بَطۡنِ
Appears 4 times in Quran
Derived Words (4)
Words derived from the stem "بَطۡنِ".
Occurrences in Quran
Found 4 verses containing "بَطۡنِ".
اِذۡ قَالَتِ امۡرَاَتُ عِمۡرٰنَ رَبِّ اِنِّیۡ نَذَرۡتُ لَکَ مَا فِیۡ بَطۡنِیۡ مُحَرَّرًا فَتَقَبَّلۡ مِنِّیۡۤ ۖ اِنَّکَ اَنۡتَ السَّمِیۡعُ الۡعَلِیۡمُ
ایک عورت کی جگہ صرف عورت اس لئے کہا گیا ہے کہ گویا اس قبیلہ کی عورت یعنی کامل عورت وہی تھی۔
اس آیت میں لفظ تَقَبَّلْ سے بھی ظاہر ہے کہ مسیح کامل وجودنہ تھا۔ ان کی نانی نے مسیح کی ماں کے متعلق کہا کہ جس طرح ہو چشم پوشی کرکے اسے قبول کرے۔ چونکہ اصل مطلوب ابن مریم تھے اس لئے اس کا یہ فقرہ درحقیقت مسیح علیہ السلام کی نسبت ہے۔ افسوس مسلمانوں پر جو اس نکتہ کو نہیں سمجھے اور مسیح کو بہت سی باتوں میں رسول کریم صلی اللہ علیہ وسلم پر ترجیح دے دیتے ہیں۔
‘Imran in the present verse is either the abbreviated form of Al-e- ‘Imran (the family of ‘Imran, father of Moses) just as in 2:41 Isra’il is the abbreviated form of Bani Isra’il (the Children of Israel) or it refers to ‘Imran, the father of Mary.
Muharrar means, emancipated; a child divorced from all worldly affairs and dedicated by its parents to the service of the Church (Lane & Mufradat). It was a custom among the Israelites that those persons who were dedicated to the service of the Church remained unmarried (Gospel of Mary, 5: 6 & Bayan under 3: 36). In this verse the mother of Mary whose name was Hanna (Enc. Bib.) has been spoken of as Imra’atu‘Imran (woman of ‘Imran) while in 19:29 Mary herself has been addressed as Ukht-e-Harun (sister of Aaron). ‘Imran (Amran) and Aaron were respectively the father and brother of Moses, while he had also a sister named Miriam. Being ignorant of Arabic idiom and Quranic style, Christian writers, who ascribe the authorship of the Qur’an to the Holy Prophet, think that in his ignorance he confused Mary, mother of Jesus, with Mary or Miriam, the sister of Moses. Thus they pretend to have discovered a serious anachronism in the Qur’an—an altogether absurd charge, inasm
Important Words:
محررا (dedicated to special service) is derived from حر i.e. it became hot; or he became free. حرر means, he wrote; or he wrote well and elegantly and accurately. حرر رقبة means, he freed a slave. حرر ابنه means, he dedicated his son for the worship of God and the service of the church or the temple; or he devoted him to that service as long as he should live. محرر means, freed from slavery; emancipated; a child devoted by the parent to the service of the church or the temple; or one divorced from all affairs of the world and dedicated to the service of the temple (Lane, Mufradat & Jarir). It was a custom among the Israelites that those who were dedicated to the service of the temple remained unmarried (Gospel of Mary, 5:6; and Bayan under 3:36).
امرأة (woman) is derived from مرأ i.e. it (the food) was wholesome. مرء or امرأ means, a man. مرأة or امرأة means, a woman; a perfect woman; a wife (Lane).
عمران (‘Imran). In the present verse the word is either the abbreviated form of آل عمران (the family of ‘Imran, father of Moses) just as they use the word "Israel" for "the Children of Israel" (see 2:41), or it refers to ‘Imran, the father of Mary. See also 3:34.
Commentary:
In this verse the mother of Mary whose name was Hanna (Enc. Bib.) has been spoken of as امرأة عمران (woman of ‘Imran), while in 19:29 Mary herself has been addressed as اخت ھارون (sister of Aaron). ‘Imran (Amram) and Aaron were respectively the father and brother of Moses, while he had also a sister named Miriam. Being ignorant of Arabic idiom and Quranic style, Christian writers, who ascribe the authorship of the Quran to the Holy Prophet, think that in his ignorance he confused Mary, mother of Jesus, with Mary or Miriam, the sister of Moses. Thus they pretend to have discovered a serious anachronism in the Quran––an absurd charge, inasmuch as quite a number of passages can be cited to show that the Quran considers Moses and Jesus as two Prophets separated from each other by a long line of Prophets (e.g. 2:88; 5:44-46).
These Christian writers are not the first to make this "discovery". The "credit" for it goes to the Christians of Najran who, as long as 1,350 years ago, raised the same objection and received a prompt reply. It is on record that when the Holy Prophet sent Mughirah to Najran, a Christian of that place asked him: "Do you not read in the Quran Mary (mother of Jesus,) being mentioned as the sister of Aaron, while you know that Jesus was born a long, long time after Moses?" "I did not know the answer," says Mughirah, "and on my return to Medina I enquired about it of the Holy Prophet who readily answered, 'Why did you not tell them that the Israelites used to name their children after their deceased Prophets and saints?' " (Tirmidhi). In fact, there is actually a tradition to the effect that the husband of Hanna and the father of Mary was named ‘Imran whose father, (i.e. Mary’s grandfather) had the name Yoshhim or Yoshim (Jarir & Kathir). Thus this ‘Imran is different from the ‘Imran who was the father of Moses and whose own father was Kohath (Exod. 6:18-20).
The fact that Hanna’s husband, or for that matter Mary’s father, has been named Joachim in the Christian scriptures (Gospel of the Birth of Mary and the Enc. Brit. under Mary) should not perplex us as Joachim is the same as Yoshim mentioned by Ibn Jarir as the father of ‘Imran. The Christian scriptures give the name of the grandfather instead of the father, which is not an uncommon practice. Besides, there are instances in the Bible of one person being known by two names. Gideon, for instance, was also called Jerubbaal (Judg. 7:1). So there should be no surprise if the second name of Joachim happened to be ‘Imran.
Moreover, like individuals, families, too, are sometimes known after the names of their distinguished ancestors. In the Bible, the name Israel sometimes stands for the Israelites (Deut. 6:3, 4) and Kedar for the Ishmaelites (Isa. 21:16; 42:11). Similarly, Jesus has been called the son of David (Matt. 1:1). So the words امرأة عمران may also mean امرأة آل عمرانi.e. a woman from the family of ‘Imran, or a perfect woman from the family of ‘Imran. This explanation finds further strength from the fact that the words آل عمران (family of ‘Imran) have been used by the Quran only two verses before the present one. So the word آل (family) was dropped here owing to the nearness of reference. And it is admitted that Hanna, the mother of Mary, who was the cousin of Elisabeth (John’s mother) belonged to the House of Aaron and through him to that of ‘Imran (Luke 1:5, 36).
The vow of Mary’s mother seems to have been taken under the influence of the Essenes who were generally held in high esteem by the people of that time, and who practised celibacy and excluded women from their membership, and dedicated their lives to the service of religion and their fellow beings (Enc. Bib. and Jew. Enc.). It is remarkable that the teachings of the Gospels have much in common with those of the Essenes. It is also clear from the meaning of the word محرر as given under Important Words above, that Mary’s mother had vowed the dedication of her child’s life to the service of the temple, and as such she intended the child never to marry, which shows that Mary was meant to belong to the priestly class. This is why, elsewhere in the Quran, she is called the sister of Aaron and not of Moses (19:29) though both were real brothers, for whereas Moses was the founder of the Jewish Law, Aaron was the head of the Jewish priestly class (Enc. Bib. and Enc. Brit. under Aaron). Thus Mary, mother of Jesus, was the sister of Aaron not in the sense that she was his real sister but in the sense that, like Aaron, she belonged to the priestly order.
2
ایک عورت کی جگہ صرف عورت اس لئے کہا گیا ہے کہ گویا اس قبیلہ کی عورت یعنی کامل عورت وہی تھی۔
3
اس آیت میں لفظ تَقَبَّلْ سے بھی ظاہر ہے کہ مسیح کامل وجودنہ تھا۔ ان کی نانی نے مسیح کی ماں کے متعلق کہا کہ جس طرح ہو چشم پوشی کرکے اسے قبول کرے۔ چونکہ اصل مطلوب ابن مریم تھے اس لئے اس کا یہ فقرہ درحقیقت مسیح علیہ السلام کی نسبت ہے۔ افسوس مسلمانوں پر جو اس نکتہ کو نہیں سمجھے اور مسیح کو بہت سی باتوں میں رسول کریم صلی اللہ علیہ وسلم پر ترجیح دے دیتے ہیں۔
326
Important Words:
محررا (dedicated to special service) is derived from حر i.e. it became hot; or he became free. حرر means, he wrote; or he wrote well and elegantly and accurately. حرر رقبة means, he freed a slave. حرر ابنه means, he dedicated his son for the worship of God and the service of the church or the temple; or he devoted him to that service as long as he should live. محرر means, freed from slavery; emancipated; a child devoted by the parent to the service of the church or the temple; or one divorced from all affairs of the world and dedicated to the service of the temple (Lane, Mufradat & Jarir). It was a custom among the Israelites that those who were dedicated to the service of the temple remained unmarried (Gospel of Mary, 5:6; and Bayan under 3:36).
امرأة (woman) is derived from مرأ i.e. it (the food) was wholesome. مرء or امرأ means, a man. مرأة or امرأة means, a woman; a perfect woman; a wife (Lane).
عمران (‘Imran). In the present verse the word is either the abbreviated form of آل عمران (the family of ‘Imran, father of Moses) just as they use the word "Israel" for "the Children of Israel" (see 2:41), or it refers to ‘Imran, the father of Mary. See also 3:34.
Commentary:
In this verse the mother of Mary whose name was Hanna (Enc. Bib.) has been spoken of as امرأة عمران (woman of ‘Imran), while in 19:29 Mary herself has been addressed as اخت ھارون (sister of Aaron). ‘Imran (Amram) and Aaron were respectively the father and brother of Moses, while he had also a sister named Miriam. Being ignorant of Arabic idiom and Quranic style, Christian writers, who ascribe the authorship of the Quran to the Holy Prophet, think that in his ignorance he confused Mary, mother of Jesus, with Mary or Miriam, the sister of Moses. Thus they pretend to have discovered a serious anachronism in the Quran––an absurd charge, inasmuch as quite a number of passages can be cited to show that the Quran considers Moses and Jesus as two Prophets separated from each other by a long line of Prophets (e.g. 2:88; 5:44-46).
These Christian writers are not the first to make this "discovery". The "credit" for it goes to the Christians of Najran who, as long as 1,350 years ago, raised the same objection and received a prompt reply. It is on record that when the Holy Prophet sent Mughirah to Najran, a Christian of that place asked him: "Do you not read in the Quran Mary (mother of Jesus,) being mentioned as the sister of Aaron, while you know that Jesus was born a long, long time after Moses?" "I did not know the answer," says Mughirah, "and on my return to Medina I enquired about it of the Holy Prophet who readily answered, 'Why did you not tell them that the Israelites used to name their children after their deceased Prophets and saints?' " (Tirmidhi). In fact, there is actually a tradition to the effect that the husband of Hanna and the father of Mary was named ‘Imran whose father, (i.e. Mary’s grandfather) had the name Yoshhim or Yoshim (Jarir & Kathir). Thus this ‘Imran is different from the ‘Imran who was the father of Moses and whose own father was Kohath (Exod. 6:18-20).
The fact that Hanna’s husband, or for that matter Mary’s father, has been named Joachim in the Christian scriptures (Gospel of the Birth of Mary and the Enc. Brit. under Mary) should not perplex us as Joachim is the same as Yoshim mentioned by Ibn Jarir as the father of ‘Imran. The Christian scriptures give the name of the grandfather instead of the father, which is not an uncommon practice. Besides, there are instances in the Bible of one person being known by two names. Gideon, for instance, was also called Jerubbaal (Judg. 7:1). So there should be no surprise if the second name of Joachim happened to be ‘Imran.
Moreover, like individuals, families, too, are sometimes known after the names of their distinguished ancestors. In the Bible, the name Israel sometimes stands for the Israelites (Deut. 6:3, 4) and Kedar for the Ishmaelites (Isa. 21:16; 42:11). Similarly, Jesus has been called the son of David (Matt. 1:1). So the words امرأة عمران may also mean امرأة آل عمرانi.e. a woman from the family of ‘Imran, or a perfect woman from the family of ‘Imran. This explanation finds further strength from the fact that the words آل عمران (family of ‘Imran) have been used by the Quran only two verses before the present one. So the word آل (family) was dropped here owing to the nearness of reference. And it is admitted that Hanna, the mother of Mary, who was the cousin of Elisabeth (John’s mother) belonged to the House of Aaron and through him to that of ‘Imran (Luke 1:5, 36).
The vow of Mary’s mother seems to have been taken under the influence of the Essenes who were generally held in high esteem by the people of that time, and who practised celibacy and excluded women from their membership, and dedicated their lives to the service of religion and their fellow beings (Enc. Bib. and Jew. Enc.). It is remarkable that the teachings of the Gospels have much in common with those of the Essenes. It is also clear from the meaning of the word محرر as given under Important Words above, that Mary’s mother had vowed the dedication of her child’s life to the service of the temple, and as such she intended the child never to marry, which shows that Mary was meant to belong to the priestly class. This is why, elsewhere in the Quran, she is called the sister of Aaron and not of Moses (19:29) though both were real brothers, for whereas Moses was the founder of the Jewish Law, Aaron was the head of the Jewish priestly class (Enc. Bib. and Enc. Brit. under Aaron). Thus Mary, mother of Jesus, was the sister of Aaron not in the sense that she was his real sister but in the sense that, like Aaron, she belonged to the priestly order.
400
‘Imran in the present verse is either the abbreviated form of Al-e- ‘Imran (the family of ‘Imran, father of Moses) just as in 2:41 Isra’il is the abbreviated form of Bani Isra’il (the Children of Israel) or it refers to ‘Imran, the father of Mary.
401
Muharrar means, emancipated; a child divorced from all worldly affairs and dedicated by its parents to the service of the Church (Lane & Mufradat). It was a custom among the Israelites that those persons who were dedicated to the service of the Church remained unmarried (Gospel of Mary, 5: 6 & Bayan under 3: 36). In this verse the mother of Mary whose name was Hanna (Enc. Bib.) has been spoken of as Imra’atu‘Imran (woman of ‘Imran) while in 19:29 Mary herself has been addressed as Ukht-e-Harun (sister of Aaron). ‘Imran (Amran) and Aaron were respectively the father and brother of Moses, while he had also a sister named Miriam. Being ignorant of Arabic idiom and Quranic style, Christian writers, who ascribe the authorship of the Qur’an to the Holy Prophet, think that in his ignorance he confused Mary, mother of Jesus, with Mary or Miriam, the sister of Moses. Thus they pretend to have discovered a serious anachronism in the Qur’an—an altogether absurd charge, inasm
وَاللّٰہُ خَلَقَ کُلَّ دَآبَّۃٍ مِّنۡ مَّآءٍ ۖ فَمِنۡہُمۡ مَّنۡ یَّمۡشِیۡ عَلٰی بَطۡنِہٖ وَمِنۡہُمۡ مَّنۡ یَّمۡشِیۡ عَلٰی رِجۡلَیۡنِ وَمِنۡہُمۡ مَّنۡ یَّمۡشِیۡ عَلٰۤی اَرۡبَعٍ ۚ یَخۡلُقُ اللّٰہُ مَا یَشَآءُ ۚ اِنَّ اللّٰہَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
25:55.
The verse describes the nature and form of the progress of spiritual pilgrims to their destined goal. The progress of some of them is extremely slow. They creep and crawl to their destination. Others go quicker like animals that move on two legs, yet others go faster like four-legged animals. What is hinted at here is speed and not the method of locomotion. The four- legged animals are, as a rule, speedier of movement than the bipeds or the crawlers. The same is true of spiritual travellers.
25:55.
Commentary:
This verse describes the nature and form of the progress of spiritual pilgrims to their destined goal. The progress of some of them is extremely slow. They creep and crawl to their destination. Others go quicker like animals that move on two legs, yet others go faster like four-legged animals. What is hinted at here is speed and not the method of locomotion. The four-legged animals are, as a rule, speedier of movement than the bipeds or the crawlers. The same is the case with the spiritual travellers.
a
25:55.
912
这节经文描写精神旅行去目的地的方式及其性质。有些人的进步是极其缓慢的。他们是爬着去目的地的。另外一些人像两足动物那样前进得快些, 还有些人像四条腿的动物进步得更快些。这里暗示的是速度而不是行动的方法。四条腿的动物, 一般说来, 比两足的或爬行的动物运动要快些。精神旅行者的情况也是一样。
a
25:55.
2626
Commentary:
This verse describes the nature and form of the progress of spiritual pilgrims to their destined goal. The progress of some of them is extremely slow. They creep and crawl to their destination. Others go quicker like animals that move on two legs, yet others go faster like four-legged animals. What is hinted at here is speed and not the method of locomotion. The four-legged animals are, as a rule, speedier of movement than the bipeds or the crawlers. The same is the case with the spiritual travellers.
a
25:55.
2054
The verse describes the nature and form of the progress of spiritual pilgrims to their destined goal. The progress of some of them is extremely slow. They creep and crawl to their destination. Others go quicker like animals that move on two legs, yet others go faster like four-legged animals. What is hinted at here is speed and not the method of locomotion. The four- legged animals are, as a rule, speedier of movement than the bipeds or the crawlers. The same is true of spiritual travellers.
لَلَبِثَ فِیۡ بَطۡنِہٖۤ اِلٰی یَوۡمِ یُبۡعَثُوۡنَ
وَہُوَ الَّذِیۡ کَفَّ اَیۡدِیَہُمۡ عَنۡکُمۡ وَاَیۡدِیَکُمۡ عَنۡہُمۡ بِبَطۡنِ مَکَّۃَ مِنۡۢ بَعۡدِ اَنۡ اَظۡفَرَکُمۡ عَلَیۡہِمۡ ۚ وَکَانَ اللّٰہُ بِمَا تَعۡمَلُوۡنَ بَصِیۡرًا
鉴于穆斯林那时的处境和赫戴比亚条约所产生的深远影响, 这个条约确是一大胜利。这里还指穆斯林到赫戴比亚之前安拉恩赐给他们的多次胜利--------在白德尔的胜利; 穆圣和穆斯林遭到十分危急的处境之后从吴候德安全回麦地那和他们遭到严重损失之后在壕沟战役中彻底挫败阴谋消灭伊斯兰教的麦加人, 等等。在某种意义上说, 这些都是信仰者对不信仰者的胜利。
In view of the circumstances in which the Muslims were then placed and of the far-reaching results it produced, the Treaty of Hudaibiyah was, indeed, a great victory. The words may also refer to the victories that God had granted to Muslims before they came to Hudaibiyah—the victory at Badr, the safe return from Uhud to Medina of Muslims and the Holy Prophet, after they had been placed in a very dangerous and delicate situation, and the complete frustration of the Meccans in their evil designs to destroy Islam in the Battle of the Trench when they were repulsed with severe loss, etc. In a sense these were all victories of believers over disbelievers.
Commentary:
The words "after He had given you victory over them," may signify that in view of the circumstances in which the Muslims were then placed and of the far-reaching results it produced, the Treaty of Hudaibiyyah was tantamount to a great victory. The words may also refer to the victories that God had granted to Muslims before they came to Hudaibiyyah—the victory at Badr, the safe return of Muslims and the Holy Prophet to Medina from Uhud after they had been placed in a very dangerous and delicate situation, and the complete frustration of the Meccans in their evil designs to destroy Islam in the Battle of the Ditch when they were repulsed with severe loss, etc. In a sense these were all victories of believers over disbelievers.
1269
鉴于穆斯林那时的处境和赫戴比亚条约所产生的深远影响, 这个条约确是一大胜利。这里还指穆斯林到赫戴比亚之前安拉恩赐给他们的多次胜利--------在白德尔的胜利; 穆圣和穆斯林遭到十分危急的处境之后从吴候德安全回麦地那和他们遭到严重损失之后在壕沟战役中彻底挫败阴谋消灭伊斯兰教的麦加人, 等等。在某种意义上说, 这些都是信仰者对不信仰者的胜利。
3834
Commentary:
The words "after He had given you victory over them," may signify that in view of the circumstances in which the Muslims were then placed and of the far-reaching results it produced, the Treaty of Hudaibiyyah was tantamount to a great victory. The words may also refer to the victories that God had granted to Muslims before they came to Hudaibiyyah—the victory at Badr, the safe return of Muslims and the Holy Prophet to Medina from Uhud after they had been placed in a very dangerous and delicate situation, and the complete frustration of the Meccans in their evil designs to destroy Islam in the Battle of the Ditch when they were repulsed with severe loss, etc. In a sense these were all victories of believers over disbelievers.
2780
In view of the circumstances in which the Muslims were then placed and of the far-reaching results it produced, the Treaty of Hudaibiyah was, indeed, a great victory. The words may also refer to the victories that God had granted to Muslims before they came to Hudaibiyah—the victory at Badr, the safe return from Uhud to Medina of Muslims and the Holy Prophet, after they had been placed in a very dangerous and delicate situation, and the complete frustration of the Meccans in their evil designs to destroy Islam in the Battle of the Trench when they were repulsed with severe loss, etc. In a sense these were all victories of believers over disbelievers.