Lemma: وَضَعَ

English - Hazrat Molavi Sher Ali ^ra

But when she was delivered of it, she said, ‘My Lord, I am delivered of a female’ — and Allah knew best what she had brought forth and the male she was thinking of was not like the female she had brought forth — ‘and I have named her Mary, and I commit her and her offspring to Thy protection from Satan, the rejected.’

اردو ترجمہ مرزا طاہر احمد خلیفة المسیح الرابعؒ

پس جب اُس نے اُسے جنم دیا تو اس نے کہا اے میرے ربّ! میں نے تو بچی کو جنم دیا ہے۔ جبکہ اللہ زیادہ بہتر جانتا ہے کہ اس نے کس چیز کو جنم دیا تھا۔ اور نر مادہ کی طرح نہیں ہوتا۔ اور (اس عمران کی عورت نے کہا) یقیناً میں نے اس کا نام مریم رکھا ہے، اور میں اسے اور اس کی نسل کو راندہء درگاہ شیطان سے تیری پناہ میں دیتی ہوں۔

French

Mais après avoir accouché d’elle, elle dit : « Mon Seigneur, j’ai mis une fille au monde » – tandis qu’Allāh savait le mieux ce dont elle avait accouché – et le garçon qu’elle attendait n’était pas comme la fille qu’elle avait mise au monde - « et je lui ai donné le nom de Marie, et je la confie ainsi que sa progéniture à Ta protection contre Satan, le renié. »

German

Doch als sie es geboren hatte, sprach sie: "Mein Herr, ich habe ein Mädchen geboren" – und Allah wusste am besten, was sie zur Welt gebracht hatte und dass der (erwartete) Knabe nicht gleich dem (geborenen) Mädchen war – "und ich habe es Maria genannt, und ich empfehle sie und ihre Nachkommen Deiner Hut vor Satan dem Verworfenen."

Chinese

当她生下了她 (一个女孩) 时, 她说: “我的养主啊! 我生了一个女孩,” 安拉最知道她所生的, (她所愿望的) 男孩与 (她所生的) 女孩不是一样的。(她又说:) “我给她取名玛尔彦, 求你保护她和她的子女免受被弃绝的恶魔的伤害。”

Italian

Ma quando lo ebbe partorito, disse: «Mio Signore, ho partorito una femmina - e Allah sapeva perfettamente che cosa aveva partorito e il maschio che aveva desiderato di avere non era come la femmina che aveva partorito - e in verità io le ho dato il nome di Maria e affido lei e la sua progenie alla Tua protezione da Satana, il reietto.»

Spanish

Pero cuando hubo dado a luz, dijo: “Mi Señor, he dado a luz una niña” –aunque Al-lah sabía mejor que ella lo que había parido que el varón en que ella pensaba no era como la hembra que dio a luz- “y le he puesto por nombre María, y pongo a ella y a su progenie bajo Tu protección contra Satanás, el rechazado.”

اردو تفسیرِ صغیر

پھر جب وہ اسے جن کر فارغ ہوئی اس نے کہا کہ اے میرے رب! میں نے تو اسے لڑکی کی شکل میں جنا ہے اور جو کچھ اس نے جنا تھا اسے اللہ (سب سے) زیادہ جانتا تھا اور (اس کا ذہنی) لڑکا[4] (اس) لڑکی کی طرح نہیں (ہوسکتا) اور (کہا کہ) میں نے اس کا نام مریم رکھا ہے اور میں اسے اور اس کی اولاد کو مردود شیطان (کے حملہ) سے تیری پناہ میں دیتی ہوں[5]۔

English - Short Commentary Translation

But when she was delivered of it, she said, ‘My Lord, I am delivered of a female,’[402]—and Allah knew best of what she was delivered[402A] and the male she desired to have was not like the female she was delivered of—‘and I have named her Mary,[402B] and I commit her and her offspring to Thy protection[402C] from Satan, the rejected.’[402D]

Mary’s mother had made the vow in the hope that she would be blessed with a son whom she would dedicate to the service of God. Instead a daughter was born to her. So she was naturally perplexed.

The words, Allah knew best of what she was delivered, form a parenthetical clause spoken by God, whereas the following words, the male she desired to have was not like the female she was delivered of, may be taken to have been spoken either by God or by Mary’s mother. Most probably they are God’s words and mean, as rendered in the text, that the female child she had brought forth was superior to the male child she desired to have. If taken to have been spoken by Mary’s mother, they would mean that the female child she had given birth to could not be like the male child she desired to have, inasmuch as a boy only was fitted to do the special service to which she desired to dedicate him. The clause, I have named her Mary, contains an implied prayer to God to make the girl as exalted and as good and virtuous as the name Mary (meaning exalted or a pious worshipper) signified.

Maryam was the mother of Jesus. She was probably named after the sister of Moses and Aaron, known as Mariam (later pronunciation, Miriam). The word, which is probably a compound one in Hebrew means, star of the sea; mistress or lady; exalted; pious worshipper (Cruden’s Concordance; Kashshaf & Enc. Bib.).

These words offer some difficulty. If Mary’s mother intended her child to be dedicated to the service of God, she must have known that the child would remain unmarried for life. What is, then, the sense in offering prayer for the child’s offspring? The most probable explanation is that God had told her in a vision that her daughter would grow up to womanhood and would have a child, whereupon she prayed that Mary and her child might both be granted God’s protection. In spite of this, however, she appears to have left the future of Mary in God’s hand and dedicated her, as she had originally intended, to the service of God (3:36; Gospel of the Birth of Mary). This must have been an exceptional case, for ordinarily only males were eligible for such dedication. The assumption that Mary’s mother had a vision that her daughter would have a son finds mention in the Gospel of Mary (3: 5) though perhaps in a somewhat different form. There was nothing unusual about the prayer of Hanna, Mary’s mothe

Rajim, derived from Rajama, means: (1) One driven away from God’s presence and mercy or one cursed; (2) forsaken and abandoned; (3) pelted with stones; (4) deprived of all goodness and virtue (Lane).

English - Five Volume Translation

But when she was delivered of it, she said, ‘My Lord, I am delivered of a female’—and Allah knew best what she had brought forth and the male she was thinking of was not like the female she had brought forth—‘and I have named her Mary, and I commit her and her offspring to Thy protection from Satan, the rejected.’[327]

Important Words:

مریم (Mary) was the mother of Jesus. She was probably named after the sister of Moses and Aaron, known as Mariam (later pronunciation Miriam). The word, which is probably a compound one consisting of مر and یم it possesses, in Hebrew, a variety of interpretations, some of them being "bitter sea"; "drop of the sea"; "star of the sea"; "bitterness"; "mistress" or "lady". From two alternative roots Mariam might also mean, "the rebellious", or "the corpulent" (Enc. Bib. under Mary). It also means "exalted" (Cruden’s Concordance). Muslim traditionists ascribe to the word the meaning of "pious worshipper" (Kashshaf).

الرجیم (the rejected) is passive participle from رجم. They say رجمه i.e. he pelted him with stones; he smote and killed him; he drove him away; he cursed him; he boycotted or forsook him; he reviled or abused him. رجم الرجل means, the man said a thing on conjecture. رجم القبر means, he put up a stone at the tomb to serve as a sign. الرجیم means: (1) one whom God has driven away from His presence and mercy, i.e. the one rejected; (2) one whom God has cursed; (3) one who has been forsaken and abandoned; and (4) one who has been pelted with stones (Aqrab & Lane). It also means, one driven away or deprived of all goodness and virtue (Mufradat).

Commentary:

Mary’s mother had made the vow in the hope that she would be blessed with a son whom she would dedicate to the service of God. Instead a daughter was born to her. So she was naturally perplexed.

The words, Allah knew best what she had brought forth, form a parenthetical clause spoken by God whereas the following words, the male was not like the female, may be taken to have been either spoken by God or by Mary’s mother. Most probably they are God’s words and mean as rendered in the text, that the female child she had brought forth was superior to the male child she desired to have. If taken to have been spoken by Mary’s mother, they would mean that the female child she had given birth to could not be like the male child she desired, inasmuch as only a boy was fit to do the special service to which she desired to dedicate him.

The clause, I have named her Mary, contains an implied prayer to God to make the girl as exalted and as good and virtuous as the name Mary, meaning exalted or a pious worshipper, signified.

The words, I commit her and her offspring to Thy protection from Satan, the rejected, offer some difficulty. If Mary’s mother intended her child to be dedicated to the service of God, she must have known that the child would remain unmarried for life. What is, then, the sense in offering prayer for the child’s offspring? The most probable explanation is that God had told her in a vision that her daughter would grow up to womanhood and would have a child, whereupon she prayed that Mary and her child might both be granted God’s protection from Satan, the rejected. In spite of this, however, she appears to have left the future of Mary in God’s hand and dedicated her, as she had originally intended, to the service of God (3:38; 3:45; also Gospel of the Birth of Mary). This must have been an exceptional case, for ordinarily only males were eligible for such dedication. The assumption that Mary’s mother had a vision that her daughter would have a son is not unfounded. It finds mention in the Gospel of Mary (3:5) though perhaps in a somewhat different form.

There was nothing unusual about the prayer of Hanna, Mary’s mother, that Mary and her offspring might be protected from satanic influences. All pious parents are actuated by such a desire for their children and pray that they should grow up to lead good and virtuous lives. But unfortunately this simple and natural prayer of Mary’s mother, coupled with a saying of the Holy Prophet to the effect that Mary and her son Jesus were free from the touch of Satan, has given rise to widespread misunderstanding and has been made the basis of an entirely erroneous and misleading belief among a section of Muslims, besides affording to Christians a welcome excuse for attacking Islam. A section among the latter-day Muslims has come to believe that of all men and women, Jesus and his mother, Mary, alone were immune from the evil influences of Satan.

As hinted above, this doctrine is based on a tradition of the Holy Prophet which says: "No child is born but Satan touches it at the time of its birth and makes it cry, except Jesus and his mother Mary" (Bukhari). Unfortunately, this saying of the Holy Prophet has been shorn of its true setting and utterly misunderstood. These words of the Prophet, besides being not strictly relevant as they refer only to the touch of Satan at the time of the birth of a child and not absolutely, were necessitated by the fact that the Jews, out of their enmity towards Jesus, charged him and his mother with the infamous accusation that, God forbid, Mary led an immoral life, and conceived out of legal wedlock, and that consequently Jesus, her son, had an illegal birth. It was to refute this filthy charge that the Holy Prophet uttered the above-quoted words. So this saying of the Prophet is not intended to be general but has only a particular significance with a specific setting. In fact this hadith mentions the names of Jesus and his mother Mary only by way of citing an instance and what is meant is that all mortals born of a woman are likely to come under the influence of Satan except such as possess moral and spiritual qualities like unto those possessed by Mary and her son. The Arabic language is not wanting in instances where a person is named not in his individual capacity, but as representing a class of people (Kashshaf & Manawi). The names of Jesus and Mary have been specifically chosen because of the aspersion upon them by the wicked Jews. Another equally good interpretation is that the words "no child is born" occurring in this hadith are, as hinted above not general but have been used in a restricted sense, signifying not all children absolutely but only such children as were born out of wedlock in the days of Jesus, and the name of Mary has been added because it was her abnormal conception that occasioned such birth of Jesus. Another saying of the Holy Prophet supports this interpretation. Says he, "every child is born in the likeness of Islam; it is only his parents that make him a Christian, a Jew or a Fire-Worshipper" (Bukhari). So the "touch" of Satan referred to in the foregoing hadith cannot be general; it must be taken in a restricted sense.

That Jesus and his mother are not alone in being free from the touch of Satan is clear from a number of Quranic verses and several sayings of the Holy Prophet. To quote only one instance from each, the Quran says: (O Satan,) surely thou shalt have no power over My servants, except such of the erring ones as choose to follow thee (15:43). And the Holy Prophet says: "If a person goes in unto his wife praying, 'O my Lord, keep me away from Satan and so too, keep away the child you grant me', and the wife conceives on such an occasion, the child born will be free from the touch of Satan" (Bukhari).

As for himself personally the Holy Prophet says, "Every one of you has a satan attached to him (who tries to lead him astray) but God has helped me against my satan who has turned Muslim, i.e. obedient and submissive" (Musnad). This means that so far as the Holy Prophet was concerned, Satan had become virtually non-existent. This is certainly a much more exalted position than mere protection against the attack of Satan. Truly has the Prophet remarked, "If Moses and Jesus had been alive, they would have found themselves forced to follow me" (Kathir).

Finally, it may be noted that though Islam declares all Prophets of God to be virtually safe from the influence of Satan, the Bible does not ascribe this protection to Jesus for the New Testament clearly states at a number of places that he was tempted by the Devil for no less than forty days (e.g. Mark 1:12, 13).

اردو ترجمہ مودودی

پھر جب وہ بچی اس کے ہاں پیدا ہوئی تو اس نے کہا "مالک! میرے ہاں تو لڑکی پیدا ہو گئی ہے حالانکہ جو کچھ اس نے جنا تھا، اللہ کو اس کی خبر تھی اور لڑکا لڑ کی کی طرح نہیں ہوتا خیر، میں نے اس کا نام مریمؑ رکھ دیا ہے اور میں اسے اور اس کی آئندہ نسل کو شیطان مردود کے فتنے سے تیری پناہ میں دیتی ہوں"

English - Sahih

But when she delivered her, she said, "My Lord, I have delivered a female." And Allah was most knowing of what she delivered, "And the male is not like the female. And I have named her Mary, and I seek refuge for her in You and [for] her descendants from Satan, the expelled [from the mercy of Allah]."

اردو ترجمہ احمد علی

پھر جب اسے جنا کہا اے میرے رب! میں نے تو وہ لڑکی جنی ہے اور جو کچھ اس نے جنا ہے الله اسے خوب جانتا ہے اور بیٹا بیٹی کی طرح نہیں ہوتا اور میں نے اس کا نام مریم رکھا اور میں اسے اور اس کی اولاد کو شیطان مردود سے بچا کر تیری پناہ میں دیتی ہوں

English - Talal Itani

Then when she delivered her, she said, "My Lord, indeed I [I] (have) delivered [her] a female." And Allah knows better [of] what she delivered, and is not the male like the female. "And that I [I] (have) named her Maryam and that I [I] seek refuge for her in You and her offspring from the Shaitaan the rejected."

Chinese Commentary ^*

اردہ تفصیرِ صغیر نوٹس ^*

4

اس آیت میں اَلذَّکَرُ کے الفاظ ہیں اور اَلْ کبھی معہود ذہنی کے لئے بھی استعمال ہوتا ہے (اقرب) پس ترجمہ بالکل صحیح اور لفظ بلفظ درست ہے۔

5

اس دعا سے ظاہر ہے کہ کسی رؤیا کے ذریعہ سے اُمِّ مریم کو بتایا گیا تھا کہ اس پر اور اس کی اولاد پر شیطان حملہ کرے گا۔ فَتَدَبَّرُوْا۔

English - Arberry

And when she gave birth to her she said, 'Lord, I have given birth to her, a female.' (And God knew very well what she had given birth to; the male is not as the female.) 'And I have named her Mary, and commend her to Thee with her seed, to protect them from the accursed Satan.'

English - Maududi

But when she gave birth to a female child, she said: 'O Lord! I have given birth to a female' - and Allah knew full well what she had given birth to - 'and a female is not the same as a male. I have named her Mary and commit her and her offspring to You for protection from Satan, the accursed.'

English - Ahmed Ali

And when she had given birth to the child, she said: "O Lord, I have delivered but a girl." -- But God knew better what she had delivered: A boy could not be as that girl was. "I have named her Mary," (she said), "and I give her into Your keeping. Preserve her and her children from Satan the ostracized."

English - Yusuf Ali

When she was delivered, she said: "O my Lord! Behold! I am delivered of a female child!"- and Allah knew best what she brought forth- "And no wise is the male Like the female. I have named her Mary, and I commend her and her offspring to Thy protection from the Evil One, the Rejected."

English - Five Volume Commentary ^*

327