آل عِمْرَانَ Āli ʿImrān The Family of Imran | |
---|---|
Classification | Medinan |
Position | Juzʼ 3–4 |
No. of Rukus | 20 |
No. of verses | 200 |
No. of words | 3503 |
No. of letters | 15336 |
Opening muqaṭṭaʻāt | Alif Lam Meem |
Quran |
---|
Al Imran ( Arabic: آل عِمْرَانَ, āl ʿimrān; meaning: The Family of Imran [1] [2]) is the third chapter ( sūrah) of the Quran with two hundred verses ( āyāt).
This chapter is named after the family of Imran (Joachim), which includes Imran, Saint Anne (wife of Imran), Mary, and Jesus.[ citation needed]
Regarding the timing and contextual background of the asbāb al-nuzūl or circumstances of revelation, the chapter is believed to have been either the second or third of the Medinan surahs, as it references both the events of the battles of Badr and Uhud. Almost all of it also belongs to the third Hijri year, though a minority of its verses might have been revealed during the visit of the deputation of the Christian community of Najran at the event of the mubahala, which occurred around the 10th year of the Hijrah. [1]
The chapter takes its name from the family of Imran mentioned in verse 3:33. [25]
According to Christian tradition, Joachim is the husband of Saint Anne and the father of Mary, mother of Jesus. As there is sparse evidence for Joachim being the name for the father of Mary, the Quranic account possibly alludes to the pun of Miriam, the daughter of Amram and sister of Aaron, for whom Muslim tradition believes Mary is named after. It also serves as a common focal point for Jewish and Christian audiences.
According to Iraqi Jewish translator, N.J. Dawood, the Quran confuses Mary mother of Jesus with Mary the sister of Moses, by referring to Mary, the mother of Jesus' father as Imran, which is the Arabic version of Amram, who in Exodus 6:20, is shown to be the father of Moses. [26] Dawood, in a note to Surah 19:28, where Mary the Mother of Jesus is referred to as the "Sister of Aaron", and Aaron was the brother of Mary sister of Moses, states: "It Appears that Miriam, Aaron's sister, and Maryam (Mary), mother of Jesus, were according to the Quran, the same person." [27] Although Islamic studies of the beginning of the 20th century tended to note genealogical discrepancies, in more recent Islamic Studies of the 21st century the general consensus is, according to Angelika Neuwirth, Nicolai Sinai and Michael Marx, that the Quran does not make a genealogical error but instead makes use of typology. [28] This is, following Wensinck's conclusion, supported by the figurative speech of the Quran and the Islamic tradition:
Maryam is called a sister of Hārūn, and the use of these three names ‘Imrān, Hārūn, and Maryam has led to the supposition that the Qur'ān does not clearly distinguish between the two Maryams, of the Old and the New Testaments. ... It is not necessary to assume that these kinship links are to be interpreted in modern terms. The words "sister" and "daughter", like their male counterparts, in Arabic usage, can indicate extended kinship, descendance or spiritual affinity. ... Muslim tradition is clear that there are eighteen centuries between the Biblical ‘Amram and the father of Maryam. [29] [30]
Similarly, Stowasser concludes that "to confuse Mary the mother of Jesus with Mary the sister of Moses and Aaron in Torah is completely wrong and in contradiction to the sound Hadith and the Qur'anic text as we have established". [31] [32] Rather it serves as a pun for the name Miriam, daughter of Amram and the sister of Aaron, venerated for helping to save her brother Moses as an infant. According to Muslim tradition, she serves as the forebearer of that name for Mary, mother of Jesus.
This matter has been explained in the following Hadith:
Mughira ibn Shu’ba reported: When I came to Najran, they (the Christians of Najran) asked me: You read" O sister of Harun" (i. e. Hadrat Maryam) in the Qur'an, whereas Moses was born much before Jesus. When I came back to Allah's Messenger, peace and blessings be upon him, I asked him about that, whereupon he said: The (people of the old age) used to give names (to their persons) after the names of Apostles and pious persons who had gone before them.
Ibn Kathir (d.1373) also commented on this in his Quranic exegesis ( tafsir), recalling the Arab tradition of addressing a person as the brother or sister of their notable ancestor:
“This is similar to the saying, `O brother of Tamim,' to one who is from the Tamimi tribe, and `O brother of Mudar,' to one who is from the Mudari tribe.”
Ibn al Mulqin , a hadith scholar from Córdoba in al-Andalus, century, evaluated this hadith and found it ḍaʻīf (weak). [9] However, recent scholarship from Ali Hasan al-Halabi has noted there is another hadith which supported the participation of Raphael in Badr [7]Abu Abdullah Muhammad bin Yaqoub has reported from Ibrahim bin Abdullah Al-Saadi, who told us Muhammad bin Khalid bin Uthma, told us Musa bin Yaqoub, told me Abu Al-Huwairith, that Muhammad bin Jubayr bin Mut’im told him, that he heard Ali - may God be pleased with him - addresses the people, and he said: While I was leaving from the well of Badr, a strong wind came, the like of which I had never seen, then it left, then came a strong wind, the like of which I have never seen except for the one before it, then it went, then came a strong wind that I did not see before. I have never seen anything like it except for the one before it, and the first wind was Gabriel descended among a thousand angels with the Messenger of God - may God bless him and grant him peace - and the second wind was Michael who descended among a thousand angels to the right of the Messenger of God - may God bless him and his family and grant them peace - and Abu Bakr was On his right, and the third wind was Israfil. He descended with a thousand angels on the side of the Messenger of God - may God’s prayers and peace be upon him and his family - and I was on the right side. When God Almighty defeated his enemies, the Messenger of God - may God’s prayers and peace be upon him and his family - carried me on his horse, I blew up, and I fell On my heels, I prayed to God Almighty.
[ يا آدم بر حجك ] " ما يروى عن آدم -عليه السلام- أنه لما حج قالت له الملائكة: «يا آدم بر حجك»: غير ثابت. " [من فوائد جلسة مع طلبة العلم /16/ذو الحجة/1432 ] __________________ " ... فهل يحسن بنا وقد أنضينا قرائحنا في تعلم هذه السنة المطهرة، وبذلنا في العمل بها جهد المستطيع، وركبنا المخاطر في الدعوة إليها؛ هل يحسن بنا بعد هذا كله أن نسكت لهؤلاء عن هذه الدعوى الباطلة، ونوليهم منا ما تولوا ونبلعهم ريقهم، وهل يحسن بنا أن لا يكون لنا في الدفاع عنها ما كان منا في الدعوة إليها؟ إنا إذن لمقصرون!..."
4488 - Narrated Abu Abdullah Muhammad ibn Ya'kub, through Ibrahim bin Abdullah Al Saadi, on the authority of Muhammad bin Khalid bin Athmah, on the authority of Musa bin Yaqub , who reported Abu Huwayrith , that Muhammad bin Jabir bin Mut'im, told him
Tafsir Al-Qurthubi, 7/20 (Maktabah Syamilah); At-Tadzkirah bi Ahwaalil Mauta wa Umuuril Akhirah, 1/488 (Maktabah Syamilah).; Fathul Baari 11/368 (Maktabah Syamilah); see Al-Imaan bimaa Ba'dal Maut, p. 112. ; Syarh Al-Ibanah: Al-Imaan bin Nafkhi Ash-Shuur, 5/33.; Syarh Al-'Aqidah Al-Washithiyyah, 1/59-60 (Maktabah Asy-Syamilah). while in another book: وذلك أن الله سبحانه وتعالى يأمر اسرافيل وهو أحد الملائكة الموكلين بحمل العرش أن ينفخ في الصور (Syarh Al-'Aqidah As-Safariyaniyyah, 1/467).
Quoting Ibnul Mubarak from a book of az-Zuhd; ad Durr al-Manshur, chain narration from Ibnul Mubarak to Ibn SHihab (1/92)
آل عِمْرَانَ Āli ʿImrān The Family of Imran | |
---|---|
Classification | Medinan |
Position | Juzʼ 3–4 |
No. of Rukus | 20 |
No. of verses | 200 |
No. of words | 3503 |
No. of letters | 15336 |
Opening muqaṭṭaʻāt | Alif Lam Meem |
Quran |
---|
Al Imran ( Arabic: آل عِمْرَانَ, āl ʿimrān; meaning: The Family of Imran [1] [2]) is the third chapter ( sūrah) of the Quran with two hundred verses ( āyāt).
This chapter is named after the family of Imran (Joachim), which includes Imran, Saint Anne (wife of Imran), Mary, and Jesus.[ citation needed]
Regarding the timing and contextual background of the asbāb al-nuzūl or circumstances of revelation, the chapter is believed to have been either the second or third of the Medinan surahs, as it references both the events of the battles of Badr and Uhud. Almost all of it also belongs to the third Hijri year, though a minority of its verses might have been revealed during the visit of the deputation of the Christian community of Najran at the event of the mubahala, which occurred around the 10th year of the Hijrah. [1]
The chapter takes its name from the family of Imran mentioned in verse 3:33. [25]
According to Christian tradition, Joachim is the husband of Saint Anne and the father of Mary, mother of Jesus. As there is sparse evidence for Joachim being the name for the father of Mary, the Quranic account possibly alludes to the pun of Miriam, the daughter of Amram and sister of Aaron, for whom Muslim tradition believes Mary is named after. It also serves as a common focal point for Jewish and Christian audiences.
According to Iraqi Jewish translator, N.J. Dawood, the Quran confuses Mary mother of Jesus with Mary the sister of Moses, by referring to Mary, the mother of Jesus' father as Imran, which is the Arabic version of Amram, who in Exodus 6:20, is shown to be the father of Moses. [26] Dawood, in a note to Surah 19:28, where Mary the Mother of Jesus is referred to as the "Sister of Aaron", and Aaron was the brother of Mary sister of Moses, states: "It Appears that Miriam, Aaron's sister, and Maryam (Mary), mother of Jesus, were according to the Quran, the same person." [27] Although Islamic studies of the beginning of the 20th century tended to note genealogical discrepancies, in more recent Islamic Studies of the 21st century the general consensus is, according to Angelika Neuwirth, Nicolai Sinai and Michael Marx, that the Quran does not make a genealogical error but instead makes use of typology. [28] This is, following Wensinck's conclusion, supported by the figurative speech of the Quran and the Islamic tradition:
Maryam is called a sister of Hārūn, and the use of these three names ‘Imrān, Hārūn, and Maryam has led to the supposition that the Qur'ān does not clearly distinguish between the two Maryams, of the Old and the New Testaments. ... It is not necessary to assume that these kinship links are to be interpreted in modern terms. The words "sister" and "daughter", like their male counterparts, in Arabic usage, can indicate extended kinship, descendance or spiritual affinity. ... Muslim tradition is clear that there are eighteen centuries between the Biblical ‘Amram and the father of Maryam. [29] [30]
Similarly, Stowasser concludes that "to confuse Mary the mother of Jesus with Mary the sister of Moses and Aaron in Torah is completely wrong and in contradiction to the sound Hadith and the Qur'anic text as we have established". [31] [32] Rather it serves as a pun for the name Miriam, daughter of Amram and the sister of Aaron, venerated for helping to save her brother Moses as an infant. According to Muslim tradition, she serves as the forebearer of that name for Mary, mother of Jesus.
This matter has been explained in the following Hadith:
Mughira ibn Shu’ba reported: When I came to Najran, they (the Christians of Najran) asked me: You read" O sister of Harun" (i. e. Hadrat Maryam) in the Qur'an, whereas Moses was born much before Jesus. When I came back to Allah's Messenger, peace and blessings be upon him, I asked him about that, whereupon he said: The (people of the old age) used to give names (to their persons) after the names of Apostles and pious persons who had gone before them.
Ibn Kathir (d.1373) also commented on this in his Quranic exegesis ( tafsir), recalling the Arab tradition of addressing a person as the brother or sister of their notable ancestor:
“This is similar to the saying, `O brother of Tamim,' to one who is from the Tamimi tribe, and `O brother of Mudar,' to one who is from the Mudari tribe.”
Ibn al Mulqin , a hadith scholar from Córdoba in al-Andalus, century, evaluated this hadith and found it ḍaʻīf (weak). [9] However, recent scholarship from Ali Hasan al-Halabi has noted there is another hadith which supported the participation of Raphael in Badr [7]Abu Abdullah Muhammad bin Yaqoub has reported from Ibrahim bin Abdullah Al-Saadi, who told us Muhammad bin Khalid bin Uthma, told us Musa bin Yaqoub, told me Abu Al-Huwairith, that Muhammad bin Jubayr bin Mut’im told him, that he heard Ali - may God be pleased with him - addresses the people, and he said: While I was leaving from the well of Badr, a strong wind came, the like of which I had never seen, then it left, then came a strong wind, the like of which I have never seen except for the one before it, then it went, then came a strong wind that I did not see before. I have never seen anything like it except for the one before it, and the first wind was Gabriel descended among a thousand angels with the Messenger of God - may God bless him and grant him peace - and the second wind was Michael who descended among a thousand angels to the right of the Messenger of God - may God bless him and his family and grant them peace - and Abu Bakr was On his right, and the third wind was Israfil. He descended with a thousand angels on the side of the Messenger of God - may God’s prayers and peace be upon him and his family - and I was on the right side. When God Almighty defeated his enemies, the Messenger of God - may God’s prayers and peace be upon him and his family - carried me on his horse, I blew up, and I fell On my heels, I prayed to God Almighty.
[ يا آدم بر حجك ] " ما يروى عن آدم -عليه السلام- أنه لما حج قالت له الملائكة: «يا آدم بر حجك»: غير ثابت. " [من فوائد جلسة مع طلبة العلم /16/ذو الحجة/1432 ] __________________ " ... فهل يحسن بنا وقد أنضينا قرائحنا في تعلم هذه السنة المطهرة، وبذلنا في العمل بها جهد المستطيع، وركبنا المخاطر في الدعوة إليها؛ هل يحسن بنا بعد هذا كله أن نسكت لهؤلاء عن هذه الدعوى الباطلة، ونوليهم منا ما تولوا ونبلعهم ريقهم، وهل يحسن بنا أن لا يكون لنا في الدفاع عنها ما كان منا في الدعوة إليها؟ إنا إذن لمقصرون!..."
4488 - Narrated Abu Abdullah Muhammad ibn Ya'kub, through Ibrahim bin Abdullah Al Saadi, on the authority of Muhammad bin Khalid bin Athmah, on the authority of Musa bin Yaqub , who reported Abu Huwayrith , that Muhammad bin Jabir bin Mut'im, told him
Tafsir Al-Qurthubi, 7/20 (Maktabah Syamilah); At-Tadzkirah bi Ahwaalil Mauta wa Umuuril Akhirah, 1/488 (Maktabah Syamilah).; Fathul Baari 11/368 (Maktabah Syamilah); see Al-Imaan bimaa Ba'dal Maut, p. 112. ; Syarh Al-Ibanah: Al-Imaan bin Nafkhi Ash-Shuur, 5/33.; Syarh Al-'Aqidah Al-Washithiyyah, 1/59-60 (Maktabah Asy-Syamilah). while in another book: وذلك أن الله سبحانه وتعالى يأمر اسرافيل وهو أحد الملائكة الموكلين بحمل العرش أن ينفخ في الصور (Syarh Al-'Aqidah As-Safariyaniyyah, 1/467).
Quoting Ibnul Mubarak from a book of az-Zuhd; ad Durr al-Manshur, chain narration from Ibnul Mubarak to Ibn SHihab (1/92)