51. Following the Prophetic ways then, is a sign of one's love of Allah. Says the Prophet:

"مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ مِنْهُ فَهُوَ رَدّ".

"Whoever brought something new in our religion, that which is not a part of it, stands rejected." (Ibn Kathir)

52. It is an Islamic proverb that,

ليس الشأن أن تحب، إنما الشأن أن تَحب

"There is nothing remarkable in that you love, rather, in that you are loved" (Ibn Kathir).

A hadith preserved by Muslim reports the Prophet as having said:

"إِنّ اللّهَ، إِذَا أَحَبّ عَبْداً، دَعَا جِبْرِيلَ فَقَالَ: إِنّي أُحِبّ فُلاَناً فَأَحِبّهُ. قَالَ: فَيُحِبّهُ جِبْرِيلُ. ثُمّ يُنَادِي فِي السّمَاءِ فَيَقُولُ: إِنّ اللّه يُحِبّ فُلاَناً فَأَحِبّوهُ. فَيُحِبّهُ أَهْلُ السّمَاءِ. قَالَ: ثُمّ يُوضَعُ لَهُ الْقَبُولُ فِي الأَرْضِ. وَإِذَا أَبْغَضَ عَبْداً دَعَا جِبْرِيلَ فَيَقُولُ: إِنّي أُبْغِضُ فُلاَناً فَأَبْغِضْهُ. قَالَ: فَيُبْغِضُهُ جِبْرِيلُ. ثُمّ يُنَادِي فِي أَهْلِ السّمَاءِ: إِنّ اللّهَ يُبْغِضُ فُلاَناً فَأَبْغِضُوهُ. قَالَ: فَيُبْغِضُونَهُ. ثُمّ تُوضَعُ لَهُ الْبَغْضَاءُ فِي الأَرْضِ".

"When Allah loves a person he beckons Jibril and tells him that He loves so and so and, therefore, Jibril should also love him. Accordingly, Jibril begins to love him and announces to those in the heavens that Allah loves so and so and hence they all ought to love him. They begin to love him and then acceptance for him is placed among the people of the earth. In contrast, when Allah hates a person he beckons Jibril and tells him that He hates so and so and that Jibril ought to also hate him. Jibril does that and announces to those in the heavens that Allah hates so and so and, therefore, they should also hate him. They begin to do so, and hatred is placed for him among the people of the earth" (Qurtubi).

53. The connection with the preceding verses is as follows. In verse 26 27 Allah spoke of His Sovereignty and Power in words that evoke His love. In verse 28 He instructed His slaves not to befriend the unbelievers (who hate Him: Au.). Therefore, there remained only Allah to be loved. Hence, in the following verses He showed them the way by which they can realize their love for Him, viz., by following His Messenger (from Alusi with minor modification).

54. The Qur'an has spoken of two `Imrans. One, the father of Musa and Harun, (Amram of the Bible: Asad) and the other of Maryam. "The identity of names has led to a curious confusion and to a 'comedy of errors' on the part of many a Christian 'scholar.' Either of the `Imrans, or both of them may be meant in this place" (Majid).

55. What exactly is meant by the words, "(They were) Descendants of each other?" Qatada's opinion is that they shared love, friendship, faith, truth, purity of intentions and good deeds with each other (Ibn Jarir).

In the words of Asad: "(This is) an allusion not merely to the physical descent of those prophets but also to the fact that all of them were spiritually linked with one another and believed in one and the same fundamental truth."

56. Reports say that her name was "Hannah." (Ibn Jarir, Qurtubi, Ibn Kathir) Majid adds: "Anne of English." Again, there were two Annes: the other being the sister of Musa and Harun. Majid also quotes the Encycl. Britannica: "Muslim historians have traced the genealogies of both. The Christians admit that in their own records and genealogies nothing of any historical value is recorded of the parentage of Mary."

57. When one vows, he must fulfill it. Failure entails expiation which is the same as that of an oath (3 days of fasting, freeing of a slave or feeding of ten poor souls: Au.). However, if the vow involves a sin then one is not to fulfill it, instead, offer expiation. Ibn Ishaq in his Sirah and Abu Da'ud have related that once a woman escaped some people pursuing her on one of the Prophet's camels. She came to him and said: "I vowed to Allah that I shall slaughter her (i.e., the camel) if Allah lets me escape on her." The Prophet smiled and said: "If you slaughtered her, you would have repaid her badly seeing that Allah mounted you on her and delivered you by her." Then he added, "That vow is not valid which is in the disobedience of Allah, or one that concerns a property which is not yours" (Ibn Is-haq, p. 488).

58. This is because normally a female was not accepted for religious services by the Jews (Qurtubi).

59. Thanwi says, in the words of Majid: "No male child (such as Hannah desired) could be like this female child in worth."

60. In their language the word Maryam meant "`Abidah" (a worshipper) Razi, Thanwi.

61. The prayer was granted. Accordingly, a hadith preserved by Bukhari and Muslim says,

"مَا مِنْ مَوْلُودٍ يُولَدُ إِلاّ نَخَسَهُ الشّيْطَانُ. فَيَسْتَهِلُ صَارِخاً مِنْ نَخْسَةِ الشّيْطَانِ. إِلاّ ابْنَ مَرْيَمَ وَأُمّهُ"

"There isn't a child that is not touched by Shaytan at its birth so that it starts crying, except for Maryam and her son." There are other reports of similar meaning. (Ibn Jarir, Razi, Qurtubi, Ibn Kathir, Alusi)

62. Maryam's father had died in the meantime and therefore she was given to the care of Zakariyyah who was the chief priest apart from being her uncle (Ibn Jarir, Ibn Kathir).

Verse 44 of this surah tells us that this happened by the draw of lots in which all those desirous of sponsoring her were asked to throw their pens into the stream. That of Zakariyyah stayed afloat while those of others were swept away by the currents. Hence Allah's statement that He made Zackariyyah her guardian (`Ikrimah, Rabi`, Suddi: Ibn Jarir).

63. The word in the original is "mihrab" which is applicable to the best part of the sitting area of a house. However, more generally, it is any place, corner, niche, room, or hall marked out for prayers, supplications and other acts of devotion (Ibn Jarir).

64. According to Mujahid, `Ikrimah, Sa`id b. Jubayr, Abu Sha`sha', Ibrahim Nakha`i, Dahhak, Qatadah, Rabi` b. Anas, `Atiyya al `Awfi and Suddi, he found with her fruits of summer in winter and those of winter in summer (Ibn Jarir, Ibn Kathir).

65. It was a miracle. And we have examples of such miracles recorded in hadith books. For example,

عن جابر أن رسول اللّه صلى اللّه عليه وسلم اقام أياماً لم يطعم طعاماً، حتى شقّ عليه، فطاف في منازل أزواجه فلم يجد عند واحدة منهن شيئاً، فأتى فاطمة فقال: "يا بنية هل عندك شيء آكله فإني جائع؟ "قالت: لا واللّه - بأبي أنت وأمي - فلما خرج من عندها بعث إليها جارة لها برغيفين وقطعة لحم، فأخذته منها فوضعته في جفنة لها وقالت: واللّه لأوثرن بهذا رسول اللّه صلى اللّه عليه وسلم على نفسي ومن عندي، وكانوا جمعاً محتاجين إلى شبعة طعام، فبعثت حسناً - أو حسيناً - إلى رسول اللّه صلى اللّه عليه وسلم فرجع إليها، فقالت: بأبي أن وأمي قد أتى اللّه بشيء فخبأتيه لك، قال: "هلمي يا بنية"، قالت: فأتيته بالجفنة فكشفت عنها فإذا هي مملوءة خبزاً ولحماً، فلما نظرت إليها بهتُ وعرفت أنها بركة من اللّه، فحمدت اللّه وصليت على نبيّه، وقدمته إلى رسول اللّه صلى اللّه عليه وسلم فلما رآه حمد اللّه، وقال: "من أين لك هذا يا بنية" قالت: يا أبت {هو من عند اللّه إن اللّه يرزق من يشاء بغير حساب} فحمد اللّه، وقال: "الحمد للّه الذي جعلك يا بنية شبيهة بسيدة نساء بني إسرائيل فإنها كانت إذا رزقها اللّه شيئاً وسئلت عنه قالت هو من عند اللّه، إن اللّه يرزق من يشاء بغير حساب، فبعث رسول اللّه صلى اللّه عليه وسلم إلى علي ثم أكل رسول اللّه صلى اللّه عليه وسلم، وأكل علي وفاطمة وحسن وحسين، وجميع أزواج النبي صلى اللّه عليه وسلم، وأهل بيته حتى شبعوا جميعاً. قالت: وبقيت الجفنة كما هي. قالت: فأوسعت ببقيتها على جميع الجيران، وجعل اللّه فيها بركة وخيراً كثيراً (رواه الحافظ أبو يعلى عن جابر بن عبد اللّه)‏

Hafiz Abu Ya`la reports through Jabir that once the Prophet was extremely hungry. He went to his various wives but they had nothing to offer. He went to his daughter Fatimah who also had nothing to present. A little later, she received two pieces of bread along with a piece of mutton from a neighbor. She decided to offer it to the Prophet although she needed it most for her own household as everyone was hungry. She put it in a tray, covered it with a piece of cloth, and sent Hassan or Hussayn to fetch back the Prophet. When he arrived she explained that she received it just after he had left. When she removed the cloth she was astonished to find it filled to its full with bread and mutton. He asked her: "Where did you get this from, my daughter?" She replied: "It is from Allah. Verily Allah bestows upon whom He will without measure." He said: "Allah be praised for having made you like the princess of the Israelites (Maryam), who, whenever asked where the food came from, replied, ‘It is from Allah. Verily Allah bestows upon whom He will without measure.’" Then he, `Ali, Fatimah, and everyone of the Prophet's household shared the food and it remained in the same quantity after they were finished. Fatimah divided the rest among her neighbors. (Ibn Kathir, Alusi, abridged slightly).

66. The verse proves that one should seek virtuous children (Thanwi). They are a source of strength in this world and will be of profit in the Hereafter as said our Prophet:

(إذا مات أحدكم انقطع عمله إلا من ثلاث) فذكر (أو ولد صالح يدعو له).

"When one of you dies, his deeds discontinue save in three (cases)" ... One of those that he counted was, "a righteous progeny that supplicates for him." Accordingly the Prophet is reported to have said:

تزوجوا الولود الودود

"Marry women who give birth to plenty of children" (Qurtubi).

67. Yahya is 'John the Baptist' of the Bible.

68. According to Ibn `Abbas, Hasan, Qatadah, `Ikrimah, Mujahid, Abu Sha`sha', Suddi, Rabi`, Dahhak and others, the allusion by the words: "a Word from Allah" is to Jesus Christ (Ibn Jarir, Qurtubi, Ibn Kathir).

Jesus Christ has been referred to as "a Word" because he was created by the command of a single word: "kun" ("be") (Qurtubi, Alusi). "However," adds Shawkani, "the use of the word "kalimah" in the sense of a book, or a piece of writing is not uncommon in the Arabic language and hence it could also mean "the Book."

Also see note 378 below.

69. The word in the original is sayyid which has been interpreted variously: as chief, leader of the people in good qualities, patient and gentle. Bukhari has a hadith in which the Prophet said about Hasan b. `Ali:

ابْنِي هَذَا سَيِّدٌ وَلَعَلَّ اللَّهَ أَنْ يُصْلِحَ بِهِ بَيْنَ فِئَتَيْنِ عَظِيمَتَيْنِ.

"This son of mine is a Sayyid. Maybe Allah will make peace between two important Muslim groups through him." And that is how it proved to be. After the death of `Ali he was elected to the office of khilafah through the consent of forty thousand people including even those who had not sworn allegiance to his father. He remained the Khalifah for seven months and then led his army composed of the Iraqis and Hijazis to face Mu`awiyyah who marched forward with the army of the Syrians. When the two forces met at a place called Maskin, Hasan realized that the issue would not be settled without a large number of deaths on both sides. Therefore, he abdicated on the condition that he would succeed Mu`awiyyah after his death (Qurtubi).

(But Hasan died a little after abdication, some say, poisoned: Au.).

70. It is widely reported that according to Ibn Mas`ud, Ibn `Abbas, `Ikrimah, Mujahid, Suddi and others what is meant by "hasur" of the original is one who does not go into women despite the ability and the urge. Qurtubi adds that if that is true then perhaps that was allowed in the Shari`ah of that time. Our Shari`ah recommends marriage. Some reports suggest that he did not even have the ability for sex (Ibn Jarir, Qurtubi). But Qadi Ayad says in his book "Al Shifa" that what has been reported in this regard is totally unacceptable. It has been rejected by all serious commentators. Yahya was without a blemish or weakness of that sort; rather, what is meant is that he was as sinless as an innocent child (Ibn Kathir).

Alusi also rejects the notion (Au.).

71. That is, he did not doubt the likelihood of such a thing happening, despite the fact that both he and his wife were of advanced ages, and, moreover, she was barren; rather, he wanted to know how, or by what process pregnancy and birth would take place. He was told, "Even so," that is, without he remarrying, and without Allah restoring him his youth. (Ibn Jarir, Razi, Alusi, Thanwi).

72. He needed a sign because, according to most commentators, it took about twenty years from the acceptance of the prayer to the appearance of the signs of pregnancy in his wife.

73. That is, he could not speak for three days and did so only in signs and tokens (Ibn Jarir, Ibn Kathir).

The verse proves that signs and tokens are equivalent of words in our Shari`ah. For instance, when the Prophet asked a black slave woman about where Allah was, she pointed her finger toward the heavens. (According to another version, he asked her who he was and she replied by pointing at him and then toward the heavens, meaning that he was a Messenger of Allah: Au.) The Prophet told her master to release her saying, "She is a Muslim" (Qurtubi).

74. Accordingly, Ka`ab al Qurazi has said that if remembrance could be absolved in anyone's favor it would have been in favor of Zakariyyah for those three days (Qurtubi).

75. `Ashiyy of the original is the time between afternoon to sunset and ibkar the time between dawn and early hours of the day (Qurtubi, Alusi, Shawkani).