Al Imran

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Double-page with the beginning of the chapter Al Imran. Text page written in gold thuluth script outlined in black, with the chapter heading overlayed in red ink. From the Qur'an commissioned by the future sultan Baibars in 1304. British Library

Al Imran (

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]

Summary

3:33 The family of Imran

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,

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.

— Sahih Muslim 2135

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.”

— Tafsir Ibn Kathir 19:28

Appendix

Notes

  1. ^ found in Mustadrak al Sahihayn.[8] The complete narration from Al-Hakim al-Nishapuri:

    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.

    Ibn al Mulqin [id], 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]
  2. Muhammad Nasiruddin al-Albani analized the hadith were Hadith terminology#Munkar and should not be trusted.[12]
  3. ^ The mystical horses rode by angels were mentioned in the Hadith of Muhammad were mentioned the name of one of the angel horses.[11]
  4. Prophetic biography narration which does not offered by Mohammed Hussein Heikal biography works.[14]
  5. ^ According to one Hadith, Muhammad were told that the angels that appeared in the battle of Badr were highest in status and the "best of angels" according to Gabriel.[4]
  6. ^ Al-Hakim al-Nishapuri recorded in his Al-Mustadrak ala al-Sahihayn in a narration which deemed authentic by Bawazier in his Marwiyyat Ghazwatul Badr[17] Ibn Hajar al-Asqalani authorized it as authentic through Kitāb aṭ-Tabaqāt al-Kabīr written by Ibn Sa'd[18]
  7. ^ According to one narration, during the battle, Muhammad has found an angel whom he though as Zubayr standing next to him, which then prompted Muhammad to command him to attack, which the angel, in Zubayr appearance, simply replied, "I am not Zubayr." Thus, according to Hadith expert this another indication that the angels truly came down with the appearance of Zubayr during Badr.[19] According to commentary from the interpretation expert by comparing the hadiths, this are deemed as Zubayr special virtue and honor according to Islamic belief.[17]
  8. ^ Zubayr ibn al-Awwam, personal bodyguard of Muhammad and participant of battle of Uhud, testified that just before the battle, he experienced a heavy drowsiness which also felt by entire Muslims. This Hadith strengthened by another Hadith from Abu Talha which recorded in sahih al-Bukhari.[21]

References

  1. ^ a b Tafsir Ibn Kathir 3:1
  2. doi:10.1163/2214-871X_ei1_SIM_0553
    .(subscription required)
  3. Ministry of Islamic Affairs, Dawah and Guidance
    . Retrieved 30 January 2022.
  4. ^
    Qadhi, Yasir (2016). "Lives Of The Sahaba 39 – Az-Zubayr Ibn Al-Awwam – PT 01"
    . Muslim Central Audio. Muslim Central Audio. Retrieved 4 December 2021.
  5. ^ Tafsir Ibn Kathir 3:124
  6. ISBN 9789791294386
    . Retrieved 6 November 2021.
  7. ^ a b Hakim, Saifuddin (2015). "Apakah Malaikat Israfil Bertugas Meniup Sangkakala pada Hari Kiamat? (1)". Muslim.or.id (in Indonesian). Muslim.or.id. Retrieved 14 December 2021. [ 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!..."
  8. ^ al-Nishapuri, al-Hakim. "Kitabu Ma'rifat Shahabatu Radhiyallahu Anhum: Gabriel, Michael and Israfil descend in the Battle of Badr.". al Mustadrak ala Sahihayn. Islamweb: Islamweb. Retrieved 13 December 2021. 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
  9. ^ Abu Hafs Umar bin Ali bin Ahmad bin Muhammad bin Abdullah Al-Anshari Al-Wadi Asyi Al-Andalusi At-Tukuruwi Al-Mishri Asy-Syafi`i, Sirajuddin. "كتاب مختصر تلخيص الذهبي" [kitab mukhtasar talkhis aldhahabii]. Islamweb. Islamweb. Retrieved 14 December 2021.
  10. ^ Hakim, Saifuddin (2015). "Apakah Malaikat Israfil Bertugas Meniup Sangkakala pada Hari Kiamat? (2)" [Does angel Raphael tasked to blow the trumpet of Armageddon in the day of judgment? (2)]. Muslim.or.id (in Indonesian). Muslim.or.id. Retrieved 14 December 2021. 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).
  11. ^
    ISBN 9789795929512
    . Retrieved 6 February 2022. Quoting Ibnul Mubarak from a book of az-Zuhd; ad Durr al-Manshur, chain narration from Ibnul Mubarak to Ibn SHihab (1/92)
  12. Muhammad Nasiruddin al-Albani (2001). جامع الأحاديث والآثار التي خرجها وحكم عليها فضيلة الشيخ محمد ناصر الدين الألباني، رحمه الله، في جميع كتبه
    [Collector of Hadiths and Traces : Which was brought out and judged by His Eminence Sheikh Muhammad Nasir al-Din al-Albani, may God have mercy on him, in all his books] (Hadith -- Texts -- Authorities -- Criticism, Textual -- Hermeneutics) (in Arabic). Maktaba al Islam. p. 12. Retrieved 3 March 2022.
  13. ^
    ISBN 9789793715568
    . Retrieved 9 March 2022.
  14. ISBN 9781139828383
    . Retrieved 9 March 2022.
  15. ^
    Ministry of Islamic Affairs, Dawah and Guidance
    . Retrieved 30 January 2022.
  16. ^ Bin Al-Hassan & Al-Dimashqi (2012, p. 622, Al-Zubayr told us, he said: And Abu Al-Makarram Uqbah bin Makram Al-Dhabi told me, Musab bin Salam Al-Tamimi told me, on the authority of Saad bin Tarif, on the authority of Abu Jaafar Muhammad bin Ali, he said: On the day of Badr, Al-Zubayr bin Al-Awwam had a yellow turban)
  17. ^ a b Rizqullah 2005, p. 410.
  18. ^ a b Abasoomar & Abasoomar 2016.
  19. ISBN 9786236843703
    . Retrieved 29 December 2021.
  20. Ministry of Islamic Affairs, Dawah and Guidance
    . Retrieved 30 January 2022.
  21. ^
    Ministry of Islamic Affairs, Dawah and Guidance
    . Retrieved 30 January 2022.
  22. ^ Rizqullah Ahmad, Maftukhin & Basyaruddin (2017, p. 526, Bukhari and Muslim reported this narration which ended on Aisha as authentic.)
  23. ^ al-'Asqalani 1500, p. 2, Sahih al-Bukhari 5224.
  24. ^ Wherry, Elwood Morris (1896). A Complete Index to Sale's Text, Preliminary Discourse, and Notes. London: Kegan Paul, Trench, Trubner, and Co. Public Domain This article incorporates text from this source, which is in the public domain.
  25. ISBN 978-0-19-157407-8. Archived from the original
    on August 24, 2018 – via Oxford Islamic Studies Online.
  26. ISBN 9780141393841
    .
  27. ISBN 9780141393841
    .
  28. ^ Michael Marx: Glimpses of a Mariology in the Qur'an; in: A. Neuwirth, Nicolai Sinai, Michael Marx (Hrsg.): The Qur'ān in Context. Historical and Literary Investigations into the Qur'ānic Milieu. Leiden 2011. pp. 533–563. pp. 533–563.
  29. ^ Arent Jan Wensinck: Maryam. In: A. J. Wensinck, J. H. Kramers (Hrsg.): Handwörterbuch des Islam. pp. 421–423.
  30. ^ J. Wensinck (Penelope Johnstone), "Maryam" in C. E. Bosworth, E. van Donzel, W. P. Heinrichs & Ch. Pellat (Eds.), The Encyclopaedia Of Islam (New Edition), 1991, Volume VI, p. 630.
  31. ^ Stowasser, B. F. (1994). Women In The Qur'an, Traditions, And Interpretation. New York: Oxford University Press. pp. 393–394.
  32. ^ Schleifer, Aliah (1998). Mary The Blessed Virgin Of Islam, op. cit. p. 36.

Bibliography

External links
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