Who knows the Ta’weel? : Imam al-Sa’di

The following questions and answer was found in a collection of sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di’s written works:

س – أي قولين أصح في قوله تعالى : [وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّـهُ ۗ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ] (آل عمران 7) ؟ ـ

Question: Which of the two opinions is more correct regarding Allah’s statement:

وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّـهُ ۗ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ

And no one knows its ta’weel except Allah. And those firm in knowledge say, “We believe in it.” [3:7]

جـ – التأويل يطلق بمعنى التفسير والعلم به ، ويطلق بمعنى بيان الحقيقة التي يئول إليها الأمر . ـ

Response: The word ta’weel can be used to mean tafsir – “explanation” – and knowledge of a thing’s explanation, and it can also be used to mean the clarification of the ultimate reality of an issue.

فإن كان الاول ، فيكون قوله : [وَالرَّاسِخُونَ ] معطوفا على قوله : [إِلَّا اللَّـهُ] وعلى هذا فإن معناه أن المتشابه هو ضد المحكم ، وهو الذي فيه احتمالات ، فالراسخون في العلم يفهمونه ويرجعونه إلى المحكم ، فالنص الصريح يقضي على النص الذي فيه عدة احتمالات . ـ

In the first scenario, Allah’s statement, “and those firm in knowledge” is connected to His statement, “except Allah“. So according to this, the meaning of the ayah is that the mutashaabih (ambiguous verses) are the opposite of the muhkam (clear verses), meanings that they carry more than one possible interpretation. So those who are firm in knowledge understand the mutashaabih verses and refer them back to the muhkam verses, for the explicit texts act as a judge presiding over those texts which offer a number of different interpretations. Continue reading

The Meanings of Muhkam, Mutashaabih, and Ta’weel: al-Lajnah al-Daa’imah

The Permanent Committee for Islamic Research and Fataawaa of the Kingdom of Saudi Arabia received the following question. In their collected statements, they placed this question and answer as the first entry in their section of tafsir-related questions:

س: ما هو المقصود بالمحكم والمتشابه في آيات القرآن الكريم؟ وكيف ندفع الإِشكال الذي يورده البعض من أنه إذا كان القرآن الكريم تبيانًا لكل شيء وهدى للعالمين؟ فما هو وجه التوفيق بين ذلك وبين قوله تعالى: وَمَا يَعْلَمُ تَأْوِيلَهُ إِلا اللَّهُ وَالرَّاسِخُونَ فِي الْعِلْمِ ؟ وما المقصود بالراسخين في العلم؟ وما الفرق بين تأويل القرآن وتفسيره؟ ـ

Question: What is the intended meaning of the terms Muhkam and Mutashaabih when they come in the Qur’anic verses? And how can we rebut the problem which some people raise that since the Qur’an is a clarification of everything and a guidance for mankind, then how do we reconcile that with Allah’s statement:

وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّـهُ ۗ وَالرَّاسِخُونَ فِي الْعِلْمِ

And no one knows its ta’weel except Allah, and those firm in knowledge [3:7]

And what is the intended meaning of those firm in knowledge? And what is the difference between the ta’weel of the Qur’an and the tafsir of the Qur’an?

ج: أولاً: يطلق الإِحكام بمعنى: الإِتقان، فإحكام الكلام: إتقانه ووضوح معناه فيتميز به الصدق من الكذب في الأخبار، والرشد من الغي في الأوامر، والقرآن كله محكم بهذا المعنى، واضح لا التباس فيه على أحد، قال الله تعالى: كِتَابٌ أُحْكِمَتْ آيَاتُهُ ثُمَّ فُصِّلَتْ مِنْ لَدُنْ حَكِيمٍ خَبِيرٍ ، وقال سبحانه: تِلْكَ آيَاتُ الْكِتَابِ الْحَكِيمِ . ـ

Answer:

○ First: the term muhkam is applied to the meaning of al-itqaan (excellent proficiency), so muhkam speech  would mean proficiency of speech and clarity of meaning such that it distinguishes the truth from falsehood in terms of information and guidance from misguidance in respect to commands. And according to this usage, the entire Qur’an is muhkam; it is clear without any confusion whatsoever. Allah said:

كِتَابٌ أُحْكِمَتْ آيَاتُهُ ثُمَّ فُصِّلَتْ مِن لَّدُنْ حَكِيمٍ خَبِيرٍ

a Book whose verses are perfected and then presented in detail from the Wise and Acquainted. [11:1]

and He said: Continue reading

“Not for you is the decision…” : Tafsir al-Sa’di

In surah Aali ‘Imran, Allah addresses His messenger by saying:

لَيْسَ لَكَ مِنَ الْأَمْرِ‌ شَيْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظَالِمُونَ * وَلِلَّـهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْ‌ضِ ۚ يَغْفِرُ‌ لِمَن يَشَاءُ وَيُعَذِّبُ مَن يَشَاءُ ۚ وَاللَّـهُ غَفُورٌ‌ رَّ‌حِيمٌ

Not for you is the decision; whether He turns in mercy to them or He punishes them; for verily they are the wrongdoers. * And to Allah belongs all that is in the heavens and all that is in the earth. He forgives whom He wills, and punishes whom He wills. And Allah is Oft-Forgiving, Most Merciful. [3:128-129]

Commenting on these two ayaat in his famous book of tafsir, Imam al-Sa’di wrote:

لما جرى يوم “أحد” ما جرى، وجرى على النبي صلى الله عليه وسلم مصائب، رفع الله بها درجته، فشج رأسه وكسرت رباعيته، قال “كيف يفلح قوم شجوا نبيهم” وجعل يدعو على رؤساء من المشركين مثل أبي سفيان بن حرب، وصفوان بن أمية وسهيل بن عمرو، والحارث بن هشام

When what happened on the Day of Uhud transpired and the happenings which afflicted the Prophet (ﷺ), Allah raised his level by that, for his skull had been fractured and his eye-teeth broken. The Prophet said, “How can a people who distress their prophet succeed?!” and he supplicated against the leaders of the mushrikoon such as Abu Sufyan ibn Harb, Saywan ibn Umayyah, Suhail ibn ‘Amr, and al-Haarith ibn Hishaam.

أنزل الله تعالى على رسوله نهيا له عن الدعاء عليهم باللعنة والطرد عن رحمة الله { ليس لك من الأمر شيء } إنما عليك البلاغ وإرشاد الخلق والحرص على مصالحهم، وإنما الأمر لله تعالى هو الذي يدبر الأمور، ويهدي من يشاء ويضل من يشاء، فلا تدع عليهم بل أمرهم راجع إلى ربهم، إن اقتضت حكمته ورحمته أن يتوب عليهم ويمن عليهم بالإسلام فعل، وإن اقتضت حكمته إبقاءهم على كفرهم وعدم هدايتهم، فإنهم هم الذين ظلموا أنفسهم وضروها وتسببوا بذلك، فعل، وقد تاب الله على هؤلاء المعينين وغيرهم، فهداهم للإسلام رضي الله عنهم

Allah revealed a prohibition to His messenger against supplicating against them with curses and supplicating for them to be excluded from the mercy of Allah:

لَيْسَ لَكَ مِنَ الْأَمْرِ‌ شَيْءٌ

Not for you is the decision… [3:128]

the only thing incumbent upon you is conveying the message, directing the creation to the truth and being eager for their rectification, but the affair is only for Allah – He is the One who manages the affairs, and He guides whom He wills and misguides whom He wills. So do not supplicate against them; in reality their affair returns back to their Lord. If His wisdom and mercy entails that He would turn to them in forgiveness and bless them with Islam, then He will do so. But if His wisdom entails causing them to remain in their disbelief and the absence of their being guided – for indeed they are the ones who have wronged themselves and harmed themselves and caused that themselves – (if that is the case) then He will do that. And Allah did in fact turn in repentance to these specific people and to others as well, for He guided them to Islam – may Allah be pleased with them. Continue reading

“Say, ‘If you love Allah, then follow me'”: Tafsir al-Sa’di

In surah Aali ‘Imran Allah instructs the Prophet (ﷺ) with the following words:

قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّـهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّـهُ وَيَغْفِرْ‌ لَكُمْ ذُنُوبَكُمْ ۗ وَاللَّـهُ غَفُورٌ‌ رَّ‌حِيمٌ

Say, [O Muhammad], “If you love Allah, then follow me; Allah will love you and forgive you your sins. And Allah is Forgiving and Merciful.” [3:31]

Commenting on this famous ayah, Imam ‘Abd al-Rahman ibn Naasir al-Sa’di wrote the following concise explanation:

وهذه الآية فيها وجوب محبة الله، وعلاماتها، ونتيجتها، وثمراتها، فقال { قل إن كنتم تحبون الله } أي: ادعيتم هذه المرتبة العالية، والرتبة التي ليس فوقها رتبة فلا يكفي فيها مجرد الدعوى، بل لابد من الصدق فيها، وعلامة الصدق اتباع رسوله صلى الله عليه وسلم في جميع أحواله، في أقواله وأفعاله، في أصول الدين وفروعه، في الظاهر والباطن، فمن اتبع الرسول دل على صدق دعواه محبة الله تعالى، وأحبه الله وغفر له ذنبه، ورحمه وسدده في جميع حركاته وسكناته، ومن لم يتبع الرسول فليس محبا لله تعالى، لأن محبته لله توجب له اتباع رسوله، فما لم يوجد ذلك دل على عدمها وأنه كاذب إن ادعاها، مع أنها على تقدير وجودها غير نافعة بدون شرطها، وبهذه الآية يوزن جميع الخلق، فعلى حسب حظهم من اتباع الرسول يكون إيمانهم وحبهم لله، وما نقص من ذلك نقص. ـ

This ayah contains the obligation of love for Allah, its signs, its effects and its fruits. So He said,

قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّـهَ

Say, “If you love Allah…”

– meaning: if you claim this high level – this level after which there is no level above it – then a mere claim is not sufficient for this. Rather, there must be truthfulness in this claim, and a sign of truthfulness is following His messenger (ﷺ) in all of one’s circumstances; in one’s statements and his actions, in regards to the fundamentals of the religion and to its supplementary matters, and both outwardly and inwardly. Continue reading

The Meaning of the Title “al-Maseeh”

In his book of tafsir, Imam al-Shawkaani brought the following discussion about the meaning of the term al-Maseeh (the Messiah). Imam al-Shawkaani generally borrowed heavily – even word for word – from Imam al-Qurtubi’s linguistic discussions, often summarizing and simplifying them into a list format. Some supplementary notes from al-Qurtubi will be mentioned here in brackets [] for the sake of clarity:

[والمسيح لقب لعيسى ومعناه الصديق ; قاله إبراهيم النخعي . ـ]

[al-Maseeh is a title for ‘Eesaa (Jesus) and its meaning is al-Siddeeq (“the truthful one”) – this is what Ibrahim al-Nakha’ee said.]

والمسيح اختلف فيه مماذا أخذ ؟ فقيل : من المسح ; لأنه مسح الأرض ; أي : ذهب فيها فلم يستكن بكن ، وقيل : إنه كان لا يمسح ذا عاهة إلا برئ ، فسمي مسيحا ، فهو على هذين فعيل بمعنى فاعل ، ـ

al-Maseeh – there is differing as to where it was derived. So it is said: (it was derived) from al-mash (wiping), for he swept over the earth, meaning he traversed over it and did not take residence in any dwelling place.

And it is said: It was the case that he would not touch someone with an infirmity except that they would be cured, so he was called Maseeh.

So according to these two meaning, it takes the form of an adjective with the meaning of an active participle. Continue reading

A Principle to Dispel Specious Arguments and Doubts: Imam al-Sa’di

In surah Aali ‘Imran, Allah devotes some eighty-odd ayaat to addressing the Christians, disproving their ways, and calling them to the truth. In part of this section He says:

إِنَّ مَثَلَ عِيسَىٰ عِندَ اللَّـهِ كَمَثَلِ آدَمَ ۖ خَلَقَهُ مِن تُرَ‌ابٍ ثُمَّ قَالَ لَهُ كُن فَيَكُونُ * الْحَقُّ مِن رَّ‌بِّكَ فَلَا تَكُن مِّنَ الْمُمْتَرِ‌ينَ

Indeed, the example of  ‘Eesaa (Jesus) to Allah is like that of Adam. He created Him from dust; then He said to him, “Be,” and he was. * The truth is from your Lord, so do not be among the doubters. [3:59-60]

Commenting on this in his famous book tafsir, Imam ‘Abd al-Rahman ibn Naasir al-Sa’di wrote:

يخبر تعالى محتجا على النصارى الزاعمين بعيسى عليه السلام ما ليس له بحق، بغير برهان ولا شبهة، بل بزعمهم أنه ليس له والد استحق بذلك أن يكون ابن الله أو شريكا لله في الربوبية، وهذا ليس بشبهة فضلا أن يكون حجة، لأن خلقه كذلك من آيات الله الدالة على تفرد الله بالخلق والتدبير وأن جميع الأسباب طوع مشيئته وتبع لإرادته، فهو على نقيض قولهم أدل، وعلى أن أحدا لا يستحق المشاركة لله بوجه من الوجوه أولى، ـ

Allah informs us by way of objecting to the Christians who make claims – with neither conclusive proofs nor (even) substantial doubts – about ‘Eesaa (‘alaihi al-salaam) which contain no truth. Rather, according to their assertion, because of the fact that he does not have a father, then this requires that he is the son of Allah or a partner with Allah in terms of lordship. But this is not a substantial doubt – much less a conclusive proof – because his being created in that way is one of the demonstrative signs of Allah’s exclusive role in creation and administration and that all of the causative factors are subject to His will and submissive to His wishes. So this is fully exposing the deficiency of their claim and proving that no one is deserving of partnership with Allah in any way at all. Continue reading

“Beautified for people is the love of what they desire”: Tafsir al-Sa’di

In the early part of surah Aaali ‘Imran, Allah says:

زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاءِ وَالْبَنِينَ وَالْقَنَاطِيرِ‌ الْمُقَنطَرَ‌ةِ مِنَ الذَّهَبِ وَالْفِضَّةِ وَالْخَيْلِ الْمُسَوَّمَةِ وَالْأَنْعَامِ وَالْحَرْ‌ثِ ۗ ذَٰلِكَ مَتَاعُ الْحَيَاةِ الدُّنْيَا ۖ وَاللَّـهُ عِندَهُ حُسْنُ الْمَآبِ * قُلْ أَؤُنَبِّئُكُم بِخَيْرٍ‌ مِّن ذَٰلِكُمْ ۚ لِلَّذِينَ اتَّقَوْا عِندَ رَ‌بِّهِمْ جَنَّاتٌ تَجْرِ‌ي مِن تَحْتِهَا الْأَنْهَارُ‌ خَالِدِينَ فِيهَا وَأَزْوَاجٌ مُّطَهَّرَ‌ةٌ وَرِ‌ضْوَانٌ مِّنَ اللَّـهِ ۗ وَاللَّـهُ بَصِيرٌ‌ بِالْعِبَادِ * الَّذِينَ يَقُولُونَ رَ‌بَّنَا إِنَّنَا آمَنَّا فَاغْفِرْ‌ لَنَا ذُنُوبَنَا وَقِنَا عَذَابَ النَّارِ‌ * الصَّابِرِ‌ينَ وَالصَّادِقِينَ وَالْقَانِتِينَ وَالْمُنفِقِينَ وَالْمُسْتَغْفِرِ‌ينَ بِالْأَسْحَارِ

Beautified for people is the love of that which they desire – of women and sons, heaped-up sums of gold and silver, fine branded horses, and cattle and tilled land. That is the enjoyment of worldly life, but Allah has with Him the best return. * Say, “Shall I inform you of [something] better than that? For those who fear Allah will be gardens in the presence of their Lord beneath which rivers flow, wherein they abide eternally, and purified spouses and approval from Allah. And Allah is Seeing of [His] servants – * Those who say, “Our Lord, indeed we have believed, so forgive us our sins and protect us from the punishment of the Fire,”  *  The patient, the true, the obedient, those who spend [in the way of Allah], and those who seek forgiveness before dawn.  [3:‌14-17]

Commenting on this group of ayaat, Imam ‘Abd al-Rahman ibn Naasir al-Sa’di wrote:

يخبر تعالى أنه زين للناس حب الشهوات الدنيوية، وخص هذه الأمور المذكورة لأنها أعظم شهوات الدنيا وغيرها تبع لها، قال تعالى { إنا جعلنا ما على الأرض زينة لها } فلما زينت لهم هذه المذكورات بما فيها من الدواعي المثيرات، تعلقت بها نفوسهم ومالت إليها قلوبهم، ـ

Allah informs us that He has beautified the love of worldly desires for mankind, and He specified these aforementioned items because they are the greatest of worldly desires and because other things follow from them. Allah said:

إِنَّا جَعَلْنَا مَا عَلَى الْأَرْ‌ضِ زِينَةً لَّهَا

Indeed, We have made that which is on the earth adornment for it [18:7]

So when theses aforementioned things were beautified for them due to what they contain of arousing appeal to which their souls are attached and to which their very hearts incline.

Continue reading

The Qur’an, the Tawrah and the Injeel: Tafsir ibn Kathir

The great mufassir Abu’l-Fidaa’ Ismaa’eel Ibn Kathir gave brief but clarifying definitions of some of the divinely-revealed scriptures in his famous tafsir when he wrote:

وكثيرا ما يقرن الله بين التوراة والقرآن ، كما في قوله تعالى ( قل من أنزل الكتاب الذي جاء به موسى نورا وهدى للناس ) إلى أن قال : ( وهذا كتاب أنزلناه مبارك ) [ الأنعام : 91 ، 92 ] ، ـ

Often times, Allah pairs (mention of) the Tawrah and the Qur’an, just as in His statement:

قُلْ مَنْ أَنزَلَ الْكِتَابَ الَّذِي جَاءَ بِهِ مُوسَىٰ نُورً‌ا وَهُدًى لِّلنَّاسِ ۖ تَجْعَلُونَهُ قَرَ‌اطِيسَ تُبْدُونَهَا وَتُخْفُونَ كَثِيرً‌ا ۖ وَعُلِّمْتُم مَّا لَمْ تَعْلَمُوا أَنتُمْ وَلَا آبَاؤُكُمْ ۖ قُلِ اللَّـهُ ۖ ثُمَّ ذَرْ‌هُمْ فِي خَوْضِهِمْ يَلْعَبُونَ * وَهَـٰذَا كِتَابٌ أَنزَلْنَاهُ مُبَارَ‌كٌ

Say, “Who revealed the Scripture that Moosaa brought as light and guidance to the people? You [Jews] make it into pages, disclosing [some of] it and concealing much. And you were taught that which you knew not – neither you nor your fathers.” Say, “Allah [revealed it].” Then leave them in their [empty] discourse, amusing themselves. * And this is a Book which We have sent down, blessed… [6:91-92] 

وقال في آخر السورة : ( ثم آتينا موسى الكتاب تماما على الذي أحسن ) ، إلى أن قال : ( وهذا كتاب أنزلناه مبارك فاتبعوه واتقوا لعلكم ترحمون ) [ الأنعام : 155 ] ، وقالت الجن : ( إنا سمعنا كتابا أنزل من بعد موسى [ مصدقا لما بين يديه ] ) [ الأحقاف : 30 ] وقال ورقة بن نوفل : هذا الناموس الذي أنزل [ الله ] على موسى . ـ

And in another surah: Continue reading

Appropriate Miracles for Each People and Era: Ibn Kathir

The great scholar and historian al-haafidh Abu’l-Fidaa’ Ismaa’eel ibn Kathir wrote the following point of benefit in his tafsir under his discussion of some of the miracles of ‘Eesaa ibn Maryam (Jesus the son of Mary):

قال كثير من العلماء : بعث الله كل نبي من الأنبياء بمعجزة تناسب أهل زمانه ، فكان الغالب على زمان موسى ، عليه السلام ، السحر وتعظيم السحرة . فبعثه الله بمعجزة بهرت الأبصار وحيرت كل سحار ، فلما استيقنوا أنها من عند العظيم الجبار انقادوا للإسلام ، وصاروا من الأبرار .  ـ

Many of the scholars have said: Allah sent each one of the prophets with miracles which were befitting the people of their time. So what was predominant during the time of Moosaa (‘alaihi al-salaam) was sorcery and magnification of magicians, so Allah sent Moosaa with miracles which dazzled the sight and confounded every magician, so when they [the magicians] became certain that this was from al-‘Atheem al-Jabbaar (The Magnificent and Mighty), then they conformed to al-Islaam and they become amongst the most pious of people.

وأما عيسى ، عليه السلام ، فبعث في زمن الأطباء وأصحاب علم الطبيعة ، فجاءهم من الآيات بما لا سبيل لأحد إليه ، إلا أن يكون مؤيدا من الذي شرع الشريعة . فمن أين للطبيب قدرة على إحياء الجماد ، أو على مداواة الأكمه والأبرص ، وبعث من هو في قبره رهين إلى يوم التناد ؟ ـ

As for ‘Eesaa (‘alaihi al-salaam), then he was sent during an era of doctors and people studying the natural world, so he came to them with ayaat (signs, miracles) which no one could produce unless if he were aided by the One who legislated the divine legislation. For does the doctor have any power to give life to that which is inanimate, or to heal the blind or the leper, or to bring forth the one who was made subject unto the grave until the Day of Summoning?

وكذلك محمد صلى الله عليه وسلم بعثه [ الله ] في زمن الفصحاء والبلغاء ونحارير الشعراء ، فأتاهم بكتاب من الله ، عز وجل ، لو اجتمعت الإنس والجن على أن يأتوا بمثله ، أو بعشر سور من مثله ، أو بسورة من مثله لم يستطيعوا أبدا ، ولو كان بعضهم لبعض ظهيرا ، وما ذاك إلا لأن كلام الرب لا يشبهه كلام الخلق أبدا . ـ

And likewise with Muhammad (ﷺ) – Allah sent him during an era of articulate and eloquent speakers and excellent poets. So he came to them with a Book from Allah which even if mankind and Jinn-kind were to work together to bring about the likes of it, or even ten surahs like it, or even one surah like it – then would never be able to do that, even if there were aiding one another. And that is due to no other reason than that it is the Speech of the Lord which no speech of the creation will ever be able to resemble.

[Tafsir ibn Kathir 2/46]

See also: Tafsir al-Sa’di on the objective of revealing the Qur’an and its benefits

See also: The Prophet Muhammad is the fulfillment of Ibrahim’s du’a : Ibn Rajab al-Hanbali

See also: The story of ‘Eesaa, his mother, Zakariyyah and Yahya – Imam al-Sa’di

See also: And even if they see all the signs, they will not believe in them: Tafsir al-Qurtubi

See also: The Qur’an, the Tawrah and the Injeel: Tafsir ibn Kathir

The story of ‘Eesaa, his mother, Zakariyyah and Yahya – Imam al-Sa’di

In his book of thematic tafsir, Imam ‘Abd al-Rahman ibn Naasir al-Sa’di collected the details of the story of the prophet ‘Eesaa (Jesus), his mother Maryam (Mary), his uncle Zakariyyah (Zechariah) and his cousin Yahya (John) together along with a number of benefits from their stories together in one chapter, as follows:

 قصة عيسى وأمه ، وزكريا ويحيى عليهم السلام

The story of ‘Eesaa and his mother, and Zakariyyah and Yahya (‘alaihim al-salaam)

كانت زوجة عمران – وهو من أكابر بني إسرائيل ورؤسائهم وذوي المقامات العالية عندهم – نذرت حين ظهر حملها أن تحرر ما في بطنها لبيت المقدس، يكون خادما لبيت الله، مُعَدًّا لعبادة الله، ظنا أن الذي في بطنها ذكر، فلما وضعتها قالت معتذرة إلى الله شاكية إليه الحال : [ رَ‌بِّ إِنِّي وَضَعْتُهَا أُنثَىٰ وَاللَّـهُ أَعْلَمُ بِمَا وَضَعَتْ وَلَيْسَ الذَّكَرُ‌ كَالْأُنثَىٰ ]  أي أن الذكر الذي له القوة والقدرة على ما يراد منه من القيام بخدمة بيت المقدس

There was the wife of ‘Imran – who was one of the esteemed people and leaders of Banu Israa’eel (Children of Israel) and he held a high position in their eyes – Continue reading