Tafsir of Maryam 19:13

This is a conjunctive to "the judgment," and is intended for glorification. Etymologically, it originates from hann (to yearn), when one feels comfort and longing, and was subsequently used to denote mercy and tenderness. From this is derived al-Hannan (the Compassionate) for Allah the Almighty, contrary to those who forbid applying this name to Him, the Exalted. Al-Hasan, Qatada, al-Dahhak, ‘Ikrimah, al-Farra’, and Abu ‘Ubaydah went with the interpretation of it as "mercy" in this verse, which is also a narration from Ibn ‘Abbas. It is reported that in support of this, the following line by Tarafa was cited: "O Abu Mundhir, you have annihilated us, so spare some of us; your compassion (hananika), for some evil is easier than others." Sibawayh also cited the verse by al-Mundhir ibn Dirham al-Kalbi: "And the most recent memory of Amina was a glance, while I stood on the side of the heights; she said: 'Hanan (Compassion), what brought you here? Are you a relative, or do you know the clan?'"

The prepositional phrase is connected to an implied descriptor, serving as an emphatic qualification for the innate magnificence signaled by the indefinite noun, adding to it an extrinsic magnificence. That is: "And We gave him a great mercy from Our presence." This is more eloquent than saying "His mercy." Mujahid also reported this interpretation.

It has been said: The meaning is that We gave him mercy in his heart and tenderness toward his parents and others. The benefit of this description in such a context is to indicate that this quality was pleasing to Allah the Almighty, for not all mercy and tenderness is acceptable—such as that which leads to the neglect of any of Allah’s rights, for instance, the prescribed legal punishments. Alternatively, it indicates that this mercy was in excess of what was naturally inherent in others, for that which the Great bestows is great. It has been objected that excess is blameworthy, just as deficiency is, and that the best of affairs are those of moderation. The response is that the context of praise necessitates this, and there are forms of "excess" that are praised in one person but blamed in another; for a Sultan might bestow thousands, and if another were to do so, it would be considered blameworthy extravagance.

According to Ibn Zayd, hanan here means love, which is also a narration from ‘Ikrimah. That is: "And We gave him love from Our presence." The meaning, as has been said, is that We made him beloved to people, so everyone who saw him loved him, similar to the Almighty’s saying: "And I cast upon you love from Me." Some have permitted the possibility that the meaning is similar to the aforementioned interpretations. It has also been said that it is in the accusative case as an infinitive (masdar), being of the same category as: "And We have adorned the nearest heaven with lamps and as protection."

It is also permitted to treat it as an object for which an action is performed (maf‘ul li-ajlih), or as a conjunctive to "a child." This is clear on the premise that the meaning is mercy toward his parents and others. On the premise that it is compassion from Allah toward him, the adverbial state (hal) does not apply, and the remaining interpretations remain as they are. The state reported from Ibn Zayd will not be hidden from the contemplative mind.

And purity—meaning blessing, as Ibn Abi Hatim recorded from Ibn ‘Abbas. It is a conjunctive to the direct object. The meaning of bestowing blessing upon him, as has been said, is making him blessed, beneficial, and a teacher of good. Others have said zakat means charity, implying that which is given in charity; if joined as an adverbial state, it means: "We gave him that which he might give in charity to the people," which is as you see. It is also said it means charity in the sense of the act, joined as an adverbial state, meaning: "We gave him judgment while he was a source of charity to his parents." This is reported from al-Kalbi and Ibn al-Sa'ib. Some permitted it to be a conjunctive to "compassion," assuming an implied cause. Others said it is a conjunctive to the direct object, meaning that his being a source of charity to them was that he, upon him be peace, was a charity to them. According to al-Zajjaj, it means purity from sins; it does not harm the context of praise to employ terms where some might suffice for others.

And he was pious—obedient, avoiding sins. It has been mentioned in more than one narration that he, upon him be peace, never committed a sin, nor did he ever intend to.

Malik, Ahmad in al-Zuhd, Ibn al-Mubarak, and Abu Nu’aym recorded from Mujahid, who said: "The food of Yahya ibn Zakariyya (peace be upon them) was herbs, and he would weep out of fear of Allah the Almighty to such an extent that if pitch were on his eyes, it would have torn them. Tears had even carved paths upon his face."