Al Imran: Difference between revisions
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m Added most recent research reg. Typology/Maria in Quran by Neuwirth & Marx et al (2011/2015). Conclusion by Wensinck & Strohwasser et al reg the figurative speech of the classical arabic language on 'sister of Harun'. Added A. Schleifer et al for a brief discussion on quranic genealogy of Mary. Deleted a section that lacked sources. Tags: Visual edit Mobile edit Mobile web edit |
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Allthough [[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 & Michael Marx, that the [[Quran]] does not make a genealogical error but instead makes use of [[Typology (theology)|Typology]].<ref>{{Cite book|title=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.|last=|first=|publisher=|year=|isbn=|location=|pages=}}</ref> This is, following Wensincks 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 lead to the supposition that the Kur'ān does not clearly distinguished between the two Maryams, of the Old and the New Testaments. It is not necessary to assume that these kinship links are to 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".<ref>{{Cite book|title=Arent Jan Wensinck: Maryam. In: A. J. Wensinck, J. H. Kramers (Hrsg.): Handwörterbuch des Islam. pp. 421–423.|last=|first=|publisher=|year=|isbn=|location=|pages=}}</ref><ref>{{Cite book|title=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. Maryam is called a sister of Hārūn (sūra XIX, 29), and the use of these three names ‘Imrān, Hārūn and Maryam, has lead to the supposition that the Kur'ān does not clearly distinguished between the two Maryams, of the Old and the New Testaments. The Kur'ān names two families as being especially chosen: those of Ibrāhim and of ‘Imrān (sūra III, 32). It is the family of ‘Imrān, important because of Moses and Aaron, to which Maryam belongs. It is not necessary to assume that these kinship links are to interpreted in modern terms. The words "sister" and "daughter", like their male counterparts, in Arabic usage can indicate extended kinship, descendance or spiritual affinity. This second ‘Imrān, together with Harun, can be taken as purely Kur'ānic... Muslim tradition is clear that there are eighteen centuries between the Biblical ‘Amram and the father of Marya|last=|first=|publisher=|year=|isbn=|location=|pages=}}</ref> 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".<ref>{{Cite book|title=B. F. Stowasser, Women In The Qur'an, Traditions, And Interpretation, 1994, Oxford University Press: New York, p. 393-394.|last=|first=|publisher=|year=|isbn=|location=|pages=}}</ref><ref>{{Cite book|title=Aliah Schleifer, Mary The Blessed Virgin Of Islam, 1998, op. cit., p. 36.|last=|first=|publisher=|year=|isbn=|location=|pages=}}</ref> |
Allthough [[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 & Michael Marx, that the [[Quran]] does not make a genealogical error but instead makes use of [[Typology (theology)|Typology]].<ref>{{Cite book|title=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.|last=|first=|publisher=|year=|isbn=|location=|pages=}}</ref> This is, following Wensincks 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 lead to the supposition that the Kur'ān does not clearly distinguished between the two Maryams, of the Old and the New Testaments. It is not necessary to assume that these kinship links are to 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".<ref>{{Cite book|title=Arent Jan Wensinck: Maryam. In: A. J. Wensinck, J. H. Kramers (Hrsg.): Handwörterbuch des Islam. pp. 421–423.|last=|first=|publisher=|year=|isbn=|location=|pages=}}</ref><ref>{{Cite book|title=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. Maryam is called a sister of Hārūn (sūra XIX, 29), and the use of these three names ‘Imrān, Hārūn and Maryam, has lead to the supposition that the Kur'ān does not clearly distinguished between the two Maryams, of the Old and the New Testaments. The Kur'ān names two families as being especially chosen: those of Ibrāhim and of ‘Imrān (sūra III, 32). It is the family of ‘Imrān, important because of Moses and Aaron, to which Maryam belongs. It is not necessary to assume that these kinship links are to interpreted in modern terms. The words "sister" and "daughter", like their male counterparts, in Arabic usage can indicate extended kinship, descendance or spiritual affinity. This second ‘Imrān, together with Harun, can be taken as purely Kur'ānic... Muslim tradition is clear that there are eighteen centuries between the Biblical ‘Amram and the father of Marya|last=|first=|publisher=|year=|isbn=|location=|pages=}}</ref> 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".<ref>{{Cite book|title=B. F. Stowasser, Women In The Qur'an, Traditions, And Interpretation, 1994, Oxford University Press: New York, p. 393-394.|last=|first=|publisher=|year=|isbn=|location=|pages=}}</ref><ref>{{Cite book|title=Aliah Schleifer, Mary The Blessed Virgin Of Islam, 1998, op. cit., p. 36.|last=|first=|publisher=|year=|isbn=|location=|pages=}}</ref> |
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==Notable verse== |
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===Verse 3:56=== |
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{{Quotation|As to those who reject faith, I will punish them with terrible agony in this world and in the Hereafter, nor will they have anyone to help.<ref name = "Quran 4 U 2">{{cite web|url=http://www.quran4u.com/Tafsir%20Ibn%20Kathir/003%20Imran.htm |title=Tafsir Ibn Kathir (English): Surah Ale Imran |work=Quran 4 U|accessdate=4 December 2019}}</ref><ref>{{cite web|url= https://www.americanthinker.com/articles/2014/08/the_two_faces_of_islam.html |title=The Two Faces of Islam |author=Butrick, Richard|date=31 August 2014|work=[[American Thinker]]|accessdate=6 December 2019}}</ref>}} |
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This verse appears to convey a different message to the, [[Al-Baqara 256]], "there is no compulsion in religion" verse.<ref>{{cite web|url=https://www.patheos.com/blogs/daylightatheism/essays/is-there-compulsion-in-islam/ |title=Is There Compulsion in Islam? |author=Medes, Archi|date=|work=Is There Compulsion in Islam?|accessdate=30 November 2019}}</ref><ref>{{cite web|url=https://www.theexmuslim.com/2016/02/25/on-there-is-no-compulsion-in-religion/ |title=On ‘There is no compulsion in religion’ |date=25 February 2019|accessdate=30 November 2019}}</ref> |
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==References== |
==References== |
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Revision as of 19:37, 5 December 2019
| آل عمران Āl Imrān 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 | 14605 |
| Opening muqaṭṭaʻāt | Alif Lam Mim |
| Quran |
|---|
Āl ʿImrān (Arabic: آل عمران, "The Family of Imran")[1] is the third chapter (surah) of the Quran with two hundred verses (ayat).
Context
Imran in Islam is regarded as the father of Mary (mother of Jesus). This chapter is named after the family of Imran, which includes Imran, Saint Anne, Mary, and Jesus. Regarding the timing and contextual background of the supposed revelation (Asbāb al-nuzūl), the chapter is believed to have been either the second or third of the Medinan surahs, as it references both the events of Badr and the Uhud. Almost all of it also belongs to the third year of the Hijra, though a minority of its verses might have been revealed during the visit of the Najrān Christian deputation and the Mubahala, which occurred around the 10th year of the Hijrah.[2] This chapter primarily focuses on the departure of prophethood from the Mosaic dispensation.
According to Christian tradition, Joachim is the husband of Saint Anne and the father of Mary, the mother of Jesus. The chapter takes its name from the family of Imran mentioned in verse (ayah) 33.[3]
Allthough 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 & Michael Marx, that the Quran does not make a genealogical error but instead makes use of Typology.[4] This is, following Wensincks 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 lead to the supposition that the Kur'ān does not clearly distinguished between the two Maryams, of the Old and the New Testaments. It is not necessary to assume that these kinship links are to 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".[5][6] 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".[7][8]
Notable verse
Verse 3:56
As to those who reject faith, I will punish them with terrible agony in this world and in the Hereafter, nor will they have anyone to help.[9][10]
This verse appears to convey a different message to the, Al-Baqara 256, "there is no compulsion in religion" verse.[11][12]
References
- ^ P. Bearman; Th. Bianquis; C.E. Bosworth; E. van Donzel; W.P. Heinrichs, eds. (2012). "Āl ʿImrān". Encyclopaedia of Islam (2nd ed.). Brill. doi:10.1163/2214-871X_ei1_SIM_0553.(subscription required)
- ^ Maududi, Abdul Alaa. Tafhim-ul-Quran.
- ^ M.A.S. Abdel Haleem (2005). The Qur'an. Oxford University Press. p. 34. ISBN 978-0-19-157407-8 – via Oxford Islamic Studies Online.
- ^ 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.
{{cite book}}: no-break space character in|title=at position 14 (help) - ^ Arent Jan Wensinck: Maryam. In: A. J. Wensinck, J. H. Kramers (Hrsg.): Handwörterbuch des Islam. pp. 421–423.
{{cite book}}: no-break space character in|title=at position 20 (help) - ^ 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. Maryam is called a sister of Hārūn (sūra XIX, 29), and the use of these three names ‘Imrān, Hārūn and Maryam, has lead to the supposition that the Kur'ān does not clearly distinguished between the two Maryams, of the Old and the New Testaments. The Kur'ān names two families as being especially chosen: those of Ibrāhim and of ‘Imrān (sūra III, 32). It is the family of ‘Imrān, important because of Moses and Aaron, to which Maryam belongs. It is not necessary to assume that these kinship links are to interpreted in modern terms. The words "sister" and "daughter", like their male counterparts, in Arabic usage can indicate extended kinship, descendance or spiritual affinity. This second ‘Imrān, together with Harun, can be taken as purely Kur'ānic... Muslim tradition is clear that there are eighteen centuries between the Biblical ‘Amram and the father of Marya.
{{cite book}}: no-break space character in|title=at position 114 (help) - ^ B. F. Stowasser, Women In The Qur'an, Traditions, And Interpretation, 1994, Oxford University Press: New York, p. 393-394.
{{cite book}}: no-break space character in|title=at position 17 (help) - ^ Aliah Schleifer, Mary The Blessed Virgin Of Islam, 1998, op. cit., p. 36.
{{cite book}}: no-break space character in|title=at position 17 (help) - ^ "Tafsir Ibn Kathir (English): Surah Ale Imran". Quran 4 U. Retrieved 4 December 2019.
- ^ Butrick, Richard (31 August 2014). "The Two Faces of Islam". American Thinker. Retrieved 6 December 2019.
- ^ Medes, Archi. "Is There Compulsion in Islam?". Is There Compulsion in Islam?. Retrieved 30 November 2019.
- ^ "On 'There is no compulsion in religion'". 25 February 2019. Retrieved 30 November 2019.
External links
Wikisource has original text related to this article:
- Al-Quran – Āl ʿImrān (The Family of Imran)
- Ali-Imran at Quran.com
- Read Surah Al-Imran with Translation and Transliteration
- A fragment showing verses 85-88 from the World Digital Library