Al Islam

b. 4:70. (close)

398. The verse emphatically declares that the goal to attain Divine love is now impossible of achievement except by following the Holy Prophet. It further removes the misunderstanding that may possibly arise from 2:63 that belief in the existence of God and in the Hereafter is alone sufficient for salvation. (close)

b. 4:70. (close)

322. Commentary:

The verse is most important inasmuch as it pertains to the attainment of the love of God which is considered by Islam to be the highest goal of human life. It constitutes an open and unqualified challenge to mankind, particularly to Christians, who claim to be under the direct leadership of the "son of God", while they and the Jews both call themselves "the children of Allah and His beloved ones" (5:19). The verse emphatically declares that the goal pertaining to the attainment of Divine love is now impossible of achievement except by accepting Islam and following the Holy Prophet Muhammad. Those who seek to love God and attain to His nearness must follow the guidance of the Prophet of Islam, which will make them the beloved ones of God. This is the only door now left open for the attainment of Divine love; and as God loves only pure souls, such men as sincerely follow Islam and act upon its teachings will be purified by Him and have their faults forgiven them. (close)

c. 4:60; 5:93; 8:47; 24:55; 58:14. (close)

a. 4:60; 5:93; 8:47; 24:55; 58:14. (close)

323. Commentary:

In contrast to the previous verse, the present verse tells us of the end of those who do not love God and refuse to obey Him and His Messenger. They are disbelievers and are deprived of God’s love. (close)

399. ‘Imran may possibly refer to two persons: (1) Amram of the Bible, who was a son of Kohath and a grandson of Levi. He was the father of Moses, Aaron and Miriam, Moses being the youngest of the three (Jew. Enc. under Amram; Exod. 6:‌18-20); (2) ‘Imran, the father of Mary, mother of Jesus. This ‘Imran was the son of Yoshhim or Yoshim (Jarir & Kathir). The Qur’an has chosen this name with a twofold purpose: (1) To include, besides Moses, a reference to Aaron, the elder brother of Moses, and (2) to use it as a sort of preamble for introducing the story of Mary, the mother of Jesus, and, through it, that of Jesus himself. The repetition of the name ‘Imran in 3:36 also points to the same conclusion. It is significant that whereas the verse mentions the names of Adam and Noah singly and individually, it refers to Abraham and ‘Imran as heads of families. This has been done to point out that the latter names include references to certain individuals from among their progeny. Thus the expression "family of Abraham" not only refers to Abraham personally but also to his sons and grandsons—Ishmael, Isaac, Jacob and Joseph. It may also include a reference to the Holy Prophet of Islam who was likewise descended from Abraham. Similarly, the words "family of ‘Imran" refer to Aaron, Moses and Jesus. ‘Imran himself is not included, as he was not a Prophet. (close)

324. Important Words:

عمران (‘Imran) may possibly refer to two persons: (1) Amram of the Bible, who was a son of Kohath and a grandson of Levi. He was the father of Moses, Aaron and Miriam, Moses being the youngest of the three (Jew. Enc. under Amram; also Exod. 6:‌18-20). (2) ‘Imran, the father of Mary, mother of Jesus. This ‘Imran was the son of Yoshhim or Yoshim (Jarir & Kathir).

Commentary:

From this verse onward the Quranic narration narrows down specifically to the Christian people, the present verse beautifully beginning with the mention of Adam and ending with that of "the Family of ‘Imran". ‘Imran, as stated above, was (1) the name of the father of Moses and (2) of the father of Mary. The Quran has chosen this name with a twofold purpose: (1) to include, besides Moses, a reference to Aaron, the elder brother of Moses, and (2) to use it as a sort of preamble for introducing the story of Mary, the mother of Jesus, and, through it, that of Jesus himself. The repetition of the name "‘Imran" in the verse following the succeeding one also points to the same conclusion.

It is significant that whereas the verse mentions the names of Adam and Noah singly and individually, it refers to Abraham and ‘Imran as heads of families. This has been done in order to point out that the latter names include references to certain individuals from among their progeny. Thus the expression "family of Abraham" not only refers to Abraham personally but also to his sons and grandsons, Ishmael, Isaac, Jacob and Joseph. It may also include a reference to the Holy Prophet of Islam who was likewise descended from Abraham. Similarly, the words "Family of ‘Imran" refer to Aaron, Moses and Jesus. ‘Imran himself is not included, as he was not a Prophet. See also 3:36.

The verse also helps to clarify the meaning of such Quranic expressions as "Allah chose or exalted this or that person or this or that people above all peoples", for, here Adam and Noah and the family of Abraham and the family of ‘Imran have all been spoken of as being chosen above all peoples. As all these cannot possibly be above all others, for that would be a contradiction in terms, the only inference is that each one of the above-mentioned individuals and families was exalted above the men or the peoples of his or their age only and not above the peoples of all ages.

The verse also serves to point out that just as Adam, Noah, Abraham and the children of ‘Imran were successful in spite of the opposition of the people, so will God make the Prophet of Islam successful in spite of the hostility of the enemies of Islam and will prove that he and his Companions were His chosen people. (close)

a. 6:88; 19:59. (close)

a. 6:88; 19:59. (close)

325. Commentary:

The word ذریة (a race) has been put in the verse not as مبتدا but as حال. The verse must, therefore, be considered a part of the preceding one and would literally mean, "while these were or are a race correlated with one another", the inference being that the individuals and families mentioned in the preceding verse were chosen by God because they all belonged to the same stock, the stock of good and righteous people. (close)

400. ‘Imran in the present verse is either the abbreviated form of Al-e- ‘Imran (the family of ‘Imran, father of Moses) just as in 2:41 Isra’il is the abbreviated form of Bani Isra’il (the Children of Israel) or it refers to ‘Imran, the father of Mary. (close)

401. Muharrar means, emancipated; a child divorced from all worldly affairs and dedicated by its parents to the service of the Church (Lane & Mufradat). It was a custom among the Israelites that those persons who were dedicated to the service of the Church remained unmarried (Gospel of Mary, 5:‌6 & Bayan under 3:‌36). In this verse the mother of Mary whose name was Hanna (Enc. Bib.) has been spoken of as Imra’atu‘Imran (woman of ‘Imran) while in 19:29 Mary herself has been addressed as Ukht-e-Harun (sister of Aaron). ‘Imran (Amran) and Aaron were respectively the father and brother of Moses, while he had also a sister named Miriam. Being ignorant of Arabic idiom and Quranic style, Christian writers, who ascribe the authorship of the Qur’an to the Holy Prophet, think that in his ignorance he confused Mary, mother of Jesus, with Mary or Miriam, the sister of Moses. Thus they pretend to have discovered a serious anachronism in the Qur’an—an altogether absurd charge, inasmuch as quite a number of passages can be cited to show that the Qur’an considers Moses and Jesus as two Prophets separated from each other by a long line of Prophets (2:88; 5:45). It is on record that when the Holy Prophet sent Mughirah to Najran, the Christians of that place asked him: "Do you not read in the Qur’an Mary (mother of Jesus) being mentioned as the sister of Aaron, while you know that Jesus was born long time after Moses?" did not know the answer," says Mughirah, "and on my return to Medina I enquired about it of the Holy Prophet who answered, 'Why did you not tell them that the Israelites used to name their children after their deceased Prophets and saints (Tirmidhi). In fact, there is actually a tradition to the effect that the husband of Hanna and the father of Mary was known as ‘Imran whose father (Mary’s grandfather) had the name Yoshhim or Yoshim (Jarir & Kathir). Thus this ‘Imran is different from the ‘Imran who was the father of Moses and whose own father was Kohath (Exod. 6:‌18-20). The fact that Hanna’s husband, or for that matter Mary’s father, has been named Joachim in the Christian Scriptures (Gospel of the Birth of Mary & Enc. Brit. under Mary) should perplex no one as Joachim is the same as Yoshim, mentioned by Ibn Jarir as the father of ‘Imran. The Christian Scriptures give the name of the grandfather instead of the father, which is a common practice. Besides, there are instances in the Bible of one person being known by two names. Gideon, for instance, was also called Jerubbaal (Judg. 7:‌1). So it should occasion no surprise if the second name of Jochim happened to be ‘Imran. Moreover, like individuals, families, too, are sometimes known after the names of their distinguished ancestors. In the Bible the name 'Israel' sometimes stands for the Israelites (Deut. 6:‌3, 4) and Kedar for the Ishmaelites (Isa. 21:‌16; 42:‌11). Similarly, Jesus has been called the son of David (Matt. 1:‌1). So the words Imra’atu‘Imran may also mean Imra’atu Al-e-‘Imran, i.e. a woman from the family of ‘Imran. This explanation finds further support from the fact that the words Al-e-‘Imran (family of ‘Imran) have been used by the Qur’an only two verses before. The word Al (family) was dropped here owing to the nearness (close)

326. Important Words:

محررا (dedicated to special service) is derived from حر i.e. it became hot; or he became free. حرر means, he wrote; or he wrote well and elegantly and accurately. حرر رقبة means, he freed a slave. حرر ابنه means, he dedicated his son for the worship of God and the service of the church or the temple; or he devoted him to that service as long as he should live. محرر means, freed from slavery; emancipated; a child devoted by the parent to the service of the church or the temple; or one divorced from all affairs of the world and dedicated to the service of the temple (Lane, Mufradat & Jarir). It was a custom among the Israelites that those who were dedicated to the service of the temple remained unmarried (Gospel of Mary, 5:6; and Bayan under 3:36).

امرأة (woman) is derived from مرأ i.e. it (the food) was wholesome. مرء or امرأ means, a man. مرأة or امرأة means, a woman; a perfect woman; a wife (Lane).

عمران (‘Imran). In the present verse the word is either the abbreviated form of آل عمران (the family of ‘Imran, father of Moses) just as they use the word "Israel" for "the Children of Israel" (see 2:41), or it refers to ‘Imran, the father of Mary. See also 3:34.

Commentary:

In this verse the mother of Mary whose name was Hanna (Enc. Bib.) has been spoken of as امرأة عمران (woman of ‘Imran), while in 19:29 Mary herself has been addressed as اخت ھارون (sister of Aaron). ‘Imran (Amram) and Aaron were respectively the father and brother of Moses, while he had also a sister named Miriam. Being ignorant of Arabic idiom and Quranic style, Christian writers, who ascribe the authorship of the Quran to the Holy Prophet, think that in his ignorance he confused Mary, mother of Jesus, with Mary or Miriam, the sister of Moses. Thus they pretend to have discovered a serious anachronism in the Quran––an absurd charge, inasmuch as quite a number of passages can be cited to show that the Quran considers Moses and Jesus as two Prophets separated from each other by a long line of Prophets (e.g. 2:88; 5:44-46).

These Christian writers are not the first to make this "discovery". The "credit" for it goes to the Christians of Najran who, as long as 1,350 years ago, raised the same objection and received a prompt reply. It is on record that when the Holy Prophet sent Mughirah to Najran, a Christian of that place asked him: "Do you not read in the Quran Mary (mother of Jesus,) being mentioned as the sister of Aaron, while you know that Jesus was born a long, long time after Moses?" "I did not know the answer," says Mughirah, "and on my return to Medina I enquired about it of the Holy Prophet who readily answered, 'Why did you not tell them that the Israelites used to name their children after their deceased Prophets and saints?' " (Tirmidhi). In fact, there is actually a tradition to the effect that the husband of Hanna and the father of Mary was named ‘Imran whose father, (i.e. Mary’s grandfather) had the name Yoshhim or Yoshim (Jarir & Kathir). Thus this ‘Imran is different from the ‘Imran who was the father of Moses and whose own father was Kohath (Exod. 6:‌18-20).

The fact that Hanna’s husband, or for that matter Mary’s father, has been named Joachim in the Christian scriptures (Gospel of the Birth of Mary and the Enc. Brit. under Mary) should not perplex us as Joachim is the same as Yoshim mentioned by Ibn Jarir as the father of ‘Imran. The Christian scriptures give the name of the grandfather instead of the father, which is not an uncommon practice. Besides, there are instances in the Bible of one person being known by two names. Gideon, for instance, was also called Jerubbaal (Judg. 7:‌1). So there should be no surprise if the second name of Joachim happened to be ‘Imran.

Moreover, like individuals, families, too, are sometimes known after the names of their distinguished ancestors. In the Bible, the name Israel sometimes stands for the Israelites (Deut. 6:‌3, 4) and Kedar for the Ishmaelites (Isa. 21:‌16; 42:11). Similarly, Jesus has been called the son of David (Matt. 1:‌1). So the words امرأة عمران may also mean امرأة آل عمرانi.e. a woman from the family of ‘Imran, or a perfect woman from the family of ‘Imran. This explanation finds further strength from the fact that the words آل عمران (family of ‘Imran) have been used by the Quran only two verses before the present one. So the word آل (family) was dropped here owing to the nearness of reference. And it is admitted that Hanna, the mother of Mary, who was the cousin of Elisabeth (John’s mother) belonged to the House of Aaron and through him to that of ‘Imran (Luke 1:5, 36).

The vow of Mary’s mother seems to have been taken under the influence of the Essenes who were generally held in high esteem by the people of that time, and who practised celibacy and excluded women from their membership, and dedicated their lives to the service of religion and their fellow beings (Enc. Bib. and Jew. Enc.). It is remarkable that the teachings of the Gospels have much in common with those of the Essenes. It is also clear from the meaning of the word محرر as given under Important Words above, that Mary’s mother had vowed the dedication of her child’s life to the service of the temple, and as such she intended the child never to marry, which shows that Mary was meant to belong to the priestly class. This is why, elsewhere in the Quran, she is called the sister of Aaron and not of Moses (19:29) though both were real brothers, for whereas Moses was the founder of the Jewish Law, Aaron was the head of the Jewish priestly class (Enc. Bib. and Enc. Brit. under Aaron). Thus Mary, mother of Jesus, was the sister of Aaron not in the sense that she was his real sister but in the sense that, like Aaron, she belonged to the priestly order. (close)

402. Mary’s mother had made the vow in the hope that she would be blessed with a son whom she would dedicate to the service of God. Instead a daughter was born to her. So she was naturally perplexed. (close)

402A. The words, Allah knew best of what she was delivered, form a parenthetical clause spoken by God, whereas the following words, the male she desired to have was not like the female she was delivered of, may be taken to have been spoken either by God or by Mary’s mother. Most probably they are God’s words and mean, as rendered in the text, that the female child she had brought forth was superior to the male child she desired to have. If taken to have been spoken by Mary’s mother, they would mean that the female child she had given birth to could not be like the male child she desired to have, inasmuch as a boy only was fitted to do the special service to which she desired to dedicate him. The clause, I have named her Mary, contains an implied prayer to God to make the girl as exalted and as good and virtuous as the name Mary (meaning exalted or a pious worshipper) signified. (close)

402B. Maryam was the mother of Jesus. She was probably named after the sister of Moses and Aaron, known as Mariam (later pronunciation, Miriam). The word, which is probably a compound one in Hebrew means, star of the sea; mistress or lady; exalted; pious worshipper (Cruden’s Concordance; Kashshaf & Enc. Bib.). (close)

402C. These words offer some difficulty. If Mary’s mother intended her child to be dedicated to the service of God, she must have known that the child would remain unmarried for life. What is, then, the sense in offering prayer for the child’s offspring? The most probable explanation is that God had told her in a vision that her daughter would grow up to womanhood and would have a child, whereupon she prayed that Mary and her child might both be granted God’s protection. In spite of this, however, she appears to have left the future of Mary in God’s hand and dedicated her, as she had originally intended, to the service of God (3:36; Gospel of the Birth of Mary). This must have been an exceptional case, for ordinarily only males were eligible for such dedication. The assumption that Mary’s mother had a vision that her daughter would have a son finds mention in the Gospel of Mary (3:‌5) though perhaps in a somewhat different form. There was nothing unusual about the prayer of Hanna, Mary’s mother, that Mary and her offspring might be protected from satanic influences. All pious parents are actuated by such a desire for their children and pray that they should grow up to lead good and virtuous lives. It is also to be noted that though Islam declares all Prophets of God to be safe from the influence of Satan, the Bible does not ascribe this protection to Jesus (Mark, 1:‌12, 13). (close)

402D. Rajim, derived from Rajama, means: (1) One driven away from God’s presence and mercy or one cursed; (2) forsaken and abandoned; (3) pelted with stones; (4) deprived of all goodness and virtue (Lane). (close)

327. Important Words:

مریم (Mary) was the mother of Jesus. She was probably named after the sister of Moses and Aaron, known as Mariam (later pronunciation Miriam). The word, which is probably a compound one consisting of مر and یم it possesses, in Hebrew, a variety of interpretations, some of them being "bitter sea"; "drop of the sea"; "star of the sea"; "bitterness"; "mistress" or "lady". From two alternative roots Mariam might also mean, "the rebellious", or "the corpulent" (Enc. Bib. under Mary). It also means "exalted" (Cruden’s Concordance). Muslim traditionists ascribe to the word the meaning of "pious worshipper" (Kashshaf).

الرجیم (the rejected) is passive participle from رجم. They say رجمه i.e. he pelted him with stones; he smote and killed him; he drove him away; he cursed him; he boycotted or forsook him; he reviled or abused him. رجم الرجل means, the man said a thing on conjecture. رجم القبر means, he put up a stone at the tomb to serve as a sign. الرجیم means: (1) one whom God has driven away from His presence and mercy, i.e. the one rejected; (2) one whom God has cursed; (3) one who has been forsaken and abandoned; and (4) one who has been pelted with stones (Aqrab & Lane). It also means, one driven away or deprived of all goodness and virtue (Mufradat).

Commentary:

Mary’s mother had made the vow in the hope that she would be blessed with a son whom she would dedicate to the service of God. Instead a daughter was born to her. So she was naturally perplexed.

The words, Allah knew best what she had brought forth, form a parenthetical clause spoken by God whereas the following words, the male was not like the female, may be taken to have been either spoken by God or by Mary’s mother. Most probably they are God’s words and mean as rendered in the text, that the female child she had brought forth was superior to the male child she desired to have. If taken to have been spoken by Mary’s mother, they would mean that the female child she had given birth to could not be like the male child she desired, inasmuch as only a boy was fit to do the special service to which she desired to dedicate him.

The clause, I have named her Mary, contains an implied prayer to God to make the girl as exalted and as good and virtuous as the name Mary, meaning exalted or a pious worshipper, signified.

The words, I commit her and her offspring to Thy protection from Satan, the rejected, offer some difficulty. If Mary’s mother intended her child to be dedicated to the service of God, she must have known that the child would remain unmarried for life. What is, then, the sense in offering prayer for the child’s offspring? The most probable explanation is that God had told her in a vision that her daughter would grow up to womanhood and would have a child, whereupon she prayed that Mary and her child might both be granted God’s protection from Satan, the rejected. In spite of this, however, she appears to have left the future of Mary in God’s hand and dedicated her, as she had originally intended, to the service of God (3:38; 3:45; also Gospel of the Birth of Mary). This must have been an exceptional case, for ordinarily only males were eligible for such dedication. The assumption that Mary’s mother had a vision that her daughter would have a son is not unfounded. It finds mention in the Gospel of Mary (3:5) though perhaps in a somewhat different form.

There was nothing unusual about the prayer of Hanna, Mary’s mother, that Mary and her offspring might be protected from satanic influences. All pious parents are actuated by such a desire for their children and pray that they should grow up to lead good and virtuous lives. But unfortunately this simple and natural prayer of Mary’s mother, coupled with a saying of the Holy Prophet to the effect that Mary and her son Jesus were free from the touch of Satan, has given rise to widespread misunderstanding and has been made the basis of an entirely erroneous and misleading belief among a section of Muslims, besides affording to Christians a welcome excuse for attacking Islam. A section among the latter-day Muslims has come to believe that of all men and women, Jesus and his mother, Mary, alone were immune from the evil influences of Satan.

As hinted above, this doctrine is based on a tradition of the Holy Prophet which says: "No child is born but Satan touches it at the time of its birth and makes it cry, except Jesus and his mother Mary" (Bukhari). Unfortunately, this saying of the Holy Prophet has been shorn of its true setting and utterly misunderstood. These words of the Prophet, besides being not strictly relevant as they refer only to the touch of Satan at the time of the birth of a child and not absolutely, were necessitated by the fact that the Jews, out of their enmity towards Jesus, charged him and his mother with the infamous accusation that, God forbid, Mary led an immoral life, and conceived out of legal wedlock, and that consequently Jesus, her son, had an illegal birth. It was to refute this filthy charge that the Holy Prophet uttered the above-quoted words. So this saying of the Prophet is not intended to be general but has only a particular significance with a specific setting. In fact this hadith mentions the names of Jesus and his mother Mary only by way of citing an instance and what is meant is that all mortals born of a woman are likely to come under the influence of Satan except such as possess moral and spiritual qualities like unto those possessed by Mary and her son. The Arabic language is not wanting in instances where a person is named not in his individual capacity, but as representing a class of people (Kashshaf & Manawi). The names of Jesus and Mary have been specifically chosen because of the aspersion upon them by the wicked Jews. Another equally good interpretation is that the words "no child is born" occurring in this hadith are, as hinted above not general but have been used in a restricted sense, signifying not all children absolutely but only such children as were born out of wedlock in the days of Jesus, and the name of Mary has been added because it was her abnormal conception that occasioned such birth of Jesus. Another saying of the Holy Prophet supports this interpretation. Says he, "every child is born in the likeness of Islam; it is only his parents that make him a Christian, a Jew or a Fire-Worshipper" (Bukhari). So the "touch" of Satan referred to in the foregoing hadith cannot be general; it must be taken in a restricted sense.

That Jesus and his mother are not alone in being free from the touch of Satan is clear from a number of Quranic verses and several sayings of the Holy Prophet. To quote only one instance from each, the Quran says: (O Satan,) surely thou shalt have no power over My servants, except such of the erring ones as choose to follow thee (15:43). And the Holy Prophet says: "If a person goes in unto his wife praying, 'O my Lord, keep me away from Satan and so too, keep away the child you grant me', and the wife conceives on such an occasion, the child born will be free from the touch of Satan" (Bukhari).

As for himself personally the Holy Prophet says, "Every one of you has a satan attached to him (who tries to lead him astray) but God has helped me against my satan who has turned Muslim, i.e. obedient and submissive" (Musnad). This means that so far as the Holy Prophet was concerned, Satan had become virtually non-existent. This is certainly a much more exalted position than mere protection against the attack of Satan. Truly has the Prophet remarked, "If Moses and Jesus had been alive, they would have found themselves forced to follow me" (Kathir).

Finally, it may be noted that though Islam declares all Prophets of God to be virtually safe from the influence of Satan, the Bible does not ascribe this protection to Jesus for the New Testament clearly states at a number of places that he was tempted by the Devil for no less than forty days (e.g. Mark 1:12, 13). (close)

403. Zachariah or Zacharias was the name of an Israelite holy person whom the Qur’an presents as a Prophet (6:86) but of whom the Bible speaks only as a priest (Luke, 1:‌5). The person presented as a Prophet by the Bible is Zechariah (mark the difference in spelling) of whom the Qur’an, however, makes no mention. Zachariah of the Qur’an was the father of Yahya, (John) who was a cousin of Jesus. (close)

404. The gifts were evidently brought by worshippers visiting the place and there was nothing extraordinary in Mary’s reply that the gifts were from Allah, for every good thing that comes to man is really from God, He being the Final Giver. In fact, from a girl of Mary’s religious upbringing any other reply would have been rather surprising. (close)

328. Important Words:

کفلھا (made him her guardian) is derived from کفل. They say کفله i.e. he was or became responsible for him; he became his guardian. کفل خالدا زیدا means, he made Zaid the guardian of Khalid; he gave Khalid in the guardianship of Zaid (Aqrab).

زکریا (Zachariah or Zacharias) was the name of an Israelite holy person whom the Quran presents as a Prophet (6:86-90) but of whom the Bible speaks only as a priest (Luke 1:5). The person presented as a Prophet by the Bible is Zechariah (Zech. 1:‌1; mark the difference in spelling) of whom the Quran, however, makes no mention. زکریا of the Quran was the father of Yahya (John) who was a cousin of Jesus.

المحراب (chamber) is derived from حرب for which see 2:280. محرابmeans, a room in the uppermost story of a house; a chamber to which one ascends by stairs; the chief sitting place in a room or a house; the place or niche where the Imam stands while leading the Prayers in a mosque; a mosque or a place of worship (Aqrab & Lane). محراب (chamber of Prayer or the place of the Imam in a mosque) is probably so called because it is a place where one fights the forces of evil or where one gets divorced from the affairs and concerns of the world, the word حرب meaning fighting as well as being despoiled or deprived of all possessions (Mufradat).

Commentary:

Many fantastic stories have been woven round Mary’s reply to Zachariah’s question as to whence she got the gifts he found lying about her. The gifts were evidently brought by worshippers visiting the place and there was also nothing extraordinary in her reply that the gifts were from Allah, for every good thing that comes to man is really from God, He being the final agency. In fact, from a girl of Mary’s religious upbringing any other reply would rather have been surprising. The accounts of Mary having been provided with heavenly fruits by angels are, therefore, nothing but the figment of the commentators’ own minds and find no support whatsoever from the Quran or the sayings of the Holy Prophet. The pious reply of the child, however, made a deep impression on the mind of Zachariah and awakened in the depths of his soul the latent and natural desire of possessing a similarly virtuous child of his own.

The words, Surely Allah gives to whomsoever He pleases without measure, are most probably the words of God and not those of Mary. But if they are Mary’s words, they make her reply all the more impressive and Zachariah’s earnest prayer, referred to in the following verse, all the more justified. (close)

405. The pious reply of the child made a deep impression on the mind of Zachariah and awakened in the depths of his soul the latent and natural desire of possessing a similarly virtuous child of his own. He prayed to God to be blessed with a child like Mary. The prayer was probably repeated over a length of period as it is mentioned in varying words in different parts of the Qur’an (3:39; 19:4-7; 21:90). (close)

a. 19:6-7; 21:90-91. (close)

a. 19:6, 7; 21: 90, 91. (close)

329. Commentary:

Deeply touched by the little girl’s reply, Zachariah was moved there and then to pray to God to be blessed with a pious child like Mary. The prayer was probably repeated over a length of period as it is mentioned in varying words in different parts of the Quran (3:39; 19:5-7; 21:90). This finds further support in the fact that whereas the first prayer was offered when Mary was yet a child, the birth of a son to Zachariah actually took place when Mary had grown up to womanhood, Jesus and John (Yahya) being nearly of the same age. Or what is equally probable, the prayer of Zachariah was accepted at the very beginning and God gave him the promise of a child at the very first prayer offered; but, after the manner of pious men, he still continued to pray for the bestowal of the promised gift. (close)

a. 19:12. (close)

b. 19:8; 21:91. (close)

406. Yahya or John is the name of the Prophet who appeared before Jesus to serve as his harbinger in fulfilment of the biblical prophecy (Mal. 3:‌1 and 4:‌5). The Hebrew form is Yuhanna which in that language means, God has been gracious (Enc. Brit.). The name Yahya was given by God Himself. (close)

c. 3:46; 4:172. (close)

407. John came in fulfilment of Malachi’s prophecy, "Behold I will send you Elijah, the Prophet, before the great and terrible day of the Lord" (Mal. 4:‌5). (close)

a. 19:13. (close)

b. 19:8; 21:91. (close)

c. 3:46; 4:172. (close)

330. Important Words:

یحیٰ (Yahya or John) is the name of the Prophet who appeared before Jesus to serve as his harbinger in fulfilment of the Biblical prophecy (Mal. 3:‌1 and 4:‌5). The Hebrew form is یوحنا which in that language means, God has been gracious (Enc. Brit.). The name Yahya was given by God Himself and was meant to point to a distinctive characteristic of his (19:8). In Arabic, the word is derived from the root حیاة (life) and means, he lives or he shall live. The implication in the name was that he would not die in childhood but would live to the age of manhood or that he would lead a righteous life. The fact that Yahya did not die a natural death but was killed (Matt. 14:‌10) shows yet another implication in the name, i.e. that he would die the death of a martyr and would thus live forever in the sight of God. Says the Quran, Think not of those who have been slain in the cause of Allah as dead. Nay, they are living in the presence of their Lord and are granted gifts from Him (3:170). Yahya is probably the only known Israelite Prophet who was actually killed, as hinted in the Quranic verse, We have not made anyone before him of that name (19:8; cf. Luke 1:‌61).

حصور (chaste) is derived from حصر i.e. he was or became unable to express his mind by reason of shame, etc. حصرعنه means, he became impeded and was unable to do it. حصر عن المرأة means, he abstained or kept away from sexual intercourse with the woman, whether intentionally or through impotence. حصرالسر means, he concealed the secret and refrained from divulging it. حصرہ means, he prevented or restrained him. حصور therefore, means, one who has no sexual intercourse with women, though able to have it, abstaining from them from a motive of chastity and for the sake of shunning worldly pleasures; or one who is prevented from having it by impotence; or one who does not desire them; one very careful and cautious, who abstains or refrains from a thing through fear, etc.; concealer of a secret or secrets; one who abstains from evil passions and frivolous games and sport (Lane & Aqrab).

Commentary:

The description of Yahya (John) given in the verse, i.e. سید (noble or great), and حصور (chaste or refrainer from evil passions), and نبی(Prophet) and من الصالحین (righteous), agrees with that given in Luke (1:‌13-17, 76). In Luke we have, "he (John or Yahya) shall be great in the sight of God…he shall drink neither wine nor strong drink…he shall be filled with the Holy Ghost...and he shall be called the prophet of the Most High." The Quran also describes Yahya as one who shall testify to the truth of a word from Allah (3:40). And John came in exact fulfilment of Malachi’s prophecy: "Behold I will send you Elijah the prophet before the great and terrible day of the Lord come" (Mal. 4:‌5). The Quranic expression حصور in the sense of "concealer of a secret" also points to the above description, for Yahya (John) was the bearer of the hidden news of the coming of Jesus. (close)

d. 19:9, 10. (close)

408. Ghulam means a youth (Lane). Zachariah’s query was a spontaneous expression of innocent surprise at the Divine promise. It also contained a veiled prayer that he might live long enough to see the child born and grow up into a young man. (close)

a. 19:9, 10. (close)

331. Important Words:

غلام (son) is derived from غلم i.e. he became excited by lust or carnal desire. اغتلم الشراب means, the beverage became strong in its influence upon the head. غلام means: (1) a young man, one whose moustache is growing forth; (2) a son, a male child; (3) a man of middle age; (4) a male slave or servant (Lane).

Commentary:

Zachariah’s question contained in the words, how shall I have a son? implies no disbelief on his part in God’s promise, as alleged by the Bible (Luke 1:20). It is simply a spontaneous expression of innocent surprise at the divine promise. It also contains a veiled prayer that he might live long enough to see the child born and grow up into a young man. Zachariah has referred to his old age and the barrenness of his wife to make God’s mercy take a practical shape all the more speedily.

The expression کذالك الله یفعل ما یشاء may be rendered as: (1) thus Allah does what He pleases; (2) this is really so, but Allah does what He pleases; (3) such is the way of Allah, He does what He pleases. (close)