ROOT غ ل م
12 verses • 5 derived words
📖 Lane's Lexicon
Classical definitions for root غلم
Morphology Tree
Lemmas and their derived stems found in the Quran.
غُلَٰم
LemmaOccurrences in Quran
Found 12 verses containing words derived from "g h l m".
قَالَ رَبِّ أَنَّىٰ يَكُونُ لِى غُلَٰمٌ وَقَدْ بَلَغَنِىَ ٱلْكِبَرُ وَٱمْرَأَتِى عَاقِرٌ ۖ قَالَ كَذَٰلِكَ ٱللَّهُ يَفْعَلُ مَا يَشَآءُ
19:9, 10.
یعنی بانجھ ہونا لڑکا ہونے کے خلاف ہے‘ اور بوڑھا ہونا اپنی زندگی میں جوان لڑکا دیکھنے کے خلاف ہے۔
19:9, 10.
Ghulam means a youth (Lane). Zachariah’s query was a spontaneous expression of innocent surprise at the Divine promise. It also contained a veiled prayer that he might live long enough to see the child born and grow up into a young man.
19:9, 10.
Important Words:
غلام (son) is derived from غلم i.e. he became excited by lust or carnal desire. اغتلم الشراب means, the beverage became strong in its influence upon the head. غلام means: (1) a young man, one whose moustache is growing forth; (2) a son, a male child; (3) a man of middle age; (4) a male slave or servant (Lane).
Commentary:
Zachariah’s question contained in the words, how shall I have a son? implies no disbelief on his part in God’s promise, as alleged by the Bible (Luke 1:20). It is simply a spontaneous expression of innocent surprise at the divine promise. It also contains a veiled prayer that he might live long enough to see the child born and grow up into a young man. Zachariah has referred to his old age and the barrenness of his wife to make God’s mercy take a practical shape all the more speedily.
The expression کذالك الله یفعل ما یشاء may be rendered as: (1) thus Allah does what He pleases; (2) this is really so, but Allah does what He pleases; (3) such is the way of Allah, He does what He pleases.
a
19:9, 10.
2
یعنی بانجھ ہونا لڑکا ہونے کے خلاف ہے‘ اور بوڑھا ہونا اپنی زندگی میں جوان لڑکا دیکھنے کے خلاف ہے۔
a
19:9, 10.
331
Important Words:
غلام (son) is derived from غلم i.e. he became excited by lust or carnal desire. اغتلم الشراب means, the beverage became strong in its influence upon the head. غلام means: (1) a young man, one whose moustache is growing forth; (2) a son, a male child; (3) a man of middle age; (4) a male slave or servant (Lane).
Commentary:
Zachariah’s question contained in the words, how shall I have a son? implies no disbelief on his part in God’s promise, as alleged by the Bible (Luke 1:20). It is simply a spontaneous expression of innocent surprise at the divine promise. It also contains a veiled prayer that he might live long enough to see the child born and grow up into a young man. Zachariah has referred to his old age and the barrenness of his wife to make God’s mercy take a practical shape all the more speedily.
The expression کذالك الله یفعل ما یشاء may be rendered as: (1) thus Allah does what He pleases; (2) this is really so, but Allah does what He pleases; (3) such is the way of Allah, He does what He pleases.
d
19:9, 10.
408
Ghulam means a youth (Lane). Zachariah’s query was a spontaneous expression of innocent surprise at the Divine promise. It also contained a veiled prayer that he might live long enough to see the child born and grow up into a young man.
وَجَآءَتْ سَيَّارَةٌ فَأَرْسَلُوا۟ وَارِدَهُمْ فَأَدْلَىٰ دَلْوَهُۥ ۖ قَالَ يَٰبُشْرَىٰ هَٰذَا غُلَٰمٌ ۚ وَأَسَرُّوهُ بِضَٰعَةً ۚ وَٱللَّهُ عَلِيمٌۢ بِمَا يَعْمَلُونَ
The members of the caravan looked upon Joseph as a precious asset.
Commentary:
It is noteworthy how God takes care of His faithful servants. Joseph’s brothers cast him into a deep well in the wilderness but God so arranged that immediately afterwards a caravan arrived there. A man sent to fetch water from a well happened to go to the very well into which Joseph had been cast and this led to his being taken out alive.
The words, And they concealed him as a piece of merchandise, show that the members of the caravan looked upon Joseph as treasure and saw in him a youth of promise.
1523
Commentary:
It is noteworthy how God takes care of His faithful servants. Joseph’s brothers cast him into a deep well in the wilderness but God so arranged that immediately afterwards a caravan arrived there. A man sent to fetch water from a well happened to go to the very well into which Joseph had been cast and this led to his being taken out alive.
The words, And they concealed him as a piece of merchandise, show that the members of the caravan looked upon Joseph as treasure and saw in him a youth of promise.
1368
The members of the caravan looked upon Joseph as a precious asset.
قَالُوا۟ لَا تَوْجَلْ إِنَّا نُبَشِّرُكَ بِغُلَٰمٍ عَلِيمٍ
11:71; 51:29.
11:71; 51:29.
11:71; 51:29.
Commentary:
When the messengers noticed the anxiety they had caused to Abraham they tried to allay it by saying that he need have no personal fear because for him they had brought nothing but glad tidings that related to the birth of an enlightened son.
Abraham and Lot were strangers in Canaan––their home at this time—having migrated from Ur of the Chaldees i.e. Iraq (Gen. 11:27, 28 & 12:4, 5). Seeing that it might cause Lot great grief to leave his present habitation, God revealed His wish to these men who apparently were native inhabitants of the country and sent them with the message to Lot so that they might advise him how to shift to another place and might console and comfort him.
The reason why the glad tidings about the birth of a son who shall be endowed with knowledge was given on this occasion is that, as Abraham was sure to be grieved at hearing of the impending destruction of the people of Lot, therefore by way of consolation he was told beforehand that, in place of the ignorant and disbelieving people who were going to be destroyed, an enlightened son, who would be the progenitor of a great nation, would be born to him. These words may also have been intended to refer to the fact that the promised son would be a Prophet, for, in the terminology of the Quran, knowledge and wisdom also denote spiritual knowledge and divine wisdom.
j
11:71; 51:29.
d
11:71; 51:29.
1757
Commentary:
When the messengers noticed the anxiety they had caused to Abraham they tried to allay it by saying that he need have no personal fear because for him they had brought nothing but glad tidings that related to the birth of an enlightened son.
Abraham and Lot were strangers in Canaan––their home at this time—having migrated from Ur of the Chaldees i.e. Iraq (Gen. 11:27, 28 & 12:4, 5). Seeing that it might cause Lot great grief to leave his present habitation, God revealed His wish to these men who apparently were native inhabitants of the country and sent them with the message to Lot so that they might advise him how to shift to another place and might console and comfort him.
The reason why the glad tidings about the birth of a son who shall be endowed with knowledge was given on this occasion is that, as Abraham was sure to be grieved at hearing of the impending destruction of the people of Lot, therefore by way of consolation he was told beforehand that, in place of the ignorant and disbelieving people who were going to be destroyed, an enlightened son, who would be the progenitor of a great nation, would be born to him. These words may also have been intended to refer to the fact that the promised son would be a Prophet, for, in the terminology of the Quran, knowledge and wisdom also denote spiritual knowledge and divine wisdom.
f
11:71; 51:29.
فَٱنطَلَقَا حَتَّىٰٓ إِذَا لَقِيَا غُلَٰمًا فَقَتَلَهُۥ قَالَ أَقَتَلْتَ نَفْسًا زَكِيَّةًۢ بِغَيْرِ نَفْسٍ لَّقَدْ جِئْتَ شَيْـًٔا نُّكْرًا
5:33.
علم تعبیر میں لڑکے سے مرادنشاط اور قوت کے ہوتے ہیں پس اس کے مارنے سے مراد یہ ہے کہ محمد رسول اللہ صلی اللہ علیہ وسلم نے ایسی چیزوں سے منع کر دیا جو نشاط اور قوت پیدا کرتی ہیں جیسے شراب اور جؤا وغیرہ۔ آج کل مسلمان بھی اعتراض کرتے ہیں کہ لاٹری اور بیمہ سے منع کرکے اسلام نے روحِ نشاط تلف کر دی ہے۔
5:33.
The word Intalaqa which has been used several times in these verses was exactly the one used by the Archangel Gabriel for the Holy Prophet in his Mi‘raj (Spiritual Ascension).
A youth in the language of visions, among other things, signifies ignorance, strength and wild impulses. The killing of the young boy by the righteous "Servant of God" in Moses’s Vision meant that Islam would require its Followers to bring a veritable death over their carnal desires and passions.
5:33.
Important Words:
قتله (he killed him). قتل means, he killed; he killed his carnal desires. قتل الشراب means, he lessened the effect of wine by mixing it with water. They say قتل الجوع اوالبرد i.e. he lessened the vehemence of hunger or cold. قتل غلیه means, he quenched his thirst by making him drink water (Aqrab). See also 2:62; 2:73 & 4:158.
Commentary:
This part of Moses’ vision corresponds to the second part of the Holy Prophet’s Vision. In his Vision the Prophet saw a man calling him from across the road and then he was offered a cup of wine which he refused to accept. Gabriel told him that the man who called him was Satan and that the cup of wine signified deviating from the right path (Jarir). Similarly, in the second part of his vision Moses was shown a young man which, in the language of dreams signifies, among other things, ignorance, power and love of sensuous pleasures. Moses’ objection to the killing of the young boy by the righteous servant of God in his vision meant that Islam would require its followers to bring a veritable death over their carnal desires and passions but that the pleasure-loving Jews and Christians would find fault with this Islamic commandment.
The expression فانطلقا i.e. so they journeyed on, which has been used several times in these verses is exactly the expression used by the Archangel Gabriel for the Holy Prophet in his Vision, namely, انطلق انطلق i.e. go on, go on.
The words, when they met a young boy, he slew him, may refer to the murder by a party of Muslims of that archenemy of Islam, Ka‘b bin Ashraf, the ring leader of the Jewish miscreants of Medina (Hisham).
This verse also makes clear that the Journey of Moses of which an account has been given in these verses was undertaken in a vision because no sane person while awake would kill a man without legitimate cause.
a
5:33.
1
علم تعبیر میں لڑکے سے مرادنشاط اور قوت کے ہوتے ہیں پس اس کے مارنے سے مراد یہ ہے کہ محمد رسول اللہ صلی اللہ علیہ وسلم نے ایسی چیزوں سے منع کر دیا جو نشاط اور قوت پیدا کرتی ہیں جیسے شراب اور جؤا وغیرہ۔ آج کل مسلمان بھی اعتراض کرتے ہیں کہ لاٹری اور بیمہ سے منع کرکے اسلام نے روحِ نشاط تلف کر دی ہے۔
a
5:33.
2114
Important Words:
قتله (he killed him). قتل means, he killed; he killed his carnal desires. قتل الشراب means, he lessened the effect of wine by mixing it with water. They say قتل الجوع اوالبرد i.e. he lessened the vehemence of hunger or cold. قتل غلیه means, he quenched his thirst by making him drink water (Aqrab). See also 2:62; 2:73 & 4:158.
Commentary:
This part of Moses’ vision corresponds to the second part of the Holy Prophet’s Vision. In his Vision the Prophet saw a man calling him from across the road and then he was offered a cup of wine which he refused to accept. Gabriel told him that the man who called him was Satan and that the cup of wine signified deviating from the right path (Jarir). Similarly, in the second part of his vision Moses was shown a young man which, in the language of dreams signifies, among other things, ignorance, power and love of sensuous pleasures. Moses’ objection to the killing of the young boy by the righteous servant of God in his vision meant that Islam would require its followers to bring a veritable death over their carnal desires and passions but that the pleasure-loving Jews and Christians would find fault with this Islamic commandment.
The expression فانطلقا i.e. so they journeyed on, which has been used several times in these verses is exactly the expression used by the Archangel Gabriel for the Holy Prophet in his Vision, namely, انطلق انطلق i.e. go on, go on.
The words, when they met a young boy, he slew him, may refer to the murder by a party of Muslims of that archenemy of Islam, Ka‘b bin Ashraf, the ring leader of the Jewish miscreants of Medina (Hisham).
This verse also makes clear that the Journey of Moses of which an account has been given in these verses was undertaken in a vision because no sane person while awake would kill a man without legitimate cause.
a
5:33.
1713
The word Intalaqa which has been used several times in these verses was exactly the one used by the Archangel Gabriel for the Holy Prophet in his Mi‘raj (Spiritual Ascension).
1713A
A youth in the language of visions, among other things, signifies ignorance, strength and wild impulses. The killing of the young boy by the righteous "Servant of God" in Moses’s Vision meant that Islam would require its Followers to bring a veritable death over their carnal desires and passions.
وَأَمَّا ٱلْغُلَٰمُ فَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ فَخَشِينَآ أَن يُرْهِقَهُمَا طُغْيَٰنًا وَكُفْرًا
جیسا کہ اوپر بتایا جا چکا ہے غلام سے مراد حرکت‘ قوت اور جہالت کی طاقتیں ہیں جو ہر انسان میں پائی جاتی ہیں اور چونکہ یہ معنوی اشیاء ہیں مادی نہیں اس لئے ان کے ماں باپ بھی اسی قسم کے ہونے چاہئیں۔ اس نقطہ نگاہ سے جب ہم غور کرتے ہیں تو ہمیں معلوم ہوتا ہے کہ یہ قوتیں انسانی روح اور جسم سے پیدا ہوتی ہیں پس حرکت قوت اور جہالت کے ماں باپ کے مومن ہونے سے یہ مراد ہے کہ بے شک انسانی روح اور دماغ میں آگے بڑھنے کا شدید مادہ رکھا گیا ہے بڑے بڑے کام کرنے کی ان میں طاقت پیدا کی گئی ہے اور خطرات برداشت کرنے کی انہیں ہمت دی گئی ہے لیکن یہ طاقتیں اسے خداتعالیٰ کے قرب میں بڑھنے کے لئے دی گ
مارنے والا ایک ہے مگر وہ کہتا ’’ہم‘‘ ہے اس کی وجہ یہ ہے کہ وہ اعمال جو ہوں تو درست مگر ظاہر میں شریعت کے خلاف نظر آتے ہوں اولیاء اللہ ان کو کبھی خدائی حکم کے بغیر نہیں کرتے۔ پس چونکہ خداتعالیٰ نے حکم دیاوہ اس فعل میں حصہ دار ہو گیا اور فعل ایک کا نہ رہا د و(۲) کا ہو گیا جس کی وجہ سے ’’ہم‘‘کا لفظ استعمال کیا گیا ہے۔
Ghulam (a youth), as stated above, in a dream or vision signifies ignorance, strength and wild impulses. "His parents" in the verse are the human body and soul, because the source (or the parents) from which spring all moral qualities is the combination of the human body and soul which are represented here as "believers" because, as taught by Islam, man by nature is inclined to virtue. These "believers" may be dragged into vice by the impulses represented as "youth." Islam eradicates these impulses and leaves man—the human body and soul combined, to develop along beneficent lines and thus to achieve the high purpose of human life.
Commentary:
As explained under 18:75 above غلام (youth) in a vision signifies, activity or buoyancy, power and ignorance; and the word قتل as also shown under the same verse means, diminishing or lessening the effect or vehemence of a thing. In view of the significance of these words, the killing of the youth would signify the lessening or diminishing the evil effects of ignorance, too much power and uncontrolled buoyancy.
The expression ابواہ (his parents) here means the human body and soul, because the parents or the source from which spring all moral qualities is the combination of the human body and soul which is man himself. So the killing of the youth in the vision signifies bringing under proper control unbridled human passions and lessening their vehemence and intensity. Thus the killing of the young man by the holy man of God so that he should not lead his parents to rebellion and disbelief, as seen in his vision by Moses, signifies that man has been gifted with great natural powers to perform the highest deeds of virtue and that in order to bring these powers into play, the faculties of activity, power and ignorance have been implanted in him. Man can fulfil the great object of his life by making use of these powers which spring from a combination of the human body and soul. But if these powers are not kept under proper control, they lead man to disbelief and transgression. These powers have been brought under proper control and their undue vehemence curbed by the commandments and ordinances which God has revealed to the Holy Prophet as signified by the killing of the young boy by the holy man in Moses’ Vision.
1
جیسا کہ اوپر بتایا جا چکا ہے غلام سے مراد حرکت‘ قوت اور جہالت کی طاقتیں ہیں جو ہر انسان میں پائی جاتی ہیں اور چونکہ یہ معنوی اشیاء ہیں مادی نہیں اس لئے ان کے ماں باپ بھی اسی قسم کے ہونے چاہئیں۔ اس نقطہ نگاہ سے جب ہم غور کرتے ہیں تو ہمیں معلوم ہوتا ہے کہ یہ قوتیں انسانی روح اور جسم سے پیدا ہوتی ہیں پس حرکت قوت اور جہالت کے ماں باپ کے مومن ہونے سے یہ مراد ہے کہ بے شک انسانی روح اور دماغ میں آگے بڑھنے کا شدید مادہ رکھا گیا ہے بڑے بڑے کام کرنے کی ان میں طاقت پیدا کی گئی ہے اور خطرات برداشت کرنے کی انہیں ہمت دی گئی ہے لیکن یہ طاقتیں اسے خداتعالیٰ کے قرب میں بڑھنے کے لئے دی گ
2
مارنے والا ایک ہے مگر وہ کہتا ’’ہم‘‘ ہے اس کی وجہ یہ ہے کہ وہ اعمال جو ہوں تو درست مگر ظاہر میں شریعت کے خلاف نظر آتے ہوں اولیاء اللہ ان کو کبھی خدائی حکم کے بغیر نہیں کرتے۔ پس چونکہ خداتعالیٰ نے حکم دیاوہ اس فعل میں حصہ دار ہو گیا اور فعل ایک کا نہ رہا د و(۲) کا ہو گیا جس کی وجہ سے ’’ہم‘‘کا لفظ استعمال کیا گیا ہے۔
2119
Commentary:
As explained under 18:75 above غلام (youth) in a vision signifies, activity or buoyancy, power and ignorance; and the word قتل as also shown under the same verse means, diminishing or lessening the effect or vehemence of a thing. In view of the significance of these words, the killing of the youth would signify the lessening or diminishing the evil effects of ignorance, too much power and uncontrolled buoyancy.
The expression ابواہ (his parents) here means the human body and soul, because the parents or the source from which spring all moral qualities is the combination of the human body and soul which is man himself. So the killing of the youth in the vision signifies bringing under proper control unbridled human passions and lessening their vehemence and intensity. Thus the killing of the young man by the holy man of God so that he should not lead his parents to rebellion and disbelief, as seen in his vision by Moses, signifies that man has been gifted with great natural powers to perform the highest deeds of virtue and that in order to bring these powers into play, the faculties of activity, power and ignorance have been implanted in him. Man can fulfil the great object of his life by making use of these powers which spring from a combination of the human body and soul. But if these powers are not kept under proper control, they lead man to disbelief and transgression. These powers have been brought under proper control and their undue vehemence curbed by the commandments and ordinances which God has revealed to the Holy Prophet as signified by the killing of the young boy by the holy man in Moses’ Vision.
1716
Ghulam (a youth), as stated above, in a dream or vision signifies ignorance, strength and wild impulses. "His parents" in the verse are the human body and soul, because the source (or the parents) from which spring all moral qualities is the combination of the human body and soul which are represented here as "believers" because, as taught by Islam, man by nature is inclined to virtue. These "believers" may be dragged into vice by the impulses represented as "youth." Islam eradicates these impulses and leaves man—the human body and soul combined, to develop along beneficent lines and thus to achieve the high purpose of human life.
يَٰزَكَرِيَّآ إِنَّا نُبَشِّرُكَ بِغُلَٰمٍ ٱسْمُهُۥ يَحْيَىٰ لَمْ نَجْعَل لَّهُۥ مِن قَبْلُ سَمِيًّا
3:40; 21:91.
19:66.
سَمِیّ (Samiyy) 的意思是, 在卓越地位、荣誉或优秀方面争取优势的竞争者;一种相似或相同的东西; 与其他一个人同姓名的人 (Lane)。这节经文并不是说, 在亚合亚 (Yahya, 施洗者, 约翰) 之前没有和他同姓名的人。«圣经» 中在他以前就有好几个人的名字叫约翰 («列王纪下» 25:23; «历代志下» 3:15; «伊斯拉记» 8:12)。它也不是说, 约翰在一切方面都是无可匹敌的。他自己也承认, “在我以后会有一个比我更强有力的人来到。他的鞋带我是配不上蹲下去解开的” («马可» 1:7)。这节经文只意示施洗者, 约翰在以下这一方面是无可匹敌的, 即他是作为另一先知伊撒的预告人而来到的第一个先知。而且他在以下这一方面也是无可伦比的, 即他是代表另一位先知以利亚 (Elijah) 的精神和力量而来到的第一位先知。
3:40; 21:91.
19:66.
Samiyy means, competitor or contender for superiority in eminence or glory or excellence; a like or an equal; a namesake of another (Lane). The verse does not mean that there had lived before Yahya (John) no man who was his namesake. From the Bible itself it appears that there had been several persons before him who were called John (II Kings, 25: 23; I Chronicles, 3: 15; Ezra, 8: 12). Nor does it mean that John was peerless and unequalled in every respect. He himself confesses that 'there cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose' (Mark, 1: 7). The verse only signifies that Yahya or John was peerless in this respect that he was the first Prophet to come as a precursor to another Prophet—Jesus. And he was peerless in this respect also that he was the first Prophet who came with the power and spirit of another Prophet—Elijah.
3:40; 21:91.
19:66.
Important Words:
سمیا (of that name) is derived from سمی. They say سما و سمی الرجل زیداً i.e. he named the man Zaid. سما means, it became high. سموت الیه ببصری means, I raised my eye towards him. سمی means, competitor or contender for superiority, in eminence or glory or excellence; a like or an equal; a namesake of another. ھو سمیک means, he is thy namesake or he is thy equal or like (Aqrab & Lane).
Commentary:
The two words غلام and یحیٰی used in this verse are very significant. The word غلام signifies three periods of one’s life i.e. childhood, youth and middle age. Applied to Yahya or John it embodied a prophecy that he shall not die in childhood but shall grow up to be a young man before the eyes of his father and shall live up to middle age and so it actually came to pass. Yahya lived up to middle age and then was killed by the order of Herod to satisfy the wish of a dancing girl. The word یحییٰ literally meaning, "he lives" or "he shall live," also implied a great prophecy, viz. that he will die the death of a martyr and thus will become immortalized. Of the martyrs the Quran says: Say not of those who are killed in the cause of Allah that they are dead; nay they are living; only you perceive not (2:155). Again it says: Think not of those who have been slain in the cause of Allah as dead. Nay, they are living in the presence of their Lord and are granted gifts from Him(3:170). Thus those who are killed in the way of God get everlasting life and so did Yahya or John. His ministry terminated in his imprisonment in the fortress of Machaerus, where he was executed by the order of Herod Antipas (Matt. 14:10 & 11). See also 3:40.
The words, We have not made anyone before him of that name, do not mean that there had lived before him no man whose name was John. From the Bible it appears that there had been several persons before him who were called John. (II Kings 25:23; I Chronicles 3:15; Ezra 8:12). Nor does the verse mean that John was peerless and was unequalled in every respect. He himself confesses that "there cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose" (Mark 1:7). The verse only signifies that in some respects Yahya had no equal, i.e. he enjoyed a partial superiority in some respects over other Israelite Prophets. Abraham, Moses and Jesus were Prophets of much higher spiritual status than John, the Baptist, who had come only to prepare the way for Jesus (Mark 1:3). Yahya was peerless only in this respect that he was the first Prophet to come as a precursor and harbinger to another Prophet—Jesus. And he was peerless in this respect also that he was the first Prophet who came with the power and spirit of another Prophet—Elias.
e
3:40; 21:91.
f
19:66.
796
سَمِیّ (Samiyy) 的意思是, 在卓越地位、荣誉或优秀方面争取优势的竞争者;一种相似或相同的东西; 与其他一个人同姓名的人 (Lane)。这节经文并不是说, 在亚合亚 (Yahya, 施洗者, 约翰) 之前没有和他同姓名的人。«圣经» 中在他以前就有好几个人的名字叫约翰 («列王纪下» 25:23; «历代志下» 3:15; «伊斯拉记» 8:12)。它也不是说, 约翰在一切方面都是无可匹敌的。他自己也承认, “在我以后会有一个比我更强有力的人来到。他的鞋带我是配不上蹲下去解开的” («马可» 1:7)。这节经文只意示施洗者, 约翰在以下这一方面是无可匹敌的, 即他是作为另一先知伊撒的预告人而来到的第一个先知。而且他在以下这一方面也是无可伦比的, 即他是代表另一位先知以利亚 (Elijah) 的精神和力量而来到的第一位先知。
a
3:40; 21:91.
b
19:66.
2152
Important Words:
سمیا (of that name) is derived from سمی. They say سما و سمی الرجل زیداً i.e. he named the man Zaid. سما means, it became high. سموت الیه ببصری means, I raised my eye towards him. سمی means, competitor or contender for superiority, in eminence or glory or excellence; a like or an equal; a namesake of another. ھو سمیک means, he is thy namesake or he is thy equal or like (Aqrab & Lane).
Commentary:
The two words غلام and یحیٰی used in this verse are very significant. The word غلام signifies three periods of one’s life i.e. childhood, youth and middle age. Applied to Yahya or John it embodied a prophecy that he shall not die in childhood but shall grow up to be a young man before the eyes of his father and shall live up to middle age and so it actually came to pass. Yahya lived up to middle age and then was killed by the order of Herod to satisfy the wish of a dancing girl. The word یحییٰ literally meaning, "he lives" or "he shall live," also implied a great prophecy, viz. that he will die the death of a martyr and thus will become immortalized. Of the martyrs the Quran says: Say not of those who are killed in the cause of Allah that they are dead; nay they are living; only you perceive not (2:155). Again it says: Think not of those who have been slain in the cause of Allah as dead. Nay, they are living in the presence of their Lord and are granted gifts from Him(3:170). Thus those who are killed in the way of God get everlasting life and so did Yahya or John. His ministry terminated in his imprisonment in the fortress of Machaerus, where he was executed by the order of Herod Antipas (Matt. 14:10 & 11). See also 3:40.
The words, We have not made anyone before him of that name, do not mean that there had lived before him no man whose name was John. From the Bible it appears that there had been several persons before him who were called John. (II Kings 25:23; I Chronicles 3:15; Ezra 8:12). Nor does the verse mean that John was peerless and was unequalled in every respect. He himself confesses that "there cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose" (Mark 1:7). The verse only signifies that in some respects Yahya had no equal, i.e. he enjoyed a partial superiority in some respects over other Israelite Prophets. Abraham, Moses and Jesus were Prophets of much higher spiritual status than John, the Baptist, who had come only to prepare the way for Jesus (Mark 1:3). Yahya was peerless only in this respect that he was the first Prophet to come as a precursor and harbinger to another Prophet—Jesus. And he was peerless in this respect also that he was the first Prophet who came with the power and spirit of another Prophet—Elias.
a
3:40; 21:91.
b
19:66.
1742
Samiyy means, competitor or contender for superiority in eminence or glory or excellence; a like or an equal; a namesake of another (Lane). The verse does not mean that there had lived before Yahya (John) no man who was his namesake. From the Bible itself it appears that there had been several persons before him who were called John (II Kings, 25: 23; I Chronicles, 3: 15; Ezra, 8: 12). Nor does it mean that John was peerless and unequalled in every respect. He himself confesses that 'there cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose' (Mark, 1: 7). The verse only signifies that Yahya or John was peerless in this respect that he was the first Prophet to come as a precursor to another Prophet—Jesus. And he was peerless in this respect also that he was the first Prophet who came with the power and spirit of another Prophet—Elijah.
قَالَ رَبِّ أَنَّىٰ يَكُونُ لِى غُلَٰمٌ وَكَانَتِ ٱمْرَأَتِى عَاقِرًا وَقَدْ بَلَغْتُ مِنَ ٱلْكِبَرِ عِتِيًّا
3:41; 21:91.
The verse expresses Zachariah’s innocent and spontaneous surprise at the greatness of the favour which God was about to bestow upon him. Every person, situated as Zachariah was, would be naturally surprised at the unusual glad tidings that he had received.
3:41; 21:91.
Important Words:
عتیا (extreme limit) is derived from عتا which means, he behaved proudly and was immoderate and inordinate; he was excessively proud or corrupt; he became advanced in age. عتت الریح means, the wind blew fiercely. The Quranic expression وقد بلغت من الکبر عتیا means, And I have reached the extreme degree of old age, or hardness and dryness in the joints and the bones like dry wood. The word also signifies that state of extreme old age which is incurable (Mufradat, Lane & Aqrab).
The word غلام as stated above (v.8) implied that Zachariah would see his son grow before his eyes and that he would also be able to train and educate him. The glad tidings was indeed a source of great comfort but at the same time it was a surprise for a man who had reached such an advanced old age as Zachariah.
The words, How shall I have a son, do not express despair. V.5 above shows that Zachariah had not despaired of God’s mercy. On the contrary he had perfect faith in the power of God to grant him a son. Moreover, a true believer never despairs of God’s mercy. "None despairs of Allah’s mercy save the unbelieving people", says the Quran (12:88). The verse only expresses Zachariah’s innocent and spontaneous surprise at the greatness of the favour which God was about to bestow upon him. Every person situated as Zachariah was would be naturally surprised at the unusual glad tidings that he had received.
a
3:41; 21:91.
797
这节经文表达了扎格里亚天真而自然的惊奇心情, 安拉将赐给他的恩惠是多么地巨大。每一个人处在扎格里亚的地位, 自然对他得到的特殊喜讯都会感到惊奇。
a
3:41; 21:91.
2153
Important Words:
عتیا (extreme limit) is derived from عتا which means, he behaved proudly and was immoderate and inordinate; he was excessively proud or corrupt; he became advanced in age. عتت الریح means, the wind blew fiercely. The Quranic expression وقد بلغت من الکبر عتیا means, And I have reached the extreme degree of old age, or hardness and dryness in the joints and the bones like dry wood. The word also signifies that state of extreme old age which is incurable (Mufradat, Lane & Aqrab).
The word غلام as stated above (v.8) implied that Zachariah would see his son grow before his eyes and that he would also be able to train and educate him. The glad tidings was indeed a source of great comfort but at the same time it was a surprise for a man who had reached such an advanced old age as Zachariah.
The words, How shall I have a son, do not express despair. V.5 above shows that Zachariah had not despaired of God’s mercy. On the contrary he had perfect faith in the power of God to grant him a son. Moreover, a true believer never despairs of God’s mercy. "None despairs of Allah’s mercy save the unbelieving people", says the Quran (12:88). The verse only expresses Zachariah’s innocent and spontaneous surprise at the greatness of the favour which God was about to bestow upon him. Every person situated as Zachariah was would be naturally surprised at the unusual glad tidings that he had received.
c
3:41; 21:91.
1743
The verse expresses Zachariah’s innocent and spontaneous surprise at the greatness of the favour which God was about to bestow upon him. Every person, situated as Zachariah was, would be naturally surprised at the unusual glad tidings that he had received.
قَالَ إِنَّمَآ أَنَا۠ رَسُولُ رَبِّكِ لِأَهَبَ لَكِ غُلَٰمًا زَكِيًّا
3:46.
یعنی اس کی بشارت دوں۔
3:46.
The word 'messenger' shows that the angel was only the bearer of a Divine message and that he had not come to give Mary a son but only the glad tidings about the birth of a son. Who does not know that it is God Who can bestow a son and not an angel? An angel’s mission is confined only to conveying the wish and decree of God.
3:46.
Commentary:
The word 'Messenger' shows that the angel was only the bearer of a Divine Message and the message or glad tidings which he brought was about the birth of a great son to Mary. So he had come not to give Mary a son but only the glad tidings about the birth of a son.
The expression لاھب لک only signifies that the angel had appeared to Mary to give her the certain and sure tidings about the birth of a son. The glad tidings was so certain of being fulfilled that it seemed as if the son had already been given to her. This is what the angel had conveyed to Mary because who does not know that it is God Who bestows a son and not an angel. An angel’s mission is confined only to conveying the wish and decree of God.
b
3:46.
2
یعنی اس کی بشارت دوں۔
a
3:46.
2164
Commentary:
The word 'Messenger' shows that the angel was only the bearer of a Divine Message and the message or glad tidings which he brought was about the birth of a great son to Mary. So he had come not to give Mary a son but only the glad tidings about the birth of a son.
The expression لاھب لک only signifies that the angel had appeared to Mary to give her the certain and sure tidings about the birth of a son. The glad tidings was so certain of being fulfilled that it seemed as if the son had already been given to her. This is what the angel had conveyed to Mary because who does not know that it is God Who bestows a son and not an angel. An angel’s mission is confined only to conveying the wish and decree of God.
b
3:46.
1751
The word 'messenger' shows that the angel was only the bearer of a Divine message and that he had not come to give Mary a son but only the glad tidings about the birth of a son. Who does not know that it is God Who can bestow a son and not an angel? An angel’s mission is confined only to conveying the wish and decree of God.
قَالَتْ أَنَّىٰ يَكُونُ لِى غُلَٰمٌ وَلَمْ يَمْسَسْنِى بَشَرٌ وَلَمْ أَكُ بَغِيًّا
3:48; 19:9.
3:48; 19:9.
The incident referred to in this and the preceding verses took place in a vision, and in a vision or dream a person experiences different kinds of sensations on different occasions. Sometimes his feelings and talk in the dream are subject to and under the effect of the dream while at another time they are not and he feels and talks as he would feel and talk if he were awake. For example, if in a dream a person is glad over the death of his son, his feelings will be regarded as under the effect of the dream because in his state of wakefulness no normal person would be glad over the death of his son. So if the words spoken by Mary when she saw the angel in her vision were under the effect of the vision, then they would signify that when the glad tidings was given to her she had a pleasant surprise whether God would work such a miracle as to give her—a virgin—a son. But if the words be regarded as a natural expression on her part when the tidings of the birth of a son was given to her, then they would sig
3:48; 19:9.
Commentary:
The incident referred to in this and the preceding verses took place in a vision, and in a vision or dream a person experiences different kinds of sensations at different occasions. Sometimes his feelings and talk in the dream are subject to and under the effect of the dream that he sees while at another time they are not, and he feels and talks as he would feel and talk if he were awake. For example, if in a dream a person is glad over the death of his son, his feelings will be regarded as under the effect of the dream because in his state of wakefulness no sane person would be glad over the death of his son. So if the words spoken by Mary when she saw the angel in her vision were under the effect of the vision, then they would signify that when the glad tidings were given to her about the birth of a son she had a pleasant surprise whether God would work such a miracle as to give her—a virgin—a son. But if the words be regarded as a natural expression on her part when the tidings of the birth of a son were given to her then they would signify that she was completely perplexed and horror-struck at the thought that a son should be born to her—a virgin. In the former case hers would be a very pleasant surprise at the great favour that God was going to do her and in the latter case it would be an expression of bewilderment indicating the horrified state of her mind.
The words 'no man has touched me' show that Mary thought that the glad tidings about the birth of a son to her meant that the child would be born to her without contracting a regular marriage, otherwise there was no sense in her denying having known any man. The words, 'neither have I been unchaste' show that whereas in the previous clause she had denied having known any man lawfully i.e. in a married state, these words refer to her denial of having known any person unlawfully i.e. outside legal wedlock. In her reply to the angel she seemed to be thinking of the circumstances of her life in the Temple and of her vow of celibacy which obviated the possibility of her having any offspring. If she thought that the promise made in the preceding verse referred to the birth of a son as a result of her conjugal relations in some future time, as some commentators of the Quran think, then there was no occasion for her to express any surprise.
c
3:48; 19:9.
b
3:48; 19:9.
2165
Commentary:
The incident referred to in this and the preceding verses took place in a vision, and in a vision or dream a person experiences different kinds of sensations at different occasions. Sometimes his feelings and talk in the dream are subject to and under the effect of the dream that he sees while at another time they are not, and he feels and talks as he would feel and talk if he were awake. For example, if in a dream a person is glad over the death of his son, his feelings will be regarded as under the effect of the dream because in his state of wakefulness no sane person would be glad over the death of his son. So if the words spoken by Mary when she saw the angel in her vision were under the effect of the vision, then they would signify that when the glad tidings were given to her about the birth of a son she had a pleasant surprise whether God would work such a miracle as to give her—a virgin—a son. But if the words be regarded as a natural expression on her part when the tidings of the birth of a son were given to her then they would signify that she was completely perplexed and horror-struck at the thought that a son should be born to her—a virgin. In the former case hers would be a very pleasant surprise at the great favour that God was going to do her and in the latter case it would be an expression of bewilderment indicating the horrified state of her mind.
The words 'no man has touched me' show that Mary thought that the glad tidings about the birth of a son to her meant that the child would be born to her without contracting a regular marriage, otherwise there was no sense in her denying having known any man. The words, 'neither have I been unchaste' show that whereas in the previous clause she had denied having known any man lawfully i.e. in a married state, these words refer to her denial of having known any person unlawfully i.e. outside legal wedlock. In her reply to the angel she seemed to be thinking of the circumstances of her life in the Temple and of her vow of celibacy which obviated the possibility of her having any offspring. If she thought that the promise made in the preceding verse referred to the birth of a son as a result of her conjugal relations in some future time, as some commentators of the Quran think, then there was no occasion for her to express any surprise.
c
3:48; 19:9.
1752
The incident referred to in this and the preceding verses took place in a vision, and in a vision or dream a person experiences different kinds of sensations on different occasions. Sometimes his feelings and talk in the dream are subject to and under the effect of the dream while at another time they are not and he feels and talks as he would feel and talk if he were awake. For example, if in a dream a person is glad over the death of his son, his feelings will be regarded as under the effect of the dream because in his state of wakefulness no normal person would be glad over the death of his son. So if the words spoken by Mary when she saw the angel in her vision were under the effect of the vision, then they would signify that when the glad tidings was given to her she had a pleasant surprise whether God would work such a miracle as to give her—a virgin—a son. But if the words be regarded as a natural expression on her part when the tidings of the birth of a son was given to her, then they would sig
فَبَشَّرْنَٰهُ بِغُلَٰمٍ حَلِيمٍ
Commentary:
Elsewhere (15:54) the Quran describes Ishmael as غلام علیم i.e. a son endowed with knowledge. It seems that Ishmael was both very forbearing and intelligent and was also possessed of great knowledge.
3335
Commentary:
Elsewhere (15:54) the Quran describes Ishmael as غلام علیم i.e. a son endowed with knowledge. It seems that Ishmael was both very forbearing and intelligent and was also possessed of great knowledge.