ٱلْمَوْتَىٰ

10:43; 30:53.

Commentary:

The words, "when they turn back retreating", can equally be applied to both "the dead" and "the deaf", thus making it clear that "the dead" mentioned here are "the spiritually dead" as the blind in the next verse are "the spiritually blind". Wherever in the Quran the Holy Prophet is mentioned with reference to "the dead" they are the "spiritually dead" or "the dead of heart" (8:25).

2:180.

Important Words:

الموتی (the dead, i.e. dead persons) is the plural of میت (a dead person) which means: (1) one really dead; (2) one like dead (3) one dying or nearing death (Lane). See also under 2:20, 2:29 & 2:57.

Commentary:

In the preceding verses God related some of the misdeeds of the Israelites in order to bring home to them the fact that, in face of such conduct on their part, it was idle to expect that God would continue to bestow favours on them. In the verses under comment i.e. 2:73, 74, 75, God recounts one of their final misdeeds which filled the cup of their iniquity to overflowing and sealed their fate.

The Quran has not named the person slain, but when read with the context and the relevant facts of history, the verses appear to apply to the murder of a Companion of the Holy Prophet by the Jews at Medina. Following are some of the details of the incident which was the first public act of enmity perpetrated by the Medinite Jews against Muslims.

The Holy Prophet, on his arrival at Medina, entered into a treaty with the Jews. But the growing prosperity and success of Islam gradually roused the jealousy of the Jewish leaders and some of them began secretly to incite their people against the Muslims. The crisis came with the Battle of Badr when the jealousy of the Jews reached its highest pitch. The result was that the Jews were emboldened and assumed a highly insolent attitude towards Islam. A short time after the said battle, a Muslim lady happened to go to a Jew’s shop to make some purchases. The shopkeeper and the other Jews sitting at the shop behaved very insultingly toward her, and the shopkeeper mischievously fastened the lower part of her mantle to the upper part thereof with a thorn so that when, being unable to bear their insults, she unsuspectingly rose to depart, part of her body became naked, at which the shopkeeper and other Jews burst out laughing. This made the helpless lady cry for help. A Muslim happened to be near. Hearing her cry, he rushed to the place and in the fight that ensued the shopkeeper was killed, whereupon the Jews fell upon the Muslim and murdered him and the situation threatened to develop into a sort of a riot. This happened towards the close of the second year of the Hijrah. It is with reference to this murder that the preceding verse says, and remember the time when you slew a person and differed among yourselves about it. The Jews differed among themselves about the murder, for none of them admitted that he had committed it, though all adopted a highly insulting attitude towards the Holy Prophet when he exhorted the Jewish leaders to fear God and abstain from jeopardising the peace of the city. The result was ongoing enmity between the Jewish tribe of Banu Qainuqa‘ and the Muslims culminating in the banishment of the tribe from Medina (Hisham, Tabari & Zurqani).

But the real responsibility lay on the ringleader of the Medinite Jews—Ka‘b bin Ashraf—who had taken a leading part in inciting the Jewish tribes and kindling their hatred against the Muslims. The man was looked upon as their leader by the Jews of the whole of Arabia. He was a very rich man and a poet of eminence. Ka‘b was also a party to the treaty which was concluded between the Jews and the Holy Prophet on the arrival of the latter in Medina. Inwardly, however, he harboured deep hatred against Islam and its Holy Founder which grew in intensity as Islam made progress. When the Muslims won a decisive victory at Badr, Ka‘b, realizing that Islam was taking a deep root in the soil, thought it imperative to make strenuous efforts to extirpate the new faith. So he at once started for Mecca and there, with the aid of his powerful eloquence and stirring verses, set ablaze the fire of enmity and hatred that was already smouldering in the hearts of the Quraish, and with the skirts of the sacred curtain of the Ka‘bah in their hands, he made them take a solemn oath that they would know no rest until they had destroyed Islam and its Founder. Thereafter he toured among other tribes of Arabia and stirred them up against the Prophet and the small body of his followers. Having lighted up the fire of hatred and enmity throughout the land, he returned to Medina and began to create mischief by making scurrilous poems in which mention was made of Muslim women and the ladies nearly related to the Holy Prophet, in the most offensive language. These verses were widely published and were publicly recited by the enemies of Islam. The result of these tactics was that feelings of extreme hatred were excited in the minds of the Jews who assumed an openly hostile attitude to the Holy Prophet and his Companions, throwing to the winds their treaty obligations. It was this attitude of the Jews which emboldened them to commit such offences as the one referred to above, in open defiance of the terms of the treaty they had concluded with the Holy Prophet on his arrival at Medina (Hisham, Zurqani & Dawud).

Thus the real culprit responsible for the assassination of the Muslim referred to above was no other than Ka‘b bin Ashraf, the bold and wicked Jewish leader, who had instigated the Jews to rebellion and breach of contract. He even did not hesitate to plot against the life of the Holy Prophet (Zurqani). His guilt was an established fact. He was guilty of high treason against the State and was the arch-enemy of peace. So he was put to death by the Prophet’s command in the third year of Hijrah. It is to this sentence of death that the present verse refers when it says: then We said, "Smite him (the murderer, i.e. the real culprit) for a part of the offence against him (the murdered person)”, which meant that the sentence of death was only a partial punishment of the offence, the rest of the punishment being reserved for the Hereafter. In fact, there are certain sins which are atoned for by the punishment which is inflicted for them on the offender in this world. But the offence of wilfully killing an innocent man and particularly one who is a righteous servant of the Lord, is not adequately punished with the execution of the murderer, which is only a partial punishment. The real punishment of such an offence is Hell (4:94).

By using the word قتلتم (you slew) in the plural number, the Quran hints that the whole Jewish community of Medinawas responsible for it. For the sentence of death, however, the ringleader, who had brought about a tense atmosphere of hatred and enmity, was selected.

The clause, thus Allah gives life to the dead, signifies that retaliation is an effective form of giving life to the dead, for punishing the offender prevents the would-be assassins from committing further murders, and thus many who would otherwise have been victims of assassination are saved. That retaliation is a sure means of giving life is clearly alluded to in the Quran itself. We read in 2:180, and there is life for you in the law of retaliation, O men of understanding.

Finally, it may be noted that these verses have also been applied to the attempted murder of Jesus by the Jews (for which see Part I of the Quran published by Anjuman Taraqqi Islam, Qadian, in 1916), but recent research strongly supports the above explanation. It may also be noted that the interpretation put on this verse by some commentators that a physically dead person was restored to life is quite erroneous, being unsupported by the context of the verse as well as the authentic teaching of Islam. It is a mere legend which has no foundation in fact.

Important Words:

تحی الموتی (Thou givest life to the dead). For the meaning of حیاة (life) and موت (death) and میت (dead person) see 2:20; 2:29; 2:57 and 2:74.

یطمئن (be at rest) is derived from طمئن. They say طمئن ظھرہ i.e. he bent his back low. طمئن الشیء means, he made the thing calm and set it at rest. اطمأن means, it or he was at rest; it or he became calm after being agitated; it or he became docile and submissive. المطمئن means, (1) one who is calm and tranquil or in a state of rest or ease; that which is motionless and stationary; (2) if used in connection with some piece of land, it means a low-lying, soft piece of land (Aqrab).

صرھن الیك (make them attached to thyself). صرھن is derived from صار with واو as the central root letter. They say صار الشیء الی نفسه i.e. he inclined the thing to himself. صار وجھه الی means, he inclined his face towards me. صرت الغصن لاجتنی الثمر means, I inclined the branch towards myself in order to pluck the fruit. صار with ی as the central root letter, means, he cut a thing, etc. into pieces (Aqrab). The Quran uses here صار with واو as the central root letter as the dammah in صرھن indicates. Moreover, the preposition الی (to) determines the significance of the word in the sense of inclining or attaching and not cutting.

جزء (each) is derived from جزاء. They say جزأ الشیء i.e. he divided the thing into parts. So جزء means, part or portion or division of a thing (Lane). Thus, if a thing consists of, and comprises, a group, the word part or division would signify each member of it.

Commentary:

This verse provides yet another illustration of the process of life and death arranged by God in this world. In other words, the rise of a fallen nation is further discussed. Abraham asked God to show him how He caused a people to come to life after they had become fallen and degraded.

The difference between إیمان (belief) and اطمینان (heart being at rest) is that in the former state one simply believes that God can do a thing, while in the latter one receives the assurance that the thing would be done in his case also. Abraham did indeed believe that God could bring a dead people to life, but what he desired was the personal satisfaction of knowing that He would do so in the case of his own posterity as well; hence the words, so that my heart may be at rest.

The verse proceeds to describe a vision of Abraham. By asking him to take four birds, God hinted that his posterity would rise and fall four times. This rise and fall was witnessed twice among the Israelites, and the same phenomenon was to be repeated among the followers of the Holy Prophet of Islam who was descended from Abraham through Ishmael. The power of the Jews, the progeny of Abraham through Isaac, was crushed twice, first by Nebuchadnezzar and then by Titus (the Quran, 17:5-8; the Bible, II Kings ch. 25 and Enc. Brit. under Jews); and each time God raised them after their fall, the second revival having been brought about by the acceptance of Christianity by the Roman Emperors. As to the power of Islam, it was first rudely shaken when Baghdad fell to the arms of the Tartars, after which it again revived owing to the conquerors being won over to Islam. The second fall came later when there was a general and wholesale decline of Muslims both in the spiritual and the political field. The final rise is being arranged by God through the Ahmadiyya Movement founded by Ahmad, the Promised Messiah.

Referring to the verse under comment, the Holy Prophet is reported to have said, "We are more deserving of entertaining شك than Abraham" (Muslim). Here شك does not mean "doubt" but an intense hidden desire anxiously awaiting fulfilment, for the Holy Prophet never entertained any doubt. This shows that Abraham also never doubted and his question was not prompted by doubt but simply by an anxious desire. He had firm faith in the power of God and fully believed that He could restore a fallen people to prosperity; what he wanted was simply the satisfaction of his hidden desire, i.e. an assurance that God would do so in the case of his people also. The word شك therefore here only means the feeling of anxiety in the mind, or the state of commotion or disturbance of the heart and mind (Lane).

The double fall and subsequent rise of the Israelites and of the posterity of Ishmael making the total number of such phenomena four may be interpreted in another way also. The Israelites were a fallen people before Moses and God raised them through him. They fell again before the time of Jesus and were again given new life through him. Similarly, the Ishmaelites were a fallen people before the advent of the Holy Prophet who gave them new life, and they are again a fallen people now when they are being given a new life by Ahmad, the Promised Messiah.

Many commentators have translated the word صرھن as, "cut them into pieces and mince them", but this is clearly wrong; for as explained under Important Words above صار یصور (with واو as the central root letter) means "inclining" and not "cutting", particularly when it is used with the preposition الی. So the expression صرھن would mean "make them inclined towards thyself", so that they may become attached to thee. In this case the placing of a جزء of the four birds each on a hill would mean, putting each separate bird on a separate hill, and not placing portions of the minced meat thereon. The commandment to place the four birds separately on separate hills is to point to the fact that the rise and fall of the progeny of Abraham would take place at four distinct and separate times. The word جزء has been used in this sense elsewhere also (15:45).

43:60; 61:7.

5:111.

Important Words:

اخلق (I fashion out) is derived from خلق. They say خلقه meaning: (1) he measured it, or he determined its measure or proportion (e.g. they say خلق الادیم meaning, he determined the leather with a view to cutting it); (2) he designed or fashioned or planned it; (3) he made it according to a certain measure or design; (4) He (God) produced or created or brought into existence a thing or being without there being any previously existing pattern or model or similitude, i.e.He originated it; (5) he forged or fabricated a story or a lie; (6) he made a thing smooth, even and equable (Lane & Lisan).

الطین (clay) is derived from طان i.e. he made his work or deed good; he performed or executed his work or deed well. طانه الله علی الخیر means, God created him with a disposition or adaptation to that which is good, i.e. created him with a good natural disposition. طانه means, he coated or plastered it with clay or mud. طین means, clay, earth, mould, soil or mud. طینةmeans, any material sub-stance of which anything having form consists; the natural constitution or disposition of a thing. The term ابن الطین is sometimes used to signify Adam (Lane). Figuratively الطین may signify such persons as possess docile natures suitable for being moulded into any good shape like pliable clay.

الطیر (bird) which is the plural of طائر (a bird) and is also sometimes used as singular is derived from طار i.e. (1) he or it flew or moved in the air by means of wings; (2) he or it ran or moved quickly or fled. طار عقله means, his reason fled. طارت الابل means, the she-camel conceived. طار لکل منھم سھمه means, the share of each came to him. الطیر or طیر is both the plural of طائر (bird) and the noun infinitive from the verb طار. So طیر means: (1) flying birds, insects, etc.; (2) a flying bird, insect, etc., for طیر is sometimes also used as singular; (3) as an infinitive noun طیر would also give the different meanings conveyed by its verbal forms (Lane).

ھیئة (manner) is the noun infinitive from ھاء. They say ھاء الرجل meaning, the man was or became of good form and appearance or other properties denoted by ھیئة, the noun infinitive. ھاء الیه means, he desired or longed to see or find him or it. ھیأه means, he gave him or he made him have a garb or guise, etc.; he prepared or arranged it and put it in a good state. تھیأ لامر means, he became prepared for the thing, or the matter. ھیئة means, form, fashion, appearance or figure; guise or garb; state, condition or case; manner, mode or quality (Aqrab & Lane).

ابری (I heal) is derived from بری i.e. he was or became clear or free from a thing. بری من المرض means, he became free from disease, i.e. he recovered from it. بری من الدین means, he became clear of debt. ابرأه means, he cured or healed him of the disease; he declared him innocent or free from the defect attributed to him; he acquitted him (Aqrab & Lane).

الاکمه (blind) is derived from کمه i.e. he became blind; or his eyes did not see at night. کمه فلان also means, he was or became deprived of reason or understanding. کمه النھار means, the day became dark, i.e. the sun became overcast with clouds. اکمه means, one who cannot see at night; one who is born blind; one who becomes blind afterwards; one who is deprived of reason and understanding (Aqrab & Mufradat).

ابرص (leprous) is derived from برص i.e. he was or became affected with برص (leprosy) viz. a sort of whiteness that appears upon parts of the body by reason of a corrupt state of health or constitution. The moon is sometimes called الابرص because of its white hue. ارض برصاء means, a land of which the herbage has become depastured at several places so that it has become bare thereof (Aqrab & Lane). A variety of leprosy of the Hebrews (probably identical with modern leprosy) was characterized by the presence of smooth, shining, depressed white patches or scales, the hair on which participated in the whiteness, while the skin and adjacent flesh became insensible (Webster).

تاکلون (you will eat) is derived from اکل i.e. he ate; he ate up; he devoured; he consumed; he wore away, etc. The Holy Prophet is reported to have said, امرت بقریة تاکل القری i.e. I have been commanded to migrate to a town (Medina) which shall devour, (i.e. subdue and conquer) other towns (Lane).

Commentary:

With this verse begins an account of Jesus’ ministry as a Prophet of God. By using the words, a Messenger to the Children of Israel, the verse makes it clear that Jesus’ mission was confined to the House of Israel. He was not a universal Messenger. In fact, as the Gospel itself states, he expressly ordered his disciples not to preach his message to any but the Israelites: "These twelve Jesus sent forth, and commanded them, saying, 'Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: but go rather to the lost sheep of the house of Israel' " (Matt. 10:5, 6). It cannot be argued that this prohibition was confined to the lifetime of Jesus and that after his death his disciples were at liberty to preach to all the nations of the world, for this supposition is belied by the Gospel itself: "But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the son of man be come" (Matt. 10:23). According to this verse, the followers of Jesus were enjoined to confine their preaching to the Children of Israel till the time of his second coming. The same injunction is contained in Matt. 15: 24; 18: 11, 12; 19: 28; Acts 3: 25, 26; 13: 46; Luke 19: 10; 15: 4; 22: 28-30.

Only in Matt. 28:19 there appears some ambiguity about the mission of Jesus but on deeper reflection it becomes clear that here too it is the tribes of Israel that are meant, and not all peoples and all nations. The early disciples understood these words of Jesus in this very sense: "Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only" (Acts 11: 19).

For a clear understanding of the other parts of the present verse, i.e. making birds of clay, etc. it is necessary to remember that it was Jesus’ habit to talk in parables—a way of talking which was predicted in the previous Scriptures to be a characteristic of his speech. Says the Gospel: "All these things spake Jesus unto the multitudes in parables; and without a parable spake he not unto them: that it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables" (Matt. 13:34, 35). Later historians also have referred to this peculiar characteristic of Jesus: "In his popular addresses Jesus would make free use of parables. He spoke in parables to all classes but especially to the people. Without parables he was not wont to speak to them" (Enc. Bib. under Jesus). With this torchlight of history in our hands, it does not remain difficult for us to understand or explain the "signs" of Jesus as mentioned in the present verse.

There is no mention in the Bible of the miracle of creating birds popularly believed to have been performed by Jesus. If Jesus had really created birds, there is no reason why the Bible should have omitted to mention it, particularly when the creation of birds was a miracle the like of which had never been shown before by any Messenger of God. The mention of such a miracle would certainly have established his superiority over other Prophets and would have lent some support to the claim to divinity which has been foisted upon him by his later followers. Of the different meanings of خلق i.e. measuring, determining, designing or fashioning; making and creating, etc. given under Important Words above, it is in the former sense that this word has been used in this verse. In the sense of "creating'', the act of khalq has not been attributed in the Quran to any other being or thing except God. In fact, the Quran has laid the greatest emphasis on this exclusive attribute of God Who has been again and again declared to be the sole "Creator" of all things. All others to whom creation has been attributed are declared by the Quran to have been themselves created by God and to be devoid of all power to create anything (e.g. see 13:17; 16:21; 22:74; 25:4; 31:11, 12; 35:41 and 46:5). Even the silly notion that the power of creating though the unshared prerogative of God, might have been temporarily delegated by Him to another is rejected by the Quran (39:30 & 16:72).

In the light of the above explanation, and keeping in view the figurative sense of "clay", for which see Important Words above, the clause, I will fashion out for you a creation out of clay after the manner of a bird, then I will breathe into it (a new spirit) and it will become a soaring being, would mean that if ordinary men of humble origin but possessing the inherent power of growth and development came into contact with Jesus and accepted his message they would undergo a complete transformation in their lives. From men grovelling in the dust and not seeing beyond their material cares and mundane concerns, they would become converted into birds soaring high into the lofty regions of the spiritual firmament. And this is exactly what happened. The humble and despised fishermen of Galilee, under the impact of the ennobling teaching of their Master, began soaring like birds, preaching to the world of Israel the word of God and bravely facing all sorts of hardships and privations and making sacrifices that should adorn the history of any nation. Says Jesus: "I say unto you, Take no thought for your life, what ye shall eat, and what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?" (Matt. 6:25, 26).

The miracle relating to the making of birds from clay may be interpreted in another way as well. In the time of Jesus people had a special liking for the practice of occult sciences —hypnotism, mesmerism, etc. So it is possible that God granted him special power of this kind in order to impress the people and make them believe in him. In this case the sign of making birds would mean that Jesus made small clay models of birds and then through a sort of mesmerism made them appear to fly in the air. But this did not convert them into real living birds; for as soon as the influence was removed, they fell down to the ground like so many lumps of earth. This miracle of Jesus was more or less like the miracle of the rod of Moses which was temporarily made to look like a real serpent but was actually not so. But whatever the significance of the sign, it was performed, as the verse clearly puts it, by the command of Allah, and Jesus possessed no power of creation. (For fuller description see Izalah’-e-Auham by Ahmad, the Promised Messiah).

As for healing the blind and the leprous, it appears from the Bible that persons suffering from certain diseases (leprosy, etc.) were considered unclean and were, therefore, not allowed to come in contact with other men. If, therefore, the word ابری be taken to mean, "I declare to be free", the clause would signify that the legal or social disabilities and disadvantages under which persons suffering from such maladies laboured were removed by Jesus. If, however, the word be interpreted as "I heal," then the clause would mean that Jesus used to heal persons suffering from these diseases. But as indicated above, Jesus used to speak in metaphors. So just as the "creation" spoken of is spiritual creation, the diseases mentioned are spiritual diseases. The Prophets of God are spiritual physicians; they give eyes to those that have lost spiritual sight, and they give hearing to those who are spiritually deaf, and they restore life to those who are spiritually dead (see also Matt. 13:15). In this case the word اکمه (blind or one who is blind at night) would stand for such person as possesses the light of faith but being weak, cannot stand trials. He sees in the daytime, i.e. so long as there are no trials and the sun of faith shines forth unclouded; but when the night comes on, i.e. when there are trials, and sacrifices have to be made, he loses his spiritual vision and stands still (cf. 2:21). Similarly, the word ابرص(leprous) would, in the spiritual sense, stand for one who is imperfect in faith, having patches of diseased skin among healthy ones. But even if these words be taken in their physical sense, Jesus is proved to possess no peculiar power. All Prophets heal diseases and ailments by the power of prayer. In this case, however, the word اکمه (blind) would be taken in the sense of one who cannot see at night or one whose sight is weak.

The clause, I will quicken the dead, does not mean that Jesus actually brought the dead to life. Those actually dead are never restored to life in this world. Such a belief is diametrically opposed to the whole Quranic teaching (23:100, 101; 21:96; 39:59, 60; 2:29; 40:12; 45:27). The sayings of the Holy Prophet are also clear on this point. For instance, it is related that when Jabir’s father, who was a Companion of the Holy Prophet, was killed in the Battle of Uhud and the lad was much grieved, the Holy Prophet consolingly told him that God had lovingly spoken to his father in the other world and had asked him to beg of Him anything he liked, for that would be given to him. Thereupon Jabir’s father said, "Grant me, my Lord, another lease of life on earth that I may again be killed in Thy way". God replied, "I would certainly have done so, but the word has gone forth from Me that the dead shall not be sent back to the earth" (Tirmidhi & Majah).

That the so-called dead who are reported to have been raised by Jesus were not actually dead is clear from the Gospels as well. The incident described in Matt. 9:23-25 sheds some light on it. As a matter of fact, Prophets are only sent to give life to those who are spiritually dead. Jesus, Moses, Abraham and, above all, the Holy Prophet of Islam brought about a complete change in the lives of their followers. This, in religious language, is termed raising the dead to life. Literally, too, the word موتی (the dead) does not necessarily mean those physically dead. It is also used about those who are dead spiritually, morally or intellectually. The Quran freely speaks of the quickening of the dead in the sense of granting life to the spiritually dead (e.g. 3:28; 6:123; 8:43; 25:50; 36:71). In 8:25 the Holy Prophet himself has been spoken of as giving life to the dead. Says the Quran: O ye who believe, respond to Allah and the Messenger when he calls you that he may give you life. Here it is spiritual and intellectual life that is meant, for Muslims do not believe that the Holy Prophet ever brought an actually dead person to life.

The miracles of Jesus, as mentioned in this verse, have been stated in a natural order. First of all is mentioned the change in the outlook and way of life of those that came in contact with him. From men of the world, they became men of God. They rose from the dust and began soaring in the air. Then are mentioned some of the more common spiritual diseases of which Jesus cured the people; the blind were given spiritual sight and those having diseased skins were healed. Finally, the spiritually dead are declared to have received through Jesus a new life. Thus not only a natural order but a sort of progressive order is found in the verse, the climax, so far as individual reformation is concerned, being reached with the miracle relating to the quickening of the dead. But if the verse be interpreted literally, no arrangement seems to exist in the order in which the miracles are described here, i.e. (1) the creation of birds out of clay; (2) the healing of the blind; (3) the healing of those suffering from leprosy, i.e. those who had patches of disease on their skin; and (4) the raising of the dead to life.

The true climax, however, reaches in the miracle or sign mentioned in the clause, I will announce to you what you will eat and what you will store up in your houses. According to Abul-Baqa’, the words نبأ (news) and انبأ (he gave the news) are used in the Quran for announcing matters of great importance (Kulliyyat). This shows that, what Jesus is here represented as announcing to the people, are matters of supreme im-portance to his followers. The language of the verse being parabolic, the word تاکلون (you will eat) will be taken figuratively, mean, "you will subdue or conquer" (see under Important Words above). Thus the clause, I will announce to you what you will eat, would mean, "I will let you know what you will subdue or conquer", i.e. "I will announce to you the conquests you are destined to make in future". The other expression, i.e. I will also let you know what you will store up in your houses, would mean, "I will let you know the deeds which you should or would leave behind for posterity".

The entire clause may have yet another meaning. It may mean that Jesus told his disciples: (1) what they should eat, i.e. what they should spend to meet their physical needs, and (2) what they should store up, i.e. what they should lay up as a spiritual treasure in Heaven. In other words, Jesus told them that their earnings should be honestly and lawfully acquired and that they should spend their savings in the way of God, having no thought for the morrow which should be left to God (see Matt. 6:25, 26 as quoted above).

16:66; 22:6; 35:28; 39:22; 45:6.

Commentary:

After attention has been drawn in the preceding two verses to the natural phenomenon that when, after severe drought, welcome rain comes, the parched and dry earth gets a new life. In the present verse we are told that similar formula operates in the spiritual renaissance of a morally decrepit people. A people virtually as good as dead receive a new life through a Divine Prophet.

2:88; 2:254.

3:47.

3:49.

3:50.

5:12.

Commentary:

In the clause, thou didst speak to the people in the cradle and when of middle age, the act of speaking in the cradle signifies speaking words of wisdom and piety in childhood. This sort of speaking on the part of Jesus reflected great credit on his mother, who, herself being wise and pious, brought him up as a wise and pious child. And the speaking of good words in middle age shows that not only was Mary a pious woman, but Jesus, too, was a righteous man so that even when he was of middle age and was no longer under the direct influence of his mother, he spoke words of piety and wisdom to men. See also 3:47 & 3:49, 50, where similar works of Jesus, i.e. the creation of birds and the quickening of the dead, etc. have been discussed.

Protection similar to that alluded to in the latter part of this verse in the words, I restrained the Children of Israel from putting thee to death, was promised to the Holy Prophet as well (5:68). This promise met with a remarkable fulfilment. Though, even at Mecca, his life was in constant danger, at Medina that danger very much increased. The Holy Prophet led many expeditions in person and several attempts were made on his life. At Uhud, he was severely wounded and at Hunain he was left alone among a large host of bloodthirsty archers. Yet amidst all these dangers he remained safe, and after having triumphed over his enemies, passed away peacefully in his house at Medina. The reference in the present verse is to the attempts of the Jews to kill Jesus on the cross, from which—accursed death—God delivered him. The words, I restrained the Children of Israel, should not, however, be understood to mean that Jesus suffered even no persecution at the hands of his enemies. A similar expression has been used with regard to early Muslims in the Quran (5:12), but it is a well-known fact that they had to pass through grievous trials and tribulations. The expression thus only means that the enemy will fail to kill Jesus, whom God will protect from being destroyed.

10:43; 21:46; 27:81.

13:32.

Commentary:

The subject of the previous verse is continued in this one. One of the functions of the angels is to suggest good ideas to men and to invite them to virtue (2:32). They sometimes perform this function through the medium of dreams and visions. The opening words of the verse refer to this very function.

The words, the dead speak to them, refer to the testimony of pious men of the past to the truth of a Divine Messenger either by means of prophecies which are handed down to posterity in writing or orally, or by their appearing to men in dreams and visions.

There is another way also in which the dead may speak to men. This happens when a person who is spiritually dead or a nation which is devoid of spiritual life is quickened to life by seeing the truth of their Prophet and then testifies to his truth before other persons or nations.

The words, and We gather to them all things face to face, refer to the testimony of the different objects of nature to the truth of a Prophet before his enemies. The different objects of nature bear testimony in the form of earthquakes, pestilences, storms, floods, famines and other visitations. These things come upon the enemies of a Prophet as punishments from heaven. Nature itself appears to be angry with them; the very elements are up in arms against them. All things that are God’s (and what is there that is not God’s?) stand up in opposition to the enemies of a Divine Messenger. Thus it is that both heaven and earth bear testimony to a Prophet’s truth.

It should be noted that all these signs were actually shown in the time of the Holy Prophet. As for the angels, they appeared at the Battle of Badr and were even seen by some of the disbelievers (Jarir, iv. 47), but those who were hard-hearted did not believe. They knew the Holy Prophet to be a truthful and upright man but, surrounded by evil associates and swayed by evil passions, they denied his claims. In the beginning even men like Abu Jahl were impressed by the truth and honesty of the Holy Prophet; for it is recorded that when the verses of the Quran were recited to Abu Jahl for the first time, he admitted that it was the truth. In spite of this, however, he exclaimed, "When did we follow the children of ‘Abd Manaf?" (an ancestor of the Holy Prophet), meaning that he could not accept the leadership of the Prophet. Thereafter he gradually increased in perversity, so much so that at the Battle of Badr he actually prayed to God to destroy whichever of them (meaning himself and the Holy Prophet) had created mischief and discord among his people. The prayer was heard, but he himself was its victim. His case is a typical instance of how the hearts of men were hardened because they rejected the Holy Prophet at the very outset, in spite of knowing him to be sincere and truthful.

The words, most of them behave ignorantly, imply that they will not believe unless God forces His will on them and compels them to accept the truth; but God will not do that, and these people are so foolhardy that they would not change their hostile attitude unless compelled to do so.

15:23; 24:44; 25:49; 27:64; 30:47; 35:10.

Important Words:

اقلت (bear) is derived from قل. They say قل الشیء i.e. the thing was or became few, small or scanty. اقل الشیء means, he lifted, raised, bore or carried the thing (Aqrab).

Commentary:

The word رحمة (mercy) in this verse refers to rain. Just as in the physical world rain is preceded by cool breezes which serve as its harbingers, similarly before a Prophet of God is to make his appearance, there is a sort of general religious awakening among men. This religious awakening was witnessed among the Arabs before the appearance of the Holy Prophet. There appeared among them certain individuals called Hanifs who rejected idolatry and believed in and preached the Oneness of God. In the present time also, the advent of Ahmad, the Promised Messiah, was preceded by a general religious awakening among the nations of the world.

The words, a dead land, literally mean, physically dead, but metaphorically the words also signify a spiritually dead land. Just as rainwater puts new life into a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out the promise that the bleak, arid and barren land of Arabia would soon blossom forth into a garden full of trees laden with fruit, and plants bearing fragrant flowers in consequence of the heavenly water that had descended on it. No wonder, indeed, that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.

3:155; 30:5.

22:56.

Important Words:

الجبال (mountains) is the plural of الجبل (the mountain). Figuratively, the wordجبل means: (1) chief of a tribe or community; (2) a learned man towering above those around him; (3) great hardship or calamity (Aqrab).

قطعت (be cut asunder) is formed from قطع (qatta‘a) which is derived from قطع (qata‘a), the former being the intensified form of the latter. They say قطع الشیء i.e. he cut the thing; or he cut it asunder. قطع النھر means, he crossed or went across the river. قطع الطیر means, the birds migrated or journeyed from colder regions to warmer ones. قطعه بالحجة means, he silenced him in argument (Aqrab).

یایئس (come to know) is derived from یئس which means (1) he despaired of the thing; (2) he knew. An Arab would say قد یئست انك رجل صدق i.e. I have known that thou art a good man. The clause افلم یایئس الذین آمنوا means, have not the believers yet come to know? The expression یئست المرأة means, the woman became barren i.e. despaired of bearing children (Lane & Aqrab).

قارعة (disaster) is derived from قرع. They say قرع الباب i.e. he knocked at the door. قرع الرجل means, he beat the man. قرعه امرmeans, the affair came on him all of a sudden. القارعة means, great calamity; sudden calamity; the Day of Resurrection or of Judgement; an army marching forth quickly and striking the enemy quickly (Aqrab & Taj).

Commentary:

The words, And if there were a Quran by which mountains could be moved or by which the earth could be cut asunder or by which the dead could be spoken to, they would not believe in it, do not mean that the Quran does not possess these qualities but that even when these wonderful attributes of the Quran were demonstrated, disbelievers would not believe. A construction similar to the one used in this verse occurs in a saying of the Holy Prophet who is reported to have said, لو کان الایمان معلقا بالثر یا لنا له رجل من ابناء فارس i.e. if faith were to ascend to the Pleiades, a man from among the sons of Persia would bring it back (Bukhari, Kitabut-Tafsir). This hadith does not mean that faith would not ascend to the Pleiades, or that a man from among the sons of Persia would not bring it back. On the contrary, it is a prophecy which foretold the disappearance of faith from the earth and its restoration in the latter days by a man from among the children of Persia. Incidentally, it may be noted here that this great prophecy was fulfilled by the appearance of Ahmad,the Promised Messiah, whose family was of Persian origin. But to revert to the subject. A description of the great powers and qualities of the Quran as given in the present verse also implies the hard-heartedness and uncompromising hostility of disbelievers to the divine truth.

Taken literally, the expression, by which mountains could be moved, would mean that the Quran contains prophecies of earthquakes of such severity as will virtually remove parts of mountains from their places. The Quran does indeed predict great upheavals (Surah 99).

Figuratively, the word "mountain" may mean, great hardships and difficulties. In this sense, the description in the verse fitly applies to the Quran, because it solves all political, social, economic, moral and spiritual problems in a way that no other religious Scripture does. The word also means "learned men" among a people, or their "chiefs." According to this meaning of the word also, the description is quite applicable to the Quran, for with its advent, the old leaders of the people and the learned among them disappeared. The system of government underwent a complete transformation and hereditary kingship was replaced by Khilafat i.e. a representative form of government. The old learning, which was founded on superstition and capricious fear, was superseded by one based on experiment, observation and a knowledge of the properties of things. The Quran abounds in verses exhorting men to make use of reason and reflection rather than indulge in superstitious notions, and enjoins them to make a close study of the objects of nature. The whole universe, says the Quran, has been created for the benefit of man, who is repeatedly urged to compel it into his service. The Quran, in short, abrogated the old order of things and inculcated a new approach to the various human problems.

The expression, by which the earth could be cut asunder, figuratively means that the Quran would speedily spread throughout the earth. Literally, the expression means that portions of land would be cut off from enemy territory and would pass into the possession of the believers. Both these things were fulfilled as predicted by the Quran, for it spread very quickly throughout the world, and whole countries fell into Muslim hands.

The words, by which the dead were spoken to, mean that dead and by-gone people should bear witness to the truth of the Quran, that is to say, the righteous forefathers of the living generation should testify to its Divine origin. This was also fulfilled. In the Old and the New Testaments, the "People of the Book" have evidence of the righteous men of old bearing witness to the truth of the Holy Prophet, yet they rejected that evidence. "The dead being spoken to" may also mean the appearance of the dead in dreams and visions and their bearing witness to the truth of the heavenly Messenger, but evil-minded people reject this evidence also. Both these things happened not only in the time of the Holy Prophet but also in the case of Ahmad, the Promised Messiah. The word "dead" also applies to the spiritually dead. The word has been used in this sense in the Quran (8:25). In this sense, the verse would mean that by means of the Quran those spiritually dead will not only be quickened into a new life, but will also be made to speak words of wisdom and will preach the Message of the Quran to the world.

The words, the matter rests entirely with Allah, mean that though these things may appear impossible, yet they will surely come to pass, because the Almighty God with Whom "the matter rests entirely" and to Whom nothing is impossible has Himself foretold their occurrence. To this Almightiness of God the attention of disbelievers is pointedly drawn in the words, Have not the believers yet come to know that if Allah had enforced His will, He could have surely guided all mankind? In the following sentence even the time is specified when these things will come to pass. The words, disaster shall not cease to befall them for what they have wrought or to alight near their home, until the promise of Allah comes to pass, mean, that calamity after calamity shall continue to befall the Meccans, and they shall suffer reverses one after another, till the prophecy relating to the utter destruction of their power is fulfilled. This prophecy met its fulfilment in a wonderful manner. In spite of the many signs the disbelievers had witnessed and the many reverses they had suffered at the hands of Muslims, they refused to see the truth till at the head of ten thousand devoted followers or, to use the words of the Bible, "ten thousand saints," the Holy Prophet marched towards Mecca and encamped "near their home," and with his triumphant entry into that city the power of pagan Arabia was completely broken and its glory departed forever and all vestige of unbelief and idolatry disappeared from the country.

2:74; 30:51; 35:10; 41:40; 42:10; 57:18.

Commentary:

The verse purports to say that the inescapable inference from the preceding verse is (1) that God is الحق i.e. His existence is an established fact and He is the Creator Who creates according to the requirements of wisdom and justice; (2) that He infuses new life into a spiritually dead people and (3) that He has the power to do all things which are in accordance with His design and device and which fulfil His purpose.

The word الموتی (the dead) here specially signifies those who are spiritually dead. The physically dead are mentioned in the next verse.

18:50; 72:29.

Important Words:

إمام (Book) is derived from أم. They say أم القوم او أم بالقوم i.e. he led the people; he took precedence of them. إمام means, a leader of a people or army; a model or an example; the religious scripture of any people; a road or way, a tract of land, etc. (Lane & Aqrab). See also 2:125; 17:72 & 25:75.

آثارھم (that which they leave behind). آثار is the plural of أثر which is infinitive noun from أثر (athara). They say أثر خف البعیرi.e. he made an incision in the foot of the camel. أثر means, a relic; a trace remaining of a thing; a sign or mark or trace; a foot-print (Lane). See also 20:97.

Commentary:

The verse means to say that with the exception of those unfortunate people who by their persistent rejection of Truth have shut upon themselves the door of God’s mercy and for whom no admonition is of any avail, the spiritually dead Arabs will be brought to life through the teachings of the Quran and they will set such a noble example of righteousness and godliness that the footprints they will leave behind for others to follow will be made to endure and will be remembered with respect and serve as a source of inspiration for generations yet unborn.

13:17; 39:44.

17:100; 36:82; 86:9.

Important Words:

لم یعی (was not wearied). عی بأمرہ means, he lacked power, strength or ability for, or was unable to perform or execute, his affair thoroughly. أعیا means, he was or became disabled or incapacitated; he was or became fatigued, tired, wearied. اعیاء is weakness and fatigue which is the result of doing a thing (Lane & Aqrab).

Commentary:

The verse means to say that the process of the creation of new heavens and earth has not ceased. Neither is it an empty and unsubstantiated claim. With the coming of a great Divine Reformer the old order dies and a new one takes its place. This signifies the coming into being of a new heaven and a new earth.

17:51-52; 36:80; 46:34.