http://www.recitequran.com/tafsir/en.ibn-kathir/19:1

http://www.recitequran.com/tafsir/en.ibn-kathir/19:1

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مريم العذراء

ابن كثير - إنجليزي

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بيت شعر

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صفحة 305

الذي نزل في مكة

سجل محمد بن إسحاق حديث أم سلمة في كتابه ، وأحمد بن حنبل من ابن مسعود ، قصة الهجرة (الهجرة) إلى إثيوبيا من مكة. يذكر السرد أن جعفر بن أبي طالب تلا الجزء الأول من هذه السورة مع النجاشي وأصحابه.

﴿ بِسۡمِ ٱللَّهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ ﴾

بسم الله الرحمن الرحيم.

) ڪهيعص • ذكر رحمت ربك عبده زڪريآ • اذ نادى ربه ندآء خفيا • قال رب إنى وهن ٱلعظم منى وٱشتعل ٱلرأس شيبا ولم أڪن بدعآٮك رب شقىآ • واني خفت ٱلموٲلى من ورآءى وڪانت ٱمرأتى عاقرا فهب لى من لدنك وليا • يرثنى ويرث من ؤال يَعۡقُوبَ‌ۖ وَٱجۡعَلۡهُ رَبِّ رَضِيًّ۬ا ﴾

(1. كف ها يا عين عين). (2. تذكير برحمة ربك إلى عبده زكريا.) (3. عندما دعا ربه (مع) نداءً سراً). (4. قال : "ربي! عظامي نمت ضعيفًا ، والشعر الرمادي يضع عشتال على رأسي ، ولم أكن أبدًا غير ملتمس في دعوتي إليكم ، يا ربي!") (5. "وحقًا ، أنا أخاف مواولي بعدي ، وزوجتي عاقلة ، لذا أعطني من وريثك "." (6. "من سيرثني ، ويرث (أيضًا) أجيال يعقوب. ويجعله يا ربي ، واحد منهم أنت سعيد للغاية! '')

قصة زكريا ودعوته للابن سبق نقاش الخطابات المنفصلة في بداية سورة البقرة.

فيما يتعلق ببيان الله ،

﴿ ذِكۡرُ رَحۡمَتِ رَبِّكَ ﴾

(تذكير برحمة ربك) وهذا يعني أن هذا تذكير برحمة الله على عبده زكريا. تلاه يحيى بن يعمر ، (ذكَّرَ رَحْمَةَ رَبكَ عبدَه زكريا) "لقد ذكَّر رحمك ربك بعبده زكريا." كلمة زكريا في الآية قد تلاها استطالة وكذلك تقصير. المعروف. هو كان نبي عظيم من أنبياء بني إسرائيل. وفي صحيح البخاري، هو مسجل ) أن النبي قال عن زكريا ( الذي كان نجارا الذي كان يأكل من ما حصل بيده من خلال النجارة.

﴿ إِذۡ نَادَىٰ رَبَّهُ ۥ نِدَآءً خَفِيًّ۬ا ﴾

(عندما دعا ربه (مع) دعوة سرية). لقد جعل دعائه سراً فقط لأنه محبوب أكثر لله. هذا مشابه لما قاله قتادة بخصوص هذه الآية ،

﴿ إِذۡ نَادَىٰ رَبَّهُ ۥ نِدَآءً خَفِيًّ۬ا ﴾

(عندما دعا ربه (مع) نداء سريًا). "حقًا ، إن الله يعلم القلب الورع ويسمع الصوت الخفي".

﴿ قَالَ رَبِّ إِنِّى وَهَنَ ٱلۡعَظۡمُ مِنِّى ﴾

(قال: "ربي! عظامي نمت ضعيفًا ..." يعني) ، "لقد أصبحت ضعيفة وضعيفة في القوة".

﴿ وَٱشۡتَعَلَ ٱلرَّأۡسُ شَيۡبً۬ا ﴾

(والشعر الرمادي قد أشتعل على رأسي ،) يعني أن الشعر الرمادي قد احترق في الشعر الأسود. القصد من ذلك هو معرفة الضعف والشيخوخة ، وآثارها الخارجية والداخلية. فيما يتعلق ببيان الله ،

َل وَلَمۡ أَڪُنۢ بِدُعَآٮِٕكَ رَبِّ شَقِيًّ۬ا ﴾

(ولم أكن أبداً غير ملتزم في دعوتي لك يا ربي!) هذا يعني: "لم أختبر منك إلا أنك سترد على دعوتي وأنك لن ترفضني أبدًا في كل ما أطلبه منك. فيما يتعلق بتصريحه ،

﴿ وَإِنِّى خِفۡتُ ٱلۡمَوَٲلِىَ مِن وَرَآءِى ﴾

الحجة الثانية هي أن الله لم يذكر أنه (زكريا) كان ثرياً. على العكس من ذلك ، كان نجارًا يأكل من ربح يده. هذا النوع من الأشخاص عادة لا يملك كتلة من الثروة. إن جمع الثروة ليس شيئًا طبيعيًا للأنبياء ، بل إنهم الأكثر امتناعًا في أمور هذه الحياة الدنيوية. الحجة الثالثة هي أنه تم التأكيد في صحيحين ، في أكثر من رواية واحدة ، أن رسول الله قال ،

«لَا نُورَثُ ، مَا تَرَكْنَا فَهُوَ صَدَقَة»

(نحن (الأنبياء) لا نتخلف عن الميراث (الثروة). ومهما تركنا ، فمن الصدقة.) في رواية سجلها الترمذي مع سلسلة حقيقية من الروايات ، قال:

«نَحْنُ مَعْشَرَ الْأَنْبِيَاءِ لَا نُورَث»

(نحن ، الأنبياء لا نتخلف عن الميراث (الثروة)). لذلك ، فإن المعنى الوارد في هذه الأحاديث يقيد معنى بيان زكريا ،

﴿ فَهَبۡ لِى مِن لَّدُنكَ وَلِيًّ۬ا • يَرِثُنِى ﴾

(لذا أعطني من وريثك. من سيرثني) ، ميراث النبوة. لهذا السبب قال الله تعالى ،

َي وَيَرِثُ مِنۡ ءَالِ يَعۡقُوبَ‌ۖ ﴾

(وارث (أيضًا) أجيال يعقوب). هذا يشبه بيان الله ،

﴿ وَوَرِثَ سُلَيۡمَـٰنُ دَاوُ ۥدَ‌ۖ ﴾

(ورث سليمان من داود) (27:16) وهذا يعني أنه ورث النبوة عنه. إذا كان هذا يعني الثروة ، فلن يكون منفرداً مع إخوته الآخرين. كما أنه لن يكون هناك فائدة مهمة في ذكرها إذا كانت تشير إلى الثروة. من المعروف بالفعل والمثبت في جميع القوانين السابقة والمعتقدات الإلهية ، أن الابن يرث ثروة والده. لذلك ، إذا لم يكن هذا يشير إلى نوع معين من الميراث ، فلن يذكره الله. كل هذا مدعوم ومؤكد من قبل ما هو في الحديث الأصيل:

«نَحْنُ مَعَاشِرَ الْأَنْبِيَاءِ لَا نُورَثُ ، مَا تَرَكْنَا فَهُوَ صَدَقَة»

(نحن الأنبياء لا نترك وراءنا أي ميراث (للثروة). ومهما تركنا ، فمن الصدقة). قال مجاهد فيما يتعلق بتصريحه ،

َر يَرِثُنِى وَيَرِثُ مِنۡ ءَالِ يَعۡقُوبَ‌ۖ ﴾

(من سيرثني ، ويرث (أيضًا) أجيال يعقوب) (19: 6) "ميراثه كان علمًا ، وكان زكريا أحد نسل يعقوب". قال حشيم: "أبلغنا إسماعيل بن أبي خالد أن أبو صالح علق على الآية:

َر يَرِثُنِى وَيَرِثُ مِنۡ ءَالِ يَعۡقُوبَ‌ۖ ﴾

(الذي سيرثني ويرث (أيضًا) أجيال يعقوب) "سيكون نبيًا مثل أسلافه من الأنبياء".

﴿ وَٱجۡعَلۡهُ رَبِّ رَضِيًّ۬ا ﴾

(واجعله ، ربي ، الذي أنت سعيدًا به!) يعني "اجعله يرضيك (الله) وخلقك. أحبه واجعله محبوبًا لمخلوقاتك ، في دينه وشخصيته. ''

) يزڪريآ إنا نبشرك بغلم ٱسمه يحيى لم نجعل له من قبل سميا (

(7. (قال الله تعالى: "يا زكريا! حقًا ، نعطيك خبراً جيدًا عن ابن اسمه يحيى ، لقد أطلقنا هذا الاسم على لا أحد قبله).")

قبول دعائه

هذا البيان يعني ما لم يرد ذكره ، أنه تمت الإجابة على دعائه. قيل له ،

﴿ يَـٰزَڪَرِيَّآ إِنَّا نُبَشِّرُكَ بِغُلَـٰمٍ ٱسۡمُهُ ۥ يَحۡيَىٰ ﴾

((قال الله تعالى: "يا زكريا! حقًا ، نحن نقدم لك الأخبار السارة لابن ، سيكون اسمه يحيى ...") وبالمثل قال الله تعالى ،

) هنالك دعا زڪريا ربه قال رب هب لى من لدنك ذرية طيبة إنك سميع ٱلدعآء • فنادته ٱلملٮكة وهو قآٮم يصلى فى ٱلمحراب آن ٱلله يبشرك بيحيى مصدقا بكلمة من ٱلله وسيدا وحصورا ونبيا من ٱلصلحين (

(في ذلك الوقت ، استدعى زكريا ربه ، قائلاً: "يا ربي! امنحني منك ذرية جيدة. أنت بالفعل سماع الاحتجاج". ثم اتصلت به الملائكة أثناء وقوفه في الصلاة. المحراب (قائلًا): "يعطيك الله أخبارًا سعيدة عن يحيى ، مؤكدًا (مؤمنًا) بكلمة من الله ، نبيلة ، الابتعاد عن العلاقات الجنسية مع النساء ، وهو نبي ، من بين الصالحين". '' (3: 38-39) قال الله تعالى ،

) لم نجعل له من قبل سميا (

(لقد أطلقنا هذا الاسم على لا أحد قبله). قال قتادة وابن جريج وابن زيد: "هذا يعني أنه لم يكن لدى أحد هذا الاسم من قبله." فضل ابن جرير هذا التفسير ، رحمه الله.

) قال رب أنى يكون لى غلم وڪانت ٱمرأتى عاقرا وقد بلغت من ٱلڪبر عتيا • قال كذٲلك قال ربك هو على هين وقد خلقتك من قبل ولم تك شيا (

(8. قال: "ربي! كيف يمكنني أن أنجب ولداً ، عندما تكون زوجتي جرداء ، وقد وصلت إلى أقصى سن الشيخوخة." ") (9. قال:" هكذا قال ربك: "إنه من السهل بالنسبة لي. بالتأكيد أنا خلقتك من قبل ، عندما لم تكن شيئًا! '' ') (19: 8-9)

دهشته بعد قبول دعائه

لقد اندهش زكريا عندما تم الرد على دعائه وحصل على خبر جيد عن ابن. لقد شعر بسعادة غامرة وسأل كيف سيولد هذا الطفل له ، وكيف سيأتي. كان هذا مذهلاً بشكل خاص لأن زوجته كانت امرأة عجوز كانت قاحلة ولم تنجب أي أطفال في حياتها بأكملها. حتى أن زكريا نفسه أصبح مسنًا ومتقدمًا منذ سنوات ، وأصبحت عظامه ضعيفة وضعيفة ، ولم يكن لديه منوي قوي أو قوة لممارسة الجنس. إجابة الملاك

﴿ قَالَ ﴾

(قال :) وهذا هو ، الملاك ، في رده على زكريا وكان له دهشة.

﴿ كَذَٲلِكَ قَالَ رَبُّكَ هُوَ عَلَىَّ هَيِّنٌ۬ ﴾

("هكذا قال ربك:" من السهل بالنسبة لي ... "") بمعنى أن تكون ولادة الابن منك ومن هذه الزوجة لك وليس من أي امرأة أخرى.

َي هَيِّنٌ۬ ﴾

(سهل) بمعنى ، الأمر بسيط وسهل على الله القيام به. ثم ذكر (الملاك) له ما هو أكثر من المدهش مما كان يسأل عنه. قال الملاك أن الرب قال ،

﴿ وَقَدۡ خَلَقۡتُكَ مِن قَبۡلُ وَلَمۡ تَكُ شَيۡـًٔ۬ا ﴾

(بالتأكيد أنا خلقتك من قبل ، عندما لم تكن شيئًا!) هذا مشابه لبيان الله ،

) هل أتى على ٱلإنسن حين من ٱلدهر لم يكن شيا مذكورا (

(ألم يكن هناك أكثر من رجل فترة من الزمن ، عندما لم يكن شيئًا يستحق الذكر) (76: 1)

) قال رب ٱجعل لى ءاية قال ءايتك ألا تكلم ٱلناس ثلث ليال سويا • فخرج على قومه من ٱلمحراب فأوحى إليہم آن سبحوا بكرة وعشيا (

(10. قال زكريا: "ربي! عيّن لي لافتة". قال: "إن علامتك هي أنك لن تتحدث إلى الجنس البشري لمدة ثلاث ليال ، على الرغم من عدم وجود عيب جسدي." خرج لقومه من المحراب وأشار إليهم من علامات لتمجيد ) الله ( في الصباح وبعد الظهر.)

 

• اقرأ
 
• التفسير

19

مريم

مريم العذراء

ابن كثير - إنجليزي

• الفصل

تابعنا

بيت شعر

12

صفحة 306

علامة الحمل

الله تعالى ، أعلم زكريا أنه قال ،

﴿ قَالَ رَبِّ ٱجۡعَل لِّىٓ ءَايَةً۬‌ۚ ﴾

(قال (زكريا): "ربي! عيّن لي لافتة". "" أعطني علامة وإثباتًا على وجود ما وعدتني به ، حتى تكون روحي في راحة وقلبي سوف يكون مرتاحًا مع وعدك ". وبالمثل قال إبراهيم ،

َب رَبِّ أَرِنِى ڪَيۡفَ تُحۡىِ ٱلۡمَوۡتَىٰ‌ۖ قَالَ أَوَلَمۡ تُؤۡمِن‌ۖ قَالَ بَلَىٰ وَلَـٰكِن لِّيَطۡمَٮِٕنَّ قَلۡبِى‌ۖ ﴾

(ربي! أرني كيف أنتم تعطيون الحياة للموتى. قال (الله): "ألا تؤمن" ، قال: "نعم (أنا أؤمن) ، لكن لتخفيف قلبي")) (2) : 260) ثم قال الله تعالى ،

﴿ قَالَ ءَايَتُكَ ﴾

(قال: "العلامة الخاصة بك ..." تعني) ، "ستكون علامة ..."

َل أَلَّا تُكَلِّمَ ٱلنَّاسَ ثَلَـٰثَ لَيَالٍ۬ سَوِيًّ۬ا ﴾

(يجب ألا تتحدث إلى الجنس البشري لمدة ثلاث ليال ، على الرغم من عدم وجود عيب جسدي). بمعنى ، "سيتم منع لسانك من التحدث لمدة ثلاث ليال بينما أنت بصحة جيدة ولياقة ، دون أي مرض أو مرض". قال ابن عباس ، مجاهد ، عكرمة ، وهب ، السدي ، قتادة وغيرهم ، "لقد تم إلقاء القبض على لسانه دون أي مرض أو مرض". الله ، لكنه لم يكن قادرا على التحدث إلى شعبه إلا عن طريق الإيماءات. قال العوفي أن ابن عباس قال ،

َل ثَلَـٰثَ لَيَالٍ۬ سَوِيًّ۬ا ﴾

(ثلاث ليال ، على الرغم من عدم وجود عيب جسدي). "كانت الليالي متتالية." ومع ذلك ، فإن أول بيان يتم الإبلاغ عنه منه والأغلبية هو الأكثر صحة. هذه الآية تشبه ما قاله الله تعالى في سورة. آل عمران ،

) قال رب ٱجعل لى ءاية قال ءايتك ألا تڪلم ٱلناس ثلثة أيام إلا رمزا وٱذكر ربك ڪثيرا وسبح بٱلعشى وٱلإبڪر (

(قال: "يا ربي! اجعلي علامة بالنسبة لي." (الله) قال: "إن علامتك هي أنك لن تتحدث إلى الجنس البشري لمدة ثلاثة أيام إلا مع إشارات. وتذكر ربك كثيرًا ، وتمجده". في فترة ما بعد الظهر وفي الصباح) (3:41) هذا دليل على أنه لم يتحدث إلى شعبه في هذه الليالي الثلاث وأيامهم أيضًا.

﴿ إِلَّا رَمۡزً۬ا‌ۗ ﴾

(باستثناء الإشارات). بمعنى ، مع الإيماءات الجسدية ، لهذا السبب يقول الله في هذه الآية النبيلة ،

﴿ فَخَرَجَ عَلَىٰ قَوۡمِهِۦ مِنَ ٱلۡمِحۡرَابِ ﴾

(ثم ​​خرج إلى قومه من المحراب) في إشارة إلى المكان الذي تلقى فيه الأخبار الجيدة للطفل.

﴿ فَأَوۡحَىٰٓ إِلَيۡہِمۡ ﴾

(أشار إليهم بالعلامات) بمعنى أنه قام بإيماءة لهم كانت دقيقة وسريعة.

﴿ أَن سَبِّحُواْ بُكۡرَةً۬ وَعَشِيًّ۬ا ﴾

(لتمجيد (الله) في الصباح وفي فترة ما بعد الظهر). ينبغي أن يكونوا مقبولين لما أمر به خلال هذه الأيام الثلاثة ، لزيادة أعماله وامتنانه لله على ما أعطاه. قال مجاهد ،

﴿ فَأَوۡحَىٰٓ إِلَيۡہِمۡ ﴾

(he indicated to them by signs) "He made a gesture.'' Wahb and Qatadah said the same.

﴿ يَـٰيَحۡيَىٰ خُذِ ٱلۡڪِتَـٰبَ بِقُوَّةٍ۬‌ۖ وَءَاتَيۡنَـٰهُ ٱلۡحُكۡمَ صَبِيًّ۬ا • وَحَنَانً۬ا مِّن لَّدُنَّا وَزَكَوٰةً۬‌ۖ وَكَانَ تَقِيًّ۬ا • وَبَرَّۢا بِوَٲلِدَيۡهِ وَلَمۡ يَكُن جَبَّارًا عَصِيًّ۬ا • وَسَلَـٰمٌ عَلَيۡهِ يَوۡمَ وُلِدَ وَيَوۡمَ يَمُوتُ وَيَوۡمَ يُبۡعَثُ حَيًّ۬ا ﴾

(12. (It was said to his son): "O Yahya! Hold fast to the Scripture.'' And We gave him wisdom while yet a child.) (13. And Hananan from Us, and Zakatan, and he was pious,) (14. And dutiful to his parents, and he was not arrogant or disobedient.) (15. And Salam (peace) be on him the day he was born, and the day he dies, and the day he will be raised up to life (again)!)

THE BIRTH OF THE BOY AND HIS CHARACTERISTICS

This also implies what is not mentioned, that this promised boy was born and he was Yahya. There is also the implication that Allah taught him the Book, the Tawrah which they used to study among themselves. The Prophets who were sent to the Jews used to rule according to the Tawrah, as did the scholars and rabbis among them. He was still young in age when Allah gave him this knowledge. This is the reason that Allah mentioned it. Because of how Allah favored him and his parents, He says,

﴿ يَـٰيَحۡيَىٰ خُذِ ٱلۡڪِتَـٰبَ بِقُوَّةٍ۬‌ۖ ﴾

(O Yahya! Hold fast to the Scripture (the Tawrah).) Means, "Learn the Book with strength.'' In other words, learn it well, with zeal and studious effort.

﴿ وَءَاتَيۡنَـٰهُ ٱلۡحُكۡمَ صَبِيًّ۬ا ﴾

(And We gave him wisdom while yet a child.) This means he was given understanding, knowledge, fortitude, diligence and zeal for good and the pursuit of good. He was blessed with these characteristics even though he was young. Allah said,

﴿ وَحَنَانً۬ا مِّن لَّدُنَّا ﴾

(And (made him) Hananan from Us,) (19:13) Ali bin Abi Talhah reported that Ibn `Abbas said,

﴿ وَحَنَانً۬ا مِّن لَّدُنَّا ﴾

(And Hananan from Us,) "This means mercy from Us.'' `Ikrimah, Qatadah and Ad-Dahhak all said the same. Ad-Dahhak added, "Mercy that no one would be able to give except Us.'' Qatadah added, "With it, Allah had mercy upon Zakariyya.'' Mujahid said,

﴿ وَحَنَانً۬ا مِّن لَّدُنَّا ﴾

(And Hananan from Us,) "This was gentleness from His Lord upon him.'' The apparent meaning is that Allah's statement Hananan (affection, compassion) is directly related to His statement,

﴿ وَءَاتَيۡنَـٰهُ ٱلۡحُكۡمَ صَبِيًّ۬ا ﴾

(and We gave him wisdom while yet a child.) meaning, "We gave him wisdom, compassion and purity.'' This means that he was a compassionate man, who was righteous. Hanan means the love for affection and tenderness (towards others). Concerning Allah's statement,

﴿ وَزَكَوٰةً۬‌ۖ ﴾

(and Zakatan,) This is related to His statement,

﴿ وَحَنَانً۬ا ﴾

(And Hananan) The word Zakah means purity from filth, wickedness and sins. Qatadah said, "The word Zakah means the righteous deed.'' Ad-Dahhak and Ibn Jurayj both said, "The righteous deed is the pure (Zakah) deed.'' Al-`Awfi reported that Ibn `Abbas said,

﴿ وَزَكَوٰةً۬‌ۖ ﴾

(and Zakatan,) "This means that he was a blessing.''

﴿ وَكَانَ تَقِيًّ۬ا ﴾

(and he was pious.)(19:13) meaning that he was pure and had no inclination to do sins. Allah said;

﴿ وَبَرَّۢا بِوَٲلِدَيۡهِ وَلَمۡ يَكُن جَبَّارًا عَصِيًّ۬ا ﴾

(And dutiful to his parents, and he was not arrogant or disobedient.) After Allah mentioned Yahya's obedience to his Lord and that Allah created him full of mercy, purity and piety, He attached to it his obedience to his parents and his good treatment of them. Allah mentioned that he refrained from disobeying them in speech, actions, commands and prohibitions. Due to this Allah says,

﴿ وَلَمۡ يَكُن جَبَّارًا عَصِيًّ۬ا ﴾

(and he was not arrogant or disobedient.) Then, after mentioning these beautiful characteristics, Allah mentions his reward for this,

﴿ وَسَلَـٰمٌ عَلَيۡهِ يَوۡمَ وُلِدَ وَيَوۡمَ يَمُوتُ وَيَوۡمَ يُبۡعَثُ حَيًّ۬ا ﴾

(And Salam (peace) be on him the day he was born, and the day he dies, and the day he will be raised up to life (again)!) This means that he had security and safety in these three circumstances. Sufyan bin `Uyaynah said, "The loneliest that a man will ever feel is in three situations. The first situation is on the day that he is born, when he sees himself coming out of what he was in. The second situation is on the day that he dies, when he sees people that he will not see anymore. The third situation is on the day when he is resurrected, when he sees himself in the great gathering. Allah has exclusively honored Yahya, the son of Zakariyya, by granting him peace in these situations. Allah says,

﴿ وَسَلَـٰمٌ عَلَيۡهِ يَوۡمَ وُلِدَ وَيَوۡمَ يَمُوتُ وَيَوۡمَ يُبۡعَثُ حَيًّ۬ا ﴾

(And Salam (peace) be on him the day he was born, and the day he dies, and the day he will be raised up to life (again)!) This narration was reported by Ibn Jarir, from Ahmad bin Mansur Al-Marwazi, from Sadaqah bin Al-Fadl, from Sufyan bin `Uyaynah.

﴿ وَٱذۡكُرۡ فِى ٱلۡكِتَـٰبِ مَرۡيَمَ إِذِ ٱنتَبَذَتۡ مِنۡ أَهۡلِهَا مَكَانً۬ا شَرۡقِيًّ۬ا • فَٱتَّخَذَتۡ مِن دُونِهِمۡ حِجَابً۬ا فَأَرۡسَلۡنَآ إِلَيۡهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَرً۬ا سَوِيًّ۬ا • قَالَتۡ إِنِّىٓ أَعُوذُ بِٱلرَّحۡمَـٰنِ مِنكَ إِن كُنتَ تَقِيًّ۬ا • قَالَ إِنَّمَآ أَنَا۟ رَسُولُ رَبِّكِ لِأَهَبَ لَكِ غُلَـٰمً۬ا زَڪِيًّ۬ا • قَالَتۡ أَنَّىٰ يَكُونُ لِى غُلَـٰمٌ۬ وَلَمۡ يَمۡسَسۡنِى بَشَرٌ۬ وَلَمۡ أَكُ بَغِيًّ۬ا • قَالَ كَذَٲلِكِ قَالَ رَبُّكِ هُوَ عَلَىَّ هَيِّنٌ۬‌ۖ وَلِنَجۡعَلَهُ ۥۤ ءَايَةً۬ لِّلنَّاسِ وَرَحۡمَةً۬ مِّنَّا‌ۚ وَكَانَ أَمۡرً۬ا مَّقۡضِيًّ۬ا ﴾

(16. And mention in the Book, Maryam, when she withdrew in seclusion from her family to place facing east.) (17. She placed a screen before them; then We sent to her Our Ruh, and he appeared before her in the form of a man in all respects.) (18. She said: "Verily, I seek refuge with the Most Gracious (Allah) from you, if you do fear Allah.'') (19. (The angel) said: "I am only a messenger from your Lord, (to announce) to you the gift of a righteous son.'') (20. She said: "How can I have a son when no man has touched me, nor am I Baghiyya'') (21. He said: "Thus says your Lord: `That is easy for Me (Allah). And (We wish) to appoint him as a sign to mankind and a mercy from Us (Allah), and it is a matter (already) decreed (by Allah).''')

THE STORY OF MARYAM AND AL-MASIH (`ISA)

After Allah, the Exalted, mentioned the story of Zakariyya, and that He blessed him with a righteous, purified and blessed child even in his old age while his wife was barren, He then mentions the story of Maryam. Allah informs of His granting her a child named `Isa without a father being involved (in her pregnancy). Between these two stories there is an appropriate and similar relationship. Due to their closeness in meaning, Allah mentioned them here together, as well as in Surahs Al `Imran and Al-Anbiya'. Allah has mentioned these stories to show His servants His ability, the might of His authority and that He has power over all things. Allah says,

﴿ وَٱذۡكُرۡ فِى ٱلۡكِتَـٰبِ مَرۡيَمَ ﴾

(And mention in the Book, Maryam,) She was Maryam bint `Imran from the family lineage of Dawud. She was from a good and wholesome family of the Children of Israel. Allah mentioned the story of her mother's pregnancy with her in Surah Al `Imran, and that she (Maryam's mother) dedicated her freely for the service of Allah. This meant that she dedicated the child (Maryam) to the service of the Masjid of the Sacred House (in Jerusalem). Thus, they (Zakariyya, Maryam's mother and Maryam) were similar in that aspect.

﴿ فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ۬ وَأَنۢبَتَهَا نَبَاتًا حَسَنً۬ا ﴾

(So her Lord (Allah) accepted her with goodly acceptance. He made her grow in a good manner.)﴿3:37﴾ Thus, Maryam was raised among the Children of Israel in an honorable way. She was one of the female worshippers, well-known for her remarkable acts of worship, devotion and perseverance. She lived under the care of her brother-in-law, Zakariyya, who was a Prophet of the Children of Israel at that time. He was a great man among them, whom they would refer to in their religious matters. Zakariyya saw astonishing miracles occur from her that amazed him.

﴿ كُلَّمَا دَخَلَ عَلَيۡهَا زَكَرِيَّا ٱلۡمِحۡرَابَ وَجَدَ عِندَهَا رِزۡقً۬ا‌ۖ قَالَ يَـٰمَرۡيَمُ أَنَّىٰ لَكِ هَـٰذَا‌ۖ قَالَتۡ هُوَ مِنۡ عِندِ ٱللَّهِ‌ۖ إِنَّ ٱللَّهَ يَرۡزُقُ مَن يَشَآءُ بِغَيۡرِ حِسَابٍ ﴾

(Every time Zakaiyya entered the Mihrab to (visit) her, he found her supplied with sustenance. He said: "O Maryam! From where have you got this'' She said, "This is from Allah.'' Verily, Allah provides to whom He wills, without limit.) ﴿3:37﴾ It has been mentioned that he would find her with winter fruit during the summer and summer fruit during the winter. This has already been explained in Surah Al `Imran. Then, when Allah wanted to grant her His servant and Messenger, `Isa, one of the five Great Messengers.

﴿ ٱنتَبَذَتۡ مِنۡ أَهۡلِهَا مَكَانً۬ا شَرۡقِيًّ۬ا ﴾

(she withdrew in seclusion from her family to place facing east.) (19:16) This means that she withdrew from them and secluded herself from them. She went to the eastern side of the Sacred Masjid (in Jerusalem). It is reported from Ibn `Abbas that he said, "Verily, I am the most knowledgeable of Allah's creation of why the Christians took the east as the direction of devotional worship. They did because of Allah's statement,

﴿ ٱنتَبَذَتۡ مِنۡ أَهۡلِهَا مَكَانً۬ا شَرۡقِيًّ۬ا ﴾

(When she withdrew in seclusion from her family to a place facing east.) Therefore, they took the birthplace of `Isa as their direction of worship.'' Concerning Allah's statement,

﴿ فَٱتَّخَذَتۡ مِن دُونِهِمۡ حِجَابً۬ا ﴾

(She placed a screen before them;) This means that she hid herself from them and concealed herself. Then, Allah sent Jibril to her.

﴿ فَتَمَثَّلَ لَهَا بَشَرً۬ا سَوِيًّ۬ا ﴾

(and he appeared before her in the form of a man in all respects.) (19:17) This means that he came to her in the form of a perfect and complete man. Mujahid, Ad-Dahhak, Qatadah, Ibn Jurayj, Wahb bin Munabbih and As-Suddi all commented on Allah's statement,

﴿ فَأَرۡسَلۡنَآ إِلَيۡهَا رُوحَنَا ﴾

(then We sent to her Our Ruh,) "It means Jibril.''

﴿ قَالَتۡ إِنِّىٓ أَعُوذُ بِٱلرَّحۡمَـٰنِ مِنكَ إِن كُنتَ تَقِيًّ۬ا ﴾

(She said: "Verily, I seek refuge with the Most Gracious from you, if you do fear Allah.'') This means that when the angel (Jibril) appeared to her in the form of a man, while she was in a place secluded by herself with a partition between her and her people, she was afraid of him and thought that he wanted to rape her. Therefore, she said,

﴿ إِنِّىٓ أَعُوذُ بِٱلرَّحۡمَـٰنِ مِنكَ إِن كُنتَ تَقِيًّ۬ا ﴾

(Verily, I seek refuge with the Most Gracious from you, if you do fear Allah.) She meant, "If you fear Allah,'' as a means of reminding him of Allah. This is what is legislated in defense against (evil), so that it may be repulsed with ease. Therefore, the first thing she did was try to make him fear Allah, the Mighty and Sublime. Ibn Jarir reported from `Asim that Abu Wa'il said when mentioning the story of Maryam, "She knew that the pious person would refrain (from committing evil) when she said,

﴿ إِنِّىٓ أَعُوذُ بِٱلرَّحۡمَـٰنِ مِنكَ إِن كُنتَ تَقِيًّ۬ا • قَالَ إِنَّمَآ أَنَا۟ رَسُولُ رَبِّكِ ﴾

("Verily, I seek refuge with the Most Gracious from you, if you do fear Allah.'' He said: "I am only a messenger from your Lord...'') This means that the angel said to her in response, and in order to remove the fear that she felt within herself, "I am not what you think, but I am the messenger of your Lord.'' By this he meant, "Allah has sent me to you.'' It is said that when she mentioned the (Name of the) Most Beneficent (Ar-Rahman), Jibril fell apart and returned to his true form (as an angel). He responded, (إِنَّمَآ أَنَاْ رَسُولُ رَبِّكِ لِيَهَب لَكِ غُلَـمًا زَكِيًّا) `I am only a messenger from your Lord, to provide to you the gift of a righteous son.'

﴿ قَالَتۡ أَنَّىٰ يَكُونُ لِى غُلَـٰمٌ۬ ﴾

(She said: "How can I have a son...'') This means that Maryam was amazed at this. She said, "How can I have a son'' She said this to mean, "In what way would a son be born to me when I do not have a husband and I do not commit any wicked acts (i.e. fornication)'' For this reason she said,

﴿ وَلَمۡ يَمۡسَسۡنِى بَشَرٌ۬ وَلَمۡ أَكُ بَغِيًّ۬ا ﴾

(when no man has touched me, nor am I Baghiyya) The Baghiyy is a female fornicator. For this reason, a Hadith has been reported prohibiting the money earned from Baghiyy.

﴿ قَالَ كَذَٲلِكَ قَالَ رَبُّكَ هُوَ عَلَىَّ هَيِّنٌ۬ ﴾

(He said: "Thus said your Lord: `That is easy for Me (Allah)...'') This means that the angel said to her in response to her question, "Verily, Allah has said that a boy will be born from you even though you do not have a husband and you have not committed any lewdness. Verily, He is Most Able to do whatever He wills.'' Due to this, he (Jibril) conveyed Allah's Words,

﴿ وَلِنَجۡعَلَهُ ۥۤ ءَايَةً۬ لِّلنَّاسِ ﴾

(And (We wish) to appoint him as a sign to mankind) This means a proof and a sign for mankind of the power of their Maker and Creator, Who diversified them in their creation. He created their father, Adam, without a male (father) or female (mother). Then, He created Hawwa' (Adam's spouse) from a male (father) without a female (mother). Then, He created the rest of their progeny from male and female, except `Isa. He caused `Isa to be born from a female without a male. Thus, Allah completed the four types of creation (of the human being), which proves the perfection of His power and the magnificence of His authority. There is no god worthy of worship except Him and there is no true Lord other than Him. Concerning Allah's statement,

﴿ وَرَحۡمَةً۬ مِّنَّا‌ۚ ﴾

(and a mercy from Us,) This means, "We will make this boy a mercy from Allah and a Prophet from among the Prophets. He will call to the worship of Allah and monotheistic belief in Him. This is as Allah, the Exalted, said in another Ayah,

﴿ إِذۡ قَالَتِ ٱلۡمَلَـٰٓٮِٕكَةُ يَـٰمَرۡيَمُ إِنَّ ٱللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ۬ مِّنۡهُ ٱسۡمُهُ ٱلۡمَسِيحُ عِيسَى ٱبۡنُ مَرۡيَمَ وَجِيهً۬ا فِى ٱلدُّنۡيَا وَٱلۡأَخِرَةِ وَمِنَ ٱلۡمُقَرَّبِينَ • وَيُڪَلِّمُ ٱلنَّاسَ فِى ٱلۡمَهۡدِ وَڪَهۡلاً۬ وَمِنَ ٱلصَّـٰلِحِينَ ﴾

((Remember) when the angels said: "O Maryam! Verily, Allah gives you the good news of a Word from Him, his name will be Al-Masih, `Isa, the son of Maryam, held in honor in this world and in the Hereafter, and will be one of those who are near to Allah. And he will speak to the people, in the cradle and in manhood, and he will be one of the righteous.) (3:45-46) This means that he will call to the worship of his Lord in his cradle and while and adult. Concerning His statement,

﴿ وَكَانَ أَمۡرً۬ا مَّقۡضِيًّ۬ا ﴾

(and it is a matter (already) decreed (by Allah).) This is the completion of Jibril's dialogue with Maryam. He informed her that this matter was preordained by Allah's power and will. Muhammad bin Ishaq said,

﴿ وَكَانَ أَمۡرً۬ا مَّقۡضِيًّ۬ا ﴾

(and it is a matter (already) decreed (by Allah).) "This means that Allah determined to do this, so there is no avoiding it.''

﴿ فَحَمَلَتۡهُ فَٱنتَبَذَتۡ بِهِۦ مَكَانً۬ا قَصِيًّ۬ا • فَأَجَآءَهَا ٱلۡمَخَاضُ إِلَىٰ جِذۡعِ ٱلنَّخۡلَةِ قَالَتۡ يَـٰلَيۡتَنِى مِتُّ قَبۡلَ هَـٰذَا وَڪُنتُ نَسۡيً۬ا مَّنسِيًّ۬ا ﴾

(22. So she conceived him, and she withdrew with him to a remote place.) (23. And the pains of childbirth drove her to the trunk of a date palm. She said: "Would that I had died before this, and had been forgotten and out of sight!'')

THE CONCEPTION AND THE BIRTH

Allah, the Exalted, informs about Maryam that when Jibril had spoken to her about what Allah said, she accepted the decree of Allah. Many scholars of the predecessors (Salaf) have mentioned that at this point the angel (who was Jibril) blew into the opening of the garment that she was wearing. Then the breath descended until it entered into her vagina and she conceived the child by the leave of Allah. Muhammad bin Ishaq said, "When she conceived him and filled her water jug (at a well), she returned (to her people). After this, her menstrual bleeding ceased and she experienced what the pregnant woman experiences of sickness, hunger, change of color and there was even a change in the manner of her speech. After this, no people came to visit any house like they did the house of Zakariyya. The word spread among the Children of Israel and the people were saying, `Verily, her partner (in fornication) was Yusuf, because there was no one else in the temple with her except him.' So she hid herself from the people and placed a veil between herself and them. No one saw her and she did not see anyone else.'' Allah said;

﴿ فَأَجَآءَهَا ٱلۡمَخَاضُ إِلَىٰ جِذۡعِ ٱلنَّخۡلَةِ ﴾

(And the pains of childbirth drove her to the trunk of a date palm.) This means that her pains of labor compelled her to go to the trunk of a date-palm tree that was at the place where she had secluded herself. The scholars differed over its location. As-Suddi said, "Her place of seclusion was to the east and that was where she would pray at the Sacred House of Jerusalem.'' Wahb bin Munabbih said, "She ran away and when she reached an area between Ash-Sham and Egypt, she was overcome by labor pains.'' In another narration from Wahb, he said, "This took place eight miles from the Sacred House of Jerusalem in a village that was known as Bayt Al-Lahm (Bethlehem).'' I say, there are Hadiths about the Isra' (Night Journey of the Prophet ) that are reported by An-Nasa'i on the authority of Anas, and Al-Bayhaqi on the authority of Shadad bin Aws, that say that this took place at Bait Al-Lahm. Allah knows best. This is what is well known that the people all relate from each other. The Christians have no doubt held that the place of this occurrence was Bethlehem and this is what all the people relate. It has been related in a Hadith also, if the Hadith is authentic. Allah says, informing about her,

﴿ قَالَتۡ يَـٰلَيۡتَنِى مِتُّ قَبۡلَ هَـٰذَا وَڪُنتُ نَسۡيً۬ا مَّنسِيًّ۬ا ﴾

(She said: "Would that I had died before this, and had been forgotten and out of sight!'') In this is an evidence of the permissibility to wish for death when a calamity strikes. She knew that she was going to be tested with the birth, the people would not assist her, and they would not believe her story. After she was known as a devout worshipper among them, they now thought that she had become a fornicating whore. She said,

﴿ يَـٰلَيۡتَنِى مِتُّ قَبۡلَ هَـٰذَا ﴾

(Would that I had died before this,) She said this to mean before this situation.

﴿ وَڪُنتُ نَسۡيً۬ا مَّنسِيًّ۬ا ﴾

(and I had been forgotten and out of sight!) This means, "I wish I had not been created and I was nothing.'' This was mentioned by Ibn `Abbas. Qatadah said,

﴿ وَڪُنتُ نَسۡيً۬ا مَّنسِيًّ۬ا ﴾

(and I had been forgotten and out of sight!) "This means something unknown, forgotten and no one knew who I was.''

﴿ فَنَادَٮٰهَا مِن تَحۡتِہَآ أَلَّا تَحۡزَنِى قَدۡ جَعَلَ رَبُّكِ تَحۡتَكِ سَرِيًّ۬ا • وَهُزِّىٓ إِلَيۡكِ بِجِذۡعِ ٱلنَّخۡلَةِ تُسَـٰقِطۡ عَلَيۡكِ رُطَبً۬ا جَنِيًّ۬ا • فَكُلِى وَٱشۡرَبِى وَقَرِّى عَيۡنً۬ا‌ۖ فَإِمَّا تَرَيِنَّ مِنَ ٱلۡبَشَرِ أَحَدً۬ا فَقُولِىٓ إِنِّى نَذَرۡتُ لِلرَّحۡمَـٰنِ صَوۡمً۬ا فَلَنۡ أُڪَلِّمَ ٱلۡيَوۡمَ إِنسِيًّ۬ا ﴾

(24. Then he cried unto her from below her, saying: "Grieve not: your Lord has provided a Sariy under you.'') (25. "And shake the trunk of date palm towards you, it will let fall fresh ripe dates upon you.'') (26. "So eat and drink and rejoice. And if you see any human being, say: `Verily, I have vowed a fast for the Most Gracious so I shall not speak to any human being today.,'')