Transliteration:( Wa Maryamab nata 'Imraanal lateee ahsanat farjahaa fanafakhnaa feehee mir roohinaa wa saddaqat bi kalimaati Rabbihaa wa Kutubihee wakaanat minal qaaniteen (End Juz 28) )
"And Mariam [42], the daughter of Imran, who guarded her virginity [43]. We breathed into her Our Spirit [44] and she confirmed [45] the truth of the words of her Lord and His Books, and was among the obedient [46] ones."
🔸 The name of Hazrat Mariam (May Allah be pleased with her) is mentioned twenty-seven times in the Holy Qur'aan, making her the only woman whose name is repeated in this way.
🔸 This highlights her unique status and virtue among all women, as she was chosen by Allah for a special purpose.
🔸 Hazrat Mariam (May Allah be pleased with her) was virginal, meaning no man had ever touched her.
🔸 This is clarified in the verse: "When no man hath touched me" (53:V47), emphasizing her purity and chastity, which were crucial aspects of her character and role.
🔸 Allah breathed His Spirit into Hazrat Mariam, through which she became pregnant with Hazrat Isa (peace be upon him).
🔸 This divine act shows the miraculous nature of the birth of Hazrat Isa (peace be upon him), as it was facilitated by Hazrat Jibraeel (peace be upon him), the Spirit of Allah.
🔸 A few issues emerge from this miraculous event:
The works of beloved servants of Allah (like Hazrat Jibraeel) are actually the works of Allah. Allah states that "We have done it" even though it was Hazrat Jibraeel who blew the breath into Hazrat Mariam.
The act of blowing for blessing is the method of the angels and is seen as a sign of the beneficial effect of the pious.
Hazrat Isa (peace be upon him) is called the Spirit of Allah, since his birth came through the blowing of the Spirit by Hazrat Jibraeel. Hazrat Isa also had the ability to revive the dead and cure the sick, showcasing his special role in Islam.
🔸 This verse emphasizes that one must believe in all of Allah’s heavenly revelations, including the Books and Scrolls sent to the Prophets.
🔸 It is essential for a believer to accept and act upon the laws in the Shariah, as these are the guidelines set forth by Allah for living a righteous life.
🔸 Hazrat Mariam (May Allah be pleased with her) was devoted to Allah in every aspect, showing that her piety and purity were as superior as any man’s.
🔸 The term "devoted servants" is used here in the masculine plural form, signifying that piety and righteousness are not gender-specific.
🔸 Among the five women who enjoy the highest virtue and excellence in Islam are Hazrat Asiya, Sayyidda Mariam, Hazrat Faatimah, Hazrat Khadijah, and Hazrat Aisha (May Allah be pleased with them), who are all exemplary figures for believers.
The tafsir of Surah Tahrim verse 12 by Ibn Kathir is unavailable here.
Please refer to Surah Tahrim ayat 11 which provides the complete commentary from verse 11 through 12.
(65:12) Allah it is He Who created seven heavens, and, like them, the earth.[23] His commandment descends among them. (All this is being stated so that you know) that Allah has power over everything, and that Allah encompasses all things in His knowledge.
23. “The like of them” does not mean that He created as many earths as the heavens, but it means that He has also created several earths as He has created several heavens. “Of the earth” means that just as this earth which is inhabited by man is serving as bed and cradle for the creatures living on it, so has Allah made and set other earths also in the universe. which serve as beds and cradles for the creatures living on them. Moreover, there are clear pointers in the Qur’an to the effect that living creatures are not found only on the earth but also in the heavens. For instance, see (Surah Ash-Shura, ayat 29) & (Surah Ash-Shura, ayat 69) note 50. In other words! the countless stars and planets seen in the sky are not all lying desolate, but like the earth there are many among them which are inhabited.
From among the earliest commentators Ibn Abbas is the one, who had expressed this truth in the period when man was not even prepared to imagine that in the universe there are other habitats also, apart from the earth, where rational creatures live. Even the scientists of today are yet in doubt about this being a reality, nothing to say of the people living 1500 years ago, That is why Ibn Abbas felt hesitant about whether he should say such a thing before the common people are not, because he feared it might affect their faith. Mujahid says that when he was asked the meaning of this verse, he said: “If I give you the commentary of this verse, you will turn disbelievers, and your disbelief will be that you will deny it.” Almost the same thing has been related from Sa’id bin Jubair, saying; Ibn Abbas said: what can be the guarantee that if I tell you its meaning, you would not turn disbelievers?” (lbn Jarir, ‘Abd bin Humaid). However, Ibn Jarir, Ibn Abi Hatim, Hakim and Baihaqi in Shu’ab al-Iman and Kitab al-Asma’ was Sifat have cited, on the authority of Abud-Doha, this commentary from Ibn Abbas in different words: “In each of those earths there is a Prophet like your Prophet, an Adam like your Adam, a Noah like your Noah, an Abraham like your Abraham, and a Jesus like your Jesus.” This tradition has been related by Ibn Hajar in Fath al-Bat and by Ibn Kathir in his Commentary, and Imam Dhahbi says: “It has been reported authentically, but in my knowledge none apart from Abud-Doha has related it; therefore, it is an uncommon and rare tradition.” Some other scholars regard it as a falsehood and Mulla ‘AIi; Qari, in his Maudu at Kabir (p. 19), has described it as a fabrication, and written: `Even if it is a tradition from Ibn ‘Abbas, it is based on Israelite traditions.” But the truth is that the actual reason why the people have rejected it is their regarding it as remote from reason and beyond understanding; otherwise there is nothing in it which may by itself be opposed to reason. Thus, Allama Alusi in his discussion of it in his commentary writes: “There is neither any intellectual barrier to taking it as correct nor religious. It only means that in every earth there is a creation which turns to its origin just as mankind in our earth turns to Adam (peace be upon him). and in every earth there are individuals, who are distinguished among others just as the Prophets Noah and Abraham (peace be upon them) are distinguished among us. ” A little below the Allama writes: “The earths may be more than seven, and likewise the heavens also may not be only seven. To rest content with the number seven, which is an indivisible integer, does not necessarily negate the higher numbers.” Then, about the distances between one heaven and another, which have been stated as five hundred years or so in some Ahadith. the ‘Allama says: “This is not meant to give the exact measurement of the distances, but to express the truth in a manner easily comprehensible to the people.”
It is would be intresting to note that lately the Rand Corporation of America has estimated on the basis of their astronomical observations that only in the Galaxy to which our earth belongs there are about 600,000,000 (600 million) planets physical conditions on which closely resembles those on earth, and there is a possibility that they may be inhabited just as in the earth by living creatures. (Economist, London, 26 July, 1969)
For a faster and smoother experience,
install our mobile app now.
Related Ayat(Verses)/Topics