قَالَ رَبِّ اَنّٰی یَکُوۡنُ لِیۡ غُلٰمٌ وَّ کَانَتِ امۡرَاَتِیۡ عَاقِرًا وَّ قَدۡ بَلَغۡتُ مِنَ الۡکِبَرِ عِتِیًّا ﴿۹﴾
قَالَ رَبِّ أَنَّىٰ يَكُونُ لِي غُلَٰمٞ وَكَانَتِ ٱمۡرَأَتِي عَاقِرٗا وَقَدۡ بَلَغۡتُ مِنَ ٱلۡكِبَرِ عِتِيّٗا
c. 3:41; 21:91. (close)
1743. The verse expresses Zachariah’s innocent and spontaneous surprise at the greatness of the favour which God was about to bestow upon him. Every person, situated as Zachariah was, would be naturally surprised at the unusual glad tidings that he had received. (close)
a. 3:41; 21:91. (close)
2153. Important Words:
عتیا (extreme limit) is derived from عتا which means, he behaved proudly and was immoderate and inordinate; he was excessively proud or corrupt; he became advanced in age. عتت الریح means, the wind blew fiercely. The Quranic expression وقد بلغت من الکبر عتیا means, And I have reached the extreme degree of old age, or hardness and dryness in the joints and the bones like dry wood. The word also signifies that state of extreme old age which is incurable (Mufradat, Lane & Aqrab).
The word غلام as stated above (v.8) implied that Zachariah would see his son grow before his eyes and that he would also be able to train and educate him. The glad tidings was indeed a source of great comfort but at the same time it was a surprise for a man who had reached such an advanced old age as Zachariah.
The words, How shall I have a son, do not express despair. V.5 above shows that Zachariah had not despaired of God’s mercy. On the contrary he had perfect faith in the power of God to grant him a son. Moreover, a true believer never despairs of God’s mercy. "None despairs of Allah’s mercy save the unbelieving people", says the Quran (12:88). The verse only expresses Zachariah’s innocent and spontaneous surprise at the greatness of the favour which God was about to bestow upon him. Every person situated as Zachariah was would be naturally surprised at the unusual glad tidings that he had received. (close)
قَالَ کَذٰلِکَ ۚ قَالَ رَبُّکَ ہُوَ عَلَیَّ ہَیِّنٌ وَّ قَدۡ خَلَقۡتُکَ مِنۡ قَبۡلُ وَ لَمۡ تَکُ شَیۡئًا ﴿۱۰﴾
قَالَ كَذَٰلِكَ قَالَ رَبُّكَ هُوَ عَلَيَّ هَيِّنٞ وَقَدۡ خَلَقۡتُكَ مِن قَبۡلُ وَلَمۡ تَكُ شَيۡـٔٗا
d. 3:41, 48; 19:22; 51:31. (close)
a. 3:41, 48; 19:22; 51:31. (close)
The words, and indeed I created thee before, when thou wast nothing, primarily refer to the spiritual creation of Zachariah rather than to his physical creation. There seems to be no point in referring to an ordinary everyday physical phenomenon of the creation of one individual. If God had intended to refer to the phenomenon of physical creation, He would have referred to the creation of the whole universe and not to the creation of Zachariah alone. In fact, the present verse is an answer to the surprise of Zachariah expressed in the previous verses. Zachariah was promised the birth of a son in his extreme old age. The son was not to be an ordinary one but was to be possessed of great spiritual powers and to be peerless in respect of certain spiritual qualities. So the reference here is to the spiritual birth of Zachariah and to his great moral qualities.
The word "he" in the expression "he said", refers to the angel who brought the glad tidings to Zachariah. In verse 8 Zachariah is mentioned as having been addressed by God; in the present verse, however, he is described as having been addressed by one angel while in 3:40 it is stated that several angels called to him. These three statements seem to be mutually contradictory and the critics of Islam like Wherry have not failed to represent this fact as such. But in reality there is no such contradiction. According to the Quran when a Divine revelation of exceptional importance descends upon a Prophet of God, a number of angels, in accordance with the nature of its importance, are made to accompany it for its safeguarding (35:2) but only one angel representing all of them and on their behalf is entrusted with the duty to convey the Divine revelation to the Prophet. Thus the speaking of one angel means the speaking of all of them and therefore to say that one or many angels spoke to a Prophet makes no difference. Similarly, there is no contradiction in the words "God said" or "the angels said", because angels only speak to a Prophet as God’s representatives and as His servants convey to him the Divine Message. (close)
قَالَ رَبِّ اجۡعَلۡ لِّیۡۤ اٰیَۃً ؕ قَالَ اٰیَتُکَ اَلَّا تُکَلِّمَ النَّاسَ ثَلٰثَ لَیَالٍ سَوِیًّا ﴿۱۱﴾
قَالَ رَبِّ ٱجۡعَل لِّيٓ ءَايَةٗۖ قَالَ ءَايَتُكَ أَلَّا تُكَلِّمَ ٱلنَّاسَ ثَلَٰثَ لَيَالٖ سَوِيّٗا
a. 3:42. (close)
1744. The commandment enjoining upon Zachariah to abstain from talking and to devote himself fully to the remembrance and glorification of God was a spiritual measure calculated to recuperate his exhausted physical powers. He had not become deprived of his power of speech, as the Gospels seem to suggest, as a punishment for his not believing in the words of God (Luke 1:20-22). (close)
a. 3:42. (close)
2155. Important Words:
آیة (token). They say أیاآیة i.e. he put or set up a sign, token or mark by which a person or thing might be known. آیةmeans, a sign, token or mark by which a person or thing is known, a message or communication sent from one person to another; a person or individual; a whole company of people; a verse or a chapter of the Quran; a miracle, an evidence or a proof; an example or a warning; a Divine commandment (Lane, Aqrab & Mufradat), See also 2:130.
سویا is derived from سوی (sawwa) which again is derived from سوی (sawiya) which means, it became straight and even and rightly set. سواہ (sawwa) means, he made it equal, uniform, even. سوی (sawiyyun) means, equal, symmetrical, smooth and even; straight; whole; in good condition. غلام سوی means, a young man uniform in make or symmetrical, without disease and without fault or defect (Lane & Aqrab).
Zachariah beseeches God to appoint for him a token or to give him a commandment (the word آیة also meaning 'a commandment' as given under "Important Words" above) by acting upon which he might give palpable expression to his feeling of extreme gratefulness for the most unusual favour God has bestowed upon him.
The commandment enjoining upon Zachariah to abstain from talking and to devote himself fully to the remembrance and glorification of God was a spiritual measure calculated to recuperate his exhausted physical powers. He had not become deprived of his power of speech, as the Gospels seem to suggest, as a punishment for his not believing in the words of God (Luke 1:20-22). See also 3:42.
In view of the meaning of the word سویا given under "Important Words" above, the verse, besides the meaning given in the text, also signifies that Zachariah was commanded by God not to speak to his people for three days and nights while he was without any defect or disease and was in perfect state of health. The very word used in this verse about Zachariah contradicts the Biblical statement of his having been struck dumb. (close)
فَخَرَجَ عَلٰی قَوۡمِہٖ مِنَ الۡمِحۡرَابِ فَاَوۡحٰۤی اِلَیۡہِمۡ اَنۡ سَبِّحُوۡا بُکۡرَۃً وَّ عَشِیًّا ﴿۱۲﴾
فَخَرَجَ عَلَىٰ قَوۡمِهِۦ مِنَ ٱلۡمِحۡرَابِ فَأَوۡحَىٰٓ إِلَيۡهِمۡ أَن سَبِّحُواْ بُكۡرَةٗ وَعَشِيّٗا
1745. Auha ila fulanin means, he communicated to such a one or gave order or made a request by gesture or sign, or he talked to him in such a way that others could not hear him (Aqrab). In 3:42 the word Ramz, which means to communicate by means of movements of the lips and not by using one’s throat, has been used to express the same sense. (close)
b. 3:42; 33:43. (close)
a. 3:42; 33:43. (close)
2156. Important Words:
اوحی (asked in a low voice) is derived from وحی. They say وحی الی فلان or اوحی i.e. he communicated to him or gave order or made a request by gesture or sign; he talked to him in secret or he talked to him in such a way that others may not hear him; اوحی اللّٰه الیه means, God sent revelation to him. The real sense of وحی (wahy) which is inf. noun from وحی (waha) is to convey one’s intention or wish by means of quick signs which may be done by gesture, writing, etc. They say اوحی العمل i.e. he did the thing quickly. اوحی الدواء الموت means, medicine precipitated his death (Lane & Aqrab). See also 5:112.
For محراب (chamber) see 3:38.
When Zachariah was commanded by God not to speak to his people for three consecutive nights, he made up his mind to devote himself fully and completely to the remembrance of God. During this time when he had to speak to anyone he spoke so low as to be heard only by those very near him. In 3:42 the word رمزا has been used to express the same sense, for رمز means to communicate by means of movements of the lips and not to use one’s throat. So the Quran repudiates the Biblical suggestion that Zachariah was struck dumb. What actually happened was that he told his people in very low tones that he had been commanded by God to remember and glorify Him and that they should also do the same and not disturb him. (close)
یٰیَحۡیٰی خُذِ الۡکِتٰبَ بِقُوَّۃٍ ؕ وَ اٰتَیۡنٰہُ الۡحُکۡمَ صَبِیًّا ﴿ۙ۱۳﴾
يَٰيَحۡيَىٰ خُذِ ٱلۡكِتَٰبَ بِقُوَّةٖۖ وَءَاتَيۡنَٰهُ ٱلۡحُكۡمَ صَبِيّٗا
The words, hold fast the Book, show that till the time of Yahya the Torah had not been abrogated nor was it about to be abrogated in the very near future. By the word "Book" is here meant the Torah because neither Muslims nor Jews nor Christians believe that Yahya was given a Book containing a new Law. Jesus had received baptism from Yahya (John) and it is inconceivable that the two Prophets—John and Jesus—who lived at the same time, one (John) should have acted upon the Law of Torah and the other (Jesus) who was John’s disciple and had been baptised by him should have been given a new Book and a new Law. Indeed both John and Jesus followed the Law of Moses and none of them brought any new Book. (close)
وَّ حَنَانًا مِّنۡ لَّدُنَّا وَ زَکٰوۃً ؕ وَ کَانَ تَقِیًّا ﴿ۙ۱۴﴾
وَحَنَانٗا مِّن لَّدُنَّا وَزَكَوٰةٗۖ وَكَانَ تَقِيّٗا
2158. Important Words:
حناناً (tenderness of heart) is derived from حنwhich means, he was or became affected with a yearning or an intense emotion of grief or of joy. حن الیه قلبی means, my heart yearned towards him. حناناً means, mercy, compassion or pity; tenderness of heart. A Muslim would pray حنانک یارب i.e. I beg Thy mercy, o Lord (Aqrab & Lane).
زکاة (purity) is infinitive-noun from زکی which means, it increased or augmented; it throve by the blessing of God. زکی الغلام means, the boy grew and throve; he was or became good or righteous and pure from sin; he enjoyed or led a pleasant, plentiful or an easy life. The difference between زکاة (purity) and تقوی (piety) is that whereas the former word means internal purity, the latter generally signifies protection against external evils (Lane, Aqrab & Mufradat). (close)
وَّ بَرًّۢا بِوَالِدَیۡہِ وَ لَمۡ یَکُنۡ جَبَّارًا عَصِیًّا ﴿۱۵﴾
وَبَرَّۢا بِوَٰلِدَيۡهِ وَلَمۡ يَكُن جَبَّارًا عَصِيّٗا
c. 6:152; 19:33; 29:9; 31:15; 46:16. (close)
a. 6:152; 19:33; 29:9; 31:15; 46:16. (close)
2159. Important Words:
براً (dutiful) is derived from بر (barra). والدہ means, he treated or behaved towards his father with filial piety, duty or obedience. برخالقهmeans, he obeyed his Creator. برفی یمینه means, he was true in his oath. برعمله means, his work was good or well-performed. بر اللّٰه حجته means, God accepted his pilgrimage. بر (barrun) of which the plural is ابرار and بررة therefore means, pious, obedient, dutiful, kind, good or affectionate. البر (burr) and البار both signify abounding in بر (birr), البر having greater intensification than البار and is one of the attributes of God meaning, the Merciful; the Compassionate God (Aqrab & Lane). (close)
وَ سَلٰمٌ عَلَیۡہِ یَوۡمَ وُلِدَ وَ یَوۡمَ یَمُوۡتُ وَ یَوۡمَ یُبۡعَثُ حَیًّا ﴿٪۱۶﴾
وَسَلَٰمٌ عَلَيۡهِ يَوۡمَ وُلِدَ وَيَوۡمَ يَمُوتُ وَيَوۡمَ يُبۡعَثُ حَيّٗا
d. 19:34. (close)
1746. During the first few centuries of its life Islam made very rapid progress. Large numbers of people from every religion—especially from Christianity—entered its fold. They brought with them their erroneous beliefs about Jesus. As they had not imbibed fully the true spirit of Islamic teachings, their false ideas and beliefs subsequently found their way into Muslim religious literature with the result that subsequently they came to form part of Muslim beliefs. All these beliefs had been invented to invest Jesus with an extraordinary personality—a personality much above human level. It is these foolish beliefs about Jesus that the Qur’an seeks to demolish in the present Surah. By instituting a comparison between Yahya and Jesus, this Surah and the Surah Al-e-‘Imran mean to suggest that there was nothing in Jesus which distinguished him from other Divine Messengers. See "The Larger Edition of the Commentary," pp. 1565. (close)
a. 19:34. (close)
During the first few centuries of its life Islam made very rapid progress. Large numbers of people from every religion—especially from Christianity, entered its fold. They brought with them some very erroneous beliefs about Jesus Christ. As they had not imbibed fully the true spirit of Islamic teachings, their false ideas and beliefs subsequently found their way into Muslim religious literature with the result that they came to form part of the beliefs of Muslims. All these beliefs had been invented to invest Jesus with an extraordinary personality—a personality much above human level. It is these foolish beliefs about Jesus that the Quran seeks to demolish in the present Surah. By instituting a comparison between Yahya, who was a Prophet of an ordinary spiritual stature, and Jesus, it means to suggest that there was nothing in Jesus which distinguished him from other Divine Messengers. We give below some of the spiritual qualities and characteristics of both these Prophets as given in the Quran to establish the above fact.
About Jesus it is said that:
1. He was a Prophet of God (3:50).
2. He was of the righteous (3:47).
3. God taught him the Book and the wisdom (3:49).
4. He talked to people as a child i.e. in rather early age (3:47).
5. He was granted nearness to God (3:46).
6. He was kind and dutiful to his mother (19:33).
7. He was kind of heart and compassionate (5:119).
8. He was not haughty and unblessed (19:33).
9. He was blessed by God and was strengthened with the Spirit of Holiness (2:254; 19:32).
10. Divine peace enveloped him (19:34).
11. His name Messiah was given to him by God (3:46).
About Yahya it is said that:
1. He was a Prophet (3:40).
2. He was noble, chaste and a Prophet from among the righteous (3:40).
3. God gave him the Book and granted him wisdom (19:13).
4. God gave him wisdom while yet a child (19:13).
5. God was well pleased with him (19:7).
6. He was kind and dutiful to his parents (19:15).
7. He was kind-hearted, pure and pious (19:14).
8. He was not haughty and rebellious (19:15).
9. God was pleased with him and he was unequalled in some respects (19:7-8).
10. Divine peace enveloped him (19:16).
11. His name Yahya was given to him by God (19:8).
By instituting this comparison we should not be understood to mean that Jesus and John were of absolutely equal spiritual standing and there was nothing to distinguish one from the other. Jesus did indeed possess a higher spiritual status than John. What the Quran wants to make clear is the fact that there was nothing in Jesus which should raise him to the pedestal of Divinity. He was no doubt a great Prophet of God and was immune from sin but so were all other Divine Messengers, John being one of them. About him Jesus says: "For I say unto you, among those that are born of woman there is not a greater prophet than John, the Baptist" (Luke 7:28).
The verse should not be understood to signify that Prophet Yahya was not murdered but died a natural death, a view mistakenly held in certain quarters, because it runs counter to an established fact of history. The words "peace was on him" used in the verse seem to have given rise to this manifestly wrong view but they lend no support to it. The word "peace" has not been used in a physical but a spiritual sense. In fact the verse refers to three periods or states of man’s life. The first state begins with his birth and ends with his death. The second state which is called برزخ (Barzakh), literally meaning 'the period of earning merit or demerit is over', commences with death and continues till doom. The third state has been called "The Day of Resurrection" in the Quran. It is the day of the complete manifestation of God’s glory. It is these three states or periods of man’s existence to which the present verse refers and in all of which, it says, Yahya will enjoy spiritual peace. (close)
وَ اذۡکُرۡ فِی الۡکِتٰبِ مَرۡیَمَ ۘ اِذِ انۡتَبَذَتۡ مِنۡ اَہۡلِہَا مَکَانًا شَرۡقِیًّا ﴿ۙ۱۷﴾
وَٱذۡكُرۡ فِي ٱلۡكِتَٰبِ مَرۡيَمَ إِذِ ٱنتَبَذَتۡ مِنۡ أَهۡلِهَا مَكَانٗا شَرۡقِيّٗا
1747. It seems relevant and necessary to mention, as a prelude to the somewhat detailed account of Jesus’s fatherless birth as given in the next several verses, some facts related about Mary in the Qur’an and the New Testament. The New Testament sheds practically no light on the life of Mary before she became pregnant. The Gospels of Matthew and Luke give an extremely brief and discursive description of her circumstances before the above important event took place while Mark and John are completely silent over it. According to Matthew, Mary, on being married to Joseph, was found to be with child. Joseph intended secretly to put her away but was refrained from taking this extreme step by an angel saying to him in a dream, 'Joseph, thou son of David, fear not to take unto thee Mary thy wife' (Matt. 1:19, 20). The Qur’an, however, gives a much more detailed account of Mary’s family, the circumstances that attended her birth, the vow of her mother, of her being dedicated to the service of the Church and lastly of her having conceived Jesus (3:36, 37, 48). The present Surah, however, gives a still more detailed account of Mary having conceived Jesus and of what happened to her and to Jesus after his birth and after he was commissioned with Divine mission, thus providing all necessary details about Mary that have any bearing on the important subject of Prophethood which was about to be transferred from the House of Israel to that of Ishmael and which forms the principal thesis of the present Surah. Special mention has been made here of 'an eastern place' in the verse, in order, perhaps to point to the time-honoured customs of the Jews to hold the East sacred. Both the Jews and the Christians hold the East in special respect. They build their places of worship facing the East. (close)
2161. Important Words:
مریم (Mary) is probably a compound word consisting of مر and یم and possesses, in Hebrew, a variety of meanings. Some of these meanings are: 'bitter sea'; 'drop of the sea'; 'star of the sea'; 'bitterness'; 'mistress or lady'. The word also means 'exalted'. It may also mean 'pious worshipper'. From two alternative roots the word might also mean, 'the rebellious', or 'the corpulent'. It seems that among the Jews and the Arabs corpulence was considered as a mark of beauty and girls who were corpulent were considered beautiful and therefore named Maryam. Maryam also seems to be a popular name among the Jews in the time of Jesus. See also 3:37.
شرقیاً (to the east) means, (1) facing the east; (2) to the east. مکاناً شرقیاً means, a place to the east; a place facing the east; a place in which the sun shines; an open dwelling place (Lane).
الکتاب (the Book) may refer both to the Bible and the Quran.
It seems relevant and necessary to mention, as a prelude to the somewhat detailed account of Jesus’ fatherless birth as given in the next several verses, some facts related about Mary in the Quran and the Bible.
The New Testament sheds practically no light on the life of Mary before she became pregnant. The Gospels of Matthew and Luke give an extremely brief and discursive description of her circumstances before the above important event took place while Mark and John are completely silent over it. According to Matthew, Mary, on being married to Joseph, was found to be with a child. Joseph intended secretly to put her away but was refrained from taking this extreme step by an angel saying to him in a dream: "Joseph, thou son of David, fear not to take unto thee Mary thy wife" (Matt. 1:19, 20). According to Luke, Mary was a relation of Zachariah’s wife and used to go to their house. Apart from this unimportant additional fact Luke leaves us quite in the dark about Mary’s account prior to her marriage with Joseph. But the Quran gives us a much more detailed account of Mary’s family, the circumstances that attended her birth, the vow of her mother, her childhood being dedicated to the service of the Church and lastly of her having conceived Jesus (3:36-38).
The present Surah, however, gives a still more detailed account of Mary having conceived Jesus and of what happened to her and to Jesus after his birth and after he was commissioned with his divine mission. The Quran has provided us with all necessary details about Mary that have any bearing on the important subject of prophethood which was about to be transferred from the House of Israel to that of Ishmael and which forms the principal thesis of the present Surah. If anything the Bible has given a very sorry picture of Jesus and his relations with his mother. Whereas the Quran depicts him to be kind, dutiful and very compassionate towards his mother, the Gospels show that he did not like his mother because she did not believe in him (Matt. 12:46-50). Mark 3:31-35 and Luke 8:19-21 show that besides Mary, Jesus’ other relations did not believe in him while the Gospel of John keeps discreetly silent over this painful subject. We also know that the Jews used to taunt Jesus by saying that if his mission was true why his own relations did not believe in him (Matt. 13:55-56). Some of his relations and friends went so far as to lay hold on him for they said that he was beside himself (Mark 3:21). This attitude of disbelief on the part of his relatives towards Jesus had made him so bitter that when he was being taken to Calvary to be put on the cross and his mother appeared on the scene, he addressed her saying 'Woman, behold thy son!' (John 19:26). And when on another occasion a woman being very much impressed by his discourse said: 'Blessed is the womb that bore thee, and the paps which thou hast sucked' (Luke 11:27), he retorted: 'Yea rather, blessed are they that hear the word of God, and keep it' (Luke 11:28), which signified that he could not even bear his mother being praised.
Such is the picture which the Gospels have drawn of the unenviable relations between Jesus and his mother. But the description is not only self-contradictory, it also offends against human nature and intelligence. The Quran, however, presents both these blessed and holy persons in quite a different light. Regarding Jesus it says that he was kind and loving, obedient and dutiful to his mother and that he was not haughty and rude (19:33) while about Mary it states that she was a pious, chaste and truthful woman and was a great worshipper of God and that God purified her, accepted her and chose her above the women of the world (3:43, 44; 5:76; 66:13). How great is the difference between the unenviable picture of Mary drawn by the Gospels and the beautiful description given of her in the Quran. Whereas the Biblical description is highly derogatory and self-contradictory, the Quranic description is not only consistent with the dignity of a highly righteous woman but is also more akin to truth and facts of history.
As the verse shows Mary withdrew herself to a place to the east. Special mention has been made of "a place to the east" in the verse, in order, perhaps, to point to the time-honoured custom of the Jews that they attached special significance to مشرق (east) and considered it sacred. They believed that the birth of the first man took place in the east where God planted a garden (Gen. 2:8). The Babylonians by whose traditions the Jews became much impressed as they had lived under them as captives also looked upon the east as "the gate of light" (Ezekiel 11:1). Matthew 2:2 and Revelation 7:2 also shed some light on the importance of the east. Both the Jews and Christians hold the east in special respect. They build their places of worship facing the east. This is why special mention has been made in the present verse "of a place to the East" and Mary has been described as having gone to "a place which was facing the east."
For a somewhat detailed note on the early life of Mary see vv. 3:36, 37, 38. (close)
فَاتَّخَذَتۡ مِنۡ دُوۡنِہِمۡ حِجَابًا ۪۟ فَاَرۡسَلۡنَاۤ اِلَیۡہَا رُوۡحَنَا فَتَمَثَّلَ لَہَا بَشَرًا سَوِیًّا ﴿۱۸﴾
فَٱتَّخَذَتۡ مِن دُونِهِمۡ حِجَابٗا فَأَرۡسَلۡنَآ إِلَيۡهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَرٗا سَوِيّٗا
a. 3:43. (close)
1748. For the different meanings of Ruh see 712. (close)
1749. The expression signifies that the Divine glad tidings about the birth of a great son was not conveyed to Mary in the form of spoken words which she could hear; it took the form of a dream or vision. In a vision an angel came to her in the form of a healthy man and conveyed to her the Divine Message about the birth of a son. So it was no spirit that had entered Mary’s body, but only an angel appeared to her in a vision in the form of a man. (close)
a. 3:43. (close)
2162. Important Words:
روحنا (Our angel). For the different meanings of the word روح see 2:88; 4:172 & 16:3.
The expression فتمثل لھا بشرا سویا signifies that the Divine glad tidings about the birth of a great son was conveyed to Mary not in the form of spoken words which she could hear or which flowed from her mouth. The revelation to her took the form of a dream or vision. She saw in a vision that an angel came to her in the form of a healthy man and conveyed to her the Divine Message about the birth of a son. In fact, it is the Word of God which at the time of revelation takes different forms and which when it came to Mary took the form of a man appearing in a dream. So it was no spirit that had entered Mary’s body. The vision was but a manifestation of God’s great power.
Christians try to derive a false satisfaction from the words روحنا alleging that according to the Quran, the Divine Spirit or God Himself had entered Mary’s body and that as a result thereof she became pregnant and therefore Jesus who was born as the result of that conception was the son of God. The Quran lends no support whatsoever to this blasphemous and preposterous dogma but condemns and denounces it in the strongest possible terms (5:73-74; 19:89-91). What the verse says is only this that an angel of God (روح means an angel) appeared to Mary in a vision in the form of a man and gave to her the glad tidings of the birth of a son.
Even the Gospels repudiate this fantastic dogma. According to them Mary had conceived only of the Holy Ghost (Matt. 1:18-20; Luke, l:35). Thus according to Christians’ own admission Jesus, at best, was the son of the Holy Ghost. But if they believe that he was the son of God then they shall also have to admit that the Holy Ghost is God. But they accept neither of these propositions. So whereas the Quran strongly condemns and denounces the Christian dogma of sonship of Jesus, the Gospels too do not support it. What the Quran says is simply this that an angel appeared before Mary in the form of a man and gave her from God the glad tidings of the birth of a great son. (close)