44. SURAH MARYAM – Presentation of Islam and Quran

INTRODUCTION TO SURAH MARYAM

Surah Maryam takes its name from “Maryam” (Mary), whose story is narrated in the surah. The surah was revealed in Mecca, as the 44th in order of revelation. Al-Suyuti claimed that the 71st verse of the surah, while Muqatil asserted that the 85th verse (known as the “verse of prostration”) was revealed in Medina. According to historical records sourced from Ibn Ishaq and Ibn Hisham, Ja’far ibn Abi Talib, who participated in the second migration to Abyssinia, recited this surah to the King of Abyssinia. Based on this information, the revelation of the surah predates the second migration to Abyssinia.

As understood from the narrations regarding its recitation to the King of Abyssinia, the surah not only led to the believers finding protection in Abyssinia but also served as a gift to the Abyssinians themselves. The recitation of the surah by the Muslim delegation to the King of Abyssinia, along with other related developments, is recorded in the Encyclopedia of Islam as follows:

The second migration to Abyssinia greatly alarmed the Quraysh leaders. The arrival of Muslims in such a large number posed the risk of spreading Islam in Abyssinia, a strategically important land, or at the very least, gaining the Prophet a strong ally. To prevent this, they dispatched two of their most skilled envoys, ‘Amr ibn al-‘As and ‘Abdullah ibn Abi Rabi‘a, to persuade the Negus to return the Muslims to Mecca.

The envoys first attempted to bribe the Negus’ court officials with lavish gifts. While they succeeded in securing their support, the Negus himself—a man of justice—refused to act without hearing from the Muslims directly. He summoned the Muslims and asked them to explain their case. Ja‘far ibn Abi Talib stepped forward and addressed the Negus, saying:

“O King, we were a people lost in ignorance. We worshipped idols, ate carrion, indulged in every form of immorality, severed ties with our kin, and the strong among us oppressed the weak. Then Allah sent us a Prophet from among ourselves, a man whose lineage, truthfulness, trustworthiness, and purity we knew well. He called us to the worship of Allah alone and to abandon the idolatry of our ancestors. He commanded us to be truthful, to fulfill trusts, to maintain ties of kinship, and to act justly with our neighbors. He forbade us from all forms of injustice, falsehood, and consuming the wealth of orphans. He ordered us to pray, give charity, and fast. We believed in him and followed his teachings. But our people persecuted us, tortured us, and sought to turn us away from our faith. When their oppression became unbearable, we sought refuge in your land, choosing you above others, hoping for justice under your rule.”^[1]

The Negus, moved by Ja‘far’s words, asked if they had any portion of the Qur’an to recite. Ja‘far recited the first 35 verses of Surah Maryam, which had recently been revealed. According to reports, the Negus and his court wept upon hearing these verses. He acknowledged their divine origin and refused to hand over the believers to the Quraysh envoys.

The Quraysh envoys then tried a different approach, claiming that Muslims spoke ill of Jesus. The Negus sought clarification, and Ja‘far replied: “We say of him only what our Prophet has taught us: He is the servant of Allah, His messenger, His spirit, and His word, which He cast into Maryam.” Upon hearing this, the Negus struck the ground with his staff and declared that Jesus and the teachings of Islam came from the same source. He returned the Quraysh’s gifts and declared that the Muslims would be safe in Abyssinia. ^[2]

In Surah Maryam (مَرْيَم), the focus is primarily on the belief in the oneness of Allah (tawheed) and His absolute perfection, free from all deficiencies. Additionally, explanations are provided concerning resurrection and the recompense of the believers and the infidels for their deeds in the Hereafter.

The story of Zakariya [as] (زَكَرِيَّا), which appears at the beginning of the surah, serves as an introductory section to the story of Maryam, the central theme of the surah, where the miraculous birth of the prophet Isa (Jesus) without a father is discussed. Indeed, in Surah Al Imran (آلِ عِمْرَان), which was revealed later, both of these stories are presented in an intertwined manner.

The surah also briefly mentions the prophets Ishaq (Isaac, إِسْحَاق), Yaqub (Jacob, يَعْقُوب), Musa (Moses, مُوسَى), Harun (Aaron, هَارُون), Ismael (Ishmael, إِسْمَاعِيل), Idris (Enoch, إِدْرِيس), and Nuh (Noah, نُوح), demonstrating the unity of divine revelation and resolving the disputes that arose among past communities concerning the messengers.

Meaning of verses:

¹Kaf/20, Ha/5, Ya/10, ‘Ayn/70, Sad/90.

²Mention of the mercy of your Rabb to His servant Zachariah!

³Once upon a time, he called out his Rabb in secret. ^4-6He said: “My Rabb! Truly my bones have weakened and loosened and my head have flamed up with so many grey hair. But never have I been unhappy in my supplication to You. And I truly am worried about my successors, my relatives/my cousins. My inharmonious and incompatible wife is infertile. Therefore, bestow me from Yourself a familiar person who will help, protect, who will inherit me and inherit the family of Yakub [Jacob]. My Rabb! Make him acceptable for You/Make him the one with whom everyone will be pleased!”.

“⁷O Zachariah! Surely We give you the tidings of a boy – whose name is Yahya [John] –. That name have We given to none before.

⁸Zachariah said: “My Rabb! My inharmonious and incompatible wife is infertile and I am excessively old now, so how can I have a boy?”.

⁹Allah said: “So will it be! Your Rabb said, ‘it is easy for Me. I formed you before this while you were nothing’”.

¹⁰Zachariah said: “My Rabb! Give me an Ayah/a sign”. Allah said: “Your Ayah/sign is that you will not speak with the people for three nights although you are sound”.

¹¹Then, Zachariah came out from his private chamber to his people and gestured them to purify Allah from all deficiencies.

“^12-15O Yahya [John]! Take the book tightly!” We gave him judgment, kindness and purity from Us while he was a person who had left the corrupted religion, and he was the one who verily entered under guardianship of Allah. And he was the one who treated his mother and father very well. And he was not a tyrant and disobedient. And Salam [health, peace, happiness…] be upon him on the day he was born, on the day he will die and on the day he will be resurrected!

¹⁶Mention Mary in the Book! When she left her family/relatives and fled to a place in the east.

¹⁷Then, she secluded herself from her family/relatives and We sent her Our soul/divine message and the messenger who brought Our soul/divine message to her gave her an example of a perfect human being.

¹⁸Mary said: “I seek refuge in Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] from you. If you are a person who has entered under the guardianship of Allah/if you are takiy…”.

¹⁹The messenger/Zachariah said: “I am only the messenger of your Rabb to prepare you for a pure boy”.

²⁰Mary said: “How can I have a boy? No human has ever touched me. And I am not an outlaw/unchaste person”.

²¹The messenger said: “Thus will it be! Your Rabb said: ‘It is easy for Me to bestow a child without a father. And We will make him an evidence/a sign and a mercy to the people from Us”. And thus it was a matter decreed.

²²Then Mary conceived the boy. And then she fled to a faraway place with him.

²³Then labor pains forced her to lean on a date tree trunk. She said: “I wish I had died before this and had become a person who was forgotten completely”.

^24-26Then the one who is below her; Zachariah called her: “Do not grieve, Your Rabb made a water stream beneath you. Shake the date trunk towards yourself so that ripe, fresh dates will fall upon you. Then eat and drink; enjoy and be glad. And if you see anyone from among humans, say: “I have vowed a fast for Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created], so I will not speak with anyone today”.

^27,28Thereafter, Mary carried her boy to her people. Her people said: “O Mary! Truly, you have done a thing unseen. O sister of Aaron! Your father was not a bad person and your mother was not an outlaw/unchaste person”.

²⁹Then Mary pointed at him; the one who was below her during the childbirth; Zachariah, and asked him to explain the situation. Zachariah guaranteed that Mary had given birth to the child without committing unlawful sexual intercourse and asked them to raise the child at the temple. They said: “How can we, chiefs of our people, speak to a Sabian; the one who has abandoned our religion/How do chiefs speak to a Sabian; the one who has abandoned our religion?”.

³⁴This is Jesus [Isa], son of Mary, about whom they have been disputing according to the word of truth, and who says: “³⁰Surely, I am the servant of Allah. He has given me the book and made me a prophet. ³¹He has rendered me blessed wherever I am. He has given me Salah [supporting financially and spiritually; striving to enlighten the community] and zaqah; the tax that the believers sincerely give as a liability of belief and duty of servitude so that the religion of Allah may be spread, maintained and Salah may be established as a liability as long as I live. ³²And He has made me kind to my mother. And He has not made me a tyrant, an unhappy one. ³³And Salam [health, peace, happiness…] be upon me, on the day I was born, on the day I will die, and on the day I will be resurrected again as alive. ³⁶And indeed, Allah is my Rabb, and He is your Rabb as well. So, worship Him, this is the straight path”.

³⁵It is not for Allah to take a child. He is purified from this. When He decrees something, He only says “Be” and it immediately is.

³⁷Then, the contradicting groups which emerged from among them differed. Woe to those infidels, those who consciously deny the divinity of Allah and the fact that He is Rabb from the witnessing, trial of that great day!

³⁸What they will see and hear on the day they will come to Us! But those who do wrong; act against their own good by associating others with Allah, they are in an explicit astray today.

³⁹And you, warn them of that great day of regret, when the command will be fulfilled while they are unaware, apathetic and they do not believe!

⁴⁰Indeed, We will inherit the earth and the people on it/We will remain while they are gone. And they will be returned only to Us.

⁴¹Mention/remind Abraham [Ibrahim] as well in the Book. Indeed, he was a righteous person, he was a prophet.

^42-45Once he said to his father: “O my father! Why do you worship those which do not hear, do not see and do not benefit you at all? O my father! Surely, a knowledge which did not come to you has come to me. Therefore, follow me so I may guide you to a straight path. O my father! Do not worship satan. Indeed satan disobeyed Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created]. O my father! Surely I fear that a punishment from Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] touches you and you become for satan a familiar who guides, protects and helps”.

⁴⁶His father said: “O Abraham! Do you turn away from my idols? If you do not desist, indeed I will stone you to death. Now, go away from me for a long while!”.

^47,48Abraham said: “Salam [health, peace, happiness…] be upon you, I will ask my Rabb for forgiveness for you. Surely, He is the One Who gives bounties to me. And I turn away from you and that which you worship from among those that are inferior to Allah. And I will invoke my Rabb. I expect that I will not be unhappy in my invocation to my Rabb”.

⁴⁹Then, when Abraham got away from his people and that which they worshipped from among those that are inferior to Allah, We bestowed him Isaac and Jacob. We made all of them prophets.

⁵⁰And We gave them bounties from Our mercy. And We made for them a great reputation of honor, righteousness.

⁵¹And mention/remind Moses as well in the Book. Indeed, he was purified. And he was a messenger, a prophet.

⁵²And We called out to him from the edge of the most blessed stage (the position of being messenger); while he was not a messenger, and brought him close for a special conversation; We made him a messenger. ⁵³And out of Our mercy, We gave him his brother Aaron as a prophet.

⁵⁴And mention/remind Ishmael in the Book. Indeed, he was true to his promise, he was a messenger, a prophet. ⁵⁵And he ordered his family/people around him Salah [supporting financially and spiritually; striving to enlighten the community] and zaqah; the tax that the believers sincerely give as a liability of belief and duty of servitude so that the religion of Allah may be spread, maintained and Salah may be established. And his Rabb was pleased with him.

⁵⁶And mention/remind Idris [Enoch] in the Book. Indeed, he was a righteous person, a prophet. ⁵⁷And We raised him to an high place.

⁵⁸So those were the prophets whom We guided and chose from the descendants of Adam, from those We carried with Noah, from the lineage of Abraham and Israel; those who were prophets to whom Allah bestowed blessings. When the Ayat of Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] were recited to them, they fell in prostration, weeping, submitting .

^59-61A bad generation came after them, and they took away Salah [supporting financially and spiritually; striving to enlighten the community] from their lives. And they followed their desires. Therefore, they all, except those of them who have repented and believed and done righteous deeds, will be punished for their transgression. Then those of them who repent and believe and do righteous deeds will enter Jannah [Heaven/Paradise]; to the gardens of Eden which Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] promised to His servants – even though they did not see – and they will not be treated unjustly at all. Surely, His promise will certainly be fulfilled.

⁶²There they will not hear any vain talk. They will only hear “Salam [health, peace, happiness]!”. They will always have their provisions for themselves therein.

⁶³This is Jannah [Heaven/Paradise] which We will give to our servants who entered under the guardianship of Allah as inheritance/effortlessly and being its last owners.

⁶⁴And we, the Ayat of the Qur’an, descend only by the command of your Rabb. All that which passed and will come and all that between them belong to Him. And your Rabb does not forget. ⁶⁵He is Rabb of the heavens/universe, the earth and all that is between. Then, worship Him and be patient in worshipping Him. Do you know anyone else who is named with His name?

⁶⁶And that human says: “When I have died, will I really be brought forth alive?”.

⁶⁷And does that human not think that We truly formed him, while he was nothing before?

⁶⁸Therefore, by your Rabb, We will definitely gather them and the devils. Then We will certainly have them ready on their knees at the outer edge of Jahannah [Hell]/gathering place.

⁶⁹Then, We will surely separate from each group, those who were most harsh in standing against Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created].

⁷⁰Then, indeed We know better who deserves most to be thrown into there.

⁷¹And as a definitive decree that your Rabb has taken upon Himself, there is none of you that will not stop by the outer edge of Jahannah [Hell]/gathering place.

⁷²Thereafter, We will save those who entered under the guardianship of Allah. We will leave those who did wrong; acted against their own good by associating others with Allah on their knees at the outer edge of Jahannah [Hell]/gathering place.

⁷³And when Our Ayat were recited to them explicitly, those infidels; those who consciously denied the divinity of Allah and the fact that He is Rabb said to the believers: “Which of these two parties [the believers and those who consciously deny the divinity of Allah and the fact that He is Rabb] is better in position and status and better in terms of persons/organizations they interact?”.

⁷⁴Yet before them We manipulated/destroyed many generations who were much better in wealth and glory.

⁷⁵Say: “Whoever is in astray, Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] will extend for him/give him respite. At the end, when they see what they have been promised [the punishment or Qiyamat [Resurrection]], they will know who is worse in position-status and who is weaker in military [in support, power].

⁷⁶And Allah increases the guidance for those who follow the righteous path they are guided. And persistent amendatory deeds are better in the sight of your Rabb in terms of reward and better in consequence.

⁷⁷Then, have you ever seen/thought about the one who denies Our Ayat, evidences/signs, the divinity of Allah and the fact that He is Rabb and who says: “Of course, wealth and children will be granted to me”?”.

^78-80Has that denier received information about the matters he would not know, comprehend; or has he taken a promise from Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created]? Certainly not as he thinks! We record that which he says and extend from the punishment extensively for him. And We will inherit what he says/last word and implementation belong to Us and he will come to Us alone.

⁸¹And they have taken idols from among those that are inferior to Allah so there may be a glory, an honor and a power for themselves.

⁸²Certainly not as they think! Those idols that they have taken will not accept their worship and will be opponents against them.

⁸³Have you not seen/thought? Surely, We sent devils upon those infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb. They provoke them constantly.

⁸⁴Then do not haste for their loss. Indeed, We count for them a count.

⁸⁵On that day, We will gather those who entered under the guardianship of Allah to Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] as delegations with rides; with the magnificence of a messenger going to the king.

⁸⁶And We will drive the criminals to Jahannah [Hell] in thirst.

⁸⁷They will not have any help-assistance except the one who received a guarantee from Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created], – then such a guarantee has not been given to anyone –.

⁸⁸And they said: “Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] has taken a child”.

⁸⁹Indeed, you have said an evil thing.

^90,91The heavens/universe almost ruptured, the earth split open and the mountains collapsed in devastation because of this; for they attributed a child to Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created].

⁹²And, it does not befit Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] to take a child. ⁹³All who is in the heavens/universe and on the earth will come to Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] only as a servant.

⁹⁴Surely, Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] surrounds them and keeps account of them, one by one. ⁹⁵And on the day of Qiyamat [Resurrection], all of them will come to Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] alone.

⁹⁸And We manipulated/destroyed many generations before them. Do you perceive any person from them? Or do you hear a little sound that belongs to them?

⁹⁶Surely, as for those believers who have done amendatory deeds; Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] will make an affection for them.

⁹⁷Indeed, We have made the Qur’an easy in your own language so that you may bring good tidings to those who have entered under the guardianship of Allah and warn those people who are obstinate.

Analysis of Verses

Verse 1:

¹Kaf/20, Ha/5, Ya/10, ‘Ayn/70, Sad/90.

In classical sources, there are many opinions on the pronunciation and meaning of these letters. Some of these opinions claim that these letters represent the names of Allah, while others claim that they are the names of the Qur’an.

For example, according to Ibn ‘Abbas, the letter “كkaf” is from the name “الكافىKafi”, the letter “هha” is from the name “الهادىHadi”, the letter “ىya” is from the name “الحكيمHakiym”, the letter “عayn” is from the name “الحليمHalim”, and the letter “صsad” is from the name “الصّادقSadiq”. According to Dahhak, the letter “kef” is from the names “الكريمKerim, الكبيرKebir and الكافىKafi”, the letter “ha” is from the name “الهادىHadi”, the letter “ىya” is from the name “الرّحيمRahim”, the letter “ayn” is from the names “العليمAliym and العظيمAzim”, and the letter “sad” is from the name “الصّادقSadiq”. ^[3] However, all of these are mere conjectures and opinions without any basis.

As we have previously mentioned in our analysis of Surahs Qalam, Qaf, Sad, A‘raf, and Ya-Sin, the true meaning of these disjointed letters remains unknown. Since Allah has promised to protect the Qur’an, it is likely that these letters serve an important function in its preservation or that they serve as striking warning particles. Insha’Allah, in the future, this mystery will be solved by the “Men of the Qur’an”—those who devote themselves to understanding the Qur’an in its entirety.

Verse 2:

²Mention of the mercy of your Rabb to His servant Zachariah!

As we mentioned in the “Introduction” section, this verse is the first verse of the parable of the prophet Zachariah(Zakariya), which forms the introduction to the parable that is the center of gravity of the Surah. This parable contains very important messages. Before proceeding to the analysis of the verses, we would like to remind the Qur’anic and Ahl al-Biblical data about the key person of the subject, the prophet Zakariya, for a better understanding of the parables of Zakariya (as) and Maryam:

ZACHARIAH (as) IN THE QURAN

²Mention of the mercy of your Rabb to His servant Zachariah!

“⁷O Zachariah! Surely We give you the tidings of a boy – whose name is Yahya [John] -. That name have We given to none before.

⁸Zachariah said: “My Rabb! My inharmonious and incompatible wife is infertile and I am excessively old now, so how can I have a boy?”.

⁹Allah said: “So will it be! Your Rabb said, ‘it is easy for Me. I formed you before this while you were nothing’”.

¹⁰Zachariah said: “My Rabb! Give me an Ayah/a sign”. Allah said: “Your Ayah/sign is that you will not speak with the people for three nights although you are sound”.

¹¹Then, Zachariah came out from his private chamber to his people and gestured them to purify Allah from all deficiencies.

(Maryam/ 2-15)

^89,90And Zachariah; when he called to his Rabb: “My Rabb! Do not leave me alone; You are the best of inheritors” and We responded for him. And We bestowed him John. And We amended his wife/made her that she could give a birth. Indeed, they were racing in good deeds, and supplicating Us in hope and as being ideal people. And they felt a deep respect to Us.

(Al-Anbiya/ 89, 90)

³⁸-Then Zachariah invoked his Rabb: “My Rabb! Grant me a pure lineage from Yourself. Surely, You are the One Who hears the supplication best”.

³⁹Then, while Zachariah was fulfilling Salah [teaching], standing on the special desk, the harbinger Ayat called him: “Surely, Allah is giving you the good tidings of John, of the righteous as the confirmer of the words of Allah, the master/the leader, a prophet of modesty”.

⁴⁰Zachariah said: “My Rabb! How can I have a boy while me being an old man and my inharmonious and incompatible wife is infertile?”. Allah said: “Thus it will, Allah does what He wills”.

⁴¹Zachariah said: “My Rabb! Show me an evidence/a sign for me”. Allah said: “Your evidence/sign is that you will not speak to people except for signs for three days. And remember your Rabb much, purify Him all the time from all deficiencies”.

(Ali Imran/ 38-41)

ZACHARIAH (as) IN THE BIBLE

Detailed information about Zachariah (as) is also given in the extant gospels:

5- In the time of Herod, King of Judea, there was a priest named Zechariah from the tribe of Abijah. His wife’s name was Elizabeth, a descendant of Aaron.

6- Both of them were righteous in the sight of God, keeping all the commandments and statutes of the Lord.

7- Elizabeth was barren and could not have children. They were both old in years.

8- Zechariah was serving as a priest before God on a day when it was his company’s turn to serve.

9- He had been assigned by lot to go into the temple of the Lord and burn incense, according to the priestly custom.

10- At the hour of incense, all the people were outside praying.

11- At that time an angel of the Lord appeared to Zechariah, standing to the right of the altar of incense.

12- When Zacharias saw him, he was surprised and afraid.

13- “Do not be afraid, Zacharias,” said the angel, “your prayer has been answered. Elizabeth your wife will bear you a son, and you shall call his name John.

14- You will rejoice and be glad. Many will rejoice at his birth.

15- He will be great in the sight of the Lord. He will drink no wine or liquor; he will be filled with the Holy Spirit while still in his mother’s womb.

16- He will turn many of the children of Israel back to the Lord their God.

17- He will go before the Lord in the spirit and power of Elijah, to turn the hearts of the fathers to their children, to bring the disobedient to the understanding of the righteous, and to raise up a people prepared for the Lord.”

18- Zechariah said to the angel, “How can I be sure of this?” “For I am old, and my wife is advanced in years.”

19- The angel answered him: “I am Gabriel standing in the presence of God. I have been sent to speak to you and bring you this good news.

20- But because you do not believe my words, which will be fulfilled at the appointed time, you will be speechless and will not be able to speak until the day when they will be fulfilled.”

21- The people who were waiting for Zechariah were surprised that he stayed so long in the temple.

22- When Zechariah came out, he could not speak to them. Then they realized that he had seen a vision in the temple. He was giving them signs, but he could not speak.

23- When his mission was finished, Zechariah returned home.

24- After a while his wife Elizabeth became pregnant and he was confined to his home for five months.

25- “It is the Lord who has done this for me,” he said. “He has taken care of me in these days to remove my shame among men.”

26, 27 – In the sixth month of Elizabeth’s pregnancy, God sent the angel Gabriel to Nazareth in Galilee, to a girl betrothed to a man named Joseph, a descendant of David. Her name was Mary.

28- The angel entered her and said, “Peace be with you, O daughter of God’s favor! The Lord is with you.”

29- Surprised at what was said, Mary began to wonder what this greeting could mean.

30- But the angel said to her, “Do not be afraid, Mary!

31- Behold, she will conceive and bear a son, and you shall call his name Jesus.

32- He will be great, and he will be called the Son of the Most High. The Lord God will give him the throne of his ancestor David.

33- And he will reign over the house of Jacob forever and ever, and his kingdom will have no end.”

34- Mary said to the angel, “How can this be? I have not come to a man.”

35- The angel answered her: “The Holy Spirit will come upon you, and the power of the Most High will overshadow you. Therefore the one to be born will be called holy, the Son of God.

36- Look, Elizabeth, one of your relatives, conceived a son in her old age. She was known to be barren, but now she is in her sixth month.

37- There is nothing that God cannot do.”

38- “I am the servant of the Lord,” said Mary, “let it be as you tell me.” Then the angel departed from her.

39- In those days Mary got up and hurried to a town in the highlands of Judah.

40- She entered the house of Zechariah and greeted Elizabeth.

41,42- When Elizabeth heard Mary’s greeting, the child in her womb leaped. Elizabeth, filled with the Holy Spirit, said aloud: “Blessed art thou among women, and blessed is the fruit of thy womb!

43- How is it that the mother of my Lord has come to me?

44- Behold, the moment your greeting reached my ears, the child leaped for joy in my womb.

45- Happy is the woman who believes! For what your Lord has spoken to her will come true.”

46, 47- Mary also said: “My soul glorifies the Lord, and my spirit rejoices in God my Savior.

48- For He took care of His servant, who was a common man. Henceforth all generations will count me happy.

49- For the Mighty One has done great things for me. His name is holy.

50- He has mercy on those who fear him throughout the generations.

51- He has done great things with his wisdom; he has destroyed the proud with the imaginations of their hearts.

52- He has brought down rulers from their thrones and raised up the common people.

53- He fills the hungry with good deeds, but the rich he turns away empty-handed.

54, 55- He came to the aid of his servant Israel, remembering to have mercy on Abraham and his descendants forever, as he promised our fathers.”

56- Mary stayed with Elizabeth for three months, then returned to her own house.

57- The time came for Elizabeth to give birth, and she gave birth to a son.

58- When her neighbors and relatives heard how the Lord had shown her great mercy, they joined in her joy.

59- On the eighth day they came to the circumcision of the child. They were going to name him after his father Zechariah.

60- But his mother said, “No, his name will be John.”

61- They said to her, “There is no one among your relatives who bears that name.”

62- So they asked his father by a sign what he wanted to name the child.

63- Zachariah asked for a writing tablet and wrote, “His name is John.” Everyone was amazed.

64- At that moment Zechariah’s mouth was opened and his tongue loosed. He began to speak in praise of God.

65- All the people around him were terrified. All this became the talk of the mountainous region of Judea.

66- Everyone who heard about it thought deeply, saying, “What will become of this child?” For the Lord was with him.

67- Zacharias, the father of the child, was filled with the Holy Spirit and prophesied:

68- “Praise be to the Lord, the God of Israel! For he came to the aid of his people and ransomed them.

69- He has raised up a mighty savior for us from the line of his servant David, just as he prophesied by the mouth of his holy prophets from ancient times. He has redeemed us from our enemies, from all those who hate us.

72- So he had mercy on our ancestors and remembered his holy covenant.

73- For he swore to Abraham our forefather that he would deliver us from the hand of our enemies and cause us to worship him without fear in holiness and righteousness before him all the days of our life.

76, 77- You too, O child, will be called a prophet of the Most High. You shall go before the Lord to prepare His ways, and you shall declare to His people that they shall be saved through the forgiveness of their sins.

78, 79- For the heart of our God is full of mercy. Because of his mercy, the sun rising on high will come to our aid to shine on those who live in darkness and in the shadow of death, and to guide our feet into the way of peace.”

80- The child was growing up, becoming spiritually strong. He lived in the wilderness until the day when he would appear to the people of Israel.^[4]

Zachariah in history

Zachariah’s position:

To understand the position of Zakariya (as), a descendant of Aaron (as), it is important to be familiar with the priestly tradition among the Israelites.

After the conquest of Palestine, the land was divided among the 12 tribes descended from Jacob (as). The 13th tribe, the Levites, was assigned religious duties and services. Among them, the sons of Aaron (as) were chosen “to consecrate the most holy things, to burn incense before the Lord, to serve Him, and to sanctify His name forever.” The rest of the Levites were not permitted to enter the sanctuary. Their role was to assist the sons of Aaron in the service of the House of the Lord—handling the courts, chambers, and cleansing of sacred objects—and to present offerings on the Sabbaths, new moons, and appointed festivals.

The sons of Aaron were divided into 24 families, each taking turns to serve in the House of the Lord. One of these families was the family of Abijah, from which Zakariya (as) descended. It was his duty to enter the temple and burn incense when it was his family’s turn. (For more details, see 1 Chronicles 23-24.) ^[5]

Verses 2-15 describe how God’s mercy was manifested upon Prophet Zakariya. As is well known, prophethood itself is an act of divine mercy, and all prophets were sent as mercy to the world. Our Lord first showed His mercy to Zakariya by granting him a son, Yahya, despite his old age and his wife’s barrenness. He then fulfilled Zakariya’s prayer by making Yahya a servant dedicated to His religion. In this way, God’s mercy, first bestowed upon Zakariya, continued to reach others through the messengers He sent to guide humanity.

The word “ذكرُ zikru” in the verse is also read as “ذكِّر zekkir”. ^[6] Accordingly, the meaning of the verse is “Remind your Lord of His mercy on His servant Zakariya”.

Verse 3:

³Once upon a time, he called out his Rabb in secret.

The passage begins by stating that the Prophet Zechariah (Zekeriyya) made a supplication to his Lord, and the nature of this prayer is described. Therefore, the verse also indicates how one should pray to Allah. Prophet Zechariah opened his heart to his Lord and offered a sincere plea, unlike the ignorant who shout and clamor—far be it from Him—as if giving orders while praying. In another verse, our Lord explains another characteristic of Zechariah’s manner of supplication when describing his prayer:

(Al-Anbiya/ 89, 90)

Regarding the etiquette of supplication, detailed explanations were given in the surah of A’raf (verses 55, 56, and 205).

Some classical sources have claimed that Prophet Zechariah (Zekeriyya) prayed in secret because he was embarrassed before his community, or because he feared that those around him would say, “Look at this old man—despite his old age, he still desires a child,” and accuse him of foolishness, or to avoid provoking jealousy among his relatives. ^[7] Classical commentators, who generally base their interpretations on narrations about our Prophet, strangely disregarded a hadith in which the Prophet warned, “Do not raise your voices in prayer, for you are not calling upon one who is deaf or distant, but upon Allah, the All-Hearing and All-Seeing.” ^[8] Moreover, they ignored many historical records indicating that our Prophet—who understood these verses well, lived by them, and set a noble example for us—and his companions, who were trained under his guidance, did not recite prayers in a rhyming or loud manner and even warned those who did so. ^[9]

Had those who misinterpreted Prophet Zechariah’s secret supplication taken these narrations about our Prophet into consideration or recalled the Quranic verses that teach the proper etiquette of prayer, they too—like us—would have recognized that Zechariah’s (as) manner of prayer was a matter of decorum and sincerity.

Verses 4-6:

^4-6He said: “My Rabb! Truly my bones have weakened and loosened and my head have flamed up with so many grey hair. But never have I been unhappy in my supplication to You. And I truly am worried about my successors, my relatives/my cousins. My inharmonious and incompatible wife is infertile. Therefore, bestow me from Yourself a familiar person who will help, protect, who will inherit me and inherit the family of Yakub [Jacob]. My Rabb! Make him acceptable for You/Make him the one with whom everyone will be pleased!”.

If we pay attention to the prayers of the prophet Zakariya (as) in these verses, it is clear that these prayers are not aimed at gaining any benefit for himself, but for the continuation of his prophetic mission. Zakariya’s (pbuh) request to his Lord for a guardian to carry on his mission in his old age is like Moses (pbuh) asking his Lord to make his brother Aaron his vizier, just to help him in his mission. Therefore, the inheritance here is not an inheritance related to wealth, but an inheritance related to the continuity of the mission. Indeed, the phrase in the verse, “let him inherit the family of Jacob” confirms this. In other words, the inheritance here is the kind of inheritance that we saw in Surat al-Sad and will see in Surat al-Naml, when Prophet Solomon was made heir to Prophet David. Solomon carried on the mission of his father David through this inheritance:

³⁰We bestowed Solomon to David. How excellent servant he was! Indeed, he was the one who turned to his Rabb frequently.

(Sad/ 30)

¹⁶And Solomon inherited David. And Solomon said: “O people! We have been taught the logic of birds [interpreting their voices, behaviors] and we have been given from everything”. – Indeed this is a clear bounty. –

(An-Naml/16)

EXPRESSION “MY BONE HAVE WEAKENED”

The words of Prophet Zakariya (as) in his supplication—“my bones have weakened” and “my head have flamed up with so many grey hair.”—vividly describe both his internal and external state of aging. The mention of graying hair reflects the outward signs of old age, while the reference to weakening bones illustrates the inner frailty of his body. By stating that even his bones, the strongest part of his internal structure, had weakened, Prophet Zakariya emphasizes that his entire body was deteriorating, making his old age undeniable.

The use of “flamed up” as a metaphor for gray hair is a striking example of eloquent imagery in the Qur’an. This simile portrays how the gray strands rapidly spread across his head, much like flames consuming an object. The art of allusion (kinayah) in these metaphors beautifully conveys the Prophet’s state, making his plea even more heartfelt. Every word of Prophet Zakariya in these verses is narrated with the finest expressions of classical Arabic rhetoric, showcasing the Qur’an’s unmatched linguistic beauty.

WHAT IS “MAWALI”?

The term “Mawali (موالى)” means “Asabe; those who will take the place of a person’s children and inherit his legacy.” ^[10] In these verses, it would be more accurate to interpret the word as “those who will succeed Prophet Zakariya in managing wealth, and more importantly, in leading political and religious affairs.” Prophet Zakariya is requesting from Allah a successor of this kind. This request indicates that, at the time, it was customary to adopt a kind of heir apparent.

In ancient works, there are also some narrations regarding the name and lineage of Prophet Zakariya’s wife. However, these narrations lack solid evidence and are unreliable. For this reason, we simply refer to her as “the wife of Prophet Zakariya” and consider it appropriate to limit ourselves to what our Lord has informed us.

Verse 7:

“⁷O Zachariah! Surely We give you the tidings of a boy – whose name is Yahya [John] –. That name have We given to none before.

This verse is our Lord’s response to the sincere prayer of the prophet Zakariya.

In our opinion, this verse contains three important points that need to be emphasized:

Our Lord used the word “ghulam (غلام)” instead of “child” or “son” and informed Prophet Zakariya that He would grant him a “ghulam” named Yahya. “Ghulam” means “a boy who has reached puberty, the age of wet dreams, whose mustache has begun to grow” or “the period from birth to old age.” ^[11] This stage of a person’s life is referred to as “youth.” Since no one is born as a youth from their mother’s womb, with this expression, our Lord conveys that the child to be born will be male, will grow into a young man, and will fulfill Prophet Zakariya’s expectations.
“Yahya (يحيى)” means “he will live, he lives.” The naming of the promised child with this name signifies that he will live up to his name—meaning, his name will always be remembered with spiritual values, never forgotten, or that through the knowledge [hikmah/wisdom, Scripture] given to him, communities will be spiritually revived. Another reason for giving this name to the unborn child could be that he would bring life to the barren womb of his mother.
The fact that the child’s name was not left to his family but was instead given directly by Allah, and that this name had never been given to anyone before, is the greatest honor both for his family and for Yahya himself.

The naming of the child as “Yahya” and the absence of anyone else bearing this name are mentioned in the distorted Gospel as follows:

60- But his mother said, “No, his name will be John.”

61- They said to him, “There is no one among your relatives who bears that name.”

62- So they pointed to his father and asked him what he wished to name the child.

63- Zachariah asked for a writing tablet and wrote, “His name is John.” Everyone was astonished.” ^[12]

Verse 8:

⁸Zachariah said: “My Rabb! My inharmonious and incompatible wife is infertile and I am excessively old now, so how can I have a boy?”.

This verse expresses the astonishment that the Prophet Zakariya (Zachariah) could not conceal upon receiving the glad tidings from Allah.

There are narrations stating that at that time, the Prophet Zakariya was 120 years old and his wife was 98, or that he was 75 years old. However, these are unsupported rumors. As seen in the verse above, the Qur’an provides no information about Zakariya’s wife except her barrenness. Indeed, the statement in the verse “We amended his wife/made her that she could give a birth.” indicates that Zakariya’s wife was barren not due to old age but due to a structural defect, and this defect was corrected, making her body capable of bearing a child. Therefore, the reason for Zakariya’s astonishment was that his previously barren wife would now bear a child, not that she had been rejuvenated to give birth.

A similar curious astonishment also occurred with the Prophet Ibrahim (Abraham) and his wife:

⁷²The the difficult and incompatible wife of Abraham said: “O woe to me! Will I give birth? I am a poor, unlucky and unhappy woman whose husband goes for nothing. And this, my husband, he is an old man! Indeed, this is a strange thing!”.

(Hud/ 72)

Verse 9:

⁹Allah said: “So will it be! Your Rabb said, ‘it is easy for Me. I formed you before this while you were nothing’”.

In this verse, our Lord again responds with mercy to the prophet Zakariya, who approached the good news with an excitement that seemed to indicate that he was a little skeptical.

THE SENTENCE STRUCTURE OF THE VERSE

The phrase “Your Rabb said…” in the verse gives the impression that these words were spoken by someone other than Allah. Indeed, in many translations, additions like (the Angel) or (Jibril/Gabriel) are inserted in parentheses before this phrase. However, these words, which convey grandeur and solemnity, were spoken by Allah Himself. Such expressions are frequently found in the Qur’an (e.g., Nahl/102, Bakara/97).

It is particularly important to note that this manner of expression is also a common practice among people. In certain situations, rulers also use such addresses to both assert their majesty and honor those they address. For example: When an ordinary person, upon receiving a grand promise from a ruler, feels unworthy of it and reacts with astonishment and hopelessness, saying, “Who is he (the ruler), and who am I?”, the ruler, in order to both convince him of the promise and demonstrate that he is true to his word, may respond to that person by saying, “Your ruler wills it so!” In this way, he ensures that the person deems himself worthy of the promise while also showing that he is a ruler who keeps his word. The phrase “Your Rabb said…” in the verse is such an expression.

Through these words in the verse, our Lord declares that He is the “Absolute Doer” (Fa’il-i Mutlaq), the “Absolute Power” (Qadir-i Mutlaq), and the “Absolute Creator” (Khaliq-i Mutlaq)—meaning He creates whatever He wills, however He wills, and whenever He wills. This declaration, which informs that it is an easy matter for Him to bring forth a child from an elderly man and a barren woman, also points to His ability to bring forth a child from a virgin without a father.

Verse 10:

¹⁰Zachariah said: “My Rabb! Give me an Ayah/a sign”. Allah said: “Your Ayah/sign is that you will not speak with the people for three nights although you are sound”.

Here we see that Prophet Zakariya requested a sign (ayah/alama) and this request was granted. According to Allah’s declaration, this sign was the duty “to remain silent for three nights despite being perfectly healthy, not to speak, to contemplate Allah deeply and to purify Him free from all imperfections.” The mention of Prophet Zakariya’s this request is also found in Ali Imran:

(Ali Imran/ 41)

Prophet Zakariya’s request for a sign here stems from his dissatisfaction and inability to properly appreciate Allah at that moment. Although his Lord had directly told him: “O Zachariah! Surely We give you the tidings of a boy – whose name is Yahya [John] -. That name have We given to none before.”, he responded: “My Rabb! My inharmonious and incompatible wife is infertile and I am excessively old now, so how can I have a boy?” Then Allah explained to him: “So will it be! Your Rabb said, ‘it is easy for Me. I formed you before this while you were nothing’” Despite this, Zakariya persisted in his dissatisfaction saying: “My Rabb! Show me an evidence/a sign for me”

At this stage, our Lord commanded Zakariya: “^Maryam/10Your Ayah/sign is that you will not speak with the people for three nights although you are sound” / “^{Ali Imran/41}Your evidence/sign is that you will not speak to people except for signs for three days. And remember your Rabb much, purify Him all the time from all deficiencies”

Upon careful consideration, the sign given to Zakariya was not any physical miracle but rather a sign like a Quranic verse. The content of this sign was, so to speak, “to withdraw into himself, hold his tongue, contemplate Allah deeply, know Allah properly, glorify Him free from imperfections, and realize that in Allah’s sunnah everything is tied to causes while undertaking the duty to research the causes related to childbirth.” In short, no physical miracle was given or shown to Zakariya; rather, a warning and guiding verse was revealed to him.

In the Quran, we see that some requests are answered not according to what is desired but with what should be:

The example of Zulqarnayn (Dhu’l-Qarnayn):

⁸³And they ask you about the owner of two ages. Say: “I will recite to you a reminder from him:

(Kahf/83)

This section of the surah (verses 83-98) brings up the mysterious subject of “Dhu’l-Qarnayn” which contains many secrets. The expression “And they ask you about Dhu’l-Qarnayn” indicates that a question was directed to the Messenger of Allah about Dhu’l-Qarnayn and information was requested on this matter. However, our Lord provided not the Dhu’l-Qarnayn that these questioners and their community knew, asked about, or wanted to learn about, but rather gave them knowledge of a completely different, entirely new and living Dhu’l-Qarnayn.

The example of infaq:

²¹⁵They ask you what they should spend for the cause of Allah/what they should give for sustenance. Say: “That/sustenance which you give from good/from your wealth; time, knowledge are for your parents, closest people, orphans, the needy and travelers”. And whatever you do of good, indeed Allah is the One Who knows it best.

(Al-Baqarah/215)

In the verse, as seen, the questioners asked “what they should spend in charity (infaq)”, while the answer came regarding “to whom they should give charity”, thus implying to them: “This is an irrelevant question. As long as the wealth is lawful and given to appropriate recipients, spend whatever you wish in charity.”

Allah, through the sign He gave to Zakariya, both warned him and guided him regarding how he could have a child. While Zakariya contemplated Allah deeply and frequently glorified Him free from imperfections, he would recall that Allah is al-Jabbar (The Restorer), al-Muslih (The Rectifier), ash-Shafi (The Healer), and that everything is tied to causes, leading him to seek treatment for his wife. It is after this that our Lord declared:

(Al-Anbiya/89, 90)

As understood from the statement in the eleventh verse: “Then, Zachariah came out from his private chamber to his people and gestured them to purify Allah from all deficiencies.” it is clear that Zakariya came to know his Lord thoroughly and immediately – even during that period of silence – made efforts to teach his people, if only through signs.

If observed carefully, the period of silence mentioned as “three nights” in our subject verse is specified as “three days” in Al-i Imran by using the term “days.” From this, we understand that the silence would last three days and three nights. Because in Arab custom, when days are mentioned, they are understood to include their nights; and when nights are mentioned, they are understood to include their days.

We see expectations similar to Zakariya’s expectation of a sign in Jesus and the Messenger of Allah.

¹¹⁴Jesus, son of Mary, said: “My Allah, our Rabb! Send down from the heavens/universe upon us a table; food for our soul as a festival for us and our people before and after us and an evidence/a sign from You. And give us our livelihood. And You are the best of those who provide livelihood!”.

(Al-Ma’idah/ 114)

¹⁴⁴We certainly see what you expect from Us. Now, We will turn you to a goal/strategy that you will be pleased with. Now, turn your face towards the direction of Masjid al-Haram/the untouchable educational institution; always concentrate on education. And you, wherever you are, turn your faces towards it! Those who have been given the Book surely know that this duty is the truth coming from their Rabb. And Allah is not unaware, uninformed of what they do.

(Al-Baqara/ 144)

Verse 11:

¹¹Then, Zachariah came out from his private chamber to his people and gestured them to purify Allah from all deficiencies.

The word “mihrab” mentioned in the verse means “headquarters, place of worship.” Here, this word refers to the private chamber of Prophet Zakariya in the temple. If we recall, the word “mihrab” was also mentioned in the 21st verse of Surah Sad. The word “wahy” in the verse here means “communication through signs,” and a detailed explanation regarding this word has been provided in the analysis of the 10th verse of Surah Najm. ^[13] The phrase “morning and evening” in the verse means “always, at all times.” That this phrase does not mean “one morning, one evening” has also been explained in the analysis of Surah Nass. ^[14]

The word “tasbih” in the verse briefly means “purifying our Lord.” Detailed explanations regarding this word are also available in the analysis of verses 39 and 40 of Surah Qaf. ^[15]

Verses 12-15:

In the Qur’an, apart from the verses here and in Surah Ali Imran, no additional information is given about Prophet Yahya.

The information in Christian sources can be summarized as follows:

According to the Gospel of Luke, John (Yahya) was six months older than Isa (as), and their mothers were cousins. He was given prophethood at the age of 30. According to the Gospel of John, Yahya (as) began his mission by calling people to Allah in Jordan. He would say: “I am the voice of one crying in the wilderness: Make straight the way of the Lord.” (John 1:23)

According to Mark: “Yahya was baptizing in the wilderness and preaching the baptism of repentance for the forgiveness of sins. All the people of Judea and all those of Jerusalem went out to him and were baptized by him in the Jordan River, confessing their sins.” (Mark 1:4-5) For this reason, he was known as John the Baptist, and the Children of Israel accepted him as a Prophet. (Matthew 21:26)

The Gospel of Mark describes his role as baptizing people in the desert and preaching repentance for the forgiveness of sins: “John baptized in the desert and preached the baptism of repentance for the forgiveness of sins. All the Jewish peasants and all the Jerusalemites came to him, confessed their sins, and were baptized by him in the River Jordan.” (Mark 1:4-5).

Because of this, John became known as “John the Baptist”, and the Israelites accepted him as a prophet (Matthew 21:26). Jesus (pbuh) himself praised John, saying: “Among those born of women, there has not arisen a greater than John the Baptist.” (Matthew 11:11). John was known for his simple and ascetic lifestyle: “John had clothes of camel’s hair and a girdle of leather around his waist. His food was locusts and wild honey.” (Matthew 3:4). His message emphasized repentance and preparation for the coming of Jesus: “Repent, for the kingdom of the heavens is at hand.” (Matthew 3:2).

The Qur’an affirms a similar role for him: ”…he (Yahya) will confirm a word from Allah.” (Al-Imran/39). Because of this, John is sometimes referred to as the “sign” of Jesus. John also preached fasting and prayer (Matthew 9:14; Luke 5:33, 11:1) and encouraged charity: “He who has two shirts, let him give to the one who has none, and he who has food, let him do likewise.” (Luke 3:11). He was outspoken in his criticism of the religious leaders of his time: “O generation of vipers, who has shown you how to escape the coming torment? Do not be proud that Abraham is our father among you. The axe lies at the root of the trees. A tree that does not bear good fruit is cut down and thrown into the fire.” (Matthew 3:7-10). At the time of his mission, Herod Antipas, the ruler of the region, was heavily influenced by Roman civilization and had allowed moral corruption to spread. Yahya (as) condemned Herod’s immoral behavior, particularly his unlawful marriage to Herodias, the wife of his brother Philip. This angered Herodias, who saw John’s moral teachings as a threat to women like herself. Herod, despite respecting John, had him arrested and imprisoned. However, Herodias plotted against him. On Herod’s birthday, Herodias’ daughter performed a dance that pleased Herod so much that he offered to grant her any request. Following her mother’s advice, she asked for the head of John the Baptist on a plate. Herod, though reluctant, could not refuse her request and had John executed in prison. His head was then presented on a plate to the girl (Matthew 14:3-12; Mark 6:17-29; Luke 3:19-20). ^[16]

In the 12th verse, the address is directed to the interlocutor as if the interlocutor were Prophet Yahya and he were present at that moment, calling out “Yahya!”—thus employing the rhetorical device of “iltifat” (sudden shift in address). This address also signifies that Prophet Yahya had grown up and assumed his duty. In this group of verses concerning Prophet Yahya, both the blessings bestowed upon him and some of his characteristics are mentioned. According to these verses, Yahya (as) is “one granted wisdom, endowed with compassion, pure, deeply God-fearing, kind to his parents, neither oppressive nor rebellious.” As stated in the 39th verse of Surah Ali Imran, he is also “one who confirms a Word from Allah [Isa], a leader, chaste, among the righteous, and a prophet.” The expression of Allah the Almighty—”And Salam [health, peace, happiness…] be upon him on the day he was born, on the day he will die and on the day he will be resurrected!”—acts as a guarantee document for Prophet Yahya. To possess such a guarantee is the greatest of worldly and hereafter blessings. In the 33rd verse of the surah, it will be seen that the same guarantee is given for Prophet Isa as well. The word “yawm” (يَوْم) [day] in this statement carries the meaning of “moment.” As we have mentioned many times before, the Arabic word “yawm” (يَوْم) is used to mean “moment,” “day,” or “era” depending on the context.

“The blessings given to the Prophet Yahya (John) demonstrate that his father’s [the Prophet Zakariya’s (Zachariah)] prayer was accepted and that he was granted even more than what he had asked for.

As for which book the Prophet Yahya was commanded by Allah’s decree to uphold, it is understood that this was a special book revealed to him. For the expression in the verse, ‘We had given him judgment (ḥukm)’ (Arabic: حُكْم), suggests this.”

SABIYY

The word “صبىّ Sabiyy” can technically originate from two different roots, each ending with a letter of ‘illah’ (و vav, ى ya, ا elif, أ hemze), and its meaning changes depending on which root it derives from.

This fact should not be overlooked by those who translate and prepare interpretations of the Qur’an. Otherwise, the occurrence of major errors is inevitable.

Analysis of the word “صبىّ Sabiyy”:

a) If it comes from the root “ص ب و Sbv”:

The word follows the “قعيل faiylun” pattern, like عليم aliym, رحيم rahiym, كريم keriym, حكيم hakiym, سليم seliym, etc. Its original form is “صبيوُ sabiyvun”, which, according to Arabic grammar rules, transforms into “صبىّ sabiyy” (the second “ى y” in the word is a transformation from “و waw”).

The meaning of the word “صبىّ sabiyy” from this root is “the period from the birth of a child until weaning”. This meaning of the word is widespread and well known.

b) If it is derived from the root “ص ب أ (s-b-e)”:

The word follows the morphological pattern “فعيل (failun)” and originally comes from “صبيؤُ (sabiyun).” According to Arabic grammar rules, this later transformed into “صبىّ (sabiyy)” (the second “ى (y)” in the word is a transformation from the “أ (hemze/e)”). (The word “نبىّ (Nebiyy)” is formed under the same rules. Within Surah Maryam, there are many expressions similar to both of these words.)

The original meaning of the word from this root is: “The emergence of a camel’s or livestock’s hoof, a child’s tooth, or the rising of a star.” However, in sociology, it later came to be used in the sense of “converting from one religion to another.”

In the time of the Messenger of Allah, the Meccans used to call those who became Muslims قد صبأ [qad sabe’e/converted from one religion to another religion]. Abu Ishaq al-Zajjaj said that the Sabiis in the Qur’an were “those who converted from one religion to another”. The Arabs called the Messenger of Allah a Sabii because he left the religion of the Quraysh and converted to Islam. ^[17]

In Maryam/12, Prophet Yahya is described as “صبىّ Sabiyy”. In the classical understanding, “صبىّ sabiyy” here has been taken to mean “child, infant” in the first sense, and contrary to the Sunnah (as in the case of Prophet Jesus), the verse has been understood to mean that “… Prophet John was given the Book and wisdom when he was a baby.

However, “صبىّ Sabiyy” in this verse is not “صبىّ sabiyy” from “ص ب وs b v” but “صبىّ sabiyy” from “ص ب أ SBE”. And it means “ONE WHO ABANDONS A CORRUPT RELIGION; ONE WHO LEAVES A FALSE FAITH.” The “صبىّ sabiyy” in Maryam/12 belongs to this meaning. That is, the verse clearly says, “John was one who left the corrupt religion”

According to this meaning of the word ‘صبىّ sabiyy’, Prophet John was not made a prophet when he was a child and given wisdom and judgment. Prophethood must have been given at the age of maturity, as was the case with other prophets.

In Maryam/29, the priests of the temple characterize the prophet Zechariah as “Sabiyy (one who had abandoned their religion)”.

In this passage, the life and mission of the prophet John is briefly mentioned. It is clear from this passage that the prophet John did not work with the remnants of the Torah, but was given an entirely new scripture. We have no information about the name and content of the book other than this passage.

The normal active participle (ism-i fa’il) form of “صَبِيٌّ (Sabiyy)” in the “فَاعِل” pattern is “صَابِئٌ (Sabi’un),” and its plural forms are “صَابِئُونَ (SABIUN)” and “صَابِئِينَ (Sabiiyn).” These appear in the Qur’an in three places: (al-Baqara/62, al-Ma’ida/69, and al-Hajj/17).

MARYAM (MARY) AND THE PROPHET ISA (JESUS)’S BIRTH

In verses 16–34 of the surah, a very important subject is addressed. To ensure the correct understanding of this matter, which holds great significance for both Muslims and the People of the Book, we find it appropriate—just as we did in the story of the Prophet Zakariyya (Zechariah)—to first present the information given by the Qur’an about the birth of Maryam (Mary) and the Prophet Isa (Jesus) collectively, and then proceed to analyze the verses:

Verses 16-36:

¹⁶Mention Mary in the Book! When she left her family/relatives and fled to a place in the east.

¹⁹The messenger/Zachariah said: “I am only the messenger of your Rabb to prepare you for a pure boy”.

²⁰Mary said: “How can I have a boy? No human has ever touched me. And I am not an outlaw/unchaste person”.

²²Then Mary conceived the boy. And then she fled to a faraway place with him.

²³Then labor pains forced her to lean on a date tree trunk. She said: “I wish I had died before this and had become a person who was forgotten completely”.

Note: In the Official Mushaf, the verses in the passages about Jesus have been arranged incorrectly – technically and semantically – out of ignorance or treachery. As a result of this arrangement, Jesus was removed from being a human being, made to speak in a cradle, raised to the heavens, and then made to believe that he would descend from heaven to earth.

All of this has been done by moving the sentences in the passage and basing it on the differences in the Qur’anic versions. For technical and semantic reasons, we have presented the passage in the order 16-34, 36.

³⁵When the inharmonious and incompatible wife of Imran said: “My Rabb! I surely have devoted what is in my womb for you. Accept it from me, You surely are the One Who hears best, knows best”.

³⁶And when she delivered her, she said: “My Rabb! I have definitely delivered a female; -yet Allah knows better what she has delivered- male is not like female. And surely, I have named her Mary. And indeed, I make her and her descendants seek refuge in You from Iblis”.

³⁷So her Rabb accepted Mary with a beautiful acceptance. And He made her grow as a beautiful plant and made Zachariah a guarantor to Mary that she did not deliver Jesus unlawfully but without a father by the will of Allah. And whenever Zachariah entered upon her/in the private room, he would find a provision with her. Zachariah said: “O Mary! Where is this from?”. Mary said: “From Allah”. Surely, Allah provides for whom He wills without account.

(Ali Imran/ 35-37)

^42,43And when the harbinger Ayat said: “O Mary! Surely, Allah has chosen you, made you pure and chosen you above the women of the time. O Mary! Show respect to your Rabb, submit to Him and declare the oneness of Allah with the men who declare the oneness of Allah!”.

⁴⁴This is what We have revealed to you from the important news of the past which you did not have possibility to perceive. And you were not with them while they were casting their pens as to which of them should be responsible for Mary. And you were not with them when they were disputing.

^45,46And when the harbinger Ayat once said: “O Mary! Allah gives you the good tidings of a word from Him. His name will be Jesus the Messiah, son of Mary. He will be honorable in the world and in Akhirat [Afterlife]. And he will be among those who have been brought close and the righteous. He will speak with the people as an adult and in a higher position. ⁴⁸And Allah will teach him the book, the laws, rules and principles that are set forth to prevent injustice, corruption and chaos and the Bible and the Torah.

(Ali Imran/ 42- 48)

¹²And Allah has presented the example of Mary, daughter of Imran, who guarded her chastity like a fortress. We informed her but a little with Our Wahy [Revelation]. And she confirmed and implemented the words and books of her Rabb and she was of those who show respect constantly.

(At-Tahrim/12)

⁹¹And that woman who meticulously guarded her chastity; We informed her with our reliable knowledge. We made her and her son an evidence/a sign for the mankind.

(Al-Anbiya/ 91)

⁵⁰And We made son of Mary and mother of Jesus an evidence/a sign and settled them both on a hill that had water and was suitable for living.

(Al-Mu’minun/ 50)

¹⁷¹O People of the Book! Do not transgress in your religion. And do not say about Allah that which is not true. Jesus the Messiah, son of Mary, is only a messenger of Allah and His word directed/bestowed to Mary and a soul from Him; he was a person born by revelation [Wahy]. Then, believe in Allah and His messengers. And do not say, “Three”. Desist; it is better for you. Allah is the One and Only God. Purified is He from that there should be a child for Him. That which is in the heavens/universe and on the earth belongs only to Him. Allah is sufficient as the “One Who arranges all creatures pursuant to a schedule and implements this schedule by supporting, maintaining it”.

(An-Nisa/ 171)

Verses 16-17:

¹⁶Mention Mary in the Book! When she left her family/relatives and fled to a place in the east.

MARYAM

The word “مريم (Maryam)” is a word in the “مفعل (mef’al)” form. It is possible that the word is derived from the verb “رام (rame),” meaning “to depart from a place.” ^[18] However, the fact that this name appears twice in the Bible as the name of the sister of the Prophet Moses indicates that the word originates from Hebrew. ^[19] In the New Testament [Injil], this word appears 53 times in forms such as Marim, Maria, and Mariamme. The exact meaning of these words is not definitively known. Commentators have suggested various meanings for the word “Maryam,” including “drop of the sea,” “star of the sea,” “devoted to God,” “lover of God,” “lady,” “light-giver,” “plump,” “princess,” “proud,” “beautiful person,” and “perfect person.” ^[20]

The word “Maryam” appears in the Quran 34 times as a name and once referenced with the pronoun “she,” totaling 35 occurrences.

Most of what has been written and depicted about Maryam’s identity and family is speculative, lacking strong evidence from Christian sources. As a result, reports that Maryam’s mother was named Hanna, that she was the sister-in-law of Prophet Zakariya (as), and that Prophet Zakariya’s wife (Maryam’s aunt) was named Elizabeth are not conclusive. These accounts, including those in Tabari’s History, are largely based on uncertain Christian sources.

Christians claim that Maryam became pregnant with Jesus at the age of thirteen, that Jesus remained in the world for thirty-two years and a few days until his ascension to heaven [!], and that Maryam lived for six more years after Jesus’ (peace be upon him) ascension. According to this, Maryam passed away in her fifties. ^[21]

In this case, what must be done, as always, is to rely on the information provided in the Quran. Although the Quran does not give extensive details about Maryam’s mother and father, it is understood from the verse 35 in Surah Al Imran that her father’s name was Imran.

There is no information in the Qur’an about Maryam’s life from birth to adulthood, nor any details about her childhood or separation from her family. The narratives in these verses refer to her adult years.

According to these verses, Maryam left her people (family and relatives) and traveled alone to a region in the east. However, there is no mention of her age at the time or the reason for her departure.

The word “إنتباذ (intibaz)” in the verse means “to throw something in hand forward or backward, to separate alone, to distance oneself, to sever ties.” ^[22] Indeed, a person sitting in a secluded corner away from people is also described with the word “intebeze.” Therefore, interpretations suggesting that Maryam retreated to the eastern room of her own house or to the eastern corner of the temple contradict the meaning of the word and the spirit of the verse. According to the meaning conveyed by the word, Maryam broke away from her close circle, separated from them, and went far away. In short, Maryam was a girl who ran away from home. That this was the case is also understood from the expression in the 17th verse: “she placed a screen between herself and her family /.she secluded herself from her family/relatives “ This does not mean that she put up a physical cloth screen between herself and her family but rather that she distanced herself from them and cut off contact. An example of this can also be seen in the 32nd verse of Surah Sad: “I love the love of wealth, property, benefits for the remembrance of my Rabb.” –At the end, they went behind the curtain.”–

The speculations that Maryam left her family “because she was ashamed of menstruation” or “that she withdrew due to her pregnancy” are nothing but distortions of the verse’s original meaning. In our opinion, Maryam was troubled and distanced herself from her close circle because of these troubles. To understand the nature of Maryam’s troubles, certain expressions in the verses 36, 37, 42, and 43 of Surah Ali Imran can be evaluated as clues.

Based on the emphases in these verses, some conjectures can be made about the progression of events and Maryam’s troubles:

Maryam was born into a family that desired and expected a male child and was not very pleased when the child turned out to be a girl. The statement of Imran’s wife, “I have given birth to a female,” is immediately followed by our Lord’s remark, “But Allah knows best what she gave birth to” This indicates that Maryam was not as Imran’s wife had assumed and as expressed in the verse.

On the other hand, the expression in the verse 37 of Surah Ali Imran, “And He made her grow as a beautiful plant,” suggests that Maryam possessed plant-like characteristics rather than normal human traits. A human having plant-like attributes is not contrary to our Lord’s laws of creation, for one of the stages of human creation is the vegetative phase.

¹⁷And Allah made you grow from the earth as a plant.

(Noah/ 17)

When considering that Maryam later became pregnant without a man, her plant-like characteristics suggest the possibility that she was “hermaphroditic” in structure – meaning she possessed both male and female reproductive organs in her body, similar to what is observed in many flowering plants. This is precisely our view.

A point confirming our opinion is the expression in verse 42 of Ali Imran: “O Mary! Surely, Allah has chosen you, made you pure and chosen you above the women of the time. “ For this statement of distinction does not indicate Maryam’s superiority over other women due to her virtues, but rather speaks of her biological difference, her additional characteristics, and her physically dissimilar structure compared to other women.

Maryam’s hermaphroditic nature also explains why she left her family and went to live alone in a distant place. That is, like any troubled person might do, Maryam abandoned her home due to the psychological distress caused by this physical difference within her.

Additionally, Maryam’s statement (as seen in the 20th verse) “No human has ever touched me.” is also an expression appropriate to her hermaphroditic nature. For Maryam did not say “No man has touched me,” but used an expression that could apply to both men and women.

While feminine pronouns (raci zamir muennes) are used for Maryam in Anbiya/91, masculine pronouns (muzekker) are used in Tahrim/12.

Beyond all this, it is very interesting that Maryam was asked to bow along with bowing men. That is, Maryam was instructed to perform her duty in hanifiyyah as a male. The use of the masculine form “ar-raki’in” in the verse is surely not merely for rhyming purposes.

These conjectures of ours, based entirely on expressions in Quranic verses, show no contradiction with scientific facts whatsoever:

Hermaphroditism refers to the coexistence of both male and female reproductive organs within the same individual. In most flowering plants… hermaphroditism is observed. ^[23]

Pseudo-hermaphroditism:

In female-type pseudo-hermaphroditism, while ovaries are present, the secondary sexual characteristics and external genitalia resemble those of males. Typically, female secondary sexual characteristics also develop during puberty.

In male-type pseudohermaphroditism, testes are present but the secondary sexual characteristics and external genitalia resemble those of females. In this case, the testosterone hormone secreted by fetal testes has not made – for unknown reasons – to induce the necessary bodily changes. In the most common form, the external genitalia completely resemble female reproductive organs, and female secondary sexual characteristics appear during puberty. However, the gonads [testes] and sex chromosomes indicate the individual is genetically male. This disorder is typically recognized when a child raised as a girl fails to begin menstruation upon reaching puberty. Since the body’s tissues respond minimally or not at all to male sex hormones, and since the external genitalia resemble female anatomy, the child is raised as a girl… ^[24]

THE SPIRIT SENT TO MARYAM

As we explained in detail in our analysis of Surah Al-Qadr, the word “ruh” (spirit) in the Qur’an has always been used in the sense of “revelation, divine knowledge.” Therefore, the expression “We sent her Our Spirit” in the 17th verse also means “divine knowledge was sent to Mary.” However, this knowledge was not revealed directly to Mary but was sent through a messenger. This messenger was none other than the Prophet Zakariya , who lived at that time. Because, as we learn from the Qur’an, Mary was under the guardianship of the Prophet Zakariya during that period.

This process of informing Maryam, expressed here as “We sent her Our spirit,” is described in other verses as “We breathed into her Our spirit.” As we have detailed in the analysis of Surah Al-Qadr, the expression “breathing a spirit” means imparting a small amount of divine knowledge rather than a literal physical act. Accordingly, Allah sent knowledge to Mary through the messenger Zakariya. The perfect human being that this messenger set as an example for Maryam was Prophet Yahya (John), who had already been born as a miracle to his barren mother. His birth served as a precedent for Maryam, proving that a child could be conceived without following conventional biological processes.

To summarize: The Prophet Zakariya, who was tasked with conveying the divine knowledge previously given to him to Maryam, fulfilled his duty by explaining to her that she could give birth to a child without the need for a man, and he presented the infant Yahya(John) as proof of the truth of this knowledge. The angels mentioned in the verses of Surah Ali Imran (42-43) are also the revelations sent to the Prophet Zakariya and Maryam.

تمثّل TEMESSUL

The original meaning of the word “temessül” (تَمَثُّل) is “to give an example.” However, the word has also been used in secondary or tertiary meanings, such as “taking on human form.” ^[25] Those who study the Qur’an have generally preferred the distant meaning of the word over its original meaning. As a result, interpretations have emerged suggesting that the angel Gabriel came to Mary as a messenger and appeared to her in the form of a young man so that she would not be afraid.

We are of the opinion that the word “temessul” should be translated according to its original meaning. Evaluating the word in its primary sense here also aligns with the following statement from the Gospel, cited in the excerpt above:

36- Behold, Elizabeth, one of your relatives, conceived a son in her old age. This woman, who was known to be barren, is now in her sixth month. ^[26]

Verse 18:

In this verse, the reaction given by Mary to the messenger who brought a message from Allah is expressed.

The word “تقىّ takiyy” here could mean “a God-fearing person” or could also be a proper name. Some sources mention the existence of a notorious sinful man named “Takiyy” in the town where Mary lived. If this information is correct, it is possible that Maryam, living alone, feared that the person approaching her might be that wicked man and, out of fear of harassment, said, “If you are the one named Takiyy.”

Although Mary’s statement, “If you are takiyy [a God-fearing person / Takiyy],” is a conditional sentence, the second [consequential] part of the sentence is not present in the verse. This has been left to the discretion of the readers. In our view, the second part of the sentence can be understood as “Do not touch me!” or “Do not harm me!”

Verse 19:

¹⁹The messenger/Zachariah said: “I am only the messenger of your Rabb to prepare you for a pure boy”.

The messenger sent by Allah to bring knowledge and messages to Maryam also conveys the purpose of this divine knowledge by stating that, through it, Maryam will become the mother of a zekiy [pure, immaculate] young man.

ZEKIY

The word “zekiy” in the verse is derived from the verb “زكى zaka.” Lexically, the word carries the meanings of “purity, cleanliness, growth, abundance, and blessing.” The word “Zekiy” here is different from the words “zeki” (intelligent) and “zeka” (intelligence), which are written with “ذ [lisp dh]” and have also entered the Turkish language.

Here, the word “zekiy” means “one purified from sins, grown and raised in purity, possessing the necessary qualities to be sent as a prophet, utterly pure and virtuous.” From these meanings, it is understood that Prophet Jesus had a sinless character, would grow up as a completely pure individual, and his virtue was befitting of prophethood.

The phrase “لآهب liehebe” in the verse has also been recited as “ليهب liyehebe.” ^[27] According to this recitation, the meaning would be: “Allah has sent me so that He may give you a young boy.”

In the verse Maryam 19, the word “لأهب LIEHEBE” has until now been accepted as derived from the verb “وَهَبَ VEHEBE” (to grant) and the verse has been interpreted as: “¹⁹The messenger/Zakariyya said: ‘I am only your Lord’s messenger sent to grant you a pure young boy.'”

When examining the granting (hibe) verses in the Quran (25 verses: Shura 49, Al-i Imran 8, 38, Maryam 5, 19, 49, 50, 53, Furqan 74, Ibrahim 9, Shu’ara 21, 83, Ahzab 50, An’am 84, Anbiya 72, 90, Ankabut 27, Sad 30, 43, 35, Saffat 100), we see that only Allah is the One who grants children and descendants, male or female, and the One to whom granting is attributed. One of Allah’s names is “الوهاب Wahhab” (The Bestower) (Sad 9, 35 and Al-i Imran 8).

In Ahzab 50, it is explained that a woman may offer herself as a grant. However, it is inconceivable for a human – even a prophet – to grant children, descendants, males, females or prophethood. Servants can only offer themselves and the possessions they own as gifts.

In Anbiya 89, 90, Maryam 5 and Al-i Imran 38, we see that Zakariya himself prayed to Allah to grant him a child. So how could someone himself in need of divine favor bestow favor upon another – attempting to grant Mary a pure young boy/ghulam? Accepting this contradicts both the Quranic verses and reason.

According to our understanding, the word “لأِهَبَ (LIEHEBE)” in Maryam/19 is derived not from the verb “وَهَبَ (VEHEBE)” but from the verb “أهَبَ (EHEBE).” The meaning of the verb “أهَبَ (EHEBE)” in dictionaries is “to prepare for something, to arrange, to repair.”

Like the verb “وَهَبَ (VEHEBE),” the verb “أهَبَ (EHEBE)” is also a MU’TELL verb (a verb whose pattern undergoes changes during conjugation). It is conjugated as “أهَبَ (EHEBE), يَأهَبُ (YE’HEBU), أهْبًا (EHBEN)…” Since its first letter is a hamza, such verbs are called MEHMUZ FIIL/VERB (a verb containing a hamza).

In mehmuz verbs, if the hemza is calm, it is free to leave it as it is or to change the letter. In case of change, if the letter in front of the calm hemza is superior, the hemza is converted into the letter alif (ا), if it is asra, the hemza is converted into the letter ya (ي)., and if it is ostracized, the hemza is converted into the letter waw (و). This is one of the general rules of the Arabic language.

First, let us illustrate this issue with a different word as an example:

“أَكَلَ (EKELE), يَأْكُلُ (YE’KULU).” This verb is also a Mehmuz (containing a hamza) word. In the word “يَأْكُلُ (YE’KULU),” the hamza is calm/sakin, and the letter before it, is superior. In this case, the hamza in “يَأْكُلُ (YE’KULU)” is converted into an alif (ا), and this alif (a) is elongated, resulting in the pronunciation “يَاكُلُ (YAKULU).”

The verb “أهَبَ (EHEBE)” is similar to the verb “أَكَلَ (EKELE).” In the present tense (Muzari) form, “أهَبَ (EHEBE)” appears as ” …يَاهَبُ (YE’HEBU).” Following the general rule, it is transformed into “يَاهَبُ (YAHEBU).”

If we analyze the word “لإهَبَ (LIEHEBE)” in the verse:

The “lam” is a masdariyya (لـ) and is followed by an implied mukaddar “en” particle. Its reconstructed form is “لأنْ (LI EN).”
The word “أهَبَ (EHEBE)” is in the first-person singular present tense (muzari nefsi mutekellim) and is in a mansub (nasb) state (read with a fatha). The original form of the word is “أئْهَبَ (E’HEBE).”
When combined, it becomes “لأنْ أئْهَبَ (LIEN E’HEBE).”

As we explained earlier regarding the general rule for mehmuz (hamza-containing) words, according to this rule:

The word “أهَبَ (E’HEBE)” transforms into “آهَبَ (AHEBE).”
Just as “يَأْكُلُ (YE’KULU)” becomes “يَاكُلُ (YAKULU).”

We can also see an example of this in the phrase “…قَبْلَ اَنْ اٰذَنَ لَكُمْۚ …” (found in A’raf/123, Ta-Ha/71, and Shu’ara/49), where the verb “اٰذَن (AZENE)” appears.

This “اٰذَن (AZENE)” is the first-person singular present tense form of the verb “أذِنَ (EZINE),” and due to the “اَنْ (EN)” particle, it is in a mansub (nasb) state (read with a “ne” ending).
The original form of the word is “أئْذَنَ (E’ZENE).”
The hamza in the word is calm/sakin (quiescent), and the preceding letter has a fatha(superior) (a vowel), so the hamza is converted into an alif (ا), resulting in “اٰذَن (AZENE).”
Other examples of this rule include the verbs “آمَنَ (AMENE)” and “آنَسَ (ANESE).”

Since the early Mushafs (Qur’anic codices) did not have medd letters (elongation marks), there is clearly no issue in reading the word “لأهَبَ (LIEHEBE)” in the early Mushafs as “لآهَبَ (LIAHEBE).”

Based on these determinations, the correct translation of the verse must be as follows:
¹⁹The messenger/Zachariah said: “I am only the messenger of your Rabb to prepare you for a pure boy”

This recitation (qira’ah) is the one that aligns with the Qur’an and reason.

Note: The differences in recitation regarding this word have been detailed in Mu’jam al-Qira’at and Mu’jam al-Qira’at al-Qur’aniyyah.

As explained in the verse, Maryam (who was intersex) would be able to give birth in that state thanks to Zechariah’s knowledge and skill. According to the information given in Anbiya/89-90, Zechariah’s wife also gave birth to Yahya after undergoing healing/treatment and correction (ISLAH). These verses also contain an indication that the gender of the child to be born can be influenced through specific preparations and procedures.

Verse 20:

²⁰Mary said: “How can I have a boy? No human has ever touched me. And I am not an outlaw/unchaste person”.

Maryam’s reaction, which means “I have not had contact with anyone, I have not had legitimate relations with anyone, I am not a baghiyy, that is, I am not someone who has had illegitimate relations”, is reported in Surah Ali Imran with the following words:

⁴⁷Mary said: “My Rabb! How will I have a child when no human has ever touched me? Allah said: “Thus it is! Allah forms what He wills; when He decrees about a matter, He only says to it “Be!” and it immediately is”.

(Ali Imran/ 47)

Verse 21:

The revelation of the messenger [Prophet Zakariya] to Mary in this verse is in the same sense as the revelation that Allah revealed to him in verse 9. The words of the prophet Zakariya, who, in his capacity as Allah’s messenger, declares that the child [Jesus] to be born will be a miracle and a mercy to mankind, are expressed in Surah Al-Imran from the mouth of the angels as follows:

(Ali Imran/ 45)

The phrase “And it was a matter decreed” at the end of verse 21 can be understood in two ways, depending on who is considered the speaker of these words:

a) If these words are taken as a continuation of the Messenger’s speech, it means: “This matter was predestined and firmly decreed.”
b) If they are considered as a declaration from our Lord, it means: “Maryam was convinced and carried out what was necessary for her to conceive.”

We think that the second meaning is more appropriate, both in view of the verb “qadaa” in the verse and the fact that the next verse begins with the preposition “fe” which indicates continuity.

Verse 22:

²²Then Mary conceived the boy. And then she fled to a faraway place with him.

This verse informs that Maryam (Mary), being convinced by the information brought by the messenger, became pregnant and then went to a place farther away from where she was. According to some historical sources, this place is the city called Bayt al-Lahm [Bethlehem].

It is possible to explain the reason for Maryam’s second relocation as “to conceal her condition.” Although this matter is not explicitly stated in the Qur’an, the word “intibaz” (اِنْتِبَاذ) in the verse carries an indication that supports this explanation.

There are many narrations stating that Maryam was 13 years old when she became pregnant, and that her pregnancy lasted—according to some—9 months, according to others 8 months, some say 7 months, others 6 months, and some even claim 3 hours or even 1 hour. However, all of these are baseless and far from serious transmissions.

Verse 23:

²³Then labor pains forced her to lean on a date tree trunk. She said: “I wish I had died before this and had become a person who was forgotten completely”.

This verse describes that Maryam (Mary) had reached the end of her pregnancy and that her delivery was near. Suffering labor pains under a date palm tree, Maryam was both exhausted and felt helpless and alone. Her words, “I wish I had died before this and had become a person who was forgotten completely” reflect the intensity of the distress she was in. These are not the words of a woman in labor but rather the words of a woman grieving and regretting, thinking about how she would hide the child she inexplicably had from her people. For no expectant mother grieves or feels regret due to the pain she endures during childbirth.

Verses 24-26:

In these verses narrating the final moments before birth, someone appears who responds to Maryam’s complaints and guides her. Without specifying who it is, the verse refers to this person as “he” or “someone.” This person informs Maryam that Allah has caused a stream of water to flow for her, tells her to eat from the dates and drink from the water, and advises her not to respond to any criticism regarding the child and not to speak to those who raise such objections. We are of the opinion that this person was the Prophet Zakariya (Zechariah). As we previously mentioned, he had also been sent to give her the news that she would bear a child.

Prophet Zakariya could have gone to Maryam during the birth of her child either by God’s sending or by his own will, as he knew the day of her conception and calculated the moment of her birth.

The phrase “ مِنْ تَحْتِهَا min tahtiha” in the verse has also been recited as “ مَنْ تَحْتَهَا men tahtiha.” ^[28] The expression “men tahtiha” means “the one beneath her.” For clarifying the meaning of the verse, the phrase “men tahtiha” is more preferable. However, it is also possible to interpret the pronoun “هَاha” in “min tahtiha” as referring to “the tree,” deriving the meaning “from beneath the tree.” Indeed, according to Zamakhshari’s explanation, Qatada preferred this interpretation. ^[29]

The word “ جِذْعjiz’” in the verse refers to the lower part of the date palm tree, specifically the section below the fruit-bearing part. ^[30] Kutrub, however, stated that any stump at the base of a tree is called “jiz’. ^[31]

According to this and the meaning that the letter “بbe” in the verse adds to the sentence, the sentence containing the word “جذع jiz'” can be interpreted in two ways:

– Pull the trunk of the date palm tree towards you and move it.

– Move the fresh and ripe dates from the trunk towards you.

Many myths have been fabricated regarding Maryam shaking the date palm tree. Some interpretations claim that the tree was dry but miraculously produced fresh dates—or even not just dates but also apples, pears, peaches, cherries, and various other fruits—based on such narrations. However, there is not the slightest hint in the verse to support these accounts. Moreover, since Maryam was being guided by someone else [the Prophet Zakariya] at that moment, attributing these events to Maryam is not a correct approach.

THE MEANING OF THE WORD “الصّوم SAVM [FASTING]”

The word “الصّومSavm” means “ترك الآكل والشّرب والكلام والنّكاح [to abstain from eating, drinking, speaking, and sexual intercourse]”.^[32]

As clearly understood from the 26th verse, the above definition in Lisan al-Arab is correct, and the word “savm” also includes “refraining from speech.” In the verses 183-187 of Surah al-Baqarah, “savm”, which is established as an obligatory duty for Muslims, requires abstaining from eating, drinking, engaging in sexual intercourse, and speaking. However, in many lexicons and books of Islamic jurisprudence, headings such as “as-Savmu fi’sh-Shar’i [Fasting in Sharia]” have been added, and the “refraining from speech” aspect has been neglected, stating that “savm” only means “abstaining from food, drink, and sexual relations.”

It would not be correct to consider this neglect merely as a mistake distorting the original meaning of the word. Because, in our view, this neglect is a grave slander against the religion. If “refraining from speech” is to be excluded from the scope of “savm” in Sharia, this must be stated in the Qur’an—that is, it must be explicitly removed by Allah Himself. Indeed, our Lord, in verse 185 of Surah al-Baqarah, gives the instruction: “… whoever witnesses the month [of Ramadan] should fast it…”, and in verse 187, He makes an exception to the prohibitions of eating, drinking, and sexual relations by stating: “… it has been made lawful for you to approach your wives on the night of fasting…”, thereby excluding the nights of Ramadan from the restrictions. This is how rulings in religion are established.

Since there is no evidence in the Qur’an indicating that “refraining from speech” has been removed from the scope of “savm”, our opinion is that one must also abstain from speaking while fasting. The reason why fasting—which is supposed to make a person God-fearing—fails to do so and instead makes one wasteful and hypocritical is likely due to its practice deviating from its true meaning in Islam.

Verses 27, 28:

When Maryam returned with a baby in her arms, her people received this situation with astonishment and accused Maryam of committing an inappropriate crime [fornication] unbefitting her family due to having a baby without marriage.

If noticed, the narrative states that Maryam’s initial departure was from “her household (ahli)”, while her return with the baby was to “her people (qavm)”. In accordance with the expression used for her departure, the fact that it is mentioned she returned to “her people” rather than “her household” could be interpreted to mean that none of her household members remained alive during the intervening period.

“SISTER OF AARON”

This expression in the verse either means that Maryam had a brother named Aaron(Harun), or indicates that she belonged to the family of Aaron. It is known that this form of address in Arab custom denotes lineage affiliation. For Arabs would introduce a person by connecting their name with that of one of the great ancestors of the tribe to which the person belonged or with the name of the person known as their first ancestor. Indeed, among Arabs, there are lineages formed according to this custom with examples found in classical sources such as “Banu Kalb, Banu Asad, Banu Tamim, Banu Hashim” etc. This practice has also become established in our country, and in the implementation of the surname law, surnames bearing the names of family elders such as “Falanoglu, Filanoglu (meaning “son of so-and-so”)” were adopted.

Some historical sources, including Tabari and al-Ghaznawi, mention the existence of a wicked man named Harun (Aaron). If this information is accurate, then the phrase “sister of Aaron” might have been an insult, suggesting that Maryam was being compared to a notorious sinner.

However, the most plausible explanation is that Maryam was being reproached by her people due to her noble lineage. Since she was named after the sister of Moses and Aaron, her people may have scolded her by saying:

“You come from such a respected lineage, and yet you have acted in a manner unworthy of your ancestors!”

This kind of reprimand—reminding someone of their family’s nobility when they act in a way perceived as disgraceful—is a common form of criticism in every culture.

Verse 29:

Maryam, following the messenger’s advice, observed fasting and despite her people’s painful accusations, did not respond to them. Besides remaining silent, her pointing to Prophet ZAKARIYA as the one who would answer them, enraged everyone, causing her people to say: “How can we, people of high status, Sabians, speak to one who has abandoned our religion? / How can we, people of high status, Sabians, speak to one who has forsaken our religion?”

From these verses, it is understood that Prophet Zakariya, like his son Yahya, was a Sabian; that he was not a Jew but had abandoned Judaism.

The concept of “Sabian/Sabiyy” was explained above.

We have previously demonstrated in many instances that the Mushaf compilation committee did not adhere to the najm (sectioning of revelations) and grammatical rules, neglected proper structural arrangement (tartil), and did not compile the Mushaf in chronological order. We have stated that this may have been due to a lack of linguistic expertise among the committee members, as they seemed to prioritize preserving the text first and intended to correct the structure later.

However, this committee’s and its chief officer’s indifference toward these deficiencies, the consequent emergence of many incidents and massacres, and the continued prevention of examining the arrangement have led us to conclude that this stems not from negligence or oversight, but from betrayal.

In the Quranic passages concerning Prophet Jesus (Isa) [in Maryam, Zukhruf, and Nisa sections], we observed that some verses have been displaced and do not fit their current locations technically and semantically, and we have noted these as well.

The disruption in the arrangement of passages and paragraphs, particularly in those concerning Jesus and Moses, is particularly concerning.

Certain verses in the Quran were taken from their original places and inserted into passages about Jesus, resulting in qualities originally directed toward the Quran being shifted to Prophet Jesus himself, thereby facilitating the formation of erroneous beliefs. Therefore, we considered it a duty of faith to investigate whether there was interference in both the arrangement(tartip) and recitation (qiraat). We re-examined the passage about Jesus in Maryam and discovered many important findings we had previously overlooked. We are now interpreting these verses within the framework of these new findings. Passages concerning Moses will follow in later sections.

The traditionalist translation of verse Maryam/29 in the current Mushaf is as follows:

“Then she [Maryam] pointed to him [the child]. They said, ‘How can we speak to a baby in the cradle?’”

According to this interpretation, Maryam, heeding the advice of the messenger, fasted and refrained from responding to the distressing accusations of her people. Instead of speaking, she pointed to her baby, saying, “He will answer you.” When her people exclaimed, “How can we speak to an infant in the cradle?” Isa (Jesus) spoke from the cradle (!)

This meaning is also supported by the existing recitations of the verses in Al-i Imran/46 and Ma’idah/110, where Isa was granted the miracle of speaking in the cradle. According to the current arrangement of the verses, while in the cradle, Isa declared:

“Indeed, I am the servant of Allah. He has given me the Scripture and made me a prophet. He has made me blessed wherever I may be. He has enjoined upon me prayer and charity as long as I live. And [He has made me] dutiful to my mother, and He has not made me a tyrant or wretched. And peace is upon me the day I was born, the day I will die, and the day I will be raised alive. Indeed, Allah is my Lord and your Lord, so worship Him. This is the straight path.” (!)

However, as we have indicated, the arrangement of this paragraph is also flawed. The 36th verse—which contains Isa’s words, “Indeed, Allah is my Lord and your Lord, so worship Him. This is the straight path.”—has been misplaced as the 34th verse, disrupting the paragraph’s structure and rendering it nonsensical. In other words, this verse clearly cries out that the paragraph has been tampered with.

Our analysis initially focused on the word المَهد [al-mahd/cradle] in this passage and other verses related to Isa. Like other words, this term was written without diacritical marks in the earliest Mushafs, allowing it to be read as:

المَهد [al-mahd], or
المُهد [al-muhd], or
المِهد [al-mihd].

If read as المَهد [al-mahd], it means “cradle,” while المُهد [al-muhd] would mean “elevated position.” ^[33]

In the official Mushaf we have today, the first occurrence of this word in relation to Isa is in Al-i Imran/38-39. In the Isam manuscript, one of the earliest Mushafs, the 385th folio containing these verses is missing. This page was rewritten by Dawud ibn Ali al-Kaylani in Mecca in 1437 AH (841 CE) and inserted into the Mushaf. ^[34] Those who rewrote the missing page did not add diacritics to the word المهد [al-mhd] in verse 46—leaving it open to be read as المَهد [al-mahd], المُهد [al-muhd], or المِهد [al-mihd].

If the word el-mehdi in Maryam/29 is read as المُهد [al-muhdi], the meaning of the verse would be:

Furthermore, considering that the word نكلّم [nukellimu] in the original text of this verse was written without diacritical marks in the earliest Mushafs, and that its letters could also be read as يُكلّم [yukellimu], the meaning of the verse would instead be:

“Then Mary pointed at him; the one who was below her during the childbirth; Zachariah, and asked him to explain the situation.” They said, “How can we, chiefs of our people, speak to a Sabian; the one who has abandoned our religion/How do chiefs speak to a Sabian; the one who has abandoned our religion?”

Having clarified the different qira’at (recitations) and possible meanings of the words in this verse, we return once more to the issue of the arrangement of the verses in the passage.

In the Mushaf we have today, the 30th verse begins with the phrase قال [qala / ‘He said’]. This verse has been placed in continuation of the 29th verse, creating the meaning that “Isa, the child in the cradle, said: ‘…'” However, if this were truly a response to those who claimed that a child in the cradle could not speak, the sentence should technically begin with فقال [fa qala / ‘Then he said’], using the “fa al-taqibiyya” (sequential conjunction) to indicate a direct follow-up.

Indeed, in the 29th verse, Maryam’s defense against the accusation is introduced with فأشارت إليه [fa asharat ilayhi / ‘Thereupon she (namely Maryam) pointed to him (Zakariya)’], which correctly employs the “fa al-taqibiyya”.

In short, the 30th verse is also technically misplaced. Both structurally and semantically, the 30th verse is a continuation of the 34th verse. Together with the 31st-33rd, and 36th verses, it serves as a description of the phrase “Isa, son of Maryam” in the 34th verse.

According to this interpretation, the meaning of the paragraph would be as follows:

This paragraph clearly summarizes Isa’s prophethood and life. There is no exceptional privilege outside the Sunnatullah (Divine Law) in his message. The summary given here regarding Isa’s mission is also mentioned in these verses:

⁷²Surely, those who say: “Allah is the Messiah, son of Mary” have certainly become infidels; the ones who consciously deny the divinity of Allah and the fact that He is Rabb. Yet the Messiah said: “O Israelites! Worship Allah, my Rabb and your Rabb. Surely, whoever associates others with Allah, Allah will definitely make Jannah [Heaven/Paradise] haram/forbidden to him and his abode will be the Fire. And there will be no one from helpers for those who do wrong; act against their own good by associating others with Allah, by disbelieving”.

⁷³Indeed, those who say: “Allah is the third of the three” have certainly become infidels; the ones who consciously deny the divinity of Allah and the fact that He is Rabb. Yet there is no god but the one God. If they do not desist from what they say, a painful punishment will definitely touch the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb from among them.

(Al-Ma’idah/72-73)

^63,64And when Jesus came with explicit proofs, he said: “I have brought you the laws, rules and principles that are set forth to prevent injustice and chaos and I have come to make clear to you some of that over which you differ. So, enter under the guardianship of Allah and obey me. Surely, Allah; He is my Rabb and your Rabb. So worship Him. This is a righteous path”.

(Az-Zukhruf/63-64)

According to the text in this paragraph, it is not Isa who is in “muhd” [high position], but the prominent temple officials of that time.

The word المهد [al-mahd], which is the fundamental element of the matter, also appears in the verses concerning Prophet Isa in Al-i Imran/46 and Ma’idah/110. When the word is read and interpreted as المُهد [al-muhd], the meaning of these verses would be as follows:

(Ali Imran/ 46)

¹¹⁰When Allah said: “O Jesus, son of Mary! Remember My favor upon you and your mother! When I strengthened you with the Wahy [Revelation] of Allah. You were talking to the people as a man in a high position and an adult. When I taught you the Book, the laws, rules and principles that were set forth to prevent injustice, corruption and chaos, the Torah and the Bible.

(Al-Ma’idah/ 110)

In these verses, contrary to Maryam/29, it is Isa who holds the high position. Our Lord has bestowed upon him elevated ranks. This is expressed in Nisa/158 as: “They certainly did not kill him. Rather, Allah ascended him to Himself/raised him in degree.” It has also been reported that such high positions were granted to the prophet Idris:

⁵⁶And mention/remind Idris [Enoch] in the Book. Indeed, he was a righteous person, a prophet. ⁵⁷And We raised him to an high place.

(Maryam/ 56-57)

As understood from these explanations, the placements and recitations of verses in the Quranic passages about Isa have been deliberately altered to grant him a special status, thus making it appear that Isa spoke while in the cradle, was flown up to heaven/to God’s side, making people believe he would return, declaring his return as a sign of the apocalypse, and spreading the belief that everyone would believe in him before death.

Jews and Christians reject the notion that Prophet Isa spoke in the cradle and put forward the following arguments:
If this event had truly occurred, being extremely remarkable and impressive, it would have spread through widespread transmission (tawatur) and never been forgotten. However, no such event has ever been heard of, and even the most fanatical Christians never developed such a belief. Moreover, it is a historical fact that Jews were hostile to Isa during that period. Indeed, when Isa declared his prophethood and announced his mission, they sought to kill him. If Isa had spoken in the cradle and declared his prophethood, the Jews would have eliminated him right then.

Verse 35:

³⁵It is not for Allah to take a child. He is purified from this. When He decrees something, He only says “Be” and it immediately is.

The Jews, who accused Jesus of being an illegitimate child and a false prophet, and the Christians, who claimed that he was the son of Allah and that Allah was embodied in him, were in constant conflict with one another. The verses above put an end to the disputes arising from these misconceptions held by both Jews and Christians. In this way, our Lord has dispelled the erroneous beliefs and misunderstandings on both sides, revealing the truth in its clearest form. Those who understand Allah through the Qur’an and possess sound reason recognize that Allah is far removed from such deficiencies as adopting a child.

Similar issues are addressed in other verses of the Qur’an:

^116-118And when Allah said: “O Jesus, son of Mary! Was it you who told people: ‘Take me and my mother as two gods from among those that are inferior to Allah’?”. Jesus said: “Purified are You, it is not suitable for me to say that which is not true. If I had said it, You would have surely known this. You know what is within myself, but I do not know what is within Yourself. Surely, You are the One Who knows best the unseen, the unheard, the unfelt, the past and the future! I only said to them what You had commanded me; ‘Worship Allah Who is my Rabb and your Rabb’. And as long as I was among them, I was a witness over them. But when you took my life; reminded me that which I had done in the past and what I had failed to do while being obliged to, then You became the One Who observes them. And indeed, You are the witness over all things. If You should punish them, they are definitely Your servants and should You forgive them, indeed You are the One Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, the best law maker, the One Who precludes corruption best/makes incorruptible”.

(Al-Ma’idah/ 116-118)

⁵⁹Indeed, example of Jesus in the sight of Allah is like the example of Adam/every human; He formed him from dust and then said to him, “Be!” then he immediately was.

⁶⁰This truth is from your Rabb then do not be among the doubters. ⁶¹And whoever argues with you after what came to you of the knowledge, say: “Let us invite our sons and your sons, our women and your women, ourselves and yourselves, then curse each other then invoke the curse of Allah upon the liars”.

(Ali Imran/ 59-60)

Verse 37:

Regarding Prophet Isa, the Christians have also divided into factions and sects among themselves. According to the observations of Muqatil, one of the early Qur’anic scholars, there were three groups among the Christians at that time with different beliefs:

The Nestorians, who said, ‘Isa is the son of Allah,’
The Mar-Jacobites, who said, ‘Isa is Allah Himself,’ and
The Melkites, who said, ‘Allah is the third of three.’

Our Lord has refuted these deviant beliefs in the Qur’an and clarified the truth.

⁴³Allah is purified from what they say with a great sublimity and high above.

(Al-Isra/ 43)

(Al-Ma’idah/ 73)

The information given in the Qur’an about Maryam (Mary) and Prophet Isa reflects the Jewish and Christian beliefs that emerged between the time of Isa’s birth and the revelation of the Qur’an. However, since the revelation of the Qur’an, just as Muslims have split into hundreds of sects and thousands of paths, Christians and Jews have also divided into sects and factions, each displaying different beliefs and lifestyles. In our view, the messages and divine principles given in the Qur’an—to remove the false beliefs and lifestyles that have emerged among both Muslims and the People of the Book—should be conveyed not only to Muslims but also to the People of the Book. The efforts of the people of the Qur’an in this direction carry the potential to yield significant results in guiding humanity toward the right path.

Verses 38-40:

³⁸What they will see and hear on the day they will come to Us! But those who do wrong; act against their own good by associating others with Allah, they are in an explicit astray today.

³⁹And you, warn them of that great day of regret, when the command will be fulfilled while they are unaware, apathetic and they do not believe!

⁴⁰Indeed, We will inherit the earth and the people on it/We will remain while they are gone. And they will be returned only to Us.

The warning instruction in the 39th verse is given to our Prophet. The recipients of this warning are both the Prophet’s immediate audience [those who lived in that time] and those to whom the Qur’an was later conveyed. The ‘Day of Regret,’ mentioned with a tone of great threat and rebuke, refers to the Day of Judgment—with its gathering, Paradise, and Hell. On that day, even the people in Paradise will feel regret, saying, ‘If only I had done more righteous deeds so that I could have attained greater blessings!’”

¹²If only you could see the criminals before their Rabb hanging their heads, saying: “O our Rabb! We have seen and listened, now return us back so we may do a righteous deed, we surely believe now”!

(As-Sajdah/ 12)

^55-58And follow the best of what has been sent down to you from your Rabb

before the punishment comes suddenly,

and he says, “O woe to me for my transgression in regard to Allah! I truly was among those who ridiculed”

or “Had Allah guided me to the righteous path, I would have indeed been among those who have entered under the guardianship of Allah”

or “If only there was a return for me so I might have been among those who have produced good” when he sees the punishment.”

(Az-Zumar/ 56)

Verse 41:

⁴¹Mention/remind Abraham [Ibrahim] as well in the Book. Indeed, he was a righteous person, he was a prophet.

The passage beginning with this verse aims to introduce Prophet Ibrahim (Abraham), the leader of the religion of monotheism (Tawheed). In this context, it mentions both his prophethood and his being a ‘Siddiq’ (صِدِّيق). The word ‘Siddiq’ means ‘one who is extremely truthful and loyal, who sincerely affirms the truth, and whose affirmation is deeply genuine.’

If we recall, the name of Prophet Ibrahim was first mentioned in Surah Al-A’la, then secondly in Surah An-Najm due to the explanation of certain principles given to him in the ‘Suhuf’ (Scrolls). Later, his name was also mentioned in verses 45–47 of Surah Sad, where it was stated: ^“Remember Our servants Abraham, Isaac and Jacob, possessors of strength and foresight! Surely, We purified them, made them pure with a purity of “patriotism/a longing for a free nation”. And indeed, they are among the chosen and the best with Us” Thus, attention was drawn to the fact that he was among the righteous.

The first detailed account of Prophet Ibrahim—whose personal qualities and struggles in the cause of Tawhid will frequently appear in the Qur’an—is provided in the verses under discussion here.

Before proceeding to the verses narrating the story of Prophet Ibrahim, we believe it would be beneficial to cite a few more examples from other verses that introduce him:

¹³⁰And who else turns away from the religion/lifestyle of Abraham than the one who makes a fool of himself? And We had chosen him on the earth. Surely, he will be among the righteous in Akhirat [Afterlife] as well.

(Al-Baqara/ 130)

⁷⁵Surely, Abraham was very forbearing, very grieving/tenderhearted/turning person.

(Hud/ 75)

^4,5There is definitely an excellent example for you in Abraham and those who were with him –except the saying of Abraham for his father: “I will certainly ask forgiveness for you. And I have no power against anything from Allah”-. When Abraham and those with him said to their people: “We are away from you and what you worship from among those that are inferior to Allah. We have denied you. And there has emerged an animosity and hatred between you and us forever until you believe in Allah alone. O our Rabb! We have relied only on You, turned to You. And to return is only to You. O our Rabb! Do not make us a tool of trial for the infidels; those who consciously deny the divinity of Yourself and the fact that You are Rabb! Forgive us! O our Rabb! Surely, You are the most exalted, the most powerful, the most honorable, the invincible/the subduer, the best law maker, the One Who precludes corruption best/makes incorruptible!”.

(Al-Mumtahinah/ 4, 5)

^120,121Surely, Abraham was a community by himself who submitted to Allah, had turned away from the faith of associating others with Allah and repaid for the blessings of Allah. And he was not among those who associated others with Allah. And Allah chose him and guided him to the straight path.

¹²²And We bestowed Abraham good in the world. And surely, he will be among the righteous in Akhirat [Afterlife].

¹²³Then We have revealed to you: “Follow the religion/lifestyle of Abraham who had turned away from disbelief; conscious denial of the divinity of Allah and the fact that He is Rabb, from associating others with Allah and who was not among those who associated”.

(An-Nahl/120- 123)

Verses 42-45:

These verses show that Prophet Ibrahim began his warnings with his father and that his first warning was regarding Tawheed (monotheism). The Qur’an mentions his admonitions to his father and his people on several occasions:

⁷⁴And Abraham once said to his father Azar, “Do you take idols as your deities? Surely, I see you and your people in a clear astray”.

⁷⁵And thus We showed Abraham the dominion and governance of the heavens/universe and the earth so he might obtain evidence and be among those who believe in certainty.

⁷⁶Therefore, Abraham saw a star when the night covered him and he said: “This is my Rabb”. And when the star set he said: “I do not like those which set”.

⁷⁷And when he saw the moon rising, he said: “This is my Rabb”. And when it also set, he said: “Surely, unless my Rabb guides me to the righteous path, I will be among the people who have gone astray”.

^78,79And then when he saw the sun rising, he said: “This is my Rabb” this is greater. And then when it also set, he said: “O my people! Surely I am away from those which you associate with Allah. Indeed, as a man who has turned away from falsehood, I have turned my face to the One Who created the heavens/universe and the earth from nothing/Who will destroy the heavens/universe and the earth and I am not among those who associate others with Allah”.

^80,81And his people argued with him. Abraham said: “Do you argue with me concerning Allah while He has shown me the righteous path? I do not fear those which you associate with Him at all. – Except for that which my Rabb wills.- My Rabb encompasses everything in knowledge. Do you still not think? And how should I fear that which you associate while you do not fear to associate others with Allah even though He has not sent down any power/authority about them? So, if you should know, which of these two communities has more right to be safe?”.

⁸²Those who believe and do not mix the belief of associating others with Him/being against their own good with their belief, it is those for whom the security is. And they are the ones who follow the righteous path they are guided.

⁸³And these are the evidences that We gave Abraham against his people. We raise in degrees whomever We will. Indeed, your Rabb is the One Who is the best law maker, the One Who precludes corruption best/makes incorruptible, knows very well.

⁸⁴And We gave him Isaac and Jacob. We showed them all the righteous path. We had shown the righteous path to Noah and his descendants, David, Solomon, Job, Joseph, Moses and Aaron before. Thus We recompense those who do good-beautiful deeds.

(Al-An’am/ 74- 84)

^16,17And We sent Abraham as a messenger/saved him. When he said to his people: “Worship Allah and enter under the guardianship of Him. It is better for you if you should know. Indeed, you worship some idols from among those that are inferior to Allah and invent lies. Know that those you worship as idols from among those that are inferior to Allah do not possess the power of giving provision for you. Therefore, seek provision from Allah and worship Him and repay to Him for the blessings you have. You will be returned only to Him”.

²⁴Then the answer of the people of Abraham was only that they said: “Kill him or make him burn/put him in extreme distress”. Then, Allah saved him from the fire/distress. Indeed, there are evidences/signs in this for a people who will believe.

²⁵And Abraham said: “You have taken idols from among those that are inferior to Allah only because of the affection among yourselves in the worldly life. Then, on the day of Qiyamat [Resurrection], some of you will deny some others, some of you will curse some others. Your destination will be Jahannah [Hell]. And there will be no helpers for you”.

(Al-Ankabut/ 16-25)

^26,27And when Abraham once said to his father and his people: “Surely I am away from that which you worship. – Except for the One Who created me from nothing – Surely, He will guide me to the righteous path”. ²⁸Abraham made this statement a word to remain among his successors so they might return; they might act in accordance with the principles of Allah.-

(Az-Zukhruf/ 26-28)

As seen in the verses above, Prophet Ibrahim warned his polytheistic father and people with rational and logical arguments. He told them that worshipping and supplicating to objects [idols] that neither see, hear, nor benefit them in any way was irrational. He described them as ‘senseless’ for this behavior and condemned them.

Beginning the warning with close relatives, as Prophet Ibrahim did, is a principle set by our Lord. Indeed, Allah the Almighty also commanded our Prophet in the same manner:

²¹⁴And warn your closest kindred.

(Ash-Shu’ara/ 214)

In these verses, when Prophet Ibrahim says, ‘O my father! Do not worship Satan,’ the Satan he refers to is Iblis. For his father and people were blindly following their own crude ideas, acting without proper consideration, and thus literally obeying the Satan in their minds. This behavior is also mentioned in other verses:

¹¹⁷They invoke none but useless objects from among those that are inferior to Allah. And they invoke only their own desires, evil purposes.

(An-Nisa/ 117)

⁶³By Allah, We indeed sent messengers to some peoples before you then satan made their deeds attractive to them. And this day, satan will be their familiar who protects, guides. There will be a painful punishment for them.

(Al-Nahl/63)

In verse 45, the statement, “O my father! Surely I fear that a punishment from Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] touches you and you become for satan a familiar who guides, protects and helps” clearly indicates that after the punishment befalls, the polytheist will become a supporter of Satan. This is because the expression ‘fa takoona’ (فَتكونَ) comes with a consecutive ‘fa’ (fa-i takibiyya) (فاء التعقيب), implying a consequential relationship. Naturally, one’s mind turns to the opposite of what is stated—that punishment will touch those who ally themselves with Satan.

The word translated here as ‘afflict’ is ‘yamassuka’ (يَمَسَّكَ), whose original meaning is ‘to make something like skin.’ Here, it conveys that the punishment will cling to a person like their own skin. So, what is it that will cling to a person like skin? The answer is found in verses 36–37 of Surah Az-Zukhruf:

^36,37And whoever is blinded from the reminder of Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] and His remembrance, We appoint for him a devil as a punishment and he is for him a contemporary/follower; and indeed, contemporaries/followers avert those who are blinded from the path. And they think that they are upon the righteous path that they are guided.

Yes, those who turn away from the remembrance of Ar-Rahman are punished with a devil being attached to them—clinging to them like skin (like the shell of an egg). Then, that person becomes the closest ally of Satan, and together they lead people away from faith. They turn man into a rebellious slave.”

¹²⁹Thus We make some of those who do wrong; act against their own good closer to some others because of the sins they earned.

(Al-An’am/ 129)

¹²¹And do not eat of that upon which the name of Allah has not been mentioned. Surely, it is a complete going astray from the path. And surely, devils inspire those who are close to them to dispute with you. And if you obey them, indeed you will become those who associate others with Allah.

(Al-An’am/ 121)

“These verses clearly warn that those who become allies of Satan (wali li-shaytan) will mislead people like Satan or in Satan’s place, carrying out Satan’s mission. Here, Prophet Ibrahim expresses his fear that Allah may punish his father by making him serve Satan.

PROPHET IBRAHIM’S METHOD OF WARNING

When warning his father to use his reason and not worship useless things, and when inviting him to follow the straight path, Prophet Ibrahim used an extremely gentle and soft tone. Even when warning him about facing Allah’s punishment if he continued serving Satan, his tone remained the same. This approach actually serves as an exemplary model for all people, because our Lord has emphasized in many verses that invitation to truth (tabligh) and clarification (tabyeen) should adopt this manner.

¹⁰Be patient over what they say/they will say. And avoid them with good avoidance.

(Al-Muzzammil/ 10)

⁶³Then they came to you swearing by Allah and saying: “We intended nothing but good conduct and conciliation”. They are the ones of whom Allah knows what is within their hearts; now keep your distance from them and remind them. And tell them good words about themselves that would deeply touch them!

(An-Nisa/63)

⁴³You both go to Pharaoh. He truly has transgressed. ⁴⁴Then speak to him softly so he may be reminded and fear in awe with respect, love and knowledge”.

(Ta Ha/ 43, 44)

¹²⁵Invite to the path of your Rabb with the laws, rules and principles that are set forth to prevent injustice, corruption and chaos and with a good reminder! And strive against them in the best way. Indeed, your Rabb is the One Who knows best those who have gone astray from His path and He is the One Who knows best those who follow the righteous path they are guided.

(Al-Nahl/ 125)

Prophet Ibrahim’s repeated use of “O my father!” shows his deep love for his father and his desire to save him from punishment.

Verse 46:

⁴⁶His father said: “O Abraham! Do you turn away from my idols? If you do not desist, indeed I will stone you to death. Now, go away from me for a long while!”.

Despite Prophet Ibrahim explaining the truth in a reasonable and logical manner, even pleading with him, his father threatened him and drove him away.

Verses 47, 48:

In response to his father’s harsh behavior, Prophet Ibrahim reacted within divine principles. This attitude of Prophet Ibrahim is among the characteristics listed in the Qur’an under “The servants of the Most Merciful…” in Surah al-Furqan.

⁶³And servants of Rahman; Allah, the One Who shows great mercy on the earth to all living beings that He created, are such people who walk on the earth in humbleness and when the ignorant people tease them, they say “Salam [health, peace, happiness…]!”.

(Al-Furqan/ 63)

⁵⁵And when they hear vain talk, they keep their distance from it and say: “What we do is only for us and what you do is only for you. Salam [health, peace, happiness…] be upon you! We do not seek the ignorant”.

(Al-Qasas/ 55)

Verses 49, 50:

⁴⁹Then, when Abraham got away from his people and that which they worshipped from among those that are inferior to Allah, We bestowed him Isaac and Jacob. We made all of them prophets.

⁵⁰And We gave them bounties from Our mercy. And We made for them a great reputation of honor, righteousness.

The Almighty Allah, in return for Ibrahim’s (as) efforts as a hanif (true monotheist), honored him with descendants granted prophethood like himself, making them respected and remembered for goodness and truth. Another message of these verses is that “sincere servants who turn to Allah and obey Him will be granted blessings and will never face loss.” The events briefly mentioned here are detailed in Surahs al-Saffat and al-Shu’ara.

⁸³No doubt that Abraham was among the kind of Noah.

⁸⁴When he came to his Rabb with a sound heart.

^88,89Then, Abraham cast a gaze at the stars! Then he said: “Surely I suffer/suffer from thinking pain”.

^85,87When he said to his father and his people: “What do you worship? Do you desire invented idols from among those that are inferior to Allah? Then, what is your thought about Rabb of all universes?”.²³⁷

⁹⁰Then his father and his people turned away from Abraham, turning their backs/severed their relationship with him.

^91,92Then he approached their idols and said: “Do you not eat/benefit from the blessings? What is the matter with you so you do not speak?”. Then he came close with a stroke with his right hand/due to his oath.

⁹⁴After a while, people of Abraham came running and confronted Abraham.

^95,96Abraham said: “Do you worship that which you carve with your hands? Yet, it is Allah Who formed you and that which you do”.

⁹⁷They said: “Build a wall for him/impose an embargo upon him and throw him into the blazing fire/an extreme distress!”.

⁹⁸They intended to plot for Abraham but We made them the debased.

^99,100And Abraham said: “Surely, I will go to my Rabb; He will guide me: My Rabb! Grant me from among the righteous!”.

¹⁰¹Then, We gave Abraham the good tidings of a tenderhearted young boy.

¹⁰²And when that boy with whom he was harbingered reached the age to run/work with him, then Abraham said to him: “O my son! Surely I see myself ruining you and making you suffer in this sleepy; serene, unconcerned, apathetic place. Tell me what you think!”. His son said to him: “O my father! Do that which you will be commanded! If Allah wills, you will find me steadfast against all troubles and calamities I may suffer while you are away”.

^103-105And when they both Islamized and Abraham laid him upon his forehead [left him alone, aggrieved], We said to him: “O Abraham! You truly have fulfilled that vision”…²³⁸ –Indeed, thus We recompense/reward just like him those who produce good.-

¹⁰⁶Indeed, leaving the son alone was definitely an explicit trial by wearing.

¹⁰⁷And We rewarded/ransomed Abraham for that great thing he would ruin, make suffer.

¹⁰⁸And We left a word about him [to mention him with good, to follow him] that will remain among the later generations.

¹⁰⁹Salam [health, peace, happiness…] be upon Abraham!

¹¹⁰Thus We reward like him those who produce good.

¹¹¹Surely, he was of the believing servants of Ours.

¹¹²And We gave him the good tidings of Isaac as a prophet from among the righteous.

(As-Saffat/ 83-112)

⁶⁹And recite to them the news of Abraham!

⁷⁰When he said to his father and his people: “What do you worship¹⁶⁵?”.

⁷¹And they said: “We worship some idols and we will continue to worship them”.

^72-74Abraham said: “Do they hear you when you supplicate or do they benefit you or harm you?” They said, “Rather, we found our ancestors doing this.”

^75,76Abraham said: “Have you ever thought about what you and your ancient ancestors worshipped? ⁷⁷They are my enemies; except Rabb of all universes. ^78-82He is the One Who formed me. And it is He Who guides me to the righteous path. And He is the One Who makes me eat and drink. He is the One Who cures me when I am ill. And it is He Who will take my life and resurrect me. And He is the One Who, I hope, will forgive me for my sin on the day of religion. ⁸³My Rabb! Give me ‘judgement’ and join me with the righteous! ⁸⁴And make me among those who will be remembered with good for next generations! ⁸⁵And make me among the inheritors of Jannah [Heaven/Paradise] with abundant blessings! ⁸⁶And forgive my father as well because indeed, he became of those astray. ^87-91And do not disgrace me on the day of resurrection; on that day when wealth and sons will not benefit anyone but those who come with a sound heart/a true faith and when Jannah [Heaven/Paradise] will be brought close to those who entered under the guardianship of Allah and when Jahannah [Hell] will be brought forth and shown for the transgressors!”.

(Ash-Shu’ara/ 69-91)

The mention of Prophet Ibrahim distancing himself from his people in these verses seems to signal our Prophet (pbuh) to prepare mentally for migration (hijrah) from Mecca to another city. The bestowal of blessings upon Prophet Ibrahim after leaving his people becomes a beacon of hope for all who are forced to migrate due to their hanif (pure monotheistic) beliefs. For by looking at the blessings given to Prophet Ibrahim, they too hope for improvement in their circumstances and to attain great blessings in children and descendants. At this point, it is beneficial to recall the story of Prophet Ayyub (Job) in Surah Sad.”

Verses 51-53:

⁵¹And mention/remind Moses as well in the Book. Indeed, he was purified. And he was a messenger, a prophet.

Our Lord frequently emphasizes the need to remind people of the Prophet Musa (Moses), whose name has appeared in many verses before. Here, for the first time, his personality is brought to the forefront, and attention is drawn to the fact that he was “purified and refined.” Detailed information about the personality of the Prophet Musa is provided in the verses of Qasas/34, Ta Ha/9–97, and Shu’ara/10–16.

TUR – TAVR

The expression “ط و ر tvr” mentioned in Maryam/52 has traditionally been read as “طُور tur” and thus interpreted to mean “mountain.” It is widely accepted that the intended mountain is Mount Tur in Palestine.

The word “ايمن aymen” in the verse has been evaluated together with the word “جانب janib,” resulting in the meaning: “We called out to him from the right side of Mount Tur.” Consequently, in all verses related to Musa, every instance of “ر و ط tvr” has been understood as “Mount Tur,” making Musa and Mount Tur inseparable. That is, it has been accepted that the first revelation to Musa, as well as most subsequent revelations, occurred on Mount Tur, located between Midyan and Egypt.

In all lexical sources, the word “طور tur” means “a mountain with trees.” However, there are no trees whatsoever on Mount Tur between Midyan and Egypt.

The word “طور tvr” in the verse can also be read as “طَوْرُ tavr,” meaning “state, stage,” and the word “ايمن aymen” can function as an adjective for “طَوْر tavr.” As an adjectival phrase, “الطور الأيمن at tavril al aymen” would mean “the most blessed stage.” This state, this stage, is a beautiful metaphorical description of the rank and station of prophethood.

If the word in the verse is read as “طور tur” and the word “ايمن aymen” is treated as an adjective for “طور tur,” it would mean “the most blessed mountain.” This adjectival qualification also serves as a beautiful metaphorical expression of the rank and station of prophethood. ^[35] This style of expression is also seen in Ta Ha/12 and Naziat/16, where “الوادى المقدس mukaddes wadi (the sacred valley)” and in Qasas/30, where “الوادى الأيمن el vadi’l aymen” describe the station of prophethood.

Based on the above explanations, the inaccuracy of the understanding that “revelation came to Musa on Mount Tur” becomes evident. Moreover, this assumption raises the question: “Did the revelation come to Musa on the mountain or in the valley?”

In the Quran, the plain word “ط و ر t v r” can be read as either “طَوْر tavr” or “طُور tur” without any impediment. Both recitations express the blessed station and rank of prophethood. In Muminun/20 and Tin/2, it should be read as “ط و ر tur.”

In Muminun/20, the phrase ” وَشَجَرَةً تَخْرُجُ مِنْ طُورِ سَيْنَٓاءَ turi seynae…” and in Tin/2, “وَطُورِ سٖينٖينَۙ turi siniyne” are adjectival phrases meaning “a tree-covered, beautiful, blessed mountain with trees.” This description refers to the Southeastern Toros Mountains ^[36] and has no connection with Musa. Detailed information is provided in the Surah Tin.

From the phrase in the verse composed of the word “جَانِب janib” and “الطَّوْرِ الْأَيْمَنِ et tavril el aymen / et turi’l aymen,” the meaning “from the edge of the most blessed stage / from the edge of the most blessed mountain (i.e., before becoming a messenger)” emerges. This verse speaks of the first revelation given to Musa before he became a messenger, declaring his appointment to prophethood.

Similarly, the moment when the Meccan Muhammad was made a messenger through the first revelation is described in Najm/1-18 and Isra/1. We see the exact same narrative in Qasas/29-30.

²⁹When Moses completed the term and walked with his family/people close to him at night while he was out of the position of being messenger (while he was not yet appointed as a messenger), he sensed the fire; miserable condition of Israelites; difficulty of saving them from this condition. He said to his family: “Be in expectation; I have indeed sensed a fire; a distress. I hope that I will bring you information from that distress or I will bring a piece from that distress so you may support Israelities, you may save them from fire.”.

^30-32And when he arrived to it; when he decided to remove this distress, inside a piece of land with many trees (among hundreds of Wahy awaiting him), he was called from the first, the fresh Wahy from the sprout of the path of prophethood: “O Moses! Indeed, I am Allah, Rabb of all universes! And bring forward your knowledge! – And when he saw his knowledge which moves like an invisible entity, he ran away. – O Moses! Come closer, do not fear. Indeed, you are of those who are safe. Engage the strength you have in your chest, you will definitely come out perfectly. Draw your wing to yourself from your sleeve. These are two evidences from your Rabb against Pharaoh and his men. Indeed they have become a people who have gone astray from the righteous path”.

(Al-Qasas/ 29-32)

Regarding the words “Rasul” and “Nabi,” a detailed explanation can be found in Surah A’raf. To summarize briefly: there is no difference between these two terms. The Quran does not strictly separate them, using “Rasul” in one place and “Nabi” in another for the same individual. Sometimes both titles are used for one person. However, in some instances, they appear to carry a technical distinction, though this difference is not explicitly clarified.

To eliminate extreme and exaggerated understandings concerning the Prophet Isa, our Lord also introduces other prophets. Thus, it is made clear that Isa is not the only one who received divine revelation, and that being addressed by revelation does not originate from the individual but is solely in Allah’s hands.

Verses 54, 55:

The Prophet Ismael, whose righteousness was previously mentioned in verse 48 of Surah Sad with the words “⁴⁸And remember Ismael, Elisha and Dhul-Kifl [Ezekiel?]. They all are among the best.” is being mentioned for the second time in these verses of the Quran. Note that the messengers are not listed in chronological order. Our Lord expresses His pleasure with Prophet Ismael by presenting him as a truthful messenger who enjoined prayer and charity upon his household, serving as an exemplary figure. He desires that Ismael be remembered with these noble qualities and that others be reminded of them.

It is also emphasized in verse 102 of Surah Saffat that Prophet Ismael was a man who kept his word:

(As-Saffat/ 102)

The fact that Ismael’s truthfulness is listed foremost among his qualities demonstrates the paramount importance of keeping one’s word. Indeed, breaking promises is counted among the “Kaba’ir” (major sins) in the Quran, and it is declared that those who break their word will be punished in both this world and the hereafter:

^2,3O you who have believed! Why do you say that which you will not do? Saying that which you will not do has been determined as a great sin/crime that needs to be punished in the sight of Allah.

(As-Saff/ 2-3)

⁷⁵And some of them are those who promised to Allah, saying: “Should Allah give us from His bounty, we will surely give charity and be among the righteous”.

⁷⁶And when Allah gives them from His bounty, they become stingy with it and turn away while they distance themselves.

⁷⁷And finally, Allah punished them by placing within their hearts the hypocrisy that will remain until the day they will meet Him for they failed in that which they promised to Allah and lied.

^78,79Surely, do they; those who criticize those among the believers who contribute voluntarily from sadaqa/public revenue and are unable to find except their efforts and then ridicule them, not know that Allah definitely knows their secrets and whispers and that Allah surely is the One Who knows very well all that is unknown? Allah will ridicule them. And there will be a painful punishment for them.

(At-Tawbah/ 75-79)

The mention of “instructing Salah and zakat prayer and charity” as another of Ismael’s attributes highlights the social importance of this practice. Other verses indicate that this behavior ensures people’s material and spiritual salvation, leading to their happiness in this world and the Hereafter:

¹³²And instruct your family, relatives to fulfill Salah [support financially and spiritually; strive to enlighten the community] and you, be steadfast in it too. We do not ask you for provision. We provide for you. And outcome is for “being under the guardianship of Allah”.

(Ta Ha/ 132)

^6,7O you who have believed! Protect yourselves and the people close to you from a Fire, fuel of which will be humans and stones. Over that fire will be harsh and severe forces in charge which do not disobey Allah, which do as they are commanded. O infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb! Do not make excuses today. You will only be recompensed for what you did!

(At-Tahrim/6)

In the verses under discussion, we see that Ismael (pbuh), like our Prophet, first warned his immediate circle.

The concluding phrase of the verse, “And his Rabb was pleased with him.” not only informs us of Prophet Ismael’s esteemed position before Allah but also conveys the message: “Whoever remains true to their word like Ismael and instructs family, relatives to fulfill salah and zakat will please Allah.”

Verses 56, 57:

⁵⁶And mention/remind Idris [Enoch] in the Book. Indeed, he was a righteous person, a prophet. ⁵⁷And We raised him to a high place.

The Prophet Idris is mentioned for the first time in the Quran here and will be mentioned once again in Surah Al-Anbiya.

From the verse, we learn that the Prophet Idris was a truthful and upright person, a messenger who kept his word. As a result of his devotion, his Lord elevated him to a high station. In our view, this high station refers to the rank of prophethood and the level of Allah’s pleasure, which the Prophet Ismail also attained. Many commentators, influenced by Israiliyyat (Jewish and Christian traditions), explained the station to which Idris was elevated by narrating accounts that he was taken alive into the heavens and then placed in Paradise. Over time, the fabrications in these narrations were exaggerated and mythologized in the famous book known as “Kirk Sual” (Forty Questions). In these tales, it was claimed that the name of the Prophet Idris was “Enoch” (Hanok in Turkish, هَنُوخ in Arabic), as mentioned in the Bible. ^[37] The Torah speaks of Enoch with the following words:

Apart from the story of the Prophet Idris being taken alive into the heavens and Paradise, other tales were fabricated claiming that he was the first to write, the first to sew, the first to perform calculations, and the first to use weapons.

“… Ibn Abbas (r.a) asked Ka’b al-Ahbar about the verse ‘We raised him to a high station,’ and he replied: ‘An angelic companion came to Idris (a.s). Prophet Idris (a.s) asked him to speak to the Angel of Death and request a delay in taking his soul. Thereupon, the angel carried him between his wings and ascended to the heavens. Suddenly, they encountered the Angel of Death there. The Angel of Death then said to that angel: “I have been commanded to take the soul of Idris (a.s) in the fourth heaven. I was wondering, ‘How can this be when he was on earth?'” Hearing this, Idris (a.s) turned and looked. The Angel of Death saw him and immediately took his soul there.’ Know that Allah the Exalted has praised him by declaring that He raised him to the heavens, for it is customary that only those of high rank and honor are elevated to the heavens. ^[38]

A noteworthy encyclopedic entry regarding the Prophet Idris is as follows:

Prophet Idris (as) is a prophet from among the descendants of Prophet Sheth (Shith) (as). He was given 30 scrolls (Suhuf) as scripture. His original name was Ahnukh (Hanukh) [هُنُوخ]. In the Quran, he was given the title “Idris” because he was known for reading many books. Additionally, since he was granted prophethood, wisdom, and sovereignty, he was also called “Muthallath bil-Ni’mah” (the one endowed with three blessings) [مُثَلَّث بِالنِّعْمَة].

It is reported that Prophet Idris (as) was born and lived in Babylon or in Munif, Egypt. His father’s name was Yared (Yerd), and his mother’s name was Barra or Aswat. He was the sixth-generation descendant of Adam (as). His lineage up to Adam (as) is as follows:

Idris (as) → Yared → Mehlael → Qinan → Anush → Sheth (as) → Adam (as).

Prophet Idris (as) had many children, the most famous of whom was Methuselah (Metuselah), because the light of the Prophet Muhammad was transmitted through him after Idris (as). He was sent as a prophet to a people who were descendants of Cain (Qabil), the son of Adam (as).

The Angel Gabriel (Jibril) (as) came to him four times, conveying Allah’s commands and prohibitions. It is reported that Idris (as) preached these to people for 105 or 120 years. Among the many miracles given to him were:

Knowing the exact number of leaves on trees,

Being able to command the clouds in the sky to move,

Foretelling future prophets who would come after him.

He informed people about the qualities of the Prophet Muhammad and the Great Flood of Noah (Nuh) that would occur after him. Unfortunately, very few people obeyed him.

Idris (as) spoke 72 languages and invited every nation to the true faith in their own tongue. He founded 100 cities and taught people many sciences, including physics, medicine, astronomy, and other profound disciplines. He was the first human to write with a pen and sew with a needle (which is why he is also called “the master of tailors”). These were, of course, blessings granted to him by Allah.

He divided the inhabited world into four regions and appointed a deputy over each. After some time, he was raised to the heavens on the Day of Ashura:

“And mention in the Book Idris. Indeed, he was a man of truth and a prophet. And We raised him to a high station.” (Maryam, 56-57)

According to one narration, the ancient Greeks and later philosophers acquired their knowledge of physics, chemistry, and medicine from the books of Idris (as).

There are four verses revealed about Idris (as):

“And [mention] Ishmael, Idris, and Dhul-Kifl; all were of the patient. And We admitted them into Our mercy. Indeed, they were of the righteous.” (Al-Anbiya, 85-86)

The Prophet Muhammad (sas) also mentioned him in a Hadith:

“During the Night Journey (Isra), I met Idris (as) on the fourth heaven. Jibril (as) said to me: ‘This is Idris; greet him!’ So I greeted him, and he returned my greeting, saying: ‘Welcome, O righteous brother and righteous prophet!’” (Bukhari, Muslim) ^[39]

Verse 58:

This verse mentions the lineages of the named prophets, stating that they were both recipients of Allah’s blessings and individuals who consciously showed reverence to Allah.

The genealogical relationship between the prophets mentioned in this verse and other prophets referenced in the surah is as follows:

From Adam’s lineage came Idris (as),

From Noah’s (as) lineage came Abraham (as),

From Israel’s [Jacob’s] (as) lineage came Moses (as), Aaron (as), Zechariah (as) and Jesus (as).

When Allah’s verses are recited, the proper attitude that every conscious person who recognizes Him should demonstrate is to prostrate in submission. The infidels, however, ignore these verses:

^107,108Say: “Whether you believe in the Qur’an or you do not; those who were given knowledge before; when the Qur’an is recited, they fall in prostration, submitting. And they say: “Purified is our Rabb from all deficiencies. And the promise of our Rabb will certainly be fulfilled”.

¹⁰⁹And they fall upon their chins, crying. And the Qur’an increases their respect and humility.

(Al-Isra/ 107-109)

¹⁵Only those who fall in prostration, submitting when they are reminded and those who purify from deficiencies with the praise of their Rabb and who do not act arrogantly believe in Our Ayat.

¹⁶Their flanks depart from where they lie down; they do not amuse themselves, they do not prioritize pleasure, they supplicate to their Rabb in fear and hope and spend from what We have provided for them for the cause of Allah/provide sustenance first for their relatives and then others.

¹⁷And no one knows that which has been hidden for him of comfort for eyes as a recompense for what he did!

(As-Sajdah/ 15-17)

Verses 59-63:

⁶²There they will not hear any vain talk. They will only hear “Salam [health, peace, happiness]!”. They will always have their provisions for themselves therein.

⁶³This is Jannah [Heaven/Paradise] which We will give to our servants who entered under the guardianship of Allah as inheritance/effortlessly and being its last owners.

In this group of verses, it is emphasized that the corrupt generations who came after those righteous people whom Allah had blessed, removed faith, righteous deeds, and Salah(social support) from their lives, becoming slaves to their desires; therefore they were punished and will be punished. It is also stated that paradise will be given to those who turn back from their wrong ways.

The phrase ‘losing salah/social support’ has often been misunderstood, and based on this expression, even those who missed a single prayer time have been threatened with hell. However, the verse states ‘they wasted it.’ The word ‘zayi’ means ‘something being lost, losing.’ The word ‘zayi’ has no relation whatsoever to the word ‘fawt,’ which means ‘to miss.’

The losing salah means its complete removal/take away from life, which is equivalent to infidelity. Indeed, in the 60th verse, it is said: ‘except those of them who have repented and believed and done righteous deeds,’ demanding that those who removed salah from their lives repent, come to faith, and perform righteous deeds. The call to faith can only be addressed to infidels. It would be meaningless to call a believer to faith. Therefore, those being invited to faith here are not believers who missed prayer times, but infidels who completely removed salah from their lives.

If interpreting and translating ‘losing salah’ as ‘missing prayer times’ is done to frighten Muslims who cannot perform prayers on time and encourage them to be more sensitive, this would mean ‘to go from bad to worse.’ Because even with good intentions, distorting the meaning of the verse cannot be correct.

The condition of communities who initially believed and performed righteous deeds but later degenerated into infidelity has also been mentioned in Surah Al-Hadid:

¹⁶Has the time not come for the believers that their hearts should fear in awe at the remembrance of Allah and that which has come of the truth so they do not become like those who were given the Book before but their hearts have hardened because a long time has passed over them. And most of them have gone astray from the path.

(Al-Hadid/ 16)

The expression ‘morning and evening’ in verse 62, as we have mentioned before, does not mean ‘one morning and one evening’ but rather means ‘constantly, at all times.

PARADISE ENVIRONMENT

Our Lord in verse 61 has promised the Gardens of Eden (Adn) for those who believe and do righteous deeds, declaring that those therein will not suffer the slightest injustice. In verse 62, the environment of Paradise and the bounties to be bestowed are described with the statement: ‘There they will not hear any vain talk. They will only hear “Salam [health, peace, happiness]!”. They will [morning and evening] always have their provisions for themselves therein. ‘

The word ‘Salam’ (سَلاَمٌ) means ‘peace, health, security, and well-being.’ The ‘salam’ to be heard in the Paradise environment expresses that the companions of Paradise will be kept constantly in peace, healthy, secure, and happy.

There are many verses in the Quran about the Paradise environment (Waqi’a/25,26; Naba’/31-36; Ya Sin/58; Ra’d/21-24; and Zumar/73,74).”

Verses 64, 65:

Due to the inability to establish any connection between these verses and the preceding and following verses, classical commentaries have offered different explanations regarding who is being referred to in the phrase ‘We…descend’ in verse 64. However, these explanations neither provide a reasonable and logical answer to the subject nor properly explain the verses.

According to some, these verses have a specific reason for revelation (nuzul), and to understand them, one must know this reason for revelation. Some explain the incident recorded as the reason for revelation is as follows:

‘The Quraysh sent five people to the Jews of Medina to ask about the attributes of Muhammad (s.a.s) and to learn whether he was mentioned in their scriptures. When they asked the Christians about this matter, the Christians claimed they had not heard of him. The Jews, however, said: “We find him in our scripture, the Torah. Now is the time of his coming. We asked three questions to the one called ‘Rahman al-Yamama,’ but he could not answer. Therefore, ask these to Muhammad. If he tells you two of them, then follow him. Ask him about the youths of the Cave (Ashab al-Kahf), Dhul-Qarnayn, and Noah.” The narrator continues: “They came and asked Muhammad (s.a.s) about these matters. However, he did not know how to answer. Then he told them he would answer later but forgot to say ‘God willing’ (insha’Allah). As a result, revelation did not come to him for 40 days (some say 15 days). This period weighed heavily on the Prophet (s.a.s). The polytheists began saying that his Lord had abandoned Muhammad (s.a.s) and was angry with him. Then, Gabriel (a.s) descended. The Prophet (s.a.s) said to Gabriel: ‘You delayed, and I almost began to suspect. I missed you.’ Gabriel replied: ‘I missed you too, but I am a servant who obeys commands. I come when I am sent and cannot come when I am restrained.’ ^[40]

Some have explained these verses as follows:

The phrase ‘We do not descend except by the command of your Lord’ in the verse could also be a statement made by the people of Paradise. Accordingly, the meaning of the verse is: ‘We come to Paradise and reside there only by the command of your Lord. What lies before us – those who will be in Paradise in the future – and what we left behind in the world, as well as what exists between these two times, all belong to Him. Your Lord does not forget anything He has created, so as to neglect bringing it back to life. For He is the Knower of the unseen. Not even an atom’s weight escapes Him.’ ^[41]

Some, like Mawdudi, have provided the following explanation based on the true meaning of the verses, citing as support some weak narrations transmitted in Ibn Jarir, Ibn Kathir, and Ruh al-Ma’ani:

‘This is a parenthetical topic inserted between one subject ending and another beginning. This indicates that this surah was revealed after a long interval. During that period, the Prophet [s.a.s] and his companions were going through very difficult times and awaiting a revelation to guide and console them. When Gabriel [a.s] brought this revelation with the angels, he conveyed only the most urgently needed portion. Then, before continuing, he added these words to explain – with Allah’s permission – the reason for the delay in revelation, to console them on behalf of Allah, and to advise patience.’

Some, like the late Elmalili, have made the following explanation based on transmissions not confirmed by the Quran:

‘We do not descend except by the command of your Lord.’ The letter ‘waw’ here is an exceptive ‘waw,’ meaning it is a response to a question, which is understood from the reason for the verse’s revelation. Indeed, Imam Ahmad, Bukhari, Tirmidhi, Nasa’i and many others have narrated that ‘The Messenger of Allah (s.a.s) said: “O Gabriel! What prevents you from visiting us more than your current customary visits?”‘ – whereupon this verse was revealed. Thus, this verse relates Gabriel’s answer to that question. The reason for revelation and the verse’s inherent meaning can serve as evidence for this, just as the mention of Gabriel earlier in the surah [19:17] and, as we recently reminded, the repetition of the rhyme draws subtle attention to this point.” ^[42]

The phrase ‘We…descend’ in verse 64 has been interpreted by some as referring to a period of interruption (fatrat) when revelation ceased, leading to the fabrication of many narrations on this matter. However, neither the types of explanations we have exemplified above nor the fabricated narrations related to this subject align with either the structure of the verses in question or the general understanding of the Quran.

In our view, a parenthetical statement has been made here employing the literary device of ‘Intaq’ (إِنْطَاق). This device in literature involves giving speech to something that inherently lacks the ability to speak. Here, what is being given voice are the Quranic verses themselves – the revelation. That is, the phrase beginning with the pronoun ‘we’ is being uttered by the Quranic verses. This device has been used hundreds of times throughout the Quran, with two examples of the Quran speaking being found in the surahs of Hud and Zariyat:”

^1-4Alif/1, Lam/30, Ra/200. This Qur’an is a book, which contains the laws, rules and principles/that is prevented from being corrupted in order to ensure that you worship none other but Allah; only worship Allah, and to prevent you from doing wrong; acting against your own good by associating others with Allah and to prevent chaos; which is explained in detail by the One Who is the best law maker, the One Who precludes corruption best/makes incorruptible, the One Who knows best inner/hidden sides of everything: “Indeed, I am a warner and the bringer of good tidings for you from Him. And ask your Rabb for forgiveness and repent to Him so He may let you enjoy until the end of a predetermined term. And so that He may give bounties to every person who has the virtue. And if you turn away, I fear the punishment of a great day which is against you. Your return is only to Allah. And He is the One Who is competent over everything”.

(Hud/ 1-4)

⁵⁰So, flee to Allah, flee to Allah!!! Indeed, I am an explicit warner from Him for you.

⁵¹And do not make another deity together with Allah. Indeed, I am an explicit warner from Him for you.

(Adh-Dhariyat/ 50, 51)

^164-166And “Each of us definitely has a certain position. And we are the ones who are lined up/line up. We are the ones who purify Allah from all deficiencies”.

(As-Saffat/ 164-166)

In conclusion, what is revealed here, what has been sent down, is the Quranic verses that serve as a warner and a bearer of glad tidings—in short, these are the ones that speak.

Verses 66, 67:

⁶⁶And that human says: “When I have died, will I really be brought forth alive?”.

⁶⁷And does that human not think that We truly formed him, while he was nothing before?

As in the other surahs, this section of the surah addresses with the type of people who do not believe in the Day of Religion and warns them to use their reason and save themselves.

The word “al-insan” (الإنسان) in the verse is singular and definite, so it is possible that a specific individual is intended by this word. However, it is also possible to understand the definite article “al” in a comprehensive sense(istighrak), meaning that this expression refers to all infidels.

In the Asbab al-Nuzul (reasons for revelation) records, it is reported that the person referred to by the word “al-insan” (الإنسان) in these verses is Ubayy b. Khalaf al-Jumahi. Even if this person is indeed Ubayy b. Khalaf al-Jumahi, in our view, the warning here is directed, through his example, to all those who lack understanding—those who do not recognize their Lord, who do not believe in resurrection after death or in being recreated anew.

Our Lord has repeatedly cited and refuted the arguments put forward by this person or persons in the Quran:

⁷⁷And has that person not seen that We formed him from a drop of semen/a drop of water/liquid, and now he is an explicit enemy?

⁷⁸And he has presented for Us an example, not considering his own formation: He said: “Who will resurrect those bones? While they are decomposed!”.

(Ya Sin/ 77-80)

⁵And if you are astonished, then astonishing is their saying: “When we have become dust, will we really be in a new formation?”. These are those who have disbelieved in their Rabb. And these are the ones who have iron shackles on their necks. And they are the companions of the Fire and they will abide therein eternally.

(Ar-Ra’d/ 5)

Verses 68-72:

⁶⁸Therefore, by your Rabb, We will definitely gather them and the devils. Then We will certainly have them ready on their knees at the outer edge of Jahannah [Hell]/gathering place.

⁶⁹Then, We will surely separate from each group, those who were most harsh in standing against Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created].

⁷⁰Then, indeed We know better who deserves most to be thrown into there.

⁷¹And as a definitive decree that your Rabb has taken upon Himself, there is none of you that will not stop by the outer edge of Jahannah [Hell]/gathering place.

In this group of verses, it is explained what people will encounter during the Resurrection. The fact that Allah begins this declaration with an oath demonstrates the seriousness of these explanations. Accordingly, all people, including the prophets, will be gathered together with their devils [their own satans] in the assembly area on the outer edge of Hell. That everyone, including the prophets, will be present at this gathering is understood from the statement in the 71st verse: “there is none of you that will not stop by the outer edge of Jahannah [Hell]/gathering place.” This gathering on the outer edge of Hell will be for the purpose of giving an account to our Lord. While the righteous will be swiftly rescued from there and sent to Paradise, the polytheists will begin to suffer torment there, kneeling in a wretched state. It is noteworthy that the polytheists begin to suffer punishment even before entering Hell.

There are many verses in the Quran concerning the Hashr:

^22,23Gather those who did wrong; acted against their own good by associating others with Allah and their spouses and those whom they worshipped from among those that are inferior to Allah. Then guide them to the path of Jahannah [Hell].

(As-Saffat/ 22, 23)

^28,29And you will see every community with a leader kneeling. Every community with a leader will be called to their own book: “Today you will be recompensed for the deeds you did. This is Our book that speaks the truth to your face. Surely, We have been having what you did recorded”.

(Al-Jathiyah/28)

³¹Then surely, on the day of Qiyamat [Resurrection], you will dispute before your Rabb.

(Az-Zumar/ 31)

In the sixty-eighth verse, “Therefore, by your Rabb, We will definitely gather them and the devils.” the sublime attribute of Allah as “the Lord” (Rabb) is referenced. Since “Rabb” (رب) means “the One who disciplines and educates, guides His creation toward certain goals according to a predetermined plan, and programs and governs their development,” the resurrection of people is a necessary manifestation of Allah’s attribute as Rabb.

The Gathering (Hashr) is a decisive and unchangeable decree of Allah. However, this awe-inspiring scene should not frighten the believers, for Almighty Allah assures them that they will be secure in the field of Resurrection:

^101,102Indeed, those for whom “The Best” is prepared by Us; they will be taken away far from Jahannah [Hell]. They will not hear the moaning of Jahannah [Hell]. They will abide eternally among that which their selves desire.

(Al-Anbiya/ 101, 102)

⁸⁹Whoever brings a good, there will be a better one than what he brought for him/there will be a good for him for what he brought. And they are the ones who will be safe from fear on that day.

(An-Naml/ 89)

Despite the clear statements of our Lord, a misconception contrary to the Quranic verses on this matter has taken root in the minds of Muslims and believers, and over time, this misconception has turned into a widespread belief applicable to everyone. According to this belief, all people will first be thrown into Hell due to the sins they committed in this world, and after suffering punishment for a certain period, they will enter Paradise purified of their sins. This belief, which has no real basis, has been ingrained in society by incompetent commentators and translators of the Quran, as well as by imitative scholars who blindly follow the predecessors, mistaking imitation for true knowledge. This belief is entirely contrary to the Quran and, unfortunately, aligns with the Jewish mentality.

Verse 73:

In this verse, the words of the infidels are expressed—those who, instead of believing in the Quranic verses, put forward arguments against those who follow Allah’s Messenger. By drawing the believers’ attention to the differences in status and position between themselves and the infidels, the latter implicitly say: “Who has more beautiful and grander houses? Who has a higher standard of living? Who has more magnificent and splendid gatherings? If you are deprived of all these while we possess them, then who is truly on the right path—us, living a very happy worldly life, or you, living in poverty and misery? Decide for yourselves.”

These absurd arguments of the feeble-minded infidels have been refuted in several places in the Quran.

A detailed example of these baseless claims will also appear in Surah Al-Kahf.

¹¹And the infidels; those who consciously denied the divinity of Allah and the fact that He is Rabb said for those who have believed: “If it had been good, a benefit, they would not have preceded us to it; we would have been believers first, taken the benefit”. And when they do not follow the righteous path that they are guided by this, they will say: “This is an ancient invention.”

(Al-Ahqaf/ 11)

¹¹¹They said: “Shall we believe in you while the lowest people follow you?”.

(Ash-Shu’ara/ 111)

^53,55And We have led some of them into the fire, tested them so they would say, “Is it these whom Allah favored among us?” and the path of the criminals may be disclosed/manifest for you. Is Allah not the One Who knows better those who repay for the blessings they are given? Thus We explain the Ayat in detail.

(Al-An’am/ 53)

Verse 74:

⁷⁴Yet before them We manipulated/destroyed many generations who were much better in wealth and glory.

In this verse, an implicit reminder is made to the Pharaonic prototypes among the Quraysh, who belittle the believers: “Many generations before you—who were wealthier, had stronger houses, possessions, and beautiful views—were destroyed due to their denial and rejection. If you persist in this mentality, you will be annihilated just like them.”

The destruction of past generations has been mentioned in many verses of the Quran:

¹³And surely, We manipulated/destroyed the generations before you when they did wrong by associating others with Allah, by disbelieving. And their messengers had come with clear proofs. But they were not to believe anyway. Thus We recompense the people of criminals.

¹⁴The We made you successors after them on the earth so We may observe how you will do.

(Yunus/ 13, 14)

^6-8And We had sent many prophets to the former ones. They certainly ridiculed every prophet who came to them, then We seized and manipulated/destroyed those who were stronger than them in power. And the example of the former ones has preceded.

(Az-Zukhruf/ 8)

³⁶Before them, We manipulated, destroyed many generations who were greater than them in power. So that they explored throughout the lands. Is there any place to escape?

(Qaf/ 36)

¹⁷⁸Do not let those who disbelieve in the divinity of Allah and the fact that He is Rabb think that the respite that We give them is better for them. Surely, We give them respite so they may waste their time/delay the good/be reluctant for the good/harm more. And there will be a humiliating punishment for them.

(Ali Imran/ 178)

Additionally, the following verses may also be referred: An’am/6, 8, Hijr/4, Isra/17, Maryam/98, Ta Ha/128, Shu’ara/208, Qasas/43, Sajdah/26, Ya Sin/31, Sad/3, Ahqaf/27, Qamar/51, Hajj/45, and Kahf/59.

Verses 75, 76:

In these verses, it is explained what our Prophet should say and what messages he should convey to the types of people mentioned in the earlier [73rd and 74th] verses, and certain divine principles are communicated to them. These messages can also be found in other verses:

¹¹⁰And We turn away their hearts and eyes just as they did not believe in the first time. And We leave them blind and confused in their transgression.

(Al-An’am/ 110)

^172,173Those who responded to the invitation of Allah and the Messenger after wound touched them; those who increased in faith get when people said to them: “Surely, the people have united against you, fear them!” and who say: “Allah is sufficient for us. How excellent that He is the One Who arranges all creatures pursuant to a schedule and implements this schedule by supporting, maintaining it!”; for those from among them who do good deeds and have entered under the guardianship of Allah will be a great reward.

(Ali Imran/ 172, 173)

⁴⁶Wealth and sons are adornment of the simple worldly life. But, enduring amendatory deeds are better in merit and in hope with your Rabb.

(Al-Kahf/ 46)

¹²⁴And when an independent division is revealed, a man from among them says: “Which of you has that independent division that has been revealed strengthened in faith?” But as for those who have believed; that independent division that has been revealed has increased them in faith; strengthened them and they are continuously given good tidings.

¹²⁵And as for those in whose hearts is disease; ill-minded; it has only increased them in evil. And they have died while they were infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb.

(At-Tawbah/ 124, 125)

In the 76th verse, it is stated that the Quran continually guides them toward making correct decisions, helps individuals adopt the right path, protects them from evils and wrongdoings, and constantly improves them. If recalled, this matter was previously mentioned in Surah Al-Jinn:

^1-2Say: “It has been revealed to me that a group of strangers listened to the Qur’an and said: “Indeed we have heeded a fascinating Qur’an that guides to the path of the ability of distinguishing between good and evil. Therefore, we have believed in it and we will never associate anything with our Rabb.

(Al-Jinn/ 2)

Verses 77-80:

The type of person who said in verse 66, “When I have died, will I really be brought forth alive? was also mentioned in verses 73-75, and this mentality was given the necessary response. In verse 77, another type of person—this time from the polytheist group—is introduced. A person with this mindset, who considers himself guaranteed safety, arrogantly states, “Of course, wealth and children will be given to me.” Implicitly, he is saying:

“You describe me as a misguided and deviant person and threaten me with divine punishment. But the reality is, today I am richer than you, and in the future, I will continue to possess these blessings. Look at my wealth, my possessions, my riches, and my sons—then tell me where Allah’s punishment is in all this.”

The name of the arrogant individual mentioned in the verses is not specified. However, regarding this group of verses, the Asbab al-Nuzul (reasons for revelation) records narrate the following incident:

It has been narrated from Hasan al-Basri that this verse was revealed concerning Walid b. Mughira. However, the well-known opinion is that this verse was revealed regarding As b. Vail. Habbab b. al-Arat (r.a) said: “I had a debt owed by As b. Vail. I demanded my debt from him. He said: ‘No, I will not pay unless you deny Muhammad (s.a.s).’ Thereupon I said: ‘Never! I will not deny Muhammad (s.a.s) neither in my life, nor at my death, nor after I am resurrected when I die.’ As b. Vail said: ‘Will I be brought back to life after I die?’ I said: ‘Yes.’ Thereupon he said: ‘When I am resurrected after death and you come to me, I will have my wealth and children there. Then I will pay your debt.'”

Another narration states: “Habbab [r.a] made some jewelry for As b. Vail. As asked Habbab to give it to him. When Habbab demanded its payment, he said: ‘You claim that after death you will be resurrected, and that in Paradise there is gold, silver and silk. Therefore I will pay you for it there. Because there I will be given wealth and children.’^[43]

The unnamed person in the verse, in our opinion, could have been a wealthy tycoon living in Mecca at that time, or he could symbolize a general personality representing those who hold the same misguided view throughout history. Indeed, even in today’s society, there are many who accumulate wealth without regard for justice and express their disbelief in the Hereafter with the common saying,

“You give me bulgur here, and I will give you rice in the Hereafter.”

Verses 78-80 warn these mocking disbelievers that they are acting without basis or security, and that if they persist in this mindset, they will face misery in the Hereafter. A similar message is conveyed in Surah Al-An’am.

⁹⁴And you have certainly come to Us all alone/one by one as We formed you the first time and you have left behind that which We gave you. And We do not see your so-called supporters with you whom you believed that they were associates among you. Surely, you have been severed/torn apart and that which you believed wrongly has vanished.

(Al-An’am 94)

The phrase in the verse “We record that which he says and extend from the punishment extensively for him.” means “We will extend and increase the punishment he deserves, that is, We will multiply the duration of his torment.”

The statement in verse 80 “And We will inherit what he says/last word and implementation belong to Us and he will come to Us alone.” means “the wealth and children he promised will be erased from him and vanish; just as it is impossible for inherited property to return to the deceased who bequeathed it, so too his wealth and children will not remain – when all is taken from him in the Hereafter, he will be left completely alone.”

Verses 81, 82:

⁸¹And they have taken idols from among those that are inferior to Allah so there may be a glory, an honor and a power for themselves.

⁸²Certainly not as they think! Those idols that they have taken will not accept their worship and will be opponents against them.

In these verses, the state of another group of polytheists, who, in their deluded minds, take deities besides Allah in order to attain honor—that is, power, strength, glory, and prestige—is described, and it is made clear that the reality is not as they assume. For these false deities possess no power to benefit anyone, neither in this world nor in the Hereafter. Just as they cannot provide any benefit to themselves or others, their very existence is sustained by the whims and desires of the polytheists who worship them. As expressed in Surah Ya Sin, the polytheists who take them as deities are, in a sense, like soldiers serving these imaginary gods conjured in their own minds. All of them will testify against the polytheists who worshipped them on the Day of Judgment.

⁷⁴And they have taken deities/gods from among those that are inferior to Allah so they may be helped.

⁷⁵They are not able to help them. Yet, those who take so-called gods are soldiers who are ready for them.

(Ya Sin/ 74, 75)

⁶And when the people are gathered, those whom they invoked will be enemies to them. And they will be the ones who will deny their worship.

(Al-Ahqaf/6)

⁶³Those upon whom the Word will be fulfilled will say: Our Rabb! These are the ones whom we made transgress. We made them transgress just as we transgressed. We have been afar from you. They did not worship only us”.

(Qasas/ 63)

²²And on that day We will gather all of them. Then We will say to those who associate others with Allah: “Where are your partners whom you believed wrongly?”. ²³Then throwing of them into the fire is nothing but them saying: “Our Rabb! We swear by Allah that we were not among those who associated others with Him”.

(Al-An’am/ 22, 23)

⁴⁰And on that day, Allah will gather them all together and will say to the angels: “Was it those who worshipped you?”.

⁴¹They will say: “We purify You. You are our familiar Who protects, guides against them. Rather, they worshipped secret forces. Most of them were believers in them”.

(Saba/ 40, 41)

¹⁷And on that day, your Rabb will gather them and that which they worshipped from among those that are inferior to Allah and say: “Was it you who led my servants astray or did they lose the path themselves?”.

¹⁸And those fake idols will say: “We purify You from all deficiencies. It does not suit us to take familiars who help, guide and protect from among those that are inferior to You. But You had bestowed them and their ancestors so much of Your blessings, they abandoned the Book and became a people that were to be manipulated/destroyed”.

¹⁹Here, what you worshipped have denied you in what you say. So, you are unable to avert and to get a help. And whoever among you does wrong; acts against his own good by associating others with Allah, We will make him taste a great punishment.

(Al-Furqan/17-19)

Verses 83, 84:

⁸³Have you not seen/thought? Surely, We sent devils upon those infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb. They provoke them constantly.

⁸⁴Then do not haste for their loss. Indeed, We count for them a count.

In the 83rd verse, it is stated that the infidels are tested by the devils sent upon them, and those who follow and are deceived by them act foolishly, thereby ruining their own futures. In the 84th verse, it is commanded that the Prophet should not demand the immediate punishment of these deniers despite their injustices and tortures, for Allah will grant them respite for a while longer.

It must not be forgotten that these messages are directed at all of humanity. There is no one who is not surrounded by provocative internal and external devils. This reality has also been emphasized in other verses:

(Az-Zukhruf/ 36, 37)

Our Lord gives people many opportunities to repent, come to faith and do righteous deeds, even though He sends provocative devils upon them. The fact that our Lord gives people a respite and keeps them alive for so long shows His mercy. The unbelievers will be punished when the respite is over.

^42,43Never think that Allah is apathetic to/unaware of what those who do wrong; act against their own good by associating others with Allah do! He only delays them for a day when they will run with their heads raised up and when the eyes will pop out. Their sight will not come back to them and their hearts will be empty.

(Ibrahim/ 42)

²⁴We let them enjoy for a little. Then We force them to a massive punishment.

(Luqman/ 24)

³⁰And the ungrateful ones attributed equals to Allah to lead astray from His path. Say: “Enjoy, your return will definitely be to the fire”.

(Ibrahim/ 30)

Allah’s sending of the devils does not mean that He forces them upon people. This expression conveys that humans living intertwined with devils is by the decree of our Lord in creation. A life lived amidst provocative devils poses a risk only for those who have a perception of life inclined to being deceived by devils. As for those who know how to use their intellect and heed divine revelation, they will suffer no harm from this situation:

^82,83Iblis said: “Then I swear by that You are the most exalted, the most powerful, the most honorable, the invincible; the subduer that, I will make all of them transgress – except for Your purified servants among them –“.

⁸⁴Allah said: “This is the truth. And the truth I say: “⁸⁵I will definitely fill Jahannah [Hell] of you and those of them who follow you; all of you”.

(Sad/ 82-85)

²⁷Allah keeps firm those who believe with a firm word/faith in the simple worldly life and in Akhirat [Afterlife]. And Allah leads those who do wrong; act against their own good by associating others with Himself astray. And Allah does whatever He wills.

(Ibrahim/ 27)

³⁸And when he finally comes to us, he says: “I wish that there was a distance between you and me as it is between the east and the west”. –Then, how an evil follower/contemporary this is!-

³⁹And today your regret will not benefit you at all. When you do wrong; act against your own good by associating others with Allah, you are sharing in the punishment.

⁴⁰Then, is it you who will make the deaf hear? Or is it you who will guide the blind and those who are in an explicit astray?

(Az-Zukhruf/ 36-40)

The nature of who or what constitutes “provocative devils” was explained in detail during the analysis of Surah An-Nas.

When all verses in the Qur’an mentioning “Satan” (شيطان) are considered, the following picture emerges:

Satan is:

One who commands and encourages the consumption of what is forbidden (haram) and the acquisition of unjust gain,
One who commands evil, indecency, and that we say about Allah what we do not know,
One who frightens us with poverty,
One who leads us into delusions,
One who commands the alteration of Allah’s creation,
One who whispers deceitful, embellished words to us to mislead,
One who incites by whispering doubts, clouding our minds,
One who makes us arrogant through our deeds,
One who leads us astray,
One who seeks to sow enmity and hatred among us through intoxicants/drugs and gambling,
Persons, forces, or traits that aim to prevent us from remembering Allah and from salah and supplication.

Verse 85:

In this verse, the blessings that will be offered to the owners of piety are described in a very different way. The fact that the owners of piety will be brought before Allah “in mounted delegations” suggests the welcome of a king or a king’s envoy. If this is so, it means that the pious will be welcomed and entertained by Allah like kings.

Verses 86, 87:

⁸⁶And We will drive the criminals to Jahannah [Hell] in thirst.

Verse 86 tells us what happens to the criminals who are described in verse 72 as being made to wait on their knees in the judgment grounds [on the outer edge of Hell]: They will be driven to Hell “thirsty”. However, this thirst should not be perceived as the thirst that one might experience in any region with abundant water and moderate sunshine, but rather as the thirst of a thirsty person in the deserts of Arabia under a scorching sun. Moreover, these thirsty criminals will receive no help from anyone there:

^96-102They will say while they dispute one another therein: “Truly we were in an explicit astray. Because we equated you with Rabb of all universes. And no one led us astray from the righteous path except those sinners. Now there is none for us from helpers, intercessors and there is no familiar for us who is helper, guide, protector. If only we had a way to return and we could be of the believers!”.

(Ash-Shu’ara/ 100, 101)

In verse 87, the phrase “having intercession” appears to have a twofold meaning: either their intercession for others or the intercession of others for them. However, from the exception clause in the verse, it is clear that the intercession here refers to others interceding for them. Therefore, the statement “they will have no intercession” means “no one will help them.”

In reality, it is meaningless for those in Hell to intercede for others when they themselves are in desperate need of help. However, our Lord makes an exception in the verse: “Except for those who have a covenant in the Presence of the Most Merciful.”

This exception clarifies who will be helped in the Hereafter—namely, “those who have a covenant with the Most Merciful”, meaning “those who believe and do righteous deeds.” As is well known, in hundreds of verses, our Lord has declared that He will help those who believe and do righteous deeds. A detailed explanation of the concept of intercession can be found in the analysis of Surah Najm.

Verses 88-95:

⁸⁸And they said: “Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] has taken a child”.

⁸⁹Indeed, you have said an evil thing.

Although all the polytheists are addressed in this group of verses, they are specifically addressed to the polytheists who attribute children to Allah. The ugliness of this attribution is shown by the statement that the heavens will almost crack, the earth will split, and the mountains will crumble. The Qur’an also reveals who the owners of these ugly words are. These are the Jews who say, “Uzeyr is the son of Allah,” the Christians who say, “Jesus is the son of Allah,” and the Arabs who say, “Angels are the daughters of Allah.”

³⁰And the Jews said: “Uzair [Ezra] is son of Allah”. And the Christians said: “Messiah is son of Allah”. These are the words from their mouths and with this, they imitate the saying of the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb who had lived before. Allah fought them. How are they deluded!

(At-Tawbah/ 30)

¹¹⁶And they said: “Allah has taken a child”. –Purified is He from all the deficiencies they ascribe.- Quite contrary, whatever is in the heavens/universe and on the earth belongs only to Him. All of them show respect constantly for Him.

(Al-Baqara/ 116)

¹⁵⁸And they claimed a relation between Allah and secret forces. But, the secret forces definitely know that they are those who will be brought/will be gathered at the great crowd.

(As-Saffat/158)

In the 93rd verse, the emphasis that all beings in the heavens and earth will come before Allah only with the attribute of being “servants” (عِبَادٌ – ‘ibad) shows that even those whom Allah chose and granted the honor of prophethood in this world will bear only the attribute of “servant” in the Hereafter.

The 94th and 95th verses declare that Allah encompasses everyone, knows everything about them, and that everyone – except the believers- there will be uniquely without friend, without child, without companion:

^87-91And do not disgrace me on the day of resurrection; on that day when wealth and sons will not benefit anyone but those who come with a sound heart/a true faith and when Jannah [Heaven/Paradise] will be brought close to those who entered under the guardianship of Allah and when Jahannah [Hell] will be brought forth and shown for the transgressors!”.

(Ash-Shu’ara/ 88, 89)

It is noteworthy that the name “Rahman” is repeated in the verses. This shows that our Lord, in His mercy, keeps the door of repentance open for the guilty and will treat them with mercy when they turn back from their mistakes.

Verse 98, 96, 97:

⁹⁸And We manipulated/destroyed many generations before them. Do you perceive any person from them? Or do you hear a little sound that belongs to them?

Note: For the sake of semantics, verse 98 in the Official Mushaf is arranged after verse 95.

That the Most Merciful will create love for those who believe and do righteous deeds means that Allah will instill love for them, meaning He will place love in the hearts of the believers, grant them what they love, and align their desires with what is good. In short, our Lord will love them, and He will make them beloved—everything will be connected to love.

As previously mentioned, Surah Maryam begins with: ”Mention of the mercy of your Rabb to His servant Zachariah!”

It then continues with the story of Maryam, Abraham, Moses, Ishmael, and Idris, along with explanations and warnings about Tawheed and the Day of Judgment. These final verses bring the discussion to a conclusion, tying everything together.

Verse 97 states that the Qur’an, which gives good news to the pious and warns the stubborn polytheists, was revealed in a form that was made easy in the messenger’s language. This means the messenger was able to explain the Qur’an clearly in his own language, making it easier for his people to understand the truth and correct their misconceptions. The Qur’an, comprehensible to all, served as good news for believers and a fearsome warning for polytheists.

Verse 98 subtly suggests that the past polytheists were wiped out, implying that the present-day polytheists will also leave no trace. This historical reference is intended to strengthen the Prophet and the believers, encouraging them to remain patient and steadfast in the face of opposition.

Allah knows best what is true.

^[1] (M. Asım Koksal, İslam Tarihi, Mekke Donemi, IV. 191-192; see Ibn Hisham, es-Sire, I, 356-362; Taberi Tarih, II, 225).

^[2] (Islam Ansiklopedisi; II. Habesistan Hicreti)

^[3] (Razi, Mefatihu’l Gayb; Kurtubi, el-Camiu li Ahkami’l-Kur’an)

^[4] Luke; Chapter 1

^[5] (Mevdudi; Tefhimu’l-Kur’an)

^[6] (Razi, Mefatihu’l-Gayb; Kurtubi, el-Camiu li Ahkami’l-Kur’an)

^[7] (Mukatil)

^[8] (Sahih Bukhari, Book of Prayers, Chapter 50, Hadith number 77)

^[9] (Sahih Bukhari, Book of Prayers, Chapter 50, Hadith number 33)

^[10] (Lisanu’l-Arab; v.9, p.406)

^[11] (Lisanul’Arab; v.6, p.665. glm item)

^[12] (Luke; Chapter 1, 60–63)

^[13] Tebyinu’l-Kur’an

^[14] Tebyinu’l-Kur’an

^[15] Tebyinu’l-Kur’an

^[16] (Mevdudi; Tefhimu’l-Kur’an)

^[17] Lisanu’l-Arab; v. 5, p. 259-260, “Sbe” item

^[18] (Lisanu’l-Arab v:4, p.325. “rym” item)

^[19] Exodus 15:20 Numbers 26:59

^[20] (Prof. C. Tümer; Hz. Meryem, T.D.V. Yayınları; T.D.V. İslam Ansiklopedisi, Meryem item)

^[21] (Kurtubi; Meryem/16 )

^[22] (Lisanu’l-Arab; v.8, p.429. nbz item)

^[23] (Ana Britannica; v:11, p:313)

^[24] (Ana Britannica; v:32, p:74)

^[25] (Lisanu’l-Arab; v.8, p.200, 201. msl, temessul item)

^[26] (Luke 1/36)

^[27] (Razi, Mefatihu’l-Gayb; Kurtubi, el-Camiu li Ahkami’l-Kur’an)

^[28] (Razi, Mefatihu’l-Gayb; Kurtubi, el-Camiu li Ahkami’l-Kur’an)

^[29] (Zemahshari; Keshshaf)

^[30] (Lisanu’l-Arab; v.2, p. 69]

^[31] (Razi; Mefatihu’l-Gayb)

^[32] (Lisanu’l-Arab; v:5, p:434)

^[33] Lisanu’l-Arab; Taju’l-Arus, “Mhd” item

^[34] Mushaf-ı Sherif, ISAM publications

^[35] In both local and foreign literature, the symbol of the mountain culturally represents “tasks that may be heavy, exhausting, or difficult for mankind.”

^[36] TOROS is the name of a mountain range that stretches in Anatolia—from the shores of the Aegean Sea (starting from Caria) to the south of Lake Van—and extends globally to the eastern coasts of Asia. It takes different names based on the directions it spans. The name “Toros” was first used as the name of a mountain range in the work “Geography” by the ancient geologist Eratosthenes (276–194 BC). As is well known, the name “Toros” has long meant “bull.” To understand the connection between this meaning and its use as the name of a mountain range, we must first examine its etymology. In his book “Lehrbuch der Alten Geographie” (Textbook of Ancient Geography), the German geographer Heinrich Kiepert states that the root of the name “Toros” comes from the ancient Aramaic language, a member of the Semitic language family, and is derived from the word “TÛR.” Notably, the word “TÛR” means both “bull” and “mountain.” According to Kiepert, the word “Tûr” passed into Ancient Greek via Anatolia and was adapted into the form “Toros” in that language. (Source: “The Origin of the Name Toros” – Cem Küncü)

^[37] Genesis Chapter 5, Verses 18–24

^[38] (Razi; el Mefatihu’l Gayb, Meryem/ 57 explanations)

^[39] (Peygamberler Tarihi Ansiklopedisi/Encyclopedia of the History of the Prophets, v:1, Hakikat Kitapevi)

^[40] (Razi; Mefatihu’l-Gayb)

^[41] (Ebu Muslim)

^[42] Hak dini Kur’an Dili

^[43] (Razi, Ibn-i Kesir, Kurtubi)