Theme and Relationship with the Previous Surah

This surah is the counterpart of Surah al-Kahf as it forms a pair with it. There is not much difference between the themes of both surahs; the same topic is discussed in them though the style of reasoning and manner of narration is different. In this surah, it is stated that all celebrated prophets born in the progeny of Adam (sws), Noah (sws) and Abraham (sws) preached monotheism. They directed their followers to offer the prayer and pay zakah. However, these followers got incriminated with polytheism, obliterated both these rituals and succumbed to religious innovations and personal desires. Now that they are being invited to their real religion, they have become its enemies. On the other hand, the Prophet (sws) is urged to show perseverance on their attitude and given glad tidings of success. At the end, the real reason for the deviant beliefs of the adversaries is pointed out: they regard their worldly successes in contrast to the believers to be a reason of their own veracity. The fact is that this is not correct; it is a respite given to them from God so that the truth is conclusively communicated to them and when they are seized they have no excuse.

In this surah, Jesus (sws) and Mary (sws) are prominently mentioned. As pointed out in the previous surah, the reason for this is that in those times like the Jews, the Christians too had begun to secretly support the Quraysh. This support by the People of the Book reinforced the Quraysh immensely. The reason for this was that because of being unlettered in religion, the Arabs held the People of the Book in esteem. When they saw that they too have the same opinion, their spirits were greatly boosted. In order to dent this influence of the People of the Book, the Qur’an exposed them. Thus earlier in Surah Bani Isra’il the baselessness of the Jews is fully brought out. In this surah, the same treatment is meted out to the Christians. The purpose is to let the Quraysh know that how can those who themselves have no foundation be of any support to them in this conflict between truth and falsehood.

Analysis

Verses (1-15): The surah begins with the supplication of Zacharias (sws) before God to grant him a son in spite of his old age and the infertility of his wife. It was accepted by God and he was given glad tidings of the birth of John (sws). This incident forms a prelude to the anecdote of Mary (sws) mentioned subsequently. The Christians regarded the miraculous birth of Jesus (sws) to be a proof of his divinity. The Qur’an here by mentioning the birth of John (sws) has shown that if a mere miraculous birth is enough to prove the divinity of Jesus (sws), then this proof is also present in favour of John (sws). He too was born from an old father and an infertile mother. Yet he himself never claimed divinity nor did anyone else try to regard him to be god. Moreover, it is Zacharias (sws) who trained and brought up Mary (sws), the mother of Jesus (sws), and if in accordance with Christian beliefs, John (sws) baptized Jesus (sws) how did he become son of God.

Verses (16-36): The pure and noble life led by Mary (sws) is referred to. The details of how Jesus (sws) was born to her are mentioned. Thereafter how Jesus (sws) in his cradle proclaimed himself to be a servant of God and being given the directives of the prayer and zakah are alluded to. Sorrow is expressed on these wretched people who in spite of knowing all these facts regarded an obedient servant of God to be his peer and an obedient women servant to be the mother of the son of God.

Verses (37-40): Christians are rebuked on their mutual differences regarding Jesus (sws) in spite of the latter’s clear teachings. They are warned of the advent of a day when all these differences will be settled.

Verses (41-50): The way Abraham (sws) invited his father to monotheism and the way he had to migrate as a result are referred to. It is then alluded to that as a reward of this migration, God blessed him with children in spite of his old age.

Verses (51-63): The life and traits of prophets Moses (sws), Aaron (sws), Ishmael (sws) and Idris are concisely referred. It is stated that these were very steadfast prophets among the progeny of Adam (sws), Noah (sws), Abraham (sws) and Jacob (sws). Such was their relationship with God that when they would hear His verses, they fell down in prostration. Then from among their progeny such unworthy descendents were born who totally gave up the prayer and forsook paying zakah and ended up as slaves their to their desires. These people will soon see the consequences of their deviance. Only those among them will be receive salvation who will repent and mend their ways.

Verses (64-65): Through the tongue of Gabriel, the Prophet (sws) is directed to be patient and wait for the decree of God. He must not show haste.

Verses (66-72): Those who deny the Hereafter are rebuked and admonished and their fate is pointed out.

Verses (73-82): The answer given by the arrogant to the warnings of the Qur’an is referred to. They contended that if they were well-off in relation to the believers of the Qur’an, it necessarily means that their beliefs and deeds were also better; in the first place, there is no the Day of Judgement and if ever it comes, they would still be better than these paupers and needy believers. This baseless mentality is refuted by God and the actual reality is pointed out.

Verses (83-96): The Prophet (sws) is urged to be patient and wait: he should not be worried at the demand of those who want to hasten the punishment. They will soon meet their fate. The deities they are depending upon will not the slightest be of benefit to them. Only the believers will succeed on the Day of Judgement.

Verses (97-98): The Prophet (sws) is told that the Qur’an is the best instrument to warn people and give them glad tidings. Those who have the ability will profess faith; those who will not will for themselves see their fate. He need not worry about them.

As a result of this analysis, the structure and coherence of the surah becomes very evident. In God’s name, I know begin explaining it. With God lies the urge.

Section I: Verses (1-15)

بِسۡمِ اللّٰهِ الرَّحۡمٰنِ الرَّحِیۡمِ

کٓهٰیٰعٓصٓ (1) ذِکۡرُ رَحۡمَتِ رَبِّكَ عَبۡدَهُ زَکَرِیَّا (2) اِذۡ نَادٰی رَبَّهُ نِدَآءً خَفِیًّا (3) قَالَ رَبِّ اِنِّیۡ وَهَنَ الۡعَظۡمُ مِنِّیۡ وَ اشۡتَعَلَ الرَّاۡسُ شَیۡبًا وَّ لَمۡ اَکُنۡ بِدُعَآئِكَ رَبِّ شَقِیًّا (4) وَ اِنِّیۡ خِفۡتُ الۡمَوَالِیَ مِنۡ وَّرَآءِیۡ وَ کَانَتِ امۡرَاَتِیۡ عَاقِرًا فَهَبۡ لِیۡ مِنۡ لَّدُنۡكَ وَلِیًّا (5) یَّرِثُنِیۡ وَ یَرِثُ مِنۡ اٰلِ یَعۡقُوۡبَ وَ اجۡعَلۡهُ رَبِّ رَضِیًّا(5) یٰزَکَرِیَّاۤ اِنَّا نُبَشِّرُكَ بِغُلٰمِۣ اسۡمُهُ یَحۡیٰی لَمۡ نَجۡعَلۡ لَّهُ مِنۡ قَبۡلُ سَمِیًّا (7) قَالَ رَبِّ اَنّٰی یَکُوۡنُ لِیۡ غُلٰمٌ وَّ کَانَتِ امۡرَاَتِیۡ عَاقِرًا وَّ قَدۡ بَلَغۡتُ مِنَ الۡکِبَرِ عِتِیًّا (8) قَالَ کَذٰلِكَ قَالَ رَبُّكَ هُوَ عَلَیَّ هَیِّنٌ وَّ قَدۡ خَلَقۡتُكَ مِنۡ قَبۡلُ وَ لَمۡ تَكُ شَیۡئًا (9) قَالَ رَبِّ اجۡعَلۡ لِّیۡۤ اٰیَةً قَالَ اٰیَتُكَ اَلَّا تُکَلِّمَ النَّاسَ ثَلٰثَ لَیَالٍ سَوِیًّا (10) فَخَرَجَ عَلٰی قَوۡمِهِ مِنَ الۡمِحۡرَابِ فَاَوۡحٰۤی اِلَیۡهِمۡ اَنۡ سَبِّحُوۡا بُکۡرَةً وَّ عَشِیًّا (11) یٰیَحۡیٰی خُذِ الۡکِتٰبَ بِقُوَّةٍ وَ اٰتَیۡنٰهُ الۡحُکۡمَ صَبِیًّا (12) وَّ حَنَانًا مِّنۡ لَّدُنَّا وَ زَکٰوةً وَ کَانَ تَقِیًّا (13) وَّ بَرًّا بِوَالِدَیۡهِ وَ لَمۡ یَکُنۡ جَبَّارًا عَصِیًّا (14)سَلٰمٌ عَلَیۡهِ یَوۡمَ وُلِدَ وَ یَوۡمَ یَمُوۡتُ وَ یَوۡمَ یُبۡعَثُ حَیًّا (15)

In the name of God, the Most-Gracious, the Ever-Merciful.

Ka Ha Ya ‘Ayn Su‘ad. This is a reminder of the favour of your Lord which He bestowed on His servant Zacharias, when he secretly called his Lord. He pleaded: “Lord! My bones have become hollow and my head has glowed white with old age, and Lord! I have never remained deprived after calling upon You. I fear my brethren after me, and my wife is barren. So, grant me an heir from Yourself who is not only my heir but also of the traditions of Jacob’s family. And Lord! Make him a likeable person.” (1-6)

“O Zacharias! We give you glad tidings of a boy who will be called Yahya. We have not created anyone like him before.” He said: “Lord! How can a boy be born to me when my wife is barren and I too have reached the helplessness of old age.” He said: “Thus shall it happen. It is said by your Lord: ‘This is very easy for me. Before this, I have created you when you were nothing.’” Zacharias said: “My Lord! Appoint a sign for me.” God said: “The sign for you is that you will not be able to speak to people for three days and nights even though you will be perfectly healthy.” Hence, he came out to his people from the abode of worship and gestured to them to glorify God from dawn to dusk. (7-11)

“Yahya! Hold fast to Our Book.” And We gave him the ability to take decisions in his very childhood and blessed him with compassion and purity specially from Our self and he was very pious and obedient to his parents. He was not rebellious and defiant. Peace be to him the day he was born and the day he will die and the day he will be raised to life. (12-15)

Explanation

کٓهٰیٰعٓصٓ (1) 1

These are from among the abbreviated letters. Detailed discussion on this can be found under the first verse of Surah al-Baqarah.

ذِکۡرُ رَحۡمَتِ رَبِّكَ عَبۡدَهُ زَکَرِیَّا (2)2

The word ذِکۡرُ is in the same meaning as the imperative word اذۡکُرۡ in the succeeding verses in which all prophets from Mary (sws) to Idris (sws) are mentioned. The verse informs the Prophet (sws) that while these foolish people have become oblivious of these accounts, they are being narrated to him so that he benefits from them and urges others to gain benefit from them too. The word عَبۡدَہٗ affectionately refers to Zacharias (sws). What can be a greater honour for a person than God Himself calling him His servant? In the words of Hafiz:

بولائے توکہ گر بندہ خویشم خوانی

از سر خواجگئ کون و مکان برخیزم

(I swear by your friendship that if you accept me as your slave, I will abandon the wealth and status of this world in exchange of this.)

اِذۡ نَادٰی رَبَّهُ نِدَآءً خَفِیًّا (3) قَالَ رَبِّ اِنِّیۡ وَهَنَ الۡعَظۡمُ مِنِّیۡ وَ اشۡتَعَلَ الرَّاۡسُ شَیۡبًا وَّ لَمۡ اَکُنۡۢ بِدُعَآئِكَ رَبِّ شَقِیًّا (4)3

This is the supplication of Zacharias (sws) for the birth of a son. It was most probably done while he was stationed in the Temple for i‘tikaf, as is alluded to ahead. It is evident from it that supplicating in private is its foremost etiquette and the best recommendation for its acceptance too. In fact, these are the supplications which are free of pretension and it is in them that a person really expresses his secrets to God. For this reason, this etiquette of the supplication must be kept in mind. Only collective supplications are an exception to this.

The real emphasis of the words وَهَنَ الۡعَظۡمُ مِنِّیۡ is that that even his bones have become hollow, what to speak of the outer body. These words form a prelude to his actual supplication. Undoubtedly, so effective was this prelude that if it be not considered impertinence, I would say that he tried to capture the mercy of God through it. Firstly, he presented his frailty and weakness as a recommendation to God and secondly, the way he related himself to God all his life. He said that he had never been deprived after asking God. One can see that a person’s request cannot be turned down by a source from where he has never been refused specially now when he has become weak and frail and his bones have gone dry.

وَ اِنِّیۡ خِفۡتُ الۡمَوَالِیَ مِنۡ وَّرَآءِیۡ وَ کَانَتِ امۡرَاَتِیۡ عَاقِرًا فَهَبۡ لِیۡ مِنۡ لَّدُنۡكَ وَلِیًّا (5) یَّرِثُنِیۡ وَ یَرِثُ مِنۡ اٰلِ یَعۡقُوۡبَ وَ اجۡعَلۡهُ رَبِّ رَضِیًّا(6)4

مَوَالِیَ refers to a person’s paternal family, fraternity and his in-laws. It is evident that Zacharias relatives were not good people. He feared that after his death they would not be able to carry on his traditions and that of Jacob’s family, which were a distinctive feature of this noble family. He wanted that there should be someone from his family who would be able to carry on with its mission and also be a bearer of these tradition. As for himself, he had entered the last phase of old age and weakness and his wife too was barren. There were not much hope for him in the general scheme of things. However, he knew that all means and resources are in God’s hands. God is not dependent on them. For this reason, he made this supplication.

یٰزَکَرِیَّاۤ اِنَّا نُبَشِّرُكَ بِغُلٰمِۣ اسۡمُهُ یَحۡیٰی لَمۡ نَجۡعَلۡ لَّهُ مِنۡ قَبۡلُ سَمِیًّا (7)5

When a supplication is made at the right time, with the correct objective, with sincere emotions and with the right selection of words, it is immediately accepted. All measns and resources become available for it. Darkness could be prevalent, circumstances may look bleak and there may not be any hope; yet if a person’s supplication spontaneously expresses the conviction that he has only one place to go; it is the only place from where he had obtained the desired response in the past and now also he expects the same, then the mercy of God appears for him from where he cannot even imagine. Such is the majesty of this mercy that those who are slaves to apparent resources are wonderstruck. Zachariah’s supplication was also made with the correct objective, at the right time and with sincere emotions and thus was accepted as soon as he uttered it.

In لَمۡ نَجۡعَلۡ لَّهُ مِنۡ قَبۡلُ سَمِیًّا the word سَمِیٌّ means “peer or example.” Thus it is used in this meaning in verse 65 of this very surah: هَلۡ تَعۡلَمُ لَهُ سَمِیًّا (are you aware of any peer of God?). These words are meant to assure Zacharias (sws) that though he has become old and his wife is barren and there is no example of such a couple bearing children, but God’s will is to bless him with a child that has no parallel.

قَالَ رَبِّ اَنّٰی یَکُوۡنُ لِیۡ غُلٰمٌ وَّ کَانَتِ امۡرَاَتِیۡ عَاقِرًا وَّ قَدۡ بَلَغۡتُ مِنَ الۡکِبَرِ عِتِیًّا (8)  6

The word عِتِیٌّ means “something exceeding the limits and becoming beyond control.”

In order to gain further assurance regarding these glad tidings, Zacharias (sws) has expressed here his doubts viz the viz the apparent circumstances.

قَالَ کَذٰلِكَ قَالَ رَبُّكَ هُوَ عَلَیَّ هَیِّنٌ وَّ قَدۡ خَلَقۡتُكَ مِنۡ قَبۡلُ وَ لَمۡ تَكُ شَیۡئًا (9)7

Concomitant indications show that this answer is given by a divine voice. The enunciative (khabar) of  کَذٰلِكَis suppressed to lay emphasis on it. The implication is that this is His God’s decision and is destined to happen. How can it be difficult for Him to bring into existence a child from old parents when He has created human beings from nothingness.

قَالَ رَبِّ اجۡعَلۡ لِّیۡۤ اٰیَةً قَالَ اٰیَتُكَ اَلَّا تُکَلِّمَ النَّاسَ ثَلٰثَ لَیَالٍ سَوِیًّا (10)8

Here Zacharias (sws) has presented another request for his mental assurance. Since these glad tidings were a manifestation of his desire and had great importance for him, he wanted to have complete satisfaction. Since he had heard these words from a source, he could have thought that this a reverberation of his own desire from within himself. He thus requested for a sign from God which could fully assure him that these glad tidings were from Him and not from Satan or his own self. The Qur’an has mentioned similar requests of other prophets too. This response by Zacharias (sws) shows that prophets of God exercise great caution in accepting what is instructed to them in dreams and in through such voices. This does not at all tell on the weakness of their faith. The Almighty accepted this request of Zacharias (sws) as well in the manner mentioned in this verse. Obviously if a person is able to remember God through his tongue but cannot speak anything else, then this cannot be termed a state influenced by Satan; it can only be a state that reflects the influence of the the Most Merciful God. Thus in this state Zacharias (sws) came out of his worship abode: he could not speak anything. He directed people to remain engaged in glorifying God.

Some scholars have interpreted the words اَلَّا تُکَلِّمَ as a negative imperative and not just the portrayal of a state. In their opinion, they would mean that when Zacharias (sws) asked for a sign, he was told that he should not talk to people for three days. Such scholars have not properly reflected on the reason for which Zacharias (sws) had asked for a sign nor on the reason why he was asked to remain silent for three days and three nights.

The word سَوِیٌّ means “to be devoid of a shortcoming or an ailment.” In other words, this state of Zacharias (sws) would not be because of a shortcoming or an ailment. It would be a sign from God in full health. It is similar to what is mentioned regarding Moses’ miracle that his white hand would not be because of any illness. It may be noted that سَوِیٌّ does not mean “continuous” or “consecutive.” It occurs in the meaning I have just referred to in verse 17 of this surah too.

The word لَیَالٌ encompasses both night and day. Thus in verse 41 of Surah Āl-i ‘Imran, the word used is ايَّامٌ which also encompasses both day and night. This usage is common in Arabic.

فَخَرَجَ عَلٰی قَوۡمِهِ مِنَ الۡمِحۡرَابِ فَاَوۡحٰۤی اِلَیۡهِمۡ اَنۡ سَبِّحُوۡا بُکۡرَةً وَّ عَشِیًّا (11) 9

The word الۡمِحۡرَاب refers to a room or a vernadah of worship. It is evident from the verse that at the time of supplication, Zacharias (sws) was stationed at some place in the Temple. It is also evident from verse 39 of Surah Āl-i ‘Imran that he received these glad tidings while he was praying. After that he came out to his people as is mentioned in the verse under discussion. His gesturing towards his people to glorify God also shows that he was harbouring a major secret of providence the time of whose manifestation had not arrived. People should wait for it and during this time engage in remembering God.

 یٰیَحۡیٰی خُذِ الۡکِتٰبَ بِقُوَّةٍ وَ اٰتَیۡنٰهُ الۡحُکۡمَ صَبِیًّا (12)10

The word الۡکِتٰب obviously refers to the Torah. No separate Book was revealed to Zacharias (sws). I have discussed in detail the word الۡحُکۡم under verse 79 of Surah Āl-i ‘Imran. It refers to the power and ability to decide between right and wrong. This faculty appears generally after maturity and reaches its pinnacle at around forty years. But as for John (sws), he was blessed with this treasure from God in his childhood.

Deliberation shows that a part of the anecdote is suppressed before this verse: in accordance with God’s glad tidings John (sws) was born and reached mature age. He was blessed with prophethood from God and was directed by Him to hold fast to the Book of God. This meant that Satan and his accomplices are his eternal enemies and would try to turn him away from it with all their might. He should remain on guard from them and not be enticed by them. It is knows that John (sws) sacrificed his life for this Book.

وَّ حَنَانًا مِّنۡ لَّدُنَّا وَ زَکٰوةً وَ کَانَ تَقِیًّا (13) وَّ بَرًّا بِوَالِدَیۡهِ وَ لَمۡ یَکُنۡ جَبَّارًا عَصِیًّا (14)11

The word حَنَان means love, liveliness and compassion. This word is a very common Arabic word and it is strange how some people have ascribed this opinion to Ibn ‘Abbas (rta) that he was not aware of its meaning.12

This trait signifies that the heart and soul of a person are vibrant and living. Without it, a person is an inanimate stone like existence. The verse shows that John (sws) was blessed with this quality in a profound way. Its extent can be seen from his statements in the Gospels. His words warm the heart and soul even today.

After حَنَان, another trait mentioned about him is زَکٰوة. It means “purity and cleanliness.” Obviously, this refers to both inner and outer purity. It is actually a reflection of حَنَان. If a person has inner compassion, not only inner morals and beliefs are pure, his outerself is also pure.

After زَکٰوۃ, the word تَقِیٌّ is mentioned. The previous two traits mostly relate to the innerself of a person. This word points to John’s (sws) deeds and character: he was devout and pious. He led an ascetic life all through. He publicly asked people to repent in such a loud tone that its reverberations could be heard all around. When he delivered a speech in the Temple, people’s hearts would shake and shudder. He gave everything that he had to this world but took nothing from it. He would live on wild honey and locusts and covered his body with an apparel of coarse camel hair and the body for which he never made a shelter was sacrificed by him for the cause of God’s Book.

The verse goes on to mention his faithfulness to his parents: he could have easily thought that since from birth to his education and instruction, everything was done in God’s guidance, he was not in any way dependent on his parents. However, he was never overcome with this notion and continued to be faithful and obedient to them. He was not the slightest defiant and arrogant.

سَلٰمٌ عَلَیۡهِ یَوۡمَ وُلِدَ وَ یَوۡمَ یَمُوۡتُ وَ یَوۡمَ یُبۡعَثُ حَیًّا (15)13

This is a reference to the greetings of the angels which welcomed him in every phase of life: the day he was born, the day he died and the day he would be raised to life he was and would be greeted with peace and blessings from the angels. This is a reference to the fact that contrary to what people did with him in this world, he received God’s blessings at every stage of his life.

Section II: Verses (16-36)

In the succeeding verses, the birth of Jesus (sws) and his education and instruction are mentioned. Earlier, John (sws) was mentioned as a prelude to this. John (sws) is the predecessor of Jesus (sws) and belonged to the same family. His birth too resembles that of Jesus (sws) to a great extent. By mentioning both of them together, the Almighty has invited the Christians to open their eyes: how have they discriminated between two consectuvie prophets of the same lineage by regarding one to be god whereas both were born and educated from birth to death in a similar way?

Readers may now proceed to study these verses.

Text and Translation

وَ اذۡکُرۡ فِی الۡکِتٰبِ مَرۡیَمَ اِذِ انۡتَبَذَتۡ مِنۡ اَهۡلِهَا مَکَانًا شَرۡقِیًّا (16) فَاتَّخَذَتۡ مِنۡ دُوۡنِهِمۡ حِجَابًا فَاَرۡسَلۡنَاۤ اِلَیۡهَا رُوۡحَنَا فَتَمَثَّلَ لَهَا بَشَرًا سَوِیًّا (17) قَالَتۡ اِنِّیۡ اَعُوۡذُ بِالرَّحۡمٰنِ مِنۡكَ اِنۡ کُنۡتَ تَقِیًّا (18) قَالَ اِنَّمَاۤ اَنَا رَسُوۡلُ رَبِّكِ لِاَهَبَ لَكِ غُلٰمًا زَکِیًّا (19) قَالَتۡ اَنّٰی یَکُوۡنُ لِیۡ غُلٰمٌ وَّ لَمۡ یَمۡسَسۡنِیۡ بَشَرٌ وَّ لَمۡ اَكُ بَغِیًّا (20) قَالَ کَذٰلِكِ قَالَ رَبُّكِ هُوَ عَلَیَّ هَیِّنٌ وَ لِنَجۡعَلَهُ اٰیَةً لِّلنَّاسِ وَ رَحۡمَةً مِّنَّا وَ کَانَ اَمۡرًا مَّقۡضِیًّا (21) فَحَمَلَتۡهُ فَانۡتَبَذَتۡ بِهِ مَکَانًا قَصِیًّا (22) فَاَجَآءَهَا الۡمَخَاضُ اِلٰی جِذۡعِ النَّخۡلَةِ قَالَتۡ یٰلَیۡتَنِیۡ مِتُّ قَبۡلَ هَذَا وَ کُنۡتُ نَسۡیًا مَّنۡسِیًّا (23) فَنَادٰىهَا مِنۡ تَحۡتِهَاۤ اَلَّا تَحۡزَنِیۡ قَدۡ جَعَلَ رَبُّكِ تَحۡتَكِ سَرِیًّا (24) وَ هُزِّیۡۤ اِلَیۡكِ بِجِذۡعِ النَّخۡلَةِ تُسٰقِطۡ عَلَیۡكِ رُطَبًا جَنِیًّا (25) فَکُلِیۡ وَ اشۡرَبِیۡ وَ قَرِّیۡ عَیۡنًا فَاِمَّا تَرَیِنَّ مِنَ الۡبَشَرِ اَحَدًا فَقُوۡلِیۡ اِنِّیۡ نَذَرۡتُ لِلرَّحۡمٰنِ صَوۡمًا فَلَنۡ اُکَلِّمَ الۡیَوۡمَ اِنۡسِیًّا (26) فَاَتَتۡ بِهِ قَوۡمَهَا تَحۡمِلُهُ قَالُوۡا یٰمَرۡیَمُ لَقَدۡ جِئۡتِ شَیۡئًا فَرِیًّا (27) یٰۤاُخۡتَ هَرُوۡنَ مَا کَانَ اَبُوۡكِ امۡرَ اَ سَوۡءٍ وَّ مَا کَانَتۡ اُمُّكِ بَغِیًّا (28) فَاَشَارَتۡ اِلَیۡهِ قَالُوۡا کَیۡفَ نُکَلِّمُ مَنۡ کَانَ فِی الۡمَهۡدِ صَبِیًّا (29) قَالَ اِنِّیۡ عَبۡدُ اللّٰهِ اٰتٰنِیَ الۡکِتٰبَ وَ جَعَلَنِیۡ نَبِیًّا (30) وَّ جَعَلَنِیۡ مُبٰرَکًا اَیۡنَ مَا کُنۡتُ وَ اَوۡصٰنِیۡ بِالصَّلٰوةِ وَ الزَّکٰوةِ مَا دُمۡتُ حَیًّا (31) وَّ بَرًّا بِوَالِدَتِیۡ وَ لَمۡ یَجۡعَلۡنِیۡ جَبَّارًا شَقِیًّا (32) وَ السَّلٰمُ عَلَیَّ یَوۡمَ وُلِدۡتُّ وَ یَوۡمَ اَمُوۡتُ وَ یَوۡمَ اُبۡعَثُ حَیًّا (33) ذٰلِكَ عِیۡسَی ابۡنُ مَرۡیَمَ قَوۡلَ الۡحَقِّ الَّذِیۡ فِیۡهِ یَمۡتَرُوۡنَ (34) مَا کَانَ لِلّٰهِ اَنۡ یَّتَّخِذَ مِنۡ وَّلَدٍ سُبۡحٰنَهُ اِذَا قَضٰۤی اَمۡرًا فَاِنَّمَا یَقُوۡلُ لَهُ کُنۡ فَیَکُوۡنُ (35) وَ اِنَّ اللّٰهَ رَبِّیۡ وَ رَبُّکُمۡ فَاعۡبُدُوۡهُ هَذَا صِرَاطٌ مُّسۡتَقِیۡمٌ (36)

And recall the anecdote of Mary in the Book, when she left her people and stationed herself on the eastern abode. Thus she kept herself in seclusion from them. Then We sent to her Our angel who appeared before her in the form of a full-grown man. She said: “I seek refuge from you with the Merciful God, if you fear Him.” He said: “I have been sent by your very Lord so that I can grant you a noble son.” She said: “How can a boy be born to me; neither has a man touched me nor am I a harlot?” He said: “Thus will it happen. Your Lord says: ‘This is easy for Me. We shall do this so that [he be Our messenger] and so that We make him Our sign for people and a mercy from Us. And this matter has been decreed.’” (16-21)

So, Mary became pregnant with that child and she went away with him to a distant place. Ultimately, labour pains made her go to the trunk of a date-palm. At that time, she said: “Alas! Would that I had died before this and had been totally forgotten.” (22-23)

Thus, an angel from below [the palm tree] called her and said: “Grieve not! Your Lord has made a stream to flow from below you. And shake the trunk of the date-palm towards yourself; fresh dates will drop on you. So, eat and drink and soothe your eyes. And if anyone objects, gesture to him: ‘I have vowed to fast for the Most Merciful God; so, today I shall not converse with any human being.’” (24-26)

Then she came over to her people with the child in her lap. They remarked: “Mary! You have done a very strange thing. O Sister of Aaron! Neither was your father an evil person nor was your mother a harlot.” (27-28)

She gestured towards the child. People said: “How can we talk to him who is a mere child in the lap?” The child spoke: “I am a servant of God. He has bestowed the Book on me and made me a prophet and made me a fountainhead of blessings wherever I be. And He has directed me to be diligent in the prayer and in zakah as long as I am alive and made me obedient to my mother; not someone who is rebellious and wretched. Peace be to me the day I was born and the day I shall die and the day I shall be raised to life.” (29-33)

This is Jesus, son of Mary. Mentioned thus is the real truth about him in which these people are disputing. It is not befitting for God to make an offspring. Exalted is He. When He decides upon some matter, He need only say: “Be” to it and it happens. (34-35)

And indeed, God is my Lord and yours too. So, worship Him only. This alone is the straight path. (36)

Explanation

وَ اذۡکُرۡ فِی الۡکِتٰبِ مَرۡیَمَ اِذِ انۡتَبَذَتۡ مِنۡ اَهۡلِهَا مَکَانًا شَرۡقِیًّا (16) 14

The word الۡکِتٰب refers to the Gospels in which the anecdote of Mary has been narrated in parts. I have referred to them in detail in the exegesis of Surah Āl-i ‘Imran. For this reason, here I will confine myself to discussing the context of these verses.

The word انتباذ means to seclude one’s self in isolation. Here it refers to Maryam (sws) stationing herself for i‘tikaf on the eastern side of the Temple. This is because it was this side that was reserved for women for this purpose. Maps of those times indicate a “women court” on the eastern side. The reason that the Christians made east as their direction of prayer has a lot to do with the fact that they gave special importance to this direction for this reason.

فَاتَّخَذَتۡ مِنۡ دُوۡنِهِمۡ حِجَابًا فَاَرۡسَلۡنَاۤ اِلَیۡهَا رُوۡحَنَا فَتَمَثَّلَ لَهَا بَشَرًا سَوِیًّا (17)15

Stretching a barrier between herself and people refers to Mary (sws) being stationed for i‘tikaf. It seems that God wanted to test her when He sent an angel to her in the form of a human being. Generally angels are not sent by God in this form. It is hard to image the impact this incident must have had on Mary (sws), who had no experience of any divine communication. However, at this critical juncture, the character she showed was matchless.

قَالَتۡ اِنِّیۡۤ اَعُوۡذُ بِالرَّحۡمٰنِ مِنۡكَ اِنۡ کُنۡتَ تَقِیًّا (18)16

These words reflect Mary’s great poise and grace.

قَالَ اِنَّمَاۤ اَنَا رَسُوۡلُ رَبِّكِ لِاَهَبَ لَكِ غُلٰمًا زَکِیًّا (19)17

This answer by the angel was very direct to allay her fears.

 قَالَتۡ اَنّٰی یَکُوۡنُ لِیۡ غُلٰمٌ وَّ لَمۡ یَمۡسَسۡنِیۡ بَشَرٌ وَّ لَمۡ اَكُ بَغِیًّا (20)18

The word بَغِیٌّ refers to a whore.

It is evident from this statement of Mary (sws) that it is erroneously recorded in the Gospel of Luke (1:26-27) that she was married to a person named Joseph. If she had been married, this news would have been welcomed by her and instead of expressing her reservations in the words cited, she would have expressed her gratitude to God. In my opinion, this account of Luke’s Gospel is the result of some Jewish incursion. This is because Jews have remained averse to the miraculous birth of Jesus (sws). Muslim exegetes who have cited this account without much deliberation have unintentionally furthered the agenda of the Jews. Regarding Mary (sws), it should be kept in mind that she had dedicated herself to the service of the Temple in accordance with her own vow. For this reason, she could never have married. Servants of the Temple never used to get married. For a moment, even if this tradition is ignored, the above cited words can only be appropriate from a chaste virgin. No married woman can utter them. Moreover, the words in which Mary’s family has rebuked her in the succeeding verses become baseless in this situation.

قَالَ کَذٰلِكِ قَالَ رَبُّكِ هُوَ عَلَیَّ هَیِّنٌ وَ لِنَجۡعَلَهُ اٰیَةً لِّلنَّاسِ وَ رَحۡمَةً مِّنَّا وَ کَانَ اَمۡرًا مَّقۡضِیًّا (21)19

The co-ordinated clause of وَ لِنَجۡعَلَہٗۤ is suppressed here because of concomitant indication. If it is taken into account, the whole discourse would be: it is the assertion of your Lord that thus shall it happen in order to make him a messenger for the Israelites and in order that he become from Us a sign and mercy for people.

It is mentioned at several instances in the Qur’an that Jesus (sws) was a sign of God. Examples include verse 91 of Surah al-Anbiya’ and verse 50 of Surah al-Mu’minun. In my opinion, the miraculous birth of Jesus (sws) is a great sign of the Day of Judgement. The greatest doubt that the naïve have on its advent is that how can it come about without any means. The existence of Jesus (sws) answers this doubt. Everything comes into being through God’s directive of “be.” Jesus (sws) too was born in this manner. For this reason both the Gospel and the Qur’an call him the word of God (kalimatullah).

فَحَمَلَتۡهُ فَانۡتَبَذَتۡ بِهِ مَکَانًا قَصِیًّا (22)20

The word قَصِیٌّ means a far off place. Here it is not specified. However, it is evident from the Gospels that she had gone to Bethlehem. Obviously, she must have been utterly distraught when she realized that she was pregnant. In such circumstances, a person’s own environment becomes very uncomfortable for him. He wants to find some new place for mental peace. This was what Mary (sws) too had in mind.

فَاَجَآءَهَا الۡمَخَاضُ اِلٰی جِذۡعِ النَّخۡلَةِ قَالَتۡ یٰلَیۡتَنِیۡ مِتُّ قَبۡلَ هَذَا وَ کُنۡتُ نَسۡیًا مَّنۡسِیًّا (23)21

The word جِذۡعٌ means “a stem” and the alif lam on النَّخۡلَۃ shows Mary (sws) already knew about that tree. It is possible that in her state of consternation she was guided in a dream from God to go to this tree when the time of birth arrives; there she would be provided her necessary needs. So when she felt her labour pains, she walked off towards it.

One can only imagine what must have gone through the minds of a chaste virgin of a noble family when she saw how she would be humiliated at the birth of her child. The words of the verse reflect her deep agony.

فَنَادٰىهَا مِنۡ تَحۡتِهَاۤ اَلَّا تَحۡزَنِیۡ قَدۡ جَعَلَ رَبُّكِ تَحۡتَكِ سَرِیًّا (24)22

Concomitant indications show that these words were uttered by the angel and the antecedent of the pronoun in تَحۡتِہَاۤ is النَّخۡلَۃ. The word سَرِیٌّ refers to a small spring. In spite of her tremendous agony apparent from the previous verse, Mary (sws) neither complained to anyone except God nor took a wrong step out of frustration. It was this that the Almighty was testing her in. As soon as she passed this test, God’s mercy appeared before her from a place where she could not even imagine. The blessings this obedient servant of God received from Him have no parallel in the annals of mankind.

وَ هُزِّیۡ اِلَیۡكِ بِجِذۡعِ النَّخۡلَةِ تُسٰقِطۡ عَلَیۡكِ رُطَبًا جَنِیًّا (25)23

The word جِذۡعٌ refers to the stem of a tree. Shaking it was just an excuse for the mercy of God to appear; otherwise, how could she have had the power to solely do so.

It is evident from the style of the verse that just as someone signals his cook to bring food, it was enough for her to touch the stem for the dates to fall on her.

فَکُلِیۡ وَ اشۡرَبِیۡ وَ قَرِّیۡ عَیۡنًا فَاِمَّا تَرَیِنَّ مِنَ الۡبَشَرِ اَحَدًا فَقُوۡلِیۡ اِنِّیۡ نَذَرۡتُ لِلرَّحۡمٰنِ صَوۡمًا فَلَنۡ اُکَلِّمَ الۡیَوۡمَ اِنۡسِیًّا (26)24

In the shari‘ah of the Jews, silence was a requisite of the fast. Though it is not specified in the verse that the angel had directed Mary (sws) to fast, this is evident from the context and concomitant indications: when the angel is asked her to motion towards anyone speaking to her that she was fasting and could not converse, it was obvious from this that he must have directed her to fast; otherwise, how could he have asked her to lie.

A question may arise in the mind of someone that it is not allowed for a woman in this state to fast; so how was Mary (sws) fasting. The answer to this question is that among the Jews the fast of mere silence was part of their law and this fast could be kept in every state. Thus the words “remain silent” are used in their scriptures (see, for example: Zacharias, 2:13) at various instances to remember and worship God.

Another question that may strike doubt is the use of the word قُوۡلِیۡۤ . A word that implies “to gesture” should have been used. The answer to this question is that in the Arabic language the word قال also means “to gesture.” Thus for example, expressions قال برمحہ (he gestured through his spear) and قال بيده هكذ (he gestured in this way through his hand) are common in Arabic.

فَاَتَتۡ بِهِ قَوۡمَهَا تَحۡمِلُهُ قَالُوۡا یٰمَرۡیَمُ لَقَدۡ جِئۡتِ شَیۡئًا فَرِیًّا (27) یٰۤاُخۡتَ هَرُوۡنَ مَا کَانَ اَبُوۡكِ امۡرَ اَ سَوۡءٍ وَّ مَا کَانَتۡ اُمُّكِ بَغِیًّا (28)25

Aaron here does not refer to the brother of Moses (sws). He is someone reputable from the family of Mary (sws). This is evident from various narratives as well.

فَاَشَارَتۡ اِلَیۡهِ قَالُوۡا کَیۡفَ نُکَلِّمُ مَنۡ کَانَ فِی الۡمَهۡدِ صَبِیًّا (29)26

Since Mary (sws) had kept a fast of silence, she could not have said anything from her mouth. She gestured to the child to answer on her behalf. Obviously, up to that time it must have become evident to her that the child was fully capable from God to defend her case.

In other words, when Mary (sws) fully succeeded in this extreme trial, the time came for God to show His mercy in various ways for such a righteous servant of His.

قَالَ اِنِّیۡ عَبۡدُ اللّٰهِ اٰتٰنِیَ الۡکِتٰبَ وَ جَعَلَنِیۡ نَبِیًّا (30) وَّ جَعَلَنِیۡ مُبٰرَکًا اَیۡنَ مَا کُنۡتُ وَ اَوۡصٰنِیۡ بِالصَّلٰوةِ وَ الزَّکٰوةِ مَا دُمۡتُ حَیًّا (31) وَّ بَرًّا بِوَالِدَتِیۡ وَ لَمۡ یَجۡعَلۡنِیۡ جَبَّارًا شَقِیًّا (32) 27

In order for Mary (sws) to pass in flying colours the test she was put through, it was essential that the child in her lap bear witness to her innocence and chastity so that everyone is silenced. Since, I have already explained these statements of Jesus (sws) in the tafsir of Surah Āl-i ‘Imran, I will confine myself to mere hints here.

The first thing he said was: اِنِّيْ عَبْدُ اللّٰهِ (I am God’s servant). In other words, what he intended to say was that no one should be misled by the miraculous nature of his birth into thinking that he is some super-human. He is but God’s servant. Here the Qur’an has expressed the real meaning of his words اِبْنُ اللّٰهِ. In Hebrew, the word اِبْن occurs for both “servant” and “son.” The context determines in which meaning it has been used. In the presence of the clear teachings of Jesus (sws), there was no ambiguity in the interpretation of this word. However, it was Paul who made it a means of mischief and invented the convoluted concept of trinity. I have tried to dispel this myth in the light of the Gospels in the explanations of Surah Āl-i ‘Imran and Surah al-Ma’idah.

The second thing that he said was that God had blessed him with a divine book and with prophethood and wherever he was, he would remain an embodiment of goodness for people. As far as the shari‘ah was concerned, Jesus (sws) followed and practiced the shari‘ah brought by Moses (sws), and also preached and revived it. However, he added the portion of wisdom to it. We find these counsels and sermons on wisdom in the Gospels in scattered form. He would shed these pearls from his mouth and light up his surroundings; any heart which had the slightest potential of life in it would spring to verve and vivacity by his words.

The third thing that he said was that he had been directed to pray and pay the zakah all his life. It is primarily these two directives which are the foundation of all religions and shari‘ah. For this reason, they are mentioned the foremost in all divine religions. Their apparent forms have remained different in different religions but each of their forms has preserved in it the essence of God’s worship and sympathy for His creatures. The prayer joins a person to his Lord in the true sense and the zakah connects him to his brethren on the right footing. It is on adherence to these two things that adherence to the whole religion depends. If a person tries to raze these two pillars, he will raze the whole edifice of religion even though he may brag of following religion.

The fourth thing that he said was that God had made him obedient to his mother and not rebellious and defiant to her. In other words, even though he had been born in a very special manner and had also been blessed with special favours from his Lord, he was still a son of his mother and an obedient one too. That he had been blessed with special favours of God must was not to be construed by anyone as that he was not a human being. At the same time, he explained the fact that a person who was not obedient to him was callous and cruel. These statements of Jesus (sws) refute certain narratives in the Gospel which apparently show that he did not even have the necessary respect for his mother. It seems that when the claim of divinity was attached to Jesus (sws), such narratives were inserted in the Gospels to corroborate it.

وَ السَّلٰمُ عَلَیَّ یَوۡمَ وُلِدۡتُّ وَ یَوۡمَ اَمُوۡتُ وَ یَوۡمَ اُبۡعَثُ حَیًّا (33)28

Just as in verse 15, the Almighty has given glad tidings of peace at every phase in the life of Zacharias (sws), in the same way Jesus (sws) has proclaimed this peace from the noble angels for his own self in all phases of life from his birth, to death to being raised to life again. It is also evident from this that just as every human being passes through all these phases of life, Jesus (sws) too passed and will pass through these phases. In this regard, assuming something for him on the basis of weak exegetical narratives would be against caution. Moreover, the Qur’an too does not support any such thing.

ذٰلِكَ عِیۡسَی ابۡنُ مَرۡیَمَ قَوۡلَ الۡحَقِّ الَّذِیۡ فِیۡهِ یَمۡتَرُوۡنَ (34) مَا کَانَ لِلّٰهِ اَنۡ یَّتَّخِذَ مِنۡ وَّلَدٍ سُبۡحٰنَهُ اِذَا قَضٰۤی اَمۡرًا فَاِنَّمَا یَقُوۡلُ لَهُ کُنۡ فَیَکُوۡنُ (35)29

These two verses are from God and as parenthetical sentences are inserted within the speech of Jesus (sws). The purpose is to aptly remind people of the facts about Jesus (sws) which he himself stated.

The word امتراء means “to fully squeeze the udder of a goat.” From here, this word began to be used for creating an issue out of something very small and in creating various doubts and suspicions in it.

We have discussed the theology developed by the Christians under verse 17 of Surah al-Ma’idah. Readers may look it up. It will become evident from it how Paul transformed it into a convoluted concept.

The words “it is not befitting for God to make an offspring; exalted is He” refute the polytheism the Christians had become incriminated with by regarding Jesus (sws) to be the son of God. He is free of all such ascriptions. Had he needed a son, He was not dependent on anyone to materialize His intent. He only needs to say one word to execute His intent. Concealed in these words is also the message that the miraculous birth of Jesus (sws) is not an evidence of his divinity. It is the expression of God’s command “Be.” He wanted to create him in this way through this command.

وَ اِنَّ اللّٰهَ رَبِّیۡ وَ رَبُّکُمۡ فَاعۡبُدُوۡهُ هَذَا صِرَاطٌ مُّسۡتَقِیۡمٌ (36)30

The parenthetical sentence ended on the previous verse and this verse forms the closing part of Jesus’ (sws) speech. The words “my father” and “your father” mentioned in the Gospels at various places have been corrected here by the Qur’an. It is evident that this is what Jesus (sws) had actually said. In Hebrew the word اب is equally used for “father” and “Lord.” The context determines the meaning in which it is used. Obviously, the expressions “my father” and “your father” can only connote “Lord” otherwise all human beings will become children of God. It will no longer remain a distinction for Jesus (sws).

Section III: Verses (37-40)

In these few verses, the Christians are rebuked on their mutual differences. They warn people of a day in which every thought and deed of a person will be exposed by the knowing and discerning God.

Readers may proceed to study the verses in the light of this background.

Text and Translation

فَاخۡتَلَفَ الۡاَحۡزَابُ مِنۡ بَیۡنِهِمۡ فَوَیۡلٌ لِّلَّذِیۡنَ کَفَرُوۡا مِنۡ مَّشۡهَدِ یَوۡمٍ عَظِیۡمٍ (37) اَسۡمِعۡ بِهِمۡ وَ اَبۡصِرۡ یَوۡمَ یَاۡتُوۡنَنَا لٰکِنِ الظّٰلِمُوۡنَ الۡیَوۡمَ فِیۡ ضَلٰلٍ مُّبِیۡنٍ (38) وَ اَنۡذِرۡهُمۡ یَوۡمَ الۡحَسۡرَةِ اِذۡ قُضِیَ الۡاَمۡرُ وَ هُمۡ فِیۡ غَفۡلَةٍ وَّ هُمۡ لَا یُؤۡمِنُوۡنَ (39) اِنَّا نَحۡنُ نَرِثُ الۡاَرۡضَ وَ مَنۡ عَلَیۡهَا وَ اِلَیۡنَا یُرۡجَعُوۡنَ (40)

Thus various sects from among them mutually differed. So, for those who have committed disbelief there will be devastation because of the assembly of a horrible day. How well will they hear and see the day they shall come before Us! However, today these wrongdoers are in open error. And inform them of that day of longing when the matter shall be decided and these people are heedless and not believing. Indeed, We shall be the inheritors of the earth and its inhabitants and all people shall be returned to Us. (37-40)

Explanation

فَاخۡتَلَفَ الۡاَحۡزَابُ مِنۡ بَیۡنِهِمۡ فَوَیۡلٌ لِّلَّذِیۡنَ کَفَرُوۡا مِنۡ مَّشۡهَدِ یَوۡمٍ عَظِیۡمٍ (37)31

The verse implies that the reality about Jesus (sws) has been stated earlier and it is so evident that there is no possibility of any difference of opinion in it. However, Christians because of their wretchedness created difference in it and small sects emerged in them. Only a few among them who were the followers of Simon Peter adhered to the truth. It was they who professed faith in Muhammad (sws) and the Qur’an praised them on this. The rest were the followers of Paul and continued to divide into various sects. The most prominent among them are the Catholics and the Protestants. Besides them there are several other small and big denominations among them.

The words “because of the assembly of a horrible day” refer to that great testimony of the prophets which they will bear on the Day of Judgement before God regarding their people. This testimony hs been mentioned in detail in the following words in Surah al-Ma‘idah:

وَ اِذۡ قَالَ اللّٰهُ یٰعِیۡسَی ابۡنَ مَرۡیَمَ ءَاَنۡتَ قُلۡتَ لِلنَّاسِ اتَّخِذُوۡنِیۡ وَ اُمِّیَ اِلٰهَیۡنِ مِنۡ دُوۡنِ اللّٰهِ قَالَ سُبۡحٰنَكَ مَا یَکُوۡنُ لِیۡۤ اَنۡ اَقُوۡلَ مَا لَیۡسَ لِیۡ بِحَقٍّ اِنۡ کُنۡتُ قُلۡتُهُ فَقَدۡ عَلِمۡتَهُ تَعۡلَمُ مَا فِیۡ نَفۡسِیۡ وَ لَاۤ اَعۡلَمُ مَا فِیۡ نَفۡسِكَ اِنَّكَ اَنۡتَ عَلَّامُ الۡغُیُوۡبِ مَا قُلۡتُ لَهُمۡ اِلَّا مَاۤ اَمَرۡتَنِیۡ بِهِ اَنِ اعۡبُدُوا اللّٰهَ رَبِّیۡ وَ رَبَّکُمۡ وَ کُنۡتُ عَلَیۡهِمۡ شَهِیۡدًا مَّا دُمۡتُ فِیۡهِمۡ فَلَمَّا تَوَفَّیۡتَنِیۡ کُنۡتَ اَنۡتَ الرَّقِیۡبَ عَلَیۡهِمۡ وَ اَنۡتَ عَلٰی کُلِّ شَیۡءٍ شَهِیۡدٌ اِنۡ تُعَذِّبۡهُمۡ فَاِنَّهُمۡ عِبَادُكَ وَ اِنۡ تَغۡفِرۡ لَهُمۡ فَاِنَّكَ اَنۡتَ الۡعَزِیۡزُ الۡحَکِیۡمُ . (5: 116۔118)

When God will ask: “Jesus son of Mary! Did you teach your people: ‘Regard me and my mother as gods besides God?’” He will reply: “Glory be to You! How was it befitting for me to say something which I have no right to say? If I had said this, it would have been in Your knowledge. You know what is in my heart and I do not know what is in Your heart. Indeed, only You are aware of all hidden things. I only said to them what You commanded me: ‘Worship God, Who is my Lord and your Lord too.’ I was a witness to them as long as I remained among them. Then when You gave death to me, after that You have remained the Watcher over them and You are aware of all things. If You now punish them, they are your servants, and if You forgive them, You only are Mighty, very Wise.” (5:116-118)

In the verse under consideration, it is the above mentioned great assembly from which the Jews are warned. It is obvious that when God will make Jesus (sws) bear the testimony mentioned in these verses of Surah al-Ma’idah, the Christians will feel ashamed to face both him and God. Nothing will then remain for them except devastation and mourning.

اَسۡمِعۡ بِهِمۡ وَ اَبۡصِرۡ یَوۡمَ یَاۡتُوۡنَنَا لٰکِنِ الظّٰلِمُوۡنَ الۡیَوۡمَ فِیۡ ضَلٰلٍ مُّبِیۡنٍ (38)32

The expressions اسمع به and ابصر به are meant to express wonder in Arabic. The implication is that today when the reality is sounded and made palpable to them, they neither listen nor hear; however, on that day of great assembly, their eyes will see full well and their ears will hear full well. No one would be more aware of them at that time. However, it would be too late to listen and to see: they would be doomed.

The word الظّٰلِمُوۡنَ here signifies those who wrong their own souls. They are the ones who have eyes and ears but are still blind and deaf.

وَ اَنۡذِرۡهُمۡ یَوۡمَ الۡحَسۡرَةِ اِذۡ قُضِیَ الۡاَمۡرُ وَ هُمۡ فِیۡ غَفۡلَةٍ وَّ هُمۡ لَا یُؤۡمِنُوۡنَ (39)33

The expression یَوۡمَ الۡحَسۡرَۃِ refers to that day of great assembly. On that day, everyone’s eyes will be opened but the doors to repentance, reformation and making up will be closed. Those who today are not professing faith because of their negligence will longingly wish to go back to the previous world to do righteous deeds but this wish will never be fulfilled. On that day, all matters will be decided and every person will face the consequences of his deeds.

اِنَّا نَحۡنُ نَرِثُ الۡاَرۡضَ وَ مَنۡ عَلَیۡهَا وَ اِلَیۡنَا یُرۡجَعُوۡنَ (40)34

The implication of this verse is that God will be the master of that day and people will appear before Him. None will be in a position to help anyone and without God’s permission no intercession will take place.

______________

2. This is a reminder of the favour of your Lord which He bestowed on His servant Zacharias.

3. When he secretly called his Lord. He pleaded: “Lord! My bones have become hollow and my head has glowed white with old age, and Lord! I have never remained deprived after calling upon You.

4. I fear my brethren after me, and my wife is barren. So, grant me an heir from Yourself who is not only my heir but also of the traditions of Jacob’s family. And Lord! Make him a likeable person.”

5.“O Zacharias! We give you glad tidings of a boy who will be called Yahya. We have not created anyone like him before.”

6. He said: “Lord! How can a boy be born to me when my wife is barren and I too have reached the helplessness of old age.”

7. He said: “Thus shall it happen. It is said by your Lord: ‘This is very easy for me. Before this, I have created you when you were nothing.’”

8. Zacharias said: “My Lord! Appoint a sign for me.” God said: “The sign for you is that you will not be able to speak to people for three days and nights even though you will be perfectly healthy.”

9. Hence, he came out to his people from the abode of worship and gestured to them to glorify God from dawn to dusk.

10. “Yahya! Hold fast to Our Book.” And We gave him the ability to take decisions in his very childhood.

11. And blessed him with compassion and purity specially from Our self and he was very pious and obedient to his parents. He was not rebellious and defiant.

12. See, for example: Al-Tabari, Tafsir, vol. 16, 56.

13. Peace be to him the day he was born and the day he will die and the day he will be raised to life.

14. And recall the anecdote of Mary in the Book, when she left her people and stationed herself on the eastern abode.

15. Thus she kept herself in seclusion from them. Then We sent to her Our angel who appeared before her in the form of a full-grown man.

16. She said: “I seek refuge from you with the Merciful God, if you fear Him.”

17. He said: “I have been sent by your very Lord so that I can grant you a noble son.”

18. She said: “How can a boy be born to me; neither has a man touched me nor am I a harlot?”

19. He said: “Thus will it happen. Your Lord says: ‘This is easy for Me. We shall do this so that [he be Our messenger] and so that We make him Our sign for people and a mercy from Us. And this matter has been decreed.’”

20. So, Mary became pregnant with that child and she went away with him to a distant place.

21. Ultimately, labour pains made her go to the trunk of a date-palm. At that time, she said: “Alas! Would that I had died before this and had been totally forgotten.”

22. Thus, an angel from below [the palm tree] called her and said: “Grieve not! Your Lord has made a stream to flow from below you.

23. “And shake the trunk of the date-palm towards yourself; fresh dates will drop on you.”

24. “So, eat and drink and soothe your eyes. And if anyone objects, gesture to him: ‘I have vowed to fast for the Most Merciful God; so, today I shall not converse with any human being.’”

25. Then she came over to her people with the child in her lap. They remarked: “Mary! You have done a very strange thing. O Sister of Aaron! Neither was your father an evil person nor was your mother a harlot.”

26. She gestured towards the child. People said: “How can we talk to him who is a mere child in the lap?”

27. The child spoke: “I am a servant of God. He has bestowed the Book on me and made me a prophet and made me a fountainhead of blessings wherever I be. And He has directed me to be diligent in the prayer and in zakah as long as I am alive and made me obedient to my mother; not someone who is rebellious and wretched.”

28. “Peace be to me the day I was born and the day I shall die and the day I shall be raised to life.”

29. This is Jesus, son of Mary. Mentioned thus is the real truth about him in which these people are disputing. It is not befitting for God to make an offspring. Exalted is He. When He decides upon some matter, He need only say: “Be” to it and it happens. And indeed, God is my Lord and yours too. So, worship Him only. This alone is the straight path.

30. So, worship Him only. This alone is the straight path.

31. Thus various sects from among them mutually differed. So, for those who have committed disbelief there will be devastation because of the assembly of a horrible day.

32. How well will they hear and see the day they shall come before Us! However, today these wrongdoers are in open error.

33. And inform them of that day of longing when the matter shall be decided and these people are heedless and not believing.

34. Indeed, We shall be the inheritors of the earth and its inhabitants and all people shall be returned to Us.