قَالَتِ
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "قَالَتِ".
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
وَاِذۡ قَالَتِ الۡمَلٰٓئِکَۃُ یٰمَرۡیَمُ اِنَّ اللّٰہَ اصۡطَفٰٮکِ وَطَہَّرَکِ وَاصۡطَفٰٮکِ عَلٰی نِسَآءِ الۡعٰلَمِیۡنَ
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.
اِذۡ قَالَتِ الۡمَلٰٓئِکَۃُ یٰمَرۡیَمُ اِنَّ اللّٰہَ یُبَشِّرُکِ بِکَلِمَۃٍ مِّنۡہُ اسۡمُہُ الۡمَسِیۡحُ عِیۡسَی ابۡنُ مَرۡیَمَ وَجِیۡہًا فِی الدُّنۡیَا وَالۡاٰخِرَۃِ وَمِنَ الۡمُقَرَّبِیۡنَ
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).
قَالَ مَا خَطۡبُکُنَّ اِذۡ رٰوَدتُّنَّ یُوۡسُفَ عَنۡ نَّفۡسِہٖ ۚ قُلۡنَ حٰشَ لِلّٰہِ مَا عَلِمۡنَا عَلَیۡہِ مِنۡ سُوۡٓءٍ ۚ قَالَتِ امۡرَاَتُ الۡعَزِیۡزِ الۡـٰٔنَ حَصۡحَصَ الۡحَقُّ اَنَا۠ رٰوَدتُّہٗ عَنۡ نَّفۡسِہٖ وَاِنَّہٗ لَمِنَ الصّٰدِقِیۡنَ
12:32.
عورتوں نے کوئی بُرا فعل نہیں کروانا چاہا تھا‘ بلکہ یوسفؑ کے آقا کی بیوی نے چاہا تھا۔ مگر چونکہ وہ آقا کی بیوی کی سہیلیاں تھیں اور انہوں نے پھر بھی سچی گواہی کو چھپائے رکھا۔ اس لئے ان کی طرف جرم منسوب کیا گیا ہے۔
12:32.
The words seem to show that the incident of the cutting of their hands by the women did actually take place; otherwise Joseph could not have referred to it. Either in amazement or being absorbed in conversation, some of them did inadvertently cut their hands. Or the words might mean that by bringing a false accusation against Joseph the women had cut their own hands, i.e. they had landed themselves into a false position. But if nothing actual had happened, Joseph could not have referred to 'the cutting of the hands.' Hasha Lillahi also means, God forbid; or how far is Allah from every imperfection (Lane).
12:32.
Important Words:
ماخطبکن (what was the matter with you) خطب (khatbun) is the noun-infinitive from خطب (khataba). They say خطب القوم i.e. he addressed the people and delivered to them an exhortation or admonition. خطب المرأة means, he asked or demanded the woman in marriage. خطب means, a thing, an affair, or a business, small or great, that one seeks or desires to do or that may be a subject of discourse; a great thing or affair; or the cause or occasion of a thing or an event; or an affliction or calamity. They say ماخطبك i.e. what is the thing or affair or business that thou seekest or desirest to do; or, what is the cause of thy coming? (Lane).
Commentary:
This verse shows that the King had become so convinced of the righteousness of Joseph that, on hearing of the accusation against him, he at once believed it to be false. This is why the women, judging from the way in which the King questioned them, realized that he looked upon Joseph as a righteous man, and so they confessed the truth. But by so doing they only bore witness to the innocence of Joseph, without in any way accusing Potiphar’s wife. The latter, however, fearing lest after exonerating Joseph of all blame the women might proceed to testify to her misconduct, hastened to confess her guilt, although she had not yet been questioned by the King. She did this to escape the greater shame of being condemned out of the mouth of others and perhaps also to win some credit for speaking the truth without being questioned.
b
12:32.
1
عورتوں نے کوئی بُرا فعل نہیں کروانا چاہا تھا‘ بلکہ یوسفؑ کے آقا کی بیوی نے چاہا تھا۔ مگر چونکہ وہ آقا کی بیوی کی سہیلیاں تھیں اور انہوں نے پھر بھی سچی گواہی کو چھپائے رکھا۔ اس لئے ان کی طرف جرم منسوب کیا گیا ہے۔
a
12:32.
1555
Important Words:
ماخطبکن (what was the matter with you) خطب (khatbun) is the noun-infinitive from خطب (khataba). They say خطب القوم i.e. he addressed the people and delivered to them an exhortation or admonition. خطب المرأة means, he asked or demanded the woman in marriage. خطب means, a thing, an affair, or a business, small or great, that one seeks or desires to do or that may be a subject of discourse; a great thing or affair; or the cause or occasion of a thing or an event; or an affliction or calamity. They say ماخطبك i.e. what is the thing or affair or business that thou seekest or desirest to do; or, what is the cause of thy coming? (Lane).
Commentary:
This verse shows that the King had become so convinced of the righteousness of Joseph that, on hearing of the accusation against him, he at once believed it to be false. This is why the women, judging from the way in which the King questioned them, realized that he looked upon Joseph as a righteous man, and so they confessed the truth. But by so doing they only bore witness to the innocence of Joseph, without in any way accusing Potiphar’s wife. The latter, however, fearing lest after exonerating Joseph of all blame the women might proceed to testify to her misconduct, hastened to confess her guilt, although she had not yet been questioned by the King. She did this to escape the greater shame of being condemned out of the mouth of others and perhaps also to win some credit for speaking the truth without being questioned.
a
12:32.
1388
The words seem to show that the incident of the cutting of their hands by the women did actually take place; otherwise Joseph could not have referred to it. Either in amazement or being absorbed in conversation, some of them did inadvertently cut their hands. Or the words might mean that by bringing a false accusation against Joseph the women had cut their own hands, i.e. they had landed themselves into a false position. But if nothing actual had happened, Joseph could not have referred to 'the cutting of the hands.' Hasha Lillahi also means, God forbid; or how far is Allah from every imperfection (Lane).
۞ قَالَتِ الۡاَعۡرَابُ اٰمَنَّا ۖ قُل لَّمۡ تُؤۡمِنُوۡا وَلٰکِنۡ قُوۡلُوۡۤا اَسۡلَمۡنَا وَلَمَّا یَدۡخُلِ الۡاِیۡمٰنُ فِیۡ قُلُوۡبِکُمۡ ۖ وَاِنۡ تُطِیۡعُوا اللّٰہَ وَرَسُوۡلَہٗ لَا یَلِتۡکُمۡ مِّنۡ اَعۡمٰلِکُمۡ شَیۡـًٔا ۚ اِنَّ اللّٰہَ غَفُوۡرٌ رَّحِیۡمٌ
所有的穆斯林都是伊斯兰教兄弟关系的组成部分。伊斯兰教给予不识字而没有文化的沙漠之子的权利是和给予文明而有文化的城市居民的权利是一样的, 只是它告诫前者要更努力学习、吸收伊斯兰教的教义, 并终生恪守。
اعراب ایک اصطلاح ہے جس کے معنے یہ ہیں کہ جنگلوں میں رہنے والے ایسے عرب جو تعلیم ظاہری اور تمدن سے محروم تھے۔
All Muslims form an integral part of the Islamic brotherhood. Islam confers as equal rights on the unlettered and uncultured sons of the desert as it does on the civilized and cultured dwellers of cities and towns; only it exhorts the former to make greater efforts to learn and assimilate the teachings of Islam and make them the rule of their lives.
Important Words:
لا یلت (will not detract) is derived from ألت which means, it (a thing) decreased, diminished, lessened; it became defective or deficient; incomplete or imperfect. ألته او ولته حقه means, he diminished to him his right or due or defrauded him of a portion of it (Lane & Aqrab).
Commentary:
All Muslims form an integral part of Islamic brotherhood. Islam confers equal rights on the unlettered and uncultured sons of the desert as it does on the civilized and cultured dwellers of cities and towns; only it exhorts the former to make greater efforts to learn and assimilate the teachings of Islam and make them the rule of their lives.
1281
所有的穆斯林都是伊斯兰教兄弟关系的组成部分。伊斯兰教给予不识字而没有文化的沙漠之子的权利是和给予文明而有文化的城市居民的权利是一样的, 只是它告诫前者要更努力学习、吸收伊斯兰教的教义, 并终生恪守。
1
اعراب ایک اصطلاح ہے جس کے معنے یہ ہیں کہ جنگلوں میں رہنے والے ایسے عرب جو تعلیم ظاہری اور تمدن سے محروم تھے۔
3852
Important Words:
لا یلت (will not detract) is derived from ألت which means, it (a thing) decreased, diminished, lessened; it became defective or deficient; incomplete or imperfect. ألته او ولته حقه means, he diminished to him his right or due or defrauded him of a portion of it (Lane & Aqrab).
Commentary:
All Muslims form an integral part of Islamic brotherhood. Islam confers equal rights on the unlettered and uncultured sons of the desert as it does on the civilized and cultured dwellers of cities and towns; only it exhorts the former to make greater efforts to learn and assimilate the teachings of Islam and make them the rule of their lives.
2798
All Muslims form an integral part of the Islamic brotherhood. Islam confers as equal rights on the unlettered and uncultured sons of the desert as it does on the civilized and cultured dwellers of cities and towns; only it exhorts the former to make greater efforts to learn and assimilate the teachings of Islam and make them the rule of their lives.