Isaiah 42:1-2

This verse points to a prophetic personality chosen and favored by Allāh Almighty. If we apply it to the Prophet Muḥammad, we find the following:

At the beginning of the glad tiding, “My Servant” is being addressed. It is noteworthy that Allāh never described any prophet as a servant to Him as much as He described the Prophet Muḥammad.

Allāh described the Prophet Muḥammad with servitude to Him in many verses of the Noble Qur’ān, such as His saying: “And if you are in doubt about what We have sent down upon Our Servant [Muḥammad], then produce a surah the like thereof and call upon your witnesses other than Allāh, if you should be truthful.” [Al-Baqarah (The Cow), 2:23].

Allāh the exalted also said: “Exalted is He who took His Servant by night from al-Masjid al-Ḥarām to al-Masjid al-Aqsa, whose surroundings We have blessed, to show him of Our signs. Indeed, He is the Hearing, the Seeing.” [Al-Isrā’ (The Night Journey), 17:1].

Also, the Prophet Muḥammad described himself as a servant of Allāh, saying: “rather I am a slave, so say: slave of Allāh and His Messenger “.

As for His saying: “Behold, My Servant, whom I uphold” – means who I support and grant victory to. This indeed happened, as history proves that Allāh supported him during his life to convey the message of Islam, and also gave him victory over his enemies. So his religion spread east and west in a record time, through the efforts of his hands, and that of the caliphs after him.

As for His saying: “mine elect, in whom my soul delighteth”, contains an indication that Allāh chose Muḥammad from the descendants of Ishmael, son of Abraham (peace be upon them both). The Prophet Muḥammad spoke about himself, saying: “Indeed, Allāh chose Kinānah (Kinanah) from the descendants of Ishmael, and He chose Quraysh from Kinānah, and He chose Banū Hashim from Quraysh, and He chose me from Banū Hashim”. Here the word chose, means elected.

As for His saying: “in whom my soul delighteth” means He loves him greatly. It is known that Allāh loves all His prophets, but He loves the Messengers of determination (Ulu al-‘Azm) more than others. They are Noah, Abraham, Moses, Jesus, and Muḥammad. Then, Allāh loves Abraham and Muḥammad more than the others, and He loves Muḥammad even more than Abraham, as Muḥammad is the Seal of the Prophets, whom Allāh sent to all people, and with whom He sealed His messages. Peace and blessings be upon them all.

The phrase “I have put my spirit upon him” refers to the descent of ar-Rūḥ al-Qudus (the Holy Spirit), who is Gabriel, the greatest of angels, upon the P rophet Muḥammad. Gabriel brought him revelation, the Noble Qur’ān. Allāh The Almighty said: “The Trustworthy Spirit has brought it down upon your heart, [O Muḥammad] – that you may be of the warners – in a clear Arabic language.” [Ash-Shu‘arā’ (The Poets), 26:193-195]. Allāh also said: “Say, [O Muḥammad], “The Pure Spirit has brought it down from your Lord in truth to make firm those who believe.’” [An-Naḥl (The Bee), 16:102].

This phrase “I have put my spirit upon him” also means supporting him with the strength and ability to achieve His will to spread his religion. This indeed happened, especially in the present time, when the religion of Islam spreads rapidly across the seven continents through various means of communication.

As for His saying: “he shall bring forth judgment to the Gentiles”, this phrase indicates that this noble prophet will undertake the spreading of truth and justice to the nations, meaning all of humanity. His message is not specific to a particular people. This applies only to the Prophet Muḥammad, because he is the only prophet whom Allāh sent to all people, Arabs and non-Arabs, white and black, Children of Israel and others, as the Almighty said: “And We have not sent you except comprehensively to mankind as a bringer of good tidings and a warner. But most of the people do not know” [Saba’ (Sheba), 34:28].

This is contrary to the case of the Messiah, Moses, Zechariah, John, Jacob, and Isaac; for Allāh sent them specifically to the Children of Israel, and did not send them to all the nations of the earth. For in the Gospel of Matthew (15:24), Jesus said: “But He answered and said, ‘I was not sent except to the lost sheep of the house of Israel.’”

His saying: “he shall bring forth judgment to the Gentiles” is an indication that the law of this prophet is truth. This is reality, for the law brought by the Prophet Muḥammad has sixty distinctive characteristics that set it apart from the laws brought by previous prophets. Therefore, fair-minded Western thinkers have described the Prophet Muḥammad as a just man, upholding equity (1).

As for His saying: “He shall not cry, nor lift up, nor cause his voice to be heard in the street” – These are attributes of the Prophet. For ‘Ā’ishah (Aisha), the wife of the Prophet, was asked about the character of the Messenger of Allāh, and she said: “Allāh’s Messenger was neither obscene, nor profligate, nor boisterous in the markets, and he would not repay a misdeed with a misdeed, but would pardon and forgive.” [Al-Bukhari]

As for the phrase: “unto truth he shall bring forth judgment” - Translated in Arabic (Van Dyck Version) as: ‘Unto safety he brings forth truth’ The verse speaks of the emergence and victory of truth, which is Islam, and that Allāh will establish His law in all the earth, so safety is achieved. This indeed happened. We see that the crime rate in Islamic countries is lower than in all other countries.

(1) To get more information, check out Majid bin Sulayman Al-Rassi’s book ‘Characteristics of Islamic Law’.

His saying, described that prophesied prophet with: “He shall not fail nor be discouraged, till he have set judgment in the earth” This phrase indicates the steadfastness of the Prophet Muḥammad upon the truth and his strength in that. This was indeed realized. He did not die until Islam had spread throughout the Arabian Peninsula. Then the caliphs after him spread it across the earth in a record time. He never retreated from calling to his religion, and fought several battles. He did not weaken despite the challenges and difficulties he faced throughout his prophetic mission.

His saying: “and the isles shall wait for his law” implies, by the word “isles” here, the Arabian Peninsula, the land between the Euphrates and the Tigris, the island of Andalusia, the island of Cyprus, and other islands.”

For benefit, we now see through statistics from UNESCO (headquartered in America) that the most widespread religion is Islam, especially after the spread of satellite channels and social media. Islam has even entered prisons, churches, temples, and places where spreading Islam was forbidden.

Two verses later, we have confirmation that the prophet being referred to in the verse above is Prophet Muḥammad, where it is said:

5 - Thus saith God the LORD, he that created the heavens, and stretched them out; he that spread forth the earth, and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein: (Isaiah 42:5) COMMENTARY:

Allāh is the Creator of the heavens, and the Spreader of the earth, He created within it what comes forth, like plants and creatures. He is the Bestower of the life breath and spirit upon all inhabitants of the earth. The purpose of this is to highlight His ability to fulfill His promises, especially sending His servant, the Prophet Muḥammad, to bring forth truth, as indicated by His saying at the beginning of the statement: “Thus saith God the LORD” This is an opening for speech that suggests direct divine authority.

Benefit:

There is also confirmation that the prophet being referred to in the previous verse is the Prophet Muḥammad, in the following verse, which states:

6 - “I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles; 7 - “To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house.” (Isaiah 42:6-7)

As for His saying: “I the LORD have called thee in righteousness, and will hold thine hand”, this indicates that Allāh called His Prophet Muḥammad to righteous deeds. Righteousness is goodness. There was no good except that Allāh guided him to it, and no evil except that Allāh forbade him from it. Then he stood and called people to the righteousness that Allāh taught him.

Then He said: “and will hold thine hand, and will keep thee”. This is a reality, for Allāh held his hand, meaning He supported, helped, and strengthened him. Then He protected him from the plots of his enemies and prevented them from harming him throughout his life. Allāh did not take his soul until he had conveyed the message. Allāh the Almighty said concerning this: “O Messenger, announce that which has been revealed to you from your Lord, and if you do not, then you have not conveyed His message. And Allāh will protect you from the people.” [Al- Mā’idah (The Table Spread), 5:67].

As for His saying: “and give thee for a covenant of the people” means that Allāh covenants with the Prophet Muḥammad to bring people out of darkness into light. This will be his role and duty.

Describing his message as a covenant indicates that the covenant Allāh made with him is considered a promise and commitment that must be fulfilled. This is because Allāh is merciful to His servants. He did not leave people in misguidance; rather, He sent them a messenger to bring them out of darkness into light. Whoever obeys him enters Paradise, and whoever disobeys him enters Hellfire.

His saying: “and give thee... for a light of the Gentiles” also applies to the Prophet Muḥammad because he brought people out of the worship of idols to the worship of Allāh The Exalted and Almighty. This is the light after which there is no light. The Almighty said: “It is He who sends down upon His Servant [Muḥammad] verses of clear evidence that He may bring you out from darkness into the light. And indeed, Allāh is to you Kind and Merciful.” [Al-Hadid (The Iron), 57:9]. Allāh also said: “O Prophet, indeed We have sent you as a witness and a bringer of good tidings and a warner. And one who invites to Allāh, by His permission, and an illuminating lamp.” [Al- Aḥzāb (The Combined Forces), 33:45-46].

All these prophecies and attributes, when combined, apply only to one prophet: the Prophet Muḥammad, the completer of the message of those before him, including Jesus, Moses, Abraham, and others, peace be upon them all.

As for His saying: “To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house”, this phrase means that Allāh will liberate the captives and those veiled from light and guidance, through this prophet. He is the one who will lead them to the path of guidance. Through him, many people living in the darkness of polytheism and idol worship will be brought out to the light of worshipping Allāh alone, by following the law of Islam he brought. This continues to this day, because of the mission of Muḥammad. Every day, people enter the religion of Muḥammad (Islam).

The phrase “the prisoners” refers to people living in a state of captivity from the truth, due to following ignorance, polytheism, deviation from the right path, and imitating the society, they grew up in without having the opportunity to read about Islam or read the Qur’ān.

His saying: “them that sit in darkness” refers to the darkness of ignorance and distance from the light of truth.

Benefit:

There came after this verse His saying:

8 - “I am the LORD: that is my name: and my glory will I not give to another, neither my praise to graven images” (Isaiah 42:8) COMMENTARY:

His saying: “neither my praise to graven images” is an absolute rejection of polytheism and the worship of idols and statues that people make and then worship. This aligns with the message brought by the Prophet Muḥammad. He forbade his people, the Quraysh tribe and others, from worshipping idols. When he conquered Mecca, he destroyed the 360 idols that surrounded the noble Ka‘bah. Thus, the verse applies to the Prophet Muḥammad in that his call focused on demolishing idols and calling people to worship Allāh alone.

Then He said after that, referring to the worship through Ḥajj (Pilgrimage), which is the fifth pillar of Islam: 10 - Sing unto the LORD a new song, and his praise from the end of the earth, ye that go down to the sea, and all that is therein; the isles, and the inhabitants thereof. (Isaiah 42:10) COMMENTARY:

This intended song is the invocation “Labbayk Allāhumma Labbayk, Labbayk la sharika laka Labbayk, inna al-ḥamda wan- ni‘mata laka wal-mulk, la sharika lak” (Here I am, O Allāh, here I am. Here I am, You have no partner, here I am. Verily, all praise and blessings are Yours, and all sovereignty, You have no partner). The pilgrims recite this during their Ḥajj, coming from the ends of the earth to perform this worship, by land and sea.

Then He concluded the prophecy by mentioning Qaydār (Kedar), the inhabitants of Mecca, and also the joy of the inhabitants of Sela (a well-known mountain in Al-Madīnah to this day), and that they will all sing joyfully for the coming prophet: 11 - Let the wilderness and the cities thereof lift up their voice, the villages that Kedar doth inhabit: let the inhabitants of the rock (Sela) sing, let them shout from the top of the mountains. 12 - Let them give glory unto the LORD, and declare his praise in the islands. (Isaiah 42:11-12)

COMMENTARY:

This glad tiding signifies the joy of the people in Mecca and Al- Madīnah at the arrival of the Prophet, their glorification and worship of Allāh, and their frequent reading of the Qur’ān, which are in fact chants, and this is part of glorifying and exalting Allāh as stated in the glad tiding. This truly happened as narrated in the history books, and it continues to this day. As for the word “islands/isles” here, it has already been addressed. So, these are several glad tidings of the prophethood of the Prophet Muḥammad.