Search Results for "تَحْمِلُهُ"
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وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ ءَايَةَ مُلْكِهِۦٓ أَن يَأْتِيَكُمُ ٱلتَّابُوتُ فِيهِ سَكِينَةٌ مِّن رَّبِّكُمْ وَبَقِيَّةٌ مِّمَّا تَرَكَ ءَالُ مُوسَىٰ وَءَالُ هَٰرُونَ تَحْمِلُهُ ٱلْمَلَٰٓئِكَةُ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَةً لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ
تَابُوْت (Tabut) 意指: (1) 箱子或盒子; (2) 胸腔、胸部、腹部或肋骨以及他们内部包含的。例如, 心脏等等的东西 (Lane); (3) 心即知识、智慧和宁静的储藏室 (مُفْرَدَات, Mufradat)。注释者们对 تَابُوْت (Tabut) 这个字的意义有不同看法。«圣经»中把它作 “方舟” 或 “约柜” 解, 但是 «古兰经» 中的描述肯定地表明, 此间这字的意义是 “心” 或 “腹”。这节经文描写 تَابُوْت 这个字说, “从养主那里来的宁静的心境; ”不能用作 “一只方舟” 解; 因为, «圣经» 中谈及的那只方舟, 非但不能给别人以和平和宁静, 而且也不能保护以色列人不遭受失败, 也不能保护它自己, 因为被敌人带走了。即使在各次战役中带着方舟走的扫罗 (Saul), 也屡受惨败, 连敌人也觉得他可怜, 最后遭遇到不光采的结局。这样的一只方舟从未能使古以色列人有什么宁静。安拉赐给他们的是充满了勇气和毅力的心, 因此, 在所述及的宁静的心境降给他们之后, 他们成功地抵御了敌人的攻击, 并使他们遭到沉重的失败。
安拉给以色列人的另一恩赐, 在传下来的 “精神遗物”一词中谈及。安拉使他们心里充满高贵品质, 这是他们的祖先穆撒 (摩西) 和哈融 (哈伦) 子孙的特点。穆撒和哈融的子孙传下来的, 不是物质的东西, 而是他们伟大的祖先作为遗产传给他们的良好道德品质。
تَابُوْت کے عام معنے تو صندوق کے اور کشتی کے ہوتے ہیں (اقرب) لیکن استعارۃ ً اسے دل کے معنٰی میں بھی استعمال کیا جاتا ہے۔ مفردات راغب میں ہے قِیْلَ عِبَارَۃٌ عَنِ الْقَلْبِ وَالسَّکِیْنَۃِ وَ عَمَّا فِیْہِ مِنَ الْعِلْمِ یعنی کبھی لفظ تابوت کو استعارۃ ًدل کے معنے میں بھی استعمال کیا جاتا ہے۔ الفاظ قرآنیہ صاف دلالت کر رہے ہیں کہ اس جگہ تابوت سے مراد دل ہے۔ کیونکہ فرماتا ہے۔ اس تابوت میں تمہارے رب کی طرف سے سکینت ہے۔ اب یہ ظاہر ہے کہ سکینت دل میں ہوتی ہے نہ کہ صندوقوں میں۔ اسی طرح اس تابوت کے متعلق فرماتا ہے تَحْمِلُہُ الْمَلٰٓئِکَۃُ فرشتے اسے اٹھائے ہ
Tabut means, (1) a chest or box; (2) chest or breast or bosom or the ribs with what they contain, as the heart, etc. (Lane); (3) the heart which is the storehouse of knowledge, wisdom and peace (Mufradat). Commentators have differed about the significance of the word Tabut and the Bible mentions it as an ark or chest, and the description given in the Qur’an definitely shows that the word has been used here in the sense of "heart" or "bosom." The description of the Tabut in the verse "wherein there will be tranquillity from your Lord" cannot apply to an ark; for, far from granting peace and tranquillity to others, the ark spoken of by the Bible could neither protect the Israelites against defeat nor could it protect itself, as it was carried away by the enemy. Even Saul who took with him the ark during his campaigns suffered crushing defeats, so much so that even the enemy pitied him and he met with an ignominious end. Such an ark could not be a source of tranquillity to the Israelite
Another favour which God conferred on the Israelites is referred to in the word "legacy." God imbued their hearts with the noble qualities, which characterised their ancestors, the descendants of Moses and Aaron. The legacy left by the descendants of Moses and Aaron did not consist in any material things but meant the good moral qualities with which they were endowed as the heritage of their great ancestors.
Important Words:
التابوت (heart) is derived from تاب i.e. he returned; he returned to God; he repented; he left off the way of sin and began to tread the path of rectitude. التابوت means: (1) a chest or box, as things are repeatedly taken out of, and returned to, it; (2) a coffin or a bier; (3) chest or breast or bosom or the ribs with what they contain, as the heart, etc. (Lane); (4) the heart which is the storehouse of knowledge, wisdom and peace (Mufradat).
سکینة (tranquillity) is derived from سکن i.e. it became calm and tranquil. سکینة means, peace, tranquillity, calmness, freedom from agitation and disturbance (Aqrab & Lane).
بقیة (legacy) is derived from بقی i.e. he or it remained behind; or he or it continued or lasted for long or forever. بقیة means, that which remains behind, i.e. legacy; remainder; remains; remnant; residue; relic; the best portion of a thing, as it is always the best part of a thing that survives. فلان بقیة القوم means, such a one is the best and the most excellent of the party (Lane).
Commentary:
Though commentators have differed about the significance of the word تابوت and the Bible mentions it as an "ark" or chest, the description of the Quran definitely shows that the word has been used here in the sense of "heart" or "bosom.'' The words of the Quran are: wherein there will be tranquillity from your Lord. Now this description cannot apply to an ark or a chest; for, far from granting peace and tranquillity to others, the ark spoken of by the Bible could neither protect the Israelites against defeat nor could it protect itself, and was carried away by the enemy. Even Saul who took with him the ark during his campaigns, suffered crushing defeats, so much so that even the enemy pitied him and he met with an ignominious end. Such an ark could not be a source of tranquillity to the Israelites. What God gave them was a heart full of tranquillity which was aided by angels who buoyed up the Israelites and filled their hearts with courage and perseverance so that, after the coming of the said tranquillity, they successfully resisted the attacks of the enemy and inflicted heavy defeats on them.
Another favour which God conferred on the Israelites has been referred to in the word بقیة or legacy. God imbued their hearts with the noble qualities which characterized their ancestors, the people or the descendants of Moses and Aaron. The legacy left by the descendants of Moses and Aaron did not consist of any material things but referred to the good qualities which they were given as the heritage of their great ancestors. This heritage was similar to the one to which reference has been made in the words, that (he) may be heir to me and to the House of Jacob (19: 7). Evidently, it is not a material heritage but a spiritual and moral heritage that is mentioned in this verse. Similarly, the followers of Gideon were imbued with a spiritual and moral بقیة i.e. such noble attributes of Moses and Aaron and their descendants as God had endowed them with. It was a sign that it was God Who had set up Gideon as king over the tribes of Israel so that he might protect them against the ravages of their enemy and breathe into them a martial spirit, a work which saw its consummation in the days of David.
192
تَابُوْت (Tabut) 意指: (1) 箱子或盒子; (2) 胸腔、胸部、腹部或肋骨以及他们内部包含的。例如, 心脏等等的东西 (Lane); (3) 心即知识、智慧和宁静的储藏室 (مُفْرَدَات, Mufradat)。注释者们对 تَابُوْت (Tabut) 这个字的意义有不同看法。«圣经»中把它作 “方舟” 或 “约柜” 解, 但是 «古兰经» 中的描述肯定地表明, 此间这字的意义是 “心” 或 “腹”。这节经文描写 تَابُوْت 这个字说, “从养主那里来的宁静的心境; ”不能用作 “一只方舟” 解; 因为, «圣经» 中谈及的那只方舟, 非但不能给别人以和平和宁静, 而且也不能保护以色列人不遭受失败, 也不能保护它自己, 因为被敌人带走了。即使在各次战役中带着方舟走的扫罗 (Saul), 也屡受惨败, 连敌人也觉得他可怜, 最后遭遇到不光采的结局。这样的一只方舟从未能使古以色列人有什么宁静。安拉赐给他们的是充满了勇气和毅力的心, 因此, 在所述及的宁静的心境降给他们之后, 他们成功地抵御了敌人的攻击, 并使他们遭到沉重的失败。
193
安拉给以色列人的另一恩赐, 在传下来的 “精神遗物”一词中谈及。安拉使他们心里充满高贵品质, 这是他们的祖先穆撒 (摩西) 和哈融 (哈伦) 子孙的特点。穆撒和哈融的子孙传下来的, 不是物质的东西, 而是他们伟大的祖先作为遗产传给他们的良好道德品质。
1
تَابُوْت کے عام معنے تو صندوق کے اور کشتی کے ہوتے ہیں (اقرب) لیکن استعارۃ ً اسے دل کے معنٰی میں بھی استعمال کیا جاتا ہے۔ مفردات راغب میں ہے قِیْلَ عِبَارَۃٌ عَنِ الْقَلْبِ وَالسَّکِیْنَۃِ وَ عَمَّا فِیْہِ مِنَ الْعِلْمِ یعنی کبھی لفظ تابوت کو استعارۃ ًدل کے معنے میں بھی استعمال کیا جاتا ہے۔ الفاظ قرآنیہ صاف دلالت کر رہے ہیں کہ اس جگہ تابوت سے مراد دل ہے۔ کیونکہ فرماتا ہے۔ اس تابوت میں تمہارے رب کی طرف سے سکینت ہے۔ اب یہ ظاہر ہے کہ سکینت دل میں ہوتی ہے نہ کہ صندوقوں میں۔ اسی طرح اس تابوت کے متعلق فرماتا ہے تَحْمِلُہُ الْمَلٰٓئِکَۃُ فرشتے اسے اٹھائے ہ
255
Important Words:
التابوت (heart) is derived from تاب i.e. he returned; he returned to God; he repented; he left off the way of sin and began to tread the path of rectitude. التابوت means: (1) a chest or box, as things are repeatedly taken out of, and returned to, it; (2) a coffin or a bier; (3) chest or breast or bosom or the ribs with what they contain, as the heart, etc. (Lane); (4) the heart which is the storehouse of knowledge, wisdom and peace (Mufradat).
سکینة (tranquillity) is derived from سکن i.e. it became calm and tranquil. سکینة means, peace, tranquillity, calmness, freedom from agitation and disturbance (Aqrab & Lane).
بقیة (legacy) is derived from بقی i.e. he or it remained behind; or he or it continued or lasted for long or forever. بقیة means, that which remains behind, i.e. legacy; remainder; remains; remnant; residue; relic; the best portion of a thing, as it is always the best part of a thing that survives. فلان بقیة القوم means, such a one is the best and the most excellent of the party (Lane).
Commentary:
Though commentators have differed about the significance of the word تابوت and the Bible mentions it as an "ark" or chest, the description of the Quran definitely shows that the word has been used here in the sense of "heart" or "bosom.'' The words of the Quran are: wherein there will be tranquillity from your Lord. Now this description cannot apply to an ark or a chest; for, far from granting peace and tranquillity to others, the ark spoken of by the Bible could neither protect the Israelites against defeat nor could it protect itself, and was carried away by the enemy. Even Saul who took with him the ark during his campaigns, suffered crushing defeats, so much so that even the enemy pitied him and he met with an ignominious end. Such an ark could not be a source of tranquillity to the Israelites. What God gave them was a heart full of tranquillity which was aided by angels who buoyed up the Israelites and filled their hearts with courage and perseverance so that, after the coming of the said tranquillity, they successfully resisted the attacks of the enemy and inflicted heavy defeats on them.
Another favour which God conferred on the Israelites has been referred to in the word بقیة or legacy. God imbued their hearts with the noble qualities which characterized their ancestors, the people or the descendants of Moses and Aaron. The legacy left by the descendants of Moses and Aaron did not consist of any material things but referred to the good qualities which they were given as the heritage of their great ancestors. This heritage was similar to the one to which reference has been made in the words, that (he) may be heir to me and to the House of Jacob (19: 7). Evidently, it is not a material heritage but a spiritual and moral heritage that is mentioned in this verse. Similarly, the followers of Gideon were imbued with a spiritual and moral بقیة i.e. such noble attributes of Moses and Aaron and their descendants as God had endowed them with. It was a sign that it was God Who had set up Gideon as king over the tribes of Israel so that he might protect them against the ravages of their enemy and breathe into them a martial spirit, a work which saw its consummation in the days of David.
308
Tabut means, (1) a chest or box; (2) chest or breast or bosom or the ribs with what they contain, as the heart, etc. (Lane); (3) the heart which is the storehouse of knowledge, wisdom and peace (Mufradat). Commentators have differed about the significance of the word Tabut and the Bible mentions it as an ark or chest, and the description given in the Qur’an definitely shows that the word has been used here in the sense of "heart" or "bosom." The description of the Tabut in the verse "wherein there will be tranquillity from your Lord" cannot apply to an ark; for, far from granting peace and tranquillity to others, the ark spoken of by the Bible could neither protect the Israelites against defeat nor could it protect itself, as it was carried away by the enemy. Even Saul who took with him the ark during his campaigns suffered crushing defeats, so much so that even the enemy pitied him and he met with an ignominious end. Such an ark could not be a source of tranquillity to the Israelite
309
Another favour which God conferred on the Israelites is referred to in the word "legacy." God imbued their hearts with the noble qualities, which characterised their ancestors, the descendants of Moses and Aaron. The legacy left by the descendants of Moses and Aaron did not consist in any material things but meant the good moral qualities with which they were endowed as the heritage of their great ancestors.
وَلَا عَلَى ٱلَّذِينَ إِذَا مَآ أَتَوْكَ لِتَحْمِلَهُمْ قُلْتَ لَآ أَجِدُ مَآ أَحْمِلُكُمْ عَلَيْهِ تَوَلَّوا۟ وَّأَعْيُنُهُمْ تَفِيضُ مِنَ ٱلدَّمْعِ حَزَنًا أَلَّا يَجِدُوا۟ مَا يُنفِقُونَ
حدیثوں میں ان لوگوں کی روایت آتی ہے۔ کہ خدا کی قسم ہم سواری مانگنے نہیں گئے تھے‘ بلکہ ہماری مراد چپلیوں سے تھی۔ جن کو پاؤں میں ڈال کر ہم تپتی ہوئی پتھریلی زمین پر چل سکیں۔ قرآن کریم کے الفاظ بھی اسے برداشت کرتے ہیں۔ کیونکہ ان کا لفظی ترجمہ یہی ہے کہ ہمیں وہ چیز دے جس کے اوپر کھڑے ہو کر ہم مقام جہاد تک پہنچ سکیں۔ اور اس سے مراد جوتی یا چپلی ہو سکتی ہے وہ وقت ایسا تنگی کا تھا کہ رسول کریم صلی اللہ علیہ وسلم سب مجاہدین کوجوتیاں یا چپلیاں تک مہیا نہیں کر سکتے تھے۔ (فتح البیان)
The verse is general in its application but the persons particularly referred to were seven poor Muslims who were extremely desirous of going to Jihad but did not possess the means and wherewithal to fulfil the wish of their hearts.
Commentary:
The verse is general in its application, but the persons particularly referred to were seven poor Muslims who were extremely desirous of going to jihad but did not possess the means and the wherewithal to fulfil the wish of their hearts. These men came to the Holy Prophet, begging him to provide them with conveyance so that they might go forth with him. On being told by the Holy Prophet that he was unable to grant their request, they were sorely grieved and went away with their eyes full of tears. It is said that after they had gone, the Holy Prophet was offered three camels by ‘Uthman and four by other Muslims and these he gave to the seven men. The Quran mentions this incident in order to contrast the faith and sincerity of these poor Muslims with the insincerity of those who proffered lame and false excuses and asked to be allowed to stay behind, although they possessed all the means to go. It also appears from this verse that all those who remained behind at Medina were not hypocrites but that among them there were also true and sincere Muslims who could not go because they did not possess the means to do so.
1
حدیثوں میں ان لوگوں کی روایت آتی ہے۔ کہ خدا کی قسم ہم سواری مانگنے نہیں گئے تھے‘ بلکہ ہماری مراد چپلیوں سے تھی۔ جن کو پاؤں میں ڈال کر ہم تپتی ہوئی پتھریلی زمین پر چل سکیں۔ قرآن کریم کے الفاظ بھی اسے برداشت کرتے ہیں۔ کیونکہ ان کا لفظی ترجمہ یہی ہے کہ ہمیں وہ چیز دے جس کے اوپر کھڑے ہو کر ہم مقام جہاد تک پہنچ سکیں۔ اور اس سے مراد جوتی یا چپلی ہو سکتی ہے وہ وقت ایسا تنگی کا تھا کہ رسول کریم صلی اللہ علیہ وسلم سب مجاہدین کوجوتیاں یا چپلیاں تک مہیا نہیں کر سکتے تھے۔ (فتح البیان)
1242
Commentary:
The verse is general in its application, but the persons particularly referred to were seven poor Muslims who were extremely desirous of going to jihad but did not possess the means and the wherewithal to fulfil the wish of their hearts. These men came to the Holy Prophet, begging him to provide them with conveyance so that they might go forth with him. On being told by the Holy Prophet that he was unable to grant their request, they were sorely grieved and went away with their eyes full of tears. It is said that after they had gone, the Holy Prophet was offered three camels by ‘Uthman and four by other Muslims and these he gave to the seven men. The Quran mentions this incident in order to contrast the faith and sincerity of these poor Muslims with the insincerity of those who proffered lame and false excuses and asked to be allowed to stay behind, although they possessed all the means to go. It also appears from this verse that all those who remained behind at Medina were not hypocrites but that among them there were also true and sincere Muslims who could not go because they did not possess the means to do so.
1208
The verse is general in its application but the persons particularly referred to were seven poor Muslims who were extremely desirous of going to Jihad but did not possess the means and wherewithal to fulfil the wish of their hearts.
فَأَتَتْ بِهِۦ قَوْمَهَا تَحْمِلُهُۥ ۖ قَالُوا۟ يَٰمَرْيَمُ لَقَدْ جِئْتِ شَيْـًٔا فَرِيًّا
قرآن مجید میں تَحْمِلُہٗ کا لفظ ہے جس کے عام معنے اٹھانے کے ہوتے ہیں۔ مگر قرآن کریم اور لغت سے معلوم ہوتا ہے کہ اس کے معنے سوار کروا کر لے جانے کے بھی ہیں۔ اور یہی معنے اس جگہ ہم نے کیے ہیں۔ (تَحْمِلُہٗ کے ان معنوں کے لئے دیکھئے سورہ ٔ توبہ آیت۹۲۔ نیز دیکھئے تفسیر علامہ ابوحیان ہسپانوی جلد۵ صفحہ۸۴۔ ۸۵ و لسان العرب)
For this meaning of the word see 9:92. It appears from the Gospels that after Jesus’s birth at Bethlehem, in pursuance of a Divine command Joseph had taken him and Mary to Egypt where they lived for some years and it was after the death of Herod that the family came back to Nazareth and dwelt there (Matt. 2: 13-23). There was also a biblical prophecy to the effect that Jesus would come to his people along with his mother riding on an ass (Matt. 21: 4-7). Jesus and Mary were actually riding on asses when they entered Jerusalem. The expression, Tahmilu-hu, may possibly refer to that prophecy of the Bible. The verse refers to the time when Jesus had already attained Prophethood as is clear from vv. 31-34.
Fariyy also means, a forger of lies (Lane). By using this word the elders of the Jews insinuated that Mary was a bad woman and Jesus a forger of lies and a false prophet.
Important Words:
جئت (thou hast done). جاء زید means, Zaid came. جئت زیداًmeans, I came to Zaid. جئت بهmeans, I brought him. جاءت بولد means, she gave birth to a child. جاء بشیءmeans, he did, executed or performed a thing; he said or uttered a thing. جئت شیئا حسناmeans, I did a good thing. The Quranic expression, لقد جئت شیئا فریا means, thou hast done a strange thing or a thing hitherto unknown (Lane & Aqrab).
فریا (strange) is derived from فری (fariya) which means, he was or became confounded or perplexed, and was unable to see the right course. أفری فلانا means, he blamed or censured such a one; افری الشیء means, he cut or slit the thing. They say ھو یفری الفری i.e. he effects what is wonderful in his deed. فری means, a thing forged or fabricated or unknown or unheard of. The words لقد جئت شیئا فریا mean, thou hast done a thing hitherto unknown; or a thing deemed strange; or a thing great of magnitude or gravity. فری applied to a man means, a forger or fabricator of lies. افتری کذبا means, he forged or fabricated a lie or falsehood (Lane & Aqrab).
تحمله (carrying him) is derived from حمل. They say حمل الشیء i.e. he carried the thing. حمله علی ظھرہ means, he bore him on his or its back. حملت المرأة means, the woman became pregnant. حمل القران means, he memorized the Quran. حمله الحمل means, he helped him or assisted him to lift the load; or he assisted him in his work; he gave him a beast to ride; لتحملھم (9:92) means, that thou shouldst mount them (Lane, Aqrab & Mufradat). See also 7:177.
Commentary:
By the words 'carrying him' some people are led to think that the verse refers to the time of the childhood of Jesus when Mary carried him in her arms. But this is an obvious misconception. The verse, in fact, refers to the time when Jesus had attained to prophethood as is clear from vv. 31-34 wherein he says, I am a servant of Allah, He has given me the Book, and made me a Prophet;…and has enjoined upon me Prayer and alms-giving so long as I live. Surely Jesus was not made a Prophet in his childhood, nor did he say his Prayers and give Zakah at that time. It appears from the Gospels that after Jesus’ birth at Bethlehem, in pursuance of a Divine command Joseph had taken him and Mary to Egypt where they lived for some years and it was after the death of Herod that the family came back to Nazareth and dwelt there (Matt. 2:13-23). There was also a Biblical prophecy to the effect that Jesus would come to his people along with his mother riding an ass (Matt. 21:4-7). Jesus and Mary were actually riding asses when they entered Jerusalem. Thus the expression تحمله (carrying him or mounting him) may possibly refer to that prophecy of the Bible.
Moreover the expression حمله as shown under "Important Words" above, also means, he helped him and assisted him in his work.
According to this signification of the word حملthe verse under comment would mean that Mary came to her people with Jesus while she believed in him and helped him in his mission. The expression serves a twofold purpose. On the one hand it refers to the fulfilment of the Biblical prophecy (Matt. 21:4-7) and on the other disposes of the accusation (also contained in the Bible) that Jesus’ brothers and his mother did not believe in him. In any case this verse does not refer to the childhood of Jesus but to the time when prophethood had already been bestowed upon him and he had begun addressing his Message to his people.
The manner of expression adopted in regard to the birth and prophethood of Jesus is quite like that adopted about John (Yahya) in verses 12 and 13of the present Surah. Verse 12 relates to Zachariah having received the happy news of the birth of a son and v. 13 to the period when his son Yahya had become a Prophet, the remaining incidents in Yahya’s life having been omitted because the Quran is not a book of history that it should give the complete picture of the life of a man. In the same way the preceding three verses give a brief description of Jesus’ birth and the present verse comes straight to the time when he had become a Prophet of God. The fact that v. 23 speaks of Mary having withdrawn to a remote place also belies the inference that she had come from that remote place carrying Jesus in her arms.
The words, 'thou hast done a strange thing' contain a double taunt. They refer to the calumny of Mary having given birth to an illegitimate son and to Jesus having falsely laid claim to prophethood. As shown under "Important Words" above the word فری also means a forger of lies. Thus by using this word the elders of the Jewish people called Mary a bad woman and Jesus a forger of lies and a false Prophet.
3
قرآن مجید میں تَحْمِلُہٗ کا لفظ ہے جس کے عام معنے اٹھانے کے ہوتے ہیں۔ مگر قرآن کریم اور لغت سے معلوم ہوتا ہے کہ اس کے معنے سوار کروا کر لے جانے کے بھی ہیں۔ اور یہی معنے اس جگہ ہم نے کیے ہیں۔ (تَحْمِلُہٗ کے ان معنوں کے لئے دیکھئے سورہ ٔ توبہ آیت۹۲۔ نیز دیکھئے تفسیر علامہ ابوحیان ہسپانوی جلد۵ صفحہ۸۴۔ ۸۵ و لسان العرب)
2172
Important Words:
جئت (thou hast done). جاء زید means, Zaid came. جئت زیداًmeans, I came to Zaid. جئت بهmeans, I brought him. جاءت بولد means, she gave birth to a child. جاء بشیءmeans, he did, executed or performed a thing; he said or uttered a thing. جئت شیئا حسناmeans, I did a good thing. The Quranic expression, لقد جئت شیئا فریا means, thou hast done a strange thing or a thing hitherto unknown (Lane & Aqrab).
فریا (strange) is derived from فری (fariya) which means, he was or became confounded or perplexed, and was unable to see the right course. أفری فلانا means, he blamed or censured such a one; افری الشیء means, he cut or slit the thing. They say ھو یفری الفری i.e. he effects what is wonderful in his deed. فری means, a thing forged or fabricated or unknown or unheard of. The words لقد جئت شیئا فریا mean, thou hast done a thing hitherto unknown; or a thing deemed strange; or a thing great of magnitude or gravity. فری applied to a man means, a forger or fabricator of lies. افتری کذبا means, he forged or fabricated a lie or falsehood (Lane & Aqrab).
تحمله (carrying him) is derived from حمل. They say حمل الشیء i.e. he carried the thing. حمله علی ظھرہ means, he bore him on his or its back. حملت المرأة means, the woman became pregnant. حمل القران means, he memorized the Quran. حمله الحمل means, he helped him or assisted him to lift the load; or he assisted him in his work; he gave him a beast to ride; لتحملھم (9:92) means, that thou shouldst mount them (Lane, Aqrab & Mufradat). See also 7:177.
Commentary:
By the words 'carrying him' some people are led to think that the verse refers to the time of the childhood of Jesus when Mary carried him in her arms. But this is an obvious misconception. The verse, in fact, refers to the time when Jesus had attained to prophethood as is clear from vv. 31-34 wherein he says, I am a servant of Allah, He has given me the Book, and made me a Prophet;…and has enjoined upon me Prayer and alms-giving so long as I live. Surely Jesus was not made a Prophet in his childhood, nor did he say his Prayers and give Zakah at that time. It appears from the Gospels that after Jesus’ birth at Bethlehem, in pursuance of a Divine command Joseph had taken him and Mary to Egypt where they lived for some years and it was after the death of Herod that the family came back to Nazareth and dwelt there (Matt. 2:13-23). There was also a Biblical prophecy to the effect that Jesus would come to his people along with his mother riding an ass (Matt. 21:4-7). Jesus and Mary were actually riding asses when they entered Jerusalem. Thus the expression تحمله (carrying him or mounting him) may possibly refer to that prophecy of the Bible.
Moreover the expression حمله as shown under "Important Words" above, also means, he helped him and assisted him in his work.
According to this signification of the word حملthe verse under comment would mean that Mary came to her people with Jesus while she believed in him and helped him in his mission. The expression serves a twofold purpose. On the one hand it refers to the fulfilment of the Biblical prophecy (Matt. 21:4-7) and on the other disposes of the accusation (also contained in the Bible) that Jesus’ brothers and his mother did not believe in him. In any case this verse does not refer to the childhood of Jesus but to the time when prophethood had already been bestowed upon him and he had begun addressing his Message to his people.
The manner of expression adopted in regard to the birth and prophethood of Jesus is quite like that adopted about John (Yahya) in verses 12 and 13of the present Surah. Verse 12 relates to Zachariah having received the happy news of the birth of a son and v. 13 to the period when his son Yahya had become a Prophet, the remaining incidents in Yahya’s life having been omitted because the Quran is not a book of history that it should give the complete picture of the life of a man. In the same way the preceding three verses give a brief description of Jesus’ birth and the present verse comes straight to the time when he had become a Prophet of God. The fact that v. 23 speaks of Mary having withdrawn to a remote place also belies the inference that she had come from that remote place carrying Jesus in her arms.
The words, 'thou hast done a strange thing' contain a double taunt. They refer to the calumny of Mary having given birth to an illegitimate son and to Jesus having falsely laid claim to prophethood. As shown under "Important Words" above the word فری also means a forger of lies. Thus by using this word the elders of the Jewish people called Mary a bad woman and Jesus a forger of lies and a false Prophet.
1761
For this meaning of the word see 9:92. It appears from the Gospels that after Jesus’s birth at Bethlehem, in pursuance of a Divine command Joseph had taken him and Mary to Egypt where they lived for some years and it was after the death of Herod that the family came back to Nazareth and dwelt there (Matt. 2: 13-23). There was also a biblical prophecy to the effect that Jesus would come to his people along with his mother riding on an ass (Matt. 21: 4-7). Jesus and Mary were actually riding on asses when they entered Jerusalem. The expression, Tahmilu-hu, may possibly refer to that prophecy of the Bible. The verse refers to the time when Jesus had already attained Prophethood as is clear from vv. 31-34.
1762
Fariyy also means, a forger of lies (Lane). By using this word the elders of the Jews insinuated that Mary was a bad woman and Jesus a forger of lies and a false prophet.