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Commentary:
In this verse and the previous one the Power of Allah is mentioned for twelve times to evoke the spirit of theism in man. At first, the verse speaks about the decrease and increase of the length of the night and the day in different seasons. (It may, of course, refer to the graduality of sunset and sunrise, too, but the first meaning is more clear).
Then, the verse points to the Power of the Providence, the Omnipotent, about bringing forth the living from the dead and vice versa. The example of this meaning is seen in the creation of living cells from lifeless foodstuff and making dead from the living creatures. In another point of view, it is recognized that He causes the pious believing children to come into being from deadly-hearted unbelievers; and He brings the disbelieving deadly-hearted children into existence from the pious believing ones.
Explanation:
1. Besides creation, any modification and arrangement is due to His Wisdom.
" You cause the night to pass into the day and You cause the day to pass into the night, ..." (1)
2. The Power of Allah is not finite. He, the Almighty, brings the living out of the dead, and makes dead from the living.
"... and You bring forth the living from the dead and You bring forth the dead from the living, ..."
3. The sustenance of all beings depends on His Will, the All-Wise.
"... and You provide sustenance for whom You will without measure."
4. The changes of the night and the day and, cousequently, the appearance of seasons together with the arrangement in atmospheric conditions are among the blessings and favours of Allah.
5. The purpose of ' sustenance without measure ' is ' hountiful sustenance ' and, therefore, it does not mean that its account is out of His control.
(1) Some more details upon night and day are mentioned on pp. 39-40 in the previous Volume of the current commentary.
(28)áÇøó íóÊøóÎöÐö ÇáúãõÄúãöäõæäó ÇáúßóÇÝöÑöíäó ÃóæúáöíóÇÁó ãöä Ïõæúäö ÇáúãõÄúãöäöíäó æóãóä íóÝúÚóáú Ðóáößó ÝóáóíúÓó ãöäó Çááøåö Ýöí ÔóíúÁò ÅöáÇøó Ãóä ÊóÊøóÞõæÇú ãöäúåõãú ÊõÞóÇÉð æóíõÍóÐøöÑõßõãõ Çááøåõ äóÝúÓóåõ æóÅöáóì Çááøåö ÇáúãóÕöíÑõ
28. " The believers should not take the infidels as their friends, rather than the believers, and whoever does that then nothing of Allah is his, except when you guard yourselves against them, guarding carefully; and Allah warns you to be cautious of (disobeying) Him; and toward Allah is the destination."
Commentary:
In this holy verse, the feature of the foreign policy, encountering with the unbelievers and that assuming the mastership of disbelievers is on a par with losing the mastership of Allah, the necessary conditions of concealing of faith /taqiyyah/ and prevention of abusing it, have been stated.
Explanations:
1. It is prohibited that the believers assume the mastership of disbelievers.
" The believers should not take the infidels as their friends, rather than the believers, ..."
If the Muslims of the world had acted according to only this principle, the status of the Islamic countries would not be in such a condition that it is now.
2. Not only the acceptance of the mastership of disbelievers, but also being content with infidelity and approving it, is unlawful for the believers.
"... and whoever does that then nothing of Allah is his, ..."
3. The apparent connexion with disbeleivers for reaching some higher aims, in some circumstances, is permissible.
4. Political relationship should not result in accepting domination of, or heartily connexion with, the infidels.
"... except when you guard yourselves against them, guarding carefully; ..."
5. Concealing of Faith is only for the sake of protection of religion. Beware not to be attracted by the infidels under the pretext of concealment of Faith, and not to misuse this concept!
"... Allah warns you to be cautious of (disobeying) Him; ..."
6. In circumstances that the basis of religion is in danger, everything must be devoted, and everybody should only be in awe of Allah.
"... and to Allah is the destination."
7. Connection or disconnection ought to be performed on the basis of contemplation and belief, not upon the basis of racial, tribal and family affections, or economical concerns, and so on.
8. In place of infidels, Muslims must make friends and cammunicate with each other among themselves.
(29)Þõáú Åöä ÊõÎúÝõæÇú ãóÇ Ýöí ÕõÏõæÑößõãú Ãóæú ÊõÈúÏõæåõ íóÚúáóãúåõ Çááøåõ æóíóÚúáóãõ ãóÇ Ýöí ÇáÓøóãóÇæóÇÊö æóãóÇ Ýöí ÇáÃóÑúÖö æóÇááøåõ Úóáóì ßõáøö ÔóíúÁò ÞóÏöíÑñ
29. " Say: ' Whether you hide what is in your hearts, or manifest it, Allah knows it, and (also) He knows whatever is in the heavens and whatever is in the earth, and Allah is All-Powerful over all things '."
Commentary:
Next to the verse of concealment of Faith, the above mentioned holy verse, maybe, refers to the idea that Muslims should never communicate with disbelievers under the shelter of cocealment of Faith, where the Lord knows all decisions and intentions.
Explanation:
1. This verse is a warning to those who try to communicate with the disbelievers under the excuse of concealment of Faith.
" Say: ' Whether you hide what is in your hearts, or manifest it, Allah knows it, ..."
2. Allah is aware of whatever deed we do.
3. The Lord is aware even of our intentions.
4. Allah's knowledge encompasses the things hidden and the things manifest similarly. He knows whatever is in the earth and whatever is in the heavens.
"... and (also) He knows whatever is in the heavens and whatever is in the earth, ..."
5. Allah is both knower of thoughts of human beings and is All-Powerful over all things. That is, in a moment, He is able to make infamous all those who do evil.
"... and Allah is All-Powerful over all things '."
6. What can be concealed from the One Who is Omnipotent and knows all the secrets of heavens?
"...He knows whatever is in the heavens ..."
(30)íóæúãó ÊóÌöÏõ ßõáøõ äóÝúÓò ãøóÇ ÚóãöáóÊú ãöäú ÎóíúÑò ãøõÍúÖóÑðÇ æóãóÇ ÚóãöáóÊú ãöä ÓõæÁò ÊóæóÏøõ áóæú Ãóäøó ÈóíúäóåóÇ æóÈóíúäóåõ ÃóãóÏðÇ ÈóÚöíÏðÇ æóíõÍóÐøöÑõßõãõ Çááøåõ äóÝúÓóåõ æóÇááøåõ ÑóÄõæÝñ ÈöÇáúÚöÈóÇÏö
30. " On the Day (of Judgement) when everyone shall find present what he has done of good; but (as for) what he has done of evil, he will wish there were a far distance between it and himself; and Allah warns you to be cautious of (disobeying) His Essence and Allah is full of pity to the servants."
Commentary:
This verse is similar to verse No. 49 from Sura Al-Kahf, No. 18, which says: "... what they had done they shall find present (in the Hereafter), ..."
It is cited in Al-Burhan, the commentary, that every Friday when Imam Sajjad, the fourth Imam (a.s.), wanted to preach for people in Masjid-un-Nabiy (p.b.u.h.) he recited this verse.
Explanations:
1. In the Hereafter, our today deeds will be incarnated in front of us.
" On the Day (of Judgement) when everyone shall find present what he has done of good ..."
2. On the Day of Judgement, the evildoers will be ashamed of their own deeds that they have done in this world.
3. The warning of Allah is a sign of His kindness towards His servants in order that they do not commit sins.
4. Many of those actions that people like to do in this fleeting world, will be hatred through them in the Hereafter.
"... but (as for) what he has done of evil, he will wish there were a far distance between it and himself ..."
5. On that Day, regret will be of no avail and wishes will not be doable.
6. The origin of warnings is also His love and His kindness.
"... and Allah warns you to be cautious of (disobeying) His Essence ..."
7. The Lord loves all people.
"... and Allah is Full of Pity to the servants."
8. The Pity of Allah towards people is direct.
"... and Allah is Full of Pity to the servants."
(31)Þõáú Åöä ßõäÊõãú ÊõÍöÈøõæäó Çááøåó ÝóÇÊøóÈöÚõæäöí íõÍúÈöÈúßõãõ Çááøåõ æóíóÛúÝöÑú áóßõãú ÐõäõæÈóßõãú æóÇááøåõ ÛóÝõæÑñ ÑøóÍöíãñ
Section 4
Allah's Choice of the Descendants of Abraham (a.s.)
Sins
of those who love Allah and His Apostle are forgiven.
Mary's dedication for service to the Lord.
The glad tidings to Zachariah of being granted a son.
31. " Say: ' If you love Allah, then follow me, Allah will love you and forgive you your sins; and Allah is Forgiving, Merciful '."
Commentary:
The verses under discussion, including the above verse, have been revealed about a group of the People of the Book, (the Christians from Najran), who used to say: " We are the lovers of the Lord." Then Allah defines ' the followers of the Apostle of Allah ' as the clear example of this love, and tells His Apostle Muhammad thus:
" Say, ' If you love Allah, then follow me, ..."
If you are true in what you claim - that you love Allah - then follow the Apostle of Allah. This act of following is the same as obeying Allah. It is in this case that, Allah loves you and forgives your sins.
"... Allah will ' love you and forgive you your sins; and Allah is Forgiving, Merciful '."
(32)Þõáú ÃóØöíÚõæÇú Çááøåó æóÇáÑøóÓõæáó ÝÅöä ÊóæóáøóæúÇú ÝóÅöäøó Çááøåó áÇó íõÍöÈøõ ÇáúßóÇÝöÑöíäó
32. " Say: ' Obey Allah and the Apostle '. But if they turn back, then verily Allah does not love the disbelievers."
Commentary:
The love of Allah due to His servant is that He wills to reward the servant, while the love of a servant towards the Lord is that the one heartily wishes to obey Him and to serve Him, because love originate from one's intention. Then, to emphasize on this subject, the Qur'an says:
" Say: ' Obey Allah and the Apostle '. ..."
The objective meaning of this sentence is as such: if you claim that you love Allah, then you should reveal the sign of your love by obeying and following Allah and His Messenger.
But, if you disobey Him and His Apostle by rejecting the religion of Allah, the case is different.
"... But if they turn back, ..."
Then, Allah does not love disbelievers and, as a result of their infidelity, He will not give them any reward.
"... Then verily Allah does not love the disbelievers."
(33)Åöäøó
Çááøåó ÇÕúØóÝóì ÂÏóãó æóäõæÍðÇ æóÂáó ÅöÈúÑóÇåöíãó æóÂáó ÚöãúÑóÇäó Úóáóì
ÇáúÚóÇáóãöíäó
(34)
ÐõÑøöíøóÉð ÈóÚúÖõåóÇ ãöä ÈóÚúÖò æóÇááøåõ ÓóãöíÚñ Úóáöíãñ
33. " Verily Allah chose Adam and Noah, and the progeny of Abraham and the progeny of 'Imran above all people."
34. " Some of them are offsprings of the others; and Allah is All-Hearing, All-Knowing."
Commentary:
From this verse on, the explanation of the story of Mary and her forefathers begins. The purpose of ' the family of Abraham ' mentioned in this verse is Ismael and Issac and the offsprings of these two. The purpose of ' family of 'Imran ' is Moses and Aron, the sons of 'Imran-ibn-Yashar.
" Verily Allah chose Adam and Noah, and the progeny of Abraham and the progeny of 'Imran above all people."
The term /äurriyah / (offspring) is another form used instead of 'the family of Abraham and the family of 'Imran ', and the phrase /ba'duha min ba'din / (one of the other) means that the family of Abraham and the family of 'Imran are both progenies from one origin separated from each other.
" Some of them are offsprings of the others; and Allah is All-Hearing, All-Knowing."
In some commentary books,(1) it is cited that 'the family of Abraham' is the same as ' the family of Muhammad ', Viz. Ahlul-Bayt, who, after Muhammad (p.b.u.h.), are the immaculate ones from Amir-ul-Mu'mineen Ali and Fatimat-uz-Zahra (a.s.) up to Hadrat Mahdi (May Allah hasten his glad advent), and that Allah does not choose any one from amongst His servants unless the one be sinless, pure, and immaculate. Therefore, such special persons elected from the family of Abraham and the family of 'Imran have to be the ones who have been sinless, whether they would have been choosen as prophets or as Imams.
(1) Tafsir-ul-Burhan, vol. 1, p. 277; Atyab-ul-Bayan, vol.3 , p. 178; and Majma'-ul-Bayan, vol. 2, p. 433
(35)ÅöÐú
ÞóÇáóÊö ÇãúÑóÃóÉõ ÚöãúÑóÇäó ÑóÈøö Åöäøöí äóÐóÑúÊõ áóßó ãóÇ Ýöí ÈóØúäöí
ãõÍóÑøóÑðÇ ÝóÊóÞóÈøóáú ãöäøöí Åöäøóßó ÃóäÊó ÇáÓøóãöíÚõ ÇáúÚóáöíãõ
(36)
ÝóáóãøóÇ æóÖóÚóÊúåóÇ ÞóÇáóÊú ÑóÈøö Åöäøöí æóÖóÚúÊõåóÇ ÃõäËóì æóÇááøåõ ÃóÚúáóãõ
ÈöãóÇ æóÖóÚóÊú æóáóíúÓó ÇáÐøóßóÑõ ßóÇáÃõäËóì æóÅöäøöí ÓóãøóíúÊõåóÇ ãóÑúíóãó
æóÅöäøöí ÃõÚöíÐõåóÇ Èößó æóÐõÑøöíøóÊóåóÇ ãöäó ÇáÔøóíúØóÇäö ÇáÑøóÌöíãö
35. " (Remember) when the wife of 'Imran said: ' My Lord! Verily I vowed to You what is within my womb to be (dedicated) for You (for Your service) freed; therefore accept from me; verily you are the All-Hearing, the All-Knowing'."
36. So, when she delivered her, she said: ' My Lord! I have delivered a female (child) ö and Allah knew best what she delivered ö and the male is not like the female; and I have named her Mary, and I commend her and her offspring into Your protection from the accursed Satan'."
Commentary:
The spouse of 'Imran, son of Mathan, was Mary's mother and grand mother of Jesus (a.s.). Her name was Hannah. She had a sister by the name of 'Isha' who was Zachariah's wife. Her father's name was Faghuth. Thus, both Mary and Yahya (John) were cousins for each other.
The term /muharrir/, mentioned in the verse, means 'freed' for serving in Jerusalem so that another person does not appoint her upon doing one's own affairs.
" (Remember) when the wife of 'Imran said: ... "
It is narrated from Imam Sadiq (a.s.) who has said: " Allah revealed 'Imran that He would give him a son who could heal the blind and the leprous and raise the dead to life by Allah's leave, and He would make of him a prophet unto the Children of Israel. 'Imran infromed his wife of that matter." (1)
So, when Hannah became pregnant with Mary, she said:
"...' My Lord! Verily I vowed to You what is within my womb to be (dedicated) for You (for Your service) freed, therefore accept from me; ..."
Here, the phrase ' accept from me ' means that, I ask You to accept my vow with Your consent.
" ...Verily You are the All-Hearing, the All-Knowing'."
" So, when she delivered her, she said: ..."
The spouse of 'Imran wished to deliver a son, but when she delivered Mary she became ashamed and, with her head hung, bashfully said:
"... ' My Lord! I have delivered a female (child) ö, ..."
'Imran's wife expressed this statement with sigh and regret, because she hoped to deliver a son and hence she vowed to devote him for the service of the Lord in the place of worship.
"... and Allah knew best what she delivered ö and the male is not like the female; ..."
And You know that, for the aim I have vowed, son and daughter are not alike. A female can not afford the duties concerned to a male as he is able to perform them. Therefore, to magnify her she-child, Allah, in reply to her, said:
"... and Allah knew best what she delivered- ..."
This response means that the Lord is more cognizant than her to Mary and what is concerned to her due to the important affairs that her mother dose not know.
"... and I have named her Mary, ..."
It is recognized from this sentence that naming Mary with this appellation was done by her mother at the time of delivery. By the way, it should be noted that the term Mary, in their lexicon, meant 'a saint worshipping lady '. So, this kind of naming had been a sign of ultimate love and affection of that pure mother for dedicating her dear child alongside the path of the servitude of Allah (s.w.t.). That is why, after performing this auspicious naming, she asked the Lord to protect this child and the progeny that would come into being from her thereafter from the temptations of Satan and to keep them in His merciful shelter.
"... and I commend her and her offspring into Your protection from the accursed Satan'. "
(1) Bihar-ul-'Anwar, vol. 14, p. 203
(37)ÝóÊóÞóÈøóáóåóÇ ÑóÈøõåóÇ ÈöÞóÈõæáò ÍóÓóäò æóÃóäÈóÊóåóÇ äóÈóÇÊðÇ ÍóÓóäðÇ æóßóÝøóáóåóÇ ÒóßóÑöíøóÇ ßõáøóãóÇ ÏóÎóáó ÚóáóíúåóÇ ÒóßóÑöíøóÇ ÇáúãöÍúÑóÇÈó æóÌóÏó ÚöäÏóåóÇ ÑöÒúÞÇð ÞóÇáó íóÇ ãóÑúíóãõ Ãóäøóì áóßö åóÐóÇ ÞóÇáóÊú åõæó ãöäú ÚöäÏö Çááøåö Åäøó Çááøåó íóÑúÒ õÞõ ãóä íóÔóÂÁõ ÈöÛóíúÑö ÍöÓóÇÈò
37. " So, her Lord accepted her with a good acceptance and made (the plant of) her grow a goodly growth, and He cherished her under the care of Zakariya. Whenever Zakariya entered the sanctury to (see) her, he would find with her a sustenance. He said: ' O' Mary! Whence have you got this ? ' She said: ' It is from Allah. Verily Allah provides with sustenance for whomever He wills without measure'."
Commentary:
" So, her Lord accepted her with a good acceptance... "
Mary was a girl, yet Allah accepted the vow of her mother with pleasure (that she be set in Jerusalem to serve instead of a boy), which itself was a grace of Allah to her.
"... and made (the plant of) her grow a goodly growth, ..."
The Lord made her growth and development good. He (s.w.t.) trained her well and, in all circumstances in her life, improved her affairs nicely.
"... and He cherished her under the care of Zakariya; ..."
That is, Allah added Mary to the family members (Ahlul-Bayt) of Zachariah and caused him to be Mary's cherisher and guardian, as well as a sponsor of her interests.
"... whenever Zakariya entered the sanctury to (see) her, he would find with her a sustenance. ..."
Every time Zachariah entered Mary's sanctury, (and he used to do it frequently), he would find fresh wholesome fruits with her which did not belong to that season.
"... He said: ' O' Mary! Whence have you got this ? ' ..."
When
Zachariah asked her where that sustenance had come from,
Mary answered:
"... She said: ' It is from Allah '. ..."
That
is, Mary replied him that it had come from Heaven, and that
was a grace from the side of Allah unto her.
In Kashshaf Commentary, (At-Tafsir-ul-Kashshaf), it is cited that during the time of famine and drought, one day the Prophet (p.b.u.h.) had become hungry. Then, Fatimah (a.s.) sent two loaves of bread and some meat as a present for him in order to make him happy and honour him. The holy Prophet (p.b.u.h.), carrying that present with him, came to Fatimah's house. When he entered the house, he said:
" My daughter! come to me. "
When she came nigh to him, the Prophet (p.b.u.h.) put the cover from over the tray aside. At that time, (those who were present there saw that) the tray was full of bread and meat. So, Fatimah was surprised when she saw them and comprehended that they had come down from the side of Allah.
Then the Prophet (p.b.u.h.) asked her : " Whence has this come to you ? "
Fatimah (a.s.), answered : " It is from Allah. He provides with sustenance for whomever He wills without measure."
Then, the Messenger of Allah (p.b.u.h.) said: " I praise Allah Who has set you (O' Fatimah! ) like the chief Lady of the women of Israelites (i.e. Mary)."
After that, the Prophet (p.b.u.h.) called Hadrat Ali-ibn, Abi Talib (a.s.), Imam Hassan (a.s.), Imam Husayn (a.s.) and all the members of his house to gather around that tray. Then, all of them ate from that food so that they satiated. Yet, there was still some considerable food remained in the tray, (so much so as if nothing had been consumed of it). So, Hadrat Fatimah (a.s.) distributed it among people living in her neighbourhood.(1)
"... Verily Allah provides with sustenance for whomever He wills without measure.' "
Allah gives sustenance without measure since His power and sovereignty has no limit or finite, and whatever is taken from it, nothing will be decreased of it.
(1)Tafsir-Kashshaf, vol. 1 p. 427
(38)åõäóÇáößó
ÏóÚóÇ ÒóßóÑöíøóÇ ÑóÈøóåõ ÞóÇáó ÑóÈøö åóÈú áöí ãöä áøóÏõäúßó ÐõÑøöíøóÉð
ØóíøöÈóÉð Åöäøóßó ÓóãöíÚõ ÇáÏøõÚóÇÁö
(39)
ÝóäóÇÏóÊúåõ ÇáúãóáóÂÆößóÉõ æóåõæó ÞóÇÆöãñ íõÕóáøöí Ýöí ÇáúãöÍúÑóÇÈö Ãóäøó
Çááøåó íõÈóÔøöÑõßó ÈöíóÍúíóì ãõÕóÏøöÞðÇ ÈößóáöãóÉò ãøöäó Çááøåö æóÓóíøöÏðÇ
æóÍóÕõæÑðÇ æóäóÈöíøðÇ ãøöäó ÇáÕøóÇáöÍöíäó
38. " It was then (that) Zakariya prayed to his Lord; he said: 'My Lord! grant me from You a good offspring; verily You are the Hearer of all prayers'."
39. " Then the angels called unto him while he was standing praying in the sanctuary : ' Verily Allah gives you the glad tidings of Yahya (who comes) to confirm a Word from Allah, and honourable and chaste, and a prophet from among the righteous'."
Commentary:
" It was then (that) Zakariya prayed to his Lord; ..."
The first Qur'anic word mentioned in the above verse is /hunalika/ which means: ' in that place '. It was the place at the sunctuary where Zachariah saw the position and honour of Mary with Allah and wished he had also a child from his wife, 'Isha', similar to the child of his sister, Hannah, although his wife was barren.
"... he said: ' My Lord! grant me from You a good offspring; ..."
Zachariah prayed and asked his Lord to give him an auspicious, pious and sound child.
" ... Verily You are the Hearer of all prayers."
" Then the angels called unto him while he was standing praying in the sanctuary: ' Verily Allah gives you the glad tidings of Yahya (who comes) to confirm a Word from Allah, and honourable and chaste, and a prophet from among the righteous'."
At that time, when Zachariah (a.s.) was standing praying in the sactuary, some angels called him that Allah granted him the glad tidings of a son, Yahya (John), in the case that he (John) would confirm the Word of Allah (Hadrat Masih, Jesus), and would become a leader and honourable. He would be apart from low desires and a prophet from among the pious.
Thus, not only Allah informed him the acceptance of his prayer by the angels, but also stated five characteristics of the qualities of that pure child. They are as follows:
1. Yahya (John) acknowledged Jesus (a.s.) as a true prophet and he believed him. John was six months older than Jesus (a.s.), and he confirmed his prophethood. He was the first certifier of him and testified that Jesus (a.s.) was the Word and the Spirit of Allah. This very fact was one of the miracles concerning Jesus (a.s.), as well as the most authoritative means of the advent and propagation of his auspicious prophethood, because people did accept the statement of John due to his piety and truthfulness.
By the way, in Arabic, the terms 'Isa and Yahya nearly have a similar meaning. Both of them mean 'to live long'.
"... (who comes) to confirm a Word from Allah, ..."
2. Yahya (John) became the chief of his tribe and had preference over them from the point of honesty, knowledge, worship, and good manner.
"... honourable and chaste, ..."
3. He restrained himself from the low desires, and also from following the violent filthy passions, and mammonism.
4. He would become an honest exalted prophet. It should also be noted that the prophethood of John had been settled from his childhood. The reference for this meaning is Sura Maryam, No, 19, verse 13 which says: "... and we granted him wisdom while yet a child." That is, we gave him the rank of prophethood at the time of his childhood. In many Islamic traditions, the Imamate of Hadrat Imam Jawad (a.s.), who became Imam when he was seven years old, as well as the Imamate of Hadrat Mahdi (may Allah hasten his glad advent), have been reasoned to John and Jesus (a.s.) who became prophets when they were in the course of their childhood.(1)
"... and a prophet from among the righteous."
5. This prophet (John) was from amongst the righteous people.
(1) Atyab-ul-Bayan, vol. 3, P. 189
(40) ÞÇá ÑóÈøö Ãóäøóì íóßõæäõ áöí ÛõáÇóãñ æóÞóÏú ÈóáóÛóäöíó ÇáúßöÈóÑõ æóÇãúÑóÃóÊöí ÚóÇÞöÑñ ÞóÇáó ßóÐóáößó Çááøåõ íóÝúÚóáõ ãóÇ íóÔóÂÁõ
40. " He said: 'My Lord! how can I have a son (born) while, indeed, old age has already over taken me, and my wife is barren? 'He said: 'Even so does Allah whatsoever He pleases'."
Commentary:
By hearing that glad tidings, Zachariah became very happy so that he could not conceal his surprise because of such a subject that happened. Therefore:
" He said: ' My Lord! how can I have a son (born) while, indeed, old age has already over taken me, and my wife is barren ? ' ..."
Then, he was answered thus:
"... He said: ' Even so does Allah whatsoever He pleases'."
With this concise sentence, which laid emphasis on the influence of the Divine Will, Zachariah was convinced.
(41) ÞóÇáó ÑóÈøö ÇÌúÚóá áøöí ÂíóÉð ÞóÇáó ÂíóÊõßó ÃóáÇøó Êõßóáøöãó ÇáäøóÇÓó ËóáÇóËóÉó ÃóíøóÇãò ÅöáÇøó ÑóãúÒðÇ æóÇÐúßõÑ ÑøóÈøóßó ßóËöíÑðÇ æóÓóÈøöÍú ÈöÇáúÚóÔöíøö æóÇáÅöÈúßóÇÑö
41. " He (Zakariya) said: ' My lord! appoint a token for me '. He said: ' The token for you (will be) that you can not speak unto human beings for three days except by signals; and remember your Lord immensely and glorify (Him in the evening and early morning."
Commentary:
Here, Zachariah (a.s.) asked Allah (s.w.t.) for a token for that glad tidings he received, in order to make his heart completely certain. It was similar to the case that Abraham (a.s.) requested Allah (s.w.t.) to see the scene of resurrection to make his heart certain more than before.
" He (Zakariya) said: ' My Lord! appoint a token for me '. ..."
In answer to him, Allah said that the token for him was that he could not speak to people for three days, except by signals, and his tongue, without having any disease or natural disorder, would stop talking with men:
"... He said: ' The token for you (will be) that you can not speak unto human beings for three days except by signals; ..."
Yet, to show his (Zachariah's) gratitude to that bounty, the verse says:
"... and remember your Lord immensely and glorify (Him) in the evening and early morning."
Thus, the Lord accepted the request of Zachariah. But his tongue could not move speaking with people for three days and nights without being involved by any natural cause. Yet, in the meanwhile, he was in a condition that he was still able to be busy murmuring the name of Allah. That wonderful state was a sign of Allah's power dominated over everything. The Lord, Who is able to open the speechless dumb tongue when it starts to invoke the name of Allah, is also able to bring a believing child into existence from a fruitless barren womb. This occurrence can be the manifestation of the remembrance of the Providence, too.
(42)æóÅöÐú ÞóÇáóÊö ÇáúãóáÇóÆößóÉõ íóÇ ãóÑúíóãõ Åöäøó Çááøåó ÇÕúØóÝóÇßö æóØóåøóÑóßö æóÇÕúØóÝóÇßö Úóáóì äöÓóÂÁö ÇáúÚóÇáóãöíäó
Section 5
42. " And (remember) when the angels said: ' O' Mary! Verily Allah has chosen you and purified you and preferred you above the women of the worlds '."
Commentary
It is cited in some commentary books such as: Al-Minar, Qurtubi, Maraqi, Rouhul-Bayan, and Fakhr-Razi that the preeminents of the women of the world were four persons: Mary, 'Asiyah, Khadijah, and Fatimah (a.s.). Some Islamic literature, narrated from Ahlul-Bayt (a.s.), also denotes that Mary was the preeminent woman among the women of her time, while Fatimah (a.s.) is the preeminent throughout of the history. (1) It should be noted, of course, that when Allah, the Wise, chooses a person as preeminent it is because of a special series of efficiencies and eligibilities that the one has. So, this preeminence of Mary over all women of the world was not but because of her piety and virtues. Yes, she had been chosen to give birth to a prophet such as Jesus (a.s.).
Explanations:
1. Angels may speak to human beings other than prophets, too.
2. A woman can reach the rank of Divine sainthood so that Allah sends messages to her.
3. Mary was both chosen for virtues and became the preeminent of the women. That is why the Arabic phrase /'istafaki/ (has chosen you) has been repeated twice in the verse.
" And (remember) when the angels said : ' O' Mary! Verily Allah has chosen you and purified you and preferred you above the women of the worlds '."
(1) Al-Mizan, vol. 4, p. 65 (Persian version)
(43)íóÇ ãóÑúíóãõ ÇÞúäõÊöí áöÑóÈøößö æóÇÓúÌõÏöí æóÇÑúßóÚöí ãóÚó ÇáÑøóÇßöÚöíäó
43. " O' Mary! worship your Lord devoutly and prostrate yourself and bow you down with those who bow (unto Him)."
Commentary:
In this verse, the statement is from other angels who addressed Mary and told her:
" O' Mary! worship your Lord devoutly and prostrate yourself and bow you down with those who bow (unto Him)."
This accomplishment of Mary, indeed, is a kind of gratitude for those great bounties she was given.
By the way, the attendance of women in worshipping communities has been recommended, (on the condition that women treat similar to that which Mary did).
(44)Ðóáößó ãöäú ÃóäÈóÇÁö ÇáúÛóíúÈö äõæÍöíåö Åöáóíßó æóãóÇ ßõäÊó áóÏóíúåöãú ÅöÐú íõáúÞõæäó ÃóÞúáÇóãóåõãú Ãóíøõåõãú íóßúÝõáõ ãóÑúíóãó æóãóÇ ßõäÊó áóÏóíúåöãú ÅöÐú íóÎúÊóÕöãõæäó
44. " This is of the news of the Unseen which we reveal to you; and you were not with them when they did cast (their lots with) their pens as to which of them should have the charge of Mary; and you were not with them (to see) when they were quarrelling (among themselves)."
Commentary:
This verse points to another part of the story of Mary. It denotes that: O' Muhammad! what Was expressed for you about the story of Mary and Zachariah is from among the news of Unseen revealed to you:
" This is of the news of the Unseen which We revealed to you; ..."
This is revealed to you because these stories in this form, which are proper and free from any superstition, and whose reference is merely heavenly revelation of the Qur'an, are not found in any of the former revealed Books, those which have been distorted later.
Then, it continues saying that when they throwing their pens into water to cast their lots in order to decide who should have the charge of Mary, you were not present therein with them. And also, when the scholars of the Israelite were quarrelling among themselves to obtain the honour of her guardianship, you were not with them. So, We informed you of all of them by means of revelation.
"... and you were not with them (to see) when they were quarrelling (among themselves)."
It is understood from this verse and the verses of Sura As-Safat, No 37, about Yunus (Jonah) that when a problem comes forth which is not soluble, or when there is an endless dispute with quarrelling that no way is found to put an end to it, and it is impossible to unite that knot, casting a lot can be applied.
(45)ÅöÐú ÞóÇáóÊö ÇáúãóáóÂÆößóÉõ íóÇ ãóÑúíóãõ Åöäøó Çááøåó íõÈóÔøöÑõßö ÈößóáöãóÉò ãøöäúåõ ÇÓúãõåõ ÇáúãóÓöíÍõ ÚöíÓóì ÇÈúäõ ãóÑúíóãó æóÌöíåðÇ Ýöí ÇáÏøõäúíóÇ æóÇáÂÎöÑóÉö æóãöäó ÇáúãõÞóÑøóÈöíäó
45. " (Remember) when the angels said: ' O' Mary! Verily Allah gives you the glad tidings with a Word from Him whose name shall be Christ, Jesus, son of Mary; eminent in this world and the Hereafter, and of those nearest (to Allah)."
Commentary:
In the Qur'an, Jesus is nominated to /kalimah/ (word) which, in the Qur'anic texts, has been used in the sense of a 'creature'. One example is its application in Sura Al-Kahf, No. 18, Verse 109, where it says : "... the sea would surely be consumed before the words of my Lord are exhausted, ..." Here, 'words' has been rendered into 'creatures'.
The commendation ' held in honour in this world and the Hereafter ' has been used in the Qur'an only for Jesus (a.s.) and, thus, none else is qualified by it throughout the Qur'an.
Explanations:
1. The position of a woman elevates so high that Allah talks to her by the way of angels.
" (Remember) when the angels said: ' O' Mary! Verily Allah gives you the glad tidings with a word from Him ..."
2. Allah sometimes nominates His saints before their birth:
"... whose name shall be Christ, Jesus, ..."
3. Jesus (a.s.) is not a son of Allah but he is a creature of Allah:
"... a Word from Him..."
How can be the son of Allah the one who was borne from Mary and had passed the foetal course! "... son of Mary; ..."
4. A child is a bounty.
"...eminent in this world and the Hereafter, and of those nearest (to Allah)."
(46) æóíõßóáøöãõ ÇáäøóÇÓó Ýöí ÇáúãóåúÏö æóßóåúáÇð æóãöäó ÇáÕøóÇáöÍöíäó
46. " And he will speak to the people in the cradle and in adulthood, and will be one of the righteous."
Commentary:
To speak as prediction in cradle is the miracle of Jesus. He spoke to people when he was in cradle. His speech, when he would become aged, was another prediction of Jesus which meant he would live to become grown up.
" And he will speak to the people in the cradle and in adulthood, ...."
Explanations:
1. The One who is able to bring a child for Mary without having a husband, can make a baby speak in the cradle.
2. Where Allah wills to protect a person from accusation and imputation, He makes the mute tongue of a baby speak.
3. Where Allah intends, a baby speaks like a grown up person, too.
4. The child of a righteous woman, such as Mary, is Jesus, the righteous.
"... and will be one of the righteous."
5. In childhood, too, it is possible for him to convey the message of Allah to others. So, some of our Imams, like Imam Jawad (a.s.), Imam Ali-an-Naghi (a.s.), and Imam al-Mahdi (a.s.), were appointed to Imamate when they were in childhood.
(47) ÞóÇáóÊú ÑóÈøö Ãóäøóì íóßõæäõ áöí æóáóÏñ æóáóãú íóãúÓóÓúäöí ÈóÔóÑñ ÞóÇáó ßóÐóáößö Çááøåõ íóÎúáõÞõ ãóÇ íóÔóÇÁõ ÅöÐóÇ ÞóÖóì ÃóãúÑðÇ ÝóÅöäøóãóÇ íóÞõæáõ áóåõ ßõä Ýóíóßõæäõ
47. "She said: 'My Lord! how can l have a child when no man has touched me?' He said: 'Even so Allah creates what He pleases. When he decrees a matter (to be), He only says to it 'BE!' and it is'."
Commentary:
The Will of Allah is the cause of creation and he can create without any material means or material cause. Allah is the cause of all causes Sometimes He takes the effect of a thing from it and sometimes gives a particular effect to a thing The appearance of existence, the maintenance of existence, the effects of existence, and the quantity, the quality and the duration of the effects of all things depend on the Will and pleasure of Allah The Qur'an, in answer to the request of Zachariah, says: "Even so does Allah whatsoever He pleases." (1) While in answer to Mary it says: "Even so Allah creates what he pleases" The secret of this difference - does and creates - in the statement may lie in this that a child coming forth from a lady without being touched with a spouse is more surprising than that an old man brings an offspring from his old wife.
Then, to complete this meaning, the Qur'an says:
" ... When He decrees a matter (to be), He only says to it 'BE!' and it is'."
Explanations:
1. Allah is powerful in creation He can create creatures both through the natural means and without natural means. Both of them are the same for Him,
"... He said: 'Even so Allah creates what He pleases When he decrees a matter (to he), He only says to it 'BE!' and it is '."
2. Allah's creation through an unusual way is not a new thing This manner has had some former samples, too.
3. It does not matter for a person to wonder and ask question when its origin is not denial and obtimacy.
"She said: 'My Lord! how can I have a child when no man has touched me ? '..."
(1) The Qur'an, Sura 'AI-i-'Imran, No.3, Verse 40
(48) æóíõÚóáøöãõåõ ÇáúßöÊóÇÈó æóÇáúÍößúãóÉó æóÇáÊøóæúÑóÇÉó æóÇáÅöäÌöíáó
48. " And He will touch him the Book, and the wisdom, and the Torah and the Evangel."
Commentary:
In commentary books provided by both main Islamic schools of thought, it is cited that the purpose of the Qur'anic phrase 'He will teach the Book' is 'writing, and teaching how to write' and the purpose of /hikmah/ (wisdom) is being conversant unto the merits, effects, goodnesses and evils of things, deeds morals and beliefs, whether those things belong to this world or to the coming world.
Explanations:
1. One of the principles and conditions of leadership is knowing the necessary things - being conversant unto science, wisdom, and the contents of the heavenly Books.
"And He will teach him the Book, and the wisdom, and the Torah and the Evangel."
2. At any time, the leader of a community should have conversance of the former incidents and laws (Jesus (a.s.) was taught Torah which was from the time of Moses.)
(49 æóÑóÓõæáÇð Åöáóì Èóäöí ÅöÓúÑóÇÆöíáó Ãóäøöí ÞóÏú ÌöÆúÊõßõã ÈöÂíóÉò ãøöä ÑøóÈøößõãú Ãóäøöí ÃóÎúáõÞõ áóßõã ãøöäó ÇáØøöíäö ßóåóíúÆóÉö ÇáØøóíúÑö ÝóÃóäÝõÎõ Ýöíåö Ýóíóßõæäõ ØóíúÑðÇ ÈöÅöÐúäö Çááøåö æóÃõÈúÑöìÁõ ÇáÃßúãóåó æÇáÃóÈúÑóÕó æóÃõÍúíöí ÇáúãóæúÊóì ÈöÅöÐúäö Çááøåö æóÃõäóÈøöÆõßõã ÈöãóÇ ÊóÃúßõáõæäó æóãóÇ ÊóÏøóÎöÑõæäó Ýöí ÈõíõæÊößõãú Åöäøó Ýöí Ðóáößó áóÂíóÉð áøóßõãú Åöä ßõäÊõã ãøõÄúãöäöíäó
49. "And (He wilt make Jesus) a Messenger to the Children of Israel, (saying): 'Verily, I have come to you with a sign from your lord. I will make for you like the figure of a bud out of day, then I will breathe into it, and it shall become a bird by Allah's leave; and I will (also) heal the blind and the leprous and wilt raise the dead to life by Allah's leave; and I wilt inform you of what you eat and what you store up in your houses. Verily in that is a sign for you if you (indeed) are believers."
Commentary:
This verse points to the miracles of Jesus (a.s.). At first it says:
"And (He will make Jesus) a Messenger to the Children of Israel. ..."
Then, the Qur'an continues saying that he was commissioned to tell people:
"... I have come to you with a sign from your Lord. ..."
This sign was not only a single sign but it had also some numerous branches; thus:
"... I will make for you like the figure of a bird out of clay, then I wilt breathe into it, and it shall become a bird by Allah's leave;..."
Then, it refers to his second miracle and stat! about the treatment of refractory diseases in some ordinary ways. It says:
"... and l will (also) heal the blind and the leprous..."
No doubt these subjects, specially for the physicians and scholars of that time, were some undeniable miracles. In the third stage, it points to another miracle, saying:
"... and will raise the dead to life by Allah's leave;..."
This phenomenon is something that is considered among miracles and extraordinary actions at any time or period. The writer of Majma'-ul-Bayan, the commentary, says that Jesus (a.s.) raised many dead persons to life. Among them, it happened that he saw a dead was being carried in a coffin on the shoulders of people. Jesus (a.s.) prayed for the dead one to bring him back to life again when the dead raised to life and came down from people's shoulder. Then he wore clothes and returned to his home and, later, he got a son.(1)
Another time Jesus (a.s.) raised a ten-year-old girl to life when it was one day after her death. She returned home and, after a length of time, she married and borne an offspring.
These kind of miracles also occurred abundantly by, and at the time of the Prophet of Islam (p.b.u.h.) and Imam Amir-ul-Mu'mineen Ali (a.s.) and other Imams from Ahlul-Bayt (a.s.). For example, one day a man from Kufah, an ancient city in Mesopotamia, came to Hadrat Rida in Khorasan, located in the east of Iran, and said:
" O' progeny of the Messenger of Allah! the inhabitants of Kufah have seen many miracles from your ancestor, Amir-ul- Mu'mineen All (a.s.) and, now, I ask you to do a miracle so that l can take it as a present to the people of Kufah."
Hadrat Rida (a.s.), addressing the man, said: " What do you want that I do ? " " My mother has died," the man said: " I ask you to invocate that Allah raises her to life."
Imam Rida told him: 'Return home and you wilt find your mother alive." When the man reached home in Kufah, he found his mother alive. He announced to people that the happening was the miracle of Imam Rida. So, that woman lived for some years after that and finally she died again.(2)
It is noteworthy that the reason that Jesus (a.s.) was given those kinds of miracle was that at his time the science of medicine had progressed vastly. So, Allah appointed his miracle of the same knowledge of that time so that Jesus (a.s.) could overcome the scientists and scholars of his time, expert in that field, in order that his prophethood be proved.
The similar case happened for Moses, son of 'Imran (a.s.), when sorcery had gone to its climax and had spread very vastly. Allah gave him the miracle of Rod to nullify their magics, and made the sorcerers unable to bring something like that.
The knowledge and art of the people at the time of our prophet, Muhammad Mustafa (p.b.u.h.), was rhetorics and elegance. Therefore, Allah manifested the miracle of the Qur'an to them: the surprising tone and the wonders of statements, and the marvellous style of the word of Allah, all of which made those people unable to bring the like of it.
However, in the fourth stage, it refers to the hidden secrets of people. Usually everybody has some personal affairs in his I her life that are mysteries and others rarely know them, but Jesus (a.s.) said:
" ... and I will in form you of what you eat and what you store up in your houses ..."
At the end, the verse, referring to all of these four divine miracles, says:
"...Verily in that is a sign for you if you (indeed) are believers."
It is understood from the content of the above mentioned verse, as well as the similar verses of this sense in the Qur'an, that the saints and Messengers of Allah can, by His leave, interfere in the world of nature and creation, when it is necessary. They can cause some incidents to happen which are extraordinary and different from the natural process of the current affairs. This matter is something higher than Mastership /wilayah/ (in religion, i.e. guardianship over people), which, in Islamic literature, idiomatically is called: /wilayat takwini/, i.e. (genetic authority).
(1) Majma'-ul-Bayan, Vol. 2, P. 446
(2) 'Ithbat-ul-Huda, Vol. 6, P. 149 (Persian version)
(50) æóãõÕóÏøöÞðÇ áøöãóÇ Èóíúäó íóÏóíøó ãöäó ÇáÊøóæúÑóÇÉö æóáöÃõÍöáøó áóßõã ÈóÚúÖó ÇáøóÐöí ÍõÑøöãó Úóáóíúßõãú æóÌöÆúÊõßõã ÈöÂíóÉò ãøöä ÑøóÈøößõãú ÝóÇÊøóÞõæÇú Çááøåó æóÃóØöíÚõæäö
50. "And (I come) conforming that which is before me of the Torah and to make lawful to you a part of that which has been forbidden unto you; and I come unto you with a sign from your lord; therefore, be in awe of Allah and obey me."
(3)
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