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Al Imran (Arabic: آل عِمْرَانَ, āl ʿimrān; meaning: The Family of Imran [1] [2]) is the third chapter of the Quran with two hundred verses . This chapter is named after the family of Imran (Joachim), which includes Imran , Saint Anne (wife of Imran), Mary , and Jesus .
In Surat al-Imran verse 3:45, [13] Isa is called wajīḥ (وَجِيه, 'honourable' or 'distinguished'), a title also used for Musa (Moses) in Surat al-Ahzab 33:69. Many Muslims refer to Isa as Īsā al-Wajīḥ, since he is an honoured Prophet in Islam. [8] [14] [better source needed]
The Battle of Uhud (3 AH). [6] Imran in Islam is regarded as the father of Mary. This chapter is named after the family of Imran, which includes Imran, Saint Anne (wife of Imran), Mary, and Jesus ; 3-4 4: An-Nisa: ٱلنِّسَاء an-Nisāʾ: The Women: 176 (24) Madinah: 92: 100: Whole Surah [6]
Ar-Rum (Arabic: الروم, romanized: ’ar-rūm, lit. 'The Romans') is the 30th chapter of the Quran, consisting of 60 verses ().The term Rūm originated in the word Roman, and during the time of the Islamic prophet Muhammad, it referred to the Eastern Roman Empire; the title is also sometimes translated as "The Greeks" or "The Byzantines".
Maryam bint Imran (Arabic: مَرْيَم بِنْت عِمْرَان, romanized: Maryam bint ʿImrān, lit. 'Mary, daughter of Imran') holds a singularly exalted place in Islam. [1] The Qur'an refers to her seventy times and explicitly identifies her as the greatest woman to have ever lived. Moreover, she is the only woman named in the Quran.
32, 41, 45, 16, 30, 11, 14, 12, 40, 28, ... surah 20 begins with a section proclaiming the greatness of God, and then transitions immediately into a story about Moses ...
30 volumes Fi Zilal al-Qur'an ( Arabic : في ظِلالِ القرآن , romanized : Fī Ẓilāl al-Qurʾān , lit. 'In the Shade of the Qur'an') is a highly influential commentary of the Qur'an , written during 1951-1965 by the Egyptian revolutionary Sayyid Qutb (1906-1966), a leader within the Muslim Brotherhood .
— Surah Al Imran 3:28 The two words tattaqū ("you fear") and tuqāt "in fear" are derived from the same root as taqiyya , and the use of taqiyya about the general principle described in this passage is first recorded in a Qur'anic gloss by Muhammad al-Bukhari in the 9th century.