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)
Ibrahim(as) Challenges His Uncle: The Futility of Idol Worship
اِذۡ قَالَ لِاَبِیۡہِ یٰۤاَبَتِ لِمَ تَعۡبُدُ مَا لَا یَسۡمَعُ وَلَا یُبۡصِرُ وَلَا یُغۡنِیۡ عَنۡکَ شَیۡئًا
یٰۤاَبَتِ اِنِّیۡ قَدۡ جَآءَنِیۡ مِنَ الۡعِلۡمِ مَا لَمۡ یَاۡتِکَ فَاتَّبِعۡنِیۡۤ اَہۡدِکَ صِرَاطًا سَوِیًّا
Translation: When he said to his uncle: O my dear uncle! Why do you worship that which neither hears, nor sees, nor can avail you in any way? O my dear uncle! There has come to me knowledge which has not come to you; so follow me, and I will guide you to the right path.
Commentary
اَبٌ — Uncle.
لِمَ تَعْبُدُ — The sun, the moon, and the central [heavenly body] are worshipped. Then, descending from these, worship is directed to their temples.
مَا لَا یَسۡمَعُ وَلَا یُبۡصِرُ — Even among Muslims, there are people who recite “Yā Shaykh ʿAbd al-Qādir shayʾan lillāh” — these things bring no benefit whatsoever.
سَوِیًّا — A path free from all excess and deficiency, in every respect.
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, Nos. 27 & 28, dated 30 April – 5 May 1910, p. 164)
Ibrahim said to his father: O my dear father! Why do you worship idols? They do not hear your prayers, nor do they observe your condition; and even if they were to hear and observe, they could not fulfill any of your needs. My dear father! I understand the benefits of the worship of God. I know that idol worship is harmful to us in our civilisational and moral life and so on — but alas, you are unaware of these matters. So you ought to accept what I say; I will guide you to the straight path.
(Taṣdīq Barāhīn Aḥmadiyya, Computerized Edition, p. 240)
A Father’s Warning and a Son’s Loving Fear
یٰۤاَبَتِ لَا تَعۡبُدِ الشَّیۡطٰنَ ؕ اِنَّ الشَّیۡطٰنَ کَانَ لِلرَّحۡمٰنِ عَصِیًّا
یٰۤاَبَتِ اِنِّیۡۤ اَخَافُ اَنۡ یَّمَسَّکَ عَذَابٌ مِّنَ الرَّحۡمٰنِ فَتَکُوۡنَ لِلشَّیۡطٰنِ وَلِیًّا
Translation: O my dear father! Do not worship Satan, for Satan is indeed disobedient to the Gracious God. O my dear father! I fear that a punishment from the Gracious God may afflict you, and you may become a companion of Satan.
Commentary
O my dear father! Do not obey Satan, who is disobedient and far removed from mercy. Satan is indeed rebellious toward the All-Merciful Benefactor. My dear father! I truly fear that the Gracious God may punish you too, and that you may become an associate of Satan.
(Taṣdīq Barāhīn Aḥmadiyya, Computerized Edition, pp. 240–244)
لِلشَّیۡطٰنِ وَلِیًّا — First, a person himself commits evil, and then wicked spirits (Satan) become his companions and intimates.
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, Nos. 27 & 28, dated 30 April – 5 May 1910, p. 164)
یٰۤاَبَتِ — “My revered one” — he was not [Ibrahim’s(as)] biological father.
(Tashḥīdh al-Adhhān, Vol. 8, No. 9, September 1913, p. 466)
The Uncle’s Angry Rejoinder
قَالَ اَرَاغِبٌ اَنۡتَ عَنۡ اٰلِہَتِیۡ یٰۤـاِبۡرٰہِیۡمُ ۚ لَئِنۡ لَّمۡ تَنۡتَہِ لَاَرۡجُمَنَّکَ وَاہۡجُرۡنِیۡ مَلِیًّا
Translation: He said: Are you averse to my gods, O Ibrahim? If you do not desist, I will certainly revile you. So leave me for a long time.
Commentary
لَاَرۡجُمَنَّکَ — “Stoning” is not the correct translation here; rather it means la-ashtumanna-ka — “I shall certainly revile you.” The translation written here is not right, because this meaning has not been adopted by the Companions, the Tābiʿīn, or the Tābiʿ al-Tābiʿīn.
مَلِیًّا — Sound and whole [for a long time].
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, Nos. 27 & 28, dated 30 April – 5 May 1910, p. 164)
The father of Hazrat Ibrahim(as) said two things: (1) لَاَرۡجُمَنَّکَ (Maryam 19:47) — “I shall certainly revile you harshly,” and (2) وَاہۡجُرۡنِیۡ مَلِیًّا (Maryam 19:47) — “And separate yourself from me.”
(Badr, Vol. 10, No. 43, dated 24 August 1911, p. 3)
Ibrahim’s(as) Gracious Parting Words: Civility in Disagreement
قَالَ سَلٰمٌ عَلَیۡکَ ۚ سَاَسۡتَغۡفِرُ لَکَ رَبِّیۡ ؕ اِنَّہٗ کَانَ بِیۡ حَفِیًّا
وَاَعۡتَزِلُکُمۡ وَمَا تَدۡعُوۡنَ مِنۡ دُوۡنِ اللّٰہِ وَاَدۡعُوۡا رَبِّیۡ ۫ۖ عَسٰۤی اَلَّاۤ اَکُوۡنَ بِدُعَآءِ رَبِّیۡ شَقِیًّا
Translation: Ibrahim said: (I am going) — peace be upon you. I shall seek forgiveness for you from my Lord; verily He is Most Kind to me, and He answers every prayer. And I withdraw from you and from whatever you call upon besides Allah, and I shall pray to my Lord. I hope that in praying to my Lord, I shall not be unsuccessful.
Commentary
Ibrahim said: May you remain safe from wrong belief; let no harm come to you from my side. I shall, in any case, seek forgiveness for you from my Lord. He is Gracious to me. And I separate myself from you, and from your idols which you call upon besides God. I call upon my Lord alone, and I hope that just as you cannot achieve complete success by calling upon your idols — certainly my state will not be like that.
(Taṣdīq Barāhīn Aḥmadiyya, Computerized Edition, p. 241)
قَالَ سَلٰمٌ عَلَیۡکَ — Observe what refined and gracious speech this is! Even in the midst of debate, mutual respect was maintained.
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, Nos. 27 & 28, dated 30 April – 5 May 1910, p. 164)
The Reward of Separation: Isḥāq and Yaʿqūb
فَلَمَّا اعۡتَزَلَہُمۡ وَمَا یَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰہِ ۙ وَہَبۡنَا لَہٗۤ اِسۡحٰقَ وَیَعۡقُوۡبَ ؕ وَکُلًّا جَعَلۡنَا نَبِیًّا
وَوَہَبۡنَا لَہُمۡ مِّنۡ رَّحۡمَتِنَا وَجَعَلۡنَا لَہُمۡ لِسَانَ صِدۡقٍ عَلِیًّا
Translation: Then when Ibrahim withdrew from them and from what they worshipped besides Allah, We granted him Isḥāq and Yaʿqūb, and We made each of them a Prophet. And We granted them of Our mercy, and We gave them a high and true reputation.
Commentary
فَلَمَّا اعۡتَزَلَہُمۡ — He went to the land of Syria. He separated himself from them.
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, Nos. 27 & 28, dated 30 April – 5 May 1910, p. 164)
So when Ibrahim separated himself from those people — his idol-worshipping father, his idol-worshipping community, and their idols — Allah the Exalted granted him a Prophet son like Isḥāq and a Prophet grandson like Yaʿqūb. And Allah the Exalted bestowed upon them such abundant blessings from His grace and benevolence that there is no need to enumerate them, for the blessings of the Abrahamic lineage are manifest. All the peoples of the world praise and extol them.
(Taṣdīq Barāhīn Aḥmadiyya, Computerized Edition, p. 241)
Since he had done this for the sake of God, Allah in exchange declared: وَہَبۡنَا لَہٗۤ اِسۡحٰقَ وَیَعۡقُوۡبَ — granting him the chosen ones Isḥāq and Yaʿqūb. And in return for the harsh speech directed at him, He declared: جَعَلۡنَا لَہُمۡ لِسَانَ صِدۡقٍ عَلِیًّا — meaning He established their glorious remembrance in the world.
(Badr, Vol. 10, No. 43, dated 24 August 1911, p. 3)
The Mention of Mūsā(as): A Parallel to the Holy Prophet(sa)
وَاذۡکُرۡ فِی الۡکِتٰبِ مُوۡسٰۤی ۫ اِنَّہٗ کَانَ مُخۡلَصًا وَّکَانَ رَسُوۡلًا نَّبِیًّا
Translation: And mention in the Book (i.e. the Quran) the account of Mūsā; verily he was a chosen servant, and a Messenger, a Prophet.
Commentary
The Holy Prophet Muhammad(sa) bears a particularly close resemblance to Mūsā(as) among the progeny of Ibrahim. This is why his mention deserves special attention. In several places in the Quran, this resemblance is noted. For example: رَسُوۡلًا ۬ۙ شَاہِدًا عَلَیۡکُمۡ کَمَاۤ اَرۡسَلۡنَاۤ اِلٰی فِرۡعَوۡنَ رَسُوۡلًا — “A Messenger has been sent who watches over you, just as a Messenger was sent to Pharaoh.” (Al-Muzzammil 73:16). And: شَہِدَ شَاہِدٌ مِّنۡۢ بَنِیۡۤ اِسۡرَآءِیۡلَ عَلٰی مِثۡلِہٖ فَاٰمَنَ وَاسۡتَکۡبَرۡتُمۡ — “A witness from the Children of Israel has already testified to one like him and believed, while you displayed arrogance and considered others inferior.” (Al-Aḥqāf 46:11). And: اَنۡ یُّؤۡتٰۤی اَحَدٌ مِّثۡلَ مَاۤ اُوۡتِیۡتُمۡ — “That anyone could be given the like of what you have been given.” (Āl ʿImrān 3:74).
This resemblance was mentioned so that Christians and Jews might test this Prophet against the standard of truthfulness of their own accepted Messenger, Mūsā(as).
وَاذۡکُرۡ — Recite to the people in this Book (the Noble Quran) the account of Mūsā(as).
کَانَ مُخۡلَصًا — The sincerity (ikhlāṣ) of the Holy Prophet(sa) is also mentioned in one place: ثُمَّ دَنَا فَتَدَلّٰی فَکَانَ قَابَ قَوۡسَیۡنِ اَوۡ اَدۡنٰی— “He sought nearness to Allah — then what happened? Allah inclined towards him, and he drew so close as to be nearer than the joining of two bows, or even nearer.” (Al-Najm 53:9–10). There is a custom in Arabia: when two persons wish to become friends, they gather the elders, bring their bows together, and place an arrow between them. This was an allusion to the understanding that: whoever is your friend is our friend, and whoever is your enemy is our enemy.
Relations of sincerity also exist with the Divine Presence. Indeed, for such sincere ones, Allah the Exalted says in a Ḥadīth Qudsī: “O son of Adam, if you walk towards Me, I shall come running to you.” I have never seen a sincere person fall into difficulties in this world whose outcome was bad for him.
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, Nos. 27 & 28, dated 30 April – 5 May 1910, p. 164)
فِی الۡکِتٰبِ مُوۡسٰۤی— He fled from the city, yet God made him a Messenger in that very state of despair.
(Tashḥīdh al-Adhhān, Vol. 8, No. 9, September 1913, p. 466)
The Call from Mount Tūr: The Blessed Side
وَنَادَیۡنٰہُ مِنۡ جَانِبِ الطُّوۡرِ الۡاَیۡمَنِ وَقَرَّبۡنٰہُ نَجِیًّا
Translation: And We called to him from the right side of Mount Tūr, and We drew him near for a communion of secrets.
Commentary
الۡاَیۡمَنِ — Blessed; full of blessings.
نَجِیًّا — One who has attained an exalted station; intimate and hidden matters were exchanged with him.
In the translation of this Quran [from which the lesson was being taught — Ed.] there was a footnote which I removed, because that translator was under the impression that speech came without the intermediary of an angel. Whereas the highest form of revelation is that which comes with angels. The word nā (We) implies that angels were present too.
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, Nos. 27 & 28, dated 30 April – 5 May 1910, p. 164)
The Gift of Brotherhood: Hārūn(as) as Prophet
وَوَہَبۡنَا لَہٗ مِنۡ رَّحۡمَتِنَاۤ اَخَاہُ ہٰرُوۡنَ نَبِیًّا
Translation: And We granted him, out of Our mercy, his brother Hārūn as a Prophet.
Commentary
اَخَاہُ ہٰرُوۡنَ نَبِیًّا — Brotherhood is the source of special blessings. Those who have no brothers have, in their dreams, their arms cut off. Certain divine outpourings are specifically bound to community and brotherhood — without this fraternity they simply cannot descend. Our Hazrat Sahib [the Promised Messiah(as)] also used to address many sincere ones as akhī (my brother) in his writings.
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, Nos. 27 & 28, dated 30 April – 5 May 1910, p. 164; also Vol. 9, No. 30, dated 19 May 1910, p. 165)
Ismāʿīl(as): The Truthful in Promise, the Keeper of Prayer
وَاذۡکُرۡ فِی الۡکِتٰبِ اِسۡمٰعِیۡلَ ۫ اِنَّہٗ کَانَ صَادِقَ الۡوَعۡدِ وَکَانَ رَسُوۡلًا نَّبِیًّا
وَکَانَ یَاۡمُرُ اَہۡلَہٗ بِالصَّلٰوۃِ وَالزَّکٰوۃِ ۪ وَکَانَ عِنۡدَ رَبِّہٖ مَرۡضِیًّا
Translation: And mention in the Book (i.e. the Quran) the account of Ismāʿīl; verily he was true to his promise, and he was a Messenger, a Prophet — a herald of Muhammad, the Messenger of Allah. And he used to enjoin Prayer and almsgiving upon his household, and he was well-pleasing in the sight of his Lord.
Commentary
فِی الۡکِتٰبِ اِسۡمٰعِیۡلَ — He lived in a valley with no vegetation (وَادٍ غَیۡرِ ذِیۡ زَرۡعٍ) — where there was not even hope of survival.
(Tashḥīdh al-Adhhān, Vol. 8, No. 9, September 1913, p. 466)
صَادِقَ الۡوَعۡدِ — A narration is recorded here that a certain person said to him: “I am coming — please wait here.” Ismāʿīl(as) said: “Very well.” And he stood there for a year. This is a fabricated narration. Surely he would have offered his prayers!
کَانَ یَاۡمُرُ اَہۡلَہٗ — In another place it is stated: وَاصۡطَبِرۡ عَلَیۡہَا(Ṭā Hā 20:133). The meaning is that one should keep on commanding it in various ways, continuously.
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, No. 30, dated 19 May 1910, p. 165)
Idrīs(as): Raised to an Exalted Station
وَاذۡکُرۡ فِی الۡکِتٰبِ اِدۡرِیۡسَ ۫ اِنَّہٗ کَانَ صِدِّیۡقًا نَّبِیًّا
وَّرَفَعۡنٰہُ مَکَانًا عَلِیًّا
Translation: And mention in the Book (i.e. the Quran) the account of Idrīs; verily he was a man of truth, a Prophet of the highest rank. And We raised him to a lofty station.
Commentary
اِدۡرِیۡسَ — His other name is Akhnūkh (Enoch). He lived before Hazrat Nūḥ(as). He is mentioned in the 14th verse of the first letter of Judah (the Epistle of Jude).
رَفَعۡنٰہُ مَکَانًا عَلِیًّا — We granted him an extraordinarily exalted rank.
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, No. 30, dated 19 May 1910, p. 165)
The Blessed Lineage of Prophets: Their Mark of Devotion
اُولٰٓئِکَ الَّذِیۡنَ اَنۡعَمَ اللّٰہُ عَلَیۡہِمۡ مِّنَ النَّبِیّٖنَ مِنۡ ذُرِّیَّۃِ اٰدَمَ ٭ وَمِمَّنۡ حَمَلۡنَا مَعَ نُوۡحٍ ۫ وَّمِنۡ ذُرِّیَّۃِ اِبۡرٰہِیۡمَ وَاِسۡرَآءِیۡلَ ۫
وَمِمَّنۡ ہَدَیۡنَا وَاجۡتَبَیۡنَا ؕ اِذَا تُتۡلٰی عَلَیۡہِمۡ اٰیٰتُ الرَّحۡمٰنِ خَرُّوۡا سُجَّدًا وَّبُکِیًّا
Translation: These are the ones upon whom Allah has bestowed His blessings — from among the Prophets from the descendants of Adam, and from those whom We carried with Nūḥ, and from the descendants of Ibrahim and Isrāʾīl — and from those whom We guided and chose. Whenever the Signs of the Gracious God were recited to them, they fell down prostrate, weeping.
Commentary
سُجَّدًا — They fell down in submission and obedience.
A strange tale is written regarding Hazrat Ilyās(as) — that he said to the Angel of Death: “Show me how you extract the soul,” and the angel did so. He himself then entered Paradise and thereafter refused to return. Such tales have most likely entered Islamic commentaries due to the mischief of the Jews.
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, No. 30, dated 19 May 1910, p. 165)
Unworthy Successors: The Abandonment of Prayer and the Pursuit of Desires
فَخَلَفَ مِنۡۢ بَعۡدِہِمۡ خَلۡفٌ اَضَاعُوا الصَّلٰوۃَ وَاتَّبَعُوا الشَّہَوٰتِ فَسَوۡفَ یَلۡقَوۡنَ غَیًّا
Translation: Then after them came unworthy successors who abandoned Prayer and followed their desires; they shall soon encounter ruin.
Commentary
Then, after them, came such successors who abandoned the worship of Allah and followed their desires. They shall quickly meet with their punishment.
(Taṣdīq Barāhīn Aḥmadiyya, Computerized Edition, pp. 16–17, footnote)
خَلۡفٌ — With sukūn on the lām: vile successors. خَلَفَ — With fatḥa on the lām: righteous successors.
غَیًّ — The name of a valley in Hell.
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, No. 30, dated 19 May 1910, p. 165)
خَلۡفٌ — Corrupt offspring.
غَیًّا — Loss, suffering, a valley of Hell.
(Tashḥīdh al-Adhhān, Vol. 8, No. 9, September 1913, p. 466)
خَلۡفٌ — Used in a negative sense, while خَلَفَ is applied to good successors.
(Badr, Vol. 10, No. 43, dated 24 August 1911, p. 3)
The Gardens of Eden: A Promise Fulfilled
جَنّٰتِ عَدۡنِ ۣالَّتِیۡ وَعَدَ الرَّحۡمٰنُ عِبَادَہٗ بِالۡغَیۡبِ ؕ اِنَّہٗ کَانَ وَعۡدُہٗ مَاۡتِیًّا
Translation: Those are the Gardens of Eden which the Gracious God has promised to His servants in the unseen — or even in solitude. Verily, His promise is ever to be fulfilled.
Commentary
مَاۡتِیًّا — That which is to come.
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, No. 30, dated 19 May 1910, p. 165)
Inheritors of Paradise: The Pious Shall Prevail
تِلۡکَ الۡجَنَّۃُ الَّتِیۡ نُوۡرِثُ مِنۡ عِبَادِنَا مَنۡ کَانَ تَقِیًّا
Translation: That is the Garden which We shall cause those of Our servants to inherit who are truly pious.
Commentary
الۡجَنَّۃُ — In this there is a prophecy that the masters of the Holy Land shall be Muslims.
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, No. 30, dated 19 May 1910, p. 165)
Angels Descend Only by Allah’s Command — His Lordship Is All-Encompassing
وَمَا نَتَنَزَّلُ اِلَّا بِاَمۡرِ رَبِّکَ ۚ لَہٗ مَا بَیۡنَ اَیۡدِیۡنَا وَمَا خَلۡفَنَا وَمَا بَیۡنَ ذٰلِکَ ۚ وَمَا کَانَ رَبُّکَ نَسِیًّا
رَبُّ السَّمٰوٰتِ وَالۡاَرۡضِ وَمَا بَیۡنَہُمَا فَاعۡبُدۡہُ وَاصۡطَبِرۡ لِعِبَادَتِہٖ ؕ ہَلۡ تَعۡلَمُ لَہٗ سَمِیًّا
Translation: We (the angels) do not descend except by the command of your Lord. To Him belongs whatever is before us and whatever is behind us and whatever is between that, and your Lord is not forgetful. He is Lord of the heavens and the earth and all that is between them; so worship Him and be steadfast in His worship. Do you know anyone equal to Him?
Commentary
نَتَنَزَّلُ — The subject of this verb is: (1) the believers, at the time of entering Paradise; or (2) Jibrīl; or it refers to the descent of Muslims into this land.
اصۡطَبِرۡ — Persevere with constancy in worship.
سَمِیًّا — A namesake; an equal.
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, No. 30, dated 19 May 1910, p. 165)
On one occasion, the Holy Prophet(sa) asked Hazrat Jibrīl: “Why do you not come every day?” In response to his situation, Jibrīl recited this verse: مَا نَتَنَزَّلُ إِلَّا بِأَمْرِ رَبِّكَ. Now, some commentators, assuming this verse to be specifically about Jibrīl alone, have landed themselves in difficulties. This method of interpretation is not correct. This section speaks of the people of Paradise — it is they who say that they have reached Paradise solely by the command of Allah.
(Badr, Vol. 10, No. 43, dated 24 August 1911, p. 3)
The Disbeliever’s Doubt in Resurrection
وَیَقُوۡلُ الۡاِنۡسَانُ ءَاِذَا مَا مِتُّ لَسَوۡفَ اُخۡرَجُ حَیًّا
Translation: And the disbelieving man — the denier of resurrection — says: When I am dead, shall I then truly be brought forth alive?
Commentary
الۡاِنۡسَانُ — It is that human being who denies resurrection who says such a thing. Some people demonstrate through their actions that the thought of being raised to life after death is very feeble in their minds.
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, No. 30, dated 19 May 1910, p. 165)
If one is fully convinced that such-and-such a matter will produce such-and-such a result, then I do not understand how a person would fail to be concerned about it. When the rainy season is approaching, everyone begins to worry about their rooftops. Then people make preparations for sowing seeds — despite the fears that the crop may or may not grow, or that one may or may not live to harvest and eat it — because they are certain that the rains will come. When an examination is near, even the brightest student makes some preparation, because he is certain the examination will definitely take place. So if one truly develops certainty about the Day of Resurrection, why would a person commit sins, violate the rights of others, and devour wealth unlawfully? By committing such vile deeds, a person demonstrates through his conduct that he has no conviction in the Day of Reckoning. If he did have conviction, he would also prepare for it.
After this, one argument is presented: that man was nothing, and We gradually brought him to this condition through Our attribute of Rububiyyat — which is complete proof that We shall raise him again and, according to his deeds, bring him to Paradise or Hell. In elaboration of this, it is stated: We shall save the pious and send the wrongdoers to Hell. At that time it will become clear how far this outward show and pomp will avail anyone — to such a degree that even in this world these things could not give them true honour. A person once objected to me that your Quran mentions the opponent of Hazrat Ibrahim(as) — Nimrod — whereas no such person ever existed. I said: this is precisely the miracle of the Quran — that it did not even mention the name of this adversary, as if to indicate that he would be so utterly effaced that one day even his very existence would be denied. In contrast, look at Hazrat Ibrahim(as): Zoroastrians, Christians, Jews, and Muslims — all mention his name with reverence, and his progeny exists throughout the entire face of the earth. The blessed name of the Holy Prophet Muhammad, the Messenger of Allah (saw), is proclaimed loudly from the rooftops five times a day — and with what honour! But does anyone claim descent from ʿUtba, Rabīʿa, Shayba, Abū Jahl, or — by way of parallel — from Yazīd, who stood in opposition to Imam Ḥusayn?
Bear in mind: for a comfortable life, these schemes and this greed for worldly resources are of no benefit. Rather, follow the Quran with true obedience. I firmly believe that a single section (rukūʿ) of this Book makes a person more fortunate than a king. I sometimes think that if people knew what a garden I dwell in, they might come to take the Quran out of my house. It is impossible that Muslims should possess such a sacred Book and yet find themselves in hardship and difficulty.
(Badr, Vol. 9, No. 37, dated 7 July 1910, p. 1)
The Oath of Gathering: None Shall Escape
اَوَلَا یَذۡکُرُ الۡاِنۡسَانُ اَنَّا خَلَقۡنٰہُ مِنۡ قَبۡلُ وَلَمۡ یَکُ شَیۡئًا
فَوَرَبِّکَ لَنَحۡشُرَنَّہُمۡ وَالشَّیٰطِیۡنَ ثُمَّ لَنُحۡضِرَنَّہُمۡ حَوۡلَ جَہَنَّمَ جِثِیًّا
Translation: Does this man not remember that We created him before, when he was nothing at all? So by your Lord, We shall certainly gather them and the satans together, then We shall certainly bring them close to Hell, fallen on their knees.
Commentary
اَوَلَا یَذۡکُرُ — This answers لَسَوۡفَ اُخۡرَجُ (19:67): even before, you were لَمۡ یَکُنۡ شَیۡئًا مَّذۡکُوۡرًا — a thing not worth mentioning.
فَوَرَبِّکَ — That Lord who brought you into existence from nothing — He can bring you into existence again after annihilating you. The requirement of Divine Rububiyyat is that whatever is incomplete should be made complete, and whatever has become complete should continue to progress.
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, No. 30, dated 19 May 1910, p. 165)
حَوۡلَ جَہَنَّمَ — This also establishes that al-insān here refers specifically to those who deny resurrection and God. In this world too, no wicked person has ever been seen to be at ease — so in this world also, this group is as though surrounding Hellfire.
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, No. 30, dated 19 May 1910, p. 165)
The Most Rebellious Singled Out
ثُمَّ لَنَنۡزِعَنَّ مِنۡ کُلِّ شِیۡعَۃٍ اَیُّہُمۡ اَشَدُّ عَلَی الرَّحۡمٰنِ عِتِیًّا
Translation: Then We shall certainly draw out from every group the one who was most obstinate against the Gracious God.
Commentary
عِتِیًّا — Rebellious, insolent, one who refuses to obey commands.
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, No. 30, dated 19 May 1910, p. 165)
None Shall Escape Judgement — But the Pious Shall Be Saved
وَاِنۡ مِّنۡکُمۡ اِلَّا وَارِدُہَا ۚ کَانَ عَلٰی رَبِّکَ حَتۡمًا مَّقۡضِیًّا
ثُمَّ نُنَجِّی الَّذِیۡنَ اتَّقَوۡا وَّنَذَرُ الظّٰلِمِیۡنَ فِیۡہَا جِثِیًّا
Translation: And there is not one of you but will approach it — this is a definitive decree of your Lord. Then We shall save those who were pious, and We shall leave the wrongdoers therein, fallen on their knees.
Commentary
وَاِنۡ مِّنۡکُمۡ اِلَّا وَارِدُہَا — The address of منۡکُمۡ is to those who say اِذَا مَا مِتُّ الخ (19:67). It is incorrect that the pious will also enter Hell — rather only the disbelievers will. As it is stated elsewhere: یَوۡمَ نَحۡشُرُ الۡمُتَّقِیۡنَ اِلَی الرَّحۡمٰنِ وَفۡدًاوَّنَسُوۡقُ الۡمُجۡرِمِیۡنَ اِلٰی جَہَنَّمَ وِرۡدًا — “On the day when We shall gather the pious to the Gracious God as honoured guests, and drive the guilty to Hell as a thirsty flock.” (Maryam 19:86–87). A distinction has been made clear here. Then it is stated: اِنَّ الَّذِیۡنَ سَبَقَتۡ لَہُمۡ مِّنَّا الۡحُسۡنٰۤی ۙ اُولٰٓئِکَ عَنۡہَا مُبۡعَدُوۡنَلَا یَسۡمَعُوۡنَ حَسِیۡسَہَا ۚ وَہُمۡ فِیۡ مَا اشۡتَہَتۡ اَنۡفُسُہُمۡ خٰلِدُوۡنَ — “Surely those for whom the good reward from Us has gone before — they shall be kept far from it; they shall not hear its slightest sound, and they shall dwell forever in what their souls desire.” (Al-Anbiyāʾ 21:102–103). That is to say, the pious will not even hear the crackling of Hell. The meaning of اِنۡ مِّنۡکُمۡ is: O you deniers of resurrection, all of you shall enter Hell. And the meaning of ثُمَّ نُنَجِّی is: then We tell you another thing, which is that the pious shall find salvation.
حَتۡمًا مَّقۡضِیًّا — This matter is obligatory and binding.
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, No. 30, dated 19 May 1910, p. 165)
اِنۡ مِّنۡکُمۡ — The deniers of resurrection.
(Tashḥīdh al-Adhhān, Vol. 8, No. 9, September 1913, p. 466)
Nations Destroyed Before Them
وَکَمۡ اَہۡلَکۡنَا قَبۡلَہُمۡ مِّنۡ قَرۡنٍ ہُمۡ اَحۡسَنُ اَثَاثًا وَّرِءۡیًا
Translation: And how many a generation have We destroyed before them who surpassed them in material goods and outward appearance.
Commentary
اَثَاثًا — Household effects and furnishings.
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, No. 30, dated 19 May 1910, p. 165)
Every Word Is Recorded
کَلَّا ؕ سَنَکۡتُبُ مَا یَقُوۡلُ وَنَمُدُّ لَہٗ مِنَ الۡعَذَابِ مَدًّا
Translation: By no means! We shall record what he says, and We shall extend the punishment for him extensively.
Commentary
سَنَکۡتُبُ — We shall preserve it.
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, No. 30, dated 19 May 1910, p. 165)
Satans Incite the Disbelievers — And the Sixth Sense of Prophethood
اَلَمۡ تَرَ اَنَّـاۤ اَرۡسَلۡنَا الشَّیٰطِیۡنَ عَلَی الۡکٰفِرِیۡنَ تَؤُزُّہُمۡ اَزًّا
Translation: Have you not seen that We have sent satans against the disbelievers to incite them continually?
Commentary
Some knowledge a human being acquires through the eye, some through the ear, some through the nose, some through the sense of touch — but there is a certain kind of knowledge, beyond these five senses, which is most necessary, and the yearning for it is embedded in human nature. Yet the outer senses stand in the way of its attainment. The Prophets were endowed with such faculties as could acquaint us with the conditions of the other world. The satans do not accept these matters and incite others against this pure company as well.
اَلَمۡ تَرَ — Do you also know this?
تَؤُزُّہُمۡ — They incite, arouse, and urge them on.
عَلَی الۡکٰفِرِیۡنَ — First, a person creates within himself a state of disbelief; then Satan comes upon him.
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, No. 30, dated 19 May 1910, pp. 165–166)
The Pious as Honoured Guests, the Guilty Driven Thirsty
یَوۡمَ نَحۡشُرُ الۡمُتَّقِیۡنَ اِلَی الرَّحۡمٰنِ وَفۡدًا
وَّنَسُوۡقُ الۡمُجۡرِمِیۡنَ اِلٰی جَہَنَّمَ وِرۡدًا
Translation: On the day when We shall gather the pious to the Gracious God as honoured guests, and drive the guilty to Hell as a thirsty flock.
Commentary
وَفۡدًا — Just as ambassadors come before a king.
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, No. 30, dated 19 May 1910, p. 166)
وِرۡدًا — Thirsty.
(Tashḥīdh al-Adhhān, Vol. 8, No. 9, September 1913, p. 466)
Intercession Belongs Only to Those Who Hold a Covenant with the Gracious God
لَا یَمۡلِکُوۡنَ الشَّفَاعَۃَ اِلَّا مَنِ اتَّخَذَ عِنۡدَ الرَّحۡمٰنِ عَہۡدًا
Translation: They shall have no power of intercession except those who have taken a covenant with the Gracious God.
Commentary
مَنِ اتَّخَذَ عِنۡدَ الرَّحۡمٰنِ عَہۡدًا — In another place it is stated, in Sūrah al-Zukhruf (25th Juzʾ, in the last section): وَلَا یَمۡلِکُ الَّذِیۡنَ یَدۡعُوۡنَ مِنۡ دُوۡنِہِ الشَّفَاعَۃَ اِلَّا مَنۡ شَہِدَ بِالۡحَقِّ وَہُمۡ یَعۡلَمُوۡنَ — “And those whom they call upon besides Him have no power of intercession — except one who bears witness to the truth and who is well-known.” (Al-Zukhruf 43:87). That is, the intercessor shall be one who is today bearing witness to the truth and whom everyone knows — namely, our master Muhammad, the Messenger of Allah (saw).
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, No. 30, dated 19 May 1910, p. 166)
The Enormity of Attributing a Son to the Gracious God
وَقَالُوا اتَّخَذَ الرَّحۡمٰنُ وَلَدًا
لَقَدۡ جِئۡتُمۡ شَیۡئًا اِدًّا
Translation: And they say: The Gracious God has taken a son. (Respond:) You have indeed brought forth a monstrous thing.
Commentary
اِدًّا — The Punjabi word eyḍā (so great, so enormous) has most likely derived from this.
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, No. 30, dated 19 May 1910, p. 166)
The Heavens Almost Rent Asunder — A Prophecy of Calamity upon Those Who Attribute a Son to Allah
تَکَادُ السَّمٰوٰتُ یَتَفَطَّرۡنَ مِنۡہُ وَتَنۡشَقُّ الۡاَرۡضُ وَتَخِرُّ الۡجِبَالُ ہَدًّا
Translation: The heavens are almost about to burst apart thereat, and the earth to split asunder, and the mountains to fall down in pieces.
Commentary
The heavens are almost shattered to pieces, the earth is about to split open, and the mountains are about to crumble to dust — because they call upon the Gracious God to have a son.
(Taṣdīq Barāhīn Aḥmadiyya, Computerized Edition, p. 9, footnote)
تَکَادُ السَّمٰوٰتُ — This is a prophecy, and earthquakes of this kind struck especially the islands of the worshippers of Jesus in that era.
ہَدًّا — Severe. That punishment from Heaven which is irresistible.
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, No. 30, dated 19 May 1910, p. 166)
A Stern Critique of Missionary Christianity’s Moral Bankruptcy
Similarly, missionary Christians are a people of utterly poor morals — there is not a trace of morality among them. One person said their teachings contain morality, and another said they possess great moral character. Those who say so are foolish. They hold a belief in an infallible prophet — by which they mean that one single person in the world is free from every fault, while all other human beings, from Adam to the present, are sinners and evildoers. These people have had the audacity to enumerate the faults of Hazrat Ādam(as), then Hazrat Nūḥ(as), Hazrat Ibrahim(as), Hazrat Mūsā(as) — in short, they have attributed some faults to every Prophet and every righteous, pure human being who ever walked this earth. And then there is our beloved one — Aḥmad Mukhtār (saw) — toward whom they harbour particular enmity and are given to reviling him. Despite this foul-mouthed behaviour, if someone still calls them men of great morality, one must lament the religious honour of such a person.
Imagine a person comes to you and, addressing you, says: “My friend, you are a wonderful man, truly trustworthy — please be seated. But your father was a great scoundrel, a vile, criminal, utterly despicable wretch.” And he keeps serving you with hospitality throughout. Would you praise such a person’s morality?
Can one who calls all the guides of the entire world — said to number 124,000, and I personally believe no one can count them — wicked sinners, be called a man of good morals merely because of one person’s deceitful hospitality? They disgrace the chosen ones of Allah, and you go about praising their gentleness and good character? This is an extreme degree of shamelessness.
They have gone so far as to declare the books of Divine Law to be a curse, an old rag. To call cursed those books which came from the Lord of Honour for the guidance of creation — can that be the act of anyone with good morals? See the Letter to the Galatians — in it, the Law is written as a curse. And they have not even connected with God: they say He has a son. (تَکَادُ السَّمٰوٰتُ یَتَفَطَّرۡنَ مِنۡہُ وَتَنۡشَقُّ الۡاَرۡضُ وَتَخِرُّ الۡجِبَالُ ہَدًّاوَقَالُوا اتَّخَذَ الرَّحۡمٰنُ وَلَدًا). Then they have directed such wrathful devotion to this son that they seek even their own prayers from him. Without believing in the son, no one can attain salvation. God cannot grant knowledge to anyone — that is the work of the Holy Spirit, not of Allah the Exalted.
In short, to call those who conduct themselves with such moral depravity “good-mannered” — merely on the grounds that when someone went to a missionary he gave them a Bible, gave someone money, invited someone to dinner — is an extreme degree of shamelessness. These oppressors have spoken ill of all our guides. They have spoken ill of all the Divine Books. They have spoken ill of the Divine Names and Attributes — they do not regard Him as the Hearer of prayers, nor as the Giver of knowledge. And then they claim to be the ones with moral character? Praise be to God — their doctrine of atonement cannot even be set aright unless they first declare all the righteous people of the entire world and all human beings to be sinners, evildoers, and accursed. Where does good character come from among them?
(Al-Faḍl, Vol. 1, No. 6, dated 23 July 1913, p. 13)
Every Being Comes Before the Gracious God as a Servant
اَنۡ دَعَوۡا لِلرَّحۡمٰنِ وَلَدًا
وَمَا یَنۡۢبَغِیۡ لِلرَّحۡمٰنِ اَنۡ یَّتَّخِذَ وَلَدًا
اِنۡ کُلُّ مَنۡ فِی السَّمٰوٰتِ وَالۡاَرۡضِ اِلَّاۤ اٰتِی الرَّحۡمٰنِ عَبۡدًا
Translation: Because they have attributed a son to the Gracious God, whereas it does not befit the Gracious God to take a son. There is no one in the heavens and the earth but shall come before the Gracious God as a servant.
Commentary
It is not fitting for the Gracious God to take a son, because all those in the heavens and on earth are to come before the Gracious God as servants.
(Taṣdīq Barāhīn Aḥmadiyya, Computerized Edition, p. 9, footnote)
مَا یَنۡۢبَغِیۡ — It is contrary to the attribute of Raḥīmiyya (Grace) that He should have a child.
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, No. 30, dated 19 May 1910, p. 166)
For the Believers: The Grace of Divine Love
اِنَّ الَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ سَیَجۡعَلُ لَہُمُ الرَّحۡمٰنُ وُدًّا
Translation: Verily, those who believe and do righteous deeds — the Gracious God shall bestow love upon them.
Commentary
وُدًّا — We have witnessed that whenever we leave someone for the sake of God, Allah gives us a better and better friend in return.
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, No. 30, dated 19 May 1910, p. 166)
Destroyed Nations Leave No Trace
وَکَمۡ اَہۡلَکۡنَا قَبۡلَہُمۡ مِّنۡ قَرۡنٍ ؕ ہَلۡ تُحِسُّ مِنۡہُمۡ مِّنۡ اَحَدٍ اَوۡ تَسۡمَعُ لَہُمۡ رِکۡزًا
Translation: And how many a generation have We destroyed before them! Can you perceive even one of them, or hear so much as a whisper of them?
Commentary
رِکۡزًا — The sound of footsteps; the sound of a human being.
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, No. 30, dated 19 May 1910, p. 166)