The Miracle of Information: When the Qur'an Reveals History Whose Traces Have Vanished

How Can Someone Know an Event They Never Witnessed?

Imagine a historian attempting to reconstruct an event that took place thousands of years ago.

He was not present at the scene.

He did not know the people involved.

He did not witness with his own eyes how the event unfolded.

So how can he know what truly happened?

In modern historiography, this question has given rise to an entire discipline of study.

Historians collect documents, examine artifacts, verify sources, compare testimonies, and then construct a narrative based on whatever evidence remains.

Yet the Qur'an presents a very different phenomenon.

Whenever it recounts events from the distant past, Allah repeatedly reminds Prophet Muhammad ﷺ that he never witnessed those events.

One example appears in Surah Āl 'Imrān, verse 44:

«"That is from the news of the unseen which We reveal to you, [O Muhammad]. You were not with them when they cast their pens as to which of them should be responsible for Mary, nor were you with them when they disputed."

(Qur'an 3:44)»

At first glance, the verse seems straightforward.

But upon deeper reflection, it touches one of the most fundamental questions in the study of history:

How do human beings know the past?

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The Fundamental Principle of Historical Reconstruction

In academic historiography, there is an ideal that every historian seeks to achieve:

To understand the past as though he were present when it happened.

Of course, no historian is actually present.

He merely strives to approach the event as closely as possible through the available evidence.

For this reason, history is often described as an attempt to reconstruct the past.

The past itself cannot be repeated.

What remains are only its traces.

From those traces, historians attempt to rebuild a picture of what once occurred.

They work much like detectives arriving at a crime scene years after the event.

The more complete the evidence, the stronger the reconstruction.

The fewer the surviving traces, the greater the room for speculation and interpretation.

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How Historians Reconstruct the Past

Historians generally follow four major stages.

First Stage: Heuristics

This is the process of gathering sources.

Historians collect documents, inscriptions, artifacts, travel accounts, manuscripts, and oral testimonies.

They search for anything that may provide clues about the past.

Without sources, history cannot be written.

This stage resembles collecting scattered pieces of a puzzle.

Second Stage: Verification

Once sources are found, another question arises:

Are these sources authentic?

Can the information they contain be trusted?

At this stage, historians conduct two forms of criticism:

- External criticism, to test the authenticity of documents and artifacts.

- Internal criticism, to evaluate the reliability of the information itself.

Not every ancient document is automatically true.

Not every witness is automatically honest.

Therefore, every source must first be scrutinized.

Third Stage: Interpretation

After the evidence is deemed credible, historians begin connecting the facts.

Why did the event occur?

What caused it?

What were its consequences?

Here interpretation enters the process.

Two historians may work from the same evidence yet arrive at different conclusions.

Facts do not speak for themselves.

Human beings interpret them.

Fourth Stage: Historiography

The final stage is writing.

The verified and interpreted facts are organized into a coherent historical narrative.

This is the form in which society ultimately encounters "history."

Yet historians themselves recognize that what they write is fundamentally a reconstruction, not the past itself.

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The Limits of Human Reconstruction

Here lies a major challenge.

Not every event leaves traces behind.

Many documents are lost.

Many witnesses die.

Many artifacts are destroyed.

Even when evidence survives, human beings still face bias, competing interests, and limitations of interpretation.

For this reason, historical knowledge is inherently probabilistic.

It is built upon the best available evidence, yet always remains open to revision when new evidence emerges.

In classical Islamic terminology, such knowledge is zhannī—a strong and reasonable conclusion, but not absolute certainty.

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When Revelation Transcends the Limits of History

This is where Surah Āl 'Imrān verse 44 introduces a profoundly different perspective.

Allah does not merely narrate the story of Maryam.

He also identifies the source of that information.

«"You were not with them."»

This statement is crucial.

Prophet Muhammad ﷺ was not present during those events.

He did not witness the casting of lots.

He did not observe the dispute among the scholars of the Children of Israel.

Nor did he learn these details from teachers who had firsthand knowledge of the event.

As an unlettered Prophet (ummi), he did not study historical records from previous civilizations.

So where did this information come from?

The Qur'an answers directly:

«"We reveal it to you."»

Here lies what may be called a miracle of information.

If historians build bridges to the past through surviving traces, then Prophet Muhammad ﷺ received information directly from Allah—the One who witnessed every event from the moment it occurred.

Allah requires no documents.

Allah requires no witnesses.

Allah requires no artifacts.

For He is Himself the Witness over all of history.

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Two Paths to Knowledge of the Past

This distinction gives rise to two very different epistemologies.

Historical reconstruction moves from evidence toward conclusions.

Revelation moves from Allah's knowledge toward human awareness.

Historians work with probabilities.

Revelation comes with certainty.

Historians strive to approach truth.

Revelation proceeds from Truth itself.

Therefore, for a believer, the historical accounts found in the Qur'an are not merely narratives of the past.

They are information originating from a source that transcends space, time, and human limitation.

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The Great Lesson Behind This Verse

Interestingly, the primary purpose of this verse is not merely to tell the story of Maryam.

It also serves as evidence of the prophethood of Muhammad ﷺ.

Allah is, in effect, presenting humanity with a question:

How could a man who was not present, who did not study earlier scriptures, who was not trained by historians, and who lived among an unlettered people know such hidden details of ancient events?

The Qur'an offers a simple answer:

Because that information came from Allah.

Thus, Qur'an 3:44 is not only about Maryam.

It is also about the source of knowledge.

It is about the limits of human methods.

And it is about revelation as a window through which humanity can learn realities that ordinary investigation could never fully uncover.

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When History Ends and Faith Begins

Even the greatest historian can only say:

«"This is the most plausible reconstruction based on the available evidence."»

The Qur'an speaks in a different voice.

It does not offer conjecture.

It delivers news.

For its source is not a human being researching history, but Allah, the Creator of history itself.

This verse therefore teaches intellectual humility.

No matter how advanced human efforts to investigate the past may become, there will always remain realms of knowledge beyond human reach.

And it is there that revelation enters.

Not to silence reason, but to complement its limitations.

Not to replace the pursuit of knowledge, but to remind us that above all human knowledge stands the knowledge of Allah, encompassing all things.

The Story of the Cow and the Limits of Human Reason

A shocking murder case shook the Children of Israel.

The victim was no ordinary man. He was a wealthy landowner with immense riches. Yet despite his vast fortune, there was one striking reality about his life: he had no children to inherit his wealth.

One day, the wealthy man was found dead. His body lay in front of a resident's house. The first person to discover the corpse was one of his own relatives.

News of the murder spread rapidly throughout the community.

People began to speculate.

Who was the killer?

Was it the relative who had first found the body?

Or was it the owner of the house in front of which the corpse had been discovered?

Accusations flew in every direction. Suspicion and blame divided the people. Yet one major problem remained: no one possessed any evidence that could reveal the true culprit.

The investigation reached a dead end.

As tensions escalated, a righteous man stepped forward to calm the crowd.

"Why do you continue arguing among yourselves?" he asked. "Is not Musa (Moses), the Messenger of Allah, among you? Let us ask him about this matter."

The suggestion was accepted.

The people gathered and went to Prophet Musa, seeking a solution to the baffling crime.

Musa turned to Allah for guidance. He did not rely on speculation, public opinion, or conclusions built upon suspicion. Instead, he waited for judgment from the One who knows all that is hidden.

Then revelation came.

But the command astonished everyone.

Allah instructed them to slaughter a cow.

Immediately, the situation became even more confusing.

What connection could there possibly be between a murder investigation and the slaughter of a cow?

How could sacrificing an animal reveal the identity of a murderer?

From a human perspective, there appeared to be no logical relationship between the two.

For this reason, the Children of Israel responded with sarcasm.

 "Are you making a mockery of us?" they asked Musa.

To them, the command seemed irrational.

But Musa replied firmly:

"I seek refuge in Allah from being among the ignorant."

Musa understood that the role of a prophet is not to devise solutions based solely on human logic, but to convey guidance that comes from Allah.

Instead of obeying the command immediately, the Children of Israel prolonged the matter with endless questions.

They asked about the cow's age.

They asked about its color.

They asked about its distinguishing characteristics.

The more questions they asked, the more detailed the specifications became.

What had originally been simple gradually became difficult.

Eventually, after a long process filled with hesitation and objections, they found a cow that matched the divine description.

The cow was slaughtered.

Then Allah commanded them to strike the victim's body with a portion of the cow.

At that moment, something utterly unimaginable occurred.

The dead man came back to life.

Before the astonished crowd, he identified his murderer.

The culprit was not the person whom most people had suspected.

It was his own relative—the very man who had claimed to be the first to discover the body.

A case that could not be solved through suspicion, accusations, or human investigation was ultimately resolved through the guidance of Allah.

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A Lesson About Reason, Effort, and Revelation

This story contains a profound lesson about the relationship between human reason, human effort, and divine revelation.

The Children of Israel were trapped in a particular way of thinking: every solution must have a cause-and-effect relationship that can be understood by human logic.

When Allah commanded something that seemed unrelated to the problem they were facing, they rejected it before seeking to understand it.

Yet one of humanity's greatest limitations is assuming that all reality can be grasped by the human intellect.

Reason is indeed a magnificent gift.

Through it, human beings investigate, analyze, and solve problems.

But reason has limits.

It can only operate based on available information and observable patterns of cause and effect.

Allah's knowledge, however, encompasses both what is visible and what is hidden.

For this reason, the story of the cow is not an invitation to abandon logic. Rather, it is a lesson against allowing logic to become a source of arrogance.

Reason is a tool for understanding Allah's guidance, not a judge that determines whether Allah's guidance deserves obedience.

The scholars of tafsir explain that the greatest mistake of the Children of Israel was not that they asked questions. Rather, they questioned with a spirit of resistance and a desire to find loopholes that would allow them to avoid obedience.

They did not use reason to understand revelation.

They used reason to test revelation and delay obedience to it.

And herein lies the central message of the story.

When all human paths reach a dead end, Allah can open a way that human beings could never have imagined.

Solutions do not always emerge from intelligence, experience, or complex calculations.

Often, they begin with something more fundamental: prayer, humility, and obedience to Allah.

Musa did not begin solving the problem with speculation.

He began with supplication.

The Children of Israel only found the answer after carrying out Allah's command.

Thus, the story of the cow teaches that beyond effort and reasoning lies a key that human beings often forget: obedience to Allah.

When a servant has done everything within their power and then submits to Allah's guidance, Allah can open doors from directions they never expected.

As the Qur'an repeatedly teaches, the One who created all causes is never limited by the causes themselves. He is fully capable of bringing solutions from beyond the reach of human imagination.

Surahs in the Qur'an That End with Supplications: Three Prayers, One Journey

Why do the first three surahs of the Qur'an end with prayers?

It is a fascinating question to contemplate. The Qur'an is a book of guidance, knowledge, law, and education. Yet when we open the Mushaf from the beginning, we discover something remarkable: the first three surahs—Al-Fatihah, Al-Baqarah, and Āl 'Imrān—all conclude with supplications.

It is as if Allah wishes to teach humanity a fundamental lesson: no matter how much knowledge one possesses, how great one's efforts are, or how much guidance one has received, human beings remain in need of Allah's help.

When examined closely, these three prayers form a complete spiritual journey. It begins with a request for guidance, continues with a plea for strength to follow that guidance, and concludes with a hope to die in the best possible state.

Surah Al-Fatihah: The Prayer for Guidance

Al-Fatihah concludes with the most fundamental of all supplications:

> "Ihdinaṣ-ṣirāṭal-mustaqīm."

"Guide us to the Straight Path."

(Qur'an 1:6)

Interestingly, this prayer is taught to people who already believe.

If a believer already possesses faith, why must they continue asking for guidance?

The answer lies in the broad meaning of hidayah (guidance).

The scholars explain that Allah grants humanity several layers of guidance.

The Guidance of Instinct

From the moment of birth, human beings are equipped with instincts that enable them to survive.

A newborn infant instinctively seeks its mother's milk without ever being taught.

Likewise, bees build their hives, ants store food, and birds construct their nests.

All of these are forms of innate guidance granted by Allah.

Yet instinct can move in two directions. The instinct for survival may inspire lawful hard work, but it may also lead to theft, deception, and wrongdoing.

Therefore, human beings need a higher form of guidance.

The Guidance of the Senses

Allah has equipped humanity with sight, hearing, and the other senses.

Through them, people come to know the world around them.

Educators often say:

> "The senses are the gateways to knowledge."

Yet the senses have limitations.

Eyes can be deceived.

Ears can mishear.

Many realities remain beyond sensory perception.

Thus, human beings require a higher level of guidance.

The Guidance of Reason

Through reason, human beings can connect causes and effects, develop knowledge, and recognize the signs of Allah's greatness.

Reason can lead a person to acknowledge the existence of a Creator.

It can even point toward the reality of life after death.

Yet reason also has limits.

What seems unquestionably true to one person may appear false to another.

Reason is often overpowered by desires, interests, and emotions.

Therefore, humanity still requires another form of guidance.

The Guidance of Revelation

This is the highest form of guidance, sent by Allah through His messengers.

Religion comes to correct instinct, direct the senses, and guide the intellect.

Through revelation, people learn who their Lord is, why they exist, and what path leads to success in this life and the next.

Yet even revelation is not enough if it remains merely known and understood.

Human beings still need divine assistance (tawfiq) to act upon it.

That is why Al-Fatihah concludes with the prayer:

> "Guide us to the Straight Path."

Not merely to know the path, but to be guided upon it until the end of life.

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Surah Al-Baqarah: The Prayer for Strength to Follow Guidance

If Al-Fatihah teaches us to seek guidance, Al-Baqarah teaches us to seek strength to carry the responsibilities that guidance entails.

The longest surah in the Qur'an concludes with a profound supplication:

> "Our Lord, do not hold us accountable if we forget or make mistakes..."

(Qur'an 2:286)

This closing prayer comes after Allah has explained laws, commandments, prohibitions, jihad, zakat, fasting, pilgrimage, family matters, economics, and social life.

After presenting the entirety of this guidance, Allah reminds humanity of an important reality:

> "Allah does not burden a soul beyond its capacity."

Islam is not a religion built upon hardship.

Allah says:

> "Allah intends ease for you and does not intend hardship for you."

(Qur'an 2:185)

Yet despite the suitability of divine law to human capacity, people remain vulnerable to forgetfulness, mistakes, and shortcomings.

Therefore Allah teaches His servants to pray:

for forgiveness of their errors,

for relief from burdens,

for strength to fulfill their responsibilities,

for mercy,

and for victory.

There is a profound lesson here.

Prayer is not a substitute for effort.

Prayer perfects effort.

Human beings are still required to learn, work, struggle, and act. But after every effort has been made, they recognize that success ultimately remains in Allah's hands.

Thus, Al-Baqarah concludes with an acknowledgment of human weakness before divine power.

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Surah Āl 'Imrān: The Prayer for a Good Ending

If Al-Fatihah speaks about guidance and Al-Baqarah speaks about living according to that guidance, then Āl 'Imrān speaks about the end of the journey.

Its closing prayer states:

> "Our Lord, indeed we have heard a caller calling to faith, saying, 'Believe in your Lord,' and we have believed. Our Lord, forgive us our sins, erase our misdeeds, and cause us to die among the righteous."

(Qur'an 3:193)

This verse appears after Allah describes people of understanding who reflect upon the creation of the heavens and the earth.

They do not stop at intellectual admiration.

They are not satisfied with knowledge alone.

They move from reflection to devotion.

They hear the call to faith and respond to it.

They perform righteous deeds and then seek forgiveness.

They live their lives and then pray for a blessed ending.

This supplication teaches that the goal of a believer is not merely to become a person of faith, but to die in a state of faith.

Not merely to begin the journey well, but to finish it well.

That is why they pray:

> "Cause us to die among the righteous."

It is a plea for husnul khatimah—a good ending—and for companionship with the righteous in the Hereafter.

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Three Prayers, One Journey

When these three surahs are read sequentially, a beautiful educational pattern emerges.

Al-Fatihah teaches:

> "Guide us to the Straight Path."

Al-Baqarah teaches:

> "Help us remain steadfast upon that path."

Āl 'Imrān teaches:

> "Cause us to die upon that path."

This is the journey of a believer.

First, they seek guidance.

Then they struggle to live according to that guidance.

Finally, they pray to complete their lives upon that guidance.

The first three surahs of the Qur'an seem to teach that human beings can never live by their knowledge, strength, or deeds alone.

They are always in need of Allah.

They need His guidance.

They need His help.

And they need His mercy until their very last breath.

For the journey of faith begins with guidance, continues through perseverance, and ends with a prayer for a blessed return to Allah.

Rome, Persia, and Allah's Promise of Sovereignty

During the time of the Prophet Muhammad ﷺ, the two greatest powers in the world were the Roman Empire and the Persian Empire. Both ruled vast territories and appeared impossible to defeat, especially by the Arabs, who at that time possessed neither significant political influence nor military strength.

In such circumstances, the Prophet ﷺ instilled in his companions the conviction that worldly power did not belong to Rome or Persia. Sovereignty belongs entirely to Allah, who grants it to whom He wills and takes it away from whom He wills.

The Promise to Suraqah During the Hijrah

One of the most remarkable incidents occurred when the Prophet ﷺ and Abu Bakr al-Siddiq were migrating to Madinah.

At that time, Suraqah ibn Malik—who was still a polytheist—pursued the Prophet ﷺ in hopes of claiming the reward of one hundred camels offered by the Quraysh for his capture. Yet every time he drew near, his horse sank into the sand until he realized that the Prophet ﷺ was under Allah's protection.

When Suraqah eventually sought a guarantee of safety, the Prophet ﷺ surprised him with an astonishing prophecy:

 "O Suraqah, what do you think of the day when you will wear the bracelets of Kisra?"

Suraqah, a man from the Arabian desert, was stunned.

He asked,

"Kisra ibn Hurmuz, the King of Persia?"

The Prophet ﷺ replied:

 "Yes, Kisra ibn Hurmuz."

At that moment, the statement seemed almost impossible. The Prophet ﷺ was a fugitive, while Persia was one of the greatest empires on earth.

Yet only a few decades later, during the caliphate of Umar ibn al-Khattab, Persia was conquered. The bracelets of Kisra were brought to Madinah, and Suraqah was summoned to wear them, exactly as the Prophet ﷺ had foretold.

Allah, the Owner of All Sovereignty

It is narrated from Qatadah that the Prophet ﷺ hoped that the two great powers of his time—Rome and Persia—would embrace Islam and become part of his community.

Allah then reminded humanity that authority belongs entirely to Him. No kingdom exists by its own power, and no empire lasts forever.

Allah says:

 "Say, 'O Allah, Owner of Sovereignty, You give sovereignty to whom You will and You take sovereignty away from whom You will. You honor whom You will and You humble whom You will. In Your hand is all good. Indeed, You are over all things competent.'"

(Qur'an 3:26)

This verse establishes a fundamental principle: the rise and fall of civilizations are not determined solely by economic strength, military power, or political influence. Ultimately, they occur by the will of Allah, the Possessor of all dominion.

Prophecies During the Digging of the Trench

The same promise was reaffirmed during the Battle of the Trench (Khandaq).

As the Muslims were digging a defensive trench around Madinah, they encountered a massive rock that none of them could break. The Prophet ﷺ came forward and struck it with a pickaxe. With each strike, a flash of light appeared.

According to the narration of Al-Bara' ibn Azib, after the first strike, the Prophet ﷺ proclaimed:

 "Allahu Akbar! I have been given the keys to Syria. By Allah, I can see its red palaces even now."

He struck the rock a second time and said:

"Allahu Akbar! I have been given the keys to Persia. By Allah, I can see the white palace of Kisra."

Then he struck it a third time and declared:

 "Allahu Akbar! I have been given the keys to Yemen. By Allah, I can see the gates of Sana'a from where I stand."

What makes this event extraordinary is its context.

At that moment, the Muslims were besieged, hungry, and facing the threat of annihilation. Yet it was precisely in those darkest circumstances that the Prophet ﷺ spoke about the collapse of the world's greatest empires.

Constantinople and Rome

Among the Prophet's ﷺ most famous prophecies is the prediction concerning the conquest of Constantinople, the capital of the Eastern Roman Empire.

He said:

 "Constantinople shall indeed be conquered. What an excellent leader will its leader be, and what an excellent army will that army be."

Centuries later, this prophecy was fulfilled when Constantinople was conquered by Mehmed II in 1453 CE.

As for Rome itself, another narration is reported from Abdullah ibn Amr ibn al-As. When asked which city would be conquered first, Constantinople or Rome, the Prophet ﷺ replied:

 "The city of Heraclius (Constantinople) will be conquered first."

This narration indicates that the conquest of Constantinople would precede the conquest of Rome, a subject many scholars associate with major events that will occur near the end of time.

The Greater Lesson

These accounts are not merely stories of military victories.

Behind them lies a much deeper lesson: human beings are often deceived by the magnitude of the powers they see before them.

During the Prophet's ﷺ lifetime, Rome and Persia appeared invincible. Yet Allah demonstrated that even the mightiest empires can collapse in an instant when He wills.

For this reason, a believer places ultimate hope not in human power, but in Allah, the Owner of all kingdoms.

History continues to repeat the same truth:

Empires rise and fall.

Power changes hands.

But the Owner of all power never changes.

As Allah declares:

"You give sovereignty to whom You will and You take sovereignty away from whom You will." (Qur'an 3:26)

And that reality remains as true today as it was in the age of Rome and Persia.

Mutashabihat Verses: Preventing Humanity from Falling into Intellectual Arrogance

When Knowledge Encounters Mystery

The higher a person climbs the mountain of knowledge, the broader the horizon of the unknown that appears before them.

History shows that human beings are often fascinated by the achievements of their intellect. Science advances, technology becomes increasingly sophisticated, and many secrets of nature are uncovered. Yet the Qur'an has reminded humanity from the very beginning that there are limits beyond which the human mind cannot pass.

Even those who possess profound knowledge will eventually encounter realities they cannot fully comprehend. It is here that the concept of mutashabihat (ambiguous or allegorical verses) emerges.

Allah says:

"He is the One who has sent down to you the Book. Some of its verses are precise and clear (muhkamat); they are the foundation of the Book. Others are mutashabihat..." (Qur'an 3:7)

This verse reveals an important fact: not every part of the Qur'an exists at the same level of clarity.

Two Types of Verses: The Clear and the Contemplative

The scholars of Qur'anic exegesis explain that the Qur'an consists of two broad categories.

The first is the muhkamat—verses whose meanings are clear and which form the foundation of the religion. They contain laws, beliefs, and guidance that can be understood directly.

The second is the mutashabihat—verses whose meanings are not entirely clear or which may allow multiple interpretations. These often relate to the unseen world, the attributes of Allah, the realities of the Hereafter, and matters beyond ordinary human experience.

This raises an important question:

Why would Allah reveal verses that are not entirely easy to understand?

Would it not have been simpler if every verse of the Qur'an had been perfectly explicit and detailed?

It is here that the scholars discovered profound wisdom.

Why Did Allah Reveal Mutashabihat Verses?

According to the classical commentators, the purpose of these verses is not to confuse humanity but to educate it.

1. To Test the Firmness of Faith

Mutashabihat verses serve as a test of the human heart.

When confronted with realities that lie beyond the reach of reason, a believer learns to acknowledge their limitations. They recognize that they are merely a creature who has been granted only a small portion of knowledge.

By contrast, those whose hearts are inclined toward deviation use such verses as a means to sow doubt, controversy, and division.

2. To Teach the Limits of Human Reason

Islam never opposes reason.

In fact, the Qur'an repeatedly commands people to think, reflect, investigate, and contemplate.

However, reason has its domain and its limits.

Just as the eye cannot see radio waves, the intellect cannot fully grasp every reality of the unseen world.

Thus, mutashabihat verses teach a balance between intellectual inquiry and humble submission.

3. To Create a Field for Serious Scholarship

Scholars such as Az-Zamakhshari and Fakhr al-Din al-Razi explained that mutashabihat verses are not intended to close the door to reflection but rather to open opportunities for reward through sincere scholarly effort.

The more difficult a subject is, the greater the effort required to understand it.

In this way, mutashabihat verses encourage research, study, contemplation, and intellectual striving.

Who Goes Astray and Who Is Saved?

Interestingly, Qur'an 3:7 not only discusses different types of verses; it also divides humanity into two groups.

The first group consists of those whose hearts contain zaygh (deviation).

They use mutashabihat verses to justify their desires, seek attention, or create confusion. They are not searching for truth; they are searching for validation of their own agendas.

Imam Al-Ghazali explained that the greatest obstacle to understanding truth is not a lack of information but a diseased heart. When the ego becomes dominant, knowledge turns into a tool of arrogance.

The second group is described as ar-rasikhuna fil-'ilm—those who are deeply rooted in knowledge.

They study, investigate, and strive to understand as much as they can. Yet when they reach a boundary that reason cannot cross, they say:

 "We believe in it; all of it is from our Lord."

This is the pinnacle of intellectual maturity.

The More Knowledgeable One Becomes, the More Ignorant One Feels

One sign of profound knowledge is an increasing awareness of one's own limitations.

Buya Hamka cited a famous statement attributed to Imam Al-Shafi'i:

"Whenever Allah increases my knowledge, He increases my awareness of my ignorance."

This phenomenon can be observed among the greatest scholars throughout history.

The more knowledge they acquired, the more humble they became before Allah.

They realized that human knowledge is but a drop compared to the infinite ocean of Allah's knowledge.

Imam Malik: Knowing Where to Stop

One day, Imam Malik was asked about the verse describing Allah's istiwa' (rising over the Throne).

He replied:

"The meaning of istiwa' is known; its true nature is unknown. Believing in it is obligatory, and excessive questioning about it is an innovation."

This brief answer became one of the most significant lessons in Islamic intellectual history.

Imam Malik did not reject reason.

Nor did he forbid reflection.

What he rejected was forcing the human intellect into a realm that Allah had not granted it access to.

Ibn Abbas: Knowledge and Humility Go Together

The virtue of understanding religion can be seen in the Prophet's ﷺ supplication for Ibn Abbas:

"O Allah, grant him understanding of the religion and teach him interpretation."

This prayer demonstrates that understanding the meanings of the Qur'an is a tremendous honor.

Yet the scholars explained that even if a person comprehends many interpretations, the ultimate reality of certain unseen matters remains known only to Allah.

Therefore, knowledge and humility must always walk hand in hand.

The Prayer of Those Firmly Grounded in Knowledge

Significantly, after describing the people of deep knowledge, the Qur'an immediately records their prayer:

"Our Lord, do not let our hearts deviate after You have guided us, and grant us mercy from Yourself." (Qur'an 3:8)

This prayer reveals a reality that is often forgotten.

Those who fear misguidance the most are not the ignorant, but the truly knowledgeable.

They understand how easily the human heart can drift away from the truth.

Therefore, they do not rely solely on their intelligence; they rely on the mercy of Allah.

The prayer then concludes with certainty regarding the Day of Resurrection:

"Our Lord, surely You will gather mankind on a Day about which there is no doubt." (Qur'an 3:9)

Those firmly grounded in knowledge do not stop at intellectual discussion.

All of their learning ultimately leads them to an awareness of standing before Allah on the Last Day.

When Knowledge Ends in Prostration

The mutashabihat verses are, in reality, a mirror reflecting humanity's limitations.

They are not walls that obstruct the pursuit of knowledge; rather, they are boundary markers that prevent human beings from falling into intellectual arrogance.

The muhkamat verses teach us what to believe and how to live.

The mutashabihat verses teach us humility.

The deeper a person's knowledge becomes, the stronger should be their recognition that there remains much they do not know.

Before the infinite ocean of Allah's knowledge, even the greatest scholars ultimately arrive at the same conclusion:

"We believe in it. All of it is from our Lord."

There, knowledge reaches its highest point—not in pride over how much one knows, but in humble submission to Allah, the One who knows all things.

Raising Children: Lessons from the Family of Imran

How can parents protect their daughters in a world filled with temptation, danger, and uncertainty?

Some parents believe that the best protection is abundant wealth. Others trust that the finest education, the best environment, or strict supervision will guarantee their children's safety.

Yet the Qur’an presents a different story. It is the story of a young girl whom Allah protected before her birth, at the moment of her birth, throughout her upbringing, and into adulthood. That girl was Maryam (Mary), the daughter of Imran.

Surah Āl ‘Imrān (3:34–37) reveals that true protection does not begin with high walls, but with deep faith.

Chapter One: Protection Begins with a Righteous Family

Allah says:

 “They were descendants of one another. And Allah is All-Hearing, All-Knowing.” (Āl ‘Imrān 3:34)

Maryam’s story did not begin with Maryam herself.

She was born into a lineage of prophets—a family in which faith, worship, sacrifice, and obedience to Allah were living realities.

This teaches us that a child's protection begins long before birth, with the quality of the parents and the spiritual atmosphere of the family.

Children grow according to the air they breathe every day. If a home is filled with faith, remembrance of Allah, knowledge, and good example, a child's soul will naturally develop within that environment.

Allah chose Maryam’s family before He chose Maryam.

It is as though the Qur’an is teaching us that raising children begins with improving ourselves as parents.

Chapter Two: Protection Begins in the Womb

The story continues with a mother carrying a child.

Allah preserves her prayer:

 “My Lord, indeed I have dedicated to You what is in my womb…” (Āl ‘Imrān 3:35)

Here we find a remarkable lesson.

The wife of Imran did not yet know who her child would be. She had not seen the child's face. She did not even know whether the baby was a boy or a girl.

Yet before the child was born, she entrusted that child to Allah.

Many parents prepare a nursery, baby clothes, and educational savings.

The wife of Imran prepared something even more important first: her child's relationship with Allah.

The greatest protection Maryam received while still in the womb was not physical protection, but spiritual protection through her mother's prayer.

The history of Islam repeatedly shows that many extraordinary people were born from wombs filled with sincere supplication.

Chapter Three: Protection at Birth

When the child was born, reality did not match expectations.

The wife of Imran had hoped for a son who could serve in Bayt al-Maqdis (Jerusalem's Sacred Sanctuary).

Instead, a daughter was born.

Yet this became the beginning of a profound lesson.

Allah says:

“And Allah knew best what she had delivered.” (Āl ‘Imrān 3:36)

Human beings make plans.

Allah has a greater and more perfect plan.

A girl whom society at that time considered less capable was chosen by Allah to become one of the most honored women in human history.

Then came the famous supplication:

 “I seek Your protection for her and her descendants from Satan, the accursed.”

This was the first fortress Maryam’s mother built around her.

Not walls.

Not guards.

Not wealth.

But prayer.

The Prophet Muhammad ﷺ later explained that every newborn is touched by Satan at birth, except Maryam and her son, Prophet Isa (Jesus).

A mother's prayer can reach the heavens.

Chapter Four: Protection Through a Righteous Mentor

After Maryam was born, who would raise her?

Allah did not entrust her to just anyone.

He chose a prophet.

The Prophet Zakaria (Zechariah).

The Qur’an states:

 “And He entrusted her care to Zakaria.” (Āl ‘Imrān 3:37)

Here we find an educational principle that is often overlooked.

Children do not merely need protection.

They need proper guidance.

Many parents are highly selective when choosing schools, yet less selective when choosing role models.

In reality, a child's character is often shaped more by the people they admire than by the lessons they study.

Allah protected Maryam by providing her with a righteous mentor before exposing her to life's greatest trials.

Great tests can only be faced by souls that have been carefully nurtured.

Chapter Five: Protection Through a Healthy Environment

Maryam grew up in the mihrab of Bayt al-Maqdis.

It was a place filled with worship, remembrance of Allah, and spiritual devotion.

This environment was not accidental.

It was part of Allah’s protection.

A child raised in a healthy environment will find it easier to remain steadfast in adulthood.

Conversely, a corrupt environment can undo even the best education received at home.

Allah did not merely protect Maryam as an individual.

He also protected the space in which she grew.

The environment is a teacher that works twenty-four hours a day.

Chapter Six: Protection Through Nearness to Allah

There was an incident that astonished Zakaria.

Whenever he entered her sanctuary, he found food and provisions with Maryam.

He asked:

 “O Maryam, where has this come from?”

Maryam replied:

 “It is from Allah.”

This answer reveals the greatest secret of Maryam’s protection.

She did not depend upon people.

She depended upon Allah.

Allah Himself provided for her needs.

Allah Himself protected her.

Allah Himself strengthened her.

This is the highest goal of successful parenting.

Not when children remain dependent on their parents.

But when they learn to depend upon Allah.

Lessons for Parents Today

When Maryam’s story is examined carefully, verse by verse, a clear pattern of protection emerges:

1. Allah protected Maryam through a righteous family.

2. Allah protected Maryam through her mother’s prayers while she was still in the womb.

3. Allah protected Maryam from the day she was born.

4. Allah protected Maryam through righteous teachers and caregivers.

5. Allah protected Maryam through a wholesome environment.

6. Allah protected Maryam by nurturing a direct relationship between her and Allah.

Today, many parents focus primarily on physical protection: secure homes, quality schools, surveillance technology, and financial planning.

All of these are important.

But Maryam’s story teaches that the strongest protection is the protection of faith.

A child who is close to Allah can remain guided even when far from their parents.

Conversely, a child who is distant from Allah may lose their way even under the strictest supervision.

For ultimately, there is no protector greater than Allah.

Just as Maryam was protected from the womb until she became one of the most honored women in history, parents should strive to connect their children to Allah. When that connection is established, human protection reaches its limits—but Allah’s protection never ends.

False Protection: The Qur'anic Investigation into the Sources of Human Security

Every human being seeks protection.

From ancient times until today, people have sought to build fortresses to secure their lives. Some construct their fortresses from wealth. Others rely on children and descendants. Still others place their trust in power, armies, political influence, or the size of their following.

But the question remains:

Can any of these things truly protect a person?

Surah Āl 'Imrān (3:10–14) invites humanity to undertake a profound investigation into the sources of security that people have trusted throughout history.

Chapter One: Wealth and Children Are Not Saviors

The investigation begins with two of humanity's greatest attachments: wealth and children.

Allah says:

"Indeed, those who disbelieve—their wealth and their children will not avail them against Allah in the least."

(Āl 'Imrān 3:10)»

In this world, wealth can purchase comfort. Children can become helpers and a source of family pride. Yet the Qur'an exposes a reality that many people overlook: what is effective in this world is not necessarily beneficial before Allah.

The disbelievers during the time of the Prophet believed they were secure because of their abundant wealth and numerous descendants. They assumed that material prosperity was both a sign of divine approval and a guarantee of safety.

The Qur'an challenges that assumption.

On the Day when humanity stands before Allah, a person's worth will not be determined by financial assets or family lineage, but by faith and righteous deeds.

What many people consider a fortress is, in reality, merely an ornament incapable of saving its owner.

Chapter Two: Pharaoh and the Myth of Mass Power

If wealth cannot protect, what about power and vast numbers of followers?

To answer this question, the Qur'an presents one of the most powerful figures in human history: Pharaoh.

Pharaoh possessed a mighty kingdom, a powerful military, the advanced technology of his age, and a nation that obeyed him. From an outward perspective, almost nothing seemed capable of threatening his authority.

Yet the investigation of history reveals a different reality.

"Like the way of Pharaoh's people and those before them..."

(Āl 'Imrān 3:11)»

When Pharaoh rejected the truth, all the power he possessed failed to protect him. The sea that appeared to be under his control became the very place of his destruction.

This event reveals a recurring law of history:

Power that is not built upon truth may appear strong on the outside, but it is fragile before the decree of Allah.

Chapter Three: When Large Numbers Do Not Guarantee Victory

The next lesson emerges from the Battle of Badr.

From a military standpoint, the Muslims were in a position of extreme weakness. Their number was only about 313 men, and their resources were severely limited.

The Quraysh army, on the other hand, was nearly three times larger, wealthier, better equipped, and more experienced.

If victory were determined solely by military strength and material resources, the outcome should have been obvious.

Yet history recorded something very different.

"Allah strengthens whom He wills with His support."

(Āl 'Imrān 3:13)»

Badr became evidence that there exists a power above every visible power.

Victory is not determined solely by material factors but also by the help of Allah.

The Battle of Badr serves as a historical laboratory demonstrating that true protection is not found in the size of an army, but in nearness to Allah.

Chapter Four: Why Do People Continue to Be Deceived?

After demonstrating the failure of wealth, children, power, and followers as absolute sources of security, the Qur'an uncovers the root of the problem.

Why do people continue to rely on these things?

The answer appears in the following verse:

«"Beautified for people is the love of that which they desire..."

(Āl 'Imrān 3:14)»

Here lies the source of the illusion.

People naturally love spouses, children, gold, silver, fine horses, livestock, and cultivated lands. These desires are part of human nature.

The problem is not in possessing them.

The problem arises when they cease to be means and become ends; when blessings become idols of the heart; when trusts from Allah become substitutes for reliance upon Allah Himself.

Yet all these worldly enjoyments are temporary.

They increase and decrease.

They come and go.

They may be possessed today and lost tomorrow.

For this reason, placing one's security in something temporary inevitably produces anxiety that never truly ends.

The Conclusion of the Investigation: Where Is True Protection Found?

After tracing the stories of Pharaoh, the Quraysh, the Battle of Badr, and the tendencies of the human heart, the Qur'an leads us to one profound conclusion:

There is no absolute protection except the protection of Allah.

Wealth may be possessed, but it must not become our ultimate reliance.

Children may be loved, but they must not become our source of salvation.

Power may be attained, but it must never be mistaken for a guarantee of security.

All these things are merely means entrusted by Allah to test humanity.

True protection is not found in what we hold in our hands, but in our relationship with the One who holds the heavens and the earth.

For when Allah protects a person, weakness can become strength.

But when Allah withdraws His protection, wealth, family, armies, and all the splendor of the world cannot provide the slightest security.

Therefore, the most important question in life is not:

"How much do I possess?"»

But rather:

"Am I under the protection of Allah?"