غُلَٰمٍ
Appears 4 times in Quran
Derived Words (2)
Words derived from the stem "غُلَٰمٍ".
- of the birth of a son
- of a son
- of a forbearing son
Occurrences in Quran
Found 4 verses containing "غُلَٰمٍ".
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.
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.
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.
فَأَوْجَسَ مِنْهُمْ خِيفَةً ۖ قَالُوا۟ لَا تَخَفْ ۖ وَبَشَّرُوهُ بِغُلَٰمٍ عَلِيمٍ
11:71; 15:53.
11:71, 72; 15:54.
In the present verse as also in 15:54 'the promised son,' has been described as 'a son endowed with knowledge,' while in 37:102 he has been called 'a forbearing son.' In the former verse the reference is to Isaac and in the latter to Ishmael.
11:71; 15:53.
11:72; 21:73; 29:28; 37:113.
Important Words:
أوجس (conceived) is derived from وجس and means, he conceived, perceived or felt a thing in his mind. See also 20:68.
Commentary:
In the present verse as also in 15:54 "the promised son." has been described as "a son endowed with knowledge," while in 37:102, he has been called "a forbearing son." In the former verses the reference is to Isaac and in the latter to Ishmael.
h
11:71; 15:53.
i
11:71, 72; 15:54.
d
11:71; 15:53.
e
11:72; 21:73; 29:28; 37:113.
3910
Important Words:
أوجس (conceived) is derived from وجس and means, he conceived, perceived or felt a thing in his mind. See also 20:68.
Commentary:
In the present verse as also in 15:54 "the promised son." has been described as "a son endowed with knowledge," while in 37:102, he has been called "a forbearing son." In the former verses the reference is to Isaac and in the latter to Ishmael.
d
11:71; 15:53.
e
11:71, 72; 15:54.
2834
In the present verse as also in 15:54 'the promised son,' has been described as 'a son endowed with knowledge,' while in 37:102 he has been called 'a forbearing son.' In the former verse the reference is to Isaac and in the latter to Ishmael.