أَعْلَمُ

7:130; 10:15; 15:29; 24:56; 38:27.

Important Words:

قال (said) is a common Arabic word meaning, he said. Sometimes, however, it is used in a figurative sense when, instead of a verbal expression, a state or condition amounting to a verbal expression is meant. For example, the expression امتلأالحوض وقال قطنی i.e. the tank became full, and said, 'that will suffice', does not mean that the tank actually said so; it simply means that its condition implied that it was full. The word is also used in the sense of holding a view. We say فلان یقول بقول ابی حنیفة i.e. that man holds a view similar to that of Abu Hanifah. Again, the word is sometimes used to denote something not yet spoken but still in the mind. We say: فی نفسی قول لم اظھرہ i.e. there is something in my mind which I have not yet disclosed (Lisan & Mufradat).

الملائکة (the angels) is the plural of ملك (an angel). Authorities differ as to the derivation of the word. Some derive it from ملك but the more commonly accepted derivation is from الك which is used in the sense of conveying a message, the word الوکة meaning 'a message' (Mufradat & Lane). This explains the object of the creation of the angels. They are meant to convey God’s message to men and to execute His will in the universe.

خلیفة (vicegerent) is derived from خلف which means, he came after, or stood in place of. The word خلیفة is used in three different senses: (1) one who comes after and stands in the place of someone, (2) an امام (Imam) or supreme religious head and (3) a sovereign or king or ruler (Aqrab). The word is also used for one who precedes someone and is followed by him (Qadir).

نسبح (we glorify) is derived from سبح i.e. he went or travelled far away. سبح عن الامر means, he got freedom from the affair, having completed it. سبح فی الماء means, he swam in the water. سبح فی الفلك means, the planet, etc. glided in the firmament. سبحmeans, he prayed. سبح الله or سبح لله means, he declared God to be free from all defects and weaknesses; he glorified God (Aqrab). The word is used about God and conveys the sense of glorifying Him and declaring Him to be free from all defects—anything that may detract from, and adversely affect, His attributes of Oneness, Knowledge, Power, Purity, etc. (Taj & Mufradat).

نقدس (extol holiness) is derived from قدس i.e. he became pure and blessed. قدس الله فلانا means, God purified and blessed him. قدس الرجل الله means, the man declared God to be holy and free from defects (Aqrab). The word thus has a meaning similar to the preceding word, i.e. nusabbihu, but it conveys the further sense of ascribing to God the positive attributes of Holiness, Majesty, etc. (Lisan & Mufradat).

Commentary:

This verse is important, and commentators have differed about its meaning. Who was Adam, where was he placed, why did God speak to the angels about his being appointed as khalifah, why did the angels object to this appointment, are some of the questions which arise here at once.

But before dealing with them, it is necessary to explain what connection this verse has with the preceding one, and why the Quran refers to Adam, while discussing the ministry of the Holy Prophet of Islam. If the Holy Prophet was a true Messenger of God, was he the first to receive a message from heaven or did similar messages precede his? If he was the first Messenger, did God neglect those of His countless creatures who lived before him? These questions make the subject of Adam’s ministry at once relevant. The verse is intended to convey that the Holy Prophet is not the first Prophet; others have gone before him and Adam was the first link of the chain. Thus, by making a reference to the ministry of Adam, God removes the doubt agitating the minds of disbelievers about the mission of the Holy Prophet. It does not matter, if they do not understand his mission; even the angels did not understand the purpose of prophethood at its inception.

Adam, who lived about 6,000 years ago, is popularly believed to be the first man created by God upon this earth. This view is, however, not corroborated by a close study of the relevant facts. The truth is that the world has passed throughdifferent cycles of creation and civilization, and Adam, the progenitor of the present human race, is only the first link in the present cycle, and not the very first man in God’s creation. Nations have risen and fallen, civilizations have appeared and disappeared. Other Adams may have gone before our Adam; other races may have lived and perished, and other cycles of civilization appeared and disappeared. This view has also been held by certain eminent Muslim savants. Muhy-ud-Din Ibn ‘Arabi, the great mystic, says that once he saw himself in a dream performing a circuit of the Ka‘bah. In this dream a man appeared before him and claimed to be one of his ancestors. "How long is it since you died?" asked Ibn ‘Arabi. The man replied, "More than forty thousand years." "But this period is much more than what separates us from Adam," said Ibn ‘Arabi. The man replied, "Of which Adam are you speaking? About the Adam who is nearest to you or of some other?" "Then I recollected," says Ibn ‘Arabi, "the saying of the Holy Prophet to the effect that God had brought into being no less than a hundred thousand Adams, and I said to myself, 'Perhaps this man who claims to be an ancestor of mine was one of the previous Adams' " (Futuhat, iii. 607).

If the period covered by the progeny of each Adam be taken to be of seven thousand years, on an average, then, on the basis of the Holy Prophet’s saying referred to above, the age of the human race, as such, works out to be 700 million years; and this is the age of the progeny only of Adams, which does not include such races as may have passed before the creation of the first Adam. As against this, modern science gives one million years as the age of the human race (Enc. Br. 14th Edition, xiv, 767).

It is not claimed that the race which lived before Adam was entirely swept away before he was born. Most probably, there had remained a small degenerated remnant of the old race and Adam was one of them. God then selected him to be the progenitor of a new race and the precursor of a new civilization. Created, as it were, out of the dead, he represented the dawn of a new era of life. In this connection we may well quote from one of the speeches of the Promised Messiah, Holy Founder of the Ahmadiyya Movement:

"We do not follow the Bible in holding that the world began with the birth of Adam six or seven thousand years ago, and that before this there was nothing, and God was, as it were, idle and without work. Neither do we claim that all mankind, who are now found in different parts of the earth, are the progeny of the selfsame Adam. On the contrary, we hold that this Adam was not the first man. Mankind existed even before him, as is hinted by the Quran itself, when it says of Adam, 'I am about to place a Khalifah in the earth.' As khalifah means a successor, it is clear that men existed even before Adam. Hence, we cannot say whether the original inhabitants of America, Australia, etc. are the progeny of this last Adam, or of some other Adam gone before him" (Al-Hakam May 30th, 1908).

The word khalifah used about Adam in the verse has, as pointed out above, a reference to the fact that he was a remnant or successor of the old race and was selected by God to bring into being a new race; it also means a vicegerent of God—an Imam or leader appointed by God to fulfil a special mission.

The question here arises, why did the angels object to Adam’s appointment as Khalifah? In this connection, it must be borne in mind that the so-called objection is not really an objection; it is merely a presentation of facts placed before God, not by way of objection but to gain knowledge and obtain enlightenment. In fact, whenever a new Prophet is raised, God intends to bring about through him a revolution in the world, a change in the existing system, an ushering in of a new era. This process naturally entails the destruction of the old system and the construction of a new one. This was to be particularly the case with Adam’s ministry, as he was the first Messenger of a new order.

The people before Adam were without Law and lived almost like savages. Law was to be introduced through Adam and with the intro­duction of Law was to come sin, for sin is nothing but the breaking of Law. The angels, with their limited knowledge and little insight into the future, were naturally perturbed at the idea that with the ministry of Adam, sin and disobedience would come into being, and people would thenceforward begin to be condemned and punished for acts against which there had previously been no bar. In the view of the angels, Adam was nothing but a Lawgiver who was to prescribe limitations for the actions of man and mete out punishment to those who transgressed. The future Khalifah was thus going to shed blood and create disorder in the earth by shaking the foundations of society.

The angels saw the darker side of the picture only, but God saw the brighter side. Adam was, in the sight of God, a trumpet through which His clarion call was going to be sounded to the people. The dead were going to be quickened and the slumberers awakened from their sleep. Henceforward, there were to come into being men who would know their God and manifest His attributes and lead pious and righteous lives.

God could not leave mankind in a state of spiritual death, just because one section would have to be dubbed as disobedient. One obedient soul was better in the sight of God than a million disobedient ones. Scattered spots of light with patches of darkness, however large, were better than a universal veil of gloom covering the entire earth.

Moreover, Adam and his message could not be held responsible for the recalcitrant spirits who rejected him. He was only a harbinger of mercy, and those who rejected him and, thereby incurred the displeasure of God were themselves to blame for their doom. The sun is not to be condemned for the shadows that must result from its light.

This is the deep truth underlying the story which the verse under discussion narrates to the world, and the verse has been very fittingly placed in the beginning of the Quran to serve as a warning and an eye-opener for those to whom the message of the Holy Prophet of Islam was addressed. The Prophet was bringing light from God and in the wake of his message was to come a gigantic process of destruction and construction for which mankind was to be prepared. Some were to be awakened from sleep and saved from fire, and others to be shaken out of slumber to commit yet more acts of mischief and fan the fire that was blazing. But the believers, however small in number, were far weightier in the sight of God than hosts of disbelievers who had brought destruction on their own heads. Nay, the Prophet taken singly was weightier than the whole of mankind put together. According to a hadith God said to the Holy Prophet لولاك لماخلقت الافلاك"But for thee, O Muhammad, I would not have cared to bring into being the whole universe." This is not an idle boast but a statement full of truth and wisdom. For, is not a grain of truth better than a whole mountain of falsehood? And the Prophet was not a grain of truth, but a whole mountain of it. In the verse under discussion, and for that matter, in the verses that follow, the conversation between God and angels need not necessarily be taken in a literal sense, i.e. it is not necessary that the dialogue should have actually taken place in so many words. As explained under Important Words, the word قال is sometimes used in a figurative sense to convey not actually a verbal expression, but simply a state or condition amounting to a verbal expression. In this sense, it would not be necessary to hold that God actually spoke the words ascribed to Him or that the angels actually replied in so many words. It may simply mean that the angels by their state or condition implied a reply that has been here ascribed to them in words.

Much has been said about the place where Adam was born or where he was raised as a Reformer. The popular view is that he was placed in Paradise but was later expelled therefrom and put somewhere on the earth. But the words in the earth belie this view. These words definitely prove that Adam lived on the earth and it was on the earth that he was raised as a Reformer. As to the place of Adam’s residence, it may be noted that a study of the relevant facts, into a detailed discussion of which we need not go here, indicates that most probably Adam was first made to live in Iraq but was later directed to move down to a neighbouring land.

As we have not held Adam—God’s vicegerent spoken of in this verse—to be the first man created by God, we will not enter here into the discussion as to how and when the first man was created. The subject of the initial creation of man will be dealt with under relevant verses. As will be noted, the word khalifah has been used in the verse under comment in the sense of a Prophet; for truly speaking Prophets are also the khalifas of God, manifesting the divine attributes in accordance with the requirements of their age. In fact, the word khalifah has been used in three senses:

Firstly, it is used to denote a Prophet of God. Prophets are, as it were, the images of God. Adam was a khalifah in this sense. David has also been called a khalifah in this sense in the Quran. Says God: (We said), O David, We have made thee a khalifah or vicegerent in the earth' (38:27).

Secondly, the word khalifah is spoken of a people who come after and stand in place of another. Thus, when a people decline or are destroyed and another people take their place, the latter are called their khalifahs as in 7:70 and 7:75.

Thirdly, the successors of a Prophet are also called khalifahs because they follow in his footsteps and enforce his Law and maintain unity among his followers. Such a khalifah may either be elected by the people or appointed by the Prophet or raised directly by God as a Prophet serving the cause of the preceding one. Abu Bakr was a Khalifah of the Holy Prophet elected by the people after him. Moses appointed Aaron as his khalifah when he went up the Mount, saying to him, Act for me (lit. be my khalifah) among my people in my absence, and manage them well, and follow not the way of those who cause disorder (7:143). Though Aaron was a Prophet himself, yet he also acted as a khalifah in the absence of Moses. In the same way, God sometimes raises a Prophet to reform the followers of another Prophet. Such a Prophet does not bring a new Law but only enforces the existing Law. As he carries on the work of his predecessor, he is called his khalifah or successor. He is neither appointed by his predecessor nor elected by the people but is directly commissioned by God. There have been many such khalifahs among the Israelites. They were Prophets of God but brought no new Law, simply serving the Law of Moses (5:45). Jesus was the last of these khalifahs. He brought no new Law as he himself says: "Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled" (Matt. 5:17, 18).

Muslims have been promised all these three kinds of khalifahs. Says the Quran: Allah has promised, to those among you who believe and do good works, that He will surely make them khalifahs in the earth, as He made khalifahs those who were before them; and that He will surely establish for them their religion which He has chosen for them; and that He will surely change their condition, after their fear, into peace and security: They will worship Me, (and) they will not associate anything with Me. But whoso is ungrateful after that, they will be the rebellious (24:56). God made Muslims the inheritors of the earth in the lifetime of the Holy Prophet. Then after the Holy Prophet He established the Khilafat of Abu Bakr, ‘Umar, ‘Uthman and ‘Ali. And finally now, according to the Ahmadiyya Movement, God has made Ahmad of Qadian a Khalifah of the Holy Prophet in the same sense in which He made Jesus a khalifah of Moses. Ahmad has attained to prophethood by following in the footsteps of the Holy Prophet and has brought no new Law. He has been raised to serve Islam and make it dominant in the world.

This is the first verse of the Quran which makes mention of angels, so a short note about them will not be out of place here.

As pointed out under Important Words, the word ملك has the literal meaning of a "message-bearer" or "agent". This explains the object of the creation of the angels. They bring messages of God and execute His will in the universe. This does not mean that God is not All-Powerful and All-Knowing and All-Encom­passing and that He stands in need of any agents to execute His will or to carry His messages. But in His eternal wisdom He has decided to work with a system. Just as He has a system in the physical world, He has a system in the spiritual world also. The establishment of a system or a method of work is not due to any weakness in God but is, on the other hand, a sign of perfection. Thus angels are part of the system with which God executes His will in both the physical and the spiritual worlds. In the physical world they form the first link, with a number of physical links descending downwards but in the spiritual world they form a direct link between God and man. We may not quite understand the nature of their being, but we may well understand the object of their creation and the functions which they are meant to perform.

According to the teachings of Islam, there is quite a large number of angels, and they are divided into classes, each occupying a definite position and serving a definite purpose. They exercise their influence in their respective spheres and serve as agents for executing God’s will. In the physical world they remain, so to speak, behind the curtain and exercise their influence, through physical agencies working in the universe. It is only when we come to the final physical agency that the sphere of the angels begins. In the spiritual world, however, the influence of the angels is more evident. It is direct and works without any intervening agency. This is one of the reasons why Islam has included belief in angels among the fundamental articles of faith (2:286), because as matters stand, disbelief in angels would mean shutting off the whole avenue through which the light of God comes to man.

Angels are not visible to the physical eye. Yet they do sometimes appear to man in one form or another. This appearance, however, is not real but simply a sort of manifestation. This is why the appearance of the same angel at different times may assume different forms. The contact, however, is not imaginary but real, and exercises direct influence which is definitely felt and may even be tested through its results. There are several Ahadith to the effect that angels appeared to the Holy Prophet a number of times in one form or another. It must, however, be definitely understood that when we speak of an angel appearing to a human being, we do not mean his actual descending on the earth and leaving his fixed station in the heavens. We simply mean his manifestation by means of which he assumes a form which becomes visible to man. It must further be understood that an angel is not merely a force but a living being who executes the will of his Lord, wherever and in whatever manner demanded.

As for the functions of angels, the Quran enumerates a number of them, some of the more important being the following:

1. They are bearers of Divine Messages (22:76).

2. They inspire men to do righteous deeds, moving their hearts to virtue (91:9; also Tirmidhi, ch. on Tafsir).

3. They serve the Prophets and help their cause (15:30; 4:167); they also help believers (41:31, 32).

4. They bring punishment upon those who oppose the Prophets (6:159); and strike their enemies with fear and awe (3:125, 126).

5. They enforce the laws of nature and, as it were, bear the Throne of God on their shoulders (40:8).

The reason why angels have been mentioned in this verse in connection with the mission of Adam is that, as indicated above, one of the functions of the angels is to help the Messengers of God; so whenever a new Prophet is raised in the world, the angels are bidden to serve him by bringing into play the different forces of nature to help his cause. When, therefore, God decided to raise Adam as a Reformer, He informed the angels of His decision so that they should devote themselves to his service.

For a fuller discussion of the subject of angels the reader is referred to (1) Taudih and (2) A’inah by the Holy Founder of the Ahmadiyya Movement and (3) Mala’ikah by Hadrat Mirza Bashir-ud-Din Mahmud Ahmad, the Second Khalifah of the Ahmadiyya Community.

Important Words:

تکتمون (you conceal) is derived from کتم meaning, he concealed. They say کتم الشیء i.e. he concealed or suppressed the thing. The Arabs use the expression; کتم الربوة (he suppressed his breath) of a horse who, after running some distance, begins to pant, but having small nostrils, his breath remains, as it were, suppressed or concealed within him (Lane under کتم and عور). So کتمان (the act of concealing or suppressing) need not be deliberate or the result of a desire or attempt to conceal. It may merely be the result of circumstances or only the outcome of nature without an attempt or desire to that effect.

Commentary:

When the angels confessed their inability to manifest in themselves all the attributes that Adam could manifest, the latter, in obedience to the Divine will, manifested the different capabilities ingrained in him and showed to the angels the extensiveness of his natural capacities. Thus man proved the necessity of a being who might secure from God the faculty of volition or the power of will by means of which he might voluntarily take to righteousness, (or, for that matter, to sinning) and might thereby reveal to the world the glory and the greatness of God.

The words, and I know what you reveal and what you conceal, mean that God knew which divine attributes the angels manifested in themselves and which they were incapable of manifesting.

The words, what you conceal, do not mean that the angels had a desire for, or that they made an attempt at concealment; for, as explained under Important Words, the word کتمان (concealing) is also used to denote a state of affairs without there being any attempt or desire on one’s part to conceal or suppress anything. The words, what you conceal, therefore, refer to such attributes of God as the angels are unable to reflect in their own being on account of their natural inaptitude. It is a gross error to take the words, what you reveal and what you conceal, as signifying that the angels were not telling the whole truth before God.

As already pointed out under 2:31, the conversation between God and angels and Adam, as mentioned in the verse, need not necessarily be taken in a literal sense. Sometimes the word قال (he said) is used to describe the practical upshot of events without there being any actual speech or dialogue, the purpose of such narration being only to show the existing condition of things in a vivid and graphic form and nothing more. A poet says: قالت له العینان سمعاً وطاعة i.e. "Both of his eyes said, 'We will listen and obey'," whereas the eyes have no speech. Thus, the conversation embodying the story of Adam may also be nothing more than a portrayal in words.

3:85; 4:164.

2:284.

Commentary:

In this verse Jews and Christians have been indirectly asked how Abraham and his children would fare, if salvation were monopolized by them. If they replied that these holy persons were also Jews or Christians, it would be against all the facts of history, because they belonged to pre-Mosaic times when Jewish and Christian religions had not yet come into existence.

Some short-sighted persons attach so much importance to their own views that they begin to ascribe them to every righteous servant of God. In their discussions, Jews and Christians represented even those of their ancestors who lived before their religions came into existence as the followers of their own faiths.

This is the attitude not only of the ignorant masses, but even educated people sometimes fall a prey to this delusion. Many Christians of great learning hold the untenable belief that even those Prophets and other righteous people who lived before Jesus were saved through his alleged death on the cross. Such men should beware of God’s judgement, as He is not unaware of their deeds.

23:15.

Important Word:

خاویة (fallen) is derived from خوی. They say خوی البیت i.e. (1) the house fell down in ruins; (2) the house became empty and untenanted (Aqrab).

عروش (roofs) is the plural of عرش (roof). They say عرش i.e. he built a house. عرش البیت means, he raised the roof of the house. عرش means: (1) the roof of a house; (2) the throne or the ceremonious chair of a king; (3) the pillar, etc. supporting a thing; (4) honour and prowess; (5) leaders and chiefs among men; (6) tent, canopy, shed etc. affordingshade; (7) trellis supporting vines (Aqrab & Lane).

یتسنه (have rotted) is derived from سنه i.e. (1) it passed through a time extending over years; (2) it (food, etc.) became altered and rotten by the lapse of years or absolutely. تسنه gives the same meaning as سنه (Aqrab).

Commentary:

The preceding verse contained one illustration of how Allah brings His friends out of darkness into light. The present verse cites, as hinted in the words, or like him, another illustration of how He breathes new life into a people after they have fallen and become degraded.

The ruined town referred to in the verse is Jerusalem which was laid waste by Nebuchadnezzar. The person who, as the verse says, passed by it was Ezekiel, the Prophet; and the words which had fallen down upon its roofs hint that it was soon after its destruction by Nebuchadnezzar that Ezekiel passed by the town. Ezekiel was among the Israelite captives whom Nebuchadnezzar carried away to Babylon and who, in accordance with an ancient custom, were made to pass by the ruins of the town so that they might witness with their own eyes how their city had been laid in ruins by the conqueror. Ezekiel, who was a great well-wisher of his people, was immensely pained to see the ruins of the sacred city and pathetically asked God when the time would come when the ruined city would be restored to life, i.e. when its inhabitants, the children of Israel, would come back to it, rebuild it and make it prosperous once more. This prayer, it appears, was heard by God Who showed him in a vision that the restoration asked for would come in a hundred years.

The clause then Allah caused him to die for a hundred years does not mean that Ezekiel was actually made to die and then raised to life again. It was, in fact, a vision which Ezekiel saw (Ezek. 37). The Quran sometimes mentions scenes seen in a vision as if they had actually happened, without stating that they were witnessed in a vision or a dream (e.g. 12:5). What actually happened was that Ezekiel saw in a vision that he had died and remained dead for a hundred years and then had come back to life. As he was the representative of his people, his death signified the death of the Israelites. Thus God informed him through this vision that the children of Israel would remain in their state of captivity and lifelessness for a hundred years, after which a new life would be given them and they would return to inhabit their sacred city. And this dream or vision actually turned out to be true. For Jerusalem was first invaded by Nebuchadnezzar in 597 B.C. and again in 587 B.C., when after a long siege the city was totally destroyed by his general in 586 B.C. Ezekiel probably saw the vision in 586 B.C. The city was rebuilt about 100 years after its destruction and thus the vision came true.

It is wrong to think that God actually caused Ezekiel to die and that he remained dead for a hundred years and was then brought back to life; for that would have been no answer to his prayer, which did not pertain to the death and resurrection of any individual but to that of a town which was lying in ruins.

The words, which had fallen down upon its roofs; point out that Ezekiel saw the ruins soon after the destruction (not necessarily the complete and final destruction) of the town when the fallen roofs were still to be seen under the debris of the walls.

The words, I have remained a day or part of a day, are intended to express indefiniteness of time and mean, according to the Quranic usage, that Ezekiel did not know how long he had remained in that state. The words have been used in this sense in another passage of the Quran as well: They said, We have tarried a day or part of a day. Others said, Your Lord knows best the time you have tarried (18:20). Again, They will say, We tarried a day or part of a day, but ask those who keep count (23:114). In fact, یوم (day) here does not mean a day of 24 or 12 hours but time absolutely (see 1:4). The clause, I have remained a day or part of a day, may also refer to the time for which Ezekiel slept or the time he took in seeing the vision or the dream. Apparently Ezekiel thought that he was being asked about the duration of the time of the vision.

The clause, Nay, thou hast remained in this state for a hundred years, points out that although in one sense he had remained in that state for a hundred years (for he had dreamt that he had been dead for a hundred years), yet the statement that he had tarried for a day or part of a day, was also correct, for the time spent in seeing the vision was naturally very short. To bring home this fact to the mind of Ezekiel, God directed his attention to his food and drink and to the ass. That his food and drink had not become stale and that his ass was still alive, showed that he had really tarried only for a short time. The words and look at thy ass also indicate that Ezekiel saw the vision while sleeping in his fields with his ass by his side, for while in captivity the Israelites were made to work in the fields as farmers.

The words that We may make thee a Sign unto men show that Ezekiel was to be made a Sign to men inasmuch as his vision, according to which Jerusalem was to become re-inhabited by the children of Israel, was to come true. The words, look at the bones, are intended to echo the words used by the children of Israel in those days of misery, viz. that they had become like dry bones and there was no hope of their being ever endued with new life (Ezek. 37:11, 12). The words along with the accompanying clause meant that God had power to clothe the bones with flesh and to breathe new life into them. The bones were first to be set or placed in position and thereafter clothed with flesh, i.e. the Israelites, then like dead bones, were first to be brought back to their town and then the process of the clothing of the bones with flesh, i.e. the rebuilding of the town, etc. was to be completed.

The vision of Ezekiel has been mentioned in the Bible in chapter 37 of his book.

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).

48:12.

Commentary:

Trials come to bring about a distinction between true believers and those weak of faith or insincere. In this way, the sufferings of the Muslims at Uhud proved a blessing in disguise. They served to distinguish the true believers from the hypocrites who had so far remained intermixed with the true believers. While professing to be true Muslims, they were, at heart, enemies of Islam; and their passing for Muslims was injurious to the Muslim community. The believers, taking them for true Muslims, remained unaware of the secret machinations by which they sought to injure the cause of Islam. So it was in the interests of Islam that their hypocrisy became unmasked and the Muslims became on their guard against them. On the other hand, just as the exposure of the hypocrites proved beneficial to the believers, similarly the coming to light of their own sincerity and devotion served a most useful purpose. It served not only to disappoint the enemies of Islam who came to realize that with such devoted followers they could make no headway against Islam, but it also opened their eyes to its truth; for it became clear to them that a religion which could inspire its votaries with such selfless zeal and steadfast devotion could not but be true.

The particle او rendered as "and" in the clause, fight in the cause of Allah and repel the attack of the enemy, literally means "or" and is equivalent to "in other words", or "what is the same thing," etc. It is used here: (1) to explain the meaning of the preceding clause, i.e. fight in the cause of Allah. So the whole sentence would read something like this: "It was said to them (the hypocrites): Come ye, fight in the cause of Allah, which was the same thing as repelling the attack of the enemy." This rendering would go to prove that the Companions of the Holy Prophet waged no aggressive war and all their fighting was undertaken in self-defence. (2) Or the word او (and) is used here in the sense of "at least". According to this rendering, the sentence would mean: "Fight in the cause of Allah; and if you cannot fight in the cause of Allah, at least fight in defence of your own homes and hearths," i.e. your own interests require that you should defend Medina against the attack of the enemy. (3) Or as rendered in the text the word is used in the sense of "and". With this meaning of او, the whole sentence would mean, "fight in the cause of Allah and repel the attack of the enemy."

The expression لو نعلم قتالا translated in the text as, If we knew how to fight, may have three meanings: (1) If we knew that there would be fighting, i.e. we thought there would be no fighting. By using this expression the hypocrites meant that seeing the strength of the enemy, the Muslims would at once run away and there will be no fighting. (2) If we knew it to be a fight, i.e. it was no fight in which the Muslims were going to be engaged, but certain destruction in view of the appalling difference between the numbers and equipment of the opposing forces. (3) Or, as rendered in the text, the expression may mean, if we knew how to fight. In this case, it must be taken to have been used ironically, signifying: "We are unaware of the art of war; if we had been acquainted with it, we would have fought along with you."

The allusion in the verse is obviously to the defection at Uhud of a party of 300 hypocrites under their leader ‘Abdullah bin Ubayy, who, at a crucial moment, deserted the Muslims and went back to Medina, saying, "He (the Prophet) has disregarded my advice and has followed the advice of mere lads". Seeing this, ‘Abdullah bin ‘Amr, father of Jabir, approached him and asked him not to desert the Prophet in that manner, upon which ‘Abdullah replied in the very words quoted by the Quran, i.e. لو نعلم قتالا لا تبعنا کم meaning, "If we knew there would be fighting, we would have surely followed you." At this ‘Abdullah bin ‘Amr exclaimed, saying: "God’s curse be upon you. Surely, He Himself will help His Messenger" (Jarir, iii. 104).

4:16, 20; 24:20.

Important Words:

طولا (to afford) is noun from طال i.e. he or it was or became long, tall or high. طول means, bounty or gift; ampleness of means; excellence; excess or increase; power or ability; wealth or competence. It may also mean, dowry or expenses of marriage (Lane, Aqrab & Mufradat).

اخدان (secret paramours) is the plural of خدن. They say خادنه i.e. he was or became his friend or companion; or he was or became his secret or private friend. اخدان means friends or secret friends; amorous companions or associates; companions or associates affected with sensual appetency (Lane & Mufradat).

العنت (sins) is the noun-infinitive from عنت i.e. he fell into a difficulty; or he committed a sin or a crime or an act of disobedience; or he committed fornication or adultery. عنت therefore, means, severe difficulty or hardship; a state of perdition; a corrupt or evil state or conduct; a sin or crime, or an act of disobedience deserving punishment; a wrong action (intentional or unintentional); fornication or adultery (Lane & Aqrab). See also 3:119, 2:221.

Commentary:

As God attaches great value to the faith of a Muslim, He does not like it to become impaired by his marrying disbelieving women. Hence the condition that even the bondwoman a Muslim may marry should be a believer.

The words, you are all one from another, are meant to raise believing bondwomen in the estimation of Muslims, who are hereby required not to despise them or treat them with contempt on account of their so-called lower status.

The words, half the punishment, mean 50 stripes, the punishment for (unmarried) free women being 100 stripes. See also 24:3. The word half shows that the verse refers to a punishment which can be halved, and not to stoning to death, which was inflicted on married free women. The punishment definitely prescribed in the Quran (24:3) for a fornicator and a fornicatress is only a hundred stripes, but as the Holy Prophet differentiated between married and unmarried persons, inflicting on the former the punishment of stoning to death, the aforesaid verse has been taken as only applying to unmarried persons.

The expression, this is for him among you who fears lest he should commit sin, shows that Muslims are enjoined to avoid, as far as possible, contracting conjugal relations with bond women taken prisoner from belligerent disbelievers. This is to be done only if, on the one hand, one is not able to marry a free woman and, on the other, by remaining unmarried, one fears to fall into sin. The Muslim Empire of Baghdad fell to pieces because the khalifahs took to contracting conjugal relations with bondwomen. The incompetent princes born of them ruined the State. In most cases, marital relations with bondwomen are calculated to have a demoralizing effect on both husbands and children.

4:174; 33:18, 66.

Commentary:

By hypocritically uttering the words, We believe, the Jews merely copied the believers’ mode of expressing their belief without under­standing and realizing the real import of these words; and thus they displayed (as hinted in the foregoing verse) the mimicking characteristic of the ape. See also the next verse.

5:110; 9:78; 34:49.

Important Words:

The words ما یکون لی (I could not) may be interpreted in various ways, such as, it was not fitting or proper for me to do so; or it did not behove me; or it was beyond my power or position; or it was impossible for me; or I had no right to do so, etc. See also 3:80.

نفس (mind) means, among other things, knowledge; purpose or intention (Lane). See also 3:29.

Commentary:

The expression, Holy art Thou, besides hinting that it is only God Who is free from error, embodies a beautiful reply on the part of Jesus to the question put to him by God in the words, didst thou say to men, 'Take me and my mother for two gods', which seemed to imply a sort of reproach and an expression of displeasure. The reply of Jesus appears to be something like this: "I was only a humble Messenger, O God, therefore I could not ask men to take me and my mother as gods beside Thee, for if I had done so, that would have been a reflection on Thee that Thou didst choose as Thy Messenger a person who turned faithless to Thee and asked his followers to take him and his mother as gods beside Thee. But Thy choice, o God, cannot be wrong; hence it was impossible that I, a Messenger of Thine, should have bidden men take me and my mother as gods, and Thine own all-embracing knowledge, o God, is a testimony of my innocence."

The word نفس (mind) when used about God implies "intention." Thus the last sentence of the verse would mean, "I do not know what Thou meanest by this question. Thou, being All-Knowing, well knowest that I did not say so; hence, I fail to understand the object or purpose of Thy ques-tion." This reply of Jesus shows that in his heart he was afraid that some shortcoming in the execution of his duty might have displeased the Almighty.