In the Shade of the Qur'an by Sayyid Qutb

Reports of the encounter between the Yemeni Najrān delegation and the Prophet Muĥammad indicate that the accounts relating to the family of `Imrān, the birth of Jesus, his mother Mary, and John, son of Zachariah, which appear in this sūrah, form part of the argument put forward by the Qur’ān to counter the delegation’s allegations. This argument is based on the Qur’ānic view that Jesus was God’s “word” given to Mary and created from His “spirit”. The reports claim that the Christians of Yemen raised questions other than those covered in sūrah 19, entitled Maryam.

This may well be the case, but the accounts fall into the general Qur’ānic pattern of citing historic events and episodes in order to establish certain facts and truths, which are almost always the central theme of the sūrah in which they appear. The amount of detail and the approach are often determined by how much the stories are used to emphasise, highlight or evoke those facts and truths. Undeniably, narrative, as a literary tool, is a special way of presenting and conveying facts in graphic and lively terms and has a strong and lasting impact. It depicts ideas and concepts in a tangible and moving manner as they translate into real life situations, and leaves aside the merely abstract presentation of those ideas.

In this instance, we find that the narratives cover the same subjects, facts and concepts that the sūrah deals with. In this way, it loses its parochial and limited context and emerges as a fundamental element of the whole discussion, in its own right, conveying essential and eternal aspects of Islamic concepts and beliefs.

The central theme of the sūrah, as already pointed out, revolves around the issue of the oneness of God, i.e. tawĥīd. The story of Jesus and the other accounts related to it reinforce this concept as they refute and completely exclude the idea of offspring or partners as far as God is concerned. The sūrah rejects these notions as false and naïve, and presents the birth and life of Maryam and Jesus in such a manner that leaves no room for doubting his full humanity or that he was one of God’s messengers; whatever applies to them applies to him. It explains the supernatural phenomena that accompanied the birth and life of Jesus in simple, clear and reassuring terms.

The whole issue is presented as a natural and normal one that should raise no confusion or suspicion. It simply says: “The case of Jesus in the sight of God is the same as the case of Adam. He created him of dust and then said to him, Be, and he was.” (Verse 59)

Believing hearts find certainty and peace in these words, and wonder how this evident concept could ever have been shrouded in doubt and confusion.

The other issue which is reiterated throughout this sūrah is that the true religion is Islam, or total submission and obedience to God Almighty. This issue also emerges from the narratives quite clearly. We find it in Jesus’s response to the Israelites when he says: “... I have come to confirm that which has already been sent down of the Torah and to make lawful to you some of the things which were forbidden you.....” (Verse 50) This is an affirmation of the nature of God’s message and its purpose as being to establish a way of life and implement a system defining what is permissible and what is not, to be adopted and adhered to by believers. This concept of submission and compliance is asserted by the disciples of Jesus where we read: “And when Jesus become conscious of then rejection of the faith, he asked: ‘Who will be my helpers in the cause of God?’ The disciples replied, ‘We are [your] helpers in God’s cause. We believe in God. Bear you witness that we have surrendered ourselves to Him. Our Lord, we believe in what You have bestowed from on high, and we follow the messenger, so write us down among those who bear witness.’” (Verses 52-3)

Another theme which is quite evident in this passage is a description of the believers’ relationship with their Lord. It presents a host of laudable examples in the person of that select group of God’s prophets and messengers in successive generations. This noble example is manifested in the earnest plea by `Imrān’s wife to God Almighty regarding the new-born baby girl, in Mary’s conversation with Zachariah, in the latter’s appeal to his Lord, and in the response of the disciples to God’s Messenger, Jesus, and their invocations to God.

Once the narrative is completed, the sūrah gives a brief commentary and summary of the facts, referring back to the accounts already cited. It expounds the true nature of Jesus, and the nature of creation, Divine will and pure monotheism, or tawĥīd. It recalls how people of earlier revelations were called to believe in the oneness of God and how they were challenged to accept it. The passage, verses 33-64, closes with a comprehensive statement which the Prophet Muĥammad could use to address Jews and Christians everywhere, those who attended the debates as well as those who did not, until the end of time. It says: “Say, ‘People of earlier revelations. Let us come to an agreement which is equitable between you and us: that we shall worship none but God, that we shall associate no partners with Him, and that we shall not take one another for lords beside God.’ And if they turn away, then say: ‘Bear witness that we have surrendered ourselves to God.’” (Verse 64)

There the debate ends and the purpose of Islam and what order of human life it is proposing become very clear. The meaning of religion and submission to God are defined, and all distorted or falsified versions of religion or submission are rejected.

This is the ultimate objective of this section and of the sūrah as a whole expressed through some of the most charming, interesting and meaningful of narratives. This is the function of historic accounts and narration in the Qur’ān and these are the premises that govern its style and presentation.

The story of Jesus is covered in sūrah 19, Maryam, as well as in the present sūrah.

When we compare the two accounts, we find certain additional, albeit brief details in this sūrah. In sūrah Maryam, we are given a lengthy account of the birth of Jesus, but not of his mother, while here that part is condensed but more details are given of the message of Jesus and about his disciples. The Qur’ānic commentary here is longer because the issue under debate, that of God’s oneness, religion and revelation, is more significant and comprehensive.

God raised Adam and Noah, and the House of Abraham and the House of `Imrān above all mankind. They were the offspring of one another. God hears all and knows all. `Imrān’s wife said: My Lord, I vow to You that which is in my womb, to be devoted to Your service. Accept it from me. You alone are the One Who hears all and knows all. “When she had given birth she said: “My Lord, I have given birth to a female.” — God well knew to what she would give birth. — “The male is not like the female. I have named her Mary and I seek Your protection for her and her offspring against Satan, the accursed. “Her Lord graciously accepted her. He made her grow up a goodly child, and placed her in the care of Zachariah. Whenever Zachariah visited her in the sanctuary he found her provided with food. He would say: ‘Mary, where has this come to you from?” She would answer: “It is from God. God gives sustenance to whom He wills, beyond all reckoning.” (Verses 33-7)

The narration begins with mentioning God’s chosen servants whom He has selected for the task of conveying the one message of the single faith preached from the beginning of creation. They are the leaders of the procession of believers in all its phases and throughout history. We are told that these people form a continuous chain or a lineage. However, this does not necessarily mean a family lineage, even though they have all descended from Adam and Noah. Rather the tie which groups them together is that they have been chosen by God and that they belong to the same faith: “God raised Adam and Noah, and the House of Abraham and the House of `Imrān above all mankind.” (Verse 33)

This verse mentions two individuals, Adam and Noah, and two families, the House of Abraham and the House of `Imrān. It is, thus, made clear that Adam and Noah have been exalted as individuals, while Abraham and `Imrān were favoured along with their descendants, on that basis which was firmly established in the preceding sūrah al-Baqarah, with regard to Abraham’s seed. This confirms that the inheritance of prophethood and blessings is not determined by the relationship of blood, but by that of faith: “When his Lord tested Abraham with certain commandments and he fulfilled them, He said: I have appointed you a leader of mankind.’ Abraham asked:

And what of my descendants?’ God said: ‘My covenant does not apply to the wrong doers.’” (2: 124)

Some reports suggest that `Imrān belonged to the House of Abraham. He is, then, mentioned here by name for a particular purpose which pertains to the stories of Mary and Jesus. We also note that this sūrah makes no mention of Moses or Jacob, who also belonged to the House of Abraham because the occasion does not require such a reference to answer the arguments raised about Jesus, son of Mary, or about Abraham.

The opening verse in this section is a declaration: “God raised Adam and Noah, and the House of Abraham and the House of `Imrān above all mankind.” This serves as a preparatory announcement and an introduction to the story which immediately follows, giving information about the House of `Imrān. Its events begin to unfold with the birth of Mary.

The vow made by `Imrān’s wife reveals to us the fact that she is a woman with a heart full of faith. She looks up to her Lord making an offering of the dearest thing to her, namely, the child she is bearing. She dedicates the child to her Lord, free of all conditions and all partnerships, free of all claims which may be made by anyone other than God. The Arabic term used here to denote that the offering is made absolutely purely to God is derived from the root meaning “freedom” or “liberation”. This in itself is very significant. No one is truly free unless he devotes himself totally to God, liberating himself from servitude to anyone, anything, or any value.

When submission to God alone is total, it indicates total freedom. Any other situation is a form of slavery although it may appear in the guise of freedom.

This shows that to believe in God as the only Lord is perfect freedom. No human being is truly free if he recognises any degree of authority which belongs to anyone other than God. When Islam preaches the Oneness of God, it preaches the only true form of human freedom.

The devoted prayer `Imrān’s wife addresses to her Lord to accept her offering is an indication of her total submission to God. She appears to us free from all shackles.

Her only motivation is to seek God’s pleasure and acceptance: “My Lord, I vow to You that which is in my womb, to be devoted to Your service. Accept it from me. You alone are the One Who hears all and knows all.” (Verse 35)

She is, however, delivered of a daughter, not a son: “When she had given birth she said: ’My Lord, I have given birth to a female. ’ — God well knew to what she would give birth. — ‘The male is not like the female, I have named her Mary and I seek Your protection for her and her offspring against Satan, the accursed.’” (Verse 36) She was hoping for a male child, because only male children were devoted for service in temples, so that they may free themselves from any preoccupation with anything other than worship and prayer. When she discovered that she had given birth to a daughter, she addressed her Lord in a sorrowful tone: “My Lord, I have given birth to a female.” — She realises that God is fully aware of the fact. She, however, makes the offering with what she has, and appears to apologize for not having a male child who might have been better able to fulfil the mission for which the baby was devoted: “The male is not like the female.” In this particular consideration, a female cannot fulfil the tasks for which the male is better suited. “I have named her Mary.” This address sounds close, familiar, made by one who feels to be having a private conversation with her Lord, explaining what is on her mind and making her offering gently and directly. This is the type of relationship which God’s chosen people have with their Lord: it is a relationship of friendship, closeness and simple address, free of all complications. They feel they are speaking with the One Who is near, loving and certain to respond.

“I seek Your protection for her and her offspring against Satan, the accursed.” These are the final words spoken by the mother as she gives up her offering to her Lord, entrusting her baby to His care and seeking His protection for her and her offspring against Satan. They are words which express the desire of a devoted heart. No mother could wish for her new-born baby anything better than protection by God from Satan.

“Her Lord graciously accepted her. He made her grow up a goodly child.” (Verse 37) This acceptance is given in return for the dedication which fills the mother’s heart and motivates her to make such a dedicated vow. God’s gracious acceptance of Mary also serves as a preparation for her to receive the breathing of God’s spirit and His word so that she will be able to give birth to Jesus in a way which is totally unfamiliar to human beings.

God “placed her in the, care of Zachariah.” (Verse 37) He made Zachariah, the chief of-tie Jewish temple, the custody of which was entrusted to Aaron’s priestly descendants, Mary’s guardian.

Mary was a blessed child, enjoying a state of Abundance. God ensured that she would always have an Abundance of everything: “Whenever Zachariah visited her in the sanctuary he found her provided with food. He would say:’ Mary, where has this come to you from?’ She would answer: ‘It is from God. God gives sustenance to whom He wills, beyond all reckoning.’” (Verse 37)

We do not wish to indulge in any discussion of the nature of the provisions made available to Mary as others have done. It is sufficient for us to know that she was a blessed child whose blessings benefited others around her. She had more than she needed of everything which may be termed as “provisions”. Her guardian, himself a Prophet, wondered at this Abundance and asked her how and where she got it from.

A humble servant of God as she was, she would acknowledge God’s grace, saying no more than: “It is from God. God gives sustenance to whom He wills, beyond all reckoning.” Her answer is indicative of the relationship between a believer and her Lord. She keeps to herself the secret which exists between Him and her, referring to it with modesty, and without any trace of boastfulness.

This unfamiliar aspect which makes Zachariah wonder serves as a prelude to the forthcoming wonders associated with the birth of John and with the birth of Jesus.

At that point, Zachariah prayed to his Lord, saying: “Lord, bestow on me, out of Your grace, goodly offspring. Indeed, You hear all prayers. “Thereupon, the angels called out to him as he stood praying in the sanctuary: “God gives you the happy news of [the birth of] John, who shall confirm the truth of a word from God. He shall be noble, utterly chaste and a Prophet from among the righteous. “[Zechariah] said: “Lord, how can I have a son when old age has already overtaken me and my wife is barren?” He answered: “Thus it is. God does what He wills.” [Zachariah] said: “Lord, grant me a sign.” He replied: “Your sign shall be that for three days you will not speak to people except by gestures. Remember your Lord unceasingly and glorify Him in the early hours of night and day.” (Verses 38-41)

Zachariah, an old man without progeny, experienced a renewal of that yearning to have a child of his own. This is a natural desire which cannot be suppressed even by those who dedicate themselves to Divine Service and preoccupy themselves with worship. God has made this desire a part of human nature so that life can continue and progress.

Here we witness an event which demonstrates that God’s will is absolute, not confined to what is familiar to men. Human beings tend to think that what they know of natural laws are final, inviolable, absolute. Hence, they raise doubts about any event which does not seem to fall within the confines of these laws. If they cannot deny the event altogether because they know it to be an accomplished fact, they start to fabricate legends around it.

Here we find Zachariah, a man overtaken by old age, and his barren wife who had not had children even in her youth. As Zachariah brings up Mary, a goodly child provided with Abundance from God, his deep natural desire to have offspring of his own begins to stir inside him. He turns to his Lord with a passionate prayer to give him out of His grace goodly offspring: “At that point, Zachariah prayed to his Lord, saying: ‘Lord, bestow on me, out of Your Grace’ goodly offspring. Indeed, You hear all prayers.’” (Verse 38) And what does this passionate prayer achieve? God answers his prayer in a way which is not restricted to age or what is familiar to people. It is an answer determined by God’s absolute will: “Thereupon, the angels called out to him as he stood praying with in the sanctuary: ‘God gives you the happy news of [the birth of] John, who shall confirm the truth of a word from God. He shall be noble, utterly chaste and a Prophet from among the righteous.’” (Verse 39)

This is the sincere prayer of a man of pure heart who has placed his hopes in the One Who hears all prayers and Who is able to answer them when He chooses. The angels bid Zachariah rejoice at the news of the birth of a son whose name, John, is known even before he is born. His qualities are also well known: he is to be a man of nobility and distinction, utterly chaste, able to control his desires and a firm believer who will confirm the word of God. Moreover, he will be a Prophet and a righteous man.

God has answered Zachariah’s prayer in such a way that the natural phenomena familiar to man are put aside. People may think these phenomena to be a law which restricts even the will of God. Whatever is familiar to man and thought by him to be an inviolable law is no more than a relative law. is neither final nor absolute. Since man is confined by the limit ions of his age and knowledge, and since our minds can only work within our natural limitations, we cannot appreciate any final law or comprehend any fact which is absolute. Hence, it is more suitable for man not to exceed the boundaries of propriety when he thinks of God. It is far better for man to confine himself to the limitations of his own world when he speaks of what is possible and what is impossible. He must not, in any way, try to set a framework by virtue of his own experience and scanty knowledge in which to restrict God’s absolute will.

The way his prayer was answered surprised even Zachariah. After all, Zachariah was a man like us. He wanted to know from his Lord how this could happen when it was something “supernatural” by the standards of human beings. He said: “Lord, how can I have a son when old age has already overtaken me and my wife is barren?” He was given an easy, simple answer which puts matters in the right perspective and which need not be surprising to anyone: “Thus it is. God does what He wills.” (Verse 40)

“Thus it is.” The whole thing is familiar and it happens all the time when we take it within the context of God’s absolute will and His actions which are always accomplished. But people do not think of this nor do they remember this fact.

“Thus it is,” absolutely easy, unrestricted. God does what He wills. What is so strange about Him giving Zachariah a son when Zachariah has been overtaken by old age and his wife is barren? These restrictions apply to men because they are familiar to men. As for God, there is nothing familiar or unfamiliar. Everything happens according to God’s will. His will is subject to no restrictions whatsoever.

Zachariah, nevertheless, was so overwhelmed by the news that he prayed to his Lord to give him a sign which would reassure him. He said: “Lord, grant me a sign.” God directs him at this point to that which gives him the perfect reassurance. He gives him a totally unfamiliar experience. The sign was that Zachariah’s tongue was to be tied for three days when he tried to address people, but would remain untied when he addressed his Lord and glorified Him: “He replied: ‘Your sign shall be that for three days you will not speak to people except by gestures. Remember your Lord unceasingly and glorify Him in the early hours of night and day.’” (Verse 41)

The Qur’ānic account stops here. We know that this is what actually took place.

Zachariah had an experience which was unfamiliar in his own life and in the lives of other beings. His tongue was unable to utter a word of ordinary speech while it uttered the praises and glorification of God. What law controls such a phenomenon?

It is the law of God’s absolute will. There can be no other explanation of this strange event. Similarly, there is no other explanation of the birth of John when his father had been overtaken by old age and his mother was barren.

The angels said: ‘Mary, God has chosen you and made you pure, and raised you above all the women of the world. Mary, Remain truly devout to your Lord, prostrate yourself [to Him] and bow down with those who bow down in worship. This is an account of something which remained beyond the reach of your perception We now reveal to you. You were not present with them when they cast lots as to which of them should have charge of Mary; nor were you present when they contended about it with one another. (Verses 42-4)

Within the context of this sūrah, the miraculous nature of the of birth of John, born to Zachariah and his wife despite their respective old age and barrenness, comes as a prelude to the account of another event around which legends have been woven, even though it is no more than one in a series of events which prove that God’s will is free of all restrictions. At this point, the sūrah begins the story of Christ with the preparation of Mary with purification and worship to receive the spiritual light.

“The angels said: Mary, God has chosen you and made you pure, and raised you above all the women of the world. Mary, remain truly devout to your Lord, prostrate yourself Ito Him] and bow down with those who bow down in worship.” (Verses 42-3) What a great honour to be bestowed upon her. She is chosen to receive the Divine spirit directly in the same way as Adam, the first human being to be created, received it. She is to be the means through which this miraculous event is shown to humanity. It is an event which has not been repeated in the entire history of mankind. Hence, it is undoubtedly a great moment. She, however, had no knowledge whatsoever of the event up to that point.

The reference here to Mary’s purification is highly significant because the Jews did not hesitate to raise suspicions about Mary’s purity in connection with the birth of her son. Making use of the fact that such a birth is without parallel humanity, they claimed that there must be something dishonourable behind it. Confound them.

Here we see in full light a remarkable aspect of the greatness of this religion of Islam, one which illustrates its great origin. Muĥammad, who conveyed the message of Islam, faced determined opposition by the people of earlier revelations, including the Christians, which manifested itself in various forms of denunciation, argument and doubt. Nevertheless, Muĥammad announced what God revealed to him of the great truth of Mary and her exaltation above all the women of the world. He did not mince words about her great honour, even though he was involved in a debate with people who honoured Mary and considered her honour sufficient justification for their refusal to believe in Muĥammad and his message. Can there be any greater honesty and truthfulness? This account shows beyond doubt the source from which this religion of Islam has come and confirms the absolute honesty and integrity of the messenger who conveyed it. He received “the truth” from his Lord about Mary and Jesus and he did not hesitate to declare that truth in that debate. Had he not been a messenger from God who describes Himself as “the truth”, he would not have made that declaration at that particular time.

“Mary, remain truly devout to your Lord, prostrate yourself [to Him] and bow down with those who bow down in worship.” Total obedience and constant worship. It is a life totally devoted to God which serves as preparation for the forthcoming event.

At this point in the story and before relating the details of these great events, the sūrah briefly refers to one of the purposes behind relating such historical accounts. It proves the fact of revelation which informs the Prophet of events which he did not attend and could not have known from any source other than God: “This is an account of something which remained beyond the reach of your perception We now reveal to you. You were not present with them when they cast lots as to which of them should have charge of Mary; nor were you present when they contended about it with one another.” (Verse 44)

This statement refers to the competition among the custodians of the temple to take guardianship of Mary when her mother brought her as a baby to the temple in fulfilment of her vow to her Lord. This verse, in fact, refers to an event which is not related either in the Old or the New Testaments, although it must have been known to the priests and rabbis. The custodians of the temple had to cast their lots in order to determine who would have charge of Mary. The Qur’ānic verse does not provide many details, perhaps because the matter was well known to those to whom the verse was recited, or because it does not add anything to the fact which is meant to be told to future generations. We understand, however, that those custodians agreed on a formula among themselves, through casting lots, to determine Mary’s future guardian, just as we do nowadays when we toss up for one thing or another. Some reports suggest that they cast their pens in the river Jordan. The river swept all the pens away, except that of Zachariah which remained in its place. That could equally have been the agreed formula among them, but no matter what it was, they acknowledged his claim to be Mary’s guardian.

All this was of the secrets unknown to the Prophet. He did not attend those events. Moreover, it may have been one of the secrets of the temple not told to anyone. The Qur’ānic account uses it in the debate with the learned authorities of the people of earlier revelations as a proof of God’s revelation to His honest and trustworthy messenger. We have no reports of any reply they might have given to this argument. Had it been debatable, they would have argued it, considering that that was their primary purpose.

The angels said: ‘Mary, God sends you the happy news, through a word from Him, [of a son] whose name is the Christ, Jesus, son of Mary, honoured in this world and in the life to come, and shall be among those who are favoured by God. He shall speak to people in his cradle, and as a grown man, and shall be of the righteous.” Said she: “My Lord! How can I have a son when no man has ever touched me?” [The angel] answered: “Thus it is. God creates what He wills. When He wills a thing to be, He only says to it Be, and it is. He will teach him the book and wisdom, and the Torah and the Gospel, and will make him a messenger to the Israelites. I have brought you a sign from your Lord. I will fashion for you out of clay the likeness of a bird. I shall breathe into it and, by God’s leave, it shall become a living bird. I will heal the blind and the leper, and bring the dead back to life by God’s leave. I will announce to you what you eat and what you store up in your houses. Surely, in all this there as a sign for you, if you are truly believers. (Verses 45-9)

To the human mind, Jesus’s birth remains the greatest of all miracles. According to God’s will, which is free of all restrictions, it is nothing out of the ordinary.

We are told that Mary qualified, through purification, devotion and sincere worship, to receive this honour and to be chosen for this great event. Here she is receiving the news for the first time through the angels: “The angels said: Mary, God sends you the happy news, through a word from Him, [of a son] whose name is the Christ, Jesus, son of Mary, honoured in this world and in the life to come, and shall be among those who are favoured by God.’” (Verse 45) It is a complete piece of news which tells of the whole affair. She receives the news in a word from God, namely the Christ, Jesus, son of Mary. In the construction of the sentence, the name “the Christ” is a substitute for the term “a word”. Yet, he is indeed the “Word”. What does this expression actually mean?

This and similar statements are of those matters which lie beyond our human perception. There is no way to determine what they precisely mean. They may be part of what God referred to in His earlier statement in the sūrah: “He it is Who has sent down to you the Book, containing verses which are clear and precise — and these are the essence of the Book — and others are allegorical. Those whose hearts have swerved from the truth pursue that part of it which is allegorical, seeking to create dissension and trying to give it an arbitrary meaning.” (Verse 7) The matter, however, appears to be much simpler if our purpose is to understand this fact in such a way which keeps our hearts in direct contact with God and His perfect creation, His limitless ability and unrestricted will.

It was God’s will that human life should start with the creation of Adam from clay.

Whether He has made Adam directly from clay or He made from clay an earlier species which continued to develop until the humankind came into existence has no bearing whatsoever on the nature of the secret which remains known only to God.

That is, the secret of life which was given to the first living creature, or given to Adam if he was created directly out of lifeless clay. Both are the same in relation to God’s work. Neither should be considered preferable to the other in explaining existence.

Where has this life come from, and how? It is certainly something different from dust and different from all the lifeless materials available in the earth. It is something extra, something different. It is something which brings about certain aspects which can never be found in the dust, clay or in any lifeless material whatsoever. How has this secret come about? The fact that we do not know does not justify our denial of its existence or our indulging in petty arguments as those who believe only in matter do.

They pursue their arguments with a narrow-mindedness which cannot be respected by any man of reason, let alone any scientist. The fact remains that we do not know. All the attempts which we, human beings, have made with our limited means to determine the origin of life, or to initiate life from something which is lifeless, have achieved nothing.

We do not know, but God, Who has given life, knows. He tells us that life is a breathing of His spirit into something. He further tells us that giving it is achieved by a word from Him: “Be, and it is.” What is this spiritual breathing? How is spirit blown into something lifeless so as to bring it into existence? This is a secret which remains incomprehensible to human reason. We cannot achieve that understanding because it is not part of our business. To know these answers does not benefit man in the discharge of his mission for which God has created him, namely, to be in charge of the earth. He will never need to create life from death. Hence, what is the value to him of knowing the nature of life, or the nature of the breathing of the Divine spirit, or how it has been given to Adam or to the first creature in the chain of living beings?

God tells us that the breathing of His spirit in Adam is what gave Adam his honourable place and distinction, even above the angels. It must be, then, something different from that mere “life” given to worms and germs. This leads us to consider man as a kind of creation with a separate existence. He has a special place in the general order of the universe which is not shared by any other creature. This, however, is not our immediate subject. We have only made this brief reference to it in order to warn the reader against any doubts which may arise as a result of arguments surrounding the advent of man.

What is important here is that God is telling us about the initiation of life. It does not matter that we remain unable to comprehend the nature of this secret or understand how life is breathed into something lifeless.

It was God’s will, after Adam came into existence in that direct way, to establish a certain procedure for the regeneration of human life. This procedure requires that a male and a female come together and that the female egg be fertilised by a male sperm for conception to take place. Neither the egg nor the sperm is lifeless.

People were familiar with this process for countless generations until God chose to make an exception to it in the case of an individual human being. He made his birth similar to the very first beginning, although not exactly the same. In this case, a female on her own receives the Divine spirit which initiates life, and the process is completed.

Was this breathing of the spirit what is described as the word? Or, was the word the line God’s will has taken? Or, does the word mean the command “be”, which may be taken as it is or may express that God’s will has chosen something in particular? Was the word Jesus, or is his existence derived from it? The pursuit of all such questions can only result in creating doubts. The only true conclusion is that God willed to initiate life in a manner which had no parallel. His unrestricted will accomplished such an initiation of life through a breathing of His spirit, the nature of which remains unknown to us while we understand its effects. There is no reason for us to understand its nature because such an understanding does not add to our ability to discharge our mission on earth, since to initiate life is not part of our appointed task. Viewed in this manner, the whole question becomes easy to understand and raises no doubts in our minds.

The angels gave Mary the happy news of a word from God whose name was the Christ, Jesus, son of Mary. That piece of news included his sex, name and lineage which revealed that he descended from his mother. It also included his qualities as well as his position with his Lord: “Honoured in this world and in the life to come, and shall be among those who are favoured by God.” As given by the angels, that piece of news refers to a miraculous aspect associated with his birth, “He shall speak to people in his cradle,” a glimpse of his future, “and as a grown man,” his character and the type of people to whom he belongs: “and shall be of the righteous.” Mary, the pure virgin, whose experience is limited to what is familiar in human life receives that piece of news as any girl would receive it. She appeals to her Lord trying to understand this highly perplexing secret: “Said she: My Lord.’ How can I have a son when no man has ever touched me?” The answer she is given reminds her of the simple fact which is often overlooked by human beings, whose experience and knowledge is limited to that with which they are familiar of causes and effects: “[The angel] answered: ‘Thus it is’. God creates what He wills. When He wills a thing to be, He only says to it “Be”, and it is.’” When the whole question is thus referred to this basic fact, all wonder disappears. Man is reassured and even wonders at himself for overlooking this simple and clear fact of God’s unrestricted will.

The angel goes on to give Mary more information about the child to whom God has chosen her to give birth in a unique way, and what his position shall be among the Israelites. At this point the news given to Mary is interwoven with Jesus’s future as if both were taking place now, in front of our eyes, in the inimitable style of the Qur’ān: “He will teach him the book and wisdom, and the Torah and the Gospel.” The term “the book”, as used in the Arabic original, may be understood to mean “to write”, or to mean the Torah and the Gospel. If it is the latter, then the fact that they are mentioned immediately afterwards is perfectly acceptable usage in Arabic which provides the details of something already mentioned in general terms. “Wisdom” is a certain condition which enables a person to look at things in their right perspective, understand what is right and follow it. To be granted wisdom is to be granted much grace by God. The Torah is the book of Jesus in the same way as the Gospel, for it represents the basis of the religion he preached. The Gospel is a complement renovating the spirit of the Torah and reviving the essence of faith which had been smothered by the Israelites. Many of those who speak about Christianity make the mistake of neglecting the Torah when it is the basis of the religion preached by Jesus and contains the law which should be implemented in a Christian society. The Gospel contains only a few amendments to the Torah. Otherwise, it is a message reviving what has already been established by the Torah. It has a refining effect on human conscience enabling man to be in direct contact with God through the revealed text. It is for this revival and refinement that Jesus strove, and because of them his enemies schemed against him, as will be shown later in this sūrah.

And will make him a messenger to the Israelites. “I have brought you a sign from your Lord. I will fashion for you out of clay the likeness of a bird. I shall breathe into it and, by God’s leave, it shall become a living bird. I will heal the blind and the leper, and bring the dead back to life by God’s leave. I will announce to you what you eat and what you store up in your houses. Surely, in all this there is a sign for you, if you are truly believers.” (Verse 49)

This verse makes it clear that Jesus was given a message to deliver to the Israelites.

He was one of their Prophets. Consequently, the Torah revealed to Moses, containing the law to be implemented in the life of the Israelite community and laying down legislation for various aspects of human life, continued to be upheld by Jesus, although it was complemented by the Gospel which places much emphasis on the spiritual aspect of life and the role of human conscience.

The sign which he was to be granted and of which God informed his mother, Mary, and with which he actually confronted the Israelites was the miracle of breathing into the dead to give it life. He was to bring the dead back to life, to heal the one who was born blind, to heal the leper and to inform people of what they eat or store up of food in their houses, although he could not see it or know of it by his own means.

We also note that the Qur’ānic text emphasises, both at the time when the angel gives that happy news to Mary and when these matters came to take place later on, that each of these miracles shown by Jesus to his people was given to him by God.

The Qur’ān quotes him as saying that and mentions the phrase “by Gods leave” after every single one of them in order to emphasise that fact most strongly. That phrase could have been left to the end of the statement, but it was used repeatedly in order to leave absolutely no room for confusion.

These miracles in general relate to either the initiation or restoration of life, or to the restoration of sound health which is a branch of life, or to the knowledge of something which lies beyond ordinary human perception.

In essence, they are all particularly relevant to the birth of Jesus and the bringing of him into existence in a fashion which is unparalleled, except in the case of Adam.

When people realise that God can enable one of His own creatures to accomplish such miracles, they will be able to understand that He Himself is able to create that creature in a totally unfamiliar fashion. There is, therefore, no need for any of the great legends and unfounded reports which have been woven around the birth of Jesus. It is sufficient for man to remember that God’s will remains free of all restrictions. When man does not try to impose what is familiar to him on the work of God, he will have no problem understanding how Jesus was born.

And [I have come] to confirm that which has already been sent down of the Torah and to make lawful to you some of the things which were forbidden you. I have come to you with a sign from your Lord; so remain conscious of God and obey me. God is indeed my Lord and your Lord, so worship Him alone. That is the straight path. (Verses 50- 1)

This is the final part of the address made by Jesus to the Israelites. Here, certain basic facts are revealed which concern the nature of Divine religion as outlined in the messages preached by all prophets and messengers. These facts acquire an even greater importance when stated by Jesus himself, considering all the mistaken notions which have been formulated about his birth and his nature. All such mistaken notions are the result of deviation from the basic truth of Divine faith which remains the same with all messengers.

When Jesus says: “And I have come to confirm that which has already been sent down of the Torah and to make lawful to you some of the things which were forbidden you,” he highlights the nature of true Christianity.

The Torah, which was revealed to Moses, and which contained the legislation to be implemented in the life of the community, according to the needs of that particular time and the special circumstances of the life of the Israelites, is here endorsed by Jesus. Indeed, his message was a confirmation of the Torah with some modifications, making lawful to the Israelites certain things which had previously been forbidden them. The prohibition of these things was originally a punishment inflicted by God for certain acts of disobedience and deviation they had committed.

It was now God’s will to grant them His mercy through Jesus and to make lawful to them again what they were forbidden for a time.

This shows that it is in the nature of any religion to include legislation to organise the life of the community, and not to be confined to providing moral standards, or restricted to the realms of feelings and conscience or worship and rituals. Religion is the way of life God lays down for people to implement and a social order which ensures that implementation.

The elements of faith and belief cannot be isolated from worship, morality or general law in any religion which aims at organising human life according to God’s constitution. All these elements constitute a complete whole and any dichotomy between them is bound to nullify the effect of religion on the life of people and is contrary to the concept and nature of faith as God defines it.

This is what has happened to Christianity. Owing to certain historical circumstances on the one hand, and to the fact that although it was intended for a certain period, until the last message was revealed, it continued to be upheld after its time, and a split occurred between its legislative aspect on the one hand and its spiritual and moral ones on the other. The deeply rooted and mutual hostility between the Jews and the followers of Jesus caused a separation between the Torah, which contained the legal code, and the Gospel, which placed its strong emphasis on spiritual revival and moral refinement. Moreover, that legal code was intended for a limited period and a particular group of people. It was the will of God that the permanent and comprehensive legal code for all humanity would be revealed later, at its appointed time.

Whatever the reasons, the net result was that Christianity was reduced to a creed which lacked a legal code. As such, it was unable to regulate the social life of the nations which embraced it. Such a regulation of social life requires an ideological concept with a clear interpretation of the existence of the universe and of human life, as well as the position of man in the universe. It also requires a system of worship, a moral code and, inevitably, a set of legislative rules derived from all these to put the life of the community on a sound basis. This is the proper structure of religion which ensures the establishment of a social system with a clear and sound basis and effective safeguards. When Christianity suffered the dichotomy delineated above, it was no longer able to provide a comprehensive system for human life. Hence, its followers were forced to divorce their moral and spiritual values from their practical values in all aspects of their lives, including their social system. This led to the establishment of social systems in the Christian world on bases other than their only natural one. Hence, they were lame systems.

This was not a simple incident or a trifling matter in human history. It was a far reaching catastrophe, generating all the misery, confusion, perversion and immorality which haunt the present material civilisation in all the countries which still profess to be Christian. The case is practically the same in countries which have discarded Christianity even though they have not introduced great changes in their practical lifestyle.

As preached by Jesus Christ himself, Christianity, like every religion worthy of the name, is the legal code which regulates human life on the basis of a clear ideological concept of faith in God and sound moral values derived from that concept. Without such a wholesome structure there can be no Christianity, and indeed no faith.

Without such a structure there can be no social system which satisfies the needs of man, whether spiritual or practical, and which elevates human life so that it comes into direct contact with God.

This essential fact is one of the concepts which we can deduce from Jesus’s statement: “And [I have come] to confirm that which has already been sent down of the Torah and to make lawful to you some of the things which were forbidden you.” (Verse 50)

When he so addresses people, he relies on the paramount fact of the oneness of God which is stated in the clearest of terms: “I have come to you with a sign from your Lord; so remain conscious of God and obey me. God is indeed my Lord and your Lord, so worship Him alone. That is the straight path.” (Verses 50-1)

He thus declares the essence of the ideological concept which is basic to the Divine religion in all its forms. The miracles he performed were not of his own doing. As a human being, he had no power to accomplish them. He was given them by God. His message is based, first and foremost, on the need to fear God and to remain conscious of Him and to obey His Messenger. He also stresses that God is his Lord and the Lord of all people. Jesus himself was not the Lord; he was the Lord’s servant.

Those who follow him must, therefore, address their worship to the Lord, for He alone is worthy of worship. He concludes with a comprehensive statement of fact: to believe in God alone and worship God alone, and to obey His Messenger and implement the system He laid down — all this is “the straight path”. Everything else is deviation and cannot be part of the true faith.

When Jesus became conscious of their rejection of the faith, he asked: “Who will be my helpers in the cause of God?” The disciples replied: “We are [your] helpers in God’s cause. We believe in God. Bear you witness that we have surrendered ourselves to Him. Our Lord, we believe in what You have bestowed from on high, and we follow the messenger, so write us down among those who bear witness [to the truth].” (Verses 52-3)

Here the sūrah moves on directly to a point in time when Jesus became conscious that the Israelites were bent on denying his message and rejecting the faith altogether. He then appeals for helpers to convey God’s message and explain the faith acceptable to Him.

There is, then, a wide gap in the line of the story the sūrah is telling. There is no mention that Jesus was actually born, and that his mother confronted her people acknowledging that he was her own son, and that he spoke to them straightway, when he was still a new-born baby. There is no mention either that he began to call on his people to abide by the teachings of the Divine faith when he was in his prime.

Nothing is mentioned either of the miracles to which reference was made in the happy news of his birth given to his mother, as mentioned in sūrah 19, entitled “Maryam”. Such gaps do occur in the stories related in the Qur’ān for the dual purpose of avoiding unnecessary repetition, and for highlighting those episodes which are directly relevant to the subject matter of the sūrah in hand.

Jesus was conscious that the Israelites had hardened their attitude against the faith and its implementation despite all the miracles he had shown them. Such miracles could not be accomplished by any human being. They provided concrete evidence that they were the work of God, accomplished by His will as a confirmation of the truth told by the messenger who demonstrated them. Furthermore, although Jesus was also sent to remove some of the restrictions and reduce some of the obligations which were imposed on the Israelites, they were hardened against his message. At this point, he made his appeal: “Who will be my helpers in the cause of God.” Who will help me convey God’s message and explain it to people? Who will help me to establish God’s method and implement His law?

Every man with a message or ideology must have helpers who support him, believe in his message, defend it and convey it to others and make sure that it remains in its original form when he has passed away. “The disciples replied: ‘We are [your] helpers in God’s cause. We believe in God. Bear you witness that we have surrendered ourselves to Him.’” (Verse 52)

We note here that the term they use to describe themselves is “Muslim”, which is a reference to Islam in its broad sense, i.e. surrender to God, which is the essence of true faith. They ask Jesus to bear witness to their surrender and their pledging themselves to be God’s helpers, which means to help His Messenger and His religion and way of life.

They then turn to God, their Lord, addressing Him directly in this very essential matter: “Our Lord, we believe in what You have bestowed from on high, and we follow the messenger, so write us down among those who bear witness [to the truth].” The fact that they address their pledges specifically to God is very significant. A believer makes his covenant directly with his Lord. When the messenger conveys God’s message, the messenger has discharged his, task in as far as faith is concerned. The pledge is made between the believer and God and it remains binding on the believer after the messenger has passed away. The disciples’ statement also includes a pledge to God to obey His Messenger. This is again significant because it shows that the matter is not simply a question of simple beliefs to be accepted. It is also a commitment to a certain way of life which is received through the messenger. This is a basic factor of this sūrah which is repeatedly emphasised in different moods and styles.

The disciples’ statement also includes another point which merits special consideration: “Write us down among those who bear witness.” What testimony? And what witnesses?

A person who surrenders himself to God and believes in the Divine faith is required to make a testimony in favour of this faith which stresses its right to be the religion to follow. It also points out very clearly the countless benefits this religion gives to mankind. No one can make such a testimony unless he makes of himself a practical example of this religion in his lifestyle, manners and morality. People will find, in such a practical example, something superior to everything else, something which confirms the right of this religion to continue to exist and which endorses its superiority to all other systems, regimes and methods known to man.

Again, no one can make such a testimony unless he makes this religion the basis of his life, and the foundation of his society and the law both he and his community follow. Thus, a new social order is brought about which conducts all its affairs according to this straightforward Divine way of life. When a believer struggles to make such a society a reality and to establish this method as the way of life followed by that society, and when he prefers to die rather than live under any system which does not implement a Divine constitution, he in effect gives his testimony that this religion is more important than life itself, the most valuable possession of the living.

It is for this reason that he is called “a witness”.

Those disciples prayed to God to write them down among those who bear witness to His religion. That is, they pray that God will guide and help them make of themselves a practical example of this religion. That He will direct them to struggle for the cause of implementing it in human life and in a society which mirrors its way of life, even if they will have to sacrifice their lives in order to be chosen as “witnesses” for this religion.

It is a prayer worthy of careful study by everyone who claims to surrender himself to God. This is indeed the meaning of Islam as understood by the disciples and as understood by true Muslims, who actually surrender themselves to God. Anyone who suppresses his testimony and is reluctant to give it in favour of his religion is a sinner at heart. If he claims to be a Muslim but chooses a lifestyle other than that of Islam, or tries to live according to Islam within his own private life but not in the generality of this social life, or does not strive to establish a Divine method in the life of his society either to evade hardship or to spare his own life at the cost of his faith, then he is one who does not give full testimony to this religion, or, indeed, he gives a testimony against it. In so doing, he makes a testimony which deters others from accepting this faith. Can we contemplate the fate of a person who deters others from accepting the Divine faith through his own claim that he is a believer when actually he is not?

They schemed, and God also schemed. God is the best of schemers. God said: ‘Jesus, I shall gather you and cause you to ascend to Me, and I shall cleanse you of those who disbelieve, and I shall place those who follow you above those who disbelieve until the Day of Resurrection. Then to Me you shall all return, and I shall judge between you with regard to everything on which you used to differ. As for those who disbelieve, I shall inflict on them severe suffering in this world and in the life to come; and they shall have none to help them. But to those who believe and do good works, He will grant their reward in full. God does not love the wrongdoers.” (Verses 54-7)

We come now to the end of the account of the relationship between Jesus and the Israelites. This begins with the verse: “They schemed, and God also schemed. God is the best of schemers.” The Jews who did not believe in Jesus, the messenger God sent to them, schemed against him in the most terrible, wicked and relentless of manners.

They made all sorts of accusations against him and against his mother, the pure, and her fiancée, Joseph the carpenter, who, according to the Gospels, had not actually married her. They also accused Jesus of lying and taking advantage of people. They reported him to Pontius Pilate, the Roman Governor, describing him as an agitator who stirred up the masses and encouraged rioting and rebellion. They further accused him of being an impostor who tried to corrupt the faith of the masses.

They continued with this line of false accusations until Pilate granted them their request of punishing him themselves as they saw fit. Pilate, a pagan ruler, dared not take upon himself the responsibility of punishing a man whom he could not condemn on the basis of any real evidence. These are only a few examples of the endless scheming by the Jews.

“They schemed, and God also schemed. God is the best of schemers.” We note here that the Qur’ān uses the same term to describe what the Jews plotted against Jesus and what God plans for them. This, in effect, ridicules their scheming, since it will have to be set against what God schemes. How can their scheming be compared to what God plans? Indeed, how can their power be compared to God’s might?

They wanted to crucify and kill Jesus. God, on the other hand, willed to gather him and cause him to ascend to Himself. He further willed to purify and cleanse him from mixing with the unbelievers and remaining with them. Such a purification is necessary since all unbelievers are impure. It was also the will of God to elevate the followers of Jesus above the unbelievers until the Day of Resurrection. What God willed came true, and the scheming of the Jews was of no consequence whatsoever:

“God said: ‘Jesus, I shall gather you and cause you to ascend to Me, and I shall cleanse you of those who disbelieve, and I shall place those who follow you above those who disbelieve until the Day of Resurrection.’” (Verse 55) How Jesus was gathered and how he ascended to God are matters which lie beyond our human perception. They are unknown except to God. To try to pursue these matters is of no use whatsoever in respect of faith or its implementation. Those who pursue them will inevitably end up more confused, struggling with complicated and endless arguments, gaining no certainty or satisfaction whatsoever. For the whole matter is part of God’s own knowledge.

It is not difficult, on the other hand, to explain God’s statement that He has placed those who follow Jesus above the unbelievers, and that this elevation continues until the Day of Resurrection. Those who follow Jesus are the ones who believe in God’s true religion, Islam, or surrender to God. Every Prophet is fully aware of the true nature of this religion. Every messenger preached the same religion and everyone who truly believes in the Divine faith believes in it. These believers are indeed far superior to the unbelievers, according to God’s measure, and they will continue to be so until the Day of Judgement. Moreover, they prove their superiority in our practical life every time they confront the forces of un-faith with the true nature of faith and the reality of following God’s messengers. The Divine faith is one, preached by Jesus, son of Mary, as preached by every messenger sent before him and by the messenger sent after him. Those who follow Muĥammad at the same time follow all the messengers sent by God, starting with Adam until the last messenger.

This comprehensive outlook conforms with the theme of the sūrah and its presentation. It is also in conformity with the essence of faith.

The destiny of both the believers and the unbelievers is stated in the form of information given by God to Jesus: “Then to Me you shall all return, and I shall judge between you with regard to everything on which you used to differ. As for those who disbelieve, I shall inflict on them severe suffering in this world and in the life to come; and they shall have none to help them. But to those who believe and do good works, He will grant their reward in full. God does not love the wrongdoers.” (Verses 55-7)

This statement proves the seriousness of reward and punishment, the Divine justice which is absolute and which cannot be influenced by people’s wishes or fabrications. The return to God, then, is inevitable. His judgement on all matters of dispute is irrevocable. The punishment He inflicts on the unbelievers in this world and in the life to come shall overwhelm them and they can have none to help them against it. The believers who do good works, on the other hand, will have their reward in full, without favouritism, but with great generosity. “God does not love the wrongdoers.” Far be it from Him, then, to do anyone any wrong when He Himself does not love the wrongdoers.

All that people of other religions claim in variance with this, particularly when they say that their stay in hell will last only for a few days, and all their deceptive, wishful thinking of God’s reward and their flimsy concept of Divine justice are incorrect and without foundation.

This which We recite to you is a revelation and a wise reminder.” The case of Jesus in the sight of God is the same as the case of Adam. He created him of dust and then said to him: “Be” and he was. This is the truth from your Lord: be not, then, among the doubters. If anyone should dispute with you about this [truth] after all the knowledge you have received, say: “Come. Let us summon our sons and your sons, our women and your women, and ourselves and yourselves; then let us pray humbly and solemnly and invoke God’s curse upon the ones who are telling a lie. (Verses 58-61)

At this point in the story of Jesus, which has been beset by controversy, the sūrah adds certain comments establishing the basic facts which are deduced from such a narration. The Prophet is instructed on how to answer the people of earlier revelations with a decisiveness which ends all controversy and makes the facts, as stated by Islam, absolutely clear to all. These conclusions begin in this sūrah with a statement about the truthfulness of the revelations received by Muĥammad: “This which We recite to you is a revelation and a wise reminder.” (Verse 58)

These stories and all the Qur’ānic instructions are revelations from God. God recites His revelations to His Messenger. This expresses the honour and compassion God bestows on His Messenger. What honour could be greater than that God Himself recites to His Prophet His own revelation and wise reminder? That it is a wise reminder needs no assertion because it states the great and basic facts which concern man and life in a method and a style that address human nature directly and gently, appealing to it in a friendly way, unknown in any other address.

This is followed by a final comment on Jesus’s true nature and on the phenomenon of creation in relation to God’s will, which creates everything as it has created Jesus: “The case of Jesus in the sight of God is the same as the case of Adam. He created him of dust and then said to him: ‘Be,’ and he was.” (Verse 59) The birth of Jesus is indeed amazing when compared to what is familiar to man. It is, however, far from amazing when it is compared with the creation of Adam, the father of the human race. The people of earlier revelations who debated and argued about Jesus’s nature, because of his miraculous birth, and wove around him all sorts of legends and fantasies because he had no father, believed that Adam was created of dust, and that it was the breathing of God’s spirit into him which made of him a human being. They did not, however, weave any similar legends around Adam as they did around Jesus.

They did not claim that Adam had any Divine nature. Yet, the very element which made Adam a human being is the same one which caused Jesus to be born without a father: God’s spirit was breathed into both Adam and Jesus. There was also the Divine command, “Be”, to initiate whatever God wanted to initiate and cause to come into existence.

We can, then, appreciate the simplicity of the creation of Jesus, Adam and all creatures. We find ourselves accepting it with ease and clarity. We indeed wonder why the birth of Jesus should lead to all these disputes and arguments when it took place according to God’s law which applies to all creation.

We can also appreciate the method of the Qur’ān, the wise reminder, in addressing human nature with simple, realistic and natural logic which makes even the most complicated of matters appear to be so simple.

When we have had this clear statement of the facts, a direct address is made to the Prophet reassuring him of the truth which he has received and which is recited to him. That truth is impressed on the mind of the Prophet as also the minds of his Companions who were exposed to the doubts raised by the people of earlier revelations and their baseless arguments: “This is the truth from your Lord: be not, then, among the doubters.” (Verse 60)

The Prophet did not entertain even the slightest of doubts as to the truth of what was revealed to him from his Lord at any moment in his life. The fact that this reassurance is needed, however, gives us an idea of how effective the schemes of the enemies of the Muslim community had been at the time. It also indicates that the Muslim community will always be subject to such schemes, and will always need reassurance of the truth it holds in the face of all deceivers. For these renew their scheming and adopt new methods of deception in every generation.

Now that the whole affair is stated absolutely clearly and the truth has appeared to all, God instructs His noble Messenger to end all arguments and debates about this straightforward affair and invite those who continue to argue to join him in a mutual prayer to God to judge between them, in the form which is explained in the next verse: “If anyone should dispute with you about this [truth] after all the knowledge you have received, say: ‘Come. Let us summon our sons and your sons, our women and your women, and ourselves and yourselves; then let us pray humbly and solemnly and invoke God’s curse upon the ones who are telling a lie.’” The Prophet did actually call on those who disputed what he said on this matter to present themselves at a meeting to be attended by all people. All those who attended would pray humbly and solemnly to God to curse the party which lied. His opponents, however, feared the results of such a prayer and refused the offer. The truth was then clear for everyone to see. The reports which we have of that particular affair tell us that those deceivers had not accepted Islam because they were keen to maintain their position among their people. The clergy at the time enjoyed a great many privileges, much power, and a luxurious lifestyle. We have to remember that those who try to turn people away from this religion, do not need any proof to accept it. They simply follow their own interests and try to safeguard their own ambitions.

Such an attitude is bound to make people turn away from the clear truth which is apparent to all.

This is indeed the truth of the matter. There is no deity save God. Indeed, it is God Who is the Mighty, the Wise. And if they turn away, God has full knowledge of those who spread corruption. Say: ‘People of earlier revelations Let us come to an agreement which is equitable between you and us: that we shall worship none but God, that we shall associate no partners with Him, and that we shall not take one another for lords beside God. “And if they turn away, then say: “Bear witness that we have surrendered ourselves to God.” (Verses 62-4)

In this short passage, which concludes the story of Jesus as related in this sūrah, we have a statement explaining the true nature of revelation and Qur’ānic stories, and the Oneness of God which is the subject matter of all this revelation. There is also a stern warning for those who turn away from this truth in order to spread corruption in the world: “This is indeed the truth of the matter. There is no deity save God. Indeed, it is God Who is the Mighty, the Wise. And if they turn away, God has full knowledge of those who spread corruption.” (Verses 62-3) Having been stated earlier, these facts are repeated here, after those who disputed the true nature of Jesus with the Prophet have rejected his invitation to them to join him in a humble prayer to God invoking His curse upon those who lie. The only new element in this verse is the description of those who turn away from the truth as people who spread corruption, and the warning that God has full knowledge of what they do.

The corruption which is spread by those who reject the truth of the oneness of God is surely great. Indeed, corruption does not appear on earth except as a result of refusing to acknowledge this most important fact. I do not mean verbal acknowledgement; for such an acknowledgement is of little value. Nor do I mean a negative mental acknowledgement which leaves no practical effects on people’s lives. What is meant is a refusal to acknowledge this fact with its far-reaching effects on human life. The first of these stresses that the Lord of all the universe is One, which means in effect that all worship should be addressed to Him alone. He is the One to be obeyed and He is the only source of legislation from whom we receive our values, standards and morality as well as everything that relates to human life. If such an acknowledgement of the oneness of God is refused, then the person concerned is either an idolater or a non-believer, no matter how strong his verbal claim to believe in God is and no matter how strong his assurances are that at heart he is a believer.

This universe, as a whole entity, is not set on its right course unless it is run by one God who determines all its affairs: “Had there been in them [i.e. the heavens and the earth] any deities other than God, they would surely have been overwhelmed by corruption.” (al-Anbiyā’ 21: 22) The most essential characteristics of Godhead, according to man, are: that He be worshipped, and that He lays down legislation and sets standards for people to apply in their lives. He who claims any of these for himself, claims in effect to be a deity alongside God.

Corruption does not spread on earth unless Divinity is thus ascribed to beings other than God. It is only when a human being enslaves others, claiming that he himself must be obeyed, or that he has the power to legislate and to set values and standards for human society that corruption becomes rife. Such an assertion is a claim of Godhead, even though the claimant may not state it in as many words as Pharaoh did when he cried: “I am your lord, most high.” (al-Nāzi`āt 79: 24) To acknowledge such an assertion by anyone is to be an idolater or to disbelieve in God.

It is indeed the worst type of corruption.

Hence, the warning in this sūrah is followed by an address to the people of earlier revelations to come to an equitable agreement stipulating that worship is to be addressed to God alone and that no partners may be associated with Him, and that people do not take one another for lords beside God. If they reject this offer, then there can be no agreement or argument with them: “Say: ‘People of earlier revelations.

Let us come to an agreement which is equitable between you and us: that we shall worship none but God, that we shall associate no partners with Him, and that we shall not take one another for lords beside God.’ And if they turn away, then say: ‘Bear witness that we have surrendered ourselves to God.’” (Verse 64)

It is indeed an equitable agreement proposed by the Prophet. It does not seek to win any favours for the Prophet himself or for the Muslim community. It only aims to establish a clear agreement which applies to all at the same level, so that none is elevated above another, and none enslaves another. It is the fairest of offers which cannot be rejected except by those corrupters who have determined not to abide by the truth. According to this agreement, all will submit to God as His servants. None is His partner. He has chosen them to convey His message to mankind, not to share with Him His Divinity and Lordship.

“If they turn away, then say: ‘Bear witness that we have surrendered ourselves to God.’” If they decline to worship God alone without partners and to submit themselves to Him alone, when worship and submission are the two clear aspects which determine people’s attitudes towards God, then the Muslims have to declare their own attitude of surrendering themselves to God. The contrast shown here is between the Muslims and those who take one another for lords beside God, and it demonstrates decisively who the true Muslims are.

They are indeed those who worship God alone, submit to Him and do not enslave one another. These are the characteristics which distinguish them from the followers of all other religions. These characteristics single out the Islamic way of life as unique among all the alternatives known to man. When these characteristics apply to a certain community, it is a Muslim community. When these characteristics do not exist in a community it cannot be described as Muslim, even though people may emphatically profess that they are Muslims. Islam is the total liberation of man from enslavement by others. The Islamic system is the only one which makes that liberation a reality.

In all man-made systems, people enslave one another, and take one another for lords beside God. This happens in the most advanced democracies as well as in the worst types of dictatorship. Under all human systems, the authority to legislate and set values and standards is claimed by a group of people, in one form or another, who have the final authority. This group, which requires others to submit to its legislation, are the lords. They are acknowledged by the others as such since they allow them to claim for themselves the essential characteristics of Godhead. When people do acknowledge this authority for such a group, they are in effect worshipping them although they may not bow or prostrate before them.

It is only under Islam that man is free from such subjugation. He is free because he receives his values, standards, morality, systems, laws and legislation from God alone like everyone else who does the same. All people under the Islamic system stand at one level, looking up to one Lord Who is the Master of them all. None claims lordship over others. Submission to God, in this sense, is the Divine faith preached by every messenger God sent to man. When God sent His messengers to preach this faith, their task was to help people free themselves from subjugation to others, so that worship of God alone could be established. They were to help liberate people from the injustice inflicted by human beings so that they could enjoy God’s absolute justice. Those who reject the message of the Prophets are not Muslims, no matter how deceptively and persuasively they may try to describe themselves as such. For, “In the sight of God, the true faith is [man’s] self-surrender to Him.” That is indeed the meaning of Islam.