| Maryam: (2) Mention of your Lord's Mercy...

Issue 1: The Word Dhikr (Mention)

There are four readings for the word dhikr: as a verbal noun (masdar), as a past tense verb (māḍī) either with a doubled or non-doubled consonant, or as an imperative (command).

1. As a Verbal Noun (Masdar):
   • It requires raḥmata rabbika (the mercy of your Lord) to be in the genitive case (kasra) due to annexation (iḍāfah).
   • Within this structure, there are three interpretations:
     • First: The dāl in ʿabduh (His servant) is in the accusative (naṣb), and the hamza in Zakariyyāʾ is also in the accusative (naṣb). This is the famous reading.
     • Second: Both are in the nominative case (rafʿ). The meaning is: "And that mercy is His servant Zakariyyāʾ," according to Ibn ʿĀmir.
     • Third: The first word (ʿabduh) is in the accusative (naṣb), and the second (Zakariyyāʾ) is in the nominative (rafʿ). The meaning is: "The mercy of your Lord is His servant, who is Zakariyyāʾ."

2. As a Past Tense Verb (Māḍī) with Doubled Consonant:
   • It requires raḥmata (mercy) to be in the accusative case (naṣb).

3. As a Past Tense Verb (Māḍī) with Non-Doubled Consonant:
   • There are two possibilities:
     • First: The bāʾ in rabbika (your Lord) is in the nominative case (rafʿ). The meaning is: "Your Lord mentioned His servant Zakariyyāʾ."
     • Second: The bāʾ in rabbika is in the accusative case (naṣb), and ʿabduh Zakariyyāʾ is in the nominative case (rafʿ). This occurs by placing the object before the subject. These two readings belong to al-Kalbī.

4. As an Imperative (Command):
   • It requires raḥmata (mercy) to be in the accusative case (naṣb). This is the reading of Ibn ʿAbbās.

Note: If we assume it is either the verbal noun or the past tense verb, the implied structure is: "This recited portion of the Qur'an is a mention of the mercy of your Lord."

Issue 2: The Meaning of "The Mercy of Your Lord" (Raḥmatu Rabbika)

It is possible that what is meant by "The Mercy of Your Lord" is His servant Zakariyyāʾ. Regarding why he is considered mercy, there are two views:

1. First View: He was a mercy to his nation because he guided them to faith and obedience.
2. Second View: He was a mercy to the Prophet Muhammad (PBUH) and his Ummah. Since God explained to Muhammad (PBUH) the path of sincerity and supplication to God in all matters, this narrative became a textual call for him and his Ummah to follow that path. Thus, Zakariyyāʾ became a mercy.

It is also possible that the meaning is that this Sūrah contains the mention of the mercy by which God showed favor to the worshippers of Zakariyyāʾ (i.e., the story of his answered prayer).

! 7 < { When he called upon his Lord with a hidden call } > 7 !

The Almighty's saying: {When he called upon his Lord with a hidden call} ($\text{id} \text{ nādā \text{ rabbahu} \text{ nidā'an} \text{ khafiyyan}$).