Tafsir of Maryam 19:12-15

Surah Maryam (19): Verses 12–15

Know that in these verses, Allah (Exalted is He) described Yahya (John) with nine attributes.

This is indicated by the Almighty’s saying: {O Yahya, take the Book with strength} (19:12).

Issue 1: The statement {O Yahya, take the Book} implies that Allah (Exalted is He) had reached Yahya to a stage where it was appropriate for Him to address him thus. The mention of his age is omitted because the context implies it.

Issue 2: The mentioned {Book} could be the Torah, which was a blessing from Allah to the Children of Israel, as Allah says: {And We gave the Children of Israel the Scripture, and judgment, and prophethood} (Al-Jathiyah: 16). Alternatively, it could be a specific book that Allah granted exclusively to Yahya, as He did for many prophets. The former interpretation is preferable because applying the term to what is previously known (the Torah) is better, and there is no other known book in this context except the Torah.

Issue 3: The phrase {with strength} does not mean physical ability to take it, as that is known for everyone. Therefore, it must be interpreted in a way that conveys praise, meaning seriousness, steadfastness, and perseverance in fulfilling the duty of prophethood. Essentially, it refers to acquiring a disposition that makes undertaking what is commanded easy and refraining from what is forbidden easy.

{And We gave him wisdom while [he was] a child} (19:13).

There are several opinions regarding the meaning of al-Hikmah (wisdom) here:

1. It means profound understanding (al-Hikmah): This includes comprehension of the Torah and deep insight into religion.
2. It means intellect (al-‘Aql): This is the view of Mu'ammar, who reportedly said, "What is the purpose of creating us for play?"
3. It means Prophethood (al-Nubuwwah): Allah perfected his intellect in his childhood and revealed to him. This is because Allah sent Yahya and Jesus (peace be upon them) as children, unlike Moses and Muhammad (peace be upon them), who were sent after reaching maturity.

The interpretation of Prophethood is the most likely for two reasons:

1. Allah mentions his noble attributes and merits in this verse. Prophethood is the noblest human attribute, so mentioning it in praise is more fitting than mentioning others. No other word here signifies prophethood except this one.
2. Al-Hukm (judgment/wisdom) is that which qualifies one to judge over others absolutely, and this can only be achieved through prophethood.

Addressing the objection: How can intellect, perception, and prophethood be attained in childhood? If one denies the possibility of miracles (which are deviations from custom), then the door to prophethood is closed, as miracles are the basis of prophethood. If one does not deny miracles, then this perceived improbability vanishes, as the transformation of a child into an intelligent being is no more improbable than the splitting of the moon or the parting of the sea.

{And compassion from Us} (19:14).

Al-Hanan originally derives from al-Haneen (yearning or distress upon separation), like the camel’s yearning for its young. It is also used when someone shows tenderness and mercy to another.

There is a difference of opinion regarding attributing Al-Hanan to Allah: some permit it, interpreting it as meaning the All-Kind, the Merciful. Others forbid it because of the word’s origin, arguing that no authentic narration has established it as one of Allah’s names.

Here, Al-Hanan has two possibilities:

A. It is an attribute of Allah: The structure implies: "And We gave him wisdom while a child, as a compassion from Us."

• Possibility 1: The compassion is from Allah towards Yahya. Meaning: We gave him wisdom as a child, and {And compassion from Us} means mercy, blessing, and honor bestowed upon him.
• Possibility 2: The compassion is from Allah towards Zakariyya (Zechariah). Meaning: We answered Zakariyya’s prayer by granting him a son, then gave him wisdom as a child, and {And compassion from Us} was directed towards him (Zakariyya) for doing so. {And purity} means protection from having his prayer rejected.
• Possibility 3: The compassion is from Allah towards the community of Yahya. Meaning: We gave him wisdom as a child, and {And compassion} from Us upon his community due to their great benefit from his guidance.

B. It is an attribute of Yahya:

• Possibility 1: He was given wisdom and compassion towards Our servants, meaning tenderness and kind consideration for all under his judgment, similar to how the Prophet (PBUH) was described: {And by the Mercy of Allah, you were lenient with them} (Al ‘Imran: 159). Allah then informed that He gave him purity (zakāh), meaning his compassion would not lead him to neglect his duties, as excessive kindness can sometimes lead to abandoning what is obligatory (as seen in verses about harshness towards disbelievers). Thus, the meaning is: We granted him tenderness towards God's servants alongside purity from neglecting obligations. It could also mean he was given tenderness towards creation and purity from sin, never disobeying or intending to sin.
• Possibility 2 (Attributed to ‘Ata’ ibn Abi Rabah): {And compassion from Us} means We gave him wisdom as a child as an exaltation, by making him a Prophet while he was a child. What exaltation is greater than this? Evidence is cited in the narration that Waraqah ibn Nawfal passed by Bilal being tortured and heard him say "One, One," and Waraqah said, "If you kill him, I will make him a Hanan (one who is honored/revered)."

{And purity} (wa zakāh). There are several views:

1. It means righteous deeds (‘amalun salihun zakiyyun), according to Ibn Abbas, Qatadah, Ad-Dahhak, and Ibn Jurayj.
2. It means purity for those who accepted him, so they became pure, according to Al-Hasan.
3. It means Allah praised him with good commendation, as witnesses purify a person’s testimony.
4. It means charity that Allah bestowed upon his parents, according to Al-Kabi.
5. It means blessing and growth, similar to what Jesus (peace be upon him) said: {And He has made me blessed wherever I am} (19:31).

This indicates that the servant's actions (like his purity and righteousness) are created by Allah, as his purity is attributed to Allah. Interpreting it as divine favors (al-lutf) is distant from the apparent meaning.

{And he was pious} (wa kāna taqiyyan). You already know its meaning. In summary, it encompasses the highest praise, as piety involves avoiding what Allah forbids and not neglecting what He commands. The most deserving of this description are those who never disobeyed Allah or intended to sin, which Yahya (peace be upon him) was.

Addressing the question: What is the meaning of {And he was pious} at the time of his initial accountability? Allah addressed the Prophet (PBUH) by informing him about Yahya’s state as he was when Allah bestowed these favors upon him.

{And dutiful to his parents} (wa barran bi-wālidayhi). This is because no act of worship equals the glorification of parents after the glorification of Allah, which is why Allah commanded: {And your Lord has decreed that you worship none but Him, and to parents, good treatment} (Al-Isra’: 23).

{And never was he an arrogant tyrant} (wa lam yakun jabbāran). This describes his humility and gentleness, which are attributes of the believers, as Allah says: {And lower your wing in humility to the believers} (Al-Hijr: 88) and {If you had been rude in speech and harsh in heart, they would have disbanded from about you} (Al ‘Imran: 159). True worship requires knowing oneself with humility and knowing one's Lord with greatness and perfection. One who knows himself as humble and his Lord as perfect cannot be arrogant. Iblis became distant from Allah's mercy because he became arrogant and rebellious.

It is also said that a jabbar is one who sees no right that others have over him, stemming from pride and self-importance, refusing to fulfill anyone's due right. Sufyan interpreted {tyrant, disobedient} (jabbāran ‘aṣiyyan) as one prone to anger, evidenced by Pharaoh’s words: {Do you intend to kill me as you killed a person yesterday? You intend nothing but to be a tyrant on earth} (Al-Qasas: 19). Anyone who punishes out of self-anger without right is a tyrant, as Allah says: {And when you seize, you seize as tyrants} (Ash-Shu‘ara’: 130).

{Disobedient} (‘aṣiyyan). This is more emphatic than ‘āṣin (disobedient), just as ‘alīm (all-knowing) is more emphatic than ‘ālim (knowing).

{And peace be upon him the day he was born and the day he dies and the day he will be raised alive} (19:15). There are several interpretations:

1. Muhammad ibn Jarir At-Tabari: {And peace be upon him} means security from Allah the day he was born, so that Satan does not afflict him as he afflicts other children of Adam. {The day he dies} means security from the torment of the grave. {The day he will be raised alive} means security from the torment of the Resurrection.
2. Sufyan ibn ‘Uyaynah: Humans are most fearful in three places: the day they are born (seeing themselves leaving what they were in), the day they die (seeing people they have never witnessed), and the day they are resurrected (seeing a vast gathering). Allah honored Yahya (peace be upon him) by granting him peace in these three moments.
3. Abdullah ibn Naftawayh: {The day he was born} means the first time he sees the world. {The day he dies} means the first day he sees the matters of the Hereafter. {The day he will be raised alive} means the first day he sees Paradise and Hellfire, which is the Day of Resurrection. The word {alive} is to indicate his status among the martyrs, as Allah says: {Rather, they are alive, receiving provision with their Lord} (Al ‘Imran: 169).

Sub-points regarding this peace:

1. This peace can be from Allah or from the angels. In either case, it signifies his high status, as angels only send peace by Allah’s command.
2. Yahya has a distinction over other prophets in this peace, such as Noah and Abraham, because the peace is mentioned {the day he was born}, which is not mentioned for others.
3. It is narrated that Jesus (peace be upon him) said to Yahya: "You are better than me because Allah sent peace upon you, while I sent peace upon myself." This is weak, as Jesus’s self-salutation is like Allah’s command to Yahya, since Jesus was infallible and did only what Allah commanded.
4. The peace upon him the day he was born must be a favor from Allah, as no prior action of his warranted it. The peace on his death and resurrection day might be a reward for his praise and honor.

Benefits Derived from This Story

Benefit 1: Teaching the Etiquette of Supplication (Du‘a’)

1. {A quiet call} (19:3): This indicates that the best supplication is one made quietly, reinforcing: {Call upon your Lord humbly and secretly} (Al-A‘raf: 55). Raising the voice suggests strength, while lowering it suggests weakness and brokenness, which is the essence of supplication—dependence on Allah’s grace and turning away from one's own power.
2. It is appropriate to mention the soul's weakness first, as Zakariyya did: {My bones have grown feeble, and my head is gray with age} (19:4), followed by mentioning Allah’s abundant favors: {and I have never been, in my supplication to You, O my Lord, unfortunate} (19:4).
3. The supplication should be for something related to religion, not purely worldly matters, as he feared for his successors in faith: {And indeed, I fear those who will come after me} (19:5).
4. The supplication should use the address "O Lord" (Ya Rabb), as done here.

Benefit 2: The High Status of Zakariyya and Yahya (Peace be upon them) Zakariyya’s status is shown by:

1. His extreme humility and complete turning to Allah.
2. Allah answering his prayer.
3. Allah calling him and giving him glad tidings, or the angels did, or both.
4. His tongue being restrained from speech except for glorification (Tasbih).
5. It is permissible for prophets to ask for a sign (as he asked: "O my Lord, grant me a sign").

Benefit 3: Allah’s power to create offspring even when both parents are extremely old, refuting the claims of materialists.

Benefit 4: The validity of inferential reasoning in religion, based on Allah’s statement: {And indeed, I created you before, when you were nothing} (19:9).

Benefit 5: The non-existent is truly nothing. If one argues that the verse means "not a mentioned thing" (like 19:1), we reply that assuming an omitted word goes against the principle. Furthermore, the opponent might argue that the verse proves humans were not things, which we agree with, as a human is composed of assembled substances with specific accidents. These assembled substances described by accidents are not established in non-existence; only the individual, uncombined essences are established, and they are not called "human." Thus, the verse does not prove the desired point.

Benefit 6: Comparing the Story in Surah Al ‘Imran and Surah Maryam Allah mentioned this story in both Surahs, and we observe the differences:

1. In this Surah (Maryam), Allah mentioned Zakariyya called upon his Lord without specifying the time. In Al ‘Imran (3:37-38), it is specified that he prayed when he saw provision with Mary, leading him to hope for himself.
2. In Al ‘Imran (3:39), it is explicit that the caller was the angels: {Then the angels called him while he was standing in prayer in the chamber}. In this Surah, the caller in {O Zakariyya, indeed We give you good tidings} (19:7) is more apparent to be Allah Himself. There is no contradiction between these two statements.
3. In Al ‘Imran (3:40), Zakariyya first mentioned his old age, then his wife’s barrenness: {How can I have a boy when my old age has come upon me, and my wife is barren?}. In this Surah (19:8), he said: {How can I have a boy when my wife is barren, and I have reached extreme old age?}. The waw (and) does not necessitate sequence.
4. In Al ‘Imran, he said: {when my old age has come upon me} (3:40). Here, he said: {when I have reached extreme old age} (19:8). What has reached you has been reached by you.
5. In Al ‘Imran (3:41), Allah said: {So your sign will be that you will not speak to the people for three days except by signal}. Here (19:10), it says: {three nights, sound}. Both verses indicate that the period meant was three days including their nights.

The Second Story: The Story of Mary and the Birth of Jesus (Peace be upon them)

Allah presented the story of Yahya before the story of Jesus (peace be upon them) because the creation of a child from two frail, elderly parents is closer to the usual course of events than creation without a father at all. The best method of teaching is to proceed from the nearest and easiest concept to the most difficult.

{And mention in the Book, Mary, when she withdrew from her family to an eastern place. And she took, in seclusion from them, a screen. So We sent to her Our Spirit, and he appeared to her as a well-formed man.} (19:7–11)