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Draft:Verse 45 of Sura Al 'Imran

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Verse 45 of Sura Al 'Imran
Verse's Information
SuraSura Al 'Imran (Qur'an 3)
Verse45
Juz'3
Content Information
Place of
Revelation		Medina
TopicBirth and description of Jesus (a)
Related VersesQur'an 3:39, Qur'an 4:171


Qur'an 3:45 conveys the glad tidings of Jesus (a) delivered by angels to Lady Mary (a).[1] Exegetes note that this verse explicitly identifies Jesus (a) as the son of Mary rather than the son of God,[2] thereby refuting claims regarding his divinity.[3]

The term "angels" in this context refers specifically to Gabriel (a),[4] with the plural form used to denote honor and majesty.[5] Some scholars suggest that Gabriel may have been accompanied by other angels.[6] Sayyid Muhammad Husayn Tabataba'i, the author of al-Mizan, posits that the angels' direct communication with Mary signifies her status as a Muhaddatha.[7]

The verse depicts Jesus (a) as a distinguished figure holding high status[8] in both this world and the Hereafter.[9] His worldly honor is reflected in the reverence people hold for him, while his honor in the Hereafter stems from his proximity to God.[10] Exegetes observe that Jesus is counted among those brought near to God (al-muqarrabīn),[11] and the specific epithet "eminent in this world and the Hereafter" (wajīhan fī l-dunyā wa-l-ākhira) is unique to him within the Qur'an.[12]

In verse 45 of Sura Al 'Imran, as well as in two other verses,[13] the Messiah is identified as the "Word of God" (Kalimat Allāh).[14] This expression parallels the concept of "Logos"[15] found in the New Testament.[16] Exegetes offer several explanations for this appellation:

  1. He serves as a medium for human guidance.[17]
  2. The glad tidings of his birth were communicated via the Divine Word.[18]
  3. His advent was foretold in earlier divine scriptures.[19]
  4. In Qur'anic terminology,[20] God's creatures are occasionally referred to as "words".[21]
  5. His miraculous birth through the command "Be, and it is" (Kun fa-yakun)[22] justifies this title; born without a father,[23] his existence is attributed directly to God's creative word.[24]

Jesus (a) is further designated by the title "Messiah" (the anointed one).[25] This title appears ten times in the Qur'an[26] and is derived from the Hebrew term Mashiah.[27] Exegetes provide various interpretations regarding the significance of this title:[28]

  1. He was anointed by Gabriel to ensure his protection from Satan.[29]
  2. The anointing symbolizes his power to heal the sick,[30] as well as his inherent blessing and purity.[31]
  3. He was anointed, either literally with olive oil or in a symbolic sense.[32]
  4. It signifies his purification from sin,[33] his curing of the blind,[34] and his compassionate touch upon the heads of orphans.[35]

Notes

  1. ↑ Makārim Shīrāzī, Tafsīr-i Nemūneh, 1371 Sh, vol. 2, p. 547.
  2. ↑ Qurashī Bunābī, Tafsīr-i Aḥsan al-Ḥadīth, 1375 Sh, vol. 2, p. 78.
  3. ↑ Makārim Shīrāzī, Tafsīr-i Nemūneh, 1371 Sh, vol. 2, p. 549.
  4. ↑ Ṭabrisī, Majma' al-bayān, 1372 Sh, vol. 2, p. 748; Ṭabāṭabāʾī, al-Mīzān, 1390 AH, vol. 3, p. 191.
  5. ↑ Ṭabāṭabāʾī, al-Mīzān, 1390 AH, vol. 3, p. 191.
  6. ↑ Ṭabāṭabāʾī, al-Mīzān, 1390 AH, vol. 3, p. 191.
  7. ↑ Ṭabāṭabāʾī, al-Mīzān, 1390 AH, vol. 3, p. 192.
  8. ↑ Qurashī Bunābī, Tafsīr-i Aḥsan al-Ḥadīth, 1375 Sh, vol. 2, p. 78.
  9. ↑ Makārim Shīrāzī, Tafsīr-i Nemūneh, 1371 Sh, vol. 2, p. 548; Ṭabāṭabāʾī, al-Mīzān, 1390 AH, vol. 3, p. 195.
  10. ↑ Mughniyya, al-Tafsīr al-Kāshif, 1424 AH, vol. 2, p. 63.
  11. ↑ Qurashī Bunābī, Tafsīr-i Aḥsan al-Ḥadīth, 1375 Sh, vol. 2, p. 78.
  12. ↑ Qarāʾitī, Tafsīr-i Nūr, 1388 Sh, vol. 1, p. 513.
  13. ↑ Qur'an 3:39; Qur'an 4:171.
  14. ↑ Qurashī Bunābī, Tafsīr-i Aḥsan al-Ḥadīth, 1375 Sh, vol. 2, pp. 77-78.
  15. ↑ Khalīlī Āshtiyānī, "Barrasī-yi taṭbīqī-yi Kalimat Allah nāmīdeh shudan-i Ḥaḍrat-i ʿĪsā (ʿalayhi l-salām) dar Qurʾān wa ʿAhd-i Jadīd", p. 31.
  16. ↑ Makārim Shīrāzī, Tafsīr-i Nemūneh, Tehran, 1371 Sh, vol. 2, p. 547.
  17. ↑ Ṭabrisī, Majma' al-bayān, 1372 Sh, vol. 2, p. 749.
  18. ↑ Makārim Shīrāzī, Tafsīr-i Nemūneh, 1371 Sh, vol. 2, p. 548.
  19. ↑ Ṭabrisī, Majma' al-bayān, 1372 Sh, vol. 2, p. 749.
  20. ↑ Ṭabrisī, Majma' al-bayān, 1372 Sh, vol. 2, p. 749.
  21. ↑ Makārim Shīrāzī, Tafsīr-i Nemūneh, 1371 Sh, vol. 2, p. 548; Qurashī Bunābī, Tafsīr-i Aḥsan al-Ḥadīth, 1375 Sh, vol. 2, pp. 77-78.
  22. ↑ Qur'an 36:82.
  23. ↑ Ṭabrisī, Majma' al-bayān, 1372 Sh, vol. 2, p. 749; Khalīlī Āshtiyānī, "Barrasī-yi taṭbīqī-yi Kalimat Allah nāmīdeh shudan-i Ḥaḍrat-i ʿĪsā (ʿalayhi l-salām) dar Qurʾān wa ʿAhd-i Jadīd", p. 31.
  24. ↑ Ṭabāṭabāʾī, al-Mīzān, 1390 AH, vol. 3, p. 193.
  25. ↑ Makārim Shīrāzī, Tafsīr-i Nemūneh, 1371 Sh, vol. 2, p. 548.
  26. ↑ Rahbarīyān, "ʿĪsā", p. 944.
  27. ↑ Ṭabāṭabāʾī, al-Mīzān, 1390 AH, vol. 3, pp. 193-194.
  28. ↑ Ṭabāṭabāʾī, al-Mīzān, 1390 AH, vol. 3, pp. 193-194; Abū l-Futūḥ Rāzī, Rawḍ al-jinān, 1408 AH, vol. 4, p. 322; Ṭabrisī, Majma' al-bayān, 1372 Sh, vol. 2, p. 749.
  29. ↑ Ṭabrisī, Majma' al-bayān, 1372 Sh, vol. 2, p. 749; Abū l-Futūḥ Rāzī, Rawḍ al-jinān, 1408 AH, vol. 4, p. 322.
  30. ↑ Makārim Shīrāzī, Tafsīr-i Nemūneh, 1371 Sh, vol. 2, p. 548.
  31. ↑ Abū l-Futūḥ Rāzī, Rawḍ al-jinān, 1408 AH, vol. 4, p. 322.
  32. ↑ Ṭabrisī, Majma' al-bayān, 1372 Sh, vol. 2, p. 749.
  33. ↑ Bayḍāwī, Anwār al-tanzīl, 1418 AH, vol. 2, p. 17.
  34. ↑ Ṭabāṭabāʾī, al-Mīzān, 1390 AH, vol. 3, pp. 193-194.
  35. ↑ Ṭabrisī, Majma' al-bayān, 1372 Sh, vol. 2, p. 749.

References

  • Abū l-Futūḥ Rāzī, Ḥusayn b. ʿAlī, Rawḍ al-jinān wa rūḥ al-janān fī tafsīr al-Qurʾān, Mashhad, Astan Quds Razavi, 1408 AH.
  • Bayḍāwī, ʿAbd Allāh b. ʿUmar, Anwār al-tanzīl wa asrār al-taʾwīl, Beirut, Dar Ihya' al-Turath al-ʿArabi, 1418 AH.
  • Khalīlī Āshtiyānī, Sumayyah, "Barrasī-yi taṭbīqī-yi Kalimat Allah nāmīdeh shudan-i Ḥaḍrat-i ʿĪsā (ʿalayhi l-salām) dar Qurʾān wa ʿAhd-i Jadīd", Muṭālaʿāt-i Tafsīr-i Taṭbīqī, no. 3, Spring and Summer 1396 Sh.
  • Rahbarīyān, Muḥammad Riḍā, "ʿĪsā", Dānishnāma-yi Muʿāṣir-i Qurʾān-i Karīm, edited by Sayyid Salmān Ṣafawī, Qom, Salman Azadeh, 1396 Sh.
  • Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn, al-Mīzān fī tafsīr al-Qurʾān, Beirut, Muʾassisat al-Aʿlamī lil-Maṭbūʿāt, 1390 AH.
  • Ṭabrisī, Faḍl b. Ḥasan, Majma' al-bayān fī tafsīr al-Qurʾān, Tehran, Nasir Khusraw, 1372 Sh.
  • Qarāʾitī, Muḥsin, Tafsīr-i Nūr, Tehran, Markaz-i Farhangī-yi Dars-hāyī az Qurʾān, 1388 Sh.
  • Qurashī Bunābī, ʿAlī Akbar, Tafsīr-i Aḥsan al-Ḥadīth, Tehran, Bunyad-i Bi'that, 1375 Sh.
  • Mughniyya, Muḥammad Jawād, al-Tafsīr al-Kāshif, Qom, Dar al-Kitab al-Islami, 1424 AH.
  • Makārim Shīrāzī, Nāṣir, Tafsīr-i Nemūneh, Tehran, Dar al-Kutub al-Islamiyya, 1371 Sh.
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