The Family of Imran, The House of Imran — Verse 34
3:34 · al-Imran
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ذُرِّیَّةَۢ بَعۡضُهَا مِنۢ بَعۡضࣲۗ وَٱللَّهُ سَمِیعٌ عَلِیمٌ ٣٤
dhurriyyatan baʿḍuhā min baʿḍin wal-lahu samīʿun ʿalīmu
The Family of Imran, The House of Imran / al-Imran (3:34)
Connections 2 single-source 2 commentators
Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mentions (2) cited by only one commentator
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Q 1:207 (al-Fatihah)
cited by
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Q 3:3 (al-Imran)
cited by
By commentator who cites how many verses on this ayah
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Kashani Tafsir 1 verse 2 mentions total
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Tafsir al-Tabari 1 verse
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
in one line of descent- God hears and knows all
dhurriyyatan baʿḍuhā min baʿḍin wal-lahu samīʿun ʿalīmu
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Tafsir Commentary
The Chosen Ones Among the People of the Earth
Allah states that He has chosen these households over the people of the earth. For instance, Allah chose Adam, created him with His Hand and blew life into him. Allah commanded the angels to prostrate before Adam, taught him the names of everything and allowed him to dwell in Paradise, but then sent him down from it out of His wisdom. Allah chose Nuh and made him the first Messenger to the people of the earth, when the people worshipped idols and associated others with Allah in worship. Allah avenged the way Nuh was treated, for he kept calling his people day and night, in public and in secret, for a very long time. However, his calling them only made them shun him more, and this is when Nuh supplicated against them. So Allah caused them to drown, and none among them was saved, except those who followed the religion that Allah sent to Nuh. Allah also chose the household of Ibrahim, including the master of all mankind, and the Final Prophet, Muhammad, peace be upon him. Allah also chose the household of `Imran, the father of Marym bint `Imran, the mother of `Isa, peace be upon them. So `Isa is from the offspring of Ibrahim, as we will mention in the Tafsir of Surat Al-An`am, Allah willing, and our trust is in Him.
the seed of one offspring from another of them; God is Hearer Knower.
the seed of one another, in terms of religion and in reality, since generation by birth [read: wilādaḍ] are of two types, formal and spiritual. Every prophet is a successor to another prophet in terms of the affirmation of Oneness, gnosis and what relates to the esoteric principles of religion and is as such that [other] prophet's son, similar to the [case of] sons of [Sufi] shaykhs in our times. As they say, you have three fathers, a father that has given birth to you, a father that has nurtured you and a father that has given you knowledge. So just as the existence of the body in the formal birth is generated within the womb of the mother from the seminal infusion of the father, so the existence of the heart in the true birth becomes manifest within the womb of the preparedness of the soul [generated] by the [spiritual] infusion of the shaykh or teacher; it is to this [latter] birth that Jesus, peace be upon him, alluded in his saying: 'He who has not been born again shall not enter the kingdom of heaven' [cf. John 3:3]. Know then that spiritual birth mostly ensues from the formal one by procreation, which is why outwardly prophets were also the progeny and the fruit of a single tree: ʿImrān son of Yaṣhur, father of Moses and Aaron, was a descendant of Levi son of Jacob son of Isaac son of Abraham; and ʿImrān son of Māthān, father of Mary mother of Jesus, was a descendant of Judah son of Jacob. It is also well known that Muḥammad, blessings and peace be upon him, was a descendant of Ishmael son of Abraham, and that Abraham was [a descendant] of Noah, peace be upon him. The reason for [all of that] is that in terms of purity and impurity the spirit corresponds to the constitution in terms of equitability or lack of it at the moment of engenderment. For every spirit there is a corresponding constitution that is specific to it, since the [divine] effusion arrives in proportion to the correspondence and the varying quality of spirits from pre-eternity according to their kinds and levels in terms of proximity or distance [from the divine]. Hence constitutions vary accordingly in sempiternity so that they are connected to these [spirits].
the seed of one another, in terms of religion and in reality, since generation by birth [read: wilādaḍ] are of two types, formal and spiritual. Every prophet is a successor to another prophet in terms of the affirmation of Oneness, gnosis and what relates to the esoteric principles of religion and is as such that [other] prophet's son, similar to the [case of] sons of [Sufi] shaykhs in our times. As they say, you have three fathers, a father that has given birth to you, a father that has nurtured you and a father that has given you knowledge. So just as the existence of the body in the formal birth is generated within the womb of the mother from the seminal infusion of the father, so the existence of the heart in the true birth becomes manifest within the womb of the preparedness of the soul [generated] by the [spiritual] infusion of the shaykh or teacher; it is to this [latter] birth that Jesus, peace be upon him, alluded in his saying: 'He who has not been born again shall not enter the kingdom of heaven' [cf. John 3:3]. Know then that spiritual birth mostly ensues from the formal one by procreation, which is why outwardly prophets were also the progeny and the fruit of a single tree: ʿImrān son of Yaṣhur, father of Moses and Aaron, was a descendant of Levi son of Jacob son of Isaac son of Abraham; and ʿImrān son of Māthān, father of Mary mother of Jesus, was a descendant of Judah son of Jacob. It is also well known that Muḥammad, blessings and peace be upon him, was a descendant of Ishmael son of Abraham, and that Abraham was [a descendant] of Noah, peace be upon him. The reason for [all of that] is that in terms of purity and impurity the spirit corresponds to the constitution in terms of equitability or lack of it at the moment of engenderment. For every spirit there is a corresponding constitution that is specific to it, since the [divine] effusion arrives in proportion to the correspondence and the varying quality of spirits from pre-eternity according to their kinds and levels in terms of proximity or distance [from the divine]. Hence constitutions vary accordingly in sempiternity so that they are connected to these [spirits].
Lo! God preferred Adam and Noah and the house of Abraham and the house of ʿImrān above the worlds the seed of one another; God is Hearer Knower. Adam and his seed are made of the same substance but the characteristic of being chosen iṣṬifāÌ is something that comes from [God] not through lineage or relation.
Lo! God preferred Adam and Noah and the house of Abraham and the house of ʿImrān above the worlds the seed of one another; God is Hearer Knower. Adam and his seed are made of the same substance but the characteristic of being chosen iṣṬifāÌ is something that comes from [God] not through lineage or relation.
هؤلاء الأنبياء والرسل سلسلة طُهْر متواصلة في الإخلاص لله وتوحيده والعمل بوحيه. والله سميع لأقوال عباده، عليم بأفعالهم، وسيجازيهم على ذلك.
قال محمد بن إسحاق بن يسار رحمه الله: هو عمران بن ياشم بن ميشا بن حزقيا بن إبراهيم بن غرايا ابن ناوش بن أجر بن بهوا بن نازم بن مقاسط بن إيشا بن إياذ بن رخيعم بن سليمان بن داود عليهما السلام فعيسى عليه السلام من ذرية إبراهيم كما سيأتي بيانه في سورة الأنعام إن شاء الله تعالى وبه الثقة.
ثم صرح - سبحانه - بعد ذلك بتسلسل هذه الصوة الكريمة بعضها من بعض فقال { ذُرِّيَّةً بَعْضُهَا مِن بَعْضٍ } وأصل الذرية - كما يقول القرطبي - فعلية من الذر ، لأن الله - تعالى - أخرج الخلق من صلب آدم كالذر حين أشهدهم على أنفسهم - وقيل هو مأخوذ من ذرأ الله الخلق يذرؤهم درءًا خلقهم ، ومنه الذرية وهى نسل الثقلين " .والمعنى : أن أولئك المصطفين الأخيار بعضهم من نسل بعض ، فهم متصلو النسب ، فنوح من ذرية آدم ، وآل إبراهيم من ذرية نوح ، وآل عمران من ذرية آل إبراهيم ، فهم جميعا سلسلة متصلة الحلقات فى النسب ، والخصال الحميدة .وقوله { ذُرِّيَّةً } منصوب على الحال من آل إبراهيم وآل عمران . ثم ختم - سبحانه - الآية بقوله : { والله سَمِيعٌ عَلِيمٌ } أى هو - سبحانه - سميع لأقوال عباده فى شأن هؤلاء المصطفين الأخيار وفى شأن غيرهم عليم بأحوال خلقه علما تاما بحيث لا تخفى عليه خافية تصدر عنهم .والجملة الكريمة تذييل مقرر لمضمون ما قبلها ، ومؤكد له .
القول في تأويل قوله : ذُرِّيَّةً بَعْضُهَا مِنْ بَعْضٍ وَاللَّهُ سَمِيعٌ عَلِيمٌ (34)قال أبو جعفر: يعني بذلك: إن الله اصطفى آلَ إبراهيم وآل عمران " ذريةً بعضها من بعض ".* * *ف " الذرية " منصوبة على القطع من "آل إبراهيم وآل عمران "، لأن " الذرية "، نكرة، و "آل عمران " معرفة. (21)ولو قيل نصبت على تكرير " الاصطفاء "، لكان صوابًا. لأن المعنى: اصطفى ذريةً بعضُها من بعض. (22)* * *وإنما جعل " بعضهم من بعض " في الموالاة في الدين، والمؤازرة على الإسلام والحق، كما قال جل ثناؤه: وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ [سورة التوبة: 71]، وقال في موضع آخر: الْمُنَافِقُونَ وَالْمُنَافِقَاتُ بَعْضُهُمْ مِنْ بَعْضٍ [ سورة التوبة: 67]، يعني: أنّ دينهم واحدٌ وطريقتهم واحدة، فكذلك قوله: &; 6-328 &; " ذرية بعضها من بعض "، إنما معناه: ذرية دينُ بعضها دينُ بعض، وكلمتهم واحدةٌ، وملتهم واحدة في توحيد الله وطاعته، كما:-6855 - حدثنا بشر قال، حدثنا يزيد قال، حدثنا سعيد، عن قتادة قوله: " ذرية بعضها من بعض "، يقول: في النية والعمل والإخلاص والتوحيد له.* * *وقوله: " والله سميعٌ عليمٌ"، يعني بذلك: والله ذُو سمع لقول امرأة عمران، وذو علم بما تضمره في نفسها، إذ نذَرت له ما في بطنها مُحرَّرًا.--------------------الهوامش :(21) انظر ما سلف في معنى"القطع" ، وهو الحال ، قريبًا ص: 270 ، تعليق: 3.(22) انظر معاني القرآن للفراء 1: 207.
( على العالمين ذرية ) اشتقاقها من ذرأ بمعنى خلق ، وقيل : من الذر لأنه استخراجهم من صلب آدم كالذر ، ويسمى الأولاد والآباء ذرية ، فالأبناء ذرية لأنه ذرأهم ، والآباء ذرية لأنه ذرأ الأبناء منهم ، قال الله تعالى : " وآية لهم أنا حملنا ذريتهم " ( 41 - يس ) أي آباءهم ( ذرية ) نصب على معنى واصطفى ذرية ( بعضها من بعض ) أي بعضها من ولد بعض ، [ وقيل بعضها من بعض في التناصر ] وقيل : بعضها على دين بعض ( والله سميع عليم ) .
وقوله : { ذرية بعضها من بعض } حال من آل إبراهيم وآلِ عمران . والذرية تقدم تفسيرها عند قوله تعالى : { قال و من ذريتي } في سورة البقرة ( 124 ) وقد أجمل البعض هنا : لأنّ المقصود بيان شدّة الاتصال بين هذه الذرية ، فمن للاتصال لا للتبعيض أي بين هذه الذرية اتّصال القرابة ، فكل بعض فيها هو متّصل بالبعض الآخر ، كما تقدم في قوله تعالى : { فليس من اللَّه في شيء } [ آل عمران : 28 ] .والغرض من ذكر هؤلاء تذكير اليهود والنصارى بشدّة انتساب أنبيائهم إلى النبي محمد صلى الله عليه وسلم فما كان ينبغي أن يجعلوا موجب القرابة مُوجبَ عداوة وتفريق . ومن هنا ظهر موقع قوله : { والله سميع عليم } أي سميع بأقوال بعضكم في بعضضِ هذه الذرية : كقول اليهود في عيسى وأمه ، وتكذيبهم وتكذيب اليهود والنصارى لمحمد صلى الله عليه وسلم
{ ذرية بعضها من بعض } أي: حصل التناسب والتشابه بينهم في الخلق والأخلاق الجميلة، كما قال تعالى لما ذكر جملة من الأنبياء الداخلين في ضمن هذه البيوت الكبار { ومن آبائهم وإخوانهم وذرياتهم واجتبيناهم وهديناهم إلى صراط مستقيم } { والله سميع عليم } يعلم من يستحق الاصطفاء فيصطفيه ومن لا يستحق ذلك فيخذله ويرديه، ودل هذا على أن هؤلاء اختارهم لما علم من أحوالهم الموجبة لذلك فضلا منه وكرما، ومن الفائدة والحكمة في قصه علينا أخبار هؤلاء الأصفياء أن نحبهم ونقتدي بهم، ونسأل الله أن يوفقنا لما وفقهم، وأن لا نزال نزري أنفسنا بتأخرنا عنهم وعدم اتصافنا بأوصافهم ومزاياهم الجميلة، وهذا أيضا من لطفه بهم، وإظهاره الثناء عليهم في الأولين والآخرين، والتنويه بشرفهم، فلله ما أعظم جوده وكرمه وأكثر فوائد معاملته، لو لم يكن لهم من الشرف إلا أن أذكارهم مخلدة ومناقبهم مؤبدة لكفى بذلك فضلا
قوله تعالى : ذرية بعضها من بعض والله سميع عليم تقدم في البقرة معنى الذرية واشتقاقها . وهي نصب على الحال ; قاله الأخفش . أي في حال كون بعضهم من بعض ، أي ذرية بعضها من ولد بعض . الكوفيون : على القطع . الزجاج : بدل ، أي اصطفى ذرية بعضها من بعض ، ومعنى بعضها من بعض ، يعني في التناصر في الدين ; كما قال : المنافقون والمنافقات بعضهم من بعض يعني في الضلالة ; قاله الحسن وقتادة . وقيل : في الاجتباء والاصطفاء والنبوة . وقيل : المراد به التناسل ، وهذا أضعفها .
God blessed Zachariah (Zakariyya) with an offspring in his old age; provided sustenance to Mary in her shrine; created Jesus without a father, and brought into being chaste and upright people who were descendants of Abraham, so that they could be chosen to communicate the message of God to human beings. God did not grant these blessings to His people for no good reason: He found them so deserving that he showered them with His blessings. These were the people who had no material expectations from their children; their happiness rested upon their children’s dedication and devotion to the cause of God. These were the people who wanted their children to be safe from Satan and join the band of believers. They were not given to jealousy and ill-will on seeing goodness in others. It was through their good influence that their children too were in control of their selves and became one with those who truly remembered God: who chose the right way, abandoning the path that leads one astray. Such are the people whom God provides for out of His special mercy, and who have His special blessings showered upon them.
In these verses a reference has been made to some past prophets to comfort the Holy Prophet ﷺ since disbelievers did not obey him because they doubted his prophethood. It is for their guidance that names of some past prophets have been cited to help remove such doubts. However, these prophets have been referred to very briefly as the main purpose is to mention Sayyidna ` Isa (علیہ السلام) which follows immediately because he will come again to this world and will work with the followers of the Holy Prophet ﷺ ، therefore, it is necessary for the Muslims to know his identification.
(They were descendants one of another) some follow the religion of others and the offspring of some are the descendents of others. (Allah is Hearer) of what the Jews say: that they are Allah's children and beloved ones and that they follow His religion, (Knower) of their punishment and of whom is following His religion.