Tafsir of Al Imran 3:39

(Then the angels called him while he was...) Regarding the words of the Almighty: (So We answered him and bestowed upon him Yahya)—the apparent meaning of His statement in [Surah] Maryam, (Indeed, I bring you glad tidings), is that the glad tidings (al-tabshir) follow the supplication, not that they are delayed long after it. As for the claim that there were forty years between the supplication and the response, we have found no basis for it in the authentic (Sahih) reports. Yes, some mawquf (stopped at a Companion) reports suggest there was a duration between the birth and the glad tidings, as we shall indicate shortly, God willing.

The intended meaning of "the angels" is Gabriel, peace be upon him, for he was the caller alone, as recorded by Ibn Jarir from Ibn Mas’ud. Abd al-Rahman ibn Abi Hammad mentioned that he used to read it as "Then Gabriel called him" (fanadahu Jibril). Thus, the plural here is a metaphor for the singular out of veneration, or it is an attribution of the action of some to the whole. It has been said: the plural is used here as in the expression, "So-and-so rides horses and wears silk," but this was countered by the argument that this is only correct if a generic one is intended, whereas here a specific one is intended. Thus, the former explanation is worthier. It is also said that the plural is to be taken literally, and the callers were a group of angels. Hamza and al-Kisa'i recited it as fanadathu (feminine singular) with imala. Ibn al-Mundhir and Ibn Marduwayh recorded from Ibn Mas'ud that he said: "They mentioned the angels," then he recited, (Indeed, those who do not believe in the Hereafter name the angels with the names of females); he used to read it as fanadathu al-mala'ikatu (the angels called him - feminine) and he would mention this throughout the Quran. Al-Khatib recorded from him that the Prophet (peace and blessings of God be upon him) used to recite it in that manner.

(While he was standing) is a circumstantial sentence (jumla hali) from the object of the call, confirming what the fa (in fanadathu) pointed toward. His saying, the Almighty: (Praying) is a circumstantial clause from the hidden pronoun in "standing," or another circumstantial clause from the object according to those who allow multiple circumstances without a conjunction or substitution, or it is a second predicate for the subject according to those who hold such a view. It is also said the sentence is an adjective for "standing." The intended meaning of "prayer" (salah) is the one involving specific words and actions, as is apparent, and most exegetes agree on this. Ibn al-Mundhir recorded from Thabit who said: "Prayer is the service of God Almighty on earth; if God Almighty knew anything better than prayer, He would not have said: (Then the angels called him while he was standing, praying)." It is also said the intended meaning is supplication (du’a), and the former indicates the legitimacy of prayer in their legislation.

(In the sanctuary), meaning in the place of worship, or based on the assumption that "praying" is a state of the pronoun in "standing," because the governing agent (’amil) for it and for the circumstantial clause is one and the same; thus, there is no need for separation by an unrelated word as is required in other interpretations. It also appears that the matter is one of "contention" (tanazu'), for both "standing" and "praying" can govern "in the sanctuary" in any of the ways of parsing previously mentioned. So, contemplate this.

Furthermore, know that prayer in the famous mihrabs (niches) present now in the mosques of the Muslims has been deemed makruh (disliked) by a group of the Imams. Ali (may God honor his face) and Ibrahim (may God have mercy on him) held this view, as recorded from them by Ibn Abi Shaybah. It is among the innovations (bid’ah) that were not in the first era. From Abu Musa al-Juhani, he said: The Messenger of God (peace and blessings of God be upon him) said: "My nation will remain in goodness as long as they do not take in their mosques slaughtering-places (madhabih) like the slaughtering-places of the Christians." From Abdullah ibn Abi al-Ja’d, he said: The companions of Muhammad (peace and blessings of God be upon him) used to say: "Among the signs of the Hour is that slaughtering-places will be taken in the mosques." From Ibn Umar (may God be pleased with them both), the Prophet (peace and blessings of God be upon him) said: "Beware of these madhabih," meaning the mihrabs. The narrations regarding this are numerous, and Imam al-Suyuti has an independent treatise on it.

(That God brings you glad tidings of Yahya), meaning bi-anna Allah (that God...). After dropping the preposition commonly used with anna and inna, it is permissible in the interpreted construction to consider the accusative case or the genitive case. The former is the school of Sibawayh, and the latter is the school of al-Khalil. Nafi’ and Ibn ‘Amir read the hamza of inna with a kasra, which is interpreted as implying a verb of saying (qawl); this is the school of the Basrans, or because the calling is treated like speech, as it is a type of it—this being the school of the Kufans. Hamza and al-Kisa'i read yubashiruka (glad tidings), and others read yabshuruka (from the tri-literal root). Ibn Jarir recorded from Mu'adh al-Kufi who said: "Whoever reads yubashiru (with a shadda) is from the 'glad tidings' (bishara), and whoever reads yabshuru (with a light ra) is from 'joy' (surur)."

Yahya is a non-Arabic name according to the correct view. It is also said it is Arabic, derived from a verb. The factor preventing it from being fully declinable (sarf) in the first view is proper-noun status and non-Arabic origin; in the second, it is proper-noun status and the pattern of a verb. The argument that there is no definitive proof for its non-declinability due to the possibility that it is structured by treating the proper noun as a sentence—having a pronoun within it, as in the saying: "I was told of my maternal uncles, the sons of Yazid"—is weak because the complexity involved in that possibility is such that it is almost a definitive proof against it.

Among those who argue for its Arabic origin, some explain the naming by stating that God Almighty revived (ahya) his mother’s barrenness; this is narrated from Ibn Abbas (may God be pleased with them both). Others explain that God Almighty revived his heart with faith; this is narrated from Qatada. It is said he was named Yahya because God Almighty knew he would be martyred, and martyrs are alive (ahya) with their Lord, being provided for. Others say it is because he is made alive by the knowledge and wisdom he would be given. Others say it is because God revives the people through him by guidance. Al-Qurtubi said: "His name in the first Book was Hayy." I saw in the Gospel of Matthew that he (peace be upon him) was called John the Baptist, because he used to baptize people in his time, according to what Christian books narrate.

(The rest of the linguistic analysis follows regarding the declension and morphology of the name Yahya).

Our master, the Shaykh al-Islam, said: "This speech, up to the end, should be taken as if expressed by God the Almighty, following the methodology of: (Say, 'O My servants who have transgressed against themselves, do not despair of the mercy of God')." The verse hints at this through his (peace be upon him) response directly to the Almighty, not through the angel, and the deviation from attributing the glad tidings to the 'We' of Majesty—as occurred in Surah Maryam—is to maintain the path of Majesty, as in the saying of the Caliphs: "The Commander of the Faithful commissions you with such-and-such." This is to indicate that what was narrated there—the calling and the glad tidings and the ensuing dialogue—all occurred through the mediation of the angel by way of God’s narration, not by Himself essentially, as is the immediate understanding. With this, the unity of meaning in the two noble Surahs becomes clear. Ponder this. [End of quote].

The motivation for considering what is here as being narrated by the expression of God Almighty is the appearance of the invalidity of the idea that what is in Surah Maryam is the angel's expression not narrated by God Almighty, and that the apparent is the unity of the two supplications. Otherwise, what is here does not have to be interpreted in the way mentioned if not for that, and hinting is not compelling, as is not hidden. In both places, an addition must be assumed, such as "the birth," for glad tidings do not relate to the essence [itself]. It reverts in meaning to that which is there, meaning: "Indeed, God brings you glad tidings of the birth of a boy named Yahya."

(Believing in a Word from God) is in the accusative case as a circumstantial clause of the future from Yahya. The "Word" refers to Jesus (peace be upon him), and this is narrated from Ibn Abbas, Mujahid, and Qatada, and it is the view of the major exegetes. Jesus (peace be upon him) was called that because he came into existence through the word "Be" (kun) without the intervention of a normal cause, so he resembled the "creative acts" (badi'iyat) that belong to the realm of Command (’alam al-amr). The "from" (min) is for the commencement of origin, metaphorically, and is connected to a hidden element that acts as an adjective for "Word," meaning: "a Word originating from Him, the Almighty." The intended meaning of this "belief" is faith, and he was the first to believe in Jesus (peace be upon him) and testify that he was the Word of God and a Spirit from Him, according to the famous report.

Ahmad recorded from Mujahid who said: "The wife of Zachariah said to Mary: 'I find that what is in my womb bows to what is in your womb.'" Ibn Jarir recorded from the path of Ibn Jurayj from Ibn Abbas, who said: "Yahya and Jesus were maternal cousins, and the mother of Yahya used to say to Mary, 'I find that what is in my womb bows to what is in your womb.' That was his belief in him." He was older than Jesus by six months, as al-Dahhak and others said. It is said three years. It is said that in either case, there is a long time between the birth of Yahya and the glad tidings of it, because Mary gave birth while she was thirteen or ten years old. This was countered by the argument that this only holds true if the supplication of Zachariah (peace be upon him) was during the childhood of Mary, before the age of ten or thirteen. There is nothing in the verse other than what indicates that when Zachariah (peace be upon him) repeatedly entered upon Mary, witnessed the provision with her, asked her, and heard that answer from her, he longed for a child and supplicated as he did. This supplication, just as it is possible to be in the beginning of the matter, it is also possible to be at its end, shortly before Mary’s pregnancy. Its being at the end is not far-fetched, as his desire was then more intense, having witnessed the constancy and firmness of the matter during the time of childhood and thereafter. This is rarely found in children, as many of them may have God cast upon their tongues in their youth what is far removed from them in their adulthood. Thus, we have nothing that explicitly indicates that there was a long duration between the birth and the glad tidings, nor between the supplication and the glad tidings. Yes, we have evidence that Yahya was older than Jesus (peace be upon them both), and this is agreed upon by Muslims and others. In the Gospel of Matthew, it is explicitly stated that he was born before him, that Herod killed him before he was raised, and that he baptized the Messiah. God Almighty knows the truth of the matter.

It is narrated from Abu ‘Ubayda that the meaning of (with a Word from God) is with a Book from Him, the intended meaning being the Gospel. Calling it a "Word" is like calling a poem a "word" (e.g., the word of al-Huwaydira).

(And a Chief) is a conjunction to "Believing." Ibn Abbas explained it as "generous," Qatada as "forbearing," al-Dahhak as "of good character," Salim as "pious," Ibn Zayd as "noble," Ibn al-Musayyib as "a jurist and scholar," Ahmad ibn ‘Asim as "content with the decree of God," al-Khalil as "one obeyed, surpassing his peers," Abu Bakr al-Warraq as "relying upon God," al-Tirmidhi as "of high ambition," al-Thawri as "one who does not envy," Abu Ishaq as "one who excels his people in goodness," and some linguists as "a master whose obedience is required." All the qualities mentioned are suitable for Yahya (peace be upon him) because they are qualities of perfection, and the Prophets are the most deserving of the qualities of perfection. However, the critical investigation is that the original meaning of "Chief" (Sayyid) is one who leads his people and has followers, and then it was applied to anyone who excels in religion or worldly affairs. It is permissible that it means here "the one who excels in religion," as he (peace be upon him) did not contemplate sin at all, as has been narrated through numerous paths.

Ibn Abi Hatim and Ibn ‘Asakir recorded from Abu Hurayrah that the Prophet (peace and blessings of God be upon him) said: "Every son of Adam will meet God with a sin he has committed, for which He will punish him if He wills or have mercy upon him, except Yahya ibn Zakariyya." It is permissible that it means its original definition, for he (peace be upon him) was the chief of his people and had followers among them. At most, that was a religious leadership. Mentioning it after His saying, (Believing), is to indicate that he is a Prophet like Jesus (peace be upon him) and not one of his followers, as is seemingly understood from His saying: (Believing in a Word from Him).

(And a Chaste one) is a conjunction to what preceded it. Its meaning is one who does not approach women despite having the ability to do so; Ibn Abbas said this in one of the reports from him. In some, it is that he is impotent (’innin), who has no member for intercourse and does not ejaculate. The preservers of Hadith reported from the Messenger of God (peace and blessings of God be upon him) that what he (peace be upon him) had was like the tip of a finger; in some narrations like a splinter, in others like a date pit, and in some like the fringe of a garment. It is said: the former is more correct, as impotence is a defect that is not permissible for Prophets, and granting that it is not a defect, it is at least not a praise-worthy quality, and the speech is intended as praise. As for what the preservers reported, assuming its authenticity, one could say it is by way of illustration, pointing to his (peace be upon him) lack of enjoyment in what he possessed due to his lack of inclination toward marriage, being preoccupied with matters far greater than that. From this, it is said that celibacy for supererogatory acts of worship is better than being occupied with marriage, inferring from the state of Yahya (peace be upon him). Those who held the opposite view argued with what al-Tabarani recorded from Abu Umama, who said: The Messenger of God (peace and blessings of God be upon him) said: "Four are cursed in this world and the Hereafter, and the angels said 'Amen': A man whom God made male but he feminized himself and imitated women; a woman whom God made female but she masculinized herself and imitated men; he who leads the blind astray; and a hasur (chaste/celibate one), and God Almighty did not make a hasur except Yahya ibn Zakariyya." In one narration: "God and the angels cursed a man who became hasur after Yahya ibn Zakariyya." It is permissible that the "chaste" one means the one who exerts effort in restraining the soul and withholding it from desires despite having the ability, and his (peace be upon him) state was also like that. Abd al-Razzaq recorded from Qatada in a mawquf report, and Ibn ‘Asakir from Mu’adh ibn Jabal in a marfu’ report, that he (peace be upon him) passed by boys in his youth who were playing and they invited him to play, and he said: "I was not created for play."

(And a Prophet) is a conjunction to what preceded, resulting from the praiseworthy qualities enumerated. (Among the righteous), meaning growing up among them or counted among their number. "Among" (min) in the first case is for inception, and in the second for partition. It is said that its meaning in the first case is "one of noble lineage," and in the second "infallible." In both cases, its mention after "Prophet" is not redundant. It may be said that the intended meaning of "righteousness" is that which is beyond the righteousness necessarily required in the station of Prophecy, from its extreme levels. Upon this is built the supplication of Solomon (peace be upon him): (And admit me by Your mercy into [the company of] Your righteous servants). Perhaps this is more appropriate than the previous interpretation.