إِذِ
Appears 9 times in Quran
Occurrences in Quran
Found 9 verses containing "إِذِ".
وَأَنذِرْهُمْ يَوْمَ ٱلْءَازِفَةِ إِذِ ٱلْقُلُوبُ لَدَى ٱلْحَنَاجِرِ كَٰظِمِينَ ۚ مَا لِلظَّٰلِمِينَ مِنْ حَمِيمٍ وَلَا شَفِيعٍ يُطَاعُ
19:40.
19:40.
19:40.
Important Words:
کاظمین (full of suppressed grief) is the plural of کاظم which is active participle from کظم. They say کظم الباب i.e. he shut the door. کظم القربة means, he filled the skin-bag and closed its mouth. کظم غیظه means, he restrained his wrath or rage. کاظم او کظیمmeans, full of grief or one who restrains or suppresses his wrath (Lane & Aqrab).
Commentary:
The words "the fast approaching day" beside referring to the Day of Judgement may quite fittingly be applied to the day in this life when falsehood is vanquished and truth triumphs. They may also refer, as already mentioned, to the day when Mecca fell and the forces of evil were finally and irretrievably routed in Arabia and disbelievers could not even give vent to their grief that was eating into their hearts.
f
19:40.
a
19:40.
3508
Important Words:
کاظمین (full of suppressed grief) is the plural of کاظم which is active participle from کظم. They say کظم الباب i.e. he shut the door. کظم القربة means, he filled the skin-bag and closed its mouth. کظم غیظه means, he restrained his wrath or rage. کاظم او کظیمmeans, full of grief or one who restrains or suppresses his wrath (Lane & Aqrab).
Commentary:
The words "the fast approaching day" beside referring to the Day of Judgement may quite fittingly be applied to the day in this life when falsehood is vanquished and truth triumphs. They may also refer, as already mentioned, to the day when Mecca fell and the forces of evil were finally and irretrievably routed in Arabia and disbelievers could not even give vent to their grief that was eating into their hearts.
d
19:40.
وَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَوْ قَالَ أُوحِىَ إِلَىَّ وَلَمْ يُوحَ إِلَيْهِ شَىْءٌ وَمَن قَالَ سَأُنزِلُ مِثْلَ مَآ أَنزَلَ ٱللَّهُ ۗ وَلَوْ تَرَىٰٓ إِذِ ٱلظَّٰلِمُونَ فِى غَمَرَٰتِ ٱلْمَوْتِ وَٱلْمَلَٰٓئِكَةُ بَاسِطُوٓا۟ أَيْدِيهِمْ أَخْرِجُوٓا۟ أَنفُسَكُمُ ۖ ٱلْيَوْمَ تُجْزَوْنَ عَذَابَ ٱلْهُونِ بِمَا كُنتُمْ تَقُولُونَ عَلَى ٱللَّهِ غَيْرَ ٱلْحَقِّ وَكُنتُمْ عَنْ ءَايَٰتِهِۦ تَسْتَكْبِرُونَ
46:21.
6:22; 7:38; 10:18; 11:19; 61:8.
This torment is not to be identified with the ordinary agonies of death, which are shared, under the general law of nature, by righteous and unrighteous alike, but to the specific punishment that clings to the rejectors of Prophets from the very moment of their death.
6:22; 7:38; 10:18; 11:19; 61:8.
46:21.
Commentary:
The verse gives another reason of the fact that the Quran is the revealed Word of God. If this Book, says the verse, is not the Word of God, then he who has forged this lie against God is the most guilty of men and cannot escape Divine punishment. But the verse also reminds deniers or rejecters that if the Quran is not a forged Book but the Word of God, as it actually is, then they are as great offenders as the one who forges a lie against God. In this case, it will be they who will be visited with Divine punishment.
The second sentence, i.e. or says, It has been revealed to me while nothing has been revealed to him, may be taken as an explanation or elaboration of the first sentence, i.e. who forges a lie against Allah; or the first sentence is general, while the second is particular. For instance, falsely to ascribe any teaching to God will come under the first category, and to claim falsely that God has spoken to him particular words will come under the second.
By saying, I will send down the like of that which Allah has sent down, a disbeliever only borrows the phraseology of those whom he addresses, viz. believers. Being a disbeliever in Divine revelation, he does not believe that God sends down anything, so he only quotes the expression made use of by believers concerning Divine revelation. Another instance of such usage is to be met with in 5:44.
The words, if thou couldst only see, signify that if anyone should witness the torment which the deniers of Prophets undergo when their souls leave their bodies, he would at once realize how severe is the torment of those who reject a Divine Messenger. This torment is not to be identified with the ordinary agonies of death, which are shared, under the general law of nature, by righteous and unrighteous alike, but to the specific punishment that clings to the rejecters of Prophets from the very moment of their death. The "punishment of disgrace" mentioned in the latter part of the verse refers, as the words "this day" indicate, not to the punishment of Hell but to the punishment which sinners begin to undergo immediately after death and before the Day of Resurrection. This is known as عذاب القبر (‘Adhabul-Qabr), i.e. punishment in the grave, in Islamic religious terminology, قبر or grave being the name given to the place where souls are kept after death but before Resurrection. Says the Holy Prophet: "When anyone dies, a window is opened out for him in the grave facing Heaven or Hell as the case may be" (Majah, ch. on Qabr). This is, of course, not the final retribution but only preparatory to it.
a
6:22; 7:38; 10:18; 11:19; 61:8.
b
46:21.
a
6:22; 7:38; 10:18; 11:19; 61:8.
b
46:21.
836
Commentary:
The verse gives another reason of the fact that the Quran is the revealed Word of God. If this Book, says the verse, is not the Word of God, then he who has forged this lie against God is the most guilty of men and cannot escape Divine punishment. But the verse also reminds deniers or rejecters that if the Quran is not a forged Book but the Word of God, as it actually is, then they are as great offenders as the one who forges a lie against God. In this case, it will be they who will be visited with Divine punishment.
The second sentence, i.e. or says, It has been revealed to me while nothing has been revealed to him, may be taken as an explanation or elaboration of the first sentence, i.e. who forges a lie against Allah; or the first sentence is general, while the second is particular. For instance, falsely to ascribe any teaching to God will come under the first category, and to claim falsely that God has spoken to him particular words will come under the second.
By saying, I will send down the like of that which Allah has sent down, a disbeliever only borrows the phraseology of those whom he addresses, viz. believers. Being a disbeliever in Divine revelation, he does not believe that God sends down anything, so he only quotes the expression made use of by believers concerning Divine revelation. Another instance of such usage is to be met with in 5:44.
The words, if thou couldst only see, signify that if anyone should witness the torment which the deniers of Prophets undergo when their souls leave their bodies, he would at once realize how severe is the torment of those who reject a Divine Messenger. This torment is not to be identified with the ordinary agonies of death, which are shared, under the general law of nature, by righteous and unrighteous alike, but to the specific punishment that clings to the rejecters of Prophets from the very moment of their death. The "punishment of disgrace" mentioned in the latter part of the verse refers, as the words "this day" indicate, not to the punishment of Hell but to the punishment which sinners begin to undergo immediately after death and before the Day of Resurrection. This is known as عذاب القبر (‘Adhabul-Qabr), i.e. punishment in the grave, in Islamic religious terminology, قبر or grave being the name given to the place where souls are kept after death but before Resurrection. Says the Holy Prophet: "When anyone dies, a window is opened out for him in the grave facing Heaven or Hell as the case may be" (Majah, ch. on Qabr). This is, of course, not the final retribution but only preparatory to it.
a
46:21.
d
6:22; 7:38; 10:18; 11:19; 61:8.
877
This torment is not to be identified with the ordinary agonies of death, which are shared, under the general law of nature, by righteous and unrighteous alike, but to the specific punishment that clings to the rejectors of Prophets from the very moment of their death.
وَلَوْ تَرَىٰٓ إِذِ ٱلْمُجْرِمُونَ نَاكِسُوا۟ رُءُوسِهِمْ عِندَ رَبِّهِمْ رَبَّنَآ أَبْصَرْنَا وَسَمِعْنَا فَٱرْجِعْنَا نَعْمَلْ صَٰلِحًا إِنَّا مُوقِنُونَ
23:100, 101; 35:38; 39:59.
رَاٰی کے بعد جب دو مفعول آئیں تو وہاں دل کا دیکھنا مراد ہوتا ہے نہ کہ آنکھوں کا۔ اس وجہ سے ہم نے ’’معلوم ہو جائے‘‘ ترجمہ کیا ہے دیکھنا نہیں کیا۔
عربی میں رُءُ وْ س کا لفظ جمع آیا ہے مگر اردو میں اس موقعہ پر مفرد استعمال کرتے ہیں وہی ہم نے کیا ہے۔
عربی میں بعض دفعہ شرط ظاہر کی جاتی ہے اور جزا محذوف کر دی جاتی ہے اس جگہ بھی ایسا ہی ہے اور مراد یہ ہے کہ اگر اس وقت کا نظارہ تیرے ذہن میں آجائے تو تجھے معلوم ہو جائے گا کہ وہ نہایت ہی ذلت اور شرمندگی محسوس کر رہے ہوں گے۔
23:100, 101; 35:38; 39:59.
23:101; 35:38; 39:59.
Commentary:
It has always happened that at the time of the appearance of a Divine Reformer, the people to whom his Message is addressed become divided into two groups: (a) those who accept his Message and follow him, and (b) those who deny and reject his Message and oppose and persecute him. This and the following several verses refer to and describe the condition and attitude of these two groups of men.
b
23:100, 101; 35:38; 39:59.
1
رَاٰی کے بعد جب دو مفعول آئیں تو وہاں دل کا دیکھنا مراد ہوتا ہے نہ کہ آنکھوں کا۔ اس وجہ سے ہم نے ’’معلوم ہو جائے‘‘ ترجمہ کیا ہے دیکھنا نہیں کیا۔
2
عربی میں رُءُ وْ س کا لفظ جمع آیا ہے مگر اردو میں اس موقعہ پر مفرد استعمال کرتے ہیں وہی ہم نے کیا ہے۔
3
عربی میں بعض دفعہ شرط ظاہر کی جاتی ہے اور جزا محذوف کر دی جاتی ہے اس جگہ بھی ایسا ہی ہے اور مراد یہ ہے کہ اگر اس وقت کا نظارہ تیرے ذہن میں آجائے تو تجھے معلوم ہو جائے گا کہ وہ نہایت ہی ذلت اور شرمندگی محسوس کر رہے ہوں گے۔
b
23:101; 35:38; 39:59.
3066A
Commentary:
It has always happened that at the time of the appearance of a Divine Reformer, the people to whom his Message is addressed become divided into two groups: (a) those who accept his Message and follow him, and (b) those who deny and reject his Message and oppose and persecute him. This and the following several verses refer to and describe the condition and attitude of these two groups of men.
b
23:100, 101; 35:38; 39:59.
وَقَطَّعْنَٰهُمُ ٱثْنَتَىْ عَشْرَةَ أَسْبَاطًا أُمَمًا ۚ وَأَوْحَيْنَآ إِلَىٰ مُوسَىٰٓ إِذِ ٱسْتَسْقَىٰهُ قَوْمُهُۥٓ أَنِ ٱضْرِب بِّعَصَاكَ ٱلْحَجَرَ ۖ فَٱنۢبَجَسَتْ مِنْهُ ٱثْنَتَا عَشْرَةَ عَيْنًا ۖ قَدْ عَلِمَ كُلُّ أُنَاسٍ مَّشْرَبَهُمْ ۚ وَظَلَّلْنَا عَلَيْهِمُ ٱلْغَمَٰمَ وَأَنزَلْنَا عَلَيْهِمُ ٱلْمَنَّ وَٱلسَّلْوَىٰ ۖ كُلُوا۟ مِن طَيِّبَٰتِ مَا رَزَقْنَٰكُمْ ۚ وَمَا ظَلَمُونَا وَلَٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ
قرآن مجید میں حَجَر (یعنی پتھر) پر اَلْ آیا ہے اور اس کے معنے ’’فلاں‘‘ کے ہوتے ہیں۔ یعنی حکم یہ نہ تھا کہ کسی پتھر کو مار بلکہ یہ تھا کہ فلاں پتھر کے نیچے چشمہ ہے اسے سونٹا مار کر توڑ دو۔ پانی نکل آئے گا۔ میں نے کشمیر میں ایک چشمہ دیکھا جو پتھر کے نیچے سے آتا تھا اور اس میں سے چودہ چشمے بہتے تھے۔
5:13.
2:61.
2:58; 20:81.
See {101}.
They only wronged themselves and could not harm the cause of truth.
5:13.
2:61.
2:58; 20:81.
Commentary:
See notes on 2:58 & 61.
The words, And they wronged Us not, mean that they did not harm the cause of the religion revealed by God
d
5:13.
e
2:61.
f
2:58; 20:81.
524
他们只伤害了他们自己而不能伤害真理的事业。
1
قرآن مجید میں حَجَر (یعنی پتھر) پر اَلْ آیا ہے اور اس کے معنے ’’فلاں‘‘ کے ہوتے ہیں۔ یعنی حکم یہ نہ تھا کہ کسی پتھر کو مار بلکہ یہ تھا کہ فلاں پتھر کے نیچے چشمہ ہے اسے سونٹا مار کر توڑ دو۔ پانی نکل آئے گا۔ میں نے کشمیر میں ایک چشمہ دیکھا جو پتھر کے نیچے سے آتا تھا اور اس میں سے چودہ چشمے بہتے تھے۔
a
5:13.
b
2:61.
c
2:58; 20:81.
1050
Commentary:
See notes on 2:58 & 61.
The words, And they wronged Us not, mean that they did not harm the cause of the religion revealed by God
b
5:13.
c
2:61.
d
2:58; 20:81.
1061A
See {101}.
1062
They only wronged themselves and could not harm the cause of truth.
وَإِذْ يُرِيكُمُوهُمْ إِذِ ٱلْتَقَيْتُمْ فِىٓ أَعْيُنِكُمْ قَلِيلًا وَيُقَلِّلُكُمْ فِىٓ أَعْيُنِهِمْ لِيَقْضِىَ ٱللَّهُ أَمْرًا كَانَ مَفْعُولًا ۗ وَإِلَى ٱللَّهِ تُرْجَعُ ٱلْأُمُورُ
یہاں ظاہر کا ذکر ہے رؤیا کا نہیں۔ عربی میں ’’قَلِیْل‘‘ کے معنے کمزور کے بھی ہوتے ہیں اور مراد یہ ہے کہ تمہارے دل اس قدر مضبوط کر دئے گئے کہ باوجود کفار کے زیادہ ہونے کے تم ان کو بے حقیقت سمجھتے تھے اور شیر کی طرح ان پر حملہ کرکے تم نے ان کو تباہ کردیا۔
یعنی مومن اپنے ایمان کی وجہ سے کافروں کو جو زیادہ تھے کمزور سمجھتے تھے اور کافر اپنے بغض کی وجہ سے مومنوں کی ایمانی طاقت کو نظر انداز کر رہے تھے۔
3:14.
2:211; 3:110; 35:5.
Whereas the preceding verse referred to the appearance of the enemy in a vision to the Holy Prophet, the present verse refers to its actual disposition on the battlefield. The enemy had kept one-third of their number hidden behind the mounds so that, when both parties came face to face, the Muslims saw only two-thirds of their actual number. This naturally gave heart to them. The enemy on their part did so, as they thought, lest the Muslims being overawed might flee from battlefield and refuse to give battle. Both these impressions helped to encourage either party to come to grips with their opponents with the result that "the thing decreed" was brought about, i.e. the Meccans suffered an ignominious and crushing defeat.
3:14.
2:211; 3:110; 35:5.
Commentary:
Whereas the preceding verse referred to the appearance of the enemy in a dream, the present verse refers to its actual appearance on the battlefield. What happened was that the enemy had kept one-third of their number behind mounds so that, when both parties came face to face, Muslims saw only two-thirds of their army. The Meccan army, about 1,000 strong, was more than three times the number of the Muslims who were only 313, but it so happened that the latter saw them to be only twice their own number. This naturally made the Faithful more hopeful. As hinted above, the enemy had concealed one-third of their number from the Muslims so that (as they thought) the latter might not be overawed and flee from the battlefield. This ruse was meant by them as an enticement to the Muslims so that the latter might be encouraged to give them battle and consequently be annihilated. Indeed, the Muslims were so weak at that time that the Meccans were anxious to get them within their grip, so that they might wipe them out of existence and thus extirpate Islam. The weakness of the Muslims became all the more apparent when the Meccans actually saw them, for they saw them smaller than their actual number, and both these impressions helped to encourage either party to come to grips with the opposing party, with the result that the "thing decreed" was miraculously brought about.
a
3:14.
b
2:211; 3:110; 35:5.
1
یہاں ظاہر کا ذکر ہے رؤیا کا نہیں۔ عربی میں ’’قَلِیْل‘‘ کے معنے کمزور کے بھی ہوتے ہیں اور مراد یہ ہے کہ تمہارے دل اس قدر مضبوط کر دئے گئے کہ باوجود کفار کے زیادہ ہونے کے تم ان کو بے حقیقت سمجھتے تھے اور شیر کی طرح ان پر حملہ کرکے تم نے ان کو تباہ کردیا۔
2
یعنی مومن اپنے ایمان کی وجہ سے کافروں کو جو زیادہ تھے کمزور سمجھتے تھے اور کافر اپنے بغض کی وجہ سے مومنوں کی ایمانی طاقت کو نظر انداز کر رہے تھے۔
a
3:14.
b
2:211; 3:110; 35:5.
1133
Commentary:
Whereas the preceding verse referred to the appearance of the enemy in a dream, the present verse refers to its actual appearance on the battlefield. What happened was that the enemy had kept one-third of their number behind mounds so that, when both parties came face to face, Muslims saw only two-thirds of their army. The Meccan army, about 1,000 strong, was more than three times the number of the Muslims who were only 313, but it so happened that the latter saw them to be only twice their own number. This naturally made the Faithful more hopeful. As hinted above, the enemy had concealed one-third of their number from the Muslims so that (as they thought) the latter might not be overawed and flee from the battlefield. This ruse was meant by them as an enticement to the Muslims so that the latter might be encouraged to give them battle and consequently be annihilated. Indeed, the Muslims were so weak at that time that the Meccans were anxious to get them within their grip, so that they might wipe them out of existence and thus extirpate Islam. The weakness of the Muslims became all the more apparent when the Meccans actually saw them, for they saw them smaller than their actual number, and both these impressions helped to encourage either party to come to grips with the opposing party, with the result that the "thing decreed" was miraculously brought about.
a
3:14.
b
2:211; 3:110; 35:5.
1127
Whereas the preceding verse referred to the appearance of the enemy in a vision to the Holy Prophet, the present verse refers to its actual disposition on the battlefield. The enemy had kept one-third of their number hidden behind the mounds so that, when both parties came face to face, the Muslims saw only two-thirds of their actual number. This naturally gave heart to them. The enemy on their part did so, as they thought, lest the Muslims being overawed might flee from battlefield and refuse to give battle. Both these impressions helped to encourage either party to come to grips with their opponents with the result that "the thing decreed" was brought about, i.e. the Meccans suffered an ignominious and crushing defeat.
وَقَالَ ٱلَّذِينَ كَفَرُوا۟ لَن نُّؤْمِنَ بِهَٰذَا ٱلْقُرْءَانِ وَلَا بِٱلَّذِى بَيْنَ يَدَيْهِ ۗ وَلَوْ تَرَىٰٓ إِذِ ٱلظَّٰلِمُونَ مَوْقُوفُونَ عِندَ رَبِّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَىٰ بَعْضٍ ٱلْقَوْلَ يَقُولُ ٱلَّذِينَ ٱسْتُضْعِفُوا۟ لِلَّذِينَ ٱسْتَكْبَرُوا۟ لَوْلَآ أَنتُمْ لَكُنَّا مُؤْمِنِينَ
7:39; 14:22; 28:64; 33:68; 40:48.
7:39; 14:22; 28:64; 33:68; 40:48.
It is human nature that when a guilty person is face to face with the punishment of his guilt, he tries to excuse himself by seeking to shift the responsibility for his misdeeds to another person. It is to this aspect of human nature that reference has been made in this and the next two verses.
7:39; 14:22; 28:64; 33:68; 40:48.
Commentary:
The expression بین یدیه literally meaning "between his two hands" is used in the sense of "before him or it." It has been used in this sense in 5:47 and 46:22. But it is also used in the sense of "in his presence" as in v. 13. Sometimes, however, this expression refers to a thing which is yet to come. In this sense the expression الذی بین یدیه may mean "the revelation which is yet to come."
It is human nature that when a guilty person is face to face with the punishment of his guilt, he tries to excuse himself by seeking to shift the responsibility for his misdeeds to another person. It is to this aspect of human nature that reference has been made in this and the next two verses. In these verses the deceivers and the deceived are shown as engaging in mutual recrimination when they see punishment overtaking them, seeking to throw the responsibility of their disbelief one upon another.
d
7:39; 14:22; 28:64; 33:68; 40:48.
b
7:39; 14:22; 28:64; 33:68; 40:48.
3156
Commentary:
The expression بین یدیه literally meaning "between his two hands" is used in the sense of "before him or it." It has been used in this sense in 5:47 and 46:22. But it is also used in the sense of "in his presence" as in v. 13. Sometimes, however, this expression refers to a thing which is yet to come. In this sense the expression الذی بین یدیه may mean "the revelation which is yet to come."
It is human nature that when a guilty person is face to face with the punishment of his guilt, he tries to excuse himself by seeking to shift the responsibility for his misdeeds to another person. It is to this aspect of human nature that reference has been made in this and the next two verses. In these verses the deceivers and the deceived are shown as engaging in mutual recrimination when they see punishment overtaking them, seeking to throw the responsibility of their disbelief one upon another.
c
7:39; 14:22; 28:64; 33:68; 40:48.
2397
It is human nature that when a guilty person is face to face with the punishment of his guilt, he tries to excuse himself by seeking to shift the responsibility for his misdeeds to another person. It is to this aspect of human nature that reference has been made in this and the next two verses.
وَٱذْكُرْ فِى ٱلْكِتَٰبِ مَرْيَمَ إِذِ ٱنتَبَذَتْ مِنْ أَهْلِهَا مَكَانًا شَرْقِيًّا
作为以下几节所叙述的有关伊撒在没有父亲的媒介下诞生的一些详细情况的序言, 看来谈谈 «古兰经» 和 «新约全书» 中与玛尔彦有关的一些事情, 是恰当而必要的。«新约全书» 对玛尔彦怀孕之前的生活实际上没有什么叙述。«马太» 和 «路加» 所著的引几勒 (福音书), 对以上那个重要事件发生以前的情况谈得极为简短而离题;而 «马可» 和 «约翰» 对此完全不谈。据 «马太福音» 所载, 玛尔彦刚嫁给了约瑟, 就发现已有了身孕。约瑟想秘密解除婚约, 但被一个天使在梦中阻止了他采取这种极端的做法, “约瑟, 大卫的儿子, 不要害怕娶玛利亚 (玛尔彦) 为妻” («马太»1:19, 20)。然而 «古兰经» 对玛尔彦的家庭、她的诞生情况、她母亲的许愿、把她献身给教堂的事业以及她开始怀有伊撒等情况作了详细得多的叙述 (3:36, 37, 48) 而本章对玛尔彦身怀伊撒后她发生了什么情况以及伊撒出生后和受托安拉的使命后发生了什么情况作了更为详细的叙述。这样就对即将从以色列家族转移给伊司马仪家族的先知品位这一重要论题有关的以及本章 主要论题的玛尔彦提供了一切必要的细节。经文中特别谈到了 “东方”, 也许是为了指出犹太人保持东方神圣的这一由来已久的习惯。犹太人和基督教徒都特别敬重东方。他们建筑的教堂和礼拜堂都是面向东方的。
It seems relevant and necessary to mention, as a prelude to the somewhat detailed account of Jesus’s fatherless birth as given in the next several verses, some facts related about Mary in the Qur’an and the New Testament. The New Testament sheds practically no light on the life of Mary before she became pregnant. The Gospels of Matthew and Luke give an extremely brief and discursive description of her circumstances before the above important event took place while Mark and John are completely silent over it. According to Matthew, Mary, on being married to Joseph, was found to be with child. Joseph intended secretly to put her away but was refrained from taking this extreme step by an angel saying to him in a dream, 'Joseph, thou son of David, fear not to take unto thee Mary thy wife' (Matt. 1: 19, 20). The Qur’an, however, gives a much more detailed account of Mary’s family, the circumstances that attended her birth, the vow of her mother, of her being dedicated to the service of the Church and las
Important Words:
مریم (Mary) is probably a compound word consisting of مر and یم and possesses, in Hebrew, a variety of meanings. Some of these meanings are: 'bitter sea'; 'drop of the sea'; 'star of the sea'; 'bitterness'; 'mistress or lady'. The word also means 'exalted'. It may also mean 'pious worshipper'. From two alternative roots the word might also mean, 'the rebellious', or 'the corpulent'. It seems that among the Jews and the Arabs corpulence was considered as a mark of beauty and girls who were corpulent were considered beautiful and therefore named Maryam. Maryam also seems to be a popular name among the Jews in the time of Jesus. See also 3:37.
شرقیاً (to the east) means, (1) facing the east; (2) to the east. مکاناً شرقیاً means, a place to the east; a place facing the east; a place in which the sun shines; an open dwelling place (Lane).
الکتاب (the Book) may refer both to the Bible and the Quran.
Commentary:
It seems relevant and necessary to mention, as a prelude to the somewhat detailed account of Jesus’ fatherless birth as given in the next several verses, some facts related about Mary in the Quran and the Bible.
The New Testament sheds practically no light on the life of Mary before she became pregnant. The Gospels of Matthew and Luke give an extremely brief and discursive description of her circumstances before the above important event took place while Mark and John are completely silent over it. According to Matthew, Mary, on being married to Joseph, was found to be with a child. Joseph intended secretly to put her away but was refrained from taking this extreme step by an angel saying to him in a dream: "Joseph, thou son of David, fear not to take unto thee Mary thy wife" (Matt. 1:19, 20). According to Luke, Mary was a relation of Zachariah’s wife and used to go to their house. Apart from this unimportant additional fact Luke leaves us quite in the dark about Mary’s account prior to her marriage with Joseph. But the Quran gives us a much more detailed account of Mary’s family, the circumstances that attended her birth, the vow of her mother, her childhood being dedicated to the service of the Church and lastly of her having conceived Jesus (3:36-38).
The present Surah, however, gives a still more detailed account of Mary having conceived Jesus and of what happened to her and to Jesus after his birth and after he was commissioned with his divine mission. The Quran has provided us with all necessary details about Mary that have any bearing on the important subject of prophethood which was about to be transferred from the House of Israel to that of Ishmael and which forms the principal thesis of the present Surah. If anything the Bible has given a very sorry picture of Jesus and his relations with his mother. Whereas the Quran depicts him to be kind, dutiful and very compassionate towards his mother, the Gospels show that he did not like his mother because she did not believe in him (Matt. 12:46-50). Mark 3:31-35 and Luke 8:19-21 show that besides Mary, Jesus’ other relations did not believe in him while the Gospel of John keeps discreetly silent over this painful subject. We also know that the Jews used to taunt Jesus by saying that if his mission was true why his own relations did not believe in him (Matt. 13:55-56). Some of his relations and friends went so far as to lay hold on him for they said that he was beside himself (Mark 3:21). This attitude of disbelief on the part of his relatives towards Jesus had made him so bitter that when he was being taken to Calvary to be put on the cross and his mother appeared on the scene, he addressed her saying 'Woman, behold thy son!' (John 19:26). And when on another occasion a woman being very much impressed by his discourse said: 'Blessed is the womb that bore thee, and the paps which thou hast sucked' (Luke 11:27), he retorted: 'Yea rather, blessed are they that hear the word of God, and keep it' (Luke 11:28), which signified that he could not even bear his mother being praised.
Such is the picture which the Gospels have drawn of the unenviable relations between Jesus and his mother. But the description is not only self-contradictory, it also offends against human nature and intelligence. The Quran, however, presents both these blessed and holy persons in quite a different light. Regarding Jesus it says that he was kind and loving, obedient and dutiful to his mother and that he was not haughty and rude (19:33) while about Mary it states that she was a pious, chaste and truthful woman and was a great worshipper of God and that God purified her, accepted her and chose her above the women of the world (3:43, 44; 5:76; 66:13). How great is the difference between the unenviable picture of Mary drawn by the Gospels and the beautiful description given of her in the Quran. Whereas the Biblical description is highly derogatory and self-contradictory, the Quranic description is not only consistent with the dignity of a highly righteous woman but is also more akin to truth and facts of history.
As the verse shows Mary withdrew herself to a place to the east. Special mention has been made of "a place to the east" in the verse, in order, perhaps, to point to the time-honoured custom of the Jews that they attached special significance to مشرق (east) and considered it sacred. They believed that the birth of the first man took place in the east where God planted a garden (Gen. 2:8). The Babylonians by whose traditions the Jews became much impressed as they had lived under them as captives also looked upon the east as "the gate of light" (Ezekiel 11:1). Matthew 2:2 and Revelation 7:2 also shed some light on the importance of the east. Both the Jews and Christians hold the east in special respect. They build their places of worship facing the east. This is why special mention has been made in the present verse "of a place to the East" and Mary has been described as having gone to "a place which was facing the east."
For a somewhat detailed note on the early life of Mary see vv. 3:36, 37, 38.
799
作为以下几节所叙述的有关伊撒在没有父亲的媒介下诞生的一些详细情况的序言, 看来谈谈 «古兰经» 和 «新约全书» 中与玛尔彦有关的一些事情, 是恰当而必要的。«新约全书» 对玛尔彦怀孕之前的生活实际上没有什么叙述。«马太» 和 «路加» 所著的引几勒 (福音书), 对以上那个重要事件发生以前的情况谈得极为简短而离题;而 «马可» 和 «约翰» 对此完全不谈。据 «马太福音» 所载, 玛尔彦刚嫁给了约瑟, 就发现已有了身孕。约瑟想秘密解除婚约, 但被一个天使在梦中阻止了他采取这种极端的做法, “约瑟, 大卫的儿子, 不要害怕娶玛利亚 (玛尔彦) 为妻” («马太»1:19, 20)。然而 «古兰经» 对玛尔彦的家庭、她的诞生情况、她母亲的许愿、把她献身给教堂的事业以及她开始怀有伊撒等情况作了详细得多的叙述 (3:36, 37, 48) 而本章对玛尔彦身怀伊撒后她发生了什么情况以及伊撒出生后和受托安拉的使命后发生了什么情况作了更为详细的叙述。这样就对即将从以色列家族转移给伊司马仪家族的先知品位这一重要论题有关的以及本章 主要论题的玛尔彦提供了一切必要的细节。经文中特别谈到了 “东方”, 也许是为了指出犹太人保持东方神圣的这一由来已久的习惯。犹太人和基督教徒都特别敬重东方。他们建筑的教堂和礼拜堂都是面向东方的。
2161
Important Words:
مریم (Mary) is probably a compound word consisting of مر and یم and possesses, in Hebrew, a variety of meanings. Some of these meanings are: 'bitter sea'; 'drop of the sea'; 'star of the sea'; 'bitterness'; 'mistress or lady'. The word also means 'exalted'. It may also mean 'pious worshipper'. From two alternative roots the word might also mean, 'the rebellious', or 'the corpulent'. It seems that among the Jews and the Arabs corpulence was considered as a mark of beauty and girls who were corpulent were considered beautiful and therefore named Maryam. Maryam also seems to be a popular name among the Jews in the time of Jesus. See also 3:37.
شرقیاً (to the east) means, (1) facing the east; (2) to the east. مکاناً شرقیاً means, a place to the east; a place facing the east; a place in which the sun shines; an open dwelling place (Lane).
الکتاب (the Book) may refer both to the Bible and the Quran.
Commentary:
It seems relevant and necessary to mention, as a prelude to the somewhat detailed account of Jesus’ fatherless birth as given in the next several verses, some facts related about Mary in the Quran and the Bible.
The New Testament sheds practically no light on the life of Mary before she became pregnant. The Gospels of Matthew and Luke give an extremely brief and discursive description of her circumstances before the above important event took place while Mark and John are completely silent over it. According to Matthew, Mary, on being married to Joseph, was found to be with a child. Joseph intended secretly to put her away but was refrained from taking this extreme step by an angel saying to him in a dream: "Joseph, thou son of David, fear not to take unto thee Mary thy wife" (Matt. 1:19, 20). According to Luke, Mary was a relation of Zachariah’s wife and used to go to their house. Apart from this unimportant additional fact Luke leaves us quite in the dark about Mary’s account prior to her marriage with Joseph. But the Quran gives us a much more detailed account of Mary’s family, the circumstances that attended her birth, the vow of her mother, her childhood being dedicated to the service of the Church and lastly of her having conceived Jesus (3:36-38).
The present Surah, however, gives a still more detailed account of Mary having conceived Jesus and of what happened to her and to Jesus after his birth and after he was commissioned with his divine mission. The Quran has provided us with all necessary details about Mary that have any bearing on the important subject of prophethood which was about to be transferred from the House of Israel to that of Ishmael and which forms the principal thesis of the present Surah. If anything the Bible has given a very sorry picture of Jesus and his relations with his mother. Whereas the Quran depicts him to be kind, dutiful and very compassionate towards his mother, the Gospels show that he did not like his mother because she did not believe in him (Matt. 12:46-50). Mark 3:31-35 and Luke 8:19-21 show that besides Mary, Jesus’ other relations did not believe in him while the Gospel of John keeps discreetly silent over this painful subject. We also know that the Jews used to taunt Jesus by saying that if his mission was true why his own relations did not believe in him (Matt. 13:55-56). Some of his relations and friends went so far as to lay hold on him for they said that he was beside himself (Mark 3:21). This attitude of disbelief on the part of his relatives towards Jesus had made him so bitter that when he was being taken to Calvary to be put on the cross and his mother appeared on the scene, he addressed her saying 'Woman, behold thy son!' (John 19:26). And when on another occasion a woman being very much impressed by his discourse said: 'Blessed is the womb that bore thee, and the paps which thou hast sucked' (Luke 11:27), he retorted: 'Yea rather, blessed are they that hear the word of God, and keep it' (Luke 11:28), which signified that he could not even bear his mother being praised.
Such is the picture which the Gospels have drawn of the unenviable relations between Jesus and his mother. But the description is not only self-contradictory, it also offends against human nature and intelligence. The Quran, however, presents both these blessed and holy persons in quite a different light. Regarding Jesus it says that he was kind and loving, obedient and dutiful to his mother and that he was not haughty and rude (19:33) while about Mary it states that she was a pious, chaste and truthful woman and was a great worshipper of God and that God purified her, accepted her and chose her above the women of the world (3:43, 44; 5:76; 66:13). How great is the difference between the unenviable picture of Mary drawn by the Gospels and the beautiful description given of her in the Quran. Whereas the Biblical description is highly derogatory and self-contradictory, the Quranic description is not only consistent with the dignity of a highly righteous woman but is also more akin to truth and facts of history.
As the verse shows Mary withdrew herself to a place to the east. Special mention has been made of "a place to the east" in the verse, in order, perhaps, to point to the time-honoured custom of the Jews that they attached special significance to مشرق (east) and considered it sacred. They believed that the birth of the first man took place in the east where God planted a garden (Gen. 2:8). The Babylonians by whose traditions the Jews became much impressed as they had lived under them as captives also looked upon the east as "the gate of light" (Ezekiel 11:1). Matthew 2:2 and Revelation 7:2 also shed some light on the importance of the east. Both the Jews and Christians hold the east in special respect. They build their places of worship facing the east. This is why special mention has been made in the present verse "of a place to the East" and Mary has been described as having gone to "a place which was facing the east."
For a somewhat detailed note on the early life of Mary see vv. 3:36, 37, 38.
1747
It seems relevant and necessary to mention, as a prelude to the somewhat detailed account of Jesus’s fatherless birth as given in the next several verses, some facts related about Mary in the Qur’an and the New Testament. The New Testament sheds practically no light on the life of Mary before she became pregnant. The Gospels of Matthew and Luke give an extremely brief and discursive description of her circumstances before the above important event took place while Mark and John are completely silent over it. According to Matthew, Mary, on being married to Joseph, was found to be with child. Joseph intended secretly to put her away but was refrained from taking this extreme step by an angel saying to him in a dream, 'Joseph, thou son of David, fear not to take unto thee Mary thy wife' (Matt. 1: 19, 20). The Qur’an, however, gives a much more detailed account of Mary’s family, the circumstances that attended her birth, the vow of her mother, of her being dedicated to the service of the Church and las
إِذِ ٱلْأَغْلَٰلُ فِىٓ أَعْنَٰقِهِمْ وَٱلسَّلَٰسِلُ يُسْحَبُونَ
36:9; 76:5.
36:9; 76:5.
f
36:9; 76:5.
b
36:9; 76:5.
3546
Important Words:
یسحبون (dragged) is derived from سحب. They say سحبه i.e. he dragged or drew him or it along. سحاب (clouds) are so called perhaps because they are dragged along by the winds (Lane).
d
36:9; 76:5.
إِذِ ٱنۢبَعَثَ أَشْقَىٰهَا