Author: Abdul Hai Lay'yan
The Divine Education Model in the Family of the Prophets (part 83)
Educational Lessons from the Story of Zakariya and Yahya (peace be upon them) (Continued)
Second Lesson: The Prophets (AS) are the perfect model in observing the etiquettes of supplication
When Prophet Zakariya (peace be upon him) turned to his Lord and engaged in supplication, he observed a set of refined and noble etiquettes—etiquettes that every supplicant should adhere to when conversing with their Lord so that their Dua may be accepted by Allah, the Almighty.
Among these etiquettes are the following: First: He called upon his Lord and clearly expressed what was in his heart and the hopes he had from Allah, without limiting himself to unspoken wishes.
Second: With complete sincerity, he turned to Allah, the Almighty, and made his supplication privately and quietly, away from public display. He knew that hidden supplication is more beloved to Allah and that softness in prayer reflects humility, humbleness, and submission—the true essence of supplication. For this reason, Allah commands, «ادْعُوا رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً» Translation: Call upon your Lord with humility and in secret.
Third: Before presenting his request, he acknowledged his weakness, frailty, and humility before his Almighty Lord, saying, «إِنِّي وَهَنَ الْعَظْمُ مِنِّي وَاشْتَعَلَ الرَّأْسُ شَيْبًا». Translation: My Lord, indeed my bones have weakened, and my head has flared with gray hair.
Fourth: Before mentioning his request, he recalled the past blessings and لطف of Allah in answering his prayers, saying the following: «وَلَمْ أَكُن بِدُعَائِكَ رَبِّ شَقِيًّا» Translation: My Lord, I have never been disappointed in my supplication to You.
Fifth: He clarified that his request was motivated by concern for preserving the religion, not merely for worldly gain, as he said: «وَإِنِّي خِفْتُ الْمَوَالِيَ مِن وَرَائِي» Translation: Indeed, I fear those who will succeed me.
Sixth: He addressed his Lord with the word “Rabbi” (My Lord), which reflects the highest level of morality, servitude, and dependence upon Allah.
Thus, it is fitting for every believer to follow this prophetic model in supplication and present their prayer (dua) in a manner worthy of acceptance before Allah.
Third Lesson: A believer does not despair
The story of Prophet Zakariya (peace be upon him) and his request to Allah for a child who would inherit from him and the family of Ya‘qub (peace be upon him) highlights an essential principle in human life and indeed in the life of the Muslim Ummah: the necessity of avoiding despair and hopelessness.
In this story, we see that Zakariya (peace be upon him) had passed the age of having children, and his wife was barren. From a natural perspective, having a child was unlikely. Yet, hope remained alive in his heart. He turned to his Lord with complete trust and supplicated with certainty that Allah would respond. Had he lacked such confidence, he would not have raised his hands in supplication under such circumstances. And indeed, Allah answered his prayer.
This teaches us that no matter how severe difficulties become, how intense sorrows grow, or how complex and dark challenges appear—whether on an individual or collective level—there always remains the possibility that relief will come, clouds will clear, and conditions will change for the better.
Therefore, a believer must worship Allah as He deserves, draw near to Him through acts of obedience, and remain steadfast on the straight path. At the same time, they must never lose hope in the mercy of Allah nor despair of His relief.
Fourth Lesson: Every limb has a limited form of worship, but the worship of the heart and tongue continues at all times
Each part of the body has forms of worship that are limited to specific times. However, remembrance of Allah (Dhikr) is the worship of the heart and tongue, which continues at all times and in every state.
When Zakariya (peace be upon him) asked for a sign regarding his wife’s pregnancy, Allah said: «وَآيَتُكَ أَلَّا تُكَلِّمَ النَّاسَ ثَلَاثَةَ أَيَّامٍ إِلَّا رَمْزًا وَاذْكُر رَّبَّكَ كَثِيرًا وَسَبِّحْ بِالْعَشِيِّ وَالْإِبْكَارِ» Translation: Your sign is that you will not speak to people for three days except by gesture; and remember your Lord much, and glorify Him in the evening and in the morning.
In this verse, Allah (SWT) commands him to remember Him abundantly. In this regard, Muhammad ibn Ka‘b al-Qurazi said, “If anyone were to be excused from remembrance, it would have been Zakariya (peace be upon him). ” Yet even in situations like war, Allah still commands: يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا لَقِيتُمْ فِئَةً فَاثْبُتُوا وَاذْكُرُوا اللَّهَ كَثِيرًا… Translation: O you who believe! When you meet a group (of enemies), stand firm and remember Allah much so that you may succeed.
This clearly shows the importance and virtue of remembrance. Allah has commanded it in all situations and emphasized doing it frequently, as He says: «يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا اللَّهَ ذِكْرًا كَثِيرًا * وَسَبِّحُوهُ بُكْرَةً وَأَصِيلًا» Translation: O you who believe! Remember Allah with much remembrance, and glorify Him morning and evening.
Regarding the status and virtue of dhikr, Ibn al-Qayyim (may Allah have mercy on him) writes: Through remembrance, a servant overcomes Shaytan, just as Shaytan overcomes those who are heedless. Dhikr is the soul of righteous deeds; any action without remembrance is like a body without a soul. In the Qur’an, dhikr is mentioned in ten ways:
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Commanding remembrance, sometimes absolutely and sometimes conditionally;
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Prohibiting its opposite, namely heedlessness and forgetfulness;
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Linking success to frequent remembrance;
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Praising the people of dhikr and informing of their reward;
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Warning of the loss of those who turn away from remembrance;
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Stating that Allah remembers those who remember Him;
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Declaring that remembrance of Allah is greater than everything else;
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Making dhikr both the beginning and end of righteous deeds;
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Describing the people of dhikr as people of understanding
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Making dhikr the companion and spirit of all righteous deeds.
Continues…
Previous Part
References:
[1] Al-A’raf: 55.
[2]. Maryam: 4.
[3]. Maryam: 4.
[4]. Maryam: 5.
[5]. Al-Rawi, Rashid, Al-Qasas al-Qur’ani: A Social Interpretation, Egypt: Dar al-Nahda al-‘Arabiyyah, 1978, pp. 185–186.
[6]. Ibid.
[7]. Aal ‘ Imran: 41.
[8]. Al-Tha‘alibi, Jawahir al-Qur’an fi Tafsir al-Qur’an, vol. 3, p. 13.
[9]. Al-Anfal: 45.
[10]. Al-Ahzab: 41–42.
[11]. Ibn al-Qayyim, Madarij al-Salikin, Beirut: Dar al-Kutub al-‘Arabi, 1392 AH, vol. 2, pp. 423–425.
