ROOT ن ب ذ
12 verses • 11 derived words
📖 Lane's Lexicon
Classical definitions for root نبذ
Morphology Tree
Lemmas and their derived stems found in the Quran.
ٱنتَبَذَتْ
Lemmaنَبَذَ
LemmaOccurrences in Quran
Found 12 verses containing words derived from "n b d h".
أَوَكُلَّمَا عَٰهَدُوا۟ عَهْدًا نَّبَذَهُۥ فَرِيقٌ مِّنْهُم ۚ بَلْ أَكْثَرُهُمْ لَا يُؤْمِنُونَ
3:188.
3:188.
a
3:188.
a
3:188.
107
Commentary:
See under next verse.
d
3:188.
وَلَمَّا جَآءَهُمْ رَسُولٌ مِّنْ عِندِ ٱللَّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ نَبَذَ فَرِيقٌ مِّنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ كِتَٰبَ ٱللَّهِ وَرَآءَ ظُهُورِهِمْ كَأَنَّهُمْ لَا يَعْلَمُونَ
See 2:90.
3:188.
Commentary:
As pointed out in the preceding verse, the Jews had pledged themselves to their own Prophets that they would accept the Prophet who was to appear from among their brethren, the Ishmaelites, in fulfilment of the prophecies mentioned in the Bible. But although all the signs mentioned in the prophecies concerning the promised Prophet had been fulfilled in the person of the Holy Prophet, yet they persisted in their denial and thus broke their promise and belied their own Scriptures.
The word مصدق has been construed to mean: (1) that the Quran declares the Bible to be true, and (2) that the Quran fulfils the prophecies contained in the Bible. The latter meaning only is applicable here. For here the People of the Book are spoken of as casting the Book of God (the Torah) behind their backs as a result of the fulfilment of its prophecies in the Quran. This cannot be the case, if we follow the first meaning ascribed to the word; for if the Quran declared the Bible to be true, this could not be the cause of the Jews casting their own Book behind their backs. Evidently, the correct meaning is that in spite of the fact that the Quran fulfils the prophecies contained in the Bible, the Jews reject it, and thereby cast their own Book behind their backs.
b
2:90.
c
3:188.
b
See 2:90.
c
3:188.
108
Commentary:
As pointed out in the preceding verse, the Jews had pledged themselves to their own Prophets that they would accept the Prophet who was to appear from among their brethren, the Ishmaelites, in fulfilment of the prophecies mentioned in the Bible. But although all the signs mentioned in the prophecies concerning the promised Prophet had been fulfilled in the person of the Holy Prophet, yet they persisted in their denial and thus broke their promise and belied their own Scriptures.
The word مصدق has been construed to mean: (1) that the Quran declares the Bible to be true, and (2) that the Quran fulfils the prophecies contained in the Bible. The latter meaning only is applicable here. For here the People of the Book are spoken of as casting the Book of God (the Torah) behind their backs as a result of the fulfilment of its prophecies in the Quran. This cannot be the case, if we follow the first meaning ascribed to the word; for if the Quran declared the Bible to be true, this could not be the cause of the Jews casting their own Book behind their backs. Evidently, the correct meaning is that in spite of the fact that the Quran fulfils the prophecies contained in the Bible, the Jews reject it, and thereby cast their own Book behind their backs.
a
See 2:90.
b
3:188.
وَإِذْ أَخَذَ ٱللَّهُ مِيثَٰقَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ لَتُبَيِّنُنَّهُۥ لِلنَّاسِ وَلَا تَكْتُمُونَهُۥ فَنَبَذُوهُ وَرَآءَ ظُهُورِهِمْ وَٱشْتَرَوْا۟ بِهِۦ ثَمَنًا قَلِيلًا ۖ فَبِئْسَ مَا يَشْتَرُونَ
اس آیت کی تشریح کے لئے دیکھئے سورۃ بقرہ آیت ۱۷۵۔
2:102.
The reference here is to no particular covenant but to a general covenant taken from the followers of every Prophet that they would preach and promulgate the Divine Message and would try to live up to it.
2:102.
Commentary:
The reference here is to no particular covenant, but to a general covenant taken from the followers of every Prophet that they would preach and promulgate the Message they had accepted and would live up to it. The pronoun "it" in the clause, and not conceal it, may refer either to the Book or the covenant.
a
2:102.
300
此处不是指某一个信约, 而是指从每位圣先知的信徒所缔结的一般信约, 即他们要布讲和宣扬安拉的启示, 并且尽力实践其教义。
1
اس آیت کی تشریح کے لئے دیکھئے سورۃ بقرہ آیت ۱۷۵۔
a
2:102.
470
Commentary:
The reference here is to no particular covenant, but to a general covenant taken from the followers of every Prophet that they would preach and promulgate the Message they had accepted and would live up to it. The pronoun "it" in the clause, and not conceal it, may refer either to the Book or the covenant.
c
2:102.
544
The reference here is to no particular covenant but to a general covenant taken from the followers of every Prophet that they would preach and promulgate the Divine Message and would try to live up to it.
وَإِمَّا تَخَافَنَّ مِن قَوْمٍ خِيَانَةً فَٱنۢبِذْ إِلَيْهِمْ عَلَىٰ سَوَآءٍ ۚ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْخَآئِنِينَ
4:108.
4:108.
If a people with whom Muslims have entered into a covenant dishonour it, they should be plainly told that the covenant has come to an end and Muslims, if attacked, would fight back with all the force at their command. But under no circumstances are Muslims permitted to make a surprise attack, without giving a prior notice. ‘Ala Sawa’in means, on terms of equality, i.e. in such a manner that each party should know that it is free of its obligations.
4:108.
Commentary:
If a people with whom Muslims have entered into a covenant begin to commit acts of hostility towards them and it is feared that they are going to play false, then it should be openly and plainly declared to them that the covenant between them and the Muslims had come to an end. Then if, after such a declaration, they should fight the Muslims, the latter should also fight them. Thus Muslims are not allowed to make a surprise attack on any people without due notice. The Holy Prophet is reported to have said لا تفرط ولا تفجأ i.e. "Do not exceed the bounds in fighting, nor make a surprise attack on the enemy." Even in war, Islam enjoins strict justice and mercy.
d
4:108.
a
4:108.
1146
Commentary:
If a people with whom Muslims have entered into a covenant begin to commit acts of hostility towards them and it is feared that they are going to play false, then it should be openly and plainly declared to them that the covenant between them and the Muslims had come to an end. Then if, after such a declaration, they should fight the Muslims, the latter should also fight them. Thus Muslims are not allowed to make a surprise attack on any people without due notice. The Holy Prophet is reported to have said لا تفرط ولا تفجأ i.e. "Do not exceed the bounds in fighting, nor make a surprise attack on the enemy." Even in war, Islam enjoins strict justice and mercy.
a
4:108.
1136
If a people with whom Muslims have entered into a covenant dishonour it, they should be plainly told that the covenant has come to an end and Muslims, if attacked, would fight back with all the force at their command. But under no circumstances are Muslims permitted to make a surprise attack, without giving a prior notice. ‘Ala Sawa’in means, on terms of equality, i.e. in such a manner that each party should know that it is free of its obligations.
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
۞ فَحَمَلَتْهُ فَٱنتَبَذَتْ بِهِۦ مَكَانًا قَصِيًّا
How Mary came to conceive Jesus without the agency of a husband is one of those Divine secrets which at present may be considered beyond human intellect to fathom. It may be regarded as above the ordinary natural law as we now know it. But the knowledge of man, at best, is limited. He has not been able to comprehend all Divine secrets. There are mysteries in nature which man has not been able to solve as yet; perhaps he may never be able to solve them. Among them may be included the fatherless birth of Jesus. God’s ways are inscrutable and His powers limitless. He Who could create the whole universe by the word, Kun (be), surely can bring about such changes in matter as should make this apparently insoluble mystery yield to a solution. Moreover, medical science has not altogether ruled out the possibility, from a purely biological standpoint, under certain conditions of natural parthenogenesis or the production of a child by a female without any relation to a male. Medical men call attentio
'A remote place,' refers to Bethlehem which is about seventy miles from Nazareth to the south. There Joseph took Mary sometime before Jesus’s birth which took place in that town.
Important Words:
انتبذت (she withdrew) is derived fromنبذ. They say نبذہ i.e. he cast, threw or flung it away. انتبذ means, he withdrew or retired aside or apart from others; separated himself from others. انتبذ عن القوم means, he withdrew or retired from his people. انتبذ مکاناً قصیا means, he retired to a place from his family; he retired to a distant place from his people (Lane & Aqrab).
Commentary:
How Mary came to conceive Jesus without the agency of a husband is one of those divine secrets which at present may be considered beyond human intellect to fathom. It may be regarded as above the ordinary natural law as we now know it. But the knowledge of man, at best, is limited. He has not been able to comprehend all divine secrets. There are mysteries in nature which man has not been able to solve as yet; perhaps he may never be able to solve them. Among them may be included the fatherless birth of Jesus. God’s ways are inscrutable and His powers limitless. He Who could create the whole universe by uttering the word, کن (be), surely can bring about such changes in matter as should make this apparently insoluble mystery yield to a solution.
Medical science, however, has not altogether ruled out the possibility, from a purely biological standpoint, under certain conditions, of natural parthenogenesis or the production of a child by a female without any relation to a male. Medical practitioners call attention to this possibility as a result of a certain type of tumour, which is occasionally found in the female pelvis or lower body. Such tumours which are known as arrhenoblastoma are capable of generating male sperm cells. If living male sperm-cells are produced in a female body by arrhenoblastoma the possibility of self-fertilization of a woman, even though virgin, cannot be denied. That is to say, her own body would produce the same result as though sperm-cells from a man’s body had been transferred to hers in the usual way, or by a physician’s aid. Recently a group of gynaecologists in Europe have published data to prove instances of childbirth where the mother had had no contact with a male (Lancet). For a detailed note on parthenogenesis see 3:48.
Jesus’ birth is perhaps not altogether unique in this respect that he was born without the agency of a human father. Cases are on record of children having been born without fathers for which see Enc. Brit. under "Virgin Birth" and "Anomalies and Curiosities of Medicine" published by W. B. Saunders & Co., London.
If we dismiss all these possibilities, then Jesus’ birth will have to be regarded, God forbid, as illegitimate. Christians and Jews are both agreed that the birth of Jesus was something out of the ordinary—the Christians holding it as supernatural and the Jews as illegitimate (Jew. Enc.). Even in the family birth register, the birth of Jesus was recorded as such (Talmud). This fact alone should constitute a valid proof of Jesus’ birth being out of the ordinary. Joseph, Mary’s husband, according to the Gospels, had not established conjugal relations with her till after the birth of Jesus (Matt. 1:25). So the words, 'she conceived him', refer to this extraordinary conception of Mary without the agency of any man.
The words, 'a remote place', refer to Bethlehem which is about seventy miles south of Nazareth. There Joseph took Mary sometime before Jesus’ birth which took place in that town.
2167
Important Words:
انتبذت (she withdrew) is derived fromنبذ. They say نبذہ i.e. he cast, threw or flung it away. انتبذ means, he withdrew or retired aside or apart from others; separated himself from others. انتبذ عن القوم means, he withdrew or retired from his people. انتبذ مکاناً قصیا means, he retired to a place from his family; he retired to a distant place from his people (Lane & Aqrab).
Commentary:
How Mary came to conceive Jesus without the agency of a husband is one of those divine secrets which at present may be considered beyond human intellect to fathom. It may be regarded as above the ordinary natural law as we now know it. But the knowledge of man, at best, is limited. He has not been able to comprehend all divine secrets. There are mysteries in nature which man has not been able to solve as yet; perhaps he may never be able to solve them. Among them may be included the fatherless birth of Jesus. God’s ways are inscrutable and His powers limitless. He Who could create the whole universe by uttering the word, کن (be), surely can bring about such changes in matter as should make this apparently insoluble mystery yield to a solution.
Medical science, however, has not altogether ruled out the possibility, from a purely biological standpoint, under certain conditions, of natural parthenogenesis or the production of a child by a female without any relation to a male. Medical practitioners call attention to this possibility as a result of a certain type of tumour, which is occasionally found in the female pelvis or lower body. Such tumours which are known as arrhenoblastoma are capable of generating male sperm cells. If living male sperm-cells are produced in a female body by arrhenoblastoma the possibility of self-fertilization of a woman, even though virgin, cannot be denied. That is to say, her own body would produce the same result as though sperm-cells from a man’s body had been transferred to hers in the usual way, or by a physician’s aid. Recently a group of gynaecologists in Europe have published data to prove instances of childbirth where the mother had had no contact with a male (Lancet). For a detailed note on parthenogenesis see 3:48.
Jesus’ birth is perhaps not altogether unique in this respect that he was born without the agency of a human father. Cases are on record of children having been born without fathers for which see Enc. Brit. under "Virgin Birth" and "Anomalies and Curiosities of Medicine" published by W. B. Saunders & Co., London.
If we dismiss all these possibilities, then Jesus’ birth will have to be regarded, God forbid, as illegitimate. Christians and Jews are both agreed that the birth of Jesus was something out of the ordinary—the Christians holding it as supernatural and the Jews as illegitimate (Jew. Enc.). Even in the family birth register, the birth of Jesus was recorded as such (Talmud). This fact alone should constitute a valid proof of Jesus’ birth being out of the ordinary. Joseph, Mary’s husband, according to the Gospels, had not established conjugal relations with her till after the birth of Jesus (Matt. 1:25). So the words, 'she conceived him', refer to this extraordinary conception of Mary without the agency of any man.
The words, 'a remote place', refer to Bethlehem which is about seventy miles south of Nazareth. There Joseph took Mary sometime before Jesus’ birth which took place in that town.
1755
How Mary came to conceive Jesus without the agency of a husband is one of those Divine secrets which at present may be considered beyond human intellect to fathom. It may be regarded as above the ordinary natural law as we now know it. But the knowledge of man, at best, is limited. He has not been able to comprehend all Divine secrets. There are mysteries in nature which man has not been able to solve as yet; perhaps he may never be able to solve them. Among them may be included the fatherless birth of Jesus. God’s ways are inscrutable and His powers limitless. He Who could create the whole universe by the word, Kun (be), surely can bring about such changes in matter as should make this apparently insoluble mystery yield to a solution. Moreover, medical science has not altogether ruled out the possibility, from a purely biological standpoint, under certain conditions of natural parthenogenesis or the production of a child by a female without any relation to a male. Medical men call attentio
1756
'A remote place,' refers to Bethlehem which is about seventy miles from Nazareth to the south. There Joseph took Mary sometime before Jesus’s birth which took place in that town.
قَالَ بَصُرْتُ بِمَا لَمْ يَبْصُرُوا۟ بِهِۦ فَقَبَضْتُ قَبْضَةً مِّنْ أَثَرِ ٱلرَّسُولِ فَنَبَذْتُهَا وَكَذَٰلِكَ سَوَّلَتْ لِى نَفْسِى
مفسرین کہتے ہیں کہ سامری نے یہ کہا تھا کہ میں نے جبرائیل کو دیکھ لیا تھا اور اس کے گھوڑے کے پاؤں کی مٹی اٹھالی تھی اس سے یہ بچھڑا تیار کیا تھا۔ مگر قرآن مجید میں رسول کا لفظ ہے جس سے موسیٰ علیہ السلام مراد ہیں اور اَثر سے مراد بات یا سنت ہے جیسا کہ لغت سے ثابت ہے (اقرب) سامری نے فقط یہ کہا تھا کہ پہلے میں نے اس رسول یعنی موسٰیؑ کی تعلیم کو اختیار کر لیا تھا۔ پھر جب موقع مناسب دیکھا کہ موسٰیؑ تردید کرنے کے لئے موجودنہیں تو اس تعلیم کو پھینک دیا۔
The words may also mean, 'My mental perception was clearer than that of the Israelites.' The Samiri means to say that he had followed Moses and had accepted his teachings intelligently and not blindly like them. But when Moses went to the Mount, he threw away the cloak of expediency and discarded what little of his teachings (athar, meaning remains or relics of knowledge transmitted or handed down from the former generations, i.e. teachings) he had accepted and that was what his mind suggested to him.
Important Words:
بصرت (I perceived) is from بصر (basura). They say بصرہ او به i.e. he perceived it; he knew it; he saw it. أبصرہ means, he saw it or him, by the sight of the eye; or he looked at him or towards him or it trying whether he could see him or not. أبصر also means, he relinquished infidelity and adopted the true belief. أبصر الطریق means, the way became manifest (Lane & Aqrab). See also 6:104 & 7:204.
Commentary:
The words I perceived that which they did not perceive mean, "My mental perception was clearer than that of the Israelites". The Samiri means to say that he had followed Moses and had accepted his teachings intelligently and not blindly like them and that his object in doing so was that he should become the leader of his people. So when the proper occasion arrived and Moses went to the Mount, he threw away the cloak of expediency and discarded what little of his teachings he had accepted and that was what his mind suggested to him.
1
مفسرین کہتے ہیں کہ سامری نے یہ کہا تھا کہ میں نے جبرائیل کو دیکھ لیا تھا اور اس کے گھوڑے کے پاؤں کی مٹی اٹھالی تھی اس سے یہ بچھڑا تیار کیا تھا۔ مگر قرآن مجید میں رسول کا لفظ ہے جس سے موسیٰ علیہ السلام مراد ہیں اور اَثر سے مراد بات یا سنت ہے جیسا کہ لغت سے ثابت ہے (اقرب) سامری نے فقط یہ کہا تھا کہ پہلے میں نے اس رسول یعنی موسٰیؑ کی تعلیم کو اختیار کر لیا تھا۔ پھر جب موقع مناسب دیکھا کہ موسٰیؑ تردید کرنے کے لئے موجودنہیں تو اس تعلیم کو پھینک دیا۔
2309
Important Words:
بصرت (I perceived) is from بصر (basura). They say بصرہ او به i.e. he perceived it; he knew it; he saw it. أبصرہ means, he saw it or him, by the sight of the eye; or he looked at him or towards him or it trying whether he could see him or not. أبصر also means, he relinquished infidelity and adopted the true belief. أبصر الطریق means, the way became manifest (Lane & Aqrab). See also 6:104 & 7:204.
Commentary:
The words I perceived that which they did not perceive mean, "My mental perception was clearer than that of the Israelites". The Samiri means to say that he had followed Moses and had accepted his teachings intelligently and not blindly like them and that his object in doing so was that he should become the leader of his people. So when the proper occasion arrived and Moses went to the Mount, he threw away the cloak of expediency and discarded what little of his teachings he had accepted and that was what his mind suggested to him.
1847
The words may also mean, 'My mental perception was clearer than that of the Israelites.' The Samiri means to say that he had followed Moses and had accepted his teachings intelligently and not blindly like them. But when Moses went to the Mount, he threw away the cloak of expediency and discarded what little of his teachings (athar, meaning remains or relics of knowledge transmitted or handed down from the former generations, i.e. teachings) he had accepted and that was what his mind suggested to him.
فَأَخَذْنَٰهُ وَجُنُودَهُۥ فَنَبَذْنَٰهُمْ فِى ٱلْيَمِّ ۖ فَٱنظُرْ كَيْفَ كَانَ عَٰقِبَةُ ٱلظَّٰلِمِينَ
2:51; 7:137; 17:104; 20:79; 26:67; 79:26.
یَمّ کے معنے عام طور پر لوگ دریا کے کرتے ہیں۔ مگر تاریخوں سے پتہ لگتا ہے کہ موسیٰ علیہ السلام اور فرعون بحیرہ احمر جہاں وادیٔ سینا سے ملتا ہے وہاں سے گذرے تھے۔ پس ہم نے یَمّ کے معنے سمندر کے کیے ہیں اور لغت میں بھی اس کے معنے سمندر کے لکھے ہیں۔ (دیکھئے اقرب)
2:51; 7:137; 17:104; 20:79; 26:67; 79:26.
2:51; 7:137; 17:104; 20:79; 26:67; 79:26.
Commentary:
The use of the word یم (sea) in this verse and v. 8 above seems to suggest a curious coincidence. In order to save the child Moses from being killed by Pharaoh, Moses’ mother cast him into the یم from which he was later rescued. But Pharaoh and his mighty hosts while endeavouring to cross the یم in order to overtake the Israelites, were drowned. See also 20:79.
f
2:51; 7:137; 17:104; 20:79; 26:67; 79:26.
2
یَمّ کے معنے عام طور پر لوگ دریا کے کرتے ہیں۔ مگر تاریخوں سے پتہ لگتا ہے کہ موسیٰ علیہ السلام اور فرعون بحیرہ احمر جہاں وادیٔ سینا سے ملتا ہے وہاں سے گذرے تھے۔ پس ہم نے یَمّ کے معنے سمندر کے کیے ہیں اور لغت میں بھی اس کے معنے سمندر کے لکھے ہیں۔ (دیکھئے اقرب)
b
2:51; 7:137; 17:104; 20:79; 26:67; 79:26.
2904
Commentary:
The use of the word یم (sea) in this verse and v. 8 above seems to suggest a curious coincidence. In order to save the child Moses from being killed by Pharaoh, Moses’ mother cast him into the یم from which he was later rescued. But Pharaoh and his mighty hosts while endeavouring to cross the یم in order to overtake the Israelites, were drowned. See also 20:79.
a
2:51; 7:137; 17:104; 20:79; 26:67; 79:26.
۞ فَنَبَذْنَٰهُ بِٱلْعَرَآءِ وَهُوَ سَقِيمٌ
یعنی مچھلی کے دل میں تحریک کی کہ وہ قے کرکے اس کو میدان میں پھینک دے۔
Important Words:
عراء (bare tract of land) is derived from عری which means, he was or became naked, bare or without clothing. They say عری من العیب i.e. he was or became free from fault, defector blemish. عراء means, a wide or spacious place or tract of land in which nothing is hidden; or the vacant surface of the earth or land or of a wide space of land (Lane).
3
یعنی مچھلی کے دل میں تحریک کی کہ وہ قے کرکے اس کو میدان میں پھینک دے۔
3356
Important Words:
عراء (bare tract of land) is derived from عری which means, he was or became naked, bare or without clothing. They say عری من العیب i.e. he was or became free from fault, defector blemish. عراء means, a wide or spacious place or tract of land in which nothing is hidden; or the vacant surface of the earth or land or of a wide space of land (Lane).
فَأَخَذْنَٰهُ وَجُنُودَهُۥ فَنَبَذْنَٰهُمْ فِى ٱلْيَمِّ وَهُوَ مُلِيمٌ
10:91; 28:41.
10:91; 28:41.
10:91; 28:41; 79:26.
a
10:91; 28:41.
b
10:91; 28:41; 79:26.
a
10:91; 28:41.