COMMENTARY ON THE QUR`AN
Chapter 3: Surat Al-'Imrān
The Family of 'Imrān
(Selected Verses)

By: Shaykh Fadhlalla Haeri

45. When the angels said: O Mary, surely Allah gives you good news of a word from Him. His name is the Messiah, Jesus, the son of Mary, worthy of regard in this world and the Hereafter, and he will be among those who are close [to Allah].

In verse 39 of this chapter, the Prophet Jesus is referred to as 'a word from Allah' and also as 'the Messiah' (masīh), that is, 'the anointed one'. The root of the word for messiah means 'to wipe clean' (masaha). This name indicates complete purification from sin or error. Whatever Jesus touched with his hand was rendered healed and whole.

46. And he shall speak to the people when he is in the cradle and when he is of mature age, and he shall be among the righteous ones.

Not only was this being born of extraordinary circumstances, but he himself was an extraordinary, perfect being. Mary was assured that her son was to be a prophet of great wisdom and unusual divine qualities.

47. She said: My Lord, how shall I bear a son and no man has touched me? He said: Even so, Allah creates what He pleases; when He has decreed a matter, He only says to it: Be, and it is!

We always reason and look for cause and effect in events and experiences. In her wonderment over what had happened to her, Mary asked how it could be, since no man had ever even touched her. The angel Gabriel may have answered her, but we cannot comprehend the nature of such communication. In any case, Mary received her knowledge in a voice which said, 'Allah creates what He pleases.' She was in a state of wonderment because of the lack of physical conception. Then she was told that it was indeed possible to conceive a child by the sheer will of Reality. Cause and effect constitute a norm, a general trend of laws, yet for every norm there is a situation which is not normal to man's understanding -- but is still within the norm of Reality.

48. And He will teach them the Book, the Wisdom, the Torah and the Gospel.

The divine books that had been revealed were made known to Jesus. Mary was told that he would know the Book of Reality, that he would know what is written as well as its Author. He would have wisdom, and knowledge of the Old Testament and the Gospels. These books were for the people of his time, part of the one and only eternal Book of Allah.

49. He will be a messenger to the Children of Israel [saying]: I have come to you with a sign from your Lord. I make for you out of clay the form of a bird, then I breathe into it and it becomes a bird by the permission of Allah. I heal the blind and the leprous, and I bring the dead to life with Allah's permission. I inform you of what you should eat and what you should store in your houses. Most surely there is a sign in this for you if you are believers.

Mary continued to be informed, through revelation, of what was to happen to her son. He would be a messenger to the Children of Israel (Banī Isrā'l). He would have signs and powers given to him by his Lord, proving to men that he was no ordinary being, and that his message was no ordinary information or news. He would be able to bring life to inanimate matter, such as a clay bird, by the permission of Allah. He would be a conduit, an instrument of divine power, not divinity itself. He would be able to perform other miracles such as healing the blind (akmah) and the lepers (abras). He would also bring the dead to life. All this would be done by the permission (idhn) of Allah. The verbal root of the word permission means 'to hear', implying that an act can be done when the order to do it has been heard; man, therefore, is simply a conduit.

The Prophet Jesus himself said that everything came from Allah, and that he could do his work only by the grace of Allah. The will of Jesus and Allah's decree were unified. This illustrates an important aspect of unity. Jesus did not desire to force upon his people the divine message that he brought; no man, not even a prophet, is given that responsibility. The Qur`an says, 'You cannot guide whom you love' (25:56), and yet elsewhere it says, 'Most surely you show the way to the right path' (12:52). What is indicated is that the notion of self must be abandoned: the self is stripped away, leaving only the decrees of Allah; then transformation can take place for those who trust and follow the Messenger of Allah.

Jesus was given, by the permission of Allah, much more than an inexplicable power that could bring life to the dead or sight to the blind. The Qur`an repeatedly informs us that the miracles he performed were for those who trusted that everything emanates from one Reality. These signs helped to confirm that faith for them. For those who had no faith, the miracles were seen as magic, or as a series of mere coincidences.

Jesus' miracles were the bond that attached people to his message. In his time, people believed more readily in the divine origin of these occurrences, whereas nowadays many of his miracles could perhaps be interpreted more scientifically. Apparent miraculousness is the interaction of multiple factors at play in the zone of time and space, not all of which are accessible to our understanding. Therefore, like the scientist who understands the processes that are taking place in front of him, the prophet sees nothing strange in what takes place around him or as a result of his own actions. The only thing that remains strange for the man of knowledge, and especially for a prophet, is that people continue to wonder over the process of their own unfolding. Men of knowledge are baffled by the lack of urgency in others for the attainment of higher knowledge and awakening.

The verse says that Jesus could inform people about what they were hiding in their houses. The Prophet Muhammad said: 'Beware of the believer's insight.' One who sees through the eye of unity sees far more than just what the physical eye perceives. What appears to us as odd or miraculous is due to the grossness of our outer perception.

50. And [I come as] a verifier of the Torah which is in my hands in order that I may allow you part of what has been forbidden to you. I have come to you with a sign from your Lord, so guard carefully for Allah, and obey me.

Jesus confirmed what his people originally believed in, that is, the Torah, and he came to revive its spirit and clarify some aspects of its teachings. Some of the rules of the Law were being misused or had been discarded. For example, a story appears in the Gospels concerning the stoning of an adulteress. Stoning to death as a punishment for adultery was ordained in the Torah, but the law was being abused among the Jews. Jesus declares that no one could stone an adulteress unless they themselves were free of sin: 'Which one of you is without sin?' he asks as a group of men was about to stone a woman; their reply was to walk away. The account of the incident ends at this point. In the Qur`an, however, it is quite clear that there must be four just men ('udūl) who witnessed the act in order for the woman to be declared an adulteress. The men must be reputably trustworthy, and known for their good conduct.

Jesus brought not only a revival, but an improvement of what had existed before: with the passage of time since Moses, the nature of the social change that had been wrought necessitated this. Reality is unchanging, but the Law required an improved expression: for example, at the time of Moses, man had evolved from a hunter-gatherer to more of a city dweller. A polarity existed between the rigid, Pharaonic, centralized system and the nomadic culture, and the Mosaic law reflected this socio-cultural change.

Each message as brought by its messenger reflected man's thrust forward into time. The Prophet Muhammad was the final link in the chain. The Islam of Muhammad had its own evolutionary cycle, developing over a period of twenty-three years and resulting in a code of Law (Sharī'ah) applicable to every human situation, valid for the rest of man's existence on earth.

51. Surely, Allah is my Lord and your Lord, therefore serve Him; this is the straight path.

The Prophet Jesus declares that he is not a god and that he is not to be worshipped, for his life emanates from the One whom he worships. He commands men to serve their Lord and uphold that covenant (as on a straight path), and thereby fulfill the purpose of creation.

52. But when Jesus perceived unbelief on their part, he said: Who are my helpers in Allah's way? The disciples said: We are Allah's helpers. We believe in Allah, so bear witness that we are ones who have submitted.

Like all prophets before him, Jesus encountered major resistance from the people of his culture because of the vested interests of existing power groups, habits, fears and ignorance. When he sensed that they would continue in their denial of his message, he separated the believers from the hypocrites, the believers being known as the 'helpers' (ansār).

The word translated as 'disciples' (hawārī'yyūn) has several interesting shades of meaning, for example 'to return, recede, decrease, diminish'. Thus they diminished their egos and returned to their Source. Another facet of meaning is 'to change, alter, amend, transform': for they were transformed by the message of Jesus. Yet another meaning is 'to bleach', which signifies purification.

'Alī' was once asked what the phrase 'ones who have submitted' meant in the last part of the verse. He said that true submission (taslī'm) leads to certainty (yaqī'n) which in turn leads to confirmation (tasdī'q). Put another way, those who have certainty about Allah confirm it by their intentions and deeds. Confirming firmly establishes this certainty and leads to realization (adā`). The realized being takes his total life transaction (dī'n) directly from his Lord.

A person's faith can be judged by his actions. The non-believer (kāfir) is known by the degree of his confusion, ignorance and denial. The life-transaction of the non-believer is in direct opposition to the way of submission, Islam. They do not mix. Islam is the original life-transaction (dī'n al-fitrah) upon which man's nature is created and formed. Even wrongs within the bounds of Islam are better than the good deeds performed beyond its limits. It is said that the mistakes of those close to Allah (singular walī') are better than the virtues of those who are not. Anything done with good intentions and in submission, but which results in a wrong outcome, is forgiven, but good deeds done for any reason other than coming close to Allah will ultimately be of no lasting benefit.

Thus, the men who were around the Prophet Jesus said, 'We are in submission. We accept the truth and will abide by it. We will come to his aid because we are part of his message. Our lives are transformed, for now we know.'

53. Our Lord, we believe in what You have revealed and we follow the messenger, so write us down among those who bear witness.

Jesus' close followers declared what was within them. They announced their trust in the message he brought and their commitment and intention to follow him.

54. They planned and Allah planned, and Allah is the best of planners.

The enemies of Jesus plotted to kill him, to eradicate what they perceived as a threat to their system. The verbal root of the word for 'planned' (makara) also means 'to cheat, plot, double-cross'.

Man's plan for his life will come to naught unless it is in accordance with the divine decree. A time comes when man's ignorance and misadventure will work against him. Allah's laws will always naturally and spontaneously overcome human plans which do not lead in the direction of His creational decree. Man is given freedom within a limited scope; when he reaches the boundaries of that freedom, another set of factors comes into play. Allah's ultimate plan is to cause us to recognize Him. We are given limits so that we may be brought to submission, to make us understand that there is no way out of the created order. Allah's plan is permanently operative at all levels of creation. The ink is dry on His decree, but it is still described to us in dynamic terms in order for us to recognize that ultimate freedom lies in freeing ourselves from the chains of the ego-self. Wherever we turn we will come to see this. 'Where is there to flee?' (75:10).

55. And when Allah said: O Jesus, I shall cause you to die, raise you to Me, and purify you of those who disbelieve. I shall place those who follow you above those who disbelieve until the Day of Reckoning. Then all of you will return to Me, and I shall make the judgment about your differences.

There are two words for 'death' in Arabic, both of which appear in the Qur`an. One implies physical death (mawt), while the word used in this verse implies faithfulness and loyalty (wafah) in having fulfilled an obligation. Here Allah says that He will take Jesus to Himself, that Jesus has been saved and returned to Him. Elsewhere the Qur`an tells us clearly that Jesus did not die a normal death, nor was he crucified:

'And their saying: Surely, we have killed the Messiah, Jesus, son of Mary, the messenger of Allah. They did not kill him nor did they crucify him, but it appeared to them that this was the case. Most surely those who differ therein only express an opinion based on inconsistencies. They have no real knowledge in regard to this opinion, but follow only conjectures. Surely, they did not kill him. Rather, Allah raised him up to Himself; and Allah is Mighty, Wise' (4:157-158).

Allah says that He raised Jesus up to His presence, purified him and gave him comfort from those who disbelieved, and that those who followed him would be above those who denied until the Day of Reckoning. Whoever believes in that message, whoever believes in unity (tawhīd) while in this world, will also be raised up in a higher station.

56. Then as for those who disbelieve, I will punish them severely in this world and in the Hereafter, and they shall have no helpers.

Those who deny the message in this world already taste the discomfort and agitation of fear, insecurity and the purposelessness of life, all as a prelude to the next life. However a person who moves further along the path of submission, understanding, joyful acceptance and contentment, finds himself increasingly prepared for the next life. The next life will be as good as this phase of life, which is shaped according to our inner state and actions within the zone of time and space. If this life is based upon denials, quarrels, fears and anxieties, with no spiritual submission, all of this will be amplified in the next life. No change or escape will be possible then, for it is beyond space and time; it is eternal. The Fire there is eternal; here, one can step into or out of the fire. It is through the mercy of Allah that man comes to know the opposites -- contentment and discontentment, certainty and doubt, knowledge and ignorance -- so that he may choose the right path.

57. And as for those who believe and do good deeds, He will compensate them fully. And Allah does not love the unjust.

To describe the believers' reward Allah uses a word from the same root as the word used to describe Jesus' ascent to Him. Allah says in this verse that those who have trusted in Him have connected their belief to their actions. Faith (īmān) cannot exist without correct actions (al-a'māl al-sālihāt). For example, love for another person is unreal unless that love manifests itself in concern, attention and respect. Actions will prove intentions.

'And Allah does not love the unjust.' Allah has no love for the one who has transgressed or who has been unjust, and the highest injustice one can do is to one's self: 'We did not wrong them, but they wronged themselves' (2:57). Creation is founded upon justice. If man does not maintain the balance, creation will rebound against him: the strength of that reaction depends on how far he has transgressed the bounds. It is obvious that we do not have an unlimited degree of freedom. We are bound by death and by the care we must observe over ourselves and our environment in order to maintain our individual and planetary health. Love and peace can only be founded and maintained upon the bedrock of justice.

58. This We relate to you from among the signs and the wise remembrance.

Here the Qur`an refers to its own revelation. In this verse, the Prophet Muhammad and his followers are told that the Qur`an is relating the story of the Prophet Jesus in order that they know the truth about Jesus and the events surrounding his life. The Prophet Muhammad had the truth conferred upon him so that he would be able to confront the Christians with it.

59. Surely, the likeness of Jesus with Allah is as the likeness of Adam: He created him from dust, then said to him, Be! -- and he was.

The people of Nazareth used to say that because Jesus had no father, his father was Allah. The Qur`an addresses this mistaken claim by saying that Adam also had no father. So the example of the Prophet Jesus is the same as that of the Prophet Adam. Jesus had a physical reality: he was made of the same elements from which Allah created Adam and all creation. It challenges our intellect to accept the unusual situation of Jesus' birth, but logic will reveal to us that there cannot be a rule without an exception. In the case of Jesus' birth, the exception was part of divine mercy, because men's transgression had reached such a point that a direct, miraculous phenomenon had to interfere. That was Allah's decree. The event and its exceptional circumstance were intrinsic to rectifying the system.

If we abuse ourselves and divide our community, eventually that community or culture will be destroyed. We know of many such cases through examining archaeological remains. The arrogance and decadence of people caused their civilization and cities to collapse. Allah's plot is perpetual, yet spontaneous; the forces it utilizes issue from within the system itself.

60. The truth is from your Lord, so do not be among those who doubt.

Man does not like doubt. What has been revealed concerning Jesus is the truth. There is also no doubt that the Prophet Muhammad had no doubt, as is revealed by the following verse.

61. So whoever disputes with you about this matter after the knowledge that has come to you, then say: Come, let us call our sons and your sons, our women and your women, ourselves and yourselves, then let us be earnest in prayer and pray for the curse of Allah on those who lie.

The historical account of the event to which this verse refers is in most of the collections of sound (sīhāh) traditions from the Prophet, and also in the well-known Qur`anic commentaries (tafāsīr). All the accounts are similar. The verse refers to a group of Christians from Najran in Yemen, who came with their leaders to the mosque of Medina using music and drums in the performance of their worship. Some of the Muslims came to the Prophet to protest; but to their surprise he told the Muslims to let them perform their religious rites. The next day there was to be a special event of the sort which took place whenever a disagreement could not be resolved. The men of that time were of such spiritual quality that they genuinely believed they had to delegate their problems to Allah. This was done by presenting their disagreements in the open before the entire community, when they would swear that if they were right or wrong, a sign should be sent to punish the wrongdoers. This was the last resort, when agreement could not be reached by the use of reasoning or conviction.

62. Surely, this is the true account, and there is no god but Allah. Most surely, Allah is the Mighty, the Wise.

In the Qur`an is the true story concerning Jesus and Mary. People who are not born with Arabic as their mother tongue have a great advantage over those who have been born native speakers of Arabic, because they must meet the language afresh and delve deeply into its linguistic meanings. Native speakers of Arabic often take their language for granted, and interpret the Qur`an according to their superficial understanding of the language. For example, in this verse the word for 'account' (qasas) also means 'narrative, tale', as well as 'clippings or cuttings'. 'To cut' (qassa) is to make a differentiation. An account or narrative, therefore, stands out because it has been differentiated.

63. But if they turn back, then surely Allah knows those who corrupt.

The truth is that there is no deity other than Allah, but most people do not accept anything other than their denial. 'To corrupt' (fasada) is the verbal root describing those who turn back. There is no corruption greater than the denial of the truth.

64. Say: O followers of the Book! Let us come to an equitable proposition between us, that we shall not worship anything but Allah, that we shall not associate anything with Him, and that we shall not take others for lords besides Allah. Then if they turn away, say: Witness that we are among those who submit.

This verse is said to have been directed at both the Christians of Najran and the Jews of Medina. Allah called upon the Jews and the Christians to accept a common denominator about which there were no differences, a denominator contained in their very own scriptures, the Torah and the Gospels. Allah called upon them to build on a united foundation, namely, not to worship any other than Allah and not to take another human being as Lord. Through the Prophet, Allah calls upon man to move according to what he inherently knows within himself. All the messengers of Reality said the same thing, as they all worshipped One God.

The people of unity (tawhīd) have singled themselves out by following the creed that 'there is no god but Allah and Muhammad is the messenger of Allah' (Iā ilāha illā Allāh wa Muhammad rasūl Allāh). They accept all the prophets who came before. If other people are obstinate, the people of unity must announce their belief. After that -- having done their best and having reached a point of differentiation (furqān) -- they may say to the others, 'You have your way and I have mine' (109:6). This is an assertion that there is no god in the form of man, so the trinity is rejected. No divine book has ever contained an utterance that there is any god except Allah.

65. O People of the Book! Why do you dispute about Abraham, when the Torah and the Gospel were not revealed until after him? Have you no intellect?

The Christians of Najran and the Jews of Medina disputed with the Prophet Muhammad about the legitimacy of Islam and the Qur`an in the light of their own beliefs. The Jews said that Abraham was a Jew and the Christians said that he was a Christian. The Prophet Muhammad responded like all the messengers who brought books, saying that the purpose of creation is to understand and acknowledge 'Allah, there is no god but He, the Forever Living, the Eternal.' This is the first line of this chapter and it is the essence of the message carried by all prophets of the Adamic and Abrahamic lineage. 'Why do you dispute about Abraham?' He was neither a Jew nor a Christian as these terms are commonly understood. He was a prophet of submission, of Islam, Allah's true path.

Abraham and the messengers of all the divinely revealed religions were carriers of the same message, because there is in fact only one Reality. That message is that of submission to the one Creator, Allah, Who has revealed the meaning and purpose of creation repeatedly to His creation through His revealed books. Though the divine law has changed somewhat, the inner message in each book is the same. All these books contain the same meaning, but because of temporal circumstances, the outer laws have differed concerning what is forbidden and what is permitted, according to the time and the culture of the people. Every prophet accepted what had been revealed before him, acknowledging it and making it more relevant to his people's time and circumstances.