يَٰمَرْيَمُ
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "يَٰمَرْيَمُ".
فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ وَأَنۢبَتَهَا نَبَاتًا حَسَنًا وَكَفَّلَهَا زَكَرِيَّا ۖ كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا ٱلْمِحْرَابَ وَجَدَ عِندَهَا رِزْقًا ۖ قَالَ يَٰمَرْيَمُ أَنَّىٰ لَكِ هَٰذَا ۖ قَالَتْ هُوَ مِنْ عِندِ ٱللَّهِ ۖ إِنَّ ٱللَّهَ يَرْزُقُ مَن يَشَآءُ بِغَيْرِ حِسَابٍ
’’بہترین حصہ‘‘ یہ ترجمہ محراب کا ہے جو لغت کے مطابق ہے (دیکھو اقرب الموارد) معنوں کے لحاظ سے یہ مطلب ہے کہ مریم کو اس کے وقف ہونے کے سبب سے اور زکریاؑ کی محبت کی وجہ سے گھر کے بہترین حصہ میں رکھا گیا تھا۔
Zachariah or Zacharias was the name of an Israelite holy person whom the Qur’an presents as a Prophet (6:86) but of whom the Bible speaks only as a priest (Luke, 1: 5). The person presented as a Prophet by the Bible is Zechariah (mark the difference in spelling) of whom the Qur’an, however, makes no mention. Zachariah of the Qur’an was the father of Yahya, (John) who was a cousin of Jesus.
The gifts were evidently brought by worshippers visiting the place and there was nothing extraordinary in Mary’s reply that the gifts were from Allah, for every good thing that comes to man is really from God, He being the Final Giver. In fact, from a girl of Mary’s religious upbringing any other reply would have been rather surprising.
Important Words:
کفلھا (made him her guardian) is derived from کفل. They say کفله i.e. he was or became responsible for him; he became his guardian. کفل خالدا زیدا means, he made Zaid the guardian of Khalid; he gave Khalid in the guardianship of Zaid (Aqrab).
زکریا (Zachariah or Zacharias) was the name of an Israelite holy person whom the Quran presents as a Prophet (6:86-90) but of whom the Bible speaks only as a priest (Luke 1:5). The person presented as a Prophet by the Bible is Zechariah (Zech. 1:1; mark the difference in spelling) of whom the Quran, however, makes no mention. زکریا of the Quran was the father of Yahya (John) who was a cousin of Jesus.
المحراب (chamber) is derived from حرب for which see 2:280. محرابmeans, a room in the uppermost story of a house; a chamber to which one ascends by stairs; the chief sitting place in a room or a house; the place or niche where the Imam stands while leading the Prayers in a mosque; a mosque or a place of worship (Aqrab & Lane). محراب (chamber of Prayer or the place of the Imam in a mosque) is probably so called because it is a place where one fights the forces of evil or where one gets divorced from the affairs and concerns of the world, the word حرب meaning fighting as well as being despoiled or deprived of all possessions (Mufradat).
Commentary:
Many fantastic stories have been woven round Mary’s reply to Zachariah’s question as to whence she got the gifts he found lying about her. The gifts were evidently brought by worshippers visiting the place and there was also nothing extraordinary in her reply that the gifts were from Allah, for every good thing that comes to man is really from God, He being the final agency. In fact, from a girl of Mary’s religious upbringing any other reply would rather have been surprising. The accounts of Mary having been provided with heavenly fruits by angels are, therefore, nothing but the figment of the commentators’ own minds and find no support whatsoever from the Quran or the sayings of the Holy Prophet. The pious reply of the child, however, made a deep impression on the mind of Zachariah and awakened in the depths of his soul the latent and natural desire of possessing a similarly virtuous child of his own.
The words, Surely Allah gives to whomsoever He pleases without measure, are most probably the words of God and not those of Mary. But if they are Mary’s words, they make her reply all the more impressive and Zachariah’s earnest prayer, referred to in the following verse, all the more justified.
6
’’بہترین حصہ‘‘ یہ ترجمہ محراب کا ہے جو لغت کے مطابق ہے (دیکھو اقرب الموارد) معنوں کے لحاظ سے یہ مطلب ہے کہ مریم کو اس کے وقف ہونے کے سبب سے اور زکریاؑ کی محبت کی وجہ سے گھر کے بہترین حصہ میں رکھا گیا تھا۔
328
Important Words:
کفلھا (made him her guardian) is derived from کفل. They say کفله i.e. he was or became responsible for him; he became his guardian. کفل خالدا زیدا means, he made Zaid the guardian of Khalid; he gave Khalid in the guardianship of Zaid (Aqrab).
زکریا (Zachariah or Zacharias) was the name of an Israelite holy person whom the Quran presents as a Prophet (6:86-90) but of whom the Bible speaks only as a priest (Luke 1:5). The person presented as a Prophet by the Bible is Zechariah (Zech. 1:1; mark the difference in spelling) of whom the Quran, however, makes no mention. زکریا of the Quran was the father of Yahya (John) who was a cousin of Jesus.
المحراب (chamber) is derived from حرب for which see 2:280. محرابmeans, a room in the uppermost story of a house; a chamber to which one ascends by stairs; the chief sitting place in a room or a house; the place or niche where the Imam stands while leading the Prayers in a mosque; a mosque or a place of worship (Aqrab & Lane). محراب (chamber of Prayer or the place of the Imam in a mosque) is probably so called because it is a place where one fights the forces of evil or where one gets divorced from the affairs and concerns of the world, the word حرب meaning fighting as well as being despoiled or deprived of all possessions (Mufradat).
Commentary:
Many fantastic stories have been woven round Mary’s reply to Zachariah’s question as to whence she got the gifts he found lying about her. The gifts were evidently brought by worshippers visiting the place and there was also nothing extraordinary in her reply that the gifts were from Allah, for every good thing that comes to man is really from God, He being the final agency. In fact, from a girl of Mary’s religious upbringing any other reply would rather have been surprising. The accounts of Mary having been provided with heavenly fruits by angels are, therefore, nothing but the figment of the commentators’ own minds and find no support whatsoever from the Quran or the sayings of the Holy Prophet. The pious reply of the child, however, made a deep impression on the mind of Zachariah and awakened in the depths of his soul the latent and natural desire of possessing a similarly virtuous child of his own.
The words, Surely Allah gives to whomsoever He pleases without measure, are most probably the words of God and not those of Mary. But if they are Mary’s words, they make her reply all the more impressive and Zachariah’s earnest prayer, referred to in the following verse, all the more justified.
403
Zachariah or Zacharias was the name of an Israelite holy person whom the Qur’an presents as a Prophet (6:86) but of whom the Bible speaks only as a priest (Luke, 1: 5). The person presented as a Prophet by the Bible is Zechariah (mark the difference in spelling) of whom the Qur’an, however, makes no mention. Zachariah of the Qur’an was the father of Yahya, (John) who was a cousin of Jesus.
404
The gifts were evidently brought by worshippers visiting the place and there was nothing extraordinary in Mary’s reply that the gifts were from Allah, for every good thing that comes to man is really from God, He being the Final Giver. In fact, from a girl of Mary’s religious upbringing any other reply would have been rather surprising.
وَإِذْ قَالَتِ ٱلْمَلَٰٓئِكَةُ يَٰمَرْيَمُ إِنَّ ٱللَّهَ ٱصْطَفَىٰكِ وَطَهَّرَكِ وَٱصْطَفَىٰكِ عَلَىٰ نِسَآءِ ٱلْعَٰلَمِينَ
3:34.
3:34.
The use of the word "angels" in the plural number has its own significance. If the mere conveying of a message was intended, only one angel could have acted as a message-bearer. In the Quranic idiom the use of the plural number signifies that, as God intended to bring about, through Mary’s son, a great change in the world, affecting various spheres of life, He ordered all the different angels connected with the relevant spheres to take part in conveying the message, thus calling upon all of them to help him in bringing about the desired change.
In this verse the word "chosen" has been used twice. In the first place it has been used in regard to Mary without reference to any other person, signifying her exalted position absolutely; while in the second place it has been used to express her high position in relation to other women of her time. According to the usage of the Qur’an, the expression Nisa’il-‘Alamin does not here refer to the women of all times and all ages, but only to the women of the specific time in which Mary lived.
3:34.
Commentary:
As Yahya (John) was the forerunner of Jesus (Mal. 3:1; 4: 5), the Quran has first mentioned the prophecy relating to him and then has proceeded to give a detailed account of the birth and prophethood of Jesus along with a brief mention of his mother, Mary, which is meant as a preliminary to the real subject. In the present verse the word "chosen" has been used twice. This is not without purpose. In the first instance the word has been used in regard to Mary without reference to any other person, signifying her exalted position absolutely; while in the second case it has been used to express her high position in relation to other women of her time. It need not be mentioned that, according to the usage of the Quran, the word ‘alamin (peoples) does not here refer to all times and all ages, but only to the specific time in which Mary lived. See also 2:48.
The use of the word الملائکة (angels) in the plural number is also not purposeless. If the mere conveying of a message was intended, only one angel could act as a message-bearer.
Why then did God order a number of them to speak to Mary? In the Quranic idiom the use of the plural number signifies that, as God intended to bring about, through her son, a great change in the world affecting various spheres of life, He ordered all the different angels connected with the relevant spheres to take part in conveying the message, thus calling upon all of them to help in bringing about the desired change. See note on angels in 2:31.
d
3:34.
a
3:34.
333
Commentary:
As Yahya (John) was the forerunner of Jesus (Mal. 3:1; 4: 5), the Quran has first mentioned the prophecy relating to him and then has proceeded to give a detailed account of the birth and prophethood of Jesus along with a brief mention of his mother, Mary, which is meant as a preliminary to the real subject. In the present verse the word "chosen" has been used twice. This is not without purpose. In the first instance the word has been used in regard to Mary without reference to any other person, signifying her exalted position absolutely; while in the second case it has been used to express her high position in relation to other women of her time. It need not be mentioned that, according to the usage of the Quran, the word ‘alamin (peoples) does not here refer to all times and all ages, but only to the specific time in which Mary lived. See also 2:48.
The use of the word الملائکة (angels) in the plural number is also not purposeless. If the mere conveying of a message was intended, only one angel could act as a message-bearer.
Why then did God order a number of them to speak to Mary? In the Quranic idiom the use of the plural number signifies that, as God intended to bring about, through her son, a great change in the world affecting various spheres of life, He ordered all the different angels connected with the relevant spheres to take part in conveying the message, thus calling upon all of them to help in bringing about the desired change. See note on angels in 2:31.
b
3:34.
411
The use of the word "angels" in the plural number has its own significance. If the mere conveying of a message was intended, only one angel could have acted as a message-bearer. In the Quranic idiom the use of the plural number signifies that, as God intended to bring about, through Mary’s son, a great change in the world, affecting various spheres of life, He ordered all the different angels connected with the relevant spheres to take part in conveying the message, thus calling upon all of them to help him in bringing about the desired change.
412
In this verse the word "chosen" has been used twice. In the first place it has been used in regard to Mary without reference to any other person, signifying her exalted position absolutely; while in the second place it has been used to express her high position in relation to other women of her time. According to the usage of the Qur’an, the expression Nisa’il-‘Alamin does not here refer to the women of all times and all ages, but only to the women of the specific time in which Mary lived.
يَٰمَرْيَمُ ٱقْنُتِى لِرَبِّكِ وَٱسْجُدِى وَٱرْكَعِى مَعَ ٱلرَّٰكِعِينَ
عربی میں رَکَعَ کے معنے توحید کے مطابق عبادت کرنے کے ہیں۔ اس لئے یہ ترجمہ کیا گیا ہے کہ مواحدانہ پرستش کر۔
ارکعی (worship God alone). See 2:44.
1
عربی میں رَکَعَ کے معنے توحید کے مطابق عبادت کرنے کے ہیں۔ اس لئے یہ ترجمہ کیا گیا ہے کہ مواحدانہ پرستش کر۔
333A
ارکعی (worship God alone). See 2:44.
إِذْ قَالَتِ ٱلْمَلَٰٓئِكَةُ يَٰمَرْيَمُ إِنَّ ٱللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ مِّنْهُ ٱسْمُهُ ٱلْمَسِيحُ عِيسَى ٱبْنُ مَرْيَمَ وَجِيهًا فِى ٱلدُّنْيَا وَٱلْءَاخِرَةِ وَمِنَ ٱلْمُقَرَّبِينَ
19:30.
3:10; 4:172.
Kalimah means, a word; a decree; a command (Mufradat). This word along with the word, Ruh, occurring together in 4:172 makes it clear without a shadow of doubt that, far from establishing it, these words have been used to demolish and repudiate the doctrine of the so-called divinity and sonship of Jesus. In it Jesus has been called Kalimatullah because his words were helpful to the cause of Truth. Just as a person who helps the cause of Truth by his valour is called Saifullah (the Sword of God) or Asadullah (the Lion of God), so was Jesus called Kalimatullah because also his birth did not take place through the agency of a male parent but by the direct "command" of God (19:22). Besides the literal meanings given above the Qur’an has used the word Kalimah in the following senses: (1) "a Sign" (66:13 & 8:8); (2) "punishment" (10:97); (3) "plan" or "design" (9:40); (4) "glad tidings" ( 7:138 ); (5) "creation of God" (18:110); (6) "a mere word of mouth" or
Al-Masih is derived from Masaha which means, he wiped off the dirt from the thing with his hand; he anointed it with oil; he journeyed through the land; God blessed him (Aqrab). Masih, therefore, means (1) one anointed; (2) one who travels much; (3) one blessed. Al-Masih is the Arabic form of Messiah which represents the Hebrew Mashiah, i.e. Anointed One (Enc. Bib.; Enc. Rel. & Eth.). Jesus was given this name because he was to travel much. But if in pursuance of the Gospel narrative, his ministry be admitted to have been confined to only three years and his travels to only a few Palestinian or Syrian towns, the title of Masih in no way befits him. Recent historical research, however, has established the fact that after having recovered from the shock and the wounds of crucifixion, Jesus travelled far and wide in the East and finally reached Kashmir to give his message to the Lost Tribes of Israel who lived in those parts. See also {2000} where Jesus is spoken of as h
‘Isa seems to be the inverted form of the Hebrew word Yasu‘. Jesus is the Greek form of Josua and Jesua (Enc. Bib.).
Ibn-e-Maryam is a surname of Jesus known in Arabic as Kunyah. Jesus has been called Ibn-e-Maryam probably because, being born without the agency of a male parent, he could not but be known after his mother.
This expression also gives to Jesus no higher status than that of a righteous servant of God. All highly righteous people have been spoken of in the Qur’an as being granted nearness to God (56:11, 12).
19:20.
3:40; 4:172.
Important Words:
کلمة (word) means, a word; an expression; a proposition; a sentence; a saying; an argument; an assertion; an expression of opinion (Lane); a decree; a commandment (Mufradat). See also 2:38.
المسیح (Messiah) is derived from مسح. They say مسح الشیء i.e. he wiped off the dirt from the thing with his hand; or he passed his hand over it. مسح الشیء بالماء means he passed his hand, wetted with water, over the thing. مسحه means he anointed him or it with oil. مسح فی الارض means, he set forth journeying through the land. مسح البیت means, he compassed or went round the House of God. مسحه بالسیف means, he struck him with the sword and killed him. مسحه الله means, God created him blessed and goodly; and contrarily, God created him accursed and foul. مسیح therefore, means: (1) one anointed, i.e. wiped over with some such thing as oil; (2) a king; (3) one beautiful in the face; (4) one who journeys or travels much; (5) one very truthful; (6) one erring greatly; (7) one created blessed and goodly; (8) one created accursed and foul (Lane). المسیح الدجال means, Antichrist; one erring greatly and created accursed and foul; one travelling much, spreading false ideas. المسیح is the Arabic form of Messiah which represents the Hebrew Mashiah, i.e. anointed one (Enc. Bib. and Enc. of Rel. & Eth.)
عیسی (Jesus) is probably a Hebrew name in which it has the form الیسوع or یسوع from which the inverted Arabic form is عیسی. In Arabic, the word may be considered to have been derived from the root عیس or عوس. The word العیس means, white camels, the whiteness of whose hair is mixed with a dark shade, and these are looked upon as particularly good animals. عاس الرجل ماله means, the man managed his property well. عاس معیشته means, he improved and bettered his life (Aqrab & Lisan). Jesus is the Greek form of Joshua and Jeshua (Enc. Bib.)
ابن مریم (Son of Mary) is a surname of Jesus known in Arabic as Kunyah. Jesus has been called Ibn Maryam probably because, being born without the agency of a male parent, he could not but be known after his mother. For the word Mary see 3:43.
Commentary:
The word کلمة (word) as used in this verse requires some explanation, particularly because it has been quoted by Christian missionaries in support of the ridiculous allegation that by using it the Quran has recognized the sonship of Jesus. The occasion on which the verse was revealed would throw some light on the significance of the word.
The first 83 verses of this Surah were revealed when the Christian deputation from Najran visited Medina and had a discussion with the Holy Prophet about the status and personality of Jesus. Being silenced on other points, they asked the Holy Prophet whether the word Kalimah had been used in the Quran concerning Jesus, and, receiving a reply in the affirmative, they triumphantly shouted that they had won and rose to depart without waiting for the explanation of this much misunderstood word. The occasion and circumstances of the revelation of the relevant verses show that they were revealed not in support, but in refutation and repudiation, of the Christian doctrine of the divinity of Jesus. The words کلمة (word) and روح (mercy) occurring together in 4:172 make it clear beyond the shadow of a doubt that they have been used to destroy and repudiate the doctrine of the divinity and sonship of Jesus rather than establish it. The full verse referred to above runs as follows: O People of the Book, exceed not the limits in your religion, and say not of Allah anything but the truth. Verily the Messiah Jesus, Son of Mary, was only a Messenger of God and a fulfilment of His word (کلمة) which He sent down to Mary and mercy (روح) from Him. So believe in Allah and His Messengers and say not, 'They are three. Desist, it will be better for you; verily Allah is the only one God. Far is it from His holiness that He should have a son. To Him belongs whatever is in the heavens and whatever is in the earth, and sufficient is Allah as a guardian. The words speak for themselves.
Curiously enough, some Christian writers have asserted that the Holy Prophet did not understand the real significance of the word Kalimah. The word is Arabic; and to say that an Arab of the Holy Prophet’s knowledge and intelligence did not know its meaning or significance is simply absurd. It is a fact that neither the Holy Prophet nor any of his followers ever attached to this word any extraordinary significance which might exalt Jesus over the rest of humanity. Large numbers of Christians have accepted Islam in the past. While studying the Quran, they must have come across this word several times but none of them ever took it in the sense in which our Christian critics pretend to take it, and none of them ever believed in the godhood of Jesus on account of this expression having been used in the Quran.
The great lexicographers, the author of Tajul-‘Urus, says that Jesus has been called Kalimatullah because his words were helpful to the cause of religion. Just as a person who helps the cause of religion by his valour is called Saifullah (the Sword of God) or Asadullah (the Lion of God), so is the expression Kalimatullah. According to the same authority, Jesus was called Kalimatullah also because his birth did not take place through the agency of a male parent, but by the direct "command" of God (19:21, 22).
Besides the literal meanings given above, the Quran has used this word in the following senses: (1) "a sign" as in 66:13 and 8:8; (2) "punishment" as in 10:97; (3) "plan" or "design" as in 9:40; (4) "glad tidings" as in 7:138; (5) "creation of God" as in 31:28 and 18:110; (6) "a mere word of mouth" or "a mere assertion" as in 23:101.
Taken in any of the above senses, the word کلمة (Kalimah) in no way gives to Jesus a status higher than that of other Prophets.
Again, if Jesus has been called Kalimah (word) in the Quran, the Holy Prophet has been called Dhikr, i.e. a book or a good speech (65:11, 12), which evidently consists of many Kalimat (words). In fact, if Kalimatullah is taken in the sense of "word of God," the utmost we can say is that God expressed Himself through Jesus just as He expressed Himself through other Prophets. Words are nothing but a vehicle for the expression of thoughts. They do not form part of our being nor do they become incarnated.
The personal pronoun in the expression اسمه (his name) occurring in the verse, being in the masculine gender, evidently cannot refer to Kalimah, which is in the feminine gender. It can only refer to the person about whom the glad tidings was given. The relevant clause of the verse may, therefore, also be rendered as, "O Mary, Allah gives thee glad tidings with a word, (i.e. by means of revelation) from Him; his, (i.e. the promised one’s) name shall be the Messiah, Jesus, son of Mary."
Jesus has been called Masih (Messiah) in this verse and the word Masih, as given under Important Words above, means one who travels much. Jesus was given this name because he was to travel much. But if in pursuance of the Gospel narrative, Jesus’ ministry be admitted to have been confined to only three years and his travels to only a few Palestinian or Syrian towns, the title of Masih in no way fits him. Recent historical research has, however, established the fact that after having recovered from the shock and the wounds of crucifixion, Jesus travelled far and wide in the East and finally reached Kashmir to give his message to the lost tribes of Israel who lived in these parts. In this connection see also 23:51, where Jesus is spoken of as having been afforded shelter in a hilly tract of land. مسیح (Masih)also means "one anointed". As the birth of Jesus was out of the ordinary and was liable to be looked upon as illegitimate, therefore, to remove this possible accusation, he was spoken of as "being anointed" with God’s own anointment, even as all true Prophets of God are anointed. Jesus has also been so spoken of because, like a thing anointed with oil, the water of sin could not penetrate him. It could only just touch his skin but could not sink into it nor remain there (Matt. 4:1-11). In contrast to it, the high spiritual rank of the Holy Prophet of Islam may be judged from a well-known saying of his wherein he says that his Satan had turned Muslim and urged him to do nothing but good (Musnad & Muslim), meaning that not only could no satanic touch harm him but that Satan had become virtually non-existent for him. Nay, it means even more; for, the words signify that the Holy Prophet had been provided with such a powerful spiritual transformer that even satanic suggestions were converted into veritable forces of virtue in him.
The expression, of those who are granted nearness to God, also gives to Jesus no higher position than that of a righteous servant of God. All people advanced in righteousness have been spoken of in the Quran as being granted nearness to God (56:11, 12).
g
19:30.
h
3:10; 4:172.
a
19:20.
b
3:40; 4:172.
335
Important Words:
کلمة (word) means, a word; an expression; a proposition; a sentence; a saying; an argument; an assertion; an expression of opinion (Lane); a decree; a commandment (Mufradat). See also 2:38.
المسیح (Messiah) is derived from مسح. They say مسح الشیء i.e. he wiped off the dirt from the thing with his hand; or he passed his hand over it. مسح الشیء بالماء means he passed his hand, wetted with water, over the thing. مسحه means he anointed him or it with oil. مسح فی الارض means, he set forth journeying through the land. مسح البیت means, he compassed or went round the House of God. مسحه بالسیف means, he struck him with the sword and killed him. مسحه الله means, God created him blessed and goodly; and contrarily, God created him accursed and foul. مسیح therefore, means: (1) one anointed, i.e. wiped over with some such thing as oil; (2) a king; (3) one beautiful in the face; (4) one who journeys or travels much; (5) one very truthful; (6) one erring greatly; (7) one created blessed and goodly; (8) one created accursed and foul (Lane). المسیح الدجال means, Antichrist; one erring greatly and created accursed and foul; one travelling much, spreading false ideas. المسیح is the Arabic form of Messiah which represents the Hebrew Mashiah, i.e. anointed one (Enc. Bib. and Enc. of Rel. & Eth.)
عیسی (Jesus) is probably a Hebrew name in which it has the form الیسوع or یسوع from which the inverted Arabic form is عیسی. In Arabic, the word may be considered to have been derived from the root عیس or عوس. The word العیس means, white camels, the whiteness of whose hair is mixed with a dark shade, and these are looked upon as particularly good animals. عاس الرجل ماله means, the man managed his property well. عاس معیشته means, he improved and bettered his life (Aqrab & Lisan). Jesus is the Greek form of Joshua and Jeshua (Enc. Bib.)
ابن مریم (Son of Mary) is a surname of Jesus known in Arabic as Kunyah. Jesus has been called Ibn Maryam probably because, being born without the agency of a male parent, he could not but be known after his mother. For the word Mary see 3:43.
Commentary:
The word کلمة (word) as used in this verse requires some explanation, particularly because it has been quoted by Christian missionaries in support of the ridiculous allegation that by using it the Quran has recognized the sonship of Jesus. The occasion on which the verse was revealed would throw some light on the significance of the word.
The first 83 verses of this Surah were revealed when the Christian deputation from Najran visited Medina and had a discussion with the Holy Prophet about the status and personality of Jesus. Being silenced on other points, they asked the Holy Prophet whether the word Kalimah had been used in the Quran concerning Jesus, and, receiving a reply in the affirmative, they triumphantly shouted that they had won and rose to depart without waiting for the explanation of this much misunderstood word. The occasion and circumstances of the revelation of the relevant verses show that they were revealed not in support, but in refutation and repudiation, of the Christian doctrine of the divinity of Jesus. The words کلمة (word) and روح (mercy) occurring together in 4:172 make it clear beyond the shadow of a doubt that they have been used to destroy and repudiate the doctrine of the divinity and sonship of Jesus rather than establish it. The full verse referred to above runs as follows: O People of the Book, exceed not the limits in your religion, and say not of Allah anything but the truth. Verily the Messiah Jesus, Son of Mary, was only a Messenger of God and a fulfilment of His word (کلمة) which He sent down to Mary and mercy (روح) from Him. So believe in Allah and His Messengers and say not, 'They are three. Desist, it will be better for you; verily Allah is the only one God. Far is it from His holiness that He should have a son. To Him belongs whatever is in the heavens and whatever is in the earth, and sufficient is Allah as a guardian. The words speak for themselves.
Curiously enough, some Christian writers have asserted that the Holy Prophet did not understand the real significance of the word Kalimah. The word is Arabic; and to say that an Arab of the Holy Prophet’s knowledge and intelligence did not know its meaning or significance is simply absurd. It is a fact that neither the Holy Prophet nor any of his followers ever attached to this word any extraordinary significance which might exalt Jesus over the rest of humanity. Large numbers of Christians have accepted Islam in the past. While studying the Quran, they must have come across this word several times but none of them ever took it in the sense in which our Christian critics pretend to take it, and none of them ever believed in the godhood of Jesus on account of this expression having been used in the Quran.
The great lexicographers, the author of Tajul-‘Urus, says that Jesus has been called Kalimatullah because his words were helpful to the cause of religion. Just as a person who helps the cause of religion by his valour is called Saifullah (the Sword of God) or Asadullah (the Lion of God), so is the expression Kalimatullah. According to the same authority, Jesus was called Kalimatullah also because his birth did not take place through the agency of a male parent, but by the direct "command" of God (19:21, 22).
Besides the literal meanings given above, the Quran has used this word in the following senses: (1) "a sign" as in 66:13 and 8:8; (2) "punishment" as in 10:97; (3) "plan" or "design" as in 9:40; (4) "glad tidings" as in 7:138; (5) "creation of God" as in 31:28 and 18:110; (6) "a mere word of mouth" or "a mere assertion" as in 23:101.
Taken in any of the above senses, the word کلمة (Kalimah) in no way gives to Jesus a status higher than that of other Prophets.
Again, if Jesus has been called Kalimah (word) in the Quran, the Holy Prophet has been called Dhikr, i.e. a book or a good speech (65:11, 12), which evidently consists of many Kalimat (words). In fact, if Kalimatullah is taken in the sense of "word of God," the utmost we can say is that God expressed Himself through Jesus just as He expressed Himself through other Prophets. Words are nothing but a vehicle for the expression of thoughts. They do not form part of our being nor do they become incarnated.
The personal pronoun in the expression اسمه (his name) occurring in the verse, being in the masculine gender, evidently cannot refer to Kalimah, which is in the feminine gender. It can only refer to the person about whom the glad tidings was given. The relevant clause of the verse may, therefore, also be rendered as, "O Mary, Allah gives thee glad tidings with a word, (i.e. by means of revelation) from Him; his, (i.e. the promised one’s) name shall be the Messiah, Jesus, son of Mary."
Jesus has been called Masih (Messiah) in this verse and the word Masih, as given under Important Words above, means one who travels much. Jesus was given this name because he was to travel much. But if in pursuance of the Gospel narrative, Jesus’ ministry be admitted to have been confined to only three years and his travels to only a few Palestinian or Syrian towns, the title of Masih in no way fits him. Recent historical research has, however, established the fact that after having recovered from the shock and the wounds of crucifixion, Jesus travelled far and wide in the East and finally reached Kashmir to give his message to the lost tribes of Israel who lived in these parts. In this connection see also 23:51, where Jesus is spoken of as having been afforded shelter in a hilly tract of land. مسیح (Masih)also means "one anointed". As the birth of Jesus was out of the ordinary and was liable to be looked upon as illegitimate, therefore, to remove this possible accusation, he was spoken of as "being anointed" with God’s own anointment, even as all true Prophets of God are anointed. Jesus has also been so spoken of because, like a thing anointed with oil, the water of sin could not penetrate him. It could only just touch his skin but could not sink into it nor remain there (Matt. 4:1-11). In contrast to it, the high spiritual rank of the Holy Prophet of Islam may be judged from a well-known saying of his wherein he says that his Satan had turned Muslim and urged him to do nothing but good (Musnad & Muslim), meaning that not only could no satanic touch harm him but that Satan had become virtually non-existent for him. Nay, it means even more; for, the words signify that the Holy Prophet had been provided with such a powerful spiritual transformer that even satanic suggestions were converted into veritable forces of virtue in him.
The expression, of those who are granted nearness to God, also gives to Jesus no higher position than that of a righteous servant of God. All people advanced in righteousness have been spoken of in the Quran as being granted nearness to God (56:11, 12).
c
19:30.
d
3:10; 4:172.
414
Kalimah means, a word; a decree; a command (Mufradat). This word along with the word, Ruh, occurring together in 4:172 makes it clear without a shadow of doubt that, far from establishing it, these words have been used to demolish and repudiate the doctrine of the so-called divinity and sonship of Jesus. In it Jesus has been called Kalimatullah because his words were helpful to the cause of Truth. Just as a person who helps the cause of Truth by his valour is called Saifullah (the Sword of God) or Asadullah (the Lion of God), so was Jesus called Kalimatullah because also his birth did not take place through the agency of a male parent but by the direct "command" of God (19:22). Besides the literal meanings given above the Qur’an has used the word Kalimah in the following senses: (1) "a Sign" (66:13 & 8:8); (2) "punishment" (10:97); (3) "plan" or "design" (9:40); (4) "glad tidings" ( 7:138 ); (5) "creation of God" (18:110); (6) "a mere word of mouth" or
415
Al-Masih is derived from Masaha which means, he wiped off the dirt from the thing with his hand; he anointed it with oil; he journeyed through the land; God blessed him (Aqrab). Masih, therefore, means (1) one anointed; (2) one who travels much; (3) one blessed. Al-Masih is the Arabic form of Messiah which represents the Hebrew Mashiah, i.e. Anointed One (Enc. Bib.; Enc. Rel. & Eth.). Jesus was given this name because he was to travel much. But if in pursuance of the Gospel narrative, his ministry be admitted to have been confined to only three years and his travels to only a few Palestinian or Syrian towns, the title of Masih in no way befits him. Recent historical research, however, has established the fact that after having recovered from the shock and the wounds of crucifixion, Jesus travelled far and wide in the East and finally reached Kashmir to give his message to the Lost Tribes of Israel who lived in those parts. See also {2000} where Jesus is spoken of as h
416
‘Isa seems to be the inverted form of the Hebrew word Yasu‘. Jesus is the Greek form of Josua and Jesua (Enc. Bib.).
417
Ibn-e-Maryam is a surname of Jesus known in Arabic as Kunyah. Jesus has been called Ibn-e-Maryam probably because, being born without the agency of a male parent, he could not but be known after his mother.
418
This expression also gives to Jesus no higher status than that of a righteous servant of God. All highly righteous people have been spoken of in the Qur’an as being granted nearness to God (56:11, 12).
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.