"Did you not see those who have been given a share from the Book? They are invited to the Book of Allah in order that it may decide between them. Then, a group from them goes back turning their faces away. [23] That is because they have said: 'The Fire shall not touch us except for a few days." And deceived they are in their faith by what they have been forging. [24] Then, how (will it be) when We gather them on a day in which there is no doubt, and everybody will be paid, in full, for what he has earned. And they shall not be wronged.[25]"(3:23-25)
While dealing with the subject of Jews, as in verses 21-22, the text goes on to censure a particular claim of theirs in the present verse. The address is to the Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him and the reference is to the Torah given to the Jews who would have found it enough for them if they were really looking forward to guidance. But they elect to be indifferent because they say and believe that the fire of Hell will not touch them except for a few days, after which, according to their supposition, they would be forgiven. This, it has been said, is self-deception caused by what they have been forging for themselves like their belief that they were the progeny of prophets and therefore, they will escape punishment in the fire of Hell.
Jews contended that they had worshipped the calf for 40 days and so they will incur punishment, if any, for the same period only.[Ma'ariful Qur'an]
"Say: "O Allah, O Lord of the Kingdom, You give kingdom to whom You will, and take kingdom away from whom You will; and You bestow honour on whom You will, and bring disgrace to whom You will. In your hand lies the good. You are surely powerful over everything. [26] You make the night enter into the day, and make the day enter into the night; and You bring the living out from the dead, and bring the dead out from the living, and You give to whom You will without measure.[27]" (3:26-27)
In these verses, Muslims have been taught and prompted to make a particular prayer which, in a subtle way, gives an indication that they are going to overpower disbelievers. This has its proof in the background in which these verses were revealed. When the Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him promised that Byzantine and Persia will be taken, the hypocrites and the Jews laughed at the idea. Thereupon, this verse was revealed. [Ruh al-Ma'ani from al-Wahidi, from Ibn 'Abbas and Anas (R.A)]
Commentary
The Background Of Revelation:
An Episode From The Battle Of Khandaq The recurring defeat of the disbelievers of Makkah at Badr and Uhud and their general failure to register any gains in their hostility against Muslims coupled with the growing strength of Muslims and the rise of Islam had made them very nervous, almost reckless. The whole thing ended up in a conspiracy. The disbelievers of Arabia, the Jews and the Christians all joined in a united front against Muslims and resolved to attack Madinah and fight a conclusive battle. This they did, determined to eradicate Islam and Muslims from the face of the earth. The battle is called 'al-Ahzab' in the Qur'an, and 'Khandaq in history, because the Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him had decided in consultation with his Companions that a khandaq or trench be dug around parts of Madinah to block the unhindered attack of the enemy during this battle.
According to narrations in al-Baihaqi رضي الله عنه, Abu Nu'aim رضي الله عنه and Ibn Khuzainiah رضي الله عنه, when the task of digging the trench was entrusted to the Islamic army, the plan was to allot the digging of a forty hand-span long trench to a group of ten men each. This trench was several miles long and fairly deep and wide, so that the enemy would find it impossible to cross over. Then, the digging had to be completed in the shortest possible time which made the noble Companions put in whatever time and energy they had in this effort, so much so that they found it difficult to leave the job and take time for even the most pressing of their needs. They were working non-stop on hungry stomachs. Surely, a modern army engineering service with its latest equipment would have not found this kind of job any easier to handle. Here, it was the power of faith which made the completion of this difficult assignment possible.
The Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him was taking part in this digging operation as an individual like everybody else. By chance, the diggers came upon a huge rock in a certain part of the trench. Those who were assigned to dig that part of the trench tried their best to break it apart but they became helpless and gave up. They asked Sayyidna Salman al-Farisi Radhi-Allahu Anh: Allah be pleased with him to go to the Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him, tell him about the problem and seek his instructions in this connection. The Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him immediately came at the spot, took the pickaxe in his blessed hands and struck at the rock. The rock was shattered into pieces and from it rose a streak of light which illuminated the area far and wide. The Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him said: 'In this light, I see the palaces and buildings of Hirah in the country of Persia.' He struck again and a second beam of light rose. He said: 'In this light, I was shown the red palaces and buildings of the Byzantinians.' When he struck the third time and the flame beamed its light around, he said: 'In this I was shown the great palaces of San'a in Yemen.' Then, he said: 'I share the good news given by Jibra'il with you that my community of Muslims will prevail over allthese countries.'
When the hypocrites of Madinah heard about it, they found an occasion to ridicule Muslims - just look at these people, here they are all scared of the enemy, digging trenches without eating and resting, not knowing for sure if their own lives will be safe, yet they are dreaming of running over Persia, Byzantine and Yemen!'
It was in answer to a people so unfair and unjust that Allah Almighty revealed the verse: 'Say: "O Allah, O Lord of the Kingdom, You give kingdom to whom You will, and take kingdom away from whom You will; and You bestow honour on whom You will, and bring disgrace to whom You will. In Your hand lies the good. You are surely powerful over everything." (3:26)
Appearing in the form of a prayer, this verse so eloquently brings into focus the most perfect power of Allah as it manifests itself in the rise and fall of nations and in the revolutions that rock countries. At the same time it gives a hint that the prophecy made by the Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him will come to pass and Persia and Byzantine will fall to Muslims. Here, enemies of Islam have been warned that they have not learnt their lesson from the rise and fall of past wielders of power for they judge events and personalities from the material angle while the truth is that all powers and governments of the world are in the hands of the most pristine power of Allah, the One in whose hands lies all honour and disgrace. There is no doubt that He is capable of making the poor and the meek sit on thrones and wrest power from kings and monarchs. Why then, should it be difficult for him to choose these ragged believers digging trenches to rule over Persia, Syria, Iraq and Yemen?
Things Usually Considered Bad May Ultimately Prove Not To Be That Bad Towards the end of the verse, the expression translated as 'in Your hand lies the good' needs some explanation. It will be noticed that in the earlier part of the verse both giving and taking of power and bestowing of honour and bringing of disgrace were mentioned side by side. It would have seemed in keeping with the occasion if the word, 'sharr' (evil) would have been coupled with 'khair' (good). But, the text elects to use the word, 'khair' (good) alone and thereby points out to something real and significant in human affairs. The point worth noting is that a person or a people may regard something as unwelcome, and it may even be so for that particular person or people, but looked at from the wider angle of the whole community of nations, it may not be really evil. The Arab poet, Mutanabbi has put it very succinctly when he said: The calamities of one group are the gains of another.
In short, the evil of things we regard as evil is partial. Looked at from its relationship to the Creator of the Universe and the Lord of all there is, and viewed in the perspective of the totality of the world of our experience, nothing is really evil or bad as such. So given the wisdom, the power and the consideration of the created universe as a whole, everything is good, 'khair' as the verse sees sufficient to say.
The second verse (27) demonstrates that Allah controls all spaces and heavenly bodies and employs the sun and the moon to make the days longer than nights and the nights longer than the days at His will and command.
Mentioned after that is His unrivalled power of 'bringing the living out from the dead' such as, a chick from an egg, or a human infant from the sperm, or a tree from a seed and of 'bringing the dead out from the living' such as eggs from birds and beasts, sperm from humans or fruit from trees and dried grain from plants.
If we were to take 'the living' and 'the dead' in a broad and general sense, this will become inclusive of the learned and the ignorant, the perfect and the imperfect and the believer and the disbeliever (the Muslim and the Kafir). It only goes to show that Allah's perfect power exercises absolute control over all phenomena, both physical and spiritual, through which He can make a Muslim out of a Kafir, a perfect believer out of a staunch disbeliever, a scholar out of an ignorant person - if He so wills. And if He so wills, He can let a believer turn into a disbeliever or a rustic into a scholar. He brought Ibrahim out of an idol-worshipper. He let the son of Prophet Nuh remain an infidel. Strange but true, the son of an 'alim (scholar) can remain illiterate and the son of someone illiterate can become an 'alim.
A discerning reader will not fail to notice the eloquent order in which Allah's most perfect power that reigns and runs the universe from the cosmos to the soul of man has been demonstrated so effectively.
The Special Merit of this Verse Imam al-Baghawi رضي الله عنه reports a hadith from the Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him, in which he said: 'It is Allah's promise that anyone who recites, after every Salah, the Surah al-Fatihah, Ayah al-Kursi, two verses of Al-'Imran, that is (2:18) and the present verse from to (26-27), He will make his abode in Paradise, and have him placed in the Sacred Enclosure, and bless him with His mercy seventy times every day, and fulfil seventy of his needs, and protect him against every envier and enemy and make him prevail over them.'[Ma'ariful Qur'an]
"The believers must not take the disbelievers as friends instead of the believers. And whoever does that has no relation with Allah whatsoever, unless you guard yourselves against an apprehension from them. And Allah warns you of Himself and to Allah is the return. [28] Say: "Whether you conceal what is in your hearts or reveal it, Allah will know it." And He knows what is in the heavens and what is in the earth. And Allah is powerful over everything. [29] On the day, when everybody shall find brought before him whatever good he did and whatever evil he did, he will wish that there were a long distance between him and that (day). And Allah warns you of Himself. And Allah is compassionate to (His) servants.[30]"(3:28-30)
Commentary
In these verses, Muslims have been instructed not to take disbelievers as their friends. Those who act against this instruction have been sternly warned: Those who take them as friends will find that their bond of love and friendship with Allah has been cut off. Any emotionally involved friendship that comes from the heart is absolutely forbidden (Haram). However, a formal friendship at the level of mutual dealings is, no doubt, permissible; but, that too is not favoured if unnecessary.
Verses dealing with this subject have appeared at many places in the Holy Qur'an with varying shades of meaning. It was said in Surah al-Mumtahinah:
"O those who believe, do not take My enemy and your enemy as friends having love for them." (60:1)
Then, towards the end it was said:
"And whoever from among you does this he has gone astray from the right path." (60:1)
Elsewhere it was said:
"O those who believe, do not take Jews or Christians as friends (for) they are friends among themselves. And whoever has friendship with them, he is one of them." (5:51)
And it appears in Surah al-Mujadalah:
"You shall not find those who believe in Allah and in the Hereafter having friendship with those who have enmity with Allah and His messenger, even though they may be their fathers or sons or brothers or members of their tribe." (58:22)
Relations With Disbelievers In verses cited above and in many other verses of the Holy Qur'an, Muslims have been strongly prevented from 'Muwalat' with non-Muslims, that is, from indulging in relations based on love and friendship. Looking at these clear instructions, non-Muslims who are not aware of the true intention and application of this rule start thinking that the religion of Muslims does not seem to have any place for toleration or bilateral relations or even common courtesy.
On the other hand, there are a large number of verses from the Holy Qur'an, the words and acts of the noble Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him, the practice of the rightly-guided Khulafa' and other revered Companions, which bring to light injunctions and actual modes of dealing with non-Muslims by way of favour, compassion, generosity, sympathy and concern, which has little or no parallel in world history. A superficial look on these different attitudes may sense a sort of contradiction therein. But, this feeling is a result of only a cursory study of the true teachings of the Qur'an. If we collect all verses of the Qur'an, relating to this subject which appear at several different places and study them all together, we shall find nothing which could bother non-Muslims nor shall there remain any doubt of contradiction in the text of the Qur'an and Hadith. With this need in view, given below is a full explanation of this point which will, hopefully, bring forth the distinction between various shades of friendship and the reality behind each of them. In addition to this, we shall also get to know what levels of friendship are permissible or impermissible and also the reasons why a certain level has been disallowed.
The truth of the matter is that there are different degrees or steps or levels in relations between two persons or groups. The first degree of such relations comes from the heart, that of affection and love involving intense emotional commitment. This is called Muwalat or close friendship. This sort of friendship is restricted to true Muslims. A Muslim is not permitted to have this kind of relationship with a non-Muslim.
The second degree is that of Muwasat, which means relationship based on sympathy, kindness and concern. It includes charitable help and support, condolence and consolation and any well-meaning attitude of wishing well. Barring disbelievers who are at war with Muslims, this kind of relationship is permissible with all other non-Muslims. A detailed explanation of this approach has appeared in Surah al-Mumtahinah (60:8): 'Allah does not forbid you from treating those who do not fight you on your faith, nor have they driven you out of your homes, with benevolence and equity.'
The third degree is that of Mudarat which means relations based on customary cordiality, adequacy in courtesy, pleasant and friendly behaviour and mannerly politeness. This too is permissible with all non-Muslims, specially so, when the objective is to present them with some beneficial aspect of the Faith, or when they are guests, or the purpose is to stay safe from any possible harm coming through them. The words, (unless you guard yourselves against an apprehension from them) appearing in this verse mean this degree of Mudarat which, in other words, means that Muwalat or friendship with disbelievers is not permissible except when you are in a situation where you want to defend yourself against them. Since Mudarat or sympathetic relations somewhat resemble Muwalat or friendship, it was exempted from the category of Muwalat. (Bayan al-Qur'an)
The fourth degree is that of Mu'amalat or dealings. It means dealings and transactions in business or employment or wages or industry or technology. These too are permissible with non-Muslims, except when such dealings harm the general body of Muslims. The continued practice of the Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him, the rightly-guided Khulafa' and other Companions prove it so. It is on this basis that Muslim jurists have prohibited the sale of arms to disbelievers who are at war with Muslims. However, trade and activities allied to it have been permitted. Also allowed is having them as employees or being employed in their plants and institutions.
To sum up, as for the four degrees of relations with non-Muslims, we now know that friendship which binds a Muslim in very close ties with non-Muslims is not permissible under any condition. Relations based on benevolence, humane interest and concern are permitted with all but the belligerent ones. Similarly, politeness and friendly treatment is also permissible when the purpose is to entertain a guest, convey Islamic teachings to non-Muslims or to stay safe against being hurt or harmed by them.
Now, let us look at what our noble Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him, who graced this world as the universal mercy, did for non-Muslims. He demonstrated such compassion, generosity and politeness while dealing with them that it would be difficult to find its example in the world history. When Makkah was in the grip of famine, he personally went out to help his enemies who had made him leave his home town. Then, came the conquest of Makkah. All these enemies fell under his power and control. He set all of them free saying: 'Not only that you are being given amnesty this day, we are not censuring you at all for your past tyranny against us either.' When non-Muslim prisoners of war were presented before him, he treated them with such tenderness which many cannot claim to have done even in respect of their children. The disbelievers inflicted on him all sorts of injuries and pain but he never raised his hand in revenge. He did not even wish ill of them. A delegation from the tribe of Banu Thaqif who had not embraced Islam upto that time came to visit him. They were given the honour of staying in the Mosque of the Prophet, a place regarded by Muslims as most honourable.
Sayyidna 'Umar Radhi-Allahu Anh: Allah be pleased with him gave stipends and allowances to needy non-Muslim dhimmis, an elegant conduct the examples of which are spread all over in the accounts of dealings credited to the rightly-guided Khulafa' and the noble Companions. Let us bear in mind that all these were in one or the other form of Muwasat (concern) or Mudarat (cordiality) or Mu'amalat (dealings). It had nothing to do with Muwalat or close and intimate friendship which had been forbidden.
The aforesaid explanations clarify two things: firstly, Islam teaches its adherents all possible tolerance, decency and benevolence while dealing with non-Muslims; secondly, the superficial contradiction sensed with regard to the verse forbidding friendship with non-Muslims stands removed.
However, there is a possible question which still remains unanswered. The question is: 'Why has the Qur'an chosen to so strongly block close friendship with disbelievers, so much so that it has not allowed it in favour of any disbeliever under any condition? What is the wisdom behind it? One of the reasons, a particular one, is that Islam does not see man existing in this world like common animals or jungle trees and blades of grass which sprout, grow, flourish and die and that is the end of it. Instead of that, man's life in this world is a purposeful life. All stages and phases of his life, that is, his eating, drinking, standing, sitting, sleeping, waking, even his living and dying, all revolve around a central purpose. As long as what he does conforms to this purpose, all he does is correct and sound. If these are against that purpose, then, they are all wrong.
The poet-sage Rumi said it so well:
The purpose of life is to remember the Creator and serve Him well
Life without that devotion is nothing but shame
In his view and in the view of all right-minded people, when man abandons this purpose, he does not remain the human being he was created to be:
What you see is a crowd of anti-men
They are not men, they are just the shell of men
The Holy Qur'an has made human beings declare this purpose as their solemn creed in the following words: (My prayer and my sacrifice and my life and my death are all for Allah, the Lord of the Worlds." (6:162))
Now, when it stands established that the purpose of man's life is to obey and worship Allah, the Lord of the worlds, everything else including all affairs of life in this world -- business, government, politics, personal and social relations -- must invariably follow this purpose. It follows, therefore, that those who are against this purpose are the worst enemies of man. Since Satan is the foremost in this enmity, the Holy Qur'an says: (Surely, Satan is your enemy, so take him as enemy. 35:6).
Thus, those who follow the alluring dictates of the Satan and oppose the injunctions of Allah brought by the blessed prophets (A.S) can hardly be the kind of people to deserve deep love and friendship based on close ties and any degree of intimacy. It is just not possible for a person who has a definite purpose in life, and who has all his friendships and enmities, agreements and disagreements subservient to this central purpose, to do something like this. The same subject has been stated in a hadith from al-Bukhari and Muslim in which the Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him has been reported to have said: (Whoever loves for the sake of Allah and hates for the sake of Allah alone, has perfected his faith) (Bukhari and Muslim). From here we know that 'Iman or faith remains incomplete unless man subordinates his love and friendship and his hatred and enmity to Allah Almighty. Therefore, any deep emotional commitment by a true Muslim in the known forms of love and friendship has to be exclusively for one who is with him all the way in the pursuit of this noble purpose and certainly obedient to what his Lord has commanded him to do. This is why the Holy Qur'an has, in verses cited at the beginning of the commentary, said that the one who maintains relations based on deep love and friendship with disbelievers is one of them.
The last verse (30) says that 'Allah warns you of Himself lest you should indulge in friendship with disbelievers for the sake of fleeting interests and objectives and thus invite the anger of Allah. And since close friendship (Muwalat) relates to the heart and the affairs of the heart are known to none but Allah, it is possible that a person may actually be intensely in love for and friendship with disbelievers, but may deny it verbally. Therefore, the earlier verse (29) has already covered it by saying: "whether you conceal what is in your hearts, or disclose it, Allah shall know it." No denial or false claim is tenable before Him.
"Say (O Prophet): 'If you do love Allah, follow me; Allah shall love you and forgive you your sins. And Allah is Most-Forgiving, Very-Merciful.[31] Say: "Obey Allah and the Messenger." Then, should they turn back, Allah does not love the disbelievers.[32]"(3:31-32)
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 Sallallahu 'Alayhi Wasallam: Peace be upon him 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 Sallallahu 'Alayhi Wasallam: Peace be upon him, 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.
The Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him has said: 'He who obeyed Muhammad (sallallaahu 'alaihi wa sallam) obeyed Allah and he who disobeyed Muhammad (sallallaahu 'alaihi wa sallam) disobeyed Allah.' (Tafsir Mazhari, v.2)[Ma'ariful Qur'an, v.2]
"Verily, Allah has chosen Adam and Nuh and the House of Ibrahim and the House of 'Imran over the worlds, [33] some of them being a progeny of the others. And Allah is All-Hearing, All-Knowing.[34]"(3:33-34)
In these verses a reference has been made to some past prophets to comfort the Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him 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 (A.S) (Jesus - Peace be upon him) which follows immediately because he will come again to this world and will work with the followers of the Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him, therefore, it is necessary for the Muslims to know his identification.[Ma'ariful Qur'an, Mufti Muhammad Shafi rahmatullaahi 'alaih]
"When 'Imran's wife said: "O my Lord, I have vowed what is in my womb to be exclusively for You. So, accept (it) from me. You, certainly You, are the All-Hearing, the All-Knowing." [35] So, when she delivered her, she said: "O my Lord, I have delivered her, a female child" - and Allah knows better what she has delivered, and the male is not like the female - "and I have named her Maryam, and I place her and her progeny under Your shelter against Satan, the rejected.[36]" (3:35-36)
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 Baitul-Maqdis in the way of Allah and that she would not put the child on worldly chores. Sayyidah Maryam's (A.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 (A.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 (A.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. (al-Jassas)(Ma'ariful Qur'an)
"So, her Lord accepted her, a good acceptance, and made her grow, a good growth, and made Zakariyya her guardian. Whenever Zakariyya visited her in the Arch, he found with her some food. He said: "Maryam, from where has it come for you?" She said: 'It is from Allah. Surely, Allah gives whom He wills without measure.[37]"(3:37)
Commentary In order to fulfil her vow, Sayyidah Maryam's (A.S) mother took her to the Mosque of Baitul-Maqdis and talked to the care-takers and worshippers at the Mosque, Sayyidna Zakariyya (A.S) 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 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 (A.S) 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 (A.S) 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 (A.S) put her in a good house adjacent to the Mosque. When he went out, he locked the house and opened it on return. This has been stated briefly in the present verse.[Ma'ariful Qur'an, Volume 2]
"Thereupon, Zakariyya prayed to his Lord. He said: "O my Lord, grant me from Your own (power) a goodly progeny. Verily, You are the listener of the prayer.[38]" (3:38)
Commentary
1) While looking at the first sentence of this verse - (Thereupon, Zakariyya prayed to his Lord) - we should bear in mind that Sayyidna Zakariyya (A.S) 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 (A.S) - 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: "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: : "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 Sallallahu 'Alayhi Wasallam: Peace be upon him 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 himself of having acted in harmony with the common and agreed practice of prophets (A.S). The Holy Prophet of Islam Sallallahu 'Alayhi Wasallam: Peace be upon him 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:
Marriage is my sunnah (way). So, whoever turns away from my sunnah, he is not from me. 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: And those who say: "O our Lord, bless us with such among our wives and our children as be the delight of our eyes. (25:74)
Hasan al-Basri Rahmatullahi 'Alayh: Allah have mercy upon him, says that the Qur'anic expression - 'qurrata a'yun' (literally: coolness or lustre 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 Radhi-Allahu Anha: Allah be pleased with her requested the Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him to pray for his attendant, Sayyidna Anas (RA). He made the following prayer for him: O Allah, increase his wealth and his children and make him prosper in what You have bestowed on him.
It was the outcome of this very prayer that Sayyidna Anas Radhi-Allahu Anh: Allah be pleased with him had about a hundred children and was also blessed with an ample measure of wealth.[Ma'ariful Qur'an]
"So then, the angels called out to him, while he stood praying in the Arch, saying: "Allah gives you the good news of Yahya (John) who shall come to confirm a word of Allah and shall be a chief, abstinent (from women), a prophet and one of the righteous.[39]"(3:39)
Commentary 1) The expression, 'a word of Allah' refers to Sayyidna 'Isa (A.S) (Jesus - Peace be upon him). 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 (A.S) (John - Peace be upon him)has been described by the word, '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 (A.S) 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, 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 advised to marry. (Bayan al-Qur'an)[Ma'ariful Qur'an]
The verse mentions that Hadhrat Yahya (A.S.) was "hasoor" (translated above as "chaste") i.e. He abstained from relations with women. From this verse, the followers of the Shafi'ee school of jurisprudence deduce that it is better to remain single than to marry. According to the adherents of the Hanafi school of jurisprudence, marriage is Sunnah and will even be Waajib for the person who experiences greater necessity. It was unique to Hadhrat Yahya (A.S.) if he did not marry. Besides him (and Prophet Isa A.S.) all the Anbiya (A.S.) were married.(Anwaar ul Bayaan (Illuminating Discourses on the Noble Qur'aan), Volume 1, Page 333)
He said: "O my Lord, how shall I have a boy when old age has come upon me and my wife is barren?" Said He: 'That is how Allah does what He wills." [40] He said: "O my Lord, set for me a sign." Said He: 'Tour sign is that you shall not be able to speak to people for three days except through gestures. And remember your Lord much and proclaim His purity at evening and at morning."[41](3:40-41)
Commentary
We have already seen that Sayyidna Zakariyya (A.S) 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 because 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 (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. (Bayan al-Qur'an)
2. With reference to verse 41, Sayyidna Zakariyya's purpose behind requesting a sign (of pregnancy) was to be happy at the prospect and thus be enabled to show their gratitude all along even prior to the actual birth of the child. So, Allah gave him the sign stated above.
The sign given was remarkably suitable to its purpose. His request for a sign was prompted by his wish to show his gratefulness. Now, the sign set for him leaves him incapable of doing anything but this. Even a hundred signs would have not done what this one sign did and, of course, the noble purpose he had on his mind was all too well-accomplished. (Bayan ai-Qur'an)
3. The last phrase: (except through gestures) in this verse tells us that in a situation where speech is not possible because of a valid reason, gesture would be deemed as its substitute. Consequently, it appears in a hadith that the Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him asked a maid-servant: ('Where is Allah?'). She pointed out towards the sky. He said: 'This maid-servant is a Muslim.' (al-Qurtubi)[Ma'ariful Qur'an]
And when the angels said: "O Maryam, Allah has chosen you and purified you and chosen you over the women of all the worlds. [42] O Maryam, stand in devotion to your Lord, and prostrate and bow down with those who bow."[43](3:42-43)
Commentary In verse 42, the sentence: (and has chosen you over women of all the worlds) refers to all women in that period of time. Therefore, the statement (Fatimah رضي الله عنه is the foremost among women of the Paradise) appearing in hadeeth does not contradict it.
It will be noticed that, in the last sentence of verse 43: (and bow down with those who bow) while giving an order to bow down, the imperative has been qualified with the words "with those who bow"- but no such qualification appears while giving an order of prostration. This apparently seems to hint that people generally do not observe due concern while making ruku' (bowing). They tend to bend a little, then resume the standing position (as if in a hurry). This kind of ruku' (bowing) is closer to standing (qiyam). As said earlier, it apparently seems to suggest that Allah Almighty, by mentioning the qualification 'those who bow', has given a model to be followed so that one's bowing in prayer could become similar to those who bow fully and perfectly as due.[Ma'ariful Qur'an]
"This is a part of the news of the unseen We reveal to you. And you were not with them when they were casting their pens (to decide) who from among them should be the guardian of Maryam, nor were you with them when they were quarreling."[44](3:44)
Commentary This verse presents an argument to prove the prophethood of Sayyidna Muhammad Sallallahu 'Alayhi Wasallam: Peace be upon him by referring to happenings in the lives of Sayyidna Zakariyya and Sayyidah Maryam (A.S). These took place in the remote past and there is no likelihood of their being seen or heard or read, specially so, by the Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him, which by itself proves that his being so informed of the unknown was beyond the ordinary course of learning. He had just no way of finding out such details by any obvious means at his command. Hence, the truth is that this information was revealed to him as part of the message he gave to others. The text very eloquently states that the Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him was not there to see them drawing lots (by throwing their reed pens in water) based on prior agreement that the owner of the pen which flows against the current shall be the winner), nor was he present on the scene when they were initially quarreling about the custody of Maryam before agreeing upon the drawing of lots.
The rule governing Qur'ah (to the drawing of lots) according to Hanafi jurists, is that Qur'ah (drawing of lots) cannot be given a decisive role in determining the rights known and fixed in Islamic Law. Drawing lots in such a situation is included under Qimar (gambling). For example, if something is jointly owned by several persons and a lot is drawn to decide that the one whose name comes out in the lot shall take the whole thing; or, in the case of a child whose parentage is disputed, a lot is drawn and the one whose name comes out in the lot drawn is taken to be the father. Drawing lots in such cases is not allowed in Shari'ah. As for rights which depend upon opinion, Qur'ah is permissible in them, for instance, while alloting portions of a joint property, A is given the eastern portion and B, the western, by drawing a lot. This is permissible because this was permissible even without having to draw lots by a mutual agreement of the parties concerned or by a decree of a judge. (Bayan al-Qur'an)
In other words, it can be said that in a situation where the rights of all parties are equal and the purpose of the lot is only to allocate equal portions to each of them and to decide as to which portion is for whom, then drawing a lot is permissible. [Ma'ariful Qur'an]
When the angels said: "O Maryam, Allah gives you the good news of a word from Him whose name is Masih 'Isa, the son of Maryam (the Messiah Jesus, son of Mary) a man of status in this world and in the Hereafter and one of the nearest. [45] And he shall speak to the people in the cradle as well as in the middle age, and shall be one of the righteous."[46](3:45-46)
The previous verse (44) appeared parenthetically between the present verses 45 - 46 and verses 42 - 43 and the purpose was to affirm the prophethood of Sayyidna Muhammad Sallallahu 'Alayhi Wasallam: Peace be upon him. The present verse resumes with the story of Sayyidah Maryam which actually prepares the ground for a fuller account of the birth, mission and miracles of Sayyidna 'Isa (A.S).
Commentary One of the qualities of Sayyidna 'Isa (A.S) mentioned in this verse is that 'he shall speak in the cradle' which means that he will speak while still a child, although no child has the ability to do so. When soon after the birth of infant Jesus, as mentioned in another verse, people chided Sayyidah Maryam on the basis of a false accusation, this new-born infant, Sayyidna 'Isa (A.S) spoke up, saying: (I am a servant of Allah). Then following immediately, it was said that he will also talk to people when he will be in the later middle of his age (kahl). It is worth noting here that the incidence of speaking in infancy was certainly a sign and a miracle and it is quite appropriate to mention it at this point. But, speaking to people during one's middle age is very normal, something everyone does no matter whether he is a Muslim, or a non-Muslim, learned or illiterate. Why has this been mentioned here as something special? What could it mean?
One answer to this question appears in Bayan al-Qur'an by Maulana Ashraf 'Ali Thanavi who says that the real purpose here is to particularly focus on the miraculous nature of meaningful infant speech. The reference to the speech in the middle age is there to indicate that his childhood speech too would not be the usual baby-talk, rather it would be rational, even learned and eloquent, as man does in his advanced years. If we were to look into the true historical background of Sayyidna 'Isa, we would discover that this reference to him as speaking to people in his middle age provides a great standing argument in favour of the Islamic position which, according to the Qur'anic belief, is that Sayyidna 'Isa (A.S) has been raised alive onto the heavens.
Hadith narrations prove that Sayyidna 'Isa (A.S), while so raised, was in the approximate age bracket of 30-35 years which is youth at its best. Middle age, kahl in Arabic, was something he never reached during his life in this world. So, his talking to people in his middle age can happen only when he were to grace this world once again with his presence. Therefore, the way his childhood speech was a miracle, his speech in the middle age could be nothing else but another miracle.[Ma'ariful Qur'an]
"She said: "O my Lord, how shall I have a son while no human has ever touched me?" Said He: "That is how Allah creates what He wills." When He decides a matter, He simply says to it "Be", and it happens.""[47](3:47)
The glad tidings given by the angel (verse 46) regarding the birth of Sayyidna 'Isa (A.S) without a father surprised Sayyidah Maryam as she was a virgin. She wondered how would it happen. Would that be a Divine miracle or would she be asked to marry a man? The Divine answer eliminates the latter possibility. Not restricted by it, 'Allah creates what He wills', that is, His will is all sufficient to bring something into existence. He needs no medium or cause. It is only His command "be" which makes things come into existence.(Ma'ariful Qur'an)
"And He shall teach him the Book and the Wisdom, and the Torah and the Injil, [48] and (shall make him) a messenger to the Children of Isra'il (who will say to them): '1 have come to you with a sign from your Lord, that is, I create for you from clay something in the shape of a bird, then I blow in it, and it becomes a living bird with the will of Allah; and I cure the born-blind and the leper and I cause the dead to become alive with the will of Allah; and I tell you of what you eat and what you store in your homes. In it there is surely a sign for you, if you are believers." [49] "And (I have come to you) confirming what is before me, the Torah, and to make permissible for you some of what was prohibited to you. And I have come to you with a sign from your Lord. So, fear Allah and obey me. [50] Allah is surely my Lord and your Lord. So, worship Him. This is the straight path.""[51](3:48-51)
1. Verse 48 recounts the august virtues of Sayyidna 'Isa who would be born blessed with the honour of learning from Allah: Scriptures, Wisdom and specially the Torah and the Injil; and that he will be sent as a Messenger of Allah to all of the Children of Isra'il.
2. The message he will carry to them will be his argument in favour of his prophethood. In order that they believe, enumerated in verse 49, there are four signs or miracles that he would perform, being enough for willing believers.
3. Verse 50 says that Sayyidna Isa (A.S) will declare that he has come to confirm Torah which was revealed before his coming and to make lawful what remained unlawful for them in the law of Moses. This means that the unlawfulness of some things in the earlier code would stand abrogated by the new one, (that of Sayyidna 'Isa) whose station of prophethood was the conclusive argument for that claim of abrogation. The proof of his truth were the signs from their Lord.
4. Once his prophethood is established, verse 51 states that Sayyidna Isa (A.S) will ask them to beware of any contravention of Divine commandments, fear Allah, and follow his teachings in matters of religion which, in a nutshell, are that 'Allah is my Lord and your Lord' (the ultimate in belief) and 'Worship Him' (the ultimate in deeds). This, then, is the straight path which helps perfect the ideal combination of beliefs and deeds, leads to the way of salvation and is the source of communion with Allah.
Ruling
Making the shape of a bird was the making of a picture, something permitted in that Shari'ah. In our Shari'ah, its permissibility was abrogated.[Ma'ariful Qur'an]
This cannot be undone and I am sure it will be greatly appreciated.
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