Al 'Imran: (35-37) Idh Qalat Imra'atu...

Issues Discussed:

There are several opinions regarding the grammatical position of the word idh (when):

1. Abu 'Ubaydah's View: It is superfluous/redundant (za'idah laghw). The meaning is simply: "The wife of 'Imran said," and it has no grammatical position.
2. Al-Zajjaj's Critique: Al-Zajjaj rejected Abu 'Ubaydah's view, stating it is impermissible to treat any word in the Book of Allah as superfluous or to delete a word without necessity.
3. Al-Akhfash and Al-Mubarrad's View: The implied structure is: "Mention idh qalat imra'atu 'Imran" (Mention when the wife of 'Imran said...). This structure is common in the Qur'an.
4. Al-Zajjaj's Second View: The implied structure is: "And Allah chose the family of 'Imran over the worlds idh qalat imra'atu 'Imran" (And Allah chose the family of 'Imran over the worlds when the wife of 'Imran said this).
   • Ibn al-Anbari's Objection: He argued against this because Allah linked the choosing of the family of 'Imran with the choosing of Adam and Noah. Since the choosing of Adam and Noah occurred before the wife of 'Imran spoke, it is impossible for this choosing to be restricted to that specific time.
   • Rebuttal: The effect of each person's choosing only manifested upon their existence and their acts of obedience. Thus, it is permissible to say Allah chose Adam upon his existence, Noah upon his existence, and the family of 'Imran when the wife of 'Imran spoke these words.
5. A Fourth View: This clause is related to the preceding statement: "And Allah is All-Hearing, All-Knowing idh qalat imra'atu 'Imran hadha al-qawl" (And Allah is All-Hearing, All-Knowing when the wife of 'Imran said this).
   • Objection: Allah is All-Hearing and All-Knowing even before she spoke. What is the meaning of this restriction?
   • Answer: The restriction applies to the relation or object of the attributes. Allah's hearing that specific speech is contingent upon the speech existing, and His knowledge of her mentioning it is contingent upon her mentioning it. Changes in knowledge and hearing only occur in relation to the objects and connections.

1. Context: Zachariah (Zakariyya) and 'Imran lived in the same era. The wife of 'Imran was Hannah (Hanna) bint Faqudh. Zachariah married her daughter, Ishaa' (Elizabeth), the sister of Maryam (Mary). Thus, John (Yahya) and Jesus ('Isa) were maternal cousins.
2. Narrative of the Vow (First Narration - Al-'Ikrimah): She was barren and envied women with children. She prayed: "O Allah, I make a vow to You that if You grant me a child, I will dedicate him as charity to the Sacred House (Bayt al-Maqdis) to serve as its custodians (sadana)."
3. Narrative of the Vow (Second Narration - Muhammad ibn Ishaq): The mother of Maryam did not conceive until she was old. One day, while resting in the shade of a tree, she saw a bird feeding its young, which stirred her desire for a child. She supplicated her Lord to grant her a child, and she became pregnant with Maryam. 'Imran died. When she realized the situation, she dedicated the child to Allah as muharraran (one set free/dedicated), meaning a servant of the Sanctuary.
   • Al-Hasan al-Basri's View: She did this through divine inspiration (ilham), just as Abraham saw the slaughter of his son in a dream and knew it was a command from Allah (even without direct revelation), and just as Allah inspired the mother of Moses to cast him into the river.

Muharrar means one made purely free (hurr khalis). The term is used for freeing a slave from bondage, correcting a book, or describing pure clay free from impurities.

Interpretations of Muharrar in this context:

• Al-Sha'bi: Dedicated purely for worship (mukhlisan lil-'ibadah).
• Another View: A servant of the church/sanctuary (khadiman lil-bay'ah).
• Another View: Freed from worldly affairs for obedience to Allah.
• Another View: A servant to those who study and teach the Scripture in the sanctuary.
• General Meaning: She vowed to dedicate that child to the service of Allah.
• Al-Asamm's View: The Israelites had no spoils of war or captives. Their dedication (tahrir) involved dedicating their children as described. In their religious law, when a son reached the age of service, he was obligated to serve his parents. By this vow, they relinquished that benefit and dedicated the child to the service of the Sanctuary and obedience to Allah.
• Another View: The dedicated person would serve in the synagogue until puberty, then be given the choice: remain in service or leave. If he chose to leave, he could, but if he chose to stay, he had no further option. Every Prophet had a descendant dedicated (muharrar) in the Holy House.

This dedication (tahrir) was permissible only for males (ghilman). A female was unsuitable due to menstruation and other afflictions. Hannah vowed generally (mutlaqan) either because she left the matter to contingency or because she used the general vow as a means to request a male child.

Two possibilities for its accusative case (nasb):

1. It is an adverbial accusative of state (hal): Meaning, "I vow to You that what is in my womb is dedicated (muharraran)."
2. Ibn Qutaybah's View: The meaning is: "I vow to You that I will make what is in my womb dedicated (an aj'ala ma fi batni muharraran)."

Her Supplication: Allah recounts her saying: {Fataqabbal minni innaka Anta as-Sami'u al-'Alim} (So accept [it] from me; indeed, You are the All-Hearing, the All-Knowing).

• Taqabbul (Acceptance): Taking something with pleasure. Al-Wahidi says its root is muqabalah (reciprocation), as acceptance is met with reward.
• This speech indicates she sought nothing but Allah's pleasure and sincerity in worship.
• "You are the All-Hearing, the All-Knowing": You hear my pleading, supplication, and call, and You know what is in my innermost self, heart, and intention.

Note: This type of vow was specific to the law of the Children of Israel and is not found in our law (Islam). Religious laws are permitted to differ in such rulings.

The Birth: {Falamma wada'atha} (So when she delivered him/her).

• The pronoun refers either to the female she was carrying (implying Allah knew she was female), or to the soul/being (nasmata), or to the vowed object.

Her Statement: {Qalat Rabbi inni wada'tuha untha} (She said, "My Lord, indeed I have delivered a female").

• Significance: She had previously vowed to dedicate what was in her womb, assuming it would be a male, as males were typically dedicated to the service of the Sanctuary. She stated she delivered a female out of fear that her vow might not be accepted, and as an apology for the general nature of her prior vow. She mentioned this not to inform Allah (who is above needing her information), but as an excuse.

Allah's Response: {Wallahu a'lamu bima wada'at} (And Allah knows best what she delivered).

• Qira'at (Recitations):
  • Abu Bakr, 'Asim, and Ibn 'Amir read {wada'at} with a dammah on the ta' (as a past tense verb, wada'at), as a narration of her speech. The benefit here is that when she said, "I delivered a female," she feared Allah might think she was informing Him. Her subsequent statement, "And Allah knows best what she delivered," removes this suspicion, confirming her intent was apology, not information.
  • The rest read it with sukūn on the ta' ({wada'at}) as the speech of Allah. In this reading, Allah's statement means: "Allah knows best what she delivered," honoring her offspring and humbling her understanding of the magnitude of the child she bore—that Allah knows the wonders and signs connected to this child, while she is ignorant of them.
  • Ibn 'Abbas read it as addressing her: "You do not know the value of this gift; Allah is the Knower of the wonders and signs contained within."

Her Second Statement: {Wa laysa adh-dhakaru kal-untha} (And the male is not like the female).

1. First Opinion (Preferring Male): She meant to state the superiority of the male over the female for dedication, based on five reasons:
   • Their law forbade dedicating females.
   • Males can serve continuously; females cannot due to menstruation and other female conditions.
   • Males are stronger for service.
   • Males are less susceptible to defects in service and interaction with people.
   • Males are less subject to suspicion during interaction.
2. Second Opinion (Preferring this Female): She meant to elevate this specific female above the desired male. "The male I desired is not like this female gifted by Allah." This shows she was completely absorbed in knowing Allah's Majesty, realizing that what the Lord does for a servant is better than what the servant desires for himself.

Her Third Statement: {Wa inni sammaytuha Maryam} (And indeed, I have named her Mary).

• First Point: This implies that 'Imran had died while Hannah was pregnant, as naming the child was usually the father's role.
• Second Point: Maryam in their language means "the worshipper" (al-'abidah). By this name, she sought Allah's protection for the child from religious and worldly afflictions, confirmed by her next statement.
• Third Point: "And I have named her Mary" means "I have assigned this specific word as her name," indicating that the name, the named entity, and the act of naming are three distinct things.

Her Fourth Statement: {Wa inni u'idhuhā bika wa dhurriyatahā min ash-Shaytanir-Rajim} (And indeed, I seek refuge for her and her offspring in You from the accursed Satan).

• Since she missed out on her desire for a male servant of the Sanctuary, she supplicated Allah to protect her and her offspring from the accursed Satan and to make her among the righteous and devout. (The explanation of Ash-Shaytanir-Rajim was covered earlier in the book.)

Allah's Acceptance: {Fataqabbalahā Rabbuhā biqabūlin hasan} (So her Lord accepted her with a good acceptance).

• Why did Allah say biqabūlin hasan (with a good acceptance) instead of bi-taqabbulin hasan (with a good accepting)?
• Qabūl is the masdar (verbal noun) of qabila (to accept/be pleased with). Sibawayh listed five masdars ending in -ūl: qabūl, tuhūr, wudhū' (ablution), wuqūd, and wulūgh.
• The form tafa''ul (like taqabbul) often implies intense effort or striving, like tasabbur (patient endurance).
• If taqabbul was used: It would imply an effortful acceptance, perhaps suggesting it was against nature.
• Since qabūl was used: It implies acceptance according to nature (wāfiq al-ṭab')—though these concepts are metaphorical regarding Allah—it signifies immense care in her upbringing.

1. Protection from Satan's Touch: Allah protected her and her son Jesus from the touch of Satan. Abu Hurayrah narrated that the Prophet (PBUH) said: "No newborn is born except that Satan touches him upon birth, causing him to cry out from Satan's touch, except for Maryam and her son."
   • Al-Qadi's Objection: He rejected this Ahad (singular) report because it contradicts established principles: (a) Satan only tempts those who know good and evil, which an infant does not; (b) If Satan could inflict this touch, he would do more harm to the righteous; (c) Why were only Maryam and 'Isa singled out among the Prophets? (d) If the touch left a mark, the crying would persist, which it does not.
   • Response: These objections are speculative, and one should not reject a report based on such possibilities.
2. The Contest for Custody: When Hannah gave birth to Maryam, she wrapped her in a cloth and brought her to the sanctuary, placing her with the priests (al-aḥbār), the descendants of Aaron, who served in the Holy House like the custodians of the Ka'bah. Hannah said, "Take this dedicated one." They vied for her because she was the daughter of their Imam, and the descendants of Mathan were their leaders. Zachariah claimed he was more deserving as he was her maternal uncle. They agreed to cast lots using their writing reeds. After three throws, Zachariah's reed floated above the water while theirs sank, so Zachariah took custody.
3. Maryam's Sustenance (Al-Qaffal from Al-Hasan): Maryam spoke in her infancy, like the Messiah, and never suckled. Her sustenance came to her from Paradise.
4. Acceptance of the Vow Despite Gender: In that law, dedication was only permissible for a male capable of serving the Sanctuary. Since Allah knew the sincerity of her supplication, He accepted the female child at such a young age, despite her inability to serve immediately.

Allah's Nurturing: {Wa anbatuhā nabātan ḥasanan} (And He made her grow a good growth).

• Ibn al-Anbari: The implied structure is: "He made her grow, and she grew a good growth."
• Interpretation: Some relate this growth to the physical world (she grew as much in a day as a normal child in a year). Others relate it to religion: she grew in righteousness, rectitude, chastity, and obedience.

Zachariah's Guardianship: {Wa kaffalahā Zakariyya} (And Zachariah sponsored her).

Kafala means providing maintenance and taking care of someone's welfare (as in the Hadith about the orphan's guardian).

• 'Asim, Hamzah, and Al-Kisā'ī read {wa kaffalahā} with shaddah (intensive form).
• Regarding Zakariyya:
  • 'Asim read Zakariyā' with madd (elongation, indicating accusative case).
  • Hamzah and Al-Kisā'ī read it with qaṣr (shortening, meaning Allah joined her to Zachariah).
  • The majority read it with madd and raf' (nominative case), meaning "Zachariah joined her to himself." This is preferred as it aligns with the question: "Who will sponsor Mary?"
• Mujahid read the preceding verbs as commands: "So accept her, O Lord, and make her grow, and make Zachariah her sponsor."

1. Majority View: It occurred during her childhood, supported by narrations.
2. Second View: It occurred after she was weaned. Arguments:
   • The sequence: "He made her grow a good growth, then Zachariah sponsored her," suggesting the sponsorship followed the growth.
   • The verse describing Zachariah finding provision: "Whenever Zachariah entered upon her in the sanctuary, he found provision with her..." This implies she was past the nursing stage.
   • Rebuttal to Argument 1: The conjunction waw (and) does not necessitate sequence; both growth and sponsorship might have happened concurrently.
   • Rebuttal to Argument 2: His entry and questioning might have occurred at the end of her period of guardianship.

Provision in the Sanctuary: {Kullamā dakhala 'alayhā Zakariyya al-miḥrāb wajada 'indahā rizqan} (Whenever Zachariah entered upon her in the sanctuary, he found with her provision).

• The high, noble place. (Poetry cited: "The mistress of a sanctuary, when I came to her, I did not approach until I climbed a ladder.")
• Al-Aṣma'ī's Argument: It means the upper chamber (ghurfah) because Allah says, "when they climbed over the sanctuary" (Q 38:21), which requires height.
• Another View: The most honored and elevated seating area. It is narrated that when she became a young woman, Zachariah built her a chamber in the Mosque, accessible only by a ladder, and he locked seven doors behind him when he left.

The Ash'ari scholars use this verse as proof for the miracles of the righteous.

• The Argument: Allah informed that Zachariah found provision with her, and when he asked, she replied, "It is from Allah." This provision must either be extraordinary (khāriq lil-'ādah) or ordinary.
  • If Ordinary: (a) It would not prove her high status; (b) Allah says immediately after, "At that place, Zachariah called upon his Lord..." (implying he was desperate for a child due to old age). Seeing the extraordinary in Maryam gave him hope for his own situation; (c) The indefinite term rizqan (a provision) suggests a strange, wonderful provision; (d) Allah made her and her son a sign for the worlds (Q 21:91), which requires miracles.
  • Objection: Could it mean Allah created a child for her without a father?
  • Response: That itself requires a sign to prove it; we cannot base a sign on something that requires proof. The miracle proves her truthfulness and purity.
  • (e) Narrations confirm that Zachariah found summer fruit in winter and winter fruit in summer with her.

• Conclusion: Since the event was extraordinary, it was either a miracle for a Prophet or a karāmah for a saint.
  • It cannot be a miracle for Zachariah (the Prophet present), because if it were, he would know its source and wouldn't need to ask her, nor would his subsequent prayer for a child make sense (as he would have already witnessed a major miracle).
  • Therefore, it must be a karāmah for Maryam (or Jesus, if the provision was for him), thus proving the occurrence of miracles for the righteous.

Al-Jubba'i's Objection:

• It could be a miracle for Zachariah. (a) He prayed generally for provision for her, and perhaps he was unaware of the specifics, so when he saw something specific, he asked. (b) Perhaps the provision was ordinary but came from heaven, and he asked to ensure it wasn't from a man, to which she replied, "It is from Allah."
• Rebuttal: (a) If it were a miracle for Zachariah, he would have been commanded by Allah to ask for it, meaning he would know it would occur, making his questioning illogical. (b) This explanation offers no special distinction for Maryam. (c) If he suspected illicit means, her simple reply would not necessarily remove his suspicion.

The Mu'tazila Argument Against Karāmāt: They argue that extraordinary acts are proofs of Prophethood, which cannot occur for non-Prophets.

• Response: (a) An extraordinary act proves the claim of the claimant: if he claims Prophethood, it proves Prophethood; if he claims sainthood (wilāyah), it proves sainthood. (b) Prophets are commanded to display them; saints are commanded to conceal them. (c) A Prophet claims a mu'jizah (miracle) with certainty; a saint cannot claim certainty. (d) A mu'jizah must be unchallengeable; a karāmah does not have to be.

Maryam's Conclusion: {Inna Allaha yarzuqu man yasha'u bighayri hisāb} (Indeed, Allah provides for whom He wills without account).

• This may be part of Maryam's speech or Allah's statement.
• "Without account" (bighayri hisāb): Means abundantly, or without being asked for a specific measure suitable for its attainment, similar to "He provides for him from where he does not expect."
• This concludes the story of Hannah.

The Second Story: The Incident of Zachariah (PBUH)

{Hunālika da'ā Zakariyya Rabbahu qāla Rabbi hab lī min ladunka dhurriyatan ṭayyibatan innaka samī'u ad-du'ā'} (At that place, Zachariah called upon his Lord, saying, "My Lord, grant me from Yourself pure offspring. Indeed, You are the Hearer of supplication.")