ابۡنُ

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).

5:78.

58:23.

5:74.

2:117; 10:69; 17:112; 18:5; 112:4, 5.

Important Words:

کلمته (His word). کلمة has been used in the Quran in different senses:(1) good tiding (e.g. 37:171, 172); (2) warning of coming punishment (e.g. 39:20); (3) a thing or being created without the instrumentality of any physical means, i.e. by the Will of God expressed by saying "Be" (e.g. 3:46-48); (4) a Sign (e.g. 18:110); (5) a message (e.g. 3:65); (6) a design; (e.g.9:40); (7) a word or saying (e.g. 23:101). See also 3:46.

روح (mercy) is derived from راح i.e. it became cool and pleasant; he was brisk, lively, active, prompt or quick. روح means, soul or spirit; the subtle substance in man which is the principle of vitality and of sensation and of voluntary motion; the breath which a man breathes and which pervades the whole body, after the exit of which he ceases to breathe; Divine revelation or inspiration; the Quran; angel; joy and happiness; mercy (Lane).

Commentary:

From the above-mentioned different meanings of روح and کلمة becomes clear that no higher spiritual status can be assigned to Jesus than to the other Prophets, on account of the word روح or کلمة having been used about him in the Quran. These and similar expressions have been used in the Quran about other Prophets also and even about persons who were not Prophets, such as Mary and the children of Adam (see 58:23; 15:30; 32:10; 21:92). It may be noted here that the words روح منه (mercy from Him) do not mean that the روح formed a part of the Divine Being but that it was only a gift of God. The expression منه (from Him) has been used in the Quran in this sense in 45:14.

In fact, the Quran uses these words about Jesus because foul charges were brought against him and his mother, Mary, by the Jews. These words are thus meant to exculpate and exonerate him from those charges and not to deify him. The Quranlends no support whatsoever to the absurd and unfounded view that Jesus was anything higher than a human being. He was human and of the earth, and yet a Messenger of God (e.g. 43:60; 19:31).

The verse refers to the three alleged persons of the Trinity, i.e. the Father, the Son and the Holy Ghost, and condemns Trinity, declaring Allah alone to be the one true God, and the Messiah and the Holy Spirit as only the servants of God and in no way sharers in Godhead.

5:73, 74.

See 3:190.

Important Words:

یھلك (bring to naught) is derived from اھلك which is the causative form of ھلك which means, he or it perished or came to naught; or he or it came to an end and became non-existent. اھلكه means, he caused him or it to perish, or he destroyed him or it, or he brought him or it to naught (Lane). اھلكه also means, he punished him (Mufradat). The Holy Prophet is reported to have said: اذاقال الرجل ھلك الناس فھواھلکھم i.e. "When a man says, such and such people have perished (viz. they have become morally and spiritually ruined and their state is past recovery), it is he himself who causes them to perish by saying so, for he makes them despair of recovery and of salvation" (Muslim, ch. on Birr Was-Silah). The word is used in this sense also elsewhere in the Quran (67:29; 8:43).

Commentary:

The expression یھلك (bring to naught) is used here not simply in the sense of destroying but in that of destroying by punishment. It is indeed a jealous and indignant God that speaks in this verse. He condemns Christians in a tone of strong indignation and vehement reproach at their preposterous claims about the Godhead of Jesus; and as Jesus and his mother, Mary, have become the means and object of this highly sinful doctrine, the verse fittingly refers to the divine power of punishing them also if God should so desire. It will be noted that a section of Christians looks upon Mary also as Divine and superhuman.

The words, those that are in the earth, obviously refer to those who deify Jesus. God’s purpose in using such strong language is to expose the monstrosity of the doctrine that Jesus was God or the Son of God. Elsewhere also in the Quran strong language has been used about those who hold such blasphemous beliefs and they are threatened with exemplary punishment (19:89-92).

The words, what is between them, corroborate and add force and strength to the argument given in the earlier part of the verse at the same time hinting at the final dissolution of Christian empires as a result of the most blasphemous doctrine of the divinity of Jesus. See also 3:27.

What the Christians say is, "The Messiah, son of Mary, is God," and not "God is none but the Messiah" as the verse puts it. The assertion has been inverted in order to bring home to Christians their great error; for, to say that "The Messiah is God" is really tantamount to saying that "God is none but the Messiah," But Christians, being too conscious of the weaknesses of their Messiah, dare not accept the latter proposition, which thus goes to prove the hollowness of their claim that the Messiah, son of Mary, is God.

4:172; 5:18; 9:30.

5:118; 19:37.

Commentary:

That Jesus taught the Israelites to worship God alone is apparent even from the Gospels in their present distorted form (e.g. Matt. 4:10; Luke 4:8). Also see 5:18.

21:9.

Important Words:

یؤفکون (they are turned away) is derived from افك (afaka). They say افکه i.e. he changed his or its state or condition or manner of being; he turned him or it away or back from a thing; he turned him away or back by lying; he changed or perverted his judgement or opinion; or he deceived or beguiled him. They say افك الرجل عن الخیر i.e. the man was turned away or turned back from good by deceit or guile. افك (afaka) or افك (affaka) also means, he told a lie or uttered a falsehood which, in essence, is the same as changing the state of a thing (Lane).

Commentary:

The verse advances a number of arguments against the alleged divinity of Jesus. Firstly, it points out that Jesus was no better than other Messengers of God in any way. He enjoyed no higher status. He showed no miracles the like of which were not shown by other Prophets. In fact, the greatest miracle ascribed to him by his followers is that of the alleged raising of the dead. But the Bible ascribes similar miracles to other Prophets also (see 2 Kings 4:16-35; 13:21).

The second argument mentioned by the verse against his alleged divinity is that he was born of a woman. Being born of a human being, he could not be divine. Moreover, a child is known to inherit some of the prominent traits of the physical and moral make-up of its parent. Jesus, being born of a woman must have inherited her nature and her qualities and so he could not be God.

Again, being human, he was, like other human beings, subject to the natural laws of hunger and of satisfying it by taking food and he was subject also to the natural phenomena that ensue.

By describing the mother of Jesus as "a truthful woman", the Quran has incidentally refuted the Jewish allegations concerning the birth of Jesus.

Commentary:

This verse shows that Jesus approved of the wish of his disciples and, therefore, while praying, he included himself among them.

The words, that it may be to us a festival, to the first of us and to the last of us, embody a great prophecy. There were to be two periods of prosperity and progress for the Christian peoples, as the word عید (festival) literally meaning "a day which returns", shows. The first was to be in the time immediately after Jesus, while the second was to be in the latter days; and the period between these two was to be marked by decay and decline. And this is exactly what is more clearly referred to in the words, to the first of us and to the last of us. Christian peoples were granted worldly goods in abundance in the early ages, i.e. before the rise of Islam, and now in the latter days, i.e. after the decline of Islam, they have had material prosperity and grandeur in such measure as has no parallel in the history of any other religion. But with the advent of the like of Jesus in the person of Ahmad, the Promised Messiah, in Islam, the sun is indeed nearing its setting on "the last of the Christians", who can now save themselves only by identifying themselves with him who had come in the spirit and power of their Master.

2:117; 5:18; 10:69.

Important Words:

عزیر (‘Uzair or Ezra) may be taken to have been derived in Arabic from عزر. They say عزرہ i.e. he prevented him or forbade him; he taught him the obligatory statutes or ordinances of God; he aided or assisted him; he strengthened him; he treated him with reverence or honour (Lane). Ezra (a Hebrew name), perhaps abbreviated from Azariah, meaning "Yahwe (God) helps," was a descendant of Seraiah, the high priest, and being himself a member of the priestly order, was known also as Ezra the Priest. He was one of the most important personages of his day and had far-reaching influence on the development of Judaism. He was especially honoured among the Prophets of Israel. In fact, he marks the spring time in the national history of Judaism and is regarded and quoted as the type of person most competent and learned in the Law. The Rabbis associate his name with several important institutions. Renan has remarked in the preface to his History of the People of Israel that the definite constitution of Judaism may be dated only from the time of Ezra. In Rabbinical literature Ezra was considered worthy of being, the vehicle of the Law, had it not been given through Moses. According to tradition he died at the age of 120 in Babylonia. He worked in close collaboration with Nehemiah. Ezra lived in the 5th century B.C. (Jew. Enc. & Enc. Bib.).

یضاھئون (they imitate) is derived from ضاھی which is derived from ضھی. They say ضاھاہ or ضاھاہ i.e. he resembled or conformed with him or it; he imitated him; he was or became gentle, tender or courteous to him. The well-known saying of the Holy Prophet اشد الناس عذابا یوم القیامة الذین یضاھئون خلق اللّٰه means, "The most severely punished of mankind on the Day of Judgement will be those who imitate (by what they make) the creation of God," e.g. sculptors, etc. (Lane).

قاتلھم اللّٰه (Allah’s curse be on them). قاتل is from the root قتل. They say قتله i.e. he killed him; or he rendered him as one killed; or he attempted to kill him; or he cut off all connections with him. قاتله means, he fought or warred against him, قاتله اللّٰه means, may God curse him; or may He drive him from His mercy (Lisan & Aqrab), The expression also means, may God make war against him, which cannot result except in such a one being destroyed (Mufradat). See also 2:62.

Commentary:

After having dealt at some length with the idolatrous beliefs and practices of the pagans of Arabia, the Quran proceeds in this verse to deal with the polytheistic beliefs and practices of Jews and Christians. Those of the Jews who lived in Medina looked upon Ezra as the son of God. Similarly, a sect of Jews living at Hadramaut in the south of Arabia believed him to be the son of God. The remnants of this sect continued to linger till the end of the fourth century A.H. (Qastalani & Dawud, Zahiri). As this doctrine of the Jews, which appears to be sectional, was a later innovation and did not subsist long, present Jewish sources make no mention of it, but that does not affect the real situation. Elsewhere the Quran says that the Israelites were rather free in attributing sons to God (5:19).

This verse also shows that these blasphemous doctrines were not taught to Christians and Jews by their Prophets but were later borrowed by them from pagan sources. Incidentally, this claim of the Quran constitutes a proof of its Divine origin, because here it states a fact which was not known to the world even two centuries ago and has been only recently brought to light by modern research. A study of the origins of the Christian Faith has now established the fact that Jews and Christians borrowed their later doctrines from Babylonian and Roman pagan sources.

The words, Allah’s curse be on them, when spoken by man signify only an imprecation but, when spoken by God, they imply a prophecy of the destruction of the person or persons about whom they are uttered.

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.

Important Words:

یصدون (raise a clamour) is derived from صد. They say صدہ عن کذا, aorist یصد (yasuddu) i.e. he hindered him from such a thing; he turned him away from it. صد aorist یصد (yasiddu) means, he raised a clamour; he cried (Aqrab).

Commentary:

The main theme of this Surah, as already mentioned, is the Unity of God. The Surah condemns idolatry in very strong terms. But in the case of Jesus who is also worshipped as God by Christians, it has made an exception. Not only has it not condemned him but has actually mentioned his name with great respect. This invidious distinction (as it appeared to the Quraish of Mecca) between Jesus and their idols cut them to the quick. The verse under comment refers to this mortification of the Quraish. The exception made in case of Jesus needed some explanation. The explanation is given in the verses that follow.

The word مثلا signifying anything similar, like, equal to another (6:39), the verse, besides the meaning given in the text, may also signify that when the people of the Holy Prophet—the Muslims—are told that another person who would be like Jesus and would be his counterpart would be raised from among them to regenerate them and restore their lost spiritual glory, they, instead of being glad over this good tidings, raise a clamour. The verse may thus be taken as referring to the Second Coming of Jesus, which has taken place in the person of Ahmad, the Promised Messiah.

27:14; 43:31.

Important Words:

أحمد (Ahmad) is derived from حمد and حمدہ means, he praised, eulogised or commended him; spoke well of him; he requited him; he gave him his due. أحمد (Ahmada) means, he did or said that for which he should be praised or which was praiseworthy. أحمد الشیء means, the thing was or became praiseworthy. أحمد means, one who praises much or who is praised much or most (Lane & Taj).

Commentary:

The prophecy of Jesus about the coming of Paraclete or the Comforter or the Spirit of Truth as given in the Gospels is as follows:

I will pray the Father, and He shall give you another Comforter, that he may abide with you for ever. Even the Spirit of Truth whom the world cannot receive because it sees him not, neither knoweth him… but when the Comforter is come, whom I will send unto you from the Father, even the Spirit of Truth which proceedeth from the Father, he shall testify of me… for if I go not away, the Comforter will not come unto you, but if I depart, I will send him unto you… I have yet many things to say unto you, but ye cannot bear them now. Howbeit when the Spirit of Truth is come, he will guide you unto all truth, for he shall not speak of himself; but whatsoever he shall hear, that shall he speak, and he will show you things to come… He shall glorify me (John 14: 16-17. 15: 26; 16: 7, 12-14).

From these verses of the Gospel of John the following inferences are clearly deducible:

(1) That Paraclete or the Comforter or the Spirit of Truth could not come unless Jesus should have departed from the world.

(2) That the Comforter was to abide in the world for ever.

(3) That he was to say many things which Jesus himself could not tell because the world could not then bear them.

(4) That he would guide men unto all truth.

(5) That he would not speak of himself, but whatever he would hear that would he speak.

(6) That the Comforter would glorify Jesus and testify of him.

This description of Paraclete or the Comforter or the Spirit of Truth is in complete harmony with the status and mission of the Holy Prophet as given in the Quran:

(1) The Holy Prophet appeared after Jesus had departed from this world.

(2) He is the last Law-giving Prophet and the Quran the last revealed Divine Law for the whole of mankind till the end of time (5:4).

(3) Jesus could not guide mankind to all truth because his Message was meant only for a particular people and for a particular period. And the Law as amended and given to the Jews by him was not and could not be a complete and perfect Law because they had not yet mentally and morally so developed as to be the bearers of a complete Shari‘ah and the world had to wait till it was given a perfect Law in the form of the Quran (5:4) and a Prophet par excellence i.e. the Holy Prophet who could guide all mankind.

(4) The Holy Prophet gave to the world a Law complete in all its details which alone could guide mankind unto all truth (5:4).

(5) The Holy Prophet did not speak of himself but whatever he heard from God that did he speak (53:4).

(6) The Holy Prophet glorified Jesus (2:254; 3:56).

The prophecy in the Gospel of John resembles the prophecy mentioned in the verse under comment except that instead of Ahmad the name stated therein is Paraclete. Christian writers challenge the correctness of the Quranic version of the prophecy, basing their contention on this difference of names, irrespective of the otherwise similar features of Biblical & Quranic versions.

In fact, Jesus spoke Aramaic and Hebrew. Aramaic was his mother tongue and Hebrew his religious language. The present Biblical version is the translation of Aramaic and Hebrew into Greek.

A translation naturally cannot fully convey the beauty of the text. Languages have their limitations. The same is true of the people who speak them. Their limitations are reflected in their works. The Greek language has another word, i.e.Periklutos, with a similar meaning as Ahmad in Arabic. Jack Finegan, the renowned theologian, in his book, "The Archaeology of World Religions," says:

"Where in Greek the word Comforter (Parakletos) is very similar to the word for 'renowned' (Periklutos), the latter being the meaning of the names Ahmad & Muhammad."

Moreover, "The Damascus Document" a scripture discovered towards the end of the nineteenth century in Ezra synagogue, Old Cairo (p. 2. lines 12, 13) describes Jesus as having foretold the advent of a "Holy Spirit," named Emeth.

ویود یعیم بید مشیحو روح قد شو و ھوا ایمة و بفروش

شمو شمو تیھم

i.e. And by His Messiah, He has made them know His Holy Spirit. For it is He who is Emeth i.e. “The Truthful One”, and in accordance with His name are also theirs.

"Emeth" in Hebrew means "the Truth," or "the Truthful one and a person of constant goodness" (Strachan’s Fourth Gospel, page 141). The word was interpreted by the Jews as "God’s Seal." Naturally, though Jesus must have used the name Ahmad, the phonetic resemblance of the two words (Ahmad & Emeth) caused later writers to substitute "Emeth"for Ahmad, its Hebrew synonym.

Thus the prophecy mentioned in the verse under comment applies to the Holy Prophet, but as a corollary it may also apply to the Promised Messiah, Founder of the Ahmadiyya Movement, since in his person the Second Manifestation of the Holy Prophet took place. To this Second Manifestation or Second Coming of the Holy Prophet, the third verse of the next Surah—Al-Jumu‘ah pointedly refers.

It may be mentioned here that a prophecy about the Holy Prophet is also clearly stated in Gospel of Barnabas which is treated by the Church as apocryphal but which has as much claim to be accepted as authentic as any of the four Gospels.

3:53; 5:112.

Commentary:

Of the three religious groups among the Jews to whom Jesus preached his Message—the Pharisees, the Sadducees and the Essenes—Jesus belonged to the last, while he had not yet been commissioned as a Divine Preacher. The Essenes were a highly religious and righteous people who lived away from the world’s hustle and bustle, passing their time in meditation and prayer and in the service of humanity. It was from these people that most of Jesus’s early followers came ("The Dead Sea Community" by Kurt Schubert and "The Crucifixion by an Eye-Witness"). They have been called "Helpers" by Eusephus.

The concluding words of the Surah are indeed very prophetic. Throughout the ages the followers of Jesus have enjoyed power and precedence over their enemies—the Jews. They have founded and ruled over vast and powerful empires while the Jews have been a dispersed people so much so that "The Wandering Jew" has become a byword.