Topic: Woman
View Aspects
قَالَ رَبِّ أَنَّىٰ يَكُونُ لِى غُلَٰمٌ وَقَدْ بَلَغَنِىَ ٱلْكِبَرُ وَٱمْرَأَتِى عَاقِرٌ ۖ قَالَ كَذَٰلِكَ ٱللَّهُ يَفْعَلُ مَا يَشَآءُ
19:9, 10.
یعنی بانجھ ہونا لڑکا ہونے کے خلاف ہے‘ اور بوڑھا ہونا اپنی زندگی میں جوان لڑکا دیکھنے کے خلاف ہے۔
19:9, 10.
Ghulam means a youth (Lane). Zachariah’s query was a spontaneous expression of innocent surprise at the Divine promise. It also contained a veiled prayer that he might live long enough to see the child born and grow up into a young man.
19:9, 10.
Important Words:
غلام (son) is derived from غلم i.e. he became excited by lust or carnal desire. اغتلم الشراب means, the beverage became strong in its influence upon the head. غلام means: (1) a young man, one whose moustache is growing forth; (2) a son, a male child; (3) a man of middle age; (4) a male slave or servant (Lane).
Commentary:
Zachariah’s question contained in the words, how shall I have a son? implies no disbelief on his part in God’s promise, as alleged by the Bible (Luke 1:20). It is simply a spontaneous expression of innocent surprise at the divine promise. It also contains a veiled prayer that he might live long enough to see the child born and grow up into a young man. Zachariah has referred to his old age and the barrenness of his wife to make God’s mercy take a practical shape all the more speedily.
The expression کذالك الله یفعل ما یشاء may be rendered as: (1) thus Allah does what He pleases; (2) this is really so, but Allah does what He pleases; (3) such is the way of Allah, He does what He pleases.
a
19:9, 10.
2
یعنی بانجھ ہونا لڑکا ہونے کے خلاف ہے‘ اور بوڑھا ہونا اپنی زندگی میں جوان لڑکا دیکھنے کے خلاف ہے۔
a
19:9, 10.
331
Important Words:
غلام (son) is derived from غلم i.e. he became excited by lust or carnal desire. اغتلم الشراب means, the beverage became strong in its influence upon the head. غلام means: (1) a young man, one whose moustache is growing forth; (2) a son, a male child; (3) a man of middle age; (4) a male slave or servant (Lane).
Commentary:
Zachariah’s question contained in the words, how shall I have a son? implies no disbelief on his part in God’s promise, as alleged by the Bible (Luke 1:20). It is simply a spontaneous expression of innocent surprise at the divine promise. It also contains a veiled prayer that he might live long enough to see the child born and grow up into a young man. Zachariah has referred to his old age and the barrenness of his wife to make God’s mercy take a practical shape all the more speedily.
The expression کذالك الله یفعل ما یشاء may be rendered as: (1) thus Allah does what He pleases; (2) this is really so, but Allah does what He pleases; (3) such is the way of Allah, He does what He pleases.
d
19:9, 10.
408
Ghulam means a youth (Lane). Zachariah’s query was a spontaneous expression of innocent surprise at the Divine promise. It also contained a veiled prayer that he might live long enough to see the child born and grow up into a young man.
وَإِنِّى خِفْتُ ٱلْمَوَٰلِىَ مِن وَرَآءِى وَكَانَتِ ٱمْرَأَتِى عَاقِرًا فَهَبْ لِى مِن لَّدُنكَ وَلِيًّا
3:41; 21:91.
3:39; 21:90.
The prayer of Zachariah possesses all the ingredients of a complete and successful prayer. A successful prayer should be offered with fervour and in humility. The supplicant should confess his own weakness and helplessness. He should have firm faith in the power of God to accept his prayers. Zachariah’s prayer fulfils all these conditions.
3:41; 21:91.
3:39; 21:90.
Important Words:
عاقراً (barren) is derived from عقر. They say عقرہ i.e. he wounded him; he wounded him much. عقر الابل means, he cut the feet of the camel. عقر النخلة means, he cut the upper part of the palm-tree so that it dried up and ceased to yield fruit. عقرت المرأةmeans, the woman became barren. عاقر is used both for man and woman and applied to a woman means, barren; that does not conceive or has ceased to conceive; and applied to a man it means, barren; that has no offspring born to him. (Lane & Aqrab).
ولیا (successor) is derived from ولی. They say ولی الرجل i.e. he helped the man; he made friends with him; he loved him. ولی فلاناًmeans, he followed such a one immediately without anyone intervening between them ولی means, a friend; beloved one, helper, master; successor or inheritor etc. (Aqrab). See also 2:108.
Commentary:
In view of the different meanings of the word ولی (successor) given under "Important Words" above, Zachariah’s prayer was for such a son as should prove his true successor and should propagate his mission and inherit the spiritual blessings that God had bestowed on the House of Israel.
b
3:41; 21:91.
c
3:39; 21:90.
795
扎格里亚的祈祷具有一个完美而成功的祈祷的一切因素。一个成功的祈祷者必须以热诚的心情来祷告, 而且要非常谦恭。祈祷者必须承认他自己的弱点和无能。他必须坚信安拉有力量来接受他的祈祷。扎格里亚的祈祷具备了所有这些条件。
a
3:41; 21:91.
b
3:39; 21:90.
2150
Important Words:
عاقراً (barren) is derived from عقر. They say عقرہ i.e. he wounded him; he wounded him much. عقر الابل means, he cut the feet of the camel. عقر النخلة means, he cut the upper part of the palm-tree so that it dried up and ceased to yield fruit. عقرت المرأةmeans, the woman became barren. عاقر is used both for man and woman and applied to a woman means, barren; that does not conceive or has ceased to conceive; and applied to a man it means, barren; that has no offspring born to him. (Lane & Aqrab).
ولیا (successor) is derived from ولی. They say ولی الرجل i.e. he helped the man; he made friends with him; he loved him. ولی فلاناًmeans, he followed such a one immediately without anyone intervening between them ولی means, a friend; beloved one, helper, master; successor or inheritor etc. (Aqrab). See also 2:108.
Commentary:
In view of the different meanings of the word ولی (successor) given under "Important Words" above, Zachariah’s prayer was for such a son as should prove his true successor and should propagate his mission and inherit the spiritual blessings that God had bestowed on the House of Israel.
c
3:41; 21:91.
d
3:39; 21:90.
1741
The prayer of Zachariah possesses all the ingredients of a complete and successful prayer. A successful prayer should be offered with fervour and in humility. The supplicant should confess his own weakness and helplessness. He should have firm faith in the power of God to accept his prayers. Zachariah’s prayer fulfils all these conditions.
قَالَ رَبِّ أَنَّىٰ يَكُونُ لِى غُلَٰمٌ وَكَانَتِ ٱمْرَأَتِى عَاقِرًا وَقَدْ بَلَغْتُ مِنَ ٱلْكِبَرِ عِتِيًّا
3:41; 21:91.
The verse expresses Zachariah’s innocent and spontaneous surprise at the greatness of the favour which God was about to bestow upon him. Every person, situated as Zachariah was, would be naturally surprised at the unusual glad tidings that he had received.
3:41; 21:91.
Important Words:
عتیا (extreme limit) is derived from عتا which means, he behaved proudly and was immoderate and inordinate; he was excessively proud or corrupt; he became advanced in age. عتت الریح means, the wind blew fiercely. The Quranic expression وقد بلغت من الکبر عتیا means, And I have reached the extreme degree of old age, or hardness and dryness in the joints and the bones like dry wood. The word also signifies that state of extreme old age which is incurable (Mufradat, Lane & Aqrab).
The word غلام as stated above (v.8) implied that Zachariah would see his son grow before his eyes and that he would also be able to train and educate him. The glad tidings was indeed a source of great comfort but at the same time it was a surprise for a man who had reached such an advanced old age as Zachariah.
The words, How shall I have a son, do not express despair. V.5 above shows that Zachariah had not despaired of God’s mercy. On the contrary he had perfect faith in the power of God to grant him a son. Moreover, a true believer never despairs of God’s mercy. "None despairs of Allah’s mercy save the unbelieving people", says the Quran (12:88). The verse only expresses Zachariah’s innocent and spontaneous surprise at the greatness of the favour which God was about to bestow upon him. Every person situated as Zachariah was would be naturally surprised at the unusual glad tidings that he had received.
a
3:41; 21:91.
797
这节经文表达了扎格里亚天真而自然的惊奇心情, 安拉将赐给他的恩惠是多么地巨大。每一个人处在扎格里亚的地位, 自然对他得到的特殊喜讯都会感到惊奇。
a
3:41; 21:91.
2153
Important Words:
عتیا (extreme limit) is derived from عتا which means, he behaved proudly and was immoderate and inordinate; he was excessively proud or corrupt; he became advanced in age. عتت الریح means, the wind blew fiercely. The Quranic expression وقد بلغت من الکبر عتیا means, And I have reached the extreme degree of old age, or hardness and dryness in the joints and the bones like dry wood. The word also signifies that state of extreme old age which is incurable (Mufradat, Lane & Aqrab).
The word غلام as stated above (v.8) implied that Zachariah would see his son grow before his eyes and that he would also be able to train and educate him. The glad tidings was indeed a source of great comfort but at the same time it was a surprise for a man who had reached such an advanced old age as Zachariah.
The words, How shall I have a son, do not express despair. V.5 above shows that Zachariah had not despaired of God’s mercy. On the contrary he had perfect faith in the power of God to grant him a son. Moreover, a true believer never despairs of God’s mercy. "None despairs of Allah’s mercy save the unbelieving people", says the Quran (12:88). The verse only expresses Zachariah’s innocent and spontaneous surprise at the greatness of the favour which God was about to bestow upon him. Every person situated as Zachariah was would be naturally surprised at the unusual glad tidings that he had received.
c
3:41; 21:91.
1743
The verse expresses Zachariah’s innocent and spontaneous surprise at the greatness of the favour which God was about to bestow upon him. Every person, situated as Zachariah was, would be naturally surprised at the unusual glad tidings that he had received.
فَٱسْتَجَبْنَا لَهُۥ وَوَهَبْنَا لَهُۥ يَحْيَىٰ وَأَصْلَحْنَا لَهُۥ زَوْجَهُۥٓ ۚ إِنَّهُمْ كَانُوا۟ يُسَٰرِعُونَ فِى ٱلْخَيْرَٰتِ وَيَدْعُونَنَا رَغَبًا وَرَهَبًا ۖ وَكَانُوا۟ لَنَا خَٰشِعِينَ
32:17.
32:17.
32:17.
Commentary:
The verse shows that from a spiritual point of view Zachariah’s family was an ideal one.
h
32:17.
b
32:17.
2417
Commentary:
The verse shows that from a spiritual point of view Zachariah’s family was an ideal one.
a
32:17.
۞ وَمَا كَانَ لِبَشَرٍ أَن يُكَلِّمَهُ ٱللَّهُ إِلَّا وَحْيًا أَوْ مِن وَرَآئِ حِجَابٍ أَوْ يُرْسِلَ رَسُولًا فَيُوحِىَ بِإِذْنِهِۦ مَا يَشَآءُ ۚ إِنَّهُۥ عَلِىٌّ حَكِيمٌ
这节经文提到安拉对其仆人讲话并向他们显现自己的三种方式: (1) 他向他们直言而不假借中介; (2) 他使他们见到一个不一定能解释的精神景象, 或使他们有时在觉醒状态中听到说话而见不到跟他们说话人。这就是 “从幕后” 一语的意义: (3) 安拉降下一位使者--------传达神圣的启示的天使。
وحی کے اصل معنے ایسے اشارہ کے ہوتے ہیں جو جلدی سے کیا جائے اور دوسروں کو اس کا علم نہ ہو سکے۔ خداتعالیٰ کے کلام کو اس لئے وحی کہتے ہیں کہ اس کا نزول جلدی جلدی ہوتا ہے اور ملہم کے علاوہ اور کسی کو علم نہیں ہوتا‘ سوائے اس کے کہ اللہ تعالیٰ کسی اور کو بھی خود اس میں شامل کرے۔
اس آیت میں اللہ تعالیٰ نے بندہ سے کلام کرنے کے تین طریق بیان فرمائے ہیں (۱) پہلا طریق یہ ہے کہ اللہ تعالیٰ کا کلام بندہ پر بغیر کسی واسطہ کے نازل ہو۔ (۲)دوسرا طریق وحی کایہ ہے کہ خداتعالیٰ کی طرف سے الفاظ نازل نہ ہوں بلکہ مضمون کو تعبیر طلب امثال میں یا بے تعبیر طلب نظارہ میں دکھایا جائے اسی کو اس آ
The verse makes mention of the three ways in which God speaks to his servants and reveals Himself to them: (a) He speaks to them direct without the aid of an intermediary. (b) He makes them see a vision which may or may not be interpretable, or, sometimes makes them hear words in a state of wakefulness, when they are not seeing the person speaking to them. This is the significance of the words, 'from behind the veil.' (c) God sends down a messenger—an angel who delivers the Divine Message.
Important Words:
وحیاً (revelation) is infinitive noun from وحی (waha). They say وحی او أوحی الی فلان i.e. He pointed to him; sent to him a messenger; he talked to him secretly, intending to keep the talk secret from others. أوحی العمل means, he did the thing quickly (Aqrab). See also 5:112.
Commentary:
The verse makes mention of the three ways in which God speaks to His servants and reveals His will to them: (a) He speaks direct to a person without the aid of an intermediary. (b) He makes him see a vision which may or may not be interpretable, or sometimes makes him hear words in a state of wakefulness, when he is not seeing the person speaking to him. This is the significance of the words, "from behind the veil." (c) God sends down a messenger—an angel who delivers the Divine Message to him. See also 99:6.
1215
这节经文提到安拉对其仆人讲话并向他们显现自己的三种方式: (1) 他向他们直言而不假借中介; (2) 他使他们见到一个不一定能解释的精神景象, 或使他们有时在觉醒状态中听到说话而见不到跟他们说话人。这就是 “从幕后” 一语的意义: (3) 安拉降下一位使者--------传达神圣的启示的天使。
1
وحی کے اصل معنے ایسے اشارہ کے ہوتے ہیں جو جلدی سے کیا جائے اور دوسروں کو اس کا علم نہ ہو سکے۔ خداتعالیٰ کے کلام کو اس لئے وحی کہتے ہیں کہ اس کا نزول جلدی جلدی ہوتا ہے اور ملہم کے علاوہ اور کسی کو علم نہیں ہوتا‘ سوائے اس کے کہ اللہ تعالیٰ کسی اور کو بھی خود اس میں شامل کرے۔
اس آیت میں اللہ تعالیٰ نے بندہ سے کلام کرنے کے تین طریق بیان فرمائے ہیں (۱) پہلا طریق یہ ہے کہ اللہ تعالیٰ کا کلام بندہ پر بغیر کسی واسطہ کے نازل ہو۔ (۲)دوسرا طریق وحی کایہ ہے کہ خداتعالیٰ کی طرف سے الفاظ نازل نہ ہوں بلکہ مضمون کو تعبیر طلب امثال میں یا بے تعبیر طلب نظارہ میں دکھایا جائے اسی کو اس آ
3637
Important Words:
وحیاً (revelation) is infinitive noun from وحی (waha). They say وحی او أوحی الی فلان i.e. He pointed to him; sent to him a messenger; he talked to him secretly, intending to keep the talk secret from others. أوحی العمل means, he did the thing quickly (Aqrab). See also 5:112.
Commentary:
The verse makes mention of the three ways in which God speaks to His servants and reveals His will to them: (a) He speaks direct to a person without the aid of an intermediary. (b) He makes him see a vision which may or may not be interpretable, or sometimes makes him hear words in a state of wakefulness, when he is not seeing the person speaking to him. This is the significance of the words, "from behind the veil." (c) God sends down a messenger—an angel who delivers the Divine Message to him. See also 99:6.
2665
The verse makes mention of the three ways in which God speaks to his servants and reveals Himself to them: (a) He speaks to them direct without the aid of an intermediary. (b) He makes them see a vision which may or may not be interpretable, or, sometimes makes them hear words in a state of wakefulness, when they are not seeing the person speaking to them. This is the significance of the words, 'from behind the veil.' (c) God sends down a messenger—an angel who delivers the Divine Message.
فَأَقْبَلَتِ ٱمْرَأَتُهُۥ فِى صَرَّةٍ فَصَكَّتْ وَجْهَهَا وَقَالَتْ عَجُوزٌ عَقِيمٌ
قرآن مجید کہتا ہے حضرت ابراہیم علیہ السلام کی بیوی فِیْ صَرَّۃٍ آئی اور لغت میں صَرَّۃٌ کے ایک معنے منہ کی سیاہی کے لکھے ہیں۔ پس مطلب یہ ہے کہ شرم وحیا سے اس کا چہرہ متغیر تھا۔
Sarrah means a most vehement clamour of crying; vehemence of grief, heat or anxiety; a contraction and moroseness of the face by reason of dislike or hatred or shame; a fit (Lane).
11:73.
Important Words:
صرة (extreme embarrassment) is derived from صر which means, it made a sound or noise or a prolonged sound he cried or raised a clamour with utmost vehemence. صرة means, vociferation or clamour or the most vehement clamour of crying; vehemence of grief, heat or anxiety; a contraction and moroseness of the face by reason of dislike or hatred or shame; a fit (Lane & Aqrab).
صکت (smote). صکه means, he struck him or hit violently or he slapped him with his hand upon the back of his neck or upon his face. صک الباب means, he locked the door. صک وجھه means, he slapped his face (Lane & Aqrab).
2
قرآن مجید کہتا ہے حضرت ابراہیم علیہ السلام کی بیوی فِیْ صَرَّۃٍ آئی اور لغت میں صَرَّۃٌ کے ایک معنے منہ کی سیاہی کے لکھے ہیں۔ پس مطلب یہ ہے کہ شرم وحیا سے اس کا چہرہ متغیر تھا۔
f
11:73.
3911
Important Words:
صرة (extreme embarrassment) is derived from صر which means, it made a sound or noise or a prolonged sound he cried or raised a clamour with utmost vehemence. صرة means, vociferation or clamour or the most vehement clamour of crying; vehemence of grief, heat or anxiety; a contraction and moroseness of the face by reason of dislike or hatred or shame; a fit (Lane & Aqrab).
صکت (smote). صکه means, he struck him or hit violently or he slapped him with his hand upon the back of his neck or upon his face. صک الباب means, he locked the door. صک وجھه means, he slapped his face (Lane & Aqrab).
2835
Sarrah means a most vehement clamour of crying; vehemence of grief, heat or anxiety; a contraction and moroseness of the face by reason of dislike or hatred or shame; a fit (Lane).