Surah An Nur Notes (1 - 10)

Surah Taha Notes (65-76)

Source: Ibn Kathir

The Competition, Musa's Victory, and the Magician's Faith

 (65) They said:"O Musa (Moses)! Either you throw first or we be the first to throw?"

Allah, the Exalted, informs about the magicians when they met Musa, that they said to Musa,

("Either you throw first...'') meaning, "you go first.''

("...or we be the first to throw'' (Musa) said: "Nay, throw you (first)!'') This means, `you magicians should go first so that we can see what magic you are going to perform and so that the true state of their affair will become obvious to the people.'

(66) [Musa (Moses)] said: "Nay, throw you (first)!" Then behold, their ropes and their sticks, by their magic, appeared to him as though they moved fast.

("...or we be the first to throw'' (Musa) said: "Nay, throw you (first)!'') This means, `you magicians should go first so that we can see what magic you are going to perform and so that the true state of their affair will become obvious to the people.'

(Then behold! their ropes and their sticks, by their magic, appeared to him as though they moved fast.) They were a large numbered group and each one of them threw a stick and a rope until the valley became full of snakes piled on top of each other. 

(67) So Musa (Moses) conceived a fear in himself.

(So Musa conceived fear in himself.) This means that he feared for the people that they would be tested and deceived by their magic before he could even have a chance to throw what was in his right hand. Thus, Allah revealed to him at the right moment, to throw what was in his right hand, which was the stick. When he did so, it swallowed what they had made. It became a huge, monstrous creature with legs, a neck, a head and fangs. It went after these ropes and sticks until none of them remained, except that it was devoured and swallowed by this beast. At the same time, the magicians and all of the people were watching with their own eyes, seeing this amazing event in broad daylight. Thus, the miracle was performed and the evidence was clear. The truth prevailed and the magic was proven to be falsehood. 

(68) We (Allah) said: "Fear not! Surely, you will have the upper hand.

(69) "And throw that which is in your right hand! It will swallow up that which they have made. That which they have made is only a magician's trick, and the magician will never be successful, no matter whatever amount (of skill) he may attain."

(That which they have made is only a magician's trick, and the magician will never be successful, to whatever amount (of skill) he may attain.) So when the magicians saw the event and witnessed it with their own eyes, while they were knowledgeable of the various tricks and methods in the sciences of magic, they knew with conviction that what Musa had done was not magic or illusionary tricks. They recognized that it was the truth without any doubt. They knew that no one had any power to do this except for One Who says for a thing "Be,'' and it is. Therefore, when this happened, they fell down into prostration to Allah. They said, "We believe in the Lord of all that exists, the Lord of Musa and Harun!'' This is why Ibn `Abbas and `Ubayd bin `Umayr both said, "At the beginning of the day they were magicians and at the end of the day they were outstanding witnesses of faith.'

The Number of Magicians

(70) So the magicians fell down prostrate. They said: "We believe in the Lord of Harun (Aaron) and Musa (Moses)."

Ibn Abi Hatim recorded that Ibn `Abbas said, "The magicians were seventy men who were magicians in the morning, but witnesses of faith by the time evening came.'' Ibn Abi Hatim also reported that Al-Awza'i said, "When the magicians fell down in prostration, Paradise was raised up before them until they were looking at it.'' It is reported from Sa`id bin Jubayr that he said concerning Allah's statement,

(So the magicians fell down prostrate.) "They saw their places (in Paradise) made clear before them while they were in their prostration.'' `Ikrimah and Al-Qasim bin Abi Bizzah both said the same.

Fir`awn's turning against the Magicians, His threatening Them and Their Reply

Allah, the Exalted, informs of Fir`awn's disbelief, obstinance, transgression and haughtiness against the truth in favor of falsehood. When he saw what he saw of the magnificent miracle and the great sign, and he saw those whose help he sought accept faith in the presence of all of the people, and he was absolutely defeated, he began to behave arrogantly and cast accusations. He resorted to using his esteemed honor and might against the magicians. 

(71) [Fir'aun (Pharaoh)] said: "Believe you in him [Musa (Moses)] before I give you permission? Verily! He is your chief who taught you magic. So I will surely cut off your hands and feet on opposite sides, and I will surely crucify you on the trunks of date-palms, and you shall surely know which of us [I (Fir'aun - Pharaoh) or the Lord of Musa (Moses) (Allah)] can give the severe and more lasting torment."

(Believe you in him (Musa)) This means, "Do you have faith in him''

(before I give you permission) meaning, "I have not commanded you to do so, by which you have rebelled against me.'' Then he said a statement that he, the magicians and all creatures knew was a forgery and an utter lie.

(Verily, he is your chief who has taught you magic.) meaning "You all only took your magic from Musa and you have made an agreement with him against me and my subjects, that you would help him be victorious.'

(So I will surely cut off your hands and feet on opposite sides, and I will surely crucify you on the trunks of date palms,) meaning, "I will certainly make an example of you, I will kill you in a public execution.'' Ibn `Abbas said, "Thus, he was the first person to ever do this (public execution, crucifixion).''

(And you shall surely know which of us can give the severe and more lasting torment.) This means, "You say that my people and I are astray and that you (magicians), Musa and his people are following correct guidance, but you will come to know who will be punished and remain punished.'' So when he attacked with this and threatened them, their souls eased them because of their belief in Allah, the Mighty and Sublime.

(72) They said: "We prefer you not over the clear signs that have come to us, and to Him (Allah) Who created us. So decree whatever you desire to decree, for you can only decree (regarding) this life of the world.

(They said: "We prefer you not over what have come to us of the clear signs...'') meaning, "We do not chose you over the guidance and conviction that we have received. ''

(and to Him (Allah) Who created us.) It could be that they were swearing, "By He Who has created us.'' It also could be connected in meaning to the clear signs mentioned before it. In this case it would mean, "We do not prefer you over our Originator and Creator, Who produced us from a beginning that was nothing. He created us from clay (or mud). Therefore, He alone deserves worship and humility and you do not (Fir`awn)!''

(So decree whatever you desire to decree,) "Do whatever you wish and whatever your hands are able to achieve.''

(for you can only decree (regarding) this life of the world.) meaning, "You only have power in this world and it is a world that will come to an end. Verily, we are hoping in the eternal abode.''

(73) "Verily! We have believed in our Lord, that He may forgive us our faults, and the magic to which you did compel us. And Allah is better as regards reward in comparison to your [Fir'aun's (Pharaoh)] reward, and more lasting (as regards punishment in comparison to your punishment)."

(Verily, we have believed in our Lord, that He may forgive us our faults,) "Whatever evils that we did.'' It specifically means, `which we were forced to do of magic, in order to oppose the sign of Allah and the miracle of His Prophet.'

(And Allah is better as regards reward in comparison to your reward, and more lasting.) means, "He is better for us than you.''

(and more lasting.) More lasting in reward than what you pro- mised us and made us aspire to. It is apparent that Fir`awn (may Allah curse him) was bent upon their punishment, and that what he did to them was a mercy from Allah for them. This is why Ibn `Abbas and others of the Salaf said, "They woke up in that morning as magicians, but they became witnesses of faith by the evening. ''

The Magicians admonish Fir`awn

 (74) Verily! Whoever comes to his Lord as a Mujrim (criminal, polytheist, disbeliever in the Oneness of Allah and His Messengers, sinner, etc.), then surely, for him is Hell, therein he will neither die nor live.

(Verily, whoever comes to his Lord as a criminal,) This means, whoever meets Allah on the Day of Judgment while being a criminal.

Imam Ahmad bin Hanbal recorded that Abu Sa`id Al-Khudri said that the Messenger of Allah said, (The dwellers of Hellfire, who are those who deserve it, they will not die in it, nor will they be living. Rather, they will be a people who will be punished by the Fire due to their sins. It will be gradually killing them and devouring them until they become burnt coals. Then, intercession will be allowed and they will be brought (out of Hell) group by group and they will be spread on the rivers of Paradise. It will then be said, "O people of Paradise, pour (water) over them.'' Then, they will start to grow like the growing of a seed on the muddy banks of a flowing river.) A man among the people said, "It is as if the Messenger of Allah lived in the desert.'' This is how Muslim recorded this narration in his Sahih. 

(75) But whoever comes to Him (Allah) as a believer (in the Oneness of Allah, etc.), and has done righteous good deeds, for such are the high ranks (in the Hereafter),

(But whoever comes to Him (Allah) as a believer, and has done righteous good deeds,) whoever meets his Lord on the Day of Judgment as a believer in his heart, then verily, his intentions in his heart will be affirmed to be true by his statements and deeds.

(for such are the high ranks,) Paradise, which has the highest levels, the most tranquil rooms and the nicest homes.

 Imam Ahmad reported from `Ubadah bin As-Samit that the Prophet said, (Paradise has one hundred levels and between each level is a distance like the distance between the sky and the earth. Al-Firdaws is the name of the highest of its levels. From it springs the four rivers and the Throne is above it. Therefore, when you ask Allah, then ask Him for Al-Firdaws.) 

This narration was also recorded by At-Tirmidhi. In the Two Sahihs it is recorded that the Messenger of Allah said, (Verily, the people of the `Illiyyin will see those who are above them just as you see the fading star in the horizon of the sky, due to the different status of virtue between them. ) The people said, "O Messenger of Allah, these are the dwellings of the Prophets.'' He replied, (Of course. And I swear by the One Whom my soul is in His Hand, (it is for) men who had faith in Allah and they believed the Messengers.) In the Sunan collections this narration is mentioned with the additional wording,

(76) 'Adn (Edn) Paradise (everlasting Gardens), under which rivers flow, wherein they will abide forever: such is the reward of those who purify themselves [(by abstaining from all kinds of sins and evil deeds) which Allah has forbidden and by doing all that which Allah has ordained)].

(Adn Gardens,) meaning established as a residence. It is merely used here in reference to the high ranks mentioned previously.

(under which rivers flow, wherein they will abide forever,) meaning that they will abide in it for eternity.

(and such is the reward of those who purify themselves.) One who purifies himself from dirt, filth and associating partners with Allah. This is the person who worships Allah alone, without ascribing partners to Him, and he follows the Messengers in the good they came with all that they claim.

Surah Maryam Notes (26-40)

Source: Ibn Kathir

(26) "So eat and drink and be glad, and if you see any human being, say: 'Verily! I have vowed a fast unto the Most Beneficent (Allah) so I shall not speak to any human being this day.”


(And if you see any human being,) This means any person that you see,

(Say: `Verily, I have vowed a fast unto the Most Gracious (Allah) so I shall not speak to any human being today.') Meaning, by signaling with gestures, not a statement by speech. This is so that she does not negate her oath itself,

(I have vowed a fast unto the Most Gracious) He said; "A vow of silence.'' Likewise said Ibn `Abbas and Ad-Dahhak. The meaning here is that in their Law, when fasting, it was forbidden for them to eat and speak.

Maryam with Al-Masih before the People, Their Rejection of Her and His Reply to Them

Allah, the Exalted, informs of Maryam's situation when she was commanded to fast that day and not to speak to any human being. For verily, her affair would be taken care of and her proof would be established. Thus, she accepted the command of Allah and she readily received His decree. She took her child and brought him to her people, carrying him. When they saw her like this they made a big deal about her situation and they sternly protested against of it.

(27) Then she brought him (the baby) to her people, carrying him. They said: "O Mary! Indeed you have brought a thing Fariya (an unheard mighty thing).

(They said: "O Mary! Indeed you have brought a thing Fariy.'') Fariy means a mighty thing. This was said by Mujahid, Qatadah, As-Suddi and others. 

Ibn Abi Hatim reported from Nawf Al-Bikali that he said, "Her people went out searching for her, she was from a family that was blessed with prophethood and nobility. However, they could not find any trace of her. They came across a cow herder and they asked him, `Have you seen a girl whose description is such and such' He replied, `No, but tonight I saw my cows doing something that I've never seen them do before.' They asked, `What did you see' He said, `Tonight I saw them prostrating in the direction of that valley.''' 

`Abdullah bin Ziyad said (adding to the narration), "I memorized from Sayyar that he (the cattle herder) said, `I saw a radiant light.' '' So they went towards the direction that he told him, and Maryam was coming towards them from that direction. When she saw them she sat down and she was holding her child in her lap. They came towards her until they were standing over her.

(28) "O sister (i.e. the like) of Harun (Aaron) [not the brother of Musa (Moses), but he was another pious man at the time of Maryam (Mary)]! Your father was not a man who used to commit adultery, nor your mother was an unchaste woman."

(O sister of Harun!) This means, "O one resembling Harun (Aaron) in worship.''

(Your father was not a man who used to commit adultery, nor your mother was an unchaste woman.) They meant, "You are from a good, pure family, well-known for its righteousness, worship and abstinence from worldy indulgence. How could you do such a thing'' 

(29) Then she pointed to him. They said: "How can we talk to one who is a child in the cradle?"

(Then she pointed to him. They said: "How can we talk to one who is a child in the cradle'') This is what took place while they were in doubt about her situation, condeming her circumstances, saying what they wanted to say. At that time they were slandering her and falsely accusing her of a horrendous act. On that day she was fasting and keeping silent. Therefore, she referred all speech to him (the child) and she directed them to his address and speech to them. They scoffed at her because they thought that she was mocking at them and playing with them.

(Then she pointed to him.) "She indicated, `Speak to him.' They then said, `After she has come to us with this calamity, she now commands us to speak to one who is a child in the cradle!''' As-Suddi said, "When she pointed to him they became angry and said, `Her mocking us, to the extent of commanding us to speak to this child, is worse to us than her fornication.' 

(30)"He ['Iesa (Jesus)] said: Verily! I am a slave of Allah, He has given me the Scripture and made me a Prophet;"

(Verily, I am a servant of Allah,) The first thing that he said was a declaration of the lofty honor of his Lord and His being free of having a child. Also, he affirmed that he himself was a worshipper of his Lord.

(He has given me the Scripture and made me a Prophet.) This was a declaration of innocence for his mother from the immorality that was attributed to her. 

(31) "And He has made me blessed wheresoever I be, and has enjoined on me Salat (prayer), and Zakat, as long as I live."

(And He has made me blessed wherever I be,) Mujahid, `Amr bin Qays and Ath-Thawri all said that this means, "And He made me a teacher of goodness.'' In another narration from Mujahid, he said, "A person of great benefit.'' Ibn Jarir reported from Wuhayb bin Al-Ward, a freed slave of the Bani Makhzum tribe, that he said, "A scholar met another scholar who had more knowledge than himself. So he said to him, `May Allah have mercy upon you, what acts of mine should I perform openly' The other replied, `Commanding good and forbidding evil, for verily, it is the religion of Allah, which He sent His Prophets with to His servants.' 

(and He has enjoined on me ﴿Awsani﴾ Salah and Zakah, as long as I live.) He said, "Allah informed him of what would be of his affair until his death. This is the firmest evidence against the people who deny Allah's preordained decree.'' 

(32) "And dutiful to my mother, and made me not arrogant, unblessed.

(And to be dutiful to my mother.) This means, "He (Allah) has commanded me to treat my mother well.'' He mentioned this after mentioning obedience to his Lord, Allah. This is because Allah often combines the command to worship Him with obedience to the parents.

(and He made me not arrogant, unblessed.) This means, "He (Allah) has not made me too proud or arrogant to worship Him, obey Him and be dutiful to my mother, and thus be unblessed.

(33) "And Salam (peace) be upon me the day I was born, and the day I die, and the day I shall be raised alive!"

(And Salam (peace) be upon me the day I was born, and the day I die, and the day I shall be raised alive!) This is his affirmation that `he is a worshipper of Allah, the Mighty and Sublime, and that he is a creature created by Allah. He (`Isa) will live, die and be resurrected, just like the other creatures that Allah has created. However, he will have peace in these situations, which are the most difficult situations for Allah's creatures.' May Allah's peace and blessings be upon him.

Isa is the Servant of Allah and not His Son

(34) Such is 'Iesa (Jesus), son of Maryam (Mary). (it is) a statement of truth, about which they doubt (or dispute).

(It is) a statement of truth about which they doubt.) This means that the people of falsehood and the people of truth are in disagreement, of those who believe in him and those who disbelieve believe in him. For this reason most of the reciters recited this Ayah with Qawlul-Haqq (statement of truth) as the subject, referring to `Isa himself. `

Asim and `Abdullah bin `Amir both recited it Qawlal-Haqq (statement of truth) referring to the story in its entirety that the people differed about.

 It is reported from Ibn Mas`ud that he recited it as Qalal-Haqqa, which means that he (`Isa) said the truth. The recitation of the Ayah with the Qawlul-Haqq being the subject referring to `Isa, is the most apparent meaning grammatically. It has support for it in the statement of Allah ﴿after the story of `Isa﴾,

(35) It befits not (the Majesty of) Allah that He should beget a son [this refers to the slander of Christians against Allah, by saying that 'Iesa (Jesus) is the son of Allah]. Glorified (and Exalted be He above all that they associate with Him). When He decrees a thing, He only says to it, "Be!" and it is.

(It befits not (the majesty of) Allah that He should beget a son. Glorified be He.) Means glory be unto Him, He is far exalted above that which these ignorant, wrongdoing, transgressing people say about Him.

(When He decrees a thing, He only says to it: "Be!'' -- and it is.) Whenever He wants something, He merely commands it and it happens as He wills. 


`Isa commanded the Worship of Allah Alone, then the People differed after Him

(36) ['Iesa (Jesus) said]: "And verily Allah is my Lord and your Lord. So worship Him (Alone). That is the Straight Path. (Allah's Religion of Islamic Monotheism which He did ordain for all of His Prophets)."

(And verily, Allah is my Lord and your Lord. So worship Him. That is the straight path.) Among those things which `Isa said to his people while he was in his cradle is that Allah was his Lord and their Lord, and he commanded them to worship Him alone. 

(So worship Him. That is the straight path.) Meaning, "That which I have come to you with from Allah is the straight path.'' This means that the path is correct; whoever follows it will be rightly guided and whoever opposes it will deviate and go astray.

(37) Then the sects differed [i.e. the Christians about 'Iesa (Jesus) ], so woe unto the disbelievers [those who gave false witness by saying that 'Iesa (Jesus) is the son of Allah] from the meeting of a great Day (i.e. the Day of Resurrection, when they will be thrown in the blazing Fire).

(Then the sects differed,) means that the opinions of the People of the Book differed concerning `Isa even after the explanation of his affair and the clarification of his situation. They disagreed about his being the servant of Allah, His Messenger, and His Word that He cast upon Maryam and a spirit from Himself. So a group of them -- who were the majority of the Jews (may Allah's curses be upon them) -- determined that he was a child of fornication and that his speaking in his cradle was merely sorcery. Another group said that it was Allah Who was speaking (not `Isa). Others said that he (`Isa) was the son of Allah. Some said that he was the third part of a divine trinity with Allah. Yet, others said that he was the servant of Allah and His Messenger. This latter view is the statement of truth, which Allah guided the believers to. A report similar with this meaning has been reported from `Amr bin Maymun, Ibn Jurayj, Qatadah and others from the Salaf (predecessors) and the Khalaf (later generations). 

(so woe unto the disbelievers from the meeting of a great Day.) This is a threat and severe warning for those who lie about Allah, invent falsehood and claim that He (Allah) has a son. However, Allah has given them respite until the Day of Resurrection, and He has delayed their term out of gentleness and confident reliance upon His divine decree overcoming them. Verily, Allah does not hasten the affair of those who disobey Him. 

 In the Two Sahihs it is also reported that the Messenger of Allah said, (No one is more patient with something harmful that he hears than Allah. Verily, they attribute to Him a son, while He is the One Who provides them sustenance and good health.)

The Disbeliever's warning of the Day of Distress

(38) How clearly will they (polytheists and disbelievers in the Oneness of Allah) see and hear, the Day when they will appear before Us! But the Zalimun (polytheists and wrong-doers) today are in plain error.

(How clearly will they (disbelievers) see and hear,) This means that no one will hear and see better than they will.

(the day when they will appear before Us.) The Day of Resurrection.

(But the wrongdoers today are...) now, in the life of this world,

(...in plain error.) They do not hear, see or think. When they are requested to follow guidance, they are not guided and they succumb to those things that do not benefit them. Then, Allah says,

(39) And warn them (O Muhammad SAW) of the Day of grief and regrets, when the case has been decided, while (now) they are in a state of carelessness, and they believe not.

(And warn them of the Day of grief and regrets,) warn the creation of the Day of Distress,

(when the case has been decided,) when the people of Paradise and the people of Hell will be sorted out, and everyone will reach his final abode which he was destined to remain in forever.

(while (now) they are) today, in the present life of this world,

(in a state of carelessness.) with the warning of the Day of grief and regret, they are heedless.

(and they believe not.) meaning they do not believe that it is true. Imam Ahmad recorded that Abu Sa`id said that the Messenger of Allah said,

(When the people of Paradise enter Paradise and the people of the Hellfire enter the Hellfire, death will be brought in the form of a handsome ram and it will be placed between Paradise and the Hellfire. Then, it will be said, "O people of Paradise, do you know what this is'' Then, they will turn their gazes and look, and they will say, "Yes, this is death.'' Then, it will be said, "O people of the Hellfire, do you know what this is'' Then, they will turn their gazes and look, and they will say, "Yes, this is death.'' Then, the order will be given for it to be slaughtered and it will be said, "O people of Paradise, eternity and no more death, O people of Hellfire, eternity and no more death.'') Then the Messenger of Allah recited the Ayah,

(And warn them of the Day of grief and regret, when the case has been decided, while (now) they are in a state of carelessness, and they believe not.) Then, the Messenger of Allah made a gesture with his hand and said, (The people of this life are in the state of heedlessness of this life.) Thus recorded Imam Ahmad and it was also recorded by Al-Bukhari and Muslim in their Sahihs with wording similar to this. It is reported from `Abdullah bin Mas`ud that he mentioned a story in which he said, "There is not a soul except that it will see a residence in Paradise and a residence in the Hellfire, and this will be the Day of distress. So the people of the Hellfire will see the residence that Allah prepared for them if they had believed. Then, it will be said to them, `If you had believed and worked righteous deeds, you would have had this, which you see in Paradise.' Then, they will be overcome with distress and grief. Likewise, the people of Paradise will see the residence that is in the Hellfire and it will be said to them, `If Allah had not bestowed His favor upon you (this would have been your place).' '' 

Concerning Allah's statement,

(40) Verily! We will inherit the earth and whatsoever is thereon. And to Us they all shall be returned,

(Verily, We will inherit the earth and whatsoever is thereon. And to Us they all shall be returned.) Allah is informing that He is the Creator, the Owner and the Controller of all matters. All of the creation will be destroyed and only He, the Most High and Most Holy, will remain. There is no one who can claim absolute ownership and control of affairs besides Him. He is the Inheritor of all His creation. He is the Eternal, Who will remain after they are gone and He is the Judge of their affairs. Therefore, no soul will be done any injustice, nor wronged even the weight of a mosquito or an atom. Ibn Abi Hatim recor- ded that Hazm bin Abi Hazm Al-Quta`i said, "`Umar bin `Abdul-Aziz wrote to `Abdul-Hamid bin `Abdur-Rahman, who was the governor of Kufah: `Thus, to proceed: Verily, Allah prescribed death for His creatures when He created them and He determined their final destination. He said in that which He revealed in His truthful Book, which He guarded with His knowledge and made His angels testify to its preservation, that He will inherit the earth and all who are on it, and they will all be returned to Him.'''

Surah Maryam Notes (12-25)

Source: Ibn Kathir

The Birth of the Boy and His Characteristics

(12) (It was said to his son): "O Yahya (John)! Hold fast the Scripture [the Taurat (Torah)]." And We gave him wisdom while yet a child.

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,

(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.

(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. 

(13) And (made him) sympathetic to men as a mercy (or a grant) from Us, and pure from sins [i.e. Yahya (John)] and he was righteous,

Allah said,

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

(And Hananan from Us, ) "This means mercy from Us.'' ` 

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, (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,

(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,

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

(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,

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

(and he was pious.)﴿19:13﴾ meaning that he was pure and had no inclination to do sins.

(14) And dutiful towards his parents, and he was neither an arrogant nor disobedient (to Allah or to his parents).

(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.

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

(15) So Peace on him the day he was born the day that he dies and the day that he will be raised up to life (again)!

(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.

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.

(16) And mention in the Book (the Quran, O Muhammad SAW , the story of) Maryam (Mary), when she withdrew in seclusion from her family to a place facing east.

(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.

(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.

(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.

(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.''

(17) She placed a screen (to screen herself) from them; then We sent to her Our Ruh [angel Jibrael (Gabriel)], and he appeared before her in the form of a man in all respects.

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

(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. 

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

(18) She said: "Verily! I seek refuge with the Most Beneficent (Allah) from you, if you do fear Allah."

(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,

(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,

(19) (The angel) said: "I am only a Messenger from your Lord, (to announce) to you the gift of a righteous son."

("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.'

(20) She said: "How can I have a son, when no man has touched me, nor am I unchaste?"

(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,

(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.

(21) He said: "So (it will be), your Lord said: '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).

(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.'' 

(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. 

(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. 

(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,

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

The Conception and the Birth

(22) So she conceived him, and she withdrew with him to a far place (i.e. Bethlehem valley about 4-6 miles from Jerusalem).

(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!"

(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).''

(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. 

(and I had been forgotten and out of sight!) This means, "I wish I had not been created and I was nothing.'

(24) Then [the babe 'Iesa (Jesus) or Jibrael (Gabriel)] cried unto her from below her, saying: "Grieve not! Your Lord has provided a water stream under you;

(Then cried unto her from below her,) "This is referring to `Isa bin Maryam.'' Likewise, `Abdur-Razzaq reported from Ma`mar that Qatadah said that Al-Hasan said, "This is referring to her son (`Isa).'' This is also one of the two opinions reported from Sa`id bin Jubayr -- that it was her son, `Isa, speaking.

(your Lord has provided a Sariy under you.) "This means a small stream.'' Likewise, `Ali bin Abi Talhah reported that Ibn `Abbas said, "Sariy means a river.'' `Amr bin Maymun held the same view, as he said, "It means a river for her to drink from.

(25) "And shake the trunk of date-palm towards you, it will let fall fresh ripe-dates upon you."

(And shake the trunk of date palm towards you,) meaning, "Grab the trunk of the date-palm tree and shake it towards yourself.'' Therefore, Allah blessed her by giving her food and drink.