Al Imran: (49) And [He will send him as] a Messenger to the Children of Israel...

Issues Discussed:

There are several possible interpretations regarding the structure of the preceding verses (implied context):

1. Implied Verb: The structure implies: "And We will teach him the Book, Wisdom, the Torah, and the Gospel, and We will send him as a Messenger to the Children of Israel, saying, 'I have indeed come to you with a sign from your Lord.'" Omission is acceptable when it does not lead to ambiguity.
2. Al-Zajjaj's View: The preferred structure is: "And He will speak to people as a Messenger," with the preceding statement being implied due to the phrase, "I have indeed come to you." The meaning is: He will speak to them as a Messenger confirming that he has come to them.
3. Al-Akhfash's View: The conjunction 'Waw' (و) can be considered superfluous. The structure would then be: "And He will teach him the Book, Wisdom, the Torah, and the Gospel, as a Messenger to the Children of Israel, saying: 'I have indeed come to you with a sign...'"

This verse indicates that the Prophet Muhammad (صلى الله عليه وسلم) was a Messenger to all the Children of Israel, contrary to the view held by some Jews that he was sent only to specific groups among them.

The term "sign" (آية) here refers to the genus (the category of miracles) rather than a single, specific instance. This is because Allah mentioned various types of miracles: reviving the dead, healing the blind and lepers, and informing about the unseen. Therefore, "I have come to you with a sign from your Lord" refers to the entire collection of miracles, not just one.

Then He said: {I shape for you from clay the figure of a bird, and I breathe into it, and it becomes a bird by the permission of Allah.}

Know that Allah recounts five types of miracles performed by Jesus (عليه السلام) here.

The First Type (Shaping the Bird)

• Hamzah's Reading: Reads إني (Inni) with a Fathah (opening vowel) on the initial Hamzah. This makes it a substitute (بدل) for the previous word "sign" (آية), as if saying: "And I have come to you with a sign: 'I shape for you...'"
• Nafi's Reading: Reads إني (Inni) with a Kasrah (under vowel) on the initial Hamzah. This allows for two interpretations:
  1. New Sentence (Istinaf): It starts a new, independent statement, cutting off from what preceded it.
  2. Explanation (Tafsir): It explains the preceding sign by stating: "I shape for you..." This is considered the best view, as it is semantically similar to the reading that makes it a substitute for "sign." (Similar to how Allah states a promise, then explains the promised thing, e.g., وعد الله الذين آمنوا... then لهم مغفرة).

The phrase {I create for you from clay} (أخلق لكم من الطين) means "I estimate and fashion" (أقدر وأصور).

We have previously established in the commentary on الخالق (The Creator) that creation (الخلق) means estimation and shaping, based on:

1. Quranic Evidence:
   • فتبارك الله أحسن الخالقين (The Believers: 14) - Since creatures cannot create by origination (التكوين), "Creator" must mean "Estimator" (المقدر).
   • The word خلق is used for falsehood (e.g., إن هذا إلا خلق الأولين in Ash-Shu'ara, or تخلقون إفكا in Al-Ankabut). A liar is called a creator because he estimates and fashions a lie in his mind.
   • This very verse: أني أخلق لكم من الطين (I shape/estimate for you from clay), and إذ تخلق من الطين كهيئة الطير (Al-Ma'idah: 110).
   • هو الذي خلق لكم ما في الأرض جميعا (Al-Baqarah: 29). If خلق meant origination, it would imply everything on earth was created in the past, which is false. Thus, it must mean estimation (التقدير).

2. Poetic Evidence: Citing verses where خلق is used for fashioning or estimating.

3. Linguistic Evidence: خلق النعل (shaping the sandal), الخلاق (the measure/portion of good), and خليق (worthy/having a measure of deservingness).

Regarding the term الخالق (The Creator):

• Abu Abdullah Al-Basri's View: It is impermissible to attribute الخالق to Allah in a true sense, as estimation (التقدير) implies conjecture, which is impossible for Allah.
• Our Companions' View (Ahl al-Haqq): Only Allah is الخالق. They cite الله خالق كل شيء (Ar-Ra'd: 16). The argument from هل من خالق غير الله يرزقكم (Fatir: 3) is weak, as the verse specifies "who provides sustenance from the sky," meaning, "Is there any creator who also possesses the attribute of providing from the sky?" This doesn't negate the existence of other creators in a lesser sense.
• Rebuttal to Al-Basri: While estimation (التقدير) can imply conjecture, for Allah, it implies certain Knowledge (العلم), which is established for Him.

Conclusion for the verse: {I create for you from clay} means I fashion and estimate for you from clay, {the figure of a bird} (كهيئة الطير), where الهيئة is the fashioned shape. {And I breathe into it} (فأنفخ فيه), meaning into that fashioned clay, {and it becomes a bird by the permission of Allah} (فيكون طيرا بإذن الله).

• Nafi's Reading: Reads فيَكون (Fayakūnu) with an Alif (singular form).
• Others' Reading: Reads فيَكون (Fayakūnu) without Alif (plural form).
• Note: الطير (bird) is a collective noun that can refer to one or many.

Narrative Context: When Jesus (عليه السلام) claimed prophethood, the people demanded he create a bat. He shaped clay, breathed into it, and it flew between heaven and earth. Some narrations state it flew only while people watched, falling dead when unseen.

• One group said he only created the bat (supporting Nafi's singular reading).
• Another group said he created various types of birds (supporting the plural reading).

Some theologians suggest the verse implies the soul (الروح) is a subtle body like the wind, as it is described by the breath.

A Deeper Inquiry: Did Allah implant a property in Jesus's soul such that his breath caused life, or did Allah create the life in that body at the moment of Jesus's breath, as a demonstration of miracles?

The latter is correct. Life creation belongs solely to Allah, as stated in الذي خلق الموت والحياة (Al-Mulk: 2). Abraham (عليه السلام) argued with the king by saying, "My Lord is He who gives life and causes death" (Al-Baqarah: 258). If this power were inherent in anyone else, Abraham's argument would be invalidated.

The Quran indicates that Jesus (عليه السلام) was born from the breath of Gabriel (عليه السلام) into Mary. Since Gabriel is pure spirit (روح محض), it is fitting that Jesus's breath (نفخة عيسى) imparted life and spirit.

This means "by the creation (تكوين) and decree (تخليق) of Allah," similar to وما كان لنفس أن تموت إلا بإذن الله (Al Imran: 145). Jesus mentioned this qualifier to remove suspicion (that he claimed divinity) and to clarify: "I perform the shaping, but the creation of life is from Allah, as a demonstration of miracles through the hands of the Messengers."

The Second, Third, and Fourth Types of Miracles

These are mentioned in the phrase: {And [He will send him as] a Messenger to the Children of Israel: 'I have indeed come to you...'} (This section seems to transition to the next set of miracles mentioned in the following verses, which are healing the blind and raising the dead).

Healing the Blind (الأكمه):

• Linguists' View: الأكمه is one born blind.
• Al-Khalil and others: One who became blind after having sight.
• Mujahid's View: One who cannot see at night.
• It is narrated that Qatadah ibn Di'amah As-Sadusi was the only أكمه in that nation. Jesus (عليه السلام) would heal up to fifty thousand sick people by mere supplication.

Reviving the Dead (وإبراء الأكمه والأبرص):

• Al-Kalbi narrated that Jesus revived the dead by saying, "O Living, O Sustainer!" He revived 'Azar (a friend) and Sam, son of Noah, from his grave. He also passed by the deceased son of an old woman, prayed, and the son descended alive from his bier and returned to his family, later having children.
• The phrase {by the permission of Allah} removes the suspicion of those who believed him to be divine.

The Fifth Type of Miracle: Informing about the Unseen

This is stated in His saying, recounting what He said: {And I inform you of what you eat and what you store in your houses.}

1. Early Revelation: He informed about the unseen from the very beginning. It is narrated that while playing with children, he would tell them what their parents had hidden for them. The children would return home crying until they received the items. The people then warned their children not to play with this "sorcerer." They gathered the children in a house, and when Jesus asked for them, they said they weren't there. He asked who was inside, and they replied, "Pigs." Jesus said, "So shall you be," and they turned into pigs.
2. Revelation Upon the Descent of the Table Spread (المائدة): The people were forbidden from hoarding (الادخار), but they continued to store provisions. Jesus would inform them of this hoarding.

This manner of informing the unseen is a miracle because astrologers (المنجمون), who claim to derive knowledge, require prior questioning, use instruments, and admit frequent error. Informing about the unseen without prior inquiry or instruments can only happen through Divine Revelation (الوحي).

Finally, He concluded His speech by saying: {Indeed, in that is a sign for you, if you should be believers.}

This means that these five categories of miracles constitute an overwhelming, powerful proof of the claimant's truthfulness for anyone who believes in the evidential nature of miracles leading to the conclusion of truthfulness. However, for those who deny that miracles prove truthfulness (like the Brahmins), these signs will not suffice. But for those who accept the evidential nature of miracles, these signs leave no room for doubt.

{And [I come] confirming what came before me of the Torah, and to make lawful for you some of what was forbidden to you. And I have come to you with a sign from your Lord. So fear Allah and obey me. Indeed, Allah is my Lord and your Lord, so worship Him. This is a straight path.}