Entrusting one’s affairs to Allah, may He be exalted, means relying on Allah alone.

Allah, may He be exalted, tells us the story of the believer of the household of Pharaoh and what he said to his people: “‘And you will remember what I [now] say to you, and I entrust my affair to Allah. Indeed, Allah is Seeing of [His] servants.’ So Allah protected him from the evils they plotted, and the people of Pharaoh were enveloped by the worst of punishment”. [Quran 40:44-45].

Shaykh Muhammad al-Ameen ash-Shinqeeti (may Allah have mercy on him) said: The words of Allah, may He be exalted, in this passage: “ ‘…and I entrust my affair to Allah. Indeed, Allah is Seeing of [His] servants.’ So Allah protected him from the evils they plotted” clearly indicate that sincerely relying on Allah and entrusting one’s affairs to Him are a means of being protected from all ills.

This verse indicates that Pharaoh and his people wanted to plot against this believer, and that Allah protected him and saved him from the harm of their plotting and scheming to cause trouble to him, because of his reliance upon Allah and his entrusting his affairs to Him. [Reference Adwa’ al-Bayaan (7/96-97)].

This verse is like another verse (interpretation of the meaning): “Those to whom hypocrites said, ‘Indeed, the people have gathered against you, so fear them.’ But it [merely] increased them in faith, and they said, ‘Sufficient for us is Allah , and [He is] the best Disposer of affairs.’ So they returned with favor from Allah and bounty, no harm having touched them. And they pursued the pleasure of Allah , and Allah is the possessor of great bounty”. [Quran 3:173-174].

Entrusting one’s affairs to Allah, may He be exalted, means relying on Allah alone.

At-Tabari (may Allah have mercy on him) said: The words “and I entrust my affair to Allah” mean: I submit my affairs to Allah and leave them to Him, and I rely on Him, for He will suffice the one who puts his trust in Him. [Reference Tafseer at-Tabari (20/335)].

Ibn Katheer (may Allah have mercy on him) said: “and I entrust my affair to Allah” means: and I rely on Allah and seek His help”. [Reference Tafseer Ibn Katheer (7/146)].

Secondly

Entrusting one’s affairs to Allah, may He be exalted, and relying on Him is something that is required in all one’s affairs, both religious and worldly. This is enjoined in many texts, such as the following: “And upon Allah rely, if you should be believers”. [Quran 5:23]

“…and rely upon Allah. And sufficient is Allah as Disposer of affairs”. [Quran 4:81]

“And to Allah belong the unseen [aspects] of the heavens and the earth and to Him will be returned the matter, all of it, so worship Him and rely upon Him. And your Lord is not unaware of that which you do”. [Quran 11:123]

“And rely upon the Ever-Living who does not die”. [Quran 25:58].

The point is that entrusting one’s affairs to Allah with regard to raising children means relying on Allah, may He be exalted, and turning to Him to achieve this goal. Entrusting all one’s affairs to Him is something good and is something that one is required to do. Relying on Allah is one of the most important acts of worship.

But relying on Allah and entrusting one’s affairs to Him in the correct sense must be accompanied by taking permissible measures, as is indicated in the hadith of Anas ibn Maalik, who said: A man said: O Messenger of Allah, should I tie up [my camel] and rely on Allah, or should I leave it loose and rely on Him? He said: “Tie it up and rely [on Allah].” [Reference: at-Tirmidhi (2517); classed as hasan by al-Albaani in Saheeh Sunan at-Tirmidhi (2/610)].

Al-Mubaarakfoori (may Allah have mercy on him) said: With regard to the words “Tie it up”, it says in al-Qaamoos that tying up a camel means hobbling it by tying its foreleg up.

“Rely” means rely on Allah after tying up the camel. “or leave it loose” means leaving it untied.

“He said: ‘Tie it up…’” – al-Minnaawi said: That is, tie up your camel’s foreleg with a rope. “And rely” that is, depend on Allah. That is because tying it up is not contrary to relying on Allah. [Reference Tuhfat al-Ahwadhi (7/186)].

The one who truly relies on Allah takes the prescribed measures, especially if they are obligatory.

Ibn Rajab (may Allah have mercy on him) said: It should be understood that truly relying on Allah does not cancel out taking the measures by means of which Allah, may He be glorified, causes to happen what He has decreed; this is the way that Allah has ordained for His creation, for Allah, may He be exalted, has enjoined us to take measures, yet he has also enjoined us to rely on Him. So striving to take measures is an act of obedience to Him, and relying in our hearts on Him is an act of faith in Him.

Moreover, the deeds that a person does are of three types, one of which is: Acts of obedience that Allah has enjoined upon His slaves and has made the means of salvation from hell and admittance to paradise. These deeds must be done whilst relying on Allah and seeking His help to do them, for there is no power and no strength except in Him; whatever He wills happens and whatever He does not will does not happen.

Whoever falls short in anything that Allah has enjoined upon him is deserving of punishment in this world and in the hereafter. [Reference: Jaami‘ al-‘Uloom wa’l-Hikam (2/498-499)].

Upbringing of children must combine reliance upon Allah, may He be exalted, with taking of appropriate measures and using different valid approaches in child-rearing, as Allah has enjoined. Allah, may He be exalted, says (interpretation of the meaning): “O you who have believed, protect yourselves and your families from a Fire whose fuel is people and stones, over which are [appointed] angels, harsh and severe; they do not disobey Allah in what He commands them but do what they are commanded”. [Quran 66:6].

Shaykh Muhammad al-Ameen ash-Shinqeeti (may Allah have mercy on him) said: The man is enjoined to instruct his family – such as his wife, children and so on – to do what is right and proper and forbid them to do what is wrong and evil, because Allah, may He be exalted, says “O you who have believed, protect yourselves and your families from a Fire…” And the Prophet (blessings and peace of Allah be upon him) said: “Each of you is a shepherd, and each of you is responsible for his flock…”. [Reference: Adwa’ al-Bayaan (2/209)].

Who created the Earth, the Sun and the Moon?
Who has given life to a butterfly from the cocoon?

Who has made the seas blue and the fields so green?
Who knows what is apparent and what is unseen?

Who commands the planets to stay firm in their course?
Who strengthens every atom with its unwavering force?

Who transforms a flower from a bud to a bloom?
Who begins life through a heartbeat in the womb?

Who defines the colors of a rainbow in the sky?
Who brings forth life from the earth even when it’s dry?

Who has the power over a leaf before it falls?
Who hears the voice of the servant when he calls?

He is Allah, The One, The Mighty, The Supreme!
Who has made the world for us, nothing but a mere dream.

It is He who we beseech and unto Him is our return.
Only then will we know what we lose and what we earn!

Asma Sadia is a student of Islamic studies based in Sharjah — UAE.

Calamities show you the true nature of this world and its transience

A lot of us often ask these questions, why does Allah inflict us with pain, misery and hardships. Why do children die? Why do people suffer with dangerous diseases? Why do people meet accidents? Why some people have to live in hunger and poverty? Why do some children lose their parents? etc. Why does Allah do this to His servants?

There will indeed be great wisdom of Allah in inflicting His servants with hardships. Following are some of them.

To attain true submission and servitude to Allah, the Lord of the Worlds. 

Many people are slaves to their whims and desires and are not true slaves of Allaah. They say that they are slaves of Allaah, but when they are tested they turn on their heels and lose out in this world and in the Hereafter, and that is an evident loss. Allaah says (interpretation of the meaning): 

“And among mankind is he who worships Allaah as it were upon the edge (i.e. in doubt): if good befalls him, he is content therewith; but if a trial befalls him he turns back on his face (i.e. reverts to disbelief after embracing Islam). He loses both this world and the Hereafter. That is the evident loss”. [al-Hajj 22:11]

Trials prepare the believers to prevail on earth 

It was said to Imam al-Shaafa’i (may Allaah have mercy on him): Which is better, patience or tests or prevailing? He said: Prevailing is the level attained by the Prophets, and there can be no prevailing except after trials. If a person is tried he will become patient, and if he remains patient he will prevail. 

Expiation of sins

Al-Tirmidhi (2399) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said: “Trials will continue to befall the believing man or woman in himself, his child and his wealth until he meets Allaah with no sin on him.” Narrated by al-Tirmidhi (2399), classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 2280. 

It was narrated that Anas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) “When Allaah wills good for His slave, He hastens the punishment for him in this world, and when Allaah wills ill for His slave, he withholds the punishment for his sins from him his sin until he comes with all his sins on the Day of Resurrection.” Narrated by al-Tirmidhi (2396); classed as saheeh by al-Albaani in al-Silsilah al-Saheehah (1220). 

Attainment of reward and a rise in status 

Muslim (2572) narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The believer is not harmed by a thorn or anything greater, but Allaah will raise him in status thereby, or erase a sin thereby.” 

Calamities provide an opportunity to think about one’s faults and shortcomings and past mistakes

Because if it is a punishment, what was the sin? 

Calamity is a lesson in Tawheed, faith and trust in Allaah 

It shows you in a practical sense what you really are, so you will realize that you are a weak slave, and you have no strength and no power except with your Lord, then you will put your trust in Him in a true sense, and will turn to Him in a true sense, and put aside your position, pride, arrogance, self-admiration and heedlessness, and you will understand that you are poor and in need of your Lord, and you are weak and need to turn to the Most Strong, the Almighty,  may He be glorified. 

Ibn al-Qayyim said: Were it not that Allaah treats His slaves with the remedy of trials and calamities, they would transgress and overstep the mark. When Allaah wills good for His slaves, He gives him the medicine of calamities and trials according to his situation, so as to cure him from all fatal illnesses and diseases, until He purifies and cleanses him, and then makes him qualified for the most honourable position in this world, which is that of being a true slave of Allaah (‘uboodiyyah), and for the greatest reward in the Hereafter, which is that of seeing Him and being close to Him. Zaad al-Ma’aad, 4/195 

Calamities drive out self-admiration from our hearts and bring them closer to Allaah 

Ibn Hajr said: Yoonus ibn Bukayr narrated in Ziyaadaat al-Maghaazi that al-Rabee’ ibn Anas said: A man said on the day of Hunayn: “We will never be defeated today for lack of numbers.” That upset the Prophet (peace and blessings of Allaah be upon him) and then they were defeated. 

Ibn al-Qayyim said in Zaad al-Ma’aad (3/477): In His wisdom, Allaah decreed that the Muslims should first taste the bitterness of defeat, despite their great numbers and adequate equipment and strength, so as to humble some people who felt proud as a result of the conquest of Makkah and who had not entered His land and His sanctuary as the Messenger of Allaah (peace and blessings of Allaah be upon him) had entered it, bending his head whilst riding his horse to the extent that his chin almost touched the saddle, out of humbleness before his Lord. 

Allaah says (interpretation of the meaning):  

“And that Allaah may test (or purify) the believers (from sins) and destroy the disbelievers”. [Aal ‘Imraan 3:141]

Al-Qaasimi (4/239) said: i.e., to cleanse them and purify them of sin and of pride and arrogance. He also cleanses them of the hypocrites, and make them stand out distinct from them… then He mentions another reason, which is “to destroy the disbelievers”, for if they prevail they will transgress and overstep the mark, which will be the cause of their downfall and destruction. The laws of Allaah dictate that when He wants to destroy His enemies and erase them, he makes available to them the means which will lead to their doom and eradication, among the greatest of which, after their kufr, is their transgression and tyranny in persecuting, opposing and fighting His close friends… Allaah destroyed those who waged war against the Messenger of Allaah (peace and blessings of Allaah be upon him) on the day of Uhud and persisted in kufr.

To demonstrate the true nature of people, for there are people whose virtue is unknown until calamity strikes 

Al-Fudayl ibn ‘Iyaad said: As long as people are doing fine, their true nature is concealed, but when calamity strikes, their true natures are revealed, so the believer resorts to his faith and the hypocrite resorts to his hypocrisy.  

Al-Bayhaqi narrated in al-Dalaa’il that Abu Salamah said: Many people were confused – i.e., after the Isra’ – and some people came to Abu Bakr and told him. He said: “I bear witness that he is telling the truth.” They said: “Do you believe that he went to Syria in one night then came back to Makkah?” He said: “Yes, and I believe him in more than that, I believe what he says of the Revelation that comes to him from heaven.” And because of that he was named al-Siddeeq. 

Calamities strengthen people’s resolve   

Allaah chose for His Prophet (peace and blessings of Allaah be upon him) a hard life filled with all kinds of hardship from a young age, in order to prepare him for the great mission that awaited him, which none could bear but the strongest of men, who have gone through hardship and who are tested with calamities and bear them with patience. 

The Prophet (peace and blessings of Allaah be upon him) was born an orphan, then it was not long before his mother died too. 

Allaah reminded the Prophet (peace and blessings of Allaah be upon him) of that when He said (interpretation of the meaning): 

“Did He not find you O Muhammad) an orphan and give you a refuge?” [al-Duha 93:6]

It is as if Allaah wanted to prepare the Prophet (peace and blessings of Allaah be upon him) to bear responsibility and endure hardship from an early age. 

Another reason behind calamities and hardship is that a person becomes able to distinguish between true friends and friends who only have their own interests at heart

Calamities remind you of your sins so that you can repent from them

Allaah says (interpretation of the meaning): “Whatever of good reaches you, is from Allaah, but whatever of evil befalls you, is from yourself”. [al-Nisa’ 4:79]

“And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much”. [al-Shoora 42:30]

Calamities offer an opportunity to repent before the greater punishment comes on the Day of Resurrection. Allaah says (interpretation of the meaning): 

“And verily, We will make them taste of the near torment (i.e. the torment in the life of this world, i.e. disasters, calamities) prior to the supreme torment (in the Hereafter), in order that they may (repent and) return (i.e. accept Islam)”. [al-Sajdah 32:21]

The “near torment” is hardship in this world and bad things that happen to a person. 

If life continues to be easy, a person may become conceited and arrogant, and think that he has no need of Allaah, so by His mercy He tests people so that they may return to Him. 

Calamities show you the true nature of this world and its transience, and that it is temporary conveniences, and shows us that true life is that which is beyond this world, in a life in which there is no sickness or exhaustion. 

“Verily, the home of the Hereafter that is the life indeed (i.e. the eternal life that will never end), if they but knew”. [al-‘Ankaboot 29:64]

But this life is just hardship and exhaustion. 

“Verily, We have created man in toil”. [al-Balad 90:4]

Calamities remind you of the great blessings of good health and ease

This calamity shows you in the clearest way the meaning of health and ease that you enjoyed for many years, but did not taste their sweetness or appreciate them fully. 

Calamities remind you of blessings and the One Who bestows them, and cause you to thank and praise Allaah for His blessings. 

Longing for Paradise 

You will never long for Paradise until you taste the bitterness of this world. How can you long for Paradise when you are content with this world? 

This is some of the wisdom behind calamities, and the interests attained by them, and the wisdom of Allaah is great indeed. 

Taken from IslamQa.

Short Answer: Possible reasons for the virgin birth:
1. To elevate the status of women in a patriarchal society.
2. To indicate that Jesus was a holy and purified prophet from birth.
3. To show the power of God’s spoken Word.

As a humble and lowly servant of Allah, I cannot know the mind of Allah, but I can use the Scriptures to find hints to what was God’s purpose.

First, I want to very briefly address the part of the question about Jesus “being a sacrificial lamb”.

In the Christian view, Jesus (peace upon him) is the ultimate and final answer to the sin sacrifice required by Jewish law in Leviticus 4, which requires a bullock (steer).

But nowhere in the Tanakh (Jewish Bible) does God ask for a human sacrifice.

“Thou shalt not kill” is one of the Ten Commandments.

It makes no sense that God would require that one of His commandments be broken by humanity in order for humanity to be saved.

Elevation of Women

Jesus (peace upon him) was born into an overbearing patriarchal society.

The virgin birth emphasized the value of women. The nativity story is just as much about Mary as it is about Jesus.

Muslims view Mary as one of the most righteous women who ever lived.

“Remember when angels said, ‘O Mary, truly God has chosen you and purified you and preferred you over all other women of the world. O Mary, remain faithful to your Lord. Prostrate in worship. Bow with those who bow’” (Surah 3: 42-43).

A Holy and Purified Prophet from Birth

It seems that every prophet went through some sort of purification process, as in the stories of Moses, Joseph, and Jonah (peace upon them).

In the case of Prophet Muhammad (peace upon him), there is a story in the ahadith (related by Anas to Muslim) that tells of Angel Gabriel opening the chest of the Prophet in order to remove the small part of his heart that contained Satan.

The virgin birth is a sign that Jesus was born in a holy and purified state. He even spoke as a baby.

“They said, ‘O Mary, truly you have brought an astonishing thing! O sister of Aaron, your father was not an evil man, and your mother was not unchaste!’

She pointed to (the baby) [as if to say, ‘Ask him’].

“They said, ‘How can we talk with an infant from the cradle?’

“(The baby Jesus) said, ‘I am indeed a servant of God. He has given me Scriptures and made me a prophet. He has made me blessed wherever I am and has instilled in me prayer and charity as long as I live. He has made me kind to my mother and not arrogant or rebellious. Peace was upon me the day I was born, and will be upon me the day that I die and the day I shall be resurrected’” (Surah 19: 27-33).

The Power of God’s Word

The Qur’an explains that Jesus (peace upon him) is “a spirit emanating from God” (Surah 4: 171).

In the Bible, he is called the “last Adam” (1 Corinthians 15:45).

Adam (peace upon him) was created on earth as a physical being, but Jesus (peace upon him) was created as a spiritual being.

The virgin birth emphasizes God’s ability to create as He wills by His spoken word.

“Remember when angels said, ‘O Mary, truly Allah gives you good news of a Word from Him. His name will be the Messiah Jesus, son of Mary. He will be honored in this world and in the hereafter. He will be among those brought near [to Allah]. From the cradle, he will speak to people, as well as speak as an adult. He will be among the righteous.’

“She said, ‘My Lord, how can I have a child when no man has even touched me?’

“(An angel) said, “So be it. Allah creates what He will. When He decides a thing, He only says to it, ‘Be!’ and it is’” (Surah 3: 45-47).

Jesus’ Message

The virgin birth is a sign of Jesus’ unique relationship with Allah.

The immaculate conception and birth themselves have nothing to do with salvation.

Jesus’ message of repentance and redemption is the guiding light for receiving Allah’s grace in the form of forgiveness and salvation from Hell.

May Allah continue to provide guidance and wisdom to us His servants.