3-31 Say: If you love Allah, follow me: Allah will love you, and grant you protection from your sins. And Allah is Forgiving, Merciful.a
قُلۡ إِن كُنتُمۡ تُحِبُّونَ ٱللَّهَ فَٱتَّبِعُونِى يُحۡبِبۡكُمُ ٱللَّهُ وَيَغۡفِرۡ لَكُمۡ ذُنُوبَكُمۡۗ وَٱللَّهُ غَفُورٌ۬ رَّحِيمٌ۬ (٣١)
3-31a: Guidance for Muslims in a narration about unbelievers: It is a distinctive feature of the Quran that in verses addressed to a particular nation, it provides cogent arguments against the addressed nation, drawing their attention to elegant and exquisite matters, and also continues providing guidance to Muslims. The major theme of these verses, as already noted, are the Christians. They are told in this verse that they claim to be the great beloved and lovers of God and profess that their religion teaches love of God. Yet the Messiah, who they follow to become God’s beloved, left instructions that their love of God can only be sustained if they believe in and follow the one who will come after him. There is a reference here to these words of the Messiah, “If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever (Yahya 14:15-16).” The word that has been translated as Comforter also has the meaning of intercessor, and some of the newer translations of the Bible mention this as a marginal note. Who is this second Comforter and Intercessor who came in this world after Jesus? Christians are commanded to obey this Intercessor when he comes. The Quran holds the Christians guilty of violating this command.
The lesson for the Muslims is that they cannot become the beloved of Allah merely by lip service or following their own devised methods. They must follow in the footsteps of the Holy Prophet. It is necessary to make this point here because this section mentions how prior nations that Allah chose departed from the path of seeking Allah’s pleasure. Muslims are therefore warned that they should never abandon seeking the pleasure of Allah and should not get so absorbed in the pleasantries of life that they end up like other nations.
In the words يَغۡفِرۡ لَكُمۡ ذُنُوبَكُمۡ there is also an indication that protection against sin does not take place by belief in atonement. Instead, expiation from sin takes place by treading on the paths that take one to Allah and which are manifested fully to the denizens of earth by the Holy Prophet and as stated also by the Messiah: “I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth; (Yahya 16:12-13). If the one who will guide into all truth has not come, then how can atonement set one free from sin?”
3-32 Say: Obey Allah and the Messenger; but if they turn back, Allah surely loves not the disbelievers.
3-33 Truly Allah chose Adam and Noah and the descendants of Abraham and the descendants of Amran above the nations,
قُلۡ أَطِيعُواْ ٱللَّهَ وَٱلرَّسُولَۖ فَإِن تَوَلَّوۡاْ فَإِنَّ ٱللَّهَ لَا يُحِبُّ ٱلۡكَـٰفِرِينَ (٣٢)
إِنَّ ٱللَّهَ ٱصۡطَفَىٰٓ ءَادَمَ وَنُوحً۬ا وَءَالَ إِبۡرَٲهِيمَ وَءَالَ عِمۡرَٲنَ عَلَى ٱلۡعَـٰلَمِينَ (٣٣)
3-33a: نوح – In Arabic, the meaning of ناح is lamentation or cried and its verbal noun is نوح . Noah was a great prophet who according to the estimate in the Bible was born about 3000 BC. However, recent commentators of the Bible admit that there is no reliable historical estimate of events that took place prior to Abraham. It can be conjectured from the Quran that Noah was a grand prophet after Adam, and that he was the progenitor of a new ethnic group. However, it cannot be proven from the Quran that the present-day humanity is descended from him.
عِمۡرَٲنَ – History shows that the name of Moses’ father was Imran and the chain of prophets that started from Moses and Aaron are included in Al-Imran (the family of Imran). Thus, Al-Imran is used synonymously for the Mosaic dispensation. Muqatil takes Imran here to refer to the father of Moses. Many commentators consider the name of Mary’s father was also Imran but there is no historical proof for or against that.
Beginning of the Jesus narrative: The real subject of this section and, in fact, of this chapter begins with this verse, because the actual purpose is to lend clarity to the narrative of Jesus and thereby to manifest the truthfulness of the Holy Prophet’s prophethood. This narrative is started by stating that Jesus is not the only righteous person. Allah raised righteous persons from the start of human existence, such as Adam and after him from his progeny Noah who laid the foundation of a new system, and then the family of Abraham, and then the family of Imran which is one branch of Abraham, and Jesus was just one of the many prophets from the family of Imran or the Mosaic dispensation. The reason for mentioning Al-Imran after Al-Ibrahim is that the second branch of Al-Ibrahim is the magnificent Muhammadi dispensation. Adam is mentioned first, before the national prophets because the message of the first Adam was different from the other prophets that followed in that it was universal. Similarly, the message of the “last Adam,” that is the Holy Prophet, was different from the message of all the other prophets. Both the message of Adam and the last Adam (the Holy Prophet) was for all of humanity. In the case of Adam, his children constituted all of humanity in that time of inception and he was sent only for them, and in the case of the message of the Last Adam, his progeny was the entire human race. For this reason, the message was comprehensive because humanity by this time had spread to all corners of the world. The message of Adam and the Holy Prophet was for all humanity and the message of all intervening prophets was for specific nations only.
Choosing of Adam and Noah and the descendants of Abraham and the descendants of Amran above the nations: The meaning of chose above the nations is that they were chosen above their contemporary people or nations. The meaning is not that they were chosen above the rest of humanity for all times because if that was the case, only one party would be mentioned, not multiple parties. The multiplicity of groups mentioned means that each was chosen above its contemporaries.
3-34 Offspring, one of the other. And Allah is Hearing, Knowing.a
ذُرِّيَّةَۢ بَعۡضُہَا مِنۢ بَعۡضٍ۬ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ (٣٤)
3-34a: ذُرِّيَّةَۢ – is an appositive noun from Al-Ibrahim and Al-Imran or is in present tense; that is why it has the vowel point fatha or zabar.
بَعۡضُہَا مِنۢ بَعۡضٍ۬ – Means that one is the offspring of the other, that is, Al-Imran is the offspring of Al-Ibrahim and Al-Ibrahim is the offspring of Noah. As narrated by Qatadah, according to some, the indication of بَعۡضُہَا مِنۢ بَعۡضٍ۬ is not to unity in race but to another kind of unity connected with faith.
The purport of mentioning the Divine attributes of Hearing and Knowing in the end is to manifest that Allah hears the supplications of His servants and knows the station at which a person is worthy of standing.
3-35 When a woman of Amran said:a My Lord, I vow to Thee what is in my womb, to be devoted (to Thy service), so accept (it) from me; surely Thou, only Thou, art the Hearing, the Knowing.b
إِذۡ قَالَتِ ٱمۡرَأَتُ عِمۡرَٲنَ رَبِّ إِنِّى نَذَرۡتُ لَكَ مَا فِى بَطۡنِى مُحَرَّرً۬ا فَتَقَبَّلۡ مِنِّىٓۖ إِنَّكَ أَنتَ ٱلسَّمِيعُ ٱلۡعَلِيمُ (٣٥)
3-35a: ٱمۡرَأَتُ عِمۡرَٲنَ – There can be two interpretations of ٱمۡرَأَتُ عِمۡرَٲنَ . The first is wife of Imran (in which case, Imran is the name of Mary’s father as it was quite common to give the same name to children as one of their ancestors), or a woman belonging to the clan of Imran. This second interpretation is preferable because the discussion is = of Al-Imran as a chosen race and because the following narrative proceeds about the same theme. The use of Imran instead of Al-Imran in the verse is something that is quite in consonance with idiomatic usage. In the Bible as well, a nation can be referred to by a famous ancestor, as for example instead of Bani Israel, the nation is called only Israel on several occasions, and Bani Ishmael is called Kedar who was an ancestor of Arabs. So, it is highly likely that by Imran is meant Al-Imran and the mention here is of a woman from this clan. Because there is a mention of Al-Imran as a chosen race which is a generic reference, there is mention of a special woman from among them through whom the last chosen person of Al-Imran would be manifested. A second example which will be met in this narrative regarding the last great chosen ones of Al-Imran are Zacharias and Yahya. It should also be remembered that Mary is referred to elsewhere in the Quran as اخت ھارون (Sister of Aaron) (19:28) and بنت عمران (Daughter of Imran) (66:12). Some commentators conclude from this that Imran is the name of Mary’s father and she had a brother named Aaron. In the absence of any proof to the contrary, this is an acceptable explanation. However, there is no historical proof of this, and the Imran mentioned above is clearly the father of Moses. The Aaron mentioned in the Quran is also his son. Hence the most likely explanation is that there is a reference to the illustrious pedigree in both ٱمۡرَأَتُ عِمۡرَٲنَ and اخت ھارون . We do not have a genealogical table of Mary’s ancestry, but nevertheless it appears that Mary’s parents belonged to a priestly family of Israel. Zacharias was also related to this family and Mary’s dedication for service to the temple also indicates this. Since priestly duties were the responsibility of Aaron and later his family, Mary is called اخت ھارون and her mother ٱمۡرَأَتُ عِمۡرَٲنَ . The words, اب – ام – اخ – اخت are used in many different senses in Arabic. A saying of the Holy Prophet is: انا دعوة ابی ابراھیم (I am the prayer of my father Abraham). Here the Holy Prophet clearly calls Abraham his father. According to one hadith when the Prophet’s wife Safia complained to him that people refer to her as a Jewish woman, the Holy Prophet said why did you not reply: ان ابی ھارون و عمی موسیٰ و زوجی محمد (My father is Aaron, my paternal uncle is Moses and my husband is Muhammad). Here Aaron and Moses are called Safia’s father and paternal uncle. The strange thing is that زوج is used in its literal sense of wife while اب and ام are used for distant relatives. So it is appropriate for the meaning of ھارون and عِمۡرَٲنَ not to be taken as the historical ھارون and عِمۡرَٲنَ and for ٱمۡرَأَتُ and اخت not to be interpreted in their wider sense.
3-35b: مُحَررا – تحریر means to set free or liberate a person (R). According to Al-Mufradat, a person is set free in two ways: first a person who is not subject to the command of anything, as in الحر بالحر that is, bodily free, and second morally free, as inو من لم تَتَمَلَّکۡهُ الصفاتُ الذ مِیمة من الحرص و الشَّرَہِ عَلَی المقتنیات الدُنیویّة (A person who does not have the bad attributes of a ruler like greed and avarice for worldly assets, and wealth) (R). According to Raghib مُحَررا implies freedom from such opprobrious attributes in a similar manner that we may call someone its opposite as عبدالدرھم or عبدالشہوة . According to some, the implication of مُحَررا is only that she will not profit in a worldly sense but will dedicate only for the worship of God. For this reason, Shabi takes its meaning as مُخۡلَص and Mujahid as خادمً لِلۡبَیۡعَة (servant of the place of worship). Some translate it as free from the affairs of the world (R). Apparently, the core implication is the same, namely that the child will be dedicated to the service of religion.
Devoting children to the service of religion: Historical narratives in the Quran are for Muslims to learn lessons. The indication in this narration is that though the Israeli nation had hit a nadir, still such people within them existed who would dedicate their offspring to the service of religion. The reality is that no religion can thrive unless there are people within it who devote their life to religion. One wishes that Muslims learn a lesson from this and that some people among them would come forward to devote their children to the service of religion and prepare them for this from their childhood. Unfortunately, they run away even from teaching their children Arabic merely because a baccalaureate degree would earn them a better livelihood. It is pitiable that the Muslim nation, whose foundational principle is belief in the Hereafter, has developed such a narrow vision. But Muslims should remember that even if they become rulers of the world again, the greatness and magnificence of the religion of Islam cannot be established unless there are a large number within them who devote their life for the religion of Allah and for upholding the Truth.
3-36 So when she brought it forth, she said: My Lord, I have brought it forth a female — and Allah knew best what she brought forth — and the male is not like the female,a and I have named it Mary, and I commend her and her offspring into Thy protection from the accursed devil.b
فَلَمَّا وَضَعَتۡہَا قَالَتۡ رَبِّ إِنِّى وَضَعۡتُہَآ أُنثَىٰ وَٱللَّهُ أَعۡلَمُ بِمَا وَضَعَتۡ وَلَيۡسَ ٱلذَّكَرُ كَٱلۡأُنثَىٰۖ وَإِنِّى سَمَّيۡتُہَا مَرۡيَمَ وَإِنِّىٓ أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ ٱلشَّيۡطَـٰنِ ٱلرَّجِيمِ (٣٦)
3-36a: Women can also serve religion: وَٱللَّهُ أَعۡلَمُ بِمَا وَضَعَتۡ is a parenthetical clause. When Mary’s mother gave birth to her, her mother, who had vowed to devote the child to the service of religion, expressed surprised at the birth of a girl– as it was her intention was to devote the boy from her pregnancy for this purpose. Allah informs us that a girl too can perform the service for which Mary’s mother wanted to devote the boy she was expecting. The statement Allah knew best is meant to convey that one should not be bewildered by how she would be able to serve religion. Allah is aware of her status and greatness and she can fulfill the vow that Mary’s mother had made.
وَلَيۡسَ ٱلذَّكَرُ كَٱلۡأُنثَىٰۖ – This is the second parenthetical sentence, and the لام in ٱلذَّكَرُ and ٱلۡأُنثَىٰۖ , pertain to the vow. The meaning being that the boy she desired would not have been of the same caliber as this girl. Mary’s mother simply wished to have a son who would be a servant of religion. This is a simple wish because servants of religion are of different grades. Instead, Allah granted her a girl of high eminence who was ranked in status higher than any woman of her time as is shown by وَٱصۡطَفَٮٰكِ عَلَىٰ نِسَآءِ ٱلۡعَـٰلَمِينَ (and chosen thee above the women of the world) (3:42). Some commentators, instead of taking this as a parenthetical sentence consider it to be the statement of Mary’s mother and interpret it as meaning that boys are not like girls, as boys can perform tasks that girls cannot. Thus, they have taken this statement to be differentiation based on sex.
3-36b: أُعِيذُ – The meaning of عَوۡذ is to ask for protection and relationship with someone (R).
So, the meaning of اعاذ is to give in his protection.
رَجِيمِ – The literal meaning of رَجم is الرَّمۡیُ بالرجام (pelting with stones) (R), but metaphorically it is used for رمی بالظن (to make conjectures), to be superstitious, شتم (to abuse), and طرد (to drive away or scorn). And the meaning of رَجِيمِ in ٱلشَّيۡطَـٰنِ ٱلرَّجِيمِ is to be driven away from goodness and to be far removed from the status of the spiritually elevated beings (R).
Mary’s marriage and motherhood: The commentary in Bukhari about this verse states:
عن ابی ھریرة ان النّبّی صلعم قال ما مِنۡ مَوۡلُوۡدِ یُولَدُ الَّا و الشَّیۡطٰنُ یَمَسُّه‘ حِیۡنَ یُوۡلَدُ فَیَسۡتَھِلُّ صَارخاً من مَسِّ الشیطانِ اِیَّاہُ الَّا مَریَمَ و ابنَہا
(Abu Huraira said, “I heard Allah’s Messenger (ﷺ) saying, ‘There is none born among the off-spring of Adam, but Satan touches it. A child therefore, cries out loudly for assistance at the time of birth because of the touch of Satan, except Mary and her child.”). It is narrated after this that Abu Huraira used to say that if you want, you can read: وإنِّي أُعِيذُها بك وذُرِّيَّتَها من الشَّيطان الرَّجِيمِ (And I seek refuge with Thee (Allah) for her and her offspring from the accursed Satan). This hadith is a commentary on this verse according to Abu Huraira. The apparent purport of this hadith, namely that Satan touches all offspring of Adam at birth except Mary and her son, is incorrect. First, it is abundantly clear from the verse that Mary’s mother prayed for Mary and her offspring to be protected from Satan after Mary was born and, in fact, after she had been named, and it is obvious that there is a time lapse between the birth and naming of the child. The hadith which is supposed to be a commentary on this verse states that Satan touches a child as soon as the birth takes place. So, either the protection sought no connection with the touch of Satan that is mentioned in the hadith, because there would be no benefit of praying after Satan already did his deed, or the hadith is not a commentary on this verse and the apparent purport of the hadith is contrary to this verse.
Second, if a child’s crying immediately after birth is because of the touch of Satan, then what is the cause of a child crying afterwards, say five minutes later? And is it that Mary and Jesus never cried when they were babies, and if so, then why did they cry as adults? It is clearly mentioned that Jesus used to cry while supplicating, and Mary’s saying يَـٰلَيۡتَنِى مِتُّ قَبۡلَ هَـٰذَا (Oh, would that I had died before this…) (19:23) indicates that she must have cried at that time. The reasons babies cry immediately after birth must be the same reasons that they cry later. Mary and her son cried when they were babies for the same reason that other children cry, otherwise why would they cry as adults?
Third, the touch of Satan occurs in the Quran in two different senses. First, in the sense of being subjected to some distress as in: أَنِّى مَسَّنِىَ ٱلشَّيۡطَـٰنُ بِنُصۡبٍ۬ وَعَذَابٍ (The devil has inflicted me with toil and torment) (38:41). In this sense, Jesus was subjected to much torment at the hands of the Jews and was finally crucified. The second sense is in the sense of whispering and causing doubt in the hearts of men as in: إِذَا مَسَّہُمۡ طَـٰٓٮِٕفٌ۬ مِّنَ ٱلشَّيۡطَـٰنِ تَذَڪَّرُو (…when a visitation from the devil afflicts them…) (7:201). The casting of an evil suggestion in a baby at the time of birth does not make sense. Casting of evil suggestions only makes sense in the context of a person who can distinguish right from wrong. It is obvious that babies have no such consciousness.
Fourth, there is a consensus in the Quran and Hadith that every child at birth is innocent. The Quran states: فِطۡرَتَ ٱللَّهِ ٱلَّتِى فَطَرَ ٱلنَّاسَ عَلَيۡہَا (…the nature made by Allah in which He has created men) (30:30), thus Allah creates all humans with the right nature. A hadith commenting on this states: مَا مِنْ مَوْلُودٍ إِلَّا يُولَدُ عَلَى الْفِطْرَةِ (No child is born but with the right nature). It is a central tenet of Islam that all children are born innocent. So, it makes no sense that the same religion would teach that the devil touches the child at birth.
Hadith holds Yahya to be free of sin: The correctness of the hadith may be questioned. Most certainly, the hadith is not correct in the sense that the Christian missionaries interpret it, namely that all prophets except for Mary and Jesus are sinners. The sinlessness of prophets is stated elsewhere in words much clearer than those of this hadith. One hadith states: ما من یلقی ٱللَّهِ الا ذاذنب الا یحیٰی بن زکریا (No man will meet Allah but in a sinful state except Yahya the son of Zacharias). The same hadith reported by Abu Huraira, states: کل ابم اٰدم یلقی ٱللَّهِ بذنب یعذ به علیه ان شاءا و یرحمه الا یحیٰی بن زکریا (IK).
Mention of Yahya, Mary and Jesus as an example: It appears from a superficial reading of these ahadith that both Mary and Jesus were not without sin. But this is not the case. The purpose of these ahadith is to express the piety of those persons falsely accused and libeled. What is meant by Yahya is not just Yahya but every such person who is included in the fraternity of righteous, out of which Yahya is one. Similarly, by Mary and her son are meant all those persons who have the attribute of Mary and who are included in the righteous group typified by Jesus. Yahya, Mary and Jesus are mentioned here as examples and their names are mentioned because they were the target of libelous charges and in the group of righteous, they are the closest in time to the Holy Prophet.
The real meaning of the hadith about being touched by devil: If one reflects on the words of the ahadith, it becomes apparent that the interpretation made above is correct and Mary and the others are attributive names cited as an example. In fact, the mention in hadith is not of a baby crying but of an adult who is petitioning and raising his voice for assistance. The meaning of استہلال is not crying, but to raise the voice, just as voices are raised on sighting the new moon so that others may know about it as well. اھلال is derived from it. The meaning of صارخ is also not one crying, and there is consensus that it means is one who takes a petition to someone for assistance, that is a petitioner (LA). And صَرَخَ فَلَاٌ means استغاث فقال و اغوثاہ (he petitioned and said that someone should come to his assistance). And فَلَا صَرِيخَ لَهُمۡ (…then there is no succor for them…) (36:43) occurs in the Quran where the meaning of صَرِيخَ is one who grants succor or assistant, and not one who cries. So فَیَسۡتَھِلُّ صَارخاً (cries out loudly for assistance) given as the result of مَسِّ الشیطانِ (the touch of the devil) means only that a person who is touched by the devil, raises his voice loudly for assistance.
The meaning of یولد (birth) in this hadith: The meaning of یولد here is not the birth of a baby but the spiritual birth of man or the consciousness of sin within him. This spiritual birth is divided into being of two types: first, of those persons who have the attributes of Mary and whom the devil does not touch at all, that is does not whisper evil suggestions into their hearts, and second, those persons who are touched by the devil but then they turn to God and finally are able to overcome the devil. This is not just manifested by the hadith, but is clearly explained in the following verses of Quran:
وَضَرَبَ ٱللَّهُ مَثَلاً۬ لِّلَّذِينَ ءَامَنُواْ ٱمۡرَأَتَ فِرۡعَوۡنَ إِذۡ قَالَتۡ رَبِّ ٱبۡنِ لِى عِندَكَ بَيۡتً۬ا فِى ٱلۡجَنَّةِ وَنَجِّنِى مِن فِرۡعَوۡنَ وَعَمَلِهِۦ وَنَجِّنِى مِنَ ٱلۡقَوۡمِ ٱلظَّـٰلِمِينَ وَمَرۡيَمَ ٱبۡنَتَ عِمۡرَٲنَ ٱلَّتِىٓ أَحۡصَنَتۡ فَرۡجَهَا فَنَفَخۡنَا فِيهِ مِن رُّوحِنَا وَصَدَّقَتۡ بِكَلِمَـٰتِ رَبِّہَا وَكُتُبِهِۦ وَكَانَتۡ مِنَ ٱلۡقَـٰنِتِينَ
And Allah sets forth an example for those who believe – the wife of Pharaoh, when she said: My Lord, build for me a house with Thee in the Garden and deliver me from Pharaoh and his work, and deliver me from the iniquitous people. And Mary, the daughter of Amran, who guarded her chastity, so We breathed into him Our inspiration, and she accepted, the truth of the words of her Lord and His Books, and she was of the obedient ones.
Two women are given here as examples, the first the wife of Pharaoh and second Mary. The attribute of the first is that there is a yearning in her heart and that Allah delivers her from Pharaoh and his works. She finds that the devil is active in whispering evil suggestions, but they turn to Allah and come to Him with great eagerness and pray that Allah grant them deliverance from Pharaoh. It is in accordance with this that the hadith says فَیَسۡتَھِلُّ صَارخاً . When the devil tries to attack a believer, they take petition to God and ask Him for help. This is spiritual birth. The attribute of the second group is the attribute of Mary and is described as ٱلَّتِىٓ أَحۡصَنَتۡ فَرۡجَهَا . The meaning of فرج is dangerous opportunities, that is, all the ways the devil can attack them are secured. These are those people who have reached a place of safety which is called in prophets مقام عصمت (status of chastity). The hadith is in fact a commentary on these two verses (66:11-12) and not that of أُعِيذُهَا بِكَ in verse 3:36 with which it has no connection. As in the Quran, the hadith invokes Mary’s name to talk about believers with her attributes. This is why the mention of Mary has been put first because that is the real object, and ابنھا that is ابن مریم is placed second because that is by way of the result because if the believers can reach this status of safety than prophets in the first place are at this station. If the object was to show some greatness of Jesus, then his name should have been in the first place. This is the real interpretation of this hadith which is in accordance with the Quran, Hadith and facts. In addition, it should also be remembered that the fundamental principles of religion are taken from the Quran, and the Hadith is subservient to Quran because most of the narrations are in accordance with the meaning. The words may not be exact. So, if the meaning of حِیۡنَ یُوۡلَدُ is not taken as a spiritual birth, then one would have to say that these words are extra and inducted mistakenly by some narrator
3-37 So her Lord accepted her with a goodly acceptance and made her grow up a goodly growing, and gave her into the charge of Zacharias.a Whenever Zacharias entered the sanctuary to (see) her, he found food with her. He said: O Mary, whence comes this to thee? She said: It is from Allah. Surely Allah gives to whom He pleases without measure.b
فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ۬ وَأَنۢبَتَهَا نَبَاتًا حَسَنً۬ا وَكَفَّلَهَا زَكَرِيَّاۖ 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 (٣٧)
3-37a: تَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ۬ – For the meaning of تَقَبَّلَ see 2-127a. Raghib states that the wisdom of bringing in قَبُولٍ after تَقَبَّلَ is that there is a desire for reward in تَقَبَّلَ and a desire for the pleasure of Allah in قَبُولٍ .
أَنۢبَتَهَا نَبَاتًا – نبت and نبات mean organic, that is things that grow out of the ground and it’s special use is for those things that do not have a stem or trunk. Its use was extended for all things that grow whether it is vegetables, or trees, or animals or humans (R). The verbal noun following أَنۢبَتَ is نَبَاتًا instead of انباتًا but it stands for انباتًا , although some take نَبَاتًا to be in the present tense here. But Ibn Jarir states that Arabs often get the verbal nouns to agree with the rule of verbs although the word may be different. For example, they will say تکلم فلان کلاماً and not تکلم فلان تکلاماً . It is in accordance with this that تَقَبَّلَ is followed by قَبُولٍ and أَنۢبَتَ by نبات . It is stated in Mufradat that there is an indication in the use of أَنۢبَتَ for humans as they are in some respects نبات because their origin begins in the earth– though they additional qualities. So the purport of أَنۢبَتَ here is انماء , that is to grow.
كَفَّلَ – کِفۡل or کَفِیۡل is that part which is sufficient, hence کفَالَة means surety or grantor, and تَکۡفِیۡل means to give into someone’s guardianship.
زَكَرِيَّا – is the name of Yahya’s father and this name is included in the Quran in the class of prophets. There is a mention of Zacharias in Luke 1:5-6 as follows: There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia, and his wife was of the daughters of Aaron…And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. (This clear statement in the Gospel that a priest and his wife were blamelessly following all the commandments and ordinances of the Lord makes a mockery of the claim of the followers of the Gospel that no person can fully follow the shariah). The gospel mentions Zacharias merely as a priest, but in the Old Testament there is a mention of a prophet Zechariah and his Book is also part of the collection of Books in the Old Testament. It is possible that where the Quran mentions Zacharias in the category of prophets (Al-Inam 6:85), the reference may be to Zechariah because where Zacharias is counted among the prophets, there is no mention of the birth of Yahya. And where there is a mention of the birth of Yahya in the house of Zacharias, which occurs at three places in the Quran namely here and in Surahs Maryam and Anbiyah, there is no mention of grant of prophethood to Zacharias. There is so much similarity between the names Zacharias and Zechariah that it is not unlikely that in Arabic, the two names took the same rendering. In fact, the Quranic language in some parts indicate that there are two different persons. For example, Mary was given into the guardianship of Zacharias as a result of drawing lots. If he was a prophet, his right would have taken priority over the priests. Another example is the prayer of Zacharias when he says: يَرِثُنِى وَيَرِثُ مِنۡ ءَالِ يَعۡقُوبَۖ (Who should inherit me and inherit of the Children of Jacob) (19:6). It is obvious that the indication in Children of Jacob is to prophethood. If Zacharias was a prophet, it would have been sufficient to say يَرِثُنِى (inherit me). Again in Surah Anbiya, the mention together of Zacharias and his wife occurs as follows: إِنَّهُمۡ ڪَانُواْ يُسَـٰرِعُونَ فِى ٱلۡخَيۡرَٲتِ وَيَدۡعُونَنَا رَغَبً۬ا وَرَهَبً۬اۖ (Surely, they used to vie with one with another, in good deeds and called upon Us, hoping and fearing…) (21:90). It appears from these, that Zacharias the prophet and Zacharias the father of Yahya are two different persons.
Some commentator’s comments about Mary: Some with a fascination for the unnatural created strange stories about Mary. One of these is that Mary used to grow in one day what a normal child does in one year, although the only mention here is نَبَاتًا حَسَنً۬ا meaning a goodly upbringing. She was given into the guardianship of Zacharias for the purpose of religious education. It is wrong to say that Mary was handed over to the temple immediately after birth. It is obvious that guardianship for religious education occurs when the child is old enough to start this education. The existing gospel does not mention the birth and rearing of Mary.
3-37b: كُلَّمَا – کُلّ زمانٍ اَوۡ کل وقت means whenever.
ٱلۡمِحۡرَابَ – root is حرب which means war. It is mentioned in Mufradat that the niche in a mosque is so called because: لَاِنَّه‘ مَوۡضِعُ مُحَارَبَة الشیطان والھویٰ (It is where the war against the devil and desires takes place). But Lisan Al-Arab states: المِحۡربُ صَدۡرُ الۡبَیۡتِ و اَکۡرَمُ مَوضِعٍ فیه that the niche is the central and most honored place of the house, and the statement of Zujaj is reproduced that the niche is the name of the best room in the house ارفَعُ بَیۡتٍ فی الدار (LA). Reference here is in the context of the Bani Israel who used to call their temple محراب in which they sat (LA) or where they gathered for prayer. This shows that محراب isthat special place where they sat for worshipping, and this was their temple.
رِزۡق – the real meaning according to Raghib is: عطاء جاری whether worldly or otherwise, whether it is wealth or status or knowledge, and accordingly, imparting knowledge is called: رُزۡقتُ علماً . Commentators, as is their wont, state that this was out of the ordinary food, although there are no words in the verse that indicates as such. Accordingly, they describe the food as: فاکھة الصیف فی الشِتّآء فاکھة الشِتّآء فی الصیف (summer fruit during winter and winter fruit during summer), though there is no mention of bread or fruit in the Quran. First, there is no evidence to conclude that the food was fruit much less nonseasonal fruit. These commentators also state that Zacharias placed Mary in a place where one had to go through seven locked doors to reach her. Under these circumstances, even to get seasonal fruit to Mary would have been quite a distinction and there was no need to make the fruit nonseasonal. According to Mujahid: وجد عندھا رزقاً ای عِلماً او قال صحفا فیھا عِلماً (what is meant by food here is knowledge or books of knowledge).
مِنۡ عِندِ ٱللَّهِۖ – عِندِ is an adverb of time and place, and its meaning is: حضُوُر الشَّئ وَ دَنوّہُ , that is the presence and nearness of a thing, and مِنۡ is inserted before it to make مِنۡ عِندِنا, in the same way that مِنۡ is inserted with لدُن , to make مِنۡ لدُنّا . Mufradat states that there is a sense of nearness in عِنۡد. This is sometimes due to place and sometimes due to beliefs, as in عِندِی کذا meaning this is how it is in my beliefs, and sometimes nearness because of status, as in بَلۡ أَحۡيَآءٌ۬ عند ربہم , and sometimes merely as a verdict, as in: عِندَهُ ۥ عِلۡمُ ٱلسَّاعَةِ (with him is the knowledge of the hour) (43:85) وَمَنۡ عِندَهُ ۥ عِلۡمُ ٱلۡكِتَـٰبِ (…and whoever has knowledge of the Book) (13:43), and similarly: فَأُوْلَـٰٓٮِٕكَ عِندَ ٱللَّهِ هُمُ ٱلۡكَـٰذِبُونَ (So they are liars in the sight of Allah) (24:13), and وَهُوَ عِندَ ٱللَّهِ عَظِيمٌ۬ (…while with Allah it was serious) (24:15). In all of these citations, the meaning is فی حکمه , that is these things occur by the decree of Allah. This is also the case in: وَإِن مِّن شَىۡءٍ إِلَّا عِندَنَا خَزَآٮِٕنُهُ ۥ وَمَا نُنَزِّلُهُ ۥۤ إِلَّا بِقَدَرٍ۬ مَّعۡلُومٍ۬ (And there is not a thing but with Us are the treasures of it, and We send it not down but in a known measure) (15:21). This is the same situation here. By مِنۡ عِندِ ٱللَّهِۖ is meant these things are received by the order of Allah. Some commentators have opined that مِنۡ عِندِ ٱللَّهِۖ is used here because it was received without human intermediation but this is not necessary because when إِن مِّن شَىۡءٍ إِلَّا عِندَنَا خَزَآٮِٕنُهُ ۥ (there is not a thing but with Us are the treasures of it) then whatever one receives is مِنۡ عِندِ ٱللَّهِۖ (from Allah). Accordingly, it is stated in Surah Al Nisa that if good befalls them, they say: هَـٰذِهِۦ مِنۡ عِندِ ٱللَّهِ (This is from Allah), and when a misfortune befalls them, they say: هَـٰذِهِۦ مِنۡ عِندِكَ (This is from Thee) because of your (Holy Prophet’s) course of action. It is stated in response: قُلۡ كُلٌّ۬ مِّنۡ عِندِ ٱللَّهِ (Say: All is from Allah) (4:78). Good and bad fortunes are all from Allah although it is explained further that bad outcomes are because of the evil deeds of a person. In the same vein, it is stated: مَا ٱلنَّصۡرُ إِلَّا مِنۡ عِندِ ٱللَّ (help comes only from Allah) (3:126), although help comes in the form of resources. If the Muslims had refused to fight like the followers of Moses, they would not have received help. So, either directly or indirectly, everything is مِنۡ عِندِ ٱللَّهِۖ (from Allah).
How did Mary get the food? We believe that Allah does not need resources to bring about a matter or may bring it about through resources that man cannot understand, as in: وَيَرۡزُقۡهُ مِنۡ حَيۡثُ لَا يَحۡتَسِبُۚ (And gives him sustenance from whence he imagines not) (65:3). Allah provides sustenance for the righteous in ways that they cannot imagine, and if this was a miracle of Mary that she received sustenance without any apparent resource, then even this is not a thing to which we object. The only question is whether this is so stated in the Quran or is to be found in any authentic hadith that Mary received nonseasonal fruit despite being barred behind seven locked doors. The answer to this is in the negative. Neither Allah nor the Holy Prophet stated as such, and the literal words just indicate that some sustenance used to reached her. It is possible that faithful who visited the temple brought her food as is the tradition that those who seclude themselves for religion, are often brought food by kindhearted persons who are motivated by God to do so. It is possible that by food is meant knowledge, as stated by Mujahid, and Mary may have sourced this knowledge from God, and when Zacharias asked her one day where she got this knowledge from, she replied as all righteous persons would do who have foresight beyond resources and they consider everything as being from Allah. Abraham goes so far as to say, وَٱلَّذِى هُوَ يُطۡعِمُنِى وَيَسۡقِينِ (And Who gives me to eat and to drink) (26:79), although he used to eat and drink with his own hands.
Man can learn even from mundane matters: The question can be raised that if this was an ordinary matter, what was the need to mention it here. Does the Quran not mention ordinary matters to learn a lesson from? In fact, it is only from ordinary matters that a person can learn a lesson. If this was an extraordinary matter, then how does it benefit us? It is not a miracle shown to convince nonbelievers, nor is it a marvel that is manifested for the rejectors. In fact, the matter is quite clear. The objective is to show to the Muslims that those who dedicate their life for the service of religion, Allah provides them with sustenance and creates the means so that sustenance can keep on reaching them. But by stating in the end: إِنَّ ٱللَّهَ يَرۡزُقُ مَن يَشَآءُ بِغَيۡرِ حِسَابٍ Allah has also informed that Allah grants abundant sustenance to such persons, and these words are directed towards Muslims.
There is another aspect worthy of attention. Zacharias found food with Mary whenever he visited her. If this food was coming to her in some unnatural way, he would have questioned her on the very first visit as to where it had come. The Quranic statement shows that whenever he visited her he found food with her and did not question her. Later, on one occasion, he did question her when he found indications of piety in her. If the purport was that she was questioned on the very first visit, then the passage should have been لما دخل علیھا ۔
3-38 There did Zacharias pray to his Lord. He said: My Lord, grant me from Thee goodly offspring; surely Thou art the Hearer of prayer.a
هُنَالِكَ دَعَا زَڪَرِيَّا رَبَّهُ ۥۖ قَالَ رَبِّ هَبۡ لِى مِن لَّدُنكَ ذُرِّيَّةً۬ طَيِّبَةًۖ إِنَّكَ سَمِيعُ ٱلدُّعَآءِ (٣٨)
3:38a: هُنَالِكَ – is an adverb of place. ل is for distance and ك is for address. Thus, he prayed where he was (near Mary in the sanctuary).
Wish for a pious child: Given the degenerate condition of the Bani Israel, it appears that Zacharias thought that this nation was incapable of giving birth to pious people who could keep it on the right path. So he had previously not prayed for having children. Accordingly, in another place, he stated: وَإِنِّى خِفۡتُ ٱلۡمَوَٲلِىَ (And I fear my kinsfolk…) (19:5). His fear was that he could see that they did not lead a pious life practically because prophets and saints do not otherwise worry about having someone to inherit their wealth and estate. However, when he saw such piety and dutifulness in Mary, he felt an overwhelming desire that Allah may grant him a similarly pious child. This shows that when a desire arises in the hearts of pious people, it is only for the birth of a pious child. Despite having reached an advanced age, Zacharias had not hitherto prayed for a child, but when he prayed, he prayed for a pious child. Zacharias.
It is not correct to say that the desire to pray in his heart arose because he realized that God had the power to grant this, because even previously he was one of those whose prayers were accepted. Every righteous person knows that Allah accepts prayers, and Zacharias’ own statement is given elsewhere: وَلَمۡ أَڪُنۢ بِدُعَآٮِٕكَ رَبِّ شَقِيًّ۬ا (I have never been unsuccessful in my prayer to Thee, my Lord) (19:4). The realization that his wife was barren arose after a long period of being issueless, so why did he not supplicate for a child before this realization? The reason is that surveying the debased condition of Bani Israel, he felt that the nation was not in the moral state conducive to pious people existing in it. However, on seeing the piety of Mary, he felt a strong desire in his heart and his soul cried out uncontrollably before Allah: فَهَبۡ لِى مِن لَّدُنكَ وَلِيًّ۬ا يَرِثُنِى وَيَرِثُ مِنۡ ءَالِ يَعۡقُوبَۖ وَٱجۡعَلۡهُ رَبِّ رَضِيًّ۬ا (So grant me from Thyself an heir who shall inherit of the Children of Jacob, and make him my Lord, acceptable (to Thee)) (19:5-6). When pious people see other pious people, pious desires arise in their hearts. The attention of Muslims is drawn to this.
3-39 So the angels called to him as he stood praying in the sanctuary: Allah gives thee the good news of Yahya,a verifying a word from Allah, and honorable and chaste and a prophet from among the good ones.b
فَنَادَتۡهُ ٱلۡمَلَـٰٓٮِٕكَةُ وَهُوَ قَآٮِٕمٌ۬ يُصَلِّى فِى ٱلۡمِحۡرَابِ أَنَّ ٱللَّهَ يُبَشِّرُكَ بِيَحۡيَىٰ مُصَدِّقَۢا بِكَلِمَةٍ۬ مِّنَ ٱللَّهِ وَسَيِّدً۬ا وَحَصُورً۬ا وَنَبِيًّ۬ا مِّنَ ٱلصَّـٰلِحِينَ (٣٩)
3:39a: Speech of the angels:فَنَادَتۡهُ ٱلۡمَلَـٰٓٮِٕكَةُ – According to some, by مَلَـٰٓٮِٕكَةُ is meant Gabriel and according to others a party of angels. Allah’s communications and revelations are revealed through the medium of angels. In another place, it is stated: يَـٰزَڪَرِيَّآ إِنَّا نُبَشِّرُكَ بِغُلَـٰمٍ ٱسۡمُهُ ۥ يَحۡيَىٰ (O Zacharias, We give thee good news of a boy, whose name is Yahya). Regardless of which angel brought it, this was a revelation received by Zacharias. In another place, the Quran clearly states that the only means by which Allah communicates with humans are, by inspiration, dreams, visions and revelation. Revelation brought by Gabriel is exclusively for prophets. Communication by other angels is through visions and revelation.
Yahya: It is stated in Mufradat: سَمَّاہُ بذٰلك من حَیۡثُ انه لم تمِتۡهُ الذنوب کما اماتت کثیرا من وَلَدِ اٰدم صلعم (He was named Yahya in order to indicate that he will not die of sin as is the case with many sons of Adam). An elaboration of this is that the indication in the name Yahya is that he will inherit a spiritual life and not die of sin, unlike the general condition of the Bani Israel nation at the time which was steeped in sinfulness and impiety. Men of high character and righteousness were generally not present among them. This child is not be like the rest of the nation but will inherit a spiritual life and will die sinless. Some commentators say that the name Yahya is meant to indicate that Allah will enliven his heart with faith or that he will be livened with knowledge and wisdom (LA), or that through him people will find spiritual life (RM). His name in the Gospel is Yohannah (John in English) and he is well known as the one who baptized, having baptized Jesus as well. He was a contemporary of Jesus and preceded him by some years in birth. It is interesting that the start of the Israelite dispensation began with two prophets, Moses and Aaron, and ended with two prophets, Yahya and Jesus. Just as Moses was unable to perform all the tasks required for the reformation of the Israelites alone, similarly Jesus alone was not sufficient for this task. The task before Moses and Jesus was huge and that is reason why the raising of another prophet contemporaneously was needed. Aaron performed some of the tasks of Moses and Yahya prepared the people for the work of Jesus.
There were prophecies in previous scriptures about Yahya and Jesus. There was a prophecy about Yahya in the Book of the Prophet Malachi: “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord” (Malachi 5:4). Ostensibly, it appears that the prophecy is predicting the return of Elijah about whom, the Jewish thinking was that he had been physically elevated to heaven. This thinking was rooted in their scripture which stated: “Elijah went up by a whirlwind into heaven” (II king 2:11).
How the prophecy of the return of Elias was fulfilled: [Note: Elijah and Elias are the same person. Elijah is Hebrew and Elias is the Greek version of the same name]. When Jesus claimed to be the Messiah, the Jews objected that their prophecies stated that it is necessary for Elias to come back before Messiah. When the disciples brought this to the attention of Jesus, he replied: “But I say unto you, that Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them” (Matthew 17:12). After that it is stated: “Then the disciples understood that he spake unto them of John the Baptist” (Mathew 17:13). In another place, the similarity between Elias and Yahya is expressed as: “And he shall go before him in the spirit and power of Elias” (Luke 1:17). Thus, the coming of Yahya was the coming again of Elias because he came in the spirit and power of Elias. The Jews were not convinced by this explanation.
3-39b: كَلِمَةٍ۬ – This word appears in the Quran text in many different shades of its basic meaning of speech. For example, it is stated regarding the Christian belief of declaring Jesus to be the son of God: كَبُرَتۡ ڪَلِمَةً۬ تَخۡرُجُ مِنۡ أَفۡوَٲهِهِمۡ (Grievous is the word that comes out of their mouth) (18:5). In another place, an unbeliever after death asks of Allah as follows: رَبِّ ٱرۡجِعُونِ لَعَلِّىٓ أَعۡمَلُ صَـٰلِحً۬ا فِيمَا تَرَكۡتُۚ (My Lord, send me back that I may do good in that which I have left), and the reply is given: إِنَّهَا كَلِمَةٌ هُوَ قَآٮِٕلُهَاۖ (It is but a word that he speaks) (23:98-99).
This is the ordinary meaning of كَلِمَة , but what is the word that needs to be verified here? Mufradat mentions three things: كَلِمَة التوحید (the word of Unity), کتاب اللّٰه (the Book of Allah), and عیسیٰ (Jesus). Jesus is named كَلِمَة because elsewhere it is said in the Quran: ڪَلِمَتُهُ ۥۤ أَلۡقَٮٰهَآ إِلَىٰ مَرۡيَمَ (His word which He communicated to Mary) (4:171). In my opinion كَلِمَة is used here in its ordinary meaning, that is Jesus validates the word that Allah communicated to Mary, and there is an indication in the word كَلِمَة to the prophecy about Yahya which is found in the Bible and is mentioned in the previous note 3-39a.
سَيِّدً۬ا – سید is from سود and سواد means blackness and from the same sense a multitude or host is also called سواد . سَیّد is one who is the trustee of a large party (R). Yahya is called سَیّد because he was about to become the leader of a party.
حَصُورً۬ا – is derived from حَصۡر which means تضییق , that is restrained. According to Mufradat حَصُورً is one who does not venture near women either because of impotence or because of chastity, and who exercises control over his carnal desires. It is then stated that in this verse, the حَصُورً meant is of the second type, that is one of not going to women because of chastity. This is a laudable quality. There have been many impotent men in the world and no doubt will be in the future, but it is not something that can be stated on an occasion of praise. These words are also found in a narration of Ibn Abbas as follows: الذی لا یاتی النساء مع القدرة علےٰ ذٰلك (RM). And it is also stated in Ruh al-Maani that a permissible interpretation of حَصُورً is that it purports a person who takes the control of his carnal desires to perfection and controls his natural sensuous impulses.
Jesus and Yahya: Christians often cite as a marvel of Jesus that he did not marry. The Quran presents Yahya as a counter example to show that if there is any good in celibacy then Yahya was no less than Jesus. Yahya’s life was even bereft of the ordinary comforts of life that were available to Jesus. Accordingly, his description in the Gospel states that he did not drink alcohol and partook sparingly of food, while about Jesus people said that he ate heartily and drank wine. “For John came neither eating nor drinking, and they say, He hath a devil. The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber…” (Matthew 11:18-19.
The Quran mentions Yahya as a prophet, but Jesus called Yahya to be even more than a prophet. If there was a similar statement about Jesus, he would probably have been made a God, but Yahya is not considered much, despite the statement of Jesus: “But what went ye out for to see? A prophet? Yea, I say unto you, and more than a prophet…Verily I say unto you, among them that are born of women there hath not risen a greater than John the Baptist” (Mathew 11:9 and 11). Was Jesus not born of a woman? Then in the light of this clear statement which one of the two is greater? Yahya or Jesus? Christians should themselves answer this. The glad tidings of the birth of Yahya by the angel is given in these words: “And thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord and shall drink neither wine nor strong drink; and he shall be filled by the Holy Ghost, even from his mother’s womb” (Luke 1:14-15). There is also a hadith to this effect: ما من عبد یلقی اللّٰه الا ذاذنب الا یحیٰی بن زکریا (No man will meet Allah but in a sinful state except Yahya the son of Zacharias). If all these statements are taken collectively at face value, they show the great superiority of Yahya over Jesus. Christians should reflect on it.
3-40 He said: My Lord, how can I have a son when old age has already come upon me, and my wife is barren? He said: Even thus does Allah do what He pleases.a
قَالَ رَبِّ أَنَّىٰ يَكُونُ لِى غُلَـٰمٌ۬ وَقَدۡ بَلَغَنِىَ ٱلۡڪِبَرُ وَٱمۡرَأَتِى عَاقِرٌ۬ۖ قَالَ كَذَٲلِكَ ٱللَّهُ يَفۡعَلُ مَا يَشَآءُ (٤٠)
3-40a: غلام – A boy is said to be غلام when his whiskers are sprouting (R), that is a young adult. Sometimes غلام is used for a person who is between the age of birth to adulthood, and for کہل ) a middle aged person). The glad tidings of the birth of a son in the Quran is usually given by the word غلام and the indication in it is perhaps that the promised boy would reach adulthood. And here in response to the question of Zacharias, there may be an additional indication about when the boy whose glad tidings are being given would reach adulthood.
ٱلۡڪِبَرُ – ڪِبَر or greatness may be either in respect of the body, or with respect to age, or because of status or nobility (R). Here ڪِبَر is with respect to age, that is advanced in years.
عَاقِرٌ – The literal meaning of عَقۡر is essence or root, and from it is عقرت النخل which means قَطَعۡتُه من اَصۡلِه (R), that is I cut the date palm from its root, and in this way the meaning of عَقۡر became to slaughter or to cut. Accordingly, عَقۡرتُ الۡبَعِیۡرَ means نَحَرۡتُه‘ (it was slaughtered). In the same sense, there is in the Quran فَعَقَرُوهَا (slaughtered her) (91:14) and فَتَعَاطَىٰ فَعَقَرَ (he took (a sword) and hamstrung (her)) (54:29). And ٱمۡرَأَتِى عَاقِرٌ۬ is a woman who is barren کَاَنَّہا تَعۡقِرُ ماءَ الۡفَحل (she cuts or slaughters the male’s fluids or squanders it) (R).
كَذَٲلِكَ ٱللَّهُ يَفۡعَلُ مَا يَشَآءُ – Its structure is الامر کذالِكَ (this is how the matter is going to be) ٱللَّهُ يَفۡعَلُ مَا يَشَآءُ (Allah does what He pleases). So, these are two separate sentences, The subject of the first sentence is omitted.
This question is directed at the natural order of things and wonderment at the manifestation of a great sign because the overt conditions are opposed to such a happening. There is no disrespect intended and it would be wrong to think so because a similar question was asked by Abraham when he received tidings of a son: أَبَشَّرۡتُمُونِى عَلَىٰٓ أَن مَّسَّنِىَ ٱلۡڪِبَرُ فَبِمَ تُبَشِّرُونَ ( Do you give me good news when old age has come upon me? Of what then do you give me good news?) (15:54).
3-41 He said: My Lord, appoint a sign for me. Said He: Thy sign is that thou speak not to men for three days except by signs. And remember thy Lord much and glorify (Him) in the evening and early morning.
قَالَ رَبِّ ٱجۡعَل لِّىٓ ءَايَةً۬ۖ قَالَ ءَايَتُكَ أَلَّا تُڪَلِّمَ ٱلنَّاسَ ثَلَـٰثَةَ أَيَّامٍ إِلَّا رَمۡزً۬اۗ وَٱذۡكُر رَّبَّكَ ڪَثِيرً۬ا وَسَبِّحۡ بِٱلۡعَشِىِّ وَٱلۡإِبۡڪَـٰرِ (٤١)
3-41a: ثَلَـٰثَةَ أَيَّامٍ – When discussing the same subject in Surah Maryam, the words used are ثَلَـٰثَ لَيَالٍ۬ (three nights) (19:10). Sometimes the mention of one thing includes the other. For example سَرَٲبِيلَ تَقِيڪُمُ ٱلۡحَرَّ (…garments to save you from the heat) (16:81). The real intent is ٱلۡحَرَّ و البرد , that is save you from heat and cold. Sometimes, by saying مشرق (east) both مشرق and مغرب (east and west) are meant. Similarly, the night is included in the day, and the day is included in the night. This convention is clarified by calling it days in one place and nights in another when narrating the same event.
رَمۡزً۬ا – The meaning of رَمۡزً۬ا is gesticulating with lips without making any sound and gesturing with the eyes (R). The real meaning of رَمۡزً is to move or change place and position. According to Ibn Abbas the meaning of رَمۡزً۬ا is الاشارة بالید و الوحی بالراس (gesturing with hand and head) (RM).
ٱلۡعَشِىِّ – عَشِیَّ is the time from the decline of the sun from its zenith to the next morning (R). Accordingly, it is stated in the Quran: عَشِيَّةً أَوۡ ضُحَٮٰهَا (evening or a morning) (79:46) and عشاء is the period from the maghrib prayer to when it becomes dark. وَجَآءُوٓ أَبَاهُمۡ عِشَآءً۬ يَبۡكُونَ (And they came to their father at nightfall, weeping) (12:16).
إِبۡڪَـٰرِ – إِبۡڪَـٰر is the first part of the day, also called بُکرة (R), and إِبۡڪَـٰر in the same sense is a verbal noun.
Was Zacharias’ silence coerced or by choice?: The request for a sign is no evidence that Zacharias did not have faith in the promise of Allah. Hassan states that the silence was: لیتلقی تلك النعمة بالشکر (So that he may give thanks for the blessing). Some people insert ridiculous fables here, that the devil told Zacharias that he had not heard the voice of the angel but instead of the devil and that is why Zacharias had said: أَنَّىٰ يَكُونُ لِى غُلَـٰمٌ۬ (How can I have a son?) and asked for a sign. Commentators mention that Zacharias’ silence was not because he was struck dumb. In Surah Maryam the same text has the addition of the word سَوِيًّ۬ا (in good health) and implies to observe the fast of silence in good health. However, most commentators do believe that Zacharias’ silence was coercive in the sense that he was rendered speechless, but Abu Muslim states that it was by choice, and Atta says that “this…was an indication to fast because it was the tradition among them that they did not speak when they fasted” (RM). This explanation is very elegant. Evidence of its correctness finds support from a statement of Mary: إِنِّى نَذَرۡتُ لِلرَّحۡمَـٰنِ صَوۡمً۬ا فَلَنۡ أُڪَلِّمَ ٱلۡيَوۡمَ إِنسِيًّ۬ا ( Surely I have vowed a fast to the Beneficent, so I will not speak to any man today) (19:26). The command not to speak is also conjoined with the command to remember the Lord abundantly and to glorify Him morning and evening. If Zacharias was struck dumb then the command for glorification was meaningless. The idea that silence by choice is not a sign is a lack of understanding of what is meant by a sign. Zacharias requested: ٱجۡعَل لِّىٓ ءَايَةً۬ۖ that a sign be appointed and Allah responded that the sign fixed was to fast for three days and not to speak during those days.
Narration in Luke: The narration of this event in Luke is not worthy of being accepted. It is stated there that the angel said to Zacharias: And behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season. And the people waited for Zacharias, and marveled that he tarried that long in the temple. When he came out, he could not speak unto them; and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless (Luke 1:20-22). The conversation of Zacharias with the angel was not in any respect different from the conversation that Abraham had with the angel in similar circumstances. This is something that the commentators of the Bible admit. It is wrong to say that similar questions are not a sign of incredibility in one place but in another place show incredibility.
Bayan-ul-Quran 