Tafsir of Maryam 19:40

(Indeed, We inherit the earth and whoever is upon it): No one other than Him, the Exalted, shall retain any possession or ownership; thus, all of it belongs to Him, the Exalted, independently, both manifest and hidden, excluding anything else. It transitions to Him, the Glorified, just as an inheritance transitions from the deceased to the heir. This is like His saying, "To whom belongs the sovereignty this day? To Allah, the One, the Prevailing" (40:16). Or, it means: We shall take the earth and whoever is upon it through annihilation and destruction, just as an heir takes his inheritance and secures it.

(And to Us they will be returned): That is, they shall be brought back for recompense, not to anyone else independently or in partnership. Al-A’raj read it as turja’un (you will be returned) with a ta. Al-Sulami, Ibn Ishaq, and ‘Isa read it as yurja’un (they will be returned) with a ya, in the active voice. Al-Dani narrated from them that they read it with a ta. And Allah, the Exalted, knows best.

(Kaf-Ha-Ya-‘Ain-Sad): It and its likes, according to the correct view, are a secret from the secrets of Allah, the Exalted. Concerning the reason for the opening of this Surah with it, it has been said: The Kaf is an allusion to the "Sufficient" (al-Kafi), which the state of Zakariya’s weakness, old age, and incapacity demanded. The Ha is an allusion to the "Guide" (al-Hadi), which His providence, the Glorified, demanded in order to show him his request. The Ya is an allusion to the "Protector" (al-Waqi), which his state of fear of his kinsmen demanded. The ‘Ain is an allusion to the "All-Knowing" (al-‘Alim), which his demonstration of the absence of worldly means demanded. The Sad is an allusion to the "Truthful" (al-Sadiq), which the promise demanded.

The allusion in the two stories is, in summary, that Allah, may His affair be exalted, grants both with a request and without one. Some of those who interpret have applied what is contained in these stories to the inner self (al-anfus), yet they have strained and deviated.

Regarding the vow of fasting—intended here as silence—there is an allusion to abandoning the defense of the self. It is as if it were said to her, upon her be peace: "Remain silent and do not defend yourself, for there is hardship for you in your speaking and your defense of yourself, whereas in your silence is the manifestation of the power We have placed within you." So she adhered to silence. When Allah, the Exalted, knew the sincerity of her detachment to Him, He, the Glorified and Exalted, caused ‘Isa, upon him be peace, to speak in her defense.

It is mentioned that he, upon him be peace, folded every beautiful attribute into the folds of his saying, "Indeed, I am the servant of Allah." This is because they have said that no one is called "the servant of Allah" unless he has become a manifestation of all the divine attributes alluded to by the Majestic Name. They held that his saying, "He has given me the Scripture..." and what follows, acts as a justification for this claim. They mentioned that the servant being annexed to His pronoun, the Exalted, is more eloquent in praise than what was mentioned, and that the possessor of that station is our Prophet, may Allah bless him and grant him peace. It is as if they mean that the servant, when annexed to His pronoun, the Exalted, is only such when it is not coupled with a name, like "His servant Zakariya." Otherwise, the claim of exclusivity is invalid, so let this be contemplated.

Ibn ‘Ata’ mentioned regarding the saying of the Exalted, "And He has not made me a tyrant, miserable," that the "tyrant" is one who does not give advice, and the "miserable" is one who does not accept advice. We seek refuge with Allah, the Exalted, from being made such.