Hazrat Mahdi (pbuh), - Statements on the suffering of the King Messiah in the Judaic Scriptures

Yefeth ben Ali, the Jewish scholar from 10th century gives an explanation of the Book of Isaiah in regard to the suffering of the King Messiah in his commentary of the Torah:
... to regard it as alluding to theThe Messiah, and as opening with a description of his [King Messiah’s] condition in exile, fromthe time of his birth to his accession to the throne : for the prophet [Isaiah] begins byspeaking of his being seated in a position of great honour, and then goes backto relate all that will happen to him during the captivity . He thus gives us tounderstand two things: In the first instance, that the Messiah will only reach his highest degree of honour after long and severe trials; and secondly,that these trials will be sent upon him as a kind of sign, so that, if he findshimself under the yoke of misfortunes whilst remaining pure in his actions, hemay know that he is the desired one…
* S. R. Driver & A. Neubauer (editors). 1969. The Fifty-third Chapter ofIsaiah According to the Jewish Interpreters (2 volumes; New York: Ktav), pp. 19-20.The English translations used here are taken from volume 2. The original texts are involume 1. Cf. Soloff, pp. 107-09.
There is a very important passage in the very old book Pesikta , cited in the treatise Abkath Rokhel ( andreprinted in Hulsii Theologia Judai ca, where this passage occurs, p. 309):
When Elohim created the world... under the Throne of His kavod, and brought forth the being of the Messiah. He said to him: 'Will you heal and redeem My sons [servants] after 6000 years?' He [King Messiah] answered Him, 'I will.' Then Elohim said to him: 'Will you then also bear the punishment ... as it is written, “But he bore our diseases” [Yeshayahu 53:4]. And the Messiah answered Him; 'I WILL JOYFULLY BEAR THEM' (cf. Zohar, 2:212a).
Rabbi Moses Haddarshan states:
Immediately the Messiah, OUT OF LOVE, TOOK UPON HIMSELF ALL THOSE PLAGUES AND SUFFERINGS , as it is written in Yeshayahu 53, “ HE WAS ABUSED AND OPPRESSED .”
Zohar; is the fundamental piece of the knowledge of the Kabbalaand involves the mystical interpretation of the Torah.
Regarding the sufferings of Moshiach, we read in the notes of the Steinsaltz Edition of the Talmud:
According to Rashi, Rabbi Yehudah HaNasi and Daniel were suggested as possible Messiahs [by Rav, d. 247, see Sanhedrin 98b], for they were both totally righteous men and they both suffered severely from various afflictions .
* The Talmud , SteinhaltzEdition (New York: Randomhaus, 1999), notes p. 25, 26.
A righteous one suffering on behalf of the whole world is seen in the Zohar:
The children of the world are members one of another. When the Holy One desires to give healing to the world, he smites one just man amongst them, and for his sake heals all the rest. Whence do we learn this? From the saying (Isaiah 53:5), ‘ He was wounded for our transgressions, bruised for our iniquities …’
* Zohar, Numbers, Pinchus 218a; Driver and Neubauer, Zohar, Numbers, Pinchus 218a (English translation), p. 15.
The oppression on the believers in the end of times is described in the Zohar as such:
The seventy sounds of a woman in labor:
At that time, She is opened to give birth to Messiah. This is owing to the pain and distress of the pious, men of good qualities , sages of secrets of the Torah, people of humility and shame, of fear and love, of kindness, men of valor, fearing Elohim, truthful men, who despise bribes, for whom it is a time of poverty. This is what the sages of the Mishnah have explained. In the times in which the son of David will come, a valiant men will go circulating from city to city but will not be shown favor. Those that fear sin will be despised and the wisdom of scribes will be sullied. Truth will be absent... * Zohar, Acharei Mot: 36,Verse 213

Welcome to Islam, - The revolutionary role of Islam – II

Historical revolution This expansion of the Islamic empire was not simply a political event. Its aim, in fact, was to set in motion a revolutionary process in history. This process had been initiated in Makkah itself, then it travelled from Makkah to Madeenah, to Damascus and Baghdad from where it entered Spain and thereafter it spread all over Europe and the entire world. We would probably be right in saying that the 20th century saw the culmination of this process. There are two basic aspects to this movement. One was the end of religious persecution. )This kind of persecution has been mentioned in the Quran asfitna’(. )Quran 8:39( The process began with the end of idolatry and was completed during the lifetime of the Prophet, salallaahu alayhi wa sallam. The other, the advent of religious freedom, came about later, during the pious caliphate; with the disintegration of the two great empires—the Sassanid and Byzantine—the two greatest pillars of religious persecution were uprooted, and religious freedom became the order of the day. However, no great revolution materializes all of a sudden. It reaches fruition only by a long historical process, and the Islamic revolution was no exception to this rule. The process of human liberation, initiated by Islam, continued over a long period to make advances through individual and collective efforts, taking various forms. The second Caliph, ‘Umar ibn Al-Khattaab )d.644(, may Allaah be pleased with him, addressing one of his governors and his son in a well known case asked: “Since when have you enslaved people while their mothers had given birth to them in freedom?” This voice was echoed eleven hundred years later by the well known French reformer Rousseau )d. 1778(. His book, titled The Social Contract, began with this famous sentence: ‘Man was born free, but I find him in chains’. The end of the superstitious era Another basic change wrought by the Islamic revolution was similar in some respects to the scientific revolution of modern times; that is, the rooting out of superstitious thinking on scientific grounds and the general prevalence of thinking based on facts. As mentioned above, the continued existence of the idolatrous way of life and thinking in ancient times was due to the ignorance of human beings regarding nature. Ancient man used to judge natural phenomena by their appearance. Holding them sacred, he began to worship them. For the first time in human history, Islam succeeded in convincing people that these phenomena of nature were not creators, but only creatures. They were entirely helpless beings, mere slaves and not the masters of man. In the wake of this revolution, the ideological base of idolatry was wiped out altogether. All those things held sacred were relegated to the status of mere creatures. They were there to be harnessed by man and not for man to be enslaved by them. The sun was held to be a god and worshipped in ancient times; the man of today is converting the sun into solar energy. Ancient man held the moon sacred; modern man has set his foot on it. Ancient man had deified the river; modern man has converted rivers into steam power, etc. In this way, it has happened for the first time in human history that the phenomena of nature, looked upon by ancient man with reverence, have now become objects of investigation. In other words, Islam started the process of scientific enquiry. The Quran repeatedly enjoins man to reflect on the objects of the universe. This is no simple matter. The act of pondering over the nature of the phenomena of the universe has been accorded the status of worship in Islam. As a result of this thinking, for the first time in known history, all things in the universe have been subjected to research and investigation. The scientific way of thinking of the modern age initiated in the early period of Islam, continued as a process to grow, spreading from one country to another until it reached the west where it saw its culmination in the western world. In respect of its reality, this scientific thinking is a revolution desirable by Islam itself. After this revolution, for the first time in human history the idolatrous way of thinking has been totally deprived of its ideological base. The concept of the sacredness of natural phenomena is now seen for what it is—a superstition, for modem scientific investigation has demonstrated belief of this kind to be baseless. All that happened was exactly in accordance with the Divine plan, the Prophet, salallaahu alayhi wa sallam, and his companions, may Allaah be pleased with them, having been asked to carry out this divine scheme. Allaah Almighty Says )what means(:“Fight them until there be no persecution and religion be wholly God’s”.]Quran 8:39[ This means that there was no longer any barrier to man’s making a choice in the way of God. This was the final goal of the revolution brought about by the Prophet Muhammad, salallaahu alayhi wa sallam, and his companions. It ended that absolutist system of coercion which places curbs upon personal decisions about one’s religion. It also removed the veil of obstacles in ideological terms which confused and mislead people, as a result of which they began to worship creatures supposing them to he creators. The Quran tells us that there is no compulsion in the matter of religion, with the proviso that true guidance and misconceptions should be thoroughly separated from one another. )2:256( Truth and falsehood stand clearly separated from each other, just like light and darkness after the sun has risen. This was something which—after the Islamic revolution—could be grasped beyond the shadow of a doubt by anyone who sought reality with an open mind. No one was left groping in the dark. And no one was left with any excuses for rejecting God. To this particular end, Allaah Almighty brought about the revolutions in human history, as mentioned above. Now truth and untruth have become so distinct from one another that there is no thick or thin veil in between: the task of clarification has been performed so thoroughly that the man of today has total freedom of choice. Now in his journey towards Allaah Almighty, man is hindered neither by false ideologies nor by practical barriers.

Welcome to Islam, - The revolutionary role of Islam – I

As a result of ignorance the evil known as the worship of natural phenomena was born in human society. Man attributed divinity to mere creatures. He began to worship all the things in the world, holding them to be gods. Owing to this intellectual aberration, idolatry became a rooted feature of human civilization. Not even the coming of thousands of Prophets and reformers could bring about any change in this state of affairs, in the practical sense. The rejection of the Prophets brought down on the deniers the chastisement of God, butshirk)idolatry( could never be wiped out from society. Then God Almighty took it upon Himself to intervene. One major manifestation of this Divine intervention in human history was the emergence of the Prophet Muhammad, salallaahu alayhi wa sallam. An American encyclopedia has very appropriately described his coming as having “changed the course of human history.” French historian, Henri Pirenne, has expressed it thus: ‘Islam changed the face of the globe. The traditional order of history was overthrown.” The Quran, in defining the objective of the divine intervention, has this to say )what means(:"It is He that has sent forth His Prophet with guidance and the true faith, so that he may exalt it above all religions. God is the All-sufficient witness."]Quran 48:28[ This has found expression in ahadithrecorded in Saheeh Al-Bukhaari:"He will not depart from this world as God has decreed, unless and until these people are brought to the straight path." This shows that, for the Prophets of the past, may Allah exalt their mention, communication alone was required, whereas for the Prophet Muhammad, salallaahu alayhi wa sallam, not just communication but also implementation was required. The task of the earlier prophets was completed with the full communication of the message to the people. But the Divine plan in sending the Prophet Muhammad, salallaahu alayhi wa sallam, to the world was to bring about a practical revolution. His message could not, therefore, remain at the theoretical stage. It being beyond human capacity to make the end result a certainty, how was the Prophet’s, salallaahu alayhi wa sallam, message to be translated into reality? It all became possible due to the special Divine succor extended to the Prophet, salallaahu alayhi wa sallam, by God Almighty. This took the form of a Divine plan which had two basic aspects to it: one, to provide the Prophet, salallaahu alayhi wa sallam, with a powerful and trustworthy team, and the other to significantly weaken the enemies of monotheism by means of a special strategy, so that the Prophet, salallaahu alayhi wa sallam, and his companions, may Allaah be pleased with them, could easily dominate their opponents. The first part of this Divine plan was brought to completion in the form of the settlement of Ismaa’eel, son of Prophet Ibraaheem, may Allaah exalt their mention, in the unpopulated desert of Arabia, two thousand five hundred years ago. At that time it was a totally isolated place situated far from the centres of civilization. There, a community was raised by Ismaaeel ibn Ibraaheem, may Allaah exalt their mention, trained in the desert atmosphere where there was nothing save nature. As a natural result of this unadulterated atmosphere, )free from all man-made pollution,( the human qualities of the inhabitants of the desert were fully preserved. It was like a vast natural training camp. It took more than two thousand years to evolve a nation of such high calibre as to be called a “nation of heroes” by a western scholar. In the history of the Arabs, this nation is known as the Ismaailites. Despite religious perversion having set in, so distinguished were they in human values—thanks to their particular training—that they had no peers among those who came before or after them. The Prophet Muhammad, sallallaahu alayhi wa sallam, one of the distinguished members of the Banu Ismaa’eel, struggled for about thirteen years in Makkah and ten years in Madeenah. Ultimately, more than one hundred thousand people believed in him and joined his mission. Each and every one of his companions, may Allaah be pleased with them, possessed a strong and dependable character. In this way, the Prophet Muhammad, sallallaahu alayhi wa sallam, in an exceptional way, secured a team by which he could bring the message of the Prophets, may exalt their mention, to fruition—taking the prophetic mission from the theoretical stage of ideology to the practical stage of revolution. The next part of this Divine plan consisted of weakening these anti-monotheism forces so considerably that the last Prophet might subjugate them and usher in the desired revolution in the very first generation itself. To achieve this end, the Arabian tribes remained engaged for a long period of time in bloody, internecine warfare. Consequently, when the Prophet Muhammad, sallallaahu alayhi wa sallam, was sent to the world, the idolatrous tribes of Arabia, having so weakened themselves, could not continue their resistance for long. This enabled the Prophet Muhammad, sallallaahu alayhi wa sallam, to overcome Arabia and root out idolatry completely within a short period of time. In those days there were two great empires outside of Arabia. These empires kept the major parts of Asia and Africa under their full control. Their power was so great that the Arabs could not even have dreamed of overcoming them. Despite this extremely out of proportion difference, how did it become possible for the Arabs of the very first generation, to conquer both these empires—the Sassanid and Roman—in such a decisive way as to crush them absolutely, resulting in the dominance of monotheism over idolatry throughout this region? This miracle became a reality owing to a special Divine strategy, which is paralleled by the case of the Romans: Allaah Almighty Says what means:"The Romans have been defeated in a neighbouring land. But after their defeat they shall themselves gain victory within a few years."]Quran, 30:1-3[ History shows that from 602 to 628 A.D., extremely extraordinary events took place between these two great empires. First, the royal families in the respective countries clashed internally with one another, and in consequence, many individuals of great political worth were killed. In fact, these feuds gave a death blow to these empires, shaking them to the very roots. Subsequently, certain factors led to the destructive collision of these empires with one another. First the armies of the Sassanid empire crossed the border of the Roman empire to attack it. Circumstances proved favourable and they succeeded to the extent that the Roman Emperor Heraclius decided to flee from his Palace in Constantinople. But again, events took a new turn. Heraclius regained his lost confidence and after making full preparations, attacked the Sassanid empire, destroyed their armed forces and penetrated right into the heart of Jerusalem. These civil wars, lasting for about twenty five years, considerably weakened both these empires. Therefore, during the pious caliphate when the Arab forces entered the Roman and Sassanid empires, they managed to advance with great speed.

Welcome to Islam, - Morality in Islam

One of the most important aspects of a Muslim's life is to have high moral standards. Since the beginning of Islam, Prophet Muhammad sallallaahu 'alayhi wa sallam was mainly concerned with teaching and disciplining Muslims to have the best manners and personal characteristics. His personal life and behaviour were reflective of his teachings, which were revealed to him by Allaah. In the Noble Quran, Allaah describes Prophet Muhammad, sallallaahu 'alayhi wa sallam, saying )what means(:“And indeed, you are of a great moral character.”]Quran, 68:4[
The Prophet's high standard of manners made him a model for all Muslims to follow. The Prophet, sallallaahu 'alayhi wa sallam, used to emphasise how important good manners are for Muslims. He sallallaahu 'alayhi wa sallam has said:“The best of you is the best among you in conduct.”]Al-Bukhaari and Muslim[
In another authentic narration, the Prophet, sallallaahu 'alayhi wa sallam, mentioned that:“The heaviest thing to be placed in the balance of a believing slave on the Day of Judgement will be good behaviour. And Allaah hates the one who uses bad language.”]Al-Bayhaqi[
Someone once asked the Prophet, sallallaahu 'alayhi wa sallam, what deed would lead a man to paradise, and he sallallaahu 'alayhi wa sallam answered:“Piety and good conduct.”
In other narrations the Prophet, sallallaahu 'alayhi wa sallam, made distinctions among Muslims based on their behaviour; the Prophet, sallallaahu 'alayhi wa sallam, said:“The most perfect man in his faith, among the believers, is the one whose behaviour is the most excellent; and the best of you are those who are the best to their wives.”]Ahmad[
He even clarified that people will be on different levels inParadisebased on their good manners saying:“The dearest and nearest among you to me on the Day of Resurrection will be the one who is the best in conduct…”]Ibn An-Najjaar[
Now we shall talk about ethics in Islam, and how it is different from other ethical systems today.
Unlike other systems, the ethical system in Islam derives from a divine source. This divine source is the revelation from Allaah. Therefore, this system cannot be changed, or manipulated to fit our desires. It applies regardless of time or place. This system has not been changed for thousands of years, it cannot be changed today, and it will never change until the Day of Judgement. No one has the authority to change or alter this system, even if the whole world wants to do so. What was considered good morals in the past will remain as good morals throughout time.
What was considered as bad morals in the past will also remain so forever, even if society accepts it as a norm. The system of ethics is not affected by cultural norms, because Allaah is the One who determines what is acceptable and what is not.
The Noble Quran is very detailed and clearly mentions the significance of good manners, just like it mentions the importance of belief, worship, and all our daily affairs.
The Noble Quran mentions several good acts of morality repeatedly, for example:
Dealing with one’s parents in the best manner
Being nice to one’s relatives and neighbors
Taking care of orphans and the poor
Being honest
Being sincere in all of one’s intentions
Fulfilling one’s promises
Treating all people fairly
The Noble Quran goes as far as to teach us the way that we should walk. Allaah Says )what means(:“And, be moderate in your walking…”]Quran: 31:19[ Allaah also Says )what means(:“And the servants of the Most Merciful are those who walk upon the earth in modesty, and when the ignorant address them ]harshly[, they say ]words of[ peace.”]Quran, 25:63[
The Noble Quran even tells us the proper etiquette of visiting one another. Allaah Says )what means(:“O you who have believed! Do not enter houses other than your own houses until you ascertain welcome and greet their inhabitants. That is best for you; perhaps you will be reminded ]i.e., advised[.”]Quran, 24:27[
The Quran also teaches us the way we should behave in a gathering, Allaah Says )what means(:“O you who have believed! When you are told: 'Space yourselves' in assemblies, then make space; Allaah will make space for you…”]Quran, 58:11[
If we were to actually practice the sayings and actions of Prophet Muhammad, sallallaahu 'alayhi wa sallam, we would find that there are many lessons to learn when eating, drinking, dressing, sleeping, travelling, greeting, taking permission, even sneezing, yawning and other seemingly trivial acts.
Unlike other ethical systems, Islam's moral system is a very detailed and complete package. Islam addresses every aspect of human life, no matter how minor. It is a complete package - it does not lack anything that needs to be completed nor does it have any defects that need to be amended.
The Islamic religion guides our morals that deal with the individual, the community, and Muslims and non-Muslims alike. It also guides us on how to deal with rulers and how to honor and respect scholars. Islam even directs us on how to act during times of peace and war.
It goes as far as guiding us on the treatment of animals. Prophet Muhammad, sallallaahu 'alayhi wa sallam, said:“Fear Allaah when you treat the animals: take care of them, keep them in good health whether you ride on them or are raising them for their meat.”]Ahmad[
In another narration, Prophet, Muhammad sallallaahu 'alayhi wa sallam, said:“…when you slaughter an animal, make your slaughter in the best manner. Let one of you sharpen his knife and give ease to the animal )in order to reduce the pain(.”]Muslim[
The Companions once asked the Prophet, sallallaahu 'alayhi wa sallam,“Do we earn reward if we treat animals in a good manner? He answered: “Yes, surely you earn rewards whenever you treat any living being in a good manner.”]Al-Bukhaari and Muslim[
No other ethical system can match Islam's one. Only Allaah, with His great wisdom, could have made such a system that teaches humans how to deal with every aspect of their lives. This is because Islam is not a man made system; it is the religion of Allaah. He made it complete and integrated. No man has, can or ever will come up with a system that is so perfect. If you want a successful and happy life, then simply apply Islam to it, and you will have wonderful results.