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) )
42. It should be remembered that the name of Bibi Mariam appears twenty-seven times in the Holy Qur'aan. Besides her, no other lady's name has been mentioned in it.
43. No man had ever touched her. The commentary of it is the following verse: "When no man hath touched me" (53:V47).
44. In that Hazrat Jibraeel blew over her chest through which she fell pregnant. From this verse, emerge a few issues:
1. The work of the beloved servants of Allah Almighty is, in reality, the works of Allah Almighty. Observe, it was Hazrat Jibraeel (On whom be peace) who had blown, but Allah Almighty says We have done it.
2. To blow for the purpose of providing blessings is the way of the angels. This verseserves as a proof of the beneficial effect of theblowing by the pious sages.
3. Hazrat Isa (On whom be peace) is called the Spirit of Allah, because the origin of his birth is through the blowing of Roohul Ameen, i.e. Hazrat Jibraeel (On whom be peace), while, through the blowing of Hazrat Isa, the dead would come to life and the sick would be cured.Â
45. One should declare faith in all the heavenly revealed Books and Scrolls and act upon the laws of Shariah.
46. Because in matters of piety and purity she was in no way less than men. For this reason "devoted servants" is used here in the masculine plural. It should be remembered that there are five ladies who enjoy the highest virtue and excellence: Hazrat Asiya, Sayyadda Mariam, Hazrat Faatimah, Hazrat Khadijah and Hazrat Aisha (May Allah be pleased with them).
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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.
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)
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