3. Aal-i-Imraan

Sequence

In previous verses, there was affirmation of Allah's Oneness and the condemnation of disbelief in it. Affirmed now is the belief in prophethood as well as the necessity of following the Messenger so that we stand informed that the rejection of prophethood or refusal to obey the Prophet ﷺ is also an act of disbelief (kufr) like the rejection of the Oneness of Allah.

Commentary

Love is something secret. Whether or not a person loves another person, or loves less or more, are questions which cannot be answered precisely. There is no measure or yard-stick to determine the truth of the matter except that one makes an educated guess based on visible conditions and dealings, for love leaves traces and signs which could help in recognizing it as such. Now, in these verses, Allah Almighty tells those who claimed that they loved Allah and hoped to be loved by Him above the real criterion of His love. In other words, if a person living in the world of today claims that he loves his Creator and Master, then, he must test it on the touch-stone of his obedience to the Messenger, that is, match it against the frequency and quality of where and how he has been following him. Once this is done, the genuine and the fake of it will be exposed right there. How much true a person turns out to be in his claim will be visible from how much he makes it a point to follow the noble prophet (علیہ السلام) ، using the guidance brought by him as the guiding force in his life. The same test will show that the weaker a person is in his claim, so equally weak he shall be in his obedience to the Prophet ﷺ .

The Holy Prophet ﷺ has said:

He who obeyed Muhammad ﷺ obeyed Allah and he who disobeyed Muhammad ﷺ disobeyed Allah. (Tafsir Mazhari)

Sequence

In previous verses, there was affirmation of Allah's Oneness and the condemnation of disbelief in it. Affirmed now is the belief in prophethood as well as the necessity of following the Messenger so that we stand informed that the rejection of prophethood or refusal to obey the Prophet ﷺ is also an act of disbelief (kufr) like the rejection of the Oneness of Allah.

Commentary

Love is something secret. Whether or not a person loves another person, or loves less or more, are questions which cannot be answered precisely. There is no measure or yard-stick to determine the truth of the matter except that one makes an educated guess based on visible conditions and dealings, for love leaves traces and signs which could help in recognizing it as such. Now, in these verses, Allah Almighty tells those who claimed that they loved Allah and hoped to be loved by Him above the real criterion of His love. In other words, if a person living in the world of today claims that he loves his Creator and Master, then, he must test it on the touch-stone of his obedience to the Messenger, that is, match it against the frequency and quality of where and how he has been following him. Once this is done, the genuine and the fake of it will be exposed right there. How much true a person turns out to be in his claim will be visible from how much he makes it a point to follow the noble prophet (علیہ السلام) ، using the guidance brought by him as the guiding force in his life. The same test will show that the weaker a person is in his claim, so equally weak he shall be in his obedience to the Prophet ﷺ .

The Holy Prophet ﷺ has said:

He who obeyed Muhammad ﷺ obeyed Allah and he who disobeyed Muhammad ﷺ disobeyed Allah. (Tafsir Mazhari)

In these verses a reference has been made to some past prophets to comfort the Holy Prophet ﷺ since disbelievers did not obey him because they doubted his prophethood. It is for their guidance that names of some past prophets have been cited to help remove such doubts. However, these prophets have been referred to very briefly as the main purpose is to mention Sayyidna ` Isa (علیہ السلام) which follows immediately because he will come again to this world and will work with the followers of the Holy Prophet ﷺ ، therefore, it is necessary for the Muslims to know his identification.

In these verses a reference has been made to some past prophets to comfort the Holy Prophet ﷺ since disbelievers did not obey him because they doubted his prophethood. It is for their guidance that names of some past prophets have been cited to help remove such doubts. However, these prophets have been referred to very briefly as the main purpose is to mention Sayyidna ` Isa (علیہ السلام) which follows immediately because he will come again to this world and will work with the followers of the Holy Prophet ﷺ ، therefore, it is necessary for the Muslims to know his identification.

Commentary:

In the religious code of earlier prophets, there was a method of worship through which a child, out of one's children, could be freed from all worldly services and devoted exclusively for Allah. Following this practice, the mother of Sayyidah Maryam made a vow during her pregnancy that she would let the newborn serve بیت المقدس Baitul-Maqdis in the way of Allah and that she would not put the child on worldly chores. Sayyidah Maryam's mother thought that she will deliver a male child. But, when she delivered a girl, she was full of remorse thinking that a girl would not be able to do this duty. But Allah Almighty, out of His consideration for the sincerity of Sayyidah Maryam's mother, accepted that very girl and thereby made her status distinct from any other girl of the world.

From here we learn that a mother holds a certain measure of guardianship over her child in respect of his or her education and training, for Sayyidah Maryam's mother would have never vowed if the mother had no right of guardianship over her child. Similarly, it proves that a mother too has the right to give a name to her child. (a1-Jassas)

Commentary

In order to fulfill her vow, Sayyidah Maryam's mother took her to the Mosque of بیت المقدس Baitul-Maqdis and talked to the care-takers and worshippers at the Mosque, Sayyidna Zakariyya (علیہ السلام) being one of them, and. told them that she had vowed to dedicate the child in the service of God and therefore, she could not keep the child with her. She asked them to take her and keep her.

Sayyidna ` Imran (علیہ السلام) was the Imam of this Mosque. He had died during the pregnancy of Maryam's mother, otherwise he would have been the most deserving person to have taken charge of the child, being the father and the Imam of the Mosque. Therefore, every keeper and worshipper of the Mosque wished to take her in his custody. Sayyidna Zakariyya (علیہ السلام) pleaded his bid for custody by saying that his wife was Maryam's aunt and she being next to her mother certainly deserved to keep her. But, people did not agree to prefer him over the others. Finally, everybody agreed to draw lots, which turned out to be fairly strange as it would appear later. Here too, it was Sayyidna Zakariyya (علیہ السلام) who turned out to be the winner.

So, he got custody of Maryam. According to some reports, he employed a wet-nurse to have her suckled. Other reports say that she just did not need to be suckled. She grew up able to sit and walk and Sayyidna Zakariyya (علیہ السلام) put her in a good house adjacent to the Mosque. When he went out, he locked the house and opened it on re-turn. This has been stated briefly in the present verse.

Commentary

1. While looking at the first sentence of this verse هُنَالِكَ دَعَا زَكَرِ‌يَّا رَ‌بَّهُ (Thereupon, Zakariyya (علیہ السلام) prayed to his Lord) - we should bear in mind that Sayyidna Zakariyya (علیہ السلام) had no offspring upto that time. He had grown old and one usually does not have children in that age, although he firmly believed that Allah, in His ultimate power, could change the usual phenomenon and bless him with an offspring even at his advanced age. But he had not personally witnessed the unusual divine acts - such as he did when he saw unusual and out-of-season eatables provided for Sayyidah Maryam and that was why he did not have the courage to extend his hand of prayer for an offspring. Now when he saw the miracle with his own eyes, he was persuaded for such prayer under the belief that Allah, who can provide a servant with out-of season fruits, would also bless him with an offspring, even in this late age, and so he prayed.

2. The second sentence of the verse - 'He said: قَالَ رَ‌بِّ هَبْ لِي مِن لَّدُنكَ ذُرِّ‌يَّةً طَيِّبَةً "O my Lord, grant me from Your own (power) a goodly progeny."' - tells us that making prayers to have children is a blessed practice of the prophets and the righteous.

In another verse Allah Almighty has said: وَلَقَدْ أَرْ‌سَلْنَا رُ‌سُلًا مِّن قَبْلِكَ وَجَعَلْنَا لَهُمْ "And We sent messengers before you and provided them with wives and children"- (13:38).It means that children are among the blessings of Allah which were bestowed on the Holy Prophet as well as on other prophets.

Now, should someone try to stop the birth of children, by any means, he will not only rebel against nature but will also deprive him-self of having acted in harmony with the common and agreed practice of prophets (علیہم السلام) The Holy Prophet of Islam ﷺ has given great importance to the question of marriage and children, so much so that he did not allow anyone to avoid married life and children inspite of his capability, and refused to take such a person as a member of his community of followers. He said:

(1) النکاح من سُنتی

(2) فمن رغب عن سنتی فلیس مِنِی

(3) تَزوَجوا الودودَ الولودَ فاِنِی مکاثر بکم الامم

(1) Marriage is my sunnah (way).

(2) So, whoever turns away from my sunnah, he is not from me.

(3) Therefore, marry a woman who is loving and fertile, for I shall compete with other communities on the basis of your numbers.

In another verse, Allah Almighty praises those who pray before Him to have a wife in marriage, have children and have them grow good and righteous. He says:

وَالَّذِينَ يَقُولُونَ رَ‌بَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّ‌يَّاتِنَا قُرَّ‌ةَ أَعْيُنٍ

And those who say: '0 our Lord, bless us with such among our wives and our children as be the delight of our eyes. (25:74)

Hasan al-Basri, (رح) says that the Qur'anic expression - قُرَّ‌ةَ أَعْيُنٍ 'qurrata a` yun' (literally: coolness or luster of the eyes; meaning someone dearly loved and cherished) - here means that the maker of prayer sees his children and wife devoted in obedience to Allah.

It appears in a hadith that Umm Sulaym ؓ requested the Holy Prophet ﷺ to pray for his attendant, Sayyidna Anas ؓ . He made the …

Commentary

1. The expression, کَلِمَۃ اللہ 'a word of Allah' refers to Sayyidna 'Isa (علیہ السلام) . This term is used for him because he was created, in an unusual manner, simply by the will and command of Allah - without a paternal linkage.

2. The second quality of Sayyidna Yahya (علیہ السلام) has been described by the word, حَصُورً 'hasur' translated here as 'abstinent'. It means that he was very particular about keeping himself shielded from temptations, that is, from things one habitually enjoys. When we say one abstains from enjoyments of life, the statement includes abstinence even from fulfilling the desires of things allowed, for example, good food, good dress and marital life and things like these. Since the quality of abstinence has been mentioned here in a positive frame of reference, it obviously seems to suggest that this is the better way, although ahadith prove the higher merit of living in the bond of marriage. In this situation, the considered opinion is that one whose condition is similar to that of Sayyidna Yahya (علیہ السلام) and who is so absorbed in the thought of his life-to-come that he feels no need to have a wife nor has the time and frame of mind to fulfil the rights of his wife and children, then, for such a person this is the better choice. It is because of this particular reason that ahadith which describe the merit of marriage come up with a restrictive clause as well, that is, مَنِ استطاع منکم الباءَۃ which means that one who can marry and is capable of fulfilling the due rights of his wife, should marry, for this is better for him; otherwise, he is not ad-vised to marry. (Bayern al-Qur'n)

Commentary

We have already seen that Sayyidna Zakariyya (علیہ السلام) believed in the absolute power of Allah and had seen its manifestation repeatedly and that he had himself made the prayer and knew of its acceptance as well, what then, did he mean by asking: 'how shall I have a boy?' The truth of the matter is that the question asked by him was not be-cause of any doubt in the absolute power of Allah. Quite contrary to this, the purpose of the question was to find out the state in which this was to happen: whether the present extreme old age of both of them would remain just as it was, or would that state be changed. The eloquent reply given in كَذَٰلِكَ اللَّـهُ يَفْعَلُ مَا يَشَاءُ (That is how Allah does what He wills) makes it clear that they were to remain at the same age and that they would have an offspring in that very state. This resolves any doubt that may be entertained at this point. (Bayn al-Qur'n)