Hidāyat al-ḤayārāIbn al-Qayyim

a prophet, and I was written down as the Seal of the Prophets while Adam was still lying in his clay. (1)

This is comparable to Allah’s having decreed his victory on the Day of Badr. Among the causes of that triumph were his reliance upon his Lord, his supplication, and his earnest entreaty for victory.

In the same way, when Allah decrees the sending of rain, He may make it contingent upon His servants’ beseeching, their prayers, and their humble pleading with Him. Likewise, whatever He decrees of forgiveness, mercy, guidance, or victory may be brought about through supplications—whether offered by the one who receives the favor or by someone else on his behalf. Therefore, it is entirely plausible that the Messiah, after his ascension, asked his Lord to send his brother Muhammad to the world, and that this request was among the causes that led to his Prophetic mission, together with the prayer of his forefather Abraham. Abraham had asked his Lord to send him while still in this world, and for that reason Allah, exalted be He, mentioned it explicitly. The Messiah, on the other hand, made his request only after he had been raised up and taken to the heavens.

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Reflect on the Messiah’s words: “I will not leave you orphans, for I shall come to you soon.” How perfectly this accords with the statement of his brother, Muhammad ibn ʿAbd Allah—may Allah’s prayers and peace be upon them both—“The son of Mary will descend among you as a just judge and an equitable leader; he will slay…"

(233) In Sahih al-Jamiʿ al-Saghir wa Ziyadatuh, ed. al-Albani, 2/840. Al-Sindi comments that the phrase means: “I existed before Adam was created,” and another opinion holds: “before the soul was breathed into Adam’s body.” (1) Reported by Ahmad, Musnad, 4/127–128; declared authentic by al-Hakim, al-Mustadrak, 2/418; also transmitted by Ibn Hibban, Mawarid al-Zamʾan, p. 512; al-Tabari, Tafsir, 3/83; and al-Baghawi, Sharh al-Sunnah, 1/107. Al-Haythami says that one of Ahmad’s chains consists of narrators found in the two Sahihs except for Saʿid b. Suwayd. See Majmaʿ al-Zawaʾid, 3/223; al-Zaylaʿi, Takhrij Ahadith al-Kashshaf, 1/82.
لمكتوبٌ خَاتَمُ النبيِّيْن وإِنَّ آدم لَمُنْجَدِلٌ في طِيْنَتِهِ" (١). وهذا كما قضي الله -سبحانه- نَصْرَه يومَ بدرٍ. ومن أسباب ذلك استعانتُه بربِّه ودعاؤه وابتهالُه بالنَّصر. وكذلك ما يقضيه من إنزال الغيث قد يجعله بسبب ابتهال عبادِه ودعائِهم وتضرُّعِهِمْ إليه، وكذلك ما يقضيه من مغفرة ورحمةٍ وهدايةٍ ونصرٍ؛ قد يسبب له أدعية يحصل بها ممن ينال ذلك أو من غيره، فلا يمتنع أن يكونَ المسيح سأل ربَّه -بعد صعوده- أنْ يُرْسِلَ أخاه محمدًا إلي العالم، ويكون ذلك من أسباب الرسالة المضافةِ إلي دعوة أبيه إبراهيم، لكنَّ إبراهيم سأل ربَّه أن يُرْسلَه في الدنيا، فلذلك ذكره الله -سبحانه-، وأما المسيح فإنما سأله بعد رَفْعِه وصعودِه إلي السماء. فصل وتأمَّلْ قَوْلَ المسيح: "إني لستُ أدَعُكم أيتامًا لأني سآتيكم عن قريب" كيف هو مطابقٌ لقول أخيه محمدِ بن عبد الله -صلوات الله وسلامه عليهما-: "ينزل فيكم ابنُ مريمَ حَكَمًا عَدْلًا، وإمامًا مُقْسِطًا، فيقتلُ
= ٢٣٣)، "صحيح الجامع الصغير وزيادته" للألباني: (٢/ ٨٤٠). وقال السندي: معناه: إني قبل أن يخلق آدم. وقيل: قبل إدخال روحه جسده. (١) أخرجه الإمام أحمد: (٤/ ١٢٧ - ١٢٨)، وصححه الحاكم: (٢/ ٤١٨)، وابن حبان، ص (٥١٢) من موارد الظمآن، والطبري: (٣/ ٨٣)، والبغوي (١/ ١٠٧). قال الهيثمي: أحد أسانيد أحمد رجاله رجال الصحيح غير سعيد بن سويد. انظر: "مجمع الزوائد": (٣/ ٢٢٣)، "تخريج أحاديث الكشاف" للزيلعي: (١/ ٨٢).

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