قُلۡ اِنۡ کُنۡتُمۡ تُحِبُّوۡنَ اللّٰہَ فَاتَّبِعُوۡنِیۡ یُحۡبِبۡکُمُ اللّٰہُ وَ یَغۡفِرۡ لَکُمۡ ذُنُوۡبَکُمۡ ؕ وَ اللّٰہُ غَفُوۡرٌ رَّحِیۡمٌ ﴿۳۲﴾
English
Say, ‘If you love Allah, follow me: then will Allah love you and forgive you your faults. And Allah is Most Forgiving, Merciful.’
English Short Commentary
Say, [b]‘If you love Allah, follow[398] me; then will Allah love you and forgive you your sins. And Allah is Most Forgiving and Merciful.
398. The verse emphatically declares that the goal to attain Divine love is now impossible of achievement except by following the Holy Prophet. It further removes the misunderstanding that may possibly arise from 2:63 that belief in the existence of God and in the Hereafter is alone sufficient for salvation. (close)
اُردو
تُو کہہ دے اگر تم اللہ سے محبت کرتے ہو تو میری پیروی کرو اللہ تم سے محبت کرے گا، اور تمہارے گناہ بخش دے گا۔ اور اللہ بہت بخشنے والا (اور) بار بار رحم کرنے والا ہے۔
اُردو تفسیر صغیر
تو کہہ کہ (اے لوگو) اگر تم اللہ سے محبت رکھتے ہو تو میری اتباع کرو (اس صورت میں) وہ (بھی) تم سے محبت کرے گا اور تمہارے قصور تمہیں بخش دے گا اور اللہ بہت بخشنے والا (اور) باربار رحم کرنے والا ہے۔
Français
Dis : « Si vous aimez Allāh, alors suivez-moi, Allāh vous aimera et vous pardonnera vos péchés, et Allāh est Très-Pardonnant, Miséricordieux. »
Español
Diles: “Si amáis a Al-lah, seguidme; entonces Al-lah os amará y os perdonará vuestros pecados. Y Al-lah es el Sumo Indulgente, el Misericordioso.”
Deutsch
Sprich: "Liebt ihr Allah, so folget mir; (dann) wird Allah euch lieben und euch eure Fehler verzeihen; denn Allah ist allverzeihend, barmherzig."
قُلۡ اَطِیۡعُوا اللّٰہَ وَ الرَّسُوۡلَ ۚ فَاِنۡ تَوَلَّوۡا فَاِنَّ اللّٰہَ لَا یُحِبُّ الۡکٰفِرِیۡنَ ﴿۳۳﴾
English
Say, ‘Obey Allah and the Messenger;’ but if they turn away, then remember that Allah loves not the disbelievers.
English Short Commentary
Say, [c]‘Obey Allah and His Messenger;’ but if they turn away, then remember that Allah loves not the disbelievers.
اُردو
تُو کہہ دے اللہ کی اطاعت کرو اور رسول کی۔ پس اگر وہ پِھر جائیں تو یقیناً اللہ کافروں کو پسند نہیں کرتا۔
اُردو تفسیر صغیر
تو کہہ (کہ) تم اللہ اور اس رسول کی اطاعت کرو (اس پر) اگر وہ منہ پھیر لیں تو (یاد رکھو کہ) اللہ کافروں سے ہر گز محبت نہیں کرتا۔
Français
Dis. « Obéissez à Allāh et au Messager. » Mais s’ils tournent le dos, alors souvenez-vous qu’assurément Allāh n’aime pas les mécréants.
Español
Diles: “Obedeced a Al-lah y al Mensajero;” pero si vuelven la espalda , recordad que Al-lah no ama a los incrédulos.
Deutsch
Sprich: "Gehorchet Allah und dem Gesandten"; doch wenn sie sich abkehren, dann (bedenke), dass Allah die Ungläubigen nicht liebt.
اِنَّ اللّٰہَ اصۡطَفٰۤی اٰدَمَ وَ نُوۡحًا وَّ اٰلَ اِبۡرٰہِیۡمَ وَ اٰلَ عِمۡرٰنَ عَلَی الۡعٰلَمِیۡنَ ﴿ۙ۳۴﴾
English
Allah did choose Adam and Noah and the family of Abraham and the family of ‘Imran above all peoples —
English Short Commentary
Allah chose Adam and Noah and the family of Abraham and the family of ‘Imran[399] above all peoples of the time.
399. ‘Imran may possibly refer to two persons: (1) Amram of the Bible, who was a son of Kohath and a grandson of Levi. He was the father of Moses, Aaron and Miriam, Moses being the youngest of the three (Jew. Enc. under Amram; Exod. 6:18-20); (2) ‘Imran, the father of Mary, mother of Jesus. This ‘Imran was the son of Yoshhim or Yoshim (Jarir & Kathir). The Qur’an has chosen this name with a twofold purpose: (1) To include, besides Moses, a reference to Aaron, the elder brother of Moses, and (2) to use it as a sort of preamble for introducing the story of Mary, the mother of Jesus, and, through it, that of Jesus himself. The repetition of the name ‘Imran in 3:36 also points to the same conclusion. It is significant that whereas the verse mentions the names of Adam and Noah singly and individually, it refers to Abraham and ‘Imran as heads of families. This has been done to point out that the latter names include references to certain individuals from among their progeny. Thus the expression "family of Abraham" not only refers to Abraham personally but also to his sons and grandsons—Ishmael, Isaac, Jacob and Joseph. It may also include a reference to the Holy Prophet of Islam who was likewise descended from Abraham. Similarly, the words "family of ‘Imran" refer to Aaron, Moses and Jesus. ‘Imran himself is not included, as he was not a Prophet. (close)
اُردو
یقیناً اللہ نے آدم اور نوح اور آلِ ابراہیم اور آلِ عمران کو سب جہانوں کے مقابل پر چُن لیا۔
اُردو تفسیر صغیر
اللہ نے آدم اور نوح (کو) اور ابراہیم کے خاندان اور عمران کے خاندان کو یقیناً سب جہانوں پر فضیلت دی تھی۔
Français
Allāh a choisi Adam et Noé et la famille d’Abraham et la famille de ‘Imrān par-dessus tous les peuples de leur époque.
Español
Al-lah escogió a Adán, a Noé, a la familia de Abraham y a la familia de ‘Imrán por encima de todos los pueblos.
Deutsch
Allah erwählte Adam und Noah und das Haus Abrahams und das Haus Imrâns vor den Völkern,
ذُرِّیَّۃًۢ بَعۡضُہَا مِنۡۢ بَعۡضٍ ؕ وَ اللّٰہُ سَمِیۡعٌ عَلِیۡمٌ ﴿ۚ۳۵﴾
English
A race, co-related with one another. And Allah is All-Hearing, All-Knowing.
English Short Commentary
[a]They were descendants of one another and Allah is All-Hearing, All-Knowing.
اُردو
ان میں سے بعض بعض کی ذُرّیت میں سے ہیں اور اللہ بہت سننے والا (اور) دائمی علم رکھنے والا ہے۔
اُردو تفسیر صغیر
(اس نے) ایک ایسی نسل کو (فضیلت دی) جو ایک دوسرے سے پوری مطابقت رکھنے والی تھی اور اللہ بہت سننے والا (اور) بہت جاننے والا ہے۔
Français
Une race dont les membres sont de la même famille ; et Allāh entend tout et sait tout.
Español
Una raza mutuamente relacionada. Y Al-lah es quien todo lo oye, el Omnisciente.
Deutsch
ein Geschlecht, die einen von den anderen; und Allah ist allhörend, allwissend.
اِذۡ قَالَتِ امۡرَاَتُ عِمۡرٰنَ رَبِّ اِنِّیۡ نَذَرۡتُ لَکَ مَا فِیۡ بَطۡنِیۡ مُحَرَّرًا فَتَقَبَّلۡ مِنِّیۡ ۚ اِنَّکَ اَنۡتَ السَّمِیۡعُ الۡعَلِیۡمُ ﴿۳۶﴾
English
Remember when the woman of ‘Imran said, ‘My Lord, I have vowed to Thee what is in my womb to be dedicated to Thy service. So do accept it of me; verily, Thou alone art All-Hearing, All-Knowing.’
English Short Commentary
Remember when a woman of ‘Imran[400] said, ‘My Lord, I have vowed to Thee what is in my womb to be dedicated[401] to Thy service. So do Thou accept it of me; verily, Thou alone art All-Hearing, All-Knowing.’
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. (close)
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, inasmuch as quite a number of passages can be cited to show that the Qur’an considers Moses and Jesus as two Prophets separated from each other by a long line of Prophets (2:88; 5:45). It is on record that when the Holy Prophet sent Mughirah to Najran, the Christians of that place asked him: "Do you not read in the Qur’an Mary (mother of Jesus) being mentioned as the sister of Aaron, while you know that Jesus was born long time after Moses?" did not know the answer," says Mughirah, "and on my return to Medina I enquired about it of the Holy Prophet who 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 known as ‘Imran whose father (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 & Enc. Brit. under Mary) should perplex no one 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 a common 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 it should occasion no surprise if the second name of Jochim 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 Imra’atu‘Imran may also mean Imra’atu Al-e-‘Imran, i.e. a woman from the family of ‘Imran. This explanation finds further support from the fact that the words Al-e-‘Imran (family of ‘Imran) have been used by the Qur’an only two verses before. The word Al (family) was dropped here owing to the nearness (close)
اُردو
جب عمران کی ایک عورت نے کہا اے میرے ربّ! جو کچھ بھی میرے پیٹ میں ہے یقیناً وہ میں نے تیری نذر کر دیا (دنیا کے جھمیلوں سے) آزاد کرتے ہوئے۔ پس تُو مجھ سے قبول کر لے۔ یقیناً تُو ہی بہت سننے والا (اور) بہت جاننے والا ہے۔
اُردو تفسیر صغیر
(یاد رکھو) جب (آل) عمران کی عورت نے کہا کہ اے میرے رب! جو کچھ میرے پیٹ میں ہے (اسے) آزاد کرکے میں نے تیری نذر کر دیا ہے۔ پس تو (اسے) میری طرف سے جس طرح ہو قبول فرما۔ یقیناً تو ہی بہت سننے والا (اور) بہت جاننے والا ہے۔
Français
Souvenez-vous quand la femme de la famille d‘Imrān dit : « Mon Seigneur, certainement je T’ai voué ce que je porte en mon sein, il est libéré de toute entrave séculière. Donc acceptecela de ma part. En vérité, Tu es Celui Qui entend tout et Qui sait tout. »
Español
Y acordaos de cuando la mujer de ´Imrán dijo: “Mi Señor, Te he prometido lo que hay en mi vientre para que se consagre a Tu servicio. Acéptamelo, pues. En verdad, sólo Tú eres el que todo lo oye, el Omnisciente.
Deutsch
(Denke daran) wie Imrâns Frau sprach: "Mein Herr, ich habe Dir geweiht – als Befreiten –, was in meinem Schoße ist. So nimm (es) an von mir; wahrlich, Du allein bist der Allhörende, der Allwissende."
فَلَمَّا وَضَعَتۡہَا قَالَتۡ رَبِّ اِنِّیۡ وَضَعۡتُہَاۤ اُنۡثٰی ؕ وَ اللّٰہُ اَعۡلَمُ بِمَا وَضَعَتۡ ؕ وَ لَیۡسَ الذَّکَرُ کَالۡاُنۡثٰی ۚ وَ اِنِّیۡ سَمَّیۡتُہَا مَرۡیَمَ وَ اِنِّیۡۤ اُعِیۡذُہَا بِکَ وَ ذُرِّیَّتَہَا مِنَ الشَّیۡطٰنِ الرَّجِیۡمِ ﴿۳۷﴾
English
But when she was delivered of it, she said, ‘My Lord, I am delivered of a female’ — and Allah knew best what she had brought forth and the male she was thinking of was not like the female she had brought forth — ‘and I have named her Mary, and I commit her and her offspring to Thy protection from Satan, the rejected.’
English Short Commentary
But when she was delivered of it, she said, ‘My Lord, I am delivered of a female,’[402]—and Allah knew best of what she was delivered[402A] and the male she desired to have was not like the female she was delivered of—‘and I have named her Mary,[402B] and I commit her and her offspring to Thy protection[402C] from Satan, the rejected.’[402D]
402. Mary’s mother had made the vow in the hope that she would be blessed with a son whom she would dedicate to the service of God. Instead a daughter was born to her. So she was naturally perplexed. (close)
402A. The words, Allah knew best of what she was delivered, form a parenthetical clause spoken by God, whereas the following words, the male she desired to have was not like the female she was delivered of, may be taken to have been spoken either by God or by Mary’s mother. Most probably they are God’s words and mean, as rendered in the text, that the female child she had brought forth was superior to the male child she desired to have. If taken to have been spoken by Mary’s mother, they would mean that the female child she had given birth to could not be like the male child she desired to have, inasmuch as a boy only was fitted to do the special service to which she desired to dedicate him. The clause, I have named her Mary, contains an implied prayer to God to make the girl as exalted and as good and virtuous as the name Mary (meaning exalted or a pious worshipper) signified. (close)
402B. Maryam was the mother of Jesus. She was probably named after the sister of Moses and Aaron, known as Mariam (later pronunciation, Miriam). The word, which is probably a compound one in Hebrew means, star of the sea; mistress or lady; exalted; pious worshipper (Cruden’s Concordance; Kashshaf & Enc. Bib.). (close)
402C. These words offer some difficulty. If Mary’s mother intended her child to be dedicated to the service of God, she must have known that the child would remain unmarried for life. What is, then, the sense in offering prayer for the child’s offspring? The most probable explanation is that God had told her in a vision that her daughter would grow up to womanhood and would have a child, whereupon she prayed that Mary and her child might both be granted God’s protection. In spite of this, however, she appears to have left the future of Mary in God’s hand and dedicated her, as she had originally intended, to the service of God (3:36; Gospel of the Birth of Mary). This must have been an exceptional case, for ordinarily only males were eligible for such dedication. The assumption that Mary’s mother had a vision that her daughter would have a son finds mention in the Gospel of Mary (3:5) though perhaps in a somewhat different form. There was nothing unusual about the prayer of Hanna, Mary’s mother, that Mary and her offspring might be protected from satanic influences. All pious parents are actuated by such a desire for their children and pray that they should grow up to lead good and virtuous lives. It is also to be noted that though Islam declares all Prophets of God to be safe from the influence of Satan, the Bible does not ascribe this protection to Jesus (Mark, 1:12, 13). (close)
402D. Rajim, derived from Rajama, means: (1) One driven away from God’s presence and mercy or one cursed; (2) forsaken and abandoned; (3) pelted with stones; (4) deprived of all goodness and virtue (Lane). (close)
اُردو
پس جب اُس نے اُسے جنم دیا تو اس نے کہا اے میرے ربّ! میں نے تو بچی کو جنم دیا ہے۔ جبکہ اللہ زیادہ بہتر جانتا ہے کہ اس نے کس چیز کو جنم دیا تھا۔ اور نر مادہ کی طرح نہیں ہوتا۔ اور (اس عمران کی عورت نے کہا) یقیناً میں نے اس کا نام مریم رکھا ہے، اور میں اسے اور اس کی نسل کو راندہء درگاہ شیطان سے تیری پناہ میں دیتی ہوں۔
اُردو تفسیر صغیر
پھر جب وہ اسے جن کر فارغ ہوئی اس نے کہا کہ اے میرے رب! میں نے تو اسے لڑکی کی شکل میں جنا ہے اور جو کچھ اس نے جنا تھا اسے اللہ (سب سے) زیادہ جانتا تھا اور (اس کا ذہنی) لڑکا (اس) لڑکی کی طرح نہیں (ہوسکتا) اور (کہا کہ) میں نے اس کا نام مریم رکھا ہے اور میں اسے اور اس کی اولاد کو مردود شیطان (کے حملہ) سے تیری پناہ میں دیتی ہوں۔
Français
Mais après avoir accouché d’elle, elle dit : « Mon Seigneur, j’ai mis une fille au monde » – tandis qu’Allāh savait le mieux ce dont elle avait accouché – et le garçon qu’elle attendait n’était pas comme la fille qu’elle avait mise au monde - « et je lui ai donné le nom de Marie, et je la confie ainsi que sa progéniture à Ta protection contre Satan, le renié. »
Español
Pero cuando hubo dado a luz, dijo: “Mi Señor, he dado a luz una niña” –aunque Al-lah sabía mejor que ella lo que había parido que el varón en que ella pensaba no era como la hembra que dio a luz- “y le he puesto por nombre María, y pongo a ella y a su progenie bajo Tu protección contra Satanás, el rechazado.”
Deutsch
Doch als sie es geboren hatte, sprach sie: "Mein Herr, ich habe ein Mädchen geboren" – und Allah wusste am besten, was sie zur Welt gebracht hatte und dass der (erwartete) Knabe nicht gleich dem (geborenen) Mädchen war – "und ich habe es Maria genannt, und ich empfehle sie und ihre Nachkommen Deiner Hut vor Satan dem Verworfenen."
فَتَقَبَّلَہَا رَبُّہَا بِقَبُوۡلٍ حَسَنٍ وَّ اَنۡۢبَتَہَا نَبَاتًا حَسَنًا ۙ وَّ کَفَّلَہَا زَکَرِیَّا ۚؕ کُلَّمَا دَخَلَ عَلَیۡہَا زَکَرِیَّا الۡمِحۡرَابَ ۙ وَجَدَ عِنۡدَہَا رِزۡقًا ۚ قَالَ یٰمَرۡیَمُ اَنّٰی لَکِ ہٰذَا ؕ قَالَتۡ ہُوَ مِنۡ عِنۡدِ اللّٰہِ ؕ اِنَّ اللّٰہَ یَرۡزُقُ مَنۡ یَّشَآءُ بِغَیۡرِ حِسَابٍ ﴿۳۸﴾
English
So her Lord accepted her with a gracious acceptance and caused her to grow an excellent growth and made Zachariah her guardian. Whenever Zachariah visited her in the chamber, he found with her provisions. He said, ‘O Mary, whence hast thou this?’ She replied, ‘It is from Allah.’ Surely, Allah gives to whomsoever He pleases without measure.
English Short Commentary
So her Lord accepted her with a gracious acceptance and caused her to grow an excellent growth and made Zachariah[403] her guardian. Whenever Zachariah visited her in the chamber, he found with her provisions. He said, ‘O Mary, whence hast thou this?’ She replied, ‘It is from Allah.’[404] Surely, Allah gives to whomsoever He pleases without measure.
403. Zachariah or Zacharias was the name of an Israelite holy person whom the Qur’an presents as a Prophet (6:86) but of whom the Bible speaks only as a priest (Luke, 1:5). The person presented as a Prophet by the Bible is Zechariah (mark the difference in spelling) of whom the Qur’an, however, makes no mention. Zachariah of the Qur’an was the father of Yahya, (John) who was a cousin of Jesus. (close)
404. The gifts were evidently brought by worshippers visiting the place and there was nothing extraordinary in Mary’s reply that the gifts were from Allah, for every good thing that comes to man is really from God, He being the Final Giver. In fact, from a girl of Mary’s religious upbringing any other reply would have been rather surprising. (close)
اُردو
پس اس کے ربّ نے اُسے ایک حسین قبولیت کے ساتھ قبول کر لیا اور اس کی اَحسن رنگ میں نشو و نما کی اور زکریا کو اس کا کفیل ٹھہرایا۔ جب کبھی بھی زکریا اس کے پاس محراب میں داخل ہوا تو اس نے اس کے پاس کوئی رزق پایا۔ اس نے کہا اے مریم! تیرے پاس یہ کہاں سے آتا ہے؟ اس نے (جواباً) کہا یہ اللہ کی طرف سے ہے۔ یقیناً اللہ جسے چاہتا ہے بغیر حساب کے رزق دیتا ہے۔
اُردو تفسیر صغیر
تب اس کے رب نے اسے بہت اچھی طرح قبول کیا اور اسے عمدہ طور پر بڑھایا اور زکریا اس کا مربی بنا۔ جب کبھی بھی زکریا گھر کے بہترین حصہ میں اس کے پاس جاتا (تو) اس کے پاس کوئی (نہ کوئی) کھانا پاتا۔ (چنانچہ ایک روز ایسا دیکھ کر) اس نے کہا کہ اے مریم! یہ تیرے لئے کہاں سے آیا ہے؟ اس نے کہا کہ اللہ کی جناب سے۔ اللہ جسے چاہتا ہے یقیناً بے حساب دیتا ہے۔
Français
Son Seigneur accepta donc l’enfant d’une gracieuse acceptation et la fit grandir d’une belle croissance. Il la mit sous la tutelle de Zacharie. Toutes les fois que Zacharie lui rendait visite dans la chambre, il trouvait auprès d’elle des provisions. Il demanda : « Ô Marie, d’où as-tu eu cela ? » Elle répondit : « Cela vient d’Allāh. » Assurément, Allāh approvisionne sans compter qui Il veut.
Español
Y su Señor la aceptó con benevolencia y la hizo crecer con hermoso crecimiento, y convirtió a Zacarías en su tutor. Cada vez que Zacarías la visitaba en su habitación, la encontraba con provisiones. Dijo: “¡Oh, María! ¿De dónde viene todo esto?”. Ella respondió: “Procede de Al-lah.” En verdad, Al-lah da sin medida a quien Le place.
Deutsch
So nahm ihr Herr sie gnädig an und ließ sie wachsen zu holdem Wuchs und berief den Zacharias zu ihrem Pfleger. Sooft Zacharias zu ihr in die Kammer trat, fand er Speise bei ihr. Er sprach: "O Maria, woher hast du dies?" Sie antwortete: "Es ist von Allah." Allah gibt, wem Er will, ohne zu rechnen.
ہُنَالِکَ دَعَا زَکَرِیَّا رَبَّہٗ ۚ قَالَ رَبِّ ہَبۡ لِیۡ مِنۡ لَّدُنۡکَ ذُرِّیَّۃً طَیِّبَۃً ۚ اِنَّکَ سَمِیۡعُ الدُّعَآءِ ﴿۳۹﴾
English
There and then did Zachariah pray to his Lord, saying, ‘My Lord, grant me from Thyself pure offspring; surely, Thou art the Hearer of prayer.’
English Short Commentary
Then and there did Zachariah pray[405] to His Lord, saying, [a]‘My Lord, grant me from Thyself pure offspring; surely, Thou art the Hearer of prayer.’
405. The pious reply of the child made a deep impression on the mind of Zachariah and awakened in the depths of his soul the latent and natural desire of possessing a similarly virtuous child of his own. He prayed to God to be blessed with a child like Mary. The prayer was probably repeated over a length of period as it is mentioned in varying words in different parts of the Qur’an (3:39; 19:4-7; 21:90). (close)
اُردو
اس موقع پر زکریا نے اپنے ربّ سے دعا کی اے میرے ربّ! مجھے اپنی جناب سے پاکیزہ ذریّت عطا کر۔ یقیناً تُو بہت دعا سننے والا ہے۔
اُردو تفسیر صغیر
تب زکریا نے اپنے رب کو پکارا (اور) کہا کہ اے میرے رب! تو مجھے (بھی) اپنی جناب سے پاک اولاد بخش۔ تو یقیناً دعاٶں کو بہت قبول کرنے والا ہے۔
Français
Sur ce, Zacharie adressa une prière à son Seigneur en disant : « Mon Seigneur, accorde-moi de Ta part une descendance pure ; assurément Tu es Celui Qui entend les prières. »
Español
Allí y entonces rogó Zacarías a Su Señor, diciendo: “Mi Señor, concédeme de Ti mismo una descendencia pura; en verdad, Tú eres quien escucha la oración”.
Deutsch
Daselbst betete Zacharias zu seinem Herrn und sprach: "Mein Herr, gewähre mir Du einen reinen Sprössling; wahrlich, Du bist der Erhörer des Gebets."
فَنَادَتۡہُ الۡمَلٰٓئِکَۃُ وَ ہُوَ قَآئِمٌ یُّصَلِّیۡ فِی الۡمِحۡرَابِ ۙ اَنَّ اللّٰہَ یُبَشِّرُکَ بِیَحۡیٰی مُصَدِّقًۢا بِکَلِمَۃٍ مِّنَ اللّٰہِ وَ سَیِّدًا وَّ حَصُوۡرًا وَّ نَبِیًّا مِّنَ الصّٰلِحِیۡنَ ﴿۴۰﴾
English
And the angels called to him as he stood praying in the chamber: ‘Allah gives thee glad tidings of Yahya, who shall testify to the truth of a word from Allah — noble and chaste and a Prophet, from among the righteous.’
English Short Commentary
And the angels called to him as [a]he stood praying in the chamber, [b]‘Allah gives thee glad tidings of Yahya,[406] who shall testify to the truth of a [c]word from Allah—noble and chaste and a Prophet,[407] from among the righteous.
406. Yahya or John is the name of the Prophet who appeared before Jesus to serve as his harbinger in fulfilment of the biblical prophecy (Mal. 3:1 and 4:5). The Hebrew form is Yuhanna which in that language means, God has been gracious (Enc. Brit.). The name Yahya was given by God Himself. (close)
407. John came in fulfilment of Malachi’s prophecy, "Behold I will send you Elijah, the Prophet, before the great and terrible day of the Lord" (Mal. 4:5). (close)
اُردو
پس فرشتوں نے اسے آواز دی جبکہ وہ محراب میں کھڑا عبادت کر رہا تھا کہ اللہ تجھے یحییٰ کی خوشخبری دیتا ہے جو اللہ کے ایک عظیم کلمہ کی تصدیق کرنے والا ہو گا اور وہ سردار اور اپنے نفس کی پوری حفاظت کرنے والا، اور صالحین میں سے ایک نبی ہو گا۔
اُردو تفسیر صغیر
اس پر فرشتوں نے اسے جبکہ وہ گھر کے بہترین حصہ میں نماز پڑھ رہا تھا آواز دی کہ اللہ تجھے یحیٰ کی بشارت دیتا ہے جو اللہ کی ایک بات کو پورا کرنے والا ہوگا اور (نیز) سردار اور (گناہوں سے) روکنے والا اور نیکوں میں سے (ترقی کرکے) نبی ہوگا۔
Français
Et les anges l’appelèrent pendant que, debout, il priait dans la chambre. « Allāh t’annonce la bonne nouvelle de Yahya qui rendra témoignage de la vérité d’une parole d’Allāh – noble, chaste et un Prophète d’entre les justes. »
Español
Y los ángeles lo llamaron mientras oraba en el aposento: “Al-lah te da la buena nueva de Yahyá, quien dará testimonio de la verdad de una palabra de Al-lah -noble y casto- y un Profeta, de entre los justos.”
Deutsch
Da riefen ihm die Engel zu, während er betend in der Kammer stand: "Allah gibt dir frohe Kunde von Yahya (Johannes dem Täufer), der bestätigen soll ein Wort von Allah – edel und rein und ein Prophet, der Rechtschaffenen einer."
قَالَ رَبِّ اَنّٰی یَکُوۡنُ لِیۡ غُلٰمٌ وَّ قَدۡ بَلَغَنِیَ الۡکِبَرُ وَ امۡرَاَتِیۡ عَاقِرٌ ؕ قَالَ کَذٰلِکَ اللّٰہُ یَفۡعَلُ مَا یَشَآءُ ﴿۴۱﴾
English
He said, ‘My Lord, how shall I have a son, when age has overtaken me, and my wife is barren?’ He answered, ‘Such is the way of Allah: He does what He pleases.’
English Short Commentary
He said, [d]‘My Lord, how shall I have a son,[408] when age has overtaken me already, and my wife is barren?’ He answered, ‘Such is the way of Allah; He does what He pleases.’
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. (close)
اُردو
اس نے کہا اے میرے ربّ! میرے کیسے بیٹا ہوگا جبکہ مجھے بڑھاپے نے آ لیا ہے اور میری بیوی بانجھ ہے۔ اس نے کہا اسی طرح اللہ جو چاہتا ہے کرتا ہے۔
اُردو تفسیر صغیر
اس نے کہا کہ اے میرے رب مجھے (میری زندگی میں) (عمر پانے والا) لڑکا کس طرح ملے گا‘ حالانکہ مجھ پر بڑھاپا آگیا ہے اور میری بیوی بانجھ ہے۔ فرمایا اللہ ایسا ہی (قادر) ہے۔ وہ جو چاہتا ہے کرتا ہے۔
Français
Il dit : « Seigneur, comment aurais-je un fils alors que la vieillesse m’a atteint et que ma femme est stérile ? » Il répondit : « C’est ainsi ce que Allāh veut Il le fait. »
Español
Dijo: “¡Mi Señor!, ¿cómo voy a tener un hijo, si la vejez se ha poderado de mí, y mi mujer es estéril?”. Él respondió: “Así es el designio de Al-lah; Él hace lo que quiere”.
Deutsch
Er sprach: "Mein Herr, wie soll mir ein Sohn werden, wo das Alter mich überkommen hat und mein Weib unfruchtbar ist?" Er antwortete: "So ist Allahs (Weg), Er tut, wie es Ihm gefällt."