| Al Imran: (33-34) Indeed, Allah has chosen...

Know that when the Almighty established that His love is not perfected except through following the Messengers, He then clarified the high ranks and noble stations of the Messengers by saying: {Indeed, Allah has chosen Adam}.

There are several issues concerning this verse:

Issue 1: Classification of Created Beings

Know that created beings are of two types: the accountable (Mukallaf) and the non-accountable. Scholars agree that the accountable are superior to the non-accountable. They also agree that the types of accountable beings are four: the Angels, Humans (Ins), Jinn, and Devils (Shayatin).

The Angels: It is narrated in traditions that Allah created them from wind. Some scholars argue this based on rational grounds:

1. This explains their ability to fly with great speed.
2. This explains their ability to carry the Throne, as wind can bear things.
3. This explains why they are called Ruhaniyyin (spiritual beings). Another narration states they were created from light, which explains their purity and sincerity to Allah. The best view is to combine both: their bodies are from wind, and their spirits are from light. They are the inhabitants of the heavens.

The Devils (Shayatin): They are all disbelievers. As for Iblis, his disbelief is explicit in the verse: {And [mention] when We said to the angels, "Prostrate to Adam," and they prostrated, except for Iblis. He was of the jinn and rebelled against the command of his Lord} (Al-Baqarah: 34, implied context). The rest of the devils are also disbelievers, evidenced by the verse: {And indeed, the devils inspire their allies to argue with you. And if you were to obey them, indeed, you would be associators [with Allah]} (Al-An'am: 121). A characteristic of devils is that they are all enemies of humankind, as Allah says: {Then did they take him and his descendants as allies instead of Me, while they are enemies to you?} (Al-Kahf: 50), and {And thus have We appointed for every prophet an enemy - devils from mankind and jinn} (Al-An'am: 112). Another characteristic is that they were created from fire, as Iblis stated: {You created me from fire and created him from clay} (Al-A'raf: 12), and {And the jinn We created before from scorching fire} (Al-Hijr: 27).

The Jinn: Among them are disbelievers and believers. Allah says: {And that among us are Muslims [in submission] and among us are the unjust. And whoever has submitted [to Allah], then those have sought the right path} (Al-Jinn: 14).

Humans (Ins): Undoubtedly, they have a first father, otherwise, the lineage would extend infinitely. The Quran indicates this first father is Adam (peace be upon him), as stated in this Surah: {Indeed, the example of Jesus to Allah is like that of Adam. He created him from dust; then He said to him, "Be," and he was} (Al 'Imran: 59), and {O mankind, fear your Lord, who created you from one soul and from it created its mate} (An-Nisa: 1).

Having established this, scholars agree that humans are superior to the Jinn and Devils. They differ on whether humans are superior to the Angels or vice versa. We have detailed this issue in the exegesis of {And [mention] when We said to the angels, "Prostrate to Adam," and they prostrated...} (Al-A'raf: 11). Those who affirm the superiority of humans rely on this verse, as Istifa' (choosing/selecting) indicates great honor and high rank. Since Allah chose Adam and his prophetic descendants over all creation (al-'alamin), they must be superior to the Angels, as the Angels are included in al-'alamin.

Objection: If we interpret this verse to mean they are superior to all creation, it leads to a contradiction: if every one of a large group is described as superior to all creation, it implies each one is superior to the others, which is impossible. If we interpret it as superior to the creation of their time or their species, the contradiction is avoided, and this interpretation must be adopted to avert contradiction. Furthermore, Allah said regarding the Children of Israel: {And I have preferred you over the worlds} (Al-Baqarah: 47), yet this does not imply they are superior to Muhammad (peace be upon him). We understood that phrase to mean the creation of their respective times.

Response: The statement "He chose Adam over the worlds" ('ala al-'alamin) encompasses everyone to whom the term 'world' ('alam) can be applied, including the Angels. The most that can be said is that the generality of the term is abandoned in specific instances due to supporting evidence. It is not permissible to abandon its generality in other instances without evidence.

Issue 2: The Meaning of Istifa' (Choosing)

Linguistically, Istifa' means to choose. Thus, {He chose them} means He made them the elite of His creation, analogous to something purified and refined from turbidity. This concept is expressed in three ways: Safwah (the elite), Safwat (plural of elite), and Safwat (another plural form).

A parallel verse is concerning Moses: {And I have chosen you for Myself for My message} (Al-A'raf: 144). And concerning Abraham: {And Isaac and Jacob, and We made them righteous men, and We made them leaders guiding by Our command} (Sad: 47).

Based on this, there are two opinions regarding the verse:

1. The first opinion: The meaning is that Allah chose the religion of Adam and the religion of Noah, implying the choice relates to their creed, law, and path. This requires assuming an omitted word (the religion).
2. The second opinion: The meaning is: {Indeed, Allah chose them}, meaning He purified them from blameworthy attributes and adorned them with praiseworthy characteristics. This view is preferable for two reasons: a. It does not require assuming an omitted word. b. It aligns with the verse: {Allah knows best where to place His message} (Al-An'am: 124).

Al-Halimi, in his book Al-Minhaj, mentioned that the Prophets (peace be upon them) must differ from others in both physical and spiritual faculties.

A. Physical Faculties: These are either perceptive or motor.

Perceptive Faculties: These are either external or internal senses.

External Senses (Five):

1. Sight: The Prophet (PBUH) was uniquely endowed with the perfection of this faculty, evidenced by: (a) His saying: "The earth was folded up for me, and I saw its easts and its wests." (b) His saying: "Straighten your rows and stand close together, for I see you from behind my back." A parallel to this is what happened to Abraham (PBUH): {And thus did We show Abraham the realm of the heavens and the earth} (Al-An'am: 75). Commentators explain this as Allah strengthening his sight so he witnessed the entire dominion above and below. Al-Halimi noted this is not far-fetched, as sighted people vary; it is reported that Zarqa' al-Yamama could see things from a three-day journey away. Thus, the Prophet's sight being stronger is plausible.
2. Hearing: The Prophet (PBUH) was the strongest in this faculty, evidenced by: (a) His saying: "The heaven groaned, and it had the right to groan, for there is not a space of four fingers in it except that there is an angel prostrating to Allah." (b) He heard a roaring sound and mentioned it was a rock thrown into Hell that has not yet reached its bottom. Al-Halimi states philosophers cannot dismiss this, as they claimed Pythagoras trained himself to hear the subtle sound of the celestial spheres. A parallel to this faculty is Solomon (PBUH) in the story of the ant: {She said, "O you ants, enter your dwellings, lest Solomon and his soldiers crush you unknowingly"} (An-Naml: 18). Allah made Solomon hear the ants' speech and understand its meaning. This is also related to strengthening comprehension, which the Prophet (PBUH) possessed when he spoke with the wolf and the camel.
3. Smell: As in the case of Jacob (PBUH). When Joseph's shirt was brought to him and placed on his face, Jacob said upon the caravan's departure: {Indeed, I smell the scent of Joseph} (Yusuf: 94), perceiving it from days away.
4. Taste: As in the case of our Messenger (PBUH) when he said regarding a poisoned sheep: "This foreleg informs me that it is poisoned."
5. Touch: As in the case of Abraham, where Allah made the fire cold and safe for him. This is not strange, as similar phenomena are observed in creatures like the salamander and the ostrich.

Internal Senses:

• Memory: As Allah says: {We will make you recite, and you will not forget} (Al-A'la: 6).
• Intelligence: Ali (RA) said: "The Messenger of Allah (PBUH) taught me a thousand chapters of knowledge, and from every chapter, I derived a thousand chapters." If this is the state of a Wali (saint), how much greater must be the state of the Prophet (PBUH)?

B. Motor Faculties: Such as the Prophet's ascension (Mi'raj), Jesus being raised alive to heaven, and Idris and Elijah being raised, as reported in traditions. Allah says: {He said, "O you who have knowledge from the Book, 'I will bring it to you before your glance returns to you.'"} (An-Naml: 40).

C. Spiritual/Intellectual Faculties: These must necessarily be at the peak of perfection and utmost purity.

The completion of this discussion lies in the fact that the Prophetic sacred soul (Nafs al-Qudsiyyah al-Nubuwwiyyah) differs in its essence from all other souls. A necessary consequence of that soul is perfection in intellect, astuteness, nobility, transcendence, and elevation above bodily matters and desires. If the spirit is at the height of purity and honor, and the body is at the height of cleanliness and purity, then these motor and perceptive faculties will be perfectly complete, as they act as lights emanating from the essence of the spirit reaching the body. When both the agent (spirit) and the recipient (body) are perfectly complete, the effects will be of the utmost strength, honor, and purity.

Therefore, the statement {Indeed, Allah has chosen Adam and Noah} means that Allah chose Adam either from the inhabitants of the lower world (according to those who say Angels are superior to humans) or from the inhabitants of the upper world (according to those who say humans are the noblest creation). Then, He placed the perfection of spiritual power in a specific lineage of Adam's descendants: Seth and his progeny, up to Idris, then to Noah, then to Abraham. From Abraham, two branches emerged: Ishmael and Isaac. He made Ishmael the origin for the manifestation of the Holy Spirit to Muhammad (PBUH), and He made Isaac the origin for two branches: Jacob and Esau. He placed prophethood in the lineage of Jacob and kingship in the lineage of Esau. This continued until the time of Muhammad (PBUH). When Muhammad (PBUH) appeared, the light of prophethood and the light of kingship were transferred to him. These two—religion and authority—remained with his followers until the Day of Resurrection. Whoever contemplates this matter will reach wondrous secrets.

Issue 3: The Meaning of "Family of Imran" (Al 'Imran)

Some people say that the meaning of the Family of Abraham (Al Ibrahim) refers to the believers, as in the verse: {The Fire, they are exposed to it morning and evening} (Ghafir: 46). The correct view is that it refers to the descendants, as implied in the verse: {And [mention] when his Lord said to Abraham, "Indeed, I will make you a leader for mankind." [Abraham] said, "And of my descendants?" [Allah] said, "My covenant does not include the wrongdoers"} (Al-Baqarah: 124).

Regarding the Family of Imran (Al 'Imran), there is disagreement:

1. Some say it refers to Imran, the son of Amram, who was the father of Moses and Aaron. He is Imran, son of Phat, son of Levi, son of Jacob, son of Isaac, son of Abraham. In this case, the Family of Imran refers to Moses, Aaron, and their prophetic followers.
2. Others say it refers to Imran, the father of Mary, who was descended from Solomon, son of David, son of Ishai, and thus from the lineage of Judah, son of Jacob, son of Isaac, son of Abraham (peace be upon them). They state there is a separation of 1800 years between the two 'Imrans'.

Those who hold the second view support it with arguments:

1. What follows the statement {Indeed, Allah has chosen Adam} is the mention of Imran, the grandfather of Jesus through his mother, making the discourse directed toward him more appropriate.
2. The purpose of the discourse is to counter the Christians' argument for Jesus' divinity based on the miracles performed through him. Allah is saying these miracles were honors bestowed upon him because Allah chose him over all creation and granted him great honors. Thus, applying this discourse to Imran, the father of Mary, is more fitting in this context than applying it to the father of Moses and Aaron.
3. This wording strongly corresponds to the verse: {And We made her and her son a sign for all the worlds} (Al-Anbiya: 91).

However, these points are not strong proofs but rather speculative matters, and the possibility of the first interpretation remains valid.

Regarding the Almighty's statement: {A progeny, some of them from others}

There are two issues concerning this phrase:

Issue 1: Grammatical Parsing of Dhurriyyah

1. It is in apposition (badal) to the Family of Abraham.
2. It is in the accusative case (nasb) as a circumstantial adverb (hal), meaning He chose them while some of them were from others.

Issue 2: Interpretation of the Verse

1. In Monotheism and Sincerity: They are descendants, some from others, in monotheism, sincerity, and obedience. A parallel is: {The hypocrite men and hypocrite women are some of them from others} (At-Tawbah: 67), due to their shared hypocrisy.
2. In Physical Lineage: The descendants, other than Adam, were generated from Adam. The term Dhurriyyah here refers to those besides Adam.

Regarding the Almighty's statement: {And Allah is Hearing and Knowing}

Al-Qaffal said the meaning is: Allah hears the sayings of His servants, and He knows their innermost thoughts and deeds. He only chooses for His message those whose uprightness in word and deed He knows. A parallel is: {Allah knows best where to place His message} (Al-An'am: 124), and {He said, "My Lord, grant me from Yourself a good offspring. Indeed, You are the Hearer of supplication"} (Al 'Imran: 38, implied context).

Another interpretation is that the Jews claimed, "We are the descendants of Abraham and the Family of Imran, so we are the children of Allah and His beloved ones." The Christians claimed, "The Messiah is the son of Allah." Some among them knew this claim was false but insisted on it to appease the common folk. Allah is essentially saying: "Allah hears these false sayings from you, and He knows your corrupt intentions behind these sayings, and He will recompense you for them." Thus, the beginning of the verse clarifies the honor of the Prophets and Messengers, and the end is a threat to these liars who claim adherence to their religions.

Know that immediately following this verse, the Almighty narrated several stories:

The First Story: The Incident of Hannah, Mother of Mary (Peace Be Upon Them Both)

{When the wife of Imran said, "My Lord, indeed I have vowed to You what is in my womb for Your service, so accept this from me. Indeed, You are the Hearing, the Knowing." * But when she gave birth to her, she said, "My Lord, indeed I have given birth to her a female." And Allah was most knowing of what she had given birth. And the male is not like the female. "And indeed, I have named her Mary, and indeed, I seek refuge for her and her descendants in You from the accursed Satan." * So her Lord accepted her with a good acceptance and caused her to grow a good growth and put her in the care of Zechariah. Whenever Zechariah entered upon her in the chamber, he found provision with her. He said, "O Mary, from where has this come to you?" She said, "It is from Allah. Indeed, Allah provides for whom He wills without account."}