Tag: god

In the name of Allah, the Beneficent, the Merciful

بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ

20-1      O man,

طٰه

20-1a: طه – In some dialects طه is used instead of یا رجل O man (IJ). Using a common noun indicates greatness and perfection. According to the chapter باب الاشارہ of Ruh al-Maani, the digits of طه   add up to fourteen and this indicates attaining a status like the full moon (IJ) or that the light of Prophet Muhammad (peace be upon him), which was initially denied, will nevertheless reach its perfection like the full moon does on the fourteenth night. It is an interesting fact that the truth, which initially was like the sliver of a new moon, reached its perfection in the fourteenth year of the Call when it became firmly established and the strength and grandeur of its opponents was broken. How wonderful that, in the fourteenth century Hijra, the light of Prophet Muhammad which opponents have tried to extinguish, shines once again, resplendent like the full moon: وَٱلْقَمَرَ قَدَّرْنَـٰهُ مَنَازِلَ حَتَّىٰ عَادَ كَٱلْعُرْجُونِ ٱلْقَدِيمِ : And the moon, We have ordained for it stages till it becomes again as an old dry palm-branch (36:39).

20-2      We have not revealed the Qur’an to thee that thou mayest be unsuccessful;^a

مَآ أَنزَلْنَا عَلَيْكَ ٱلْقُرْءَانَ لِتَشْقَىٰٓ (۲)

20-2a: شقاوۃ – It is the opposite of سعادت felicity, prosperity, auspicious and its meaning is inability to achieve goodness or to be deprived of Divine succor or assistance. Refer to 11-105a. Hence the verse means, when Allah has revealed such a grand, magnificent, and perfect Book to His messenger, it cannot be that he remains unsuccessful in fulfilling the purpose for which the Book is revealed. In other words, the Book has been revealed so that the Messenger can guide Allah’s creation to the right path and hence it is imperative that the Messenger succeeds. Since towards the end of the last chapter a very contentious nation is mentioned, hence Allah gives reassurance that the world will find guidance through the Quran.

20-3      But it is a reminder to him who fears:

إِلَّا تَذْكِرَةًۭ لِّمَن يَخْشَىٰ (۳)

20-4      A revelation from Him Who created the earth and the high heavens.^a

تَنزِيلًۭا مِّمَّنْ خَلَقَ ٱلْأَرْضَ وَٱلسَّمَـٰوَٰتِ ٱلْعُلَى (۴)

20-4a: عُلےٰ – It is the plural of عُلۡیا and عُلۡیا is the feminine of  عُلےٰ  which is used to show that compared to this world, the heavens are more eminent and superior (R).

20-5      The Beneficent is established on the Throne of Power.

ٱلرَّحْمَـٰنُ عَلَى ٱلْعَرْشِ ٱسْتَوَىٰ (۵)

20-6      To Him belongs whatever is in the heavens and whatever is in the earth and whatever is between them and whatever is beneath the soil.^a

لَهُۥ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ ٱلثَّرَىٰ (۶)

20-6a: ثری –  is wet, soft mud. A hadith has the following: فاذا کلب یا کل الثری من العطش A dog was licking the wet mud because of thirst (LA). The word ثروت is from the same root and means abundance and also ثُریّا which is a star (LA). So, تَحْتَ ٱلثَّرَىٰ means what is in the earth. Some commentators have understood it as the seventh earth and as صخرۃ rocks.

20-7      And if thou utter the saying aloud, surely He knows the secret, and what is yet more hidden.^a

وَإِن تَجْهَرْ بِٱلْقَوْلِ فَإِنَّهُۥ يَعْلَمُ ٱلسِّرَّ وَأَخْفَى (۷)

20-7a: أَخْفَى – what is even more hidden than a secret. For example, a thought that crosses the mind, or even more hidden than that, a thought that has not yet come into awareness.

20-8      Allah — there is no God but He. His are the most beautiful names.

ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ ۖ لَهُ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ (۸)

20-9      And has the story of Moses come to thee?^a

وَهَلْ أَتَىٰكَ حَدِيثُ مُوسَىٰٓ (۹)

20-9a: When Prophet Moses was not unsuccessful with his smaller-scale message, how could the Holy Prophet Muhammad (peace be upon him) remain unsuccessful. This comparison seems to be the real purpose for Prophet Moses’ mention. His account in this chapter starts with the first revelation and extends through the revelation of the entire sharia right up to its end. This is covered in great detail in five sections. Probably this is the first chapter in the order of revelation, in which the narration of Prophet Moses is covered in such detail.

20-10   When he saw a fire, he said to his people: Stay, I see a fire; haply I may bring to you therefrom a live coal or find guidance at the fire.^a

إِذْ رَءَا نَارًۭا فَقَالَ لِأَهْلِهِ ٱمْكُثُوٓا۟ إِنِّىٓ ءَانَسْتُ نَارًۭا لَّعَلِّىٓ ءَاتِيكُم مِّنْهَا بِقَبَسٍ أَوْ أَجِدُ عَلَى ٱلنَّارِ هُدًۭى (۱۰)

20-10a: قبس – is a firebrand, taken from a burning fire. قَبَس and اِقۡتباس mean to seek a firebrand and metaphorically are used to seek knowledge and guidance, as in: ٱنظُرُونَا نَقْتَبِسْ مِن نُّورِكُمْ : Turn back and seek a light (57:13).

This is the beginning of the revelation to Prophet Moses. What is stated here shows that he was on a journey and his family was with him. This journey was from Midian to Egypt as is stated in another place فَلَبِثْتَ سِنِينَ فِىٓ أَهْلِ مَدْيَنَ ثُمَّ جِئْتَ عَلَىٰ قَدَرٍۢ يَـٰمُوسَىٰ : Then thou didst stay for years among the people of Midian. Then thou camest hither as ordained, O Moses (20:40). This incident took place on the side of Mount Sinai: فَلَمَّا قَضَىٰ مُوسَى ٱلْأَجَلَ وَسَارَ بِأَهْلِهِۦٓ ءَانَسَ مِن جَانِبِ ٱلطُّورِ نَارًۭا :Then when Moses had completed the term, and was travelling with his family, he perceived a fire on the side of the mountain (28:29).

What was the nature of the fire Prophet Moses saw? It is established from the next verse that this was not a fire that is used for burning. According to Ruh al-Maani, fire can be categorized into four types: A fire that gives off light and it burns, like the fires of this world; one that gives off neither light nor does it burn, like the fire of the trees; one that has no light but it burns, like the hell fire; one in which there is light but it does not burn, like the fire that Prophet Moses saw.

Prophet Moses’ vision: Gharaib al-Quran states that there is disagreement about whether what Prophet Moses saw was a fire or not. After giving the opinion, that it was indeed fire otherwise Prophet Moses would not be truthful in his reporting, it says that, if it was something like fire, the implication of being untruthful will not apply. In my opinion, the meaning of را saw is not what is assumed. For example, when Prophet Joseph says: إِنِّى رَأَيْتُ أَحَدَ عَشَرَ كَوْكَبًۭا وَٱلشَّمْسَ وَٱلْقَمَرَ رَأَيْتُهُمْ لِى سَـٰجِدِينَ  : I saw eleven stars and the sun and moon – I saw them making obeisance to me (12:4), the stars, sun and moon stayed where they were in their orbits. Prophets may see things in different ways: in a dream while asleep, in a vision while awake, in the state of receiving revelation, and they also see things in an ordinary manner like others. What Prophet Moses saw was not like the general seeing of objects because the fire did not turn out to be one from which he could light a branch. This was not a dream, and Prophet Moses had not yet started receiving revelation. We can conclude that it was a vision, and in a vision, one sees an event in a state of wakefulness, but that event is of another realm. It was in this visionary state that Prophet Moses saw a fire. It is incorrect to say that if there was no actual fire his account was not truthful, because what is stated is that Prophet Moses saw a fire, which is true because that was what he saw.

The meaning of أَجِدُ عَلَى ٱلنَّارِ هُدًۭى find guidance at the fire can be both that Prophet Moses may find someone who can give him directions, and it can also be that he may find spiritual guidance. The explanations of Mujahid and Qatada are close to the second meaning (RM) which  suits the context. Thus, Prophet Moses realized that what he was seeing was probably a vision and that he was being beckoned to receive some religious guidance from Allah. In my opinion, the meaning of the word خبر in 28:29 is to get spiritual guidance.

20-11    So when he came to it, a voice came: O Moses,

فَلَمَّآ أَتَىٰهَا نُودِىَ يَـٰمُوسَىٰٓ (۱۱)

20-12   Surely I am thy Lord, so take off thy shoes; surely thou art in the sacred valley Tuwa.^a

إِنِّىٓ أَنَا۠ رَبُّكَ فَٱخْلَعْ نَعْلَيْكَ ۖ إِنَّكَ بِٱلْوَادِ ٱلْمُقَدَّسِ طُوًۭى (۱۲)

20-12a: ٱخْلَعْ نَعْلَيْكَ – خَلۡع means to take off and نعل means shoes. رجُلٌ ناعِلٌ a man with shoes and مُنۡعَل means a wealthy person, just as حافر bare footed means a beggar (R). ٱخْلَعْ نَعْلَيْكَ has been interpreted in two ways. One is literally, because the shoes were made of the skin of a dead donkey. The second is a Sufi interpretation according to which this is an idiom and is actually a command to stand up and be strong, since asking someone to remove their garments and shoes is a way to say be strong (R). نعل also connotes an item used for comfort, and hence, emptying the heart of attachment to wealth and family may be implied (RM).

طُوًۭى – طَوَی (verbal noun طَیّ) means to fold, roll up, tuck, as in يَوْمَ نَطْوِى ٱلسَّمَآءَ كَطَىِّ ٱلسِّجِلِّ لِلْكُتُبِ ۚ The day when We roll up heaven like the rolling up of a scroll of writing (21:104). In the interpretation of طُوًۭى some have said that it is the name of the valley that Prophet Moses was in, and it refers to the status bestowed on Prophet Moses by being chosen,  since his journey was shortened and this spiritual eminence could not have been achieved through his own effort and endeavor (R). According to some others طُویً and طوِیً have the same meaning: something repeated twice. The meaning of  طُویً is taken to be طُوِیَ مرتین , purified twice. Hassan says that it was blessed and sanctified twice (LA). Some have understood طُوًۭى as his Lord called him twice, while Mujahid says it means twice sanctified and blessed (IJ). Being twice blessed means that it was already a holy land or blessed land and the fact that Prophet Moses received his revelation there made it doubly blessed.

It is obvious that what is mentioned in the previous verse and this verse is Divine revelation, as also stated in إِذْ نَادَىٰهُ رَبُّهُۥ بِٱلْوَادِ ٱلْمُقَدَّسِ طُوًى : When his Lord called him in the holy valley Tuwa (79:16). It is not the voice of a tree, rather the caller is Almighty Allah Himself, which is also manifest from إِنِّىٓ أَنَا۠ رَبُّكَ : I am thy Lord. The revelation to Prophet Moses came in the same way as revelation to other prophets. Some people have argued that there were no words. This is incorrect because وحی متلو revelation that is recited always has words. This is the highest form of revelation. However, in وحی خفی hidden revelation an idea is put into the heart and there are no words.

What is the purpose of taking off the shoes? Is it because of respect for the sanctity of the place? Most commentators think so, but it must be remembered that there can be communion with Allah even when one is wearing shoes, as happened with Prophet Moses himself. If the shoes are clean, there is nothing wrong with wearing them while going into a purified space which even includes the mosque. Since one can have communion with Allah while wearing shoes, then going with clean shoes into a purified space cannot be prohibited. From this perspective, the metaphorical meanings discussed above are more appropriate; this is a command to Prophet Moses to be firm of heart when embarking upon his task, or that he should set aside the concerns of the world and devote himself to the propagation of faith. In the absence of these explanations, there seems to be no apparent reason to, in the middle of a revelation, give a command to remove shoes. In the same manner when the Holy Prophet Muhammad (peace be upon him) was commanded وَثِيَابَكَ فَطَهِّرْ : And thy garments do purify (74:4), it really means to act righteously or to purify the soul.

20-13   And I have chosen thee so listen to what is revealed:^a

وَأَنَا ٱخْتَرْتُكَ فَٱسْتَمِعْ لِمَا يُوحَىٰٓ (۱۳)

20-13a: ٱخْتَرْتُكَ – It is derived from اختیار (feminine خیر ) it means to seek what is beneficial, doing what is good, and sometimes it is used for what one considers as good even though it may not be good. It is true that Allah’s using اختیار  for His servants as here and in: ٱخْتَرْنَـٰهُمْ عَلَىٰ عِلْمٍ عَلَى ٱلْعَـٰلَمِينَ : And certainly We chose them above the nations, having knowledge (44:32) refers to being born virtuous. It can also indicate that they are preferred above others (R). In common usage, مختار is an action not done under compulsion, hence it may be said a person is مختار  in resources, meaning that the person is wealthy and under no compulsion to act in a certain way.

20-14   Surely I am Allah, there is no God but I, so serve Me, and keep up prayer for My remembrance,

 إِنَّنِىٓ أَنَا ٱللَّهُ لَآ إِلَـٰهَ إِلَّآ أَنَا۠ فَٱعْبُدْنِى وَأَقِمِ ٱلصَّلَوٰةَ لِذِكْرِىٓ (۱۴)

20-15   Surely the Hour is coming — I am about to make it manifest — so that every soul may be rewarded as it strives.^a

إِنَّ ٱلسَّاعَةَ ءَاتِيَةٌ أَكَادُ أُخْفِيهَا لِتُجْزَىٰ كُلُّ نَفْسٍۭ بِمَا تَسْعَىٰ (۱۵)

20-15a: Keeping the Day of Judgment concealed: اخفی – خَفَی (یَخۡفِیۡ) can be interpreted in two ways which are opposites; concealed or manifested, but اَخۡفَی (یُخۡفِیۡ) infinitive mood اِخۡفاء only means concealed (LA). أَكَادُ in this verse occurs in the sense of ارید I am about to make it. Some have recited it as اَخفیہا which has the meaning اظھرھا  to manifest, to show, to display. Abu Ali has taken the meaning of اَخفیہا also as اظھرھا (RM). أَكَادُ أُخْفِيهَا  I am about to make it manifest is a parenthetical sentence and refers to that greater Resurrection which will bring reward or punish based on a person’s actions. Allah keeps this concealed from a person’s eyes because the reward or punishment for actions is a concealed matter which will only fully manifest with the Resurrection.

20-16   So let not him, who believes not in it and follows his low desire, turn thee away from it, lest thou perish.^a

فَلَا يَصُدَّنَّكَ عَنْهَا مَن لَّا يُؤْمِنُ بِهَا وَٱتَّبَعَ هَوَىٰهُ فَتَرْدَىٰ (۱۶)

20-16a: The pronouns in عَنْهَا in it and بِهَا from it can either both stand for ساعة Hour or for صلوٰۃ prayer, or the first can stand for prayer and the second for the Hour (RM). Thus, it can be read as: So let not him, who believes not in the Hour (or prayer) and follows his low desires turn thee away from the Hour (or prayer). It is possible that the pronoun in عَنْهَا stands for the understood action, which is propagation of truth, so it would mean, turn you away from propagation of the truth. The evidence in support of the last interpretation is that the verses that follow address those who hinder the propagation of truth.

20-17   And what is this in thy right hand, O Moses?

وَمَا تِلْكَ بِيَمِينِكَ يَـٰمُوسَىٰ (۱۷)

20-18   He said: This is my staff — I lean on it, and I beat the leaves with it for my sheep, and I have other uses for it.

 قَالَ هِىَ عَصَاىَ أَتَوَكَّؤُا۟ عَلَيْهَا وَأَهُشُّ بِهَا عَلَىٰ غَنَمِى وَلِىَ فِيهَا مَـَٔارِبُ أُخْرَىٰ (۱۸)

20-18a: أَهُشُّ – ھَشّ is quite close in meaning to ھزّ. Both mean to create motion but the difference is that ھَشّ is to create motion in something soft such as to scatter leaves by beating them (R).

مَـَٔارِب – It is the plural of مَاُرَبة  and it is a verbal noun from اَرِبَ and اَرۡب means dire necessity for which trickery is required (R). In أُو۟لِى ٱلْإِرْبَةِ مِنَ ٱلرِّجَالِ : …who know not women’s nakedness… (24:31), إِرْبَةِ means the need for marriage.

During a Divine revelation, a person can ask a question and get the answer through the revelation. The reply of Prophet Moses during the revelation is similar to the way the Holy Prophet Muhammad (peace be upon him) replied thrice : ما انا بقارئ I am not one who can read when asked to read by Angel Gabriel at the start of the first revelation.

20-19   He said: Cast it down, O Moses.

قَالَ أَلْقِهَا يَـٰمُوسَىٰ (۱۹)

20-20   So he cast it down, and lo! it was a serpent, gliding.^a

فَأَلْقَىٰهَا فَإِذَا هِىَ حَيَّةٌۭ تَسْعَىٰ (۲۰)

20-20a: The staff turning into a snake in the initial revelation, and into a serpent before Pharoah, and the interpretation: حَيَّة is a snake and it is derived from حیاۃ meaning life, because of the long lifespan of snakes (LA). The word is used for both small and large snakes. There are three places in the Quran where it is mentioned that when Allah started revealing to Prophet Moses and asked him to cast his staff, it turned into a snake. The first is in the above verse and the snake is called حَيَّة , the second time is in chapter Al-Naml (27:10) and the third time is in chapter Al-Qasas (28:31). In the two latter cases, the snake is called جانّ which means a slim snake. There are two places in the Quran, Al A‘raf (7:107) and Al-Shu‘ara (26:32) where there is mention of Moses casting his staff before Pharoah and the staff turns into a ثعبان which is a serpent. In Al A‘raf (7:117), Ta Ha (20:69) and Al Shuara (26:45) during the contest with the magicians, where there is a command to cast the staff, the transformed staff is not given any name and it is simply said that the staff swallowed whatever the magicians had made. The change in the words used cannot be without a reason.

It is obvious that when Prophet Moses is shown the staff converting into a snake, it is not a miracle because a miracle is needed for someone who rejects the truth and Prophet Moses was not a rejecter. The staff did not possess the special property of turning into a snake, because apart from the demonstration before Pharoah there is no mention of this happening any other time in the life of Prophet Moses. In fact, even in the competition with the magicians, Prophet Moses did not cast the staff until he received a revelation from Allah to do so. So, on each occasion, the casting of the staff and its transformation serves a separate purpose. Privately demonstrating the staff turning into a snake for Prophet Moses seems to show that Allah will bring his nation to life. The purpose of the transformation of the staff into a serpent in the court of Pharaoh is to show how Prophet Moses’ nation will devour him and his army. This is not to say that the staff did not transform into a snake or serpent, but simply that the transformations had different significances.

20-21   He said: Seize it and fear not. We shall return it to its former state.^a

قَالَ خُذْهَا وَلَا تَخَفْ ۖ سَنُعِيدُهَا سِيرَتَهَا ٱلْأُولَىٰ (۲۱)

20-21a: سِيرَت – سیر means to walk and  سِيرَت is the manners or nature of a person, whether natural or attained. For example, it is said that a person’s سِيرَت manners are good or bad. What سِيرَت means here is its prior condition of being a wooden staff (R).

This shows that turning into a snake was only a temporary condition.

20-22   And press thy hand to thy side, it will come out white without evil — another sign:

وَٱضْمُمْ يَدَكَ إِلَىٰ جَنَاحِكَ تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوٓءٍ ءَايَةً أُخْرَىٰ (۲۲)

20-23   That We may show thee of Our greater signs.^a

لِنُرِيَكَ مِنْ ءَايَـٰتِنَا ٱلْكُبْرَى (۲۳)

20-23a: One way in which the meaning of لِنُرِيَكَ مِنْ ءَايَـٰتِنَا ٱلْكُبْرَى : That We may show thee of Our greater signs is interpreted is: these are the great signs Allah wanted to show Prophet Moses. However, in my opinion, the verse means, these signs are shown so that Allah may manifest even greater signs. The greater signs imply giving the Israelites supremacy which is indicated in the signs shown.

20-24   Go to Pharaoh, surely he has exceeded the limits.

 ٱذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُۥ طَغَىٰ (۲۴)

19-16   And mention Mary in the Book. When she drew aside from her family to an eastern place;^a

وَٱذْكُرْ فِى ٱلْكِتَـٰبِ مَرْيَمَ إِذِ ٱنتَبَذَتْ مِنْ أَهْلِهَا مَكَانًۭا شَرْقِيًّۭا (۱۶)

19-16a: ٱنتَبَذَتْ – For نبذ refer to 2-101a. Derived from it, the meaning of اِنۡتَبَذَ is to withdraw, retire, retreat. It is the withdrawing of a person who considers themselves to be of minimal interest among people (R).

The wisdom in mentioning Prophet Jesus and Prophet John together: The mention of Hazrat Mary and Prophet Jesus along with Prophet Zacharias and Prophet John is previously found the chapter Al ‘Imran. Some more details are mentioned here which were not mentioned there. In both places, Prophet John and Prophet Jesus have been mentioned together in the Quran. Most commentators explain that the birth of Prophet John is miraculous and even more miraculous is the birth of Prophet Jesus. However, if this is the logic, it can be said that the birth of Prophet Isaac is as miraculous as that of Prophet John. Why is there no mention of him in both places? The real reason for combining Prophet Jesus with Prophet John is to provide a conclusive argument against Christianity. Christians consider the virgin birth to be a proof of the divinity of Prophet Jesus. So, the birth of Prophet John is mentioned in juxtaposition to show that his birth is no less of a miracle. Christians also hold the sinlessness of Prophet Jesus as a further proof of his divinity and so the Quran matches that by strongly stressing the sinlessness of Prophet John. If there is a prophecy about the birth of Prophet Jesus, there is also a prophecy about the birth of Prophet John. Refer to 3-39a.

The strongest argument presented in combining both is: How can Prophet Jesus, who was not given sole charge of reforming one nation, the Israelites, be given the task of reforming the whole world. Notwithstanding his greatness, Prophet Jesus had come to nurture the moral reformation of only one branch of humanity and Prophet John was needed with him in much the same way that when Prophet Moses could not bear the burden of guiding the Israelites, Prophet Aaron was appointed to help him. So, this entire narrative must be read from the perspective that it furnishes a conclusive argument against the Christians, and Surah Al ‘Imran and Surah Maryam provide this proof.

Hazrat Mary’s withdrawal to an eastern place: Commentators consider the eastern place to be east Jerusalem, and they think this is why Christian places of worship point eastward instead of pointing towards Bait ul Muqaddas (Jerusalem). Actually, this account is not about the childhood of Hazrat Mary. Those details are given in Surah Al ‘Imran where it is stated that she lived in the temple in Jerusalem because her mother, in fulfilment of her vow, had devoted her daughter for service in the temple. This account is of the period when Hazrat Mary reached puberty as is further clarified in the next verse by bringing in the word حجاب. Withdrawing to an eastern place means when Hazrat Mary reached puberty and started menstruating, she could no longer stay in the temple and so she withdrew to an eastern place which was probably Nazareth. One of its inhabitants was Joseph Najjar, a paternal cousin of Mary, and probably Hazrat Mary belonged to that area as well. Nazareth is to the north-east of Jerusalem, but instead of mentioning north and south the Quran mentions places in terms of east and west. That is why the Quran has called it an eastern place, but the location could possibly be some other place to the east of Jerusalem. It appears from the Gospel though that Hazrat Mary was in Nazareth at the time of receiving the glad tidings of the birth of a son (Luke 1:26). However, as the next verse reveals, going to an eastern place was necessitated because it was not possible for Hazrat Mary to stay in the temple after she started menstruating. This explains the use of the word ٱنتَبَذَتْ because from the elevated status which Hazrat Mary enjoyed in her temple life striving for spiritual excellence, she is withdrawing to the humdrum of an ordinary life where she has to deal with the issues of running a house, marital obligations, and rearing children etc.

19-17   So she screened herself from them. Then We sent to her Our spirit and it appeared to her as a well-made man.^a

فَٱتَّخَذَتْ مِن دُونِهِمْ حِجَابًۭا فَأَرْسَلْنَآ إِلَيْهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَرًۭا سَوِيًّۭا (۱۷)

19-17a: تَمَثَّلَ – It is derived from مثل , refer to 2-17a. The meaning of تَمَثَّلَ is making the likeness or appearance of something and one of the meanings of تَمَثَّلَ فلانٌ is given as ضرب مثلًا to set forth an example (LA) and to become an example of something (Muntaha al-Arab).

What is meant by Hazrat Mary screening herself: Commentators have given several explanations. Some say she screened herself for the ritual bath after menstruation, some say it means she stayed away from the temple during menstruation, and some say she screened herself to worship, which is not tenable because the temple is the place for worship where Hazrat Mary lived in her childhood as is apparent from: كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا ٱلْمِحْرَابَ : Whenever Zacharias entered the sanctuary to (see) her (3:37). The logical explanation is when Hazrat Mary reached puberty it was no longer feasible for her to stay in the temple and so she had to move to another location. Since the move was related to puberty, there is a mention of  حِجَاب screening/covering which is required on reaching maturity.

رُوح – Most have taken رُوح here to mean Angel Gabriel and Abu Muslim has taken it to mean Prophet Jesus, but refer to 17:85a where it is shown that the meaning of رُوح is also the words of Allah. In another place, the statement: إِذْ قَالَتِ ٱلْمَلَـٰٓئِكَةُ When the angels said (3:45) supports the last statement. Revelation brought by Angel Gabriel is exclusively for prophets. So, Our spirit means that Allah sent His word or revelation to her. The pronoun in تَمَثَّلَ لَهَا is for Hazrat Mary, and shows the details of the Divine message: someone appeared in the form of a man. In other words, Hazrat Mary saw a man in a vision.

19-18   She said: I flee for refuge from thee to the Beneficent, if thou art one guarding against evil.^a

قَالَتْ إِنِّىٓ أَعُوذُ بِٱلرَّحْمَـٰنِ مِنكَ إِن كُنتَ تَقِيًّۭا (۱۸)

19-18a: Committing an evil act in a vision or dream: This goes to show that one who has pious thoughts does not commit an evil act even in a dream or vision. It is evidence of the perfectly chaste thoughts of Hazrat Mary. The extension of إِن كُنتَ تَقِيًّۭا : if thou art one guarding against evil is added because only a pious person would heed her words; they would have no effect on an evil person.

19-19   He said: I am only bearer of a message of thy Lord: That I will give thee a pure boy.^a

قَالَ إِنَّمَآ أَنَا۠ رَسُولُ رَبِّكِ لِأَهَبَ لَكِ غُلَـٰمًۭا زَكِيًّۭا (۱۹)

19-19a: The subject I in لِأَهَبَ I will give is not the human form through whom the conversation is taking place, rather it is for Allah. Another pronunciation of the word is لیھب which is supportive of this meaning. This structure is adopted because when the human form said that I am only bearer of a message of thy Lord, he had to deliver Allah’s message that he had brought which was I will give thee a pure boy. This is similar to what is stated in: إِنَّ ٱللَّهَ يُبَشِّرُكِ : Allah gives thee good news (3:45).

19-20   She said: How can I have a son and no mortal has yet touched me, nor have I been unchaste?^a

قَالَتْ أَنَّىٰ يَكُونُ لِى غُلَـٰمٌۭ وَلَمْ يَمْسَسْنِى بَشَرٌۭ وَلَمْ أَكُ بَغِيًّۭا (۲۰)

19-20a: بَغِيًّۭا – For بَغۡی refer to 2-90a. The meaning of بَغَتِ الامَةُ is the slave girl committed fornication. Derived from it is بَغِیّ fornicating slave girl and also from it is بغاء which is used in the Quran for the prostitution of slave-girls: وَلَا تُكْرِهُوا۟ فَتَيَـٰتِكُمْ عَلَى ٱلْبِغَآءِ : And compel not your slave-girls to prostitution (24:33). Some have said that بَغِیّ is just a slave whether unchaste or not. Some others have said that بَغِیّ is an unchaste woman whether free or slave and another view is that بَغِیّ is a slave girl even though there is no disparagement in it (LA).

لَمْ يَمْسَسْنِى بَشَرٌ – Refer to 3-47a for  لَمْ يَمْسَسْنِى بَشَرٌ , and لَمْ أَكُ بَغِيًّۭا is added to negate the possibility of pregnancy outside of marriage because مس بشر کنا the touch of man is used to denote marital relations.

Hazrat Mary’s engagement: It appears from the Gospel that Hazrat Mary was engaged at the time of seeing the vision: And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, To a virgin espoused to a man whose name was Joseph, of the house of David, and the virgin’s name was Mary (Luke1:26-27). Hazrat Mary’s saying that no man has yet touched her indicates that the question of her marriage had been settled. So, when the tiding of a son is delivered, she says in amazement that the marriage has not yet taken place, so no mortal has touched her, and she has not had a relationship outside of marriage as she is not unchaste. هُوَ عَلَىَّ هَيِّنٌۭ It is easy to Me in the next verse seems to refer to the ease with which this obstacle can be removed.

19-21   He said: So (it will be). Thy Lord says: It is easy to Me; and that We may make him a sign to men and a mercy from Us. And it is a matter decreed.^a

قَالَ كَذَٰلِكِ قَالَ رَبُّكِ هُوَ عَلَىَّ هَيِّنٌۭ ۖ وَلِنَجْعَلَهُۥٓ ءَايَةًۭ لِّلنَّاسِ وَرَحْمَةًۭ مِّنَّا ۚ وَكَانَ أَمْرًۭا مَّقْضِيًّۭا (۱۸)

19-21a: What is meant by Prophet Jesus being ايَةًۭ لِّلنَّاسِ a sign for people: For the meaning of اٰیة refer to 2-39a. Everything that is by way of an argument, evidence, proof or sign is called اٰیة as in: وَجَعَلْنَا ٱلَّيْلَ وَٱلنَّهَارَ ءَايَتَيْنِ : We made the night and day two signs (17:12) although night and day are normal occurrences that come and go. Every person who calls to Allah is a sign. The chastisement of those who oppose the truth is also a sign. The story of Joseph and his brothers is also a sign: لَّقَدْ كَانَ فِى يُوسُفَ وَإِخْوَتِهِۦٓ ءَايَـٰتٌۭ لِّلسَّآئِلِينَ :Verily in Joseph and his brethren there are signs for the inquirers (12:7) and in fact there are many signs in this narrative because there are several lessons to be learned from it. In Hadith, the solar eclipse is called an اٰیة and in fact all of Allah’s creation is a sign: وَكَأَيِّن مِّنْ ءَايَةٍۢ فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ: And how many a sign in the heaven and the earth do they pass by (12:105).

In what way is Prophet Jesus a sign? He is called ايَةًۭ لِّلنَّاسِ a sign for people. If the miraculous birth is a sign, that will be a sign only for believers and not generally for all people. It is possible that اٰیة refers to his mission because the prophet of Allah and in fact all His righteous persons are a sign or evidence for the existence of God. More specifically it may be that Prophet Jesus is a sign since he is the last prophet in the Israelite dispensation and after him there will be no more Israeli prophets. However, the words رَحْمَةًۭ مِّنَّا mercy from Us favors the first interpretation.

19-22   Then she conceived him; and withdrew with him to a remote place.^a

  فَحَمَلَتْهُ فَٱنتَبَذَتْ بِهِۦ مَكَانًۭا قَصِيًّۭا (۲۲)

19-22a: Hazrat Mary’s pregnancy is evidence against the divinity of Prophet Jesus: This verse mentions Hazrat Mary’s pregnancy after conceiving Prophet Jesus. There was no need to mention this except that it also provides evidence against the Christine doctrine of the divinity of Prophet Jesus. The Holy Prophet Muhammad, peace and blessings be upon him, used it as evidence in his argument with the deputation from Najran because a child that is conceived by a woman cannot be god. Perhaps the mention of conception is made to show that Hazrat Mary conceived in the same manner that all women conceive. The Holy Prophet made exactly this point before the delegation from Najran when he said:  الیستم تعلمون ان عیسٰی حملته امه کما تحمل المراۃ Do you not know that Jesus was conceived by his mother in the same way that all women conceive. The words کما تحمل المراۃ are conclusive in showing that Hazrat Mary’s pregnancy came about like the pregnancy of all women. It is also obvious that Hazrat Mary’s pregnancy is mentioned separately from her vision and the conversation with the angel. This is also shown from the words that commentators have used to comment on this section, as for example the statement of Wahb ibn Munabbih: ان مریم لما حملت کان معھا ابن عم لھا یسمی یوسف النجار  When Mary conceived, Joseph Najjar, her paternal cousin, was with her (RM). This is the same Joseph who, according to the Gospel and historical records was the husband of Hazrat Mary and with whom she had conjugal relations as admitted even by the Christians who consider Prophet Jesus as divine. However, some Muslims have gone so far as to say that Hazrat Mary did not menstruate, and some others have said that her pregnancy was only momentary, and as soon as she conceived, she left and gave birth to Prophet Jesus instantaneously (and this is extended further by saying that Prophet Jesus was given prophethood immediately). Ibn Abbas says that Hazrat Mary remained pregnant for nine months just like normal women.

By مَكَانًۭا قَصِيًّۭا is meant Hazrat Mary’s journey to Bethlehem: فَٱنتَبَذَتْ بِهِۦ مَكَانًۭا قَصِيًّۭا withdrew with him to a remote place does not mean that Hazrat Mary went to a remote place as soon as she conceived but simply that she had to travel to a far place while she was pregnant. The extension of  بِهِ with him can only mean that the travel was undertaken when the pregnancy was advanced. It appears from the Gospels that this took place when the time of birth was near, and this travel was undertaken by Joseph with Hazrat Mary because of the census: “(This was the first census that took place while Quirinius was governor of Syria.) And everyone went to their own town to register. So Joseph also went up from the town of Nazareth in Galilee to Judea, to Bethlehem the town of David, because he belonged to the house and line of David. He went there to register with Mary, who was pledged to be married to him, and was expecting a child. While they were there, the time came for the baby to be born.” (Luke 2:2-6).

19-23   And the throes of childbirth drove her to the trunk of a palm-tree. She said: Oh, would that I had died before this, and had been a thing quite forgotten!^a

فَأَجَآءَهَا ٱلْمَخَاضُ إِلَىٰ جِذْعِ ٱلنَّخْلَةِ قَالَتْ يَـٰلَيْتَنِى مِتُّ قَبْلَ هَـٰذَا وَكُنتُ نَسْيًۭا مَّنسِيًّۭا (۲۳)

19-23a: أَجَآءَ – جاء – جِیئَةً – مَجِیۡئاً have the same meaning as اِتۡیان which means to come, but مَجِئَ  is more commonly used than اِتۡیان because the word اِتۡیان is used particularly for something to come easily. Also, the meaning of اِتۡیان or اَتَی includes having an intention to do a task even though it may not be accomplished. However, the word مَجِئَ or جاء is used when that the task has been accomplished. The meaning of جاء is qualified for something to come regardless of whether it is in person or through the effect of a decree, and it is used for something real or desired. Examples from the Quran are: وَجَآءَ مِنْ أَقْصَا ٱلْمَدِينَةِ رَجُلٌۭ : And from the remote part of the city there came a man running (36:20); فَإِذَا جَآءَ ٱلْخَوْفُ : But when fear comes (33:19); فَإِذَا جَآءَ أَجَلُهُمْ  : so when its term comes (7:34); فَقَدْ جَآءُو ظُلْمًۭا وَزُورًۭا  So indeed they have brought and iniquity and a falsehood (25:4), which means they intended to oppress and lie and they did it; وَجَآءَ رَبُّكَ وَٱلْمَلَكُ صَفًّۭا صَفًّۭا : And thy Lord comes with the angels, ranks on ranks (89:22) where the meaning is not coming personally, but the coming of the decree of Allah as explained by Ibn Abbas. أَجَآءَis derived from  جاء and its meaning is اَلۡجَأ  forced him to do something. The meaning of جاء بکذا is to bring or present لَّوْلَا جَآءُو عَلَيْهِ بِأَرْبَعَةِ شُهَدَآءَ : Why did they not bring four witnesses of it (24:13).

مَخَاضُ – Its original is مَخۡض and مَخَاضُ is labor pains, that a pregnant woman feels while giving birth (LA).

جِذْعِ – جِذۡع is the trunk of a palm tree and is also used for branch of a palm tree (LA). Its plural is جُذُوع , as in: فِى جُذُوعِ ٱلنَّخْلِ : on the trunks of palm trees (20:71).

Hazrat Mary’s labor pains are evidence against the divinity of Prophet Jesus: After mentioning Hazrat Mary’s pregnancy, her labor pains are mentioned and just as the pregnancy is an argument against the beliefs of Christianity, similarly the labor pains are another argument. The Christian belief is that labor pains were given as a punishment to women for the sin committed by Adam: In sorrow thou shalt bring forth children (Exodus 3:16). The one deified by the Christians who is to redress the sin of Prophet Adam was born with his mother experiencing the same kind of pain as all women do. Her pain is so severe that she cries: يَـٰلَيْتَنِى مِتُّ قَبْلَ هَـٰذَا  : Oh woe that I had died before this. Some commentators are of the opinion that it is not befitting Hazrat Mary’s glory that she would make this remark out of pain and instead suggest an alternative explanation, that the remark is made because of the shame of the false calumny against her. They do not consider that even the glory of the most eminent woman cannot save her from this pain, and if she could utter such a cry because of the fear of disgrace, then why could she not utter it out of the severity of labor pains. Furthermore, this is her first child, and the pain is especially severe the first time around. In addition, there are other difficult circumstances. She is not home but traveling, there are no amenities, she has to give birth in an open field for which both the Quran and Gospel are witnesses, and there is no midwife to assist her. Under these circumstances, crying out in pain as stated is quite possible.

Hazrat Mary’s holding the palm tree for support in the throes of labor is quite close to what is reported in the Gospel: And she brought forth her first born son, and wrapped him in swaddling clothes, and laid him in a manger, because there was no room for them at the inn (Luke 2:7). Thus, it is entirely possible that Hazrat Mary supported herself against a palm tree outside the inn. This incident is mentioned in the Quran because whom the Christians call God was born in such a condition of helplessness, and whom they name the Mother of God had to bear such difficulties to give birth to him.

19-24   So a voice came to her from beneath her: Grieve not, surely thy Lord has provided a stream beneath thee.^a

  فَنَادَىٰهَا مِن تَحْتِهَآ أَلَّا تَحْزَنِى قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيًّۭا (۲۴)

19-24a: سَرَيّ – سَرَيّ  means walked at night and is derived from سَرَاۃ which is used for a wide field and سَرِيّ is a flowing stream (R).

نَادَىٰهَا – The subject of the voice is not given but it is obvious that it is an angel of God. The voice is a revelation, but some commentators have said these words belong to Prophet Jesus and were spoken by him immediately after his birth. There was a time when assigning miracles to everything associated with Prophet Jesus had totally penetrated the psyche of people.

19-25   And shake towards thee the trunk of the palm-tree, it will drop on thee fresh ripe dates.^a

وَهُزِّىٓ إِلَيْكِ بِج ِذْعِ ٱلنَّخْلَةِ تُسَـٰقِطْ عَلَيْكِ رُطَبًۭا جَنِيًّۭا (۲۵)

19-25a: هُزِّىٓ – ھَزّ is to shake strongly and derived from it is اِھۡتَزَّ as in: فَلَمَّا رَءَاهَا تَهْتَزُّ : So when he saw it in motion (27:10). The stirring and swelling of vegetables as they ripen is اھتزاز as in فَإِذَآ أَنزَلْنَا عَلَيْهَا ٱلْمَآءَ ٱهْتَزَّتْ : when We send down thereon water, it stirs and swells and brings forth a beautiful (growth) of every kind (22:5).

رُطَب – رَطۡب means fresh as distinct from یابس which means dried. رُطَب is particular to fresh dates.

جنی – جَنِی is picking fruit and جَنِيّ is that which is picked, but its use is only for fresh fruit. جَنَی is fruit, as in وَجَنَى ٱلْجَنَّتَيْنِ دَانٍۢ : And the fruits of the two gardens are within reach (55:54). Metaphorically جِنَایة is used to mean sin (R).

The above verses show how both food and water were available for Hazrat Mary. Fresh dates could be obtained simply by shaking the palm tree and she is told about a spring of fresh water that is flowing nearby. On one hand extreme helplessness is manifested and on the other it is made known that even in a jungle Allah makes his blessings available.

19-26   So eat and drink and cool the eye. Then if thou seest any mortal, say: Surely I have vowed a fast to the Beneficent, so I will not speak to any man today.^a

فَكُلِى وَٱشْرَبِى وَقَرِّى عَيْنًۭا ۖ فَإِمَّا تَرَيِنَّ مِنَ ٱلْبَشَرِ أَحَدًۭا فَقُولِىٓ إِنِّى نَذَرْتُ لِلرَّحْمَـٰنِ صَوْمًۭا فَلَنْ أُكَلِّمَ ٱلْيَوْمَ إِنسِيًّۭا (۲۶)

19-26a: For قَرِّى عَيْنًۭا  refer to 6-67a قَرَّتۡ عَیۡنُه‘ means سُرَّت the eyes were comforted  قُرّ is coolness, so it means the coolness of the eyes. It can also be derived from قرار the eyes felt calmed, and they did not glance at other things. Examples from the Quran: قُرَّتُ عَيْنٍۢ a refreshment of the eye (28:8); قُرَّةَ أَعْيُنٍۢ the joy of our eyes (25:74); تَقَرَّ عَيْنُهَا her eyes might be cooled (20:40) (R).

The reason Hazrat Mary was asked not to speak to anyone: Food and drink have been provided while journeying and a son is granted to be a comfort for the eyes, so in order to thank Allah for these blessings, Hazrat Mary is asked to remove herself from conversation and to focus on the remembrance of Allah. This is similar to the advice given to Prophet Zacharias أَلَّا تُكَلِّمَ ٱلنَّاسَ ثَلَـٰثَةَ أَيَّامٍ إِلَّا رَمْزًۭا ۗ وَٱذْكُر رَّبَّكَ كَثِيرًۭا وَسَبِّحْ بِٱلْعَشِىِّ وَٱلْإِبْكَـٰرِ that thou speak not to men for three days except by signs. And remember thy Lord much and glorify (Him) in the evening and early morning (3:41). He is told to take advantage of a three-day period of silence in order to focus on the glorification and remembrance of Allah, to express gratitude for his blessings. However, when the same command is mentioned again in 19:10 in this chapter, the purpose for the silence is missing but the intent is the same. Similarly, in the case of Hazrat Mary, after the instruction for silence, there is no need to specify further that the silence is for the remembrance of God extensively during this period. The purpose of the silence is the same as it was for Prophet Zacharias. It has mistakenly been suggested that Hazrat Mary is asked to remain silent because people will accuse her and she will not be able to answer them and so the best strategy is to remain silent. Such a suggestion must be rejected because the birth took place during a journey in which Hazrat Mary and Joseph found themselves outside the inn not having found accommodation within. Nobody knew Hazrat Mary there or if she had given birth without having a husband. Commentators who espouse this idea have not reflected on the wise words of the Quran: مِنَ ٱلْبَشَرِ أَحَدًۭا any mortal which clearly indicates that no conversation must take place with anybody, not even with Joseph, because he too is a mortal.

Islamic sharia has abrogated silent fasting: The fast of silence was only for the remembrance of Allah and this was a Jewish custom for remembering God without distractions. Islam has not permitted this kind of fasting and the Holy Prophet forbade it (RM). Abu Bakr once came across a woman who had vowed that she would not talk, and he said that Islam had abrogated such fasting (RM). The lesson that Muslims can learn from this incident is that the way to be grateful to Allah for His beneficence is to glorify and praise Him.

19-27   Then she came to her people with him, carrying him. They said: O Mary, thou hast indeed brought a strange thing!^a

فَأَتَتْ بِهِۦ قَوْمَهَا تَحْمِلُهُۥ ۖ قَالُوا۟ يَـٰمَرْيَمُ لَقَدْ جِئْتِ شَيْـًۭٔا فَرِيًّۭا (۲۷)

19-27a: تَحْمِلُهُ – It does not only mean carrying in one’s arms but it also means to give a ride (See 9-92a) or to mount.

فَرِيّ – فَرَی means to sever or split. See 3-24a, and the meaning of فَرِيّ is great, strange, fake (R).

Events from the prophethood of Prophet Jesus: Commentators opine that Mary ran away from her relatives on finding she was pregnant, but at the same time they say that as soon as she delivered, she came back to her people carrying the baby in her lap. The two statements are contradictory. If she had run away thinking that people would accuse her, what is the meaning of returning with the baby in her lap? It may be said that Hazrat Mary was convinced that the baby would be able to give an appropriate reply to the accusation, but she already knew that when she left because of the earlier revelation وَيُكَلِّمُ ٱلنَّاسَ فِى ٱلْمَهْدِ :  And he will speak to the people when in the cradle (3:46). To justify this explanation, they had to make up a story that the devil told the Jews that Mary had given birth to a son and so they summoned her.

The reality is that this verse starts another phase of Prophet Jesus’ life. The circumstances of Prophet Jesus’ birth end with the last verse, and the narration starts again when he is an adult and has been made a prophet. This exactly follows the structure in the narration about Prophet John in the last section. After giving the glad tidings to Prophet Zacharias about the birth of a son and asking him to glorify Allah, the narration jumps to him as a prophet with the statement: يَـٰيَحْيَىٰ خُذِ ٱلْكِتَـٰبَ بِقُوَّةٍۢ O John, take hold of the Book with strength (19:12) without even mentioning his birth. In this verse, after mentioning the birth of Prophet Jesus and the praise and glorification by Hazrat Mary, the narration jumps to when he has been made a prophet. Thus, there is a large time gap between the subject of the last verse and this one. The decisive proof of this time lapse is that whatever was said to Hazrat Mary and the response given to it by Prophet Jesus is certainly and definitively related to the period of his prophethood because Prophet Jesus says جَعَلَنِى نَبِيًّۭا made me a prophet (19:30) and also says ءَاتَىٰنِىَ ٱلْكِتَـٰبَ He has given me the Book (19:30). An opinion is, because these things were a certainty they have been stated in the past tense. If this is true how can we understand the meaning of أَوْصَـٰنِى بِٱلصَّلَوٰةِ وَٱلزَّكَوٰةِ مَا دُمْتُ حَيًّۭا :He has enjoined on me prayer and poor-rate so long as I live (19:31) in the future tense. If this is put in the future tense, it will become: He will enjoin me prayer and poor-rate as long as I stay alive. This would imply that when Jesus was stating this, he was not among مَا دُمْتُ حَيًّۭا those who are alive. Further, how can sense be made of لَمْ يَجْعَلْنِى has not made me which is in the past tense if it is taken to be in the future. All aspects of the reply that Prophet Jesus gives are in the past tense and if they are all taken as being in the future they will imply that at the time of speaking, he is not alive and this cannot be. It also cannot be that some are in the past and some in the future because in that case enjoining a baby of one day or forty days to keep up prayer and pay zakat is meaningless or is it that Prophet Jesus at the age of one month was saying the daily prayers and the night-prayer and was the owner of some wealth? Thinking logically, one must admit that by the time of this confrontation, Prophet Jesus has been conferred prophethood, the Gospel is being revealed to him, and prayer and zakat have been enjoined on him. He is also accused of claiming divinity which he refutes by saying إِنِّى عَبْدُ ٱللَّهِ I am indeed a servant of Allah (19:30), of being rude to his mother (an incident of this nature is found in the Gospels) which he refutes by saying بَرًّۢا بِوَٰلِدَتِى : to be kind to my mother (19:32), and of being a rebellious person who speaks ill of the priests and scribes which he refutes by saying لَمْ يَجْعَلْنِى جَبَّارًۭا شَقِيًّۭا : He has not made me insolent, unblessed (19:32). There is no other way but to accept that all this happens after his prophethood. So, فَأَتَتْ بِهِۦ قَوْمَهَا تَحْمِلُهُ : Then she came to her people with him, carrying him necessarily pertains to the period of his prophethood and Prophet Jesus is not carried by Hazrat Mary, rather he came riding into Jerusalem.

The specific need to mention that Prophet Jesus was riding is to show that a prophecy about him was fulfilled, as mentioned in the Gospels for which see Mathew, Chapter 21 in which there is a mention of Prophet Jesus reaching Jerusalem and riding on both a donkey and its colt : And brought the ass, and the colt, and put on them their clothes, and they set him thereon (Mathew 21:7) and this happened because: All this was done, that it might be fulfilled which was spoken by the prophet (Mathew 21:4). Hazrat Mary’s accompanying him is mentioned because it is found in some statements of the Gospels that the mother and brothers of Prophet Jesus did not believe in him, and so it is mentioned that Hazrat Mary is with him to refute this. If this is in fact true that Hazrat Mary considered Prophet Jesus as an imposter, then serious doubts would arise about his prophethood and the truthfulness of Hazrat Mary. It is evident from many places in the Gospels that Hazrat Mary would be with Prophet Jesus.

What is meant by شَيْـًۭٔا فَرِيًّۭا a strange thing: For the Jewish jurists to say O Mary you have brought a strange thing, or a pretentious thing refers to the alleged claim to divinity. Moreover, Prophet Jesus used harsh language against the scribes and Pharisees such as: O generation of vipers, how can ye, being evil, speak of good things? (Mathew 12:34); Woe unto you, scribes and Pharisee, hypocrites! For ye are like unto whited sepulchers, which indeed appear beautiful outward, but are within full of dead men’s bones, and all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity (Mathew 23:27-28); Ye serpents, ye generation of vipers (Mathew 23:33). The age of Jesus is said to be about thirty or thirty-two at that time and so the priests did not consider him even worthy to be addressed because of his youth so they addressed his mother instead, as stated later in the narration.

19-28   O sister of Aaron, thy father was not a wicked man, nor was thy mother an unchaste woman!^a

يَـٰٓأُخْتَ هَـٰرُونَ مَا كَانَ أَبُوكِ ٱمْرَأَ سَوْءٍۢ وَمَا كَانَتْ أُمُّكِ بَغِيًّۭا (۲۸)

19-28a: أُخْتَ هَـٰرُونَ – Refer to 3-35a about why Hazrat Mary is addressed as the sister of Prophet Aaron. It is surprising that Christians object to this when their own Gospels call Prophet Joseph as Joseph son of David and repeatedly refer to Prophet Jesus as son of David. In this title there is an acknowledgement of Hazrat Mary’s respectability as it recognizes her pedigree from Prophet Aaron. See 2-236a.

Is the Jewish objection against Prophet Jesus or Hazrat Mary? The statement of the Jewish priests that your father was not a wicked man, nor was thy mother unchaste (Refer to 19-20a) is really directed against Prophet Jesus. They mean to say that Hazrat Mary comes from a very respectable family, so how is it that such a person as Prophet Jesus has been born in it who abases them.

If it is argued that the Jews did accuse Hazrat Mary of fornication, so why not assume that the same accusation is made here. This is not so for two reasons. First, those slanderers are from a later generation who said: وَقَوْلِهِمْ إِنَّا قَتَلْنَا ٱلْمَسِيحَ عِيسَى – وَقَوْلِهِمْ عَلَىٰ مَرْيَمَ بُهْتَـٰنًا عَظِيمًۭا  and for their uttering against Mary a grievous calumny. And for their saying: We have killed the Messiah, Jesus (4:156-157). This happened when the opposition to Christianity reached a fever pitch and in the heat of the opposition the Jews made these charges. Even if this conversation refers to the same slander, are not such charges also made against married women? Second, the context shows clearly that this is during the period of prophethood of Prophet Jesus, when he was blamed for claiming divinity, for harshness towards the elders of the nation, and even towards his mother.

19-29   But she pointed to him. They said: How should we speak to one who is a child in the cradle?^a

فَأَشَارَتْ إِلَيْهِ ۖ قَالُوا۟ كَيْفَ نُكَلِّمُ مَن كَانَ فِى ٱلْمَهْدِ صَبِيًّۭا (۲۹)

19-29a: أَشَارَتْ – The root of اَشَارَ یَشیر is شور (See 2-233a) and شوریٰ counsel is derived from it.

Hazrat Mary points towards Prophet Jesus instead of answering herself. This is not because of the fast of silence as has been explained in the previous verses, and is also clear from the instructions of the earlier fast: فَقُولِىٓ إِنِّى نَذَرْتُ لِلرَّحْمَـٰنِ صَوْمًۭا فَلَنْ أُكَلِّمَ ٱلْيَوْمَ إِنسِيًّۭا  say: Surely I have vowed a fast to the Beneficent, so I will not speak to any man today (19:26), that Hazrat Mary was allowed to say if somebody spoke to her that she was fasting, but here she does not say anything, which is appropriate for the occasion. The criticism is of Prophet Jesus and only he can fully answer the critics and so appropriately Hazrat Mary points to Prophet Jesus, as if saying: why are you addressing me, ask him. In reply, they say how can we talk to someone who was born yesterday. Prophet Jesus was an adult of thirty years but for the elders he is a child who has grown up before their eyes. There can be no other meaning of مَن كَانَ فِى ٱلْمَهْدِ صَبِيًّۭا : who is a child in the cradle. Commentators have found it hard to interpret this verse, as stated in the Ruh al-Maani: واسۡتُشۡکِلتِ الاٰیة باَنَّ کلّ مَنۡ یکلِّمُه الناسُ کان فی المَہۡدِ صبیا قبل زمان تکلیمهٖ There has been difficulty about this verse because literally everyone people talk to has been a child in the cradle at some point before the conversation (RM). Another strong proof that Prophet Jesus is an adult at the time of this confrontation is that if he was a child at this time, they should have said کیف نکلم من ھو فی المھد صبی. The use of the word کان shows that the one spoken to has passed the age of being a child in the cradle. Whether he passed that age recently or much earlier is not under discussion. The clarity of the Quranic words shows that Prophet Jesus was not in a cradle and was past the stage of childhood. As for يُكَلِّمُ ٱلنَّاسَ فِى ٱلْمَهْدِ he will speak to the people when in the cradle, refer to 3-46a, and a baby of one or two days cannot be called فِى ٱلْمَهْدِ in the cradle because that period comes a little later. In addition, if Prophet Jesus had in effect told the people at the age of one or two days that he was a prophet, no Jew, however hard-hearted, would have denied it when Prophet Jesus reached adulthood. They knew that Hazrat Mary had given birth the day before and that a child of one day can do nothing more than cry. So, if they had heard baby Jesus say so much and he had told them about being a prophet immediately after birth, no Jew could be so crazy as to later accuse him of a fabricated claim. The fact is that no other Israeli prophet faced the widespread and vehement rejection that Prophet Jesus had to face. All these facts make it definite and certain that this conversation is from the period of Prophet Jesus’ prophethood and not from immediately after birth.

19-30   He said: I am indeed a servant of Allah. He has given me the Book and made me a prophet:

  قَالَ إِنِّى عَبْدُ ٱللَّهِ ءَاتَىٰنِىَ ٱلْكِتَـٰبَ وَجَعَلَنِى نَبِيًّۭا (۳۰)

19-31   And He has made me blessed wherever I may be, and He has enjoined on me prayer and poor-rate so long as I live:

 وَجَعَلَنِى مُبَارَكًا أَيْنَ مَا كُنتُ وَأَوْصَـٰنِى بِٱلصَّلَوٰةِ وَٱلزَّكَوٰةِ مَا دُمْتُ حَيًّۭا (۳۱)

19-32   And to be kind to my mother; and He has not made me insolent, unblessed.^a

وَبَرًّۢا بِوَٰلِدَتِى وَلَمْ يَجْعَلْنِى جَبَّارًۭا شَقِيًّۭا (۳۲)

19-32a: Criticism of Prophet Jesus addressed and conclusive arguments against Christianity: The reply that Prophet Jesus gives in verses 19:30-32 makes the following points:

1. I am a servant of Allah
2. I have been given the Book
3. I have been made a prophet
4. I am blessed whether I stay here or go elsewhere
5. I have been enjoined prayer and zakat as long as I live
6. I am kind to my mother and am not rude to her
7. I am not insolent, unblessed that I would abuse the elders and the pious.

As has been proven this dialogue belongs to the period of prophethood. Accordingly, every answer is based on the highest wisdom. Prophet Jesus professes being a servant of Allah because people were attributing the claim of divinity to him. He refuted it completely. It is proven from the Gospels that the most serious charge the Jews levied was that Prophet Jesus claims divinity, hence this is the first charge that he rebuts. If not divine, what is he? He has given me the Book. By being given the Book is not meant knowledge of the Torah, rather it is receiving a Book from Allah in the role of a prophet. Thus, prophethood is asserted. Prophet Jesus conveys that just as there have been prophets among the Israelites before, he too is a prophet. All three points in verse 30 are therefore an answer to the accusation of divinity.

In verse 31 Prophet Jesus gives evidence of his prophethood by stating that he is blessed, that his message is finding acceptance even in this town because despite the strong opposition of the priests, people come to meet him and make sacrifices to join him. Wherever I may be prophesies that he will travel to another place and his message will be accepted there as well.

Another evidence is that Prophet Jesus himself acts in righteous ways and spreads the message of righteousness to others. He mentions prayer and zakat because these two things are the foundation of righteousness. Being righteous and preaching righteousness is what prophets do. This argument is also given in the Gospel where Prophet Jesus says that his teachings are attributed to Satan but how can Satan teach righteousness. In verse 32 the accusations of using harsh language are answered. It is clarified that he is never disrespectful to his mother, and does good to her. Moreover, he does not behave in insolent and tyrannical ways by being unjust and unreasonably abusive towards others. The beauty of this response is that it not only addresses all the objections of the Jews but also furnishes arguments against the current beliefs of the Christians.

Why is Prophet Jesus’ doing good to his mother specified: بَرًّۢا بِوَٰلِدَتِى  to be kind to my mother is said to be worthy of special attention because it is alleged that this provides evidence that Prophet Jesus did not have a father. This argument is incorrect because is it not possible that his father may have died. The fact is that there is an accusation against Prophet Jesus that he was stern with his mother and in the Gospel he addressed her as “O Woman” and in one incident recorded in the Gospel his mother asked for permission to enter and Prophet Jesus did not give permission: Then one said unto him, Behold thy mother and thy brethren stand without, desiring to speak with thee. But he answered and said unto him that told him, Who is my mother? And who are my brethren? And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren! For whoever does the will of my Father in heaven is my brother and sister and mother. Matthew 12:47-50. The reality of this incident is not certain. It is true that his brothers did not believe in Prophet Jesus and even considered him deranged but his mother was a righteous woman and could not have disbelieved in a prophet. Probably some distortion has entered in the narration of this incident, or it may be that the mother may have brought the brothers to intercede on their behalf and so her name also got mentioned. However, the Quran has strongly refuted the accusations that emerge from this incident; that Prophet Jesus was disrespectful to his mother and that she did not believe in him. The charge of sternness is refuted by بَرًّۢا بِوَٰلِدَتِى that Prophet Jesus was kind towards his mother and could not be rude to her and as regards her belief in him, it is stated elsewhere أُمُّهُۥ صِدِّيقَةٌۭ  : his mother was a truthful woman (5:75). These accusations are why it becomes necessary to mention the kind attitude of Prophet Jesus towards his mother and her being a righteous and believing woman. In this wise manner the Quran has cleared the name of Prophet Jesus and his mother.

The إِنِّى عَبْدُ ٱللَّهِ dialogue cannot be from the period of childhood: When viewed as statements made during the period of prophethood, Prophet Jesus’ response is a well-crafted address full of wisdom. It not only rebuts the charges made against him, which the Christians had accepted to elevate Prophet Jesus to divinity, but also clarifies his claims. However, if the response is the utterance of a child, what does it accomplish? It is said that this speech is a response to the accusation against Hazrat Mary, asking how a child could be born without a father. If that is indeed the case, then the baby should have said that Allah who has absolute power has willed this and my speaking and bearing witness is sufficient as evidence. Instead, he starts his response by saying that he is not god but a servant of God, he is a prophet and has been given a Book, he prays, gives zakat, treats his mother well, and he is not insolent or tyrannical. Is such a person routinely born without a father? There have been many similar people among the Israelites. Prophet John’s narration has recently been mentioned, who is described very similarly, possibly more unique than Prophet Jesus. Was he born without a father just because he has the same qualities as Prophet Jesus? It is true that the statements of Prophet Jesus lead one to deduce that the mother of such a righteous person cannot be a fornicator. Nonetheless, this does not answer the real objection, which makes everything else he says pointless. It would be sufficient for the child to say that my mother is very righteous, and I will become a prophet, but Prophet Jesus says everything about himself and does not say even a word in his speech that has the remotest connection with the accusation against Hazrat Mary.

The command to pray and pay zakat belies Prophet Jesus being physically alive in heaven: Notwithstanding that this response does not make sense as the words of a child and in particular أَوْصَـٰنِى بِٱلصَّلَوٰةِ وَٱلزَّكَوٰةِ مَا دُمْتُ حَيًّۭا : He has enjoined on me prayer and poor-rate for as long as I live proves this notion to be false, the words مَا دُمْتُ حَيًّۭا so long as I live can only be added if the command to pray has already been given, which is meaningless for a baby. The order to pay the zakat is even more meaningless for a baby. Commentators have tried to remove this difficulty by saying that by صلوٰۃ is meant only supplication and by zakat is meant purifying the soul. In this way, they may have also tried to justify Prophet Jesus being raised to the heavens. However, the condition of مَا دُمْتُ حَيًّۭا so long as I live does not make this explanation plausible because death does not put an end to the acts of supplication and purification of the soul, while the prayer and zakat meant in the verse apply to the life of this world. These words not only negate that Prophet Jesus’ utterance is from the period of childhood but also negate that he is physically alive in heaven because prayer and zakat relate to the life of this world.

19-33   And peace on me the day I was born, and the day I die, and the day I am raised to life.^a

وَٱلسَّلَـٰمُ عَلَىَّ يَوْمَ وُلِدتُّ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيًّۭا (۳۳)

19-33a: These are the same words as were spoken for Prophet John. The same three lives are for Prophet Jesus as are for everyone else: one from birth to death on this earth, one from death to resurrection, or life in برزخ intermediate stage and one after resurrection. If ascending physically to heaven and then descending from there was a fact, such an important event should have been mentioned here.

19-34   Such is Jesus son of Mary — a statement of truth about which they dispute.

ذَٰلِكَ عِيسَى ٱبْنُ مَرْيَمَ ۚ قَوْلَ ٱلْحَقِّ ٱلَّذِى فِيهِ يَمْتَرُونَ (۳۴)

19-35   It beseems not Allah that He should take to Himself a son. Glory be to Him! when He decrees a matter He only says to it, Be, and it is.^a

مَا كَانَ لِلَّهِ أَن يَتَّخِذَ مِن وَلَدٍۢ ۖ سُبْحَـٰنَهُۥٓ ۚ إِذَا قَضَىٰٓ أَمْرًۭا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ (۳۵)

19-35a: It is made manifest in these two verses that the real purpose of this discussion is to give a conclusive argument against the beliefs of Christians who consider Jesus to be god. فِيهِ يَمْتَرُونَ  about which they dispute refers to the dispute of the Christians with the Holy Prophet Muhammad (pbuh) because the statement in the next verse أَن يَتَّخِذَ مِن وَلَدٍۢ that He should take to Himself a son refutes their belief.

19-36   And surely Allah is my Lord and your Lord, so serve Him. This is the right path.

وَإِنَّ ٱللَّهَ رَبِّى وَرَبُّكُمْ فَٱعْبُدُوهُ ۚ هَـٰذَا صِرَٰطٌۭ مُّسْتَقِيمٌۭ (۳۶)

19-37   But parties from among them differed; so woe to those who disbelieve, because of their presence on a grievous day!^a

 فَٱخْتَلَفَ ٱلْأَحْزَابُ مِنۢ بَيْنِهِمْ ۖ فَوَيْلٌۭ لِّلَّذِينَ كَفَرُوا۟ مِن مَّشْهَدِ يَوْمٍ عَظِيمٍ (۳۷)

19-37a: By أَحْزَابُ or sects (refer to 11-17a) is meant the different sects of Christianity (IJ). There are many differences about the status of Prophet Jesus among them, as happens with all false beliefs. There is a considerable difference between the Christian sects and the Muslim sects because the Muslim sects, including even the Sunni and Shias, do not differ about the station and status of the Holy Prophet Muhammad (pbuh) or about the basic principles. However, in all the sects of Christianity there are differences in the principles and no two sects agree on what to call Prophet Jesus and their absurd arguments have filled many volumes. The library in Alexandria was full of volumes about these discussions which the Christians falsely accuse Hazrat Umar of burning. Gibbon refutes this claim and writes that even if Hazrat Umar had actually burned these books full of absurd discussions in order to heat the public baths in Alexandria for six months, they could not have been put to better use.

19-38   How clearly will they hear and see on the day when they come to Us; but the wrongdoers are today in manifest error.

أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا ۖ لَـٰكِنِ ٱلظَّـٰلِمُونَ ٱلْيَوْمَ فِى ضَلَـٰلٍۢ مُّبِينٍۢ (۳۸)

19-39   And warn them of the day of Regret, when the matter is decided. And they are (now) in negligence and they believe not.^a

وَأَنذِرْهُمْ يَوْمَ ٱلْحَسْرَةِ إِذْ قُضِىَ ٱلْأَمْرُ وَهُمْ فِى غَفْلَةٍۢ وَهُمْ لَا يُؤْمِنُونَ (۳۹)

19-39a: By يَوْمَ ٱلْحَسْرَةِ is meant the Day of Judgement because on that day the lack of good deeds will be a source of great grief. It also appears from this verse that the Christians will remain in a stage of heedlessness for a long time and will not believe. In the next verse it is revealed that they will be given countries and governance but, in the end, all these things will return to Allah.

19-40   Surely We inherit the earth and those thereon, and to Us they are returned.

إِنَّا نَحْنُ نَرِثُ ٱلْأَرْضَ وَمَنْ عَلَيْهَا وَإِلَيْنَا يُرْجَعُونَ (۴۰)

Name: The name of this chapter is Maryam, or Mary, as reported by the Holy Prophet Muhammad, peace and blessings be upon him. It has six sections and ninety-eight verses. Hazrat Mary is the name of the mother of Prophet Jesus. This chapter talks about Prophet Jesus and gives conclusive arguments against false Christian doctrines, hence it is named after his mother. A reading of this chapter shows that it lays great emphasis on the sinlessness or innocence of all prophets, removing any special distinction for Prophet Jesus as alleged by Christian beliefs. In confronting this belief, Allah honorably addresses other prophets, calling Prophet John pure and sinless, Prophet Abraham truthful and free of all sin, stating Prophet Moses to be free from all impurities, and narrating the innocence of Prophet Ishmael. Moreover, the chapter is named Maryam to refute the Christian belief that sin came into the world through women. If sin was inherited because of being born of a woman and hence all prophets were sinful, then Prophet Jesus was also born of a woman and the Christian scripture states: How then can man be just with God? Or how can he be clean that is born of a woman? (Job 25:4).

Summary: The chapter begins with the mention of Prophet Zacharias (refer to note 19:3a) and is followed by the mention of Prophet John who is a contemporary with Prophet Jesus. In the mention of Prophet John, two things are emphasized. First, a stress on the sinlessness of Prophet John and second, the realization that for the guidance of Bani Israel in that time period, Prophet Jesus was not sent alone, but there was a need to supplement him with another prophet. In the second section are details about Hazrat Mary conceiving Prophet Jesus and giving birth to him and about his prophethood. All these details are furnished to show that Prophet Jesus is nothing more than human and his divinity is consistently refuted, even in response to the objection of the Jews. The third section narrates an account of Prophet Abraham who is more widely accepted than Prophet Jesus. The one charge against him, that he told a lie, is refuted. The fourth section mentions Prophet Moses, Prophet Ishmael and some other prophets, establishing their innocence and the system of prophets that has continued from the time humans were created. The fifth section conveys that the things the Christian are proud of, like their resources, wealth, and riches will be ultimately taken from them. The sixth section predicts the demise of the belief of the sonship of Jesus and the spread through the world of love for the Holy Prophet Muhammad, peace and blessings be upon him. – the chief of all righteous persons.

Relationship with previous chapter: The relationship of this chapter with the previous one is obvious. The previous chapter gives the history of the Christian religion and in this chapter conclusive arguments are given against its beliefs. The doctrine of the sonship of Prophet Jesus on which the entire edifice of Christianity rests is shown to be false and it is stated that this doctrine cannot survive the test of time. Hence, both the chapters have the same subject and are devoted to Christianity.

Period of revelation: For the period of revelation of this chapter, the reader is referred to the note on the period of the revelation of the Chapter Bani Israel. It is historically established that this chapter was read before the Ethiopian king Negus by the Muslim immigrants who had sought refuge in Ethiopia from the Quraish in the fifth year of the Call. This event took place in the early days after migration because the disbelievers of Quraish had sent a delegation in pursuit of the Muslim refugees to the court of the Negus. In response to a complaint lodged before the Negus by the deputation, he enquired about the concept of Prophet Jesus in Islam, and this chapter was referred to. Therefore, it is established that this chapter was revealed in the fourth year of the Call or the early fifth year. The entire chapter is a Makkan revelation.

18-102 Do those who disbelieve think that they can take My servants to be friends besides Me? Surely We have prepared hell as an entertainment for the disbelievers.^a

أَفَحَسِبَ ٱلَّذِينَ كَفَرُوٓا۟ أَن يَتَّخِذُوا۟ عِبَادِى مِن دُونِىٓ أَوْلِيَآءَ ۚ إِنَّآ أَعْتَدْنَا جَهَنَّمَ لِلْكَـٰفِرِينَ نُزُلًۭا (۱۰۲)

18-102a: عِبَادِى servants – Generally by عِبَادِى Prophet Jesus and the angels are taken (IJ) but as the following verses show, Prophet Jesus is specifically referred to here and the disbelievers mentioned are the Christians.

This chapter is concluded with the ultimate condition of the Christians, and it is conveyed that the worshippers of Prophet Jesus should not think that his worship will save them from the punishment of rejecting the truth, or that they will achieve true success by worshipping him. نُزُلً is the first thing prepared for a guest. There is a reference in the word جَهَنَّمَ hell to the punishment in this world, as immoderate desires ultimately make life a living hell.

18-103 Say: Shall We inform you who are the greatest losers in respect of deeds?

قُلْ هَلْ نُنَبِّئُكُم بِٱلْأَخْسَرِينَ أَعْمَـٰلًا (۱۰۳)

18-104 Those whose effort goes astray in this world’s life, and they think that they are making good manufactures.^a

ٱلَّذِينَ ضَلَّ سَعْيُهُمْ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا (۱۰۴)

18-104a: صُنْع – صَنۡعَة is work done by hand as in: وَيَصْنَعُ ٱلْفُلْكَ : And he began to make the ark (11:38); وَٱصْنَعِ ٱلْفُلْكَ  : And make the ark (11:37); وَعَلَّمْنَـٰهُ صَنْعَةَ لَبُوسٍۢ لَّكُمْ : And We taught him the making of coats of mail for you (21:80) (LA). The meaning of صُنْع  is اِجَادۃ الفِعۡل to do something with great skill. Hence every صُنْع skilled deed is a فعل act but every فعل act is not صُنْع skilled deed. The word فعل is general and can be applied to the actions of animals (R). The Quran, for example, says: صُنْعَ ٱللَّهِ ٱلَّذِىٓ أَتْقَنَ كُلَّ شَىْءٍ : the handiwork of Allah, Who has made everything thoroughly (27:88).

Manufacturing by the Christian nations: Ibn Abbas, Saad bin Abi Waqqas and Mujahid all state that the people meant here are the Jews and Christians (RM), and the truth is that these words do not fit any nation the way they fit the current condition of the Christian nations. These are the nations whose entire effort is dedicated to the life of this world and this desire pervades their entire society to the extent that even the objective of their clergy is to have worldly domination over other nations. It can be safely said that a great majority of the Christian nations of Europe and America are completely absorbed in worldly endeavors and are constantly worried about how to get ahead and ways to get rich. Their effort is called ضَلَّ سَعْيُهُمْ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا effort goes astray in this world because these things have no connection with ethics and morality. What survives is the development and the impact of a person’s morals, whereas material luxuries are not long-lasting. The word صُنْع has a dual purpose. It refers to the manufacturing skills of the Christian nations with which they have dominated the world, and it also alerts them of their mistaken assumption that utter engrossment in worldly pursuits is worthwhile and commendable.

18-105 Those are they who disbelieve in the messages of their Lord and meeting with Him, so their works are vain. Nor shall We set up a balance for them on the day of Resurrection.^a

أُو۟لَـٰٓئِكَ ٱلَّذِينَ كَفَرُوا۟ بِـَٔايَـٰتِ رَبِّهِمْ وَلِقَآئِهِۦ فَحَبِطَتْ أَعْمَـٰلُهُمْ فَلَا نُقِيمُ لَهُمْ يَوْمَ ٱلْقِيَـٰمَةِ وَزْنًۭا (۱۰۵)

18-105a: A balance will not be set up for them on the day of Resurrection because the balance is set up for deeds that are done to ٱبْتِغَآءَ مَرْضَاتِ ٱللَّهِ seek Allah’s pleasure (2:205).

18-106 That is their reward — hell, because they disbelieved and held My messages and My messengers in mockery.

ذَٰلِكَ جَزَآؤُهُمْ جَهَنَّمُ بِمَا كَفَرُوا۟ وَٱتَّخَذُوٓا۟ ءَايَـٰتِى وَرُسُلِى هُزُوًا (۱۰۶)

18-107 As for those who believe and do good deeds, for them are Gardens of Paradise, an entertainment,^a

إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ كَانَتْ لَهُمْ جَنَّـٰتُ ٱلْفِرْدَوْسِ نُزُلًا (۱۰۷)

18-107a: فِرْدَوْسِ – Some consider this word a derivation of Persian and others consider it Arabic in origin. کَرۡمٌ مُفَرۡدَسٌ means مُعَرَّشٌ , growing on a trellis. According to some it simply means gardens or a green valley, or a garden complete with all the things found in gardens (LA). In a hadith of the Holy Prophet, found in both Bukhari and Muslim, it is called وَسَطُ الجنّة the best part of paradise and اَعۡلٰے الجّنة the highest level of paradise (RM).

18-108 To abide therein; they will not desire removal therefrom.

خَـٰلِدِينَ فِيهَا لَا يَبْغُونَ عَنْهَا حِوَلًۭا (۱۰۸)

18-109 Say: If the sea were ink for the words of my Lord, the sea would surely be exhausted before the words of my Lord were exhausted, though We brought the like of it to add (thereto).

قُل لَّوْ كَانَ ٱلْبَحْرُ مِدَادًۭا لِّكَلِمَـٰتِ رَبِّى لَنَفِدَ ٱلْبَحْرُ قَبْلَ أَن تَنفَدَ كَلِمَـٰتُ رَبِّى وَلَوْ جِئْنَا بِمِثْلِهِۦ مَدَدًۭا (۱۰۹)

18-109a: مِدَاد – مَدّ means to pull or to elongate. See 15-88a. مِداد is ink used for writing, and مَدَّ الدَّ واۃ and اَمَدَّھا both mean to put ink in the inkpot or to top up the ink. Some opinions say ink is called مِداد because it helps the writer (LA).

Prophet Jesus is a word from the infinite words of Allah: The theme is that those who take Prophet Jesus as God are in error, and by way of contrast the believers are mentioned. What is the relevance of saying that Allah’s words are limitless? According to Ruh al Ma’ani the words of Allah mean the knowledge Allah has, but knowledge does not necessarily require speech. The meaning of کلمة is speech or talk. Refer to 2-27a. Further, the Quran states: إِنَّمَآ أَمْرُهُۥٓ إِذَآ أَرَادَ شَيْـًٔا أَن يَقُولَ لَهُۥ كُن فَيَكُونُ : His command, when He intends anything, is only to say to it, Be, and it is (36:82), which shows that everything in Allah’s creation comes into being by His word. So, when Prophet Jesus is called کلمة, the real purpose is to show that Prophet Jesus is His creation and not God or a Creator. Since Christians have been seriously misled by the statement that Prophet Jesus is a word and they consider the word to be synonymous with God as in: “the Word was God” (John 1:1), Allah has clarified that, not only Prophet Jesus, but His entire creation is His word and that His creation is so numerous that even if the seas were to become ink, it would not be sufficient to list everything. Hence, this verse shows the error of the Christian religion, and in this regard, the mortality of the Holy Prophet is mentioned in the next verse.

18-110 Say: I am only a mortal like you — it is revealed to me that your God is one God. So whoever hopes to meet his Lord, he should do good deeds, and join no one in the service of his Lord.^a

قُلْ إِنَّمَآ أَنَا۠ بَشَرٌۭ مِّثْلُكُمْ يُوحَىٰٓ إِلَىَّ أَنَّمَآ إِلَـٰهُكُمْ إِلَـٰهٌۭ وَٰحِدٌۭ ۖ فَمَن كَانَ يَرْجُوا۟ لِقَآءَ رَبِّهِۦ فَلْيَعْمَلْ عَمَلًۭا صَـٰلِحًۭا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِۦٓ أَحَدًۢا (۱۱۰)

18-110a: The refutation of Christianity and glad tidings for humanity: This chapter is ended with a verse that not only topples the foundation of Christianity but also presents a wide vista before humans for their spiritual development. It gives the glad tidings that humans can ascend to the loftiest stages of spirituality and it gives them the courage to scale these heights. The argument being made is: I am a mortal like you. You can follow in my footsteps, but how can you follow someone who, according to your belief, is not a mortal like yourself. The advent of an immortal exemplar is meaningless for you, since a human can follow in the footsteps of a human, but a human cannot follow in the footsteps of God.

There are glad tidings for believers in the statement بَشَرٌۭ مِّثْلُكُمْ  only a mortal like you, since it implies that they too can, according to their abilities, achieve similar high levels of spirituality as the Holy Prophet Muhammad, peace and blessings be upon him, achieved, because he was a mortal like them. A mortal can follow in the footsteps of another mortal. Every person can, according to their abilities and conditions, reach the highest spiritual levels. However, what is granted by spiritual grace, such as prophethood, cannot be achieved by human striving because it is a gift, not a level one can ascend to.