Sins of those who love God and his Apostle are forgiven, Mary’s dedication for service to God, The glad tidings to Zachariah, of being granted a son.

Aal ’Imran Verses 31 - 41

قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَاللَّهُ غَفُورٌ رَحِيمٌ

“Say (O’ Our Apostle Muhammad!) “If ye do love God, then follow1me2, God will love you and forgive you your sins; Verily, God is Forgiving, Merciful” (3:31).

قُلْ أَطِيعُوا اللَّهَ وَالرَّسُولَ ۖ فَإِنْ تَوَلَّوْا فَإِنَّ اللَّهَ لَا يُحِبُّ الْكَافِرِينَ

“Say (O’ Qur Apostle Muhammad!) Obey God and the Apostle; but if they turn back, then verily God loveth not the disbelievers” (3:32).

إِنَّ اللَّهَ اصْطَفَىٰ آدَمَ وَنُوحًا وَآلَ إِبْرَاهِيمَ وَآلَ عِمْرَانَ عَلَى الْعَالَمِينَ

“Verily, God did choose Adam and Noah and the descendants of Abraham and the descendants of Imran3above all the worlds” (3:33).

ذُرِّيَّةً بَعْضُهَا مِنْ بَعْضٍ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ

“Offspring, one from the other; and verily God is All-Hearing; All Knowing” (3:34).

إِذْ قَالَتِ امْرَأَتُ عِمْرَانَ رَبِّ إِنِّي نَذَرْتُ لَكَ مَا فِي بَطْنِي مُحَرَّرًا فَتَقَبَّلْ مِنِّي ۖ إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ

“When said (Hanna) the wife of Imran4“My Lord! I have vowed unto Thee what is in my womb to be (dedicated) for Thee (exclusively for Thy service) freed (from all worldly responsibilities) therefore accept (it) from me; Verily Thou art the All-Hearing, the All-Knowing” (3:35).

فَلَمَّا وَضَعَتْهَا قَالَتْ رَبِّ إِنِّي وَضَعْتُهَا أُنْثَىٰ وَاللَّهُ أَعْلَمُ بِمَا وَضَعَتْ وَلَيْسَ الذَّكَرُ كَالْأُنْثَىٰ ۖ وَإِنِّي سَمَّيْتُهَا مَرْيَمَ وَإِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَانِ الرَّجِيمِ

“And when she delivered her, she said “My Lord! I have delivered a female5(child); and God knew best what she delivered; and the male is not like the female; and I have named it Mary6and commend her to Thy protection and also her offspring from Satan the castaway7(accursed)” (3:36).

فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ وَأَنْبَتَهَا نَبَاتًا حَسَنًا وَكَفَّلَهَا زَكَرِيَّا ۖ كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا الْمِحْرَابَ وَجَدَ عِنْدَهَا رِزْقًا ۖ قَالَ يَا مَرْيَمُ أَنَّىٰ لَكِ هَٰذَا ۖ قَالَتْ هُوَ مِنْ عِنْدِ اللَّهِ ۖ إِنَّ اللَّهَ يَرْزُقُ مَنْ يَشَاءُ بِغَيْرِ حِسَابٍ

‘‘So accepted her Lord with a gracious acceptance and made her grow up a graceful growing and trusted her into the charge of Zachariah; Whenever Zachariah entered (to see) her in the Sanctuary, (he) found her with a sustenance; He said “O’ Mary! whence (cometh) this to thee?” Said she “It is from God; Verily God provideth whomsoever He liketh without measure” (3:37).

هُنَالِكَ دَعَا زَكَرِيَّا رَبَّهُ ۖ قَالَ رَبِّ هَبْ لِي مِنْ لَدُنْكَ ذُرِّيَّةً طَيِّبَةً ۖ إِنَّكَ سَمِيعُ الدُّعَاءِ

“There did Zachariah pray8to his Lord; said he “Lord! grant me from unto Thee a good9offspring; Verily, Thou art the Hearer of Prayer” (3:38).

فَنَادَتْهُ الْمَلَائِكَةُ وَهُوَ قَائِمٌ يُصَلِّي فِي الْمِحْرَابِ أَنَّ اللَّهَ يُبَشِّرُكَ بِيَحْيَىٰ مُصَدِّقًا بِكَلِمَةٍ مِنَ اللَّهِ وَسَيِّدًا وَحَصُورًا وَنَبِيًّا مِنَ الصَّالِحِينَ

“Then 10called unto him the angels while he stood praying in the sanctuary11; “Verily, God giveth thee the glad tidings of (a son) Yahya (John) (who shall be) the confirmer of a Word12from God and (besides, he shall be) the honourable and the chaste, and a Prophet from among the virtuous ones” (3:39).

قَالَ رَبِّ أَنَّىٰ يَكُونُ لِي غُلَامٌ وَقَدْ بَلَغَنِيَ الْكِبَرُ وَامْرَأَتِي عَاقِرٌ ۖ قَالَ كَذَٰلِكَ اللَّهُ يَفْعَلُ مَا يَشَاءُ

“Said he13“O’ My Lord! How can there be a son (born) to me, when indeed old age hath affected me and my wife is barren?” Said he14“Even so God doeth whatsoever He liketh” (3:40).

قَالَ رَبِّ اجْعَلْ لِي آيَةً ۖ قَالَ آيَتُكَ أَلَّا تُكَلِّمَ النَّاسَ ثَلَاثَةَ أَيَّامٍ إِلَّا رَمْزًا ۗ وَاذْكُرْ رَبَّكَ كَثِيرًا وَسَبِّحْ بِالْعَشِيِّ وَالْإِبْكَارِ

“Said he15“My Lord! appoint16Thou a sign for me;” Said He17“The Sign for Thee shall be that thou shalt not speak unto men for three days except by signs; and remember God much and glorify Him in the evening and (early) (in) the day break.18” (3:41).

Commentary

Verse 31

Love of God has to be proved by the faithful following of the Holy Prophet. Only when we follow the Holy Prophet, God will love us and forgive our sins. No amount of any claim to love of God in any individual without the individual’s faithfully following the Holy Prophet in his practical life, can get the individual any return from God.

The essence of the faith ‘Islam’ is the love of God without which the religion is a dead letter. Obedience or prayer, if it be an outcome of sheer fear of God’s wrath, totally void of love for His grace, will be nothing more than the demon-worship of the heathens, who offer their prayers and sacrifices just to appease the anger of their woeful deities. The fear of God that Islam demands of man, is that which is based upon love or reverence for Him. The Verse says:

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ

‘O’ ye who believe, fear God as He deserves to be feared’ (3:102).

meaning the fear akin to the care that makes an individual cautious to refrain from thinking or acting in any way which may, in the least hurt the feelings of the one whom the individual loves intensely and holds him in high reverence and regard.

Love and hatred or friendship and enmity, is of three kinds or it has three phases.

1. Love of one’s own friend.

2. Love of those whom the friend loves.

3. Enmity with those whom the friend holds as his enemies.

All the three kinds of love constitute the doctrine of ‘Tawallah’ which is one of the cardinal articles of the practice of the Islam-Original now called Shi’ism. It means that every sincere follower of Islam should love the Holy Prophet, love everyone whom the Holy Prophet loved, and hate the enemies of the Holy Prophet.

1. One’s own enemy.

2. Enemy of one’s friend.

3. Friend of one’s enemy.

Hatred for the above three kinds of enemies form the doctrine of ‘Tabarra’ which is one of the cardinal articles of the practice of the Original-Islam, i.e., Shi’ism. It means that every sincere lover of the Holy Prophet should hate the enemies of the Holy Prophet, should not be friend of those who hated the Holy Prophet or were inimical to him.

The love of the Holy Prophet means the love of God and living a godly life following the footsteps of the Holy Prophet and the Ahl Al-Bayt in the day-to-day life, and the enmity of the Holy Prophet means living against the Word of God and the Holy Qur’an, and following the footsteps of the enemies of the Holy Prophet and the Ahl Al-Bayt.

1. A true lover of God and the Holy Prophet will naturally be God-minded and be devoted to the Holy Prophet and the Ahl Al-Bayt, ever mindful of the life after death.

2. True Love mil be constantly impelling the individual to be al mays trying to do something to please God and the holy ones, and refrain from every evil that might even in the least displease them.

3. A sincere lover of God and the Holy Prophet mill naturally be always attached to the Holy Prophet and the Ahl Al-Bayt and remain away from the ungodly ones, he they hi, own kith and kin.

The best and the most practical examples of godliness on the part of human being can be found in the life of the Holy Prophet and the lives of His Holy Ahl Al-Bayt.

Thus, the fear of God must emanate from the love and intense regard for God’s pleasure. The fear must be the fear or the care against displeasing God, in view of His infinite grace and innumerable bounties.

In short what is demanded of a true, or a sincere Muslim, is to follow the footsteps of the Holy Prophet and the Ahl Al-Bayt, both in thought as well as action, as faithfully and as closely as possible. If one does this, in the true sense of doing it, the development of one’s personality in its spiritual identity or association with the Holy Prophet, will consequently be the natural result.

This passage asserts that to follow the footsteps of the Holy Prophet, will be the necessary consequence of one’s love of God and the cause of God’s loving the individual. And any slightest deviation from his footsteps will mean the reverse as the Holy Prophet does not follow but the Divine Will revealed to him19. Ali says that the Holy Prophet’s life and action from his birth to his departure from this world, was actuated by the divine revelation and I did not follow but him (the Holy Prophet). Thus, Ali had the distinction of loving God, and His Prophet and being loved by God and His Prophet. (A.P.)

Verse 32

The address is to the Muslims. Disobedience or even reluctance to obey the Holy Prophet is referred to as infidelity, i.e., ‘Kufr.’

Verse 33

In this verse Adam and Noah are mentioned alone, whereas Abraham and Imran are referred to in connection with their posterity. Perhaps the ‘Aal’ or the posterity of Adam and Noah, was not brought into the special reference because in the immediate issues of both Adam and Noah (i.e., the son of Adam, Cabel, and the notorious son of Noah) were among the worst sinners. Though there were in their posterity many apostles of God, but an indefinite or an unqualified mention of the common term ‘Aal’ meaning the issues or sons or the family as a whole, would include both the good as well as the wicked ones of the progeny. But in the ‘Aal’ of Abraham and Imran, their immediate successors were holy men of God who were chosen for the Apostleship. These were the two apostles of God, Ishmael and Isaac, as the immediate issues of Abraham, and of the apostles of God, Moses, and Imran.

The one marked aspect of the fact that this verse indicates is that while the mention of their ‘Aal’ (i.e., issues) is mentioned in this verse, the names of Abraham and Imran are not mentioned alone while the names of Adam and Noah are mentioned separately, though Abraham and Imran are undisputably among the holiest of the godly personalities of the apostles of God, which this statement clearly indicates that in the religious annotation the word ‘Aal’ means, the identity of the spiritual quality of a posterity which automatically includes the immediate or the progenitor ancestors in it. ‘Aal’ therefore is equivalent to ‘Ahl Al-Bayt’ which in spite of being a common word of address to the members of family, in the religious or the spiritual reference, the word ‘Ahl Al-Bayt’ will address only to the purest and the holiest members of the family identical with each other in their personal purity and spiritual sanctity, excluding all those who do not deserve association with such blessed ones of God.

As the Holy Prophet and his divinely chosen issues or the Holy ‘Ahl Al-Bayt’, all belong to the posterity of Abraham, in the clear declaration made by this verse, the Holy Prophet and his Holy ‘Ahl Al-Bayt’ are the chosen ones of God who are naturally made superior to everyone in the human race as a whole (M.L. and D.M.)

After establishing the fact that it is the requirement of Islam and the love for God to follow the Last Prophet who represents God and all the other prophets preceding him, now attempting to establish another fact in connection with prophethood, i.e., the status of prophethood is based on a proper course of the divine selection in which heredity plays a great part. To have a brief outline of the divine selection in its theological colour the following points should be taken into consideration:

1. The beings in the order of creation whether in the Arc of Descent (preceding from the Absolute down to the last stage of the primeaval matter) or in the Arc of Ascent (proceeding from the primeaval matter to the Absolute) each has been placed in complete accordance to the design planned by God, and it is in the place where it deserves to be.

2. Accordingly, selection means putting each part and particle of the universe in the proper place which it deserves in the order of existence.

3. The selection of Adam as superior to the rest of the creatures means that the primeaval matter though it carries in it the capacity of assuming the various forms of beings in its revolutionary movement yet each part of it differs from the other in the amount of the capacity which it bears viz. take the matter what constitutes our solar system as a whole it carries the capacity of assuming the most complicated form of human beings, but this is not true of every part and portion of it. Only some portion of it, is capable of becoming a planet situated in a particular orbit neither too close to the centre (the sun) nor too close to it (the Earth). Of the earth all parts and portions do not carry the same capacity of assuming any animal form. Of the portions which carry the capacity of life, all are not carrying the capacity of becoming man which means that portion is the selected one to become Adam. Likewise of the portion which carries the capacity of becoming human being, every portion, or the part of it, has not the capacity of becoming man of superior quality and character. In the same way that education is a selecting process by means of which the mental capacities latent in every portion of the matter which has assumed the form of man, to come to evidence that the process of creation is the same.

4. Of the portion of the matter which assumes the form of human being some should carry the capacity of assuming the highest possible form or forms of humanity. It is necessary that the portion in the course of its development and passing from the parental channels should not meet any obstacle to adulterate its original capacity.

5. This means a vigilant care by the divine agency of keeping the chain of the pedigree pure and refining that portion in stage after stage until it reaches its purposeful end.

The Qur’an here and in the other passages refers to this process of selection and asserts that it has resulted in choosing a particular parental lineage for the particular stage of prophethood and Imamat over the rest of the worlds. And this is the lineage of Adam to Noah, from Noah to Abraham and from Abraham it is bifurcated into Ishmael and Isaac, the former is known as the Aali Ibrahim and the latter as Aali Imran. The line of ‘Aali Imran’ ends with Jesus whose birth and disappearance and re-appearance is of unusual and of miraculous nature and the lineage of ‘Aali Ibrahim’ through Ishmael continues to Abdul Muttalib, and there gets again bifurcated into Abdullah and Abu Talib. Of Abdullah comes the Holy Prophet Muhammad and of Abu Talib comes the Holy Imam Ali and these two channels are re-united through the Lady Fatimah, the daughter of the Holy Prophet Muhammad, and the lineage of ‘Aali Ibrahim’ continues into the Eleven Holy Imams of Ali and Fatimah’s descent, concluding in the Twelfth Imam, Muhammad al-Mahdi whose disappearance and re-appearance as divinely designed to become the example of the House of Ishmael in the same way and manner as of Jesus has been made to be an example in the House of Israel20 and both to re-appear at the end of the world (i.e., before the Day of Resurrection) the latter to follow the former and the whole mankind to follow them and none else.

1. This means that all the prophets and the Imams chosen by God are of this lineage throughout the world.

2. It does not mean that all the descendants of Noah and Abraham had this capacity, otherwise the selection will have no meaning. This is supported by a well-known tradition of the Holy Prophet: -

   “Of all the creation God has selected Adam, of the descendants of Adam, God has selected Noah, of the descendants of Noah, God has selected Abraham, of the descendants of Abraham, God has selected Ishmael, of the descendants of Ishmael, God has selected the Quraysh, of the Quraysh God selected Hasham.

   All carrying my ‘Noor’ (The First Light which proceeded from the Absolute, which was to manifest in the Last in the Arc of Ascent, to last until the Day of Resurrection), and it was passed to Abdul Muttalib where it was bifurcated into the Two brothers Abdullah and Abu Talib: Of Abdullah came I (the Holy Prophet Muhammad) and. of Abu Talib came All (The First Holy Imam). Thus I and Ali are of one and the same ‘Noor’ (the Divine Light) carried through one and the same channel”

It should be noted that of the descendants of Ali and Fatimah, Hasan and Husayn were chosen and of Husayn the Light passed to the Nine succeeding Imams: -

1. Ali Ibn Al-Husayn ‘Az-Zain al-‘Abidin.’

2. Muhammad Ibn Ali ‘Al-Baqir.’

3. Ja’far Ibn Muhammad ‘As-Sadiq.’

4. Musa Ibn Ja’far ‘Al-Kazim.’

5. Ali Ibn Musa ‘Ar-Ridha.’

6. Muhammad Ibn Ali ‘At-Taqi.’

7. Ali Ibn Muhammad ‘An-Naqi.’

8. Hasan Ibn Ali ‘Al-Askari.’

9. Muhammad Ibn Al-Hasan ‘Al-Mahdi.’ (The Twelfth Holy Imam).

It should be noted that the appositional phrase ‘Dhurriatan ba’zoha min Ba’z’ leaves no room for the possibility of including in ‘Aal’ . . .the followers as some commentators attempt to compare the word ‘Aal’ used here with the same word in ‘Aali Fir’awn’ ... where it means anyone who was, in some way or the other, attached to Pharoah. It is true that whoever followed Pharoah is ‘Aali Fir’awn’ but this is not the case with ‘Aali Mustafa’, for here heredity or the birth is the consideration, plus character. If Salman was taken into the folds of ‘Aal’ it was a figurative and an honorary inclusion which requires a highly established and confirmed excellence declared by the Holy Prophet himself as otherwise the wives of the Holy Prophet such as ‘Umm Salama’ in spite of her piety and righteousness was refused the inclusion, with the consoling assurance of her personal righteousness. And the same happened with some other wife of the Holy Prophet who coveted the inclusion but was refused without even a consolation.

As to who were meant by ‘Aali Ibrahim’ and ‘Aali Imran’ here, there is a controversial view among the commentators. However, there is no doubt that the Holy Persons descending from Ishmael, i.e., the Holy Prophet Muhammad, his parental line and his descendants are included, and what is stated in some traditions that ‘Aali Muhammad’ was mentioned here, it does not mean that it was the wording of the Holy Qur’an. It means either it was included in the ‘Aali Ibrahim’ or it was mentioned in the revealed commentary of the passage.

The inclusion of Muhammad and ‘Aali Muhammad’ in ‘Aali Ibrahim’ is obvious in the passages: 2:124, 128, 129 14:36, 37 and the descendants of Isaac also can be included in ‘Aali Ibrahim.’ Regarding ‘Aali Imran’ it may refer to ‘Imran’ the father of Moses and ‘Aaron’ (Haroon) or it may refer to ‘Imran’ the father of Mary the mother of Jesus, but to mean the latter will be more appropriate, having the following passage in view which deals with the births of Mary and Jesus. Here ‘Aali Ibrahim’ includes Abraham also in the same manner as Moses and Aaron (Haroon) in ‘Aali Moosa’ and ‘Aali Haroon’ respectively in 2:248. (A.P.)

Verse 34

The fact pointed out here is that the choice of God has fallen not only upon the holy persons referred to in this verse but also upon their posterity. But the wording of the verse suggests the continuation of the divine choice of God, without any break or cessation, and such an aspect of the declaration is absent in the case of Adam and Noah whose names are mentioned as the recipients of the divine choice, for one of the sons of Adam, and the son of Noah, were the cursed ones. Adam’s son Cabel having been an assassin of his own brother Abel, and Noah’s son being an open unbeliever in God, thus both were sinners.

The statement in this verse as far as it refers to the past, is no doubt a declaration of what had already happened in the course of the facts, although it was only a partial realisation, but when it refers to the future, it becomes a prophecy about the perfection of the realization of the Divine Will in the ultimate end. The full, the complete or the perfect realization of the prophecy as meant in the statement was affected in the Holy Prophet. The choice of God in the seed of Abraham through Isaac stopped with Jesus and it did not continue further, for Jesus was not given any posterity of his own, and it again started with the Holy Prophet Muhammad who was a descendant of Abraham through his son Ishmael, and continued without any break in his family, (which was no other than the family of Abraham). And the fact about Abraham’s family being blessed for ever is borne out from a similar declaration found in the Old Testament: -

1. “Now the Lord had said unto Abram, Get thee out of thy country, and from thy hindered, and from thy father’s house, unto a land that I mill shew thee;

2. And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shall be a blessing:

3. And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed” O.T. Gen. 12/1-3.

1. “And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect.

2. And I will make my covenant between me and thee, and will multiply thee exceedingly.

3. And Abram fell on his face: and God talked with him, saying,

4. As for me, behold, my covenant is with thee, and thou shall be a father of many nations.

5. Neither shall thy name any more be called Abram, but thy name shall be Abraham for a father of many nations have I made thee.

6. And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee.

7. And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee.

8. And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God.

9. And God said unto Abraham, Thou shall keep my covenant therefore, thou and thy seed after thee in their generations.

   Gen; 17/1-9;

According to the divine command, Abraham left his native land with Hagar and his posterity through Ishmael started at Mecca, in which line came the Holy Prophet Muhammad and Ali-Ibn-Abi Talib, and through these two continued the posterity of Abraham. The Holy Prophet Muhammad had declared:

1. I and Ali are of one and the same Light!

2. Ali is a part of me and I of Ali.

3. The people are of various stocks but I and Ali of one stock!21

Islam was the faith of Abraham. It was revealed in all its perfection to the Holy Prophet, and which was continued in its pristine purity through Ali and his posterity which was the posterity of the Holy Prophet Muhammad, Abraham, and Ishmael as well. Thus in the Holy Prophet and Ali and their progeny the Ahl Al-Bayt, the families of the earth have been blessed.

The promise of God to Abraham about Ishmael in Genesis was thus fulfilled.

“And as for Ishmael I have heard thee: Behold I have blessed him, and will make him fruitful, and will multiply him exceedingly, twelve princes shall he beget, and I will make him a great nation” Gen. 18/20.

Accordingly, Ishmael son of Abraham was blessed through the Holy Prophet Muhammad in his posterity and the promise of the Twelve Princes in his seed were fulfilled in the Twelve Holy Imams, starting from Ali-Ibn Abi Talib, consecutively succeeding one after another without any break until the Last one, Muhammad al-Mahdi, all belonging to the posterity of Abraham through his son Ishmael.

Verse 35

Devotees to the temple in the Jewish creed, remained as recluses, cut off from worldly life and practised celibacy. Imran the father of Mary (the mother of Jesus) seems evidently to be of priestly descent. This factor is borne out from the vow which his wife makes about her issue in her womb to dedicate it to the service of God. It is reasonably considered that it is possible that because of the vowful will of his grand-mother that her issue be dedicated to God’s service, i.e., as a devotee to the temple, Jesus adopted the ascetic mode of life. Otherwise, he had great respect for married life in support of this possibility22.

The Ahmadi commentator who denies the supernatural aspect of the events of the miracles wrought by the apostles of God and to deny any extraordinary sanctity to the apostolic personalities, here again seems to be confused with simple issue of the wife of Imran praying about her issue in her womb, interpreting the word ‘Imrat’ as a woman, and not as the wife. The word ‘Imra’at’ when related to another personal noun means wife and when used alone will mean a woman (a common noun). Here in this verse the word ‘Imra’at’ is used related to ‘Imran’ which will clearly and simply mean the wife of ‘Imran’ but the Ahmadi commentator starts with an arbitrary declaration of his own saying I take ‘Imra’at’ meaning a woman. To justify his own choice, he goes on arguing and twisting the meaning of the wording of the verse, taking the obscure interpretation aside leaving the immediate and the direct meaning of the words. About the name Imran and the relationship of Mary with Imran and the terms, ‘Ukht’ sister, ‘Ab’ father etc. used in the verses, he again gives his own interpretation. The confusion created by the Ahmadi commentator is referred to here just by way of warning against the misleading arguments. Otherwise, to deal with the Ahmadi arguments here will be to unnecessarily lengthen this work.

Regarding the name Imran there are three persons named Imran;

1. Imran - the father of Apostle Moses and Aaron.

2. Imran - the father of Mary (the Maternal grand-father of Apostle Jesus).

3. Imran - The father of Ali, and the paternal uncle of the Holy Prophet Muhammad, generally called Abu-Talib.

Imran referred to in this verse is the father of Mary.

‘Muharraran’ actually means liberated or freed. Here it means freed or liberated from the worldly affairs and thus devoted to God’s service.

It is a mischievous attempt of some Christian critics of the Holy Qur’an to say that the Holy Prophet did not know about the long interval period which passed between Moses and Jesus and they allege that the Holy Prophet meant the mother of Mary to be the sister of Moses, but the sincere and the earnest students of the Holy Qur’an who get the knowledge of the Holy Word of God from the proper sources, have no doubt that the Holy Prophet was well-informed divinely that Jesus was the Last Prophet of the House of Israel after whom none would come save ‘Ahmed’ 61/6 Deut. 18/18, 19 John 16/12,13, 14/16, 16/7,8, 15/25, and that Moses was the First Law-Giver Prophet of the House of Israel after Abraham, and in between, there are the names of David, Solomon, Yes’a, Zul-Kifl, and the others mentioned. (A.P.)

Verse 36

It was a custom in the days of Mary that people used to dedicate one of their sons to the service of the temple at Jerusalem. Imran’s wife, Lady Hanna, had vowed to dedicate her issue when it was yet in her womb, to the service of the temple. Evidently the Lady expected a son, but she got a daughter and thus she was disappointed, and yet she named her ‘Mariam’ meaning in the Hebrew language, ‘the Maid-servant of God.’

The disappointment was that the girl, a female, could not be dedicated to the service of the temple. Yet Imran’s wife named her baby daughter ‘Maryam’ (meaning in the Hebrew language ‘a maid-servant of God’) and brought the baby to the temple at Jerusalem to dedicate her to the service of the sacred house. When her offer was not accepted by the people, the Lady implored for the acceptance of her offer saying that she had already vowed to dedicate the issue even prior to the birth. The question arose as to who should be in charge of the child. Lots were cast and it fell in favour of Zachariah the brother-in-law of Imran, i.e., the husband of Imran’s wife’s sister, a maternal uncle of the baby. When Mary reached the age of majority, Zachariah erected a balcony for Mary which could not be mounted without a ladder. Zachariah used to leave Mary in the balcony to stay there praying, and take her home in the evening along with him. While Mary stayed in the room, Zachariah used to keep its door locked with its keys in his own careful custody.

While dedicating her daughter Mary to the Temple-service, Mary’s mother, Lady Hanna, the wife of Imran, prayed, commanding her daughter Mary and her posterity to God’s protection against any satanic influence.

It is related by the well-known scholar, author of Sawaiqa Mohriqa and Abu Dawood, that this verse was in fact revealed as an analogy to an allied event when once it happened that the Holy Prophet visited his daughter Fatimah, he asked for some water and Fatimah brought some water in a wooden cup. He took it, sprinkled it upon the head and the shoulders of the holy Lady and prayed with a prayer exactly in the words in which Mary had been prayed for, commending Fatimah and her issues to God’s protection against any Satanic influence. The prayer of the Holy Prophet was granted by God and Fatimah became the Lady of Light and her posterity got Eleven Holy Imams or the Divinely Commissioned Guides.

Verse 37

The desire of Lady Hanna to dedicate a son to the service of the Temple was destined to be fulfilled in Jesus, associated with his miraculous birth as a clear sign of the Omnipotent will of God, which can act without any dependence upon any ordinary law of nature. It was to show that God is in no way subject to any law of nature, and nature being nothing but a particular formulation of the will of God, and it shall always be subject to God’s will, thus Jesus was given a miraculous birth.

Whenever Zachariah visited Mary in her room, he used to always find fresh unusual seasonal fruit (i.e. summer fruits during winter and winter fruits during the summer season) kept ready for Mary’s sustenance. Zachariah in surprise used to ask Mary as to wherefrom she got the fruits to which Mary used to reply, ‘It is from God.’ The Ahmadi commentator here again interprets this event in a ridiculous way, saying, the fruits might be the offerings from the worshippers to Mary. This is just in resentment to the Holy Lady Mary getting the grace of God in her being miraculously provided with her sustenance from on high, for the mother of the Qadiani Messiah being only an ordinary Lady could not have any special grace from God.

The Ahmadi commentator deals with the miraculous event at length saying the fruits were the gifts from the worshippers to Mary. It is unimaginable when Mary was in so much a safe custody in a secured compartment, how could the worshippers have any access to her without the knowledge of Zachariah. Would it suit the dignity of the holy Lady to receive visitors stealthily without the knowledge of her guardian and even that to accept the charity from the worshippers which were alms of the temple. And was Zachariah a fool to have been surprised at so simple a thing? Besides, it is not conceivable of Zachariah, an Apostle of God, to have been fooled with the same event repeatedly every time he visited Mary for the verse says ‘kuilama’ meaning every time or whenever. The concluding words of the verse ‘Yarzuqu man yasha’ (He, God, provideth whomsoever He liketh) - clearly indicate the sustenance which Mary was provided with, was from above all ordinary sources.

It is related that miracles which took place during the times of all the other prophets of God, miracles similar to all those miracles took place during the time of the Holy Prophet Muhammad. It was referring to this fact the great Persian poet Sa’di said

“Hume Yousuf, Dame Eesa Yade Baiza dari,

Onche khooban hama darand to tanha dari”

The beauty of Joseph, the radiating palm of Moses and the raising of the dead by Jesus, hast thou ‘O’ Muhammad (the Apostle of God) been granted. All that the beloved ones of God severally had, thou alone hast them all together.

It is reported by the greatest Sunni authorities of ‘Anwarut-Tanzeel, Kashshaf and Ma’alimut- Tanzeel, that the Holy Prophet with his Ahl Al-Bayt was once starving, the Holy Prophet visited his daughter Fatimah and asked her to provide him with some food. It was the third day that Fatimah, her husband Ali and her children Hasan and Husayn had anything to eat. But Fatimah went into her room and spread the prayer-mat and prayed to the All-Merciful Lord to help her against disappointing the Holy Prophet. No sooner the prayer ended than from one of the vessels which was lying empty’ for the last three days, was found some steam coming out.

When the lid was removed, it was found full of the best kind of bread with nicest kinds of viands. The Holy Lady rushed to her father with the divine provision. The Holy Prophet asked Fatimah as to whence did she get that, to which the Holy Lady replied, ‘It is from God’, ‘He provideth sustenance to whosoever He liketh without any measure.’ The Holy Prophet said: “God be praised, He has made thee similar to Mary” The whole family partook of the food and yet it remained as it was. It was distributed to the neighbours. (M.S.)

Verse 38

When Zachariah found clear evidence of the extraordinary benevolence of the All-Merciful Lord, he also desired to pray for something for which he longed all his age, i.e., an issue. The action on the part of Zachariah was quite a natural reaction to his witnessing the miraculous provision for the sustenance of Mary.

It is obvious that the passage tends miraculously to assert the unusual means of Mary being heavenly fed when she was attached to the Holy Altar, but the Ahmadi commentator as usual with him tries to distort the statement, otherwise there was no need of mentioning any usual story of Mary being fed by the charities of the Altar, and it should not create a hope in the heart of Zachariah to covet for the same unusual grace from the Lord. (A.P.)

Verse 39

Zachariah’s prayer was granted, and the glad tidings were about the birth of John (the Baptist). Thus, John was the cousin of Jesus. (Luke 1/5-13).

‘Kalimah’ means a Word. Jesus has been designated in the Qur’an as ‘the Word of God.’23, i.e., the One born of a mere command of the Almighty Lord Creator of the Universe, referring to the immaculate Virgin birth of Jesus which is a distinction. Jesus being designated as the ‘Word of God’ may have the significance that a letter alone does not give any meaning, but a Word has always some meaning or the other. Jesus is the Word of God signifying his immaculate virgin birth which is the most manifest and the most eloquent and the loudest declaration of the Almighty and the All-powerful God that ‘He, if He wills can create a being without being bound by any law of nature. It means nature is subservient to the Will of God, and God is never subservient to nature. The Holy Prophet has also been referred to as ‘Zikr’ which means Reminder24.

The Ahmadi commentator as usual with him, writes a long note trying to interpret ‘Word’ into prophecy - quotes Verses 6:115; 6:34; 10:64; 18:27; 18:109; 31:27 and 66:12 in which the word ‘Kalimah’ has been used in a different meaning. He does not seem to recognize or remember that one and the same word used in different context means differently. He conveniently avoids the significance in connection with the same word in Verse 45 and in 4:171.

John (the Baptist) was the cousin of Jesus, senior in age only by six months, and was the first to believe in Jesus as a true apostle of God sent to revive the faithful practice of the Mosiac Law. John was killed before Jesus’ ascension into the heavens.

The phrase ‘Bi Kalimatin’ used here as a common noun ‘Nakerah’ in an indefinite, shows that Jesus is not the only ‘Kalimah’ (or the word proceeded from God) but he is only one such. (A.P.)

Verse 40

According to Ibn-Abbas, Zachariah was 120 years of age, and his wife was 98 years old (M.S.). The word ‘Anna’ signifies the surprise on the part of Zachariah as to how himself and his wife who were of such an advanced age could ever in the ordinary course of nature have any issue at all. Zachariah did not till then have, or in the ordinary course of nature could ever expect to have, any issue in the future. But the Ahmadi commentator who is in a determined policy opposed to miracles, interprets ‘Anna’ as ‘When’ just to avoid the sense of surprise in the word when it will mean ‘How.’ But when the same word ‘Anna’ is used25 by ‘Mary’ in surprise, meaning how, when she was informed by the Angel about the birth of a child to her, without any man touching her, the Ahmadi commentator gives the correct meaning of the word ‘Anna’, i.e., ‘How’ in the margin of his translation and draws the reader in some arguments of his own.

The succeeding words of the verse giving the definite meanings of Zachariah’s old age and his wife being barren, justify and establish the meaning of the word ‘Anna’ as ‘Hom’, to signify Zachariah’s surprise and to clearly indicate the event of the birth of John as nothing ordinary but a definite miracle effected by the will of the Almighty God. The concluding words that ‘God doeth whatsoever He willeth’ seal the meaning of the event as a definite miracle (PR Luke 1/18):

“And Zachariah said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years”. (Luke 1/18).

‘Anna’ here undoubtedly means ‘How’, and the clause ‘Qad balaghanial Kibr’ i.e., certainly old age has been inflicted on me, is not a conjunctive clause. It is adverbial subordinate to the principal clause ‘Jumla al-Haliah’ The Arabic letter ‘Vow’ means ‘While ‘and not ‘And’ both in ‘Wa qad balaghani’ and ‘Wa amra’ati’ i.e., while my wife, otherwise the answer would not be corresponding to the question clearly suggesting surprise. If it was to mean that the Ahmadi commentator thinks, the answer instead of ‘Ma yasha’ ought to have been ‘Mehma yasha’ for in answer to a question about time, cannot be about the WAY IN WHICH. (A.P.)

Verse 41

Zachariah in his surprise wanted a sign of God’s promise being actually fulfilled in his hopeless age. He was informed that the sign would be that he would not be able to speak for three days. The demand for a sign was not due to any incredulity on the part of Zachariah but it was owing to his curiosity to know as to how it will come to pass (i.e., how he and his wife would be rejuvenated). The sign given emphatically denied saying it was nothing of the kind. The Bible relates something allied to this verse (Luke 1/20)

“And behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season”. (Luke 1/20).

A commentator, to deny the miraculous aspect of the sign, translates the verb ‘Lukallim’ as should, i.e., a command, whereas the verb is in Aorist term which is used for the present and the future. The demand was for super-natural or the extraordinary effect and how can anything be affected under a command which Zachariah could have himself, without any such order, at his own free will, alone be a sign to satisfy the demand.

There is no doubt that Zachariah asked for a divine sign for the time of his wife being blessed with a child. Then God gives the sign that you would not be able to talk to the people, while you will and must be absorbed in your remembering and praising Him in the mornings and in the evenings. That shows that there was nothing wrong with the articulation otherwise he would not be able to praise God as commanded by the Lord. But due to his total absorption in his communion with God, he would not be able to talk to the people at all. This is a divine sign through which a special blessing and grace can be obtained. This shows that by spiritual attainments one can overcome the physical disabilities and obstacles. The laws of nature known to us can be controlled, modified, and altered by the spiritual and the divine forces.

If by mere will power used in Mesmerism or Hypnotism can seemingly control the natural law of the sight or the individual will of man and the other animals, where is the room to doubt about the really great and the superior power of Spirit particularly of the Divine Absolute Authority, effecting any change in any natural phenomena. (A.P.)

• 1. Following the Holy Prophet is loving God and earning God’s love and His pardon for the Sins, Following the Holy Prophet in his love of those whom he loved, is loving God and enmity with them is the enmity of God.
• 2. The Holy Prophet.
• 3. Father of Moses.
• 4. Father of Virgin Mary- not the father of Moses.
• 5. Virgin Mary.
• 6. Virgin Mary, mother of Jesus.
• 7. The accursed one of God.
• 8. Refer to: 19:5, 19:7.
• 9. Ar. Thayyab, i.e virtuous or blessed, pure-good.
• 10. Refer to: 19:5, 19:7 4:171. See also Verse 45.
• 11. Ar. ‘Mehrab’ Chaneel - The private chamber of a prayer house partitioned and safe from public eye.
• 12. Jesus.
• 13. Zachariah. Refer to: Verse 46, and 19:8 19:9.
• 14. God.
• 15. Zachariah.
• 16. Fix.
• 17. God.
• 18. Refer to: 19:10.
• 19. Refer to the Verses: 6:50; 7:203; 10:15; 46:9; 53:3; 53:4.
• 20. Refer to 43:59.
• 21. Asemi’s Zainul-Fata, Ibne-Maghazali, Shafayi. Kanz Al-Ummal, Musnad Ahmad Ibn Hambal.
• 22. Pr. Burkit’s lectures on Syrian Church.
• 23. Vide 4:171.
• 24. Refer to: 65:10.
• 25. In Verse 47.