وَلَیۡسَ
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "وَلَیۡسَ".
۞ یَسۡـَٔلُوۡنَکَ عَنِ الۡاَہِلَّۃِ ۖ قُلۡ ہِیَ مَوٰقِیۡتُ لِلنَّاسِ وَالۡحَجِّ ۗ وَلَیۡسَ الۡبِرُّ بِاَنۡ تَاۡتُوا الۡبُیُوۡتَ مِنۡ ظُہُوۡرِہَا وَلٰکِنَّ الۡبِرَّ مَنِ اتَّقٰی ۗ وَاۡتُوا الۡبُیُوۡتَ مِنۡ اَبۡوٰبِہَا ۚ وَاتَّقُوا اللّٰہَ لَعَلَّکُمۡ تُفۡلِحُوۡنَ
عرب حاجی جب حج کو جاتے تو ضرورت پڑنے پر اگر واپس گھروں کو آتے تو دیوار پھاند کر گھر میں گھستے۔ اس آیت میں اس کا ردّ کیا کہ گھر میں دیواریں پھاند کر جانا نیکی نہیں۔ نیکی تو ایک روحانی امر ہے۔ پس ہر چیز کے حصول کے لئے صحیح طریق اختیار کیا کرو۔
2:198; 9:36.
2:178.
Islam has made use of both the lunar and solar systems for measuring time. Where worship is to be performed in different parts of the day the solar system of reckoning time is used, as in the five daily Prayers or for the beginning and the breaking of the daily fast; and where worship is to be completed within a particular month or part thereof, the lunar system is used, as in selecting the month of fasting or the appointment of the time of Pilgrimage, etc. Thus Islam has made use of both the systems; so the solar system is as much Islamic as the lunar system.
The clause points to a very important principle that the real purpose in prescribing different acts of worship is the intrinsic usefulness thereof and not that every change of time should have attached to it an act of worship. Therefore the question, arising from the over-eagerness of the Faithful, that, like fasting, there may be prescribed other acts of worship in other months also, was like approaching a house not through its door but by "the back thereof." The primary thing is worship and time is only secondary, but those who put the question wanted to make time a primary, and worship merely a secondary thing. This was like putting the cart before the horse. The reference also seems to be to a practice of the pagan Arabs that when they had once started on Pilgrimage to Mecca, if for any reason they had to come back, they would enter their houses from their backs by scaling over the walls. The verse condemns such practices, pointing out that they do not constitute virtue which is a spiritual concept, an
2:198; 9:36.
2:178.
Important Words:
الاھلة (new moons) is the plural of الھلال i.e. the new moon. The word is generally used about the moon of the first two or three nights. About the moon of other nights the word used is قمر (Aqrab).
مواقیت (means for measuring time) is the plural of میقات which is derived from وقت i.e. time. میقات means: (1) time; (2) time fixed or appointed for a certain thing; (3) a promise for which a time is fixed; (4) a place in which a meeting is appointed to take place at a particular time (Aqrab & Lane).
Commentary:
When the Companions of the Holy Prophet heard of the great blessings of the month of Ramadan, they naturally desired to know the blessings attending other months. This question on their part shows how solicitous they were to win God’s blessings and attain His nearness.
The clause, they are means for measuring time, should not give rise to the misunderstanding that Islam looks upon the moon only as a means of measuring time; for elsewhere the Quran speaks of the sun also as such (6:97 and 17:13). In fact, Islam has made use of both the lunar and solar systems for measuring time. Where worship is to be performed in different parts of the day, the solar system of reckoning time is used, as in the five daily Prayers or for the opening and the closing of a daily fast; and where worship is to be connected with a particular month or part thereof, the lunar system is used, as in selecting the month of fasting or the appointment of the time of Pilgrimage, etc. As a matter of fact, as religious commandments are meant for the general public, the system used is always such as may be easily understandable by the common people. All commandments relating to a fixed time are therefore based on the visible part of the solar or the lunar system of reckoning time, as the case may be. Changes in the position of the sun during the day are visible but the beginning of a solar month is not visible. On the other hand, the appearance of a new moon in the beginning of a lunar month is visible. Therefore Islam has made use of both; and the solar system is as much Islamic as the lunar system.
The clause, and it is not righteousness that you come into houses by the backs thereof, points to a very important principle that the real purpose in appointing different acts of worship is the intrinsic usefulness thereof and not that to each change of time there should be attached an act of worship. Therefore the question, resulting from the over-eagerness of the Faithful, that, like fasting, there may be prescribed other acts of worship relating to other months also, was like approaching a house not through its door but by "the back thereof". The primary thing was worship and time was only secondary, but those who put the question wanted to make time primary and worship merely secondary. This was like putting the cart before the horse.
The clause also means that one should adopt the right course to attain an object. Every end can be attained by having recourse to certain means. Similarly, certain ways have been prescribed by God for winning His pleasure and attaining His nearness. People should faithfully stick to these and not devise ways of their own. By doing so, they will only suffer trouble, and gain nothing.
It is also on record that it was the practice among the idolaters of Arabia that when they left their homes and started on Pilgrimage to Mecca, then if for some purpose or object they had to come back to their houses, they did not enter them by their doors, but climbed into them by their back walls (Bukhari, ch. on Tafsir). Islam does not approve of such meaningless practices.
b
2:198; 9:36.
c
2:178.
126
伊斯兰教利用太阴系和太阳系两者计时。礼拜在白天的不同时候举行, 则使用太阳系计时, 如每日五次礼拜, 或每日的斋戒开始和中止; 凡崇拜仪式要在某一特定的月份或该月的某一时间完成者, 则使用太阴系, 如选择斋戒月份或规定朝觐的时间等。这样, 伊斯兰教利用两种体系; 因此就计时来说, 太阳系和太阴系都是伊斯兰教的。
1
عرب حاجی جب حج کو جاتے تو ضرورت پڑنے پر اگر واپس گھروں کو آتے تو دیوار پھاند کر گھر میں گھستے۔ اس آیت میں اس کا ردّ کیا کہ گھر میں دیواریں پھاند کر جانا نیکی نہیں۔ نیکی تو ایک روحانی امر ہے۔ پس ہر چیز کے حصول کے لئے صحیح طریق اختیار کیا کرو۔
a
2:198; 9:36.
b
2:178.
196
Important Words:
الاھلة (new moons) is the plural of الھلال i.e. the new moon. The word is generally used about the moon of the first two or three nights. About the moon of other nights the word used is قمر (Aqrab).
مواقیت (means for measuring time) is the plural of میقات which is derived from وقت i.e. time. میقات means: (1) time; (2) time fixed or appointed for a certain thing; (3) a promise for which a time is fixed; (4) a place in which a meeting is appointed to take place at a particular time (Aqrab & Lane).
Commentary:
When the Companions of the Holy Prophet heard of the great blessings of the month of Ramadan, they naturally desired to know the blessings attending other months. This question on their part shows how solicitous they were to win God’s blessings and attain His nearness.
The clause, they are means for measuring time, should not give rise to the misunderstanding that Islam looks upon the moon only as a means of measuring time; for elsewhere the Quran speaks of the sun also as such (6:97 and 17:13). In fact, Islam has made use of both the lunar and solar systems for measuring time. Where worship is to be performed in different parts of the day, the solar system of reckoning time is used, as in the five daily Prayers or for the opening and the closing of a daily fast; and where worship is to be connected with a particular month or part thereof, the lunar system is used, as in selecting the month of fasting or the appointment of the time of Pilgrimage, etc. As a matter of fact, as religious commandments are meant for the general public, the system used is always such as may be easily understandable by the common people. All commandments relating to a fixed time are therefore based on the visible part of the solar or the lunar system of reckoning time, as the case may be. Changes in the position of the sun during the day are visible but the beginning of a solar month is not visible. On the other hand, the appearance of a new moon in the beginning of a lunar month is visible. Therefore Islam has made use of both; and the solar system is as much Islamic as the lunar system.
The clause, and it is not righteousness that you come into houses by the backs thereof, points to a very important principle that the real purpose in appointing different acts of worship is the intrinsic usefulness thereof and not that to each change of time there should be attached an act of worship. Therefore the question, resulting from the over-eagerness of the Faithful, that, like fasting, there may be prescribed other acts of worship relating to other months also, was like approaching a house not through its door but by "the back thereof". The primary thing was worship and time was only secondary, but those who put the question wanted to make time primary and worship merely secondary. This was like putting the cart before the horse.
The clause also means that one should adopt the right course to attain an object. Every end can be attained by having recourse to certain means. Similarly, certain ways have been prescribed by God for winning His pleasure and attaining His nearness. People should faithfully stick to these and not devise ways of their own. By doing so, they will only suffer trouble, and gain nothing.
It is also on record that it was the practice among the idolaters of Arabia that when they left their homes and started on Pilgrimage to Mecca, then if for some purpose or object they had to come back to their houses, they did not enter them by their doors, but climbed into them by their back walls (Bukhari, ch. on Tafsir). Islam does not approve of such meaningless practices.
a
2:198; 9:36.
b
2:178.
217
Islam has made use of both the lunar and solar systems for measuring time. Where worship is to be performed in different parts of the day the solar system of reckoning time is used, as in the five daily Prayers or for the beginning and the breaking of the daily fast; and where worship is to be completed within a particular month or part thereof, the lunar system is used, as in selecting the month of fasting or the appointment of the time of Pilgrimage, etc. Thus Islam has made use of both the systems; so the solar system is as much Islamic as the lunar system.
218
The clause points to a very important principle that the real purpose in prescribing different acts of worship is the intrinsic usefulness thereof and not that every change of time should have attached to it an act of worship. Therefore the question, arising from the over-eagerness of the Faithful, that, like fasting, there may be prescribed other acts of worship in other months also, was like approaching a house not through its door but by "the back thereof." The primary thing is worship and time is only secondary, but those who put the question wanted to make time a primary, and worship merely a secondary thing. This was like putting the cart before the horse. The reference also seems to be to a practice of the pagan Arabs that when they had once started on Pilgrimage to Mecca, if for any reason they had to come back, they would enter their houses from their backs by scaling over the walls. The verse condemns such practices, pointing out that they do not constitute virtue which is a spiritual concept, an
فَلَمَّا وَضَعَتۡہَا قَالَتۡ رَبِّ اِنِّیۡ وَضَعۡتُہَاۤ اُنۡثٰی وَاللّٰہُ اَعۡلَمُ بِمَا وَضَعَتۡ وَلَیۡسَ الذَّکَرُ کَالۡاُنۡثٰی ۖ وَاِنِّیۡ سَمَّیۡتُہَا مَرۡیَمَ وَاِنِّیۡۤ اُعِیۡذُہَا بِکَ وَذُرِّیَّتَہَا مِنَ الشَّیۡطٰنِ الرَّجِیۡمِ
اس آیت میں اَلذَّکَرُ کے الفاظ ہیں اور اَلْ کبھی معہود ذہنی کے لئے بھی استعمال ہوتا ہے (اقرب) پس ترجمہ بالکل صحیح اور لفظ بلفظ درست ہے۔
اس دعا سے ظاہر ہے کہ کسی رؤیا کے ذریعہ سے اُمِّ مریم کو بتایا گیا تھا کہ اس پر اور اس کی اولاد پر شیطان حملہ کرے گا۔ فَتَدَبَّرُوْا۔
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 of what she was delivered, form a parenthetical clause spoken by God, whereas the following words, the male she desired to have was not like the female she was delivered of, may be taken to have been spoken either 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 to have, inasmuch as a boy only was fitted 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.
Maryam 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 in Hebrew means, star of the sea; mistress or lady; exalted; pious worshipper (Cruden’s Concordance; Kashshaf & Enc. Bib.).
These words 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. 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 (3:36; 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 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 mothe
Rajim, derived from Rajama, means: (1) One driven away from God’s presence and mercy or one cursed; (2) forsaken and abandoned; (3) pelted with stones; (4) deprived of all goodness and virtue (Lane).
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).
4
اس آیت میں اَلذَّکَرُ کے الفاظ ہیں اور اَلْ کبھی معہود ذہنی کے لئے بھی استعمال ہوتا ہے (اقرب) پس ترجمہ بالکل صحیح اور لفظ بلفظ درست ہے۔
5
اس دعا سے ظاہر ہے کہ کسی رؤیا کے ذریعہ سے اُمِّ مریم کو بتایا گیا تھا کہ اس پر اور اس کی اولاد پر شیطان حملہ کرے گا۔ فَتَدَبَّرُوْا۔
327
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).
402
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.
402A
The words, Allah knew best of what she was delivered, form a parenthetical clause spoken by God, whereas the following words, the male she desired to have was not like the female she was delivered of, may be taken to have been spoken either 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 to have, inasmuch as a boy only was fitted 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.
402B
Maryam 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 in Hebrew means, star of the sea; mistress or lady; exalted; pious worshipper (Cruden’s Concordance; Kashshaf & Enc. Bib.).
402C
These words 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. 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 (3:36; 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 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 mothe
402D
Rajim, derived from Rajama, means: (1) One driven away from God’s presence and mercy or one cursed; (2) forsaken and abandoned; (3) pelted with stones; (4) deprived of all goodness and virtue (Lane).
اُدۡعُوۡہُمۡ لِاٰبَآئِہِمۡ ہُوَ اَقۡسَطُ عِنۡدَ اللّٰہِ ۚ فَاِنۡ لَّمۡ تَعۡلَمُوۡۤا اٰبَآءَہُمۡ فَاِخۡوٰنُکُمۡ فِی الدِّیۡنِ وَمَوٰلِیۡکُمۡ ۚ وَلَیۡسَ عَلَیۡکُمۡ جُنَاحٌ فِیۡمَاۤ اَخۡطَاۡتُمۡ بِہٖ وَلٰکِنۡ مَّا تَعَمَّدَتۡ قُلُوۡبُکُمۡ ۚ وَکَانَ اللّٰہُ غَفُوۡرًا رَّحِیۡمًا
Commentary:
The words "in faith" qualify both "your brethren" and "your friends" and the clause would read as "they are your brethren and friends in faith."
3078
Commentary:
The words "in faith" qualify both "your brethren" and "your friends" and the clause would read as "they are your brethren and friends in faith."
وَمَنۡ لَّا یُجِبۡ دَاعِیَ اللّٰہِ فَلَیۡسَ بِمُعۡجِزٍ فِی الۡاَرۡضِ وَلَیۡسَ لَہٗ مِنۡ دُوۡنِہٖۤ اَوۡلِیَآءُ ۚ اُولٰٓئِکَ فِیۡ ضَلٰلٍ مُّبِیۡنٍ
72:16.
Commentary:
Secondly, the Divine Reformer does eventually succeed in his mission as it is God’s unalterable Decree and Law that Truth must prevail and falsehood must come to an evil end. The disbelievers cannot alter this Divine decree, try as they might. The gods which they adore leave them in the lurch when they are confronted with the consequences of their wicked deeds.
c
72:16.
3786
Commentary:
Secondly, the Divine Reformer does eventually succeed in his mission as it is God’s unalterable Decree and Law that Truth must prevail and falsehood must come to an evil end. The disbelievers cannot alter this Divine decree, try as they might. The gods which they adore leave them in the lurch when they are confronted with the consequences of their wicked deeds.
اِنَّمَا النَّجۡوٰی مِنَ الشَّیۡطٰنِ لِیَحۡزُنَ الَّذِیۡنَ اٰمَنُوۡا وَلَیۡسَ بِضَآرِّہِمۡ شَیۡـًٔا اِلَّا بِاِذۡنِ اللّٰہِ ۚ وَعَلَی اللّٰہِ فَلۡیَتَوَکَّلِ الۡمُؤۡمِنُوۡنَ
یعنی ایسے مشوروں کا جو کہ بدکاموں کے متعلق ہوں۔
Commentary:
The disbelievers are warned that their secret societies and assemblies would not in any way harm the cause of truth, try as they might.
1
یعنی ایسے مشوروں کا جو کہ بدکاموں کے متعلق ہوں۔
4180
Commentary:
The disbelievers are warned that their secret societies and assemblies would not in any way harm the cause of truth, try as they might.