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Uzair (AS) “Ezra” – Part 1:
In the name of Allah,
The Most Merciful The Most Compassionate.
Peace and Blessings be upon our
master, the most noble Prophet Muhammad.
We praise Allah (SWT),
thank Him, and seek His help, guidance and forgiveness. We seek refuge in Allah
(SWT) from the evil in our souls
and the sinfulness of our deeds. “He whom Allah guides, he is the rightly
guided; but he whom He sends astray, for him you will find no guiding
advocate”.
Uzair (Ezra)
(AS) is a Prophet that has not been mentioned in Qur’an but in few
occasions. In spite of the fact that his story is not a famous one, it is
highly significant. Let us now read in Surat al-Baqarah what can be translated
as, “Or like the one who passed
by a town while it had tumbled over its roofs. He said: “Oh! How will Allah
ever bring it to life after its death?” So Allah caused him to die for a
hundred years, then raised him up (again). He said: “How long did you remain
(dead)?” He (the man) said: “(Perhaps) I remained (dead) a day or part of a
day”. He said: “Nay, you have remained (dead) for a hundred years, look at your
food and your drink, they show no change; and look at your donkey! And thus We
have made of you a sign for the people. Look at the bones, how We bring them
together and clothe them with flesh”. When this was clearly shown to him, he
said, “I know (now) that Allah is Able to do all things.” (TMQ, 2:259).
This verse lies between two verses. The first one is verse
number 258 and it can be translated as, “Have you not looked at him who disputed with Ibrahim (Abraham) about
his Lord (Allah), because Allah had given him the kingdom? When Ibrahim said
(to him): “My Lord (Allah) is He Who gives life and causes death.” He said, “I
give life and cause death.” Ibrahim said, “Verily! Allah brings the sun from
the east; then bring it you from the west.” So the disbeliever was utterly
defeated. And Allah guides not the people, who are Zâlimûn (wrong-doers)” (TMQ, 2:258).
The second one can be translated as, “And (remember) when Ibrahim said, “My Lord! Show me how You give life
to the dead.” He (Allah) said: “Do you not believe?” He [Ibrahim] said: “Yes (I
believe), but to be stronger in Faith”
(TMQ, 2:260)
The verses as you see create a harmonious theme that serves
one single fact that Allah (SWT) wants to teach us. Today’s lesson
depends on a great concept referred to in these three verses that compose three
different stories. Moreover, we notice the correlation between the verses.
Verse number 259 begins with “or” and verse number 260 begins with “and”, which
denotes that very association.
Uzair (AS) is one of Allah’s (SWT)
Prophets who came after Musa (AS) (Moses), Dawud (AS)
(David), and Solaiman (AS) (Solomon). We mentioned before that the
People of Israel excelled in arguing and disputing and they have never changed.
Prophet Muhammad (PBUH) said that Allah (SWT) sent many Prophets
to them, that once a Prophet dies, He would send another to them. Therefore,
the Children of Israel did not live one day without a Prophet since Yaqub (AS)
(Jacob) till Isa (AS) (Jesus). It was Allah’s (SWT) mercy
to send them so many Prophets. Many of them believed that sending many Prophets
was due to their favor with Allah (SWT).
On the contrary, this was because they were a nation so far away from Allah (SWT).
Furthermore, the Prophet (PBUH) said, “Among the nation of Bani Israel who lived before you, there were men who
used to be inspired with guidance though they were not Prophets, and if there
is any of such persons amongst my followers, it is Omar.”
The question you might ask now is: Are they better than us?
You see, in the hadith, the Prophet (PBUH) confirmed that there were
many inspired people (i.e.: able to predict events as Allah (SW) wished
them) in those nations and that very few existed in ours. This is due to
the fact that the Prophet (PBUH) has taught us everything we need to
know; “This day, I have perfected your
religion for you, completed My Favor upon you, and have chosen for you Islam as
your religion”(TMQ, 5:3),
that we are in no need for that kind of inspired people. Besides, previous
nations underwent aberration and needed such guidance while the nation of Islam
is pure and accepts truth and goodness instinctively.
Omar Ibn Al-Khattab narrated, “Once a Jew said to me, “O the
chief of believers! There is a verse in your Holy Book, which is read by all of
you (Muslims), and had it been revealed to us, we would have taken that day (on
which it was revealed) as a day of celebration.” Omar Ibn Al-Khattab asked,
“Which is that verse?” The Jew replied what can be translated as, “This day I have perfected your religion for
you, completed My favor upon you, And have chosen for you Islam as your
religion.” (TMQ, 5:3). Omar
replied, “No doubt, we know when and where this verse was revealed to the
Prophet. It was Friday and the Prophet was standing at ‘Arafat (i.e. the Day of
Hajj)” Consequently, our Umma (nation
of Islam) is sustained by the perfection of religion as Allah (SWT) set
rules to set Muslims firm in their
religion and too make them close to each other. For example, the daily five
prayers gather Muslims five times a day in mosques, the Friday prayer gathers
them in a weekly meeting, and both Ramadan
(Muslim holy month) and Hajj (pilgrimage) unites them every year. Hence,
these are permanent rules to keep this nation integrated and unified.
Let’s go back to Uzair (AS), who was sent to the
People of Israel, as one of the many Prophets sent to them. It was strange
indeed when Uzair (PBUH) grew up and lived in a town different from the
one he was meant to make da’wa (call
to Islam) in. Observe how Allah (SWT)
ordered Yunus (AS) (Jonah) not to leave his people, while he ordered
Uzair (PBUH) to move to a different town. You see, Allah (SWT)
wills what He wants, while we are to implement His orders. This is why we read
in the verse what can be translated as, “Or
like the one who passed by a
town” (TMQ, 2:259), to
indicate that the town is not his place of birth. Moreover, the story of Uzair (PBUH)
differs from that of other Prophets, since all Prophets were sent by Allah
(SWT) to their own people, “Now
hath come unto you a Messenger from amongst yourselves”(TMQ, 9:128); unlike Uzair (AS). The Prophets’ mission,
including Prophet Muhammad (PBUH), was to start with their neighbors and
relatives. However, Allah (SWT) ordered Uzair (AS) to move to
another town to make da’wa. So, Uzair (AS) mounted his donkey,
taking his food and water, to the place Allah (SWT) commanded. Now I
want to clarify the greatness of making da’wa as you leave your home to help a
brother or a sister in Islam.
The main aim from
narrating the stories of the Prophets here is to encourage you to make da’wa. Did anyone of you try to make da’wa after what you have
learned about what the Prophets had to go through? Nuh (AS) spent 1000
years in da’wa: “O my Lord! I have called to my People night
and day.”(TMQ, 71:5) Yunus
(AS) left his people angrily and went to different people, and that is why he
was imprisoned inside a whale’s belly. Prophet Muhammad (PBUH) spent 23
years and bore all the sufferings for the sake of da’wa. Yet, do the people present here right
now consider da’wa (calling to Allah (SWT)) their main goal in life? How do you address
people when you make da’wa? Do your words match your behavior? One may say: “I
do not know enough to make da’wa”. To him I say that it is not necessary
to be a scholar as long as you can talk about the little that you already know.
The Prophet (PBUH) said that we
should narrate from him even if it were one single verse. There are so many ways you could use to make da’wa
like telling people about the verses you already know, or like bringing a
friend along to our lessons. Does your heart ache for every Muslim that does
not pray or for every sister who is not wearing hijab? That should be
your motivating force day and night. You should feel that it is your own
responsibility to make da’wa for Islam even if you think you do not have
the skill to do it yet. You will acquire the skill in time, but you have to try
first so that Allah (SWT) helps you.
Uzair (AS) arrived to the appointed town and was
stunned to find it empty; no life no plants, and no animals, simply nothing! He
wondered why he was sent there in the first place. Allah (SWT) described
the town as: “tumbled over its roofs”
Contrary to the norm, the roofs in this case collapsed first only to be
followed by the walls, due to the immense destruction in the town. I thought
about the questions he must have thought of then:. 1- He must have wondered if
he is in the right place. But he knew that he followed Allah’s (SWT) description
precisely. 2- He must have wondered where the dwellers of the town are and thus
decided to look for them. He could not find anybody, nor could he question
Allah’s (SWT) orders, so he did not go back. He put his absolute trust in Allah (SWT) and knew that
since he was sent to this town, then Allah (SWT) would give life back to
it. Compare his attitude to our condition nowadays. He trusted Allah (SWT)
and followed his orders. On the other hand, the whole world nowadays is lost,
and Allah (SWT) has promised us in this verse saying what can be
translated as, “Allah has promised those
among you who believe and do righteous good deeds, that He will certainly grant
them succession to (the present rulers) in the land”(TMQ, 24:55) Thus, the earth is for Muslims, so do you trust
Allah (SWT) and his promise, like Uzair (PBUH) once did?
Let’s go back to the verse in what can be translated as, “Or like the one who passed by a town
while it had tumbled over its roofs. He said: “Oh! How will Allah ever bring it
to life after its death?” (TMQ, 2:259). Mark that “How”
in that context does not indicate impossibility. It rather indicates
anticipation as Uzair (PBUH) wanted to see how that will take place.
This is very similar to the case when Ibrahim (AS) said what can be
translated as, “My Lord! Show me how You
give life to the dead.” He (Allah) said: “Do you not believe?” He [Ibrahim]
said: “Yes (I believe), but to be stronger in Faith” (TMQ, 2:260).
He wanted to move from the heart felt level, to the visual sensory level. That is why one verse here
follows the other to represent one idea; gathering both the sensory and the
spiritual proofs of Allah’s (SWT) might. And here it is important to
differentiate between certainty of knowledge and certainty of sight with
the latter mentioned in the following verses that can be translated as, “The
mutual rivalry (for piling up of worldly things) diverts you. Until
you visit the graves (i.e. till you die.
Nay! You shall come to know. Again nay! You shall come to know! Nay!
If you knew with a sure knowledge (the end result of piling up, you would not
have been occupied yourselves in worldly things). Verily, You shall see the blazing Fire (Hell)! And again, you shall see it with certainty of
sight! Then on that Day you
shall be asked about the delights you
indulged in, in this world”)Day of Judgment(“(TMQ,
102:1-8).
So Ibrahim (AS) was asking for that ‘certainty of
sight’, a gift bestowed by Allah (SWT) to certain people after years of
definite knowledge and strong belief in Him, which is required by every Muslim.
Therefore, people who are to have ‘certainty of sight’ are tested for long
years and are finally granted it at the end of their lives. It was given to
Uzair (AS), to Ibrahim (AS), and to Prophet Muhammad (PBUH).
Allah (SWT) tested Ibrahim (AS) when he was thrown into fire and
when Allah (SWT) ordered him to slaughter his son Isma’il (AS).
Prophet Muhammad (PBUH) underwent long years of enormous suffering and
anguish to deliver his message. Uzair (AS) had to be sent to an empty
town where his belief was tested. Hence, once they succeeded in their tests,
Allah (SWT) rewarded them by granting them ‘certainty of sight’. Prophet
(PBUH), for example, entered Paradise, saw its rivers, and ate from its
fruits in his Mi’raj journey
(ascent to heaven).
Furthermore, the Prophet (PBUH) mentioned that to his
sahaba (companions) saying: “Who entered Paradise?” Abdullah bin Umar
raised his hand replying: “I, O
messenger of Allah” So Umar bin Alkhattab put his hand on his head (a mark of
discredit) Then the Prophet (PBUH) said: “Who drank from the rivers of
Paradise?” Abdullah replied: “I, O messenger of Allah” Umar, his father, then wished
he were not in that gathering in the first place (he was embarrassed). After
that, the Prophet (PBUH) asked: “Who ate from the fruits of Paradise?”
Abdullah raised his hands replying: “I, O messenger of Allah”. The people then
looked at him and the Prophet (PBUH) smiled and said: “You said the
truth, tell them how you did Abdullah”. Abdullah said: “O messenger of Allah, I
had entered paradise, drank from its rivers, and ate from its fruits when you
did”. Which kind of certainty was that do you think; ‘certainty of sight’, or
definite knowledge?
Moreover, Omar Ibn Al-Khattab perceived ‘certainty of sight’
in a different form when he said, “By Allah, if the heaven was to split in
front of me so that I actually see paradise and hellfire, my certainty of their
existence would not increase one bit”
Therefore, Uzair (AS) was
positive that Allah (SWT) would give life to that town due to his deep
belief in Him, and he wanted to strengthen that belief by acquiring ‘certainty
of sight’ as he watches the town being brought back to life. How far do you
trust Allah (SWT)? Are you confident that He will forgive your sins? Are
you positive that He will bring victory to Islam in Palestine by liberating
Al-Aqsa mosque? Do you have Uzair’s (PBUH) conviction who resolved not
to go back (leave the empty town) due to his trust in Allah (SWT)?
Uzair (AS) wanted to see
Allah’s (SWT) might with his own eyes. Hence, he went to the top of a
mountain taking his food and his donkey in order to watch Allah’s (SWT) miracle in this town. You see conviction
gives you strength and closeness to Allah (SWT). Thus you are never overcome with fear, you
are certain of victory, certain that Allah (SWT) will reveal the truth
and annihilate lies, and you are ever proud of being a Muslim. Accordingly,
faith keeps you away from despair and moves you to make da’wa in order
to help people. Thus, Uzair (AS) wanted to watch the way life will be
brought to that town. However, Allah (SWT) sometimes teaches us that
things do not necessarily take place as we want them to. For example, sometimes
we wonder how Allah (SWT) will bring victory to Muslims in Palestine, so
we start imagining certain scenarios in our minds. Yet, Allah (SWT) will
bring victory in a different way than we envision in order to assure us that He
is The Able as we are given little of his knowledge.
Let me give you an example, the
Prophet (PBUH) went to Alta’if (a town close to Makka) on foot and kept walking for100
kilometers only to make da’wa there. It so happened that the people there were
so unkind that they hurt him, threw stones at him, and refused to listen to
him. Yet, on his way back, he prayed two rakaa’s, only to be heard by
some of the jinn, who told the rest of Jinn about what they had heard
and these in their turn converted to Islam. Thus, in spite of the fact that his
aim was to make da’wa to humans, it was the Jinn who believed. Allah (SWT) accepted his effort but
the result did not have to match his main intent. That is to teach us we have
to exert effort to be granted victory, but it is Allah (SWT) that gives
us victory in the way He chooses. We are demanded to do our best, but
everything is accomplished according to Allah’s (SWT) will. Similarly,
you might try time and again to make da’wa to help a certain person who
would not respond to your efforts, only to find that your efforts helped
someone else to see the right path. Moreover, Allah (SWT) trains us not
to be conceited by the effort we exert since everything is accomplished by His
will.
These words stress on a single
idea: it is Allah’s (SWT) will that rules this universe regardless of
what we do. So, Uzair (AS) went to the top of the mountain to watch the
miracle, but Allah (SWT) revealed it in His way, “So Allah caused him to die for a hundred years, then raised him up
(again).” Consequently, the verses 258, 259, and 260 all tackle one main
idea, which is that life, death, and resurrection are all controlled by Allah (SWT).
This idea has to be fixed in our minds and hearts. Allah (SWT) may will
it that we die in our sleep, yet people wait for nighttime to commit their
sins. The issue of life and death is essential in our belief since it is the
one that should set a believer’s life straight. “So
Allah caused him to die for a hundred years, then raised him up (again). He
said: “How long did you remain (dead)?” (TMQ, 2:259). There is a controversy about the word
“He”, whether it refers to Allah (SWT)
or to a revelation to Uzair (AS) through an angel sent by Allah (SWT).
“He (the man) said: “(Perhaps) I remained
(dead) a day or part of a day”. (TMQ, 2:259). He found that he looked the same. It
is said that he was 40 years old, but when he woke up he saw no grey-hair, no
wrinkles, and no long nails. He felt that he had a good night’s sleep that is
all. Allah (SWT) says what can be translated as, “Nay, you have remained (dead) for a hundred years”. (TMQ, 2:259).
Uzair (AS) was astonished
when he saw that the miracle of death and resurrection took place nowhere but
in himself. But he kept looking around looking for any sign of change. Allah (SWT)
says what can be translated as, “look at
your food and your drink, they show no change” (TMQ, 2:259). But the food, the drink,
and his own body indicated no change and there had to be a sign that shows him
that resurrection actually took place. So Allah (SWT) says what can be
translated as, “and look at your donkey!”
(TMQ, 2:259). The
donkey had disintegrated into bones that were scattered on the ground in a way
that indicates that it indeed died 100 years ago. Therefore, Uzair (AS)
was before two opposite miracles. Neither did he, or his food or drink have
change, yet his donkey was completely distorted. This reveals Allah’s (SWT) dominance
over time as He made 100 years pass on Uzair (AS), and his food and drink, as
one day, on the one hand, and as the donkey remained in its place for 100
years, on the other.
Accordingly, we have to reflect on
two of Allah’s (SWT) Names: The Withholder and The Expander. Allah (SWT)
does not only withhold and expand life and sustenance, but He also holds and
extends time. The Prophet (PBUH) asked his companions what they will do
on the Day of Judgment when they stand for fifty thousand years without eating
or drinking. The companions covered
their faces and cried. But the Prophet (PBUH) told them that they will
seem like the time of two rakaa’s
for the believer. Thus, Allah (SWT) dominates time and manages it
differently for different people. That is why we sometimes feel that a single
hour takes a lifetime, while some events pass by in seconds. How glorious is
Allah (SWT) the One who dominates time!
I mentioned the ‘certainty of
eyesight’ and the ‘definite knowledge’ and let me add to them the ‘absolute
Truth with certainty’ as mentioned in Surat Al Waqi’ah in what can be translated as, “Verily, this! This is an absolute Truth
with certainty.”(TMQ, 65:95) Let
me explain the three of them in one simple simile. When I tell you that
there is a tree in Paradise that has fruit on it, you apply ‘definite
knowledge’ when you believe in it without actually seeing it. You apply
‘certainty of eyesight’ when you actually see it. But ‘absolute Truth with
certainty’ is applied, when you actually eat the fruit in Paradise
Insha’ Allah.
Let us go back to the verses and to Allah’s (SWT) Beautiful
names The Withholder and The Expander, which reminds me of a question I once
read. A scholar was asked how two people will endure the same kind of hardship
and difficulty in the tomb, if one died one thousand years before the Day of
Judgment and the other died only one day before it. The scholar replied that
value of time for humans differs from its value to Allah (SWT) and He
manages it as he wishes by making it longer for some and shorter for others.
Furthermore, a Prophet’s Hadith stresses this point. Abu Huraira
narrated that the Prophet (PBUH) said, “Between the two blowings of the trumpet there will be forty.” The people said, “O Abu Huraira!
Forty days?” I refused to reply. They said, “Forty years?” I refused to reply.”
You see, it does not make a difference whether they are 40 years or 40 days
since time is relative to us and completely controlled by Allah (SWT).
Consequently, Uzair (AS) was amazed looking at his
fresh food and at the same time his donkey that died 100 years ago. However,
Allah (SWT) wanted to show him another miracle, “And thus We have made of you a sign for the people.” (TMQ,
2:259). The
town was brought to life!
Uzair (AS) wanted to
watch one miracle, yet he was granted three miracles. The first was how Allah (SWT)
controlled time. The second was how the whole town was brought to life. The
third was shown in what can be translated as, “Look at the bones, how We bring them together and clothe them with
flesh” (TMQ, 2:259). Uzair (AS)
saw with his eyes how the bones of the donkey were brought together and how
life was given to it. The word Nashaza in Arabic (used in the verse to
describe the bones) comes from Nushuz (discordance) and Nashez is an example that means the
disobedient wife. So such discordance (Nushuz) disappeared when the
scattered bones were collected and given life to. Allah (SWT) is indeed
most glorious. Hence, the bones composed a complete skeleton, then flesh
started to cover it with blood vessels and all till resurrection was completed.
Glorious is Allah (SWT)!
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