Author: Abdul Hai Lay'yan
The Divine Education Model in the Family of the Prophets (part 81)
The Sign Indicating the Fulfillment of the Glad Tidings for Prophet Zakariya (AS)
Since Prophet Zakariya (AS) was deeply eager and attached to having a child, and had a strong desire for offspring, he asked his Lord for a sign and said: قَالَ رَبِّ اجْعَل لِّي آيَةً [1] Translation: My Lord, grant me a sign.
His intention was that a mark or proof be given to him for the fulfillment of the divine promise regarding a child, so that his heart might be reassured and his soul attain certainty.
Thus, Allah the Exalted granted him a sign that corresponded to his spiritual state at the time of supplication and its acceptance, and through which he could properly express gratitude for the blessing that Allah would grant him a child in his old age.
Allah said: آيَتُكَ أَلَّا تُكَلِّمَ النَّاسَ ثَلَاثَ لَيَالٍ سَوِيًّا [2] Translation: Your sign is that you will not speak to the people for three nights, while being perfectly sound.
This means that his tongue would refrain from speaking for three nights, despite having no illness or physical defect.
Ibn Abbas, Mujahed, Ikrimah, Wahb, Al-Suddi, Qatadah, and others (may Allah have mercy on them) said that his tongue was restrained without illness, and he was unable to speak.
Zaid ibn Aslam (may Allah have mercy on him) said that he used to recite the Qur’an and glorify Allah, but he could not speak to his people except through gestures.
Al- ‘Awfi (may Allah have mercy on him) also narrated from Ibn Abbas (may Allah be pleased with them) that the phrase “three nights continuously” refers to three consecutive nights; and this opinion—held by the majority of exegetes is more correct. [3]
As Allah also says in Surah Aal ‘Imran: قَالَ رَبِّ اجْعَل لِّي آيَةً قَالَ آيَتُكَ أَلَّا تُكَلِّمَ النَّاسَ ثَلَاثَةَ أَيَّامٍ إِلَّا رَمْزًا وَاذْكُر رَّبَّكَ كَثِيرًا وَسَبِّحْ بِالْعَشِيِّ وَالْإِبْكَارِ [4]
Translation: He said: My Lord, grant me a sign. He said: Your sign is that you will not speak to the people for three days except by gesture. And remember your Lord much and glorify Him in the evening and the morning.
Malik narrated from Zaid ibn Aslam (may Allah have mercy on them) that the meaning of these three nights is that he was not mute, yet he was unable to speak to people. This shows that during these three days and nights, he communicated with people only through gestures. [5]
Therefore, Allah says: فَخَرَجَ عَلَى قَوْمِهِ مِنَ الْمِحْرَابِ فَأَوْحَى إِلَيْهِمْ [6] Translation: So, he came out to his people from the prayer chamber and signaled to them.
That is because he was prevented from speaking and could only communicate through gestures of the hand, head, or similar means.
Then he indicated to them: أَن سَبِّحُوا بُكْرَةً وَعَشِيًّا [7] Translation: Glorify Allah in the morning and in the evening.
This meant that they should accompany him during those three days and, in addition to their usual acts of worship, engage in gratitude to Allah for the blessing He had granted to him and to them. [8]
Al-Zamakhshari says in this regard: If you ask why his tongue was restrained from speaking to people, the answer is that this period was meant to be devoted entirely to the remembrance of Allah, and his tongue should not be occupied with anything other than His remembrance so that he might properly fulfill gratitude for that great blessing bestowed upon him. It is as if, when he asked for a sign for gratitude, he was told: Your sign is that your tongue will be used only for thanking, glorifying, and praising Allah (SWT). [9]
In this noble verse and in the action of this great Prophet (AS), there is an important lesson for Muslims: whenever a blessing is received from Allah the Exalted, or whenever a hardship or calamity is removed, one should praise and thank Allah (SWT). [10]
Continues…
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References:
- Surah Maryam: 10.
- Surah Maryam: 10.
- Ibn Kathir, Tafsir Ibn Kathir, Vol. 3, p. 112.
- Surah Aal ‘Imran: 41.
- Ibn Kathir, Tafsir Ibn Kathir, Vol. 3, p. 113.
- Surah Maryam: 11.
- Surah Maryam: 11.
- Ibn Kathir, Tafsir Ibn Kathir, Vol. 3, pp. 112–113.
- Al-Zamakhshari, Tafsir al-Kashshaf, Vol. 1, p. 429.
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Hamada, Farouq, Fathers and Sons: Educational Features in the Noble Qur’an, pp. 149–150
