Islam Made Simple
Dr Osama Al-Azhari, Minister of Awqaf, (Charitable Endowments)
Ladies and gentlemen, the great people of Egypt, and sons and daughters of the Arab and Muslim nations, welcome to a new journey in our blessed travels with the Book of Allah Almighty, in which we sail through its verses, sip from its lights, and draw from its treasures and secrets, and from the guidance, wisdom, admonition, and healing Allah Almighty has placed within it.
Today, we stand at the threshold of the nineteenth part taking refuge in its shade, picking pearls and gems from its garden, extracting values and principles, and being enlightened by its insights and lessons.
We will explore together the meanings of the nineteenth part of the Ever-Glorious Qur’an, gleaning from it the knowledge, insights, and guidance it contains, in gentle pauses where we draw forth the pearls and coral deposited in this noble part.
Reflecting on this part, we pause to consider the pearls and corals—the values, truths, and meanings that Allah Almighty has placed within it.
The first point to consider is the secret behind the singular use of the word “Imam” in the supplication of the servants of Allah, the Most Merciful. Allah Almighty says: “And who say, “Our Lord, bestow upon us from our spouses and offspring comfort of the eyes, (Literally: the coolness (when) the eyes settle down) and make us an Eimam (Leader) of the pious.” [Qur’an 25: 74].
This noble verse comes at the end of Surat al-Furqan, where we find in the words of Allah Almighty multiple descriptions of His servants, about whom He said: “And the bondmen of The All-Merciful are the ones who walk on the earth gently, and when the ignorant address them, they say, “Peace!”” [Qur’an 25: 63].
The Almighty continues to describe the servants of the Most Merciful in a lengthy passage at the end of the chapter, where He clarifies their pure qualities, refined morals, virtuous conduct, and sound judgement.
Among these qualities is that they turn to Allah in supplication for themselves and their offspring, asking Him for benefit and piety, saying:
“And who say, “Our Lord, bestow upon us from our spouses and offsprings comfort of the eyes, (Literally: the coolness (when) the eyes settle down) and make us an Éîmam (Leader) of the pious.” [Qur’an 25: 74].
The question is: Why did Allah Almighty say “lmam” in the singular form?
The answer is that Allah Almighty used the singular form because the path of the righteous is in fact one and the same, as if they melt into a single person.
For piety refines souls until hearts become united, just as the Prophet Mohammed (PBUH) said “The believers, in their mutual love, mercy, and compassion, are like a single body” (Narrated by al-Bukhari: 6011, and Muslim: 2586).
We now come to the second reflection: Why does He say, “an Imam” and not “following the pious”? One might ask: Why did he not say, “Make us followers of the pious”?
The answer is that Allah raises the ceiling of ambition in supplication, so that the servant is not satisfied with imitation, but aspires to be a role model to be followed in goodness.
Imam Mujahid said regarding the verse: “and make us leaders for the righteous,” that is, make us followers of the righteous, meaning that whoever follows the righteous today may become a role model and a righteous example for others in the future.
Now let’s move to the third reflection. It is regarding this noble verse: “We are the messengers of the Lord of the Worlds.” The question is: Why is it in the singular form?
At the beginning of Surah al-Shu’ara’, Moses (PBUH) says: “My Lord, indeed I fear that they will deny me, and my breast will be straitened, and my tongue will not be free. (i.e., it will not express well; literally, will not go off freely) So send to Harun. (Aaron).” [Qur’an 26: 12-13], then Allah Almighty said to them: “So go to Pharaoh, then say (to him), “We (both) are the Messenger of The Lord of the worlds.”” [Qur’an 26: 16].
The question is: Why did He say “messenger” in the singular form even though there were two messengers?
The answer is that the message is one, the source is one, and the ultimate goal is one. So, the difference in people does not negate the unity of the message, and that is why the singular form is used.
This meaning is repeated in another place in the same surah, Allah Almighty says: “The people of Nuh (Noah) denied the Emissaries.” [Qur’an 26:105].
Although Noah (PBUH) was the first messenger sent to his people, Allah considered their rejection of him as a rejection of all messengers, because their call was one and the root of their messages was one: pure monotheism and guidance.
Then we move to the fourth point of reflection, which is about the blessing of Mount Sinai Allah Almighty says in Surah al-Naml: “So, as soon as he came to it, he was called out (that): “Blessed are they who are in the fire, and they who are around it.” [Qur’an 27: 8].
This place is Mount Sinai in Egypt, where Allah manifested himself to Moses (PBUH). This is contrasted with His saying in Surah al-Isra’: “around which We have blessed,” [Qur’an 17:1], referring to al-Masjid al-Aqsa in Jerusalem. Here, the blessing is a blessing of place.
As for Mount Sinai, the blessing is a blessing of individuals, as demonstrated by Allah’s saying: “Blessed are they who are in the fire, and they who are around it.”
This indicates that the greatest treasure Allah has given Egypt does not lie merely in its land, but in its people.
We ask Allah to adorn us with the manners of the Qur’an, to make us among the righteous, to bless Egypt and its people, and to unite our hearts upon goodness.
He is the Guardian of that and fully capable of it.
Until we meet again, stay safe
