Surah Yaseen: Verse 27 - بما غفر لي ربي وجعلني... - English

"For that my Lord has granted me Forgiveness and has enrolled me among those held in honour!" (27)

Since this man of piety laid down his life valiantly in the way of Allah, he was blessed with honor as said in Verses 26 and 27: قَالَ يَا لَيْتَ قَوْمِي يَعْلَمُونَ بِمَا غَفَرَ‌ لِي رَ‌بِّي وَجَعَلَنِي مِنَ الْمُكْرَ‌مِينَ ("He said, 'Would that my people knew how my Lord has forgiven me and placed me among the honored ones!" ). He was asked to enter Paradise. When he saw the supreme rewards and blessings of Paradise, he remembered his people and wished that if his people could know how generously he was rewarded and what honors were bestowed on him in return for believing in the messengers, perhaps, they too would have believed. This is the wish expressed in this verse.

The prophetic method of da'wah (preaching): Significant guidance for message bearers of Islam

The way the three messengers sent to this habitation addressed polytheists and disbelievers, the way these blessed souls responded to their harsh remarks and threats, and similarly, the way in which Habib Najjar, who had believed as a result of the Da'wah of these messengers, addressed his people is something worth repeated consideration, for it has great lessons for everyone who is serving the cause of religious preaching and public welfare.

In response to the honest call and advice of these messengers, the polytheists had said three things:

1. You are human beings like us. Why should we do what you ask us to do?

2. Allah, the Rahman has not sent any message and book to anyone.

3. You are plain liars.

Just think about it. What sort of reply would this hard talk deserve? Particularly so, when it was in answer to words of selfless good counsel? But, imagine what these messengers said. They said no more than: رَ‌بُّنَا يَعْلَمُ إِنَّا إِلَيْكُمْ لَمُرْ‌سَلُونَ (Our Lord knows that we have been sent to you). And they said: مَا عَلَيْنَا إِلَّا الْبَلَاغُ الْمُبِينُ (Our obligation is no more than to convey the message clearly." ) which amounts to saying, We had a duty to do. This we have done. We have spoken plainly and clearly making the message of Allah clear to you. From this point onwards, the choice is yours - you may or may not accept it.' Nothing in their speech has any reflection of the heated remarks made by their addressees. Indeed, their reply is kind and reflecting goodwill for them.

After that, these people became more aggressive. They said, "We take you as a bad omen for us. If you do not desist, we will certainly stone you, and you will be subjected to a painful punishment from us. (36:18) The answer that they deserved was: 'You yourself are the wretched ones and this is because of the nemesis of your own deeds.' But, these messengers said it briefly without alluding to their wretchedness openly and directly. In fact, they said: طَائِرُ‌كُم مَّعَكُمْ our bad omen is with your selves). Then, they returned to the same soft approach and said: أَئِن ذُكِّرْ‌تُم ([ Do you take it as bad omen ] if you are given a good counsel? which amounts to saying: Would you just think about it? Have we done anything against you? What we have done here is no more than give you some good counsel in your interest. Yes, they did make the gravest of their remark when they said: بَلْ أَنتُمْ قَوْمٌ مُّسْرِ‌فُونَ (Rather, you are a people who cross all limits." ) which amounted to saying that their remarks were out of context, not limited to what was being said.

That was a dialogue featuring these messengers. Now, let us turn to what a neo-believer who responded to the invitation of these messengers has to say to his people. He started by telling his people two things, and then invited them to listen to the messengers and accept their good counsel. The first thing he said was: Just imagine, here are these people coming to you from a far place only to give you some good counsel. They are taking care of themselves while bearing by the hardships of travel to and stay at a place that is not their home, yet they are not asking you for anything in return. This is something unusual, and by itself invites an honest person to think. These are selfless people. Why not listen to them? Why not give it a little thought? The second thing is about what they are saying. And what they are saying is reasonable, pure and simple, just and right. If not this, what else could guide anyone to the true path? After that, since the purpose was to warn his people against their error and straying, it was said: You have forsaken your Creator who is powerful over everything and, in His place, you have taken to gods you have carved out yourself, assuming that they will give you what you need. Why does it not occur to you that they, on their own, can do nothing for you, nor do they have any access to Allah by virtue of which they could ask Him to do what you need to be done?

It will be noticed that Habib Najjar did not attribute all these things to them, rather, gave it the form of attributing it to his own self, something like saying, 'If I were to do so, it would really be a grave error' and he said: وَمَا لِيَ لَا أَعْبُدُ الَّذِي فَطَرَ‌نِي (And what excuse do I have if I do not worship the One who has created me...). This he said so that the adversary might not be enraged, rather, should think about it with a cool mind. After that, when his people remained unmoved by his soft pleas, even threatened to kill him, even then, he uttered no word of curse against them, rather, surrendered his life saying nothing but: رَبِّ اھدِ قَومِی (My Lord, show my people the right way). Far too strange is what happened after this oppressed martyr saw the blessings and rewards given to him by Allah in the Paradise. Even at that time, he remembered nobody but his own unjust people and, still filled with goodwill for them, he wished that somehow his people were to know how generously he was welcomed in Paradise - may be, they would abandon their ways of disbelief and started sharing the blessings of Paradise with him! SubhanAllah, the love and concern for the creatures of Allah run through their blood despite that they are treated unjustly. This is one thing that has changed the destinies of nations, taking them out of the darkness of disbelief and error, and blessing them with a station that even angels envy them.

In our time, da'wah workers have generally abandoned this prophetic way, therefore, their call and communication have lost effectiveness. Betraying anger and making damaging comments against the adversary are supposed to be master strokes in lectures and sermons while, in reality, such tactics push the adversary to more hardened stances of doggedness and hostility. 0 Allah make us follow the way of prophets and bless us with the good fortune of doing what you like and are pleased with.

(27)