“When Zakariyya saw that Allah provided sustenance for Maryam by giving her the fruits of winter in summer and the fruits of summer in winter, he was eager to have a child of his own. By then, Zakariyya had become an old man, his bones feeble and his head full of gray hair. His wife was an old woman who was barren. Yet, he still supplicated to Allah and called Him in secret,

(O my Lord! Grant me from Ladunka,) from You,

(A good offspring) meaning, a righteous offspring,

(You are indeed the All-Hearer of invocation.) Allah said,

(Then the angels called him, while he was standing in prayer in the Mihrab,) meaning, the angels spoke to him directly while he was secluded, standing in prayer at his place of worship. Allah told us about the good news that the angels delivered to Zakariyya,

(Allah gives you glad tidings of Yahya,) of a child from your offspring, his name is Yahya. Qatadah and other scholars said that he was called Yahya (literally, `he lives’) because Allah filled his life with faith.

Allah said next,

(believing in the Word from Allah) Al-Awfi reported that Ibn Abbas said, and also Al-Hasan, Qatadah, Ikrimah, Mujahid, Abu Ash-Shatha, As-Suddi, Ar-Rabi bin Anas, Ad-Dahhak, and several others said that the Ayah,

(believing in the Word from Allah) means, “Believing in Isa, son of Maryam.”

Abu Al-Aliyah, Ar-Rabi bin Anas, Qatadah and Said bin Jubayr said that Allah’s statement,

(And Sayyidan) means, a wise man. Ibn Abbas, Ath-Thawri and Ad-Dahhak said that Sayyidan means, “The noble, wise and pious man.” Said bin Al-Musayyib said that Sayyid is the scholar and Faqih. Atiyah said that Sayyid is the man noble in behavior and piety. Ikrimah said that it refers to a person who is not overcome by anger, while Ibn Zayd said that it refers to the noble man. Mujahid said that Sayyidan means, honored by Allah.

Allah’s statement,

(And Hasuran) does not mean he refrains from sexual relations with women, but that he is immune from illegal sexual relations. This does not mean that he does not marry women and have legal sexual relations with them, for Zakariyya said in his supplication for the benefit of Yahya,

(Grant me from You, a good offspring), meaning, grant me a son who will have offspring, and Allah knows best.

Allah’s statement,

(A Prophet, from among the righteous) delivers more good news of sending Yahya as Prophet after the good news that he will be born. This good news was even better than the news of Yahya’s birth. In a similar statement, Allah said to the mother of Musa,

(Verily, We shall bring him back to you, and shall make him one of the Messengers.) (28:7)

When Zakariyya heard the good news, he started contemplating about having children at his age. He said,

(“O my Lord! How can I have a son when I am very old, and my wife is barren” (He) said…) meaning the angel said,

(“Thus Allah does what He wills.”) meaning, this is Allah’s matter, He is so Mighty that nothing escapes His power, nor is anything beyond His ability.

(He said: “O my Lord! Make a sign for me”) meaning make a sign that alerts me that the child will come,

((Allah) said: “Your sign is that you shall not speak to the people for three days except by signals.”) meaning, you will not be able to speak except with signals, although you are not mute. In another Ayah, Allah said,

(For three nights, though having no bodily defect.) (19:10)

Allah then commanded Zakariyya to supplicate, thank and praise Him often in that condition,

(And remember your Lord much and glorify (Him) in the afternoon and in the morning.)“

Some more details of the above conversation are mentioned in Surah Maryam.

“Concerning Allah’s statement,

(A reminder of the mercy of your Lord) This means that this is a reminder of Allah’s mercy upon His servant Zakariyya. Yahya bin Yamar recited it, (ذَكَّرَ رَحْمَةَ رَبكَ عبدَه زكريا) “He has reminded of your Lord’s mercy to His servant Zakariyya.” The word Zakariyya in the Ayah has been recited with elongation and also shortened. Both recitations are well-known. He was a great Prophet from the Prophets of the Children of Israel. In Sahih Al-Bukhari, it is recorded (that the Prophet (sallallahu alaihi wasallam) said about Zakariyya) that He was a carpenter who used to eat from what he earned with his own hand through carpentry. Concerning Allah’s statement,

(When he called his Lord (with) a call in secret.) He only made his supplication secretly because it is more beloved to Allah. This is similar to what Qatadah said concerning this Ayah,

(When he called out his Lord (with) a call in secret.) “Verily, Allah knows the pious heart and he hears the hidden voice.”

(He said: “My Lord! Indeed my bones have grown feeble…”) meaning, “I have become weak and feeble in strength.”

(and gray hair has Ashta’al on my head,) means the gray hair has burned into the black hair. The intent is to inform of weakness and old age, and its external and internal traces. Concerning Allah’s statement,

(and I have never been unblessed in my invocation to You, O my Lord!) This means, “I have not experienced from You except that You would respond to my supplication and that You would never refuse me in whatever I ask of You.” Concerning His statement,

(And verily, I fear Mawali after me,) Mujahid, Qatadah and As-Suddi, all said, “In saying the word Mawali, he (Zakariyya) meant his succeeding relatives.” The reason for his fear was that he was afraid that the generation that would succeed him would be a wicked generation. Thus, he asked Allah for a son who would be a Prophet after him, who would guide them with his prophethood and that which was revealed to him. In response to this I would like to point out that he was not afraid of them inheriting his wealth. For a Prophet is too great in status, and too lofty in esteem to become remorseful over his wealth in this fashion. A Prophet would not disdain to leave his wealth to his successive relatives, and thus ask to have a son who would receive his inheritance instead of them. This is one angle of argument. The second argument is that Allah did not mention that he (Zakariyya) was wealthy. On the contrary, he was a carpenter who ate from the earnings of his own hand. This type of person usually does not have a mass of wealth. Amassing wealth is not something normal for Prophets, for verily, they are the most abstentious in matters of this worldly life. The third argument is that it is confirmed in the Two Sahihs, in more than one narration, that the Messenger of Allah said,

(We (the Prophets) do not leave behind inheritance (of wealth). Whatever we leave behind, then it is charity.) In a narration recorded by At-Tirmidhi with an authentic chain of narrations, he said,

(We, Prophets do not leave behind inheritance (of wealth).) Therefore, the meaning in these Hadiths restricts the meaning of Zakariyya’s statement,

(So give me from yourself an heir. Who shall inherit me,) inheritance of prophethood. For this reason Allah said,

(and inherit (also) the posterity of Yaqub.) This is similar to Allah’s statement,

(And Sulayman inherited from Dawud.)(27:16) This means that he inherited prophethood from him. If this had meant wealth, he would not have been singled with it among his other brothers. There also would have been no important benefit in mentioning it if it was referring to wealth. It is already well-known and established in all of the previous laws and divinely revealed creeds, that the son inherits the wealth of his father. Therefore, if this was not referring to a specific type of inheritance, then Allah would not have mentioned it. All of this is supported and affirmed by what is in the authentic Hadith:

(We Prophets do not leave behind any inheritance (of wealth). Whatever we leave behind, then it is charity.) Mujahid said concerning his statement,

(Who shall inherit me, and inherit (also) the posterity of Yaqub.) (19:6) “His inheritance was knowledge, and Zakariyya was one of the descendants of Yaqub.” Hushaym said, “Ismail bin Abi Khalid informed us that Abu Salih commented about the Ayah:

(who shall inherit me, and inherit (also) the posterity of Yaqub.) “He would be a Prophet like his forefathers were Prophets.” Allah’s statement,

(and make him, my Lord, one with whom You are well-pleased!) means “Make him pleasing to You (Allah) and your creation. Love him and make him beloved to your creatures, in both his religion and his character.”

This statement implies what is not mentioned, that his supplication was answered. It was said to him,

((Allah said:) “O Zakariyya! Verily, We give you the glad tidings of a son, whose name will be Yahya…”) Similarly Allah, the Exalted, said;

(At that time Zakariyya invoked his Lord, saying: “O my Lord! Grant me from You, a good offspring. You are indeed the All-Hearer of invocation.” Then the angels called him, while he was standing in prayer in the Mihrab, (saying): “Allah gives you glad tidings of Yahya, confirming (believing in) the word from Allah, noble, keeping away from sexual relations with women, a Prophet, from among the righteous.”)(3:38-39) Allah said,

(We have given that name to none before (him).) Qatadah, Ibn Jurayj and Ibn Zayd said, “This means that no one had this name before him.” Ibn Jarir preferred this interpretation, may Allah have mercy upon him.

﴿ قَالَ ﴾

﴿ كَذَٲلِكَ قَالَ رَبُّكَ هُوَ عَلَىَّ هَيِّنٌ۬ ﴾

﴿ هَيِّنٌ۬ ﴾

﴿ وَقَدۡ خَلَقۡتُكَ مِن قَبۡلُ وَلَمۡ تَكُ شَيۡـًٔ۬ا ﴾

﴿ هَلۡ أَتَىٰ عَلَى ٱلۡإِنسَـٰنِ حِينٌ۬ مِّنَ ٱلدَّهۡرِ لَمۡ يَكُن شَيۡـًٔ۬ا مَّذۡكُورًا ﴾

“Allah states that the angels spoke to Maryam by His command and told her that He chose her because of her service to Him, because of her modesty, honor, innocence, and conviction. Allah also chose her because of her virtue over the women of the world. At-Tirmidhi recorded that Ali bin Abi Talib said, “I heard the Messenger of Allah (sallallahu alaihi wasallam) say,

(The best woman (in her time) was Maryam, daughter of Imran, and the best woman (of the Prophet’s time) is Khadijah (his wife), daughter of Khuwaylid.)”

The Two Sahihs recorded this Hadith. Ibn Jarir recorded that Abu Musa Al-Ashari said that the Messenger of Allah (sallallahu alaihi wasallam) said,

(Many men achieved perfection, but among women, only Maryam the daughter of Imran and Asiya, the wife of Firawn, achieved perfection.)

The Six (with the exception of Abu Dawud) recorded it. Al-Bukhari’s wording for it reads,

(Many men reached the level of perfection, but no woman reached such a level except Asiya, the wife of Firawn, and Maryam, the daughter of Imran. The superiority of Aishah (his wife) to other women, is like the superiority of Tharid (meat and bread dish) to other meals.)

We mentioned the various chains of narration and wordings for this Hadith in the story of Isa, son of Maryam, in our book, Al-Bidayah wan-Nihayah, all the thanks are due to Allah.

Allah states that the angels commanded Maryam to increase acts of worship, humbleness, submission, prostration, bowing, and so forth, so that she would acquire what Allah had decreed for her, as a test for her. Yet, this test also earned her a higher grade in this life and the Hereafter, for Allah demonstrated His might by creating a son inside her without male intervention. Allah said,

(“O Maryam! Submit yourself with obedience (Aqnuti) and prostrate yourself, and bow down along with Ar-Rakioon.”)

As for Qunut (Aqnuti in the Ayah), it means to submit with humbleness. In another Ayah, Allah said,

(Nay, to Him belongs all that is in the heavens and on earth, and all surrender with obedience (Qanitun) to Him.) (2:116)

Allah next said to His Messenger after He mentioned Maryam’s story,

(This is a part of the news of the Ghayb which We reveal.) “and narrate to you (O Muhammad ), ”

(You were not with them, when they cast lots with their pens as to which of them should be charged with the care of Maryam; nor were you with them when they disputed.) meaning, “You were not present, O Muhammad, when this occurred, so you cannot narrate what happened to the people as an eye witness. Rather, Allah disclosed these facts to you as if you were a witness, when they conducted a lottery to choose the custodian of Maryam, seeking the reward of this good deed.”

Ibn Jarir recorded that Ikrimah said, “Maryam’s mother left with Maryam, carrying her in her infant cloth, and took her to the rabbis from the offspring of Haroon, the brother of Musa. They were responsible for taking care of Bayt Al-Maqdis (the Masjid) at that time, just as there were those who took care of the Kabah. Maryam’s mother said to them, `Take this child whom I vowed (to serve the Masjid), I have set her free, since she is my daughter, for no menstruating woman should enter the Masjid, and I shall not take her back home.’ They said, `She is the daughter of our Imam,’ as Imran used to lead them in prayer, `who took care of our sacrificial rituals.’ Zakariyya said, `Give her to me, for her maternal aunt is my wife.’ They said, `Our hearts cannot bear that you take her, for she is the daughter of our Imam.’ So they conducted a lottery with the pens with which they wrote the Tawrah, and Zakariyya won the lottery and took Maryam into his care.”’. Ikrimah, As-Suddi, Qatadah, Ar-Rabi bin Anas, and several others said that the rabbis went into the Jordan river and conducted a lottery there, deciding to throw their pens into the river. The pen that remained afloat and idle would indicate that its owner would take care of Maryam. When they threw their pens into the river, the water took all the pens under, except Zakariyya’s pen, which remained afloat in its place. Zakariyya was also their master, chief, scholar, Imam and Prophet, may Allah’s peace and blessings be on him and the rest of the Prophets.

﴿ إِذۡ قَالَتِ ٱلۡمَلَـٰٓٮِٕكَةُ يَـٰمَرۡيَمُ إِنَّ ٱللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ۬ مِّنۡهُ ﴾

﴿ مُصَدِّقَۢا بِكَلِمَةٍ۬ مِّنَ ٱللَّهِ ﴾

﴿ ٱسۡمُهُ ٱلۡمَسِيحُ عِيسَى ٱبۡنُ مَرۡيَمَ ﴾

﴿ عِيسَى ٱبۡنُ مَرۡيَمَ ﴾

﴿ وَجِيهً۬ا فِى ٱلدُّنۡيَا وَٱلۡأَخِرَةِ وَمِنَ ٱلۡمُقَرَّبِينَ ﴾

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

(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. She lived under the care of her brother-in-law, Zakariyya, who was a Prophet of the Children of Israel at that time. He was a great man among them, whom they would refer to in their religious matters. Zakariyya saw astonishing miracles occur from her that amazed him.

(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.

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

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

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

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

(then We sent to her Our Ruh,) “It means Jibreel.”

(She said: “Verily, I seek refuge with the Most Gracious from you, if you do fear Allah.”) This means that when the angel (Jibreel) 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 Wail said when mentioning the story of Maryam, “She knew that the pious person would refrain (from committing evil) when she said,

(“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), Jibreel 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.’

(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.

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

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

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

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

(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.””

(Who was below her) Meaning the one who was below her called to her. Others recited it as,

(from below her) With the meaning of a preposition (from) instead of a pronoun (who). The scholars of Tafsir have differed over the interpretation of who was calling out. Al-Awfi and others reported from Ibn Abbas that he said,

(Then cried unto her from below her,) “This is referring to Jibreel because Isa did not speak until she brought him to her people.” Similarly, Said bin Jubayr, Ad-Dahhak, Amr bin Maymun, As-Suddi and Qatadah all said, “Verily, this is referring to the angel Jibreel.” This means that he (Jibreel) called out to her from the bottom of the valley. Mujahid said,

(Then cried unto her from below her,) “This is referring to Isa bin Maryam.” Likewise, Abdur-Razzaq reported from Mamar that Qatadah said that Al-Hasan said, “This is referring to her son (Isa).” This is also one of the two opinions reported from Said bin Jubayr — that it was her son, Isa, speaking. Said said, “Have you not heard Allah saying,

(Then she pointed to him.) Ibn Zayd and Ibn Jarir preferred this opinion in his Tafsir.”