ROOT م ر ي

3:61; 6:115; 10:95.

Important Words:

الحق (truth) means: (1) a truth; (2) a thing foreordained by God; (3) an established fact (4) a right; (5) certainty and conviction (Aqrab).

الممترین (those in doubt) is the plural of الممتر which is derived from امتری which again is derived from مری. They say مری حقهi.e. he contested or refused his right. امتری means: (1) he doubted; (2) he contested or raised objections. Thus ممترین means: (1) those who doubt; (2) those who contest and raise objections (Mufradat & Aqrab).

Commentary:

This verse refers to the great future of Islam. The revelation sent down to the Holy Prophet had come to stay and all obstacles that stood in its way were doomed to disappear. This is ordained by God, the Controller of man’s destiny, and is as good as an established fact. Therefore, O reader, do not waste your energies in doubting or disputing a thing that must prevail.

2:148; 6:115; 10:95.

Important Words:

مـمترین (those who doubt) means: (1) those who doubt; (2) those who contest and raise objections (see also 2:148). Both meanings are applicable here.

Commentary:

As حق (truth) also signifies an established fact or an established truth (2:148 & 3:4), the verse hints that as now the fact has been established beyond doubt or controversy that there was nothing in Jesus above an ordinary mortal, so there is truly no possibility of doubt or difference of opinion in the matter.

15:27; 23:13; 32:8; 37:12; 38:72.

71:5.

Commentary:

The creation of man referred to in the words, Who created you, is meant as an illustration of the light mentioned in the previous verse, while the decreeing of a term, i.e. the ordaining of death, is meant as an illustration of "darkness". The verse ascribes both these acts to God as acts of mercy, thus refuting those who believe in two separate Gods, one of evil and the other of good.

The words, there is another term fixed with Him, refer to the Day of Judgement or of Resurrection when men, after passing through the gate of death, will receive their rewards from their Lord.

7:53; 12:112; 16:90.

2:147; 6:21.

Commentary:

The words, Shall I seek for judge other than Allah, illustrate how wicked leaders bring forward gilded speech and fallacious reasoning against the Prophets. They try to turn away the attention of men from the revealed Scriptures which bear testimony to the truth of a Prophet and bring forward doubtful traditions and quotations from religious writings of human authors in support of their false notions. Or, as sometimes happens, they propose the names of certain persons to act as judges and to give their verdict after hearing the arguments of both sides. As the Prophets of God have to expose the errors of all parties, therefore, wicked leaders are sure that the judges, influenced by the general opposition to the Prophets, will give their verdict against them. So the Quran makes the Holy Prophet emphatically declare, Shall I seek for judge other than Allah? i.e. in religious matters none beside Allah can be taken as judge. The writings of theologians cannot make us dispense with the revealed Word of God, nor can any human being act as judge in matters pertaining to faith. Allah alone can act as judge and His word alone can guide to the truth.

Now the question arises, How does Allah or His word act as judge? The question is answered by the verse in the words: And those to whom We gave the Book know that it has been sent down from thy Lord with truth. This means that the Quran has come in accordance with, and in fulfilment of the prophecies contained in the previous Scriptures and, as none knows the secrets of the future save God, so the Quran must be accepted as proceeding from Him. The previous Scriptures contain clear prophecies concerning the Holy Prophet and these prophecies bear testimony to his truth and the truth of the Quran; hence, those who have been given a knowledge of the Book and consequently of the prophecies contained therein should know that the Holy Prophet of Islam is a true Prophet and that the revelation that has been sent down to him is a true revelation. It is thus that God acts as judge.

The word "Book" in the clause, those to whom We gave the Book, may also refer to the Quran; for not only the previous Word of God, but also the Quran itself, bears testimony to the Holy Prophet. The Quran contains teachings which run counter to the views and beliefs current among the nations of the world; yet every opponent before whom these teachings are rehearsed and explained is compelled to acknowledge their great reasonableness and superiority. Again, not only were these teachings accepted by thousands in the lifetime of the Holy Prophet but those who believed in them were so convinced of their truth that they were prepared to lay down their lives rather than give up these teachings. So the very lives of the Companions of the Holy Prophet bore witness to the truth of the Quran. A Book which is possessed of such spiritual power cannot be rejected as false.

The last words of the verse, i.e. be thou not of those who doubt, refer to the reader, and not to the Holy Prophet. When the previous Scriptures as well as the Quran bear unmistakable testimony to the truth of the Holy Prophet and of the revelation that has been sent down to him, then no one is justified in entertaining doubt concerning them.

2:148; 10:95; 11:18.

Commentary:

The words, if thou art in doubt, cannot refer to the Holy Prophet, for the Divine Messenger to whom the word of God is revealed can never entertain any doubt about it. Nor can these words be said to refer to any of his Companions, for we read in 12:109, Say, this is my way; I invite unto Allah on sure knowledge—I and those who follow me. It is therefore wrong to say that the Prophet or his Companions, who are represented here as possessing sure knowledge, ever entertained doubt about the truth of the Quran. The persons addressed here are undoubtedly those who differed among themselves after "knowledge" (the Quran) had come to them. See v. 94.

The objecters are further told that if, as they assert, this Book (i.e. the Quran) gives rise to doubts, they should enquire from those who have benefited by reading and acting upon it. They will then find how it has illuminated their hearts and raised them to the highest pinnacles of spiritual glory.

By saying, ask those who have been reading the Book before thee, the verse also makes it clear that a revealed book alone does not make a perfect guide and that a teacher is needed who, by his superior spiritual knowledge and practical example, should lay bare its hidden beauties and excellences.

47:15.

46:11; 61:7.

2:148; 10:95.

Commentary:

This verse embodies three important criteria by which the truth of the Quran and that of the Holy Prophet can be tested, and declares that he who satisfies these three criteria cannot be an impostor.

There are three classes of men whom a Divine Message can possibly concern:(1) the contemporaries of a Messenger of God, to whom the Message is directly addressed; (2) the generations yet unborn who are to receive the Message in the future; (3) the past generations to whom their Prophet gave the news that a Messenger was to come. If these three classes of witnesses bear testimony to the truth of a claimant to prophethood, there can remain no doubt about his truth. The faith of the last-mentioned class of people, i.e. those who expect the advent of a Messenger of God, has its basis in past prophecies about his advent, while the first-mentioned class, i.e. the contemporaries of a claimant, judge his claim (a) by the touchstone whether he possesses in his own person any proof which testifies to his truth, or (b) by the prophecies of earlier Scriptures about the advent of a Divine Messenger. Lastly, there is the second class of people, i.e. those yet unborn who in their time look upon the signs witnessed by the contemporaries of a claimant as mere stories, and confine their scrutiny to the change brought about by the claimant—the fruit of his reformatory efforts. In fact, succeeding generations attach more importance to the fruits of the labours of a Divine Messenger and to the results of his mission than to anything else. If his Message continues to bear fruit down to their time, they come to realize that it is a truly useful thing and concerns them as much as it did past generations.

In point of importance, pride of place belongs to internal evidence, that is, the evidence which a claimant possesses in his own person, because such evidence serves as a clear proof not only for the contemporaries of the claimant but also for the generations to come and because it relieves seekers after truth of the trouble of turning to other things for guidance, it being in itself a sufficient proof of the truth of the claimant. This kind of proof is referred to in the words, Can he who possesses a clear proof from his Lord be an impostor?

The second evidence, which is also second in importance, of the truth of a Divine claimant pertains to the results produced by his Message and the fruits of his labours; for in the absence of this evidence, the practical value of a Message claimed to be Divine becomes doubtful in the eyes of later generations. In fact, the intrinsic truth of a Message does not constitute a sufficient incentive for acting upon it. It has to be shown that it is also meant for the recipient and for the age in which he lives and that it has not been superseded by a later Message. The fact that a Message continues to bear fruit suffices to establish the fact that it is as practicable and as useful at present as it was in the past. This kind of evidence is referred to in the words, and a witness from Him shall follow him.

Last in point of importance is the evidence which relates to prophecies holding hope of a future reformer and a future Message. The evidence of such prophecies is also useful, for it keeps the minds of men prepared for the acceptance of the Message, although naturally only those people benefit by it in whose time the expected Message actually makes its appearance. This kind of evidence is hinted at in the words, and who was preceded by the Book of Moses, a guide and a mercy.

All these three kinds of evidence have been adduced in this verse in support of the Holy Prophet and the Quranic Message. The Quran possesses strong internal evidence of its Divine origin; the Scriptures that preceded it bear clear witness to its truth; and it was also to bear fruit in the future in a way that nobody could have any reasonable ground to reject it. Similarly, the Holy Prophet who brought this Message also possesses this triple evidence which clearly proves him to be a true Messenger of God.

The words, a witness from Him (God) shall follow him (the Holy Prophet), also point to the appearance of a great Reformer in the Latter Days who was to come as "a witness" to bear testimony to the truth of the Holy Prophet. It is worth noting that the person who was to appear after the Holy Prophet to bear testimony to his truth has been called a شاھد (a witness) and it is evident that a witness is needed only when the continued practicability and usefulness of a Message is called in question. It is evident, therefore, that after the advent of the Holy Prophet a Messenger was needed only at a time when there should arise about the Quran the question whether it was still worthy of being acted upon. It is well known that such a question never arose about the Quran during the last 1350 years, and it is only in the present time that doubts have begun to be expressed about this claim of the Quran with persistence from all quarters. There is a section of Muslims themselves who hold the view that some teachings of the Quran, particularly with regard to the five daily Prayers, the amputation of the hands of a thief, polygamy, purdah, usury, etc., need alteration or amendment. Then there are the followers of claimants like Baha’ullah, who believe that the Law of Islam has become abrogated and they seek to introduce a new Law in its place. Last of all, the so-called higher critics of the west question the authenticity of some historical facts mentioned in the Quran as well as the practicability of some of its teachings. Such a state of affairs never existed before the present age and therefore, truly speaking, no "witness" was needed before now.

The words منه (from Him) in the expression, a witness from Him, clearly show that the promised witness was to be a heavenly Messenger. This heavenly Messenger is Ahmad, the Promised Messiah, Founder of the Ahmadiyya Movement,who appeared at a time when the teachings of Islam had begun openly to be declared unpractical and impracticable and the object of whose advent was to bear witness to the truth of Islam by means of clear proofs and fresh heavenly signs.

It should also be remembered that the words, a witness from Him shall follow him, promised the appearance of a person who was to invite men to accept and follow the Quran and not of one who was to abrogate its teachings. Thus, incidentally, the verse furnishes an irrefutable argument against the claims of Baha’ullah.

The third evidence in support of the truth of the Quran and of the Holy Prophet lies in the fact that their advent was predicted by previous Prophets. The Book of Moses forms the most conspicuous example of it. It contains clear prophecies about the Holy Prophet and the Quran. Among others, the reader is referred to Deut. 18:18.

The Book of Moses is here called "a guide" because it serves as a guide to the truth of Islam. It is "a mercy" in the sense that it has made it easy for men to accept the truth in four different ways: (1) by means of prophecies which point to the truth of the Holy Prophet; (2) by laying down criteria by means of which the truth of a Prophet can be tested; (3) by enabling men to compare the teachings of the two Books; and (4) by helping to explain the fundamentals of the Law.

The word احزاب (opposing parties) generally signifies the parties that oppose the Prophets. As the Holy Prophet was raised for the whole of mankind, the words would here signify the followers of all the religions of the world other than Islam.

The words, be not thou in doubt about it, are addressed to the reader and not to the Holy Prophet. These words are preceded by the words, those who consider these matters believe therein, to point out that as there has already come into existence a party of men who believe in the Quran and the Holy Prophet, it is highly unreasonable to think that, whereas the evidences mentioned above have succeeded in bringing into existence a party of firm believers, the Prophet himself to whom those evidences were revealed should remain in doubt about their Divine origin. These words, therefore, cannot be said to have been addressed to the Holy Prophet. They are undoubtedly addressed to each and every reader of the Quran.

Commentary:

The words, So be not in doubt concerning that which these people worship, have two meanings:

(1) Do not wonder at their worshipping gods other than Allah, i.e. do not think that it is impossible for these people to worship any other being beside God, for a man is apt to commit such folly in respect of beliefs which he inherits from his forefathers and to which he does not give his personal consideration. Taking the words in this sense, they will be understood to have been addressed to the people of the age and will be taken as speaking of the time when shirk (idol-worship) will have disappeared from the world and belief in the Unity of God will have prevailed everywhere. Thus the words contain a prophecy that a time will come when belief in the Unity of God will become so paramount that it will become difficult to believe that people were ever given to idolatry.

(2) Or the verse may be taken to be addressed to every reader of the Quran, who is told here not to think that those people who are associating gods with Allah will escape punishment, for they are following in the footsteps of their predecessors and when the latter were punished for their guilt, there is no reason why their successors should escape punishment. In this case the clause would read somewhat like this: "Be not in doubt concerning (the punishment of) that which these people worship."

Commentary:

The fact that the people of Lot doubted the truth of what he told them shows that they had already been warned of the coming punishment by Lot. The mission of the messengers was thus only to inform Lot that the time of the threatened punishment had arrived, and that he and those who believed in him should at once leave the place.

Important Words:

فلا تمار (So argue not). تمار is derived from مری. They say مری حقه i.e. he disputed, doubted or questioned his right. امتری الشیء means, he elicited the thing. الریح تمری السحاب means, the wind draws forth the clouds. ماراہ means, he disputed or argued with him obstinately (Lane & Aqrab).

ظاھرا (plain) is derived from ظھر i.e. it was or became apparent, plain, manifest or obvious. ظھر البیت means, he got upon the top of the house; ظھر علیه means, he knew, became acquainted with or got knowledge of him or it; he overcame or subdued; gained the mastery or victory or prevailed over him. They say فلان لا یظھر علیه احد i.e. such a one is a person whom no one can overcome or overpower. (Lane & Aqrab).

Commentary:

This verse refers to a popular discussion about the number of the Dwellers of the Cave. The Quran regards all estimates about their number as futile surmises. The words, My Lord knows best their number, dismiss all such discussion as fruitless waste of effort because only God knows what their real number was. The Arabic expression مایعلھم الاقلیل means, (a) none knows their number; the Arabic word قلیل, being the equivalent of the English word 'few,' signifies 'none'; or (b) the expression means that a very few people have knowledge of the truth about them or are acquainted with their history. These fortunate few know that the Dwellers of the Cave were early Christians who in times of persecution under different Roman Emperors took refuge in the catacombs and that they were several thousands in number.

Towards the end of the verse Muslims are admonished not to try to know the details about the Dwellers of the Cave as any effort in this direction will lead them nowhere, rather it is likely to make confusion worse confounded.

Commentary:

Perhaps there is no individual of any prominence in religious history about whom so many and so far-reaching differences exist as about Jesus, the son of Mary. The Jews, the Christians and the Muslims all hold widely different views about Jesus’ birth, the manner of his death, and about the account of his life. The Jews believe that he was born out of legal wedlock and therefore his birth was illegitimate. He was a false Prophet and therefore deservedly met an accursed death on the cross. The Christians hold that Jesus’ mother became conceived of the Holy Ghost, therefore he was the son of God. He persuaded himself to be put on the cross and by his death he atoned for the sins of all humanity. He remained dead for three days and then rose up to heaven. He is a part of the Holy Trinity and yet is God Himself. Orthodox Muslims believe that he was miraculously born without the instrumentality of a father as the result of a special Divine decree. He was an Israelite Prophet. The Jews tried to crucify him but instead succeeded only in crucifying another person who by God’s special decree was made to look like Jesus and Jesus bodily went up to heaven where he is sitting by the right hand of God and will someday descend from heaven to win for Muslims the kingdom of the whole world. The so-called modernists among Muslims think that he was the son of Joseph the carpenter, and died a natural death, and so there was nothing miraculous or unusual about his birth, death or his life. He was only an Israelite Prophet. The orthodox Ahmadis, however, believe that his birth took place without the agency of a father as the result of a special Divine decree, and that this unusual form of birth constituted a rebuke and a warning to the Israelites that on account of their persistent rejection of truth and God’s Messengers, and their immoral practices the whole Israelite nation had been rendered quite unfit to give birth to a Prophet of God and therefore prophethood, in accordance with God’s covenant with Abraham, was transferred from the House of Israel to that of Ishmael (see Introduction to this Surah). They further believe that Jesus was hung on the cross by the Jews but did not die there and was taken down from it alive and for three days remained in a tomb hewn out of a rock and then travelled to Kashmir to preach his Message to the Lost Ten Tribes of Israel. He lived up to the ripe old age of 120 years, died a natural death and lies buried in Khanyar street in Srinagar, Kashmir. In fact, the existence of so many and so serious differences about Jesus implies a rebuke to Christians that there is nothing certain about their god.

The expression "son of Mary" (ابن مریم) is Jesus’ distinctive name. Whereas on the one hand it seems to point to his fatherless birth, on the other it confers on him a name which is incapable of being confused with that of anybody else. The Gospels have also used for Jesus the epithet ابن آدم (son of man) but this epithet has been used in the Bible for other persons also. So ابن مریم (son of Mary) is at once a distinctive and descriptive name of Jesus.