper evil) into the hearts of their friends (the Kuffaar) so that
they dispute with you. If you follow them, you shall certainly be among the
(associates of the) Mushrikeen".439
The word wahy is used in this because the communication between the devil
and his consort is subtle and unknown to others. In summary, it may be stated
that the term wahy (revelation) may be used to denote the following:
1. Subtle indications
2. Secret speech
3. Visions (Kashf)
4. Inspiration (Ilhaam)
5. Commands
6. Thoughts
7. Instilling of evil ideas
438 Tirmidhi, Nasa'ee.
439
Surah An'aam, verse 121.
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8. Inner callings
9. Resolves
10. Voices calling from the unseen
11. Written messages440
When all these various meanings can be applies to the revelation that was sent
to the virtuous women in question, why do the likes of Imaam Ibn Hazam il dang
insist on applying only one meaning and claiming that it refers only to the
revelation that is sent to the Ambiyaa >) pole, which happens to be the most
exclusive of all?
Causes of Deviation
A study of the verses of the Qur'aan concerning Hadhrat Isa v will reveal that
they address two fundamental causes of deviation suffered by the Jews and the
Christians. Whereas the Jews were guilty of grossly undermining Hadhrat Isa v
by calling him an imposter, the Christian were guilty of the opposite extreme of
exaggerating his status by calling him Allaah, one of three illaahs or the son of
Allaah. The Qur'aan has rejected these misconceptions in the clearest manner
possible.
Allaah says in verse 75 of Surah Maa'idah:
مَا الْمَسِيْحُ ابْنُ مَرْيَمَ إِلَّا رَسُوْلٌ لَّ قَدْ خَلَتْ مِنْ قَبْلِ الرُّسُلُ * وَ أُمُّمْ صِدِّيَّقَةٌ ٥* كَانَا يَأْكُلُنِ الطَّعَامَ * أُنْظُرْ
كَيْفَ نُبَيِّنُ لَهُمُ الْأَيْتِ ثُمَّ انْظُرْ آنَّى يُؤْفَكُونَ (٧٥)
440 Tafseer Maajidi.
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TRANSLATION: Maseeh the son of Maryam is but a Rasool. Many Rusul have
passed before him and his mother was extremely truthful (true in her Imaan, a
saintly woman). Both of them used to eat food (and could therefore not have been
gods because gods have no physical needs). See how We illustrate the proofs
(evidence of Towheed) for them, then see how they (still) turn back on their heels!
This verse tells people that anyone in doubt about the status of Hadhrat Isa v
needs to only look at certain factors and all their doubts will be dispelled. He was
born from the womb of a woman who was human and has a traceable lineage to
humans like her. In addition to this, he has other characteristics of a human such
as possessing the need to eat and sleep and having the weaknesses of suffering
hunger, thirst, heat, cold, fear and pain. Furthermore, his relationship with
Allaah is not that of a partner or son, but of a messenger to convey to people the
message of Allaah. Despite witnessing all of this during the time of Hadhrat Isa v
and having reliable historical reports on all of this, the Christians still prefer to
remain obstinate and insist that he was not a human. This indicates that it is not
the Hadhrat Isa v who lived amongst them that they profess to follow, but an
imaginary being whom they profess is Hadhrat Isa v.
When the issue of his miraculous birth is used to prove his divinity, Allaah replies
to it by asking them to consider the case of Hadhrat Aadam v, who was born
without both parents in a much more miraculous manner. Why do they not give
him the status that that give to Hadhrat Isa v? Allaah says, "Verily the likeness of
Isa v (who was created without a father) with Allaah is as the likeness of Aadam v
(who was created with neither a father nor a mother). He (Allaah) created him (Aadam
v) from clay then said to him, "Be!" and he became (a living man). (Therefore, just
as none regard Aadam v to be a god because he was born without parents, Isa u should
also not be regarded as a god.) This is the truth from your Rabb so do not be of
those who doubt".441
441
Surah Aal Imraan, verse 59.
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"It shall be such!'
Discussing the time when Hadhrat Jibra'eel v came to Hadhrat Maryam Vie dol guny to
give her the news of her child to be born, Allaah says in verses 45-47 of Surah Aal
Imraan:
إِذْ قَالَتِ الْمَلْئِكَةُ يُمَرْيَمُ إِنَّ اللّهَ يُبَشِّرُكِ بِكَلِمَةٍ مِّنْهُ اسْمُمُ الْمَسِيْحُ عِيْسَى ابْنُ مَرْيَمَ وَجِيْهَا فِى الدُّنْيَا وَالْآخِرَةِ
وَمِنَ الْمُقَرَّبِينَ (٣٥) وَيُكَلِّمُ النَّاسَ فِى الْمَهْدِ وَكَثْلًا وَّمِنَ الصُّلِحِيْنَ (٣٢) قَالَتْ رَبِّ أَنَّى يَكُوْنُ لِىْ وَلَدٌ وَّلَمْ
يَمْسَسْنِى بَشَرٌ ﴿ قَالَ كَذْلِكِ اللهُ يَخْلُقُ مَا يَشَآءُ ﴿ إِذَا قَضَّى أَمْرًا فَإِنَّمَا يَقُوْلُ لَمْ كُنْ فَيَكُوْنُ (٣٧)
RANSLATION: When the angels said, "O Maryam, indeed Allaah conveys to you
the good news of a word (a child) from Him (Isa v is referred to as Allaah's word
because he was created directly by Allaah's instruction of "Be!" and not by the usual
means of conception). His name shall be Al Maseeh ("the blessed one") Isa the son
of Maryam. He shall be celebrated in this world and in the Aakhirah and he will
be from among those brought close (to Allaah). He shall speak to people from his
cradle and when middle-aged, and he shall be among the pious." She (Maryam)
said, "O my Rabb, how can I bear a child when no man has touched me?" He
(the angel) replied, "It shall be such. Allaah creates whatever He wills (and in
whichever way He wills. No limits can be placed on His power). When He decides (to
create) anything, He merely says, 'Be!' and it becomes (as He desires)."
Verses 19-21 of Surah Maryam relate the incident in similar words, when Allaah
says:
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قَالَ إِنَّمَا أَنَا رَسُوْلُ رَبِّكِ لاَبَبَ لَكِ غُلُمَا زَكِيًّا (١٩) قَالَتْ أَنَّى يَكُوْنُ لِىْ غُلُمٌ وَّ لَمْ يَمْسَسْنِىْ بَشَرٌ وَّ لَمْ أَكُ
بَغِيًّا (٢٠) قَالَ كَذْلِكٍ نَّ قَالَ رَبُّكِ بُوَ عَلَىَّ بَيِّنٌ ◌َّ وَ لِنَجْعَلَمَّ أَيَةَ لَّلنَّاسِ وَ رَحْمَةً مِّنَّا نَّ وَكَانَ أَمْرًا مَّقْضِيًّا
(٢١)
TRANSLATION: He (Jibra'eel v) said, "I am but a messenger of your Rabb (and my
task is) to convey to you the good news of a pure son (that is to be born to you)."
She responded, "How can I have a son when no man has touched me (I have
never been married) and I have never been adulterous (How will I conceive child
when I have never had intimate relations with a man either lawfully or unlawfully) ?" He
said, "It shall be such (the command of your Rabb will come to pass even though the
means are not present). Your Rabb says, 'It (giving her a child without a father) is
simple for Me. And (We intend giving her this child in a miraculous manner) so that We
make him (the child) an Aayah for people (by which they can realise Our power) and a
mercy from Us (towards those who will follow him as their Nabi). This is a decided
matter.'"
Similar words are stated by the angel when he informed Hadhrat Zakariyya u
about the impending birth of his son. Allaah says in verses 7-9 of Surah Maryam:
يُزَكَرِيَّا إِنَّا نُبَشَّرُكَ بِغُلِمِ اسْمُمْ يَحْيِىٌ لَمْ نَجْعَلْ لَّمَّ مِنْ قَبْلُ سَمِيًّا (٧) قَالَ رَبِّ أَنَّى يَكُوْنُ لِىْ غُلُمٌّ وَكَانَتِ
امْرَأَتِى عَاقِرًا وَّ قَدْ بَلَغْتُ مِنَ الْكِبَرِ عِيًّا (٨) قَالَ كَذْلِكَ نَّ قَالَ رَبُّكَ بُوَ عَلَىَّ بَيِّنٌّ وَّ قَدْ خَلَقْتُكَ مِنْ قَبْلُ وَلَمْ
تَكُ شَيْئًا (٩)
TRANSLATION: (In reply to his du'aa, Allaah sent an angel to him who said,) "O
Zakariyya, We convey to you the good news of (the birth of) a son called Yahya.
We have never named anyone like this before him (his name and his character were
unique)." He (Zakariyya v) said, "O my Rabb! How will I have a son when my wife
is barren (unable to bear children at 98 years of age) and I have reached the
pinnacle of old age (at 120 years) ?" He (the angel) said, "It shall be such (what
Allaah wills will come to pass even though it seems astonishing). Your Rabb declares,
"It will be easy for Me. Indeed I have created you before whereas you were
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nothing (in a like manner, I can create anything even though the means are
unavailable)."
We see a similar reply from the angel even in the incident when the angels
informed Hadhrat Saarah wie al (a) that she would conceive a child. Allaah says in
verses 28-30 of Surah Dhaariyaat:
فَأَوْجَسَ مِنْهُمْ خِيْفَةَ ﴿ قَالُوا لَا تَخَفْ ﴿ وَ بَشَّرُؤُهُ بِغُلِمٍ عَلِيْمِ (٢٨) فَقْبَلَتِ امْرَاتُهُ فِىْ صَرَّةٍ فَصَكَّتْ
وَجْهَهَا وَ قَالَتْ عَجُوْزٌ عَقِيمٌ (٢٩) قَالُوا كَذُلِكِ تٌ قَالَ رَبُّكِ ن﴿ إِنَّهَ بُوَ الْحَكِيْمُ الْعَلِيْمُ (٣٠)
TRANSLATION: He (Hadhrat Ibraheem v) grew afraid of them (thinking that they may
have come for some sinister purpose). They said, "Do not be afraid," and they gave
him the good news of an intelligent child (that was to be born to him). His wife
(Saara) arrived calling loudly (in amazement upon hearing the news), smote her face
(because of her surprise) and said, " (How can) An old barren woman (like me bear a
child)?" They (the angels) said, "Your Rabb said that it shall be such (you will
therefore certainly bear a child). He is the Wise, the All Knowing (He knows why and
to whom a child should be born)."
All these verses rebut the false belief of the Christians who claim that Hadhrat
Isa v was Allaah's partner or son. Allaah makes it evident that just as Hadhrat
Zakariyya v was miraculously given his son Hadhrat Yahya v when he was over a
hundred years of age and his wife was over ninety and infertile, so too was
Hadhrat Maryam Wie all day also given a child miraculously. If a miraculous birth
entitled a person to divinity, why was this not granted to Hadhrat Yahya v?
Just as the angel made it clear to Hadhrat Zakariyya v that "It shall be such"
when she expressed surprise رضي الله عنها he said the same to Hadhrat Saara ,("كَذَلِكٍ")
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at being able to conceive a child when she and her husband Hadhrat Ibraheem v
were so old. Here it was made clear that although it is usually impossible to
conceive a child under the prevailing circumstances, Allaah is not restricted by
circumstances and can do anything He pleases by merely willing it.
When Hadhrat Maryam Que all day also expressed surprise at conceiving a child in a
manner that was supernatural, she received the same reply from the angel,
making it clear that Allaah is not restricted by circumstances and can do anything
He pleases by merely willing it. Hadhrat Isa v was therefore born in a most
unusual and miraculous manner, without a father. Had he been born naturally,
there would have no need for the Qur'aan to elaborate on the details so much
that it spans so many verses of Surah Aal Imraan and other Surahs. These details
are all given to dispel the notion that Hadhrat Isa v was Allaah's son or partner.
Furthermore, had he been born naturally, all the Qur'aan needed to mention
was the name of his father. In this manner, the notion of him being the son of
Allaah would be dispelled and the Jews would also have been unable to slander
.رضي الله عنها Hadhrat Maryam
The fact that Hadhrat Maryam wie alguns left her home and went far out to deliver
the child also proves that there was no father. Had there been, he would have
been there to assist and there would be no need to leave the home. If he was
away for some reason, the other family members would have been there to
assist, especially when it was her first child. All of the above prove that the birth
of Hadhrat Isa v was not normal, but miraculous. It is therefore impossible for
anyone believing in the Qur'aan to ever think that Hadhrat Isa v was born
normally.
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A True Servant of Allah
Hadhrat Hanna رضي الله عنها, who was the mother of Hadhrat Maryam رضي الله عنها made
du'aa to Allaah, saying, "O my Rabb, I vow to You (to dedicate to Your service)
what (child) is in my belly to be free (from all worldly duties and dedicated only to Your
service), so accept (this vow) from me. Verily only You are The All Seeing, The All
Knowing (You know my sincerity)" .442
This du'aa reveals her deep sincerity. Like all true servants of Allaah, she made
this du'aa because she was most concerned about the spiritual welfare and
progress of her child. The words of her du'aa also tell volumes about her respect
and awe for Allaah.
Pions Children
As mentioned earlier, Hadhrat Zakariyya v was the uncle and guardian of
Hadhrat Maryam lis al ). As chief attendant of Masjidul Aqsa, he was also in
charge of supervising her activities. Her upbringing and nurturing were therefore
amongst his duties. He therefore needed to check on her activities in the room
allocated to her for Ibaadah, together with seeing that she receives her meals. It
was because of this that he would enter her room from time to time. However,
he was surprised to find that she always had food when he arrived. In fact, she
would even have fruit that were out of season. Upon enquiry, she informed him
that it was from Allaah, Who gave without restriction.
This revived his hope and he immediately made du'aa to Allaah saying, "My
Rabb, grant me pure (pious) children from Yourself (by Your grace). Without doubt
442 Surah Aal Imraan, verse 35.
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You hear all prayers (and accept them" .443 This du'aa did not conflict with his
asceticism because it was a practice of the Ambiyaa lot to pray for children.
However, it needs to be noted that he did not just as ask for children, but he
asked for pious children. This is because pious children will prove to be an
investment for the parents and will continue the effort of propagating the
Deen even after the parents have left this world. How far are people from
understanding the nature of the Deen when they regard their children as
additional means for earning the temporary things of this world!
A Miracle
The fact that Hadhrat Maryam wie al why would have food with her was a miracle
(Karaamah), which proves that the pious servants of Allaah are able to perform
miracles.
'Whose name will be Almad'
Allaah says in verse 6 of Surah Saff:
وَ إِذْ قَالَ عِيْسَى ابْنُ مَرْيَمَ يُبَنِىَ اِسْرَاءِيْلَ إِنِّيْ رَسُوْلُ اللهِ إِلَيْكُمْ مُصَدِّقًا لَّمَا بَيْنَ يَدَىَّ مِنَ التَّوْرَةِ وَ مُبَشِّرًّا
بِرَسُوْلٍ يَّأْتِئٌ مِنْ بَعْدِى اسْمُهَ اَحْمَدُ
TRANSLATION: (Also remember the time) When Isa the son of Maryam said, "O
children of Israa'eel! Indeed I am the Rasool of Allaah (who has been sent) to
you, confirming the Torah before me and giving (you) the good news of a Rasool
to come after me (among the Arabs), whose name will be Ahmad444 (referring to
Rasulullaah p)."
443
Surah Aal Imraan, verse 38.
444 The name Ahmad, which Hadhrat Isa v used to refer to Rasulullaah p has been translated in Greek
manuscripts of the Bible as "Periclytos" or "Paraclete". In English Bibles, this word is deliberately
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This verse makes it clear that Hadhrat Isa u had informed his people of the
coming of Rasulullaah p. When it was revealed in Madinah, which had a large
population of Jews and Christians, none of them denied it. This was because they
knew well that Rasulullaah p was expected and they had been awaiting his
arrival for a long time. Had this statement of the Qur'aan been false, they would
never have missed the opportunity to expose the error and to declare that the
Qur'aan is not the word of Allaah. Had it been false, they would have certainly
challenged the verse because the verse shakes the very foundations of their
faith. It can therefore be said with conviction that the Jews and Christians during
the time of Rasulullaah p knew well that Hadhrat Isa u had prophesied the
arrival of Rasulullaah p. It was because of this that many Christians even left
their places in search of the Nabi to come. Amongst those truthful ones who
then believed in Rasulullaah p were Hadhrat Abdullaah bin Salaam t, Hadhrat
Salmaan Faarsi t and many Christians.
In fact, when the Muslims arrived in Abyssinia and presented the teachings of
Rasulullaah p to the Christian king Najaashi, he responded by saying, "Welcome
to you people and to the one from whom you have come. I testify that he is the
Rasul-messenger of Allaah and the one whose description we find in our Bible.
He is certainly the one about whom Isa u gave us the good news." 445
The Qur'aan refers to Rasulullaah p as Ahmad, which was one of the names of
Rasulullaah p. Hadhrat Abu Moosa Ash'ari t reports that Rasulullaah p said, "I
am Muhammad, I am Ahmad and I am Haashir." Narrations of this type are to be
found in Bukhaari, Muslim, Mu'atta, Daarmi, Tirmidhi and Nasa'ee.
mistranslated into words such as "Counsellor", "Comforter", "Intercessor", "Spirit of truth" and
sometimes even "Holy Spirit".
445 Ahmed.
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The other names of Rasulullaah p were well known amongst the Sahabah w and
it is because of this that poets used these names in the poems about Rasulullaah
p. In a poem, Hadhrat Hassaan bin Thaabit t said, "Allaah, the bearers of His
throne and all blessed personalities confer blessings upon the blessed Ahmad."
Hadhrat Ali t also said in a phrase, "Allaah extracted his name from His own to
confer the honour upon him. So while the Owner of the Throne is Mahmood, he
is Muhammad."446
Allaama Abu Ja'far Baghdadi al , writes that there had been seven person
with the name Muhammad before Rasulullaah p. One of them was named such
because his father had heard from a monk in Shaam that the Nabi to come
would be called Muhammad.
The name Ahmad has the following two meanings:
1. One who praises Allaah the most
2. One who is most praised and most worthy of praise from the creation
The name Muhammad means 'one who is praised most often' and 'one who is
an embodiment of everything praiseworthy'. Allaah refers to Rasulullaah p by
this name when He says, "Muhammad & is but a Rasool".447
446
Fat'hul Baari (Vol.6 Pg.404).
447
Surah Aal Imraan, verse 144.
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Hadhrat Hassaan t said:
"My eyes have never before seen anyone better than you
And no woman has given birth to any more beautiful than you
You have been created free from all blemishes
As if you had been created just as you wanted"
Sayyiduna Muhammad &
Muhammad Rasulullaak p in the Qur'aan
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