Surah Maryam — A Meccan Revelation
Taken From Haqaiqul-Furqan Volume 4 Page 1, 2024 Edition
بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ
In the Name of Allāh, the Gracious, the Merciful
We begin reading this Book in the name of Allāh, who gives without cause and also gives with cause.
The Muqaṭṭaʿāt (Abbreviated Letters): کٓہٰیٰعٓصٓ
کٓہٰیٰعٓصٓ
Commentary on کٓہٰیٰعٓصٓ
In these letters there is an allusion to the Divine Names: Kabīr (the Great), al-Mutaʿāl (the Most Exalted), Kāfī (the All-Sufficient), Hādī (the Guide), Yujīru wa lā yujāru ʿalayhi¹ (He who grants refuge and against Whom no one can grant refuge), ʿĀlim (the All-Knowing), ʿAzīz (the Almighty), Ṣādiq (the Truthful).
“Had the Companions and the Tābiʿīn not interpreted these letters, I would never have ventured to do so.” (Badr, Vol. 10, No. 43, dated 24 August 1911, p. 2)
Furthermore, in these letters there is an allusion to the Divine Names: Karīm (the Generous), Hādī (the Guide), Yujīru wa lā yujāru ʿalayhi — Al-Muʾminūn 23:89 — (ʿĀlim, ʿAzīz, ʿĀdil), and Ṣādiq al-Waʿd (True to His Promise) — Maryam 19:55.
Moreover, in these verses there is mention of the Prophets: Zakariyyā, Hūd, Idrīs, and Ismāʿīl(as), while the letter Ṣ (ص) signifies the truthfulness (ṣidq) of the Prophets. The passage encompasses a mention of the Prophets of ʿIrāq al-ʿAjam (Persian Iraq), ʿIrāq al-ʿArab (Arabian Iraq), Arabia, and Syria.
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, Nos. 27 & 28, dated 30 April – 5 May 1910, p. 163; also Tashḥīdh al-Adhhān, Vol. 8, No. 9, September 1913, p. 466)
The Supplication of Zakariyyā(as)
ذِکۡرُ رَحۡمَتِ رَبِّکَ عَبۡدَہٗ زَکَرِیَّا
اِذۡ نَادٰی رَبَّہٗ نِدَآءً خَفِیًّا
Translation: “This is an account of your Lord’s mercy upon His servant Zakariyyā — when he called upon his Lord in a low voice.”
Commentary
رَحۡمَتِ رَبِّکَ — How many people have children, yet their minds never turn to the thought that this is the mercy of their Lord upon them.
خَفِیًّا — He called out; he cried out in supplication.
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, Nos. 27 & 28, dated 30 April – 5 May 1910, p. 163)
Zakariyyā’s(as) Plea: Old Age and Unanswered Prayers
قَالَ رَبِّ اِنِّیۡ وَہَنَ الۡعَظۡمُ مِنِّیۡ وَاشۡتَعَلَ الرَّاۡسُ شَیۡبًا وَّلَمۡ اَکُنۡۢ بِدُعَآئِکَ رَبِّ شَقِیًّا
Translation: “He said: ‘My Lord, indeed my bones have grown feeble, and my head has become white with old age, and I have never been disappointed in my prayer to You, my Lord.'”
Commentary
قَالَ رَبِّ — The proper manner of supplication is being taught here.
وَہَنَ الۡعَظۡمُ — It is written that his age had exceeded seventy somewhat. He would thus have been approximately my age. Wahana means “they became weak” — they became frail.
شَقِیًّا — Unsuccessful; one who fails to attain his goal.
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, Nos. 27 & 28, dated 30 April – 5 May 1910, p. 163)
The Desire for Children — Worldly Reasons vs. Prophetic Purpose
The desire for children arises for several reasons:
- Some women dislike being called barren.
- That the wealth of partners may come under one’s control.
- That there be an heir to one’s wealth and possessions.
- That there be someone to carry on one’s name.
As for the Prophets(as), they too have this desire — but for the reason that someone may inherit true knowledge and righteousness. Allāh the Exalted has also blessed me with children at an age when the time of “wahana al-ʿaẓmu minnī wa ishtaʿala al-raʾsu shaybā” has arrived for me. And I place my hope in the grace of Allāh that my children will be righteous.
(Badr, Vol. 10, No. 43, dated 24 August 1911, p. 2)
The Prayer of Zakariyya(as) for an Heir
وَاِنِّیۡ خِفۡتُ الۡمَوَالِیَ مِنۡ وَّرَآءِیۡ وَکَانَتِ امۡرَاَتِیۡ عَاقِرًا فَہَبۡ لِیۡ مِنۡ لَّدُنۡکَ وَلِیًّا
یَّرِثُنِیۡ وَیَرِثُ مِنۡ اٰلِ یَعۡقُوۡبَ ٭ۖ وَاجۡعَلۡہُ رَبِّ رَضِیًّا
Translation: And I fear my kinsmen after me, and my wife is barren. So grant me from Yourself an heir, who may inherit from me and inherit from the family of Ya’qub, and make him, O my Lord, one who is pleasing (to You).
Commentary:
خِفۡتُ الۡمَوَالِیَ (I fear my kinsmen): No one among the community appears to be righteous.
یَّرِثُنِیۡ (who may inherit from me): May he become an inheritor of that knowledge and prophethood which You have bestowed upon me and upon our forefathers. (Supplement to Akhbar Badr Qadian, Vol. 9, Nos. 27 & 28, dated 30th April / 5th May 1910, p. 163)
یَرِثُ مِنۡ اٰلِ یَعۡقُوۡبَ (and inherit from the family of Ya’qub): This establishes that inheritance applies to things other than wealth as well. (Tashheez-ul-Azhan, Vol. 8, No. 9, September 1913, p. 466)
The Good News of Yahya(as)
یٰزَکَرِیَّاۤ اِنَّا نُبَشِّرُکَ بِغُلٰمِ ۣاسۡمُہٗ یَحۡیٰی ۙ لَمۡ نَجۡعَلۡ لَّہٗ مِنۡ قَبۡلُ سَمِیًّا
Translation: Allah said: O Zakariyya! We give you the glad tidings of a boy whose name is Yahya. We have not given this name to anyone before him.
Commentary:
بِغُلٰمِ(a boy): A boy who will grow into a young man right before your eyes.
یَحۡیٰی(Yahya): In this name there is an allusion — أَحْيَاهُ اللهُ بِالْإِيمَانِ — “May Allah grant him a long life through faith.” (Supplement to Akhbar Badr Qadian, Vol. 9, Nos. 27 & 28, dated 30th April / 5th May 1910, p. 163)
Zakariyya’s(as) Humble Question
قَالَ رَبِّ اَنّٰی یَکُوۡنُ لِیۡ غُلٰمٌ وَّکَانَتِ امۡرَاَتِیۡ عَاقِرًا وَّقَدۡ بَلَغۡتُ مِنَ الۡکِبَرِ عِتِیًّا
Translation: Zakariyya said: O my Lord, how shall I have a son when my wife is barren, and I have reached extreme old age?
Commentary:
اَنّٰی یَکُوۡنُ لِیۡ غُلٰمٌ (how shall I have a son): This does not reflect despair, for Allah has declared: اِنَّہٗ لَا یَایۡـَٔسُ مِنۡ رَّوۡحِ اللّٰہِ اِلَّا الۡقَوۡمُ الۡکٰفِرُوۡنَ — “Indeed, none despairs of the mercy of Allah except the disbelieving people.” (Yusuf, 12:88). The believer does not despair of the mercy of Allah — it is only the disbelievers who do so. Rather, this expression serves to lend a tone of humility to the supplication.
وَّقَدۡ بَلَغۡتُ مِنَ الۡکِبَرِ (and I have reached extreme old age): Meaning that even a second marriage is now not possible.
عِتِیًّا (extreme old age): Beyond the age limit at which conjugal relations are possible. (Supplement to Akhbar Badr Qadian, Vol. 9, Nos. 27 & 28, dated 30th April / 5th May 1910, p. 163)
مِنَ الۡکِبَرِ عِتِیًّا: It is recorded that his age was between 75 and 80 years. (Tashheez-ul-Azhan, Vol. 8, No. 9, September 1913, p. 466)
The Sign of Silence and the Power of Remembrance
قَالَ رَبِّ اجۡعَلۡ لِّیۡۤ اٰیَۃً ؕ قَالَ اٰیَتُکَ اَلَّا تُکَلِّمَ النَّاسَ ثَلٰثَ لَیَالٍ سَوِیًّا
Translation: He said: O my Lord, appoint for me a sign. He said: Your sign is that you shall not speak to people for three nights, though you are in sound health.
Commentary:
اَلَّا تُکَلِّمَ النَّاسَ(that you shall not speak to people): Give up speech. A special kind of spiritual strength increases through the remembrance and glorification of Allah. (Supplement to Akhbar Badr Qadian, Vol. 9, Nos. 27 & 28, dated 30th April / 5th May 1910, p. 163)
اَلَّا تُکَلِّمَ النَّاسَ: The faculties of one who talks excessively become weakened. (Tashheez-ul-Azhan, Vol. 8, No. 9, September 1913, p. 466)
اَلَّا تُکَلِّمَ النَّاسَ: This is a very tried-and-tested remedy and remains a sign even today. By refraining from speech and remaining engaged in the remembrance of Allah, one’s strength increases.
The Tasbih of Fatima(ra) — A Related Teaching
The Tasbih Fatima is well-known among the Shia, and the Sunnis also regard it as a Prophetic practice. The Lady of Paradise (Fatima(ra)) once presented herself before the Holy Prophet(sa) and submitted that she had two difficulties — first, that she had to grind flour by hand, and second, that she herself had to carry the water-skin. She showed him her hands and requested a maidservant. He (saw) said: “I will inform you of something better than that. After every prayer, recite سُبْحَانَ اللّٰه 33 times, اَلْحَمْدُ لِلّٰه 33 times, اللّٰهُ أَكْبَر 34 times, and thereafter لَا إِلٰهَ إِلَّا اللّٰه. And recite the same at the time of sleep.”
(See: Sahih Bukhari, Hadith 5362)
One of those in whom I hold belief has written that the secret wisdom therein is that through the remembrance of Allah, weakness diminishes, and thereafter this complaint will not arise. (Badr, Vol. 10, No. 43, dated 24th August 1911, p. 2)
Emerging from the Prayer Chamber
فَخَرَجَ عَلٰی قَوۡمِہٖ مِنَ الۡمِحۡرَابِ فَاَوۡحٰۤی اِلَیۡہِمۡ اَنۡ سَبِّحُوۡا بُکۡرَۃً وَّعَشِیًّا
Translation: Then he came out from his chamber to his people and indicated to them by gesture to glorify Allah morning and evening.
Commentary:
The believer’s place of seclusion (khalwat-gah) is the means of fighting against Satan — hence it is called the mihrab (from harb, meaning “battle”). (Badr, Vol. 10, No. 43, dated 24th August 1911, p. 2)
مِحْرَاب: Weapon of battle; place of worship.
اَوۡحٰۤی(indicated): He conveyed this message quickly, by gesture. (Supplement to Akhbar Badr Qadian, Vol. 9, Nos. 27 & 28, dated 30th April / 5th May 1910, p. 163)
Qualities of Yahya(as)
یٰیَحۡیٰی خُذِ الۡکِتٰبَ بِقُوَّۃٍ ؕ وَاٰتَیۡنٰہُ الۡحُکۡمَ صَبِیًّا
وَّحَنَانًا مِّنۡ لَّدُنَّا وَزَکٰوۃً ؕ وَکَانَ تَقِیًّا
وَّبَرًّۢا بِوَالِدَیۡہِ وَلَمۡ یَکُنۡ جَبَّارًا عَصِیًّا
وَسَلٰمٌ عَلَیۡہِ یَوۡمَ وُلِدَ وَیَوۡمَ یَمُوۡتُ وَیَوۡمَ یُبۡعَثُ حَیًّا
Translation: O Yahya! Hold fast to the Book. And We gave him wisdom while yet a child, and compassion from Ourselves, and purity of heart, and he was most pious, and dutiful to his parents, and he was not arrogant or disobedient. And peace be upon him the day he was born, and the day he dies, and the day he will be raised up alive.
Commentary:
وَاٰتَیۡنٰہُ الۡحُکۡمَ(We gave him wisdom): From childhood he would say things of great wisdom. (Tashheez-ul-Azhan, Vol. 8, No. 9, September 1913, p. 466)
یٰیَحۡیٰی (O Yahya): The intervening narrative has been omitted, because the Quran does not tell mere stories.
حُکۡمَ (wisdom): Words of profound wisdom.
صَبِیًّا(while yet a child): He was still young, yet he spoke with great insight.
جَبَّارًا(arrogant): One who causes corruption and disruption.
وَیَوۡمَ یَمُوۡتُ(and the day he dies): Take note — this is the present tense (مضارع) and is worthy of remembrance! Yahya(as) is among the deceased, yet the word used is یَمُوۡتُ (he dies/will die). [This demonstrates that the present tense in Arabic does not by itself prove that a person is still living.] (Supplement to Akhbar Badr Qadian, Vol. 9, Nos. 27 & 28, dated 30th April / 5th May 1910, p. 163)
Maryam(as) — Giving Hope to the Hopeless
وَاذۡکُرۡ فِی الۡکِتٰبِ مَرۡیَمَ ۘ اِذِ انۡتَبَذَتۡ مِنۡ اَہۡلِہَا مَکَانًا شَرۡقِیًّا
Translation: And mention in the Book the account of Maryam, when she withdrew from her family to an eastern place.
Commentary:
Allah is the One who gives hope to the hopeless. Just as the case of Zakariyya(as) was, so too was the situation of Maryam(as). Similarly, in Makkah, idolatry had prevailed for a long time. How could there have been any hope that a Prophet would be born there? In the Book of the Prophet Isaiah (Yishayahu), it is stated that just as a divorced and ruined woman is in a desolate state, so too was the condition of Makkah — yet Allah said: “I shall cause her to flourish more than a woman with a husband.” Cities of the highest rank are called the “Bride of Cities” (Arus-ul-Bilad). Similarly, in the 6 chapters of Isaiah from 42 to 54, it is stated, and the prophecy of Arabia’s spiritual advancement through a prophet is given. (Supplement to Akhbar Badr Qadian, Vol. 9, Nos. 27 & 28, dated 30th April / 5th May 1910, p. 163)
Just as the prayers of Zakariyya(as) were first mentioned, then the account of Maryam(as) is recounted — showing how Allah granted them ease after hardship — similarly, this passage offers consolation to the Holy Prophet(sa) that Islam will emerge from these difficulties. Believers should place great hopes in Allah. (Badr, Vol. 10, No. 43, dated 24th August 1911, p. 2)
انْتَبَذَتْانْفَرَدَتْ / خَرَجَتْ — she became solitary; she departed; she separated herself from those among whom she lived.
شَرۡقِیًّا (eastern): The word شَرۡقِیًّا carries the meaning of “spacious” and “open” in many lexicons, because sunlight does not fall freely in narrow places. Thus, a sharqi place is one upon which the sun shines brightly. (Supplement to Akhbar Badr Qadian, Vol. 9, Nos. 27 & 28, dated 30th April / 5th May 1910, p. 163)
مَکَانًا شَرۡقِیًّا: The meaning is a spacious place where sunlight and fresh air are plentiful. It is incorrect to assign it a specific geographical name. (Badr, Vol. 10, No. 43, dated 24th August 1911, p. 2)
The Angel Appears to Maryam(as)
فَاتَّخَذَتۡ مِنۡ دُوۡنِہِمۡ حِجَابًا ۪۟ فَاَرۡسَلۡنَاۤ اِلَیۡہَا رُوۡحَنَا فَتَمَثَّلَ لَہَا بَشَرًا سَوِیًّا
Translation: Then she put up a screen to separate herself from them. Then We sent to her Our Spirit and he appeared to her as a well-proportioned man.
Commentary:
مِنْ دُوۡنِہِمۡ حِجَابًا (a screen to separate herself from them): She had no contact with those people — that is, she began to live apart from them.
رُوحَنَا (Our Spirit): Our Word. This Word was conveyed through many angels — hence it was stated elsewhere: اِذۡ قَالَتِ الۡمَلٰٓئِکَۃُ یٰمَرۡیَمُ اِنَّ اللّٰہَ یُبَشِّرُکِ — “When the angels said: O Maryam! Allah gives you glad tidings.” (Al ‘Imran, 3:46).
فَتَمَثَّلَ (and he appeared): The tamassul (appearing in human form) of Jibreel(as) also occurred before the Holy Prophet(sa). (Supplement to Akhbar Badr Qadian, Vol. 9, Nos. 27 & 28, dated 30th April / 5th May 1910, p. 163)
رُوحَنَا: His own Word. (Tashheez-ul-Azhan, Vol. 8, No. 9, September 1913, p. 466)
A Decree Already Ordained
قَالَ کَذٰلِکِ ۚ قَالَ رَبُّکِ ہُوَ عَلَیَّ ہَیِّنٌ ۚ وَلِنَجۡعَلَہٗۤ اٰیَۃً لِّلنَّاسِ وَرَحۡمَۃً مِّنَّا ۚ وَکَانَ اَمۡرًا مَّقۡضِیًّا
Translation: The angel said: So shall it be; your Lord has said: “It is easy for Me.” And We shall make him a Sign for mankind and a mercy from Us. And it is a matter already decreed.
Commentary:
کَذٰلِکِ(So shall it be): This too is true, and the Word of Allah is also true.
مَّقۡضِیًّا(already decreed): The command has already been issued. (Supplement to Akhbar Badr Qadian, Vol. 9, Nos. 27 & 28, dated 30th April / 5th May 1910, p. 163)
The Birth of ‘Isa(as) — Maryam’s(as) Trial and Solace
فَحَمَلَتۡہُ فَانۡتَبَذَتۡ بِہٖ مَکَانًا قَصِیًّا
فَاَجَآءَہَا الۡمَخَاضُ اِلٰی جِذۡعِ النَّخۡلَۃِ ۚ قَالَتۡ یٰلَیۡتَنِیۡ مِتُّ قَبۡلَ ہٰذَا وَکُنۡتُ نَسۡیًا مَّنۡسِیًّا
فَنَادٰٮہَا مِنۡ تَحۡتِہَاۤ اَلَّا تَحۡزَنِیۡ قَدۡ جَعَلَ رَبُّکِ تَحۡتَکِ سَرِیًّا
Translation: So she conceived him and withdrew with him to a remote place. Then the pangs of childbirth drove her to the trunk of a palm tree. She said: Oh, would that I had died before this, and had been forgotten, utterly forgotten! Then a voice called out to her from below her: Grieve not! Your Lord has provided a stream beneath you.
Commentary:
مَکَانًا قَصِیًّا(a remote place): The commentators have written that it was Egypt. This is also mentioned in Ibn Jarir.
نَسۡیًا مَّنۡسِیًّا(utterly forgotten): Would that I had been abandoned and forsaken. This word escaped her lips in a state of extreme distress.
سَرِیًّا: A spring; a small stream. It can also mean a chieftain or a lord. (Supplement to Akhbar Badr Qadian, Vol. 9, Nos. 27 & 28, dated 30th April / 5th May 1910, p. 163)
یٰلَیۡتَنِیۡ مِتُّ قَبۡلَ ہٰذَا(Would that I had died before this): What is the meaning? Before giving birth, she wished that her sense of pain had been removed so that the labour pains would not have caused her suffering. (Noor-ud-Din bi-Jawab Tark-e-Islam, Computerized Edition, p. 215)
مِنْ قَبْلِ هَذَا (before this): Praying for death is forbidden — the meaning here is: “Would that I had fallen unconscious.”
تَحۡتَکِ سَرِیًّا: Meaning: beneath you is a chieftain (a noble son). (Badr, Vol. 10, No. 43, dated 24th August 1911, p. 2)
تَحۡتَکِ سَرِیًّا: A chieftain (sard-ar). (Tashheez-ul-Azhan, Vol. 8, No. 9, September 1913, p. 466)
Mary’s(as) Vow of Silence — The Word lan and Its Significance
فَکُلِیۡ وَاشۡرَبِیۡ وَقَرِّیۡ عَیۡنًا ۚ فَاِمَّا تَرَیِنَّ مِنَ الۡبَشَرِ اَحَدًا ۙ فَقُوۡلِیۡۤ اِنِّیۡ نَذَرۡتُ لِلرَّحۡمٰنِ صَوۡمًا فَلَنۡ اُکَلِّمَ الۡیَوۡمَ اِنۡسِیًّا
Translation: So eat and drink and comfort your eye; and if you see any human being, say: I have vowed a fast to the Gracious God, so I will not speak to any human being today.
Commentary
It was said: فَلَنۡ اُکَلِّمَ الۡیَوۡمَ — Maryam 19:27. The word lan is not used to indicate an extended period of time; whereas the word lā, being of a stronger degree, can indicate permanence. This provides a refutation of those who do not accept the doctrine of istimrār (perpetual continuation) in such usage — for here the word used is lan, not lā.
(Badr, Vol. 11, Nos. 6–7, dated 23 November 1911, p. 3)
Maryam(as) Returns to Her People with ‘Isa(as)
فَاَتَتۡ بِہٖ قَوۡمَہَا تَحۡمِلُہٗ ؕ قَالُوۡا یٰمَرۡیَمُ لَقَدۡ جِئۡتِ شَیۡئًا فَرِیًّا
Translation: Then she brought him to her people, carrying him upon a mount. They said: O Mary, you have indeed done a strange thing! (i.e., one who claims prophethood)
Commentary
The Quran is not a book of history that it should narrate events in continuous sequence. Just as earlier, after اِنَّا نُبَشِّرُکَ بِغُلٰمِ ۣاسۡمُہٗ یَحۡیٰی — Maryam 19:8 — it moved directly to یٰیَحۡیٰی خُذِ الۡکِتٰبَ بِقُوَّۃٍ — Maryam 19:13 — without mentioning the intervening events; in the same manner here it simply states فَاَتَتۡ بِہٖ قَوۡمَہَا. And here the reference is to their return from Egypt.
The Meaning of تَحۡمِلُہٗ — thamliluhu does not mean that she carried him in her arms; rather it means that she brought him mounted. This expression is used elsewhere in the Quran in this very sense:
اِذَا مَاۤ اَتَوۡکَ لِتَحۡمِلَہُمۡ قُلۡتَ لَاۤ اَجِدُ مَاۤ اَحۡمِلُکُمۡ عَلَیۡہِ
(When they came to you so that you might provide them with mounts, and you said: I cannot find whereon to mount you.) — At-Tawbah 9:92
Now this verse clearly cannot mean that the people requested the Holy Prophet(sa) to carry them in his arms; rather it means to provide a mount. In the same way here تَحْمِلُهُ means she brought him upon a camel — he was seated on it, some behind and some in front, as is the custom. At this time ‘Isa(as) had already received prophethood.
جِئۡتِ شَیۡئًا فَرِیًّا — The meaning is: you have brought a wondrous matter. And why should it not be wondrous, they say — your mother was pious and chaste, and your father too was a righteous man. Good people beget good offspring.
(Badr, Vol. 10, No. 43, dated 24 August 1911, p. 2; Ḍamīma Akhbār Badr Qādiān, Vol. 9, Nos. 27 & 28, dated 30 April – 5 May 1910, p. 164; Tashḥīdh al-Adhhān, Vol. 8, No. 9, September 1913, p. 466)
فَاَتَتۡ بِہٖ — They remained in Egypt for a long time, then came from there to Canaan.
تَحۡمِلُہٗ — She brought him mounted upon a camel — some of the party were seated behind and some in front. As it is stated in Para 10, Ruku 12: إِذَا مَا أَتَوْكَ لِتَحْمِلَهُمْ قُلْتَ لَا أَجِدُ مَا أَحْمِلُكُمْ عَلَيْهِ — At-Tawbah 9:92. At this time ‘Isa(as) had already received prophethood.
فَرِیًّا — This phrase can carry both a tone of reproach and a tone of praise; so the people were in effect saying: you have brought a most wondrous boy. And why should it not be so, when his parents were both righteous.
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, Nos. 27 & 28, dated 30 April – 5 May 1910, p. 164)
فَاَتَتۡ بِہٖ — After a long time she brought him from Egypt, when ‘Isa(as) had already received prophethood.
(Tashḥīdh al-Adhhān, Vol. 8, No. 9, September 1913, p. 466)
“Sister of Aaron” — Responding to Christian Objections
یٰۤاُخۡتَ ہٰرُوۡنَ مَا کَانَ اَبُوۡکِ امۡرَاَ سَوۡءٍ وَّمَا کَانَتۡ اُمُّکِ بَغِیًّا
Translation: O sister of Aaron! Your father was not a wicked man, nor was your mother an unchaste woman.
Commentary
ہٰرُوۡنَ — People are named after their community’s elders. Just as one may be called a “Gilani Sayyid” even if one’s family has been Punjabi for ten generations. (Ḍamīma Akhbār Badr Qādiān, Vol. 9, Nos. 27 & 28, dated 30 April – 5 May 1910, p. 164)
اُخۡتَ ہٰرُوۡنَ — This was said because she was from the tribe of Aaron, just as one may be called Qureshi or Rajput. (Badr, Vol. 10, No. 43, dated 24 August 1911, p. 2)
اُخۡتَ ہٰرُوۡنَ — Sister of the Haruni tribe. (Tashḥīdh al-Adhhān, Vol. 8, No. 9, September 1913, p. 466)
A Detailed Response to the Christian Objection
The Quran has called Maryam, the mother of the Messiah(as), the “sister of Aaron” (اُخۡتَ ہٰرُوۡنَ). Christians object that this is incorrect. Listen to the response:
(1) O objecting Christians! There is no divinely revealed or Holy Spirit–authored history in which the full account of Mary’s family is recorded, and there is no such book in the Christian household either from which the names of Mary’s brothers, parents, and other relatives can be established with certainty. What then is your objection to the Quran’s use of the phrase ukht Haroon?
(2) O priests! Do not raise objections over genealogies and stories. For Paul writes in his first letter to Timothy: “Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith.” — 1 Timothy 1:4.
(3) Hear this! At the beginning of the Gospel of Matthew, the Messiah is called the son of David, and David is called the son of Abraham — Matthew 1:1 — whereas between the Messiah and David, and between David and Abraham, there are generations upon generations of difference. Indeed, according to your own claim, the Messiah is not the son of David at all.
(4) Hear this! Elisabeth is called the daughter of Aaron in Luke, chapter 1. Yet Aaron had died long before the time of Elisabeth and Zachariah, whom Luke mentions. There are generations upon generations between Elisabeth and Aaron. (And by the way, this Elisabeth is not the Queen of England — she passed away long before her!)
The matter is simply this: names are shared across ages. Notice that Joseph and James are both brothers of the Messiah and are also the names of the son and grandson of Isaac(as) who lived hundreds of years before him. Is it then not possible that one Aaron was the brother of Moses(as) and another Aaron was the brother of Mary?
(5) Hear this! In Arabic, the words akh and ukht are used in a broad sense and are not restricted to a full blood-sibling of the same generation. See the Quran:
اِلٰی ثَمُوۡدَ اَخَاہُمۡ صٰلِحًا — Hud 11:62 (To the Thamud, their brother Salih)
وَاِلٰی عَادٍ اَخَاہُمۡ ہُوۡدًا — Hud 11:51 (And to the ‘Ad, their brother Hud)
Yet Salih and Hud were not blood brothers of their respective peoples.
Furthermore, it is recorded in al-Zarqani’s commentary on Mawahib al-Ladunniyya, in the chapter on the biographies of the wives of the Prophet(sa), in the account of Safiyya(ra) — that the other wives of the Messenger of Allah (saw) made some taunting remarks to Safiyya(ra), who was of the Jews of Khaybar. Safiyya mentioned this to her husband, the Holy Prophet Muhammad(sa). He (saw) said: “Why did you not say to them:
أَبِي هَارُونُ وَعَمِّي مُوسَى وَزَوْجِي مُحَمَّدٌ (My father is Aaron, my uncle is Moses, and my husband is Muhammad(sa))“
Observe! Here Aaron — the brother of the Prophet Moses(as) — is being called abī (my father), even though he had passed away ages ago. The Arabs call a fine sword akhū thiqatin (“a brother of trust”) and call a great warrior akhū ghamarāt al-mawt (“a brother of the plunges of death”). In short, even a slight relationship is sufficient for the application of the word brotherhood.
Maryam(as) was raised among the priests (kāhinūn), and Zachariah the priest was a close relative of hers. And the priests were without doubt brothers of Aaron. Elisabeth, daughter of Aaron, was a close relative of Mary — see Luke, chapter 1. What wonder then if the Quran declares that Mary was a sister of Aaron?
(Faṣl al-Khiṭāb al-Muqaddima Ahl al-Kitāb, Part 1, pp. 159–160)
‘Isa(as) Speaks from the Cradle: Servitude, Prophethood, and a Life of Worship
فَاَشَارَتۡ اِلَیۡہِ ؕ قَالُوۡا کَیۡفَ نُکَلِّمُ مَنۡ کَانَ فِی الۡمَہۡدِ صَبِیًّا
قَالَ اِنِّیۡ عَبۡدُ اللّٰہِ ۟ؕ اٰتٰنِیَ الۡکِتٰبَ وَجَعَلَنِیۡ نَبِیًّا
وَّجَعَلَنِیۡ مُبٰرَکًا اَیۡنَ مَا کُنۡتُ ۪ وَاَوۡصٰنِیۡ بِالصَّلٰوۃِ وَالزَّکٰوۃِ مَا دُمۡتُ حَیًّا
Translation: Then Maryam pointed towards him. They said: How can we speak with one who is a child in the cradle? He said: I am a servant of Allah. He has given me the Book and made me a Prophet. And He has made me blessed wherever I may be, and has enjoined upon me Prayer and almsgiving as long as I live.
Commentary
کَانَ فِی الۡمَہۡدِ — The Jewish scholars were men of great standing. They spoke with contempt: “This is a mere child of yesterday — what is there to speak with him about?”
اٰتٰنِیَ الۡکِتٰبَ — From this it is established that prophethood had already been bestowed upon ‘Isa(as). By “the Book” is meant the Torah; the knowledge of the Torah was granted to him.
اَیۡنَ مَا کُنۡتُ — This is an allusion to the fact that he was destined to travel through many lands — Egypt, Canaan, Kashmir, and elsewhere.
It is recorded that ‘Isa(as) said to Yahya(as): “Pray for me.” Yahya(as) replied: “You are better than I am.” ‘Isa(as) then said: “I have claimed peace for myself — وَالسَّلَامُ عَلَیۡ — yet for you, Allah Himself has declared: وَسَلٰمٌ عَلَیۡہِ (Maryam 19:15) — ‘Peace be upon him.’ Therefore I give my pledge of allegiance at your hand.” This is a spiritual and subtle observation (dhawqī laṭīfa) among the Sufis.
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, Nos. 27 & 28, dated 30 April – 5 May 1910, p. 164)
مَنۡ کَانَ فِی الۡمَہۡدِ صَبِیًّا — These people said contemptuously: “He is but a child of yesterday; what is there to speak with him? He still has his milk teeth.”
اٰتٰنِیَ الۡکِتٰبَ وَجَعَلَنِیۡ نَبِیًّا — This provides evidence that he was not a child at that time.
(Badr, Vol. 10, No. 43, dated 24 August 1911, p. 2)
The Transcendence of Allah: Refutation of the Doctrine of Atonement
مَا کَانَ لِلّٰہِ اَنۡ یَّتَّخِذَ مِنۡ وَّلَدٍ ۙ سُبۡحٰنَہٗ ؕ اِذَا قَضٰۤی اَمۡرًا فَاِنَّمَا یَقُوۡلُ لَہٗ کُنۡ فَیَکُوۡنُ
Translation: It does not befit Allah that He should take unto Himself a son. Holy is He! When He decrees a thing, He says to it ‘Be!’, and it is.
Commentary
سُبۡحٰنَہٗ — This is an argument: to punish the innocent while letting the guilty go free is contrary to His glory (subḥāniyya). This verse contains a refutation of the doctrine of atonement.
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, Nos. 27 & 28, dated 30 April – 5 May 1910, p. 164)
Warning Against Sectarianism: A Stern Address on the Unity of the Community
فَاخۡتَلَفَ الۡاَحۡزَابُ مِنۡۢ بَیۡنِہِمۡ ۚ فَوَیۡلٌ لِّلَّذِیۡنَ کَفَرُوۡا مِنۡ مَّشۡہَدِ یَوۡمٍ عَظِیۡمٍ
Translation: Then the factions fell into disagreement among themselves; so woe to those who disbelieve, because of the spectacle of an awful Day.
Commentary
فَاخۡتَلَفَ الۡاَحۡزَابُ مِنۡۢ بَیۡنِہِمۡ— [In commenting on this verse, Hazrat Khalifatul Masih I(ra) delivered a stern address to the community:]
If you engage in debates of this kind — asking what the relations are between the Khalifa and such-and-such a person, and then proceeding to pass judgements on the matter — it causes me deep distress. You call me “Khalifatul Masih.” I have never prided myself on this title, nor have I ever written it with my own pen. I swear by Allah that I do not consider those who indulge in such vile tale-carrying to be members of my community. I pray for the entire community, but I do not even wish to pray for such people. What right do they have to sow seeds of discord? A fire first starts from a single matchstick, but it ends up burning houses, neighbourhoods, and entire cities. If such people think they are helping me, let them hear clearly: I do not even care to spit at their assistance. And if they do it out of opposition, let them go and say so to the God who made me a Khalifa.
On the Divine Origin of Khilāfat
Hear this: it is my firm belief that Hazrat Abu Bakr Siddiq(ra) was not made Khalifa by the assembly of Saqifah Bani Sa’ida, nor by the moment when people pledged allegiance at the pulpit, nor by consensus (ijmāʿ). Rather, it was Allah Who made him Khalifa. Allah has mentioned Khilāfat in four places in the Quran, and each time He has attributed it to Himself. Regarding Hazrat Adam(as), He said: ‘I am about to place a vicegerent in the earth.’ (Al-Baqarah 2:31). Regarding Hazrat Dawud(as), He declared: ‘O Dawud, We have made you a vicegerent in the earth.’ (Sād 38:27). Regarding the Companions, He said: ‘He will surely make them successors in the earth, as He made successors those before them.’ (An-Nūr 24:56). And regarding all of humanity, He said: ‘We have made you successors in the earth.’ (Yūnus 10:14). Therefore, if I too have become a Khalifa, it is because Allah made me so, and it happened only through His grace — and without His power, man can accomplish nothing whatsoever.
Counsel on Practical Piety and Righteous Conduct
You ought to: earn your livelihood, eat of it yourselves, feed your wives and children, and from what remains, spend on the benefit of others and on the care of creation. And if time remains after that, recite Al-Ḥamd, recite Lā ḥawla, seek forgiveness, recite durūd, and engage in the dhikr of Lā ilāha illallāh. Where is the time coming from for these vain activities and idle talk? Correct the weaknesses in your character. Let no foul language pass from your lips. Let there be no greed or covetousness among you. Keep your accounts in order in trade. Discharge your professional duties honestly in employment.
A Note on the Debate Over ‘Isa’s(as) Parentage
There is another debate as well — whether Masih(as) was born without a father or not! I say: were the 124,000 Prophets born with fathers or not? The Sharia has not charged us with the task of going about investigating the parents and siblings of the Prophets. These matters have no bearing on your spiritual development.
A Closing Appeal for Unity
Whatever we have explained today, we have explained from the depth of our heart. May Allah alone grant understanding — all hearts are in His grasp. Be grateful that through one person the cohesion of your community is being maintained. Unity is a great blessing, and it is difficult to attain. It is the grace of Allah that He has given you such a person who continues to preserve the bond of unity. He is neither young, nor does he possess as wide a breadth of learning as this age demands — yet Allah had accomplished so great a task through the staff of Moses(as), which was nothing but a lifeless piece of wood, that the tyranny of Pharaoh was utterly destroyed. And I, by the grace of Allah, am a human being. What wonder then that Allah might accomplish this task through me? Avoid disagreements and the sowing of discord — going to extremes in fault-finding is extremely dangerous. Fear Allah. With the grace of Allah, all will be accomplished.
(Badr, Vol. 10, No. 43, dated 24 August 1911, pp. 2–3)
All Kingdoms Shall Return to Allah
اِنَّا نَحۡنُ نَرِثُ الۡاَرۡضَ وَمَنۡ عَلَیۡہَا وَاِلَیۡنَا یُرۡجَعُوۡنَ
Translation: Verily, it is We Who shall inherit the earth and all who are upon it, and to Us shall they all be returned.
Commentary
نَرِثُ الۡاَرۡضَ — Those who are proud of their ownership of kingdoms and estates should reflect deeply on this verse.
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, Nos. 27 & 28, dated 30 April – 5 May 1910, p. 164)
The Noble Character of Ibrahim(as): A Model for Believers
وَاذۡکُرۡ فِی الۡکِتٰبِ اِبۡرٰہِیۡمَ ۬ؕ اِنَّہٗ کَانَ صِدِّیۡقًا نَّبِیًّا
Translation: And make mention in the Book of Ibrahim; verily, he was a man of truth, a Prophet.
Commentary
And recount in this Book the story of Ibrahim. Verily, without doubt, he was a truthful and righteous Prophet.
(Taṣdīq Barāhīn Aḥmadiyya, Computerized Edition, p. 240)
وَاذۡکُرۡ — Mention in this Book the account of Hazrat Ibrahim(as). Hazrat Ibrahim(as) lived in Kawsah.
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, Nos. 27 & 28, dated 30 April – 5 May 1910, p. 164)
فِی الۡکِتٰبِ اِبۡرٰہِیۡمَ — He too had been without hope of children. Isḥāq was born when he was 99 years of age.
(Tashḥīdh al-Adhhān, Vol. 8, No. 9, September 1913, p. 466)
The Life of Ibrahim(as) as an Exemplar
The life of Hazrat Ibrahim(as) is a most excellent model (uswā-e-ḥasana) for the believers — in respect of food, clothing, manner and appearance, natural disposition, honour, universal acceptance, and goodly remembrance, he was unique in his own right. The secret of all this success has been indicated: Ibrahim was a Siddīq — the least of the meanings of which is “one who speaks the truth.” Among the Arabs, every firm undertaking whose outcome proves good is called ṣidq.
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, Nos. 27 & 28, dated 30 April – 5 May 1910, p. 164)
Hazrat Ibrahim(as) was among the most beloved servants of Allah and was, in his own person, the embodiment of all excellences. We do not even know the name of his father from any authentic narration — and yet the extent of his acceptance is such that all of Europe, all of America, all Muslims, all Arabs, Jews, and Zoroastrians acknowledge his greatness. Only one of the most wretched disposition would deny it. Some saints and Prophets have a remarkable and universal acceptance — this too is one of the signs of Allah’s grace. Very few people speak ill of Sayyid ‘Abd al-Qadir Jilani(rh) — perhaps only the Rawāfiḍ would do so.
On Truthfulness
Speaking the truth is a great virtue — it is a very arduous path. Reflect at least once during your waking hours on how far you have been truthful. I believe firmly that whoever gains control of his tongue has gained control over many vices. The word nabī means one who receives news from Allah and conveys it, and one who is of the most exalted station.
(Badr, Vol. 10, No. 43, dated 24 August 1911, p. 3)