| Al Imran: (38) There Zakariyya supplicated...

There are several issues in this verse:

Issue 1: The Meaning of Hunalika (هنالك)

We know that the words thumma (ثم), hunāka (هناك), and hunālika (هنالك) are generally used to indicate place. Words like ʿinda (عند) and ḥīna (حين) are used for time.

For example, Allah says: {So they were defeated there and returned disgraced} (Al-A'raf: 119), referring to the place where they were. He also says: {When they are cast into a narrow place therein, chained together, they will call out there for destruction} (Al-Furqan: 13), meaning in that narrow place.

However, the word hunālika can also be used for time, as in: {At that time, authority belongs to Allah, the Truth} (Al-Kahf: 44), which refers to the state and time.

Given this understanding, when we consider {There Zakariyya supplicated to his Lord} (Al Imran: 38):

1. If we interpret it spatially, it is permissible: meaning, in that place where he was sitting near Mary (peace be upon her) and witnessing those miracles, he supplicated to his Lord.
2. If we interpret it temporally, it is also permissible: meaning, at that time, he supplicated to his Lord.

Issue 2: The Context of Zakariyya's Supplication

The phrase {There Zakariyya supplicated} implies that he made this specific supplication upon witnessing something at that time that was related to it. Scholars have differed regarding what this was:

The vast majority of verified scholars and exegetes hold that Zakariyya (peace be upon him) saw fruits of summer in winter, and fruits of winter in summer, with Mary (peace be upon her). When he witnessed these extraordinary occurrences (miracles/signs), he became hopeful that Allah might also perform an extraordinary act for him by granting him a child from his elderly and barren wife.

The second opinion, held by the Mu'tazila (who deny the miracles of saints and the portents of prophets), is that when Zakariyya saw the signs of righteousness, chastity, and piety gathered in Mary, he desired a child and supplicated at that point.

The first opinion is stronger. This is because observing asceticism, chastity, and a pleasing conduct does not necessarily imply the occurrence of a miracle that breaks natural laws. Seeing such virtue might not prompt one to ask for something that breaks the norm. However, witnessing something that breaks the norm might encourage one to ask for an act that breaks the norm. Since the birth of a child from an old man and a barren wife is indeed a breaking of natural laws, interpreting the context this way is more appropriate.

Addressing a potential objection: If you argue that Zakariyya did not know Allah's power to break natural laws until he witnessed those miracles with Mary, this implies a doubt regarding Allah's power attributed to Zakariyya.

If we argue that he already knew Allah's power, then witnessing those things did not increase his knowledge of Allah's power, meaning the phrase hunālika (there/then) would have no effect.

The Reply: He knew the possibility (al-jawāz) beforehand, but he did not know if it would actually occur. When he witnessed a miracle granted to a saint, he knew that if such an event could happen for a saint, it was even more fitting for a miracle to occur for a Prophet. Thus, his hope was strengthened upon witnessing those miracles.

Issue 3: The Nature of Prophetic Supplication

The supplication of Prophets and Messengers (peace be upon them) does not occur except after permission, lest the answer is not in the best interest (maslaha), causing the supplication to be rejected, which would be a deficiency in the status of the Prophets, as the theologians state.

However, I have a point of discussion regarding this. Since Allah permitted supplication generally, and explained that sometimes He answers and sometimes He does not, a Messenger is permitted to supplicate whenever he wishes, provided it is not a sin. If He does not answer, this is not a deficiency in the status of the Prophets, because they are petitioners at the door of Allah's Mercy. If He answers them, it is by His grace and bounty; if He does not answer, it is from the creation (i.e., the petitioner remains a creation), so how can this affect his status at the Creator's door?

Regarding the statement of Allah, recounting Zakariyya (peace be upon him): {Grant me from Yourself, a pure descendant} (Al Imran: 38):

Issue 1: The word Ladan (لدن)

The discussion concerning the word ladun will come later in Surah Al-Kahf. The benefit of mentioning it here is that obtaining offspring usually has specific causes. Since he requested offspring while those causes were absent, the meaning is: "My God, I ask You to set aside those causes in this instance and create this child purely by Your power, without the mediation of any of these means."

Issue 2: The word Dhurriyyah (ذرية)

Dhurriyyah refers to progeny, a term applicable to one, many, male, or female. Here, it means a single child, similar to His statement: {Then grant me from Yourself an heir} (Maryam: 5).

Al-Farra' stated that ṭayyibah (pure/good) is feminine because dhurriyyah is grammatically feminine in appearance. Feminine and masculine forms sometimes follow the word's form, and sometimes follow the meaning. We only apply this rule to generic nouns (asmā' al-ajnās), not proper nouns (asmā' al-aʿlām). For example, it is not permissible to say Jā’at Ṭalḥah (Ṭalḥah came [feminine]), because proper nouns only refer to that specific person. If that person is male, only the masculine form is permissible.

Issue 3: {Indeed, You are the Hearer of Supplication} (إنك سميع الدعاء)

The meaning is not merely that He hears the sound of the supplication, as that is already known. Rather, it means He answers the supplication and does not disappoint the hope. This is like when worshippers say: {Allah hears those who praise Him} (Samiʿa Allāhu liman ḥamidah), meaning He accepts the praise of those who praise Him. This is reinforced by what Allah recounts from Zakariyya in Surah Maryam: {And I have never, in my supplication to You, my Lord, been unblessed} (Maryam: 4).

7 < { Then the angels called to him while he was standing praying in the sanctuary, [saying], "Indeed, Allah gives you good tidings of Yahya, confirming a word from Allah, and [will be] noble, chaste, a prophet from the righteous." * He said, "My Lord, how will I have a boy when old age has come upon me, and my wife is barren?" He said, "Thus is Allah; He does what He wills." } > 7