3:6 Aal-i-Imraan (The Family of Imraan)

{ هو الذي يصوركم في الأرحام كيف يشاء } من كامل الخلق وناقصه، وحسن وقبيح، وذكر وأنثى { لا إله إلا هو العزيز الحكيم } تضمنت هذه الآيات تقرير إلهية الله وتعينها، وإبطال إلهية ما سواه، وفي ضمن ذلك رد على النصارى الذين يزعمون إلهية عيسى ابن مريم عليه السلام، وتضمنت إثبات حياته الكاملة وقيوميته التامة، المتضمنتين جميع الصفات المقدسة كما تقدم، وإثبات الشرائع الكبار، وأنها رحمة وهداية للناس، وتقسيم الناس إلى مهتد وغيره، وعقوبة من لم يهتد بها، وتقرير سعة علم الباري ونفوذ مشيئته وحكمته.

"هو الذي يصوركم في الأرحام كيف يشاء" أي يخلقكم في الأرحام كما يشاء من ذكر وأنثى وحسن وقبيح وشقي وسعيد "لا إله إلا هو العزيز الحكيم" أي هو الذي خلق وهو المستحق للإلهية وحده لا شريك له وله العزة التي لا ترام والحكمة والأحكام وهذه الآية فيها تعريض بل تصريح بأن عيسى ابن مريم عبد مخلوق كما خلق الله سائر البشر لأن الله صوره في الرحم وخلقه كيف يشاء فكيف يكون إلها كما زعمته النصارى عليهم لعائن الله وقد تقلب في الأحشاء وتنقل من حال إلى حال كما قال تعالى "يخلقكم في بطون أمهاتكم خلقا من بعد خلق في ظلمات ثلاث".

Allah states that He has perfect knowledge in the heavens and earth and that nothing in them is hidden from His watch.

هُوَ الَّذِي يُصَوِّرُكُمْ فِي الاٌّرْحَامِ كَيْفَ يَشَآءُ

(He it is Who shapes you in the wombs as He wills.) meaning, He creates you in the wombs as He wills, whether male or female, handsome or otherwise, happy or miserable.

لاَ إِلَـهَ إِلاَّ هُوَ الْعَزِيزُ الْحَكِيمُ

(La ilaha illa Huwa (none has the right to be worshipped but He), the Almighty, the All-Wise.) meaning, He is the Creator and thus is the only deity worthy of worship, without partners, and His is the perfect might, wisdom and decision. This Ayah refers to the fact that `Isa, son of Mary, is a created servant, just as Allah created the rest of mankind. Allah created `Isa in the womb (of his mother) and shaped him as He willed. Therefore, how could `Isa be divine, as the Christians, may Allah's curses descend on them, claim `Isa was created in the womb and his creation changed from stage to stage, just as Allah said,

يَخْلُقُكُمْ فِى بُطُونِ أُمَّهَـتِكُـمْ خَلْقاً مِّن بَعْدِ خَلْقٍ فِى ظُلُمَـتٍ ثَلَـثٍ

(He creates you in the wombs of your mothers, creation after creation in three veils of darkness.) 39:6.

He it is Who forms you in the wombs as He will as males or females white black or otherwise. There is no god except Him the Mighty in His Kingdom the Wise in His actions.

Verse 3 which follows carries the reported proof of the Oneness of Allah. Briefly stated, it means that the principle of توحید tauhid as de-scribed in the Holy Qur'an is not something peculiar to the Qur'an or the Prophet of Islam. On the contrary, Allah Almighty has sent Scrip-tures such as the Torah and the Injil, and His prophets, in earlier times. And this was they all professed and this was they all brought as the message. When the Qur'an came, it simply confirmed their truth. It did not present any new claim which could pose problems for people in its understanding or acceptance.

The last two verses further fortify the doctrine of توحید tauhid on the ground that the attributes of encompassing knowledge and unlimited power are strong proofs of His being the One who possesses the eternal, and all-encompassing knowledge and whose power controls every-thing, and that He is the only One who rightly deserves to be wor-shipped. Anyone having imperfect knowledge and limited power can-not be entrusted with this exalted station.

(1.) Whenever the Holy Qur'an speaks of the 'Torah and the Injil' it refers to the original books revealed to the prophets Moses and Jesus (علیہ السلام) . This should not, therefore, be confused. With the present Old and New testaments.

He it is who forms you in the wombs as He wills. Talk of this has two sides: the affirmation of the form of the Creator, and the explication of His power over creatures and favor toward them through predetermination and form-giving. As for affirming the form of the Creator, in a sound report MuṣṬafā said, “God created Adam in His form, and his height was sixty cubits.” It has also been narrated as, “in the form of His face.” The folk of interpretation-the foundation of whose religion is adulteration, interpretation, and negation-have turned the referent of the pronoun away from the Real and rejected the out- wardness. The folk of the Sunnah-the foundation of whose religion is hearing, accepting, and surrendering-have left aside interpretation and gone by the outwardness. They say that in this report the pronoun refers to God, that investigation, reflection, and interpretation are not allowed, and that fancying similarity is an error, for the Real is without peer in all attributes. Concerning vision there are many reports that the Real has a shining face and form. Ibn ʿAbbās narrates that MuṣṬafā said, “I saw my Lord in the most beautiful form.” In the narrative of Abū Umāma Bāhilī, MuṣṬafā said, “My Lord was shown to me in the most beautiful form. He said, 'O MuḤammad!' I said, 'Here I am, obeying Thee.' About what are the Higher Plenum disput- ing?” This report is a long one and will be discussed in its place, God willing. The narrative of Jābir ibn Samura is this: “Surely God disclosed Himself to me in the most beautiful form.” The narrative of Anas is this: “My Lord came to me in the most beautiful form.” Anas also said, “Among the favors God will bestow on Adam on the Day of Resurrection is that He will say, 'Did I not bestow upon you My form?” Ibn ʿAbbās said, “Moses was angry with the Children of Israel, so when he came down with interdiction, he said to them, 'Drink this, you donkeys!' God said to him, 'Do you liken creatures whom I created in My form to donkeys?'” It is well known that in the reports of the resurrection MuṣṬafā said, “God will come to them in other than the form in which they recognize Him.