SURAH AL-IMRAN (AYAH 31 to 40)

قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَاللَّهُ غَفُورٌ رَحِيمٌ {3:31}

[Q3:31] Qul in kuntum tuhibboonal laaha fattabi' oonee yuhbibkumul laahu wa yaghfir lakum zunoobakum; wallaahu Ghafoorur Raheem.

[Q3:31] Say: If you love ALLAH (SWT), then follow me, ALLAH (SWT) will love you and forgive you your faults, and ALLAH (SWT) is Forgiving, MercifuL

[Q3:31] Katakanlah (wahai Muhammad): Jika benar kamu mengasihi ALLAH (SwT) maka ikutilah daku, nescaya ALLAH (SwT) mengasihi kamu serta mengampunkan dosa-dosa kamu dan (ingatlah), ALLAH (SwT) Maha Pengampun, lagi Maha Mengasihani.

LOVE OF ALLAH (SWT) IS THE BASIS and ESSENCE OF ISLAM. Fear is not the motivating factor, BECAUSE one who worships Him and obeys His commands ‘out of fear, devoid of love’ for His grace, comes in the category of idolworshippers who worship the false deities to appease their anger.

See the commentary of rahman and rahim in surah al Fatihah and know that the heathen syndrome has been destroyed AND replaced with love, kindness and compassion by the religion of ALLAH (SWT), Islam.

Ë  The phrase "God-fearing" actually means GUARDING ONESELF AGAINST EVIL WITH AWARENESS OF THE BOUNDARIES LAID DOWN BY ALLAH (SWT). Man must refrain from thinking or acting in a way which may hurt the feelings of the beloved whom he intensely loves, reveres and worships.

Ë  IT IS MADE CLEAR IN THIS VERSE THAT HE WHO LOVES ALLAH (SWT) MUST FOLLOW THE HOLY PROPHET (ALLAHuma sali ala muhammad wa ala ali muhammad). SINCERE following of THE HOLY PROPHET (allahuma sali ala muhammad wa ala ali muhammad) in the day to day life is the only proof of the love of ALLAH (SWT), OTHERWISE IT IS AN EMPTY CLAIM. ALLAH (SWT) loves the true followers of the holy prophet (allahuma sali ala muhammad wa ala ali muhammad) and forgives their sins.

ONE WHO LOVES HIS BELOVED ALSO LOVES THOSE WHOM HIS BELOVED LOVES, THEREFORE, every sincere follower of islam (ALLAH (SWT)'S LOVER) must love THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AND those whom he loves. There are several authentic traditions reported in the books of history written by Muslim scholars, referred to in the commentary of many verses in this book, according to which THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) HAD OPENLY DECLARED HIS EXCLUSIVE LOVE FOR ALI, FATIMAH, HASAN AND HUSAYN AND THEIR CHILDREN; AND IN VERSE 42:23 OF AL SHURA LOVE OF THE AHLUL BAYT HAS BEEN ENJOINED ON ALL THE TRUE BELIEVERS. IN FACT those who do not love the Ahlul Bayt are not the believers, therefore, the doctrine of TAWALLA is one of the fundamentals of the true faith, Islam original or Shi-aism.

v  LIKEWISE, in the light of verse 3:28 of this surah, IT IS THE DUTY OF EVERY MUSLIM TO AVOID AND DISLIKE THE ENEMIES AND THE ALLIES AND FRIENDS OF THE ENEMIES OF THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad), BECAUSE a believer cannot be a friend of those who hated and opposed the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his Ahlul Bayt. THEREFORE, the doctrine of TABARRA is also one of the fundamentals of the true faith, Shi-aism.

The love of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his Ahlul Bayt makes man follow in their footsteps, WHICH, IN FACT, is the love of ALLAH (SWT). THOSE WHO OPPOSE them and follow their enemies go against ALLAH (SWT) and His commandments.

Ì  A TRUE LOVER OF ALLAH (SWT) BECOMES A DEVOTEE OF THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) AND HIS AHLUL BAYT, AND **mindful of the life after death, his true love activates him to always do that which pleases ALLAH (SWT), the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his Ahlul Bayt, AND **refrain from acts of wickedness which certainly displease them; MOREOVER, he remains attached with the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his Ahlul Bayt AND **refrains from going near their ungodly enemies, be they his own kith and kin.

According to An-am 6:50; Araf 7:203; Yunus 10:15; Ahqaf 46:9 and Najm 53:3 and 4, since the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) only followed the divine will, THEREFORE, following in his footsteps is the only proof of the love of ALLAH (SWT), which alone entitles man to receive ALLAH (SWT)'s love. Any deviation from his word or deed means the deviator not only [*] loses ALLAH (SWT)'s love but also [*] earns His displeasure.

»    Ali ibne Abi Talib has said:

The words and deeds of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), from the beginning to the end of his stay in this world, were the truest demonstration of the divine revelations (nothing but a revelation revealed), and I did not follow any save him.

THEREFORE, ALI WAS THE BELOVED OF ALLAH (SWT) AND HIS PROPHET BECAUSE HE LOVED ALLAH (SWT) AND HIS PROPHET.

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(3:31) (O Messenger!) Tell people: 'If you indeed love Allah, follow me, and Allah will love you and will forgive you your sins. Allah is All-Forgiving, All-Compassionate.'

قُلْ أَطِيعُوا اللَّهَ وَالرَّسُولَ ۖ فَإِنْ تَوَلَّوْا فَإِنَّ اللَّهَ لَا يُحِبُّ الْكَافِرِينَ {3:32}

[Q3:32] Qul atee'ul laaha war Rasoola fa in tawallaw fa innal laaha laa yuhibbul kaafireen.

[Q3:32] Say: Obey ALLAH (SWT) and the Messenger; but if they turn back, then surely ALLAH (SWT) does not love the unbelievers.

[Q3:32] Katakanlah (wahai Muhammad): Taatlah kamu kepada ALLAH (SwT) dan RasulNya. Oleh itu jika kamu berpaling (menderhaka), maka sesungguhnya ALLAH (SwT) tidak suka kepada orang-orang yang kafir. 

THE MUSLIMS HAVE BEEN WARNED IN THIS VERSE THAT *TO DISOBEY OR *EVEN TO SHOW RELUCTANCE TO OBEY THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) IS INFIDELITY.

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(3:32) Say: 'Obey Allah and obey the Messenger.' If they turn away from this then know that Allah does not love those who refuse to obey Him and His Messenger. *28

*28. This marks the conclusion of the first discourse. Reflection upon its contents, particularly the reference to the Battle of Badr, leads one to the conclusion that this section was probably revealed between the battles of Badr and Uhud, i.e. sometime in 3.A.H. The tradition mentioned by Muhammad b. Ishaq has led to the common misunderstanding that the first eighty verses of this surah were revealed on the occasion of the arrival of the deputation from Najran in 9 A.H. (See Ibn Hisham. Sirah, vol. 1, pp. 573 ff., especially p. 576; Ibn Ishaq, Life of Muhammad, tr. A. Guillaume, second impression, London, Oxford, 1968. pp. 270 ff.. especially p. 272 - Ed.) This is not true. In the first place, the introductory section indicates that the surah was revealed much earlier. Second, the Tradition narrated by Muqatil b. Sulayman states explicitly that on the occasion of the arrival of the deputation from Najran only those verses which concern the Prophets John (Yahya) and Jesus ('Isa) (peace be on them) were revealed, and the number of those verses is about thirty. 

إِنَّ اللَّهَ اصْطَفَىٰ آدَمَ وَنُوحًا وَآلَ إِبْرَاهِيمَ وَآلَ عِمْرَانَ عَلَى الْعَالَمِينَ {3:33}

[Q3:33] Innal laahas tafaaa Aadama wa Noohanw wa Aala Ibraaheema wa Aala Imraana 'alal 'aalameen.
[Q3:33] Surely ALLAH (SWT) chose Adam and Nuh and the descendants of Ibrahim and the descendants of Imran above the nations.

[Q3:33] Sesungguhnya ALLAH (SwT) telah memilih Nabi Adam dan Nabi Nuh dan juga keluarga Nabi Ibrahim dan keluarga Imran, melebihi segala umat (yang ada pada zaman mereka masing-masing). 

In this verse Adam and Nuh are mentioned by their names, WHEREAS Ibrahim and Imran are mentioned with reference to their posterity. Al (the posterity) of Adam and Nuh ‘have not been included’ in the category of the chosen ones, BECAUSE there were several ungodly and wicked persons in their lineage, BUT IN THE AL (IMMEDIATE ISSUES) OF IBRAHIM (ISMAIL AND IS-HAQ) AND IMRAN (MUSA AND HARUN), HOLY MEN OF ALLAH (SWT), WERE CHOSEN AS MESSENGERS OF ALLAH (SWT).

v  The mention of Ibrahim and Imran, undisputedly amongst the holiest prophets of ALLAH (SWT), has been made in this verse with reference to their posterity, BECAUSE according to the religious annotation, in the word al the spiritual quality of a posterity automatically includes the immediate ancestor or the founder of a family. Al or Ahlul Bayt, commonly used to address the members of a family, is exclusively reserved, in the religious and spiritual act of referring, for the holiest members of the family of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) who are identical with each other in their personal purity and spiritual sanctity (Ahzab 33:33).

THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AND HIS AHLUL BAYT ARE IN THE POSTERITY OF IBRAHIM, THEREFORE, IN THE LIGHT OF THIS VERSE, THEY ARE CHOSEN IN PREFERENCE TO ALL THE CREATED BEINGS. THEY ARE SUPERIOR TO EVERY HUMAN BEING. (Tafsir Durr al Manthur; and Mawahib al Ladunniya).

IT HAS BEEN PROVED BEYOND DOUBT THAT HE WHO SUBMITS TO ALLAH (SWT)'S WILL (BECOMES A MUSLIM) HAS [1] TO LOVE ALLAH (SWT), [2] HIS PROPHET AND [3] HIS AHLUL BAYT, THEN ONLY HE WILL BE ABLE TO FOLLOW THE SUNNAH (WAY OF LIFE) OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD), WITHOUT WHICH HE CANNOT BE A MUSLIM.

What is prophethood? How is a prophet selected or chosen? To know that prophethood is bestowed by a proper course of divine selection in which heredity plays a great part, the following observations should be carefully studied and understood.

(1)     In strict compliance with the divine plan, every created being finds itself in the place it deserves in the arc of descent (downward journey from the absolute to the rudimentary matter) as well as in the arc of ascent (return upward journey from the rudimentary matter to the absolute).

(2)     Therefore, selection means putting each particle of the universe in the proper place it deserves in the management of existence.

(3)     The rudimentary matter, through the process of qualitative change, can take the form of a being, but each of the diverse forms it takes differs from the other in the combined effect of the aptitude and competency it bears. The solar system is a complex and intricate form of matter, yet all its parts or portions do not have the same ability as the earth does, nor do all the parts or portions of the earth carry the capacity to take the form of a living thing, nor do the parts or portions which carry the capacity to take the form of a living thing can become a human being; and likewise, the parts or portions which have the potential of becoming human beings do not necessarily produce men of superior quality.   

      The part or portion of the matter which has the potential to take the form of a superior human being was selected for Adam. The process of creation is the same BUT, AS EDUCATION is a process of selection by means of which the latent mental capacities are awakened and used for higher purposes; the men of superior quality and character are made to emerge from that part or portion of the matter which has the potential to become a human being.

(4)     It is necessary that the part or portion which has the potential of producing the superior-most human beings should not be contaminated in the course of its development whilst passing through the parental channels. THEREFORE, vigilant care by the divine agency has to carry the purity and refinement of this superiority through the selected lineage at all stages, till it reaches the desired destination. THE HOLY QUR’AN REFERS HERE to this process of selection and choice of a particular lineage for risalat and imamat. 

[*] It starts from Adam and passes through Nuh to Ibrahim.

[*] After Ibrahim it was bifurcated in his two sons, Ismail and Is-haq.

[*] The descendants of Ismail are known as ali Ibrahim, AND the descendants of Is-haq are called ali Imran.

[*] The selection of the line of ali Imran for prophethood was terminated after Isa whose birth, disappearance (ALLAH (SWT) raised him alive to the heaven) and promised re-appearance (at the end of this world before the day of resurrection) are the signs (miracles) of ALLAH (SWT); BUT

[*] the line of ali Ibrahim, through Ismail, remained chosen till Abd al Muttalib, and then again bifurcated through Abdullah and Abu Talib.

[*] Muhammad al Mustafa was the son of Abdullah AND Ali al Murtada was the son of Abu Talib.

[*] When Ali and Bibi Fatimah, the daughter of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), were joined in the holy matrimony, the line of Ibrahim continued in their progeny:

IMAM HASAN BIN ALI al Mujtaba

IMAM HUSAYN BIN ALI al Shahid al Shuhada

IMAM ALI BIN HUSAYN al Zayn al Abidin

IMAM MUHAMMAD BIN ALI al Baqir

IMAM JAFAR BIN MUHAMMAD al Sadiq

IMAM MUSA BIN JAFAR al Kazim

IMAM ALI BIN MUSA al Rida

IMAM MUHAMMAD BIN ALI al Taqi

IMAM ALI BIN MUHAMMAD al Naqi

IMAM HASAN BIN ALI al Askari

IMAM MUHAMMAD BIN HASAN al Mahdi

The disappearance and the promised re-appearance of the living Iman al Mahdi resembles the disappearance and the promised re-appearance of Isa; both are examples for the house of Ismail and the house of Israil respectively (Zukhruf 43:59). When both of them will re-appear at the end of the world, before the day of resurrection, prophet Isa will follow Imam Muhammad al Mahdi, and the whole mankind will follow them.

ALLAH (SWT) CHOSE ADAM, NUH, ALI IBRAHIM AND ALI IMRAN IN PREFERENCE TO OTHERS FOR APPOINTING HIS MESSENGERS AND GUIDES. It is a selection from the descendants of Adam, Nuh, Ibrahim and Imran, because all their children did not have the superior quality to represent ALLAH (SWT).

ß  The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) has said:

ALLAH (SWT) selected Adam in preference to all other creatures; from among the descendants of Adam, He selected Nuh; from among the descendants of Nuh, He selected Ibrahim; from among the descendants of Ibrahim, He selected Ismail; from among the Quraysh, He selected Hashim. All of them carried my nur (the first light which came forth from the absolute and goes on till the day of resurrection to manifest ultimately in the arc of ascent). It passed through Abdal Muttalib to Abdullah and Abu Talib. I am from Abdullah and Ali is from Abu Talib. Ali and I are one and the same nur.

Dhurriyatan ba-duha min ba-din, in the next verse, excludes any possibility of including the followers in al, as some commentators try to do by comparing the word al used here with al used in ali Fir-awn, the followers of Fir-awn. HERE, HEREDITY is the essential basis of choosing a person for risalat, THEREFORE, no follower can be included in the ali Muhammad (Ahlul Bayt) for conferring the office of imamat. 

Ä  To acknowledge the excellence of Salman the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) bestowed on him the highest honour of belonging to the select group of the Ahlul Bayt BUT as he was not an offspring of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), he could not be appointed as an Imam.

Ä  In spite of her piety and righteousness Ummi Salimah was not considered one of the Ahlul Bayt though suitable appreciation by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) consoled her. Some of his other wives also coveted for the inclusion but were refused without even a consolation.

**The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), his ancestors and his descendants (ali Muhammad) are ali Ibrahim (Baqarah 2:124, 128, 129; Ibrahim 14:37). *They were the descendants of Ismail. *The descendants of Is-haq are also ali Ibrahim. 

**Ali Imran may refer to Imran, the father of Musa and Harun, or to Imran, the father of Maryam, mother of Isa. *Here ali Ibrahim also includes Ibrahim, as Musa and Harun are included in ali Musa and ali Harun in verse 2:248 of al Baqarah.

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(3:33) Truly Allah *29 chose Adam and Noah and the descendants of Abraham and of 'Imran *30 above all mankind.

*29. This marks the beginning of the second discourse. The period of its revelation is about 9 A.H., when a delegation from the Christian republic of Najran visited the Prophet.. Najran lies between the Hijaz and Yaman, and comprised, at that time, seventy-three towns and villages. Its population can be gauged from the fact that an estimated one hundred and twenty thousand men could bear arms. The entire population was Christian and was under the hegemony of three Christian chiefs. The first of these, 'aqib, was the head of the community. The second, sayyid, looked after the collective and political affairs of the people. The third, usquf (bishop), was their religious leader. (See Ibn Hisham, vol. 1, p. 573; Ibn Ishaq, Life of Muhammad, tr. A. Guillaume, pp. 270 f. - Ed.)
When the Prophet annexed Makka, the whole of Arabia became convinced that the future of the area was bound up with him, and deputations from all parts of the peninsula began to visit him. In this connection the three chiefs of Najran came to Madina accompanied by sixty people. As they were not prepared to go to war, the alternatives before them were either to embrace Islam or to live as dhimmis (protected non-Muslim subjects of the Islamic state). It was on this occasion that God revealed this discourse; it served as an invitation to the people of Najran to accept Islam. 
*30. 'Imran was the father of Moses and Aaron, and has been mentioned in the Bible as Amram.

ذُرِّيَّةً بَعْضُهَا مِنْ بَعْضٍ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ {3:34}

[Q3:34] Zurriyyatam ba'duhaa mim ba'd; wallaahu Samee'un 'Aleem.
[Q3:34] Offspring one of the other; and ALLAH (SWT) is Hearing, Knowing.

[Q3:34] (Mereka berkembang-biak sebagai) satu keturunan (zuriat) yang setengahnya berasal dari setengahnya yang lain dan (ingatlah), ALLAH (SwT) sentiasa Mendengar, lagi sentiasa Mengetahui. 

"One from the other" SUGGESTS CONTINUATION OF THE DIVINE CHOICE, WITHOUT ANY BREAK OR CESSATION. It is for Ibrahim and ali Ibrahim, Imran and ali Imran.

r  The posterity of Adam and Nuh has not been mentioned BECAUSE some of the sons of Adam and Nuh were *unbelievers, *sinners and *murderers.

As mentioned in the previous verse, the posterity of Ibrahim through Is-haq was not chosen after Isa, who had no offspring, BUT THE DESCENDANTS OF IBRAHIM THROUGH ISMAIL REMAINED THE CHOSEN REPRESENTATIVES OF ALLAH (SWT), AS HIS PROPHETS AND IMAMS, ‘IN FULFILMENT OF IBRAHIM'S PRAYER’ (see the commentary of Baqarah 2:124, 125).

ß  The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his posterity through Ali and Fatimah (also see the commentary of al Kawthar (Chapter 108)) are the descendants of Ibrahim.

With all the additions and omissions effected in the Tawrat, the Old Testament yet contains the divine prophecies which confirm the above noted facts. See commentary of Baqarah 2:124 and 125 wherein the text of Genesis 12: 2 and 3; Genesis 16: 9 to 11;and Genesis 17: 2, 3, 4, 7, 8 and 20 has been quoted.

·         The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) has said:

1)       I and Ali are of one and the same light.

2)       Ali is a part of me and I am a part of Ali.

3)       The root of Ali and me is the same, BUT all other people come from various other origins.

(Zaynul Fata; Ibna Maghazali; Shafa-i; Kanzul Ummal, Ahmad ibna Hanbal).

THE STATEMENT IN THESE TWO VERSES, REFERRING TO THE PAST, IS A DECLARATION OF WHAT HAS ALREADY TAKEN PLACE AS A PARTIAL REALISATION OF THE DIVINE WILL, AND IS A PROMISED PROPHECY OF ITS PERFECTION WHEN IT REFERS TO THE FUTURE.

ISLAM WAS THE RELIGION OF IBRAHIM, [*] BUT IT WAS COMPLETED AND PERFECTED THROUGH THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) (Ma-idah 5:3), [**] AND WAS CONTINUED IN ITS PRISTINE PURITY THROUGH ALI AND HIS POSTERITY WHICH IS THE POSTERITY OF THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

In Genesis 17: 20 it is mentioned that ALLAH (SWT) promised Ibrahim:

He will multiply Ismail's descendants and he (Ismail) shall be father of twelve princes)-twelve Imams in the posterity of Ibrahim, Ismail and the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), from Ali ibne Abi Talib to Muhammad bin Hasan al Mahdi, offsprings, one from the other.

Also see commentary of the previous verse for "offspring, one from the other".

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(3:34) (for His messengership) - a people alike and the seed of one another. *31 Allah is All-Hearing, All-Knowing.

*31. The real error of the Christians lies in considering Jesus to be the son of God and a partner in His godhead, rather than His servant and Messenger. If this misunderstanding was removed it would become quite easy for them to advance towards Islam. Hence at the very outset of the discourse it is mentioned that Adam, Noah and the Prophets in the house of Abraham and 'Imran were all human beings. Even though many Prophets were born in the same family, one from the other, none of them was God. Their merit lay in the fact that God had chosen them to preach His religion and reform the world.

إِذْ قَالَتِ امْرَأَتُ عِمْرَانَ رَبِّ إِنِّي نَذَرْتُ لَكَ مَا فِي بَطْنِي مُحَرَّرًا فَتَقَبَّلْ مِنِّي ۖ إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ {3:35}

[Q3:35] Iz qaalatim ra atu 'Imraana Rabbi innee nazartu laka maa fee batnee muharraran fataqabbal minnee innaka Antas Samee'ul 'Aleem.

[Q3:35] When a woman of Imran said: My Lord! Surely I vow to Thee what is in my womb, to be devoted (to Thy service); accept therefore from me, surely Thou art the Hearing, the Knowing.

[Q3:35] (Ingatlah) ketika isteri Imran berkata: Tuhanku! Sesungguhnya aku nazarkan kepadaMu anak yang ada dalam kandunganku sebagai seorang yang bebas (dari segala urusan dunia untuk berkhidmat kepadaMu semata-mata), maka terimalah nazarku; sesungguhnya Engkaulah Yang Maha Mendengar, lagi Maha Mengetahui.

An extract from Burckhardt's lectures on Syrian church is quoted below:

Devotees to the temple in the Jewish creed remained as recluses, cut off from worldly life, and practised celibacy. Imran the father of Mary (the mother of Jesus) seems evidently to be of priestly descent. This factor is borne out from the vow which his wife makes about her issue in her womb to dedicate it to the service of God. It is reasonably considered that it is possible that because of the vowful will of his grandmother that her issue be dedicated to God's service, i.e., as a devotee to the temple, Jesus adopted the ascetic mode of life. Otherwise he had great respect for married life.

The word imra-at means wife when related to a personal noun, BUT alone it means a woman. In this verse it is related to Imran, THEREFORE, means wife of Imran.

Ä  As usual, to create confusion and deny miracles associated with the prophets of ALLAH (SWT), the Ahmadi commentator has translated imra-at as "woman" in order to twist and obscure the meanings of the words of this verse.

THERE ARE THREE PERSONS NAMED IMRAN:

(1) The father of Musa and Harun.

(2) The father of Maryam (grandfather of Isa).

(3) The father of Ali, the paternal uncle of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), known as Abu Talib.

IMRAN, THE FATHER OF MARYAM, is referred to in this verse, not Imran, the father of Musa and Harun.

Ø  There is a long period of time between Musa and Isa, THEREFORE, some of the Christian scholars wrongly conclude that the Qur’an and the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) (ALLAH (SWT) forbid) made a mistake by stating that the mother of Maryam is the sister of Musa.

The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) knew well that between Musa and Isa there were several prophets of ALLAH (SWT) - Dawud, Sulayman, Yunus, Zakariyya, Yahya. Isa was the last prophet of the children of Israil, after whom none was sent as a prophet of ALLAH (SWT) save Ahmad, the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) himself, a fact recorded in Deuteronomy 18: 18, 19; John 4: 16; 15: 26; 16: 7, 8, 12, 13.

¥  Muharraran means freed or liberated. Here it means freed from worldly attachments, and therefore devoted to ALLAH (SWT)'s service.

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(3:35). (He also heard) when the woman of 'Imran *32 said: 'O Lord! Behold, unto You do I vow that the child in my womb is to be devoted to Your exclusive service. Accept it, then, from me. Surely You alone are All-Hearing, All-Knowing.' *33

*32. If the 'woman of 'Imran' is interpreted as the wife of 'Imran, this 'Imran must be different from the 'Imran just mentioned (see the preceding verse). In the Christian tradition the name of the father of Mary is mentioned as Joachim. If this expression, however, is interpreted to mean 'a woman of the house of 'Imran', it would mean that the mother of Mary belonged to that tribe. There is, unfortunately, no definite source of information that would lead us to prefer one interpretation to the other, as there is no historical record either about who the parents of Mary were, or to which tribes they belonged. Were we to accept the tradition that the mother of John (Yahya) and the mother of Jesus were cousins, then it would be valid to interpret the expression as meaning 'a woman of the tribe of 'Imran' for, according to the Gospel of Luke, the mother of John was one of the daughters of Aaron (Luke 1:5). 
*33. That is, God heeds the prayers of His creatures and is well aware of their intentions. 

فَلَمَّا وَضَعَتْهَا قَالَتْ رَبِّ إِنِّي وَضَعْتُهَا أُنْثَىٰ وَاللَّهُ أَعْلَمُ بِمَا وَضَعَتْ وَلَيْسَ الذَّكَرُ كَالْأُنْثَىٰ ۖ وَإِنِّي سَمَّيْتُهَا مَرْيَمَ وَإِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَانِ الرَّجِيمِ {3:36}

[Q3:36] Falammaa waqa'athaa qaalat Rabbi innee wada'tuhaaa unsaa wallaahu a'lamu bimaa wada'at wa laisaz zakaru kalunsaa wa innee sammaituhaa Maryama wa innee u'eezuhaa bika wa zurriyyatahaa minash Shaitaanir Rajeem.
[Q3:36] So when she brought forth, she said: My Lord! Surely I have brought it forth a female-- and ALLAH (SWT) knew best what she brought forth-- and the male is not like the female, and I have named it Marium, and I commend her and her offspring into Thy protection from the accursed Shaitan.

[Q3:36] Maka apabila dia melahirkannya, berkatalah ia: Wahai Tuhanku! Sesungguhnya aku telah melahirkan seorang anak perempuan (sedang yang aku harap-harapkan ialah anak lelaki) dan ALLAH (SwT) memang mengetahui akan apa yang dilahirkannya itu dan memanglah tidak sama anak lelaki dengan anak perempuan dan bahawasanya aku telah menamakannya Mariam dan aku melindungi dia dengan peliharaanMu, demikian juga zuriat keturunannya, dari syaitan yang kena rejam (yang dikutuk dan disingkirkan).

WHEN A FEMALE WAS BORN, HANNA, WIFE OF IMRAN, WAS DISAPPOINTED, BECAUSE SHE HAD VOWED TO DEDICATE HER SON TO THE SERVICE OF ALLAH (SWT), as it was a custom in those days to give one of the sons over to the temple in Jerusalem. Yet she named her daughter Maryam which, in Hebrew, means "maid-servant of ALLAH (SWT)"; and brought her to the sanctuary.

(1)     The priests unwillingly accepted Maryam on Hanna's plea that her daughter was assigned by her to ALLAH (SWT)'s service before her birth. She entrusted her daughter and her offspring (Isa) to ALLAH (SWT) and invoked Him to keep both of them safe from satanic influence.

(2)     Zakariyya, husband of Hanna's sister, and Maryam's maternal uncle, was chosen by casting lots to take charge of Maryam. As soon as she reached the age of puberty, he erected a high balcony where she used to stay the whole day, praying; and in the evening, he used to take her with him to her abode. The room in which she slept and lived during the night was always locked and its key was kept with him.

Ibna Hajjar and Abu Dawud relate that once the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) visited Bibi Fatimah, took some water in his hand from a wooden cup, sprinkled it over her head and shoulders, and repeated the exact words of Hanna's prayer, revealed in this verse.

µ  In fulfilment of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)'s prayer, *Bibi Fatimah was chosen by ALLAH (SWT) as the superior most woman of the worlds, *and eleven divinely commissioned guides (Imams) were born in her posterity.

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(3:36) But when she gave birth to a female child, she said: 'O Lord! I have given birth to a female' - and Allah knew full well what she had given birth to - 'and a female is not the same as a male. *34 I have named her Mary and commit her and her offspring to You for protection from Satan, the accursed.'

*34. Since a boy is free from some of the physical shortcomings and social disabilities associated with a girl, the mother of Mary thought that had the child been a boy he would have been more able to achieve the purpose for which she had consecrated the child. 

فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ وَأَنْبَتَهَا نَبَاتًا حَسَنًا وَكَفَّلَهَا زَكَرِيَّا ۖ كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا الْمِحْرَابَ وَجَدَ عِنْدَهَا رِزْقًا ۖ قَالَ يَا مَرْيَمُ أَنَّىٰ لَكِ هَٰذَا ۖ قَالَتْ هُوَ مِنْ عِنْدِ اللَّهِ ۖ إِنَّ اللَّهَ يَرْزُقُ مَنْ يَشَاءُ بِغَيْرِ حِسَابٍ {3:37}

[Q3:37] Fataqabbalahaa Rabbuhaa biqaboolin hasaninw wa ambatahaa nabaatan hasananw wa kaffalahaa Zakariyyaa kullamaa dakhala 'alaihaa Zakariyyal Mihraaba wajada 'indahaa rizqan qaala yaa Maryamu annaa laki haazaa qaalat huwa min 'indil laahi innal laaha yarzuqu mai yashaaa'u bighairi hisaab.

[Q3:37] So her Lord accepted her with a good acceptance and made her grow up a good growing, and gave her into the charge of Zakariya; whenever Zakariya entered the sanctuary to (see) her, he found with her food. He said: O Marium! Whence comes this to you? She said: It is from ALLAH (SWT). Surely ALLAH (SWT) gives to whom He pleases without measure.

[Q3:37] Maka dia (Mariam yang dinazarkan oleh ibunya) diterima oleh Tuhannya dengan penerimaan yang baik dan dibesarkannya dengan didikan yang baik, serta diserahkannya untuk dipelihara oleh Nabi Zakaria. Tiap-tiap kali Nabi Zakaria masuk untuk menemui Mariam di Mihrab, dia dapati rezeki (buah-buahanan yang luar biasa) di sisinya. Nabi Zakaria bertanya: Wahai Mariam dari mana engkau dapati (buah-buahan) ini? Mariam menjawab; Ialah dari ALLAH (SwT), sesungguhnya ALLAH (SwT) memberikan rezeki kepada sesiapa yang dikehendakiNya dengan tidak dikira.

THE DESIRE OF HANNA WAS FULFILLED IN ISA. The miraculous birth of Isa was a clear sign of the omnipotent will of ALLAH (SWT). AS THE CREATOR OF THE LAWS OF NATURE, He does not depend on their operation BECAUSE whatever takes place in nature is an immediate effect of His will (see commentary of verse 6 of this surah).

±  Whenever Zakariyya came to see Maryam in the sanctuary, he found her provided with fresh fruits and eatables from heaven. This naturally excited wonder in him, since none could enter her locked chamber except himself. He used to ask, "Where has this come from?" And always she replied, "From ALLAH (SWT) who gives food in abundance to whomsoever He likes".

It is clear from this verse THAT SHE RECEIVED FOOD FROM ALLAH (SWT) DIRECT, miraculously, without the intervention of any physical agency (yarzuqu man yasha), therefore,

The misinterpretation of the Ahmadi commentator that the food might be the offerings of the worshippers is ridiculously mischievous, BECAUSE, in reality, the worshippers could not meet Maryam without Zakariyya's knowledge who was the only person who could open the locked door to let them in. The Ahmadi commentator not only slanders Maryam but also tries to present Zakariyya, a prophet of ALLAH (SWT), as a fool who wonders every time (kullama) he sees the food near Maryam. It is an attempt to bring the prophets and the chosen friends of ALLAH (SWT) to the (low) level of the false prophet of Qadiyan.

·         Shaykh Sadi says:

The *beauty of Yusuf, the *breath of Isa (whereby he resuscitated the dead), the* white hand of Musa, those excellences they had separately, you (O Muhammad) alone have all of them.

MIRACLES, SIMILAR TO THOSE THAT TOOK PLACE IN THE LIVES OF THE PROPHETS SEPARATELY, WERE REPEATED BY THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD).

Ü  It is written in "Anwar al Tanzil", "Kashshaf" and "Malim al Tanzil" (the books accepted as the most authentic by Sunni scholars) that sometimes the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his Ahlul Bayt had to go without food. On such a day the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) went to his daughter and asked for some food.  

      She had no food to give to her father. For the last three days she, her husband and her children had nothing in the house to eat.

      Fatimah stood on her prayer-mat and invoked ALLAH (SWT) to help her so that she could serve food to her father. Suddenly steam began to come out from the vessels lying empty in the kitchen. After removing the lids, she found the best kinds of food in them. She brought the food and told her father:

"It is from ALLAH (SWT), who gives food in abundance to whomsoever He likes."

"Glory be to ALLAH (SWT). He has given you food as He had given to Maryam" said the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

Not only the whole family ate the food but it was also distributed amongst the neighbours.

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(3:37) Thereupon her Lord graciously accepted Mary and vouchsafed to her a goodly growth and placed her in the care of Zechariah. Whenever Zechariah *35 visited her in the sanctuary, *36 he found her provided with food. He asked her: 'O Mary, how did this come to you?' She said: 'It is from Allah. Allah provides sustenance to whom He wills beyond all reckoning.'

*35. This section refers to that period of Mary's life when she attained her majority and was admitted to the Temple of Jerusalem, and devoted all her time to remembering God. Zechariah, into whose care she was given, was perhaps the husband of her maternal aunt, and was one of the guardians of the Temple. This Zechariah is not to be confused with the Prophet Zechariah whose assassination is mentioned in the Old Testament. 
*36. The word mihrab usually refers to that niche in mosques where the leader of the prayer stands. In this instance, however, the term signifies the apartments usually built in synagogues and sanctuaries on a raised platform adjacent to the place of congregational worship, which served as the residence of caretakers, servants and beggars. Mary lived in an apartment of this kind and devoted all her time to worship and prayer.

هُنَالِكَ دَعَا زَكَرِيَّا رَبَّهُ ۖ قَالَ رَبِّ هَبْ لِي مِنْ لَدُنْكَ ذُرِّيَّةً طَيِّبَةً ۖ إِنَّكَ سَمِيعُ الدُّعَاءِ {3:38}

[Q3:38] Hunaaalika da'aa Zakariyyaa Rabbahoo qaala Rabbi hab lee mil ladunka zurriyyatan taiyibatan innaka samee'ud du'aaa'.
[Q3:38] There did Zakariya pray to his Lord; he said: My Lord! Grant me from Thee good offspring; surely Thou art the Hearer of prayer.

[Q3:38] Ketika itu Nabi Zakaria berdoa kepada Tuhannya, katanya: Wahai Tuhanku! Kurniakanlah kepadaku dari sisiMu zuriat keturunan yang baik; sesungguhnya Engkau sentiasa Mendengar (menerima) doa permohonan. 

The clear evidence of ALLAH (SWT)'s extraordinary benevolence prompted Zakariyya to pray for a son he longed all his life. 

·         Tayyab means virtuous, blessed, pure and good.

PROPHET ZAKARIYYA'S PRAYER MAKES IT CLEAR THAT MARYAM RECEIVED HER SUSTENANCE DIRECT FROM ALLAH (SWT), the miraculous nature of which made Zakariyya turn to ALLAH (SWT)  to beseech Him for a son he could not have since his wife was barren; and as a prophet he knew that only a miracle willed by ALLAH (SWT) could give him a son.

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(3:38) Then Zechariah prayed to his Lord: 'O Lord! Grant me from Yourself out of Your grace the gift of a goodly offspring, for indeed You alone heed all Prayers.' *37

*37. Until then Zechariah had no issue. The sight of this pious young girl made him yearn for a child just as virtuous and devout. When he saw that God sent food to her, by dint of His limitless power, he felt hopeful that God might also bless him with issue, despite his old age.

فَنَادَتْهُ الْمَلَائِكَةُ وَهُوَ قَائِمٌ يُصَلِّي فِي الْمِحْرَابِ أَنَّ اللَّهَ يُبَشِّرُكَ بِيَحْيَىٰ مُصَدِّقًا بِكَلِمَةٍ مِنَ اللَّهِ وَسَيِّدًا وَحَصُورًا وَنَبِيًّا مِنَ الصَّالِحِينَ {3:39}

[Q3:39] Fanaadat hul malaaa'ikatu wa huwa qaaa'imuny yusallee fil Mihraabi annal laaha yubashshiruka bi Yahyaa musaddiqam bi Kalimatim minal laahi wa saiyidanw wa hasooranw wa Nabiyyam minas saaliheen.

[Q3:39] Then the angels called to him as he stood praying in the sanctuary: That ALLAH (SWT) gives you the good news of Yahya verifying a Word from ALLAH (SWT), and honorable and chaste and a prophet from among the good ones.

[Q3:39] Lalu dia diseru oleh malaikat sedang dia berdiri sembahyang di Mihrab, (katanya): Bahawasanya ALLAH (SwT) memberi khabar yang menggembirakanmu, dengan (mengurniakanmu seorang anak lelaki bernama) Yahya, yang akan beriman kepada Kalimah dari ALLAH (SwT), dan akan menjadi ketua dan juga akan menahan diri dari berkahwin dan akan menjadi seorang Nabi dari orang-orang yang soleh. 

In Luke 1: 5 and 13, it is stated that an angel appeared to Zakariyya on the right of the altar of incense (mihrab-the private chamber of a prayer house, partitioned and kept hidden from the eyes of the people) and said to him: "Do not be afraid, your prayer has been heard, your wife will bear a son, and you shall name him John (Yahya)."

Ä  Kalimah means a word. In verse 4:171 of al Nisa also, Isa has been described as a word of ALLAH (SWT), which refers to his birth from a virgin mother, a unique distinction, because he was born at the command of ALLAH (SWT), when He said: "Be". ALLAH (SWT) does what He wills. HE CAN CREATE A BEING BY MAKING AMENDMENTS IN THE LAWS OF NATURE, CREATED BY HIMSELF, WHICH ALWAYS OBEY HIS WILL.

A single word may have a meaningful implication. [1] Isa is the kalimah of ALLAH (SWT). [2] The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) is referred to as dhikr (reminder) in verse 65:10 of al Talaq.

ǂ    The Ahmadi commentator quotes An-am: 34; Yunus: 64; Kahf: 27, 109; Luqman: 27 and Tahrim: 12 to interpret kalimah as prophecy, but he intentionally avoids to mention Ali Imran: 44 and Nisa: 171 where kalimah has been used to describe Isa as the "word of ALLAH (SWT) ".

YAHYA (JOHN) WAS THE COUSIN OF ISA, SIX MONTHS OLDER THAN ISA, WHO WAS THE FIRST PERSON TO BELIEVE IN ISA AS A TRUE PROPHET OF ALLAH (SWT), SENT TO REVIVE THE FAITHFUL PRACTICE OF THE LAW OF MUSA. YAHYA WAS KILLED BEFORE ISA'S ASCENSION TO THE HEAVENS.

v  The phrase bi-kalimatin used here as a common noun (nakirah-indefinite) shows that Isa is not the only kalimah (or the only "word", in this sense, from ALLAH (SWT) BUT there are more and he is one of them.

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(3:39) As he stood praying in the sanctuary, the angels called out to him: 'Allah gives you good tidings of John (Yahya), *38 who shall confirm a command of Allah , *39 shall be outstanding among men, utterly chaste, and a Prophet from among the righteous.'

*38. In the Bible his name is mentioned as John the Baptist. For information about him see Matthew 3, 9 and 14: Mark 1 and 6; Luke 1 and 3. 
*39. The 'command from Allah' signifies Jesus (peace be on him). His birth took place as the result of an extraordinary command from God and in an unusual manner, hence he is designated as 'the command' or 'word' from Allah. 

قَالَ رَبِّ أَنَّىٰ يَكُونُ لِي غُلَامٌ وَقَدْ بَلَغَنِيَ الْكِبَرُ وَامْرَأَتِي عَاقِرٌ ۖ قَالَ كَذَٰلِكَ اللَّهُ يَفْعَلُ مَا يَشَاءُ {3:40}

[Q3:40] Qaala Rabbi annaa yakoonu lee ghulaamunw wa qad balaghaniyal kibaru wamraatee 'aaqirun qaala kazaalikal laahu yaf'alu maa yashaaa'.
[Q3:40] He said: My Lord! When shall there be a son (born) to me, and old age has already come upon me, and my wife is barren? He said: even thus does ALLAH (SWT) what He pleases.

[Q3:40] Nabi Zakaria berkata: Wahai Tuhanku! Bagaimanakah aku akan beroleh seorang anak, padahal sebenarnya aku telah tua dan isteriku pula mandul? ALLAH (SwT) berfirman: Demikianlah keadaannya, ALLAH (SwT) melakukan apa yang dikehendakiNya.

In view of Zakariyya's observation that old age has overtaken him and his wife was barren, ***it becomes clear that the meaning of anna is "how", BECAUSE till then they did not have any child at all; therefore, anna cannot be translated as "when" in this verse

unless the translator is an Ahmadi (Qadiyani) who has done so on account of his determined policy to oppose miracles tooth and nail. In verse 47 of this surah he translates anna as "how". Although in both these verses anna (how) signifies the sense of surprise and indicates the events of the births of Isa and Yahya as miracles effected by the will of ALLAH (SWT), the Ahmadi commentator, in this verse, inserts a wrong word, and in verse 47, after translating anna as "how" puts forward lame arguments to deny Maryam's virginity (see commentary of verse 47 of this surah). The statement that "ALLAH (SWT) does whatsoever He wills" settles irrevocably the birth of Yahya as a definite miracle.

"But they had no children, for Elizabeth (Zakariyya's wife) was barren, and both were well on in years. Zachariah said to the angel: How can I be sure of this? I am old and my wife is well on in years. (Luke 1: 7 and 18)

Qad balaghaniyal kibaru (when indeed old age has overtaken me) is not a conjunctive clause. It is an adverbial subordinate to the principal clause. The word wa, used on two occasions in this verse, means "while", not "and", OTHERWISE the answer would not correspond to the question, clearly suggesting surprise.

If it was to mean what the Ahmadi commentator thinks, the answer should have been mahma yasha instead of ma yasha, because in answer to a question about time "whatsoever" (the way in which) cannot be used.

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(3:40) Zechariah exclaimed: 'My Lord! How shall I have a son when old age has overtaken me and my wife is barren?' He said: Thus shall it be; *40 Allah does what He wills.'

*40. God granted Zechariah a son despite his old age and despite the barrenness of his wife.