19 SURAH MARYAM (MARY)

NAME: In this Surah the chronicle of Maryam (Mary) and the birth of the Christ is narrated, and the Surah derives its name from this reference.
TIME OF REVELATION: It was revealed in Makkah, before the migration of Muslims to Abyssinia.
CENTRAL THEME: To refute the false beliefs of the Christians in the light of the facts, and also to warn the polytheists on their waywardness. In this the three factors of the dawah have come out prominently viz, oneness of God, prophethood and the Hereafter.
ORDER OF THE VERSES: The first ayah has only the separate letters. In the ayat Nos. 2 to 15 the chronicle of the birth of Prophet Yahya (John, the Baptist) has been narrated, which is a preamble to the event of the birth of the Christ. The chronicle of Hazrat Maryam (Mary) and the birth of the Christ is narrated in ayat Nos. 16 to 36. Ayat Nos. 37 to 40 give a warning to the Christians on their internal differences. In ayat Nos. 41 to 50 the events of Prophet Ibrahim’s mission of monotheism and its resultant migration have been narrated. In ayat Nos. 51 to 63 mention is made of Prophet Moosa (Moses) and other prophets (peace be upon him), by mentioning which the purpose, on the one hand, is to inform about the series of the prophethood and, on the other, to warn those who deviate from their teachings, of the destructions awaiting them and also to give the glad tidings to the followers of their teachings. There is a comforting message of patience and perseverance to the Last Prophet, Sallal Lahu Alaihi Wa Sallam, in the Verse Nos. 64 to 66. Verses Nos. 67 to 98, while removing the doubts of the deniers of the Hereafter, present the picture which promotes faith and belief.
RECITATION OF SURAH MARYAM IN THE COURT OF THE KING OF ABYSSINIA When the oppression on the Muslims of Makkah increased to an unbearable extent, the Prophet advised his companions that if they migrated to Abyssinia, it would be better for them, for in that country the king was not an oppressor. Accordingly, one caravan of Maccan Muslims reached Abyssinia. This event took place in the fifth year after the declaration of the prophethood. The Quraish also sent their delegate to the King of Abyssinia with a request to extradite the Muslims from Makkah. The delegation presented gifts to the king and told him that some youths from their country who have changed their religion, and taken refuge in his kingdom, should be handed over to them. The King, who was called Najashi and who was a follower of the Christ, called for the Muslim refugees, whom he asked: “What is this new religion that you have adopted?” At that Jaffer Ibn Abi Talib (R)delivered a very effective speech, describing the conditions of the(Jahiliyah) pre- Islamic days, and explaining the declaration of the prophethood by Muhammad, Sallal Lahu Alaihi Wa Sallam, and his moral teachings which completely changed their lives, and inculcated in them decent and virtuous moral conduct. The king asked them to recite some part of the verses which are claimed to have been revealed to him. Jaffer (R) recited the earlier part of Surah Maryam. The king wept on hearing the divine words, and the priests in the court were also moved visibly. He said that undoubtedly those words and that Prophet Eesa (Jesus) had brought with him were the rays of the same divine light. Then he informed the messengers of the Quraish that he would never hand over the Muslims in their charge. He also returned their gifts saying that he did not need any gratification. He assured the Muslim refugees that they could live in his Country in peace and comfort. It is this effectiveness and charm of the words of God before which both the king and the beggar are equally helpless. (The event of the Muslims’ migration to Abyssinia has been described in detail in the book “Seerat Ibn Hisham, Vol. I, pages 343 to 364)

19 - SURAH MARYAM (MARY)

In the name of Allah, Most Gracious, Most Merciful.

1. Kaf. Ha. Ya. A’in. Sad.1

2. A mention (if your Lord’s mercy to His slave Zakaria.2

3. When he invoked his Lord in secret,3

4. Praying: “My Lord! Verily my bones have become weak, and my head has become grey with age. And O my Lord: Never have I been unblest in my prayer to you. 4

5. “Verily I fear my kinsmen who will succeed me,5 and my wife is barren.6 So give me a successor from Your presence?7

6. “Who will be my heir an heir to the house of Yaqub,8 and O my Lord! make him one with whom You may be pleased.”9

7. ”O Zakaria, We give you the glad tidings of a son, whose name will be Yahya (John).10 We have given this name to none before (him).”11

8. He said: “My Lord! How can I have a son when my wife is barren and I have reached infirm old age?”12

9. He (Allah) said: “So it will be.13 Your Lord says ‘it is easy for Me, I did indeed create you before, when you were nothing.”14

10. He said: “O My Lord ! Give me a sign.15 He said: “Your sign will be that you will speak to no man for the three nights, (though you are not dumb).”16

11. Then he came out to his people from his sanctum and communicated with them in signs: “Glorify your Lord morning and evening.”17

1. These are separate letters (abbreviations) about which explanation has been given in Surah Baqarah Note No.1 and Surah Yunus Note No.1. These letters provide a hint about certain important topics narrated in the Surah, the details thereof are as follows: “Kaf” hints at “ Kun Fayakoon.”(He bids and it happens, Ayah 35), and the idea is to clarify that the God who can bring anything that he wills into existence from non-existence, for such a being what difficulty is there to bring into this world Eesa (Jesus) without a father! Where is the necessity of considering him to be an associate of God or the son of God ? In this series of topics ‘Kaf’ for ‘Kun’ (Be) is a symbol, a significant letter, which turns our mind to the referred fact. “Ha” refers to “Hayyenun” (easy).In Ayah No. 9, Allah states in connection with the extra-ordinary birth. “So it will be. Your Lord says ‘it is easy for Me.” Of Prophet Yahya (John) that their Lord states that this work is easy for Him. It may either be the birth of Prophet Yahya or the extra-ordinary manner of the birth of the Christ, these acts are not at all difficult for Allah. These are the ordinary before manifestations of His might. ‘Ya’ refers to Prophet Yahya who is mentioned in verses Nos.7 to 15. ‘Ain’ hints at Prophet ‘Eesa’ (Jesus) whose name occurs in Ayah No.34, and whose chronicle of birth has been narrated in detail in the earlier ayat. “Sad” refers to “Sabiyyan” (child). In the Ayah No.12, this significant fact is mentioned about Prophet Yahya that We gave him wisdom when he was a child. Similarly in Ayah No.29, the word ‘Sabiyyan (child) has been used for Prophet Eesa, that is when Prophet Eesa was a child, Allah had granted him faculty to speak. (And Allah only knows the secrets of His words.

2. Prophet Zakaria is one of the prophets of Bani Israil, his time was before the birth of the Christ, and he lived for a number of years even after the birth of the Christ.

3.It is the etiquette of praying that when a slave should pray to God and request blessings for himself, he should do it in secret and COMMENTARY quietly, so that it may be free from show and pretensions, and he may be able to present the secrets of his heart before his Lord.

4. When Prophet Zakaria prayed for a child, he was quite old. His bones had weakened and his hair had become grey. In this old age to expect to beget a child was rather impossible, but he hopefully prayed to Allah to bless him by His special mercy. This prayer had emanated from the depths of his heart and it was mingled with the feeling of gratitude that whenever he had invoked Him for help, he was not disappointed. These prayerful words were very appropriate to move Allah’s mercy in his favour.

5. Fear of there being a vacancy for the religious leadership and guidance with no one qualified to fill in the office. It may be noted that the religious leadership and guidance in Bani Israil was the right of Bani Lavi tribe, and the degradation of Bani Israil in the times of Prophet Zakaria was so bad that none appeared to be qualified to take up that high office. For this reason, he was full of anxiety about the future as to who will be the religious leader of the Bani Israil after him.

6. In the Gospel of Luke it is stated : “In the day of Herod, King of judea, there was a priest named Zechari’ah, of the division of Abi’jah; and he had a wife of the daughters of Aaron, and her name was Elizabeth. And they were both righteous before, God walking in all the commandments and ordinances of the Lord blameless. But they had no child, because Elizabeth was barren, and both were advanced in years.” (Luke 1:5 to 7)

7. Refers to child. Accordingly in Surah Ali- Imran, in Verse No.38 the words meaning ‘goodly offspring’ are used.

8. By heir is meant the heir to the property of religion and knowledge of prophethood. Accordingly the words heir to the house of Yaqub clarify it. So far as the question of having an heir to the worldly property is concerned, the prophets of God neither collect wealth for the purpose of leaving it to their children nor do they have any worries about it. But as is mentioned in a hadith of the Prophet, Sallal Lahu Alaihi Wa Sallam, there is no heir to the worldly property of the prophets: “We do not have any heir. Whatever we leave behind is charity. “( -Bukhari -Kitabul jihad). However they are worried about as to who will be the heir to the trust of their religion and whether there is any suitable person available for the leadership of the community.

9. That is: From the standpoint of religion, conduct and character, He made him his favourite and the loved one.

10. This glad tidings was from Allah to Prophet Zakaria, and as narrated in Surah Ali- Imran, ayah No.39, this glad tidings was conveyed by the angels, when Zakaria was offering prayers (Salat). The literal meaning of the word ‘Yahya’ name of the Prophet John, is ‘he would live.’ This name was given to him by Allah and it is obvious that it cannot be without wisdom. The fact is that Prophet Yahya was killed by the king of Yehudiah, Horodus, on a demand from a dancer, Thus he was a martyr in the cause of truth, and those who sacrifice their lives in the cause of Allah do not die but live, as decreed by Allah (Surah Baqarah, ayah No.154). In other words Prophet John became immortal after dying, as if this thing was hidden in his name that this personage is going to be immortalised. The events that followed confirmed the aptness of the name given by Allah.

11. In the text the word ‘samiyya’ is used, whose one meaning is ‘of the same name’ and the other meaning is ‘peer’, ‘similar’. According to the first meaning the name signifies that it is a unique name which was not given before to anyone. According to the second meaning it means that the personality of Prophet Yahya (John) would be having distinguishing qualities and characteristics and therefore would be peerless. Accordingly one of his distinguishing characteristics is that his birth was of an extraordinary nature. His parents were not only very old, but his mother was also barren, and inspite of all this he was born. Secondly he was given wisdom during his childhood. Thirdly he had an exemplary kind of self-control, accordingly throughout his life he was unaware of the pleasures of the world. The Bible has to say about him : “Now John wore a garment of camel’s hair, and a leather girdle around his waist; and his food was locusts and wild honey. (Meth 3:4) And this simple life he spent in scrupulously following the truth. He had only one aim in life: to see that people turn towards Allah. To achieve his objective he used to go to village after village and travel through jungles.

12. This was not a question that came out of doubt, but merely to get further reassurance as regards what would be the modality of the birth of that son.

13.That is :Inspite of your old age and inspite of your wife being barren, a son will be born in your home.

14. That is: What difficulty is there for God, who brought you into existence from non-existence, to bless you with a son! This event of the extraordinary manner of Prophet John’s birth is in reality a preamble to the event of the birth of Prophet Eesa (Jesus) who was born without having a father. Actually the idea was to make it clear that when Prophet John could not be a son of God on account of his extraordinary manner of birth, then how can Prophet Eesa be consider a son of God on account of his extraordinary manner of birth ? The manifestation of the mind boggling might of Allah has been taking place in different forms, then why the miraculous manifestation of Allah’s might in the form of Prophet Eesa’s birth be considered as the birth of a son of God ? It may be noted that in the Gospel of Luke also the event of Prophet John’s’ birth has been narrated as preamble.

15. He wanted to get a sign so that he should know the exact time of the occurrence of the event about which he was given the glad tidings, and he should engage himself in remembering Allah.

16. Its explanation has been given in Surah Al-i-Imran, note No.61. The word “Saviyya” used here means to be heating, which is a of the fact that it was not on account of his being dumb or his having any other disease but that it was an extraordinary condition in which he could pray and remember Allah but could not speak.

17. It was a hint at the point that an extraordinary event is to take place by God’s grace, therefore, get busy in remembering Him. It should be noted that to remember Allah, to recite His praises, is a great form of worship, and to arrange for it every morning and evening is an act liked by God. The value of this worship is degraded by only those who have no insight in the values of religion.

12. ”O Yahya ! Hold fast to the Book.”18 And We bestowed on him wisdom when a child.19

13. And tenderness from our Self,20 and purity, 21 and he was God-fearing.22

14. And dutiful to his parents, and he was not arrogant, disobedient.23

15. Peace on him the day he was born, and the day he dies, and the day he will be raised alive ! 24

16. And (O Prophet!) make mention of Maryam (Mary) in the Book,25 when she had withdrawn from her people to a place eastward.26

17. Then she went into seclusion from them behind a screen. 27 Then We sent to her Our spirit (angel), and it assumed for her the likeness of a perfect man.

18. She said: “I seek refuge in the Gracious one from you, if you are God-fearing.” 28

19. He said: “I am only a messenger of your Lord, that may bestow on you a holy son.”29

20. She said: “How can I have a son when no mortal has touched me, neither have I been unchaste ?”30

21. He said: “So it will be,31 Your Lord says: It is easy for Me, and (it will be so) that We may make of him a sign,32 for mankind and a Mercy33 from Us, and it is an affair decreed.” 34

22. And she conceived him, and she withdrew with him to a far place.35

23. And the pangs of child birth drove her to the trunk of a palm tree. She said :”Oh! Would that I had died ere this! Would that I had been a thing forgotten, nonexistent ! ”36

18. The stele of writing shows that the birth of Prophet John took place in the manner in which it was stated in the glad tidings, and subsequently he was blessed with prophethood. The Book here means the Torah and to hold it firmly means to have full faith in it and to follow it scrupulously. From this it becomes automatically clear that during the time of Prophet Yahya one Part of the Torah was preserved in its original form, and that is why it has been ordained that it should be held firmly.

19. Allah had bestowed special favour on Prophet Yahya that He blessed him with wisdom, that is intelligence and insight from his childhood.

20. Tenderness is that high quality which prepares a man for accepting advice, and it creates tenderness in the self, which makes a man feel the pangs of another man’s suffering in his own heart. It makes him sympathiser of mankind. He then sets out to reform the wayward people. Prophet Yahya had this quality at its best by the grace of God.

21. That is: Purity of the Self, free from all spiritual diseases, absolutely pure heart.

22. That is: As he was pure and clean internally, spiritually, similarly he was clean and pure (righteous) externally, God-fearing-living a life in accordance with the Divine Shariah.

23. Among the slaves of God (mankind) the greatest and the foremost right is that of the parents. A person who is not kind to his parents, cannot be expected to be kind to his fellow beings, and a person who is kind to them prepares ground for virtue, and therefore, he can be rightly expected to be kind to his fellow beings. The corruption that had afflicted Bani Israil had resulted in this basic quality of compassion having disappeared. They had become tyrants and breakers of the divine commands. In these circumstances, Allah had presented to them a model of excellent character by sending Prophet Yahya among them so that it might develop a sense of compassion in them and they might turn their attention towards their own reform.

24. However roughly the world might have treated him, but for him from Allah there was peace and blissful peace. He came to the world with peace and left this world with peace, and on the Day or Resurrection he will be raised with peace. Those who did not appreciate such a great personality did not affect him in any way, but they sowed the seeds of their own destruction.

25. The importance of such a mention in the Qur’an can be understood only when a comparative study of the Qur’an with the present day Bibles is undertaken, and when it is found that the important and significant links of this event are missing Qur’an has preserved all the important aspects of the chastity of Maryam and the birth of Prophet Eesa in such a way that the whole picture of the event comes before our eyes, and the truth of the narrative creates a feeling of belief. In the Gospel of Luke the chronicle of Maryam has been narrated with a little detail but in other Gospels it has been mentioned only casually.

26. As mentioned in Surah Aal-i-Imran, ayah No.35, Maryam’s mother had reserved her for worship, therefore, she had withdrawn herself into seclusion in a chamber in the eastern part of the Temple of Solomon in Baitul Maqdis. Since her place for worship was in the eastern part of the Temple, Christians declared eastern side as their Qibla, which was their own innovation.

27.In the eastern part where she had gone into seclusion, she had hung a curtain so that the people might not be able to see her and she might be able to pray undisturbed. It appears that the chamber in which she was praying was so constructed that it had no door, and by hanging a curtain privacy could be provided. Not having a door and having a curtain was beneficial in a way that her life became an open book. There was no chance for anyone to suspect her chastity.

28. Maryam’s getting frightened by seeing a stranger in her chamber was a natural thing, and her warning him of Allah’s punishment and her seeking of Allah’s refuge is the proof of her chastity and purity.

29. In the Gospel of Luke it is written “to a virgin betrothed to man whose name was Joseph, of the house of David; and the virgin’s name was Mary. And he came to her and said ‘Hail, O favoured one the Lord is with you But she was greatly troubled at the saying, and considered in her mind what sort of greeting this might be. And the angel said to her, ‘Do not be afraid, Mary, for you have found favour with God. And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus.” (Luke 1; 27 to 31)

30. In the Injeel it is stated- “And Mary said to the angel, ‘How shall this be, since I have no husband ?” (Luke 1:34)

31. That is: Inspite of being a virgin, you will give birth to a son. This clarification of the Qur’an does not leave even the slightest shadow of doubt in this connection that the birth of Prophet Eesa had taken place of a virgin mother without having a father, and this was undoubtedly a miracle of Allah. As for the narrative of the Bible that Maryam was engaged to a man named Yusuf (Joseph) is merely a fiction which has been inserted in it. Maryam was exclusively reserved by her mother for worshipping and praying and that is why she had gone into seclusion in a part of the Temple of Solomon, and therefore, the question of her getting married to a man does not at all arise. Then in the Bible at one place one thing is written and at other place quite a different thing. In the Gospel of Mathew Yusuf is said to be the fiancé of Maryam (Mathew: Chapter 1 -16), while in the Gospel of Luke Yusuf is stated to be Maryam’s husband (Luke: 3 -23) If Yusuf was only a fiance of Maryam, then how could Prophet Eesa be his son ? And if the marriage had been solemnised, then what is the meaning of calling him a fiance ? And does not this thing create suspicion about a virgin girl ? A commentator of the Bible has also felt this contradiction in the narratives of the Bible, and therefore, he writes: “Furthermore, the genealogy here is not in agreement with Luke in 3: 23- 38. Actually the genealogy in Matt is that of Joseph, who is represented as Mary’s husband rather than as the actual father of Jesus (v 5.16) (The Interpreter’s Commentary on the Bible P.610 ) This contradictory narrative of the Bible creates suspicion about the pregnancy of Maryam despite her virginity. As against this the narrative of Qur’an is quite clear that Maryam was out and out reserved for worship and praying, and she had withdrawn herself from her own people and had gone into seclusion; she was a virgin, and no man had even touched her; and it was a miracle from Allah that in such a condition she became pregnant.

32. That is: The birth of Eesa might take place in a miraculous manner and it might be considered as a sign of Divine Might.

33. That is: The existence of Prophet Eesa would be a manifestation of His mercy; and innumerable people would receive guidance from him and would make themselves deserving of Divine mercy.

34. The decision has been taken by Allah and therefore what He has decided will definitely happen.

35. Refers to Bethlehem, which is at a distance of about nine miles from Jerusalem. In the Bible this place has been stated to be the birth place of Prophet Eesa.

36. Maryam did not complain to anybody, nor did she express impatience. She was worried about what would people think about her character being unaware of the true state of affairs. For a woman of impeccable chastity the imagination of such a consequence was most disturbing. In such a disturbed state these words passed through her lips: Would that I had died before this and would that people would have completely forgotten me! These were her innocent feelings which she expressed before her Lord only.

24. Then (the angel) cried to her from below her: “Grieve not, your Lord has provided a rivulet beneath you.37

25. “And shake the trunk of the palm - tree towards yourself, you will cause ripe dates to fall upon you.38

26. ”So eat and drink and cool your eye.39 And if you see any man, say: I have vowed a fast to Rahman and will not speak to any man today.”40

27. Then she came to her people, carrying him. They said : “O Maryam ! You have come up with an amazing thing.41

28. ”O Sister of Harun!42 Your father was not a man of evil, nor was your mother unchaste.” 43

29. Then she pointed to him (child).44 They said: “How can we talk to one who is in the cradle, a baby.”45

30. He (the child) spoke: “Verily, I am the slave of Allah.46 He has given me the Book and has appointed me a prophet,

31. ”And has made me blessed wherever I may be,47 and has enjoined upon me salat and zakat as long as I live;48

32. ”And has made me dutiful to mother,49 and has not made me insolent, unblest. “

33. Peace on me the day I was born, and the day I die, and the day I shall be raised alive!”50

34. Such is Eesa, son of Maryam, this is the word of truth about which people dispute.51

35. It does not befit Allah that he should beget a son.52 He is Immaculate. When He decides about a matter, He merely says ‘Be’ and it is.53

37. Allah had miraculously provided a rivulet beneath her, therefore, the angel cried from there to reassure her that when God is so favourably inclined towards her that for her convenience He has provided a rivulet especially for her, then she should not worry about anything; when God was with her, then how would the world harm her ? This was the special provision for comfort which was made for her to reassure her.

38. That is: To shake the trunk of the palm-tree slightly is sufficient to make it shed its ripe and fresh fruits for her benefit. Thus in a place where there was none to help Maryam, Allah provided the means for her food in such an extraordinary manner. On one side was Maryam’s trust and confidence in Allah and on the other side was Allah’s mercy for her!

39. That is: By seeing your child, cool your eyes, make yourself happy, that a very pure and grand personality has come into existence.

40. It appears that among the Bani Israil fasting for observing silence was observed and it was observed as a vow. Looking to the conditions which Maryam had to face, the direction to vow a fast to God not to speak to any person was a very wise one. It was not easy to convince the objectors. To inform them of the true state of affairs Allah bestowed speech on the child, as will be seen in the following ayat. The Arabic word used here is ‘Nazr’ (vow) which means to make a thing binding on oneself (Lissanul Arab, Vol. V. p. 200). As for the question that Maryam, being in postpartum menstrual condition, could not undertake worship in the form of observing the said fast. The answer to this objection is that it is not necessary that the postpartum menstruation may continue for one month or forty days. Some women have such a menstruation for even a shorter period. Accordingly the Islamic jurists have provided clarification. In the ‘Mughni’ it is stated- “There is no limit for the minimum period of postpartum menstruation. Whenever a woman may find herself without flow (clean), she should take bath (ghusl).” -Mughni- Vol. I. P. 347). It means that postpartum now can stop in one or half a day or there may not be any now at all.

41. When Maryam went to her people carrying her child in her arms, the people showered accusations at her, accusing her of unchaste conduct.

42. Maryam was from the family of Prophet Haroon (Aaron), that is why people called her as sister of Harun. She had no brother. There are examples of this kind in the Arabic language: To a man from the Hamdan tribe they call ‘Ya akha Hamdan’ (O brother of Hamdan) By calling her a sister of Prophet Harun, they tried to impress upon her that she belonged to a very respectable family, the family of a prophet, therefore, she could not be expected to be guilty of such a conduct. Generally the commentators have taken some person named Harun to be her brother and they think that it does not refer to Prophet Harun. Their argument comes from a narrative of Mugheerah bin Sho’ba wherein he has quoted the Prophet, Sallal Lahu Alaihi Wa Sallam, as saying that in a reply to the objection of the Christians of Najran that Prophet Harun had lived thousands of years prior to Maryam.-the Prophet had said that the Bani Israil used to name their children after prophets. This hadith has been narrated in Muslim and Tirmizi, etc., but it is not clear in the matter whether Maryam had a brother named Harun. Secondly one of the narrators of this hadith is Simak bin Harb, about whom the opinions of the narrators of the hadith are different. Some opine that he is reliable, while others call him weak. Sufyan and Sho’ba consider him weak, and Imam Ahmed says that he is vague and his narration is complicated. (Mizanul E’tidal, Vol. II, p. 232-233) Ibn Habban says that he is reliable but commits many errors (Tahzeebut Tahzeeb, Vol. II, pag. 234)

43. It is an acknowledgement of the fact that Maryam belonged to a very respectable family.

44. Maryam had vowed to observe fast for keeping silent on the direction from Allah, and therefore, she pointed towards the child implying that they should talk to him.

45. That is: How can we talk to the child who is still in the cradle.

46. The speaking of a new-born baby was a miracle from Allah. This miracle was caused to be manifested by Allah so that the chastity of virgin Maryam be proved and she should not be compelled to say anything in her own defence. It was also a sign of the prophethood of Eesa. His declaration in the cradle that he was a slave of Allah is the manifestation of the reality that his position is that of a slave and not of anything else. It was an advance refutation of his being considered son of God. By the Book is meant the Injeel. Giving him the Book and appointing him prophet does not mean that the Book was given in the cradle and he was appointed prophet in childhood. These blessings were bestowed on him when he became able to shoulder these responsibilities. But since this was the decision of Allah, it had to come to pass inevitably. For this reason the child was made to declare as if these blessings have already been bestowed. This style of expression shows the certainty of the event that is going to occur. This miracle is not mentioned in the present day Bibles. The reason is the manner of their compilation. The Jews who were the actual witnesses of this event became the enemy of Prophet Eesa after his having been blessed with prophethood, and those who became his followers had to undergo very hard trials and tribulations. Therefore in these difficult times a large portion of the chronicles of Prophet Eesa’s biographical data and his teachings could not be preserved. But the reasonableness and the truth of the Quranic statement is quite clear, for the Jews’ accusing Maryam of misconduct and letting her off without punishing her when in their Shariah the punishment for illegal sex was very harsh shows that some very extraordinary event must have taken place, which had convincingly proved the chastity of the virgin. Qur’an states that this was the evidence of an infant which proved that it was an extraordinary event (miracle). After this, there was no chance for anyone to say anything.

47. That is: Allah has made me an epitome of goodness, wherever I would stay, it would be a means of good and blessing. It was the negation of the point that neither his birth was the result of evil nor in future any evil will be committed by him. This is an advance refutation of the accusations which the Jews would level against him in coming years.

48.The mention of salat (prayer) and zakat (compulsory charity) has been specifically made, because they are the foundation pillars of the religions, neglecting them is to neglect religion. The Jews had neglected them. That is why Prophet Eesa mentioned them the moment he was able to speak.

49. Here his being dutiful to his mother is mentioned which proves that he was born without a father, otherwise he would have said that he was made dutiful to his parents. This statement of the Qur’an refutes those narratives of the Bible which give an impression that had become careless of his mother (John 2- 4)

50. That is: There is peace for me from God for the duration of this whole life and in the next life also there is peace for me. The words ‘the day I die’ show that one day Prophet Eesa has also to die like any other mortal.

51. The Jews do not at all accept Eesa as Prophet, and the Christians have exceeded in their adoration of Jesus to such an extent that they made him son of God; and they entangled themselves in this dispute in such a way that the main reality was totally ignored. But Qur’an removed all the layers and brought into light the main reality.

52. It is a degrading thing for God that He should make anyone his son. It is a defect, and not an achievement, and ascribing such a relation to Allah is to say that He is not free of defects and shortcoming.

53. The majesty of whose might is that by His merely saying ‘Be’! the thing desired comes into existence, then how can He be in need of having or begetting a son. Dawatul Qur’an 349 S.19 And (Eesa had clearly said) “Allah is my Lord and your Lord. So worship only Him, that is the right path.”But the sects differed among themselves; so woe to the disbelievers from the meeting of a great day ! (Al-Quran)

36. And (Eesa had clearly said) “Allah is my Lord and your Lord. So worship only Him, that is the right path.”54

37. But the sects differed among themselves;55 so woe to the disbelievers from the meeting of a great day ! 56

38. Clearly will they hear and see on the day they will come before Us ! 57 But today the wrong-doers are in open error.

39. And warn them of the Day of Remorse, when the case is decided, 58 and now they are in a state of negligence and they do not believe.

40. Verily We will inherit 59 the earth and all who are thereon, and to Us they will be returned.

41. And (O Prophet!) make mention of Ibrahim (in the Book), 60 verily, He was a man of truth, 61 a prophet.

42. When he said to his father: “Why do you worship that which can neither hear nor see, nor can do anything for you? 62

43. ”O my father ! to me has come that knowledge which has not come to you, 63 therefore, follow me. I will guide you to a straight path.

44. “O my father ! Do not worship Satan.64” Verily, Satan is a rebel against Rahman (Most Gracious).

45. ”O my father! Verily I fear lest a punishment from the Most Gracious overtake you so that you become a companion of Satan.”

46. He (the father) said: “Do you renounce my gods, O Ibrahim ? If you do not desist from it, I will indeed stone you.65 Get away from me for good!”66

54.The words of Prophet Eesa which he spoke in the cradle have gone before. Here is presented that message of his which he conveyed to Bani Israil after being blessed with prophethood. For explanation, see Surah Aal-i-Imran, ayah No.76.

55. When any new belief is added in the Divine ‘religion, differences inevitably develop, as a result of which different sects come into existence. When the Christians differed from the teachings of Prophet Eesa, and invented exaggerated beliefs about his personality, then sectarianism was born in Christendom, and Jacobeans and Nestorian sects came into existence. In later periods Catholic and Protestant sects were formed. In this way they drifted away from their center of monotheism and their community was also vivisected.

56. Means the destruction of the Doomsday.

57. That is: On the Day of Resurrection they will know whether Prophet Eesa was a slave of God or His son.

58. Warn them of the Day of Resurrection which will be a day of remorse for the disbelievers. Some commentators have taken it to mean that day when the Muslims conquered Baitul Maqdis, and it became a day of remorse for the Christians (Tarjumanul Qur’an, Vol II p.436) But the wording of the ayah does not conform to this interpretation. The statement of the final decision in the Qur’an is about the Day of Resurrection only, and in the next ayah it is mentioned that everyone will have to return to Him clearly shows that it refers to the Day of Resurrection.

59. For explanation, see Surah Hijr, Note No.21

60. To make a mention of Ibrahim means: ‘O Prophet! the Divine Scripture which you are reciting for the benefit of the people, in that Book recite the chronicle of Ibrahim that Allah has communicated to you and which is included in this Book (Qur’an).

61. The attribute of Prophet Ibrahim is mentioned to be Siddiq’ (truthful), which means an extremely truthful man and an honest being. Allah tested him in many ways and found him to be loyal and truthful in every test. He carried on a relentless jihad against idolatry, and in this connection did not hesitate to accept the challenge of the government of the time, he told uncomplimentary truth about idolatry even to his own father. His undeterred opposition to polytheism, leaving home for the sake of Allah, to undertake tough journeys for propagating monotheism, readiness to sacrifice his own dear son to seek Allah’s pleasure are glaring examples of his sincerity, faithfulness and truthfulness. By this statement of the Qur’an that Ibrahim was a man of truth the statement of the Bible that ascribes’ this lie to him is refuted that while in Egypt he told his wife Sarah to tell a lie that she was his sister lest the king might take her away from him on account of her: beauty and might kill him. (Genesis 12 : 11 to 20). This story of Bible is without any foundation. If the king had sinister intention, why could he have restrained himself from his reprehensible intentions ? In view of the different ages of Prophet Ibrahim and his wife Sarah, mentioned in the Bible at various places at the time of their Egyptian journey, Sarah was not an underage girl at that time and there was, therefore, no danger of any kind of misbehaviour from the king. Then in the Bible a similar type of lie has been ascribed to Prophet Ishaq, that is, he too in such a dangerous situation said that his wife was his sister (Genesis Chapter 26). These narratives of the Bible are so intriguing and unreasonable that they cannot be accepted as true. The fact is that the compilers of the Bible have made the characters of their prophets ful1 of blemishes, but Qur’an presents the characters of Allah’s messengers in such a way that they appear unblemished and this is a proof of its truthfulness.

62. For explanation, see Surah An’am, Notes Nos. 127, 128, and 129.

63. Here knowledge means the knowledge gained through revelation, and the knowledge of a prophet.

64. That is: this worship of the idols is in reality the worship of Satan, for it is being done at the instance of Satan, and such obedience of Satan which takes the place of the obedience of God is to treat him as god and as a partner of God.

65. In those days a father exercised great control over his children, and on account of the religious prejudices they did not hesitate even in tyrannising their own children. And this was the religious prejudice under which his father threatened Prophet Ibrahim to stone him.

66. That is: It is in your own interest that you leave my house and do not show me your face.

47. He (Ibrahim) said: “Peace be upon you! I will ask for forgiveness of my Lord for you.67 Verily He is very gracious to me.

48. And I renounce you and that which you invoke besides Allah, and I will invoke my Lord; it may be that by invoking my Lord I will not be unblest.”

49. So when he had renounced them and those whom they were worshipping beside Allah, We bestowed on him Ishaq and Yaqub,68 and each of them we made a prophet.

50. And We bestowed of Our mercy on them, and We granted them lofty honour on the tongue of truth.69

51. And make a mention of Moosa in the Book. Verily he was chosen,70 and he was a divine messenger, a prophet.71

52. We called to him from the right side of the Mount Tur,72 and drew’ him near for secret communion.73

53. And We bestowed him from our mercy his brother, Haroon, (Aaron) a Prophet.74

54. And make a mention of Ismail (Ishmael) in the Book; verily he was a keeper of his promise,75 and he was a divine messenger, a prophet.

55. He enjoined on his household salat (prayer) and zakat 76 (compulsory charity), and his Lord was pleased with him.

56. And make a mention of Idris in the Book.77 Verily he was a man of truth, a prophet.78

57. And We had raised him to a lofty position.

67. This was the loftiness of Prophet Ibrahim’s character that when his father threatens him to stone him and orders him to quit his house, he is unperturbed. Nay, he wishes him God’s peace and promises to pray for God’s forgiveness for him, and leaves. Prophet Ibrahim (Peace be upon him) kept his promise, but when he realised that his father was not going to give up polytheism and is an enemy of God, he stopped praying for him, as is narrated in verse No.114, Surah Taubah. For further explanation, see Notes Nos. 209 and 210, Surah Taubah.

68. When Prophet Ibrahim left his native place and reached Syria and Palestine, Allah gave him such children whose descendents prospered and springs of beneficence flowed from them. Yaqub (Jacob) is the grandson of Ibrahim, and his other name is Israil. From him initiated the race of Bani Israil.

69. That is: Words of his praises and encomiums were caused to now from the tongues of truthful men. The people of faith nurture their sincere appreciation in their hearts. They utter their names with respect, and send their good wishes of darud and Salaam. One fact clearly emerges from this is that true honour and acceptability among the virtuous slaves of God and complimentary words in their favour on their tongues is a great gift from Allah, which a slave of God can expect to have. People run after false fame and reputation, but Allah’s pious slaves are not at all interested in that.

70. That is: Allah had chosen Prophet Moosa for nearness to Him.

71. ‘Rasool’ (Messenger) means ‘one that is sent,’ messenger, and ‘Nabi’ (Prophet) means ‘one who gives information,’ that is one that may give information to the people from God. In Qur’an both these words have been used terminologically for those special slaves of Allah who received revelation (wahi) from Allah. However, the word Rasool has been used for denoting particular angels also. The sense of Nabi and Rasool is the same, but the use of both these terminologies simultaneously is purposefully made to clarify their prophetic position in relation to their followers. Accordingly in the ayat Nos. 41 to 57 different prophets have been mentioned, but the mention of Prophet Moosa and Prophet Ismail is made in such a way that they were prophets as well as messengers. Since the descendents of Prophet Ibrahim branched into two branches, Bani Israil and Bani Ismail, and Bani Israil were termed as the Ummah of Prophet Moosa and Bani Ismail the Ummah of Prophet Ismail. Therefore their position as Allah’s messengers has been given prominence. In sum it means that presently the two great communities that you see belong to these two grand prophets of Allah.

72. The word ‘Aiman’ (right) is used in Arabic to also connote auspicious. By the right side of Mount Tur means that auspicious side of Mount Tur from where Allah had called Prophet Moosa and had bestowed on him prophethood. At another place in Qur’an this piece of land has been called as the sacred valley of ‘Tuwa’: “When His Lord called to him in the sacred valley of Tuwa.” (Nazia’t -16) If the literal meaning of the right side is taken then it would mean that when Prophet Moosa proceeded from Madyan towards Egypt, then from that part of the Mount Tur which was on his right side, the Almighty Allah called to him.

73. That is: Allah spoke to Prophet Moosa in seclusion, and for bestowing on him the honour of talking to Him He called him very close.

74. That is: By making Haroon a prophet, Allah made him his helper.

75. Refers to the event of Sacrifice when he had said to his father: “You will find me God willing, patient.” - (Saffat-102). So he kept this promise and for being sacrificed for the sake of Allah, he lay down. Can any one find a better example of promise keeping ?

76. This quality of Prophet Ismail has been mentioned specifically that he was enjoining on his family to offer salat and pay zakat, so that the Arabs who are of his race should ponder as to what work they have to do and what they are doing. Besides it is also an example for the people of faith. They should think about reforming their kinsmen and particularly they should try to establish salat and insist on their paying Zakat.

77. Prophet Idris (Enoch) has been mentioned in the Qur’an only briefly. Once here and at another time in Surah Anbiya, ayah 85. His biographical details are not mentioned in any authentic hadith, except in the hadith which narrates the events of the Prophet’s Me’raj (Ascension), in which he is mentioned to have been dwelling in the fourth heaven. In the Bible no personality bearing this name is mentioned. The narratives which the commentators have related have been taken from the Israil traditions, therefore, we should be content with what is stated in the Qur’an. As stated in the Qur’an Prophet Idris was a great man of truth and loyal to God. Though history has forgotten him, Qur’an has bestowed perpetuity on his name.

78. That is: His position was exalted.

58. These are the men to whom Allah has been gracious79 from among the prophets, from among the descendents of Adam,80 whom We had carried (in the Ark) with Nooh, and of the descendents of Ibrahim and Israil,81 and from among those whom We guided and chose. When the ayat (revelations) of Rahman (Most Gracious) were recited to them, they fell down prostrating themselves, and weeping.82

59. Then after them there followed a later generation who neglected salat and followed lusts.83 So assuredly they will soon be met84 with perdition,

60. Except those, who repent and believe and act righteously,—such will enter the Paradise and they will not be wronged at all,—85

61. Gardens of Eternity, which Rahman (Most Gracious) has promised to His slaves in the Unseen. Verily His promise is sure to be fulfilled.86

62. They will not hear therein any idle talk,87 but only that of Peace. And there they will be given their sustenance morning and evening.88

63. Such is the Paradise which We cause those of Our slaves, to inherit, who fear Allah.89

64. (The angels say : “O Prophet!) We do not descend save by the commandment of your Lord.90 To Him belong what is before us and What is behind us and what is in between, and your Lord is not forgetful.91

65. “Lord of the heavens and the earth and what is between them. So worship Him and be steadfast in His worship. Do you know any one who is worthy of a name like His (is like Him)?92

66. And man says: “When I am dead, will I then be raised up alive?”

79. It is clear from the foregoing ayat in what manner Allah had bestowed His blessings on these prophets. This is the very favour which has been mentioned in Surah Fatiha, viz. “...those whom you have blessed.”

80. That is: All these Prophets were from among the descendents of Prophet Adam, the first man. None of them was either god, nor the son of God nor a reincarnation of God.

81. Prophets Moosa, Haroon, Zakaria, Yahya, and Eesa (peace be upon them) are the descendents of Prophet Yaqub.

82. Here the exemplary act of the prophets has been mentioned that when the verses from the Divine Scriptures were recited to them, they used to be moved to tears and used to prostrate themselves before God. The effect of the Divine words manifests in tears, sincere emotions and extreme humility, but the qaris (reciters) of the present day strive for mere lyrical beauty and lilting effects. Their recitation is generally devoid of any sincere emotions, with the result that the listeners applaud the lyrical or singing recital of the qaries without receiving the due influence of the Divine words. This is the ayah of sajda, therefore, on reciting it or hearing it a Muslim must prostrate himself, i.e. perform a sajda.

83. Points at the Jews and the Christians who did not emulate the example of the prophets and only remained as their nominal followers. The emphasis that they had laid on establishing salat was forgotten by them, with the result that they became the slaves of their lusts. The condition of the Bani Ismail (Arabs) had come down to be the same. Prophet Ismail had emphatically enjoined upon them to establish salat, but his descendents took to idolatry instead. The mentioning together of neglecting the salat and becoming slaves of the carnal desires at one and the same time makes it clear that after neglecting prayers, following of the shariah scrupulously and leading a righteous life become impossible. Such a person merely becomes a victim of his lusts and his life takes a wrong direction. There is a great lesson for Muslims in this ayah. On the manifestation of the instructive consequences of the previous communities on account of neglecting the prayers, the Muslims should have very strictly adhered to the command of establishing salat. But it is a great pity that a very large number of Muslims has neglected this most important pillar of Islamic belief, as a result of which their moral condition has gone down and practical worth has become nil. Their lives have become subservient to their carnal desires.

84.It signifies that neglecting salat is waywardness or misguidance.

85. That is: Those who neglected the prayers and followed their carnal desires, for them there is an opportunity to reform if they give up their conduct, seek Allah’s forgiveness, believe in Qur’an and the Prophet, and act righteously, then they will deserve to be admitted to Paradise and no injustice will be done them.

86. Although the gardens of the Paradise are hidden from the eyes of these slaves of Allah, but their entering them is certain, as it is the promise of Allah, which is bound to be fulfilled.

87. For explanation, see Surah Ghashiah, Note No.13.

88. They will not have to work for their sustenance in the Paradise. It will be provided to them permanently without working.

89. The occupiers of Paradise will be those who led their lives fearing Allah. From the foregoing narrative the sense of what is meant by ‘taqwa’ is clear. He who develops such a character in himself (righteousness) is in reality ‘muttaqi’ (God-fearing).

90. This is a parenthetical sentence, uttered by the angels bringing the revelations, and Allah has included it in His Book. When the succession of revelations used to stop for some days, the Prophet used to feel restless, for the trying time through which the Prophet was passing called for the comfort which the divine revelations provided. Besides, he used to be keenly waiting for the revelations for guidance. In view of this keen waiting Jibril and his companion angels explained their position that it was not in their power that they might come whenever they liked, but that they descended from heaven whenever Allah commanded them to do so. Although it is a parenthetical sentence, it also has some connection with the foregoing narrative. In the foregoing ayat the position of the prophets was clarified, here the position of the angels is explained: all are His obedient servants.

91. Allah is the master of all times and places. Future, present and past, all He is in the know of. There is no possibility of any kind of error from Him. Therefore, O Prophet! the circumstances which you are facing are not unknown to Him, and whenever His wisdom demands He sends down His revelations, which We (angels) bring down to you. Here the statement of the angels ends.

92. Allah has no peers. He is unique in His person and in His attributes too. Besides, His name ‘Allah’ is specific for Him alone. There is no other being with that name. Then who else can be worthy of worship besides Him ?
“And Allah increases the guidance of those who follow the right path, and the good deeds that endure are better in the sight of your Lord for reward and better for eventual returns.”(Al-Quran)

67. Does not man remember that We created him before, when he was nothing?

68. And, by your Lord, verily We will assemble them and the satans, then We will then We will bring them crouching on their knees around the Hell.93

69. When We will pull out from every sect whichever of them was most stubborn in rebellion94 to Rahman (Most Gracious).

70. And surely We are best aware of those most deserving to be burned therein.95

71. There is none of you that will not approach it. That is an absolute Decree of your Lord which must be accomplished.

72. Then 96 We will rescue those who fear Us,97 and leave the wrongdoers there crouching on the knees.98

73. When Our clear revelations are recited to them, the unbelievers say to the believers: ‘Which of the two parties (yours and ours) has a better position and company.’

74. And how many generations have We destroyed before them, far richer in equipments and splendour ! 99

75. Say: “Those who go astray, the Most Gracious (Rahman) will extend long rope to them 100 until, when they see what they were promised, whether it be punishment101 or the Hour (of Doomsday), they will know who is worse in position and whose army is weaker.

76. “And Allah increases the guidance102 of those who follow the right path, and the good deeds that endure are better in the sight of your Lord for reward and better for eventual returns.”103

77. Have you seen him who disbelieves in Our revelations and says: I will surely be given wealth, and children. 104

93. That is: In the extreme condition of disgrace.

94. These will be their high priests, chiefs and leaders, who had been very rebellious against Allah in the world, and had been misleading their community.

95. In the foregoing ayat mention was made of those who were deniers of man’s being raised to life again. In ayah No.68,it has been narrated that they will be gathered round the hell in such a condition that they will be crouching on their knees. Here these deniers are directly addressed and told that not a single one of them will escape the punishment, every disbeliever will inevitably have to go to Hell. Then comforting the Prophet (Sallal Lahu Alaihi Wa Sallam) it was stated that this was the definite and certain decision of Allah that the infidels should receive the punishment of Hell, therefore, this decision will be undoubtedly enforced on the Day of Judgement. Here certain points need clarification so that the correct sense of the ayah may be clearly understood : (1) In the first sentence of the ayah: ‘There is none of you that will not approach it’, the address is to the disbelievers, and the second sentence: ‘That it is an absolute decree of your Lord’, the addressee is the Prophet. In one ayah the change of address to two different addressees is in accordance with the beautiful style of Arabic speech. This style has been adopted in the Qur’an at another place also. Accordingly in the Surah Al- An’am, ayah 128 it is stated. “Allah will say” ‘Fire is your home. Abide therein for ever, except him whom Allah wills (to deliver). Verily your Lord is wise, AllKnowing.” In this ayah too the first addressees are the deniers, and in the second sentence the address is to the Prophet ‘Your Lord’. (2) In the text the word ‘Warid’ has been used, which is derived from the word ‘Wurood’. In Arabic this word is used to mean to reach as well as to enter. (See examples in As-Sihah Lil Jauhari, Vol. II, page 549) and in Lisanul Arab, Vol. III, page 457). And in the Qur’an too this word is used in both the meanings. The example of the use with the first meaning is ayah No.23, Surah Qasas: “When he came to the water of Madyan (i.e. reached...)” It is obvious that here the word ‘warada’ means reaching the water and not entering it. And the example of the second meaning is Verse No.99, Surah Anbiya: “If these (idols) had been gods, they would not have entered it” In this ayah the word ‘warad’ has been used to mean entering. On this basis a group of commentators have interpreted that this ayah is addressed to all mankind, and have opined that every man whether an infidel or a God-fearing faithful will have to appear near the Hell. The appearance of the disbelievers will be for entering the Hell, while the appearance of the God-fearing Muslims will be merely for passing over it, and Allah will deliver them or rescue them from it. But this interpretation is not in harmony with the other verse of the Qur’an, for example at one place it is stated: “Verily those to whom Our favour has already been shown before, will be far removed from it. They will not hear the slightest sound thereof, and will abide in that which their souls desire.” —(Surah Al-Anbiya—101-102). They will not be worried on the Day of Resurrection: “The Supreme Terror will not grieve them, and the angels will welcome them, (saying): is your day which you were promised.”’ — (Surah Al-Anbiya —103). And in the ayah No.85 of this very Surah it is stated: “On the Day when We will assemble the Godfearing in the presence of Rahman (Most Gracious) as royal guests.” —(Surah Maryam 85). (3) At various places in the Qur’an it has been narrated that the Hell will be filled with the men and Jinn followers of Satan. Therefore what is stated here is that it is the absolute Decree of the Lord, i.e. already a decided and determined point, which refers to Allah’s decision of filling up the Hell with the disbelievers.

96. The word “thumma” (Then) in Arabic does not only mean then, but it is also used to mean ‘and’ (See An-Nahvul Wafi—Vol. III, p. 578). For example in the foregoing ayah No. 70. it is stated that: “ We are best aware of those most deserving to be burnt therein”. It is obvious that in this ayah the word ‘thumma’ (then) is used to mean ‘and’ or ‘this too’. Therefore in the ayah under reference the word ‘then’ does not connote the order of time but gives simultaneous additional information. It means that when We will cause the disbelievers to be gathered round the hell, at that very time We will save the God-fearing from it.

97. The word used “Nunajji” (We will deliver) does not signify that the God-fearing will first be gathered round the Hell and then they will be delivered or saved from it, but it means that they will be saved from it in such a way that they will be absolutely safe from the punishment of Hell and its suffering. This sense of deliverance is also clear from the ayah No.58 of Surah Hood, in which it is stated : “And We saved them from a Severe punishment.” It is obvious that it does not mean that the punishment or the doom which had descended down on the community of Hood had also afflicted the people of faith and later on God saved them from that suffering. But it means that before the catastrophe struck the town the people of faith were shifted from there and thus they were delivered from the impending doom.

98.That is: For the wrong-doers (polytheists and disbelievers) will have no means of escape from the punishment. In the condition, crouching on their knees, in which they were hurled into the Hell, in the same condition they will be left there for undergoing the everlasting punishment.

99. As compared to the Muslims, the disbelievers had material splendour and comforts, and their meetings attracted good and rich company. They were not only proud of their superiority in these matters but they also thought that they were the favourites of God, or else how could they have received these material comforts. Refuting this wrong assumption of theirs, it is stated that a large number of communities were destroyed before this, though these communities had all the splendour and comforts in the world. Their destruction is the proof of the fact that a community or a nation’s material superiority and progress is not the criterion of that nation’s being favourite of God. If such a nation adopts the path of disbelief, then it cannot escape the divine punishment.

100. That is: Allah’s mercy demands that the misguided people be given a chance to reform. For this reason he does not seize those who are misguided at once, but gives them time to recover.

101. Means punishment in this world.

102. For those who adopt the path of guidance, further avenues of guidance are opened. They are guided to further perform virtuous deeds, and they advance onwards on the path of guidance.

103. For explanation, see Note No.65, Surah Kahf.

104. It does not refer to any particular person, but to any person who denies the Hereafter, and at the same time claims that even if the Hereafter at all occurs, he will get the blessings in the form of wealth and children, as they were recipients of these blessings in this world. The worshippers of materialism always see dreams of splendid future.
Has he peeped into the Unseen, or has he taken a covenant of Rahman? By no means: We will record what he says and will make his punishment long and terrible. We will inherit what he speaks of and he will come before Us all alone. (Al-Quran)

78. Has he peeped into the Unseen, or has he taken a covenant of Rahman? 105

79. By no means: We will record what he says and will make his punishment long and terrible.

80. We will inherit what he speaks of and he will come before Us all alone.106

81. And they have chosen other gods beside Allah so that they may help them.

82. Nay, but they will deny their worship of them, and will become their opponents.107

83. Do you not see that We have set the satans on the disbelievers to incite them (to opposition)?108

84. So do not make haste against them (for a decision). We are counting for them a (fixed) number of days.109

85. On the Day when We will assemble the God-fearing in the presence of Rahman (Most Gracious), as royal guests.110

86. And drive the guilty to Hell, like thirsty cattle to water.

87. (That Day) None will have the power of intercession, save him who had received a promise from Rahman (Most Gracious).111

88. And they say: “Rahman (Most Gracious) has taken a son ! 112”

89. Surely you have invented a monstrous falsehood;

90. Whereby the very heavens might crack, the earth split asunder, and the mountains crumble to pieces113.

91. That they ascribe a Son to Rahman (Most Gracious) ;

105. That is: On what basis does he hold this idea and present such a claim ? Had he peeped into the Unseen that for him all is well in the Hereafter or whether God has given him a promise that He would always bless him with the favours of wealth and children? If neither of the two suppositions are correct, then what is the guarantee of their bright future?

106. The blessings of wealth and children with which he has been favoured in this temporary life and about whom he claims that he would get them in the future also, are eventually to belong to Allah and on the Day of Resurrection he will have to appear all alone before God.

107. These people have chosen other gods beside Allah so that these deities, being pleased with their worship of them, might help them in the end, ward off all their troubles and deliver them from every difficulty. But all these are their wrong ideas and false beliefs. Today they are not prepared to hear anything against these beliefs, but on the Day of Judgement they will see that their own deities have become their opponents. They would say that they did not know that they were worshipped by them and when were they asked to worship deities other than God. Thus in the gathering of the Day of Judgement instead of helping them, the false deities will become the opponents of their misguided worshippers.

108. Those who disbelieve, on them are set, as controllers, devils, who incite them against the people of faith. Thus these infidels rise against the message of truth and the enemies of the people of faith, and this land becomes the battlefield of Truth and Falsehood.

109. That is: You wait for our decision with patience. The time given to them as reprieve is definitely to run out, and Allah is counting every moment of their time. Their due punishment will not descend upon them either a moment earlier or a moment later.

110. To say: ‘In the presence of the Most Gracious’ is an expression of Allah’s magnificence of mercy. it means that on the Day of Judgement We will assemble the God-fearing slaves with such honour and respect as if they are members of an extremely respected delegation, which has come to meet the Ruler of the Universe. And then Allah will bless them with His favours and mercies and rewards.

111. That is: Those whom they have made their gods will not intercede in their favour before God on the Day of Judgement. In Surah Zukhruf, this point has been dealt with elaborately. “Those whom they invoke instead of Him, possess no power of intercession, except he who bears witness to the Truth and they will be knowing.” —(Az-Zukhruf—86). The intercession will be possible only for those persons who would have obtained the consent or the Most Gracious Lord, and this honour will be granted to only those who will be bearing witnesses to the Truth and will be in the know as to who deserve the intercession. The prophets will be in the forefront of such blessed people. In view of these severe conditions of intercession, there will be none who will intercede in favour of the disbelievers. As for the sinners among the people of faith, intercession will be pleaded in the favour only if Allah had already permitted such intercession to be presented. From the narrative of the Qur’an it is clear that intercession is an exceptional condition, which is a form of Allah’s forgiveness, otherwise for salvation the main principle is that righteous life which had been lived on the basis of sincere faith. Today a very large number of Muslims are relying on intercession. Their lives are totally devoid of virtue, but they think that since they belong to the Ummah of Prophet Muhammad, Sallal Lahu Alaihi Wa Sallam, their problem of salvation has been solved. They are under a wrong impression and have closed their eyes to these verses of the Qur’an, in which the law of the reward and punishment has been very succinctly stated : “(But) Why not ? Those who earn evil are surrounded by their sins and they (surely) are the companions of fire where they shall abide eternally” —(Surah Baqarah -81). And about the Jews it is stated that they were engaged in gathering the material benefits of the world and used to say: “We will be delivered.”

112. These are the concluding verses of the Surah, therefore, the thrust of the narrative is towards that misguidance and error in which the Christians were labouring. Their claim that Christ was the son of God was such a misguidance that had deviated them from the path of monotheism and had pushed them down into the pit of polytheisms, and on account of the alterations in the Injeel this falsity had taken the form of a firm belief. For example the Gospel of Mark begins in this way: “The beginning of the Gospel of Jesus Christ, the son of God.” -(Mark 1 :1) In this Prophet Eesa is very audaciously referred as the son of God, although this thing is not mentioned in the Injeel revealed to Christ. The addition of ‘son of God’ is a later date invention, and this fact is admitted by the Commentator of Bible himself that in the ancient manuscripts of the Bible the words ‘son of God’ were not there : “Some ancient manuscripts have the descriptive phrase the son of God at the end and others do not have it.”- (Interpreter’s One Volume Commentary on the Bible, -U.S.A., page 645). The question arises: If the existing Bibles are the words of God, then did the words ‘son of God’ disappear from some ancient manuscripts? Is it not the proof of the fact that in the real original Gospel Prophet Eesa was not at all called the son of God? Then in the prefatory sentence of Mark’s Gospel the lineage of Christ was joined to God, as if God has given birth to Christ (We seek Allah’s refuge from this!). But in Luke’s Gospel it is stated that when Christ was baptised, the honour of being God’s son was bestowed on him at that time; From this narrative of Luke’s it is clear that Prophet Eesa was given the title of honour of son of God, in other words he was the adopted son, while the Gospel of Mark presents him as the real begotten son of God. These contradictory narratives of the Gospels are the clear proof of the fact that this ‘begottenness’ is an invented fiction, which has been inserted in the Injeel and a gigantic falsehood has been ascribed to God. And the truth is what the Qur’an says, that is, the Christ was not the son of God either in the literal sense of the word nor in the idiomatic sense, that is, he was neither begotten by God, nor was he adopted as a son by Him, but that he was only a slave of God.

113. That is: You consider that ascribing a son to God is an ordinary and casual thing, while in actuality it is such a serious offence that it would not be surprising if Allah’s wrath falls on the perpetrators of this offence. Besides ascribing a defect to God, it is also an insult to Him and a challenge to His honour. As a consequence of this challenge, Allah’s wrath can be stirred and the systematic order of the universe can be disturbed, but He is Most Gracious and He does not hasten in punishment to His slaves, but allows them time to mend their ways.
It does not behove Rahman that he take a son. There is none in the heavens and the earth but comes to Rahman (Most Gracious)as a slave. He has surrounded them, and has counted them. (Al-Quran)

92. It does not behove Rahman that he take a son.

93. There is none in the heavens and the earth but comes to Rahman (Most Gracious)as a slave.114

94. He has surrounded them, and has counted them.115

95. And each one of them will come to Him on the Day of Resurrection, individually.

96. For those who believed and performed good deeds, the Most Gracious one will create love (in others)116.

97. We have made this Book in your own tongue easy that you may give good tidings to the God-fearing and give warning to the contentious people.117

98. And how many a generation before them have We destroyed! Can you find even One of them still alive, or hear so much as the slightest sound from them?118

114. When all people are slaves by birth, and are to appear before Allah as slaves, then why should there be an exception in the case of Prophet Eesa? He is also a slave like others, and will appear before Allah as a slave like others.

115. That is: All are in His power and control, and He has numbered and counted every one of them. There is none who has escaped His counting, therefore, all will have to appear before Him.

116. This is the glad tiding that has been given to the people of faith at a time when the whole society was actively busy in their opposition. He said that Allah will create love for them in the hearts of His slaves. Accordingly the world saw that these companions of the Prophet became the favourites of their fellow creatures, and even today the love and regards the Muslims have for the companions of the Prophet needs no elaboration. The sincere believers are rewarded by Allah in this world that their love is engendered in the hearts of his faithful slaves. An important significance of this Surah is that in it the name Rahman has occurred repeatedly, which provides the correct and proper recognition of the Most Gracious Lord, It brings forth the demands of His mercy and it removes certain wrong impressions under which the religious world could not recognise its Most Gracious Lord.

117. By contentious people is meant the Arabs, who had raised numerous arguments and disputations about the Oneness of Allah, the prophethood, the Life after Death, etc. They were not prepared to accept the truth easily. The foremost objective of the revelation of the Qur’an is to warn and alert the people, who are negligent of God, of their adverse end, and to give the glad tidings to the people who fear Him. These facts have been narrated in the Qur’an in a language which is commonly understood and in a style which is easily comprehensible. Therefore, for those whose mother tongue is Arabic and those who have learnt this langue, understanding of Qur’an directly is not at all difficult. As for those who do not know Arabic, they can understand the message of Qur’an easily with the help of its translation. However, the question of interpretation and conclusions there from is different from this, and therefore expert knowledge of Arabic is definitely necessary.

118. That is: No trace is left of the destroyed nations, and the din and hullabaloo made by them have disappeared in such a way that today not even their slightest sound is heard. Then, do you also, absorbed and content in your comfortable and luxurious living, intend to follow the footsteps of these extinct nations?