Ayahs 19:1–2Commentary
In the Holy Qur'an Surah Maryam has been placed immediately after Surah Al-Kahf, presumably because there appears some kind of similarity between the two Surahs. While the former deals with some unusual anecdotes, the latter also covers a number of extraordinary events.
كهيعص are letters known in Arabic as; حُرُوفِ مُقَطَّعَۃ whose meanings, like are known only to Allah Ta` ala and people should not even attempt to probe their meanings.
Ayah 19:3نِدَاءً خَفِيًّا (a low voice - 19:3) tells us that it is better to beseech Allah in supplication in undertone. Sayyidna Sa'd Ibn Abi Waqqas has narrated that the Holy Prophet ﷺ once said.
ان خیر الذکر الخفی ، وخیر الرزق ما یکفی
"Surely the best way to make supplication to Allah is in
undertone and the best sustenance is that which is sufficient for one's needs (i.e. neither more nor less than required) " (Qurtubi)
Ayah 19:4إِنِّي وَهَنَ الْعَظْمُ مِنِّي وَاشْتَعَلَ الرَّأْسُ شَيْبًا
"Here I am that bones within me have turned feeble, and the head has flared up grey with old age." - 19:4
Human body becomes weak with the aging of bones, because it is the bones which keep the body firm and upright. When bones lose their strength, the whole body turns weak.
The literal meaning of اشْتَعَالَ is a sudden burst of fire. Here the word is used as a simile for grey hair covering the head like a glow of fire.
Mention of one's needs in supplication is desirable
Here Sayyidna Zakariyya (علیہ السلام) before making his supplication, mentioned about his weakness and old age by referring to his bones. One of the reasons for this was, as pointed out in the translation, that in his peculiar circumstances i.e. his old age and physical weakness, it was not appropriate for him to ask for a child. Another reason given by Imam Qurtubi in his commentary is, that for possible acceptance of supplication it is better to mention one's weakness, destitution and inadequacy. For this reason religious scholars have emphasized that one should recount Allah Ta` ala's blessings and his own exigency before making his supplication.
Ayah 19:5مَوَالِيَ is the plural of مَولٰی . This word has many meanings in the Arabic language, one of them being a cousin, or other relations on the father's side. Here the word has been used in this sense.
Ayah 19:6The Legacy of Prophets cannot be inherited
يَرِثُنِي وَيَرِثُ مِنْ آلِ يَعْقُوبَ
"Who inherits me and inherits the house of Ya` qub." - 19:6.
The religious scholars are all agreed that here the inheritance does not mean wealth, because in the first place, it has not been established that Sayyidna Zakariyya (علیہ السلام) had much wealth. Hence, the question as to who would inherit the same, does not arise. Secondly, it is inconsistent with the exalted position of a prophet to concern himself with such matters. And thirdly, a saying of the Holy Prophet ﷺ ، which has been unanimously accepted by all religious scholars, says:
ان العلماء ورثۃ الأنبیاء لم یورثوا دینارا ولا درھما انما ورثوا العلم، فمن اخذہ اخذ بحظ وافر۔ (رواہ احمد و أبو داؤد وابن ماجۃ والترمذی)
"Indeed the knowledgeable scholars are the inheritors of the prophets, because the prophets do not leave any material wealth. Their legacy is knowledge. One who has acquired knowledge has received great fortune."
The above saying of the Prophet ﷺ is also recorded in Al-Kafi, by Al-Kulaini, the well-known book of the Shiite school. It is narrated in Sahih Al-Bukhari through Sayyidah ` A'ishah ؓ that the Holy Prophet ﷺ said:
لا نورث، ما ترکنا صدقۃ
"No one inherits our (i.e. prophets' ) wealth, because whatever wealth we leave behind is Sadaqah (Charity) (صدقۃ)."
In the verse itself after يَرِثُنِي the addition of the words يَرِثُ مِنْ آلِ يَعْقُوبَ (19:6) confirms the view that here the material inheritance is not implied, because the son, Yahya علیہ السلام ، could not have inherited the material wealth of the family of Sayyidna Ya` qub (علیہ السلام) ، which could only be inherited by their near relations and not by Sayyidna Yahya (علیہ السلام) . It is against the law of inheritance for distant relations to receive any part of inheritance in the presence of close relatives.
Ruh ul-Ma` ani quotes the following from Al-Kafi, by Al-Kulaini, the well-known Shi'ah scholar:
عن ابی البختری عن ابی عبداللہ قال : إن سلیمان ورث داؤد وإن محمَّدا ﷺ ورث سلیمان
Sulayman Ali was the heir of Dawud (علیہ السلام) and Muhammad ﷺ was the heir of Sulayman
It is quite obvious that the Holy Prophet ﷺ did not inherit any material wealth from Sulayman (علیہ السلام) ، nor did Sulayman (علیہ السلام) receive any such inheritance from Dawud (علیہ السلام) . Clearly the reference here is to the wisdom and the knowledge which all prophets of Allah possess.
Ayah 19:7لم نجعَل لَّہ مِن قَبلُ سَمِیاً
"We did not create any one before him of the same name." - 19:7.
The word سَمِی means "person having the same name." It also means "similar." If the first meaning is adopted here then it would suggest that no one else had the name Yahya before him. This fact also suggests that he possessed certain special attributes which were not granted to anyone else before him. And if we take the second meaning of the word سَمِی then it will mean that some of his attributes and situations were such that they were peculiar to him and were not shared by any other prophet, and that he was unique in the possession of those special attributes, for instance his self abnegation and denial of worldly comforts (حصُور). However, it does not necessarily follow that he was superior to all the prophets who preceded him, for the superiority of Sayyidna Ibrahim Khalilullah (علیہ السلام) and Sayyidna Musa Kalimullah (علیہ السلام) over him is established and well known. (Mazhari)
Ayahs 19:8–9The word عِتِيًّا is derived from which actually means 'unresponsive' or 'insensitive', and in the present context it means dryness of the bones.
Ayahs 19:10–12سَوِيًّا means healthy. This word has been added here to denote that Sayyidna Zakariyya's (علیہ السلام) loss of speech for three days was not due to any illness, for during this entire period of three days he could utter words of prayer and supplication. This special condition was a miracle and a sign from Allah Ta’ ala about his wife's pregnancy.
Ayahs 19:13–15حَنَانًا Literal meaning of this word is soft heartedness, compassion and mercy, and these qualities were specially granted to Sayyidna Yahya (علیہ السلام) .
Ayah 19:16Commentary
The word انتَبَذَتْ is derived from نَبَذ which means to throw away or to cast away. Hence, the meaning of انتَباَذَ is to withdraw from the crowd. مَكَانًا شَرْقِيًّا denotes that she retired to a secluded corner of the house facing east. The purpose of her shifting to a secluded corner of the house has been differently explained. Some say she had moved there to take a bath, while others say that she had moved as usual to a secluded corner on the eastern side of her place of worship for offering her prayers. Qurtubi has given preference to the second explanation. According to Sayyidna Ibn ` Abbas ؓ ، this is the reason why the Christians face east when offering their prayers, and revere the eastern direction.
Ayah 19:17فَاَرسَلنَا اِلیھَا رُوحَنَا
"Then, We sent to her Our Spirit." - 19:17.
A majority of scholars hold the view that رُوح (Spirit) refers to Sayyidna Jibra'il (علیہ السلام) but some say that it refers to Sayyidna ` Isa (علیہ السلام) himself. Allah Ta` ala had placed before Sayyidah Maryam (علیہا السلام) the likeness of the son to be born to her. But the former version is more appropriate and is confirmed by the statement that follows.
فَتَمَثَّلَ لَھَا بَشَراً سَوِیَّا
"He took before her the form of a perfect human." - 19:17.
It is not given to a human being to see an angel in its real form, because he will be overwhelmed by fright at such an experience. This, indeed is, that happened to The Holy Prophet ﷺ in the cave of Hira' on his first encounter with Sayyidna Jibra'il (علیہ السلام) and again later on.
Sayyidna Jibra'il (علیہ السلام) appeared before Sayyidah Maryam (علیہا السلام) in the form of a man, so as not to frighten her. When Sayyidah Maryam (علیہا السلام) saw a man near her she became apprehensive of his intentions and said
Ayah 19:18إِنِّي أَعُوذُ بِالرَّحْمَـٰنِ مِنكَ seek refuge of the Rahman (All-Merciful), against you." (19:18) Some reports have it that when Sayyidna Jibra'il (علیہ السلام) heard these words he retreated a little in reverence of Allah's name.
إِن كُنتَ تَقِيًّا
"If you are God-fearing." - 19:18.
These are the words which a helpless person would utter to a cruel oppressor begging him that if he is a believer then he should desist from tormenting him. The intention is that Sayyidah Maryam (علیہا السلام) entreated Sayyidna Jibra'il (علیہ السلام) who stood before her in the guise of a man, that he should fear Allah and abstain from evil deeds. In short, the expressionإِن كُنتَ تَقِيًّا (if you are God-fearing - 19:18) is not a precondition for seeking the protection of Allah but a condition to make her prayer more effective and inducing. Some other commentators have said that this expression is used for emphasis, meaning that even if you fear Allah I seek His protection; and if the position is otherwise then I shall seek Allah's refuge with added vehemence. (Mazhari)
Ayahs 19:19–22لِأَهَبَ لَكِ غُلَامًا (to give you a boy - 19:19) Here Sayyidna Jibra'n (علیہ السلام) had attributed to himself the gift of the child because Allah Ta’ ala had sent him in order that he should breathe into her collar, and this breath would be the means of her conceiving the child, whereas in reality this gift was by the act of Allah.
Ayah 19:23Commentary
Injunction in respect of desire for death
If her desire for death was due to worldly problems then she may be excused on the ground that she was overpowered by the surrounding circumstances and had reached a state of mind usually called by the mystics as غلبۃ الحال "Ghalabah-tul-Hal." But if the desire for death was due to religious consideration, it was justifiable in its own right, because she feared that people would talk ill of her and she would not be able to endure it with patience. This could be tantamount to committing a sin of showing impatience and only death could save her from such a predicament.
The vow of silence has been prohibited under the Islamic Law
Before the advent of Islam silence was also a form of worship, and those who observed this fast were not supposed to speak from dawn to dusk. Islam cancelled this fast and made it mandatory to refrain from idle talk, lying and back-biting. Refraining from normal conversation is not a form of worship in Islam anymore and, hence to take a vow of silence is also not permissible. Abu Dawud (رح) has reported the following Hadith from the Holy Prophet ﷺ .
لا یتم بعد احتلام ، ولا صمات یوم الی اللیل
It means that a child who has lost his father may not be regarded as an orphan after attaining puberty, and the rules pertaining to an orphan cease to apply on him. And that remaining silent from dawn to dusk is not a form of worship in Islam (This Hadith has been rated by As-Suyuti and Al-` Azizi as Hasan).
She has been directed to eat the dates because it has been established medically that the use of water and dates gives relief in labour pains.
Conceiving a child without copulation with a man is not totally impossible
That Sayyidah Maryam (علیہا السلام) conceived and gave birth to a child was a miracle. And miracles, however improbable they may be in appearance, are not beyond Allah's power, rather, the more improbable they are, the more pronounced their miraculous nature. However, it cannot be taken as totally impossible, because according to some books of medical science, the lubricants found inside the female genitals are not merely a passive agent for conceiving a child; they also have a capacity of being active and a potential to make fetus by themselves without an external semen joining them. Ibn Sina (Avicenna), the famous medical scientist, has mentioned in his book 'Al-Qanun' that in a special disease, named by him as 'Raja' an imperfect form of even the organs of a fetus is shaped in the uterus of a woman without the intermediation of a male semen. So long as this potential is there, it cannot be taken as totally impossible, because some abnormal factor may increase this potential.
In verse 25 Allah Ta` ala commanded Sayyidah Maryam (علیہا السلام) to shake the date tree, although it was within His power to drop the dates in her lap. But here the suggestion is that one should strive to earn one's living, and that the struggle for sustenance does not conflict with one's trust in Allah (Ruh ul-Ma’ ani).
Ayahs 19:24–25سَرِیّاً The literal meaning of the word سَرِی appearing in verse 24 is a small canal. Allah Ta’ ala caused a small stream to flow at the moment either by his direct command or through Sayyidna Jibra'il (علیہ السلام) . There are reports supporting both these probabilities. It is worth noting here that while describing the means to bring consolation to Sayyidah Maryam (علیہا السلام) water was mentioned first and then date as something to eat
Ayah 19:26But in the matter of their actual use the order was reversed i.e. eating was enjoined first and then drinking. It is perhaps because normally a person first makes arrangement for drinking water and then for food, specially such food as is more likely to produce thirst. But when it comes to their use the sequence gets reversed i.e. one eats first and then drinks water. (Ruh ul-Ma ani).
Ayah 19:27Commentary
فَأَتَتْ بِهِ قَوْمَهَا تَحْمِلُهُ
"Then she came to her people carrying him." - 19:27
These words suggest that when Sayyidah Maryam (علیہا السلام) was comforted by the super-natural indications that Allah Ta` ala will protect her from disgrace, she took the newborn baby with her to her house. As to the time when she returned home after giving birth to the child, Ibn ` Asa' akir has narrated through Ibn ` Abbas ؓ that she returned home to her people forty days after the birth of the child i.e. after the completion of the period of Nifas (the bleeding period after the birth of a child). (Ruh ul-Ma` ani)
شَيْئًا فَرِيًّا (Something grave indeed - 19:27). The word فَرِی in Arabic language means to cut or to split, and is used to describe a task where a great deal of cutting and chopping is involved. However, Abu Hayyan has said that the word فَرِی means anything having preposterous and extraordinary significance, and may be used both in good and in bad sense. In the present context it is used to describe something monstrous, hence translated in the text as 'something grave'. Generally this word is used for things which are known to be bad and corrupt in the extreme.
Ayahs 19:28–29يَا أُخْتَ هَارُونَ (0 sister of Harun - 19:28). Sayyidna Harun (علیہ السلام) ، who was the brother and companion of Sayyidna Musa (علیہ السلام) had died centuries before Sayyidah Maryam (علیہا السلام) time. It is obvious, therefore, that in verse 28 where Sayyidah Maryam (علیہا السلام) is addressed as the sister of Sayyidna Harun (علیہ السلام) cannot be in its literal sense. This is also corroborated by the incident that when The Holy Prophet ﷺ sent Sayyidna Mughirah Ibn Shu'bah ؓ as his ambassador to the people of Najran they questioned him that in the Qur’ an Sayyidah Maryam (علیہا السلام) has been referred to as the sister of Sayyidna Harun (علیہ السلام) whereas he had died long before her. Sayyidna Mughirah ؓ did not know the answer to this question. So, when he returned from the mission, he narrated the whole incident to The Holy Prophet ﷺ . On this The Holy Prophet ﷺ said why did you not tell them that it has been a common practice with the believers to adopt the names of the prophets in expectation of receiving their Barakah (blessings), and to claim relationship with them. (Ahmad, Muslim, Tirmidhi, Nasa'i)
This saying of the Prophet ﷺ may be interpreted in two ways. One, that Sayyidah Maryam's (علیہا السلام) relationship with Sayyidna Harun (علیہ السلام) was mentioned because she was of his lineage, and it was customary with the Arabs to associate a person with their ancestors, for instance a man belonging to the tribe of Tamim would be called as Akha Tamim or Tamini's brother, or an Arab would be addressed as Akha Arab. The other meaning is that the name Harun does not refer to Sayyidna Harun (علیہ السلام) the companion / brother of Sayyidna Musa (علیہ السلام) but to the brother of Sayyidah Maryam (علیہا السلام) herself who was also named after Sayyidna Harun (علیہ السلام) out of reverence for the Prophet. In the second case the term Harun اُختَ ھَارُون (Sister of Harun) fits in very well with the literal meaning of the word اُخت (Sister).
مَا كَانَ أَبُوكِ امْرَأَ سَوْءٍ
"Neither your father was a man of evil." - 19:28.
These words suggest that when someone who is descended from' righteous and pious ancestors commits a sin, then the sin is of greater magnitude compared to a sin committed by an ordinary person, because the sin brings bad name to the pious elders. It is for this reason that descendants of pious persons should make extra effort in the performance of righteous deeds, and fear Allah at all times.
Ayah 19:30إِنِّي عَبْدُ اللَّـهِ ("I am the servant of Allah" - 19:30) There is a report that when her family members started berating and censuring Sayyidah Maryam (علیہا السلام) ، Sayyidna ` Isa (علیہ السلام) was sucking milk. When he heard their accusations he stopped sucking milk and moved over to his left side facing them, and raising his index finger he said:إِنِّي عَبْدُ اللَّـهِ i.e. I am the servant of Allah. In this way in his very first words Sayyidna ` Isa (علیہ السلام) made it clear that although his birth was a miracle, he himself was not God, but only a servant of God. This was to eliminate forever the possibility of people worshipping him as God due to his miraculous birth.
آتَانِيَ الْكِتَابَ وَجَعَلَنِي نَبِيًّا
"He has given me the Book and made me a prophet." - 19:30.
In these words, Sayyidna ` Isa I even in his infancy announced his future prophethood and the revelation to him of a sacred book from Allah Ta` ala. Since no prophet has been granted prophethood and a sacred book before the age of forty years, therefore this pre-announcement of his prophethood by Sayyidna ` Isa (علیہا السلام) here means to convey in advance that he would be bestowed prophethood and the Book at the proper time. In a similar manner The Holy Prophet ﷺ said that he was bestowed prophethood even before Adam (علیہ السلام) was yet in the process of his creation. This shows that the promise for granting prophethood to Sayyidna Muhammad Al-Mustafa ﷺ was firm and final. Here too, because of the certainty of occurrence, the grant of prophethood is referred to in the past tense. By announcing his future prophethood he (Sayyidna ` Isa علیہ السلام) dispelled peoples' doubts and exonerated his mother from the charge of fornication, because his being a Prophet was proof enough that his birth was free from any blemish.
Ayah 19:31وَأَوْصَانِي بِالصَّلَاةِ وَالزَّكَاةِ
"And has enjoined Sa1ah and Zakah upon me." - 19:31.
The word أَوْصَانِي is derived from the word وَصِیِّۃ (Wasiyyah) which normally means 'to bequeath', but when used in the context of issuing an order, it implies an emphatic command, and here it is used to put emphasis on a command of Allah. For this reason it is translated in the text as 'enjoined'. Here Sayyidna ` Isa (علیہ السلام) has said that Allah Ta’ ala had commanded him to offer Prayers and give the obligatory charity (Zakah), the intention being that he was commanded to observe both these duties with great diligence. Prayers and Zakah are two forms of worship which have been enjoined as obligatory in the Shar` iah (Laws) of all the prophets from Adam (علیہ السلام) to the last of the Prophets, Muhammad ﷺ . However, their details vary in different codes. In the Shar` iah of Sayyidna ` Isa (علیہ السلام) prayers and Zakah were also made compulsory. It is true that ` Isa (علیہ السلام) was never wealthy; neither did he build a house for himself nor did he accumulate any material riches, then why was he enjoined to pay Zakah? The answer is that this injunction is of general application in that whosoever possesses a certain level of wealth (نصاب) is liable to pay Zakah. This injunction applied to ` Isa I as well i.e. whenever he acquired wealth upto the level of Nisab (نَصاب) he was required to pay Zakah, but if his wealth remains below Nisab throughout his life, he would never be liable to pay Zakah. This situation, therefore, is not in conflict with the general rules governing Zakah.
مَا دُمْتُ حَيًّا
"As long as I am alive." - 19:31.
It means that the injunction of prayers and Zakah is forever i.e. as long as I live. It is obvious that the reference here is to the life in this world, because these duties can be performed only here in this world.
Ayahs 19:32–33وَبَرًّا بِوَالِدَتِي
"and (He has made me) good to my mother." - 19:32.
Here only the mother is mentioned and not both the parents. Hence it is implied that his birth was a miracle, being without a father. Such a
discourse coming from an infant was a miracle by itself to prove his miraculous birth.
Ayahs 19:34–38Commentary
ذَٰلِكَ عِيسَى ابْنُ مَرْيَمَ
"This is ` Isa, the son of Maryam." - 19:34.
The beliefs of the Jews and the Christians about Sayyidna ` Isa (علیہ السلام) were on such opposite extremes that the Christians exalted him to such a level of reverence that they regarded him as the son of Allah. The Jews on the other hand, denigrated him maliciously and called him (God forbid) the illegitimate son of Yusuf (Joseph) the carpenter. Allah Ta` ala has pointed out the error of both the views in these verses and clarified the correct position.
The phrase قَوْلَ الْحَقِّ (translated in the text as 'the word of truth' in the normal reading is with fathah on the letter Lam (لَ ). In this case the sentence along with its understood words will run like اَقُولُ قَولَ الحَقِّ that is, 'I say the word of truth'. However, in some readings the letter 'Lam' in 'Qawl' is rendered with Dammah i.e. قَوْلُ الْحَقِّ. In this case the sentence will mean that Sayyidna 'Isa (علیہا السلام) himself was a word of truth. It is, then, analogous to the title of کَلِمَۃُ اللہِ (the word of Allah) which is given to him to denote that he was born directly by the word of Allah, having no connection with an apparent cause in this world. (Qurtubi)
Ayahs 19:39–40يَوْمَ الْحَسْرَةِ (the Day of Remorse) in verse 39 refers to the Day of Judgment and has been called the Day of Remorse because on that day persons consigned to Hell as punishment for their evil deeds will regret their disregard of the righteous way of life, and wish that if they had lived the life of true believers, they too would have been in Paradise instead of being punished in Hell. Even those who have been rewarded with Paradise will feel a different kind of remorse. Al-Tabarani and Abu Ya` la have quoted the following saying of the Prophet ﷺ on the authority of Sayyidna Mu'adh ؓ .
"The people of Paradise will regret only one thing, namely those moments which were spent without the remembrance of Allah."
And Al-Baghawi (رح) has narrated quoting Abu Hurairah ؓ that The Holy Prophet ﷺ said:
"Everyone will experience remorse and regret after death."
The companions of the Holy Prophet ﷺ asked him what would be that remorse and regret about? Then The Holy Prophet ﷺ explained that those who acted righteously will regret not having performed more righteous deeds which would have helped them attain a higher position in Paradise. On the other hand, the evil doers will repent their evil actions and sins. (Mazhari)