242. See notes 119 123 above.

243. The kalimaat of the original has been interpreted as the obligations incorporated into verse 112 of surah al Tawbah, verse 35 of surah al Ahzab, verses 1 10 of surah al Mu`minun, and verses 23 34 of al Ma`arij altogether 30 commandments (Ibn `Abbas Ibn Jarir, Ibn Kathir).

It is also reported of Ibn `Abbas that the allusion is to the tests that Ibrahim was subjected such as being thrown into the fire, journeys to distant lands for the delivery of the message, abandoning of wife and child in Arabia, sacrifice of his son, etc. (Ibn Kathir).

Majid adds: Of course he was tried not because God was unaware of his qualities, but in order that the world may know the strength of his faith and the magnitude of his devotion (Majidi).

244. After Allah (swt) mentioned some of the blessings He bestowed upon the Children of Israel, and spoke of the disgraceful manner in which they responded to those blessings, He now mentions the story of Ibrahim. The reason for doing this is that Ibrahim was accepted as a religious leader both by the polytheists of Arabia as well as the Jews and Christians. His story was related to them to impress on them that if Ibrahim was given imamah (leadership), it was only after he had unconditionally submitted himself to his Lord, and that one is not qualified to leadership automatically, without an effort on his part. Ibrahim himself was warned of the non eligibility of the imamah of the evildoers in his progeny (Based on Razi's notes).

In the words of Muhammad Asad: "This passage, read in conjunction with the two preceding verses, refutes the contention of the Children of Israel that by virtue of their descent from Abraham, whom God made 'a leader of men', they are 'God's chosen people'. The Qur'an makes it clear that the exalted status of Abraham was not something that would automatically confer a comparable status on his physical descendants, and certainly not on the sinners among them."

Mawdudi writes here: "A fresh subject is now broached.

(1) At the outset, he (Ibrahim) journeyed for many years from Iraq to Egypt, and from Syria and Palestine to various parts of Arabia inviting people to serve and obey God.

(2) Abraham's progeny descended in two main branches. One of these, the Children of Ishmael, lived in Arabia...The other branch consisted of the Children of Isaac. At the time when decadence flourished, this branch of the Abrahamic family gave birth first to Judaism, and subsequently to Christianity.

(3) The true mission of Abraham was to invite the people to obey God...He was himself obedient to God and followed the teachings received from Him, and constantly strove to spread it and make all human beings live in obedience to it. After his death, the task of guiding the world was entrusted to the branch which had issued from Isaac and Jacob, and which came to be known as the Children of Israel. It is of this favour that God again and again reminds these people.

(4) While addressing the Children of Israel in the last ten sections, God set forth the criminal record of the Jews, exposed their decadent state at the time of the revelation of the Qur'an, and made it clear to them that they had totally lacked gratitude to God for His favors and bounties. Not only had they ceased to guide the world, but had turned away from Truth and righteousness to such an extent that nearly all of them had lost the capacity to do good and to respond to Truth.

(5) It is also intimated that the religious leadership of all mankind is not an exclusive privilege of Abrahamic blood, but rather the fruit of Abraham's sincere obedience and service to God, to which he had wholly consecrated himself. Only those who follow the way of Abraham, and guide the world along that way, are therefore entitled to the position of guidance and leadership. And since the Jews had abandoned it and become incapable of carrying out the mission of Abraham they were being removed from that position.

(6) At the same time it is hinted that the non Israelite peoples who identified themselves with Abraham through Moses and Jesus had also veered from the way of Abraham.

(7) It is also made clear that by God's will a Prophet, for whose advent Abraham and Ishmael had once prayed, was born in the other branch of the Abrahamic family...(and the) leadership now naturally devolves on those who follow this Prophet.

(8) This proclamation of transfer of leadership naturally called for the proclamation of a change in the direction of Prayer. As long as the Israelites held the reins of the world's religious leadership, Jerusalem remained the centre of the mission of Islam and the qiblah of truth loving people...it was proclaimed that...the centre of God's true religion would be the place from which the message of the Prophet Muhammad (peace be on him) had radiated.

(9) The proclamation that the followers of the Prophet Muhammad (peace be on him) had been designated to the religious leadership of mankind, and that the Ka`bah would now be the focal point of man's religious life, was followed by directives (beginning with verse 153 and continuing to the end of the surah) addressed to the Muslims. These directives were aimed at enabling the Muslims to acquit themselves creditably of the duties laid upon their shoulders as the bearers of their mission"

(Quotation from Mawdudi ends here).

Referring to the later part of the verse: 'My covenant shall not reach the evil doers,' Sayyid Qutb comments: "This is what Ibrahim peace be on him was told. This declaration, in such clear and unambiguous terms, also disqualifies all those who call themselves Muslims today: with their transgressions, corruptions, remoteness from the religion of God, and their habit of flinging away Islam behind them...while they declare their allegiance to it...while they turn away from it and its demands on life, forgetting that false claims cannot be the basis for demanding fulfillment of promises.

"Islamic concept (of bonds and relationships) does not recognize those ties that are not based on faith and practice...It severs a generation from another, if one contradicts the other in faith and belief. Indeed, it severs relationships between father and son and husband and wife if the string of faith binding them together is broken. Therefore, pagan Arabs are one thing and Muslim Arabs are another. There is no relationship between them, neither any binding. Those of the people of the Book who believed in Islam are one people and those who deviated from the religion of Musa and `Isa are another. There isn't any relationship between them, nor any binding. The ummah (nation of Islam) is not the name given to a series of generations following each other, springing forth from one stock....It is the sum total of believers even if their racial origins, nationalities, and skin colors are different. This is the concept that emerges from the words of Allah that have been expressed here in this Sacred Revelation."

245. The rendering of mathabatun as "point of frequent return" is based on the opinion of Ibn `Abbas, Suddi, Sa`id b. Jubayr and others who say that "the people never feel they have had a heart's fill with the holy place and long to return to it as soon as soon they are back home after a visit to it."

Majid quotes: "A shrine of immemorial antiquity, one which Diodorous Siculus, a hundred years before the Christian era, tells us, was even then 'most ancient, and most exceedingly revered by the whole Arab race' (Bosworth Smith, Mohammed and Mohammedanism, p. 166)."

246. Even in the days of ignorance (jahiliyyah), if a man encountered the murderer of his father in the Holy House (haram), he would not harm him (Ibn `Abbas Ibn Jarir). Hence, according to Abu Hanifah if a murderer takes shelter within the Holy Precincts, he might not be arrested so long as he remains inside, but may be besieged, (and food and water withheld), until he dies or gives himself up. However, if he kills in the haram he can be killed in the haram in retaliation (Qurtubi).

Ibn Kathir adds: In fact, the city of Makkah had been declared Sacred by Allah (swt) even before the creation of the heavens and the earth took their final form. It is reported of the Prophet that at the time of the fall of Makkah he said: « إِنَّ هَذَا الْبَلَدَ حَرَّمَهُ اللَّهُ يَوْمَ خَلَقَ السَّمَوَاتِ وَالأَرْضَ ، فَهْوَ حَرَامٌ بِحُرْمَةِ اللَّهِ إِلَى يَوْمِ الْقِيَامَةِ ، وَإِنَّهُ لَمْ يَحِلَّ الْقِتَالُ فِيهِ لأَحَدٍ قَبْلِى ، وَلَمْ يَحِلَّ لِى إِلاَّ سَاعَةً مِنْ نَهَارٍ ، فَهْوَ حَرَامٌ بِحُرْمَةِ اللَّهِ إِلَى يَوْمِ الْقِيَامَةِ ، لاَ يُعْضَدُ شَوْكُهُ ، وَلاَ يُنَفَّرُ صَيْدُهُ ، وَلاَ يَلْتَقِطُ لُقَطَتَهُ إِلاَّ مَنْ عَرَّفَهَا ، وَلاَ يُخْتَلَى خَلاَهُ » . فَقَالَ الْعَبَّاسُ يَا رَسُولَ اللَّهِ إِلاَّ الإِذْخِرَ ، فَإِنَّهُ لِقَيْنِهِمْ وَلِبُيُوتِهِمْ . قَالَ « إِلاَّ الإِذْخِرَ » - صحيح البخارى "Allah declared town Sacred the day He created the heavens and the earth. It will remain so until the Last Day. Fighting was not permitted in its precincts for anyone before me. It has not been allowed to me save for an hour or so. Therefore, it will remain sacred until the Day of Judgment by Allah's order. Let not, therefore, its thorns be plucked or its wild animals hunted. Things fallen in its wayside may not be picked up by anyone save its owner, and its grass may not be uprooted." `Abbas b. `Abdul Muttalib interjected and requested: "Except for the izkhar (a kind of grass), O Prophet, for it is for their craftsmen and for houses." The Prophet accepted and declared: "Except for its izkhar."

The Prophet (saws) also prayed that Madinah be declared a sacred city. Muslim has recorded Abu Hurayrah's report: عَنْ أَبِي هُرَيْرَةَ أَنّهُ قَالَ: كَانَ النّاسُ إِذَا رَأَوْا أَوّلَ الثّمَرِ جَاؤوا بِهِ إِلَى النّبِيّ صلى الله عليه وسلم. فَإِذَا أَخَذَهُ رَسُولُ اللّهِ صلى الله عليه وسلم قَالَ: "اللّهُمّ بَارِكْ لَنَا فِي ثَمَرِنَا. وَبَارِكْ لَنَا فِي مَدِينَتِنَا. وَبَارِكْ لَنَا فِي صَاعِنَا. وَبَارِكْ لَنَا فِي مُدّنَا اللّهُمّ إِنّ إِبْرَاهِيمَ عَبْدُكَ وَخَلِيلُكَ وَنَبِيّكَ. وَإِنّي عَبْدُكَ وَنَبِيّكَ. وَإِنّهُ دَعَاكَ لِمَكّةَ. وَإِنّي أَدْعُوكَ لِلْمَدِينَةِ. بِمِثْلِ مَا دَعَاكَ لِمَكّةَ. وَمِثْلِهِ مَعَهُ". قَالَ: ثُمّ يَدْعُو أَصْغَرَ وَلِيدٍ لَهُ فَيُعْطِيهِ ذَلِكَ الثّمَرَ. "When the people plucked the first fruits of the season they would take it to the Prophet. He) would pray in the following words: 'O Allah! Grant us increase in our fruits. Bless our city. Grant us increase in our weights and measures. O Allah! Ibrahim was Your slave, Friend and a Prophet. I am also Your slave and Prophet. He prayed for Makkah. I pray to You for Madinah for the same things that Ibrahim prayed for Makkah, and for more.' Then he would ask for the youngest child among them and hand over the fruit to him."

Muslim reports another hadith in which the Prophet (saws) is reported as supplicating in words: "إِنّ إِبْرَاهِيمَ حَرّمَ مَكّةَ. وَإِنّي أُحَرّمُ مَا بَيْنَ لاَبَتَيْهَا" "O Allah! Ibrahim declared the city of Makkah sacred. And I declare what is between the two mountains (of Madinah) also sacred."

Ibn Kathir's quote ends here.

247. "The Station of Ibrahim" is the stone which he employed to climb on, in order to raise the walls of the Ka`bah. He moved it about during the construction. And, according to a hadith of Jabir, when the Prophet (saws) had finished going around the Ka`ba, he offered two cycles of prayers (raka`ah) behind this stone and recited this verse (Ibn Jarir, Ibn Kathir). According to another report of Bukhari and others, `Umar b. Al Khattab used to say that Allah (swt) agreed with him on three things: one of which was "The Station of Ibrahim," about which he suggested to the Prophet that he pray near the "Station" and Allah (swt) sent His commandment to the same effect saying: "Take to yourselves Ibrahim's Station for a place for prayers."

It remained around and was close to the wall of the House when, according to a report (Fath al Bari Alusi), `Umar the second Caliph got it moved to its present position. No Companion objected to the change of position.

However, another opinion attributed to Ibn `Abbas, Mujahid, `Ata' and Nakha`i is that the Station of Ibrahim includes the entire area of the Haram (i.e. the Sacred precincts around the Holy Mosque) Majidi.

248. The word in the text is `ahidna which literally means "We took pledge," or "We made covenant." But when it is used with the suffix "ila" then it means to enjoin or order (Alusi).

249. The cleansing included physical purification such as from filth etc., as well as metaphorical, applying to evil words, obscenities, idols and polytheism (Ibn `Abbas, `Ata', Qatadah and others Ibn Kathir).

250. "...the House is called "My House," to emphasize the personal relation of the One True God to it, and repudiate the Polytheism which defiled it before it was purified again by Muhammad" (Yusuf Ali).

251. The literal meaning of ta'ifin is those who circumambulate the House. But here, those are meant who visit the House for pilgrimage. In contrast, by `akifin those residents of the city are meant who come in for prayers and rituals.

Asad says: "The seven fold circumambulation (tawaf) of the Ka`bah is one of the rites of the pilgrimage, symbolically indicating that all human actions and endeavors ought to have the idea of God and His oneness for their centre."

252. The verse served as a prediction also. One can see a never ending stream of visitors entering the city of Makkah every day, while the House is not neglected by the residents themselves who are equally devoted to it. Round the clock the House is filled with thousands of people whose sincere devotion can move the hardest of hearts. The attraction to the House is so great that in our own times, the best hour at which one can circumambulate the Ka`bah and offer two rak`ah of prayers near the Station of Ibrahim somewhat peacefully, is after midnight or later.

A Neo Muslim, Muhammad Ali of American origin, expressed his feelings in the following words: "I have had my nice moments in my life. But the feelings I had while standing on Mount Arafat on the day of 'hajj', was the most unique. I felt exalted by the indescribable spiritual atmosphere there as over a million and a half pilgrims invoked God to forgive them of their sins and bestow on them His choicest blessings. It was an exhilarating experience to see to people belonging to different colors, races and nationalities, kings, heads of states and ordinary men from very poor countries all clad in two simple white sheets praying to God without any sense of either pride or inferiority. It was a practical manifestation of the concept of equality in Islam" (Au.).

253. Ibn Kathir relates a long tradition coming from Ibn `Abbas, which has its origin in Bukhari.

The Story Of Ibrahim, Hajar and Isma`il

Ibn `Abbas is reported to have said: "Ibrahim brought Hajar and Isma`il (peace be on them) and left them in Makkah at a barren and deserted place called Doha. When he turned to go, Hajar followed him saying, 'Ibrahim! Are you leaving us in this barren and deserted place?' Ibrahim did not turn to her despite her repeated pleading. But when she asked: 'Is this by Allah's command?' He replied: 'Yes.' She said: 'Then Allah will not waste us.' Ibrahim continued. When he was out of sight he turned around and prayed (14: 37): رَبَّنَا إِنِّي أَسْكَنْتُ مِنْ ذُرِّيَّتِي بِوَادٍ غَيْرِ ذِي زَرْعٍ عِنْدَ بَيْتِكَ الْمُحَرَّمِ رَبَّنَا لِيُقِيمُوا الصَّلَاةَ فَاجْعَلْ أَفْئِدَةً مِنَ النَّاسِ تَهْوِي إِلَيْهِمْ وَارْزُقْهُمْ مِنَ الثَّمَرَاتِ لَعَلَّهُمْ يَشْكُرُونَ [إبراهيم/37] 'O Allah! I am abandoning my progeny in an arid valley by Thy Sacred Holy House, in order, O our Lord, that they may establish the Prayers. So fill the hearts of the people with its love and provide them with fruits so that they may give thanks.'

"After some time, the water that Hajar had brought was exhausted and Isma`il began to cry out of thirst. She ran to the nearest hill Safa in search of water. She could not find any living being around. She descended and ran to the child again. After some time she climbed the hill Marwah on the opposite side with the same hopes. But there was nothing but barren lands. She descended down to her child. She did that running between the hills several times seven in all. And the Prophet (saws) said, interjects Ibn `Abbas, ‘this is the reason why a pilgrim is required to circumambulate between the two hills seven times.'

"When she climbed Marwah for the last time, she heard a sound and saw an angel near her child. He was scraping the sand with his wings. Water began to gush forth and she began to pile sand around it to prevent it from flowing away. And, interjected Ibn `Abbas, the Prophet (saws) said: 'May Allah be kind to Umm Isma`il. I wish she had left it flowing. It would have become a river.'

"She settled there. Then a branch of the Banu Jurham tribe happened to pass by. They spotted birds encircling and guessed that there must be water below there. They sent two scouts who reported spotting Umm Isma`il, her son and the water. They sought her permission to alight and make the place their home. She allowed them on the condition that she would retain her hold on the water. They agreed and settled there with their women and children. When Isma`il grew up he married a woman from among them.

"Then Ibrahim (asws) came on a visit. (By then Hajar was dead). When he reached the place, the son had gone hunting. He asked his son's wife how they were faring. She began to complain of the hard times they were facing. Ibrahim left the place with the message for Isma`il that he was to replace the threshold of his door. When Isma`il came back he felt that a visitor had been in. On enquiry, she narrated the story ending with the message. He told her, 'That was my father and he has asked me to divorce you.' He sent her away and married another woman from the same tribe.

"Ibrahim came for a second time. Again Isma`il was away. His wife invited him in and fed him. When he asked her how they fared, she praised Allah (swt) and said they were happy and satisfied with the blessings of Allah (swt). He asked her what they lived on and she said, 'Meat and water.' Ibrahim prayed for them and departed leaving the message that she was to tell her husband to retain the door threshold.

"Then Ibrahim came for a third time. This time the two met and Ibrahim told Isma`il that Allah (swt) had ordered him to build a House. The two then built the House."

Further, it is reported that Ibrahim used to come riding on the buraq (Ibn Kathir, abridged).

It may be noted that the story of Isama`il's slaughter has been ignored in this version (Au.).

254. Bukhari has reported through `A'isha that the Prophet (saws) told her: أَلَمْ تَرَيْ أَنَّ قَوْمَكِ لَمَّا بَنَوْا الْكَعْبَةَ اقْتَصَرُوا عَنْ قَوَاعِدِ إِبْرَاهِيمَ فَقُلْتُ يَا رَسُولَ اللَّهِ أَلَا تَرُدُّهَا عَلَى قَوَاعِدِ إِبْرَاهِيمَ قَالَ لَوْلَا حِدْثَانُ قَوْمِكِ بِالْكُفْرِ لَفَعَلْتُ "Do you know that when your people rebuilt the Ka`bah they made it smaller than the original construction of Ibrahim?" (Because they ran short of building material). She said: "Why do you not order it rebuilt on Ibrahim's design?" He said: "I would have, but for the people's freshness in Islam." According to a report of Muslim, the Prophet (saws) said: لَوْلاَ أَنَّ قَوْمَكِ حَدِيثُو عَهْدٍ بِجَاهِلِيَّةٍ - أَوْ قَالَ بِكُفْرٍ - لأَنْفَقْتُ كَنْزَ الْكَعْبَةِ فِى سَبِيلِ اللَّهِ وَلَجَعَلْتُ بَابَهَا بِالأَرْضِ وَلأَدْخَلْتُ فِيهَا مِنَ الْحِجْرِ "If not for the people's freshness in Islam, I would have spent the treasure of Ka`bah in the way of Allah, lowered its door to the ground level and included the 'Hijr' (area: or the 'Hateem') to bring it within the building."

According to another report of Bukhari, the Prophet said: ٍ - لَنَقَضْتُ الْكَعْبَةَ فَجَعَلْتُ لَهَا بَابَيْنِ بَابٌ يَدْخُلُ النَّاسُ ، وَبَابٌ يَخْرُجُونَ "I would have broken down the Ka`bah, and added another door; one for entry and the other for exit" (Ibn Kathir).

Construction of the Ka`bah

Ibn Kathir narrates the following in the words of Ibn Ishaq.

"The Quraysh decided to rebuild the Ka`bah when the Messenger was thirty five years of age (and not yet a Prophet). They were planning to roof it but feared to demolish it, for it was made of loose stones above a man's height, and they wanted to raise it and roof it because men had stolen part of the treasure of the Ka`bah which used to be in a well in the middle of it. The treasure was found with Duwayk a freedman of B. Mulayh b. `Amr of Khuza`ah. The Quraysh cut his hands off; they say that the people who stole the treasure deposited it with Duwayk.

"Now a ship owned by a Greek merchant had been cast ashore at Jeddah and had become a total wreck. They took its timber off and got it ready to roof the Ka`bah. It happened that there was a Copt in Makkah who was a carpenter, so everything they needed was ready at hand. Now a snake used to come out of the well in which the sacred offerings were thrown and sun itself everyday on the wall of the Ka`bah. It was an object of terror because whenever anyone came near it, it raised its head and made a rustling noise and opened its mouth. So that they were terrified of it. While it was thus sunning itself one day, God sent a bird which seized it and flew off with it. Thereupon Quraysh said, 'Now we may hope that God is pleased with what we propose to do. We have a friendly craftsman, we have got the wood and God has rid us of the snake.'

"Then Quraysh divided the work among themselves; (but) the people were afraid to demolish the temple, and withdrew in awe from it. Al Walid b. al Mughira said, 'I will begin the demolition.' So he took a pick axe, went up to it saying, 'O God, do not be afraid. O God, we intend only what is best.' Then he demolished the part at the two corners. That night the people watched, saying, we will look out; if he is smitten we won't destroy any more of it and will restore it as it was; but if nothing happens to him then God is pleased with what we are doing and we will demolish it.' In the morning al Walid returned to the work of demolition and the people worked with him, until they got down to the foundation of Abraham. They came on green stones like camel's humps joined one to another.

"A certain Traditionist told me that a man of the Quraysh inserted a crowbar between two stones in order to get one of them out, and when he moved the stone the whole of Makkah shook so they left the foundation alone.

"The Quraysh tribes gathered stones for the building, each of them collecting and building by itself until the structure was finished up to the black stone, where controversy arose. Every tribe wished to lift it to its place. Arguments ensued until they went their several ways, formed alliances, and got ready for a battle. The Banu `Abdul Dar brought a bowl full of blood; they and the Banu `Adiyy b. Ka`b b. Lu'ay pledged themselves unto death and thrust their hands into the blood. For this reason they were called the blood lickers. Such was the state of affairs for four or five nights, and then Quraysh gathered in the mosque and took counsel and were equally divided over the issue.

"A Traditionist reports that Abu Umayyah b. al Mughira b. `Abdullah b. `Umar b. Makhzum who was at that time the oldest man of Quraysh, urged them to make the first man to enter the gate of the mosque umpire in the matter in dispute. They did so and the first to come in was the Messenger of God. When they saw him they said, 'This is the trustworthy one. We are satisfied. This is Muhammad.' When he came to them and they informed him of the matter he asked them to bring him a cloak. When it was brought, he placed the black stone into the cloak and asked the leader of each tribe to hold it by its edge and lift it together. They did that so that when they got it into position he placed it with his own hand. And then the building went on above it." (Guillumme's translation slightly shortened).

"The building remained (continues Ibn Kathir), on the design of the Quraysh until, in the year 60 A.H., it was burnt during the time of Ibn Zubayr. So Ibn Zubayr razed it to the ground and made those changes that the Prophet (saws) had wished: bringing the door to the ground level, adding another on the opposite side, and expanding it according to the size and shape Ibrahim (asws) had built. However, with his overthrow, Hajjaj, acting on the orders of Malik b. Marwan, got the building reconstructed on the lines of the Quraysh construction. Subsequently, when Malik b. Marwan learned of what `A'isha had to relate, he regretted that he demolished Ibn Zubayr's construction. Later, Harun al Rashid sought Imam Malik's counsel expressing his desire to rebuild the House on the pattern the Prophet (saws) had wished. Imam Malik discouraged him by saying that if he did that, he would make a plaything of the House. Since then the House has remained as it was. It will remain so until, as the Prophet (saws) has predicted, an Abyssinian man demolishes it. When that happens, it will be time for the appearance of Yajuj and Majuj (Gog and Magog). Nevertheless, it will be rebuilt and the people will continue to visit the House for pilgrimage even after the appearance of Yajuj and Majuj, as stated in a hadith of Bukhari.

255. It is reported of Wuhayb b. Ward that when he read the verse: "O Lord! Accept this (effort) from us," he cried out, 'O Allah's Friend ("khalil")! You were building the sacred House, and fearing that your deed might not be accepted?!' (Ibn Kathir).

Alusi adds: Their supplication to the effect that their effort may be accepted proves that it is not binding on Allah (swt) that He reward for a deed.

256. Since they were already submitted to God, in these words they were seeking steadfastness in their devotion to Him.

257. The majority of scholars believe that by the word manasik it is the hajj rites that are meant. However, according to others it is the ordinances that have been alluded to.

258. The prayer was answered and Prophet Muhammad was raised among the children of Isma`il (Au.).

Ibn Kathir writes: Imam Ahmad relates that Abu Umamah asked the Prophet about the beginning of the affair of Prophethood. He replied: دَعْوَةُ أَبِى إِبْرَاهِيمَ وَبُشْرَى عِيسَى وَرَأَتْ أُمِّى أَنَّهُ يَخْرُجُ مِنْهَا نُورٌ أَضَاءَتْ مِنْهَا قُصُورُ الشَّامِ - مسند أحمد "I am the answer to Ibrahim's prayer, fulfillment of the prediction of Jesus, and my mother's dream who saw that a 'Light' had emanated from her belly and had lightened the palaces of Syria." (The report is in Ibn Hibban also: Au.).

That is, it was first Ibrahim who prayed for his appearance. Then all subsequent prophets predicted his advent until `Isa spelled his name, as in the verse (61: 6): إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ مُصَدِّقًا لِمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَمُبَشِّرًا بِرَسُولٍ يَأْتِي مِنْ بَعْدِي اسْمُهُ أَحْمَدُ [الصف/6] '[Jesus said] I am a Messenger from your Lord, confirming that which is in your hands of the Tawrah, and giving you glad tidings of a Messenger who will appear after me. His name will be Ahmad.'

As for the mention of Syria in the hadith in connection with his mother's dream, it is indicative of the fact that Islam will acquire a firm foothold in Syria. It is Syria that will be the centre of Islam in the later days, and it is Syria where Jesus (asws) will reappear. A hadith sahih (in Muslim and others: Au.) says: لاَ تَزَالُ طَائِفَةٌ مِنْ أُمّتِي قَائِمَةً بِأَمْرِ اللّهِ، لاَ يَضُرّهُمْ مَنْ خَذَلَهُمْ أَوْ خَالَفَهُمْ، حَتّىَ يَأْتِيَ أَمْرُ اللّهِ وَهُمْ ظَاهِرُونَ عَلَى النّاسِ ‘A group of my ummah will remain upholding the truth. Those who try to disgrace them or oppose them will not succeed. (This will be the status) until Allah sends His command (concerning the Day of Judgment), while they retain the upper hand over the people."

Ibn Kathir's quote ends here.

Majid adds: "Mark the very clear reference in the OT reiterated in the NT, to the advent of a prophet from among the brethren of Israel, i.e., the Ismailites. `I will raise up a prophet from among their brethren, like unto thee' (Dt. 18:18). ‘Moses truly said unto the fathers: A prophet shall the Lord, your God, raise up unto you of your brethren, like unto me' (Ac. 31:22)."

259. This prayer was also answered and the Qur'an was revealed to the Prophet Sabuni.

260. Majid writes: "Hikmah" primarily is what prevents, or restrains, from 'ignorant behaviour,' but is usually used in the sense of 'wisdom.' It also means 'knowledge in matters of religion, and the acting agreeably therewith; and understanding."

The most widely prevalent interpretation however is that by the term 'hikmah', the allusion is to the Sunnah of the Prophet.

261. That is, purify them from "shirk" and other base qualities (Au.).

Majid states the following:

"The mission of this Ismailite prophet of God was thus to be fourfold:

a) He will recite and deliver to his people the revelation exactly as he receives them, and will, in this sense, be a trusted Divine Messenger.

b) He will not only transmit the Message but will also expound, interpret and illustrate the Teachings he is commanded to impart, and would, in this phase of his life, be a Divine Teacher.

c) Besides explaining to the many the injunctions of the Divine law, he will also unravel to the elect of his people the deeper significance of the Divine wisdom, and will initiate them in the profundities of spirit and the subtleties of soul. He will, on this account, be known as an exponent of Divine Wisdom.

d) He will, by his words and deeds, precept and practice, raise and uplift the moral tone of his people, will purge them of vice and immorality, and will make them pious and godly. He will in this capacity be called a Divine Reformer and Law giver."

262. "I.e., able to grant every prayer" (Majid).

263. "I.e., granting only such prayers as are, in His Infinite, Divine Wisdom, proper" (Majid).