تَقَبَّلْ

14:41.

Commentary:

When the unfitness of the Israelites for prophethood had been proved, the question naturally arose: What nation would then be the rightful heir to this favour of God? To answer this, reference is here made to the history of the building of the Ka‘bah by Abraham and Ishmael, and it is added (vv. 128-130) that while constructing the Ka‘bah, Abraham and Ishmael had offered certain prayers which were to bear fruit. These prayers were to the effect that the children of Abraham through Ishmael might multiply and prosper and there might be raised among them a great Prophet. Whether Abraham was the founder or only the rebuilder of the Ka‘bah is a point that has given rise to much discussion. Some hold that Abraham was the first builder of the place, others trace the origin of the House to the days of Adam and hold that Abraham only rebuilt it on its old ruins. The Quran and authentic traditions favour the view that even prior to the erection of a building on this site by Abraham, some sort of structure did exist. Even in the verse under comment the words القواعد من البیت which may mean "the foundations that were left of the house," hint at the fact that a previous structure did exist but it had fallen into ruins and only a trace of the foundations remained. Elsewhere the Quran speaks of the Ka‘bah, as the first House founded (or built) for (the good of) mankind (3:97). Now as people lived even before Abraham and some Prophets had also been raised before him, it stands to reason that some place of worship did exist for them and as the Ka‘bah is the first house of that nature, it must be taken to have priority over all others.

Moreover, the Quran represents Abraham offering the following prayer at the time of his separation from Ishmael and his mother at Mecca: Our Lord, I have settled some of my children in an uncultivable valley near Thy Sacred House(14:38). From this verse it is clear that the Ka‘bah existed even before Abraham.

The sayings of the Holy Prophet also support this view. Describing the retreat of Abraham after leaving Hagar and Ishmael at the place where Mecca now stands, the Holy Prophet is reported to have said: "Hagar inquired of Abraham why he was leaving them in a valley without any friend or sympathizer and without any food to eat. She asked the same question several times, but Abraham (probably overpowered by feelings) kept silent and made no reply. At last, she asked whether he was doing this under the order of God, and this time Abraham replied in the affirmative. Thereupon, Hagar said that in that case God would never let them perish. Then Abraham returned, and standing on a hillock, where he could not be seen by Hagar, he turned his face to the Ka‘bah, and raising both of his hands, offered the prayer: Our Lord, I have settled some of my children in an uncultivable valley near Thy Sacred House (Bukhari).

The above narrative related by the Holy Prophet shows that even before Abraham’s going to the place where Mecca now stands, it was held sacred, or else how could he have turned his face to it while offering the prayer and how could he have used the words "near Thy Sacred House". Nor does history say anything contrary to this view, because whatever information can be gleaned from it points to the fact that the Ka‘bah is a very old place. Historians of established authority and even some hostile critics of Islam, have admitted that the Ka‘bah has been held sacred from time immemorial. In this connection the following quotation may also be of interest. "Diodorus Siculus, Sicily (60 B.C.), speaking of the region now known as Hejaz, says that it was 'specially honoured by the natives' and adds, 'an altar is there built of hard stone and very old in years,...to which the neighbouring peoples thronged from all sides' (Translation by C. M. Oldfather, London, 1935, Book III, ch. 42 vol. ii. pp. 211-213). "These words", says William Muir, "must refer to the holy house of Mecca, for we know of no other which ever commanded the universal homage of Arabia…Tradition represents the Ka‘bah as from time immemorial the scene of pilgrimage from all quarters of Arabia…So extensive an homage must have had its beginnings in an extremely remote age" (Muir, p. ciii).

Some Christian critics question the truth of the claim that Abraham came to the site of Mecca and built the Ka‘bah on the flimsy ground that the Bible is silent about it. It is not difficult to see the absurdity of this objection. There is no denying that the story of Abraham’s leaving his wife Hagar and his son Ishmael in a desert, the want of water, the extreme thirst of the boy and the providential appearance of a well are all mentioned in the Bible (Gen. 21:14-19). As, however, the Bible gives an extremely brief account of Ishmael’s life, owing to the antipathy of the Jews towards him, it is not safe to decide the matter solely on the authority of the Bible. It is an open secret that the sons of Israel looked upon the sons of Ishmael as their enemies. Therefore, far from preserving any record of the life of Ishmael, the Israelites were more likely to delete even such mention of him as might already have been contained in the Bible. At any rate, the Christians have no historical ground to reject the narrative of the Quran, especially when the well-known national traditions of Arabia all go to confirm it. Even some Christian writers have felt constrained to admit that the story of the Quran and the Traditions is true, or, at least, highly probable. "Freytag (Einl. p. 339) says that there is no good reason for doubting that the Caaba was founded as stated in this passage" (Rodwell under 2:128). Lieut. Burton in his Pilgrimage (iii. 336) refers to the Arab tradition which he says "speaks clearly and consistently as to the fact of Abraham having visited Mecca to build the Caaba", and considers it not to be without foundation. The Jerusalem Targum also speaks "of the visits of the 'very old man' Abraham to the tent of his nomad son, far away in the Arabian desert" (Jewish Foundation of Islam, p. 84). The Talmud supports the view that Abraham went twice to see Ishmael after the latter had grown up to be a young man and had married (Selections translated by H. Polano, London, Tamuz 5636, p. 51).

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.

Important Words:

قربا (they offered) and قربانا (offering) are both derived from قرب (qaruba) which means, he or it was or became near, either in place or in station or grade or rank. قربه (qarraba-hu) means, he caused or made him to become near; he made him to be a near associate; or he made him an object of favour or honour. قرب لله قربانا means, he offered or presented to God an offering or oblation. Hence قربان means, an offering or oblation; a sacrifice; anything by means of which one seeks nearness to God; a near or particular or favourite associate or companion (Lane).

Commentary:

As sacrifice is at the root of all success, whether individual or national, the Quran here fittingly turns to the subject of sacrifice, the lack of which proved the fall of the followers of Moses. "The two sons of Adam" may be taken in the figurative sense as well, meaning any two individuals from among mankind.

The words, Allah accepts only from the righteous, addressed by Abel to his brother Cain (both sons of Adam) are intended to mean that the latter would gain nothing by slaying the former, except that he would become all the more removed from righteous-ness—a quality essential for the acceptance of an offering.

The concluding words of the verse point to the important truth that in sacrifice mere outward form is nothing. It is only the underlying spirit that makes it acceptable and fruitful. The story is continued in the following verses.

2:129.

2:128.

Commentary:

In v. 38, Abraham said that the purpose for which he was leaving his son and wife near the Sacred Mosque was that they might observe Prayer. In the present verse he prays to God that that purpose might be fulfilled and that they might, in the truest sense of the word, become observant of Prayer. He included himself also in the prayer because his own example was to be helpful to them in the attainment of that object. Abraham prayed that in the matter of Divine worship he might serve as an example to his offspring, while his offspring, in their turn, might set an example to others, and so on. So Abraham’s prayer embodied in this verse meant that, through his progeny, the worship of God might become permanently established in the world. Thus this supplication of Abraham constituted not only a prayer but also an implied prophecy about the appearance of a Great Prophet in Mecca through whom Prayer was to be established as an institution in its completest and most enduring form.