ءَايَة

16:102.

Important Words:

ننسخ (We abrogate) is derived from نسخ which has two meanings: (1) he abrogated or annulled, irrespective of the fact whether he brought another in its place or not; (2) he prepared a true copy of a book (Aqrab). It is from the latter sense that the word نسخة or "copy" is derived. From the former sense we derive the words ناسخ i.e. the thing which comes to abrogate another, and منسوخ i.e. the thing which is abrogated.

ننسھا (We cause to be forgotten) is derived from نسی meaning, he forgot, or he failed to preserve in his mind. انسی is the causative form of نسی meaning, he made a person forget a thing (Aqrab).

مثل (like) has three distinct uses: (1) either it is used to denote the like of a thing; (2) or it is used to denote a thing itself; (3) or sometimes it is redundant, giving no special meaning (Aqrab & Misbah).

Commentary:

Some commentators have attempted to infer from this verse that some of the verses of the Quran have been abrogated by others. But this conclusion is grievously erroneous and unwarranted. There is nothing in this verse to indicate that the word آیة (Sign) occurring here refers to the Quranic verses. Both in the preceding and the following verses, a reference is made to the People of the Book and their jealousies for the new revelation, which clearly shows that the word آیة spoken of in this verse as being abrogated, refers to the previous revelation. It is pointed out in this verse that the previous Scriptures contained two kinds of commandments. Firstly, those which, owing to the changed conditions of the world and the universality of the new revelation, required abrogation; secondly, those containing eternal truths which did not require abrogation but simply resuscitation so that people might be reminded of the forgotten truth. It was, therefore, necessary (1) to abrogate certain portions and bring in their place new ones, and (2) to restore the lost ones. So, God abrogated some portions of the old Books, replacing them with new and better ones, and at the same time He re-introduced the missing portions by similar ones. This is the only meaning which is consistent with the context and the general spirit of Quranic teaching. In the verse the word ننسخ (We abrogate) relates to the words بخیر (one better) and the words ننسھا (cause to be forgotten) relate to the words بمثلھا (the like thereof) meaning that when God abrogates a certain thing He brings a better thing in its place and when He causes a thing to be forgotten, i.e. when people forget a thing, He brings it over again, i.e. He resuscitates it.

The Jews themselves admit that after the Israelites were carried as captives to Babylon by Nebuchadnezzar, the whole of the Pentateuch was lost (Enc. Bib, 653-654).

The meaning put on the verse by some Translators, viz., that certain verses of the Quran stand abrogated is not only opposed to the words of the Quran and the context of the verse, but is also against reason; nor can any authentic saying of the Holy Prophet be quoted in its favour. On the contrary, the Holy Prophet is reported to have said that the whole of the Quran must be strictly followed and he himself acted upon all its teachings throughout his life. Besides this, the Quran itself testifies to its own purity and integrity. The well-known verse: Verily, We Ourself have sent down this Exhortation and most surely We will be its Guardian (15:10) leads to no other conclusion. If the abrogation of any part of the Quran be conceded, the promise about its protection becomes null and void, for in that case it would be impossible to distinguish the abrogated portions from the rest of the Book. Again, there is absolutely no self-contradiction in the Quran, and therefore there is no need of resorting to the theory of abrogation. So-called contradictions only betray lack of deep study on the part of those who proclaim them. When one fails to understand two verses in their true relations, one is inclined to see a contradiction between them and then takes recourse to the convenient theory that one of the two verses must have been abrogated by the other. As soon as they appear to be reconcilable, the abrogation theory becomes gratuitous. This is why those who have upheld the abrogation theory have gradually been compelled to reduce the number of abrogated verses; for whereas the abrogated verses were formerly thought to be as many as 500, they have, by later scholars, been gradually reduced to only five. But even this is incorrect; for there is absolutely no verse in the Quran which is abrogated and we challenge any critic to come forward and prove that any verse of the Holy Book is abrogated. It is a pity that such beautiful significance of the verse under comment should have, as has been briefly portrayed above, become marred through ignorance and thoughtlessness. The verse has a reference to yet another significance as well. The People of the Book have been told that the Quran has come to abrogate all previous Scriptures; for, in view of the changed conditions of mankind, it has brought a new شریعة (Law) which is not only better than all the old codes of Law, but is also meant for all men and all times. An inferior thing with a limited mission must give place to a superior thing with a universal mission. Having explained this point, the Quran proceeds to say that although its teachings are meant for all time, yet a period is destined to come in the life of Islam when, though the letter of the Quran would still be intact, its spirit would be forgotten and lost by Muslims. When such a time comes, God will arrange to resuscitate the Quranic teachings, i.e. bring back "the like thereof" by raising a special Reformer from among Muslims. This prophecy is referred to more pointedly in 62:4 where God promises to raise a Reformer in the likeness of the Holy Prophet in the Latter Days. This Reformer, it is pointed out, would bring back the true faith to the world, even if it had soared away as high as the Pleiades (Bukhari, ch. on Tafsir). The prophecy has been fulfilled in the person of the Holy Founder of the Ahmadiyya Movement.

6:38; 20:134; 21:6; 43:54.

This verse refers to two very unreasonable demands of the People of the Book—Jews and Christians: (1) That God should speak to them directly and tell them that the Holy Prophet was His true Messenger; (2) That they should be shown Signs of their own devising.

In reply to the first demand, the Quran says that only ignorant people, unacquainted with the ways of God, make such a demand. This demand was made in the time of all the previous Prophets and was rejected as foolish. So it was unreasonable on their part to demand from the Holy Prophet something which their own Prophets had not complied with.

In reply to their demand for a Sign, they are told that signs are sufficient for the guidance of right-minded people have already been shown and they could, if they so desired, profit by them, but nothing could avail an obstinate and perverse person. The fact that a demand for a Sign was made from the Holy Prophet does not show that no Signs had been shown by him. Indeed, if such a demand be considered as proof of the absence of Signs, no Prophet could be proved to have shown any Sign; for a similar demand was made from every Prophet of God, notably Jesus (Matt. 12:38, 39).

It may be also noted here that whenever disbelievers are spoken of as demanding an آیة or Sign, the word means either a Sign of their own devising or a Sign in the form of divine punishment (see 21:6, 7; 6:38-51; 13:28-33; 20:134, 135; 29:51).

109:3, 7.

6:57; 13:38.

Commentary:

This verse points to the hostility of Jews and Christians not only to Islam but also to one another. The Jews had Jerusalem as their Qiblah (See I. Kings 8:22-30; Dan. 6:10; Ps. 5:7; Jonah, 2:4) while the Samaritans, a disowned section of the Jews, who also followed the Mosaic Law, had adopted a certain mountain in Palestine, named Gerizim, as their Qiblah (John, 4:20 and Commentary on the New Testament by Right Rev. W. Walsham How, D.D., published by Society for Promoting Christian Knowledge, London, under this verse). As regards the early Christians, they followed the Qiblah of the Jews (Acts 3:1; Enc. Brit., 14th edition, v. 676; Jew. Enc. vi. 53) but we learn from authentic sources that when a party of the Christians of Najran paid a visit to Medina to have a discussion with the Holy Prophet on some doctrinal point, they worshipped in the Holy Prophet’s mosque at Medina with their faces turned to the East (Zurqani, iv. 41). Thus the Jews, the Samaritans, and the Christians followed different Qiblahs owing to their mutual jealousy and enmity. In these circumstances it was vain to expect them to follow the Qiblah of the Muslims, and when obsolete faiths refused to follow the true Qiblah, how could a true believer follow a Qiblah that had become obsolete.

The concluding clause speaks of the practice of the People of the Book as vain "desires," not because they were not originally based on revelation but because they were opposed to the new revelation that had appointed the Ka‘bah as Qiblah. He who insists on sticking to an order that is no longer in force, really follows naught but his own desire.

The words, then thou shalt surely be of the transgressors, do not evidently refer to the Holy Prophet, because, (1) he could in no circumstances go against Allah’s commandment, and (2) the foregoing part of this very verse says about him, nor wouldst thou follow their Qiblah, and (3) it is clearly stated in the preceding verse that he loved to turn his face towards the Ka‘bah and eagerly awaited a divine commandment to that effect. It is, therefore, unthinkable that the Prophet could forsake the Qiblah of his own liking. The words obviously refer, as supported by the rules of the Arabic language as well as the usage of the Quran, either to the reader in general or to every individual Muslim who followed the Holy Prophet.

17:102; 28:37.

Commentary:

The preceding verses referred to those weak in faith who had not yet "come into submission wholly" (2:209). The position of these people was that they had received a favour of God but practically they sought to "change" it. They wished to be known as Muslims and yet to be free to live as they liked. This was exactly what the Israelites had done before. So the Quran fittingly turns here to the story of the children of Israel who afforded an object-lesson for Muslims. The Holy Prophet and, for that matter, every reader of the Quran is asked to enquire of the descendants of Israel how many and how varied were the Signs which God had bestowed upon them as a favour and how persistent and impudent was their rejection of His Messengers and their disregard of His teachings.

The expression, whoso changes the gift of God, appears to be rather peculiar; but really the word یبدل (changes) gives a very interesting meaning. For believers it means, accepting the teaching of a Prophet in theory but rejecting it in practice, as unfortunately is very often the case with the weak in faith. They receive a thing as a gift or blessing, but by abstaining from acting upon it, they incur the displeasure of God, thus practically "changing" a favour into a disfavour.

For disbelievers the expression means converting a مبشر Prophet into a منذر Prophet. The Quran speaks of the Prophets of God as a نعمة i.e. a favour or gift (5:21) and it further holds that the mission of every Prophet is twofold—he is a مبشر or bearer of glad tidings for those who accept him, and he is a منذر or warner of coming punishment for those who reject him (18:57). Now when God sends a Prophet, He wishes the people to accept him as a bearer of glad tidings only, and it is the people themselves who reverse the position by rejecting him. In this way the people, as it were, "change" the مبشر Prophet into the منذر Prophet.

Again, for Israelites or Jews the expression, whoso changes the gift of Allah, may mean that though they knew that their Scriptures embodied the word of God which was a favour and a blessing, yet they had the audacity to interfere with it in order to meet their own ends (5:14), thus "changing" the very substance of God’s favour.

The expression may have yet another meaning. The شریعة or Law being meant as a guidance, is a mercy or a blessing of God (5:4 & 6:155, 156). But Christians, who are an offshoot of the Jews have "changed" it into a curse (Gal. 3:13).

The expression "gift of God" may refer to the manifold and multifarious favours which God had bestowed upon the Israelites in the form of Prophets and their noble teachings. But they "changed" the gift of God by rejecting the Prophets and disobeying their teachings. The expression may also refer to the Holy Prophet and the religion brought by him; they are certainly the greatest gifts of God for mankind, and whoever rejects Islam either by disbelieving or disobeying its teachings, deserves God’s severest punishment. In either case, the verse also warns hypocrites and those weak of faith among Muslims that if they accepted the Holy Prophet outwardly but rejected him in their heart or if they accepted his teachings as being from God but did not act upon them, they would be "changing" the gift of God and would make themselves liable to severe punishment.

Important Words:

التابوت (heart) is derived from تاب i.e. he returned; he returned to God; he repented; he left off the way of sin and began to tread the path of rectitude. التابوت means: (1) a chest or box, as things are repeatedly taken out of, and returned to, it; (2) a coffin or a bier; (3) chest or breast or bosom or the ribs with what they contain, as the heart, etc. (Lane); (4) the heart which is the storehouse of knowledge, wisdom and peace (Mufradat).

سکینة (tranquillity) is derived from سکن i.e. it became calm and tranquil. سکینة means, peace, tranquillity, calmness, freedom from agitation and disturbance (Aqrab & Lane).

بقیة (legacy) is derived from بقی i.e. he or it remained behind; or he or it continued or lasted for long or forever. بقیة means, that which remains behind, i.e. legacy; remainder; remains; remnant; residue; relic; the best portion of a thing, as it is always the best part of a thing that survives. فلان بقیة القوم means, such a one is the best and the most excellent of the party (Lane).

Commentary:

Though commentators have differed about the significance of the word تابوت and the Bible mentions it as an "ark" or chest, the description of the Quran definitely shows that the word has been used here in the sense of "heart" or "bosom.'' The words of the Quran are: wherein there will be tranquillity from your Lord. Now this description cannot apply to an ark or a chest; for, far from granting peace and tranquillity to others, the ark spoken of by the Bible could neither protect the Israelites against defeat nor could it protect itself, and was carried away by the enemy. Even Saul who took with him the ark during his campaigns, suffered crushing defeats, so much so that even the enemy pitied him and he met with an ignominious end. Such an ark could not be a source of tranquillity to the Israelites. What God gave them was a heart full of tranquillity which was aided by angels who buoyed up the Israelites and filled their hearts with courage and perseverance so that, after the coming of the said tranquillity, they successfully resisted the attacks of the enemy and inflicted heavy defeats on them.

Another favour which God conferred on the Israelites has been referred to in the word بقیة or legacy. God imbued their hearts with the noble qualities which characterized their ancestors, the people or the descendants of Moses and Aaron. The legacy left by the descendants of Moses and Aaron did not consist of any material things but referred to the good qualities which they were given as the heritage of their great ancestors. This heritage was similar to the one to which reference has been made in the words, that (he) may be heir to me and to the House of Jacob (19: 7). Evidently, it is not a material heritage but a spiritual and moral heritage that is mentioned in this verse. Similarly, the followers of Gideon were imbued with a spiritual and moral بقیة i.e. such noble attributes of Moses and Aaron and their descendants as God had endowed them with. It was a sign that it was God Who had set up Gideon as king over the tribes of Israel so that he might protect them against the ravages of their enemy and breathe into them a martial spirit, a work which saw its consummation in the days of David.

23:15.

Important Word:

خاویة (fallen) is derived from خوی. They say خوی البیت i.e. (1) the house fell down in ruins; (2) the house became empty and untenanted (Aqrab).

عروش (roofs) is the plural of عرش (roof). They say عرش i.e. he built a house. عرش البیت means, he raised the roof of the house. عرش means: (1) the roof of a house; (2) the throne or the ceremonious chair of a king; (3) the pillar, etc. supporting a thing; (4) honour and prowess; (5) leaders and chiefs among men; (6) tent, canopy, shed etc. affordingshade; (7) trellis supporting vines (Aqrab & Lane).

یتسنه (have rotted) is derived from سنه i.e. (1) it passed through a time extending over years; (2) it (food, etc.) became altered and rotten by the lapse of years or absolutely. تسنه gives the same meaning as سنه (Aqrab).

Commentary:

The preceding verse contained one illustration of how Allah brings His friends out of darkness into light. The present verse cites, as hinted in the words, or like him, another illustration of how He breathes new life into a people after they have fallen and become degraded.

The ruined town referred to in the verse is Jerusalem which was laid waste by Nebuchadnezzar. The person who, as the verse says, passed by it was Ezekiel, the Prophet; and the words which had fallen down upon its roofs hint that it was soon after its destruction by Nebuchadnezzar that Ezekiel passed by the town. Ezekiel was among the Israelite captives whom Nebuchadnezzar carried away to Babylon and who, in accordance with an ancient custom, were made to pass by the ruins of the town so that they might witness with their own eyes how their city had been laid in ruins by the conqueror. Ezekiel, who was a great well-wisher of his people, was immensely pained to see the ruins of the sacred city and pathetically asked God when the time would come when the ruined city would be restored to life, i.e. when its inhabitants, the children of Israel, would come back to it, rebuild it and make it prosperous once more. This prayer, it appears, was heard by God Who showed him in a vision that the restoration asked for would come in a hundred years.

The clause then Allah caused him to die for a hundred years does not mean that Ezekiel was actually made to die and then raised to life again. It was, in fact, a vision which Ezekiel saw (Ezek. 37). The Quran sometimes mentions scenes seen in a vision as if they had actually happened, without stating that they were witnessed in a vision or a dream (e.g. 12:5). What actually happened was that Ezekiel saw in a vision that he had died and remained dead for a hundred years and then had come back to life. As he was the representative of his people, his death signified the death of the Israelites. Thus God informed him through this vision that the children of Israel would remain in their state of captivity and lifelessness for a hundred years, after which a new life would be given them and they would return to inhabit their sacred city. And this dream or vision actually turned out to be true. For Jerusalem was first invaded by Nebuchadnezzar in 597 B.C. and again in 587 B.C., when after a long siege the city was totally destroyed by his general in 586 B.C. Ezekiel probably saw the vision in 586 B.C. The city was rebuilt about 100 years after its destruction and thus the vision came true.

It is wrong to think that God actually caused Ezekiel to die and that he remained dead for a hundred years and was then brought back to life; for that would have been no answer to his prayer, which did not pertain to the death and resurrection of any individual but to that of a town which was lying in ruins.

The words, which had fallen down upon its roofs; point out that Ezekiel saw the ruins soon after the destruction (not necessarily the complete and final destruction) of the town when the fallen roofs were still to be seen under the debris of the walls.

The words, I have remained a day or part of a day, are intended to express indefiniteness of time and mean, according to the Quranic usage, that Ezekiel did not know how long he had remained in that state. The words have been used in this sense in another passage of the Quran as well: They said, We have tarried a day or part of a day. Others said, Your Lord knows best the time you have tarried (18:20). Again, They will say, We tarried a day or part of a day, but ask those who keep count (23:114). In fact, یوم (day) here does not mean a day of 24 or 12 hours but time absolutely (see 1:4). The clause, I have remained a day or part of a day, may also refer to the time for which Ezekiel slept or the time he took in seeing the vision or the dream. Apparently Ezekiel thought that he was being asked about the duration of the time of the vision.

The clause, Nay, thou hast remained in this state for a hundred years, points out that although in one sense he had remained in that state for a hundred years (for he had dreamt that he had been dead for a hundred years), yet the statement that he had tarried for a day or part of a day, was also correct, for the time spent in seeing the vision was naturally very short. To bring home this fact to the mind of Ezekiel, God directed his attention to his food and drink and to the ass. That his food and drink had not become stale and that his ass was still alive, showed that he had really tarried only for a short time. The words and look at thy ass also indicate that Ezekiel saw the vision while sleeping in his fields with his ass by his side, for while in captivity the Israelites were made to work in the fields as farmers.

The words that We may make thee a Sign unto men show that Ezekiel was to be made a Sign to men inasmuch as his vision, according to which Jerusalem was to become re-inhabited by the children of Israel, was to come true. The words, look at the bones, are intended to echo the words used by the children of Israel in those days of misery, viz. that they had become like dry bones and there was no hope of their being ever endued with new life (Ezek. 37:11, 12). The words along with the accompanying clause meant that God had power to clothe the bones with flesh and to breathe new life into them. The bones were first to be set or placed in position and thereafter clothed with flesh, i.e. the Israelites, then like dead bones, were first to be brought back to their town and then the process of the clothing of the bones with flesh, i.e. the rebuilding of the town, etc. was to be completed.

The vision of Ezekiel has been mentioned in the Bible in chapter 37 of his book.

8:42, 43.

8:27.

Important Words:

عبرة (lesson) is the noun-infinitive from عبر. They say عبرہ i.e. he crossed it, or he passed over it from one side to the other. اعتبر means, he took warning; he took what he saw as an indication of what was concealed. عبرة therefore means: (1) an admonition or exhortation; (2) an admonition or exhortation by which one takes warning; (3) a thing by the state or condition of which one is admonished, reminded, directed or guided (Aqrab & Lane).

Commentary:

This verse refers to the Battle of Badr in which 313 ill-equipped and ill-armed Muslims inflicted a crushing defeat on a well-equipped and well-armed Meccan force, 1,000 strong. This fulfilled two prophecies—one contained in an earlier revelation of the Quran and the other in the Bible. The Quranic revelation said: Do they say, ‘We are a victorious host?’Nay, the hosts will be routed and will show their backs… The day when they will be dragged into the Fire on their faces (and it will be said to them), ‘taste ye the touch of burning’ (54:45-49). And the Biblical prophecy said: "In the forest of Arabia shall ye lodge, O ye travelling companies of Dedanim. The inhabitants of the land of Tema brought water to him that was thirsty, they prevented with their bread him that fled. For they fled from the swords, from the drawn sword, and from the bent bow, and from the grievousness of war. For thus hath the Lord said unto me, Within a year, according to the years of a hireling, and all the glory of Kedar shall fail; and the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the Lord God of Israel hath spoken it" (Isa. 21:13-17).

In accordance with this prophecy, about a year after the flight of the Holy Prophet from Mecca, the power of Kedar (the progenitor of the Meccan tribes) was broken at Badr and their glory departed. The Quranic prophecy was also literally fulfilled; for, after the Meccan host was routed at Badr, the ringleaders of the Quraish who fell in the battle were actually dragged along the ground and cast into a well for burial. It was on this occasion that, addressing their dead bodies the Holy Prophet said, "God has made true the promise He had made to us. Have you also found to be true that which was promised to you?" (Bukhari). The Quran describes the Day of Badr as the day of "Discrimination" (8:42), because on that day a great prophecy, accompanied by great results, was fulfilled in extremely unfavourable circumstances. The defeat of the infidels was as unexpected and complete as was the victory of the Muslims. Truly has the Battle of Badr been reckoned among the greatest battles in history. It virtually decided the fate of the Meccans and of the whole of Arabia. The power of the Quraish was broken forever and the new Faith rose high and powerful in the land; and all this came about exactly as it had been prophesied.

The clause, whom they saw to be twice as many as themselves, points out that the Meccan army appeared to the Muslims to be less than their actual strength, i.e. only twice instead of thrice the number of the Muslims, as was actually the case. This was quite in harmony with Divine will which designed that the encounter should take place and the few weak and ill-equipped Muslims, seeing the full strength of the enemy, should not become discouraged (8:45). What happened was that one-third of the Meccan army was behind a rising piece of land and the Muslims could see only two-thirds of them, i.e. 600 or twice as many as their own number. The Muslims were thus naturally heartened by seeing the Meccan army only twice their own number because they knew that in fulfilment of His promise (8:67-68) God would surely vouchsafe to them victory over an enemy double their number.

The words, actually with their eyes, have been added to point out that it was not in a vision or a dream that the Muslims saw the disbelievers to be less than their actual number but in a state of actual wakefulness, which naturally proved more heartening than would have been the case if they had seen them so only in a dream or vision, which very often has an interpretation other than what actually appears.

19:11.

19:12.

Commentary:

It appears from the Bible that tokens or signs for the fulfilment of certain prophecies used to be fixed in former times. Sometimes certain phenomena of nature were fixed as such tokens. For instance, Gen. 9:17 fixes the rainbow as a token for the fulfilment of God’s promise that there shall be no more flood to destroy the earth. God also appointed the observance of circumcision as a token for the bestowal of the blessings which He promised to Abraham and his seed (Gen. 17:11). Again, the observance of the Sabbath was fixed as a sign for the divine covenant made with the Israelites (Exod. 31:13-17). Similarly, at Zachariah’s request God appointed a token for the fulfilment of His promise. Zachariah was to abstain from speaking for three days, and then was the promise to be fulfilled. He was not deprived of his power of speech, as the Gospels seem to allege as a punishment for his not believing the words of God (Luke 1:20-22).

As to the question why the token of keeping silent and refraining from the use of the tongue was fixed for Zachariah, it may be briefly noted that, firstly, it was intended to afford Zachariah a suitable opportunity for passing his time in meditation and prayer—a condition particularly helpful in drawing Divine mercy and grace. Secondly, refraining from speech has also been found helpful, in some cases, in making one regain lost vitality and health. The practice seems to have been in vogue among the Jews of those times (19:27) and is even now resorted to by certain people among Hindus and others. Islam does not recognize such practices as tend to suspend the useful activities of man, but it certainly discourages talkativeness (Tirmidhi, ch. on Birri Was-Silah)

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).

Important Words:

انـما (surely) is considered to be a compound of ان and ما . It imports restriction of that which it precedes to that which follows it, giving the sense of "only". The Quran says: انما الصدقات للفقراء i.e. the sadaqat (the alms) are meant only for the poor, etc. But the word does not always import restriction but sometimes only corroboration of an affirmation, giving the sense of "verily" or "surely", as in the tradition; انـما الربا فی النسیئة i.e. verily, (one form of) usury is in the delay of payment (Lane & Aqrab).

Commentary:

The latter part of the verse may also be rendered thus, "Say, 'Surely, Signs are with Allah, and that (too is with Allah) which will make you know that when it comes, they will not believe.'" In this rendering, the

particle ما rendered in the text as "what" would be taken as a relative pronoun, in the sense of الذی i.e. "that" and not as an interrogative pronoun. According to this rendering, the words "and that (too is with Allah) which will make you know that when it comes, they will not believe" would refer to the punishment of God and the clause would mean that not only are other signs with God, but the sign of punishment is also with Him and that when that sign comes, you will see that it will do them no good.