Indexed OCR Text

وَ إِذْ أَخَذَ اللهُ مِيْنَّاقَ النَّبِيِّنَ لَّمَا أَنَّيْتُكُمْ مِّنْ كِتْبٍ وَّحِكْمَةٍ ثُمَّ جَاءَكُمْ رَسُوْلٌ مُّصَدِّقٌ لَّمَا مَعَكُمْ لَتُؤْمِنُنَّ بِم
وَلْتَنْصُرُنَّهَ ﴿ قَالَ ءَقْرَرْتُمْ وَآَخَذْتُمْ عَلَى ذُلِكُمْ إِصْرِئ - قَالُوا أَقْرَرْنَا * قَالَ فَاشْهَدُوْا وَأَنَا مَعَكُمْ مِّنَ الشَّهِدِيْنَ (٨١)
TRANSLATION: (Remember the time) When Allaah took the pledge with (all) the Ambiyaa
(saying)" (Take hold of) Whatever I give you of the Book (divine scriptures) and wisdom, and
then when there comes to you a Rasool (Muhammad &) confirming what is with you, you
must believe in him and you must assist him." He (Allaah) said, "Do you agree and accept
My pledge?" They replied, "We agree!" He said, "Then bear witness and I will be a
Witness with you." (The Ambiyaa then also took the same pledge from their followers before they
left this world)17
The eminent Sufi Abul Fadhl Murasi ail daa, had also stated that Hadhrat Khidhr v
had passed away. Allaama Ibn Jowzi al w., has also quoted the same opinion from
Hadhrat Ali bin Moosa Rada il Asa ).
There are many Ahadeeth that also disprove the belief that Hadhrat Khidhr v
would live perpetually. In a narration of Bukhaari, Hadhrat Abdullaah bin Umar t
reports that Rasulullaah p once led them in the Isha salaah during the final days
of his life and then stood up and said, "Do you see that a hundred years after this
night there shall not remain anyone who is presently upon this earth."
No narration had excluded Hadhrat Khidhr v from this pronouncement of
Rasulullaah p, meaning that he was also not alive at the time. Apart from
Bukhaari, this narration is quoted in Muslim and several other compilations of
Ahadeeth.
217
Surah Aal Imraan, verse 81.
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In the light of all of this, the Muhaddith Allaama Ibn Qayyim il 4., has made the
claim that there is not a single authentic Hadith to prove that Hadhrat Khidhr v
had been blessed with perpetual life. The famous Mufassir Ibn Hayyaan
Andulusi il da., has stated that it is the opinion of the majority of the Ummah that
Hadhrat Khidhr v has passed away.
It is a fact that anything associated with the Qur'aan and Ahadeeth needs to be
verified through the Qur'aan and Ahadeeth and not through historical reports,
folk tales, experiences of people, etc. All of these sources cannot prove anything
beyond doubt.
The narrations concerning the perpetual life of Hadhrat Khidhr u have been
classified as Da'eef, Ghareeb, Mursal, Mungati and Moowdoo, with the narrators
of these Ahadeeth being classified as Majhool, Majrooh, Matrook, Ghayr
Ma'roof and even outright liars who have fabricated narrations. The famous
Hadith critic Allaama Ibn Jowzi ail das, has even written a treatise on this subject,
which he entitled Ujaalatul Muntadhir fi Haalil Khidhr. In this treatise, he has
collected all the narrations concerning the perpetual life of Hadhrat Khidhr v and
analysed them academically as a Muhaddith to reveal that they are weak and
not authentic.
The eminent Muhaddith Allaama Ibn Katheer al ., has also collected these
narrations in his Qasasul Ambiyaa pull and pronounced that not a single one is
authentic. In fact, he claims that most of them have been fabricated. To read
more on this subject, one may refer to Al Bidaayah wan Nihaayah (Vol.1), Ruhul
Ma'aani (Vol.15), Umdatul Qaari (Vol.7), Fat'hul Baari (Vol.6) and Isaabah
(Vol.1).
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There is a narration of the Musnad of Imaam Shaafi'ee al, stating that a stranger
appeared at the funeral of Rasulullaah p and consoled the Sahabah w with the
words, "It is only patience at the time of a calamity that will yield a befitting
return for the loss in the court of Allaah. Trust only in Allaah and turn only to Him
because the truly afflicted person is one who is deprived of rewards from
Allaah." Imaam Bayhaqi alto, has also reported this narration with slightly varying
words.
Imaam Ibn Katheer ily has stated that one of the narrators of this Hadith by the
name of Qaasim bin Abdullaah Umri is a Matrook narrator, whose narrations are
best ignored. Imaam Ahmad ail ton, and Imaam Yahya bin Ma'een alan, have both
stated that this narrator is guilty of lying. Imaam Ahmad bin Hanbal al das, also adds
that Qaasim was also guilty of fabricating narrations. A narrator in the narration
of Bayhaqi by the name of Abbaad bin Abdus Samad has been classified as weak
by Imaam Bayhaqi ail ao, himself. Ibn Hibbaan it was, and Uqayli al way have both stated
that most narrations from him are weak. Imaam Bukhaari ail da, has discarded also
his narrations, Abu Haatim ail das, has labelled him as unreliable and Ibn Adi al dan, had
stated that he was a fanatical Shia who often fabricated Ahadeeth about
Hadhrat Ali t.
It may therefore be concluded that all the Ahadeeth concerning the perpetual
life of Hadhrat Khidhr v are unreliable with regard to their chains of narrators as
well as their text. After quoting these Ahadeeth, Allaama Ibn Katheer al wan, writes,
"All these narrations have weak chains of narrators. Nothing can therefore be
proven from them and they will be given no credence in Deen."218
218
Qasasul Ambiyaa عليهم السلام (Pg.462).
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A narration of Bukhaari and Muslim states that Rasulullaah p once narrated to us
a long narration about Dajjaal. Amongst the things he said was that after touring
the world, Dajjaal will come to Madinah, but will be forbidden from entering the
mountain passes of Madinah. He will encamp in one of the salt areas
neighbouring Madinah where a man who will be the best or one of the best of
the people will approach him and say, "I testify that you are the Dajjaal about
whom Rasulullaah p has told us." Dajjaal will say (to his audience), "Look, if I kill
this man and then give him life, will you have any doubt about my claim (to
divinity)?" They will reply, "No!" Dajjaal will then kill that man and then bring
him back to life. To this, the man will say, "By Allaah, now I can testify with
greater conviction that you certainly are the Dajjaal about whom Rasulullaah p
informed us!" Dajjaal will then try to kill him (again) but he will be unable to do
SO.
Because it is popularly narrated that the person (who will be the best of people)
in this Hadith is Hadhrat Khidhr v, people believe that he is still alive. They also
use this Hadith to substantiate their claim that Hadhrat Khidhr v has been
blessed with perpetual life. However, one of the narrators by the name of Abu
Is'haag , states that this is the opinion of another narrator named Ma'mar i>,
who has reported the narration from Imaam Zuhri ail das. 3. 219
While some narrations describe the person a man from amongst the best of
people, another narration describes him as a youth who is "filled with youth" (in
the prime of his youth). It is these words that lend to the notion that the man
will be Hadhrat Khidhr v. However, the Hadith itself does not disclose the man's
identity.
219 Qasasul Ambiyaa عليهم السلام (Pg.463).
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There are many strange and fascinating incidents narrated about Hadhrat Khidhr
u in the books of history, which the research scholars have classified as
fabrications. In fact, they are from Jewish sources and can therefore not be
relied on.
After narrating accounts from pious people about meeting Hadhrat Khidhr v, the
famous Mufassir Abu Hayyaan (author of Bahrul Muheet) writes, "The majority
of scholars agree that he has already passed away."220 And Allaah knows best.
220
Bahrul Muheet (Vol.6 Pg.147).
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Sayyiduna Yusha bin Noon U
Introduction and lineage
Like the lineage of the other Ambiyaa >ul Mesle Of the Bani Israa'eel, the lineage of
Hadhrat Yusha u can be traced back to Hadhrat Ya'qoob v. In fact, Hadhrat
Yusha u was from the progeny of Hadhrat Yusuf v. His lineage reads as follows:
Yusha v, who was the son of Noon, who was the son of Faraaheem, who was the
son of Yusuf v, who was the son of Ya'qoob v.
Although the name of Hadhrat Yusha v is not mentioned explicitly in the
Qur'aan, it was him who is referred to as the compassion of Hadhrat Moosa v
when he travelled in search of Hadhrat Khidhr t. The verses of Surah Kahaf that
make reference to him are:
وَ إِذْ قَالَ مُؤْسى لِفَتْهُ لَا أَبْرَحُ حَتَّى اَبْلُغَ مَجْمَعَ الْبَحْرَيْنِ أَوْ أَمْضِىَ حُقُبًا (٦٠)
TRANSLATION: (Remember the time) When Moosa v said to the youngster (Yusha bin Noon),
"I shall continue to walk until I reach the confluence of two seas (the place where two seas
meet) or until I pass a long period (in search of Khidr)."221
221 Surah Kahaf, verse 60.
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فَلَمَّا جَاوَزَا قَالَ لِفَتْهُ أَتِنَا غَدَاءَنَا وْ لَقَدْ لَقِيْنَا مِنْ سَفَرِنَا بُذَا نَصَبًا (٦٢)
TRANSLATION: When they proceeded further, Moosa v told the youngster (Yusha v),
"Bring our breakfast. Without doubt, this journey has been extremely wearisome for
us. "222
The Arabic word Fataa (1) refers to a young lad and it was common for such
lads to be servants. A narration of Bukhaari names Hadhrat Yusha v as the lad
who accompanied Hadhrat Moosa v on that journey and it is this opinion that is
shared by most Mufassireen. He therefore served Hadhrat Moosa v during his
lifetime and then became his successor after he passed away. Hadhrat Yusha v is
mentioned several times in the Torah by the name Joshua and all Christians
agree that he was indeed a prophet. A large group of Mufassireen and Muslim
historians also regard him to be a Nabi.
Hadhrat Yusha v was one of the two persons who were prepared to wage Jihaad
by the command of Allaah when the Bani Israa'eel were instructed to do so, but
refused. It was also under his command that the Bani Israa'eel eventually did
wage Jihaad against the tyrants occupying the holy lands. This took place 40
years after the demise of Hadhrat Moosa v, when the Bani Israa'eel drove the
tyrants out of Can'aan, Shaam, Jordan and the surrounding areas.
Entering the Holy Land
Hadhrat Yusha v was appointed as Nabi of the Bani Israa'eel after the demise of
Hadhrat Moosa v. After he led the Bani Israa'eel for 40 years, Allaah instructed
him to lead his people in Jihaad against the tyrannical tribes occupying the holy
22
Surah Kahaf, verse 62.
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lands, such as the Amaaliqah tribe. This is also mentioned in the Torah. Hadhrat
Yusha v conveyed the message to his people and assured them of the help from
Allaah. The Bani Israa'eel then left the Valley of Teeh and marched on the largest
city of Can'aan, which was Areeha (Jericho). They conquered the city after a
fierce struggle and then went on to conquer all the other territories as well.
Eventually they regained control over their homeland and managed to settle in
peace.
The Torah relates that as the Bani Israa'eel fought these battles, Allaah sent
the casket (Taaboot) with them, which contained items of blessings such as the
staff of Hadhrat Moosa v, the robe of Hadhrat Haaroon v, utensils containing
some Manna and Salwa, as well as other relics of the past. Allaah had
instructed them to keep these relics as a reminder of the favours that Allaah had
blessed them with. This casket had been passed on from generation to
generation and always guarded very closely.
Mention is made of this casket is made in the Qur'aan as well in the story of
Taaloot. Allaah says, ". Their Nabi said to them, "The sign of his kingship is that the
trunk (Ark of the Covenant) carried by angels shall come to you bearing tranquillity from
your Rabb and remnants of that which was left by the family of Moosa v and Haroon v
(such as the sandals and staff of Moosa v, the turban of Haaroon v, a bit of manna and some tablets
of the Torah). In this there will surely be a sign (to the kingship of Taaloot) for you if you
(really) are Mu'mineen.""223 More details of this will be mentioned in the story of
Hadhrat Dawod v, Inshaa Allaah.
Allaama Ibn Atheer al dan, has written that even during his during his lifetime,
Hadhrat Moosa u had appointed Hadhrat Yusha v as the commander of the
army to reclaim the land of Palestine. Eventually, when Hadhrat Yusha v became
223
Surah Baqarah, verse 248.
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the Nabi of the Bani Israa'eel, it was him who led the Bani Israa'eel in battle to
cleanse the blessed land from disbelievers. While the Qur'aan does not mention
specifically which land it was that they conquered, Allaama Ibn Katheer al das y
explains that it was Al Quds. Their conquests started with the fall of Jericho.
Ingratitude
When Allaah blessed the Bani Israa'eel with the conquest of Palestine, they were
instructed not to enter the city of Quds with pride and arrogance, but to enter
with humility and repentance as a token of gratitude to Allaah. However, once
they had tasted victory and they could raise their heads once again, the old traits
of the Bani Israa'eel swiftly returned and they disobeyed the command. They
entered the city with pride and arrogance and substituted the words of
repentance with words of insolence. Displeased with their brazen ingratitude,
Allaah immediately struck them with a severe punishment.
While the words of the Qur'aan do not specify the type of punishment, Imaam
Qurtubi ail was, writes that it was a plague that sent up to seventy thousand of them
to their graves.
In the Words of the Qur' aan
Verses 58-59 of Surah Baqarah states:
وَ إِذْ قُلْنَا ادْخُلُوْا بَذِهِ الْقَرْيَةَ فَكُلُوْا مِنْهَا حَيْثُ شِنْتُمْ رَغَدًّا وَادْخُلُوا الْبَابَ سُجَّدًا وَقُوْلُوا حِطَّةٌ نَّغْفِرْلَكُمْ خَطَيُّكُمْ ﴾
وَسَنَزِيْدُ الْمُحْسِنِينَ (٥٨) فَبَدَّلَ الَّذِيْنَ ظَلَمُوْا قَوْلًا غَيْرَ الَّذِى قِيْلَ لَهُمْ فَانْزَلْنَا عَلَى الَّذِيْنَ ظَلَمُوْا رِجْزًا مِّنَ السَّمَاءِ
بِمَا كَانُوا يَفْسُقُوْنَ (٪٥٩)
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TRANSLATION: (Recall the time) When We said (to the Bani Israa'eel), "Enter this town and
eat as much as (whatever) you desire and from wherever you please. Enter the gate (of the
town) with your heads lowered, saying, 'Forgive us.' We will then forgive your sins and
grant more (rewards) to those who do good." The oppressors substituted (changed) the
words ("Forgive us") with words which they were not told (thereby changing the meaning), so
We sent a punishment (a plague) from the heavens upon the oppressors because of their
disobedience. (They changed the word "Hitta" meaning "forgiveness" to "Hinta", meaning "wheat".
By the afternoon, the plague had killed 70000 Jews).
Verses 161-162 of Surah A'raaf states:
وَ إِذْ قِيْلَ لَهُمُ اسْكُنُوْا بُذِهِ الْقَرْيَةَ وَكُلُوْا مِنْهَا حَيْثُ شِنْتُمْ وَقُوْلُوْا حِطَّةٌ وَ ادْخُلُوا الْبَابَ سُجَّدًا نَّغْفِرْلَكُمْ خَطِيُّتِكُمْ ﴾
سَنَزِيْدُ الْمُحْسِنِينَ (١١) فَبَدَّلَ الَّذِيْنَ ظَلَّمُوْا مِنْهُمْ قَوْلًا غَيْرَ الَّذِى قِيْلَ لَهُمْ فَارْسَلْنَا عَلَيْهِمْ رِجْزًا مِّنَ السَّمَاءِ بِمَا
كَانُوا يَظْلِمُونَ (١۶٢)٪
TRANSLATION: (Remember the time) When it was told to them (the Bani Israa'eel), "Live in
this town, eat from wherever you wish, say, 'Forgive our sins!' and enter the gate (of the
town) bowing down (prostrating in submission to Allaah), (when you do this,) We will forgive
your sins." Soon We shall grant an increase (in reward and forgiveness) to those who do
good. So the oppressors from among them changed the words to what was not told to
them (they changed the word "Hitta" meaning "forgiveness" to "Hinta", meaning "wheat") so We
sent to them a punishment (a plague) from the skies because of their wrongdoing (their
treachery and haughtiness).
A narration of Bukhaari states that the Bani Israa'eel mockingly said "Habbatun
fi Sha'ratin" in place of Hitta. Hadhrat Abdullaah bin Mas'ood t said that the Bani
Israa'eel dragged themselves on their buttocks as they entered to mock the
command of Allaah that demanded they enter in humility.
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The purpose of the command was to distinguish the humble and submissive
servants of Allaah from the proud and haughty ones. The true servants of Allaah
do not wage Jihaad to elevate their personal status, but to elevate the name of
Allaah in the land. Such people express gratitude to Allaah when they are
victorious. We see that when Rasulullaah p victoriously entered Makkah, he
hung his head as low as he sat on his camel that his hair touched the saddle. He
then proceeded straight to the Kabah to perform eight Rakaahs salaah as
gratitude to Allaah.
The same happened when Hadhrat Umar t entered the city of Quds and the
territory of the Persians as victor. He immediately performed salaah as gratitude
to Allaah.
Conclusions and lessons
Acknowledging the Bounties of Allah
An important lesson to learn from the aforementioned incident of Hadhrat
Yusha v and the Bani Israa'eel is that when people have been delivered from
slavery and oppression and are then given leadership and status, they must
never express pride in the notion that they got where they are by their own
efforts and ingenuity. They should rather be grateful to Allaah because they
would have been nowhere without the assistance of Allaah. By being grateful,
they will be able to retain the status they achieved and will be blessed with even
more bounties.
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Allaah says, "We shall grant an increase to those who do good" and "If you show
gratitude, I shall certainly grant you more".
Ingratitude
When a nation is blessed with clear signs as a bounty to them and they then
express ingratitude, Allaah's punishment swiftly reaches them. This is because
their ingratitude followed clear signs of Allaah's grace unto them. Allaah makes it
clear in the above verses that the punishment that came to the Bani Israa'eel
was because of their ingratitude.
531

Sayyiduna Hizquel U
Introduction
There were many Ambiyaa >ul se who led and guided the Bani Israa'eel after the
demise of Hadhrat Moosa v, ending with the demise of Hadhrat Isa v. Although
only Allaah is aware of how many there have been, the Qur'aan sheds some
information about some of them. While the incidents of a few are mentioned in
some detail, only the names of others have been mentioned.
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Although historians differ with regard to the chronological sequence of these
Ambiyaa ,>ull male, the research of authorities such as Ibn Jareer Tabari al dan, and
Allaama Ibn Katheer , reveal that it was Hadhrat Yusha v who was crowned
with Nubuwwah after Hadhrat Moosa v. Ibn Katheer al > states that after
Hadhrat Yusha v passed on, it was Kaalib bin Yuhanna who took charge of the
Bani Israa'eel. He was the husband of Hadhrat Moosa v's sister Maryam bint
Imraan, but he was not made a Nabi. However, Ibn Jareer il> States that it was
Hadhrat Hizqeel v who was blessed with Nubuwwah after Hadhrat Yusha v and
he therefore led the Bani Israa'eel. And Allaah knows best.
Lineage and Prophethood
According to the Torah, Hadhrat Hizqeel v was the son of a fortune teller names
Boodhi and his real name was Hizqi Eel, which means 'the power of Allaah' in
Hebrew. Hadhrat Hizqeel v lost his father when he was still a child. He was
therefore raised by his widowed mother, who had brown very old and weak by
the time he was blessed with Nubuwwah. It was for this reason that the Torah
refers to him as the son of an old woman. Hadhrat Hizqeel v led the Bani
Israa'eel for a very long time.
Hadhrat Hizgeel V in the Qur'an
Although the Qur'aan mentions only his name, there is an incident in the
Qur'aan which refers to him according to most Mufassireen. The incident
mentioned in Surah Baqarah is narrated by Hadhrat Abdullaah bin Abbaas t and
several other Mufassireen. It states that Hadhrat Hizqeel v once told a large
army from the Bani Israa'eel to prepare for war against an enemy to elevate the
name of Allaah. However, far from complying with his instruction, they all ran
away to far off places, certain that they had escaped death in this manner.
However, the wrath of Allaah swiftly seized them and all of them died. When
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Hadhrat Hizqeel vpassed by their corpses after a week, he made du'aa that
Allaah brings them all back to life as a lesson to them and to others. Allaah
accepted his plea and all of them were brought back to life, after which they
lived in obedience to Hadhrat Hizqeel v.
In the Words of the Qur'aan
Describing this incident in verse 243 of Surah Baqarah, Allaah says:
اَلَمْ تَرَ إِلَى الَّذِيْنَ خَرَجُوا مِنْ دِيَارِبِمْ وَبُمْ أُلُوفٌّ حَذَرَ الْمَوْتِ فَقَالَ لَهُمُ اللهُ مُؤْتُوًا ثُمَّ أَحْيَابُمْ ﴿ إِنَّ اللهَ لَذُوْ
فَضْلٍ عَلَى النَّاسِ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَشْكُرُوْنَ (٢٢٣)
TRANSLATION: Have you seen those people (from the Bani Israa'eel) who fled their homes in
the thousands out of the fear of death (fearing that they will die in a plague). Allaah said to
them, "Die!" (so they all died) and then brought them all back to life (after a few days because
of the du'aa of their prophet Hizqeel v). Verily Allaah is The One Who showers blessings on
people but most people are ungrateful (to Allaah and do not obey His command to fight in Jihaad
for fear of death. In a like manner, they fail to obey Allaah's command to spend in charity for fear of
poverty and do not obey His command to be kind to others because of their pride).
This verse encourages bravery and valour while denouncing cowardice. For this
reason, the following verse exhorts Muslims to fight in Jihaad. Allaah makes it
evident to people that although they hesitate to fight in Jihaad for fear of death,
the same death would still come to them even if they flee from Jihaad. Allaah
says in another verse that death is certain to find every person even if he is
hiding behind fortified walls.
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Lessons and Conclusions
Life after Death
It is evident that people do not come back to life in his world after they have
died. This will take place only in the Aakhirah. However, if anyone is brought
back to life, this is by the power of Allaah, Who can do as He pleases, as was
done in this incident of Hadhrat Hizqeel v. When Allaah was able to create
without any raw materials to start, why should it be difficult to accept that He
can recreate with the raw materials once they have dispersed? Allaah has
demonstrated this ability before with the Ambiyaa pul sk as a sign for people.
The Elixir of Eternal life
Although Jihaad spells certain death for many and seems to deprive them of
their worldly pleasures, yet it is really an elixir for eternal life in the Aakhirah for
all. It ensures survival with honour and dignity for nations in this world and
eternal bliss in the Aakhirah for those whose lives are lost. It is this belief that
has set Muslims apart from other nations throughout the ages and spurred them
on to continue fighting for the cause of Jihaad. Allaah says, ". And do not say about
those who have been martyred in Allaah's way that they are dead. In reality, they are
alive (because of their patience in difficulty) but you do not realise it. (Allaah preserves the souls
of martyrs as beautiful green birds who are allowed to fly wherever they wish in Jannah)" .22.4
Bravery
Bravery and valour have been highly acclaimed in Islaam, while cowardliness has
been renounced. Rasulullaah p was once asked whether a Muslim can sin. "Yes,"
Rasulullaah p replied. "Can a Muslim be a coward?" someone asked further.
"Not at all," replied Rasulullaah p. Bravery is when a person fearlessly faces the
224 Surah Baqarah, verse 154.
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enemy in defence of the truth. However, a mere display of bravery when the
occasion does not warrant is not regarded as bravery and valour.
536

Sayyiduna İlyas V
Introduction
The Qur'aan does not mention the names of the Ambiyaa Pul k who followed
immediately after Hadhrat Moosa v. Hadhrat Yusha v is mentioned as the youth
with Hadhrat Moosa v and also as one of two men in Surah Maa'idah. Reference
is made to Hadhrat Hizqeel v in an incident in Surah Baqarah but without
mention of his name. The first Nabi after Hadhrat Moosa v whose name is taken
in the Qur'aan is Hadhrat Ilyaas v. He came after Hadhrat Hizqeel v and is
referred to as Eelya.
Name and Lineage
While the Qur'aan names him as Ilyaas, while the Injeel refers to him as Eelya.
His name is mentioned twice in the Qur'aan. While Surah An'aam states only his
name, Surah Saaffaat briefly speaks about the Da'wah that he gave. Many stories
are related about Hadhrat Ilyaas v in the book of Tafseer, but many of them
stem from narrations of the Bani Israa'eel.
Although some Mufassireen state that Hadhrat Ilyaas v and Hadhrat Idrees v
were the same person, research scholars make it clear that they were two
different persons. The main reason for this is that the Qur'aan mentions both of
them and speaks about their unique methods of Da'wah. Furthermore, the
lineages of the two are completely different and they lived centuries apart. After
quoting the different opinions in his book Al Bidaayah wan Nihaayah (Pg.339),
Haafidh Ibn Katheer ily concludes that they two were different persons. Hadhrat
Ilyaas v lived after Hadhrat Moosa v, while Hadhrat Idrees v lived during a
period between the time of Hadhrat Nooh v and Hadhrat Ibraheem v.
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The historian Allaam Tabari ail Lau, has written that Hadhrat Ilyaas v was the cousin
of Hadhrat Yasa v and from the progeny of Hadhrat Haaroon v. His lineage was:
Hadhrat Ilyaas v, who was the son of Yaaseen, who was the son of Fakhaadh,
who was the son of Ya'zaar, who was the son of Hadhrat Haaroon v.
Hadhrat Ilyaas V in the Qur'aan
Hadhrat Ilyaas v lived in the region of Jal'aad in Jordan during the reign of the
king Akhi'aab (as stated in the Injeel) or Ajib/Akhab (as stated in Arabic history
books). The king's wife was a woman named Ba'l, who was an idol worshipper.
She constructed a sacrificial site in the country in her name and made the Bani
Israa'eel worship idols. Allaah then sent Hadhrat Ilyaas v as a Nabi to the Bani
Israa'eel to reform their beliefs and sway them away from idolatry.
Like the other Ambiyaa pull , Hadhrat Ilyaas v also applied his best efforts to get
the people to abolish idolatry, but they rejected his preaching. Books of Tafseer
such as Tafseer Mazhari and others have reported many incidents concerning
Hadhrat Ilyaas v from Allaama Baghawi al w.), Hadhrat Wahab bin Munabbih ail daa )
and Hadhrat Ka'b Ahbaar il). However, these are sourced from the Bani
Israa'eel.
What is common from all these narrations is that Hadhrat Ilyaas v forbade the
king and the people from worshipping the idol called Ba'l and called them
towards worshipping One Allaah. However, only a few people accepted his
message. The others opposed him to such a degree that the queen Ba'l
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ultimately tried to have him killed. When he heard about the attempt upon his
life, Hadhrat Ilyaas v fled the area and hid in a cave for a lengthy period of time.
While he was there, a devastating drought struck the land. In desperation, the
people searched for Hadhrat Ilyaas v so that he could pray for the drought to be
ended. Hadhrat Ilyaas v then left the cave by the permission of Allaah and went
to the king to explain to him that the drought was a result of them worshipping
Ba'l. To be delivered from the drought, they needed to stop the worship.
To prove his truthfulness, Hadhrat Ilyaas v proposed that the 450 devotees of
Ba'l should present a sacrifice to Ba'l and then pray that she accepts it by
sending a fire from the heavens to consume it. He would then also make a
sacrifice and pray to Allaah to accept it in the same manner. In this way, the one
whose sacrifice is accepted will be declared the truthful one. This was an ancient
manner of judging acceptance, as discussed in the story of Haabeel and Qaabeel.
The king and his people accepted the proposal. The devotees therefore
presented their sacrifices and prayed to Ba'l all day to accept. However, no
response was forthcoming. When Hadhrat Ilyaas v presented his sacrifice and
prayed to Allaah to accept it, a fire immediately descended from the heavens
and devoured it. Seeing this, many people fell into Sajdah and became followers
of Hadhrat Ilyaas v.
Torrential rains then fell and the drought ended. Despite this, the devotees of
Ba'l, the king and queen refused to submit. They were still adamant to have
Hadhrat Ilyaas v assassinated and he was forced to migrate to another town
called Yahoodiyyah, where he stayed for a long time. Unfortunately, the worship
of Ba'l had spread to this place as well and Hadhrat Ilyaas v continued to preach
the Oneness of Allaah to the people and king here as well. However, they also
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