ذِكْرُ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "ذِكْرُ".
ذِكْرُ رَحْمَتِ رَبِّكَ عَبْدَهُۥ زَكَرِيَّآ
扎格里亚 (زَكَرِيَّا, Zachariah) 的叙述是在对伊撒的叙述之前, 因为亚合亚 (يَحْیٰ, Yahya, 施洗者约翰) 是扎格里亚的儿子, 也是伊撒的先驱。他预示伊撒的降临。给犹太人以喜讯, 说解救他们的人就要来临 («马太» 4:5) 依照玛拉基书中的预言, 伊尔亚司 (اِلْيَاسْ, Elias, Elijah, 以利亚) 应比伊撒先来, 因此在叙述伊撒时, «古兰经» 必先谈到代表以利亚 (Elijah) 精神和力量的施洗者约翰 (يَحْیٰ, Yahya)。
The account of Zachariah precedes that of Jesus, because Yahya, (John the Baptist), the son of Zachariah, was the harbinger of Jesus. He heralded Jesus’s advent to give to the Jews the glad tidings that their deliverer was about to make his appearance (Mal. 4: 5). As according to Malachi’s prophecy Elias should have come before the coming of Jesus, it was in the fitness of things that while giving an account of Jesus, the Qur’an should have made a mention of Yahya (John) who came in the spirit and power of Elijah.
Commentary:
The account of Zachariah precedes the account of Jesus. This is due to two very valid reasons. Yahya, the son of Zachariah, and John of the New Testament, was a harbinger of Jesus. He heralded Jesus’ advent and acted as his precursor to give to the Jews the glad tidings that their deliverer was about to make his appearance.
That Yahya or John was Jesus’ harbinger is apparent from the following prophecy of Prophet Malachi: "Behold, I will send you Elijah the prophet, before the coming of the great and dreadful day of the Lord" (Mal. 4:5). The words "the great and dreadful day" here signify the advent of Jesus. This is why when Jesus was asked where Elias was who was to come before him, he replied: "And if ye will receive it, this is Elias, which was for to come" (Matt. 11:14). As according to Malachi’s prophecy Elias must have appeared before the coming of Jesus, it was in the fitness of things that while giving an account of Jesus, the Quran should have made a mention of Yahya. Secondly, Mary, the mother of Jesus, had unknowingly become the cause of Yahya’s birth. We are told (3:38, 39) how Zachariah was deeply moved by a pious reply of Mary and prayed to God to be blessed with a good child like her. Thus whereas Yahya became a harbinger of Jesus, Mary, Jesus’ mother having indirectly become the cause of the birth of Yahya may as well be said to have become a precursor of Yahya (John) himself. See also 3:38-42.
The words, "Thy Lord" in the sentence, "This is an account of the mercy of thy Lord," appear to be misplaced because whereas the account given in the following verses is that of the mercy of God shown to Zachariah the words "Thy Lord" seem to indicate as if some account is about to be given of God’s mercy to the Holy Prophet. In fact these words signify that the account of Divine mercy to Zachariah does imply a mercy to the Holy Prophet also. Prophet Yahya, as stated above, was a harbinger of Jesus and Jesus was a harbinger of the Holy Prophet. A description of the birth of Yahyafollowed by a somewhat detailed description of Jesus’ birth pointed to the fact that by the introduction of the life accounts of these two Prophets who, in a way, acted as his precursors, the minds of men were being prepared for the acceptance of the Holy Prophet of Islam by an implied reference to the following Biblical prophecies:
And as for Ishmael, I have heard thee. Behold I have blessed him, and will make him fruitful and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation (Gen. 17:20);
I will raise them up a prophet from among their brethren, like unto thee; and I will put my words in his mouth (Deut. 18:18).
The pronoun "thy" may also possess an oblique but beautiful reference to Mecca, the birth-place of the Holy Prophet. Mecca like Zachariah’s wife was barren. For thousands of years it had not heard the voice of God. Now God’s mercy was about to dawn upon it. The barren valley of Mecca was about to give birth to the greatest of Adam’s sons. To this barrenness of Mecca reference is found in Isaiah 54:1.
Sing, O barren, thou that didst not bear; break forth into singing, and cry aloud, thou that didst not travail with child: for more are the children of the desolate than the children of the married wife, saith the Lord.
793
扎格里亚 (زَكَرِيَّا, Zachariah) 的叙述是在对伊撒的叙述之前, 因为亚合亚 (يَحْیٰ, Yahya, 施洗者约翰) 是扎格里亚的儿子, 也是伊撒的先驱。他预示伊撒的降临。给犹太人以喜讯, 说解救他们的人就要来临 («马太» 4:5) 依照玛拉基书中的预言, 伊尔亚司 (اِلْيَاسْ, Elias, Elijah, 以利亚) 应比伊撒先来, 因此在叙述伊撒时, «古兰经» 必先谈到代表以利亚 (Elijah) 精神和力量的施洗者约翰 (يَحْیٰ, Yahya)。
2148
Commentary:
The account of Zachariah precedes the account of Jesus. This is due to two very valid reasons. Yahya, the son of Zachariah, and John of the New Testament, was a harbinger of Jesus. He heralded Jesus’ advent and acted as his precursor to give to the Jews the glad tidings that their deliverer was about to make his appearance.
That Yahya or John was Jesus’ harbinger is apparent from the following prophecy of Prophet Malachi: "Behold, I will send you Elijah the prophet, before the coming of the great and dreadful day of the Lord" (Mal. 4:5). The words "the great and dreadful day" here signify the advent of Jesus. This is why when Jesus was asked where Elias was who was to come before him, he replied: "And if ye will receive it, this is Elias, which was for to come" (Matt. 11:14). As according to Malachi’s prophecy Elias must have appeared before the coming of Jesus, it was in the fitness of things that while giving an account of Jesus, the Quran should have made a mention of Yahya. Secondly, Mary, the mother of Jesus, had unknowingly become the cause of Yahya’s birth. We are told (3:38, 39) how Zachariah was deeply moved by a pious reply of Mary and prayed to God to be blessed with a good child like her. Thus whereas Yahya became a harbinger of Jesus, Mary, Jesus’ mother having indirectly become the cause of the birth of Yahya may as well be said to have become a precursor of Yahya (John) himself. See also 3:38-42.
The words, "Thy Lord" in the sentence, "This is an account of the mercy of thy Lord," appear to be misplaced because whereas the account given in the following verses is that of the mercy of God shown to Zachariah the words "Thy Lord" seem to indicate as if some account is about to be given of God’s mercy to the Holy Prophet. In fact these words signify that the account of Divine mercy to Zachariah does imply a mercy to the Holy Prophet also. Prophet Yahya, as stated above, was a harbinger of Jesus and Jesus was a harbinger of the Holy Prophet. A description of the birth of Yahyafollowed by a somewhat detailed description of Jesus’ birth pointed to the fact that by the introduction of the life accounts of these two Prophets who, in a way, acted as his precursors, the minds of men were being prepared for the acceptance of the Holy Prophet of Islam by an implied reference to the following Biblical prophecies:
And as for Ishmael, I have heard thee. Behold I have blessed him, and will make him fruitful and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation (Gen. 17:20);
I will raise them up a prophet from among their brethren, like unto thee; and I will put my words in his mouth (Deut. 18:18).
The pronoun "thy" may also possess an oblique but beautiful reference to Mecca, the birth-place of the Holy Prophet. Mecca like Zachariah’s wife was barren. For thousands of years it had not heard the voice of God. Now God’s mercy was about to dawn upon it. The barren valley of Mecca was about to give birth to the greatest of Adam’s sons. To this barrenness of Mecca reference is found in Isaiah 54:1.
Sing, O barren, thou that didst not bear; break forth into singing, and cry aloud, thou that didst not travail with child: for more are the children of the desolate than the children of the married wife, saith the Lord.
1739
The account of Zachariah precedes that of Jesus, because Yahya, (John the Baptist), the son of Zachariah, was the harbinger of Jesus. He heralded Jesus’s advent to give to the Jews the glad tidings that their deliverer was about to make his appearance (Mal. 4: 5). As according to Malachi’s prophecy Elias should have come before the coming of Jesus, it was in the fitness of things that while giving an account of Jesus, the Qur’an should have made a mention of Yahya (John) who came in the spirit and power of Elijah.
أَمِ ٱتَّخَذُوا۟ مِن دُونِهِۦٓ ءَالِهَةً ۖ قُلْ هَاتُوا۟ بُرْهَٰنَكُمْ ۖ هَٰذَا ذِكْرُ مَن مَّعِىَ وَذِكْرُ مَن قَبْلِى ۗ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ ٱلْحَقَّ ۖ فَهُم مُّعْرِضُونَ
18:16; 23:118; 27:65.
پہلوں کے لئے اس طرح کہ پہلے لوگوں پر جو اُن کی امتوں نے جھوٹ باندھ کر اعتراض پیدا کر دئے تھے۔ قرآن نے وہ سب دور کر دئے اور اس طرح اول اور آخر کے لئے شرف کا موجب ہو گیا۔
18:16; 23:118; 27:65.
The Qur’an is a source of honour and dignity for previous Prophets also, because it clears them of the charges of which their people falsely accused them.
18:16; 23:118; 27:65.
Commentary:
The verse gives another argument about the Unity of God. The Holy Prophet here is enjoined to ask his people to go through the Quran and other revealed Scriptures and then tell him whether they find in them any deferential reference to polytheism or to permission to worship other gods besides the One True God. "This is the constant doctrine of all the sacred Books," says Sale in his "Introduction to the Quran," "not only the Quran, but also those Scriptures which were revealed in former ages, all of them bear witness to the great and fundamental truth of the Unity of God."
Taking ذکر in the sense of honour, eminence etc. (see 15:7), the verse would mean that the Quran is a source of honour for those with the Holy Prophet and for those before him i.e. it will raise its followers from depths of degradation to great heights of honour and eminence, and it has cleared Divine Prophets and other righteous servants of God of the charges and accusations that were imputed to them in former Scriptures.
a
18:16; 23:118; 27:65.
1
پہلوں کے لئے اس طرح کہ پہلے لوگوں پر جو اُن کی امتوں نے جھوٹ باندھ کر اعتراض پیدا کر دئے تھے۔ قرآن نے وہ سب دور کر دئے اور اس طرح اول اور آخر کے لئے شرف کا موجب ہو گیا۔
a
18:16; 23:118; 27:65.
2365
Commentary:
The verse gives another argument about the Unity of God. The Holy Prophet here is enjoined to ask his people to go through the Quran and other revealed Scriptures and then tell him whether they find in them any deferential reference to polytheism or to permission to worship other gods besides the One True God. "This is the constant doctrine of all the sacred Books," says Sale in his "Introduction to the Quran," "not only the Quran, but also those Scriptures which were revealed in former ages, all of them bear witness to the great and fundamental truth of the Unity of God."
Taking ذکر in the sense of honour, eminence etc. (see 15:7), the verse would mean that the Quran is a source of honour for those with the Holy Prophet and for those before him i.e. it will raise its followers from depths of degradation to great heights of honour and eminence, and it has cleared Divine Prophets and other righteous servants of God of the charges and accusations that were imputed to them in former Scriptures.
a
18:16; 23:118; 27:65.
1880A
The Qur’an is a source of honour and dignity for previous Prophets also, because it clears them of the charges of which their people falsely accused them.