Surah Maryam — A Meccan Revelation
Taken From Haqaiqul-Furqan Volume 4 Page 1, 2024 Edition
بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ
In the Name of Allāh, the Gracious, the Merciful
We begin reading this Book in the name of Allāh, who gives without cause and also gives with cause.
The Muqaṭṭaʿāt (Abbreviated Letters): کٓہٰیٰعٓصٓ
کٓہٰیٰعٓصٓ
Commentary on کٓہٰیٰعٓصٓ
In these letters there is an allusion to the Divine Names: Kabīr (the Great), al-Mutaʿāl (the Most Exalted), Kāfī (the All-Sufficient), Hādī (the Guide), Yujīru wa lā yujāru ʿalayhi¹ (He who grants refuge and against Whom no one can grant refuge), ʿĀlim (the All-Knowing), ʿAzīz (the Almighty), Ṣādiq (the Truthful).
“Had the Companions and the Tābiʿīn not interpreted these letters, I would never have ventured to do so.” (Badr, Vol. 10, No. 43, dated 24 August 1911, p. 2)
Furthermore, in these letters there is an allusion to the Divine Names: Karīm (the Generous), Hādī (the Guide), Yujīru wa lā yujāru ʿalayhi — Al-Muʾminūn 23:89 — (ʿĀlim, ʿAzīz, ʿĀdil), and Ṣādiq al-Waʿd (True to His Promise) — Maryam 19:55.
Moreover, in these verses there is mention of the Prophets: Zakariyyā, Hūd, Idrīs, and Ismāʿīl(as), while the letter Ṣ (ص) signifies the truthfulness (ṣidq) of the Prophets. The passage encompasses a mention of the Prophets of ʿIrāq al-ʿAjam (Persian Iraq), ʿIrāq al-ʿArab (Arabian Iraq), Arabia, and Syria.
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, Nos. 27 & 28, dated 30 April – 5 May 1910, p. 163; also Tashḥīdh al-Adhhān, Vol. 8, No. 9, September 1913, p. 466)
The Supplication of Zakariyyā(as)
ذِکۡرُ رَحۡمَتِ رَبِّکَ عَبۡدَہٗ زَکَرِیَّا
اِذۡ نَادٰی رَبَّہٗ نِدَآءً خَفِیًّا
Translation: “This is an account of your Lord’s mercy upon His servant Zakariyyā — when he called upon his Lord in a low voice.”
Commentary
رَحۡمَتِ رَبِّکَ — How many people have children, yet their minds never turn to the thought that this is the mercy of their Lord upon them.
خَفِیًّا — He called out; he cried out in supplication.
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, Nos. 27 & 28, dated 30 April – 5 May 1910, p. 163)
Zakariyyā’s(as) Plea: Old Age and Unanswered Prayers
قَالَ رَبِّ اِنِّیۡ وَہَنَ الۡعَظۡمُ مِنِّیۡ وَاشۡتَعَلَ الرَّاۡسُ شَیۡبًا وَّلَمۡ اَکُنۡۢ بِدُعَآئِکَ رَبِّ شَقِیًّا
Translation: “He said: ‘My Lord, indeed my bones have grown feeble, and my head has become white with old age, and I have never been disappointed in my prayer to You, my Lord.'”
Commentary
قَالَ رَبِّ — The proper manner of supplication is being taught here.
وَہَنَ الۡعَظۡمُ — It is written that his age had exceeded seventy somewhat. He would thus have been approximately my age. Wahana means “they became weak” — they became frail.
شَقِیًّا — Unsuccessful; one who fails to attain his goal.
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, Nos. 27 & 28, dated 30 April – 5 May 1910, p. 163)
The Desire for Children — Worldly Reasons vs. Prophetic Purpose
The desire for children arises for several reasons:
- Some women dislike being called barren.
- That the wealth of partners may come under one’s control.
- That there be an heir to one’s wealth and possessions.
- That there be someone to carry on one’s name.
As for the Prophets(as), they too have this desire — but for the reason that someone may inherit true knowledge and righteousness. Allāh the Exalted has also blessed me with children at an age when the time of “wahana al-ʿaẓmu minnī wa ishtaʿala al-raʾsu shaybā” has arrived for me. And I place my hope in the grace of Allāh that my children will be righteous.
(Badr, Vol. 10, No. 43, dated 24 August 1911, p. 2)
The Prayer of Zakariyya(as) for an Heir
وَاِنِّیۡ خِفۡتُ الۡمَوَالِیَ مِنۡ وَّرَآءِیۡ وَکَانَتِ امۡرَاَتِیۡ عَاقِرًا فَہَبۡ لِیۡ مِنۡ لَّدُنۡکَ وَلِیًّا
یَّرِثُنِیۡ وَیَرِثُ مِنۡ اٰلِ یَعۡقُوۡبَ ٭ۖ وَاجۡعَلۡہُ رَبِّ رَضِیًّا
Translation: And I fear my kinsmen after me, and my wife is barren. So grant me from Yourself an heir, who may inherit from me and inherit from the family of Ya’qub, and make him, O my Lord, one who is pleasing (to You).
Commentary:
خِفۡتُ الۡمَوَالِیَ (I fear my kinsmen): No one among the community appears to be righteous.
یَّرِثُنِیۡ (who may inherit from me): May he become an inheritor of that knowledge and prophethood which You have bestowed upon me and upon our forefathers. (Supplement to Akhbar Badr Qadian, Vol. 9, Nos. 27 & 28, dated 30th April / 5th May 1910, p. 163)
یَرِثُ مِنۡ اٰلِ یَعۡقُوۡبَ (and inherit from the family of Ya’qub): This establishes that inheritance applies to things other than wealth as well. (Tashheez-ul-Azhan, Vol. 8, No. 9, September 1913, p. 466)
The Good News of Yahya(as)
یٰزَکَرِیَّاۤ اِنَّا نُبَشِّرُکَ بِغُلٰمِ ۣاسۡمُہٗ یَحۡیٰی ۙ لَمۡ نَجۡعَلۡ لَّہٗ مِنۡ قَبۡلُ سَمِیًّا
Translation: Allah said: O Zakariyya! We give you the glad tidings of a boy whose name is Yahya. We have not given this name to anyone before him.
Commentary:
بِغُلٰمِ(a boy): A boy who will grow into a young man right before your eyes.
یَحۡیٰی(Yahya): In this name there is an allusion — أَحْيَاهُ اللهُ بِالْإِيمَانِ — “May Allah grant him a long life through faith.” (Supplement to Akhbar Badr Qadian, Vol. 9, Nos. 27 & 28, dated 30th April / 5th May 1910, p. 163)
Zakariyya’s(as) Humble Question
قَالَ رَبِّ اَنّٰی یَکُوۡنُ لِیۡ غُلٰمٌ وَّکَانَتِ امۡرَاَتِیۡ عَاقِرًا وَّقَدۡ بَلَغۡتُ مِنَ الۡکِبَرِ عِتِیًّا
Translation: Zakariyya said: O my Lord, how shall I have a son when my wife is barren, and I have reached extreme old age?
Commentary:
اَنّٰی یَکُوۡنُ لِیۡ غُلٰمٌ (how shall I have a son): This does not reflect despair, for Allah has declared: اِنَّہٗ لَا یَایۡـَٔسُ مِنۡ رَّوۡحِ اللّٰہِ اِلَّا الۡقَوۡمُ الۡکٰفِرُوۡنَ — “Indeed, none despairs of the mercy of Allah except the disbelieving people.” (Yusuf, 12:88). The believer does not despair of the mercy of Allah — it is only the disbelievers who do so. Rather, this expression serves to lend a tone of humility to the supplication.
وَّقَدۡ بَلَغۡتُ مِنَ الۡکِبَرِ (and I have reached extreme old age): Meaning that even a second marriage is now not possible.
عِتِیًّا (extreme old age): Beyond the age limit at which conjugal relations are possible. (Supplement to Akhbar Badr Qadian, Vol. 9, Nos. 27 & 28, dated 30th April / 5th May 1910, p. 163)
مِنَ الۡکِبَرِ عِتِیًّا: It is recorded that his age was between 75 and 80 years. (Tashheez-ul-Azhan, Vol. 8, No. 9, September 1913, p. 466)
The Sign of Silence and the Power of Remembrance
قَالَ رَبِّ اجۡعَلۡ لِّیۡۤ اٰیَۃً ؕ قَالَ اٰیَتُکَ اَلَّا تُکَلِّمَ النَّاسَ ثَلٰثَ لَیَالٍ سَوِیًّا
Translation: He said: O my Lord, appoint for me a sign. He said: Your sign is that you shall not speak to people for three nights, though you are in sound health.
Commentary:
اَلَّا تُکَلِّمَ النَّاسَ(that you shall not speak to people): Give up speech. A special kind of spiritual strength increases through the remembrance and glorification of Allah. (Supplement to Akhbar Badr Qadian, Vol. 9, Nos. 27 & 28, dated 30th April / 5th May 1910, p. 163)
اَلَّا تُکَلِّمَ النَّاسَ: The faculties of one who talks excessively become weakened. (Tashheez-ul-Azhan, Vol. 8, No. 9, September 1913, p. 466)
اَلَّا تُکَلِّمَ النَّاسَ: This is a very tried-and-tested remedy and remains a sign even today. By refraining from speech and remaining engaged in the remembrance of Allah, one’s strength increases.
The Tasbih of Fatima(ra) — A Related Teaching
The Tasbih Fatima is well-known among the Shia, and the Sunnis also regard it as a Prophetic practice. The Lady of Paradise (Fatima(ra)) once presented herself before the Holy Prophet(sa) and submitted that she had two difficulties — first, that she had to grind flour by hand, and second, that she herself had to carry the water-skin. She showed him her hands and requested a maidservant. He (saw) said: “I will inform you of something better than that. After every prayer, recite سُبْحَانَ اللّٰه 33 times, اَلْحَمْدُ لِلّٰه 33 times, اللّٰهُ أَكْبَر 34 times, and thereafter لَا إِلٰهَ إِلَّا اللّٰه. And recite the same at the time of sleep.”
(See: Sahih Bukhari, Hadith 5362)
One of those in whom I hold belief has written that the secret wisdom therein is that through the remembrance of Allah, weakness diminishes, and thereafter this complaint will not arise. (Badr, Vol. 10, No. 43, dated 24th August 1911, p. 2)
Emerging from the Prayer Chamber
فَخَرَجَ عَلٰی قَوۡمِہٖ مِنَ الۡمِحۡرَابِ فَاَوۡحٰۤی اِلَیۡہِمۡ اَنۡ سَبِّحُوۡا بُکۡرَۃً وَّعَشِیًّا
Translation: Then he came out from his chamber to his people and indicated to them by gesture to glorify Allah morning and evening.
Commentary:
The believer’s place of seclusion (khalwat-gah) is the means of fighting against Satan — hence it is called the mihrab (from harb, meaning “battle”). (Badr, Vol. 10, No. 43, dated 24th August 1911, p. 2)
مِحْرَاب: Weapon of battle; place of worship.
أَوْحَى (indicated): He conveyed this message quickly, by gesture. (Supplement to Akhbar Badr Qadian, Vol. 9, Nos. 27 & 28, dated 30th April / 5th May 1910, p. 163)
Qualities of Yahya(as)
یٰیَحۡیٰی خُذِ الۡکِتٰبَ بِقُوَّۃٍ ؕ وَاٰتَیۡنٰہُ الۡحُکۡمَ صَبِیًّا
وَّحَنَانًا مِّنۡ لَّدُنَّا وَزَکٰوۃً ؕ وَکَانَ تَقِیًّا
وَّبَرًّۢا بِوَالِدَیۡہِ وَلَمۡ یَکُنۡ جَبَّارًا عَصِیًّا
وَسَلٰمٌ عَلَیۡہِ یَوۡمَ وُلِدَ وَیَوۡمَ یَمُوۡتُ وَیَوۡمَ یُبۡعَثُ حَیًّا
Translation: O Yahya! Hold fast to the Book. And We gave him wisdom while yet a child, and compassion from Ourselves, and purity of heart, and he was most pious, and dutiful to his parents, and he was not arrogant or disobedient. And peace be upon him the day he was born, and the day he dies, and the day he will be raised up alive.
Commentary:
وَاٰتَیۡنٰہُ الۡحُکۡمَ(We gave him wisdom): From childhood he would say things of great wisdom. (Tashheez-ul-Azhan, Vol. 8, No. 9, September 1913, p. 466)
یٰیَحۡیٰی (O Yahya): The intervening narrative has been omitted, because the Quran does not tell mere stories.
حُکۡمَ (wisdom): Words of profound wisdom.
صَبِیًّا(while yet a child): He was still young, yet he spoke with great insight.
جَبَّارًا(arrogant): One who causes corruption and disruption.
وَیَوۡمَ یَمُوۡتُ(and the day he dies): Take note — this is the present tense (مضارع) and is worthy of remembrance! Yahya(as) is among the deceased, yet the word used is یَمُوۡتُ (he dies/will die). [This demonstrates that the present tense in Arabic does not by itself prove that a person is still living.] (Supplement to Akhbar Badr Qadian, Vol. 9, Nos. 27 & 28, dated 30th April / 5th May 1910, p. 163)
Maryam(as) — Giving Hope to the Hopeless
وَاذۡکُرۡ فِی الۡکِتٰبِ مَرۡیَمَ ۘ اِذِ انۡتَبَذَتۡ مِنۡ اَہۡلِہَا مَکَانًا شَرۡقِیًّا
Translation: And mention in the Book the account of Maryam, when she withdrew from her family to an eastern place.
Commentary:
Allah is the One who gives hope to the hopeless. Just as the case of Zakariyya(as) was, so too was the situation of Maryam(as). Similarly, in Makkah, idolatry had prevailed for a long time. How could there have been any hope that a Prophet would be born there? In the Book of the Prophet Isaiah (Yishayahu), it is stated that just as a divorced and ruined woman is in a desolate state, so too was the condition of Makkah — yet Allah said: “I shall cause her to flourish more than a woman with a husband.” Cities of the highest rank are called the “Bride of Cities” (Arus-ul-Bilad). Similarly, in the 6 chapters of Isaiah from 42 to 54, it is stated, and the prophecy of Arabia’s spiritual advancement through a prophet is given. (Supplement to Akhbar Badr Qadian, Vol. 9, Nos. 27 & 28, dated 30th April / 5th May 1910, p. 163)
Just as the prayers of Zakariyya(as) were first mentioned, then the account of Maryam(as) is recounted — showing how Allah granted them ease after hardship — similarly, this passage offers consolation to the Holy Prophet(sa) that Islam will emerge from these difficulties. Believers should place great hopes in Allah. (Badr, Vol. 10, No. 43, dated 24th August 1911, p. 2)
انْتَبَذَتْانْفَرَدَتْ / خَرَجَتْ — she became solitary; she departed; she separated herself from those among whom she lived.
شَرۡقِیًّا (eastern): The word شَرۡقِیًّا carries the meaning of “spacious” and “open” in many lexicons, because sunlight does not fall freely in narrow places. Thus, a sharqi place is one upon which the sun shines brightly. (Supplement to Akhbar Badr Qadian, Vol. 9, Nos. 27 & 28, dated 30th April / 5th May 1910, p. 163)
مَکَانًا شَرۡقِیًّا: The meaning is a spacious place where sunlight and fresh air are plentiful. It is incorrect to assign it a specific geographical name. (Badr, Vol. 10, No. 43, dated 24th August 1911, p. 2)
The Angel Appears to Maryam(as)
فَاتَّخَذَتۡ مِنۡ دُوۡنِہِمۡ حِجَابًا ۪۟ فَاَرۡسَلۡنَاۤ اِلَیۡہَا رُوۡحَنَا فَتَمَثَّلَ لَہَا بَشَرًا سَوِیًّا
Translation: Then she put up a screen to separate herself from them. Then We sent to her Our Spirit and he appeared to her as a well-proportioned man.
Commentary:
مِنْ دُوۡنِہِمۡ حِجَابًا (a screen to separate herself from them): She had no contact with those people — that is, she began to live apart from them.
رُوحَنَا (Our Spirit): Our Word. This Word was conveyed through many angels — hence it was stated elsewhere: اِذۡ قَالَتِ الۡمَلٰٓئِکَۃُ یٰمَرۡیَمُ اِنَّ اللّٰہَ یُبَشِّرُکِ — “When the angels said: O Maryam! Allah gives you glad tidings.” (Al ‘Imran, 3:46).
فَتَمَثَّلَ (and he appeared): The tamassul (appearing in human form) of Jibreel(as) also occurred before the Holy Prophet(sa). (Supplement to Akhbar Badr Qadian, Vol. 9, Nos. 27 & 28, dated 30th April / 5th May 1910, p. 163)
رُوحَنَا: His own Word. (Tashheez-ul-Azhan, Vol. 8, No. 9, September 1913, p. 466)
A Decree Already Ordained
قَالَ کَذٰلِکِ ۚ قَالَ رَبُّکِ ہُوَ عَلَیَّ ہَیِّنٌ ۚ وَلِنَجۡعَلَہٗۤ اٰیَۃً لِّلنَّاسِ وَرَحۡمَۃً مِّنَّا ۚ وَکَانَ اَمۡرًا مَّقۡضِیًّا
Translation: The angel said: So shall it be; your Lord has said: “It is easy for Me.” And We shall make him a Sign for mankind and a mercy from Us. And it is a matter already decreed.
Commentary:
کَذٰلِکِ(So shall it be): This too is true, and the Word of Allah is also true.
مَّقۡضِیًّا(already decreed): The command has already been issued. (Supplement to Akhbar Badr Qadian, Vol. 9, Nos. 27 & 28, dated 30th April / 5th May 1910, p. 163)
The Birth of ‘Isa(as) — Maryam’s(as) Trial and Solace
فَحَمَلَتۡہُ فَانۡتَبَذَتۡ بِہٖ مَکَانًا قَصِیًّا
فَاَجَآءَہَا الۡمَخَاضُ اِلٰی جِذۡعِ النَّخۡلَۃِ ۚ قَالَتۡ یٰلَیۡتَنِیۡ مِتُّ قَبۡلَ ہٰذَا وَکُنۡتُ نَسۡیًا مَّنۡسِیًّا
فَنَادٰٮہَا مِنۡ تَحۡتِہَاۤ اَلَّا تَحۡزَنِیۡ قَدۡ جَعَلَ رَبُّکِ تَحۡتَکِ سَرِیًّا
Translation: So she conceived him and withdrew with him to a remote place. Then the pangs of childbirth drove her to the trunk of a palm tree. She said: Oh, would that I had died before this, and had been forgotten, utterly forgotten! Then a voice called out to her from below her: Grieve not! Your Lord has provided a stream beneath you.
Commentary:
مَکَانًا قَصِیًّا(a remote place): The commentators have written that it was Egypt. This is also mentioned in Ibn Jarir.
نَسۡیًا مَّنۡسِیًّا(utterly forgotten): Would that I had been abandoned and forsaken. This word escaped her lips in a state of extreme distress.
سَرِیًّا: A spring; a small stream. It can also mean a chieftain or a lord. (Supplement to Akhbar Badr Qadian, Vol. 9, Nos. 27 & 28, dated 30th April / 5th May 1910, p. 163)
یٰلَیۡتَنِیۡ مِتُّ قَبۡلَ ہٰذَا(Would that I had died before this): What is the meaning? Before giving birth, she wished that her sense of pain had been removed so that the labour pains would not have caused her suffering. (Noor-ud-Din bi-Jawab Tark-e-Islam, Computerized Edition, p. 215)
مِنْ قَبْلِ هَذَا (before this): Praying for death is forbidden — the meaning here is: “Would that I had fallen unconscious.”
تَحۡتَکِ سَرِیًّا: Meaning: beneath you is a chieftain (a noble son). (Badr, Vol. 10, No. 43, dated 24th August 1911, p. 2)
تَحۡتَکِ سَرِیًّا: A chieftain (sard-ar). (Tashheez-ul-Azhan, Vol. 8, No. 9, September 1913, p. 466)