A Ramadan Quran Journal: A MuslimMatters Series – [Juz 22] Manifesting The Prophetic Mission

This Ramadan, MuslimMatters reached out to our regular (and not-so-regular) crew of writers asking them to share their reflections on various ayahs/surahs of the Quran, ideally with a focus on a specific juz – those that may have impacted them in some specific way or have influenced how they approach both life and deen. While some contributors are well-versed in at least part of the Quranic Sciences, not all necessarily are, but reflect on their choices as a way of illustrating that our Holy Book is approachable from various human perspectives.

Introducing, A Ramadan Quran Journal: A MuslimMatters Series

***

Manifesting The Prophetic Mission

by Johaer Jilani

[I want to begin with a disclaimer that I am not an expert, scholar, or even a substantial student of knowledge in Arabic, Qur’anic studies, or any of the Islamic sciences, and the following notes are just reflections from my novice reading of the 22nd juz.]

The twenty-second juz of the Qur’an begins in the middle of Surah al-Ahzab (the Confederates). It includes all of Surah Saba (Sheba) and Surah Fatir (the Originator) and ends in the middle of Surah Ya-sin. The most prominent trend I observe is that this juz is a continuation of the general theme and conversation found in many of the earlier surahs, which manifest the mission of the Prophets and Messengers and elucidate how we are to assume that mantle. The core content that runs throughout all four surahs primarily revolves around envisioning the ideal relationship between an individual and Allah and His Messenger , not only in belief but more importantly in action, by maximizing our collective responsibility.

The Prophetic Mission

In delving into Surah Ahzab, what captivates my attention is the profound spectrum of themes it encapsulates. From venerating the Prophet as the epitome of perfection (Al-Insan al-Kamil), to delineating various hukum, and shedding light on pivotal historical battles, the Surah brims with enlightenment.

Midway through the Surah, Allah resoundingly emphasizes the primary role of the Prophet in his mission:

“O Prophet! We have sent you as a witness, and a bearer of glad tidings, and a warner.” [Surah Al-Ahzab: 33;45]

Reflecting upon the seerah, the term “witness” assumes paramount significance pertinent to the current plight of the ummah and the oppressed lands. The Prophet embodies this role by manifesting the ideals he’s tasked to propagate. His immaculate life, devoid of blemish, serves as a tangible testament to the message of his da’wah. He stands at the forefront of fulfilling his obligations and exercises utmost caution in abstaining from transgression. His persona epitomizes the moral fabric he seeks to inculcate, envisioning a holistic societal framework, encompassing spiritual, material, and socio-political realms, particularly prioritizing regions besieged by corruption, persecution, and bloodshed. The irony lies in the fact that many Muslim rulers and people alike have strayed from the path of the Qur’an, Sunnah, and justice in general, in situations less dire than that of the life of the Prophet . Towards the Surah’s end, Allah sternly reminds us of the consequences of nations’ disregard for the witness of Prophets and Messengers:

“O believers! Do not be like those who slandered Moses, but Allah cleared him of what they said. And he was honorable in the sight of Allah.” [Surah Al Ahzab: 33;69]

The warning here admonishes against emulating the Jews’ ingratitude towards Prophet Musa , their greatest benefactor. This is because the Children of Israel accept the fact that Prophet Musa was their greatest advocate. If it weren’t for Musa , the Jews would have been in a worse situation or circumstance in Egypt than many of the oppressed people we see today. That being said, one of the main takeaways from the story of Musa is that the ingratitude of the Jews led to their demise, and anything similar from the Ummah of the Prophet Muhammad would lead to our own demise as well. This historical lesson serves as a practical tip on what not to do and also serves as a poignant reminder for us to be introspective about our actions and attitudes. A few verses later, Allah clarifies what our responsibility actually is, as opposed to what we shouldn’t do.

“Indeed, We offered the trust to the heavens and the earth and the mountains, but they ˹all˺ declined to bear it, being fearful of it. But humanity assumed it, ˹for˺ they are truly wrongful ˹to themselves˺ and ignorant ˹of the consequences˺” [Surah Al-Ahzab: 33;72]

Furthermore, the term “amanat” (trust), a cognate across the Indian subcontinental languages, embodies the essence of khilafa (vicegerency and caliphate) bestowed upon mankind by God. To grasp the gravity of this entrusted responsibility, Allah vividly portrays how neither the heavens nor the earth, in all their grandeur, nor the mountains, steadfast in their enormity, could bear its weight. Yet, despite man’s inherent frailty, he shoulders this profound burden.

The inexorable outcome of the liberty accorded to humanity to discern between obedience and disobedience, coupled with the dominion and authority vested upon them over myriad creations, mandates their unwavering accountability for their deliberate actions. Since man hasn’t attained these prerogatives through his own merit but has been endowed with them by the Almighty, he stands answerable before His Divine Court for their righteous or wrongful utilization.

Understanding the weight of accountability, as humanity grapples with the responsibility endowed upon them by the Almighty, we find a profound illustration in Surah Saba. Through the stories of Prophets Dawud and Sulayman , we witness a guide for achieving our ultimate purpose as individuals, one that transcends mere acknowledgment to active engagement in alignment with Allah’s will.

Fulfilling the Trust

The “amanat” is fully realized in the subsequent chapter, Surah Saba, vividly portraying the narratives of Prophets Dawud and Sulayman , illustrating how humanity must earnestly embrace the responsibilities bestowed upon them by Allah . Here, a profound blueprint for achieving our ultimate purpose as individuals is delineated.

“They fashioned for him whatever he desired of sanctuaries, statues, basins as vast as reservoirs, and cooking pots firmly anchored into the ground. We commanded: ‘Work gratefully, O family of David!’ But only a few of My servants truly embody gratitude.” [Surah Sabah: 34;13]

Mere verbal acknowledgment of favors, divorced from sincere action in alignment with the benefactor’s will, falls short of true gratitude. Worship transcends mere survival and gratitude; it embodies a higher purpose. 

Consider gratitude from the lens of indebtedness: we enter this world burdened with debts we did not choose—our parents’ care, sacrifice, and unconditional love. Though we can never fully repay this debt, gratitude is our solemn obligation. Similarly, obedience to Allah —though incomparable in magnitude—is akin in essence. We owe gratitude for the sustenance, shelter, and blessings bestowed upon us. Recognizing this debt, we must strive to embody gratitude and acknowledgment.

The truly grateful individual not only voices gratitude but also actively employs the bestowed favors in accordance with the benefactor’s will. The concept of Khilafah, a successor, or guardian, is integral here. A true Khalifah assumes responsibility for maintaining and advancing the blessings entrusted to them, ensuring their alignment with the benefactor’s intentions. Gratitude, thus, becomes transformative—only as an act of self-betterment.

However, doing the work of Allah in creation, or Islamic work, is the highest form of human purpose and isn’t merely an end in itself; it serves as a means to our ultimate objective: pleasing Allah . Throughout Surah Fatir, this is reiterated emphatically.

“Allah created you from dust, then from a sperm drop, then fashioned you into pairs. No female conceives or gives birth without His knowledge. And no lifespan is extended or shortened except as decreed in a Record. That is easy for Allah.” [Surah Fatir: 35;11]

We are reminded of our humble origins and our eventual return to stand before Him on the Last Day. As the famous hadith states, “The dunya is a prison for the believer and a paradise for the unbeliever,” [Sahih Muslim 2956] underscoring the temporal nature of our work in this world and the eternal bliss awaiting the faithful.

“He is the One who, out of His grace, has bestowed upon us the abode of eternal stay, where fatigue and weariness shall never touch us.” [Surah Fatir: 35;35]

In essence, our struggles and hardships find culmination, leading to an existence devoid of toil or affliction. True believers are freed from the shackles of worldly labor, transcending into a realm of everlasting peace and contentment. Thus, as we contemplate the essence of true victory—found in aligning our actions with the akhira—we’re reminded of the ultimate purpose of Islamic work: to please Allah and secure success in the Hereafter. This pivotal understanding sets the stage for the exploration of true victory in the ensuing chapter, Surah Ya-sin.

True Victory Through Intention, Not Outcome

The juz culminates near the outset of Surah Ya-sin—a chapter cherished in the heart of every Muslim, resonating within the sanctity of our homes, especially during times of mourning for loved ones. Its opening narrative depicts a nation’s defiance against its messengers, unveiling the dire consequences of their rejection.

“As if We have put shackles around their necks up to their chins, so their heads are forced up.” Surah Ya-sin: 36;8]

In the midst of the narrative concerning the trio of messengers, the juz reaches its ending. Despite the town’s outright dismissal, only one man embraced their message of tawheed (oneness).

“Then from the farthest end of the city, a man came, rushing. He advised, ‘O my people! Follow the messengers.'” [Surah Ya-sin: 36;20]

This solitary figure beckoned his community towards truth, paying the ultimate price and sacrifice—martyrdom. Even amid the bliss of paradise, his thoughts lingered with his people, yearning for their guidance.

This epitomizes the fervor of a true believer—a relentless dedication to guiding others toward the truth for the benefit of both the deen and the dunya.

As believers, we’re tasked with earnest action, epitomized by the Hadith: “Tie your camel first, and then put your trust in Allah.” [Sunan al-Tirmidhi 2517]

This echoes the resolute commitment of the three Messengers, who shall be judged not by outcomes, but by the sincerity of their endeavors. Amid the current plight of the Ummah, debates rage over the efficacy of socio-political strategies in halting death, bloodshed, and genocide in Gaza and liberating oppressed lands like Palestine. Yet, our focus shouldn’t solely dwell on efficacy, for ultimate victory lies in Allah’s decree. It’s not that Allah requires our sacrifice; rather, we need His divine guidance to secure triumph, aligning ourselves with His will in the pursuit of seeking His pleasure.

Related:

– A Ramadan Quran Journal: A MuslimMatters Series – [Juz 13] Bringing Oppressors To Justice

– From The Chaplain’s Desk: Prophetic Training In Sacred Activism