Tafsir Of Surah Mary

ÉÃBZJm ÉÀnI

fÎqj»A fJ§ Ï¼§ :±Î»DM ÁÈÀ»A jÎmB°N»A ieBv¿ Å¿

Tafsir of Surah Maryam −

Chapter 19 Of the Holy Quran −

Mary

Compiled by:

'Ali 'Abdur-Rasheed

From Important Sources of Quranic Commentaries −

fÎqj»A fJ§ Ï¼§ :±Î»DM

ÁÈÀ»A jÎmB°N»A ieBv¿ Å¿

TAFSIR OF SURAH MARYAM −

CHAPTER NINETEEN OF THE HOLY QURAN −

MARY

Compiled by: 'Ali 'Abdur-Rasheed From Important Sources of Quranic Commentaries −

© 2010 'Ali 'Abdur-Rasheed

[email protected]

All rights reserved. This publication may only be printed or copied for individual use.

Otherewise, no portion of this publication may be reproduced without the express written

consent of the author.

FORWARD

Ó¼§ ÂÝn»A Ë ÑÝv»A Ë ,fYC AÌ°· É» Å¸Í Á» Ë ,f»ÌÍ Á» Ë f¼Í Á» Ðh»A ,fÀv»A fYÞA fYAÌ»A É¼» fÀZ»A Ð

ä ä å ì ä å ì ä è ä ä ç å å å ä æ å ä æ ä ä æ ä å æ ä ä æ ê ä æ ä ê ì ê ä ì ê ä ä

ê ê ê ì ê å æ ä

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Ð

ä ê

ç ê ä ç ê ä ä ç ê ä Ð ä ä ê ì Ð

ä ê å ä ä æ ä

Ð

ä ä æ å ê ê å ä ä Ð

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ÁÇjÈ� Ë oUj»A ÁÈÄ§ É¼»A KÇgC ÅÍh»A ,ÓUf»A \ÎIBv¿ Ë ÔfÈ»A ÒÀÖC ÉNÎI ½ÇC Ó¼§ Ë ,AjÎÄ¿ BUAjm Ë æ å ä ì ä ä ä æ ð å å æ ä å ì ä ä æ ä ä ê ì Ð ä í ê ê ä ä Ð ä å ê ì ê

ä ê ê æ ä ê æ ä

Ð

ä ä ä ç ê å ç ê ä

.ÔfÈ»A ©JMA Å¿ Ó¼§ ÂÝn»A Ë ,AjÎÈñM Ð ä å ä ä ì ê ä

Ð

ä ä å ì ä ç ê æ ä

All praise is due to Allah, the One, Unique, Everlasting who did not beget nor was

begotten and there is none comparable to Him. Prayers and peace be upon

Muhammad, His servant, the chosen and His messenger, the select. (Allah) sent ± him to the totality of mankind as a bearer of good news; a warner and one inviting

(mankind) to Allah with His permission, a brilliant light. (Prayers and peace) be

upon his household, the leaders of guidance and the lamps (of guidance) in

darkness. Those whom Allah removed from them impurity and purified them

thoroughly. Peace be upon he whom follows guidance.

This is my third compilation of Tafsir which I have compiled with the intent of

exposing English-speaking individuals to the rich tradition of Quranic commentary. −

Previously, I have compiled the Tafsir of Surah Yusuf (AS) and Surah al-Kahf (the − − −

Cave) in recognition of the fact that these compilations have some significance for

our society which is dominated by the Judeo-Christian faiths. Yusuf (AS), of course −

is the biblical figure Joseph. al-Kahf is comprised of the narratives of the

miraculous seven sleepers of the cave; the prophet Moses (AS) and the narrative

of Zhul-Qarnain, the master of Gog and Magog.

This compilation of the Tafsir of Surah Maryam (Mary), is comprised of her −

narrative as well as the narratives of her son, the prophet 'Isa (Jesus); the prophet

Zakariya (Zachariah); his son Yahya (John the Baptist); the prophet Ibrahim − ± −

(Abraham) and the prophet Musa (Moses). In addition, this chapter also makes −

mention of prophets such as Ishaq (Isaac); Ya'qub (Jacob); Harun (Aaron); Isma'il ± − − − − −

(Ishmail); and the prophet Idris (Akhnukh), may the peace and blessings of Allah

be upon them all.

Contained in this Surah are compelling arguments in denial of the belief that the −

prophet 'Isa (AS) is the son of God or part of a divine trinity. No doubt that one of

the issues preventing the non-Muslim's acceptance of the Quran as divine −

revelation is the Quran's clear and logical refutation of these beliefs. −

I have translated the commentaries related to this chapter not with the intent of sparking

controversy around the topic of 'Isa (Jesus), the son of Maryam (Mary). Rather, it is with

the hope of clarifying the Islamic perspective of this great prophet of Allah, the Exalted.

After all, as Muslims we also view the prophet 'Isa as one the greatest of prophet sent to

mankind. Likewise, we are awaiting his return in the end times to set the world aright after

its drift toward total anarchy and faithlessness which has been prophesied in all

monotheistic faiths.

The Islamic view of the end times envisions the prophet 'Isa (Jesus) returning under the

authority of the awaited savior of Islam, Imam al-Mahdi, peace be upon them both. 'Isa, − −

peace be upon him, will slay the Dajjal (anti-Christ) and initiate a period of great conflict −

and strife in the world. In the end, al-Mahdi, peace be upon him, will re-establish faith to

the world's inhabitants and rule the world with truth and justice after being dominated by

faithlessness, tyranny and oppression. We pray that Allah will hasten his blessed return

and bring the world back from the brink of its own demise.

In an effort to make the navigation of this document easier, active links have been

created with bookmarks enabling the reader to go to specific groupings of verses.

Bookmarks are located to the left of the document window.

In addition, footnote numbers are also active links which transfer the reader to the

appropriate footnote. Each footnote also has an active link which will return the reader

back to the point in the text where the footnote number is located.

Therefore, with prayers upon the prophet of Islam, Muhammad and his pure and noble − ± family, I begin this work in the hope of bringing about a greater understanding of this

wondrous Quran, particularly for those of us in western societies. −

'Ali Abdur-Rasheed

May 23, 2010

8 Jumada II, 1431 QH ±

Ò¿f´À»A

In 'Allamah Tibirsi indicates that Surah Maryam is a Makkan Surah Majma' al-Bayan, − − ± − −

and that there is a consensus that its verses number ninety-eight. In Tafsir al-Burhan, −

Sayyid al-Bahrani indicates that verse 58 and 71 were revealed in Madeenah. ± −

BÈN¼Îz¯

Regarding the virtues of this Surah, the prophet has said: (x) "Whomever recites (Surah − −

Maryam) is given the reward in the number of he whom had attested to Zakariya and had −

denied him (as well as) Yahya; Maryam; 'Isa; Musa; Harun; Ibrahim; Ishaq; Ya'qub and ± − − − − ± − −

Isma'il ten blessings and (the blessings ( in the number of he who prayed to Allah for a − −

child and in the number of he who had not prayed for a child." 1

Imam as-Sadiq said: (ª) "He who is devoted in recitation of Surah Maryam, he does not − ± ± − −

die until he achieves that which makes him free of need in himself, his wealth and his

child. In the hereafter, he will be one of the companions of 'Isa Ibn Maryam and given the

reward similar to the king Sulaiman Ibn Dawud in this world." 2 − −

______________

ÁÎYj»A ÅÀYj»A É¼»A ÁnI ê ê ì ê Ð æ ì ê é Ð

ê æ ê

{w¨ÎÈ·} Ø Ø Ð Ð Ø

Kaf, Ha, Ya, 'Ayn, Sad [Maryam 19:1] − − ½ − ½ ± −

'Allamah Tibirsi relates a tradition narrated on the authority of Ibn 'Abbas that these − ± −

letters, known as disjunctive letters ( ), are symbols of God's names wherein Ò¨ñ´À»A ²ËjZ»A å ä ä æ å å å å

Kaf represents Kareem, the Generous ( ), the Ha for Hadi, the Guide ( ), the Ya ÁÍj¸»A ÐeBÈ»A − ê ä

− ½ − ê − ½

signifies Hakeem, the Wise ( ), 'Ayn represents 'Aleem, the All-Knowing ( ) and ÁÎ¸Z»A ÁÎ¼¨»A ± ê ä ê ä

Sad signifies Sadiq, the Truthful ( ). In a tradition from 'Ata and al-Kalabi, they ¶eBv»A 3

± − ± − ê ± −

indicate that its meaning is:

Êf§Ë Ï¯ ¶eBu ÉNÍjJI Á»B§ ÁÈÍfÍC ¶Ì¯ ÊfÍ ÊeBJ¨» eBÇ É´¼b» ²B· ê ê æ ä ê è ê ê ê ä ê ä ê è ê æ ê ê æ

ä ä æ ä å ä ä ê ê ê ê ë ê ê æ ä

ê è

Commentary on Surah Maryam ÁÍj¿ ÑiÌm jÎn°M −

"Kaf is for His creation; (He is) a Guide for His servants; His hand (meaning His power) is −

above their hands; (the One) knowledgeable of his creation and Truthful in His promise."

In the same source, 'Allamah Tibirsi also relates that Ameer al-Mumineen has said (ª) − ±

that these letters signify attributes of God and he would make supplication using these

letters as in:

4 "I beseech You O Kaf, Ha, Ya, 'Ayn, Sad..." #...w¨ÎÈ· BÍ ¹»DmC$ ä å ä æ

ä − − − ½ ± −

In Shaikh Nasir Makarem relates that these disjunctive letters have a second al-Amthal, − ± −

interpretation related to the revolution of Imam al-Husain and he explained these (ª) − ±

disjunctive letters in the following manner: "Then Kaf indicates Karbala; Ha indicates the − − − ½

destruction of the descendants of the prophet ; the Ya indicates upon Yazeed 'Ayn (x) − ½

indicates upon the issue of thirst and Sad indicates upon the patience and ( ) ( ) sñ§ jJu è æ ä

± − è æ ä

firmness of al-Husain and his sacrificed followers." ( ) PBJQ (ª) 5 è ä ±

Tabari, in his Tafsir, mentions numerous sources to explain the Jami' al-Bayan, ± − −

significance of these letters. Here's a summary of his narrations:

Kaf means Kabeer; Ha is Hadi; Ya is Yameen (some reports mention Hakeem); 'Ayn is − − ½ − − ½ ±

'Alim (some reports indicate 'Azeez and 'Adil) and Sad signifies Sadiq. He also mentions − ± − ± −

the narration attributed to Imam 'Ali wherein he uses these letters as names of Allah in (ª) − −

prayer, as in: . Ï» j°«G w¨ÎÈ· BÍ O Kaf, Ha, Ya, 'Ayn, Sad, forgive me! ê æ ê æ ê − − ½ − ½ ± −

There are other opinions as well about the meaning of these letters. Those discussions,

however, are too lengthy for our purposes here.

_______________


{BÍj·k ÊfJ§ ¹Ii ÒÀYi j·g} ì ê ä ä å ä æ ä ä ð ä ê ä æ ä å

æ ê

"A mention of the mercy of your Lord to His servant Zakariya." [Maryam 19:2] −

{BÎ°a ÕEfÃ ÉIi ÔeBÃ AgG} ç é ê

ä ç ê å ì ä Ð ä ê

"When he called upon his Lord in a low voice." [Maryam 19:3]

{BÎ´q Li ¹ÖF§fI Å·C Á» Ë BJÎq pCj»A ½¨NqA Ë ÏÄ¿ Á¤¨»A ÅÇË ÏÃG Li ¾B³} ç é ê

ä ð ä ä ê å ê æ å ä æ ä ä ç æ ä å

æ ì

ä ä ä æ ä ð ê å æ ä ä ä ä ð

ê ð ä ä

"He said: My Lord! Surely my bones are weakened and my head flares with hoariness,

and, my Lord! I have never been unsuccessful in my prayer to Thee:" [Maryam 19:4]

In 'Allamah Tibirsi indicates that the mercy mentioned in the second Majma' al-Bayan, − − ± verse refers to Allah's answering Zakariya's prayer when he prayed for an heir. (ª) − −

Zakariya was one of the latter prophets of the Bani Israel descended from the prophet (ª) −

Harun , the brother of prophet Musa . Zakariya was also related to Maryam , (ª) (ª) (ª) (ª) − − −

the mother of prophet 'Isa . Some reports say that Maryam was the sister of (ª) (ª)

Zakariya's wife while others claim that she was the daughter of his wife's sister. (ª) −

In Tafsir he indicates that Maryam was the sister of Zakariya's wife both of al-Qummi, (ª) −

whom were descendents of the Bani Mathan. The prophet Musa was also a (ª) −

descendent of Mathan whose son was 'Imran, the father of prophet Musa . The Bani (ª) − −

Mathan were the leaders of the Bani Israel at the time of Zakariya while the kings of (ª) − −

the Bani Israel in previous times were descended from the children of Sulaiman bin −

Dawud . Dawud , was descended from Yahuda, the brother of prophet Yusuf, peace (ª) (ª) − − − − −

be upon them both.

In Tafsir Shaikh Tusi mentions that Zakariya may have three spellings in at-Tibyan, (ª) − ± − −

'Arabic: Zakariya ( ) with an elongated Alif; Zakariya ( ) with a shortened Alif and ÕFÍj·k BÍj·k − ½ ê ä ä

− ê ä ä

Zakariyya ( ) with a doubled Ya. Ðj·k ì ê ä ä

− ½

Zakariya was an ascetic and leader of the Jewish learned men. He lived in a sanctuary (ª) −

away from populated areas where he and Maryam were deeply devoted to prayer and

spiritual reflection. It is due to his devotion that, when Zakariya called upon God, his (ª) −

prayer was answered with mercy.


The Surah begins with mention of God's mercy upon His servant, Zakariya , when (ª) − −

Zakariya called upon God in a low or secretive voice. This secretive voice is (ª) −

understood to mean an intimate supplication or ( ). For ascetics, the Munajah ÒUBÄ¿ − ä å

Munajah is a powerful medium in connecting to God Almighty. −

Zakariya first projects his own state of frailty before His Lord: (ª) "He said: My Lord! Surely −

my bones are weakened..." It is weakness Shaikh Tusi points out about the word {ÅÇË} : " ± − ä ä ä

and decrease in strength...(among its uses) is in His (the Exalted's) saying (in the Surah −

Ali 'Imran)'': 'And be not infirm, and be not {ÅÎÄ¿Û¿ ÁNÀ· ÆG ÆÌ¼§ÞA ÁNÃC Ë AÌÃlZM Ü Ë Ü Ë} AÌÄÈM − − ä ê ê æ å æ å æ å æ

ê ä æ ä æ ä å å æ

ä ä å ä æ ä ä å ê ä ä

grieving, and you shall have the upper hand if you are believers.' [Ali 'Imran 3:139] − −

In saying that his bones have become weakened, it is akin to making an analogy to a

structure whose frame is damaged, implying that when man's bones have become weak,

he becomes weakened overall.

Then, he uses beautifully subtle phrase in saying that his head was ablaze in gray: "And

my head flares with hoariness," meaning with grayness.The word Ishta'ala {pCj»A ½¨NqG} å æ ì

ä ä ä æ ê

literally means that his head was set ablaze. A fire consumes every combustible thing in

its path only leaving ashes in its wake. Like a fire, old age had turned all of his hair gray,

like ashes. It is very eloquent expression signifying that he has become weakened and

elderly. It is said that at this juncture in his life, Zakariya was 120 years old while his (ª) −

wife was 98. 6

Next, Zakariya bears witness to God's generosity toward him in that he acknowledges (ª) −

that he has never been unsuccessful in his prayers to God: "My Lord! I have never been

unsuccessful in my prayer to Thee." Literally, it means: With supplication to You, my

Lord, I have never been unfortunate . This is because Zakariya always received a (ª) −

goodly reply ( ) from God, the Mighty and Majestic. This statement itself bears ÒIBUâA ÅnY ê ä ê å æ å

witness that Zakariya was one of God's pure servants whose supplication has never (ª) −

been rejected nor ignored.

______________________


{BÎ»Ë ¹Ãf» Å¿ Ï» KÈ¯ Aj³B§ ÏMCj¿A OÃB· Ë ÐÕEiË Å¿ Ï»AÌÀ»A O°a ÏÃG Ë} î ê ä ä æ å ä æ ê ê æ ä ä ç ê ê

ä ä æ ê ä ä ê ä æ ê ä ê ä å æ

ê ð ê

ä

"And surely I fear my cousins after me, and my wife is barren, therefore grant me from

Thyself an heir." [Maryam 19:5]

{BÎyi Li É¼ÜA Ë LÌ´¨Í ¾E Å¿ TjÍ Ë ÏÄQjÍ}

î ê ä ð ä å æ ä æ ä ó ä å æ ä ê æ ê å ê ä ä ê

å ê ä

"Who should inherit me and inherit from the children of Ya'qub, and make him, my Lord, −

one in whom Thou art well pleased." [Maryam 19:6]

In this verse, Zakariya begins to cite the causes that have led him to petition God (ª) −

Almighty for an heir. In as in numerous other commentaries, 'Allamah Tibirsi cites Majma', − ± that Zakariya feared his paternal uncles and their descendents as they were (ª) −

considered to be the worst of the Bani Israel. al-Qummi asserts that it was the relatives

of his wife who was Maryam's sister. As previously mentioned, They were (ª)

descendents of 'Imran Ibn Mathan who were among the leading clans of the Bani Israel − −

during Zakariya's time. He feared their domination after his death. (ª) −

Secondly, due to the fact that his wife was also elderly, he also feared that the opportunity

to bear children had passed. Zakariya's concerns were beyond his own personal (ª) −

fortunes. As a revered spiritual leader and senior member of the Bani Israel clan,

Zakariya feared dying without an heir to take his place would allow the worst of the (ª) −

Bani Israel to dominate after his death. Perhaps he also feared for the well being of those

under his guardianship, like his wife and Maryam . (ª)

Zakariya prays to God Almighty to grant him an heir from Himself. The significance of (ª) −

this phrase is that through it, Zakariya acknowledges that a successor will have to be (ª) −

specially ordained by God Almighty due to he and his wife's incapabilities in that regard.

In Shaikh Nasir mentions that there are three ideas about the meaning al-Amthal, − ± Zakariya's inheritance. He says: (ª) "What is the intent of inheritance here? Islamic −

commentators have put forth a good deal of research around this answer. Some of them

believe that the inheritance here means inheritance of property. Some consider it pointing

to the position of prophethood. Some others consider it possible that the intent of the

meaning is comprehensive including each of the two preceding views. Many of the Shi'ah

scholars have selected the first (view). At times, a group of the (Sunni) scholars have

selected the second (view). While some others, like Sayyid Qutb (in the Shade of the ± Quran) and al-Alusi (in Spirits of Meanings), have selected the third meaning." − −


"Those who restrict inheritance to inheritance of property base it upon the apparent

(meaning) of the word inheritance in this meaning because this word, when it is ( ) TiâA å æ

ê

devoid of any other associated context, it means the inheritance of property. When we

view (the word), it is used in parts of the Quran in matters of meaning, like verse 32 of −

Surah Fatir: 'Then We gave the Book for an inheritance to those whom We chose from − − ± among Our servants...' Then, certainly there exists an indicater of context in the example

of this instance. In addition, a portion of the traditions convey that numerous guidance

and warnings regarding bringing harm to the Ahbar and they were the learned men of the ± −

Jews."

"In the time of the Bani Israel, Zakariya was the leader of the learned men. When we go −

beyond that, the wife of Zakariya was from the family of Sulaiman Ibn Dawud and in − − −

consideration of the outstanding wealth of Sulaiman Ibn Dawud, certainly it could be that − −

it referred to inheritance of property. Zakariya may have feared that this wealth may be −

placed in the hands of unrighteous people and they might seize the wealth. Or it might fall

into the hands of the irreligious and immoral."

"By itself, it could be a reason for the coming into existence and the spread of corruption

in the society. Due to that, he sought from his Lord that He provide him with a righteous

heir in order to inherit this wealth and contemplate upon it and spend it in the most

virtuous places."

"Well-known traditions related on the authority of Fatimah az-Zahra , the Pure, the (ª) − ± −

daughter of the Messenger of Allah and she it is who provided evidence with this (x) −

verse with regards to returning (the property of) Fadak. That (matter) came to (be known

to) Fatimah and she was (thereafter) present before (Abu Bakr) and she said: O Abu − ± − −

Bakr! Is it in the Book of Allah that you can inherit from your father and I cannot inherit −

from my father? You have come with an unprecedented thing! Does my action purpose

your abandoning the Book of Allah and your discarding it behind your back when (Allah) − −

says in that: narrate the news of Yahya, the son of Zakariya?" ± −

"Therefore grant me from Thyself an heir. Who should inherit me and inherit from me

children of Ya'qub, and make him, my Lord, one in whom Thou art well pleased." −

In 'Allamah Tibirsi says that the Ya'qub mentioned here is Ya'qub Ibn Mathan, the Majma', − ± − − −

brother of 'Imran Ibn Mathan, the father of prophet Musa . Miqatil and al-Kalabi say he (ª) − − − −

is the father of Maryam. It is also said it is a reference to Ya'qub Ibn Ishaq , the (ª) − ± −

grandson of the prophet Ibrahim . (ª) −


Tibirsi says that Zakariya was married to the sister of Maryam's mother, the daughter (ª) ± −

of 'Imran and her lineage returns to Ya'qub because she is the from the children of (ª) − −

Sulaiman Ibn Dawud who was from the descendents of Yahuzha (Yahuda), the son of (ª) − − − − −

Ya'qub . (ª) −

Zakariya was from the descendents of Lawi (Levi), another son of Ya'qub . There (ª) (ª) − − −

are differences in the verse's meaning. It is said its meaning is he will inherit Zakariya's (ª) −

property and inherit prophethood from the family of Ya'qub, according to Abu Salih. It is − − ± − ± said its meaning is he will inherit Zakariya's prophethood and prophethood from the (ª) −

family of Ya'qub , according to al-Hasan and Mujahid. (ª) − ± −

After mentioning these points, 'Allamah Tibirsi gives the following analysis: − ±

"Our companions give evidence with the verse that prophets inherit property and that the

intent in the inheritance mentioned in (the verse) is property, not knowledge or

prophethood in that they say that the word Mirath inheritance in language and Shari'ah is −

only applied upon that which is transferred from the one leaving inheritance to the ( ) TËiÌÀ»A å å æ ä

one inheriting like property. It is not used in other than property except in a ( ), TiAÌ»A å

ê

figurative and expanded manner. Also, an actual meaning is not changed to the figurative

without an indication."

"Then, Zakariya said in his Du'a: "And make him, my Lord, one in whom Thou art well − −

pleased." Meaning: make that guardian (Waliy), O my Lord! who inherits from me

well-pleasing with You, obedient to Your command. When we ascribe inheritance upon

prophethood, it is not for that meaning, it is foolish language. Do you not see that it is not

good that anyone say: O Allah! Raise for us a prophet and make him reasoning, −

well-pleasing in his ethics? (It is) because when he is a prophet, he has already entered

upon (Allah's) pleasure and that is the greatest of the pleasure in prophethood." −

"That which we say is strengthened in that Zakariya clearly explains that he fears from his −

cousins after him in his saying: and he only 'And surely I fear my cousins after me...'

seeks an heir due to his fear and it is not appropriate that he fear from them anything

except in property, not in prophethood or knowledge because Zakariya was the most −

learned with regards to Allah, the Exalted, that he should fear that Allah would raise a − −

prophet unsuitable for prophethood and that he should bequeath his knowledge and

wisdom to he whom was not suitable for both. It is because (a prophet) is raised in order

to disseminate knowledge and spread it among people. Then how can he fear in a matter

which it is the aim of (the prophet) being raised? "


"It is said that this references for you the inheritance of property because in that is the

addition of being sparing and stingy. We say may God forbid that the two matters are

equal! Surely, property is given to the believer and non-believer, the righteous and the

wicked."

"It is not impossible that he should assist his cousins when they were of the people of

corruption that they would take possession of his wealth and spend it in that which they

should not. Rather, in that is the point of wisdom. Certainly the strengthening of

sinfulness and helping them in their blameworthy deeds is forbidden in faith. Then, he

would be reckoned as being stingy and withholding, then he is not just. His saying: ' And

surely I fear my cousins after me . it is understood that his fear is only in their ethics and ..'

their deeds and the meanings (implied in these), not in their eminent people. Just as he

who fears Allah only fears his outcome. The intent in (I fear) is the cousins wasting my −

money and their using it in disobedience to Allah, the Exalted." −

________________

{BÎÀm ½J³ Å¿ É» ½¨VÃ Á» ÓÎZÍ ÉÀmA ÂÝ¬I ºjrJÃ BÃG BÍj·k BÍ} ç é ê ä

å æ ä æ ê å ä æ ä æ ä æ ä Ð ä æ ä å å æ

ê å ê ä å ð ä å ì

ê ì ê ä ä

"O Zakariya! Surely We give you good news of a boy whose name shall be Yahya: − ± We have not made before anyone his equal." [Maryam 19:7]

{BÎN§ jJ¸»A Å¿ O¬¼I f³ Ë Aj³B§ ÏMCj¿A OÃB· Ë ÂÝ« Ï» ÆÌ¸Í ÓÃC Li ¾B³} î ê ê ê ä ê ä ê å æ ä ä æ ä ä ç ê ê

ä ä æ ê ä ä è å

ê å å ä

Ð ì ä ð ä ä

"He said: O my Lord! When shall I have a son, and my wife is barren, and I myself

have reached indeed the extreme degree of old age?" [Maryam 19:8]

{B×Îq ¹M Á» Ë ½J³ Å¿ ¹N´¼a f³ Ë ÅÎÇ Ï¼§ ÌÇ ¹Ii ¾B³ ¹»h· ¾B³} X ç æ ä å ä æ ä ä å æ ä æ ê

ä å æ ä ä æ ä ä è ð ä ì ä ä ä å ä

í ä ä

ê Ð ä ä

"He said: So shall it be; your Lord says: It is easy to Me, and indeed I created you

before, when you were nothing." [Maryam 19:9]

Following Zakariya's prayer for an heir, his prayer was answered by God, the (ª) −

Mighty and Majestic, as his prayers had always been answered in the past. He

was given the good news of a son to be born named Yahya . According to (ª) ±

Shaikh Tusi in the word means news which would make at-Tibyan, {jrJÃ} ± − − å ð ä å

Zakariya's happiness apparent in his face. He also mentions that he was (ª) −

named Yahya because God Almighty enlivened him for the sake of faith, according ± to Qutadah. −


In 'Allamah Tibirsi says the meaning of means that no one before him had Majma', {BÎÀm} − ± ç é ê ä

been named Yahya, according to Qutadah, Ibn Juraij, as-Sadi and Ibn Zaid. In addition, ± −

he mentions that this name is a distinction for Yahya from two perspectives: ±

"First, that Allah, be He Glorified, had taken charge of his naming and had not entrusted −

that to his parents and second, that his being given a name never previously given

indicates upon his virtue. Abu 'Abdullah (as-Sadiq-AS) said: 'Likewise is al-Husain it (ª) − ± ± − ±

had not been previously given as a name and the skies never cried except upon the two

(meaning Yahya and al-Husain). Forty companions have said it. That by which (the skies) ± ± cried, he said, was its raising red and its setting red. The murderer of Yahya was (ª) ±

illegitimate and the murderer of al-Husain was illegitimate.'" 7

±

"Sufyan Ibn 'Uyyainah narrates on the authority of 'Ali Ibn Zaid on the authority of 'Ali Ibn −

al-Husain who said: 'We left with al-Husain and he never descended upon a place (ª) (ª) ± ±

of descent nor did he depart from a place except he mentioned Yahya Ibn Zakariya. One ± −

day he said: One of the disgraces of this world for Allah, the Mighty and Majestic, was −

that the head of Yahya Ibn Zakariya led to an injustice among the injustices of the ± −

children of Israel.'" 8

"It is (also) said that the meaning of (Allah's) saying is that: We had not made for him −

previously a namesake born as a child of barren women similar to him. It is like His

saying: , in other words, an example "Do you know anyone equal to him?" [Maryam 19:65]

(like him), according to Ibn 'Abbas and Mujahid." − −

In Tafsir Sayyid al-Bahrani narrates a tradition from a Sunni source on the al-Burhan, − ± −

authority of Ibn Sheeruwaih ad-Dulaimi in his book, al-Firdaus in the chapter of Qaf on −

the authority of Ibn 'Abbas who said: "The Messenger of Allah said in His, the Mighty (x) − −

and Majestic's saying: ' He said: 'That is 'We have not made before anyone his equal. (x)

Yahya and the coolness my eyes, al-Husain." 9

± ±

The narrative of Zakariya is also related in Surah Ali 'Imran wherein Zakariya prays (ª) (ª) − − − − −

for a child: "There (in the Mihrab) did Zakariya pray to his Lord; he said: My Lord! Grant ± − −

me from Thee good offspring; surely Thou art the Hearer of prayer. Then the angels

called to him as he stood praying in the sanctuary: That Allah gives you the good news of −

Yahya verifying a Word from Allah, and honorable and chaste and a prophet from among ± −

the good ones." [Ali 'Imran 3:38-39] − −


'Allamah Tibirsi, in his commentary of this verse in says that the Word from Allah Majma', − ± −

which Yahya verified was that which was related to 'Isa Ibn Maryam , as Yahya (ª) (ª) (ª) ± ±

was the first to verify him. His affirmation of 'Isa first occurred while he was still in his own

mother's womb, as will be mentioned in more detail below.

Zakariya was entrusted with the care for Maryam in his monastery. He treated her like (ª) −

she was his own child. He served her devotedly like a servant bringing for her whatever

she required himself on a daily basis.

One day while visiting her, he noticed the signs of pregnancy in Maryam. He became very

anxious because he feared her being insulted by the Bani Israel with enmity. Zakariya −

went to his wife and informed her of that. That day she was pregnant with Yahya. His wife ± said: ' Bring her to me that I can observe her!'

As soon as Maryam entered upon her and Zakariya's wife had not stood for her, in anger −

and disapproval. At once she felt harsh movement within her own stomach and a voice

from within her stomach called out: 'O mother! The leader of women, including the leader

of men, has entered upon you and you have not stood for her.'

She abruptly rose from her place. She said that she felt as though her child in her

stomach bowed to her in respect of what was in Maryam's stomach. This action was an

answer to your doubt of her and your complaint to your husband. It was a realization that

this is one of the signs of Allah, be He Exalted. As such he was the first to attest to (the −

prophethood of) 'Isa . Yahya was born approximately six months prior to 'Isa. (ª) 10

±

In the Tafsir Shaikh Mughniyyah notes that Yahya is known among the al-Kashif, (ª) − ±

Christians as Yuhanna al-Ma'madani ( ), meaning John the Baptist. ÏÃAfÀ¨À»A BÄYÌÍ ± − ê ä æ ä é ä å

Zakariya's response, seeking clarification of this situation, was: (ª) "O my Lord! When −

shall I have a son, and my wife is barren, and I myself have reached indeed the extreme

degree of old age?"

In Tafsir Shaikh Nasir Makarem explains that in referring to his wife as being al-Amthal, − ± −

{Aj³B§} it means that her ability to bear children has come to an end and she is cut-off from ç

ê

childbirth. Then, he describes himself as being elderly and meaning that his body {BÎN§} ç é ê ä

has become emaciated and his frame has become weakened. Therefore, in amazement,

he essentially asks how can this be possible for such a man in this state?


Allah, the Mighty and Majestic replies: "So shall it be; your Lord says: It is easy to Me, and −

indeed I created you before, when you were nothing." As it should not be an amazing

matter for God, the Mighty and Majestic, when He had originally created man from

nothing. Nor should it be amazing that He could grant a man the ability to create a child at

Zakariya's advanced age, even though his wife was barren. It is only a matter of (ª) −

saying: and it is as He intends. It shall be,

_______________

{BÍÌm ¾BÎ» TÝQ pBÄ»A Á¼¸M ÜC ¹NÍE ¾B³ ÒÍE Ï» ½ÜA Li ¾B³} ¢ ç é ê ä ë

ä ä ä ä ì ä ð ä å é ä ä å ä ä ç ä ê

æ ä æ ð ä

"He said: My Lord! Give me a sign. He said: Your sign is that you will not be able to speak

to the people three nights while in sound health." [Maryam 19:10]

{BÎr§ Ë Ñj¸I AÌZJm ÆC ÁÈÎ»G ÓYËD¯ LAjZÀ»A Å¿ É¿Ì³ Ó¼§ Xjb¯} ç é ê ä ä ç ä æ å å ð ä æ

ä æ ê æ

ä ê Ð

ä æ ä ä ê æ ê ä ê ê ê æ

ä Ð

ä ä ä ä ä ä

"So he went forth to his people from his place of worship, then he made known to them

that they should glorify (Allah) morning and evening." [Maryam 19:11] −

Commentators have noted that Zakariya's response, meaning: (ª) 'O my Lord! When −

shall I have a son, and my wife is barren, and I myself have reached indeed the extreme

degree of old age? ' was a reaction of amazement rather than doubt. As a result this

amazement, he requests a sign from his Lord affirming this miraculous pregnancy. God

Almighty informs him that the sign would be that he would be unable to speak to people,

although healthy, for three days. Ibn 'Abbas says that his tongue would be seized for −

three days without illness. Qutadah and as-Sadi say that his tongue would be seized −

without impairment or becoming mute. He would be able to recite the Zabur and pray to −

Allah and glorify Him but it would not be possible for him to speak to man. 11 −

In 'Allamah Tabatabai says: al-Mizan, "It has preceded in the narrative of Surah Ali 'Imran − − ± − ± − − − −

that the conveyance of good news to Zakariya was by means of angels: 'Then the angels −

called to him as he stood praying in the sanctuary: That Allah gives you the good news of −

Yahya ...' , he, peace be upon him, only asked for a sign to distinguish by (that sign) ± between truth (Haqq) and falsehood (Batil)." − ±


"Then, to indicate upon that which he heard of was the call of angelical revelation, not a

satanic encounter. Due to that, he was replied to with an divine sign, not a means of

Shaitan approaching him. The (sign) was that his tongue would not speak for three days ± −

except for the remembrance of Allah, Glorified is He." −

Surely prophets are infallible with divine protection. It is not allowed that Shaitan can act ± −

upon their souls. He said: requesting a distinguishing sign. 'My Lord! Give me a sign...'

His saying was: 'Your sign is that you will not be able to speak to the people three nights

while in sound health. ' as a response to that which he had requested. It was that his

tongue would be seized for three days aside from the remembrance of Allah while he was −

{BÍÌm} , in other words, being health, sound without illness and calamity. The intent in the ç ê ä

lack of ability to speak to people is lack of the capability to speak to them by means of

dispatching the intrinsic (meaning) and desiring the intended (meaning) as an allusion.

The intent of three nights are the nights of its three days. It is common in usage.

Incumbent upon him, peace be upon him, was the remembrance of Allah in the art of −

remembrance while not being capable of speaking to man, except by signs and

indications. The proof of that, all of it, is His saying, the Exalted, in the narrative of Surah −

Ali 'Imran: ' He said: My Lord! Appoint a sign for me. Said He: Your sign is that you should − −

not speak to men for three days except by signs; and remember your Lord much and

glorify Him in the evening and the morning.' (3:41). "

'So he went forth to his people from his place of worship...' meaning he left his place of

devotion, the Mihrab. 'Then he made known to them that they should glorify (Allah) ± − −

morning and evening. ' Mujahid says that he made it known by writing it upon the ground. −

al-Hasan and Qutadah say that it he made it known that they should pray morning and ± −

evening. Prayer is also known as Subhah ( ) and Tasbeeh ( ) whenever there is ÒZJm \ÎJnM ± è ä æ å

± è

ê æ ä

Tasbeeh (glorification of God) in it. It is (also) said the intent of it Tasbeeh itself, in other ± ± words, not prayer.

Ibn Juraij said that Zakariya appeared before them in a elevated room he prayed in. (ª) −

He could climb up to it only with a ladder. They would pray in the morning and evening

prayers with him. Then, he would leave from them and give permission for them (to enter)

with his tongue. However, when his tongue was seized, he gave them permission without

speaking. They recognized by that the time of pregnancy of his wife with Yahya had (ª) ±

come. He remained three days without being capable of speaking with them, although he

was capable of Tasbeeh and Du'a. 12 ± −

_________________


{BÎJu Á¸Z»A ÊBÄÎME Ë ÑÌÍ LBN¸»A ha ÓÎZÍ BÍ} ¢ ç é ê

ä ä æ å å æ ä ä ë ì å ê ä ê ê

å Ð ä æ ä

"O Yahya! Take hold of the Book with strength, and We granted him wisdom while yet a ± child." [Maryam 19:12]

{BÎ´M ÆB· Ë ÑB·k Ë BÃf» Å¿ BÃBÄY Ë} ¢ ç é ê ä ä ä ç ä ä ì å ä æ ê

ç ä ä

"And tenderness from Us and purity, and he was one who guarded (against evil)."

[Maryam 19:13]

{BÎv§ AiBJU Å¸Í Á» Ë ÉÍf»AÌI AjI Ë} ç é ê ä ç ì ä æ

å ä æ ä ä ê æ ä ê ê ç é ä ä

"And dutiful to his parents, and he was not insolent, disobedient." [Maryam 19:14]

{BÎY S¨JÍ ÂÌÍ Ë PÌÀÍ ÂÌÍ Ë f»Ë ÂÌÍ ÉÎ¼§ ÂÝm Ë} ç é ê

å ä æ å ä æ ä ä å å ä ä æ ä ä ä ê å ä æ ä ê æ ä ä è ä ä

"And peace on him on the day he was born, and on the day he dies, and on the day he is

raised to life." [Maryam 19:15]

These verse were revealed in praise of Yahya Ibn Zakariya who is acknowledged to (ª) ± −

have been blessed with prophethood at the age of three. 13

This phrase: is repeated in three other places with 'Take hold of the Book with strength...'

regard to the prophet Musa : (ª)

j¿A Ë ÑÌÍ BÇhb¯ Õ Ïq ½¸» ÝÎv°M Ë Ò¤§Ì¿ÕÏq ½· Å¿ ÀÌ»ÞA Ï¯ É» BÄJN·Ë} 6 6 X æ å Ô ì ë ì å ê

æ å ä ë æ ä ð å ð ç ê æ ä ì ç ä ê æ ì ë æ

ä ð å æ ê ê æ ä

ê å ä æ ä ä ä

{...BÈÄnYDI AËhaDÍ ¹¿Ì³ ê ä æ ä ê

å å æ ä ä ä æ ä

"And We ordained for him Musa in the tablets admonition of every kind and clear −

explanation of all things; so take hold of them with firmness and enjoin your people to

take hold of what is best thereof..." [al-A'raf 7:145] −

In another verse, prophet Musa was addressed with a similar phrase: (ª)

{ÆÌŃM Á¸¼¨» ÉÎ¯ B¿ AËj·gA Ë ÑÌÍ Á·BÄÎMC F¿AËha} ä å ì ä æ å ì ä ä ê ê å å æ ì ë ì å ê æ å æ ä

ä å å

"...Take hold of the law (Taurah) We have given you with firmness and bear in mind what −

is in it, so that you may guard (against evil)." [al-Baqarah 2:63]


In the same Surah, prophet Musa was again addressed with a similar expression: (ª) −

{AÌ¨ÀmA Ë ÑÌÍ Á·BÄÎMC F¿ AËha iÌñ»A Á¸³Ì¯ BÄ¨¯i Ë Á¸³BRÎ¿ BÃhaC gG Ë} ¢ å ä æ Ô ì ë ì å ê æ å æ ä

ä å å ä í å å ä æ ä æ ä ä ä æ å ä ê æ ä ä æ

ê ä

"And when We made a covenant with you and raised the mountain over you: take hold of

what We have given you with firmness and be obedient." [al-Baqarah 2:93] 14

In Shaikh Tusi explains the meaning of this phrase: Tibyan, "' O Yahya take hold of the − ± − ± Book...' , meaning the Taurah which was revealed to Musa, with strength, in other words, −

with earnestness. . We granted him 'We granted him wisdom while yet a child ..'

understanding of the Book of Allah until great benefit was achieved for him." −

Shaikh Nasir Makarem says in these are al-Amthal, "distinct attributes of Yahya . We (ª) − ± − ±

saw in previous verses how Allah had blessed Zakariya in his old age with Yahya . (ª) (ª) − − ±

After that, the first of that which we see in these verses is the important divine command

in which Allah speaks to Yahya: The best 'O Yahya! Take hold of the Book with strength...' ± ± known (interpretation) among the commentators that the intent of 'The Book' here is the

Taurah, until such as it purports a consensus upon that. Except that some imply it is −

possible that it could be a specific book, like the Zabur (Psalms) of Dawud. It is natural − −

that it is not a book comprised of a new faith and recent school of thought."

"Other than that, the first likelihood is strength as evident. In any situation, the intent of

take the Book with strength is to execute and implement that which comes in the Book of

the heavenly Taurah and that which is contained in it with resoluteness, power, −

deep-rooted determination and keen will-power. To act upon all that which is in (the

Taurah). To seek the assistance of every material and mental power in the path of −

spreading it and increasing its scope. That one of the uncontestable principles is that it is

not possible to propagate any book and religion without strength and capability and the

determination of its followers and helpers. This is a lesson for every believer, every one

on a spiritual path and every traveler upon the path of Allah." −

"Yahya and his attributes are ten. Thereafter, the Glorious Quran indicates ten gifts which ± −

Allah had accorded Yahya and that by which he had earned the prosperity (Taufeeq) of − ± Allah: −

1) 2) {BJu Á¸Z»A ÊBÄÎME Ë} {BÃf» Å¿ BÃBÄY} 'We granted him wisdom while yet a child .'; 'And .. ç ê é

ä ä æ å å æ ä ì å ä æ ê ç ä

tenderness from Us...' ; Tenderness originally is in the meaning of mercy, compassion,

fondness and the manifestation of devotion and love; " 3) {ÑB·k Ë} 'And Purity...' ç ä ä


"Some of the commentators have explained that in various meanings. Some have

explained it as righteous deeds while others (have explained it as) obedience ( ) \»Bv»A ½¿B¨»A å ê ì å ê

and sincerity (While some have enumerated the third as being dutiful to ( ). xÝaâA Ë Ò§Bñ»A å æ ê

å ä

his parents and beneficent towards them, the fourth as having good reputation and

remembrance (of Allah) and the fifth as being a pure helper, except that the apparent −

(meaning) is that for there is a broad meaning, including and comprising each of {ÑB·k Ë} ç ä ä

these pure, righteous attributes."

" ; 4) 5) {BÎ´M ÆB· Ë} {ÉÍf»AÌI AjI Ë} 'And he was one who guarded (against evil)... 'And dutiful to ç é ê

ä ä ê æ ä ê ê ç é ä ä

his parents...' 'And he was not insolent...' 'And he was ; ; 6) 7) {AiBJU Å¸Í Á» Ë} {BÎv§} Å¸Í Á» Ë ç é ä æ

å ä æ ä ä ç é ê ä æ å ä æ ä ä

not disobedient.' When each of these distinct attributes and great merits were joined,

Allah, Glorified is He, sent peace upon him at three points: 8) {f»Ë ÂÌÍ ÉÎ¼§ ÂÝm} 'Peace on − ä ê å ä æ ä ê æ ä ä è ä

him on the day he was born...; , 'And on the day he dies...; 9) 10) {PÌÀÍ ÂÌÍ Ë} {BÎY S¨JÍ ÂÌÍ Ë} å å ä ä æ ä ä ç é ä å ä æ å ä æ ä ä

'And on the day he is raised to life.' "

Although young, his youth was no obstacle in his attainment of the greatest heights in

asceticism and devotion to worship. Like his father before him, he was deeply devoted to

worship and cried constantly out of fear of Allah Ta'ala. There is one tradition on the − −

authority of Mu'ammar who says: "Some children said to Yahya: 'Come with us so that we ± can play.' (Yahya) said: 'We were not created to play' and Allah revealed (the verse) about ± −

him: . 'We granted him wisdom while yet a child ..' 15

The following is one brief historical account of Yahya and his father: (ª) ±

Yahya had already reached the extreme height in asceticism, worship and excessive (ª) ±

weeping for fear of Allah, the Exalted, since his youth. In his youth he entered Jerusalem. −

He saw the scholars and Rabbis having coats of (animal) hair and hooded woolen cloaks.

He was affected at that time with a far reaching affect. His mother came seeking to sew

for him a coat of hair and a hooded woolen cloak in order that he could be like the

religious authorities and join with them in their worship. Then, his mother requested him

to wait until her husband gave some guidance and she sought his permission in that.

Then when his father Zakariya came and his mother informed him of the saying of (ª) −

Yahya , his father said to him: 'O my son! What has summoned you to this while you (ª) ±

are my young child? He said: O my father! Have you not seen one younger than me in

age taste death? He said: Yes! Then, he commanded his wife to reply to him that which

he had asked, which she did.


She sewed Yahya a coat of hair and placed a hood upon his head and he went to the (ª) ±

place of worship with the Rabbis and scholars. He was the youngest among them in

years. He spent his nights and days crying out of fear of Allah until his body had wasted −

away, his eyes became sunken and his bones became brittle.

He would make the Rabbis and scholar cry along with his parents due to his crying, out of

courtesy to him and the affect of his piety. Rather, his father would avoid (people's)

admonishment in the presence of his son Yahya . (He would avoid) the mention of the (ª) ±

paradise and hellfire due to compassion for him and out of caution of his being injured or

destroyed.

One day, his father referred to his excessive weeping and lamenting while at this age of

youth. He said to his father: Certainly, it is you who drove me to that. Zakariya said: (ª) −

When was that O my son? He said: Did you not say: O son, between paradise and the

hellfire is a pass. No one will cross it except the ones crying out of fear of Allah!? Then, −

Zakariya said: Yes, my son. To you, is your affair." (ª) −

Yahya was he who often left to the desert in order to commune with his Lord, being (ª) ±

remote from people. He had given the news to people of the appearance of al-Maseeh ± (the Messiah). That was before the appearance of 'Isa by more than twenty years. (ª)

Then, when the Messiah appeared, he summoned him for people and gave them the

laws of the Injeel, confirming (these laws) and following them.

'Isa was dispatched with envoys and apostles to a (particular) group of the Bani Israel (ª)

to admonish them and teach them the rulings of religion and laws. He was once (ª)

dispatched with Yahya to a people (of Bani Israel). At its head was a ruler affirming (ª) ±

Yahya , honoring him and obeying his commands. With this king was a woman (his (ª) ±

wife), elderly and aged. She desired that (the king) marry a daughter of hers from a

previous husband. When this marriage was presented to him, Yahya prohibited the (ª) ±

king from that. He said: It is not permitted for you to marry a daughter of your wife. (ª) ±

Then, the mother became angered while she hid (her anger) within herself.

When the night descended, she got the old man drunk until he was compromised and the

drunkenness made him stammer. Then, she dressed her daughter in the most splendid

dress and adorned her in the most perfect adornment. She gave her plentiful, bodily and

sexual enticements. Then he became madly infatuated with her and desirous of her.

When he came to her, she said to him based on whatever her mother taught her: I

certainly will not be pleased until you pay me a dowry pleasing to me.


When the king asked her what dowry would please her, she said: The head of Yahya Ibn ± Zakariya . Then, the cursed king sent (a message) to him seeking his (presence). Then (ª) −

he ordered his slaughter in her presence. He was slaughtered and his noble head was

placed on a tray of gold before him. The murderer of Yahya was illegitimate, like the (ª) ±

(one who) hamstrung the she-camel of Salih; the murderer of Ameer al-Mumineen (ª) ± − ±

and his son, al-Husain . (ª) ±

Iblees was making the rounds in the gatherings spreading among people lies and falsities

about Zakariya . Among them was that he, God forbid, was he who had violated the (ª) −

virgin, al-Batul (Maryam). He (Iblees) provoked the people toward his murder until he −

affected some of them and they planned his murder. They sought after him and he fled to

a valley filled with trees. A huge tree was split for him, then he entered it and it was

comfortable for him. The accursed Iblees took hold of the corner of his cloak, grabbed it

and left it (exposed) from the tree that it would be a sign of his (hiding) place. He guided

the worst of the Bani Israel to him after he appeared to them in the form of a man. He

said: He performed some magic on this tree, it split open and he entered into it. Then,

when they did not agree with him, he showed them the corner of his clothing. Then, he

informed them that they should cut down the tree and saw it, which they did. They sawed

this prophet from his head to his feet, lengthwise along with the tree.

Zakariya is connected with the latter of the righteous prophets of Allah and his honored − −

worshippers. Allah, the Exalted, honored him in that He sent a group of His angels to −

perform his final washing; shrouding, prayer upon him and burial with that which he was

worthy of (in terms of) distinction and honor. 16

Some traditions indicate that the woman for whom Yahya was killed was actually the ± king's niece "Yahya Ibn Zakariya was dispatched with twelve apostles, teaching people ± −

and prohibiting them from marriage of their nieces The king had a niece ( ). dC OÄI ËC OaC OÄI ë ä å æ

ê æ ä ë æ å å æ

ê

who enamored him and he intended to marry her. Then, the news reached the nieces'

mother that Yahya had prohibited these kinds of marriages. She sent her daughter to the ± king with adornments. When the king saw her, he asked her what were her needs? She

said: My need is that you slaughter Yahya Ibn Zakariya. He said: Ask me (something) ± −

other than this. She said: I do not request anything aside from this. When she refused

him, he summoned a (gold) tray. He summoned Yahya, then slaughtered him." 17

±

A tradition from Imam as-Sadiq says that the heaven and earth had only cried for two (ª) − ± ± −

persons: al-Husain Ibn 'Ali and Yahya Ibn Zakariya : (ª) (ª) ± ± −


"(It is on the) authority of Abu 'Abdillah that the heaven and the earth cried due to the (ª) −

murder of al-Husain and both (the heaven and earth) were reddened. (The heaven (ª) ±

and the earth) had never cried for anyone (else) except for Yahya Ibn Zakariya ." (ª) 18

± −

The Muslim's account of Yahya concurs with the Christian texts in the majority of matters. ± Refer to this brief passage from the Oxford Dictionary of Saints:

"John the Baptist (d. c.30), precursor of Jesus Christ. All that is certainly known about him

comes from the Gospels. He was the son of Zachariah, a Temple priest, and his wife

Elizabeth, who was a cousin of the Blessed Virgin Mary. He was born when his mother

was comparatively advanced in years, after the foretelling of his birth and the choice of

his name by an angel. Nothing more is heard of him until he began his mission of

preaching and baptizing in the river Jordan c.27. His way of life and style of preaching

closely resembled those of some Old Testiment prophets: his diet was locusts and wild

honey, his message one of repentance and preparation for the coming of the Messiah

and his Kingdom. Among his disciples were the future apostles Peter and Andrew. He

himself baptized Christ and recognized him as the Messiah when he saw the Spirit come

down upon him. Later Christ praised him, saying that none among the sons of women

had arisen who was greater than him."

"John also denounced the incestuous union of Herod Antipas with his niece and brother's

wife, Herodias, and was imprisoned for doing so. His death was brought about by the

hatred of Herodias and the weakness of Herod. When Salome, her daughter, had greatly

pleased the king with her dancing at his birthday feast, he promised she could have from

him whatever she liked ‘even if it is half my kingdom’. Instigated by her mother, she

demanded the head of John the Baptist on a dish. Herod, without a trial of any kind,

dispatched an executioner to John's prison (identified as Machaerus by the Dead Sea)

and had his head presented to Salome, who passed it on to her mother."

"John the Baptist was believed to have been buried at Sebaste (Samaria) where he was

honored in the 4th century, but the tomb was desecrated by Julian the Apostate. Various

relics of the head of John the Baptist are claimed at Rome and elsewhere, but there

seems little likelihood of any of them being authentic. His cult, however, is exceedingly

ancient both in East and West: the Martyrology of Jerome, the Calendar of Carthage, and

the sermons of Augustine all emphasize that his principal feast of 24 June is that of his

earthly birthday, calculated from the Gospels as being six months before the birth of

Christ (25 December = octavo kalendas Januarii, while 24 June = octavo kalendas Julii).

This led to a belief that he was sanctified in the womb and never committed sin."


"John the Baptist has always been held in high repute in the Monastic Order: by his

solitary and austere life in the desert he was considered to have been a monk himself.

His intercession was believed to lead to the coming of Christ within the souls of the

devout, just as his work in history had been to prepare the Jews for his earthly coming." 19

Finally, regarding the last verse of this section: 'And peace on him on the day he was

born, and on the day he dies, and on the day he is raised to life,' Tibirsi mentions this in ± his Tafsir, Majma':

"Meaning peace be upon him from Us in these days, according to 'Ata. It is said (it means)

peace and safety from Us, according to al-Kalabi. Its meaning is peace and safety for him

on the day he was born from the offenses of Shaitan and his illusions. (Peace and safety ± −

be upon him) on the day he dies from the calamities of the this world and from the

punishment from the grave. (Peace and safety be upon him) on the day he is raised alive

from the rise of the terror (of Qiyamah) and the punishment of the grave. (Allah) only − −

mentioned 'Alive' as emphasis of His term 'Raised' It is said that its meaning . {BÎY} {S¨JÍ} ç é ä å ä æ å

is that he will be raised with the martyrs because they are described as being alive."

_________________


{BÎ³jq BÃB¸¿ BÈ¼ÇC Å¿ PhJNÃA gG ÁÍj¿ LBN¸»A Ï¯ j·gA Ë} Â ç é ê æ

ä ç ä ê æ ä æ ê æ ä ä ä æ ê ê ä

ä æ ä ê ê ê æ å æ ä

"And mention Maryam in the Book when she drew aside from her family to an eastern

place." [Maryam 19:16]

{BÍÌm AjrI BÈ» ½RÀN¯ BÄYËi BÈÎ»G FÄ¼miD¯ BIBVY ÁÈÃËe Å¿ PhbMB¯} ±³ ç é ê ä

ç ä ä ä ä ì ä ä ä ä å æ ä ê æ ä æ

ä ä ç ê æ ê ê

å æ ê æ ä ä ì ä

"So she took a veil (to screen herself) from them; then We sent to her Our spirit, and

there appeared to her a well-made man." [Maryam 19:17]

{BÎ´M OÄ· ÆG ¹Ä¿ ÅÀYj»BI gÌ§C ÏÃG O»B³} ç é ê ä ä æ å æ

ê ä æ ê ê Ð

æ ì ê å å ä ð

ê æ ä

"She said: Surely I fly for refuge from you to the Beneficent God, if you are one guarding

(against evil)." [Maryam 19:18]

After mentioning the narratives of two of His righteous servants, God Almighty turns his

attention to the narrative of Maryam, the mother of Jesus . She is Maryam Bint 'Imran (ª) −

Ibn Mathan. During Maryam's lifetime, the Bani Mathan were the leaders of the Children − −

of Israel. Maryam herself is from the progeny of the prophet Sulaiman Ibn Dawud, peace − −

be upon them both. It is said that a wife of prophet Sulaiman, named Hannah was − ± prophet 'Isa's grandmother. Her father was named Faqud Ibn Futail. Hannah's sister is − ± said to be Zakariya's wife. She is named Elizabeth in Biblical passages, although Muslim −

sources have not given much attention to her name. Maryam, therefore, was the niece of

Yahya Ibn Zakariya . Some reports say that Zakariya's wife was actually Maryam's (ª) ± − −

sister and, according to this account, Maryam was the aunt of Yahya . Perhaps, it is (ª) ±

due to this familial relationship that the narratives of Zakariya, Yahya are mentioned − ±

along with the narrative of Maryam, peace be upon them all. 20

The narrative begins: 'And mention Maryam in the Book when she drew aside from her

family to an eastern place.' Meaning bring to mind Maryam's mention in the Quran when −

she withdrew from her people seeking to isolate herself from the confusion and noise of

her society. Undoubtedly, her reason for this withdrawal was to have privacy for herself so

that nothing would distract her from engaging in worship and communion with her Lord.


According to the linguist Raghib, the term , derived from ( ), means to encounter {PhJNÃG} hJÃ − æ ä ä ä æ ê

è æ ä å

and move away from things which attracts one's attention. Her intention to isolate herself

was so that she could perfect for herself a proper place for her seclusion. 21

She withdrew to an eastern place. Commentators have given two primary interpretations

of the meaning of an One is that it is a reference to an eastern part of the eastern place.

city of Jerusalem. There were known to be large places of worship which could offer such

a solemn atmosphere. Another view is that it refers to an eastern corner of her home. In

either context, she isolated herself from her people in a place facing east and sat in a

(secluded) corner away from them. According to Ibn 'Abbas, the Nasara (early Christians) − ± −

took the east as their Qiblah. According to al-'Asim and Ibn Muslim, she went away from ± her people in order that they could not gaze upon her. 'Ata says that she was blessed that

she could locate a place of privacy, then examine her head (for lice). He says she

emerged on a cold day and sat in the east due to the (warmth of the) sun.

'So she took a veil (to screen herself) from them...' Meaning she set up a veil apart from

her people in order that they would not be able see her and it would be a barrier between

her and her people.

Shaikh Mughniyyah, in mentions the following: al-Kashif, "The apparent (meaning) of the −

verse indicates that Maryam withdrew from her people and isolated herself in an eastern

place. She made a barrier between them and herself whereas she could not see them

and they could not see her. Why did Maryam withdraw? Is is due to her seeing something

which displeased her? Or (was it) to perform worship or something other than that?"

"Is the intent in an eastern place a place wherein the sun would shine? Or a place located

the eastern in the eastern part of Jerusalem? Or an eastern house of her people? Also,

what type of veil did she take aside from (her people)? Is it a wall or a hut? There is

nothing in the verse pointing to answers to these questions. It is because it is not related

to faith or to life with a reason. It is not remote that Allah, Glorified is He, inspired them −

both to (go to this) secluded place in order that Jibrail could inform her of the birth of (ª) −

'Isa while she was withdrawn from people." (ª)

"'Then We sent to her Our spirit, and there appeared to her a well-made man.' The intent

of Our Spirit is Jibrail . He appeared before her in the form of man of perfect stature. In (ª) −

some of the commentaries, he came to her in the form of man in order to make her feel at

ease. In another commentary, she feared him and was frightened by this sudden event, it

being unusual to intrude upon her without seeking her permission while she is in (the

state of being) withdrawn. Surely, this arouses suspicion."


"Certainly this saying is the most preferred and most correct with an indication that it

frightened her. 'She said: Surely I fly for refuge from you to the Beneficent God, if you are

one guarding (against evil).' (Meaning) I seek refuge in Allah from your evil if you believe −

in Him, His judgment and His punishment. She became afraid of him due to Allah −

because she did not possess the means to prevent him from this her place except

making him fear Allah. Otherwise, she is seeking refuge in Allah being (totally) dependent − −

upon Him, it being the same that she feared him as being righteous or wretched."

________________

{BÎ·k B¿Ý« ¹» KÇÞ ¹Ii ¾Ìmi BÃC FÀÃG ¾B³} ¶ ç é ê ä

ç å ê

ä ä ä ê ä

ê ð ä å å ä

ä ì ê ä

"He said: I am only a messenger of your Lord: That I will give you a pure boy."

[Maryam 19:19]

{BÎ¬I ºC Á» Ë jrI ÏÄnnÀÍ Á» Ë ÂÝ« Ï» ÆÌ¸Í ÓÃC O»B³} ç é ê ä

å ä æ ä ä è ä ä ê æ ä æ ä æ ä ä è å

ê å å ä ì ä æ ä

"She said: When shall I have a boy and no mortal has yet touched me, nor have I been

unchaste?" [Maryam 19:20]

{BÎz´¿ Aj¿C ÆB· Ë BÄ¿ ÒÀYi Ë pBÄ¼» ÒÍE É¼¨VÄ» Ë ÅÎÇ Ï¼§ ÌÇ ¹Ii ¾B³ ¹»h· ¾B³} X X X ç é ê

æ ä ç æ ä ä ä ì ê ç ä æ ä ä ê

ì ê ç ä å ä ä æ ä ê ä è ð ä ì

ä ä ä å ê í ä ä ä

ê Ð ä ä

"He said: Even so; your 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 which has been decreed." [Maryam 19:21)

{BÎv³ BÃB¸¿ ÉI PhJNÃB¯ ÉN¼ÀZ¯} ç é ê

ä ç ä ê ê æ ä ä ä æ ä å æ ä ä ä ä

"So she conceived him; then withdrew herself with him to a remote place."

[Maryam 19:22]

In Shaikh Nasir Makarem says of Jibrail's words, namely: al-Amthal, 'I am only a − ± − −

messenger of your Lord .' . . : "This was like water which is thrown on a fire. It reassured the

pure heart of Maryam, except that this reassurance did not continue for long. He said

directly: Hearing 'I am only a messenger of your Lord: That I will give you a pure boy.'

these words before her deeply affected the soul and existence of Maryam. It plunged her

once again into alarm." In at-Tibyan, Shaikh Tusi says that Jibrail's saying: 'I will give you − ± − −

a pure boy' means: By Allah's permission, I will give you a pure boy." −


"She said: 'When shall I have a boy and no mortal has yet touched me, nor have I been

unchaste?' In this state she was thinking only of the natural causes (of pregnancy). She

assumed that a woman was only possible to have a child by these two methods, not a

third: either marriage and selecting a husband or to be stained with (the allegation) of

contemptible acts and deviation."

"Allah relates that which Jibrail said to her at the time of hearing her amazement at this − −

news, he said: meaning that Allah, the 'Even so; your Lord says: It is easy to Me...' −

Exalted, said that. He said: 'Y In other words, it is our Lord says: It is easy to Me...'

simple, that is not troublesome for Me. In 'And that We may make him a sign to men...'

other words, We will make his creation without a male a brilliant miracle and an apparent

sign for man. ' ...' In other words, We will make him a blessing from And a mercy from Us

Us."

" ' in other words, the creation of 'Isa without a 'And it is a matter which has been decreed.

male was a matter decreed by Allah and He determined his existence. In other words, it −

was decided that he would be and that which Allah decrees that it should exist, then its −

existence is necessary."

'So she conceived him...' Commentators are not agreed on the manner in which prophet

'Isa was conceived. In , 'Allamah Tibirsi relates the following with regard to this Majma' − ± verse: "She became pregnant with 'Isa, then she became confused. It is said that Jibrail −

took the sleeve of her shirt with his finger and blew into it and Maryam conceived within

an hour and she found the feeling of pregnancy."

"It is said he (Jibrail) blew into her cloak and she became pregnant, according to Ibn −

Juraij. It is narrated on the authority of al-Baqir that Jibrail took the pocket of her outer − −

garment and blew into it with one blow. Then, the child was perfected in her womb within

an hour just as a child is perfected in the womb of women in nine months. She emerged

from the bath while she was heavily laden in pregnancy. Her aunt (Zakariya's wife) −

observed her and rebuked her. Maryam fell upon her face out of shyness before her aunt

and Zakariya." −

'Then withdrew herself with him to a remote place.' "Then, she went pregnant to a remote

place. It is said its meaning is that she isolated herself (with the child) in a place remote

from her people being shy before her family and fearing that they would accuse her of

evil. They (meaning commentators) differ in the duration of her pregnancy."


"It is said one hour. Ibn 'Abbas said: The (time) between her withdrawal and pregnancy −

was only one hour because Allah did not mention any separation between the two −

(events). Because He mentioned she withdrew, then became pregnant. The (letter) Fa (in − ½

the verse) denotes sequence (of events). This is also narrated from Abu 'Abdillah −

(as-Sadiq )." ª ± ± −

"It is also said (the pregnancy) was six months and said to be eight months. That was (in

itself) a sign due to a child did not live being born in six months, aside from him."

In Shaikh Mughniyyah points out that Jibrail's blowing upon her shirt is the al-Kashif, − −

cause of her pregnancy and its source is apparent:

{...BÄYËi Å¿ BÈÎ¯ BÄb°Ä¯ BÈUj¯ OÄvYC ÏN»A Ë} ê å æ ê ê æ ä ä ä ä æ ä æ ä ä æ ä ê ä ä

"And she (Maryam) guarded her chastity, so We breathed into her of Our inspiration..."

[al-Anbiya 21:91] − ½

{BÄYËi Å¿ ÉÎ¯ BÄb°Ä¯ BÈUj¯ OÄvYC ÏN»A ÆAjÀ§ ÒÄIA ÁÍj¿ Ë} ê å æ ê ê ê æ ä ä ä ä æ ä æ ä ä æ ä ê ì ä æ ê ä ä æ ä ä æ ä ä

"And Maryam, the daughter of 'Imran, who guarded her chastity, so We breathed into her −

of Our inspiration..." [at-Tahreem 66:12] ±

"We have pointed numerous times to the verses of the Quran, some of which explain −

others because its source is one. When we observe all of the verses mentioning 'Isa and

Maryam, when we observe it from the perspective of this basis, we understand from it all

that the intent of 'breathing' is creation and delivering and that the intent of 'inspiration' is

none other than 'Isa himself."

"Verse 171 of Surah an-Nisa, as you are aware of that, Allah, the Exalted says: − − ½ −

{...ÉÄ¿ `Ëi Ë ÁÍj¿ Ó»G BÇB´»C ÉNÀ¼· Ë É¼»A ¾Ìmi ÁÍj¿ ÅIA ÓnÎ§ \ÎnÀ»A BÀÃG} X å æ ê è å ä ä ä æ ä Ð ä ê

æ ä å å ä ê ä ä é Ð å å ä ä ä æ ä å æ Ð ä ê å ê ä ì

ê

'...The Messiah, 'Isa son of Maryam is only an apostle of Allah and His Word which He −

communicated to Maryam and a spirit from Him...' [an-Nisa 4:171] − ½

"His 'Word' (means): 'Be' with which He creates things. The meaning of ( ) Å· æ å

'communicating' with Maryam is that Maryam or her stomach is the place of the created.

Maryam, when she sensed pregnancy, she went away from her family out of shyness and

being distressed."

_______________


{BÎnÄ¿ BÎnÃ OÄ· Ë AhÇ ½J³ O¿ ÏÄNÎ» BÍ O»B³ Ò¼bÄ»A ªhU Ó»G ~BbÀ»A BÇÕFUD¯} X ç é ê æ ä

ç æ ä å æ å ä Ð å æ ä í ê ê ä æ

ä æ ä ê ä æ ì

ê æ ê Ð

ä ê å ä ä

ä ä

"And the throes (of childbirth) compelled her to betake herself to the trunk of a palm tree.

She said: O, would that I had died before this, and had been a thing quite forgotten!"

[Maryam 19:23]

{BÍjm ¹NZM ¹Ii ½Ü f³ ÏÃlZM ÜC FÈNZM Å¿ BÇAeBÄ¯} ç é ê ä ê

ä æ ä ê í ä ä ä ä æ ä ê ä æ ä

ì ä ê æ ä æ ê

ä

"Then (the child) called out to her from beneath her: Grieve not, surely your Lord has

made a stream to flow beneath you;" [Maryam 19:24)

{BÎÄU BJ�i ¹Î¼§ ¡³BnM Ò¼bÄ»A ªhVI ¹Î»G ÐlÇ Ë} ç é ê ä

ç ä å ê æ ä ä æ ê å ê ä æ ì

ê æ ê ê ê æ ä ê

Ø ð å ä

"And shake towards you the trunk of the palm tree, it will drop on you fresh ripe dates."

[Maryam 19:25)

B¿Ìu ÅÀYj¼» PihÃ ÏÃG Ï»Ì´¯ AfYC jrJ»A Å¿ ÅÍjM B¿H¯ BÄÎ§ Ðj³ Ë ÏIjqAË Ï¼¸¯} X ç æ ä

ê Ð æ ì ê å æ

ä ä ð ê Ø ê

å ä ç ä ä ê ä ä ä ê ì ê ä

ä ì ê ä ç æ ä ð

ä ä ê ä æ ä æ ê

å ä

{BÎnÃG ÂÌÎ»A Á¼·C Å¼¯ ç é ê æ ê ä æ ä ä ð ä

å æ ä ä

"So eat and drink and refresh the eye. Then if you see any mortal, say: Surely, I have

vowed to fast to the Beneficent God, so I shall not speak to any man today."

[Maryam 19:26)

In Tafseer 'Ali Ibn Ibrahim says: al-Qummi, "That day (a tree-trunk) was called a Sauq −

( ). ¶Ìm Some weavers encountered her. In that time, a weaver was the most noble è æ ä

profession. They approached on gray-colored mules. She said to them: Where is the

dried out date-tree? They mocked and rebuked her. She said to them: May Allah make −

your livelihood unprofitable and make you naked among people! A group of merchants

encountered her and they showed her the dried-out date tree. Maryam said to them: May

Allah give blessings in your livelihood and may people have need for you. Then, when −

she reached the date tree, she took hold of it during labor-pains and she gave birth to

'Isa, peace be upon him. She looked at him and she said: 'O, would that I had died before

this, and had been a thing quite forgotten!' What will I say to my uncle; what will I say to

the children of Israel?"

"Then, 'Isa called out to her: 'Grieve not, surely your Lord has made a stream to flow

beneath you...' And shake towards you the trunk of in other words, a river. (He also said: '

the palm tree, it will drop on you fresh ripe dates,' " in other words, wholesome dates.


"The date tree had been dried-out for ages. She extended her hands to date tree and it

grew leaves and bore fruit. It dropped fresh dates before her and she enjoyed them.

Then, 'Isa said to her: Wrap me (in cloth) and even-out the (cloths), do such and such.

She wrapped him and even his cloths out. Then, 'Isa said to her: 'So eat and drink and

refresh the eye. Then if you see any mortal, say: Surely, I have vowed to fast to the

Beneficent God, so I shall not speak to any man today.' They (both fasted) and it was

revealed: 'So I shall not speak to any man today.'"

"(People) failed to find her in the Mihrab and they left seeking her and her uncle Zakariya ± − −

left (also) and she drew near while he was in her heart. Some women of the Bani Israel

drew near (to her) and they spit in her direction but she did not speak to them until she

entered into her Mihrab. Then, the Bani Israel and Zakariya came to her." ± − −

In Tibirsi says: Majma', "She took refuge at the trunk of the tree, in other words, the pain ± of labor Then, she took 'Compelled her to betake herself to the trunk of a palm tree.'

refuge at (the tree) in order to take support upon it, according to Ibn 'Abbas, Mujahid, − −

Qutadah and as-Sadi. Ibn 'Abbas says Maryam looked to the hill and she ascended it − −

hurriedly. Then, when she was at the decaying trunk of the date tree, it had no palm

leaves. The trunk conveys (the meaning) of the date-tree and the Definite Article

(meaning Alif-Lam) is entered for (the meaning of) familiarity , not the genus ( ) {ªhV»A} fÈ¨»A − ê æ ê

å æ ä

( ). oÄV»A In other words, the well-known date tree." å æ ê

"When she gave birth, (she said): O, would that I had died before this, and had been a

thing quite forgotten!' In other words: something insignificant and abandoned, according

to Ibn 'Abbas." −

"It is said (it means) something not remembered and not known, according to Qutadah. −

When Jibrail heard her speaking and understood her anxiety, (He) called out to her from −

beneath her,' 'Grieve not while he was lower than her beneath the hill, (saying): .' It is the

saying of as-Sadi, Qutadah and Dahhak that the one calling out (to her) was Jibrail calling − ± − −

her from the base of the mountain. It is (also) said 'Isa called her, according to Mujahid, −

al-Hasan, Wahab, Sa'eed Ibn Jubair, Ibn Zaid, Ibn Jurair and al-Jabai." ± −

"She only wished for death because there was disobedience to Allah involved in it. It is −

said it was shame before people that they thought evil of her, according to as-Sadi. It is

narrated from as-Sadiq (AS) because she did not see in her people a rightly guided ± ± −

person possessing discernment to declare her to be above evil."


"'Surely your Lord has made a stream to flow beneath you...' In other words, Jibrail or −

'Isa called out to her in order to remove from her that which was with her from sadness

and anxiety. Do not be grieved! Your Lord has put beneath your feet a river you may drink

from and purify yourself of Nifas (after-birth bleeding), according to Ibn 'Abbas, Mujahid − − −

and Sa'eed Ibn Jubair. "

"They said that it was a river wherein the water had ceased. Allah sent water in it to −

Maryam and it revived that tree until it bore fruit and grew leaves. It is said that Jibrail −

struck (the trunk) with his foot and sweet-tasting water appeared. It is (also) said that 'Isa

struck it with his foot and a spring of water appeared. (This) is narrated by Abu 'Abdillah −

(as-Sadiq )." ª ± ± −

"'An d shake towards you the trunk of the palm tree, it will drop on you fresh ripe dates...'

Its meaning is to draw the trunk of the date tree towards you. Its meaning has passed.

al-Baqir said: 'Her state of being in (the throes of) childbirth was not cured by the likes (ª) −

of the dates. Allah fed her while in the aftermath of childbirth. They said the trunk was −

dried-out not bearing any fruit, then if there was fruit upon it, it (could have fallen) due to

her drawing upon it without her being commanded to do it."

"It was in the winter, therefore, it became a miracle to take dates in other than its season

even a single time. It is narrated that there was no head for the trunk, then (Jibrail or 'Isa) −

struck it with his foot and it grew leaves and bore fruit and the tree scattered ripe dates

upon her, (the tree) which had no head nor produced fruit."

"'So eat and drink...' In other words, eat O Maryam! these dates and drink and drink this

water. ' It comes in the commentaries: Please yourself. It is said its 'And refresh the eye.

meaning is refresh your eye in enjoyment of this child you see because the tears of

happiness are cold while the tears of sadness are hot. It is said its meaning is to rest your

eye with the tranquility of happiness with your seeing that which you have been given."

" ...' In at-Tibyan, Shaikh Tusi says: 'Then if you see any mortal 'Say I have vowed to the − ± −

Beneficent...' a fast. al-Jabai says: Allah, the Exalted, commanded her that she vow to − −

be silent for Allah's sake. Then, when someone would speak to her, she should make a −

gesture that she had vowed a fast of silence because it would not be permissible that He

command her to give information that she had vowed to fast while she had not vowed

because that would be false. Anis Ibn Malik, Ibn 'Abbas and Dahhak said: she intended − − ± −

by fast, silence. Qutadah says: meaning, (she was) silent with regard to food, drink and −

speaking, in other words refraining (from these things). A fast in that time was not to

speak to people, then He gave her permission in this amount (of speech), in the saying of

as-Sadi.


"It is said: how can she vow silence that she not speak to anyone with her saying and

giving information from herself that she had vowed and is that breaking (the vow)? It is

said of he who says: He gave permission for her in this amount, then figure He is saying

that she vowed not to speak in that which exceeded upon (informing someone). He who

said: she vowed a general vow, He said: make a gesture of that but do not utter it. It is

said: Allah commanded her to indicate to them in this meaning." −

In it is mentioned: Kanz ad-Daqaiq, after 'So I shall not speak to any man today.' −

informing you of my vow. I will only speak to angels and whisper to my Lord. It is said she

informed them of her vow by gestures and He (Allah) commanded her to do that due to −

the dislike of arguing. The contentment is in the speech of 'Isa."

Shaikh Tusi mentions in at-Tibyan: 'She gave birth in a section of Bait al-Muqaddas, in a ± − −

place known as Bait Lahm (Bethleham). ±

_______________

{BÍj¯ B×Îq O×U f´» ÁÍj¿ BÍ AÌ»B³ É¼ÀZM BÈ¿Ì³ ÉI OMD¯} ¢ ç é ê

ä ç æ ä ê æ ê

æ ä ä å ä æ ä å å å ê æ ä ä æ ä ê ê æ ä ä ä

"And she came to her people with him, carrying him (with her). They said: O Maryam!

Surely you have done a strange thing." [Maryam 19:27)

{BÎ¬I ¹¿C OÃB· B¿ Ë ÕÌm Cj¿A ºÌIC ÆB· B¿ ÆËjÇ OaC BÍ} ç é ê ä ê í

å æ ä ä ë æ ä ä ä æ ê å ä ä ä å Ð ä æ å

"O sister of Harun! Your father was not a bad man, nor was your mother an unchaste − −

woman." [Maryam 19:28)

{BÎJu fÈÀ»A Ï¯ ÆB· Å¿ Á¼¸Ã ±Î· AÌ»B³ ÉÎ»G PiBqD¯} ¢ ç é ê

ä ê æ ä ê ä æ ä å ð ä å ä æ ä å ê æ

ä ê

æ ä ä ä

"But she pointed to him. They said: How should we speak to one who was a child in the

cradle?" [Maryam 19:29)

{BÎJÃ ÏÄ¼Ü Ë LBN¸»A ÏÃBME É¼»A fJ§ ÏÃG ¾B³} ±³ ç é ê

ä ê ä ä ä ä ä ê ä ê

é Ð å æ ä ð ê ä

"He said: Surely I am a servant of Allah; He has given me the Book and made me a −

prophet." [Maryam 19:30]


In with regard to the first verse, Tibirsi says: Majma', "In other words, Maryam came ± carrying 'Isa and that is that she wrapped him in cloth and carried him to her people.

'They said: O Maryam! Surely you have done a strange thing.' In other words, an

unprecedented, grave matter since a woman has not given birth without a man before

you, according to Mujahid, Qutadah and as-Sadi. It is said (that they said): a shameful, − −

detestable matter of fabrication and it is a lie, according to al-Jabai." −

"'O sister of Harun!' It is said (in this are a number) of sayings: first, this Harun was a − − − −

righteous man of the Bani Israel having attributed to him all of that which is recognized as

righteousness, according to Ibn 'Abbas, Qutadah, Ka'b, Ibn Zaid and al-Mughirah Ibn − −

Shu'bah referring (the tradition) back to the Messenger . It is said when Harun died, (x) − −

his funeral bier was followed by four-thousand persons, each called Harun." − −

"Then, their saying sister of Harun (has a few meanings): First: O one resembling Harun − − − −

in righteousness! This is unknown of you! Second, that Harun was her brother from her − −

father, not from her mother. He was known by goodly means, according to al-Kalabi.

Third, that Harun is the brother of Musa . Then, it is attributed to him because she is (ª) − − −

one of his descendents, just as you would say: O brother of Tameem, according to

as-Sadi. Fourth, that one Harun was an irreligious man, well-known for adultery and − −

corruption. It is said to her: O one resembling him in shameful (behavior), according to

Sa'eed Ibn Jubair."

In al-Amthal, Shaikh Nasir Makarem says of the first verse: "When they saw a newly born − ± −

child before her, their mouths were agape in amazement. They were familiar with the past

of Maryam, the pure, the heard of the renown of her piety and honor. Then, they became

intensely apprehensive due to that until doubt and uncertainty occurred upon some of

them. Others, hastened to make a determination and decree. It gave free reign to their

tongues in her rebuke and censure."

"They said: This decline from that luminous past to this decadence is distressing and a

hundred sighs for the fall of this reputation while she is from this pure family. They said:

'O Maryam! Surely you have done a strange thing.' While some others spoke frankly to

her, then they said: 'O sister of Harun! Your father was not a bad man, nor was your − −

mother an unchaste woman.' Then with the existence of the likes of this pure father and

mother, what is this child we see you bearing? Then, which evil do you see in the

behavior of the father and the custom of the mother so that you have deviated onto this

path? They said to her: 'O sister of Harun! Your father was not a bad man, nor was your − −

mother an unchaste woman.' "


"It has caused differences among commentators, however, it is apparent that the most

correct (opinion) is that Harun was a pure, righteous man to the degree which analogies − −

were struck regarding him among the Bani Israel. When they desired to describe a

person with purity and integrity, the would say that they were the brother or sister of

Harun." − −

"In this time, Maryam remained quiet by the command of Allah and the incomparable −

deed which she established with 'Isa. She made a gesture toward her child. 'But she

pointed to him...' Except that this action made them even more amazed. Perhaps some

of them considered it to be ridicule, then they became angry and said: with your

establishing this behavior, you are ridiculing your people also! They said: How should we

speak to one who was a child in the cradle? " '

"Here, the commentators discuss a lot and debate the situation of the word 'Was,' {ÆB·} ä

indicating upon the past-tense, except that the apparent (meaning) is that this word

indicates here the establishment and requirement of an existing attribute. In clearer

terms, they said to Maryam: How can we speak to a child who is still in the cradle. The

witness upon this meaning is another verse of the Quran, like: −

{pBÄ¼» OUjaC Ò¿C jÎa ÁNÄ·} ê ì ê æ ä ê æ å ë ì

å ä æ ä æ å æ å

"You are the best of nations raised up (for the benefit) of men..." [Ali 'Imran 3:110] − −

"Of the Muslims is that 'you were' does not mean the past-tense here. Rather, it is {ÁNÄ·} æ å æ å

an explanation of the establishment and continuation of these attributes for the Islamic

society. Likewise, is the discussion around the cradle. Certainly, 'Isa had not been born in

the cradle, rather the apparent (meaning) of the verse is that Maryam alone was present

among people and in the time which 'Isa was before her. This dialog transpired between

her and them. Except observe the meaning of the word cradle in the 'Arab {fÈÀ»A} ê æ ä

language. It will explain the answer to these questions."

"The word means, as ar-Raghib says in his (book al-Mufradat): 'The place they set ( ) fÈÀ»A å æ ä − −

up for a child, it being the same whether it be a cradle or the lap of the mother or a bed.

(The words and both come in the language in the meaning: The well-arranged ) fÈÀ»A eBÈÀ»A å æ ä å ê

soft place, in other words, for rest and sleep. In any situation, the people became

apprehensive and disturbed by hearing these words of Maryam and perhaps angered."


"Some of them said, in consideration of some of the narrations, it is her mocking and

ridiculing us. It commands her departure from the path of modesty, except that this

situation does not continue for long because that child who was born recently opened his

mouth and said: 'Surely I am a servant of Allah; He has given me the Book and made me −

a prophet.'"

It has been narrated that a man named Bareed Ibn al-Kanasa said to Imam Muhammad − − ± al-Baqir : " (ª) Was 'Isa Ibn Maryam divine proof (Hujjah) upon the people of his time at the − ±

time he spoke from the cradle? He said: That day he was the non-delegated, divine (ª)

proof of Allah Have you not heard Allah's saying at the time when he ( ). ½mjÀ»A jÎ« É¼» ÒVY − ê ä æ å ä æ ä ê

ì ê

ç ì å −

said: 'Surely I am a servant of Allah; He has given me the Book and made me a prophet? −

Then I said: That day was he divine proof upon Zakariya in this state while he was in the −

cradle? He said: In this state, 'Isa was a sign of Allah and a mercy of Allah for Maryam (ª) − −

when he spoke and he expressed (what he said) for her."

"He was a prophet and a divine proof upon whomever heard his speech in this state.

Then he was silent and did not speak until two years had passed. Zakariya was the divine −

proof of Allah, the Mighty and Majestic after 'Isa was silent for two years. Then, Zakariya − −

died and his son inherited the Book and wisdom while he was a young child. Have you

not heard Allah's saying: 'O Yahya! Take hold of the Book with strength, and We granted − ± him wisdom while yet a child.' Then when he, peace be upon him, attained the age of

seven, he talked of prophethood and the message at the time when Allah had sent −

revelation to him. Then, 'Isa was divine proof upon Yahya and all mankind. O Abu Khalid! ± − −

The world has not remained a single day without Allah's divine proof of upon people ever −

since Allah created Adam, peace be upon him, and settled him on earth." 22 −

The book referred to here which 'Isa received is known as the Injeel ( ). Regarding (ª) ½ÎVÃâA å

ê æ ê

this book, it is written: "Allah, the Exalted, revealed to 'Isa the Injeel as a Book from Allah, − −

the Exalted, to man. In it is admonitions and similes. There are no narratives (of previous

people) nor legal rulings nor punishments nor obligations nor inheritance. Its law is the

call to the unity of God and sincerity for the sake of Allah; the establishment of prayer, −

Zakah, enjoining the good and forbidding the evil, forbidding the forbidden and making −

lawful the lawful. Allah had taken a covenant upon him which He took upon other −

prophets, peace be upon them. In that regard, is His saying:


B³BRÎ¿ ÁÈÄ¿ BÃhaC Ë ÁÍj¿ ÅIA ÓnÎ§ Ë ÓmÌ¿ Ë ÁÎÇAjIG Ë `ÌÃ Å¿ Ë ¹Ä¿ Ë ÁÈ³BRÎ¿ ÅÎÎJÄ»A Å¿ BÃhaC Ë} x ç ê æ å æ ê æ ê ä ä ä ä æ ä ê æ Ð

ä ê ä Ð ä å ä ä ê æ ê ä ë å æ ê ä ä æ ê ä æ å ä ê ä ð ê ì ä ê æ ä ä ä

{B¤Î¼« ç ê ä

"And when We made a covenant with the prophets and with you, and with Nuh and − ± Ibrahim and Musa and 'Isa, son of Maryam, and We made with them a strong covenant." − −

[al-Ahzab 33:7] " 23

± −

________________

{BÎY O¿e B¿ ÑB·l»A Ë ÑÝv»BI ÏÃBuËC Ë OÄ· B¿ ÅÍC B·iBJ¿ ÏÄ¼Ü Ë} x ç é ä å æ å ê ì ä ê ì ê ê

ä ä å æ å ä æ ä ç ä å ê ä ä ä ä

"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;" [Maryam 19:31]

{BÎ´q AiBJU ÏÄ¼¨VÍ Á» Ë ÏMf»AÌI AjI Ë} k ç é ê

ä ç ì ä ê æ ä æ ä æ ä ä ê ä ê ê

ç é ä ä

"And dutiful to my mother, and He has not made me insolent, unblessed."

[Maryam 19:32]

{BÎY SÏC ÂÌÍ Ë PÌ¿C ÂÌÍ Ë Pf»Ë ÂÌÍ Ï¼§ ÂÝn»A Ë} ç é ä å ä æ å ä æ ä ä å å ä ä æ ä ä í

æ ê å ä æ ä ì ä ä å ì ä

"And peace on me on the day I was born, and on the day I die, and on the day I am raised

to life." [Maryam 19:33)

In Tibirsi explains the term Mubarak or as mentioned in the Majma', blessed {B·iBJ¿} ± − ç ä å

speech of prophet 'Isa, peace be upon him: "In other words, (Allah) made me the master −

of goodness, according to Mujahid. It is said (it means Allah made me) beneficial − −

wherever I may turn. Barakah is the increase of goodness and Mubarak is ( ) ( ) Ò·jI ºiBJ¿ è ä ä ä −

è ä å

that (thing) due to which goodness descends. It is (also) said it is always established

(based on) faith and obedience. The original (meaning) of Barakah is permanence ( ), PÌJQ è å ä

according to al-Jabai." −


In Allamah Tabatabai says of this term: al-Mizan, ' "His essence, peace be upon him, is − − ± − ± −

blessed wherever he may be; he is a cause of every blessing. A blessing is the ( ) Ò·jI è ä ä ä

increase of goodness. He was beneficial to man teaching them useful knowledge and

summoning them to righteous deeds and instructing them with a pure teaching, curing

(the afflicted) of blindness and leprosy. Reforming the powerful and focusing on the

weak."

"His saying: gives 'He has enjoined on me prayer and poor-rate so long as I live.'

indication of the (divine) legislation of Salah and Zakah in his law. Salah being to turn in ± − − ± −

particular worship to Allah, Glorified is He. Zakah is the (charitable) disbursement of − −

properties. This is that which is established in the common understanding of the Quran in −

every mention of Salah and Zakah and the connection between them. That figures in ± − −

excess of twenty places. It does not take into account the view of he who says that the

intent in Zakah is the chastening of the soul and its purification aside from (charitable) −

disbursement of properties."

'Allamah Tabatabai also mentions a tradition narrated from Mu'awiyah Ibn Wahab who − ± − ± − −

said: "I asked Abu 'Abdillah (as-Sadiq- ) about the most virtuous of that which can bring ª − ± ± −

one closer to his Lord and what is most beloved to Allah, the Mighty and Majestic? Then, −

he said: "I don't know of anything after God-conscienceness (Ma'rifah) more virtuous (ª)

than Salah. Do you not see the righteous servant 'Isa, son of Maryam, said: 'He has ± −

enjoined on me prayer and poor-rate so long as I live.' " 24

Continuing with the words of 'Isa (ª) : "And dutiful to my mother, and He has not made me

insolent, unblessed,' Shaikh Nasir Makarem al-Amthal: "The term Jabbar is says in {AiBJU} − ± − − ç ì ä

applied to the individual who believes he has every right upon man while he does not

believe that anyone has any right upon him. Likewise, they apply it upon he whom strikes

a man and fights them when he becomes angry while he does not follow what his

reasoning commands him. Or he intends to remedy his shortcomings and cover them by

claiming greatness or pride. All of these attributes are prominent in the arrogant tyrants of

every time."

"(The term) Shaqqi is said of the person who makes ready the causes of affliction {BÎ´q} ç

ê ä

and punishment upon himself. Some of them explain that as he who does not accept

advice. It is known that these two meanings do not clarify each other. We will recite a

narration that 'Isa, peace be upon him, said: 'My heart is delicate and I am insignificant in

myself.' It indicates these two attributes occurring as the opposite of being insolent and

unblessed."


"In the end, this infant, in other words, al-Maseeh (the Messiah), says: ' And peace on me ± on the day I was born, and on the day I die, and on the day I am raised to life.' Just as we

have said in explaining the verse related to Yahya, peace be upon him, surely these three ± days in life of man are days of developing importance. Peace is not facilitated except in

that which there is seeking of Allah." −

"Due to that, this verse comes in the right of Yahya just as it is mentioned in the affair of ± al-Maseeh, peace be upon him, with the difference that Allah had already said it in the ± −

first instance. In the second instance, surely al-Maseeh had already sought that." ±

In 'Allamah Tibirsi writes regarding this last verse: Majma', "Its explanation has already − ± passed before in the narrative of Yahya. In these verses, there is a guidance that it is ± permissible that man describes himself with attributes of praise when the intent is to

define that guidance to another, (when not done) in the manner of pride. It is said when

'Isa spoke this, they knew of the innocence of Maryam. Then, 'Isa was silent. He did (ª) (ª)

not speak again until (she) reached a period in which the child spoke (again)."

________________


{ÆËjNÀÍ ÉÎ¯ Ðh»A μZ»A ¾Ì³ ÁÍj¿ ÅIA ÓnÎ§ ¹»g} X ä å ä æ ä ê ê ê ì ð ä ä æ ä ä ä æ ä å æ Ð ä ê

ä ê Ð

"Such is 'Isa, son of Maryam; (this is) the saying of truth about which they dispute."

[Maryam 19:34]

{ÆÌ¸Î¯ Å· É» ¾Ì´Í BÀÃH¯ Aj¿C Óz³ AgG ÉÃBZJm f»Ë Å¿ hbNÍ ÆC É¼» ÆB· B¿} Ü ¢ å å ä ä æ å å ä å å ä ì ê ä ç æ ä

Ð ä

ê å ä æ å ë

ä ä æ ê ä ê ì ä æ

ä ê ì ê ä

"It beseems not Allah that He should take to Himself a son, glory be to Him; when He has −

decreed a matter He only says to it 'Be,' and it is." [Maryam 19:35]

{ÁÎŃn¿ ¢Aju AhÇ ÊËfJ§B¯ Á¸Ii Ë ÏIi É¼»A ÆG Ë} ¢ è ê ä æ å è

ê Ð å å å æ ä æ å í ä ä ð ä ä é

Ð ì ê

ä

"And surely Allah is my Lord and your Lord, therefore serve Him; this is the right path." −

[Maryam 19:36]

{ÁÎ¤§ ÂÌÍ fÈr¿ Å¿ AËj°· ÅÍh¼» ½ÍÌ¯ ÁÈÄÎI Å¿ LAlYÞA ±¼NaB¯} X

ë ê ä ë æ ä ê ä

æ ä æ ê å ä ä ä ê ì ê è æ ä ä æ ê ê æ ä

æ ê å æ ä ä ä ä æ ä

"But parties from among them disagreed with each other, so woe to those who disbelieve,

because of presence on a great day." [Maryam 19:37]

In 'Allamah Tabatabai says of the verse: al-Mizan, 'Such is 'Isa, son of Maryam; (this is) − − ± − ± −

the saying of truth about which they dispute' "The apparent (meaning) is that this verse

and that which follows it are both counter-arguments (as well as) the third verse: 'And

surely Allah is my Lord and your Lord ...' from the total of sayings of 'Isa, peace be upon −

him. (Allah's) saying: ' indicates in it the sum of that which is 'Such is 'Isa, son of Maryam −

narrated of his affair. (Allah) explained his attributes, in other words, that which we −

mentioned of the manner of his birth and that by which (Allah) described him: he is from −

mankind among those in His servitude; his being given the Book and making him a

prophet. He is 'Isa, son of Maryam."

(Allah's) saying: ... is in the accusative state in estimation, in '(This is) the saying of truth ' −

other words, (in estimation of Allah's saying) 'I say it is the saying of truth.' (As well as His −

saying:) in other words, (that which) they are in doubt or 'About which they dispute...'

dispute about, is a description of 'Isa, and the meaning of that is 'Isa, son of Maryam

about whom they doubted or disputed. It is said the intent of: (This is) the saying of

truth ' ... is the word of truth and it is 'Isa, peace be upon him, because Allah, ( ) µZ»A ÒÀ¼· ð ä å ä ê ä

−

Glorified is He, named him 'His Word' in (other) sayings:


'Isa, son of Maryam is only an Apostle of Allah and His word which He communicated to −

Maryam and a spirit from Him...' 'When the angels said: [an-Nisa 4:171]; and His saying: − ½

O Maryam, surely Allah gives you good news with a Word from Him (of one) whose name −

is the Messiah, 'Isa son of Maryam...' [Ali 'Imran 3:45] . Allah strengthened the first − − −

meaning with his saying, Exalted is He, in this meaning at the end of the narrative in

Surah Ali 'Imran: '(This is) the truth from your Lord, so be not of the disputers.' [Ali 'Imran − − − − −

3:60] . "

In 'Allamah Tibirsi says of these same verses: Majma', "('Isa) is he who said: I am a − ± servant of Allah, 'Isa the son of Maryam. Not that which the Christians say of him: that he −

is the son of God and that he is God. ... Its meaning is in (This is) the saying of truth '

regards to divine proof (Hujjah). In other words, about that 'About which they dispute...' ± which they are in doubt, meaning the Jews and the Christians. The Jews claimed he was

a deceitful magician. The Christians claimed that he was the son of God and the third of

three (meaning the father, the son and the Holy Spirit)."

"('Then, 'Isa) said: , It is 'And surely Allah is my Lord and your Lord therefore serve Him' −

permissible that the speech initiated from Allah, the Exalted, or that (Allah) commanded − −

His messenger that he would say that. (Allah's) saying: ' Its meaning 'This is the right path. −

is that this is the clear path, then stay with it. It is said the meaning of this which I have

informed you is that to which Allah has commanded me: It is the straight-forward faith in −

which there is no crookedness."

"'But parties from among them disagreed with each other...' The differences being in the

sects that each people believed in variance with that which others believed. (The word:

LAlYÞA LlZ»A ) is the plural of It is a group separated in its view from others and they ( ). å æ ä å æ ê

become a (distinct) group, in other words, they become sects. Then, the meaning is that

the sects of the people of the book differed in regards to 'Isa . A people from among (ª)

them said he is Allah, they are the Ya'qubiyyah (Jacobites). Others said he is the son of − −

God, they are the Nasturiyyah (Nestorians). Others say he is the third of three, they are ± −

the Israeliyyah (Israelities among Christians). The Muslims say he is the servant of Allah, − −

according to Qutadah and Mujahid. (Allah only said: 'From among them...' {ÁÈÄÎI Å¿} − − − æ ê ê æ ä æ ê

because he one from among them who is established upon the truth. It is (also) said it is

extraneous and its meaning is that they differed among themselves."

'So woe...' 'To those In other words, severe punishment. It is a word (invoking a) promise.

who disbelieve...' 'Because of (meaning) in their sayings with regard to the Messiah.

presence on a great day.' (The word) is in the meaning of witness and {fÈr¿} ( ) eÌÈq ê ä æ ä è å å

presence on that day and it is the Day of Judgment. It is called great due to the ( ) iÌzY è å å

greatness of His horrors."


{ÅÎJ¿ ¾Ýy Ï¯ ÂÌÎ»A ÆÌÀ»B¤»A Å¸_» BÄÃÌMDÍ ÂÌÍ jvIC Ë ÁÈI ©ÀmC} Ü ë ê å ë ä ê ä æ ä ä å ê

é ê ê Ð ä å æ ä ä æ ä æ ê æ

ä ä æ ê ê æ ê æ

ä

"How clearly shall they hear and how clearly shall they see on the day when they come to

Us; but the unjust this day are in manifest error." [Maryam 19:38]

{ÆÌÄ¿ÛÍ Ü ÁÇ Ë Ò¼°« Ï¯ ÁÇ Ë j¿ÞA Ïz³ gG ÑjnZ»A ÂÌÍ ÁÇihÃC Ë} Â ä å ê æ å æ å ä ë ä æ ä

ê æ å ä å æ ä

ä ê å æ

ê ê ä æ ä ä æ ä æ å æ ê æ

ä ä

"And warn them of the day of intense regret; when the matter shall have been decided;

and they are (now) in negligence and they do not believe." [Maryam 19:39]

{ÆÌÜjÍ BÄÎ»G Ë BÈÎ¼§ Å¿ Ë ~iÞA TjÃ ÅZÃ BÃG} ä å ä æ å æ ä ê ä æ ä ä æ ä ä ä æ ä å

ê ä å æ ä ì

ê

"Surely We inherit the earth and all those who are on it, and to Us they shall be returned."

[Maryam 19:40]

In Shaikh Tusi says of the verse: at-Tibyan, 'How clearly shall they hear and how clearly − ± −

shall they see ...' "What! I will make them hear and see, in the manner of astonishment

(Ta'ajjub). The meaning being that they will descend in that place of he who is astonished

by it. In (this saying) is a threat and a promise that they will soon hear that which breaks

their hearts and he will be sent back to that which he was piled up (in bad deeds).

al-Hasan and Qutadah say the meaning is because they were deaf and dumb in this ± −

world regarding the truth, then what (things) they will hear and what (things) they will see

on the Day of Judgment! The day they will be returned to Us, in other words, the day they

will be returned to a station which no one owns the command and prohibition except

Allah." −

"Then, Allah will say: ' The unjust themselves, 'But the unjust this day are in manifest error. −

with committing His disobedience and refusing His signs and disbelieving in His prophets.

The day, meaning in the abode of this world, they are in manifest error regarding the

truth, renunciating it (being) far from the correct path."

'Allamah Tabatabai says in regarding the same verse: al-Mizan "What they will hear and − ± − ± − −

see of truth the day they come to Us and are returned to Us! It is the Day of Judgment.

Then, (Allah) will explain the perspective of truth regarding that which they differed as it is −

narrated of them in His saying: 'Our Lord! We have seen and we have heard, therefore

send us back, we will do good; surely (now) we are certain.' [as-Sajdah 32:12] "


"As for the anticipation which is in His saying: ' 'But the unjust this day are in manifest error

it is due to repulsing the imagination of that which they hear and see on the Day of

Judgment while the truth is uncovered for them, they will be guided and will be contented

in the presence of God-consciousness and certainty."

"The anticipation is that they will not benefit from that nor will they be (rightly) guided.

Rather, the unjust that day will be in manifest error due to their being unjust. That day is

the day of requital, not the day of acting. The day they will only face that which has

preceded them of deeds and their effects and that which they have earned in their past

for their Day (of Judgment). As for their scorning the Day of Judgment in deeds, they can

anticipate its requital tomorrow. Then, there is no tomorrow for the Day (of Jugment).

"In another interpretation, these (people) are deeply permeated with the character of

being in error in this world. They are cut-off from the point of choice with the advent of

death. Then, it is only for them that they live compelled to that which they have prepared

for themselves (due to their) error and there is no deflection from it. Then, the uncovering

of the truth and manifestation of reality will not benefit them."

Regarding the verse: 'And warn them of the day of intense regret ...' Shaikh Mughniyyah

says: "The one being spoken to in warning them is the prophet ( ). The day of intense x

regret is the Day of Judgment. It is called this because the guilty soul will say tomorrow:

'O woe to me! for what I fell short of my duty to Allah, and most surely I was of those who −

laughed to scorn.' [az-Zumar 39:56] "

'When the matter shall have been decided; and they are (now) in negligence...' The

matter has been decided whereas there is no cancellation nor any return. Now they are

negligence whereas there is a possibility of their returning from their disbelief and their

error and seeking forgiveness and pardon, but they will be unable to do it. They will

persist in their self-oppression wandering aimlessly. His, the Exalted's saying: 'And they

do not believe.' Its meaning is that they did not affirm Our word: Surely, you will soon be

raised. Rather, they turned their heads away and they were scoffing."

"'Surely We inherit the earth and all those who are on it, and to Us they shall be returned.'

The earth and whomever is on it belongs to Allah. No one owns anything along with Him. −

People are only passing (through) the world, not remaining in it. All of that which is in his

hand is borrowed (he being) responsible for it. He will taken to account for it. In summary,

this verse is in succession with: 'Surely we belong to Allah and to Him we shall return.' −

[al-Baqarah 2:156] The intent in it is to make fear of disobedience and to rebuke them

from one point of view. (Also) to lessen the sadness of the prophet and his pain due to the

non-believers rejecting his call, from another point of view."

_______________


{BÎJÃ B´Ífu ÆB· ÉÃG ÁÎÇAjIG LBN¸»A Ï¯ j·gA Ë} ¢ ç é ê

ä ç ð ê ä å ì ê ä ê æ

ê ê ê ê æ å ä

"And mention Ibrahim in the Book; surely he was a truthful man, a prophet." −

[Maryam 19:41]

{B×Îq ¹Ä§ ÏÄ¬Í Ü Ë jvJÍ Ü Ë ©ÀnÍ Ü B¿ fJ¨M Á» OID_Í ÉÎIÞ ¾B³ gG} ç æ ä ä æ ä ê æ å ä å ê æ å ä å ä æ ä å å æ ä ä ê ê ä ä

Ð ê ê ê ä ä æ

ê

"When he said to his father; O my father! why do you worship what neither hears nor

sees, nor does it avail you in the least:" [Maryam 19:42]

{BÍÌm B�Aju ºfÇC ÏÄ¨JMB¯ ¹MDÍ Á» B¿ Á¼¨»A Å¿ ÏÃÕFU f³ ÏÃG OID_Í} ç é ê ä

ç ê ä

ê æ ä Ø ê æ ê

ì ä ä ê æ ä æ ä

ê æ ê ä ê ê ä æ ð

ê ê ä ä

Ð

"O my father! truly knowledge has come to me which has not come to you, therefore

follow me, I will guide you on a right path:" [Maryam 19:43]

In Shaikh Tusi says of the verse: at-Tibyan, "Allah 'And mention Ibrahim in the Book...' − ± − − −

commanded his prophet (Muhammad ) that he mention Ibrahim in the Book which is the x ± −

Quran. It is called a book because it is in that which is written. The meaning is: ( ) BIBN· − ç

ê

Narrate to them or recite to them, and likewise is that which is after it. Then, He says:

'Surely he was a truthful man, a prophet.' (meaning Ibrahim) (The word) truthful {B´Ífu} − ç ð ê

man the one affirming the truth abundantly until it became a name for him. Every prophet

is truthful due to the abundant truth which he affirms of that which he knows of and

believes in regarding the unity of God and His justice."

"'When he said to his father; O my father! ' The origin is: then, the annexed Ya is ( ) ÏNIC ê ä ä

− ½

elided and the Kasrah remains indicating upon (the elided Ya). It is said that the Ta is ( ) OIC ê ä ä − ½ − ½

entered to exaggerate the realization of the annexation just as it is entered in the ( ), Ò¯ByâA å ä

ê

words and to exaggerate the adjective (meaning a profoundly learned person ( ) ( ) Ò¿Ý§ ÒIBnÃ è ä é ä è ä ì ä

and genealogy, respectively). Likewise, is 'my mother' and a stop is made on the Ta ( ) O¿C ê ì å

− ½

for this reason. az-Zajaj permits halting with Ha It is said that the Ta is in exchange ( ). ÉN¿C − − ½ æ ê ì å

− ½

for the Ya of the annexation." − ½


Before continuing with the commentaries on these verses, it is appropriate to mention

some biographical information on the life of prophet Ibrahim ( . However, we will focus ª ) −

on the information relevant to the time line reflected in these verses. For biographical

information, we refer to the book, Histories of Prophets:

"Ibrahim ( was a son of Tarikh. His father Tarikh was a monotheist believer in Allah, the ª ) − − − −

Exalted who never prostrated before an idol. (Allah's), the Exalted, saying bears witness −

to that:

{ÅÍfUBn»A Ï¯ ¹J¼´M Ë} ä ê ê é ê ä å í ä ä ä

"And your turning over and over among those who prostrate themselves before Allah."

[ash-Shur'ara 26:219] − ½

It is explained that his spirit and his seed were both turning over in the loins of one

prostrating to the loins of (another) prostrating one. All of his forefathers (going back) to

Adam were monotheist prostrating to Allah, the Exalted, alone aside from others. From −

them is Ibrahim, the friend of Allah It has been narrated on the authority of the ( ). É¼»A ½Î¼a − − é Ð å

ê ä

prophet Muhammad that he said: ( x ) ±

#PAjÇBñ»A ÁYiC Ó»G ÅÍjÇBñ»A LÝuC Å¿ ½´ÃC ¾kC Á»$

'I continued to be transferred from pure loins to pure wombs.'

In the meaning that none of his ancestors were impure idol-worshippers. '...The idolaters

are nothing but unclean...' [at-Taubah 9:28] .

Regarding Azhar who Allah, the Exalted, mentioned in the Glorious Quran, he is called − −

father for (Ibrahim) in His, the Exalted's saying: 'And when Ibrahim said to his sire, Azhar: − −

Do you take idols for gods? I see you and your people in manifest error.' [al-An'am 6:74] −

Then, he was an uncle of his and Ibrahim was in his guardianship and that it is common −

for the father to release (a child) to the uncle, particularly when the uncle establishes

guardianship of his nephew and his upbringing. (Allah's) saying alludes to this regarding −

the children of Ya'qub ( , when they said to him: ª ) 'We will worship your God and the God −

of your fathers, Ibrahim and Isma'il and Ishaq, one God only, and to Him do we submit.' − − ± −

[al-Baqarah 2:133] It is known that Isma'il was an uncle of Ya'qub ( and he is counted ª ) − −

among his forefathers. It is said that Azhar was the grandfather of Ibrahim's mother. −


al-Khaleel (the friend of Allah) was born in one of the villages of al-Kufah in 'Iraq called − − −

Kutharba and his father was one of its people. His mother and the mother of Lut ( ) BIiBQÌ· − − − − ±

were sisters. They both were the daughters of a prophet his name was Lakhij He ( ). WaÜ − ê

was a warner, not a messenger. His birth was in the era of the insolent tyrannical king

Nimrud Ibn Kan'an (Nimrud, son of Canaan). The king, along with his people were − − −

worshippers of idols. Azhar, the uncle of Ibrahim ( , was an astrologer for him, a ª ) −

companion of his affairs and his advisor. (Azhar) used to make idols for him and for other

people. He would hand them over to his son, then he would sell them."

It happened that Nimrud, the tyrant, saw in his dream that it was like stars had risen, then −

disappeared with the light of the sun and the moon. When he asked his astrologers about

his vision, they informed him regarding the path of astronomers and predictions that a

child will be born removing the kingship of Nimrud by his hand. −

He withdrew from his religion was summoned to another religion. Then Nimrud said: In −

which land will he be (born)? They said: In this land. Nimrud said: Has he emerged into −

the world? They said: No. He made it necessary to separate the men from the women. He

commanded that as well as the killing of every child born in that year. He commanded

that the situation of every women be investigated, then whomever was found to be

pregnant would be held until giving birth. Then, if the infant was a boy, he was killed and

if it was a girl, it was left alone.

The mother of Ibrahim ( became pregnant but she did not manifest the affects of ª ) −

pregnancy. When she came close to (the time of childbirth, she fled to a cave and gave

birth in the cave. She wrapped him in cloths and swaddled him. She returned to her home

after she blocked the entrance to the cave with a stone. She frequented him at times

finding him sucking his finger. He took milk from his finger. He grew in a day like others

would grow in a week. He grew in a week like others would grow in a month and he grew

in a month like others would grow in a year."

"His birth was in the first day of Zhil-Hijjah. He resided in the cave for thirteen years. His ± first emergence from the cave was in the last days of the month after the setting of the

sun. Upon gazing upon a bright star in the sky, he said: This is my Lord. When the sun

set, he said: If this was my Lord, why would he go down? He said: I love not those who

set. When he saw the moon, he said: This is my Lord, except that the moon was that

which remained and set in its cycle.


Then, Ibrahim was at a loss in his affair. When the sun rose, he said: This is my Lord. This −

is the greatest! Then, when this also set, Ibrahim faced the Creator of these things, all of −

them saying as Allah, the Exalted, narrates about him in His saying, the Mighty and −

Majestic, of one saying:

'So when the night overshadowed him, he saw a star; said he: Is this my Lord? So when it

set, he said: I do not love the setting ones. Then when he saw the moon rising, he said:

Is this my Lord? So when it set, he said: If my Lord had not guided me I should certainly

be of the erring people. Then he saw the sun rising, he said: Is this my Lord? Is this the

greatest? So when it set, he said: O my people, surely I am clear of what you set up (with

Allah). Surely I have turned myself, being upright, wholly to Him Who originated the −

heavens and the earth, and I am not of the polytheist.' [al-An'am 6:76-79] " −

When he emerged to his people and saw them worshipping idols, he opposed them in

that making defects in their worship and their gods until he spread his affair. His mother

had transferred him to her house with her children under the guardianship of Azhar.

Perhaps that day, she was the wife of Azhar after the death of his father Tarikh, father of −

Ibrahim ( ª ). −

When he saw his uncle raise an objection to his mother saying: Who is this who had

remained alive in the reign of the king while he kills the children of people? She said: This

is your son (in other words, like your son whereas he is from your brother and your wife).

Then, she said: I gave birth to him in the time of such and such. He said: Woe to you! If

the king knew of him, our position would end with him. She said: It is not obligatory upon

you, if the king does not know of him, he will remain for us and with us. If he does know of

it, what is your manner of reasoning regarding him?

Then, Azhar looked at Ibrahim ( while he loved him. He gave over some idols to Ibrahim ª ) − −

( n order to sell, like his brothers. Then Ibrahim hung around her neck some strings and ª ) i −

pulled her to the ground while he was calling out: Who sells that which holds no injury for

him nor any benefit? He went with them to the water and threw them in it and they sunk

while he was saying to them: Drink and speak!"

The news reached Azhar and he took to prohibiting him from that, but he did not desist

until (Azhar) retrained him in his house but he did not stop him from leaving. The news

spread among people. Then, they gathered and they disputed with him; debated with him

in religion and they made him fear abandoning the worship of idols, as the Exalted has

said:


'And his people disputed with him. He said: Do you dispute with me respecting Allah? −

And He has guided me indeed; and I do not fear in any way those that you set up with

Him, unless my Lord please; my Lord comprehends all things in His knowledge; will you

not then mind?' [al-An'am 6:80] " −

"Ibrahim did not desist in going out to groups of his people, making light of their dreams −

and finding fault with their gods. He refuted them regarding worshipping idols.

Particularly, he admonished his uncle profusely. He spoke to him paternally hoping to

attract him, but there was no affect in him nor any affect from his admonition. They only

increased their disbelief, insolence and animosity toward Ibrahim ( , just as Allah has ª ) − −

narrated about him in Surah Maryam with His, the Exalted's, saying: −

And mention Ibrahim in the Book; surely he was a truthful man, a prophet. When he said −

to his father; O my father! why do you worship what neither hears nor sees, nor does it

avail you in the least: O my father! truly knowledge has come to me which has not come

to you, therefore follow me, I will guide you on a right path: O my father! serve not

Shaitan, surely the Shaitan is disobedient to the Beneficent God: O my father! surely I ± − ± −

fear that a punishment from the Beneficent God should afflict you so that you should be a

friend of Shaitan. " [Maryam 19:41-45] ± −

"And in Surah Anbiya: 'And certainly We have to Ibrahim his rectitude before, and We − − ½ −

knew him fully well. When he said to this father and his people: What are these images to

whose worship you cleave? They said: We found our fathers worshipping them. He said:

Certainly you have been, (both) you and your fathers, in manifest error. They said: Have

you brought to us the truth, or are you one of the triflers? He said: Nay! your Lord is the

Lord of the heavens and the earth, Who brought them into existence, and I am of those

who bear witness to this." [al-Anbiya 21:51-56] − ½

"And In Surah ash-Shu'ara: 'And recite to them the story of Ibrahim. When he said to his − − ½ −

father and his people: What do you worship? They said: We worship idols, so we shall be

their votaries. He said: Do they hear you when you call? Or do they profit you or cause

you harm? They said: Nay, we found our fathers doing so. He said: Have you then

considered what you have been worshipping: You and your ancient sires. Surely they are

enemies to me but not (so) the Lord of the worlds.' [ash-Shu'ara 26:69-77] " − ½


And in Surah al-'Ankabut: 'And (We sent) Ibrahim, when he said to his people: Serve − − −

Allah and be careful of (your duty to) Him; this is best for you, if you did but know: You −

only worship idols besides Allah and you create a lie surely they who you serve besides −

Allah do not control for you any sustenance, therefore seek the sustenance from Allah − −

and serve Him and be grateful to Him; to Him you shall be brought back. And if you reject

(the truth), nations before you did indeed reject (the truth); and nothing is incumbent on

the apostle but a plain delivering (of the message)' [al-'Ankabut 29:16-18]. −

And in Surah as-Saffat 'And most surely Ibrahim followed his way. When he came to his − ± ± − −

Lord with free heart, when he said to his father and his people: What is that you worship?

A lie - gods besides Allah-do you desire? What is then your idea about the Lord of the −

worlds?' [as-Saffat 23:83-87]. ± ± −

And in Surah az-Zukhruf: ' And when Ibrahim said to his father and his people: Surely I am − −

clear of what you worship, save Him Who created me, for surely He will guide me.'

[Az-Zukhruf 43:26-27] " In Surah al-Muntahanah: ' Indeed there is for you a good example − ± ± in Ibrahim and those with him when they said to their people; Surely we are clear of you −

and of what you serve besides Allah' we declare ourselves to be clear of you, and enmity −

and hatred have appeared between us and you forever until you believe in Allah alone...' −

. [al-Muntahanah 60:4] ± ±

He continued his affair between him and them as such until his affair spread and its news

reached Nimrud. Then, he became angry. He commanded them and they brought him to −

Nimrud. −

When the tyrant saw him, he took to scolding Azhar saying: You betrayed me and

secreted this child from me. He said: O king! This is the deed of my wife. She mentioned

that she will establish its proof. Then, Nimrud brought the mother of Ibrahim in his − −

presence. When she came, he said to her: What prompted you that you hid the affair of

this child? She said: O king! A view from me for your subjects. He said: How is that? She

said: I see you killing the children of your subjects and that causes the progeny to

disappear. She said: This is what was sought of him: I should turn him over to him in

order that (the king) could kill him. He will give up the children of people and kill them,

while he did not do that, he remained for us and among us. Now, you have uncovered

him. Then it is your affair and his: desist from the children of people. Then, Nimrud −

approved of her speech and thought her view to be correct and he left her alone. Azhar

was made to supervise Ibrahim ( . ª ) −


Then, the 'Eid (holiday) of the people came and Nimrud gathered the people of his −

kingdom together for their 'Eid, except Ibrahim ( . Perhaps he is sick (Azhar thought) and ª ) −

in that is His, the Exalted's saying: 'Then he looked at the stars, looking up once. Then he

said: surely I am sick (of your worshipping these).' [as-Saffat 37:88-89] He had not lied in ± ± −

his saying : ' When his intent was in his faith, as had been narrated by Surely I am sick.'

as-Sadiq ( . They left him and they went to their celebration gathering. ª ) ± ± −

Ibrahim ( got up after their leaving and prepared a meal and took it to the house of the ª ) −

idols. We took the meal near to each of the idols saying: Eat and speak. When they did

not reply to him, he struck them with an axe which was with him and broke its hands and

feet until he did that to each of the idols. Then, he hung the axe around the neck of the

biggest of them while he was in the center of them all.

When Nimrud and he whom was with him returned from the celebration, they saw the −

broken idols. He rose and said, raising his voice screaming: ' ...Who has done this to our

gods? Most surely he is one of the unjust.' [al-Anbiya 21:59] Regarding that is His, the − ½

Exalted's, saying in Surah as-Saffat − ± ± −

'So they went away from him, turning back. Then he turned aside to their gods secretly

and said: What! Do you not eat? What is the matter with you that you do not speak? Then,

he turned against them secretly smiting them with the right hand. So they (people)

advanced towards him, hastening. Said he: What! do you worship what you hew out?

And Allah has created you and what you make' [as-Saffat 37:90-95] . − ± ± −

In Surah al-Anbiya: 'And, by Allah! I will certainly do something against your idols after − − ½ −

you away, turning back. So he broke them into pieces, except the chief of them, that

haply they may return to it. They said: Who has done this to our gods? Most surely he is

one of the unjust. They said: We heard a youth called Ibrahim speak of them' [al-Anbiya − − ½

21:57-60].

Then, Nimrud gathered his priests. His people gathered and they were saying: No one −

has done this to our gods except the youth who was finding fault in them and he was

saying they do not harm nor benefit nor see nor hear. With that, their words agreed in

making Ibrahim ( present (before them) and interrogating him until he confessed his ª ) −

deeds to the heads present and deserved punishment by the agreement of all.


Said they: Then bring him before the eyes of the people, perhaps they may bear witness.'

[al-Anbiya 21:61] When he was present, they approached him: ' They said: Have you − ½

done this to our gods, O Ibrahim? He said: Surely (some doer) has done it; the chief of −

them is this... [al-Anbiya 62-63] When Ibrahim ( denied that in his saying, then he ª ) − ½ −

associated the issuance of the deed to the larger of them based on the speaking of the

idol. The meaning of his speech was certainly that action was from the larger of them, if

he can speak and if he cannot speak, then the larger of them did not do it. Just as Allah, −

the Exalted has narrated regarding his speech : '...Therefore ask them, if they can speak.'

[al-Anbiya 21:63] − ½

"With that they were dumbfounded and he presented to them the proof that these idols

could neither harm them nor benefit them nor were they in a position to defend

themselves. some of them taking to blaming others 'They turned to themselves...' 'They

said: Surely you yourselves are unjust. Then they were made to hang down their heads...'

in bewilderment and confusion in answering him. They said to him: O Ibrahim! 'Certainly −

you know that they do not speak.' [al-Anbiya 21:64-65] Then, how can we ask them?" − ½

"Then, Ibrahim ( replied to them after their affirming the proof and ª ) 'He said: What! do −

you then serve besides Allah what brings you not any benefit at all, nor does it harm you? −

Fie on you and on what you serve besides Allah; What! do you not understand them?' −

[al-Anbiya 21:66-67] − ½

Then, Nimrud became more resolved in his disbelief and tyranny and he sought the −

counsel of his people in the matter of Ibrahim. They advised him that he should be −

burned alive because there was no punishment worst than that. All of the people shared

in that (conviction). 'They said: Burn him and help your gods if you are going to do

(anything).' [al-Anbiya 21:68] − ½

With that, Nimrud arrested him and his people, all of them, gathered firewood in earnest −

and speed in a month or more. The men and women became engaged in that, the adult

among them and the children. Rather, even when any of them became ill, the would

bequeath such and such from his property in order to purchase with that which he would

attain from the reward until they attained from that which they desired. They constructed

a wall of stone raising it to the sky thirty arm-lengths and its width being twenty

arm-lengths, just as the Exalted has narrated:


'They said: Build for him a furnace, then cast him into the burning fire' [as-Saffat 37:97] . ± ± −

Then, they filled (the furnace) with firewood and ignited a fire in it. The fired blazed and

raised to the clouds in the sky until no one was able to come near it in the distant of an

arrow's shot. Even birds when the passed above it by a Farsakh, they were burned and

died. They became confused in (how to throw) Ibrahim ( into it, until Iblees came to them ª ) −

in human form and informed them that they should take a catapult. They raised Ibrahim −

( in the catapult and with it, dropped him in center of the fire. ª )

Once they had done that, they became happy at that. Then, he was raised above the

catapult. Ibrahim ( was praising Allah and glorifying Him peacefully, not panicking nor ª ) − −

afraid nor scared nor apprehensive nor troubled with all of what they had done. Nimrud −

built for himself a structure raised above the fire of Ibrahim ( . He ascended his structure ª ) −

and looked to Ibrahim ( : How could he take the fire?" ª ) −

It has been related in traditions that at the time when they raised Ibrahim ( above the ª ) −

catapult, the sky clamored and the earth along with what was in it of the angels

beseeched their Lord. The earth, animals, vermin, wild beasts and angels responsible

from the seas, the mountains, the sun, the moon, the winds and others-and preceding

them was Jibrail ( saying: O my Lord! Your friend Ibrahim ( is being burned by fire. ª ª ) ) − −

Your enemies has gained mastery over him and there is no one on the earth to worship

You besides him! Until Allah revealed to Jibrail ( Silence! You only say this servant, like ª ): − −

you, fears passing away while he is My servant. I perceive that you desire (his salvation)

and if he calls upon Me, I will answer him.

"It is said that all types of angels of the heavens and earth all together, sought permission

of their Lord in the support of Ibrahim ( . Then, angels descended to him in groups upon ª ) −

groups seeking permission in extinguishing the fire with the waters of the seas and drown

the people and burn them with fire or with the sun. Or destroy them by the eclipse or wind

or some other punishment. Allah did not give any one of them permission for anything of −

that. Jibrail ( came to Ibrahim ( and said: O Ibrahim! Have you any need (from me). ª ª ) ) − − −

Ibrahim ( said: Regarding you (my need from you) then, no. Regarding the Lord of the ª ) −

worlds, then, yes. Jibrail ( said: Then, seek it from him. He ( said: I will inform Him of ª ª ) ) −

my situation. My words will be sufficient for me. With that, Allah, Exalted is He, sent down −

to him a ring stamped with six phrases:


,É¼»A Ó»G Ðj¿C OyÌ¯ ,É¼»BI ÜG ÑÌ³ Ü Ë ¾ÌY Ü ,É¼»A ¾Ìmi fÀZ¿ ,É¼»A ÜG É_»GÜ$ ê é Ð

Ð

ä ê ê æ

ä å æ ì ä ê é Ð

ê ì ê ç ì å ä ä æ ä ê é

Ð å å ä è ì ä å å é Ð ì ê ä Ð ê

#É¼»A ÏJnY ,É¼»A Ó»G ÐjÈ£ PfÄmC ê é Ð

í ê æ ä ê é

Ð

Ð

ä ê ê æ

ä å æ ä æ ä

"There is no god except Allah; Muhammad is the Messenger of Allah; There is no − ± −

strength nor power except in Allah; I entrust my affairs to Allah; I seek support of my back − −

with Allah and Allah is sufficient for me." − −

Allah commanded him to wear the ring. When they flung him above the catapult through −

the air into the center of the fire, he was saying:

¹NÀYjI iBÄ»A Å¿ ÏÄVÃ ,fYC AÌ°· É» Å¸Í Á» Ë f»ÌÍ Á» Ë f¼Í Á» Å¿ BÍ ,fÀu BÍ ,fYC BÍ ,É¼»A BÍ ä ê ä æ ä ê ê ì ä ê ê ð ä è ä ä ç å å å ä æ å ä æ ä ä æ ä å æ ä ä æ ê ä æ ä æ ä è ä ä è ä ä å é Ð

O Allah! O One (God)! O Everlasting (God)! O He Who was not begotten nor begets and −

no one is comparable to Him: Save me from the fire by Your Mercy!"

"Jibrail ( met him in the air and he was lowered into the fire landing in the center of it ª ) −

gently with ease. Awe-inspiring speech issued from the Great Lord to the fire: 'O fire! be a

comfort and a peace to Ibrahim.' Then, the elements of this great fire [al-Anbiya 21:69] − − ½

became disturbed due to this awe-inspiring speech and it trembled and convulsed. In

less than the twinkling of a eye, it was converted to very cold until the teeth of Ibrahim ( ª ) −

chattered from the intense cold. Had not the word 'peace' come after the Exalted's {B¿Ým} ç ä

saying 'comfort' certainly Ibrahim ( would have died of coldness. Allah, the Exalted {AejI} ª ) ç æ ä − −

made it feasible for him in the belly of the fire to have a bed and covering. Green trees

flourished around him having various fruits. Light was copious around him. The worldly

fire was extinguished in its entirety by the awe-inspiring speech of the Most-High. The day

Ibrahim ( was thrown into the fire was Wednesday and it was the day Nimrud was ª ) − −

destroyed." 25

_______________


{BÎv§ ÅÀYj¼» ÆB· ÆBñÎr»A ÆG ÆBñÎr»A fJ¨M Ü OID_Í} ¢ ç é ê ä

ê Ð æ ì ê ä ä æ ì ì

ê ä æ ì å å æ ä ê ä ä

Ð

"O my father! serve not Shaitan, surely the Shaitan is disobedient to the Beneficent God." ± − ± −

[Maryam 19:44]

{BÎ»Ë ÆBñÎr¼» ÆÌ¸N¯ ÅÀYj»A Å¿ LAh§ ¹nÀÍ ÆC ²BaC ÏÃG OID_Í} ç é ê ä ê æ ì ê ä

å ä ä ê Ð

æ ì ä ê è ä ä ì ä ä æ ä å ä ð

ê ê ä ä

Ð

"O my father! surely I fear that a punishment from the Beneficent God should afflict you

so that you should be a friend of Shaitan." [Maryam 19:45] ± −

{BÎ¼¿ ÏÃjVÇAË ¹ÄÀUiÞ ÉNÄM Á» Å×» ÁÎÇAjIH_Í ÏNÈ»E Å§ OÃC K«AiC ¾B³} X ç é ê ä ê æ å æ ä

ä ì ä å æ ä ä ê ä æ ä æ

ä æ ê ä å ê æ

ê Ð ê ä ê æ ä ä æ ä è ê ä ä

"He said: Do you dislike my gods, O Ibrahim? If you do not desist I will certainly revile −

you, and leave me for a time." [Maryam 19:46]

{BÎ°Y ÏI ÆB· ÉÃG ÏIi ¹» j°¬NmDm ¹Î¼§ ÂÝm ¾B³} ¢ X ç é ê ä ê

ä å ì ê ð ä ä

ä å ê æ ä æ ä ä ä æ ä ä è ä ä

"He said: Peace be on you, I will pray to my Lord to forgive you; surely He is ever

Affectionate to me:" [Maryam 19:47]

{BÎ´q ÏIi ÕF§fI ÆÌ·C àC Ón§ ÏIi AÌ§eC Ë É¼»A ÆËe Å¿ ÆÌ§fM B¿ Ë Á¸»lN§A Ë} ç é ê

ä ð ä ê å ê ä å ä é ä

Ð ä ä ó ð ä å æ ä ä ê

é Ð ê

å æ ê ä å æ ä ä æ å å ê ä æ ä

"And I will withdraw from you and what you call on besides Allah, and I will call upon my −

Lord; may be I shall not remain unblessed in calling upon my Lord." [Maryam 19:48]

'O my father! serve not Shaitan...' In Shaikh Mughniyyah indicates that al-Kashif, ± − −

although the word commonly denoting worship is used in this verse, it does {ÆBñÎr»A Ü} fJ¨M ä æ ì å å æ ä

not denote worship of Shaitan, rather it denotes obedience to him: "The intent of worship ± −

( ) ÆBñÎr»A ÑeBJ§ here is his obedience because whomever obeys something he has served it. ê æ ì å ä ê

Based upon this, all of whomever disobeys Allah in something, then he has served

Shaitan." ± −

'Allamah Tabatabai says in al-Mizan: "Rather, the intent of worship (here) is obedience, − ± − ± − −

as in His, the Exalted's saying: "Did I not charge you, O children of Adam! that you should

not serve the Shaitan? Surely he is your open enemy." [Ya Sin 36:60] " ± − −


'Surely the Shaitan is disobedient to the Beneficent God.' Actually, it goes without saying ± −

that Shaitan's greatest and living legacy is his disobedience to the Beneficent God. ± −

'O my father! surely I fear that a punishment from the Beneficent God...' Shaikh Tusi ± −

says in at-Tibyan: "al-Farai says: I fear is in the meaning here of 'I know.' Similar to it is: − −

' We feared lest he should make disobedience and ingratitude to come upon them (his

parents).' '...that a punishment from the [al-Kahf 18:80] In other words 'we knew.'

Beneficent God should afflict you so that you should be a friend of Shaitan.' In other ± −

words, the punishment of Allah will overtake you due to your association in His worship

other than He. When you do that, you are a friend of Shaitan, his helper and assistant. It ± −

is (also) said that its meaning is you have enjoined the guardianship of Shaitan over you ± −

being blameworthy and (and deserving of) rebuke due to your serving him. Then, the

punishment of Allah and His displeasure with you will become manifest for you. It is (also)

said its meaning is you have become answerable to Shaitan while his is free of need for ± −

anything from you ."

'He said: Do you dislike my gods, O Ibrahim? If you do not desist I will certainly revile you, −

and leave me for a time.' In 'Allamah Tabatabai provides insight in the meaning al-Mizan, − − ± − ± −

of the words in this verse, he says: ( ) { OÃC } ÉÄ§ K«Ai means the opposite of (to want or ÒJ«j»A å æ ä ä æ ä è ê å ä æ ì

like) means to desist from an action after the injunction. . ( from: ) ( from: ÉNÄM ¹ÄÀUiÞ ÕBÈNÃâA ê ä æ ä å ê æ ê

ä ì ä å æ ä ä

ÁUj»A ) ( is throwing stones. What is known of its meaning is killing by throwing stones. ÏÃjVYG å æ ì ê æ å æ ê

from: ) ( from: ) jVÈ»A BÎ¼¿ Ï¼À»A means to abandon and separate. means a long time." å æ ä ç é ê ä ê ä

Like the previously mentioned biographical information, 'Allamah Tibirsi emphasizes, in − ± Majma' "Our , the fact that the speaker in this verse was not Ibrahim's actual father: −

companions say that this speech from Ibrahim ( is only directed to he whom Allah calls ª ) −

his father because he was the grandfather of Ibrahim ( from his mother and that his ª ) −

father who gave birth to him, his name was Tarikh based on the consensus of the group −

(of commentators) that his forefathers were our prophets going back to Adam ( , all of ª )

them being believers and monotheists. To that end, it has been narrated on

(Muhammad's) authority , he said: 'Allah, the Exalted, continued to transfer me from ( ) x ±

the loins of the pure to the wombs of the purified until He caused me to emerge in this,

your world.'" 26


"Non-believers are not described with purity due to His, the Exalted's saying: 'The

idolaters are nothing but unclean .' .. [at-Taubah 9:28] {oVÃ} . (His uncle) Azhar replied è ê ä

(with this) to Ibrahim ( when he summoned (his uncle) to faith." ª ) −

Ibrahim's ( reply to his uncle's rebuke was: Allamah Tibirsi says of ª ) 'Peace be on you...' ' − − ±

this reply: "(It is the reply) of farewell and separation. It is the 'peace' of a truce and

estrangement from him, according to al-Jubai and Ibn Muslim. It is said it is the 'peace' of −

respect and righteousness. Then, he confronted the disagreement with his father with

righteousness in realization of the right of fatherhood. In other words, you depart from a

courteous perspective without disobedience."

'I will pray to my Lord to forgive you...' A number of sayings are said in this: one, it is only

his promise of seeking forgiveness based on the requirement of reasoning and it had not

been afterward established the ignominy of seeking forgiveness for idol-worshippers.

Second, is that he said I will seek the forgiveness of my Lord for you based on what is

proper and permissible for your abandoning the worship of idols for pure worship of Allah,

the Exalted, according to al-Jabai. Third, is that its meaning is that I will pray to Allah that −

He not punish you in this world regarding the idol.

'Surely He is ever Affectionate to me.' In other words, He is righteous, graceful and

merciful, according to Ibn 'Abbas and Ibn Muqatil. It is said that Allah will return to me His − −

beneficence and for me is the excellence (of character). It is (also) said (Allah) is

knowledgeable of me and of that which I seek from Him in disputing with you, perhaps

He will guide you."

________________


{BÎJÃ BÄ¼Ü Ý· Ë LÌ´¨Í Ë ¶BZmG É» BÄJÇË É¼»A ÆËe Å¿ ÆËfJ¨Í B¿ Ë ÁÈ»lN§A BÀ¼¯} ¢ ç é ê

ä æ ä ä é ç å ä ä å æ ä ä ä æ ê å ä æ ä ä ê

é Ð ê

å æ ê ä å å æ ä ä æ å ä ä ä æ ì ä ä

"So when he withdrew from them and what they worshipped besides Allah, We gave to

Ishaq and Ya'qub, and each one of them We made a prophet." [Maryam 19:49] ± − −

{BÎ¼§ ¶fu ÆBn» ÁÈ» BÄ¼Ü Ë BÄNÀYi Å¿ ÁÈ» BÄJÇË Ë} ç é ê ä ë æ ê ä ê æ å

ä æ ä ä ä ê ä æ ä æ ê æ å ä æ ä ä ä

"And We granted to them of Our mercy, and We left (behind them) a truthful mention of

eminence for them." [Maryam 19:50]

'So when he withdrew from them and what they worshipped besides Allah, We gave to

Ishaq and Ya'qub, and each one of them We made a prophet.' Shaikh Nasir Makarem ± − − − ± −

mentions in al-Amthal: "Then, despite that this period in which Allah gave Ibrahim Ishaq − ± −

then Ya'qub, the son of Ishaq, had occupied a lengthy period of time, although this was a − ± −

great gift given whereas (Allah) gave him a son like Ishaq and a grandchild like Ya'qub. ± − −

Each one of them being a prophet, lofty in position, it being the result of the patience of

Ibrahim ( and his being upright which manifested itself in the path of struggling against ª ) −

idols and withdrawing from the false course and remaining away from it. In addition to

that: This particular mercy is for the sincere and 'We granted to them of Our mercy...'

purified and men striving in the path of Allah. In the end: 'And We left (behind them) a

truthful mention of eminence for them. ' In reality, this is the reply of the seeking and

prayer of Ibrahim which came in Surah ash-Shu'ara: 'And ordain for me a goodly mention − − − ½

among posterity.' [ash-Shu'ara 26:84] ." − ½

"Certainly, those desiring expulsion and removal of Ibrahim and his family from human −

society, then there does not remain of them any trace or information. They are forgotten

forever, except that which happened was the reverse. Surely Allah, Glorified is He,

elevated their mention (it being) resultant from their love, sacrifices and righteousness in

performance of the mission which was placed upon their necks. He made their names

flow upon the tongues of peoples of the world. They are known as an example and model

of God-consciousness, struggle, purity and adversity to falsehood. The tongues, in the

likeness of this instance, means the notice which people mention among (other) people."


"When we add to it, the word and we say: , it means a mention of {¶fu} {¶fu ÆBn»} ë æ

ê ë æ

ê ä ê

excellence and a goodly mention among people. When that which we adjoin to it , it {BÎ¼§} ç é ê ä

is that which means lofty and prominent. Certainly, it will mean the very beautiful

remembrance which will remain among people from whatever individuals (it may be)."

"It is known that Ibrahim did not intend in this seeking the manifestation of peace of his −

soul. Rather, its aim was that the enemies would not be able to put the history of his life,

which was the life of an extraordinary teacher, in a forgotten melting pot. That they could

erase his memory from minds forever. He is a permanent model and example for man."

"We will narrate the tradition of Ameer al-Mumineen 'Good mention of a ( : ( ) ª ) ¶fv»A ÆBn» ê æ ð å ê

person is Allah making him among mankind better than property which you devour and

bequeath.' By overlooking the import of (its various) aspects, certainly good reputation 27

and goodly mention among people is possible, at times, to be the chief greatness for

people and for his children. We certainly have before us witnesses upon that. Here, it is

possible to raise a question. It is: how is it not mentioned here the granting of the life of

Isma'il or another child of Ibrahim while the name of Ya'qub (is being mentioned), the − − −

grandchild of Ibrahim being mentioned distinctly." −

"In another place in the Quran, there is mention of the existence of Isma'il as being − −

implied in the gifts of Ibrahim. Whereas there, the verse mentions in the tongue of −

Ibrahim: 'Praise be to Allah, Who has given me in old age Isma'il and Ishaq; most surely − − ± −

the Lord is the Hearer of prayer.' [Ibrahim 14:39] . The answer is that the addition of the −

name of Isma'il comes independently after two or three verses. In (these verses) some of −

his attributes are mentioned prominently. Except that the intent in this verse is to explain

the continuity of prophethood in the family of Ibrahim and explains how his good −

reputation, goodly mention and his celebrated history has been realized indirectly by

prophets from his family."

"Those who came singly, they mentioned the others. We know that many prophets are

from the family of Ishaq and Ya'qub through the ages and centuries and that a son from ± − −

the progeny of Isma'il was the greatest of prophets, in other words, the prophet of Islam, − −

the blessings and peace of Allah be upon him and his family, although the continuity was

in the children of Ya'qub. For that, we recite in verse 27 of Surah 'Ankabut (29): 'And We − − −

granted him (Ibrahim) Ishaq and Ya'qub, and caused the prophethood and the book to − ± − −

remain in his seed...' " 28

________________


{BÎJÃ ÜÌmi ÆB· Ë Bv¼b¿ ÆB· ÉÃG ÓmÌ¿ LBN¸»A Ï¯ j·gA Ë} k ç é ê

ä ç å ä ä ä ç ä æ å ä å ì ê Ð ä å

ê ê ê æ å æ ä

"And mention Musa in the Book; surely he was one purified, and he was an apostle, a −

prophet." [Maryam 19:51]

{BÎVÃ ÊBÄIj³ Ë ÅÀÍÞA iÌñ»A KÃBU Å¿ ÊBÄÍeBÃ Ë} ç é ê

ä å æ ì ä ä ê ä æ ä ê í ê ê æ ê å æ ä ä

"And We called to him from the blessed side of the mountain, and We made him draw

nigh, holding communication (with Us)." [Maryam 19:52]

{BÎJÃ ÆËjÇ ÊBaC FÄNÀYi Å¿ É» BÄJÇË Ë} ç é ê

ä ä å Ð å ä

ê ä æ ä æ ê å ä æ ä ä ä

"And We gave to him out of Our mercy his brother Harun a prophet." [Maryam 19:53] − −

The narrative of prophet Musa ( , is the most extensively mentioned narrative in the ª ) −

Quran. Various aspects of his narrative are dispersed throughout more than 25 chapters −

of the Quran. His name is mentioned more than one-hundred thirty times therein. 29 −

Therefore, the realization of the scope of this narrative is a matter requiring extensive

study and research.

Here, it would be useful to briefly mention a few historical points regarding the life of this

great messenger and prophet. For this purpose, we again refer to the book: Histories of

Prophets for biographical information:

"The word Musa is a compound of two words in the Coptic language. Then, the word ( Ì¿ − å

/Mu) ( /Sa) , its meaning is water and the word means a tree. He is named with that Óm − Ð ä

because of the collection of water and (parts of) a tree in the box (or Tabut in which he − −

was floated downstream by his mother in order to escape the persecution of the

Pharaoh).

His father was 'Imran Ibn Yashar Ibn Qahith Ibn Lawi Ibn Ya'qub, the prophet ( . His ª ) − ± − − −

mother is Bukhaid or Afahiyah or Nakheeb Bint Ashmuil, one of the sons of Ibrahim ( . ª ) − − − ± − −

Musa ( was born while the age of his father on that day was seventy (70) years old. ) ª −

The length of the life of his father was one hundred seventy-three (173) years old. His

brother Harun was elder than Musa ( and he died before the death of Musa. ª ) − − − −


Musa lived for two-hundred and forty (240) years. Between he and Ibrahim ( was ª ) − −

five-hundred (500) years. He was a tall man with curly hair. He was the first Messenger

sent to the children of Israel while the final (Messenger) was 'Isa ( and between the two ª )

were six-hundred (600) prophets.

He was very humble before his Lord, the Exalted. He covered his cheeks with soil and

used to press (his cheeks) to the ground after every prayer. Due to that, Allah, the

Exalted, selected him and made him to speak (directly) with Him.

There was a difficulty in his speech and a heaviness. On the side of his tongue was a

black mole. He had no child. His brother Harun was more articulate than he in language, − −

of stockier build and more beloved to his tribe. He had two sons name Shabeer and

Shabbar. The Bani Israel was suspicious of Musa in that they did not believe he had that −

which (other) men had. They killed his brother Harun. 'O you who believe! Be not like − −

those who spoke evil of Musa, but Allah cleared of him what they said, and he was worthy −

of regard with Allah.' [al-Ahzab 33:69] . ± −

When Allah sent (Musa) to summon Pharaoh (to faith), he asked (Allah) to send his −

brother Harun with him due to his excellent logic and eloquence of his speech, he said: − −

'And my brother Harun, he is more eloquent of tongue than I, therefore send him with me − −

as an aider, verifying me: surely I fear that they would reject me.' [al-Qasas 28:34] . ± ±

Revelation descended to Musa ( due to his being more virtuous than his brother while ª ) −

he revealed (whatever was revealed to him) to his brother Harun. When he was absent − −

from his people, his surrogate among them was Harun. He was his brother from (both) his − −

father and mother.

Allah dispatched Musa ( to three kings from the most insolent of creation and the most ª ) −

despotic toward Allah, the Exalted, as He, the Mighty and Majestic has said: 'And

certainly We sent Musa with Our communications and clear authority to Fir'un (Pharoah) − −

and Haman and Qarun, but they said: A lying magician.' [al-Mumin 40:23-24] . 30 − − −

Then, the prophet Muhammad ( is instructed by Allah, the Exalted: x ) 'And mention Musa ± −

in the Book; surely he was one purified, and he was an apostle, a prophet.'

Commentators are agreed that here the Book refers to the Quran. Regarding the −

remainder of the verse, Shaikh Nasir Makarem writes in al-Amthal: − ± −


"Who are the purified? We read in previous verses that Allah, Glorified is He, made

Musa one of the purified servants, with (the letter Lam vowelled) with Fathah . {Bv¼b¿} − − ± ç ä æ å

This is a very great rank as we have already given indication of that. A rank associated

with divine guarantees against slippage and deviations. A re-enforced rank incapable of

being disrupted by Shaitan. (A rank which) is not possible to attain except with continuous ± −

struggle with oneself and continual, uninterrupted obedience to the commands of Allah,

be He Glorified."

"The greatest scholars of Akhlaq regard this rank as an extremely lofty rank.The verses of −

the Quran convey that for the purified there are particular distinctions and characteristics. −

We will touch upon that, God willing."

"The difference between an Apostle (messenger) and prophet is that the apostle is an

individual whom an important matter or mission (Risalah) has been placed upon his −

shoulders for (the purpose of) its conveyance. The prophet, based on one of the

interpretations, he is an individual whom is the point of ascension of divine revelation

which he informs (people) of that which was revealed to him. Based on another

interpretation, he is an individual of exalted rank and lofty degree."

"From the perspective of the Quranic expression and the language of traditions, some −

believe that the apostle (messenger) is the companion of religion and is commanded with

(the responsibility) conveyance. In other words, he receives divine revelation and then

conveys it to people."

"As for the prophet, he receives revelation except that he is not responsible for conveying

it. Rather, he is responsible for the performance of its obligatory (matters) only. Or the

reply for he who asks, in another expression: the prophet, his similarity is like the

attending doctor who sits in his place being prepared to accept patients. Then, he does

not go to the patient. Regarding when the sick consults him, then he is not prevented

from treating him and giving advice to him."

"Regarding the apostle (messenger) he is like the traveling doctor. In the expression of

Imam 'Ali ( in Nahj al-Balaghah, on the authority of the prophet ( : 'The doctor is ª x ) ) −

constant with his medicine. Then, he visits every place going to cities, villages, the

mountain, the desert in order to find the sick and prescribe their treatment. He, then, is a

spring of sweet water and it flows toward the thirsty. He is not the spring which the thirsty

search for."


"The import of narrations which have reached us from this chapter, (in addition) 'Allamah −

al-Kulaini brings its support in the book al-Kafi, in the chapter: Levels of Prophet and −

Messengers and the chapter: The Difference Between a Prophet and Messenger, (he

says) a prophet is an individual who sees the realities of revelation in the state of sleep

only, like the vision of Ibrahim. Or in addition to sleep, he hears the sound of the angel of −

revelation in wakefulness."

"As for the messenger, it is in addition to receiving revelation in his sleep and hearing the

voice of the angel, he sees (the angel) also. If that which was mentioned in the narrations

does not contradict that which we have said, (it is because) of the possibility of important

matters and the different responsibilities of the prophet and the messenger in the manner

of receiving revelation. In another form of expression, then every phase of important

matters comply with a particular phase of revelation."

" 'And We called to him from the blessed side of the mountain...' 'Allamah Tibirsi writes in − ±

Majma': " is a mountain in Syria. Allah called to him from the mountain's right side {iÌñ»A} å í

and it is the right side of Musa. It is said it is the right side of the mountain intending where −

you are facing Madyan. He saw the fire in the tree and it was (Allah) saying: 'O Musa! −

Surely I am Allah, the Lord of the worlds.' " [al-Qasas 28:30] . ± ±

"'And We made him draw nigh, holding communication (with Us).' In other words,

speaking in a low voice. Ibn 'Abbas says: 'Allah made him draw close and spoke with −

him.' The meaning of this drawing near is that he listened to Allah speak to {BÎVÃ ÊBÄIj³} ç é ê

ä å æ ì ä

him. It is said: He drew near to Him until he heard the squeaking of the pen which the

Taurah was written with. It is (also) said: We raised his position and We elevated him in −

his place until his place was honorable with Us and the position of his place was near to

(Allah Who) associated with him in a sitting in his honor. Then, it was a drawing near of

great respect. He was selected. It was not a drawing near (related to) distance and

closeness since He, Glorified is he does not confer by descending to a place then

becoming near from afar or become remote from near or being the one closest to him

than others."

Regarding the same verse, Shaikh Mughniyyah says: " is the mountain upon which {iÌñ»A} å í

Allah spoke to Musa. The intent of the right-side is the right-side of Musa because there is − −

no right-side for the mountain nor left-side. The intent in is drawing near to a {BÎVÃ ÊBÄIj³} ç é ê

ä å æ ì ä

situation, not near to a location. The meaning is that Allah honored him with prophethood

and apostleship and spoke to him without any intermediary of the ( ) Ò»Bmj»A Ë ÑÌJÄ»A å ä

ð ä å ä å ì

messenger (Jibrail). Rather, the speech came to him from his right-side, just as you −

would say: I hear a voice behind me or to my right."


"'And We gave to him out of Our mercy his brother Harun a prophet.' (Allah), Glorified is − −

He, this alludes to a previous matter. It is that Allah, Glorified is He, at the time of

commanding Musa to go to Pharaoh, Musa said to him: ' Give me an aider from my family: − −

Harun, my brother...' [Ta Ha 20:29:30] . " − − ±

"Then, the Master answered him in that He said: 'You are indeed granted your petition, O

Musa!' [Ta Ha 20:36] . " − ±

_______________

{BÎJÃ ÜÌmi ÆB· Ë f§Ì»A ¶eBu ÆB· ÉÃG ½Î§BÀmG LBN¸»A Ï¯ j·gA Ë} k ç é ê

ä ç å ä ä ä ê æ ä ä ê ä å ì

ê ä

ê æ ê ê ê ê æ å æ ä

"And mention Isma'il in the Book; surely he was truthful in (his) promise, and he was an −

apostle, a prophet." [Maryam 19:54]

{BÎyj¿ ÉIi fÄ§ ÆB· Ë ÑB·l»A Ë ÑÝv»BI É¼ÇC j¿DÍ ÆB· Ë} x ç é ê æ ä ê ð ä ä æ ê ä ä ê ì ä ê ì ê

å ä æ ä å å æ ä ä ä

"And he enjoined on his family prayer and almsgiving, and was one in whom his Lord was

well pleased." [Maryam 19:55]

Regarding the reference to Isma'il, commentators are divided as to whether it refers to −

Isma'il Ibn Ibrahim al-Khaleel or Isma'il Ibn Hazeeqil (Ezekial). Due to these divergent − − − ± opinions, I will briefly mention some biographic information about both. First, I'll mention

Isma'il Ibn Ibrahim ( ª ). − −

After leaving the land of the tyrant Nimrud, Ibrahim ( migrated to Egypt. However, ª ) − −

fearing its ruler, he fled to Syria for a time until he was commanded by Allah to migrate to

the sacred land of Palestine. There he settled with his wife Sara and seven followers, −

including Sara's brother, the prophet Lut ( . ª ) − − ±

Sara had a servant named Hajir whom she gave to Ibrahim ( in the hope that he could ª ) − − −

have a successor through her since she had reached old age. Isma'il ( was born from ª ) −

this divine union. Ibrahim ( was 86 years old at that time. Due to a conflict between Sara ª ) − −

and Hajir, Ibrahim ( left with Hajir and his infant son where he settled the two in the area ª ) − − −

of Makkah.


With Hajir's supply of water depleted and her infant son suffering from severe thirst, Hajir − −

went out seeking water in the surrounding area. She climbed the mountain Safa to look −

for water, where she saw a bird standing nearby her. Then, when she went to the place

where she had seen the bird, she scratched the ground with her foot and water emerged.

This was the famous well of Zamzam. There are also other accounts of this story. It is 31

reported that Hajir died before Sara. − −

Ibrahim ( was eventually blessed with his second son, Ishaq ( by his wife Sara. This ª ª ) ) − ± − −

birth is considered miraculous since Sara had become quite advanced in age. Some −

accounts put her age at 70 while others say she was 90 while Ibrahim ( was reported to ª ) −

be 120 years old. 32

As an adult, Isma'il ( was a prophet sent the ancient 'Arab tribe of Jurhum which is said ª ) −

to have originated in Yemen. The tribe consisted of two main branches: the Baidah and −

the 'Aribah ( ). It was the 'Aribah who settled in the region of Makkah. Isma'il ÒIiB¨»A Ë ÑfÖBJ»A 33 − å ä ê

å ä ê − −

( married a woman of this tribe. ª )

Muslims regard Ismail ( to be the son of Ibrahim ( whom Allah commanded that he ª ª ) ) − −

sacrifice upon an alter of worship [as-Saffat 100-108]. The Jews contend that it was his ± ± −

other son, Ishaq ( [Genesis:22]. ª ) ± −

Regarding Isma'il Ibn Hizqeel ( ), he was the son of Hizqeel (Ezekial), the ½Î³lY ÅI ½Î§BÀmG − ± ä

ê æ ê å æ å

ê æ ê ±

third successor to Prophet Musa ( to the Bani Israel. The first of his successors was ª ) −

Yausha' Ibn Nun and the second was Kalib Ibn Yaufuna. This Isma'il lived for a long time − − − −

after the death of his father. He was sent as a prophet to his people. He established the

affair of Allah with excellent leadership summoning his people to worship of Allah, the

Exalted, and admonished them. Despite his efforts, his people only increase in disbelief

and insolence until they gathered together to punish him with a peculiar punishment.

They peeled the skin of his head and peeled away his face.

Allah became angry with them and sent down to them the angel of punishment Satatail. ± − ± −

The angel spoke with Isma'il and sought his permission in descending punishment upon −

them, saying: O Isma'il! I am Satatail, the angel of punishment. The Lord of Power has − ± − ± −

directed me to you in order to punish your people with a type of punishment, if you desire.


Isma'il did not grant him permission saying to him: I have no need of that. Allah sent −

another angel who said to him: The Lord of the worlds recites peace upon you. He says I

have seen what your people have done to you, therefore ask me whatever you desire.

However, he refused to allow the descent of punishment by reason of their injuring him

and Allah, Glorified is He, abandoned punishing them for reason of their disbelief. 34

'Allamah Tabatabai says in al-Mizan: "They differ in this Isma'il. The people say it is − ± − ± − − −

Isma'il Ibn Ibrahim, the friend of the Merciful. He is only mentioned alone and is not − −

mentioned with Ishaq and Ya'qub with interest being paid to his affair. It is said that it is ± − −

other than he (Isma'il Ibn Ibrahim). He is Isma'il Ibn Hizqeel of the prophets of Bani Israel. − − − ± If he was Isma'il Ibn Ibrahim, he would be mentioned with Ishaq and Ya'qub. The saying − − ± − −

of people weakens that point of view in that it was an independent mention with attention

being paid to his (particular) affair. If it were like that, surely it would be more appropriate

to mention him after Ibrahim and before Musa, peace be upon them, not after Musa." − − −

To that effect, there is a tradition related on the authority of Imam as-Sadiq which − ± ± −

confirms this view: "Surely Isma'il (about which) Allah said in His book: 'And mention −

Isma'il in the Book; surely he was truthful in (his) promise, and he was an apostle, a −

prophet,' he was not Isma'il Ibn Ibrahim, rather one of the prophets Allah, the Mighty and − −

Majestic, sent to his people. They seized him (killing him) then peeled of the skin of his

head and face. Then, an angel came to him and said: Surely Allah, Majestic is His

Majesty, has sent me to you. Therefore, command me to do whatever you please. He

said: For me is an example like that which will be done to al-Husain, the blessings of ±

Allah be upon him." 35

Regarding the phrase: there is a tradition on the 'Surely he was truthful in (his) promise...'

authority of Imam ar-Rida ( , in in which the Imam says to Sulaiman ª ) Nur ath-Thaqalain, − ± − − − −

al-Ja'fari: "Do you know why Isma'il is called truthful in his promise? (al-Ja'fari) said: I do −

not know. He said: He made a promise to a man, then sat waiting for him for a year." 36

'And he enjoined on his family prayer and almsgiving, and was one in whom his Lord was

well pleased.' In Shaikh Tusi says: at-Tibyan, "al-Hasan said: 'The intent of his family is − ± − ± his nation (Ummah), however, the understanding of family in the apparent meaning is the

closer of his close relations. With these attributes, he was with his Lord, well pleased.

(Allah) was pleased with his deeds because all of it was (done in) obedience and none it

was abominable. The intent in that was only the obligatory matters and the recommended

matters because the permissible matters (Mubahat) are not pleasing nor displeasing to − ± −

Allah."

________________


{BÎJÃ B´Ífu ÆB· ÉÃG oÍieG LBN¸»A Ï¯ j·gA Ë} k ç é ê

ä ç ð ê ä å ì ê ä ê

æ ê ê ê ê æ

å æ ä

"And mention Idris in the Book; surely he was a truthful man, a prophet."

[Maryam 19:56]

{BÎ¼§ BÃB¸¿ ÊBÄ¨¯i Ë} ç é ê ä

ç ä å æ ä ä ä

"And We raised him high in Heaven." [Maryam 19:57]

Å¿ Ë `ÌÃ ©¿ BÄ¼ÀY ÅÀ¿ Ë ÂeE ÒÍig Å¿ ÅÎJÄ»A Å¿ ÁÈÎ¼§ É¼»A Á¨ÃC ÅÍh»A ¹×_»ËC} k ¶ æ ê ä ë

å ä ä æ ä ä æ ì ê ä ä ä ê ì ð å æ ê ä ð ê

ì ä ê æ ê æ ä ä å é Ð ä ä æ

ä ä ê ì ä

ê Ð å

AfVm ja ÅÀYj»A PBÍE ÁÈÎ¼§ Ó¼NM AgG BÄÎJNUA Ë BÄÍfÇ ÅÀ¿ Ë ½ÎÖEjmG Ë ÁÎÇAjIG ÒÍig ¢ k ç ì å

í ä ê Ð

æ ì å æ ê æ ä ä

Ð

ä æ å ê æ ä ä æ ä æ ä ä æ ì ê ä ä

ê æ ê

ä ä ê æ ê ê

ì ð å

{BÎ¸I Ë ÑfVn»A ç é ê å ä

"These are they on whom Allah bestowed favors, from among the prophets of the seed of

Adam, and of those who We carried with Nuh, and the seed of Ibrahim and Israel, and of − ± −

those whom We guided and chose; when the communications of the Beneficent were

recited to them, they fell down making obeisance and weeping." [Maryam 19:58]

'And mention Idris in the Book; surely he was a truthful man, a prophet.' In a similar

manner to verse 51, the prophet Muhammad again was commanded to mention a ±

previous prophet, in this case the prophet Idris ( . Idris ( is the earliest descendant of ª ª ) )

Adam ( mentioned in the Quran. In the Taurah, he is known as Akhnukh. His full name ª ) − −

is Akhnukh Ibn Yarad Ibn Mahlail Ibn Qeenan Ibn Anush Ibn Seeth Ibn Adam, peace be − − − −

upon them all. Idris was the father of Matushalah (Methusala) at the age of 65. −

Matushalah is mostly cited for his long life as he was reported to have lived 960 years. −

Matushalah was the father of was Lamak, the father of the prophet Nuh ( . ª ) − − ±

It is narrated that Idris gathered the descendants of Seeth, after their descent from the

sacred mountain, along with his own children, Matushalah, Lamak and Nuh and warned − − ± them: 'I know that Allah will be the punisher of this Ummah with a great punishment

without any mercy in it.'


It is narrated that Idris was named as such because of his constant study of previous

scriptures (his name being derived from the word which means study). He is said to pie è æ ä

be the first to write with a pen and the first to sew with thread. He established worship of

Allah and advised his sons to purify their worship solely for Allah and they were known to

act with truthfulness and certainty. Allah raised him to heaven after attaining the age of

300. 37

'And We raised him high in Heaven.' The meaning of this verse has different

interpretations among commentators. As a summary of those views, we look to the

statement of Shaikh Nasir Makarem in his Tafsir, al-Amthal: "Here there is a discussion − ± −

among the commentators in that is the intent the great position of Idris in meaning or his

rise to a perceptible place? Then, some consider that, as we have (alluded) to, indicates

abstract stations and spiritual level of this great prophet. Others believe ( ) ÒÍÌÄ¨À»A PB¿B´À»A å ì ê

ä æ ä å å

that Allah, Glorified is He, raised Idris, like the Messiah, to sky and they consider the

phrase as an indication of that." {BÎ¼§ BÃB¸¿} ç é ê ä

ç ä

"Except that the application of the word upon abstract stations is a common and {BÃB¸¿} ç ä

natural matter. We can see in Surah Yusuf, in verse 77, that Yusuf had said to his − − −

disobedient brothers: ' In any case, Idris is one {BÃB¸¿ jq ÁNÃC} You are in an evil condition...' ç ä ï ä æ å æ

ä

of the lofty prophets of Allah."

In 'Allamah Tabatabai says of this verse: al-Mizan, "It is possible that the inference is from − − ± − ± −

successive narratives rendered in the Surah and they enumerate the gifts of prophethood −

and guardianship. They are divine abstract stations in that the intent ( ) ÒÍÌÄ¨¿ ÒÎÈ_»âA PB¿B´À»A è ì ê

ä æ ä å ì ê Ð ê å å

{BÎ¼§ BÃB¸¿} which he was raised to one of the levels of nearness (to Allah) when there is no ç é ê ä

ç ä

merit in material ascension and rising to the furthest extremes of the sky, wherever it may

be. It is said that the intent of that, just as has been narrated in the tradition, that Allah

raised him to some of the heavens and made him die there. In (the tradition) are

unordinary signs and far-reaching divine capabilities and it suffices as a merit."

The tradition referenced in this comment will be mentioned only in the footnotes for the

sake of brevity. 38

Regarding the last verse in this section, 'Allamah Tibirsi writes in Majma': '"These...' − ± (meaning prophets whom) their mention has preceded ; 'Are they on whom Allah

bestowed favors...' (Favors) of prophethood. It is said (favors) of rewards and the

remaining religious and worldly blessings."


"'From among the prophets of the seed of Adam, and of those who We carried with Nuh, − ± and the seed of Ibrahim and Israel...' (Allah), Glorified is He, made a distinction in −

mentioning their relationship with all of them being the descendants of Adam ( in order ª )

to explain their degree in the eminence of the relationship. Then, for Idris was the

eminence of closeness to Adam because he was the grandfather of Nuh. Ibrahim was − ± −

among the descendants carried with Nuh because was one of the children of Sam Ibn − ± −

Nuh. Isma'il, Ishaq and Ya'qub are from the descendants of Ibrahim. While they were − ± − ± − − −

distant from Adam, they had attained for themselves the eminence of Ibrahim. Musa, − −

Harun, Zakariya, Yahya and 'Isa are from the descendants of Israel (Ya'qub). − − − ± −

It is said that the sentence was completed with (Allah's) saying Israel. Then He initiated (a

new sentence), then said: It is said that the 'And of those whom We guided and chose...'

intent in it are prophets whom their mention has preceded from the children of Adam of

those whom We guided and selected. In other words, We guided them to the truth and

then they became (rightly) guided and We selected them among people. Then, (Allah)

described them: 'When the communications of the Beneficent were recited to them, they

fell down making obeisance and weeping. The communications is the Quran, according −

to Ibn 'Abbas. They fell down prostrating to Allah and crying due to humility before Allah, −

Glorified is He, because they were humbled due to the majesty of their power."

It should be noted that this verse is one of the verses wherein the Sajdah or prostration is

recommended for anyone who reads or hears this verse. 39

_______________


{BÎ« ÆÌ´¼Í ²Ìn¯ PAÌÈr»A AÌ¨JN»A Ë ÑÝv»A AÌ§ByC ±¼a ÁÇfÏ Å¿ ±¼b¯} ç é ä ä æ ä æ ä ä æ ä ê ä ì å ä ì ä ä ì å ä è æ ä æ ê ê æ ä æ ê

ä ä ä ä

"But there came after them an evil generation, who neglected prayers and followed the

sensual desires, so they will meet perdition." [Maryam 19:59]

{B×Îq ÆÌÀ¼¤Í Ü Ë ÒÄV»A ÆÌ¼afÍ ¹×_»ËD¯ BZ»Bu ½À§ Ë Å¿E Ë LBM Å¿ ÜG} ç æ ä ä å ä æ å ä ä ì ä ä å å æ ä ä ê Ð

å ä ç ê

ä ê ä ä ä ä ä ä æ ä ì

ê

"Except such as repent and believe and do good, these shall enter the garden, and they

shall not be dealt with unjustly in any way:" [Maryam 19:60]

{BÎMD¿ Êf§Ë ÆB· ÉÃG KÎ¬»BI ÊeBJ§ ÅÀYj»A f§Ë ÏN»A Æf§ PBÄU} ¢ ç é ê

æ å å æ ä ä å ì ê ê æ ä ê

å ä ê å Ð æ ì ä ä ä ê ì

ë æ ä ê ì ä

"The gardens of perpetuity which the Beneficent God has promised to His servants while

unseen; surely His promise shall come to pass." [Maryam 19:61]

{BÎr§ Ë Ñj¸I BÈÎ¯ ÁÈ³ki ÁÈ» Ë B¿Ým ÜG AÌ¬» BÈÎ¯ ÆÌ¨ÀnÍ Ü} ¢ ç é ê ä ä ç ä æ å ê æ å

å æ ê æ

å ä ä ç ä ì ê ç æ ä ê ä å ä æ ä

"They shall not hear therein any vain discourse, but only: Peace, and they shall have their

sustenance therein morning and evening." [Maryam 19:62]

Regarding the verse: many 'But there came after them an evil generation...'

commentators have noted the distinction between the word , as found in the verse {±¼a} è æ ä

and the word ( ), wherein the letter Lam is vowelled with Fathah. Regarding this point, ±¼a è ä ä

− ±

Shaikh Tusi explains this point in at-Tibyan: "Then, the Exalted, informs that there was (a ± − −

generation) following after those mentioned. with Fathah on the (letter) Lam is used ( ) ±¼a è ä ä

± −

for the righteous; and with Sukun it is used for the evil. al-Fara and az-Zajaj said {±¼a} − è æ ä

− –

−

that each one of them is used for the other. In the verse is an indication that the intent of

{±¼a} is the unrighteous." è æ ä

"'Who neglected prayers...' al-Qarati said: they abandoned (their prayers). Ibn Mas'ud ± −

and 'Umar Ibn 'Abdur-'Azeez said they delayed (their prayers) from their proper times."

In 'Allamah Tabatabai says: '( ) al-Mizan, is to ruin something or to fail to find it for Õ Ïr»A ªBÎy 6 − − ± − ± − ì å ä

a reason that was necessary to have control over it. It is said: Property was ( - ¾BÀ»A ªByC ä å ä

ruined when it is ruined by bad management or it is taken from his hand in spending for )

that which it was not required to spend it in."


" - to stray from the right way, is the opposite of - to be rightly guided. It is hitting ( ) ( ) Ï¬»A fqi í ä è æ å

the reality and near to the meaning of - straying from the right path, contrary to ( ) ¾Ýz»A å ì

( ) ÔfÈ»A - Guidance. It is riding on the path connecting to the intended point." Ð ä å

"In other words, those upon whom Allah bestowed favors and their path was humility and

fear of Allah, the Exalted, by turning to Him in worship. An evil people ruined that which

they had taken from (those preceding them) in prayer and turning attention toward Allah,

Glorified is He, through negligence (in worship) and turning away from it."

"'And followed the sensual desires...' They followed desires diverting them with regard to

Allah and turning their attention towards Him, according to Mujahid. From here, it is −

apparent that the intent of neglecting the prayer is ruining them, neglecting them and

making light of them until it ended as a similitude of play. They altered it and abandoned it

after taking and accepting (the duty). Then, it is that the intent of neglecting the prayer is

abandoning it, not with relevant right when you do not call the abandonment of something

from the beginning, neglect of it."

The object of the verse is connected in that divine faith was transferred from those

righteous forefathers and after them to these evil generations. Then, they did not do well

in the succession which was a pillar of the Unity of Faith in worship and they followed

their desires diverting them from the truth."

"'So they will meet perdition. ' In other words, the reward for the deviation from that upon

which is said: It is 'And he who does this shall find a requital of sin.' [al-Furqan 25:68] . −

possible that the intent of perdition itself ,with an assumption of perdition as the {BÎ«} ç é ä

object of the path which they have entered upon, it is the path of neglect of prayers and

following desires. Then, when they enter upon it as a path, its object is perdition. Then,

they shall meet with perdition when they traverse (that path). Regarding raising the veil of

other than them, for them is the Day of Judgment whereas the realities will be unveiled for

them or the deeply rooted deviation in their hearts and their outcome (unveiled) from the

friends of Shaitan, as He has said: 'Surely, as regards My servants, you have no authority ± −

over them except those who follow you of the deviators.' [al-Hijr 15:42] How it was so? ± Then, it is a metaphor with a subtle allusion."

It is also said that ( ) is a valley in Jahannam, according to Ibn Mas'ud, 'Ata and Ka'b. Ï¬»A 40

í ä

− ±

In 'Allamah Tibirsi says of the next verse: . In other Majma', . 'Except such as repent .' − ± words, they are regretful about what has past. 'And believe and do good...' (Believe) in

the future of their lives and do good from the obligatory and recommended (deeds)."


'These shall enter the garden, and they shall not be dealt with unjustly in any way.' He

who recites with Dammah on the Ya and with Fathah on the Kha {ÆÌÀ¼¤Í} {ÆÌ¼afÍ} ä å ä æ å ± − ½ ä å ä æ å

± − ½

(indicating the passive voice) intend (the meaning) that Allah, Glorified is He, will enter

them into the paradise in that He will command them to enter into it. This corresponds to

His saying 'Treated wrongly.' He who recites intends that they will be ( ) ÆÌÀ¼¤Í {ÆÌ¼afÍ} ä å ê æ ä ä å å æ ä

entered into paradise by the command of Allah. The two meanings are one. Nothing will

be diminished from their reward, rather, Allah will fulfill the reward for them in full and

complete. In this, is an indication that Allah does not prevent anyone from the reward of

his deeds nor invalidates it because He, Glorified is He, would be called unjust for that ."

Regarding the next verse, Shaikh Nasir Makarem writes in al-Amthal: "Paradise and its − ± −

blessings are described in these verses along with that which came in its mention in the

preceding verses. Then, it describes the promised paradise in that it is: 'The gardens of

perpetuity which the Beneficent God has promised to His servants while unseen; surely

His promise shall come to pass.' From that which is deserving of concern and attracts

attention is that the preceding verses speak of repentance, faith and good deeds and

afterward comes the promise of paradise in the singular form. As for here, it is {ÒÄV»A} ä ì ä

mentioned in the plural form because, in reality, paradise is created from {PBÄV»A} ê ì ä

numerous gardens and greatly enriched with blessings. It will be at the disposal of the

righteous believers."

"The paradise is described as: which means permanent and 'Gardens of perpetuity...'

everlasting. An indication that the paradise is not like gardens and orchards of this world

(whose) blessings are fleeting because something which makes people anxious in that

which is associated with the blessings of this world are numerous, it is fleeting in the end.

Except that the likeness of this anxiety in relation to the blessings of the paradise does

not exist."

"The word means the believing servants of Allah, not all servants. The expression {ÊeBJ§} å ä ê

{KÎ¬»BI} which comes after it means in (the servant's) absence and being hidden from his ê æ ä ê

view, except that he believes in it. In verse 30 of Surah al-Fajr, we also read: ' So enter −

among My servants, and enter into My garden.' It is also likely in the meaning of the

unseen that the blessings of paradise is in a form that is not seen by the eye and one

does not hear in it then, while It does not occur in the thinking or in the heart of man. With

one word, it is absent from our senses and our perception, a more sublime world and

broader world than this. We are not seeing in it except as an apparition. We see it from

afar with the eye of the spirit and heart."


"Then, an indication is given after that to another blessing from the greatest of the

blessings of paradise, then it is said: 'They shall not hear therein any vain discourse, but

only: Peace...' Then there is no lie; no enmity; no suspicion; no injury by the tongue; no

ridicule; not even non-beneficial speech in it. Rather, the single thing they will hear in it is

only: Peace. Peace in the widest meaning of the word which indicates upon the peace of

the spirit, thinking, the tongue, attitude and behavior. The peace which will make that

atmosphere and that environment a (true) paradise. It will root out all types of annoyance

from it. The peace which there is the sign of an atmosphere of safety; an atmosphere

filled with serenity; intimate relationships; purity; piety; righteousness; tranquility and

contentment."

"Then, it is said: This 'And they shall have their sustenance therein morning and evening.'

sentence raises two questions. One of them is: Can morning and night be found in this

paradise? The answer to this question comes in narrations as such: That paradise,

although it is constantly luminous and bright, except that its people will distinguish the

night and the day from the lessening of light and its increase and its duration. The other

question is: Can it be understood from these verses of the Quran with clarity that all of −

that which the people of paradise desire of gifts, sustenance always exists at their

disposal and at any time? Then, what sustenance is this which comes to them in the

morning and evenings only?"

"We can extract the answer to this question with a beautiful tradition narrated from the

prophet wherein he says: 'A portion of guidance will be given to them from Allah for ( x )

the timings of prayer which they will pray with in this world.' It can be deduced from this 41

tradition that this is a special guidance which it is not possible to explain the essence of it

except with conjecture and guessing. Yes, it is very valuable whereas it is adjoined to the

usual blessings of paradise being guided to these (people) morning and evenings.

Except that the phrase of the verse and the tradition which was mentioned indicates that

the life of the people of paradise is not one mode. Rather, is it for them in every morning

and evening a new gift and a new kindness encompassing them and prevailing over

them? Is it not the meaning of this sentence that the perfecting journey will continue

there without performing any action, other than it may make permanent his journey of

perfection by means of his belief and action in this world?"

_______________


{BÎ´M ÆB· Å¿ BÃeBJ§ Å¿ TiÌÃ ÏN»A ÒÄV»A ¹¼M} ç é ê ä ä æ ä ê ê æ ê

å ê å ê

ì å ì ä ä æ ê

"This is the garden which We cause those of Our servants to inherit who guard (against

evil)." [Maryam 19:63]

¹»g ÅÎI B¿ Ë BÄ°¼a B¿ Ë BÄÍeC ÅÎI B¿ É» ¹Ii j¿DI ÜG ¾lÄNÃ B¿ Ë} X ä

ê Ð ä æ ä ä ä æ ä ä ê

ä ä æ ä å ä ó

ä ð ä ê æ ä ê ì ê å ì ä ä ä ä

{BÎnÃ ¹Ii ÆB· B¿ Ë ç é ê ä

ä í ä ä ä

"And we do not descend but by the command of your Lord; to Him belongs whatever is

before us and whatever is behind us and whatever is between these, and your Lord is not

forgetful." [Maryam 19:64]

{BÎÀm É» Á¼¨M ½Ç ÉMeBJ¨» jJñuA Ë ÊfJ§B¯ BÀÈÄÎI B¿ Ë ~iÞA Ë PAËBÀn»A Li} ¢ ç é ê ä å

ä å ä æ ä æ ä ê ê ä ê ê æ ê ä æ ä å æ å æ ä å ä æ ä ä ê æ ä ä ê ì í ä

"The Lord of the heavens and the earth and what is between them, so serve Him and be

patient in His service. Do you know any one equal to Him?" [Maryam 19:65]

In Shaikh Tusi explains the verse: at-Tibyan, 'This is the garden which We cause those of − ± −

Our servants to inherit who guard (against evil).' "Its meaning is only he who is

God-fearing in the abode of this world by abandoning disobedience and performing

obedience will possess this paradise. (Allah) only said: ' with {TiÌÃ} We cause to inherit' å

ê å

that it is not taking possession as in being transferred to them from other than themselves

because it is resembling inheritance from the perspective that possession is taken in a

state renewed from a state ended in the affairs of this world. Just as the state of the

deceased has ended the affair of this world. It is said that they inherit from the paradise

the abodes which were for the people of the hell-fire, had they been obedient."

There is evidence in the commentaries that this verse and that which follows were

revealed separately from the preceding verses. In 'Allamah Tibirsi says: Majma', It is said − ±

that revelation had ceased for some days when the prophet was asked about the ( x )

narrative of the people of the cave, Zhul-Qarnain and the soul (Ruh). That was − ± troublesome for him. Then, when Jibrail came to him, he having waited for a while, (the −

verse) descended: 'And we do not descend but by the command of your Lord...'

according to 'Akramah, Qutadah, al-Kalabi and Muqatil." For the sake of brevity, the − −

narrative of this event will only be mentioned in the footnotes. 42


In Shaikh Tusi says of the remainder of the verse: at-Tibyan, "Ibn 'Abbas, ar-Rabee', − ± − −

Qutadah, ad-Dahhak and Abu al-Aliyah said: ...' It 'To Him belongs whatever is before us − ± ± − − −

is this world; ...' It is the hereafter; 'And whatever is behind us 'And whatever is between

these...' 'And It is the two blowings (of the trumpet on the Day of Judgment). His saying:

your Lord is not forgetful. ' In other words, Allah, the Exalted, is not He Whom forgets and

emerges from His (attribute of) being All-knowing because He is All-Knowing Himself.

What is estimated here is: We did not forget you and that the revelation was delayed to

you."

Shaikh Mughniyyah explains the next verse in al-Kashif: 'The Lord of the heavens and −

the earth and what is between them...' He Who is Lord due to existence, forgetfulness is

impossible in His reality. This is a command 'So serve Him and be patient in His service...'

from Allah, the Exalted, to the His noble prophet that it accomplishes the importance of

conveyance because it is the greatest of service and obedience. That he must be patient

with that which he encounters from injury in the path of that (service). 'Do you know any

one equal to Him?' 'None is like Him' Then, Allah, Glorified is He, in all [al-Ikhlas 112:4] − ± of His attributes of loftiness and perfection. He who is like that, it is obligatory to serve Him

and obey Him."

Regarding this verse, Shaikh Nasir Makarem says: "When the matter is like that and all − ± −

lines end with Him: (with a servitude) associated with Tauheed and 'So serve Him...' ± sincerity. When this path, the path of servitude, obedience and sincere worship of Allah,

is filled with difficulties and hardships, then it is added: 'And be patient in His service...'

"It is said, in the end of the sentence: This sentence, 'Do you know any one equal to Him?'

in reality, is an indication upon that which came in the preceding sentence. Meaning, is

there a partner for this sacred essence and a likeness that you can extend your hand

toward Him and worship Him? The word it means a partner in name, except that it {BÎÀm} ç

ê ä

is clear that the intent here is not the name only. Rather the contents of the name. In

other words, do you know of anyone other than Allah as a Creator, Sustainer, giver of life

and death, possessor of power over all things and is Master over all things?"

_______________


{BÎY XjaC ²Ìn» O¿ B¿ AgGÕ ÆBnÃâA ¾Ì´Í Ë} ç é ä å ä æ

å ä æ ä ä í ê ê ä å æ

ê å å ä ä

"And says man: what! When I am dead shall I truly be brought forth alive?"

[Maryam 19:66]

{B×Îq ¹Í Á» Ë ½J³ Å¿ ÊBÄ´¼a BÃC ÆBnÃâA j·hÍ Ü Ë C} ç æ ä å ä æ ä ä å æ ä æ ê å

æ ä ä ì ä å æ ê å å æ ä ä ä

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

[Maryam 19:67]

Regarding the first verse, 'Allamah Tibirsi writes in Majma': "(Allah's) saying descended: − ± 'And says man...' in relation to Abu Khalaf al-Jamhi and that was (because) he took a − ± bare bone and made it crumble in his hand and scattered it in the wind saying:

Muhammad claims that Allah will raise us after we die while we will be bones like this. ± This thing will never be, according to al-Kalabi. It is (also) said that it descended in

regards to al-Waleed Ibn al-Mughirah in the narration of 'Ata on the authority of Ibn ± 'Abbas." −

"When (Allah) had already advanced mention of the promise, the threat, the raising (of

the dead) and the resurrection, (Allah) Glorified is He, gives an account of (man's)

outcome regarding the saying of the deniers of resurrection and (He) replies to them in

the clearest of explanations and the most distinct proof, Then, He says: 'And says man:

what! When I am dead shall I truly be brought forth alive?' This question, the intent in it is

the denial and mockery. In other words, Will it be when I have died, Allah will return me

alive."

"Then, (Allah) Glorified is He, says as a reply to this non-believer: 'Does not man

remember that We created him before...' Will man bear in mind this denial in the state of

the beginning of his creation? He draws conclusions from the beginning upon the return.

Here, it is said that man is in the singular in the word being plural in meaning intending all

of the deniers of the raising (of the dead): Its meaning is he was 'When he was nothing?'

nothing as a creation or (nothing) mentioned. A question, it is said: How does the first

genesis indicate upon the second (re-birth)? The One among us capable of its

performance, like movement, rest, sounds and other than that, He is incapable of (man's)

return?"


Regarding the next verse, 'Does not man remember that We created him before, when he

was nothing?' ' Allamah Tabatabai explains in al-Mizan: "The question is for the purpose − ± − ± − −

arousing astonishment and (the sense of) improbability. The meaning of the verse is

apparent. It has already inferred by raising the remoteness of it with the mention of the

occurrence of the example in order to establish its possibility. The verse, then, is

comparable to (Allah), the Exalted's saying in other places: ' And he strikes out a likeness

for Us and forgets his own creation. Says he: Who will give life to the bones when they

are rotten? Say: He will give life to them Who brought them into existence at first... ' (until

the verse:) 'Is not He Who created the heavens and the earth able to create the like of

them? Yea! and He is the Creator (of all), the Knower.' [Ya Seen 78-81] " −

"If it is said that the pretext in the occurrence of the example only results in the possibility

of the example while that which is sought is in the establishment of the return It is ( ). eB¨À»A å ê

the return of man in his person and his essence, not in his likeness. Surely the example

of something is other than it. Certainly this verse is for the purpose of establishing the

return of the bodies and the creation of them a second time like the creation the first time.

(And the creation) of the individuality of the human person himself, not (simply the

recreation) of his body. "

"Then, when the body is recreated a second time, the soul and worldly personality of the

man will be connected to (the body) itself. The body is a part of man in comparison to the

worldly body, as an example, not in essence. This is just like the personality of man and

his uniqueness is preserved in this world for the extent of his life with the change of the

body and its compensation for the change of its parts and its exchange of one state for

another state. The body in the second state is other than it in the first state but man

remains with his individual uniqueness in the two states due to the remaining of his soul

with its individual."

"This is indicated in His, the Exalted's saying: 'And they say: What! when we have

become lost in the earth, shall we then certainly be in a new creation...? (until the verse:)

'Say: The angel of death who is given charge of you shall cause you to die, then to your

Lord you shall be brought back.' [as-Sajdah 32:10-11] , in other words, you will be taken

from your bodies being preserved, neither being lost nor missed."

__________________


{BÎRU ÁÄÈU ¾ÌY ÁÈÃjzZÄ» ÁQ ÅÎ�BÎr»A Ë ÁÈÃjrZÄ» ¹Ii Ì¯} ç é ê ê ä

ì ä ä ä æ ä æ å ì ä ê æ å ä ì å ä ê ì ä æ å ì ä å æ ä ä ä ð ä ä ä

"So by your Lord! We will most certainly gather them together and the Shayateen, then − ± shall We certainly cause them to be present round hell on their knees." [Maryam 19:68]

{BÎN§ ÅÀYj»A Ó¼§ fqC ÁÈÍC Ò¨Îq ½· Å¿ Å§lÄÄ» ÁQ} ç é ê ê ê Ð æ ì Ð

ä ä å ä ä æ å í å

ë ä ê ð å æ ê ì ä

ê æ ä ä ì å

"Then We will most certainly draw forth from every sect of them him who is most

exorbitantly rebellious against the Beneficent God." [Maryam 19:69]

{BÎ¼u BÈI Ó»ËC ÁÇ ÅÍh»BI Á¼§C ÅZÄ» ÁQ} ç é ê ê ê Ð

ä æ ä æ å ä ê ì ê å

ä æ ä å æ ä ä ì å

"Again We do certainly know best those who deserve most to be burned therein."

[Maryam 19:70]

In 'Allamah Tibirsi writes regarding the first verse in this section: Majma', 'So by your − ± Lord!' 'We will most certainly gather them together and the Shayateen .' O Muhammad! .. − ± In other words, We will gather them and raise them from their graves being associated

with their leaders among the Shayateen. It is (also) said: We will gather them and gather − ± the Shayateen also. 'Then shall We certainly cause them to be present round hell on their − ± knees.' In other words, in suspense on their knees, according to Qutadah. The meaning −

is they will be kneeling around the hellfire quarreling, some disavowing others because

the Reckoning is near to the hellfire. It is (also) said: kneeling, in other words, in groups,

according to Ibn 'Abbas. is the plural of It is a collection of dirt and stones. It is {BÎRU} ( ). ÑÌRU − ç é ê ê

è ä æ ê

said its meaning is standing on the knees and that is due to the limitation of the place for

them not being possible for them to sit, according to as-Sadi."

'Then We will most certainly draw forth from every sect ...' In other words: We will most

certainly remove them from every group. 'Of them him who is most exorbitantly rebellious

against the Beneficent God. ' In other words, the most rebellious of them. Qutadah said: −

We will withdraw from every people of religion their leaders and their chiefs of evil. (The

word), here, is a Masdar like and it is being rebellious in disobedience. It is {BÎN§} ( ) ÌN¨»A ç

ê ê ± í å å

(also) said it begins with the greater offense, then (even) greater, according to Mujahid −

and Abu al-Ahwas." − ± ±

'Again We do certainly know best those who deserve most to be burned therein.' In other

words, certainly We know who is more entitled to the most severe of punishment and

more deserving of the greatest punishment and more appropriate in commitment to the

hellfire."

_________________


{BÎz´¿ BÀNY ¹Ii Ó¼§ ÆB· BÇeiAË ÜG Á¸Ä¿ ÆG Ë} X ç é ê

æ ä ç æ ä ä ð ä Ð ä ä ä å

ê ì ê æ

å æ ê æ ê ä

"And there is not one of you but shall come to it; this is an unavoidable decree of your

Lord." [Maryam 19:71]

{BÎRU BÈÎ¯ ÅÎÀ»B¤»A ihÃ Ë AÌ´MA ÅÍh»A ÏVÄÃ ÁQ} ç é ê ê ê ä ê ê

ì å ä ä ä æ ä ì ä ê ì ð ä å ì å

"And We will deliver those who guarded (against evil), and We will leave the unjust

therein on their knees." [Maryam 19:72]

In Shaikh Tusi says regarding the verse: at-Tibyan, 'And there is not one of you but shall − ± −

come to it...' "Allah, the Exalted, says to those held responsible (for their faith): There is

not one of you except he will come to the hellfire. It is alluded to in his His saying: 'But

shall come to it .' .. Referring to Jahannam, without dispute, except the saying of Mujahid. −

Then, he says: It is an allusion to fever and illnesses. He narrated that as a report from

the prophet on the authority of Abu Hurairah. People say it is an allusion to the Day of ( x ) −

Judgment. The stronger saying is the first (i.e. that it refers to Jahannam), due to His, the

Exalted's saying: 'And We will deliver those who guarded (against evil), and We will leave

the unjust therein on their knees,' meaning in Jahannam."

"There are differences in the manner of their coming to the Jahannam. Then, people say,

and it is correct, that their coming to it is their arrival at Jahannam and their presence

without entering them into it. It is because , in language, is arrival at a place. Its ( ) eËiÌ»A å å å

origin is the arrival of water and it is contrary to beginning from it. It is said: information

came as such, as a comparison to that. It indicates that coming is the arrival at something

without entering into it. His, the Exalted's saying is: 'When he (Musa) came to the water −

of Madyan...' [al-Qasas 28:23] , the intent is arrival at (the water). Qutadah and 'Abdullah ± ± −

Ibn Mas'ud said: Their coming to it, is their passing by it. 'Akramah said: The non-believer −

will arrive at it, not the believer, then the verse is particular to the non-believers."

"His saying: Its meaning is that their coming 'This is an unavoidable decree of your Lord.'

to Jahannam, based on that which we explained, is enjoined by Allah and a decree is a

decree, its being (as such) is necessary. is the certainty of a matter. That is made {BÀNY} ç æ ä

required by Allah definitely. is that which is decreed that it will be." ( ) Ïz´À»A ê æ ä

_______________


Ë B¿B´¿ jÎa ÅÎN´Íj°»A ÐC AÌÄ¿E ÅÍh¼» AËj°· ÅÍh»A ¾B³ PBÄÎI BÄMBÍE ÁÈÎ¼§ Ó¼NM AgG Ë} ä ç ä è æ ä ê æ ä ä

ê ä

í ä å ä ä ê

ì ê å ä ä ä ê

ì ä ë ð ä å æ ê æ

ä ä Ð

ä æ å ê

ä

{BÍfÃ ÅnYC ç é ê ä å ä æ ä

"And when Our clear communications are recited to them, those who disbelieve say to

those who believe: Which of the two parties is best in abiding and best in assembly?"

[Maryam 19:73]

{BÍÕi Ë BQBQC ÅnYC ÁÇ Æj³ Å¿ ÁÈ¼J³ BÄ¸¼ÇC Á· Ë} ç é æ ê ä

ç ä å ä æ ä æ å ë æ ä æ ê æ å

ä æ ä æ ä æ ä æ ä ä

"And how many of the generations have We destroyed before them who were better in

respect of good and outward appearance!" [Maryam 19:74]

In there is a tradition related to the first two verses here: al-Kafi, "On the authority of Abu − −

'Abdillah (as-Sadiq ) in the saying of Allah, the Mighty and Majestic: ª 'And when Our clear ± ± −

communications are recited to them, those who disbelieve say to those who believe:

Which of the two parties is best in abiding and best in assembly?' He said: the

Messenger of Allah had summoned the Quraish to our guardianship, then they fled and

refused. Those who disbelieved from the Quraish said to those who believed who

attested to Ameer al-Mumineen and us, the Ahl al-Bait, in other words, 'Which of the two

parties is best in abiding and best in assembly?' as an insult to them. Then, rebuking

them, Allah said: 'And how many of the generations have We destroyed before them who

were better in respect of good and outward appearance!' " 43

Regarding the first verse, 'Allamah Tabatabai says in ( ) is an assembly, it is al-Mizan: " ÐfÄ»A − ± − ± − − ê ì

said an assembly of consultation, in particular. 'Those who disbelieve say to those who

believe...' They spoke to them and the (letter) Lam is in the meaning of conveyance −

(Tableegh) just as it was said. It is said it conveys the meaning of (their motivation in the

saying)."

"They said for the sake of those who believed, in other words, in order to delude them and

change them away from faith. His saying: 'Which of the two parties is best in abiding and

best in assembly?' In other words, for the sake of asking a question. The two parties,

they are the non-believers and the believers. Their aim was that the non-believers were

better in abiding and assembly than the believers who the majority of them were slaves

and the poor but they presented it in the form of a question they (asked) about the two

parties while they alleged that the believers were knowing that and they would reply to

that if they asked without hesitation and suspicion."


"The meaning is when Our communications are recited to people - and they are two

groups, the non-believers and the believers - and it is apparent in its proof and clear in its

evidence not leaving any doubt for the doubter. A party of them, and they are those who

disbelieve, said to the other party, and they are those who believe: which of these two

groups are better from the perspective of abodes and more excellent in assemblies.

There is no doubt they are the non-believers. They intended to make it unavoidable that

they were happy upon their paths and their faith although there is no happiness behind

the enjoyment in the possession of the life of this world. Then, they were attached to that

(path) which they were upon."

Regarding the verse: 'And how many of the generations have We destroyed before them

who were better in respect of good and outward appearance!' ' Allamah Tabatabai − ± − −

mentions in al-Mizan: "When the non-believers advanced an argument against the −

believers regarding the reality of their faith and the futility of the prophetic call which the

believers believed in. (The believers believed they) were the best in abiding and

assembly in this world. It escaped (the non-believers) that for Islam there was an eternal −

life having no end. (The believer's) enjoyment is only in (the eternal life's) enjoyment and

the small number of days he lives in happiness in this world does not make him capable

of facing that in which there is no end nor that in which he is not free of need of anything.

"Based on (the fact that) this worldly enjoyment does not decree happiness for him nor

protect him, for even a day, from the wrath of Allah that will befall him. That he is one of

the unjust is not improbable. Then, the non-believers are not safe from the displeasure of

Allah and there is no goodness in life with destruction threatening him. Nor is any

blessing in the display of resentment or defeat."

"It indicates upon the reply to them in His saying: 'And how many of the generations have

We destroyed before them...' The apparent (meaning) is that the sentence is

circumstantial and is informative not interrogative. The meaning is that they utter this ( ) Á· æ ä

feeble doubt: we are better than you in abiding and assembly - disdaining the believers.

The situation is that surely We have destroyed numerous generations before them that

were better in regards to merchandise and appearance. Allah, Glorified is He, had

already conveyed a parallel to this doubt regarding Pharaoh and his punishment with the

discussion about his drowning and destruction, He said: 'And Pharaoh proclaimed

amongst his people: O my people! is not the kingdom of Egypt mine? And these rivers

flow beneath me; do you not then see? Nay! I am better that this fellow (Musa), who is −

contemptible, and who can hardly speak distinctly. But why have not bracelets of gold

been put upon him Then when they displeased Us, We inflicted (until Allah's saying:) '

retribution on them, so We drowned them all together.' [az-Zukhruf 43:51-55] ."

________________


Ë LAh¨»A B¿G ÆËf§ÌÍ B¿ AËCi AgG ÓNY Af¿ ÅÀYj»A É» efÀÎ¼¯ Ò»Ýz»A Ï¯ ÆB· Å¿ ½³} X ä ä ä ì ê ä å ä å æ ä ä ê Ð

ì ä ç é ä å Ð æ ì å ä æ å æ ä æ ä ê ä ì ê ä æ ä æ å

{AfÄU ±ÿC Ë BÃB¸¿ jq ÌÇ Å¿ ÆÌÀ¼¨În¯ Ò§Bn»A B¿G ¢ ç æ å å ä æ ä ä ç ä ï ä ä å æ ä ä å ä æ ä ä ä ä ä ì ì

ê

"Say: As for him who remains in error, the Beneficent God will surely prolong his length in

days, until they see what they were threatened with, either the punishment or the hour;

then they shall know who is in more evil plight and weaker in forces." [Maryam 19:75]

{Aej¿ jÎa Ë BIAÌQ ¹Ii fÄ§ jÎa PBZ»Bv»A PBÎ³BJ»A Ë ÔfÇ AËfNÇA ÅÍh»A É¼»A fÍlÍ Ë} ¢ ç é ä ä è æ ä ä ç ä ä ð ä ä æ ê è æ

ä å ê ì å ê ä ç å æ ä ä æ ä ê ì å é Ð å

ê ä ä

"And Allah increases in guidance those who go aright; and ever-abiding good works are

with your Lord in recompense and best in yielding fruit." [Maryam 19:76]

In the Tafsir, Shaikh Tusi gives the meaning of the verse as: (O at-Tibyan, " 'Say: − ± −

Muhammad!) . from the truth and refrains from following 'As for him who remains in error ..' ± it: 'The Beneficent God will surely prolong his length in days...' In other words, extend

them being gentle with them, then He will not rush them into punishment, as He says:

'And He leaves them alone in their inordinacy, blindly wandering on.' [al-Baqarah 2:15] .

{efÀÎ¼¯} is mentioned with the word form of a command in order that it be emphatic like he æ å æ ä æ ä

made it required for himself. It is permissible that the intent in: 'The Beneficent God will

surely prolong his length in days...' 'And in their punishment in the hellfire, as He says:

We will lengthen to him the length of the chastisement. ' " [Maryam 19:79]

"His saying: In other words, (until they ) 'Until they see what they were threatened with...'

witness that which Allah had promised them. Punishment for 'Either the punishment...'

disobedience. The Day of Judgment and punishment for everyone based 'Or the hour...'

on that which he deserves. at that time and realize: 'Then they shall know ...' 'Who is in

more evil plight and weaker in forces.' The non-believers or the believers. In this point,

there is the threat in their being upon (the path) which they are upon. It is said that the

punishment, here, the intent in it is that which the believers were promised in regards to

their assistance against the non-believers. Then, (Allah) will punish them in death and

captivity. Then, they will know the assistance and in death that they are weaker than the

forces of the prophet and the Muslims. They will know their place is in Jahannam and the

place of the believers is in paradise and who is in a more evil plight."


Regarding the same verse, Shaikh Nasir Makarem writes in al-Amthal: "In reality, the − ± −

likes of these individuals are those for whom their guidance is not possible. Make note

that the Quran says: It indicates a persistence in error 'As for him who remains in error...' −

so that they will see the severe divine punishment. Certainly Allah, Glorified is He, rushes

them at times plunging and drowning them in comfort in order that it will become a cause

of their deception just as it was a cause for the descent of punishment upon them. The

spoliation of comfort is the greatest torment of punishment. This itself is what was

mentioned in some verses of Quran under the heading of the punishment of respite −

( ) XAifNmâA ." 44 å æ ê æ ê

"The sentence: It is in the 'The Beneficent God will surely prolong his length in days...'

form of the command except that it is in the meaning of the predicate. Then, its meaning

is: that Allah will take time with these and make their comfort last. Some commentators

have explained it in the same meaning of a command also and its meaning here is a

curse or the obligation of the same of this behavior and treatment from Allah. Except that

the explanation of the first makes it obvious it is the closest (to the truth). The word

punishment in association with comparison to the hour (of judgment), then certainly it

indicates divine punishment in the this world, punishments like the flood of Nuh, earth − ± quakes and heavenly stones which descended upon the people of Lut. Or the − ± punishment by the hands of the believers and warriors in the battlefields of truth. Just as

we read in Surah at-Taubah [9:14]: 'Fight them; Allah will punish them by your hands...' −

The hour here is either in the meaning of the end of this world or the divine {Ò§Bn»A} å ä ì

punishment in Qiyamah. It is clear for us that the second meaning is more appropriate. −

This is the outcome and destiny of the unjust deceived by the embellishments of this

world."

"Regarding those who believe and are rightly guided, then surely Allah will increase those

who believe in faith: It is 'And Allah increases in guidance those who go aright...'

self-evident that for guidance there are levels. Then, when man envelops the initial levels,

Allah takes him by his hand and raises him to the higher levels. Just like the fruit bearing

tree is cut every day in a new phase towards perfection. Likewise, the rightly-guided rise

every day to a higher ascent in the shade of faith, righteous deeds which they perform."

"In the end, the reply to those who depend upon the embellishments of this world is (that

they) are quick to end and that which they make a means of pride over others, then, it is

said: 'And ever-abiding good works are with your Lord in recompense and best in yielding

fruit.' "

________________


{Af»Ë Ë ÜB¿ ÅÎMËÞ ¾B³ Ë BÄMBÍFI j°· Ðh»A OÍCj¯C} ç ä ä ä ç ì ä ä

ä å ä ä ê ê ä ä ä

ê ì ä æ ä ä ä

ä

"Have you, then, seen him who disbelieves in Our communications and says I shall

certainly be given wealth and children?" [Maryam 19:77]

{AfÈ§ ÅÀYj»A fÄ§ hbN»A ÂC KÎ¬»A ©¼�C} ç æ ä

ê Ð æ ì ä æ ê ä ä ð

ê ä ä æ ä ä ä ä ä

"Has he gained knowledge of the unseen, or made a covenant with the Beneficent God?"

[Maryam 19:78]

{Af¿ LAh¨»A Å¿ É» fÀÃ Ë ¾Ì´Í B¿ KN¸Äm Ý·} ç é ä

ê ä ä ê å

ä í å

ä ä å å ä å å æ ä ä ì ä

"By no means! We write down what he says, and We will lengthen to him the length of the

chastisement." [Maryam 19:79]

{Aej¯ BÄÎMDÍ Ë ¾Ì´Í B¿ ÉQjÃ Ë } ç æ ä ê

æ ä ä å å ä å å ê ä ä

"And We will inherit of him what he says, and he shall come to Us alone."

[Maryam 19:80]

{Al§ ÁÈ» AÌÃÌ¸Î» ÒÈ»E É¼»A ÆËe Å¿ AËhbMA Ë} ç é ê æ å

ä å å ä ê ç ä ê ê

é Ð ê

å æ ê å ä ì ä

"And they have taken gods besides Allah, that they should be to them a source of

strength." [Maryam 19:81]

{Afy ÁÈÎ¼§ ÆÌÃÌ¸Í Ë ÁÈMeBJÏ ÆËj°¸Îm Ý·} ç é ê æ ê æ

ä ä ä å å ä ä æ ê ê ä ê ê

ä å å æ ä ä ì ä

"By no means! They shall soon deny their worshipping them and they shall be

adversaries to them." [Maryam 19:82]

It is written in Tafsir regarding the first verse: Nur ath-Thaqalain "In a narration of Abu − −

al-Jarud on the authority of Abu Ja'far (al-Baqir-AS) regarding His (Allah's) saying: 'Have − − − −

you, then, seen him who disbelieves in Our communications and says: I shall certainly be

given wealth and children?' (The Imam said:) 'That (descended) in that al-'As Ibn Wail − − ± −

as-Sahmi was one of those mocking (Islam)." −


"Khabab Ibn al-Arat had a right due from al-'As Ibn Wail. Then, he came to him to seek − ± −

his due (loan) from him. al-'As said to him: Are you not of those who claim that in paradise − ±

there is gold and silver and silk. (Khabab) said: Yes. Then, (al-'As) said: Then, the − ±

promise between me and you is the paradise. Then, by Allah, I shall certainly be given in

paradise better than that which I have been given in this world. Allah, the Mighty and

Majestic says: 'Has he gained knowledge of the unseen, or made a covenant with the

Beneficent God?; By no means! We write down what he says, and We will lengthen to

him the length of the chastisement; And We will inherit of him what he says, and he shall

come to Us alone. And they have taken gods besides Allah, that they should be to them

a source of strength. By no means! They shall soon deny their worshipping them and

they shall be adversaries to them.' (Meaning) adversaries of the associates they had

been affiliated with." 45

In a slightly differing account is narrated by 'Allamah Tibirsi who says: Majma', "It is − ± narrated in the authentic (books) on the authority of Khabab Ibn al-Arat. He said: I was a −

well-to-do man and there was a loan from me on al-'As Ibn Wail. Then, I came to him to − ± −

collect (the loan and he said to me: I will not give it to you until you curse Muhammad . ( ) x ±

I said: I will never curse him until you are dead and raised (from the dead). He said:

Certainly I will be raised after death, then I will pay you your loan when I return to (my)

wealth and children. Then, (Khabab) said: The verse descended: 'Have you, then, seen −

him who disbelieves in Our communications... ' (until the end of verse 82)." 46

In Shaikh Mughniyyah mentions the following about these verses: al-Kashif, "It came in −

the books of traditions and commentaries that al-'As Ibn Wail, the father of 'Amr Ibn − ± −

al-'As, said, mockingly when he heard mention of the raising (of the dead): I shall − ±

certainly be given wealth and children. From the expression of the verse, it is apparent

that an atheist had said this. Regarding the mention of names and specification of

personalities, then that is not the method of the Quran." −

"Similar to this verse is the saying of the owner of the garden: 'And I do not think the hour

will come, and even if I am returned to my Lord I will most certainly find a returning place

better than this.' [al-Kahf 18:36] . (Allah), Glorified is He, had rejected this claim with His

saying: 'Has he gained knowledge of the unseen, or made a covenant with the Beneficent

God? From where did this knowledge come to him. Are the keys to the unseen with him

or has he taken a covenant with Allah for that (knowledge)? Not this nor 'By no means!'

that. Certainly he is a shameless disbeliever. 'We write down what he says, and We will

lengthen to him the length of the chastisement.' We have certainly preserved his words

and due to it, We will increase punishment on top of punishment as a recompense for his

disbelief and his slander."


"' Also, We will And We will inherit of him what he says, and he shall come to Us alone.'

strip that which is before him of wealth and children and that is with his death and

destruction. We will raise him on the Day of Judgment solitary and completely alone just

as We created him the first time. 'And they have taken gods besides Allah, that they

should be to them a source of strength. By no means!' Because he who boasts of power

in other than Allah, he will be clothed in the garment of humiliation. 'They shall soon deny

their worshipping them and they shall be adversaries to them.' The pronoun of ( {ÆËj°¸Îm} ä å å æ ä ä

and returns to the object of worship. The pronoun of returns to the {ÆÌÃÌ¸Í} {ÁÈÎ¼§} ä å å ä æ ê æ

ä ä

worshipper."

"The explanation of this verse is made clear by that which has come in Nahj al-Balaghah: −

'Shortly the follower will denounce his connection to the leader, and the leader (his

connection) with the follower. They will disunite on account of mutual hatred and curse

one another when they meet.' The Exalted has said (regarding those who disbelieve): 47

'...To Thee we declare ourselves to be clear (of them); they never served Us.' [al-Qasas ± ± 28:63] ."

_______________


{AkC ÁÇkÛM ÅÍj¯B¸»A Ó¼§ ÅÎ�BÎr»A BÄ¼miC FÃC jM Á»C} ç é ä æ å í

å å ä ê ê Ð

ä ä ä ê ì æ ä æ ä ì ä ä ä æ ä

ä

"Do you not see that We have sent the Shayateen against the unbelievers, inciting them − ± by incitement?" [Maryam 19:83]

{Af§ ÁÈ» f¨Ã BÀÃG ÁÈÎ¼§ ½V¨M Ý¯} ¢ ç é ä æ å ä í å

ä ì ê æ ê æ

ä ä æ ä æ ä ä

"Therefore be not in haste against them, We only number out to them a number (of

days)." [Maryam 19:84]

{Af¯Ë ÅÀYj»A Ó»G ÅÎŃÀ»A jrZÃ ÂÌÍ} ç æ ä ê Ð æ ä Ð

ä ê ä ê ì å å å æ ä ä æ ä

"The day on which We will gather those who guard (against evil) to the Beneficent God to

receive honors," [Maryam 19:85]

{AeiË ÁÄÈU Ó»G ÅÎ¿jVÀ»A ¶ÌnÃ Ë} ç æ ê ä

ì ä ä Ð

ä ê ä ê ê æ å

å å ä ä

"We will drive the guilty to hell thirsty." [Maryam 19:86]

In Shaikh Tusi writes about the first verse in this section: at-Tibyan, "Then, (Allah), the − ± −

Exalted, says to His prophet ( ): x 'Do you not see that We have sent the Shayateen − ±

against the unbelievers ...' In other words, when the non-believers give the Shayateen − ± authority over themselves and they accept and follow them, We withdraw that which was

between them and Us until the Shayateen deludes them and We do allow among them − ± any refuge nor any obstacle (preventing the Shayateen from deluding them)." − ±

"Expressing that with (the term) 'sent' is to strike a figurative expression. Similar (to this

figurative express) is Allah's saying: ' ...Then He withholds those on whom He has passed

the decree of death and sends the others back till an appointed term...' [az-Zumar:39:42] .

It is possible that the intent in it is sending the Shayateen upon them in the hellfire after − ± their death, punishing them and cursing them. Just as Allah had said: 'So by Your Lord!

We will most certainly gather them together and the Shayateen...' [Maryam 19:68] . " − ±

"Allah's saying: In other words, rousing them while being 'Inciting them by incitement.'

disturbed. is driving (something) to a particular matter." ( ) kÞA í ä


In Shaikh Nasir Makarem says of this verse: ( ) al-Amthal, " in its origin, as ar-Raghib kÞA − ± − í ä

−

(defines in his dictionary) al-Mufradat: "It means the simmering of a pot and it changes its −

contents with the intensity of its boiling." It is an allusion about the scope of rule over

those (people) whereas the Shayateen direct them in the manner which they intend and − ± in the journey which they desire and change them how they want."

"It is self-evident, as we have said that repeatedly, that the Shayateen gains authority − ± over the children of Adam, not an authority of compulsory folly. Rather, this is man who

gives permission to the Shayateen in that (the Shayateen) penetrates into his heart and − ± − ± spirit. It is that by which (the Shayateen) are able to enslave them due to the restriction of − ± their worship and they are converted to the Shayateen's obedience, as it is said in the − ± Quran: 'His (Shaitan's) authority is only over those who befriend him and those who − ± −

associate others with Him." [an-Nahl16:100] ." ±

"Then, the Quran turns to address to the prophet and says: ( ) x 'Therefore be not in haste −

against them, We only number out to them a number (of days).' (Meaning:) We will record

every thing for that day in which We will create equitable divine wisdom. Another

possibility is conveyed in the verse. It is that the intent in counting the number (as in) life.

Rather, it may be (the number of) breaths that the period of their remaining is short. It

enters under the possibility of enumerating and counting because the counting of

something and its enumeration is usually an allusion regarding its minimum and

smallness."

"We read in a narration from Imam as-Sadiq in the explanation of: ( ) ª 'We only number − ± ± −

out to them a number (of days). ' He was asked by one of his companions: 'What is with

you? He said: The number of days. Surely the forefathers and mothers have counted that.

Rather, it is the number of breaths.' (With) that interpretation of the Imam, this is 48 −

possible that it points to the first explanation or to the second explanation. In any case,

then, the details of the contents of this verse jolts man because it establishes that

everything, even our breaths, submits to enumeration and counting."

"Then the final journey for the pious and sinful is explained in brief expressions: 'The day

on which We will gather those who guard (against evil) to the Beneficent God to receive

honors.' in the origin is in the meaning of a group which goes to the eminent people ( ) f¯Ì»A å æ ä

in order to resolve their difficulties. They are arriving at a place in respect and esteem."


"Based on this, then the word is comprising the meaning of respect and honor. Perhaps

that which we read in some of the narrations that the pious will riding vessels of quick

transport and will enter the paradise with considerable respect."

"Due to this reason, Imam as-Sadiq ( ) says that 'Ali ( ) asked the Messenger of Allah ( ) ª ª x − ± ± −

about the explanation of Allah's, the Mighty and Majestic's, saying: 'The day on which We

will gather those who guard (against evil) to the Beneficent God to receive honors.' Then,

he said: 'O 'Ali! The gathering will only be our escorts: those men fearing Allah, the ( ) x

Mighty and Majestic. Then, He loves them and confers distinctions upon them and is

pleased with their deeds and has named them pious (Mutaqeen)." 49

"Attracting attention is that we read in the verse that the pious will be gathered to the

Beneficent God at the same time that the subsequent verse speaks of driving the sinners

to hell. Based on this, is it not appropriate that it is said here is a substitute for ( ) ÒÄV»A ì ä

( ) ÅÀYj»A ? Except that this expression, in reality points to a very important point. It is that the Ð æ ì

pious achieve that which is more exalted than paradise. It is understood their proximity to

Allah and His particular divine revelation. They perceive His pleasure which is more

exalted and more valuable than paradise. The expression of the tradition which we have

recited shortly before from the prophet indicates this meaning as well. ( ) x

"Then, you say in return: just as you drive a thirsty 'We will drive the guilty to hell thirsty.'

camel to water, except that the water there, rather, (it is) the fire of Jahannam. It is

necessary to turn attention to the word . It means a group of people or animals which {AeiË} ç æ ê

arrive at water, whereas this group is definitely thirsty. Commentators have explained this

expression here as those who have weakened their livers with thirst. How much is the

difference between those who go to the Beneficent God with every honor and respect,

(with) angels approaching them in order to receive them and greeting them with 'Peace.'

(And how much difference between) those who are driven like thirsty animals to the fire of

Jahannam their heads are bowed; ashamed; disgraced and there is no importance or

value for them?"

________________


{AfÈ§ ÅÀYj»A fÄ§ hbMA Å¿ ÜG Ò§B°r»A ÆÌ¸¼ÀÍ Ü} ç æ ä

ê Ð æ ì ä æ ê

ä ä ì ê

ä ì ê ä ä ì ä å

ê æ ä

"They shall not control intercession, save he who has made a covenant with the

Beneficent God." [Maryam 19:87]

In the he narrates a tradition of the prophet ( ) from his father on the Tafsir al-Qummi, x

authority of Imam as-Sadiq ( ) regarding this covenant mentioned here in this verse: ª "The − ± ± −

Messenger of Allah ( ) said: He who does not do his will (Wasiyah) well at the time of his x ±

death detracts from his manliness. (It was said): O Messenger of Allah! How should the

deceased make his Wasiyah at the time of death? He said: When death is present before ± him, he gathers people together before him and says: O Allah! Originator of the heavens

and the earth, knower of the unseen and the seen, the Beneficent , the Merciful.'

'Surely I bear witness to You in the realm of this world: I bear witness that there is not god

except You alone, there is no partners for You. And I bear witness that Muhammad is ± Your servant and messenger. (I bear witness that) the paradise is reality; the hellfire is

reality; the resurrection is reality; the accounting (of deeds) is reality; the decree and the

scale is reality. (I bear witness) that the religion is just as you described it; that Islam is −

just as you legislated it; that the saying is just as you spoke it and the Quran is just as it −

was revealed.'

'(I bear witness) that You are the True, Evident Master. Reward Muhammad with the best ± of rewards, give revelation to Muhammad and his famiy in peace. O Allah! O my promise! ± at the time of my troubles; O my companion! at the time of my calamities; O my guardian!

in my blessings; O my God! and God of my forefathers. Do not entrust me to myself for

the twinkling of an eye for surely if You entrust me to myself, I would be nearer to evil and

further from goodness. I will go toward temptation by myself. Then, be company in the

grave for my loneliness. Make for me a covenant for the day I will meet You being raised

(from my grave).'

'Then, the person makes his Wasiyah according to his needs. This Wasiyah is confirmed ± ± in the Surah Maryam: 'They shall not control intercession, save he who has made a −

covenant with the Beneficent God.' This is the convenant of the deceased. The Wasiyah ± is a right upon every Muslim that he preserve this Wasiyah and learn it.' ±

"'Ali ( ) said: The Messenger of Allah ( ) taught it to me and he (the Messenger) said: ª x

Jibrail taught it to me." 50 −


In 'Allamah Tibirsi mentions the following regarding this verse: Majma', " 'They shall not − ± control intercession...' In other words, they will not have the ability of intercession, then

they will not give intercession and there will be no intercession for them at the time when

the people of faith will give intercession to one another because the control of

intercession is based on two perspectives. The first of them is intercession for others and

the other is to appeal for intercession from another for himself. Then, Allah, Glorified is

He, explains that these non-believers will not have the intercession of other than

themselves effective for them nor will their intercession (be effective) for others besides

themselves."

"Then, Allah, Glorified is He, makes an exception: 'Save he who has made a covenant

with the Beneficent God.' In other words, they will not control intercession except these.

It is said that there is no intercession except for these. The covenant is faith and the

affirmation of the Unity of Allah, the Exalted, and belief in His prophet. It is (also) said it is

bearing witness that there is no god except Allah; that he is free of blame toward Allah of

power and strength and that there is no hope except in Allah, according to Ibn 'Abbas." −

"It is also (said) its meaning is there is no intercession except for he whom the Beneficent

God had promised him a free hand in intercession, like prophets, the martyrs, Ulema and − ½

believers, based on that which comes in reports."

________________


{Af»Ë ÅÀYj»A hbMA AÌ»B³ Ë} ç ä ä å Ð æ ì

ä ä ì å ä

"And they say: The Beneficent God has taken (to Himself) a son." [Maryam 19:88]

{AeG B×Îq ÁN×U f´»} ç é

ê ç æ ä æ å æ ê

æ ä ä

"Certainly you have made an abominable assertion:" [Maryam 19:89]

{AfÇ ¾BJV»A jbM Ë ~iÞA μrÄM Ë ÉÄ¿ Æjñ°NÍ PAËBÀn»A eB¸M} ç é ä å

ê í ê ä ä å æ ä í

ä æ ä ä å æ ê ä æ ì ä ä ä å ì å ä

"The heavens may almost be rent thereat, and the earth cleave asunder, and the

mountains fall down in pieces," [Maryam 19:90]

{Af»Ë ÅÀYj¼» AÌ§e ÆC} ç ä ä ê Ð

æ ì ê æ ä ä æ ä

"That they ascribe a son to the Beneficent God." [Maryam 19:91]

{Af»Ë hbNÍ ÆC ÅÀYj¼» Ï¬JÄÍ B¿ Ë} ç ä ä ä ê ì ä æ

ä ê Ð

æ ì ê ê ä æ ä ä

"And it is not worthy of the Beneficent God that He should take (to Himself) a son."

[Maryam 19:92]

Regarding the verse: 'And they say: The Beneficent God has taken (to Himself) a son.'

'Allamah Tibirsi writes in Majma':"This is a reference regarding the Jews, the Christians − ±

and the idol-worshippers of among the 'Arabs. The Jews say: 'Uzair is the son of Allah; 51

the Christians say: the Messiah is the son of Allah and the idol-worshippers among the 52

'Arabs say: angels are the daughters of Allah." 53

"'Certainly you have made an abominable assertion.' Here, its estimated (meaning) has

been omitted: Say to them, O Muhammad! Surely you have said a great, repulsive, ± detestable, abomination. In other words, the 'The heavens may almost be rent thereat...'

intent in the heavens is that they would be divided due to the magnitude, in importance, of

their lying to their people."


"Its meaning is that if the sky were to be divided by something great, certainly it would be

divided due to this. In other words, the earth would 'And the earth cleave asunder...'

nearly be split apart. In other words, the 'And the mountains fall down in pieces.'

mountains would be at the point of falling meaning being violently broken, according {AfÇ} ç é ä

to Ibn 'Abbas. According to 'Ata, it is said (it means) being destroyed." − ±

In al-Kashif, Shaikh Mughniyyah asks an important question regarding these verses, he −

says: "You ask: Why would there be a cosmic tremor for a word uttered by he who

speaks out of ignorance and weak reasoning? The reply is: this tremor or divine anger is

not for one person or limited groups. This is only due to this idol-worship which became a

religion and belief which hundreds of millions came to believe in generation after

generation. Based on this representation of god, there is the child and the divine mother.

'The Messiah, son of Maryam is but an apostle, apostles before him have indeed passed

away; and his mother was a truthful woman; they both used to eat food...' [al-Maidah −

5:75] . 'And it is not worthy of the Beneficent God that He should take (to Himself) a son.'

Because the child resembles the parent while (it is said of) Allah...' Nothing is like Him.'

[al-Ikhlas 112:4] and because the taking of a child is only due to the need of the parent for − ± it. While Allah is free of need of (all) the worlds."

In Shaikh Nasir Makarem says of the verse: al-Amthal, "' Certainly you have made an − ± −

abominable assertion.' ( ) ( ), eâA fy on the pattern of its original meaning was a repulsive í ê í ê

unsettling sound which came to the ears as a result of the intense gyration due to sound

waves in the throat of the camel. Then, it became applied to repulsive acts and very

barbarous acts. When it was an ascription like this, it is not correct being a contradiction

to the origin (meaning) of Tauheed (the Unity of God). It is because Allah, be He Glorified, ± has no resemblance (to anything else) nor any equal. There is no need with Him for a

child. He is not having a body nor displays accidental corporal (qualities existing in a

body). "

"He exists for every world (like that of man and Jinn) which builds upon the foundation of

Tauheed. (This concept of Tauheed) would disturb and break the effect of this false ± ± ascription. Due to that, the following verse was added: 'The heavens may almost be rent

thereat, and the earth cleave asunder, and the mountains fall down in pieces.' For the

sake of emphasis and explanation of the importance of the topic, you say that all that is

due to: These (non-believers), in reality, 'That they ascribe a son to the Beneficent God.'

have never known Allah. Otherwise, they would certainly know: 'And it is not worthy of the

Beneficent God that He should take (to Himself) a son.'"


"Certainly man seeks a child for one of many things: because his age is coming to its end

and he needs a son like him to carry forth his attributes for the continuation of his lineage

and his remembrance."

"Or he seeks a friend and companion because his power is limited. Or because he has

an aversion to loneliness, then he searches for some company due to his loneliness. Or

because at the time of being elderly and incapable, he needs assistance and a

designated youth."

"Whichever it may be from these meanings, it is not applicable for Allah, Glorified is He,

nor is it appropriate. Then, His capability is not limited nor is His life delimited. Weakness

and feebleness does not afflict Him. Nor does He perceive loneliness or any need, in

addition (to the fact) that possession of a child indicates upon the (corporal) body and the

existence of a mate. All of these meanings are remote from His Sacred Essence."

________________

{AfJ§ ÅÀYj»A ÏME ÜG ~iÞA Ë PAËBÀn»A Ï¯ Å¿ ½· ÆG} ç æ ä ê Ð æ ì ê

ì ê ê æ ä ä ê ì ê æ ä í

å æ ê

"There is no one in the heavens and the earth but will come to the Beneficent God as a

servant." [Maryam 19:93]

{Af§ ÁÇf§ Ë ÁÇBvYC f´»} ç é ä æ å ì ä ä æ å æ ä æ ä ä

"Certainly He has a comprehensive knowledge of them, and he has numbered them a

(comprehensive) numbering." [Maryam 19:94]

{Aej¯ Ò¿BÎ´»A ÂÌÍ ÉÎME ÁÈ¼· Ë} ç æ ä ê ä ê ä æ ä ê ê æ å å å ä

"And every one of them will come to Him on the day of resurrection alone."

[Maryam 19:95]

In regarding the verse: Majma', 'There is no one in the heavens and the earth but will

come to the Beneficent God as a servant. ' 'Allamah Tibirsi writes: "In other words, all of − ± whomever is the heavens and earth of angels, man and Jinn will only come to Allah as

humble, lowly servants and slaves."


"Similar to it is His saying: . The meaning 'All shall come to Him abased.' [an-Naml 27:87]

is that creation will be His servants (both in) their creation and their development and His

rule will come to pass upon them. 'Isa, 'Uzair and the angels will be among the servants."

Regarding this same verse, 'Allamah Tabatabai says in his al-Mizan: "The intent of the − ± − ± − −

coming of every one of them as a servant is (to demonstrate) His having the attention of

all (creation) turned toward Him and that their appearance before Him will be in the

description of pure servitude. They will not have control over any benefit for themselves;

nor any harm; nor death; nor life; nor the resurrection. That command to act is obligatory

upon them as long as they exist. Due to that, Allah did not qualify their coming in the

verse with the resurrection..."

"The intent of counting them and numbering them is to establish the (sense) of servitude

for them. Only after counting and numbering them does the servant have their

subsistence earmarked for them; their duties explained for them (as well as) the affairs in

which they are sought to be utilized and it is recorded in the ledger of servants. With it

they are registered in servitude."

"The intent of (the servant's) coming to Allah alone is his coming to Allah on that day

empty-handed, not possessing anything from that which he controlled according to the

apparent view in this world. It is said: For him, there is no strength; power; property;

children; helper; medium and reason leading to (anything) other than that. Then, when he

will be disconnected from the causes, on that day it will become manifest that he is alone

without possessing anything. He will be a servant in the reality of the meaning of

servitude, not having possessed (anything) and never possessing anything."

"Then, the significance of the Day of Judgment will be the appearance of the realities in

him and the appearance of that came previously in which the verses contains regarding

evidence of the negation of a child as one proof. Its result is that each of whomever is in

the heavens and the earth are the servants of Allah being obedient to Him in their

servitude without there being for Him (proof of) existence or trace of His existence except

that they will come to Allah. Then, He will take them while they are submissive to His

command following His volition, without them controlling anything from that. This is not

from servitude of volition. Rather, Allah counts and numbers them, then registers them in

servitude and determines all regarding his circumstances and the making of him

subservient, employing him in whatever He desires of them. Then, he becomes a witness

to his servitude."


"This is not the (full) extent. Then, He reckons, rather every one of them will come to him

alone not possessing anything, not being accompanied by anything. With that, the reality

of their servitude will become manifest as a whole. Then, they will bear witness to that."

"When this is the situation of each of whomever is the heavens and the earth, then how is

it possible that some of them can be a child of Allah (who is) existing due to the reality of

the divine being derived from their essence? How can divine power and being needy be

combined together?"

_______________

{AeË ÅÀYj»A ÁÈ» ½¨VÎm PBZ»Bv»A AÌ¼À§ Ë AÌÄ¿E ÅÍh»A ÆG} ç é å å Ð æ ì å å ä å ä æ ä ä ê ê é å

ê ä ä å ä ä ê ì ì

ê "Surely (as for) those who believe and do good deeds for them will Allah bring about

love." [Maryam 19:96]

In 'Allamah Tibirsi says of the verse: Majma', 'Surely (as for) those who believe and do − ± good deeds for them will Allah bring about love.' "A number of sayings are said in (regard

to) this verse. One of the sayings is that it is particular to 'Ali Ibn Abi Talib ( ). Then, there ª ± −

is not a believer except that in his heart there is love for 'Ali ( ), according to Ibn 'Abbas. In ª −

the Commentary of Abu Hamzah ath-Thamali, (he says:) Abu Ja'far al-Baqir ( ) has ª − ± − − −

related to me: 'The Messenger of Allah, the blessings and peace of Allah be upon him

and his family, said: 'O Allah! Make for me with You a covenant. Make for me love in the

hearts of believers. Then he said of them both (meaning the covenant and the hearts of

the believers): 'Ali.' Then this verse descended. (A narration) similar to it is related by 54

Jabir Ibn 'Abdullah al-Ansari." − ± −

"The second (saying) is that it is general in (its meaning) of all of the believers. Allah will

make love for them, concord and affection in the hearts of the righteous. Haram Ibn

Habban said: 'A servant will not draw near to Allah in his heart except that Allah will draw ± −

the heart of the believer near to Him until He endows them with (the believer's) love, their

mercy and their affection. ' Rabee' Ibn Anis said: 'When Allah loves a believer, He says 55

to Jibrail: Surely I love so-and-so. So He loves him, then Jibrail loves him. Then, he will − −

call out to the heavens: Is it not that Allah loves so-and-so? Then, they will love him and

he will love the inhabitants of the heavens. Then, (Allah) will place acceptance for him

among the people of the earth.' Based on this, the meaning is they will love Allah and 56

Allah will make them beloved to mankind."


"The third (saying) is that its meaning is that Allah will make for (the believers) affection in

the hearts of their enemies and adversaries in order that they enter in their religion and

become powerful due to them. The fourth (saying is that Allah) will make some of them

love others. Then, each one of them will become an aide for his Muslim brother and they

will become one hand against their adversaries. The fifth (saying) is that (Allah) will make

for them love in the other. Then, some will love others like the parent loves its child and in

that is the greatest happiness and the most complete blessing, according to al-Jabai." −

"The first saying is strengthened with an authentic narration on the authority of Ameer

al-Mumineen ( ) in that which he said: 'If I strike the nose of the believer with this, my ª

sword, so that he may hate me, he will not hate me. If I pour this world in its entirety upon

the hypocrite so that he may love me, he will not love me and that certainly was decreed.

Then it was passed from the tongue of the unlettered prophet that he said: 'A believer will

not hate you and a hypocrite will not love you.'" 57

In 'Allamah Tabatabai reports similar traditions from Sunni sources: al-Mizan, "In − − ± − −

(Suyuti's) Dar al-Manthur, Ibn Mardawaih and Dulaimi has extracted (a tradition) on the − ± − −

authority of al-Bara, he said: 'The Messenger of Allah, blessings of Allah and peace be − ½

upon him and his family, said to 'Ali: O Allah! Make for me with You a covenant; make for

me with You love and make for me with You friendship in the breasts of the believers.

Then, Allah descended: 'Surely (as for) those who believe and do good deeds for them

will Allah bring about love.' He said: It was reavealed about 'Ali.' Tabrani and Ibn 58

± −

Mardawaih has extracted (a narration) on the authority of Ibn 'Abbas, he said: '(The −

verse) was revealed regarding 'Ali Ibn Abi Talib: Surely (as for) those who believe and do ± −

good deeds for them will Allah bring about love.' He said: Love in the hearts of the

believers.'" 59

In Shaikh Nasir Makarem mentions the same traditions as mentioned above, al-Amthal, − ± −

however he provides numerous other sources for these same traditions. 60

In addition to the additional sources provided in his Tafsir, Shaikh Makarem also mentions −

the following tradition narrated on the authority of Muhammad Ibn Hanafiyyah form the ± ±

book as-Sawa'iq al-Muhriqah: 61

± ± − ±

"A believer will not remain so unless there is in his heart love for 'Ali and his household."


In addition, the Shaikh also relates a tradition on the authority of Imam as-Sadiq ( ) ª − ± ± −

wherein he says: "The Messenger of Allah, blessings and peace be upon him and his

family, prayed for 'Ali at the end of his prayer, raising his voice in order that people could

hear. (He said:) O Allah! Grant for 'Ali love in breasts of believers and fear and majesty in

the breasts of the hypocrites, then the verse descended: 'Surely (as for) those who

believe and do good deeds for them will Allah bring about love.'" 62

________________

{Af» B¿Ì³ ÉI ihÄM Ë ÅÎŃÀ»A ÉI jrJN» ¹ÃBn¼I ÊBÃjnÍ BÀÃH¯} ç é å ç æ ä ê ê ä ê

æ å ä ä ê ì ê ê ä ð ä å ê

ä ê ê ê

å æ ì ä ì ê ä

"So We have only made it easy in your tongue that you may give good news thereby to

those who guard (against evil) and warn thereby a vehemently contentious people."

[Maryam 19:97]

{Al·i ÁÈ» ©ÀnM ËC fYC Å¿ ÁÈÄ¿ oZM ½Ç Æj³ Å¿ ÁÈ¼J³ BÄ¸¼ÇC Á· Ë} ¢ ç æ

ê æ å ä å ä æ ä æ

ä ë ä

ä æ ê æ å æ ê í ê å æ ä ë æ

ä æ ê æ å ä æ ä æ ä æ ä æ ä ä

"And how many generations have We destroyed before them! Do you see any one of

them or hear a sound of them?" [Maryam 19:98]

In his Tafsir, 'Allamah Tibirsi relates: Majma', "Then, Allah, Glorified is He, said to His − ± prophet, peace and blessings of Allah be upon him and his family: 'So We have only

made it easy in your tongue...' In other words, We have made the Quran easy in that it −

descended in your language and it is the language of 'Arabic in order to facilitate for them

its comprehension. If it were in another langauge, they would not comprehend it,

according to Muslim. It is said its meaning is We made the recitation of the Quran easy −

upon your tongue and We have enabled you to recite it, according to al-Jabai." −

" In order that 'That you may give good news thereby to those who guard (against evil)...'

you may give good news in the Quran to those who guarded against idolotry and major −

sins. In other words, inform them of that which will delight them regarding that which Allah

has prepared for them. ' In other 'And warn thereby a vehemently contentious people.

words extremely intense opponents, according to Ibn 'Abbas, meaning the Quraish. It is −

said a people possessing the quarrelling of opponents, according to Qutadah." −


"Then, Allah, Glorified is He, warns them and puts fear in them by His saying: 'And how

many generations have We destroyed before them!' Meaning generations before these

(also) denying Messengers. In it is consolation for the Prophet, peace and blessings of

Allah be upon him and his family. The meaning is their disbelief should not distress you

nor their troubles. Certainly if you place importance on that, it will return to them while We

have already destroyed previously he who is like them. ...' '...Do you see any one of them

In other words do you perceive any one? ' In other words, '...Or hear a sound of them?

any voice, according to Ibn 'Abbas and Qutadah. It is said to perceive, according to Ibn − −

Zaid."

"The meaning is that they have left, then you cannot see any source of them nor hear any

sound while they were greater than you in wealth; of greater (bodily) substance and a

more intense opponent than these (currently existing). Yet that did not make them free of

need when We desired their destruction. Then,the ruling of these as non-believers is the

(same) ruling of those in that no source of them remain nor any trace, praise be to Allah,

Lord of the worlds."

Regarding these two final verses of this Surah, Shaikh Nasir Makarem begins the − − ± −

discussion in his Tafsir, al-Amthal, with an explanation of the meaning of the as found {Af»} ç é å

in the first of these two verses, he says: " with Dammah (vowelling) the letter Lam and ( ) f» ï å ± −

the letter Dal being doubled, is the plural of in the meaning of an enemy and strong ( ) f»C − í ä ä

enmity. It is applied to the obstinate bigot in his enmity and there is no logic in it."

"The last verse is akin to calming the mind of the prophet, peace and the blessings of

Allah be upon him and his family, and the believers and a consolation for them, in

particular with consideration that this verse descended in Makkah. The Muslims of that

day were under very intense pressure. Thus, it is said with an accent of threat and

warning to every unyielding, obstinate enemy: 'And how many generations have We

destroyed before them! Do you see any one of them or hear a sound of them?'"

"( ) ( ) l·j»A kB·i is in the meaning of a peaceful sound. is said of those things which are hidden å æ ð

è ê

beneath the earth. In other words, these unjust peoples, the true enemies and actual

bigots (who) have already been ruined and annihilated until there is not even a slight

sound from them (upon the earth)."


Finally, a number of commentators indicate that these last two verses are connected to

verse 96 and Ameer al-Mumineen ( ) regarding whom the verse was said to have ª

descended. This point has been mentioned in Tafsir Tafsir Tafsir al-Qummi; al-Burhan; −

Kanz ad-Daqaiq and others. There is a narration on the authority of Imam as-Sadiq ( ) ª − − ± ± −

which re-enforces this point of view. The Imam ( ) was asked by his companion, Abu ª − −

Baseer, about the verse: 'So We have only made it easy in your tongue that you may give ± good news thereby to those who guard (against evil) and warn thereby a vehemently

contentious people.' "He said: It is only that it was made easy for him on his tongue at

the time of (Allah's) establishing Ameer al-Mumineen, peace be upon him, with

knowledge. Then, the believers were given the good news of it and the non-believers

were warned by it. They are those whom Allah mentioned in His book as being , {Af»} ç é å

'vehemently contentious' , in other words, the non-believers." 63

With this, we conclude this commentary on Surah Maryam with prayers for our beloved −

prophet Muhammad and his righteous successors. It is my prayer that all who read this ± book may be benefited with greater insight into this Quran, Allah's miraculous creation. I −

also request that whomever reads this work and benefits from it, please make a prayer

for its compiler, Inshallah.

________________


FOOTNOTES

1. Taken from Tafsir Majma' al-Bayan: −

¶fu Å¿ efÏ jUÞA Å¿ Ïñ§C BÇCj³ Å¿$ :¾B³ (x) ÏJÄ»A Å§ K¨· ÅIG ÏIC Å§

Ë ¶BZmG Ë ÁÎÇAjIG Ë ÆËiBÇ Ë ÓmÌ¿ Ë ÓnÎ§ Ë ÁÍj¿ Ë ÏÎZÍ Ë ÉI Lh· Ë BÍj·lI

#Af»Ë É» ªfÍ Á» Å¿ efÏ Ë Af»Ë É¼» Ó§e Å¿ efÏ PBÄnY jr§ ½Î§BÀmG Ë LÌ´¨Í ç ç

2. Taken from Tafsir al-Burhan: −

:¾B³ (ª) É¼»A fJ§ ÏIC Å§ ÆBIC Å§ ,ËjÀ§ Å§ ,ÅnZ»A Å§ ÊeBÄmHI ÉÍÌIBI ÅIG Å§ é Ð

Ë Én°Ã Ï¯ ÉÎÄ¬Í B¿ BÈÄ¿ KÎvÍ ÓNY BÎÃf»A Ï¯ OÀÍ Á» ÁÍj¿ ÑiÌm ÑÕAj³ Å¿eC Å¿$

¹¼¿ jUC Å¿ Óñ§C Ë ÁÍj¿ ÅI ÓnÎ§ LBZuC Å¿ ÑjaàA Ï¯ ÆB· Ë ,Êf»Ë Ë É»B¿

#BÎÃf»A Ï¯ eÚAe ÅI ÆBÀÎ¼m

3. Tafsir Majma' al-Bayan, −

BÇ Ë ÁÍj· Å¿ ²B· ÆA$ :¾B³ pBJ§ ÅIG Å§ jÎJU ÅI fÎ¨m Å§ KÖBn»A ÅI ÕBñ§ Å§

#¶eBu Å¿ eBu Ë ÁÎ¼§ Å¿ ÅÎ§ Ë ÁÎ¸Y Å¿ ÕBÍ Ë eBÇ Å¿

A similar traditions are found in Tafsir at-Tibyan on the authority of 'Ali Ibn Abi Talib − ± −

(AS) and Ibn 'Abbas with the exception that it says: . #Á»B§ Å¿ ÅÎ§$ −

4. lbid.

5. Taken from Tafsir al-Amthal:

ÑiBqG ÕBÈ»A Ë ÕÝIj· Ó»G ÑiBqG ²B· :ÂiB¸¿ juBÃ cÎr»A ¾B³ ,½R¿ÞA jÎn°M Å¿ ½´Ã$

Ë sñ¨»A Ò»Dn¿ Ó»G ÑiBqG ÅÎ¨»A Ë fÍlÍ Ó»G ÑiBqG ÕBÎ»A Ë (x) ÏJÄ»A ÑjN§ ºÝÇ Ó»G

#ÅÎZzÀ»A ÉIBZuC Ë ÅÎnZ»A PBJQ Ë jJu Ó»G ÑiBqG eBv»A

6. The Histories of Prophets, pg. 347-348.



ÕFÀn»A ¹JM Á» Ë BÎÀm ½J³ Å¿ Å¸Í Á» (ª) ÅÎnZ»A ¹»h· Ë$:(ª) É¼»A fJ§ ÌIC ¾B³ ç é Ð

KÎ¬M Ë ÕAjÀY ©¼ñM OÃB· ¾B³ BÇÚB¸I ÆB· B¿ Ë ,É» ½Î³ BYBJu ÅÎÏiC ,BÀÈÎ¼§ ÜG ç é

#BÃk f»Ë ÅÎnZ»A ½MB³ Ë BÃk f»Ë ÓÎZÍ ½MB³ ÆB· Ë ,ÕAjÀY

This tradition is also narrated in the Tafsir Burhan which mentions the tradition's −

narrators as such:

¾B³ Ë ,j¸I ÅI ÅÎnZ»A ÅI fÀYC Å§ eBÍk ÅI fÎÀY BÄQfY ¾B³ ,pBJ¨»A ÅI fÀZ¿$

(ª) É¼»A fJ§ BIC O¨Àm ¾B³ ,μ»Bb»A fJ§ Ó»G ÊeBÄmHI ½z°»A ÅI Ï¼§ ÅI ÅnZ»A BÄQfY é Ð

# ...ÅÎnZ»A ¹»g :¾B³ :½U Ë l§ É¼»A ¾Ì³ Ï¯ ¾Ì´Í {BÎÀm ½J³ Å¿ É» ½¨VÃ Á»} ç é ê ä

å æ ä æ ê å ä æ ä æ ä æ ä é Ð


©¿ BÄUja$ :¾B³ (ª) ÅÎnZ»A ÅI Ï¼§ Å§ fÍk ÅI Ï¼§ Å§ ÉÄÎÎ§ ÅI ÆBÎ°m ÔËi

Å¿ Ë B¿ÌÍ ¾B³ Ë BÍj·k ÅI ÓÎZÍ j·g ÜG ÉÄ¿ ½ZMiG Ü Ë ÜlÄ¿ ¾lÃ BÀ¯ (ª) ÅÎnZ»A ç é ç

ÏÄI BÍB¬I Å¿ Ï¬I Ó»G ÐfÇA BÍj·k ÅI ÓÎZÍ pCi ÆC ½U Ë l§ É¼»A Ó¼§ BÎÃf»A ÆAÌÇ é Ð

#½Î§AjmG


ÕlV»A Ï¯ pËej°»A LBN· Ï¯ ÏÀÎ»f»A ÉÍËjÎq ÅIG ÅÎ°»BbÀ»A Å¿ ÊAËi B¿ ¹»g Å¿ Ë

½U Ë l§ É¼»A ¾Ì³ Ï¯ (x) É¼»A ¾Ìmi ¾B³$ :¾B³ ,pBJ§ ÅIG Å§ ²B´»A LBI Ï¯ ÏÃBR»A é Ð é Ð

{BÎÀm ½J³ Å¿ É» ½¨VÃ Á»} #ÅÎnZ»A ÏÄÎ§ Ñj³ Ë ÓÎZÍ ¹»g :¾B³ , Ð

ç é ê ä å æ ä æ ê å

ä æ ä æ ä æ ä


11. Tafsir Majma' al-Bayan. −

12. Ibid.


13. Ibid, on the authority of Ibn 'Abbas. −

14. al-Mizan. −

15. Taken from Majma' al-Bayan. In Nur ath-Thaqalain, it also said to be narrated on the − −

authority of Abul-Hasan ar-Rida : (ª) ± ± −

¾lÃB¯ ,BÄ´¼a K¨¼» B¿ :¾B´¯ K¼¨Ä» BÄI KÇgG ÓÎZÎ» AÌ»B³ ÆBÎJv»A ÆC ¾B³ ,jÀ¨¿ Å§

. :ÉÎ¯ É¼»A {BÎJu Á¸Z»A ÊBÄÎME Ë} ç é ê

ä ä æ å å æ ä ä é Ð


17. Taken from The Narratives of the Prophets by Rawindi, pg. 220: −

Ï¼§ ÅI fÀZ¿ Å§ ÁmB´»A ÏIC fÀZ¿ BÄQfY ÉÎIC Å§ ÉÍÌIBI ÅIA Å§) jaE jJa Ï¯ Ë

Å§ ÆBÄm ÅI É¼»A fJ§ Å§ ÁmB´»A ÅI É¼»A fJ§ Å§ ¢BÎb»A É¼»A fJ§ ÏIC Å§ Ï¯Ì¸»A é Ð é Ð é Ð

Å¿ jr§ ÏÄQA Ï¯ BÍj·k ÅI ÓÎZÍ SÏ (ª) ÁÍj¿ ÅIA ÓnÎ§ ÆC$ :(ª) É¼»A fJ§ ÏIC é Ð

OaC OÄI ÁÈ¸¼À» ÆB· Ë ¾B³ OaÞA ÒÄIA `B¸Ã Å§ ÁÇBÈÄÍ Ë pBÄ»A ÆÌÀ¼¨Í ÅÎÍiAÌZ»A

AhÇ ½R¿ Å§ ÓÈÃ BÍiB·k ÅI ÓÎZÍ ÆC BÈ¿C −¼I BÀ¼¯ BÈUËlNÍ ÆC fÍjÍ ÆB· Ë ÉJV¨M

\IhM ÆC ÏNUBY O»B³ BÈNUBY Å§ BÈ»Dm BÇEi BÀ¼¯ ÒÄÍlI ¹¼À»A Ó¼§ BÈNÄI ½aeC `B¸Ä»A

Ë OrñI ÉÎ¼§ OIC BÀ¼¯ AhÇ jÎ« ¹»DmC Ü O»B´¯ AhÇ jÎ« Ï¼m ¾B´¯ BÍj·k ÅI ÓÎZÍ

#...ÉZIh¯ ÓÎZÍ B§e

18. ibid, pg. 221:

Ë ~iÞA Ë ÕBÀn»A É¼N´» Ó¸I (ª) Ï¼§ ÅI ÅÎnZ»A ÆC (ª) É¼»A fJ§ ÏIC Å§ Ë$ é Ð

#(ª)BÍj·k ÅI ÓÎZÍ Ó¼§ ÜG fYC Ó¼§ BÎ¸JM Á» Ë BMjÀYC

19. The Oxford Dictionaries of Saints.

20. The Histories of Prophets, pg. 354.

21. Tafsir al-Amthal .


22. Taken from Nur ath-Thaqalain: −

Å§ LÌJZ¿ ÅIG Å§ ÓnÎ§ ÅI fÀZ¿ ÅI fÀYC Å§ BÄIBZuC Å¿ Ñf§ Ï¯B¸»A ¾ÌuC Ï¯

ÓnÎ§ ÆB·C ÂÝn»A ÉÎ¼§ j°Ü BIC O»Dm :¾B³$ ,ÓmBÄ¸»A ÅI fÍjI Å§ Á»Bm ÅI ÁqBÇ

É¼» ÒVY BÎJÃ h×¿ÌÍ ÆB· :¾B´¯ ?ÉÃB¿k ½ÇC Ó¼§ É¼»A ÒVY fÈÀ»A Ï¯ Á¼¸Í ÅÎY ÁÍj¿ ÅIA ç é Ð

:?¾B³ ÅÎY É»Ì´» ©ÀnM B¿ C ,½mj¿ jÎ« ÏÄ¼Ü Ë LBN¸»A ÏÃBME É¼»A fJ§ ÏÃG ¾B³} ±³ ê ä ä ä ä ä ê ä ê

é Ð å æ ä ð ê

ä

{BÎJÃ :¾B´¯ ?fÈÀ»A Ï¯ ÌÇ Ë ¾BZ»A ¹¼M Ó¼§ BÍj·k Ó¼§ É¼» ÒVY h×¿ÌÍ ÆB¸¯ :O¼´¯ ? é Ð ç é ê

ä

ÆB· Ë ,BÈÄ§ jJ¨¯ Á¼¸Í ÅÎY ÁÍjÀ» É¼»A Å¿ ÒÀYi Ë É¼» ÒÍE ¾BZ»A ¹¼M Ï¯ ÓnÎ§ ÆB· é Ð é Ð

É» Oz¿ ÓNY Á¼¸NÍ Á¼¯ OÀu ÁQ ,¾BZ»A ¹¼M Ï¯ É¿Ý· ©Àm Å¿ Ó¼§ ÒVY BÎJÃ ç

ÉQiÌ¯ BÍj·k PB¿ ÁQ ,ÅÎNÄnI ÓnÎ§ OÀu fÏ ½U Ë l§ É¼» ÒVY BÍj·k ÆB· Ë ,ÆBNÄm é Ð

:?½U Ë l§ É»Ì´» ©ÀnM B¿ C ,jÎ¬u ÏJu ÌÇ Ë ÒÀ¸Z»A Ë LBN¸»A ÓÎZÍ ÉÄIG BÍ}

{BÎJu Á¸Z»A ÊBÄÎME Ë ÑÌÍ LBN¸»A ha ÓÎZÍ ¢ Á¼¸M ÅÎÄm ©Jm ÂÝn»A ÉÎ¼§ −¼I BÀ¼¯ ç é ê

ä ä æ å å æ ä ä ë ì å ê ä ê ê

å Ð ä æ ä

,ÅÎ¨ÀUC pBÄ»A Ë ÓÎZÍ Ó¼§ ÒVY ÓnÎ§ ÆB¸¯ ,ÉÎ»G É¼»A ÓYËC ÅÎY Ò»Bmj»A Ë ÑÌJÄ»BI é Ð

ÂeE É¼»A μ¼a hÄ¿ pBÄ»A Ó¼§ É¼» ÒVY jÎ¬I AfYAË B¿ÌÍ f»Ba BIC BÍ ~iÞA Ó´JM oÎ» Ë é Ð é Ð ç ç

#~iÞA ÉÄ¸mC Ë ÂÝn»A ÉÎ¼§


24. Taken from Tafsir al-Mizan: −

Å§ ÂÝn»A ÉÎ¼§ É¼»A fJ§ BIC O»Dm$ :¾B³ KÇË ÅI ÒÍËB¨¿ Å§ ÊeBÄmHI Ï¯B¸»A Ï¯ é Ð

B×Îq Á¼§C B¿ :¾B´¯ ?ÌÇ B¿ ½U Ë l§ É¼»A Ó»G ¹»g KYC Ë ÁÈIi Ó»G LjŃÍ B¿ ½z¯C ç é Ð

:¾B³ ÁÍj¿ ÅI ÓnÎ§ \»Bv»A fJ¨»A ÆC ÔjM ÜC ÑÝv»A ÊhÇ Å¿ ½z¯C Ò¯j¨¿ fÏ Ë} ä

{BÎY O¿e B¿ ÑB·l»A Ë ÑÝv»BI ÏÃBuËC # ç é ä å æ å ê ì ä ê ì ê ê

ä



26. From Tafsir Majma' al-Bayan: −

Å¿ Ó»B¨M É¼»A ÏÄ¼´ÄÍ ¾lÍ Á»$ :¾B³ ÉÃC Á¼m Ë É»E Ë ÉÎ¼§ É¼»A Ó¼u (fÀZ¿) ÉÄ§ ÐËi Ë é Ð é Ð

#AhÇ Á¸À»B§ Ï¯ ÏÄUjaC ÓNY PAjÈñÀ»A ÂBYiC Ó»G ÅÍjÇBñ»A LÝuC


É¼»A É¼¨VÍ ÕjÀ¼» ¶fv»A ÆBn»$ :ÂÝn»A ÉÎ¼§ Ï¼§ ÅÎÄ¿ÛÀ»A jÎ¿C Å§ ÒÍAËi Ï¯ Aj´Ã Ë é Ð

#ÉQiÌÍ Ë É¼·DÍ ¾BÀ»A Å¿ jÎa pBÄ»A Ï¯

28. The reference in this verse is, of course, to Ishaq ( Ibrahim's second son from his ª ) ± − −

first wife Sara. Ya'qub ( is the son of Ishaq ( from his wife Rebecca, may the ª ª ) ) − − ± −

blessings of Allah be upon them all. The Quran does not mention much from the −

narrative of Ishaq ( . The narrative of Ya'qub is mentioned extensively in Surah Yusuf ª ) ± − − −

and other verses. Ya'qub, of course was Yusuf's father, may peace bupon them both. − −

Ishaq's wife Rebecca blessed Ishaq ( with twins: Ya'qub and 'Esau ( ). Among ª ) wÎ§ ± − ± − − ä ê

Jewish and Christian scholars, some contend that 'Esau sold his birthright, meaning

the right of inheritance, to Ya'qub ( for a bowl of lentils at a time when he was ª ) −

famished [Genesis 25:29-34]. Others contend that Ya'qub( obtained the birthright ª ) −

through deception contrived by his mother Rebecca [Genesis 27:34-40]. However,

none dispute that Ya'qub was favored with prophethood while 'Esau was not. In fact, It −

is mentioned that 'Esau threatened to kill Ya'qub ( following his father's death after ª ) −

realizing the value of his lost birthright. 'Esau is mentioned as having a less than

virtuous life, particularly in his youth, although he is said to have reformed himself

later in his life and both made amends to reconcile their differences.

29. Various aspects of the narrative of prophet Musa ( are mentioned in the following ª ) −

chapters of Quran: al-Baqarah (2); al-Maidah (5); al-An'am (6); al-A'raf (7); Yunus − − − − −

(10); Hud (11); Ibrahim (14); al-Isra (17); al-Kahf (18); Maryam (19); Ta Ha (20); − − − ± al-Muminun (23); al-Furqan (25); ash-Shu'ara (26); an-Naml (27); al-Qasas (28); − − − ½ ± ±

Luqman (31); al-Ahzab (33) as-Saffat (37); al-Mumin (40); az-Zukhruf (43); − ± − ± ± −

azh-Zariyat (51); an-Najm (53); as-Saff (61); an-Nazi'at (79) and al-A'la (87). − − ± ± − −

30. The Histories of Prophets, pg.173-174.


31. This account is found in: Tarikh al-Ya'qubi (The History of al-Ya'qubi), vol. 1, pg. 25. − − −

Other accounts indicate that Hajar ran seven times between the two mountains Safa −

and Marwa before fainting and then finding the water of Zamzam at her feet upon −

awakening. ( Vol. 1, pg. 90). al-Kamil Fi at-Tarikh, − −

32. In al-Kamil Fi at-Tarikh, Ibn Athir says Sara was 70 years old while Ibrahim was 120. − − − −

However, in his footnotes, it indicates that at-Tabari and al-Yaqubi both give her age at ± ± − −

90 in their respective histories. Vol. 1, pg. 89.

33. al-Munjid Fi al-A'lam, pg. 212. −



ÅI fÀZ¿ BÄQfY ¾B³ ,fÎ»Ì»A ÅI fÀYC ÅI ÅnZ»A ÅI fÀZ¿ BÄQfY :¾B³ ÉÍÌIBI ÅIG Å§

ÅÀ§ ÆBÄm ÅI fÀZ¿ Ë jÎÀ§ ÏIC ÅI fÀZ¿ Å§ ,fÍlÍ ÅI LÌ´¨Í Å§ ,iB°v»A ÅnZ»A

:ÉIBN· Ï¯ É¼»A ¾B³ Ðh»A ½Î§BÀmG ÆC$ :¾B³ ÂÝn»A ÉÎ¼§ É¼»A fJ§ ÏIC Å§ ,Êj·g Ë} ä é Ð é Ð

{BÎJÃ ÜÌmi ÆB· Ë f§Ì»A ¶eBu ÆB· ÉÃG ½Î§BÀmG LBN¸»A Ï¯ j·gA k ½Î§BÀmG Å¸Í Á» ç é ê

ä ç å ä ä ä ê æ ä ä ê ä å ì

ê ä

ê æ ê ê ê ê æ

å æ

ÑËj¯ AÌb¼n¯ ÊËhaD¯ É¿Ì³ Ó»G ½U Ë l§ É¼»A ÉRÏ ÕFÎJÃÞA Å¿ BÎJÃ ÆB· ½I ÁÎÇAjIG ÅI é Ð ç

Ï» :¾B´¯ ,O×q BÀI ÏÃjÀ¯ ¹Î»G ÏÄRÏ É»ÝU ½U É¼»A ÆC :¾B´¯ ¹¼¿ ÊBMD¯ ,ÉÈUË Ë ÉmCi æ å é Ð

#ÉÎ¼§ É¼»A Ó¼u ÅÎnZ»BI ©ÄvÍ BÀI ÑÌmC é Ð

36. Taken from Tafsir Nur ath-Thaqalain: −

Á» ÐifM C$ :¾B³ (ª) Byj»A ÅnZ»A ÏIC Å§ Ðj°¨V»A ÆBÀÎ¼m ÊeBÄmHI iBJaÞA ÆÌÎ§ Ï¯ ä ê

#Êj¤NÄÍ ÜÌY É» o¼V¯ ÝUi f§Ë :¾B³ ,ÐieC Ü :O¼³ ?f§Ì»A ¶eBu ½Î§BÀmG ÓÀm ç ç

37. Tarikh al-Ya'qubi (The History of Ya'qubi), vol. 1, pg. 11. − − −



ÅI ½z°¿ Å§ ÆBÀR§ ÅI ËjÀ§ Å§ ÉÎIC Å§ ÁÎÇAjIG ÅI Ï¼§ Å§ LÌ´¨Í ÅI fÀZ¿ Å§

É»E Ë ÉÎ¼§ É¼»A Ó¼u É¼»A ¾Ìmi ¾B³ ÂÝn»A ÉÎ¼§ (ª) É¼»A fJ§ ÏIC Å§ jIBU Å§ \»Bu é Ð é Ð é Ð

ÒÀÎ¤§ Ò»lÄ¿ É¼»A fÄ§ É» OÃB· É¼»A Ò¸ÖÝ¿ Å¿ B¸¼¿ ÆC ½ÎÖAjJU ÏÃjJaC$ :Á¼m Ë é Ð é Ð ç

Ò»lÄ¿ É¼»A Å¿ ¹» ÆC :¾B´¯ ,oÍieG ÓMD¯ ~iÞA Ó»G ÕFÀn»A Å¿ ¡JÇD¯ ÉÎ¼§ KN¨N¯ é Ð

Ó»G K¼� ÁQ ,jñ°Í Ü BÈ¿BÍC ÂBu Ë jñ°Í Ü ¾BÎ» TÝQ Ó¼v¯ ,Á¸Ii fÄ§ Ï» ©°qD¯

Ó» μ¼�C f³ Ë Á¸»Ûm OÎñ§C f³ ¹ÃG :¹¼À»A ¾B´¯ ,¹¼À»A Ï¯ jZn»A Ï¯ ½U Ë l§ É¼»A é Ð

,ÉI oÃE Ó¼¨» PÌÀ»A ¹¼¿ ÏÄÍjM f´¯ ,ÒUBY Ó»G K¼�D¯ ¹Î¯B·C ÆC KYC BÃC Ë ÏYBÄU

¹¼¿ K¼ñÍ ÉI f¨v¯ K·iC :¾B³ ÁQ ,ÉYBÄU ¡nJ¯ Õ Ïq Êj·g ©¿ ÏÄ×ÄÈÍ oÎ» ÉÃH¯ 6

¾B´¯ ,Òn¿Bb»A Ë ÒÏAj»A ÕFÀn»A ÅÎI ½JŃmB¯ füC É» ½Î´¯ BÎÃf»A ÕFÀn»A Ï¯ PÌÀ»A

Pj¿C SÎY tj¨»A ½£ OZM ÏÃG KV¨»A ¾B³ ?BJ�B³ ºAiC Ï» B¿ PÌÀ»A ¹¼¿ BÍ :¹¼À»A ç

Å¿ Xjb¯ w¬N¿B¯ oÍieG ©Àn¯ ,Òn¿Bb»A Ë ÒÏj»A ÕFÀn»A ÅÎI Ï¿eE `Ëi |J³C ÆC

# :½U Ë l§ É¼»A ¾B³ Ë ÉÃB¸¿ ÉYËi |J´¯ ¹¼À»A `BÄU {BÎ¼§ BÃB¸¿ ÊBÄ¨¯i Ë} ç é ê ä

ç ä å æ ä ä ä é Ð

On the authority of Abi Abdillah (as-Sadiq), peace be upon him, he said: The ± ± −

Messenger of Allah, blessings of Allah and peace be upon him and his family, said:

'"Jibrail informed me that one of the angels of Allah had a great status with Allah. −

Then, (the angel) was censured and he fell from the sky to the earth. Then, Idris came

along. He said that there is a status for you from Allah, then intercede for me with your

Lord."

"He prayed three days without tiring and fasted its days not tiring (also). Then, he

sought from Allah, the Mighty and Majestic, (his request) in the early morning and

from the angel. The angel said: You have been granted your request and my wing has

been released for me and I would like to reward you, seek your need (from me). He

said: Show me the Angel of Death (Malak al-Maut), perhaps I might keep company

with him, surely he has not delighted me with his mention in anything."

"(The angel) spread his wing, then he said: Ride! and he ascended seeking the Angel

of Death in the skies of this world. Then, he confronted him between the fourth and

fifth heaven. (The angel) said: O Angel of Death! I had not seen you at all. He said: It


is a surprise, I am under the shade of the throne (of Allah) where I have been

commanded to take the soul of man between the fourth and fifth heavens. Idris

listened and became sick (in his stomach). He emerged from the wing of the angel.

Then, his soul was taken at his place (where he stood). Allah, the Mighty and Majestic

said: ." 'And We raised him high in Heaven.' [Maryam 19:57]

39. There are four places places in the Quran where obligatory verses of Sajdah occur: −

Surah as-Sajdah, 32:15; Surah Ha Mim as-Sajdah (al-Fussilat), 41:38; Surah − − ± ± ± − −

an-Najm, 53:62; Surah al-'Alaq, 96:19. −

There are eleven places where the recommended verses of Sajdah occur: Surah −

al-A'raf 7:206; Surah ar-Ra'd 15:13; Surah an-Nahl 16:50; Surah al-Isra 17:109; − − − ± − − ½

Surah Maryam 19:58; Surah al-Hajj 22:18 & 77; Surah al-Furqan 25:60; Surah − − ± − − −

an-Naml 27:26; Surah Sad 38:24; Surah al-Inshiqaq 84:21 (Taken from al-Minhaj − ± − − − −

as-Saliheen By Ayatullah 'Ali al-Husaini as-Sistani, vol. 1, pg. 222-223). ± ± − ± ± −

Nothing is required to be recited in either the obligatory or recommended Sajdah. The

following Zhikr, however, is recommended on the authority of Muhammad (al-Baqir) ± −

Ibn 'Ali Ibn al-Hussain ( : ª )

,B³i Ë ÒÍeÌJ§ É¼»A ÜG É_»G Ü ,B´ÍfvM Ë BÃBÀÍG É¼»A ÜG É_»G Ü ,BÝ BÝ É¼»A ÜG É_»G Ü ç é

ê ä ç ì ê å å å

é Ð ì ê ä Ð ê

ç ê æ ä ä

ç ê å é Ð ì

ê ä Ð ê

ç é ä ç é ä å é Ð ì ê ä Ð ê

±ÖBa ½Î»g fJ§ BÃC ½I ,AjJ¸Nn¿ Ü Ë B°¸ÄNn¿ Ü Ë B³i Ë AfJ¨M ÏIi BÍ ¹» PfVm è è

ê ä è æ ä

ä æ ä ç ê æ ä æ å ä ç ä ê æ ä æ å ä ç é ê ä ç

í ä ä ð ä ä ä å æ ä ä

.jÎVNn¿ (245 x ,6 X ,Ò¨Îr»A ½ÖBmË) è ê ä æ å

"There is no God except Allah, justly, in reality; There is no God except Allah, as a faith

and affirmation; There is no God except Allah, as a humble veneration and servitude. I

prostrate to you, O my Lord! In worship and servitude, without pride and without

arrogance. Rather, I am a lowly, fearful servant seeking refuge."

40. Tafsir Majma' al-Bayan. −


É¼»A Å¿ BÍAfÈ»A ²j� ÁÈÎñ¨M$ :¾Ì´Í SÎY Á¼m Ë É»E Ë ÉÎ¼§ É¼»A Ó¼u ÏJÄ»A Å§ ÐËi é Ð é Ð

#BÎÃf»A Ï¯ BÈÎ¯ ÆÌ¼vÍ AÌÃB· ÏN»A ÑÝv»A OÎ³AÌÀ»


42. The following narration, taken from Majma' al-Bayan explains the incident in detail −

wherein Jibrail ( did not descend to the prophet for an amount of time due to which ª ) −

the prophet became very anxious:

ÅI jzÄ»A ÆA :pBJ§ ÅIG Å§ Ò¿j¸§ Ë jÎJU ÅI fÎ¨m Å§ ÊeBÄmHI ¶BZmG ÅI fÀZ¿$

AÌ»B´¯ ,ÒÄÍfÀ»BI eÌÈÍ iBJYC Ó»G sÍj³ BÀÇh°ÃC ¡Î¨¿ ÏIC ÅI ÒJ´§ Ë Ñf¼· ÅI TiBZ»A

Ë ,¾ËÞA LBN¸»A ½ÇC ÁÈÃH¯ É»ÌÍ ÁÇAjJa Ë ÉN°u ÁÈ» B°u Ë fÀZ¿ Å§ ÊÝm :BÀÈ»

.BÃfÄ§ oÎ» B¿ ÕFÎJÃÞA Á¼§ Å¿ ÁÇfÄ§

O»B³ B¿ ÁÈ» ÜB³ Ë ,(x) ÏJÄ»A Å§ eÌÈÎ»A iBJYC ÜDn¯ ,ÒÄÍfÀ»A B¿f³ ÓNY BUjb¯

Á» ÆG Ë ½mj¿ ÏJÃ ÌÈ¯ ÅÈI Á·jJaC ÆH¯ ,TÝQ Å§ ÊÌ»DmC eÌÈÎ»A iBJYC ÁÈ» ¾B´¯ ,sÍj³

,¾ÌŃ¿ ½Ui ÌÈ¯ ½¨°Í

ÁÈ» ÆB· f³ ÉÃH¯ ÁÇj¿C ÆB· B¿ ¾ËÞA jÇf»A Ï¯ AÌJÇg ÒÎN¯ Å§ ÊÌ¼m Á¸ÍCi ÉÎ¯ AËCj¯

Ë ÊÛJÃ ÆB· B¿ BÈIiB¬¿ Ë ~iÞA ¶iBr¿ −¼I f³ ²AÌ� ½Ui Å§ ÊÌ¼m Ë KÎV§ SÍfY

.ÌÇ B¿ `Ëj»A Å§ ÊÌ¼m

(.ÏJÃ ÌÈ¯ `Ëj»BI Á·jJbÍ Á» Ë ÅÎNÄR»A Å§ Á·jJaC ÆH¯ :ÔjaC ÒÍAËi Ï¯ Ë)

Ë fÀZ¿ ÅÎI Ë Á¸ÄÎI B¿ ½v°I Á·BÄ×U f³ !sÍj³ jqB¨¿ BÍ ÜB´¯ Ò¸¿ Ó»G B¯jvÃB¯

Ë Af« ÉÄ§ ÁN»Dm BÀI Á·jJaC :¾B´¯ ÊÌ»Dn¯ (x) ÏJÄ»A Ó»G AËÚBV¯ ,Òv´»A ÁÈÎ¼§ Bv³ ç ç

¹»g Ï¯ ÉÎ»G É¼»A TfZÍ Ü Ò¼Î» Ñjr§ oÀa (x) S¸À¯ ,ÉÄ§ AÌ¯jvÃB¯ ,ÅRNnÍ Á» é Ð

É¼»A ¾Ìmi Ó¼§ μr¯ ,¹»g Ï¯ AÌÀ¼¸M Ë Ò¸¿ ½ÇC ±UiC ÓNY ½ÎÖAjJU ÉÎMDÍ Ü Ë BÎYË é Ð ç

,ÉÎ¼§ Ò¸¿ ½ÇC ÉI Á¼¸NÍ B¿ (x)

j¿C Å§ ÉÄ§ ÊÌ»Dm B¿ BÈÎ¯ Ë ±È¸»A ÑiÌnI ÆBZJm É¼»A Å§ (ª) ½ÎÖAjJU ÊÕFU ÁQ é Ð


,ÒÍàA :ÉÎ¼§ ¾lÃC Ë ²AÌñ»A ½Uj»A Ë ÒÎN°»A {`Ëj»A Å§ ¹ÃÌ»DnÍ Ë} ê í ê ä ä ä å ä æ ä ä

ÏÄ§ OnJNYG f´¯ ÊÕFU ÅÎY ½ÎÖAjJV» ¾B³ (x) É¼»A ¾Ìmi ÆC Ï» j·h¯ ¶BZmG ÅIG ¾B³ é Ð

ÒÍàA :(ª) ½ÎÖAjJU É» ¾B´¯ ,½ÎÖAjJU BÍ {BÄÍfÍC ÅÎI B¿ É» ¹Ii j¿DI ÜG ¾lÄNÃ B¿ Ë} ê æ ä ä æ ä å ä ä ð ä ê æ

ä ê ì ê å ì ä ä ä ä

It is narrated from Muhammad Ibn Ishaq with his chain of narrators on the authority of ± ± −

Sa'eed Ibn Jubair on the authority of 'Akramah on the authority of Ibn 'Abbas, (he −

said): "The Quraish dispatched Nadr Ibn al-Harith and 'Uqbah Ibn Abi Mu'eet to ± ± ± Jewish Rabbis in Madeenah. They (the Quraish) said to them: Ask them about `

Muhammad, describe for them his characteristics and inform them of his saying 'For ± they are the original people of the Scripture and with them is knowledge of prophets

that is not with us.'"

"They set out until reaching Madeenah. They asked the Rabbis of the Jews about the

prophet (S) and they said for them whatever the Quraish had said. The Rabbis said to ± them: Ask him about three matters, if he answers you (correctly) about them, then, he

is a delegated prophet. If he doesn't do it, then he is a deceitful man."

"Then, see your view in the matter. Ask him about youths disappearing in the early

era-what is their affair for surely there is a amazing story about them. Ask him about a

man (whose) travels reached the eastern (horizon) of the earth and the western

(horizon)-what was his story? And ask him about the soul-what is it? "

In another tradition, it says: "If he informs you of two and does not inform you about

the soul, then he is a prophet."

"They both left heading towards Makkah. They said: O kinsfolk of the Quraish! We

have come to you with the details of that which is between you and Muhammad. They ± narrated to them the narrative. Then, they went to the prophet (S). They questioned ± him. Then, he (S) said: I will inform you of that which you asked regarding it tomorrow ± and it will have no exceptions"

They departed from him and he (S) waited fifteen nights and Allah did not ± communicate any revelation with him in that nor did Jibraeel (AS) come to him until −

rumors swirled among the people of Makkah and they were talking about that. The

Messenger of Allah grieved about that which the people of Makkah were saying about

it."


"Then, Jibraeel came to him (S) on behalf of Allah, Glorified be He, with Surah − ± −

al-Kahf. In it was that which they asked him about regarding the affair of the youths

and the man traversing (the east and west), and it was revealed to him: 'And they ask

you regarding the soul. Say: The soul is one of the commands of my Lord, and you

are not given aught of knowledge but a little.' [al-Isra 17:85] " − ½

In another tradition, Ibn Ishaq said: "It was mentioned to me that the Messenger of ± −

Allah (S) said to Jibraeel (AS) at the time when he came: "Surely you have held back ± −

something from me, O Jibraeel! Then, Jibraeel (AS) said to him: ' And we do not − −

descend but by the command of your Lord...' [Maryam 19:64] ."

43. Taken from Tafsir Nur ath-Thaqalain: −

ÅÀYj»A fJ§ ÅI ÅnZ»A Å§ LBñb»A ÅI ÒÀ¼m Å§ ÓÎZÍ ÅI fÀZ¿ Ï¯B¸»A ¾ÌuC Ï¯

Ë l§ É¼»A ¾Ì³ Ï¯ ÂÝn»A ÉÎ¼§ É¼»A fJ§ ÏIC Å§ jÎvI ÏIC Å§ ÑlÀZ»A ÏIC ÅI Ï¼§ Å§ é Ð é Ð

$ :½U jÎa ÅÎN´Íj°»A ÐC AÌÄ¿E ÅÍh¼» AËj°· ÅÍh»A ¾B³ PBÄÎI BÄMBÍE ÁÈÎ¼§ Ó¼NM AgG Ë} è æ ä ê æ ä ä

ê ä

í ä å ä ä ê

ì ê å ä ä ä ê

ì ä ë ð ä å æ ê æ

ä ä Ð

ä æ å ê

ä

{BÍfÃ ÅnYC Ë B¿B´¿ BÄNÍÜË Ó»G BrÍj³ B§e É»E Ë ÉÎ¼§ É¼»A Ó¼u É¼»A ¾Ìmi ÆB· :¾B³ ç é Ð é Ð ç é ê ä å ä æ ä ä ç ä

Ë ÅÎÄ¿ÛÀ»A jÎ¿Þ AËj³C ÅÍh»A AÌÄ¿E ÅÍh¼» sÍj³ Å¿ AËj°· ÅÍh»A ¾B´¯ AËj¸ÃA Ë AËj°Ä¯

Aei É¼»A ¾B´¯ ,ÁÈÄ¿ AjÎÎ¨M ÐC OÎJ»A ½ÇC BÄ» {BÍfÃ ÅnYC Ë B¿B´¿ jÎa ÅÎN´Íj°»A ÐC} ç é Ð ç ç é ê ä å ä æ ä ä ç ä è æ ä ê æ

ä ä ê ä

í ä

# :ÁÈÎ¼§ {BÍÕi Ë BQBQC ÅnYC ÁÇ Æj³ Å¿ ÁÈ¼J³ BÄ¸¼ÇC Á· Ë} ç é æ ê ä

ç ä å ä æ ä æ å ë æ ä æ ê æ å

ä æ ä æ ä æ ä æ ä ä

44. Taken from al-Kafi: −

ÆAËj¿ ÅI iBÀ§ Å§ ÆBÄm ÅI fÀZ¿ Å§ ÓnÎ§ ÅI fÀZ¿ ÅI fÀYC Å§ ÓÎZÍ ÅI fÀZ¿ é

:½U Ë l§ É¼»A ¾Ì³ Å§ (ª) É¼»A fJ§ BIC ¾Dm$ :¾B³ ÆAjÈ¿ ÅI Ò§BÀm Å§ é Ð é Ð

ÉÎÈ¼M É¨¿ ÒÀ¨Ä»A É» ÊefVN¯ KÃh»A KÃhÍ fJ§ ÌÇ ¾B³ {ÆÌÀ¼¨Í Ü SÎY ÁÈUifNnÄm...} å é å ä å ä æ ä å æ ä æ å å ê æ ä æ ä ä

#KÃh»A ¹»g Å¿ iB°¬NmâA Å§ ÒÀ¨Ä»A ¹¼M

Muhammad Ibn Yahya on the authority of Ahad Ibn Muhammad Ibn 'Isa on the ± ± ± ± authority of Muhammad Ibn Sanan on the authority of 'Ammar Ibn Marwan on the ± − − −

authority of Sama'ah Ibn Mihran, he said: "I asked Abu 'Abdillah ( about the saying ª ) − − −

of Allah, the Mighty and Majestic: "...We draw them near (to destruction) by degrees

from whence they know not." [al-A'raf 7:182] (Vol. 2, pg. 452). −


Å¿ XAifNmâA$ :¾B³ (ª) Ï¼§ ÅI ÅÎnZ»A Å§ pBJ§ ÅIG Å§ iAÌÃÞA iBZI LBN· Ï¯

#É¼»A Ó»G KN· Ë j¸r»A ÉJ¼nÍ Ë ÒÀ¨Ä»A ÉÎ¼§ −JnÍ ÆC ÊfJ¨» ÉÃBZJm É¼»A é Ð é Ð

In the book Bihar al-Anwar on the authority of Ibn 'Abbas on the authority of al-Husain ± − − − ±

Ibn 'Ali ( , he said: ª ) "al-Istidraj from Allah for His servant is that He showers blessings −

upon him while he withholds thankfulness." (Vol. 75, pg. 118).

45. Taken from Tafsir al-Qummi:

:É»Ì³ Ï¯ (ª) j°Ü ÏIC Å§ eËiBV»A ÏIC ÒÍAËi Ï¯ ÁÎÇAjIG ÅIG Ï¼§ jÎn°M Ï¯

ÅI ½ÖAË ÅI xB¨»A ÆC ¹»g Ë $ {Af»Ë Ë ÜB¿ ÅÎMËÞ ¾B³ Ë BÄMBÍFI j°· Ðh»A OÍCiC} ç ä ä ä ç ì ä ä

ä å ä ä ê ê ä ä ä

ê ì ä æ ä ä

ä

Ó¼§ PiÞA ÅI LBJb» ÆB· Ë ÅÎÖlÈNnÀ»A fYC ÌÇ Ë ÏÀÈn»A (ÁQ ÏrÍj´»A) ÂBrÇ

Ë KÇh»A ÒÄV»A ÆC ÆÌÀ§lM ÁNn» C :xB¨»A É» ¾B´¯ ,ÊByBŃÍ ÊBMD¯ μY ½ÖAË ÅI xB¨»A

BÀ¿ jÎa BÈÎ¯ ÅÎMËÞ É¼»A Ì¯ ÒÄV»A ¹ÄÎI Ë ÏÄÎI f§ÌÀ¯ ,Ó¼I :¾B³ ,?jÍjZ»A Ë Òz°»A é Ð

:½U Ë l§ É¼»A ¾Ì´Í Ë ,BÎÃf»A Ï¯ OÎMËC ,AfÈ§ ÅÀYj»A fÄ§ hbN»A ÂC KÎ¬»A ©¼� C} ç æ ä


ä ä ð ê ä ä æ ä ä ä ä ä é Ð

AËhbMA Ë ,Aej¯ BÄÎMDÍ Ë ¾Ì´Í B¿ ÉQjÃ Ë ,f¿ LAh¨»A Å¿ É» fÀÃ Ë ¾Ì´Í B¿ KN¸Äm Ý· å ä ì ä ç æ ä ê

æ ä ä å å ä å å ê ä ä é ä

ê ä ä ê å

ä í å

ä ä å å ä å å æ ä ä ì ä

{Afy ÁÈÎ¼§ ÆÌÃÌ¸Í Ë ÁÈMeBJÏ ÆËj°¸Îm Ý· ,Al§ ÁÈ» AÌÃÌ¸Î» ÒÈ»E É¼»A ÆËe Å¿ Ë ç é ê æ ê æ

ä ä ä å å ä ä æ ê ê ä ê ê

ä å å æ ä ä ì ä ç é ê æ å ä å å ä ê

ç ä ê ê é Ð

ê å æ ê

#ÉI Æj´Í Ðh»A ÅÍj´»A fz»A

46. Taken from Majma' al-Bayan: −

ÅI xB¨»A Ó¼§ Ï» ÆB· Ë BÎÄ« ÝUi OÄ· :¾B³ ,PiÞA ÅI LBJa Å§ \ÎZv»A Ï¯ ÐËi ç ç

Ë É»E Ë ÉÎ¼§ É¼»A Ó¼u fÀZÀI j°¸M ÓNY ¹Îz³C Ü :Ï» ¾B´¯ ÊByB´MG ÉNÎMC ÅÍe ½ÖAË é Ð

²Ìn¯ PÌÀ»A fÏ S¨JÀ» ÏÃH¯ :¾B³ ,S¨JM Ë PÌÀM ÓNY ÉI j°·C Å» :O¼´¯ ,Á¼m

:ÒÍàA O»lÄ¯ :¾B³ ,f»Ë Ë ¾B¿ Ó»G OÜi AgG ¹ÄÍe ¹Îz³C {...BÄMBÍFI j°· Ðh»A OÍCiC} ê ê ä ä ä

ê ì ä æ ä ä

ä


47. Nahju al-Balaghah, Sermon 150: −

ÆÌÄ§ÝNÍ Ë ÕFz¬J»BI ÆÌ¼ÍAlNÎ¯ eÌ´À»A Å¿ fÖB´»A Ë ªÌJNÀ»A Å¿ ©IBN»A CjJNÍ ½Î¼³ Å§$ ä å ä ä ä ä ê æ ä ê

ä å ä ä ä ä ê å ä ä ê å ê ä

ê å æ ä ä ê å ê

ì å ì ä ä ä ë ê

ä æ ä

#ÕF´¼»A fÄ§ ê ð ä æ ê


PBÈ¿ÞA Ë ÕFIàA ÆG :¾B³ ,ÂBÍC ef§ :O»B³ ?ºfÄ§ ÌÇ B¿$ :¾B³ ,ÉIBZuC fYC ¾Dm ÉÃG

#pB°ÃÞA ef§ ÉÄ¸» Ë ,¹»g ÆÌvZÍ

This tradition can also be found in al-Kafi, vol. 3, pg. 259. −


¾BUi ¹×_»ËC ,BÃBJ·i ÜG ÆÌ¸Í Ü f¯Ì»A !Ï¼§ BÍ$ :Á¼n»A Ë É»E Ë ÉÎ¼§ É¼»A Ó¼u ¾B´¯ Ð

ç é é Ð

#ÅÎŃÀ»A ÁÇBÀn¯ ÁÈ»BÀ§C Ïyi Ë ÁÈvNaC Ë ÁÈJYD¯ ,½U Ë l§ É¼»A AÌ´MG é Ð

This tradition can also be found in al-Kafi, vol. 8, pg. 96. −

50. This tradition is taken from Tafsir al-Qummi:

É¼»A fJ§ ÏIC Å§ ÉÎIC Å§ j°Ü ÅI ÆBÀÎ¼m Å§ LÌJZ¿ ÅI ÅnZ»A Å§ ÏIC ÏÄQfY ÉÃH¯ é Ð

Á» Å¿ :Á¼m Ë É»E Ë ÉÎ¼§ É¼»A Ó¼u É¼»A ¾Ìmi ¾B³$ :¾B³ ÂÝn»A ÁÈÎ¼§ ÉÖFIE Å§ ÉÎIC Å§ é Ð é Ð

OÎÀ»A ÏuÌÍ ±Î· Ë É¼»A ¾Ìmi BÍ :O¼³ ,ÉMËj¿ Ï¯ w´Ã ÆB· PÌÀ»A fÄ§ ÉNÎuË ÅnZÍ é Ð

Ë PAËBÀn»A j�B¯ ÁÈ¼»C :¾B³ ÁÈÎ»G pBÄ»A ©ÀNUA Ë ÑB¯Ì»A ÉMjzY AgG :¾B³ ?PÌÀ»A fÄ§ é Ð

,BÎÃf»A iAe Ï¯ ¹Î»G PfÈ§ ÏÃG ,ÁÎYj»A ÅÀYj»A ,ÑeBÈr»A Ë KÎ¬»A Á»B§ ,~iÞA

ÆC Ë ¹»Ìmi Ë ºfJ§ AfÀZ¿ ÆC fÈqC Ë ¹» ¹Íjq Ü ºfYË OÃC ÜG É»G Ü ÆA fÈqC ÏÃG ç

ÆC Ë μY ÆAlÎÀ»A Ë if´»A Ë μY LBnZ»A Ë μY S¨J»A ÆC Ë μY iBÄ»A ÆC Ë μY ÒÄV»A

,O»lÃ BÀ· ÆEj´»A ÆC Ë OQfY BÀ· ¾Ì´»A ÆC Ë O§jq BÀ· ÂÝmâA ÆC Ë O°uË BÀ· ÅÍf»A


É»E Ë AfÀZ¿ É¼»A ÏYË ÕAlV»A jÎa AfÀZ¿ É¼»A ÔlU ,ÅÎJÀ»A μZ»A ¹¼À»A É¼»A OÃC ¹ÃG Ë ç é Ð ç é Ð é Ð

BÍ ,ÏNÀ¨Ã Ï¯ ÏÎ»Ë BÍ Ë ÏMfq fÄ§ ÏJYBu BÍ Ë ÏNIj· fÄ§ ÏMf§ ÁÈ¼»C ,ÂÝn»BI é Ð

Lj³C OÄ· Ïn°Ã Ó»G ÏÄ¼¸M ÆG ¹ÃH¯ ÅÎ§ Ò¯j� Ïn°Ã Ó»G ÏÄ¼¸M Ü ÏÖFIE É»G Ë ÏÈ»G

Ï» ½ÜA Ë ÏNrYË jJ´»A Ï¯ oÃF¯ ÐfYË ÅN°»A Ï¯ ÔjmC Ë jÎb»A Å¿ fÏC Ë jr»A Å¿

AiÌrÄ¿ ºB´»C ÂÌÍ AfÈ§ ç ç

:É»Ì³ Ï¯ ÁÍj¿ ÑiÌm Ï¯ ÒÎuÌ»A ÊhÇ μÍfvM Ë ÏuÌÍ ÁQ Å¿ ÜG Ò§B°r»A ÆÌ¸¼ÀÍ Ü} ê ä ì

ê ä ä ì ä å

ê æ ä

{AfÈ§ ÅÀYj»A fÄ§ hbMA ÊhÇ ¥°ZÍ ÆC Á¼n¿ ½· Ó¼§ μY ÒÎuÌ»A Ë OÎÀ»A fÈ§ AhÈ¯ ç æ ä


ä ä ì

:¾B³ Ë Á¼m Ë É»E Ë ÉÎ¼§ É¼»A Ó¼u É¼»A ¾Ìmi BÈÎÄÀ¼§ :Ï¼§ ¾B³ Ë BÈÀ¼¨NÍ Ë ÒÎuÌ»A é Ð é Ð

#ÂÝn»A ÉÎ¼§ ½ÎÖAjJU BÈÎÄÀ¼§

A tradition nearly identical to this also appears in Tafsir al-Burhan; Tafsir Nur − −

ath-Thaqalain; Tafsir al-Amthal and Majma' al-Bayan. −

51. al-Quran, Surah at-Taubah 9:30. − −

52. al-Quran, Surah at-Taubah 9:30. − −

53. Tafsir al-Burhan: −

Ï¼§ ÅI ÅnZ»A Å§ ÓmÌ¿ ÅI É¼»A fJ§ Å§ fÀYC ÅI j°Ü BÄQfY :¾B³ ÁÎÇAjIG ÅI Ï¼§ é Ð

:É»Ì³ ÂÝn»A ÉÎ¼§ É¼»A fJ§ ÏIÞ O¼³$ :¾B³ jÎvI ÏIC Å§ ÉÎIC Å§ ÑlÀY ÏIC Å§ Ë} ä é Ð

{Af»Ë ÅÀYj»A hbMAA AÌ»B³ TBÃC Ò¸ÖÝÀ»A ÆC Ë Af»Ë É¼»A ÆC sÍj³ O»B³ SÎY ÊhÇ :¾B³ ç é Ð ç ä ä å Ð æ ì

ä ä ì å

BÀÎ¤§ ÒbnÃ Ï¯ Ë BÀ¼£ ÐC :ÁÈÎ¼§ Aei Ó»B¨M Ë ºiBJM É¼»A ¾B´¯ {AeG B×Îq ÁN×U f´»} ç ç ç é

ê ç æ ä æ å æ ê

æ ä ä ç é Ð

#AfÇ ¾BJV»A jbM Ë ~iÞA μrÄM Ë ÉI AÌ¿i BÀ¿ ÏÄ¨Í Æjñ°NÍ PAËBÀn»A eB¸M ç

'Ali Ibn Ibrahim (relates in his Tafsir), he said: Ja'far Ibn Ahmad related to us on the − ± authority of 'Abdullah Ibn Musa on the authority of al-Hasan Ibn 'Ali on the authority of − ± Abu Hamzah on the authority of his father on the authority of Abu Baseer, he said: "I − ± − ± said to Abu 'Abdullah, peace be upon him (about Allah's) saying: 'And they say: The −

Beneficent God has taken (to Himself) a son.' He said: This is due to the fact that the


Quraish said that Allah had a child and that the angels are feminine. Then, Allah, the

Blessed and Exalted said, refuting them: 'Certainly you have made an abominable

assertion.' In other words, an unjust (assertion) and in one manuscript, a great

(abomination) almost dividing the heavens. Meaning that which they accused (Allah

of) had nearly split the earth and caused the mountains to fall down in pieces."

54. Taken for Tafsir Majma' al-Bayan: −

É¼»A Ó¼u É¼»A ¾Ìmi ¾B³$ :¾B³ (ª) j³BJ»A j°Ü ÌIC ÏÄQfY Ï»BÀR»A ÑlÀY ÏIC jÎn°M Ï¯ é Ð é Ð

LÌ¼³ Ï¯ Ï» ½ÜA Ë AfÈ§ ºfÄ§ Ï» ½ÜA ÁÈ¼»A ½³ :(ª) Ï¼¨» Á¼m Ë É»E Ë ÉÎ¼§ ç é Ð

#(ª) Ï¼§ BÀÈ»B´¯ AeË ÅÎÄ¿ÛÀ»A ç

55. ibid.

ÓNY ÉÎ»G ÅÎÄ¿ÛÀ»A LÌ¼Í É¼»A ½J³C ÜA É¼»A Ó»G ÉJ¼Í fJ§ ½J³C B¿$ :ÆBJY ÅI ÂjÇ ¾B³ é Ð é Ð

#ÁÈNJZ¿ Ë ÁÈNÀYi Ë ÁÈMeÌ¿ ÁÈ³kjÍ

56. ibid.

ÉJZÎ¯ ÉJYD¯ BÃÝ¯ OJJYC ÏÃC ½ÎÖAjJV» ¾B³ BÄ¿Û¿ KYC AgG É¼»A ÆC$ :oÃC ÅI ©ÎIi ¾B³ ç ç é Ð

ÁQ ,ÕFÀn»A ½ÇC ÉJZÎ¯ ÊÌJYD¯ BÃÝ¯ KYC É¼»A ÆC ÜC ÕFÀn»A Ï¯ ÐeBÄÍ ÁQ ,½ÎÖAjJU ç é Ð

#~iÞA ½ÇC Ï¯ ¾ÌJ³ É» ©yÌÍ

57. ibid.

Ë ,ÏÄz¬IC B¿ ÏÄz¬JÍ ÆC Ó¼§ AhÇ Ï°ÎnI Å¿ÛÀ»A ÂÌrÎa OIjy Ì»$ :¾B³ Ï¼§ Å§

Óz³ ÉÃC ¹»g Ë ÏÄJYC B¿ ÏÄJZÍ ÆC Ó¼§ μ¯BÄÀ»A Ó¼§ BÈN¼ÀVI BÄÍf»A OJJu Ì»

#μ¯BÄ¿ ¹JZÍ Ü Ë Å¿Û¿ ¹z¬JÍ Ü :¾B³ ÉÃC Ï¿ÞA ÏJÄ»A ÆBn» Ó¼§ Óz´ÃB¯


58. Taken from al-Mizan: −

É¼»A Ó¼u É¼»A ¾Ìmi ¾B³$ :¾B³ ÕEjJ»A Å§ ÏÀ¼Íf»A Ë ÉÍËej¿ ÅIG XjaC iÌRÄ»A iAe Ï¯ Ë é Ð é Ð

Ï» ½ÜA Ë AeË ºfÄ§ Ï» ½ÜA Ë AfÈ§ ºfÄ§ Ï» ½ÜA ÁÈ¼»C :Ï¼¨» Á¼m Ë É»E Ë ÉÎ¼§ ç ç é Ð

:É¼»A ¾lÃB¯ ,ÑeÌ¿ ÅÎÄ¿ÛÀ»A iËfu Ï¯ ÁÈ» ½¨VÎm PBZ»Bv»A AÌ¼À§ Ë AÌÄ¿E ÅÍh»A ÆG} å å ä å ä æ ä ä ê ê é å ê ä ä å ä ä ê

ì ì ê

é Ð

{AeË ÅÀYj»A #Ï¼§ Ï¯ O»lÄ¯ :¾B³ ç é å å Ð æ ì

59. ibid:

K»B� ÏIC ÅIG Ï¼§ Ï¯ O»lÃ$ :¾B³ pBJ§ ÅIG Å§ ÉÍËej¿ ÅIG Ë ÏÃAjJñ»A XjaC ÆG} ì ê

{AeË ÅÀYj»A ÁÈ» ½¨VÎm PBZ»Bv»A AÌ¼À§ Ë AÌÄ¿E ÅÍh»A LÌ¼³ Ï¯ ÒJZ¿ :¾B³ ç é å å Ð æ ì å å ä å ä æ ä ä ê ê é å

ê ä ä å ä ä ê ì

#ÅÎÄ¿ÛÀ»A

60. According to Shaikh Nasir Makarem in his Tafsir numerous scholars have al-Amthal, − ± −

confirmed that this verse was revealed regarding 'Ali Ibn Abi Talib ( ). He mentions ª ± −

'Allamah Zamakhshari in his Tafsir Sibt Ibn al-Jouzi in al-Kanji al-Kashaf; Tazhkirah; − −

ash-Shafa'i; al-Qurtubi Muhib ad-Deen at-Tabari in (al-Jami'); Zhakair al-'Uqba; − ± − ± ± ± −

(al-Qummi) an-Naisapuri in his well-known Ibn Sabagh al-Maliki (Gharaib al-Quran); − − − − −

in Suyuti in al-Haithami in al-Fusul al-Muhimmah; Dar al-Manthur; as-Sawa'iq ± − − ± − − ± ± −

al-Muhraqah; Ruh al-Ma'ani. al-Alusi in He also notes that a tradition nearly identical ± − − ± −

to the one mentioned in footnote 51 was reported by ath-Ta'labi in his Tafsir (al-Kashf

Wa al-Bayan) on the authority of al-Bara Ibn 'Azib and reports that this tradition is also − − ½ −

mentioned in numerous other sources with minor differences. He mentions that the

tradition similar to that found in footnote 56 has also been recorded in numerous

sources on the authority of Ibn 'Abbas. −

61. Taken from Tafsir and orininally recorded in the book al-Amthal as-Sawa'iq ± ± −

al-Muhriqah by al-Haithami on the authority of Muhammad Ibn al-Hanafiyyah: ± ±

#ÉNÎI ½ÇÞ Ë Ï¼¨» eË ÉJ¼³ Ï¯ Ë ÜG Å¿Û¿ Ó´JÍ Ü$



Á¼m Ë É»E Ë ÉÎ¼§ É¼»A Ó¼u É¼»A ¾Ìmi B§e$ :ÂÝn»A ÉÎ¼§ ¶eBv»A ÂB¿âA Å§ SÍfY Ï¯ é Ð é Ð

KÇ ÁÈ¼»C :pBÄ»A ©ÀnÎ» ÉMÌu BÈI B¨¯Ai ,ÉMÝu jaE Ï¯ ÂÝn»A ÉÎ¼§ ÅÎÄ¿ÛÀ»A jÎ¿Þ é Ð ç

:É¼»A ¾lÃB¯ ,ÅÎ´¯BÄÀ»A iËfu Ï¯ ÒÀ¤¨»A Ë ÒJÎÈ»A Ë ,ÅÎÄ¿ÛÀ»A iËfu Ï¯ ÑeÌÀ»A Ï¼¨» é Ð

{AeË ÅÀYj»A ÁÈ» ½¨VÎm PBZ»Bv»A AÌ¼À§ Ë AÌÄ¿E ÅÍh»A ÆG} # ç é å å Ð æ ì å å ä å ä æ ä ä ê ê é å

ê ä ä å ä ä ê ì ì

ê


fJ§ ÅI ÅnZ»A Å§ LBñb»A ÅI ÒÀ¼m Å§ ÓÎZÍ ÅI fÀZ¿ Å§ LÌ´¨Í ÅI fÀZ¿ Å§

ÉÎ¼§ É¼»A fJ§ ÏIÞ O¼³$ :¾B³ jÎvI ÏIC Å§ ,ÉÎIC Å§ ÑlÀY ÏIC ÅI Ï¼§ Å§ ÅÀYj»A é Ð

ÊjnÍ BÀÃG ¾B³ :ÂÝn»A {Af» B¿Ì³ ÉI ihÄM Ë ÅÎŃÀ»A ÉI jrJN» ¹ÃBn¼I ÊBÃjnÍ BÀÃH¯} ç é å ç æ ä ê ê ä ê æ å ä ä ê ì ê ê ä

ð ä å ê ä

ê ê ê å æ ì ä ì

ê ä

ÉI ihÃC Ë ÅÎÄ¿ÛÀ»A ÉI jrJ¯ ,BÀ¼§ ÂÝn»A ÉÎ¼§ ÅÎÄ¿ÛÀ»A jÎ¿C ÂB³G ÅÎY ÉÃBn» Ó¼§ ç

#AiB°· ÐC ÉIBN· Ï¯ ÁÇj·g ÅÍh»A ÁÇ Ë ÅÍj¯B¸»A {Af»} ç ç é å


BIBLIOGRAPHY

Tafsir References

al-Amthal - by Ayatullah Shaikh Nasir Makarem ash-Shirazi, 20 vols. (¾lÄÀ»A É¼»A LBN· jÎn°M Ï¯ ½R¿ÞA) • − ± − −

Muassasah al-Ba'thah Li-at-Taba'ah wa an-Nashr wa at-Tauzee'ah, circa 1992. First Edition. ± ± −

(Electronic Edition).

al-'Ayyashi - ) - Abu an-Nadir Muhammad Ibn Mas'ud Ibn 'Ayyash as-Salmi (ÏqBÎ¨»A jÎn°M • − − ± ± − − ± ±

as-Samarqandi, d. 340 QH/circa 952 CE, 2 vols. al-Maktab al-Ilmi al-Islami, Tehran, Islamic ± − − −

Republic of Iran. (Electronic Edition). −

al-Burhan - - Sayyid Hashim al-Husaini al-Bahrani, b.1107 QH/circa 1696 (ÆEj´»A jÎn°M Ï¯ ÆBÇjJ»A) • − − ± ± −

CE, 2 vols. Muassasah al-Ba'thah, Tehran, Islamic Republic of Iran, circa 1994. First Edition. − −


al-Kashif - Shaikh Muhammad Jawad Mughniyyah, d. 1400 QH/circa 1979 CE, 7 (±qB¸»A jÎn°M) • − ± −

vols. Dar al-'Ilm Li al-Milayyeen, Beirut, Lebanon, 1981. Third Edition. (Electronic Edition). − − −

al-Kashaf - Muhammad Ibn 'Umar az-Zamakhshari d. 528 (½ÍlÄN»A |¿AÌ« µÖBÝ Å§ ²Br¸»A) • − ± −

QH/circa 1134 CE, 4 vols. 1947.

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Historical References

al-Kamil Fi at-Tareekh - by Ibn Athir ('Iz ad-Deen Abi al-Hasan Abi al-Karam (cÍiDN»A Ï¯ ½¿B¸»A) • − − ±

ash-Shiyabani). Dar Ihyai at-Tarath al-'Arabi, Beirut, Lebanon. 1st. Edition, 1989. − − ± − ½ − −

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Lawasani, Beirut, Lebanon, 1987. Third Edition. − − −

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The Oxford Dictionary of Saints, by David Hugh Farmer. Oxford University Press, 2004. 5th • Edition

The History of al-Ya'qubi - by Ahmad Ibn Abi Ya'qub Ibn Ja'far Ibn Wadih, 2 vols. (ÏIÌ´¨Î»A cÍiDM) - • − ± − − ± ±

Dar Sadir, Beirut. − ± − −

Miscellaneous References

al-Minhaj as-Saliheen - (The Path of the Righteous) by Ayatullah 'Ali al-Husaini (ÅÎZ»Bv»A XBÈÄ¿) • − ± ± − ± ±

as-Sistani. Maktab Sayyid as-Sistani, Qum, Islamic Republic of Iran, 2 vols. circa 1993. − − −

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al-Mashriq, Beirut, Lebanon 1982, 12th edition. −

The Holy Quran, Translated by M.H. Shakir. Tahrike Tarsile Quran. 1989. •

Nahju al-Balaghah (Sermons of 'Ali Ibn Abi Talib) compiled by compiled by Sayyid 'Ali Razi. • − ± − −

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Documents

Tafsir Of Surah Mary