Rescue Plan of Allah the Exalted to thwart execution conspiracy against Easa alhaissalam
Contents
Introduction
Background of the episode—Split in the nation comprising of the posterity- the sons of Iesraa'eel.
Clandestine planning by a group of Non-believers; and counter-plan to thwart it.
Meanings of
Possessive Phrase:
Neither synonym nor synonymous to death.
Meanings of sentence:
which was the
part of rescue plan
Meanings and
effect of sentence:
Where was he given abode after rescue?
False proclamation of execution of Easa alhaissalam
Every person of the people of the Book before his individual death will accept the factual episode
Introduction
Allah the Exalted has mentioned some episodes in the Grand Qur'aan, particularly those about which many people were or could be rendered in a perplexed and confused state of mind by Epistemology of Testimony. It is fact that many Psychological Manipulators distort the history and spread conjectural myths. One such Narrative is about the events faced in his life by the elevated Messenger Easa alai'his'slaam, the son of Maryam the truthful. One specific event is the clandestine scheming of Non-believing elite of the posterity- the sons of Iesraa'eel to get Easa alai'his'slaam executed which is the subject of this study.
Narrative is a Factual Recount. Narrative texts have to do with real-world events and time. The purposes of narrative may be to inform, to persuade and/or to correct the record, rectify the falsities gleaned by people from the Epistemology of Testimony.
Narrative writing uses time as its deep structure. Language features of narrative text are:
Adverb of time.
Past Tense is used except in conversations.
Time conjunction (when, then, thereat, suddenly, etc)
Specific character. The character of the episode is specific, not general.
Action verbs. A verb that shows an action.
Direct speech. It is to make the episode lively.
The vocabulary is usually everyday language, depending on the subject matter.
In Arabic, the word for Narrative- a
Real-Life Event is:
:
It stems from Root:
ق ص ص
.
The basic perception infolded, in the
words of Ibne Faris [died 1005], is of following and tracking
something, literally step by step. Lane's Lexicon portrayed this
perception in these words; "to follow after one's track or footprints in
pursuit; endeavour to trace or track someone".
A compilation of the sequence of happenings in the
past is episode:,
a part of history but distinct and of specific significance from the
greater whole. Each part/segment of this
compilation is unitary news, an activity; each segment is distinct
static image like a mark/footprint. Each movement has and leaves behind
consecutive—one after the other images-traces. The movement/activity
may apparently vanish but if we had seen or recorded the activity which
is nothing but saving in memory or tape-disk the images, we can see that
movement again either by recalling from memory or rewinding the tape and
playing it back.
Therefore:
denotes narrating the episode in the
exact manner of its actual happening—displaying pictures of it clip
by clip, image by image: the footage in present day parlance so that the activity and actual
happening could be visualized by the listener and reader.
The main structural components of a narrative are the orientation, the complication and the resolution, and may include a concluding statement or comment in order to sum up the message.
Background of the episode—Split in the nation comprising of the posterity- the sons of Iesraa'eel.
Mar'yam the truthful was informed prior to her becoming Virgin-Mother that Al-Messiah, Easa, the son of Mar'yam would be:
And he is the Messenger-designate for the
posterity- the sons of
Iesraa'eel."
On attaining manly maturity and appointed as Allah's Messenger, Al-Messiah, Easa, the son of Mar'yam addressed Bani Iesraa'eel:
And he is the Messenger-designate for the posterity- the sons of Iesraa'eel."
[On attaining manly maturity and appointed Allah's Messenger] Easa son of Maryam addressed Bani Iesraa'eel: "Indeed, I have come to you people along with distinct tangible evidence from your Sustainer Lord.
The evidence is that I cast-sculpt bird-like models before you people using muddy clay. Thereat, I blow therein, whereby they take existence as living birds by the explicit will of Allah the Exalted.
And with Allah's prior will, I relieve the blind by birth and victim of vitiligo: a skin disorder in which smooth whitish patches appear on the skin;
And restore to life the naturally-clinically dead.
And I tell you that which you people eat and that which you store at homes.
Indeed, this unprecedented display is certainly a vivid evidence for you:
If you people have truly been the believers..... [3:49]
And I am affirmer-certifier-sanctifier of that which is present before me as part of Tor'aat;
And that I may declare permissible some of that was made prohibited for you.
And I have come to you people along with distinctly tangible evidence from your Sustainer Lord.
Therefore, you people be mindful-cautious of Allah the Exalted and listen and accept my word. [3:50]
Despite witnessing unprecedented miraculous displays one group of them
responded:
Thereat one group amongst them who had refused to accept said: "This is nothing except an evident illusion". [Refer 5:110]
Thus the nation had split in to two distinct groups:
Clandestine planning by a group of Non-believers
It is history that the ruling elite of nations felt threatened to loose authority and hegemony and demolishing of the system developed by them on falsities and myths, whenever the Elevated Messenger of Allah the Exalted addressed them. Lacking argument to rebut him and upon apprehending his influencing the society, the ruling elite started hatching conspiracies to thwart his message and to eliminate him. They repeated the history slightly differently since they were also the subjects of Romans and were not enjoying governmental powers.
Thereby, when Easa [alai'his'slaam] had ascertained the clandestine blaspheming undertaken by a group of them- the Non-believers;
He enquired from Al-Hawariyun: "Who of my supporters will migrate towards Allah the Exalted?"
Hawariyun as a group replied: "We all are the supporters for the cause of Allah the Exalted.
We have since believed in Allah the Exalted and you witness that we keep conducting on Islam". [3:52]
Narrative writing uses time as its deep
structure:
Prefixed
conjunction particle "فَ
"
+
=
a subordinating particle. Prefixed
Particle "فَ
"
signifies time-ordered sequence of
events and reflects cause-effect phenomenon. The suffixed Particle introduces a
subordinate temporal clause which signifies the relationship between
background and foreground information. It means "Consequently when". Its
associated clause—termed
by Grammarians as
الجملة
في محل
جر
بالإضافة—is
a complete sentence:
"Easa
[alai'his'slaam]
had felt.
: Verb: Perfect;
Third person; Singular; Masculine; [Form-IV];
مصدر اِحْسَاسٌَ Verbal Noun.
It denotes
he ascertained the thing as one
ascertains a thing that is perceived by the senses [See
Lane's Lexicon]. What had he ascertained—it
is mentioned:
—Prepositional
Phrase is followed by:
the
direct object of the preceding verb denoting what he had ascertained.
The Prepositional Phrase can grammatically be considered as relating to
the verb or to circumstantial clause for the direct object of verb.
However, the meanings remain conspicuous "from some of them". Denial to
believe is not something that needs to be ascertained. It is already an
open and known matter. Therefore, the direct object of verb—definite
verbal noun
denotes
clandestine blaspheming undertaken by a group of the Non-believers.
It was what they had clandestinely planned:
Mind it, they: the other group of Bani Iesraa'eel did clandestinely plan. And Allah the Exalted devised a [rescue] plan----when---
Remain mindful that Allah the Exalted is the par excellence amongst those who plan for betterment, maintaining balance and equilibrium. [3:54]
It is but rational that upon having ascertained about clandestine plan of dangerous purport one plans to thwart it by taking preparatory measures. Easa alai'his'slaam did the same:
He enquired from Al-Hawariyun:
"Who of the supporters of mine will accompany
[be migrant]
towards Allah
the Exalted?"
: Possessive
Phrase: Active Participle:
Definite by construct;
plural; masculine;
nominative
+ Possessive pronoun: First person; singular; masculine; in genitive
state. This is the delayed Subject of nominal sentence which is the
Object of preceding verb—the
statement he had made.
: Interrogative
Noun—it
is fronted Predicate of nominal sentence.
Prepositional Phrase:
does not signify that he was enquiring for seeking
support or for accompaniment for going across the boundaries of skies
towards Allah the Exalted.
General meaning of Preposition:
is directional towards an object
signifying the end point, and for signifying the meaning of [مَعَ]
accompaniment.
The Prepositional Phrase:
"towards Allah" can grammatically be considered either as relating
to the Subject of sentence or used elliptically about elided
circumstantial clause for the First Person Pronoun. We can resolve it by
referring to the usual practice of the Messengers in life threatening
situations:
Know it; If someone migrates in the cause of Allah the Exalted he will certainly find in the Earth many escaping places, quite open and wide.
And if someone get out of his house as migrant towards Allah the Exalted and His Messenger:
Thereafter on lapsing time after departing, the natural death follows and catches him; thereat, his reward has certainly become due and obligatory upon Allah the Exalted.
Know it; Allah the Exalted is repeatedly Overlooking/Forgiving, the Merciful. [4:100]
:
This is circumstantial clause of the sentence meaning
"as
migrant towards Allah the Exalted".
A man can move from one place to another
also for employment or economic improvement. Here it is restricted that
this migration is purely in the cause of Allah the Exalted. Let us see
other similar situations met by other elevated Messengers of Allah the
Exalted:
And he- Luet [alai'his'slaam] pronounced, "It is certain that I am migrating towards my Sustainer Lord. [Refer 29:26]
And [while informing them of his departure 19:48] he said, "I am going—migrating in the cause of Allah the Exalted, soon He will keep guiding me." [37:99]
The phrases:
and
meaning on the surface as ""towards
Allah—towards
my Sustainer Lord"
does not signify going upwards into the
Skies. They both went—were saved
by migration to a place on earth as is mentioned in
21:71.
Allah the Exalted has taken self imposed
obligation of saving not only the Messengers but along with them all the
believers- see10:103.
Elision is a common feature of speech
particularly in conversation—one
to one talk. The speaker and audience both were aware as to what is
being enquired. This was his response strategy upon having:
ascertained about clandestine scheme, obviously from reliable sources that might have included
his supporters and reverent in secret agencies—governmental
circles. It is further evident that he is a free man—not
restrained or in custody—in the company of his
staunch supporters- believers. They responded:
Hawariyun as a group replied: "We all are the supporters for the cause of Allah the Exalted.
We have since believed in Allah the
Exalted and you witness that we keep conducting on Islam". [Refer 3:52]
The conversation was taking place between Easa alai'his'slaam and the group of Bani Iesraa'eel that had believed and were identified in the nation as the Hawariyun. They all affirmed to follow accompanying him. They prayed:
They addressed Allah the Exalted saying: "Our Sustainer Lord; We have believed in that which You the Exalted have conveyed-revealed. And we have heartily acted moving immediately behind the Messenger;.." [Refer 3:53]
This episode is about clandestine scheming of elite of Non-believer Bani Iesraa'eel. Rescue Plan was made after it:
Mind it, they: the other group of Bani Iesraa'eel did clandestinely plan. And Allah the Exalted devised a [rescue] plan----when--
[And Allah the Exalted devised a rescue plan] When Allah the Exalted had told him the plan:
"O Easa, I am about to get you segregated—isolated, and moving you to elevated place for My cause-elevated place, safe abode-Refer 23:50];
And will render you disassociated well rid of impure company of those who have refused to accept. [Refer 3:55]
This address to Easa alai'his'slaam is at the point in time when Allah the Exalted had planned. The address comprises of three sentences which are conjunct by conjunction particle rendering them a compound sentence economizing repetition of Verb-like-particle and its suffixed Subject Pronoun.
Meanings of Possessive Phrase:
Neither synonym nor synonymous to death.
The Predicate of the sentence:
is a Possessive Phrase. Active Participle is of
Form-V.
Active Participles are formed from
the Present Tense Active Voice Verb
according to specific rules.
One of the unique feature of an Active participle is that
it has a verbal quality.
It signifies that
it has the same meaning as the Active Voice Verb and can even govern
words in the same manner as a verb governs in a sentence. Like a verb,
the pronoun of the subject will either be visible or concealed. In the
Active Participle, however, the pronoun will be considered visible
whenever the Active Participle containing the pronoun precedes a Subject
in a sentence. When the Active Participle
containing a pronoun follows the subject, the pronouns will be considered
concealed.
It governs like
a verb when it is interpreted in the meaning of present or future-tense.
Active Participle must be used instead of the present continuous tense if the intention is to describe a current action, as was the case at the point in time of above address.
Form-V verbs are formed by prefixing ت (ta-) to form II. The meaning this form imparts is the reflexive or passive of form II. Learned W. Right in his famous book A Grammar of the Arabic Language wrote: Quote: 48. Out of the original reflexive signification arises a second, which is more common, namely the effective. It differs from the passive in this—that the passive indicates that a person is the object of, or experiences the effect of, the action of another; whereas the effective implies that an act is done to a person, or a state produced in him, whether it be caused by another or by himself. [unquote]
Though the aforementioned peculiarities of Active participle and the signification-connotation of Form-V mentioned by the grammarians and lexicographers suffices to indicate that it cannot refer to meanings "I will cause you to die", but since almost all the translators and exegeses, including Mirza Ghulam Ahmad the fabricator of Ahmadiya group, so translate this phrase, it is necessary that we should study it further.
Its Stem—Root is "و ف ى". It is used 66 times with 40 morphological construction, all verbs, in the Grand Qur'aan. This word stemming from this Root is amongst the most debated and disputed ones. However, interesting fact is that the Grand Qur'aan has made the perception infolded in this Root abundantly evident and manifest at the very first place it has used it.
O You the Posterity of Iesraa'eel! Recall the Specific Favour of Mine which I had bestowed upon you people,
And you people incline your selves to fulfill-discharge your promise-commitment with Me. If you people do so, I would fulfill My word given to you people [since it was conditional/subject to first your discharging of obligation].
Moreover, you people fear and be mindful of none but Me exclusively." [2:40]
:
Verb:
Imperative; second person; masculine; plural;
[Form-IV];
[و]
Subject Pronoun: nominative state; مصدر-اِيْفَاءٌ
Verbal noun;
: Verb:
Imperfect; First Person; Singular; Masculine; Mood Jussive evident by
elision of last delicate consonant; [Form IV]; Subject pronoun hidden; مصدر-اِيْفَاءٌ
Verbal noun.
and
both are Prepositional Phrase coupled with Possessive Phrase and
respectively relate to preceding verb.
عَهْدٍ: It is a promise/commitment, undertaking, responsibility, and obligation uplifted by a person himself; it is a burden upon one till such time he puts it down/absolves himself by discharging his commitment/promise undertaking. Fulfilling the promise is segregating, separating, detaching the lifted burden from one's self.
Learned Ibn Faris [died 1005] has stated its perception:
وفي
(مقاييس اللغة)
الواو والفاء والحرف المعتلّ: كلمةٌ
تدلُّ على إكمالٍ وإتمام. منه الوَفاء: إتمام
العَهْد وإكمال الشَّرط
That it leads to the perception of completion, finalization, accomplishment and execution; accomplishing, fulfilling the promise; and completion of the condition, stipulation.
It is neither synonym nor synonymous to Root: "م و ت" meaning "dead, death, matter void of life-the antonym of life". The result/out come of natural death and martyrdom in the cause of Allah the Exalted is that such person is physically separated apart from the company of other people for reason of his burial into the grave. Notwithstanding such alienation in both cases, both are not same—one is dead while the other is NOT dead but still living as told by Allah the Exalted Who knows each and every thing while we do not know many many things- [refer 2:154;3:169].
Neither the subject of an action and the action are considered synonyms or synonymous; nor the cause and effect are ever synonyms or synonymous. Grand Qur'aan has manifestly demarcated and distinguished the perception and meanings of Root: "م و ت" and "و ف ى" through this sentence:
This restriction be kept till the natural death might render them segregated - alienated; [Ref 4:15]
Verb: Imperfect; third person; singular;
masculine; Mood: Subjunctive; [Form-V];
Fronted Object Pronoun: Third
person;
plural; feminine, in accusative state; مصدر-تَوَفِّى Verbal noun.
Grand Qur'aan is a book that is unique in all
respects. It explicates and renders all its important words explicit. This verb
is the source from where the Active Participle:
is derived. The Subject of this Verb—the
doer of action is:
Verbal Noun/Noun: definite; masculine; singular; nominative; denoting
the natural death.
Do we need to be linguists to perceive such a simple thing that a definite noun—doer of action signified by the verb is Entity which can never be synonym or synonymous to an action that creates an effect and a state different to the one before execution of action?
We lament, but fail to understand what went wrong with the scholars some of whom even succeeded in founding sects that they naively kept aside even the basic academic principles of interpreting a source text into target language text. It is an accepted academic practice that the meanings of a word can be resolved by taking recourse to collocates, words that tend to co-occur in similar environments. This method is quite frequently used in the Grand Qur'aan to render the meanings and perception of its important words unambiguously evident for the critical reader.
The Grand Qur'aan, while giving injunctions and options with reference to situations arising in the life of married couples, has these two sentences, identically worded, in 2:234 and 2:240:
Those Husbands should take note who are being separated-detached-parted from the company of you people while they are leaving behind Wives [for taking part in the war-to kill or be killed for the cause of Allah the Exalted].
Placing aside with immunity the basic academic principles what
scholars did was that they firstly substituted the verb:
in the original text with the verb:
and then translated the original text in target language text as "they who die".
The only similarity between the two is that of third person masculine plural.
The verb in the text is Passive Voice
tense while the substituted verb selected for translation purposes is
Active Voice tense. Actual
Verb is of Form-V
having reflexive effective connotation as discussed earlier, while the
substituted one is of Form-I
in Indicative mood. They stem from different Roots
relating to distinct semantic field or
semantic domain.
The Root of:
is "م و ت" and basic perception infolded therein is that of matter, void
of life, and termination of life of a living creature by a natural
cause. The termination of life of a living being, animal and man,
accidentally or willfully by another rational being is described by the
words made from Root: "ق ت ل", to kill, to murder, assassinate, execute.
Both the Roots signify two distinct things and are not interchangeable though
both may apparently have a similar effect/end result.
And off course if you people were assassinated in the way of Allah the Exalted or died a natural death: [Refer 3:157]
The apparent effect-consequence of both unintentional and intentional individual's murder or killed in war by the enemy, and natural death is that the concerned person is alienated from the company of other people and from wife if he was a married man. However, assassination of a particular person may not result and cause the termination of his life though it will also cause the alienation of that person from the company of people and his wife if he is a married man. Allah the Exalted informs about this fact:
Take note that you people should not say in respect of those who get murdered-slain while engaged in the cause of Allah the Exalted; "they are dead bodies".
The fact of the matter is that they are not dead but are alive. However, you people are in a state that you cannot pursue and perceive that life by senses. [2:154]
And take note that you people must not henceforth even consider and presume in respect of those who are murdered-slain in the way of Allah the Exalted that they are dead bodies.
They are not dead bodies; the fact of the matter is that they are alive. [but you people can not perceive that life-2:154].
They like all other living people are continuously getting sustenance from their Sustainer Lord. [3:169]
Allah the Exalted has not used the word:
"those who die natural death" in 2:234 and 2:240 quoted above since there are married men who
leave behind their wives:
while going for confronting war in the cause of Allah the Exalted which
involves the act and possibility of killing and getting killed.
The
man if killed while confronting war
in the cause of Allah he does not die but remains alive whereby he
cannot be included amongst the subjects of word:
.
Therefore, if we substitute the word used in Grand Qur'aan with a word of
different import and signification, there will be factual contradiction in the
translated text that may cause confusion for those who are not well conversant
with the Arabic.
The Proxy Subject pronoun of Passive
Verb:
and Subject pronoun of active voice verb:
refer to the same persons. Those who are effected by the action denoted
by the passive verb are simultaneously the doer of the active voice verb. That
effect upon them is causing the action denoted by the active voice verb:
.
Its Root is "و ذ ر
". The basic perception infolded is that of a small
peace of flesh which is detached—moved away—alienated from the bone, or
that which does not contain bone. Its primary signification is to leave or abandon
a thing. Its use with reference to wives left behind, in case of
natural death or killed by the enemy while engaged in war in the cause
of Allah the Exalted seems quite pathetic. Thereby wife becomes "a peace of flesh"
without or detached/alienated from the bone which is reflective of
strength like husband.
Thus the effect of segregation from the
company of people at one place will cause those men to leave behind their wives.
Both the verbs complement each other in exposing their meanings. The verb:
is of Form-V and from its active voice is the Active
Participle:
.
Thus evidently the meanings of first sentence:
are "I
am about to get you segregated".
Meanings of
sentence:
which was
the part of rescue plan.
When a rescue—exit plan is devised for another person he needs to be taken into confidence and told
the sequence of executing that plan. Hierarchically, this is conjunct to
earlier sentence that unfolds the Plan to elevated Messenger Easa
alahissalm.
Here also:
is a Possessive Phrase:
Active Participle:
definite by construct; Singular; Masculine; nominative + Suffixed Object Pronoun:
Second person; masculine; singular, accusative state—referent
to Easa
alahissalm. Use of
Active participle instead of a verb reflects that the action denoted by earlier
Phrase:
and
that by it were
concurrent.
It stems from Root: ر ف ع. The basic perception infolded in the Root; as is explained in Classical Arabic Lexicons and Lane's lexicon, is that of raising—to lift some object or person to a place higher in relation to its current location; contra of dropping—lowering. In abstract domain, its equivalent is to exalt: raised or elevated, as in rank or character, quality; and to praise somebody highly.
The Prepositional Phrase:
denotes "towards Me" where the Object Pronoun of
preposition is referent to Allah the Exalted and signifies the same perception
as is conveyed by phrases:
and
discussed earlier. Thus it:
explains the
earlier sentence as to where would he be segregated—and
moving you to elevated place for My cause. This is mentioned in a declarative
sentence later:
On the contrary;
Allah the Exalted had given him refuge at higher location for His cause. [Ref 4:159]
Meanings and effect of sentence:
Hierarchically, this is the last conjunct to earlier sentence that unfolds the rescue Plan to elevated Messenger Easa alahissalm. This explains the ultimate effect upon him.
:
Active
Participle: definite by construct; Singular; Masculine; nominative [Form-II];
مصدر-تَطْهِيرٌ Verbal
noun + Suffixed
Object Pronoun: Second person; masculine; singular, accusative state. It
stems from Root "ط ھ ر".
The basic perception infolded in it is to make something clean or pure
from dirt or filth. The basic job done is to segregate oneself, a thing
from the impurities clung to it/around it. Form-II verbs have also
attributive meanings;
it makes an attribution to object; to consider someone to be something.
From what type of people and surroundings he was about to be segregated?
It is told:
by departing from those who have since
denied to believe. The preposition:
indicates
motion proceeding from or away from a place or persons; the local point
of departure, departure from a place; hence it is connected with verbs
which convey the idea of separation, departure, holding oneself or
another aloof from any person or thing, liberating, preserving, fleeing,
or frightening away. The local point of departure was from those people
who had denied to believe in him and were illicitly planning to get him
executed.
The rescue plan is explained by using Active Participles
portraying the ascending sequence of the process:
,
,
which signifies concurrent actions. There is no time
interval involved.
Where was he given abode after rescue?
It is strange that we are not inquisitive or interested in searching and knowing the localities where the Messengers and believers were rescued before infliction of catastrophe and annihilation of many earlier civilizations whose narratives find mention in Grand Qur'aan. It is however stated that he was rescued and given refuge at a place higher in altitude:
And We have declared-rendered the son of Mar'yam [the truthful] and his mother as unprecedented indicative sign for the humanity.
And rescuing them from eminent life threat We had given both of them refuge towards an elevated-mountainous place; characteristically a place of long safe stay and verdurous- flourishing with springs. [23:50]
This is the third place where Easa alai'his'slaam lived during his life and is markedly different from the place of his birth-19:22-25. He and his mother were made to move out towards a safe and protected mountainous place. Its other features were that it was suitable for long safe stay and was verdurous- flourishing with springs.
Refuge is needed to escape—migrate
from a place where life threatening circumstances have surfaced.
:
Verb: Perfect; First person; Plural/Sovereign
Singular; Masculine; [Form-IV]; Subject Pronoun; nominative state +
Suffixed Object pronoun: Third person; dual, in accusative state, with
prolongation sign; مصدر-اِيْوَاءٌ Verbal noun.
It is from Root "
ء و ى".
It means "Our Majesty had provided refuge to both of them". It is similarly used
for providing or taking refuge in life threatening situations in Ayahs
8:26;
8:72;
11:43
and
18:10.
This refuge established the news that were given to her prior to becoming Virgin Mother about his to-be-born son Easa alai'his'slaam. The news given at that point in time was:
And the word-promise is that he-your son will verbally converse with people in state of milk-sucking baby in the cradle, and later as a man in the old age. [refer 3:46]
:
It is a complete verbal sentence—Verb-Subject-Object.
The subject pronoun refers to yet-to-born Easa
alai'his'slaam at that time.
Prepositional phrase:
relates to elided circumstantial clause for the subject of
verb; denoting a state of
milk-sucking baby in the cradle.
This news was proved when he talked to elders of her mother's nation [see
detailed narrative in
Virgin Birth].
The second circumstantial clause about him with conjunction particle is:
meaning
he will be talking to people in his old age.
The first was of course a startling news since human experience had no precedent of a newly born baby verbally arguing with people. But what could be estimated as news by Syeda Maryam since she knew men in old age do talk to people. What could be so special in otherwise an ordinary well known information? She could observe this news proving true and factual if she were to live till such time her-yet-to born son had after birth reached to his later age. Life span for both was confirmed and ensured to her even before birth of her child.
Cradle to late age are two
extremes of corporeal life-span and cover intermediary states; and use of
conjunction particle "Waw" between two extremes of life-span denotes corporeal
continuity without break. The break in two states can be reflected only
by other conjunction particles, "
فَ"
which connects two clauses in time sequence and some internal link like cause
and effect; or by particle
if two clauses are to be connected where there is
time lapse and both clauses differ in substance.
The veracity and sanctity of a news is established only when it is proved to the person whom it was given. Allah the Exalted proved His Word to Maryam the truthful. She saw both these news turning into reality. This fact would be reminded on the Day of Judgment as grace/favour upon his mother Syeda Maryam; it could be termed grace/favour upon her only because she witnessed both things happening in her life. The conversation on the Day of Judgment depicts that he lived only once along with her mother:
Know it, the day when Allah the Exalted would have said: "O you Easa son of Maryam!
Recall My favour-blessing upon you and upon your mother when I protected you through Archangel Gibraa'iel [RoohulQudd's, in migration to safe abode defeating the execution conspiracy-23:50].
Recall you used to speak-converse with the people in the cradle/as milk sucking baby in the lap of your mother and in later part of your life-old age. [Refer 5:110]
Easa alai'his'slaam while lying in the mother's cradle, a milk-sucking infant had talked to the elders of her mother saying inter alia;
Moreover, He the Exalted has declared me securely established, safe and sound at whatever place I might be present as long as I am alive.
Furthermore, He has enjoined upon me regards performing Ass-sa'laat: Time Bound Protocol of Servitude and allegiance, and for paying Az-zakat: financial liability for uplift of society, as long I am alive. [19:31]
"Moreover, tranquility and safety is ensured upon me, the day I was born, and the day I am caused to die natural death, and the Day I am resurrected as living being." [19:33]
Since birth he knew that he will die a natural death and announced it while in mother's cradle. Her mother also knew it that she will also not die until he reaches old age and she watches him talking to people as was she told before his birth.
Every exalted Messenger of the Supreme Sovereign Lord and every true believer with good conduct has only three phases; birth, death and resurrection.
We conspicuously observe
Easa
alai'his'slaam living safely
before his natural death at three locations on the Earth:
1- Birth place: An oasis - a place in a desert with
presence of water-stream beneath her feet:
water
level raised to ground surface in oasis where his mother was at that point
of time.- palm-tree
with ripen dates;
2. Amongst Bani Iesraa'eel discharging responsibility of the Messenger of Allah the Exalted;
3. Refuge: an elevated-mountainous place; characteristically a place of long safe stay and verdurous- flourishing with springs.
Recap
Orientation: Easa alahissalm, two groups of the posterity- the sons of Iesraa'eel—believers Hawariyun and Non-believers/Jews
Complication: Clandestine planning of Non-believers to get Easa alahissalm executed.
Resolution: Easa alahissalm timely ascertained the clandestine blaspheming undertaken by a group of them- the Non-believers and took believers into confidence. Allah the Exalted planned and informed him about it. He and his mother were provided refuge at a mountainous locality where they would have lived and died.
Let us listen the Recap about the life of Easa alahissalam till this point in time he was rescued and provided refuge beyond the reach of his enemies; narrated by Allah the Exalted to him on the Day of Resurrection in Ayah 5:110:
And recall the execution conspiracy when I restrained the hands of Bani Iesraa'eel from reaching you/rescued you from their hands;
It was the time when on your showing to them unprecedented displays the non-believing group had said:
"This is nothing except an evident illusion." [Refer 5:110]
False proclamation of execution of Easa alhaissalam
The long charge sheet for the condemnation and cursing of Bani Iesraa'eel incorporated in Ayahs 4:156-161 includes, inter alia, their false proclamation about the execution of Easa alhaissalam :
And because of their proclamation announcing for the public: "Be informed that we have undoubtedly killed Al-Maseiha, Easa the son of Maryam, the Messenger of Allah".
Know the infallible fact, neither had they executed him nor crucified him [as the Christians allege the Jews by conjectural myths]. Nevertheless, a state of confusion did occur for them.
And the fact about those who vehemently differed in the infallible statement is that they are just in skeptical mindset about it;
Not at all an iota of evidence-based authentic knowledge for this opposition is available for them; but the reason is they purposely pursue conjecture-supposition.
Take note, they-the Romans did not execute him, it is absolutely sure case. [4:157]
On the contrary; Allah the Exalted had given him refuge at higher location for His cause. [see also 23:50].
Know it; Allah the Exalted has eternally the absolute command-Dominance; All Wise-Knower of hidden-secreted. [4:158]
This statement; quoted verbatim in Grand Qur'aan by the Ever Listener Allah the Exalted, is not of people roaming in streets but is a proclamation issued by the ruling/upper class/clergy of that time. Watch the words, their own confusion and uncertainty is evidently reflected by the words they chose. For giving news about current occurrence, no one uses the words of certainty "indeed, undoubtedly" for breaking the news. Such words and issuance of proclamation is needed and intended to clarify and convince only when general public is doubtful about some happening. They had not accepted Easa alai'his'slaam as Al-Maseihea and the Messenger of Allah but they used the title, name and status by which he was generally recognized in the society to remove the doubts and convince people that he has been executed.
Ayahs 4:157-159 constitute what is termed paragraph in English language that is around seven to ten sentences long. The paragraph form refers to its overall structure, which is a group of sentences focusing on a single topic. This paragraph is additive to what is stated in sentences of Ayahs 4:155-156, adding new information as to why Allah the Exalted has impressed the epilogue-sealed the wraps upon their hearts-intellectual consciousness.
There are three main parts of a paragraph:
Topic is the
public statement issued by elite Jews claiming "We have executed
Al-Maseiha,
Easa the son of Maryam, the Messenger of Allah". Their public
announcement used a general word ""
meaning "we have killed" without qualifying the specific manner out of
many that were employed by Romans to execute persons. The most common
were by beheading and crucifying depending whether the person was a
Roman citizen or otherwise.
Allah the Exalted
reveals the factual position that neither they the ruling Romans executed—behead
him nor crucified him. Then an adversative relationship is mentioned:
.
Particle:
is termed
حرفَ ابتداء واستدراك
by Arabic grammarians meaning
rectifying—retraction
particle;
used between two types of
expressions-speech dissimilar in words and meanings. The relation that takes the
form of a contrast or a concession can be realized by this particle. It
is like English conjunctives such as however, on the contrary, and nevertheless.
:
It is Passive Perfect Verb:
Third person; singular;
masculine;
Passive;
[Form-I1]; Proxy subject pronoun hidden; مصدر-تَشْبِيهٌ-
Verbal noun. It signifies confusion
and perplexity in arriving at a distinct thought and perception. Form-II verbs
have Attributive-Estimative/Declarative: makes an
attribution to object; to consider someone or something to be something.
Prepositional phrase:
relates to verb and object pronoun refers to people who had made flimsy
statement about execution.
In following supporting sentences revelation is about those who differ the stated fact that they differ just because of skepticism. They who differ and those who had made a flimsy statement have no concrete knowledge-evidence about it except purposely following conjecture-guess work-opinion without evidence.
Concluding revelation is about
main idea that he was not killed, and circumstantial accusative:
calls
it a conclusive fact.
Every person of the people of the Book before his individual death will accept the factual episode
Their false claim that rendered their followers in confusion and skepticism is rebutted in the strongest words and emphasis. Thereafter, Allah the Exalted declares:
Know it; there is not a single person of the people of the Book that before his personal death will but certainly believe in it.
Know it; He: [Easa alai'his'slaam] will give testimony as witness upon them on the Day of Judgment. [as recorded in 5:116-117] [4:159]
Despite elisions, the first sentence is quite explicit in conveying the meanings. It is a declarative sentence.
The central point of the
sentence is the verbal sentence:
—Prefixed Emphatic Particle لَ
that gives further strength to the veracity of following statement as if
stated under oath—Verb
is Imperfect; Intransitive; Third person; singular; Masculine; Mood:
Indicative; [Form-IV]; Suffixed Emphatic/Heavy Noon [نَّ]
and its source is مصدر-اِيمانٌ
Verbal Noun—Subject
pronoun hidden which is referent for each individual belonging to the People of
the Book—Jews
and the Christians. The emphatic Noon renders the verb futuristic. It means not a single individual in timeline is excepted from
doing the action denoted by the verb who existed or exists after this
proclamation.
The verb signifies believing
by one's own will-pleasure without coercion. What would they certainly believe in
is indicated by:
:
Prepositional Phrase: Inseparable
preposition: بـِ
is used with this verb to
signify "believe in". The suffixed third person singular masculine could be
referent in the text for "he or it-that".
Earlier exegeses like: تفسير البغوي , تفسير القرطبي:, تفسير الطبري: تفسير ابن كثير state that its antecedent is Easa alai'his'slaam; they stated more or less similarly:
معناه: ومن من أهل الكتاب إلا ليؤمنن بعيسى قبل موت عيسى عليه السلام
"It means that every member of people of the Book will certainly believe in Easa alahissalm before the death of Easa alahissalam."
They did not state how they resolved to consider it as the most suitable entity to be antecedent for the said anaphor. They opined this:
وذلك عند نزوله من السماء في آخر الزمان فلا يبقى أحد إلا آمن به حتى تكون الملة واحدة ، ملة الإسلام.
"This occurs after 'Isa returns from the Sky in the end days, thereat none will be left but believe in him until there becomes only one community of Islam.''
However, it was also stated that the anaphora third person pronoun is referent for Allah the Exalted in these words:
وقيل : هي راجعة إلى الله عز وجل يقول : وإن من أهل الكتاب إلا ليؤمن بالله عز وجل ، قبل موته
That the pronoun refers Allah the Exalted whereby it means that everyone of them would believe in Him the Exalted, before his death.
If we agree with those scholars who considered the object pronoun of prepositional phrase and suffixed possessive pronoun, third person singular masculine, as referent to Easa alai'his'slaam they give us the meanings of the sentence as "There is not a single person of the people of the Book that will but certainly believe in him- Easa alai'his'slaam before his- Easa alai'his'slaam death." The presumption tagged to this understanding is that he will descend to the Earth in end times and die natural death after a while.
The point to be determined is as to what would he believe before dying? The subject of discussion in these Ayahs is the statement of Jews that they had executed Easa alahissalam. It is vehemently denied as false. A counter proclamation is made that neither he was executed nor crucified. It is obvious that presently he does not believe in the factual proclamation and is skeptical about it. He is presently vehemently differing and opposing it. He will believe in it certainly at the time before his death.
It may be noted that anaphora resolution was not by reference to the text of episode in Grand Qur'aan but was based upon conjectural stories of Jews and Christians. Such presumptive statements are patently erroneous in view of the ground reality that the majority of the people of the Book already believe in Al-Maseiha, Easa the son of Maryam, the Messenger of Allah the Exalted.
Arabic is an agglutinative language, the pronouns can occur as suffixes of nouns, verbs or prepositions. Therefore, Anaphora Resolution is vital to understanding the meaning of Grand Qur'aan. It means the problem of resolving what a pronoun refers to. In written or oral text anaphora can be thought of as “pointing back or referring to something or someone mentioned earlier”. The entity to which it refers is called its antecedent. The process of determining the antecedent of an anaphor—lexical entity is called anaphora resolution. It is contrasted with cataphora that refers forwards, not backwards.
Pronouns form a special class of anaphors because of their empty semantic structure; they do not have an independent meaning from their antecedent. Thus they will refer a singular entity.
The question is whether it can be considered as referent for Easa alai'his'slaam or for Allah the Exalted as was opined by earlier scholars? Prepositional phrases functioning adverbially modify and elaborate the verb.
The main subject of discourse is not about believing or disbelieving in Easa alai'his'slaam by the people of Book. The issue under discussion is whether or not he was executed and crucified. Both the opinions of beheading him and crucifying him are negated. Thereby, there is no logic to relate the object pronoun with him. This pronoun has already twice been used in this sentence;
:
It is a declarative-informative sentence with emphasis.
The prepositional phrase:
"in it" relates to the preceding perfect
verbal sentence—"they
vehemently differed"—that
is the linkage-clause for preceding plural relative pronoun which is the
Subject noun of Verb-like-particle. The object pronoun of preposition is
referent to the:
infallible
statement about him that he was neither beheaded nor crucified in the
preceding sentence. The news given about these people is:
—a
prepositional phrase; suffixed with emphatic particle signifying added
emphasis on predication, relates to elided predicate;
:
Prepositional
Phrase:
Separable Preposition + Attached pronoun: Third person ; singular;
masculine; in genitive state; it relates to:
and the pronoun refers to infallible
statement. This verbal noun when used as a substantive signifies doubt,
or absence of conviction-certainty about a
matter-concept-idea-information-statement. "Doubt" takes existence in
mind only when someone receives some information about some object or
subject that he considers not enough to grant him the feel of sureness
and certainty. This state of mind, generally referred as "doubt",
reflects one's lack of decision about the veracity of information
reaching him.
Let us see a comparable statement wherein the same prepositional phrase occurs and the pronoun refers to factual statement:
Such is 'Isa, son of Maryam.
Qaulal-Haq (it is a statement of truth) about which they doubt (or dispute). [19:34]
The aforementioned translations is taken from English translation of Tafsir Ibn Kathir.
Further Information about the mindset of those who vehemently differed with the given information about non-execution is this:
:
Not at all an
iota of evidence-based authentic knowledge for this
opposition is available for them; but the reason is they
purposely pursue conjecture-supposition.
The episode-narrative is all about the events happened in the life of Easa alahissalam and the conduct of Bani Iesraa'eel. They vehemently differed with the narrative giving infallible information negating their conjectural opinion of execution of him. To differ is their mindset:
Indeed this Grand Qur'aan verbally relates upon Bani Iesraa'eel step by step—event by event—footage of real life events of past/their history about most of which they keep vehemently differing. [27:76]
Verbal sentences:
and
are from the same verbal noun:
مصدر اِخْتِلاَفٌ
of Form-VIII. This verb has
reflexive causative meanings and indicates a stronger role of the
Subject as a performer of the action involving painstaking, meticulous
effort. Such type of effort is always backed by a well-thought purpose.
Thus, the said verbs have built-in adverbial connotation of vehemence
and purpose in differing with the narratives incorporated in the Grand
Qur'an.
We are discussing this sentence:
Know it; there is not
a single person of the people of the Book that before his personal
death will but certainly believe in it.
:
These are two Possessive Phrases mentioning the time of action signified by the
preceding verb. Verb is futuristic and time frame is for the subject of
preceding verb that relates to every individual of the people of the Book. The
verb denotes that he will heartily believe, will gain:
اِيمانٌ, whereby he will become a believer
immediately before his death. Adverb of time is definite by construct. Thereby,
it does not cover the time-duration of his life before death but
restricts the point-in-time of believing immediately before his death.
It is a simple fact mentioned that every human being on seeing death—at the time of dying accepts to have become believer. All Jews and Christians at the time of death accept/believe so they accept all facts including this mentioned in the Qur'aan-See 4:18;6:158;10:50,90; 26:201-202;34:52-53;40:84-85]. Same will be the case for all the Jews that will living on the Last Day:
They- the Jews will not accept/believe in it—Grand Qur'aan till such time they might see the painful chastisement. [26:201]