Topic: Of Prophets

19:20.

3:40; 4:172.

Important Words:

کلمة (word) means, a word; an expression; a proposition; a sentence; a saying; an argument; an assertion; an expression of opinion (Lane); a decree; a commandment (Mufradat). See also 2:38.

المسیح (Messiah) is derived from مسح. They say مسح الشیء i.e. he wiped off the dirt from the thing with his hand; or he passed his hand over it. مسح الشیء بالماء means he passed his hand, wetted with water, over the thing. مسحه means he anointed him or it with oil. مسح فی الارض means, he set forth journeying through the land. مسح البیت means, he compassed or went round the House of God. مسحه بالسیف means, he struck him with the sword and killed him. مسحه الله means, God created him blessed and goodly; and contrarily, God created him accursed and foul. مسیح therefore, means: (1) one anointed, i.e. wiped over with some such thing as oil; (2) a king; (3) one beautiful in the face; (4) one who journeys or travels much; (5) one very truthful; (6) one erring greatly; (7) one created blessed and goodly; (8) one created accursed and foul (Lane). المسیح الدجال means, Antichrist; one erring greatly and created accursed and foul; one travelling much, spreading false ideas. المسیح is the Arabic form of Messiah which represents the Hebrew Mashiah, i.e. anointed one (Enc. Bib. and Enc. of Rel. & Eth.)

عیسی (Jesus) is probably a Hebrew name in which it has the form الیسوع or یسوع from which the inverted Arabic form is عیسی. In Arabic, the word may be considered to have been derived from the root عیس or عوس. The word العیس means, white camels, the whiteness of whose hair is mixed with a dark shade, and these are looked upon as particularly good animals. عاس الرجل ماله means, the man managed his property well. عاس معیشته means, he improved and bettered his life (Aqrab & Lisan). Jesus is the Greek form of Joshua and Jeshua (Enc. Bib.)

ابن مریم (Son of Mary) is a surname of Jesus known in Arabic as Kunyah. Jesus has been called Ibn Maryam probably because, being born without the agency of a male parent, he could not but be known after his mother. For the word Mary see 3:43.

Commentary:

The word کلمة (word) as used in this verse requires some explanation, particularly because it has been quoted by Christian missionaries in support of the ridiculous allegation that by using it the Quran has recognized the sonship of Jesus. The occasion on which the verse was revealed would throw some light on the significance of the word.

The first 83 verses of this Surah were revealed when the Christian deputation from Najran visited Medina and had a discussion with the Holy Prophet about the status and personality of Jesus. Being silenced on other points, they asked the Holy Prophet whether the word Kalimah had been used in the Quran concerning Jesus, and, receiving a reply in the affirmative, they triumphantly shouted that they had won and rose to depart without waiting for the explanation of this much misunderstood word. The occasion and circumstances of the revelation of the relevant verses show that they were revealed not in support, but in refutation and repudiation, of the Christian doctrine of the divinity of Jesus. The words کلمة (word) and روح (mercy) occurring together in 4:172 make it clear beyond the shadow of a doubt that they have been used to destroy and repudiate the doctrine of the divinity and sonship of Jesus rather than establish it. The full verse referred to above runs as follows: O People of the Book, exceed not the limits in your religion, and say not of Allah anything but the truth. Verily the Messiah Jesus, Son of Mary, was only a Messenger of God and a fulfilment of His word (کلمة) which He sent down to Mary and mercy (روح) from Him. So believe in Allah and His Messengers and say not, 'They are three. Desist, it will be better for you; verily Allah is the only one God. Far is it from His holiness that He should have a son. To Him belongs whatever is in the heavens and whatever is in the earth, and sufficient is Allah as a guardian. The words speak for themselves.

Curiously enough, some Christian writers have asserted that the Holy Prophet did not understand the real significance of the word Kalimah. The word is Arabic; and to say that an Arab of the Holy Prophet’s knowledge and intelligence did not know its meaning or significance is simply absurd. It is a fact that neither the Holy Prophet nor any of his followers ever attached to this word any extraordinary significance which might exalt Jesus over the rest of humanity. Large numbers of Christians have accepted Islam in the past. While studying the Quran, they must have come across this word several times but none of them ever took it in the sense in which our Christian critics pretend to take it, and none of them ever believed in the godhood of Jesus on account of this expression having been used in the Quran.

The great lexicographers, the author of Tajul-‘Urus, says that Jesus has been called Kalimatullah because his words were helpful to the cause of religion. Just as a person who helps the cause of religion by his valour is called Saifullah (the Sword of God) or Asadullah (the Lion of God), so is the expression Kalimatullah. According to the same authority, Jesus was called Kalimatullah also because his birth did not take place through the agency of a male parent, but by the direct "command" of God (19:21, 22).

Besides the literal meanings given above, the Quran has used this word in the following senses: (1) "a sign" as in 66:13 and 8:8; (2) "punishment" as in 10:97; (3) "plan" or "design" as in 9:40; (4) "glad tidings" as in 7:138; (5) "creation of God" as in 31:28 and 18:110; (6) "a mere word of mouth" or "a mere assertion" as in 23:101.

Taken in any of the above senses, the word کلمة (Kalimah) in no way gives to Jesus a status higher than that of other Prophets.

Again, if Jesus has been called Kalimah (word) in the Quran, the Holy Prophet has been called Dhikr, i.e. a book or a good speech (65:11, 12), which evidently consists of many Kalimat (words). In fact, if Kalimatullah is taken in the sense of "word of God," the utmost we can say is that God expressed Himself through Jesus just as He expressed Himself through other Prophets. Words are nothing but a vehicle for the expression of thoughts. They do not form part of our being nor do they become incarnated.

The personal pronoun in the expression اسمه (his name) occurring in the verse, being in the masculine gender, evidently cannot refer to Kalimah, which is in the feminine gender. It can only refer to the person about whom the glad tidings was given. The relevant clause of the verse may, therefore, also be rendered as, "O Mary, Allah gives thee glad tidings with a word, (i.e. by means of revelation) from Him; his, (i.e. the promised one’s) name shall be the Messiah, Jesus, son of Mary."

Jesus has been called Masih (Messiah) in this verse and the word Masih, as given under Important Words above, means one who travels much. Jesus was given this name because he was to travel much. But if in pursuance of the Gospel narrative, Jesus’ ministry be admitted to have been confined to only three years and his travels to only a few Palestinian or Syrian towns, the title of Masih in no way fits him. Recent historical research has, however, established the fact that after having recovered from the shock and the wounds of crucifixion, Jesus travelled far and wide in the East and finally reached Kashmir to give his message to the lost tribes of Israel who lived in these parts. In this connection see also 23:51, where Jesus is spoken of as having been afforded shelter in a hilly tract of land. مسیح (Masih)also means "one anointed". As the birth of Jesus was out of the ordinary and was liable to be looked upon as illegitimate, therefore, to remove this possible accusation, he was spoken of as "being anointed" with God’s own anointment, even as all true Prophets of God are anointed. Jesus has also been so spoken of because, like a thing anointed with oil, the water of sin could not penetrate him. It could only just touch his skin but could not sink into it nor remain there (Matt. 4:1-11). In contrast to it, the high spiritual rank of the Holy Prophet of Islam may be judged from a well-known saying of his wherein he says that his Satan had turned Muslim and urged him to do nothing but good (Musnad & Muslim), meaning that not only could no satanic touch harm him but that Satan had become virtually non-existent for him. Nay, it means even more; for, the words signify that the Holy Prophet had been provided with such a powerful spiritual transformer that even satanic suggestions were converted into veritable forces of virtue in him.

The expression, of those who are granted nearness to God, also gives to Jesus no higher position than that of a righteous servant of God. All people advanced in righteousness have been spoken of in the Quran as being granted nearness to God (56:11, 12).

3:194; 4:16; 7:127; 8:51; 10:47, 105; 12:102; 13:41; 16:29, 33; 22:6; 39:43; 40:68, 78; 47:28.

4:159; 7:177; 19:57.

5:49; 6:165; 11:24; 31:16; 39:8.

Important Words:

متوفیك (cause thee to die) is derived from وفی i.e. he fulfilled or performed; or he was faithful, etc. توفی الله زیدا means, قبض روحه i.e. God took away the soul of Zaid, namely, He caused him to die. When God is the subject and a human being the object, توفی has no other meaning than that of taking away the soul, whether in sleep or death (see note on 2:235). So متوفیك means, I will cause thee to die. Ibn ‘Abbas, a cousin of the Holy Prophet and a scholar of great eminence, has tran-slated متوفیك as ممیتك i.e. I will cause thee to die (Bukhari). Similarly, Zamakhshari, an Arab linguist of great repute, says: "The expression متوفیك means, I protect thee from being killed by the people and will grant thee full lease of life ordained for thee, and will cause thee to die a natural death, not by being killed" (Kashshaf). In fact, all Arabic lexicographers are agreed on the point that the word توفی as used in the aforesaid manner, can bear no other interpretation. Not a single instance from the whole of Arabic literature can be shown of this expression having been used in any other sense. Outstanding scholars and commentators like (1) Ibn ‘Abbas, (2) Imam Malik, (3) Imam Bukhari, (4) Imam ibn Hazm, (5) Imam Ibn Qayyim, (6) Qatadah, (7) Wahab, and others are of the same view (see 1. Bukhari, ch. on Tafsir; 2. Bukhari, ch. on Bad‘ul-Khalq; 3. Bihar; 4. Al-Muhalla, Cairo, i. 23; 5. Ma‘ad, p. 19; 6. Manthur ii.7. Kathir). According to Fathul-Bayan, those commentators who have tried to put other meanings into the word توفی as used in the aforesaid manner, have done so on account of their belief that Jesus has been taken up to heaven alive; otherwise, the word possesses no other meaning but that of taking away the soul or causing to die. The expression has been used at no less than 25 different places in the Quran and in no less than 23 of them the meaning is to take away the soul at the time of death. Only at two places the meaning is to take the soul away at the time of sleep; but here the qualifying word "sleep" or "night" has been added (6:61; 39:43).

رافعك (will exalt thee). رافع is the active participle from رفع. They say رفعه i.e. he raised him or it; he elevated him or it; he lifted it; he uplifted it; he exalted or honoured him; he took it up, etc. Thus رفع is the antonym of وضع i.e. he put it down; he debased it. The Holy Prophet says:

ان الله یرفع بھذا القرآن اقوا ما و یضع اقواما

i.e. Allah will, by means of this Quran, exalt some peoples and humble others (Majah).

Again he says:

من تواضع لله رفعه الله الی السماء السابعة

i.e. he who truly humbles himself for the sake of God, God would lift him to the seventh heaven, i.e. would exalt him to the highest spiritual station (‘Ummal, ii. 25). The Quran has described the Day of Resurrection as خافضة رافعة meaning, it shall debase some and exalt others (56:4). In the Quran we also have فی بیوت اذن الله ان ترفع i.e. in houses with regard to which Allah has commanded that they be exalted (24:37). Again: العمل صالح یرفعه i.e. the righteous work of a man exalts him (35:11). Even in our daily Prayers we pray: اللھم ارفعنی i.e. O God, exalt me. In fact, when the رفع of a man is spoken of as being to or towards God, the meaning is invariably his spiritual elevation, because God being not material or confined to a place, no physical elevation to Him is possible. Jesus himself has denied the possibility of his rising physically to heaven. Says he: "And no man hath ascended up to heaven but he that came down from heaven, even the son of man which is in heaven" (John 3:13).

Commentary:

This verse has been linked up with the preceding one with the word اذ (when), thus indicating that it provides what is known as ظرف for the concluding clause of that verse, i.e. Allah is the Best of planners. The present verse thus relates to the occasion when Jesus was being made a victim of the evil machinations of his enemies who were plotting to have him crucified and thereby prove him to have come to an accursed end (Deut. 21:22, 23). "Nay", says God to Jesus as stated in the verse under comment, "thine enemy shall not be permitted to kill thee on the cross and thereby prove thee to be low and debased spiritually. On the contrary, I will cause thee to die a natural death and will exalt thee in My presence…" This is the only possible meaning of the verse in conformity with the context. Unfor-tunately, however, the verse is one of those which have heavily suffered from misinterpretation. Meanings have been sought to be put upon its words which they are simply incapable of bearing. It is now an admitted fact that, through the free intermixture of Muslims and Christians and the conversion en masse of hundreds of thousands of Christians to Islam, the belief that Jesus had risen up to heaven alive found widespread credence among Muslims, the misunderstanding of the prophecy about the second advent of Jesus lending support to it.

There is no gainsaying the fact that Jesus is dead, and not alive in heaven. The Holy Prophet is reported to have said, "Had Moses and Jesus been now living, they would have found themselves bound to follow me" (Kathir). He even fixed the age of Jesus as 120 (‘Ummal). The Quran, in as many as 30 verses, has completely demolished the absurd belief of the physical ascension of Jesus and his supposed life in heaven. The arrangement of words in the verse under comment also leaves no doubt about the death of Jesus. Four distinct promises have been made to Jesus in the verse: (1) his being saved from death on the cross and dying thereafter a natural death; (2) his exaltation in God’s presence; (3) his exoneration from the false charges of his enemies, and (4) the domination of his followers over his rejecters. The last three promises have already been fulfilled; but what of the first? It is idle to speak of تقدیم and تاخیر (i.e. the first-mentioned promise to be read after the others) without any justifying reason. It is idle also to claim that متوفیك here means, "I will cause thee to sleep". The Quranic idiom spurns the idea. Indeed such a meaning makes the verse almost ridiculous.

The verse beautifully describes in four brief words the frustration of the plans of the Jews referred to in the preceding verse. They had planned (1) to bring about the death of Jesus by crucifixion; and (2) to be thus able to say that because he was a false prophet, he died an accursed death on the cross (Deut. 21:22, 23). They also sought (3) to bring false charges against him, especially the heinous charge of an illegitimate birth; and (4) to be thus able to compass the destruction of his entire movement. They were completely foiled in all these designs. Jesus died, not on the cross, but a natural death, respected and revered by devoted followers. He was cleared of the false charges imputed to him and has ever been regarded as one of the sacred band of God’s great Prophets. Last of all, his followers have for centuries held his rejecters, the Jews, under their heels.

The words, those who follow thee, originally referred to the Christians and the words, those who disbelieve, to the Jews. Later, however, when Islam made its appearance, the words those who follow thee, naturally came to include Muslims, who believe in the divine mission of Jesus; and history tells us that Muslims and Christians have both dominated the Jews whenever and wherever they have come in contact with them.

The prophecy about giving dominance to the believers in Jesus over his rejecters was, however, to be fulfilled in its completest form at the time of his second advent which has now taken place in the person of Ahmad, the Promised Messiah, whose message is for all the nations of the world. The clause, those who disbelieve, would, therefore, now apply to all those from among Jews, Christians, Muslims, Hindus, Buddhists and others who reject the Second Messiah who has come in fulfilment of the prophecies of both Jesus and the Holy Prophetof Islam. No wonder then that the words: "O Jesus, I will cause thee to die (a natural death)…and will place those who follow thee above those who disbelieve" also formed part of the revelation vouchsafed to Ahmad (Izalah’-i-Auham, p. 192).

12:57.

Important Words:

مثوی (stay) is derived from ثوی. They say ثوی بالمکان i.e. he remained, stayed or dwelt in the place; or he remained, stayed or dwelt long therein; or he alighted in the place. اثواہ means, he made him to stay, or dwell, or he made him to stay or remain long. ثوی means, a guest. مثوی means, a place where one remains, stays or dwells; it also means staying or staying long in a place (Lane & Mufradat).

Commentary:

The Egyptian who bought Joseph is known as Potiphar in Jewish literature (Enc. Bib. & Jew. Enc. under Potiphar; also Gen. 39:1). He was captain of the royal guard, an officer of high rank in ancient times. He seems to have been struck by the noble appearance of Joseph, and asked his wife to treat him with such honour and affection as are not ordinarily shown to a slave or servant. He expressed the hope that they might one day benefit by his ability or, if he proved to be worthy, might adopt him as their son. It appears that Potiphar had no issue.

Important Words:

راودته (she sought to seduce him). راود is derived from راد which means, he or it came and went; he went to and fro; he was restless; it also means, he sought or desired a thing; راوده means, he endeavoured or sought to turn him to or from a thing. راوده عن الامر means, he endeavoured to turn him by blandishment or by deceitful arts from the thing. راوده علی الامرmeans, he endeavoured to turn him by blandishment, etc., to the thing. The Quranic expression سنراود عنه اباہ means, we will endeavour to turn his father from him by blandishment or artifice and to make him yield him to us; or we will strive to obtain him of his father. So the words راودته عن نفسه would mean, she desired or sought of him a sinful act using blandishment or artifice for that purpose; she tempted him to do the sinful act; she endeavoured to entice him and to make him yield himself to her; more literally, she endeavoured to turn him by blandishment, etc., from his disdainful noncompliance or from his purpose and will. الرود really signifies going about in search of a thing. المراودة means, seeking to make a person do a thing against his will (Lane & Mufradat).

ھیت لك (now come). ھیت is a word of exclamation denoting wonder. The Arabs say ھیت للحلم i.e. what forbearing mildness or clemency! The word is used in the sense of ھلم or تعال or اقبل meaning, "come or come forward." It is also used to signify "hasten" and "set forth journeying." The words therefore mean, "come thou" or "now come." The words also signify, "come, I am ready for thee, or I am ready to receive thee" (Lane & Mufradat).

معاذ الله (I seek refuge with God). معاذ is the noun-infinitive from عاذ. They say عاذ به من کذا i.e. he sought protection by him from that or sought refuge in him from that; or he put his trust in him, or relied upon him, for protection from such a thing. معاذ means, a refuge; a place to which one has recourse for protection or preservation; also the time at which one does so. The expressions معاذ الله and عیاذ الله and عیاذا بالله are all synonymous with اعوذ بالله معاذا i.e. I seek protection or preservation by God (Lane & Aqrab).

Commentary:

The verse clearly shows that the woman who sought to seduce Joseph failed in her efforts and that Joseph successfully resisted her temptation. The words, "He is my Lord," refer to God, and not to Joseph’s Egyptian master, as some commentators have wrongly supposed. It is difficult to imagine that a highly spiritual man like Joseph should have abstained from sin merely out of regard for the paltry favours of a human benefactor and not for the manifold Divine boons.

Whatever honour Joseph had received from his Egyptian master was really in fulfilment of God’s promises. So it was for the sake of his True Lord and Master that he followed the path of rectitude and refused to be seduced into sin, which would have amounted to an act of ingratitude far more towards God than to any human benefactor.

Joseph not only himself abstained from the heinous sin, but also warned his master’s wife against its evil consequences by saying that the wrongdoers never prosper. The expression راودته translated as "she sought to seduce him against his will," literally means, as shown under Important Words, "she endeavoured to turn him from his purpose or will by blandishment and artifice and make him yield to her against his disdainful noncompliance." This meaning shows that Joseph abhorred the evil deed to which she invited him and was determined not to yield.

38:88; 81:28.

Important Words:

ذکر (honour) means, remembrance; praise or eulogy; eminence or honour, etc. (Lane). See also 2:153.

Commentary:

The word ذکر having been used here in the sense of eminence and honour, the verse asks, why the people should take umbrage at the promises of greatness and glory given to the Holy Prophet, when, if they accept him, they are to share those blessings with him; and why, like the brothers of Joseph, should they think that the Holy Prophet’s greatness would mean their own downfall? The verse thus implies another resemblance of the Holy Prophet with Joseph, inasmuch as his people came to inherit power and glory through him, just as Joseph’s brothers became honoured and respected through him.

2:117; 4:172; 10:69; 19:89-90.

Commentary:

The words "honoured servants" point to the fact that not only Jesus but many other righteous men have been spoken of as God’s sons in former Scriptures and like him they have been called God’s sons only in a metaphorical sense. But they were nothing more than His honoured servants. In this respect Jesus enjoys no special prerogative. He was only one of the numerous honoured servants of God.